which he fct in nature in the creation,and he preferues the life , fubftance, and iobj7.& jS.
the be<:ing of all and euery creature in his kinde. '* '*'*•

The efpeciaH prouidence is that, which God fheweth & exercifeth towards
his Church and chofcn people,in gathering and guiding them, and in prefer- ifa-4v
uing them by his mightie power againft die gates of hell. And therfore Gods
Church here vpon earth is called the kingdome of grace, in which he fhcwes
not onely a generall power ouer his creatures,but withall the fpeciall operati-
- Thus much concerning the doftrineof Gods prouidence. Now followcs
the duties. Firft , feeing there is a prouidence of God ouer euery thing that is,
we are hereby taught to take good heede of thetranfgrcflion of theleaftof
Gods comraandcments. If men were perfwaded that the Prince hafl an c)'e c-
iiery where jdoubtlefTe many fubiefts in England would walke more obedi-
ently to the lawes of the land then they doe : and durfl in no wife worke luch
nillanies as.are daily praftifed. Well , howfbeuer it is with earthly princes, yet
this all-(eeing-prefence is leaft wanting in God : he hath an eye euciy where :
wherefoeuer tnou art , there God beholdeth thee , as Dauid faith , Gcd looked
^Qronefrom hecmen vpon the children of men, to fee if there veere any that wcnldvn^ '^'*''
derftandandfeeke ^c<^.Therefbre except thou be brutifh andpaftfliame take
heede of finnc . If men had but a fparke of grace , the confederation of this
would make them loath the pra6life of any euill worke . Eliah faith to Ahab,
jis the Lord^odof IJrael liueth before rphome If and, there Jhall he neither derve .
nor rainethefe three y cares. Where the Prophet confirmeth his fpeach with an *
oath,faying, As the Lord ofhofls Imeth itJhalhefcAnA leaft Ahab fhould think
he made no confcience what he laid,he addcth this claufe, that he flood in the
prefence of God. As if he fhould fay:howfbeuer thouthinkefl of me, yet as it
ftands me in hand , fo doc I make confcience of my word : for I ftand in the
prefence of God ,and therefore know it , as the Lord liueth there fhallbe no
raine nor dew thefe three yeares. So Cornelius hauing an eye to Gods proui-
dence, doth mooue himfeifc , and all his houOiold to a fblemne hearing of the
word of God deliuered by the mouth of Pcter,faying,that they were allprefer>t ^^,,0.^
before (jod , to heare all thwas commanded of him . As thefe men had regard to
Gods prouidence, fb we Ukewife mufl: behaue our felues reuercntly, making
confcienceof our behauiour both in words and works : becaufe wherefoeuer
we be,we are in the prefence of God. Secondly, if there be a prouidence of i.
God ouer euery thing , then wemufi learne contentation ofmind in euery e-
ftatc : yea, in rcluerfitie vnder the crofTe when all goes againfl vs we mult be
content, becaufe Gods prouidence hath fb appointed. So Dauid in the grea- Kal-j?.*.,
â–  lefl: of his griefes was dumbeand fpake nothing *, his reafon was, becaufe thou
LorddtdB tt. And when Shemei curfed Dauid, Abifiia would hauc had the
= Jking to liaue giueii liim leaue to haue flaine him: but Dauid would not fuller
*.. R 3 it,



t^Z OrGodsprouidcnc^f Anixpoplon

*.Sam.xe LorAhath bidden htm citrfe 'Dauid ; jrA>
d,ire then fay^mherfffore hafi thou done fo? Inwhofe examplcwcmay ieca pat-
terhe of quietneffe of mincie. When a croffe commethit is a hard thing to bee
patient; biitwe muft drawcourfelues thereunto by confiderationofGodi
efpccial prouidence. Thirdly, when outward meanes of prefemation in thif
life doe abound,as heahh,vvealth,honour,riches,peace, and pleafure,then we
inuft remember to be thankefull ; bccaufc thefethings^alwaiescorocbythc
prouidence of God. Thus lob was thankful! both in profperitie and aducr*
(li'ieiT/ffeLord ^C3JthKCygaue,andthe£ordtakefha!vayyf/eJfedi>ethena?pjeof the

3frb;i.3», Zord. Indeede to bee patient in euery eftate and thankefuH to God,is a very
h.irde matterryet will it be more cafie,if we leame in all thmgesthat befall vs
inthishfe,neuer to feuer the confideration of the things that come to palTc
from Gods promdencc.For as the bodie and the foule ofman(thcugh we fee
only the boaie)are alwaies togither^as lon^ as a man liueth: (b is Gods proui-
yncd with the thing done:w4ierefore as we looke on the thing done,
fb we mutl al(b init,labour to fee and acknowledge the goodplcafttre & ap-
pointment of God . As tor example : a mans houlc is kt on firc,and all his
«roods confumed;this very fight would make him at his wits end: but now as
he beholds this euent with one eie , fo with theothereie he mull at that very
jnftant looke vpon GodS bleifed prouidence. When a man beholds and feels
i:he lode of his friendes,he cannot but greiue thereatjVnlelTehe be more fenfe-
Mfe then ftocke or Ilone:yet that hemay not be ouerwhelmed with griefe,hc
muift euer with one eie looke at the pleafiire of G od herein . This prnftife wii
' !>e anefpeciall meanes to (fay therage of any headflrong aflPeftion m all oui?

affli£tions.ln the world themaner ofmen is^if healthjwealth and eafe abound
to thinke all is w.elbbut if crolTes come, as lo^Te of friendes, & loiTe of goodsj
*• then men crie.out,as beeing draught of their wittes:the reafon iSjbeeaufe they

looke onely at the outward meanes, and tie Gods prouidence to them'jnot
beeino- able to fee any goodneiTe or prouidence of God out of ordinarie
Hieanes. AgainCjwhen a manisftored with riches, honour, wealth and pro-
IJDeriiie,he'muil not barely looke on them,but behold withal God^s goodncsi
and blcffiing in them:for if that be wanting, all the riches in the world are no-
ihino-.Likewifein receiuing thy meate and drmke , thou muft lookcfurthcr
into the blefling of God vpon !t:which, ifit be away, thy^ meate and thy drink
can no more nourifh thee then the ftone in the wall . And the fame muft we«
do in eucn»' bufinesof our calhngs:whichif men could learne to pra6tife,they
would not Co much truft to the meancs,^s honour,wea1th, fauour, Scc.but ra-
ther to God himfelfe . The Lord by the prophet Habaccuc reprooueth the:

« -b a* Ch.ilde.ms for o ffering Qtcr'tfi-es vnto their nets: which finne they committed, .

becaure they looked onely vpon outward thingsrand hke blind moles had no 1
power to (eePjrthcr into thfm,and to behold theworke otGodin all thcirv;
DroCcett!n l)enefits:for though we bcholt'ethe bare creatures, yet are\ve(bporeb!jnd«
tb.U we cr.nnot clifcerne any blefl'ng a^id promdencc ofGodm th'em.ThereS'
fore let vs learne to looke vpon both loyntly togiiher , and fb fttall wee bee
iIUnl<:fuIl VDto Godm prolperitie,aiKl patient inaduerfitie with lob and Da-

' «id,



^



cftheCreede,: Of Gods proui
ilkl.ThisleironPanllearojedj lean be ahafed {i^iiMit) and Jean ahoundeuefy ^VA^tuni
ivhere,tn all things I am injlrfi^ed^hoth to lefull^ndto he hungrie: and to abound,
andtobc iavpant, â– ; VyV'"

Fourthly, feeuig Gods prouidence difpofeth all things,wee are taag'fittb
gather obfcruations of the famc,in things both paft,and prefent: that we may
learne thereby to be armed a^ainfl: the time to come. Thus Dauid when hcc
was to encounter with Goliah,gathered hope and confidence to himfelfe for
the time to conie,by the obferuation of Gods prouidence in the time paibfor
faith hc,B'^^^ ikep^ wy fathers Jheepe, IJlue a lyon and a be are that demur ed the u^jmAg^l
£ocke:norpe the Lord that de littered nte out efthe paiv of the ljon,and out of the f aw
of the bearejhs wi/ldeUuer me out of the hand of this Thihflim .
\ Fifthly, becaufe Gods prouidence difpo(eth all things , when we make
la vvfiiU promises to doe any thing, we mufl: put in^or at the leaft conceiue diis
,<:ondition Sjfthe Lord-will^ for S.Iames faith,that we ought to fay , if the Lord^^^''r^'
vpillyandifwe line, ire w/ldoe this or that. This alfo was Dauids praftife : for tO
.all the congregation of Krael he faidc , Jfitfeeme good to you , andifitproceedt^'^^'*^
from the Lord our God,Tve will fend to and fro,

5 Sixtly,{eeing Gods prouidence is manifeftcd in ordinary means, it behoo»
,ueth euery man in his calling to vfe them carefully :& when ordinarie meanes I'^T^A^''
Ije at handjwee mufl: not looke for any help without them,though the Lord .^.^^y i^.
lie ableto doe what he wil without meanes. loab when many Aramites cam&. 'Cl^^^ *^
.again ft him,he heartened his fouldicrs though they were but fcwe in number,*" ^^^''/^^^tjpi
.bidding them befirong and valiant for their people, and for the citties oft heir ^od,
and then let the Lorddae that which is good in his eies. And our Sauiour Chrift Mat.4,^.
auoucheth it to be flat tempting of God for him to leape downe from the pi-
.nacle of the temple to the ground,\vheras there was an orciinarie way at hand
to dcfcendby ftaires.Henceit appeares,thaliuch perfbns.as wil vfe no meank
i whereby diey may come to repent and beleeue,doe indeede no more reperk
and beleeue,then xkcy can be able to hue which neither cate,nor drinkc.

And thus much of die duties.Nowe followe the confblationsrfirft this ve-
ry point of Gods fpeciall prouidence is a great comfort to Gods Church : for
the Lord moderateth the rage of the deuill and wicked mcn,that they fhal not
. hurt the people of God.Dauid faith , The Lcrdts at my right hand, therefore I rfal.i(j.g.
J^a/l not Jlfde. And when lofephs brethren were afraid becaufe they hadfbldc
him into Egypt,he comfbrteth them, faving, that itvcai God thatfenthimbe- 001,45,7,
fore then-} for their pre feruation. So king Dauid when his owne fbuldieis were
purpofed to ftone him to death,he was in great forrow ; but it is f iid,/;f com- i.Snmiiatff..
forted himfelfe in the Lord his God. Where we may fee.that a man which hath
.gracetobeleeucinGod, and rely on his prouidence in all his affliftions and
^ extremities, (ball haue wonderfull peace and confblation.

Before we can procecde to the articles which followe,it is requifitc that wc
„lliould iiitreat of one of the grcatefl: workes ofGods prouidence that canbe;
Lecaufc the openins; of it 2;iueth lidit to all th.'^t infucth . And this workc is a
'Preparation QtCucn meanes whereby God will manifeft his iuflice & mercic.
It hath two partSjthe iull: permillion oflhefall of ma, & the giuing of the Co-
uenat ofgrace.For Co Paul teacheth \vhc he faith/Zht^tgodfj^t vp aUvnder vn- Rofsn.n;;

R ^ y


15<> Of Gods prouideocc. u^^xpojimn

Q^,^. beleefe thnt h ded all vnderjimff , that the pKomife by the fait h of(^hriji lefrnfljoniA begmen to
thmtbatbekeu€, '^'^ -' - . ^,

Touching the fir ft, that we might rightty conceiuc ©f mans fall,wc arc to

fcarch out the nature and parts ot finne . Sinne is any diing whatfoeucr is a-

gainft the will and word of Godras S.Iohn {diirh^Sinne u the tranfqrejfwn of the

K^it. & &'*'. And this definition Paul confirmeth when he raith;that^ the hxvfe comer

.*ij.oc^.M.„ the l^noweledge ofJtnneyZndywhere no Idrve is there is no tranfgreJJion:2LnA, , finne is

not impHted where there ii,itolawe.

In finne we mufl: confider three things : the fiifi/t, the gftilt, the puni/^went..

The/^«//istheanomie or the inobedience itfelfe, and it comprehends not:

onelv huge and notorious ofFences,as idolatrie,blafphemie, theft, trcafbn , a-

• i, dulterie,and all other crimes that the world cries fhame on : but euery difor-

dered thou2;ht,affedJonsinclination; yea , euery defeft of that which the law

•' i • - xecjuireth^ ,_ ,^^.....-, ^,.., ^,,;,-..

The ^ffilt of finne is,wnere^y a ifiah lis gtiiltie before God, that is,bounde
Sc made fubieft to punilhment . And here two queftions muft be skanned:
where man is bound?and by what?FGr the firft,Man is bound in confcience.
And hereupon the confcience of euery finner fitts within his heart as a little
iudge to tell him that lie is bound before God to puniiliment.For the fecond,
it is the order ofdiuine iuffice fet dowile by God which bindes the confci-
ence of the finner before godcfor he is Creatour^and Lord,and man is a crea-
ture, and therefore rauft either obey his will and commandement,or fiiffer
punifiiment.Nowe dicn by vertucofGods la we, confcience bindes ouerthc-
creature to bearea punifhmentfor his offence done againft God : yea it tells «
))lm,that he is in danger to be iudged and condemned for it. And therefore
jhe confcience is as it were the Lordes Serjeant to inforffle the finner of the
borid and obligation whereby he alwaies (lands bound before God.

The third thing which followeth finne is fmifhmenty and that is death. So â– 
"P^anlfdnh.TheJltpeKdof/tme is de at h:where,hy death wee muft vnderftand a-
I«in.(f.i?. ^Q^jjlg cleath, both of bodie and foule.The death of the bodie is a feparation =
of the bodie from the foule . The fecond death is a ieparation of the whole
man,but efpecially of the foule from the glorious prefenceof God. I fay not
fimplie from the prefence of God,for G&d is euery whererbut only from the
ioyfull prefence of Gods glorie.Now thefe two deaths are the ftipends or al-
lowance of finne: and the leaft finne which a man comraitteth, doth deferue
thefe two punifhments.For in euery finne the infinite iuftice of God is vio-
jated : for which caufe there muft ncedes be infli ment , that there may be a proportion betwecne thepuniflimentand the
offence. And therefore that diflin that fome are in themfelues veniall , and fome mortall is falfe,and hereby con- J
futedrotherwifeinrefpeiftofthediuers eftate and condition of men^finnesj
are either veniall or mortall. Veniall they are to the eleft, whofe finnes arei
pardonable in Chrilhbut to the reprobate all finnes are mortall.

Neuerthelcs we holde not all finnes ecjualLbut that they arc greater or lefie^
iiccording to the diuerfitie of obic^s and other circumftanceJ.

- ThU5.i



of the Creese, Of Go
> Thus much of fin inrgcncralhnowe we corncto the parts of it.Thefirft fin
©fall thatewer was in man , is the finne of Adam, wbicn was his difobedience rob).j.5;
in eating the forbidden fruite .In handling whereof fundrie points are to bee
0pened,butletvs begin with the caufes thereof.

The outward efficient caufe was the deuill. And though he bee not named'
by Mofes in the hillorie of the fall , yet that is not to trouble vs:for wee muft
not conceiue odierwife of the ferpent , then of the inftrument and mouth of
the deuill.For it is not likely that it beeing a bruite creature fliould be able to
teafon anddctermineof good and euill,of trueth and falfhood . Nowe in this
temptation the deuill lliewes his malice and his fraud. His malice, in that,
whereas he cannot ouerturne God himfelfe,yet he labours to difturbe the or-
der which he hath fet downe in the crcation^and efpecially the image of God
in the mod excellent creatures on earth, that they may be in the fame mifera-
blecondition with himfelfe-His fraud, firfl: in that he begins his temptation
with the woman being the weaker perfbn, & notwith the man,which courfc
he ftiU continuestas may appeare by this, that(^) more women areintangled [3 a^vlrufh'ri^'
with witchcraft and forcerie then mcn.Secondly he fhewes his fraude, in that med m t«mU
he proceeds very flily and intangles Eve by certaine fteppes and degrees. For Ji^i^aftj^IU.
firft by moouing a queftion, he drawes her to lift en vnto him,and to reafbn
'With him ofGods coramandement. Secondly ,he bringes hcrto looke vpon
•tlie trecand wifihly to viewethe beautie of the fruite.Thirdly,he makes her to
doubt of the abfolute truth of Gods word and promi(e,and to beleeue his co-
trarie lies.Fourthly,hauing blinded her mindc with his falfe perfvvafions,(}iee
defiresand lulles after the forbidden fruit,and there vpon takes it,eatesil,and
'giues it to her husband.

• Theinward caiifejWasthewil of our fir ft parents, eu en intheteftimonic of
*their owne confciences.as Salomon faith, 7^«' ha^te J found that Godmade man EccleHngr,
mghteoH^ybmtheyhafiefoHyidmayiy intientiom. But it may beobie^ed,that if A-
dam were created gok)d,he could not be the caufe ofhisownefall,becaufe a
good'treecannot bring forth euill fruit, Anfwer.VYQt(\o mt of wil is foorefold:
I.freedome to euJl alonerthisis onely in wicked men anclangelsjandis indeed
abondage:the fecondis freedome to good alone, and that is in God and the
good Angels by Gods grace : the third is heedome to good in part ,ioyned
with (bme want oFlibertie by rcafon of finiie: and this is in the regenerate in '

this liferthe fourth is freedom either to good or to euill indilTercn(,ly. And this .:

was in Adam before his falI,who though he had no inclination to finne , but
onely to that which was acceptable to God: yet was he not bound by any ne-
ceffiticbut had his libertie freely to choofe or refrife either good or euil. And
this is euident by the very tenour of Gods commandcment in which he for=
bids Adam to eate the forbidden fruit: and therebv fiiewing that hee beeing
â– â–  created righteous and notprone to finnc,hnd power to keepe or not to keepe
thecomtnandementithough fince the fall both hee and wee after him cannot
but finne. Wherefore Adam beeing allured by S3tan,of his owne fice accord •
changed himfelfe atid fell from God. Nowe then, as the good tree chaunged^
from good to euill brings forth euill fi'uiterfo Adam by his owne inward and»
' free motion changing from good to cuil^bnngs forth euill.



tjl Aclarnsfall. 't^nExpoptiOH \,

As for Goi , he is not to be reputctl as art atitlior or cililc any way oFdiis
finne. For he created Adam and Euc righteous , indued them with rightc-»
©uswills:and he told them whathcwould cxad at thcir.hands, and what they
could performe : yea he added threatnings , that with tlie feare of daunger h«
might terrifie them from iinne. Some may fa\', whereas Qod forefavv that A-
dam would abufe the hbertie of his will , why wouldhenbtprcuentit. :t4n/rv.
at-etticAda- There is a double grace, ^theoneto be able to wiH and doe that which i$
jnipo^icper- good, thc Other to be able t© perfeuere in willing aj'-d doing t!>cianie. Nowx
£>oa*^'po^^ &<^<^ g^^c ^be firrt to Adam , and not the feconid. And he is not to'be blamed
fe&Yeilc, of vs , diough he confirmed him not with new c;ra<:e , for he is debter to.iJQ
tnantogiue hini fo much as the kail grace; whereas bchadalreadiegiuena
plcnttfuU meafure thereof to him • And God did hold backe to conferre any
further grace vpon iuft ^^. I. It was his pie afure that this faft ibould be a^
occafion or wav to exercife his mertie in die fauing oi" the Elc£l, and hisiur
ftice in thedeferued condemnation ofimpenitentfiniTers. At^d vnJefle Adam
had fallen for him(Hfe and others , there Ibould hauc bpcne foimd no miferit
in men,on whome God might take pitie in his Sorinc,;ior wi he might condemned and therefore neither manifeftation of lulhce, nor mer-
cie. 1 1. A2;aine , it wasthe will of God in part to forfake Adani,to make ma-
nifefl: thc weaknes that is in the moft excellent ereatures , without die fpeciaji
and continual! afTiftance of God. III. There is a double hbertie of will,one
is to will good or euill : this belongs to the creature in this w^orld , apd there-
fore Adam receiued it. The other, isto will good alone. Thishe wanted,bc-
caufe it is referued to the life to come. And though he knew no caule of thi^
dealing of God, yet is it one fteppe to the feare of God for vs to hold diat
good and righteous which he appointeth or willeth : and not to (quarethe
workes and iudgemcntsofGod by our crooked reafon. And yet to come to
rea{bn it felfe.Who can here complaine of God J Can thc deuill ? but God did
not caufe him to tempt or deceiue our firfl: parents. Can Adam and Eue? but
the)' fell freely without any motion or inlligation fiom God , and dieir owuc
confciences accufed them for it.Can the pofteritie of Adam? but thc Elcft rc-
ceiue more in Chrill: then tliey lott in Adam : and the reprobate, ouerwhel-
«ned with the burden of their owne (innes , and thereupon receiuing nothing
but due and de(crued damnation can notfinde fault.Butfbmemay further re-
plic'and fay , he that fore(eeth an euill and doth not preuentit,is a caufe of it :
but God did forefce the fall of man,and did not preuent it. ijTP,Thc rule is
generally true in man,that the forefecr of an euill not preuenting it , is in fomc
fort a doer of it : for it is the fentence of the law of God , to which man was
bound from thc firfl: creation. But God isaboue all his laws, and not bound
to them: he is an abfblute lord and law-giuer; and dierfore his anions arc not
within the compalTe of morall lawes, as mens are. "Whereupon it fbllowes,
ihat though he did forefee mans defejflion , yet is hee free from all blame in
oot preuenting of it. For with him there be good caufcs of pcnnitting

Cillll.

And though God be no caufe ofmans fall, yet mufl wenotimagine that it
c£mc to paCTe by diance or fortune , whereas thc leall things that arc, come

to



tfiJse Creede, Adams fall, % 55

to palTc with Go^s pr'otiKfence. Neither was it by any bare permiflion with-:
out his decrecand his will j for that is to make anidie prouidence : neither did
it happen againfl the will of God , he vtterly nilling it : for then it couldnot
haue beene , vnlefTe we denie God to be omnipotent . It r emames therefore
that this fall did (aproceede of the voluntaric motion of Adam , as that God ^^^^^^,^'^
did in part ordaine and will the permitting of it , not as it was a linne againft -

his commandementjhut as it was further in the counfell of God a way to exe-
cute hisiuftice and meroie. Againfl: this which Ifay > diuers things arc obic-
^ed. Firftjthat if Adam did that which God in any refpcft\villed,then he did
ilot finnc at alk Anfi^.Wz that willeth and doth that which God wilieth, ioi all
that finnes; vnlelTehe will it in the (amc manner with God and for the fame
ende. Now in thcpermittingof thisfa£V,God intended the mamfclbng of his
«■loric : but our firft parents intending no fuch thing, fought not onely to be
like but alfo to be cquall with God.Scc6ndly,it is alleadged that Adam could
not but fall neceflarily ifGod did decree it. Anfvc. Adams fall that came notto
paffe without Godsdtcr^e , and therefo^re inthat rcfjieft was necedarie j was
neuerthelelfe in BefpecV of Adams freewill contingent and notnecelTaricj
Gods decree not-taking away the fi>eedome of Will but onely ordering it.Laft-
ly,it is aUcadi^d that Gods will is the caufe of Adams willjand Adams vvil the
caufe of hisfall,and that therefore Gods- will fhall be the caufe ofthe fall Anf,-
It raufi: be^ranted that Gods will is a moouing caufe of the wills of euil men5;
yet marke now;not as thev are euiHrpills fiiTfply,but as thev are «-////.and there-
fore when God inclines the euiU will of his Creature to his good purpofe,heis
nothing at all intangled with defcft or euill of his will:

Touchino; the tmie of the fall , the receiuedopinionin former ages hath
beene that our firlf parents fell the f ime day in which the)', were created, and
therefore v^^w/?^-w writes that they flood but fixe houres . And though we •
«annot determine of the certen timejyet in alliikelihood wasit very {hort.For
Mofes prcfentlv after that he had fet downe the creation of man-, without the
interpofition of anv thing elfe.comes irair.ediatlv to the fall. And conHdering
the nature of the deuill is without ceafing to Ihew his malice, no doubt he
tooke the firfloccafion that poffibi) mi2;ht be had to bring man to the fame
damnation with himfelfe. And burSauiour GhriR faith , that the deuill was a lokj^
man-ilayer from the beginning, namelr from thebee^inningTiot of the creati-
on ofthe woildjOr of time,burof man; And Euefailh, Wefhalleate oftifefrttii^^^-W'-
ofthetreesafthegard^fj, itmay bcjinlinuatingthatas yet fhee had not eaten
when the deniU tempted her.

Touching the greatnes of mans fall , fome haue made a fhiall matter of it,
bccaufe it was the eatin2; of an apple or fomeflich fruit But wemufl not mea-
•;lure the greatnclTe or the fmalneflc of a finne by the obieft or matter wherea-
bout it is orcnp!ed,bnt by thecommandementof God , and by thcdifobedi-
ence or offence of his inhnhe maieftie. And that this fa ^ was no fmnll i*\mlt , buta notorious crime and Apoflafre in which they with-
-draw themfeiues frovn vnder the power of God ,n3yreie(^arid denie him,,
; Vv'ilieuidentlr appearejfv\'e take a- vieweofalltHeparticular finnes that Be
■■ toiitainediniC:. TheJirftJS-Ynbelccf^iiithatthey doubted and diilrufted o£

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