A
CLOVD
OF
FAITHFVLL
WITNESSES
,
LEADING
TO
THE
HEAVENLY
CANAAN
:
Or
A
Commentarie
vpon
the
11.
Chapter
to
the
Hebrewes
,
preached
in
Cambridge
by
that
Godly
,
and
iudicious
Divine
,
M.
William
Perkins
:
Long
expected
and
desired
;
and
therefore
published
at
the
request
of
his
Executours
,
by
Will
.
Crashawe
,
and
Tho.
Pierson
,
Preachers
of
Gods
Word
:
who
heard
him
preach
it
,
and
wrote
it
from
his
mouth
.
PHIL.
3.17
.
Looke
on
them
that
so
walke
,
as
yee
haue
vs
for
an
example
.
HEB.
13.8
.
Whose
faith
followe
,
considering
what
hath
beene
the
end
of
their
conuersation
.
AT
LONDON
,
Printed
by
Humfrey
Lownes
,
for
Leo.
Greene
.
.
1607.
To
the
Noble
,
and
vertuous
Gentlemen
,
Sir
Iohn
Sheaffield
,
Knight
;
and
M.
Oliuer
S.
John
:
Sonnes
and
Heires
to
the
Right
Honourable
Edmond
Lord
Sheaffield
,
Lord
President
of
the
North
,
and
Oliuer
Lord
S.
Iohn
,
Baron
of
Bletsho
:
grace
,
and
peace
.
THe
gracious
promises
of
God
(
Honourable
and
most
worthy
Gentlemen
)
made
to
the
holy
Patriarchs
,
touching
the
Land
of
Canaan
,
were
singular
comfort
to
the
belieuing
Israelites
,
in
their
bondage
of
Egypt
.
And
the
renuing
of
the
same
by
the
hand
of
Moses
(
whose
words
God
confirmed
by
so
many
miracles
)
must
needes
augment
their
ioy
aboundantly
,
although
their
bonds
at
that
time
encreased
.
But
,
the
pledge
of
Gods
presence
in
the
cloudie
pillar
,
whereby
he
led
them
in
the
wildernesse
both
night
and
day
,
did
so
farre
exceede
all
his
promises
for
matter
of
consolation
,
that
euen
Moses
himselfe
desired
rather
to
be
detained
from
the
promised
Land
,
than
depriued
of
the
comfort
of
that
his
presence
in
the
waie
:
Exod.
33.15
.
1.
Cor.
10.6
If
thy
presence
(
sayth
hee
)
goe
not
before
vs
,
bid
vs
not
depart
hence
.
Now
,
these
things
being
ensamples
vnto
vs
,
and
euident
types
of
our
estate
who
liue
vnder
the
Gospel
,
shew
apparantly
,
that
howsoeuer
Beleeuers
bee
greatly
cheered
in
their
spirituall
trauell
,
by
the
gratious
promises
which
God
in
Christ
hath
made
vnto
them
;
yet
,
this
their
ioy
is
much
increased
,
by
the
viewe
of
those
that
haue
gone
before
them
in
the
waie
of
faith
;
who
are
vnto
them
as
a
Cloude
of
Witnesses
,
or
a
cloudie
Pillar
.
For
,
howsoeuer
the
truth
of
God
be
the
only
ground
of
sound
consolation
:
yet
,
because
we
are
a-kin
to
Thomas
,
and
will
not
beleeue
vnlesse
wee
see
,
and
feele
;
therfore
it
is
,
that
by
the
example
of
Beleeuers
(
wherin
is
some
sensible
euidence
of
the
comfort
of
Gods
truth
)
we
are
farre
more
cheered
,
than
by
the
promise
it selfe
alone
.
Heere
then
beholde
what
great
cause
wee
haue
to
cast
our
eyes
vpon
this
Cloude
of
Witnesses
;
which
the
ho-Ghost
hath
erected
as
a
pledge
of
his
presence
,
&
a
direction
to
all
those
that
shall
followe
their
steps
in
the
practice
of
faith
,
til
the
worlds
end
.
Shall
Moses
affect
that
Cloude
so
much
,
which
led
them
only
the
waie
to
a
temporall
inheritance
:
and
shall
not
we
much
more
be
rauished
with
delight
in
this
Cloude
,
which
leades
vs
to
the
kingdome
of
heauen
?
Heb.
10.38
2.
Cor.
5.7
In
al
estates
the
Iust
must
liue
by
faith
:
For
,
We
walk
by
faith
,
and
not
by
sight
.
And
what
is
the
hope
&
happinesse
of
a
Christian
man
,
but
to
receiue
at
last
the
saluation
of
our
soules
,
1.
Pet.
1.9
which
is
the
end
of
our
faith
,
and
period
of
this
walke
.
But
any
faith
will
not
support
vs
herein
:
some
begin
in
the
Spirit
,
Gal.
3.3
who
end
in
the
Flesh
,
going
out
with
Paul
for
a
while
;
but
at
length
returne
with
Demas
to
the
world
,
2.
Tim.
4.10
neither
can
they
doe
otherwise
:
for
,
Apostasie
is
the
Catastrophe
of
Hypocrisie
.
He
that
would
deceiue
in
his
profession
is
vsually
deceiued
of
his
saluation
.
Wherfore
this
shal
be
our
wisedom
,
to
see
to
our
soules
that
our
faith
(
as
the
beloued
Apostle
sayde
of
loue
)
be
not
in
word
,
and
tongue
;
but
in
deed
,
and
in
truth
.
1.
Ioh.
3.
●●
And
for
our
better
direction
in
trying
the
truth
of
our
faith
,
we
haue
here
many
notable
precedents
in
this
Cloud
of
Witnesses
,
consisting
of
most
worthy
Beleeuers
in
all
ages
before
CHRIST'S
incarnation
:
all
which
shewed
the
life
of
faith
by
their
workes
;
and
we
in
them
may
see
how
to
put
our
faith
in
practice
.
Now
,
the
rather
must
we
attende
hereunto
,
because
in
all
estates
we
must
practice
faith
.
For
,
Without
faith
it
is
impossible
to
please
God
.
And
what
estate
of
life
can
possible
befall
vs
,
Heb.
6.
wherin
we
haue
not
a
liuely
patterne
and
forerunner
leading
vs
the
way
to
Heauen
,
within
the
compasse
of
this
Cloud
?
Art
thou
a
King
or
Magistrate
?
beholde
DAVID
,
HEZECHIAS
,
and
the
Iudges
:
art
thou
a
Courtier
?
Looke
on
MOSES
:
art
thou
a
Martiall-man
?
Beholde
SAMSON
,
DAVID
,
IOSVAH
.
Heere
is
ENOCH
,
NOE
,
and
the
Prophets
for
Ministers
:
the
Patriarches
for
Fathers
:
SARA
and
the
Shunamite
for
mothers
:
ISAAC
and
IOSEPH
for
children
:
Heer
is
ABEL
for
Shepheards
,
and
RAHAB
for
victuallers
:
Heere
are
some
that
liued
in
honour
,
in
peace
,
and
plenty
,
some
in
want
,
&
some
in
sicknesse
:
but
most
of
all
in
persecution
;
because
therein
is
the
greatest
tryall
of
faith
.
1.
Pet.
1.7
So
that
,
which
way
soeuer
we
turne
vs
,
if
wee
walke
by
faith
,
we
haue
heere
some
faithfull
witnesse
to
goe
before
vs
.
And
to
cleare
their
steps
the
better
to
our
sight
,
that
so
we
may
follow
hard
towards
the
mark
without
wandring
,
Phil.
5.14
.
we
haue
heere
a
notable
light
in
this
learned
Commentarie
;
which
,
we
must
confesse
,
is
much
obscured
,
for
lacke
of
the
refining
hand
of
the
godly
Author
himselfe
:
but
now
,
seeing
that
shining
light
is
quenched
,
vse
this
our
Lampe
;
it
is
fed
with
such
oyle
as
wee
receiued
in
the
Lords
Sanctuarie
,
from
that
Oliue
Tree
,
whence
many
a
one
did
fill
his
vessell
.
And
,
being
importuned
to
expose
the
same
for
the
Common
good
,
wee
haue
presumed
to
place
it
vnder
the
shelter
of
your
Honourable
names
;
beseeching
God
it
may
helpe
to
guide
your
feete
in
the
way
of
peace
.
Luke
1.79
.
The
religious
precedents
of
your
Honourable
Parents
(
Right
Noble
and
hopefull
Gentlemen
)
must
perswade
you
much
to
be
sound
,
and
constant
in
the
faith
:
for
,
declining
in
religion
brings
[
](A09376-e910-b)a
a
Ier.
22.15
&c.
to
the
end
.
staine
of
honour
,
and
decay
[
](A09376-e930-b)b
b
1.
King
.
11.11
euen
of
temporall
portion
.
But
,
labour
you
to
encrease
in
grace
,
and
trust
the
Lord
with
your
outward
greatnesse
.
Honour
him
,
and
hee
will
honour
you
:
delight
in
him
,
1.
Sam.
2.30
.
Psal.
37.4
.
and
hee
will
giue
you
your
holy
hearts
desire
;
his
faithfulnesse
will
bee
your
shielde
,
to
the
griefe
of
those
that
enuie
your
happinesse
.
But
,
beware
of
bad
example
,
and
euill
counsell
,
which
are
the
bane
and
poyson
of
younger
yeares
.
Walk
with
God
like
Enoch
:
vse
the
world
as
Abraham
did
,
Heb.
11.5
.
and
followe
Moses
in
the
matters
of
delight
,
Verse
10.
forsaking
them
when
they
become
the
pleasures
of
sinne
.
Verse
24.
&c.
So
shall
you
obtaine
good
reporte
,
Heb.
12.39
and
your
memories
shal
be
blessed
with
your
Posterities
,
like
these
faithfull
Witnesses
.
NOVEMBER
.
10.
1607.
Yours
in
the
LORD
to
be
commanded
,
WILLIAM
CRASHAW
,
THO.
PIERSON
.
A
Commentarie
vpon
the
11.
Chapter
of
the
Epistle
to
the
Hebrewes
.
VERSE
1.
Now
Faith
is
the
ground
of
things
which
are
hoped
for
:
and
the
euidence
of
things
not
seene
.
COncerning
Faith
,
2.
points
are
necessary
to
be
knowne
of
euery
Christian
;
the
doctrine
&
the
practise
of
it
:
the
whole
doctrine
of
faith
(
being
grounded
and
gathered
out
of
the
word
of
God
)
is
comprised
in
the
Creede
,
commonly
called
the
Apostles
Creede
:
which
being
already
by
vs
expounded
▪
it
followeth
in
order
(
next
after
the
doctrine
)
to
lay
downe
also
the
practise
of
faith
:
for
which
purpose
wee
haue
chosen
this
11.
chapter
to
the
Hebrewes
as
being
a
portion
of
Scripture
,
wherein
the
saide
practise
of
faith
is
most
excellently
and
at
large
set
downe
.
This
chapter
depends
on
the
former
,
thus
:
The
Coherence
.
We
may
reade
in
the
former
chapter
,
that
many
Iewes
hauing
receiued
the
faith
,
and
giuen
their
names
to
Christ
,
did
afterward
fall
away
:
therefore
towards
the
end
of
the
chapter
,
there
is
added
a
notable
exhortation
tending
to
perswade
the
Hebrewes
,
to
perseuer
in
faith
vnto
the
end
,
as
also
to
suffer
patiently
what
euer
shall
befall
them
in
the
profession
of
it
:
and
to
vrge
the
exhortation
,
there
are
diuerse
reasons
,
not
needefull
to
be
alleadged
;
for
they
concerne
not
the
present
purpose
.
Now
,
in
this
chapter
hee
continues
the
same
exhortation
:
and
the
whole
chapter
(
as
I
take
it
)
is
nothing
else
in
substance
,
but
one
reason
to
vrge
the
former
exhortation
to
perseuerance
in
faith
;
and
the
reason
is
drawne
from
the
excellencie
of
faith
:
for
this
chapter
doth
diuers
waies
set
down
what
an
excellent
gift
of
God
faith
is
:
his
whole
scope
therfore
is
manifest
to
be
nothing
else
,
but
to
vrge
them
to
perseuer
&
continue
in
that
faith
,
proued
at
large
to
be
so
excellent
a
thing
:
&
indeed
he
could
not
bring
a
better
argument
to
moue
them
to
loue
and
hold
fast
their
faith
,
then
by
perswading
them
of
the
excellencie
of
it
.
For
common
reason
bids
vs
not
onely
chuse
,
but
hold
fast
that
that
is
excellent
.
Out
of
this
coherence
we
may
learn
in
a
word
,
that
perseuerance
in
faith
is
a
matter
not
of
ordinarie
necessitie
nor
of
mean
excellency
,
to
the
vrging
wherof
the
author
of
this
epistle
vseth
so
large
&
so
forcible
an
exhortation
;
in
so
much
as
,
whereas
ordinary
exhortations
occupy
the
roome
of
one
or
some
few
verses
,
this
is
continued
through
diuers
chapters
.
The
parts
of
this
whole
chapter
are
two
:
1.
A
generall
description
of
Faith
from
the
first
verse
to
the
fourth
.
2.
An
illustration
or
declaration
of
that
description
,
by
a
large
rehearsall
of
manifold
examples
of
ancient
and
worthy
men
in
the
old
testament
:
from
the
4.
verse
to
the
end
.
Of
these
two
in
order
.
The
description
of
Faith
consists
of
three
actions
or
effects
of
faith
,
set
downe
in
three
seuerall
verses
.
The
first
effect
in
the
first
verse
,
Faith
makes
things
which
are
not
(
but
only
are
hoped
for
)
after
a
sort
to
subsist
and
to
be
present
with
the
beleeuer
.
The
2.
is
in
the
2.
v
:
Faith
makes
a
beleeuer
approued
of
God
.
The
3.
in
the
3.
verse
:
Faith
makes
a
man
vnderstand
&
beleeue
things
incredible
to
sense
and
reason
.
Of
these
effects
in
order
.
Now
Faith
is
the
ground
of
things
which
are
hoped
for
,
&
the
euidence
of
things
which
are
not
seene
.
Verse
1.
This
first
verse
containes
the
first
effect
in
the
description
of
faith
,
wherein
first
let
vs
see
the
true
meaning
of
the
words
:
Secondly
,
what
instructions
they
do
naturally
yeeld
vnto
vs
.
For
the
meaning
,
wee
must
examine
the
words
seuerally
.
Now
faith
Faith
in
the
word
of
God
is
specially
of
three
sorts
-
Historicall
,
-
Miraculous
,
-
Iustifying
or
sauing
faith
.
1.
Historicall
faith
,
is
not
only
a
knowledge
of
the
word
,
but
an
assent
of
the
heart
to
the
truth
of
it
:
and
this
faith
is
generall
not
onely
to
all
men
,
good
and
bad
,
but
euen
to
the
diuels
themselues
:
Iames.
2.19
.
Thou
beleeuest
there
is
one
God
,
thou
doest
well
:
the
diuels
also
beleeue
it
&
tremble
.
Now
he
that
will
beleeue
out
of
the
Scripture
there
is
one
God
,
he
will
beleeue
historically
any
thing
in
the
Scriptures
.
2.
Miraculous
,
or
the
faith
of
miracles
:
which
is
,
An
inward
perswasion
of
the
heart
,
wrought
by
some
speciall
instinct
of
the
holy
Ghost
in
some
man
,
whereby
hee
is
truly
perswaded
,
that
God
will
vse
him
as
an
instrument
for
the
working
of
some
miracles
:
this
also
is
generall
,
both
to
elect
and
reprobate
,
Iudas
had
it
with
the
rest
of
the
Apostles
.
3.
Sauing
(
commonly
call'd
Iustifying
)
faith
:
which
is
,
A
speciall
perswasion
,
wrought
by
the
holy
Ghost
in
the
heart
of
those
that
are
effectually
called
,
concerning
their
reconciliation
and
saluation
by
Christ
.
Of
these
three
sorts
of
faith
,
the
third
is
principally
meant
,
in
this
place
.
And
although
in
the
description
,
&
ouer
all
the
chapter
,
there
are
some
things
that
agree
to
other
faith
then
it
;
yet
I
say
the
generall
scope
in
this
chapter
,
is
principally
of
that
faith
that
saues
a
man
.
It
becomes
vs
therefore
to
learne
carefully
the
instructions
that
concerne
the
practice
of
this
faith
,
for
it
is
no
lesse
then
a
sauing
faith
.
Secondly
,
it
is
said
;
This
faith
is
the
ground
or
substance
▪
for
the
word
signifieth
both
.
The
meaning
is
:
things
hoped
for
,
as
yet
are
not
,
and
so
haue
no
being
nor
substance
.
Now
faith
that
beleeues
the
promises
,
and
applieth
them
,
that
faith
giues
to
these
things
which
yet
are
not
(
after
a
sort
)
a
substance
or
subsistence
in
the
heart
of
the
beleeuer
:
so
that
that
thing
which
neuer
had
,
nor
yet
hath
a
being
in
it selfe
,
by
this
faith
hath
a
being
in
the
heart
of
the
beleeuer
;
this
I
take
to
be
the
true
meaning
.
Thirdly
,
it
followeth
of
what
things
▪
this
faith
is
the
ground
or
substance
:
namely
,
of
things
hoped
for
,
and
things
not
seene
.
And
these
be
of
two
sorts
:
either
in
regard
of
the
Fathers
of
the
old
testament
alone
,
or
of
them
and
vs
both
.
Of
the
first
sort
were
these
two
:
1.
The
incarnation
of
Christ
.
2.
The
publishing
of
the
Gospell
,
both
to
Iew
and
Gentile
in
a
glorious
manner
:
both
these
were
hoped
for
of
them
,
but
we
haue
seene
them
:
to
them
they
had
a
being
only
in
faith
:
to
vs
a
being
in
themselues
.
Now
vnto
the
fathers
of
the
olde
testament
,
their
faith
gaue
these
two
things
a
being
in
their
hearts
and
soules
,
though
they
came
not
to
passe
many
hundreth
yeeres
after
.
There
are
other
things
which
we
hope
for
as
wel
as
they
,
which
are
to
come
,
and
not
seene
in
respect
of
vs
both
:
and
they
be
sixe
.
-
1.
Iustification
,
standing
in
the
remission
of
sinnes
.
-
2.
Sanctification
in
this
life
.
-
3.
The
perfection
and
accomplishment
of
our
sanctification
after
this
life
.
-
4.
The
Resurrection
of
the
body
,
and
revniting
it
with
the
soule
.
-
5.
Glorification
of
body
and
soule
.
-
6.
Life
euerlasting
,
and
glory
with
God
in
heauen
.
These
they
saw
not
with
the
eye
of
the
body
,
neither
do
we
:
yet
they
hoped
for
them
,
and
so
do
we
:
they
had
no
being
in
themselues
to
them
,
neither
haue
they
as
yet
to
vs
:
but
this
true
sauing
faith
gaue
to
them
,
giues
to
vs
,
and
will
giue
to
euery
beleeuer
,
whilst
the
world
lasteth
,
such
a
certaine
assurance
of
them
,
that
they
seeme
present
to
vs
,
and
we
seeme
presently
to
enioy
them
:
we
cannot
enioy
any
of
them
fully
;
but
sauing
Faith
hath
this
power
,
to
giue
them
all
a
present
being
in
our
hearts
,
and
vs
such
a
real
possession
of
them
,
as
greatly
delighteth
a
Christian
soule
:
insomuch
,
as
the
feeling
of
the
sweetnesse
of
this
glory
,
though
it
be
to
come
,
ouerwhelmeth
the
feeling
of
a
worldly
misery
,
though
it
be
present
.
Fourthly
,
it
is
added
,
And
the
euidence
This
word
signifieth
and
teacheth
vs
two
things
concerning
faith
.
1.
Faith
is
an
euidence
,
&c.
That
is
,
Faith
so
conuinceth
the
minde
,
vnderstanding
,
and
iudgement
,
as
that
it
cannot
but
must
needes
,
yea
it
compelleth
it
,
by
force
of
reasons
vnanswerable
,
to
beleeue
the
promises
of
God
certainly
.
2.
It
is
an
euidence
:
that
is
,
whereas
life
euerlasting
and
all
other
things
hoped
for
are
inuisible
,
and
were
neuer
seen
of
any
beleeuer
since
the
world
began
:
this
sauing
faith
hath
this
power
and
property
,
to
take
that
thing
in
it selfe
inuisible
,
and
neuer
yet
seene
,
and
so
liuely
to
represent
it
to
the
heart
of
the
beleeuer
,
and
to
the
eye
of
his
mind
,
as
that
after
a
sort
he
presently
seeth
and
enioyeth
that
inuisible
thing
,
and
reioyceth
in
that
sight
,
and
enioying
of
it
:
and
so
the
iudg●ment
is
not
onely
conuinced
,
that
such
a
thing
shall
come
to
passe
,
though
it
be
yet
to
come
:
but
the
minde
(
as
farre
as
Gods
word
hath
reueald
,
and
as
it
is
able
)
conceiues
of
that
thing
,
as
being
really
present
to
the
view
of
it
.
Let
one
example
serue
for
all
:
life
euerlasting
is
a
thing
hoped
for
:
Now
Faith
,
not
onely
by
infallible
arguments
grounded
vpon
the
word
and
promise
of
God
,
conuinceth
a
mans
iudgement
,
that
it
shall
come
to
passe
(
insomuch
as
he
dare
say
;
that
he
knoweth
as
certainly
,
there
is
a
life
euerlasting
,
as
that
he
liueth
and
moueth
)
but
this
Faith
also
(
as
much
as
Gods
word
hath
reueald
,
and
as
farre
forth
as
the
minde
of
man
is
able
to
conceiue
of
it
)
so
representeth
this
life
euerlasting
to
the
eye
of
the
soule
,
as
that
the
soule
seemeth
to
apprehend
and
enioy
this
life
euerlasting
;
yea
,
&
often
in
such
measure
,
as
that
he
contemneth
the
world
,
and
al
the
present
felicity
of
it
,
in
comparison
of
that
measure
of
the
ioyes
therof
,
which
faith
representeth
to
his
soule
:
and
thus
faith
makes
that
present
which
is
absent
:
and
makes
that
manifest
and
visible
,
which
in
it selfe
is
inuisible
:
inuisible
to
the
eyes
of
the
body
,
it
makes
visible
to
the
eye
of
the
soule
;
the
sight
of
which
eye
is
both
giuen
,
and
continued
,
and
daily
sharpened
by
sauing
faith
.
And
thus
faith
is
a
most
excellent
euidence
of
things
not
seene
.
So
then
the
whole
summe
of
this
first
effect
,
is
briefly
thus
much
;
Whereas
things
to
be
beleeued
,
as
perfection
of
sanctification
,
resurrection
,
glorification
,
&c.
are
not
yet
seene
,
neither
can
be
,
in
that
they
are
not
yet
come
to
passe
;
yet
if
a
man
haue
grace
certainly
to
beleeue
the
promises
of
God
,
these
things
shall
haue
a
being
to
his
soule
:
in
that
both
his
iudgement
knoweth
assuredly
they
shall
come
to
passe
;
and
his
soule
,
in
most
liuely
and
ioyfull
representations
,
seemeth
to
enioy
them
.
Hitherto
of
the
meaning
of
the
first
effect
.
Now
in
the
second
place
,
let
vs
see
what
instructions
this
first
effect
thus
vnfolded
doth
minister
vnto
vs
.
First
,
whereas
faith
giues
a
substance
,
and
being
to
things
that
are
not
,
we
learne
that
the
Fathers
in
the
old
Testament
that
liued
afore
the
incarnation
of
Christ
,
were
truly
partakers
of
the
body
and
bloud
of
Christ
.
If
any
alledge
that
this
is
strange
,
considering
that
Christ
had
then
no
body
&
bloud
,
neither
had
he
any
vntil
the
Incarnation
:
&
how
then
could
they
receiue
that
,
which
them
was
not
?
I
grant
it
is
true
,
they
then
had
no
being
,
and
yet
the
Fathers
receiued
them
:
but
how
can
this
be
?
I
answer
by
the
wonderfull
power
of
sauing
faith
,
which
makes
things
that
are
not
in
nature
,
to
haue
in
some
sort
a
being
&
subsistence
:
and
so
was
Christ
(
though
he
was
to
come
)
present
to
the
beleeuers
of
the
old
time
.
For
,
Apoc.
13.8
.
Christ
is
a
Lambe
slaine
from
the
beginning
of
the
world
:
That
is
,
slaine
as
wel
then
as
now
:
and
that
not
only
in
the
counsell
&
decree
of
God
,
wherby
he
is
borne
&
slaine
in
all
times
and
places
:
nor
onely
in
regard
of
the
eternal
power
,
efficacie
,
and
merit
of
his
death
:
but
also
euen
in
respect
of
the
heart
of
the
beleeuer
,
whose
faith
makes
that
,
that
is
locally
absent
,
after
a
sort
truly
and
really
present
:
euen
so
also
is
Christ
a
Lambe
slaine
euen
from
the
beginning
of
the
world
.
See
a
plaine
demonstration
hereof
in
Ioh.
8.5.6
.
Abraham
saw
me
(
saith
Christ
)
and
reioiced
:
How
could
this
be
,
when
as
Christ
was
not
borne
of
1000.
yeares
after
?
Ans.
This
could
not
be
in
reason
,
but
it
was
indeed
to
Abrahams
faith
:
wherby
he
saw
Christ
more
liuely
,
and
more
to
his
ioy
&
consolation
,
so
many
100.
yeares
afore
he
was
;
then
many
which
liued
in
Christs
time
,
and
saw
him
,
and
heard
him
,
and
conuer●ed
with
him
:
for
they
liuing
with
him
,
yet
were
as
good
as
absent
from
him
,
because
they
beleeued
not
in
him
:
And
Abraham
though
Christ
was
so
far
from
him
,
yet
by
his
faith
was
present
with
him
.
Againe
,
1.
Cor.
10.3
.
the
ancient
beleeuing
Israelites
ate
the
same
spirituall
bread
,
and
dranke
the
same
spirituall
rocke
,
and
that
rocke
was
Christ
:
How
could
they
eate
and
drinke
Christ
,
so
long
afore
he
was
?
I
answere
,
they
did
it
by
reason
of
that
wonderfull
power
of
faith
,
which
makes
a
thing
absent
,
present
to
the
beleeuer
:
By
that
faith
they
receiued
Christ
,
as
liuely
,
as
effectually
,
as
much
to
their
profit
and
comfort
,
as
we
do
since
his
comming
.
If
any
man
aske
how
could
their
faith
apprehend
that
,
that
then
was
not
.
I
answer
by
giuing
them
interest
&
title
to
it
:
and
so
the
Fathers
are
said
by
faith
to
haue
receiued
Christ
,
because
their
faith
gaue
them
right
and
title
in
Christ
,
and
in
their
hearts
they
felt
the
efficacie
of
his
death
&
resurrection
,
whereby
they
died
to
sin
,
and
were
renewed
in
holinesse
,
as
well
as
we
are
now
by
the
same
efficacie
.
Secondly
,
whereas
faith
makes
things
absent
,
present
;
Here
they
are
confuted
that
teach
that
the
Lords
supper
is
no
Sacrament
,
vnlesse
the
body
&
bloud
of
Christ
be
either
truly
turned
into
the
bread
&
wine
,
or
at
least
be
in
or
about
the
bread
;
&
that
so
he
is
locally
present
,
&
must
locally
and
substantially
be
receiued
:
and
this
(
say
they
)
is
the
most
confortable
receiuing
of
Christ
:
for
what
comfort
is
it
to
receiue
one
absent
?
but
these
men
know
not
this
notable
prerogatiue
of
true
faith
,
Faith
giues
being
to
things
which
are
not
,
and
makes
things
present
which
are
absent
:
they
therefore
that
will
haue
Christ
locally
present
,
they
take
this
noble
prerogatiue
from
faith
:
for
here
is
nothing
absent
,
which
faith
should
make
present
:
we
neede
not
goe
in
this
Sacrament
,
to
require
a
corporall
presence
:
it
is
sufficient
if
wee
haue
true
faith
;
for
that
makes
him
present
much
more
comfortably
,
then
it
might
be
his
bodily
presence
would
be
vnto
vs
.
If
any
man
aske
how
this
can
be
?
I
answer
,
The
faith
of
the
receiuer
knoweth
best
;
and
yet
reason
can
say
something
in
this
case
:
for
suppose
a
man
looke
earnestly
vpon
a
starre
,
there
are
many
thousand
of
miles
betwixt
his
eye
&
the
star
;
yet
the
starre
and
his
eye
are
so
vnited
together
,
as
that
the
starre
is
after
a
sort
present
to
his
eye
.
So
if
we
regard
locall
distance
,
we
are
as
farre
from
Christ
as
earth
is
from
heauen
:
but
if
we
regard
the
nature
of
Faith
,
which
is
to
reach
it selfe
to
Christ
,
where
euer
he
be
,
in
that
regard
Christ
is
present
:
and
why
should
not
this
be
so
?
for
if
the
bodily
eye
,
so
feeble
and
weake
,
can
reach
so
farre
as
to
a
starre
,
and
ioyne
it
to
it selfe
,
and
so
make
it
present
;
why
should
not
much
more
the
piercing
eye
of
the
soule
reach
vp
to
Christ
,
&
make
him
present
to
the
comfortable
feeling
of
it selfe
?
Thirdly
,
here
wee
learne
how
to
behaue
our selues
in
a
strange
temptation
,
whereby
God
vseth
to
exercise
his
children
.
The
Lord
,
after
that
he
hath
receiued
his
children
into
his
fauour
,
continueth
not
alwaies
to
manifest
that
fauour
vnto
them
;
but
often
times
puls
back
the
feeling
of
it
for
a
time
;
that
afterward
,
hee
may
shew
it
againe
in
more
comfortable
manner
vnto
them
,
and
that
they
may
afterward
more
sensibly
feele
it
,
and
more
earnestly
loue
it
,
and
more
carefully
labour
to
keepe
it
,
when
they
haue
it
.
Now
for
the
time
of
this
eclipse
of
the
fauour
of
God
,
he
not
onely
darkeneth
his
loue
,
but
makes
them
feele
also
such
a
measure
of
his
wrath
,
as
that
they
will
often
thinke
themselues
castawayes
from
the
fauour
of
God
.
Dauid
and
Io●
were
often
exercised
with
this
temptation
,
as
appeareth
by
their
most
lamentable
&
bitter
complaints
:
yea
,
Dauid
doubts
not
,
Psal.
77.9
,
to
chalenge
the
Lord
,
that
he
hath
forgotten
to
be
gratious
,
and
hath
shut
vp
his
louing
kindnesse
in
displeasure
.
And
Iob
,
chap.
13.26
,
complaines
to
the
Lord
,
that
He
writeth
bitter
things
against
him
,
and
makes
him
to
possesse
the
sinnes
of
his
youth
;
words
,
as
it
may
seem
,
of
men
forsaken
of
God
:
and
indeed
so
for
that
time
they
thought
of
themselues
.
If
it
please
the
Lord
thus
to
deale
with
vs
,
so
as
we
feele
nothing
else
but
his
wrath
wrastling
with
our
consciences
,
neither
can
think
otherwise
by
present
feeling
,
but
that
God
hath
forsaken
vs
;
what
should
we
do
in
this
pitifull
case
?
should
we
despaire
,
as
reason
would
bid
vs
?
no
,
but
take
this
course
:
Call
to
mind
Gods
mercifull
promises
,
and
his
ancient
former
loue
;
and
cast
thy selfe
vpon
that
loue
,
though
thou
canst
not
feele
it
:
When
thou
hast
most
cause
to
despaire
,
then
labour
against
it
:
When
thou
hast
no
reason
to
beleeue
,
then
beleeue
with
all
thy
power
.
For
,
remember
the
power
&
prerogatiue
of
thy
faith
:
It
beleeues
not
things
that
are
,
&
manifestly
appeare
,
so
much
as
such
things
that
are
not
,
&
haue
no
being
.
So
then
,
when
Gods
fauour
seemes
to
be
lost
,
and
to
haue
no
being
to
thee
,
then
is
Gods
fauour
a
fit
obiect
for
thy
faith
,
which
beleeues
those
things
that
are
not
.
Let
al
the
diuels
in
hell
set
themselues
against
thy
poore
soule
,
and
if
thou
holdest
fast
this
faith
,
they
cannot
all
make
thee
sinke
vnder
it
:
for
when
the
diuel
saith
,
Thou
hast
lost
Gods
fauour
;
by
faith
a
man
answereth
,
though
Gods
fauour
be
lost
vnto
my
feeling
,
yet
to
my
faith
it
is
not
:
My
faith
giues
it
a
being
,
&
so
long
(
say
what
thou
wilt
)
I
will
neuer
feare
that
it
is
lost
.
When
God
puls
back
his
fauour
,
and
fights
against
thee
with
his
wrath
;
do
as
Iacob
did
,
Gen.
32.27.29
,
Wrestle
with
God
,
though
thou
haue
but
one
legge
:
that
is
,
though
thou
haue
but
one
little
sparke
of
faith
,
fight
with
that
little
faith
,
lay
hold
by
it
on
God
,
and
let
him
not
go
vntill
he
hath
blessed
thee
,
in
turning
again
vnto
thee
his
fauorable
countenance
:
and
say
with
Iob
,
13.
euen
in
the
very
heate
of
thy
temptation
:
O
Lord
,
though
thou
kil
this
body
and
flesh
of
mine
,
yet
will
I
trust
in
thee
for
euerlasting
life
:
yea
,
&
though
Gods
anger
should
seeme
to
encrease
,
yet
for
all
that
take
faster
hold
,
and
faint
not
;
for
faith
will
neuer
faile
thee
:
it
will
restore
Gods
loue
when
it
seemes
lost
:
it
wil
set
it
before
thine
eyes
,
when
it
seemes
to
be
hid
.
For
,
marke
well
but
this
one
reason
;
if
faith
will
giue
life
euerlasting
a
being
,
and
make
it
present
to
thy
soule
,
which
indeede
yet
neuer
had
being
to
thee
:
how
much
more
can
it
giue
a
being
to
Gods
fauour
,
and
make
it
present
to
thy
soule
,
which
once
had
,
&
indeed
hath
still
a
being
,
and
was
neuer
lost
indeede
,
but
onely
to
a
mans
feeling
?
Thus
,
true
faith
is
able
to
answer
this
temptaation
,
whether
it
come
,
in
life
,
or
in
the
pangs
of
death
.
Fourthly
,
whereas
faith
is
call'd
an
euidence
:
hence
wee
learne
,
that
the
nature
of
faith
stands
not
in
doubting
,
but
in
certainty
&
assurance
.
The
Romish
doubting
of
the
essence
of
faith
,
is
as
contrary
to
true
faith
,
as
darknesse
to
light
:
for
faith
is
an
euidence
of
things
hoped
for
,
that
is
,
it
conuinceth
the
iudgement
by
vnfallible
arguments
;
knowing
as
certainly
the
truth
of
the
promises
,
&
of
the
things
hoped
for
,
as
that
God
is
God
.
But
Rome
wil
needs
ioin
faith
&
doubting
,
which
in
deed
fight
like
fire
and
water
,
and
can
neuer
agree
together
in
euery
respect
;
but
one
wil
in
the
end
destroy
the
other
.
Obiection
.
But
it
seemeth
,
doubting
is
a
part
,
or
at
least
a
companion
of
faith
,
for
we
doubt
as
wel
as
beleeue
:
&
who
is
so
faithful
that
doubteth
not
?
Answer
.
We
do
so
:
but
what
then
?
we
should
not
;
for
God
commands
vs
to
beleeue
,
&
not
to
doubt
:
therefore
to
beleeue
,
because
it
is
commanded
of
God
,
is
a
vertue
:
and
if
it
be
a
vertue
,
then
to
doubt
is
a
vice
;
faith
&
doubting
are
both
in
a
good
man
,
but
faith
is
a
work
of
grace
and
of
the
spirit
.
Doubting
is
a
work
of
the
flesh
,
&
a
piece
of
the
corruption
of
the
old
man
.
Fiftly
,
if
faith
be
a
substance
of
things
hoped
for
,
much
more
is
it
a
substance
to
the
beleeuer
:
if
it
giue
those
things
a
being
which
a●e
out
of
him
,
much
more
doth
it
giue
a
permanent
being
vnto
the
beleeuer
himselfe
,
strengthning
him
to
stand
&
continue
in
al
assaults
.
So
,
Heb.
3.14
,
Faith
is
that
,
whereby
a
beleeuer
is
sustained
&
vpholden
:
so
that
indeed
we
may
fitly
say
;
Faith
is
the
spiritual
substance
,
and
the
spiritual
strength
of
a
Christian
man
:
and
according
to
the
measure
of
his
faith
,
such
is
the
measure
of
his
spirituall
strength
.
This
consideration
hath
diuers
comfortable
vses
:
but
especially
two
:
1.
When
any
of
vs
are
out
of
the
reach
of
a
temptation
,
so
long
are
we
confident
of
our
owne
strength
.
But
when
we
are
assaulted
by
the
diuel
,
the
world
,
and
our
owne
flesh
:
then
we
shal
find
,
that
to
resist
is
a
harder
matter
then
we
dreamed
of
:
for
,
as
possible
as
it
is
for
water
to
burne
,
or
fire
to
put
out
it selfe
:
so
possible
is
it
for
vs
of
our selues
to
resist
sin
;
insomuch
,
as
it
is
a
thousand
to
one
,
but
that
at
euery
assault
our
nature
yeelds
.
Now
if
it
be
so
hard
to
rule
ouer
one
sin
,
how
shal
we
do
against
that
sea
of
temptations
,
that
ouerwhelmeth
a
Christian
life
?
this
doctrine
teacheth
thee
how
:
namely
,
to
stick
to
thy
faith
,
and
it
wil
doe
it
for
thee
:
for
if
it
be
the
substance
of
the
things
thou
hopest
for
,
which
yet
neuer
were
:
much
more
wil
it
yeeld
vnto
thee
spirituall
strength
&
substance
,
to
make
thee
stand
in
all
temptations
.
When
thou
art
tempted
,
then
call
to
minde
Gods
promises
,
beleeue
them
,
that
is
,
apply
them
to
thy selfe
,
and
be
resolued
that
they
were
made
,
&
shall
be
performed
euen
to
thee
:
them
though
thou
haue
no
more
power
of
thy self
,
then
fire
hath
to
cease
to
burne
;
yet
whilst
thou
doest
thus
,
thou
shalt
feele
thy
soule
spiritually
strengthned
against
all
temptations
:
&
,
feeling
the
experience
of
this
,
deny
them
thine
own
strength
,
&
magnifie
the
power
that
God
hath
giuen
vnto
true
faith
.
Againe
,
though
now
we
are
most
of
vs
quiet
vnder
our
owne
vines
and
figtrees
:
yet
we
know
not
how
soon
the
hand
of
the
Lord
may
be
vpon
any
of
vs
,
in
pouerty
,
sicknesse
,
imprisonment
,
banishment
,
losses
,
famines
,
or
how
it
pleaseth
him
:
how
shal
a
poore
Christian
stand
and
buckle
himselfe
to
beare
these
?
I
answer
,
true
sauing
faith
resting
on
the
word
of
God
,
&
beleeuing
the
promises
,
not
formally
but
truly
,
wil
put
such
substantiall
spirituall
strength
into
him
,
as
that
at
first
,
though
he
bow
vnder
it
;
yet
shal
he
be
able
to
recouer
himself
again
,
&
buckle
himself
to
go
forward
in
his
profession
,
&
shal
follow
Christ
manfully
with
this
his
crosse
:
This
wonderful
power
hath
God
giuen
to
sauing
faith
,
both
to
resist
temptations
,
and
to
vndergoe
all
crosses
.
And
thus
much
of
the
first
action
or
effect
of
faith
:
the
second
foloweth
.
VERSE
2.
For
,
by
it
our
Elders
were
well
reported
of
.
THis
verse
containeth
the
second
effect
of
sauing
faith
▪
which
is
,
that
faith
is
a
meanes
whereby
a
beleeuer
is
approued
of
God
.
This
verse
hath
speciall
relation
to
the
fift
verse
:
For
that
,
that
is
said
here
of
all
the
Elders
in
generall
,
is
there
affirmed
specially
of
Enoch
;
namely
,
that
hee
was
reported
of
to
haue
pleased
God
.
Let
vs
first
search
the
true
meaning
of
the
words
.
Elders
.
]
That
is
,
all
such
men
as
liuing
vnder
the
old
testament
,
beleeued
in
Christ
:
amongst
which
(
though
all
be
vnderstood
)
yet
some
were
more
excellent
in
faith
&
obedience
then
others
,
&
so
more
honorable
,
and
of
higher
estimation
with
God
and
men
:
and
of
them
it
is
specially
vnderstood
.
Now
concerning
these
Elders
,
it
is
further
said
that
they
were
well
reported
of
:
hereby
are
meant
three
things
.
-
1.
That
God
approued
,
and
allowed
of
them
.
-
2.
That
God
did
approue
of
them
,
because
of
their
faith
in
the
Messias
.
-
3.
That
God
gaue
a
testimony
,
and
declared
that
hee
approued
of
them
.
For
the
1.
it
may
be
asked
,
How
were
they
approued
of
God
?
Ans.
Christ
the
sonne
of
God
is
he
,
in
whom
the
Father
is
well
pleased
.
Math.
3.17
.
Now
they
beleeuing
in
Christ
,
their
sinnes
were
laid
on
him
;
and
made
his
by
imputation
:
and
contrariwise
his
holinesse
,
obedience
,
and
satisfaction
,
were
imputed
to
them
,
and
by
the
same
imputation
made
theirs
:
Now
that
being
theirs
,
God
being
so
well
pleased
with
Christ
,
could
not
but
also
for
Christs
sake
approue
of
them
.
If
this
seeme
hard
vnto
any
,
I
make
it
plain
by
this
comparison
.
Looke
as
Iacob
a
yonger
brother
,
puts
on
Esaus
garment
,
the
elder
brother
,
&
in
it
was
taken
for
Esau
,
&
obtained
his
fathers
blessing
&
patrimony
,
which
by
himselfe
he
could
not
haue
got
:
euen
so
we
are
as
younger
brethren
,
Christ
is
our
elder
brother
,
we
haue
no
right
nor
title
to
our
fathers
blessing
,
nor
to
the
kingdome
of
heauen
:
wee
must
put
on
the
robe
of
perfect
righteousnesse
,
which
is
the
garment
of
Christ
,
our
elder
brother
:
we
,
standing
clothed
with
〈◊〉
,
purchase
our
fathers
fauour
,
and
with
his
fauour
his
ble●●●ng
,
and
his
blessing
is
the
right
and
title
to
euerlasting
life
.
And
thus
by
Christ
they
were
approued
.
Secondly
,
for
what
were
they
approued
?
The
text
saith
.
By
faith
;
not
because
faith
is
an
action
of
a
sanctified
minde
and
a
good
grace
of
God
:
for
so
are
humility
,
loue
,
feare
of
God
(
al
which
are
graces
of
the
sanctifying
spirit
,
as
faith
is
)
:
but
because
it
is
a
worthy
instrument
in
the
heart
of
the
beleeuer
,
which
apprehends
,
and
applieth
to
the
soule
that
righteousnesse
of
Christ
,
by
which
he
is
iustified
;
thus
,
it
being
the
hand
and
instrument
of
their
iustification
,
by
it
(
it
is
said
)
they
were
approued
.
3.
The
text
addeth
,
that
God
did
not
onely
approue
of
them
,
but
that
he
testified
and
made
it
manifest
to
all
the
world
that
he
did
so
.
And
this
testimony
God
gaue
of
them
-
1.
In
his
word
.
-
2.
In
their
owne
consciences
.
The
truth
of
the
first
is
manifest
,
in
that
not
onely
in
this
chapter
,
but
often
also
in
the
old
testament
,
God
hath
m●de
such
honourable
mention
,
and
giuen
such
honourable
titles
vnto
many
of
these
Elders
:
calling
Abraham
the
friend
of
God
,
2.
Chron.
20.7
.
And
Dauid
,
a
man
after
Gods
own
heart
,
●
.
Sam.
13.14
.
and
them
all
,
his
anointed
and
deare
chosen
children
,
Psalm
.
105.15
.
Thus
God
hath
testified
of
them
in
his
word
.
2.
God
testified
it
to
their
owne
consciences
,
in
that
hee
gaue
them
his
spirit
,
inwardly
to
assure
their
consciences
that
he
did
accept
them
in
the
Messias
to
come
:
and
thus
these
elders
receiued
a
testimonie
both
outward
to
all
the
world
,
&
inward
to
their
consciences
,
that
God
in
Christ
approued
and
loued
them
:
so
the
sense
is
plaine
,
the
vse
hereof
manifold
.
1.
In
that
it
is
said
these
Elders
were
approued
by
faith
:
here
wee
learne
what
is
the
olde
and
ancient
way
,
the
right
and
straight
way
(
that
hath
no
by-wayes
)
to
life
euerlasting
:
namely
,
this
only
,
To
rely
on
the
mercy
of
God
in
Christ
for
pardon
of
sin
:
this
is
the
way
wherein
all
the
ancient
Elders
walked
to
heauen
:
this
is
the
way
that
God
hath
opened
&
made
vnto
his
Court
:
it
is
the
Kings
high
way
,
the
beaten
way
,
common
to
euery
one
that
knowes
how
to
walke
in
it
:
&
deceiued
none
that
euer
went
in
it
;
&
beside
which
,
there
is
no
other
.
Seeing
then
,
God
hath
consecrated
it
,
&
our
Elders
haue
trode
this
way
before
vs
,
let
vs
folow
them
;
that
so
we
may
attain
that
kingdom
wherto
it
hath
brought
them
.
If
any
yet
doubt
whether
this
be
the
way
or
no
:
the
spirit
of
God
puts
it
out
of
doubt
,
Esay
,
30.21
;
First
,
affirming
peremptorily
This
is
the
way
:
Secondly
,
bidding
vs
therefore
walke
in
the
same
:
This
is
the
way
,
walke
in
it
.
Our
Elders
obayed
this
commaundement
of
the
spirit
:
and
,
walking
in
this
way
,
found
the
end
of
it
,
euerlasting
life
.
If
we
would
attaine
the
same
end
of
the
iourney
,
we
must
walke
the
same
way
.
But
the
world
will
say
,
this
is
a
needlesse
exhortation
;
for
we
walke
this
way
,
we
deny
our selues
,
and
looke
to
be
approued
of
God
onely
by
Christ
:
but
it
is
strange
to
see
how
men
deceiue
themselues
.
Can
a
man
walke
in
a
way
,
and
not
leaue
marks
&
steps
behind
him
?
euen
so
he
that
walks
in
this
way
,
follow
him
,
&
you
shal
see
steps
of
his
continuall
dying
vnto
sinne
,
&
liuing
vnto
holinesse
;
insomuch
that
a
man
that
followeth
him
,
&
marketh
the
course
of
his
life
in
this
way
,
may
euidently
say
:
See
where
hee
hath
cast
off
,
&
left
behind
him
this
&
that
sin
:
see
where
he
hath
taken
vp
,
&
caried
with
him
these
&
those
vertues
&
graces
of
God
:
Marke
,
here
is
a
print
of
his
faith
,
here
is
a
print
of
his
hope
,
here
are
prints
of
his
loue
.
And
thus
may
a
child
of
God
be
followed
&
traced
all
the
way
to
heauen
,
euen
vntil
he
come
to
his
death
,
which
is
the
gate
of
heauen
.
How
mightily
then
are
they
deceiued
,
which
think
they
haue
walked
all
their
liues
in
this
way
,
and
yet
there
is
not
one
step
to
be
seene
:
for
assuredly
this
way
is
so
beat●n
and
troden
,
that
no
man
euer
trode
in
it
since
the
world
began
;
but
he
left
behind
him
manifest
&
visible
steps
,
that
all
men
that
would
looke
at
him
,
might
see
he
had
gone
that
way
.
As
therfore
we
all
desire
to
come
to
heauen
,
&
as
we
professe
we
walk
in
the
way
thither
:
so
let
vs
be
as
carefull
to
leaue
behind
vs
our
steps
;
namely
,
tokens
&
prints
of
our
faith
,
our
hope
,
and
loue
:
which
if
we
do
,
then
mark
the
excellent
vse
of
those
steps
.
1.
They
testifie
vnto
all
that
see
them
,
that
we
walked
the
right
way
to
heauen
:
and
secondly
,
they
wil
serue
for
marks
&
directions
for
them
that
shal
walke
in
the
same
way
after
vs
.
By
the
1.
we
shal
leaue
an
honorable
testimony
of
our selues
behind
vs
:
by
the
2.
we
shall
moue
other
to
magnify
gods
name
,
to
whom
our
steps
haue
bin
marks
&
directions
,
helps
,
&
furtherances
in
the
way
to
heauen
.
Secondly
,
for
what
were
these
Elders
approued
?
for
their
faith
:
for
nothing
else
.
Amongst
these
Elders
Sampson
was
wonderfull
in
strength
:
Salomon
in
wisedome
:
Ioshua
in
courage
:
Moses
in
learning
:
many
of
them
,
in
the
honour
and
pompe
of
the
world
,
in
beauty
,
riches
,
and
other
externall
gifts
,
and
the
most
of
them
all
in
long
life
:
yet
not
for
one
or
all
of
these
are
any
of
them
saide
to
be
regarded
of
God
:
but
it
is
plainely
said
,
that
for
their
faith
God
did
approue
them
.
Here
then
learne
what
is
the
thing
amongst
all
things
that
must
make
vs
acceptable
vnto
God
:
euen
this
,
To
deny
our selues
,
and
to
rest
vpon
the
mercy
of
God
in
Christ
;
this
wil
do
it
&
nothing
else
.
Hast
thou
strength
?
so
had
Golias
as
wel
as
Sampson
:
hast
thou
beauty
?
so
had
Absalom
as
wel
or
more
than
Dauid
:
hast
thou
wisdom
?
so
had
Achitophel
(
thogh
not
like
Salomon
,
yet
)
aboue
ordinary
men
:
hast
thou
riches
?
Esau
was
richer
than
Iacob
:
hast
thou
liued
long
?
so
did
Cain
;
&
Ismael
as
wel
as
Isaak
:
hast
thou
many
children
?
so
had
Ahab
as
wel
as
Gedeon
:
hast
thou
learning
(
the
glory
of
nature
)
?
so
had
the
Egyptians
as
well
as
Moses
:
for
there
Moses
learned
it
.
All
these
thou
maist
haue
,
&
yet
be
a
vile
person
in
the
sight
of
God
:
so
far
from
being
approued
of
God
,
as
that
he
wil
not
vouchsafe
(
vnlesse
it
be
in
his
anger
)
once
to
regard
or
looke
at
thee
:
hast
thou
therefore
any
of
those
outward
gifts
?
it
is
not
to
be
contemned
,
it
hath
his
vse
;
thanke
God
for
it
,
and
and
vse
it
well
:
and
vse
it
so
as
by
it
thou
maist
be
approued
amongst
men
:
but
stand
not
to
it
before
God
:
for
though
it
be
wisedome
,
or
learning
,
or
neuer
so
excellent
a
gift
;
it
cannot
purchase
the
fauour
&
acceptation
of
God
:
but
true
faith
is
able
to
please
God
both
in
this
life
,
and
especially
at
the
day
of
Iudgement
.
This
doctrine
first
confuteth
the
error
of
some
grosse
Papists
,
who
hold
and
write
that
many
Philosophers
for
their
good
vse
of
the
light
of
Nature
,
for
their
deepenesse
of
learning
,
and
for
their
ciuill
liues
,
are
now
Saints
in
heauen
:
a
most
manifest
and
shamefull
vntruth
,
and
here
as
manifestly
confuted
:
for
was
Salomon
not
accepted
,
for
all
his
wisedome
,
and
shall
Socrates
?
was
Moses
not
accepted
for
all
his
learning
,
how
then
should
Aristotle
?
if
faith
made
all
of
them
accepted
,
and
nothing
but
faith
;
how
is
it
possible
they
should
be
accepted
,
which
neuer
heard
of
faith
?
nay
I
say
more
:
If
many
a
man
that
liueth
in
the
Church
,
as
deepe
(
it
may
be
)
in
humane
learning
as
they
,
and
of
great
knowledge
also
in
the
whole
doctrine
of
Religion
(
which
they
neuer
knew
)
and
yet
could
not
,
nor
euer
shall
be
accepted
of
God
onely
for
want
of
this
sauing
faith
;
How
absurd
is
it
〈◊〉
imagine
saluation
for
them
,
which
neither
had
sparke
of
faith
nor
knowledge
of
Christ
?
Let
vs
then
hold
,
that
as
there
is
no
name
whereby
to
be
saued
,
but
onely
the
name
of
Christ
:
so
no
meanes
to
be
saued
by
that
Christ
,
Acts.
4.12
.
but
onely
faith
,
euen
that
faith
,
for
which
these
Elders
were
accepted
of
God
.
Secondly
,
this
excellencie
of
faith
aboue
all
other
gifts
,
shewes
the
vanity
of
the
world
;
so
carefull
&
earnest
in
seeking
honour
,
riches
,
credit
,
wisedom
,
learning
(
all
which
can
but
make
them
esteemed
and
approued
to
the
world
)
and
so
carelesse
and
negligent
in
getting
true
faith
,
which
will
both
approue
a
man
vnto
the
world
,
and
make
him
honorable
in
the
eyes
of
the
Lord
God
.
Thirdly
,
by
this
doctrine
the
Popish
doctrine
is
iustly
condemned
,
which
teacheth
that
a
man
is
iustified
by
his
works
,
and
that
faith
is
not
the
most
excellent
of
Gods
graces
.
Here
we
are
taught
other
diuinitie
:
for
,
that
for
which
a
man
is
accepted
,
by
that
he
is
iustified
.
But
for
their
faith
onely
were
they
accepted
:
therfore
iustification
is
only
by
faith
.
Againe
,
that
which
makes
a
man
accepted
of
God
,
that
must
needs
be
the
most
excellent
thing
of
all
.
For
God
which
is
goodnesse
it selfe
,
regardeth
that
that
is
the
best
:
but
God
esteemed
them
only
for
their
faith
:
therfore
it
is
the
chief
of
all
graces
of
God
,
in
regard
of
making
a
man
accepted
of
God
.
Fourthly
,
here
is
a
patterne
and
president
for
Gods
children
,
how
to
bestow
&
measure
out
their
loue
&
estimation
in
the
world
.
God
loued
Salomon
more
for
his
faith
,
then
for
all
his
glory
and
wisedome
;
and
esteemed
more
of
Moses
for
his
faith
,
than
for
all
his
learning
.
So
deale
thou
with
thy
wife
,
thy
child
,
thy
seruant
,
thy
friend
,
&
with
all
men
.
Hast
thou
a
wife
neuer
so
beautifull
,
louing
,
honest
,
&
thrifty
;
neuer
so
toward
and
obedient
a
child
;
a
most
wise
&
trusty
seruant
;
a
friend
for
faithfulnesse
like
thine
owne
soule
?
These
are
indeed
much
to
be
esteemed
;
yet
thinke
not
thy selfe
in
a
paradise
,
when
thou
hast
such
:
for
there
is
a
greater
matter
behind
,
then
all
these
.
Looke
therfore
further
:
Is
thy
wife
,
thy
child
,
thy
seruant
,
thy
friend
endued
with
sauing
faith
?
that
is
worth
more
then
all
the
rest
:
that
is
it
which
makes
them
beloued
of
God
.
Let
that
therfore
make
them
best
beloued
of
thee
:
and
that
which
makes
them
so
honourable
before
God
,
let
that
make
them
most
honourable
,
and
most
esteemed
of
thee
:
So
in
all
men
,
loue
that
in
a
man
best
which
God
loueth
;
and
so
thou
shalt
be
sure
not
to
lose
thy
loue
.
Esteeme
of
a
man
,
not
as
the
world
esteemeth
,
not
according
to
his
strength
,
beauty
,
high
place
,
or
outward
gifts
:
but
as
God
esteemeth
him
,
namely
,
according
to
the
measure
of
sauing
faith
,
which
thou
seest
in
him
:
for
is
not
that
worthy
of
thy
loue
,
which
hath
purchased
the
loue
of
the
Lord
God
himselfe
?
Fiftly
,
here
is
comfort
for
all
such
seruants
of
God
,
as
hauing
true
faith
,
yet
are
in
base
estimation
for
worldly
respects
:
some
are
poore
,
some
in
base
callings
,
some
deformed
in
body
:
some
of
meane
gifts
:
many
in
great
distresse
and
misery
,
all
their
liues
:
most
of
them
some
way
or
other
contemptible
in
the
world
:
Yet
let
not
this
discomfort
any
child
of
God
:
But
let
them
consider
what
it
is
that
makes
them
approued
of
God
:
not
beauty
,
strength
,
riches
,
wisdom
,
learning
(
all
these
may
perish
in
the
vsing
)
but
true
faith
:
if
then
thou
hast
that
,
thou
hast
more
then
all
the
rest
.
If
thou
hadst
all
them
,
they
could
but
make
thee
esteemed
in
the
world
:
but
hauing
true
faith
,
thou
art
esteemed
of
God
;
and
what
matter
then
who
esteemes
thee
,
and
who
not
?
This
crosseth
the
corrupt
censure
of
the
world
,
who
more
esteem
a
man
for
his
outward
gifts
,
and
glory
of
riches
or
learning
,
then
for
sauing
graces
.
Let
Gods
children
when
they
are
●based
;
contemned
,
mocked
,
and
kept
from
all
place
and
preferment
in
the
world
:
Let
them
,
I
say
,
appeale
from
this
vniust
iudgement
to
the
iudgement
of
God
;
and
be
conforted
in
this
,
that
though
they
want
all
things
(
without
them
)
that
should
make
them
esteemed
in
the
world
:
yet
they
haue
that
(
within
them
)
for
which
God
wil
esteeme
,
approue
,
and
acknowledge
them
both
in
this
world
,
and
in
the
world
to
come
.
And
they
haue
that
that
will
stand
by
them
,
when
strength
and
beauty
are
vanished
,
when
learning
,
&
riches
,
and
honour
,
are
all
ended
with
the
world
.
Thus
much
of
the
second
doctrine
.
3.
In
that
our
Elders
by
faith
obtained
a
good
report
:
Here
we
learne
the
readiest
and
surest
way
to
get
a
good
name
.
A
good
name
is
a
good
gift
of
God
;
Eccles.
7.3
.
It
is
a
pretious
ointment
▪
it
is
a
thing
that
all
men
would
haue
:
These
Elders
had
it
,
and
they
haue
laide
vs
downe
a
platforme
how
to
get
it
,
and
it
is
this
;
1.
Get
into
fauour
with
God
,
please
him
,
that
is
,
confesse
thy
sins
,
bewaile
them
,
get
pardon
,
set
the
promises
of
God
in
Christ
before
thee
,
beleeue
them
,
apply
them
to
thy selfe
as
thine
owne
,
be
perswaded
in
thy
conscience
that
Christ
did
all
for
thee
,
and
that
he
hath
purchased
thy
acceptation
with
God
.
Thus
,
when
thou
art
assured
that
God
approues
of
thee
,
God
can
easily
giue
thee
a
comfortable
testimony
in
thine
owne
conscience
,
and
hee
can
moue
the
hearts
of
all
men
to
think
wel
,
and
open
their
mouthes
to
speake
wel
of
thee
:
for
he
hath
the
hearts
of
all
men
in
his
hand
.
And
therfore
those
that
are
in
his
fauor
,
he
can
bend
the
hearts
of
all
men
,
to
approue
them
;
yet
this
must
be
vnderstood
with
some
cautions
.
1.
God
wil
not
procure
his
children
a
good
name
amongst
all
men
:
for
then
they
should
be
cursed
:
for
,
Luk.
6.26
,
Cursed
are
yee
when
all
men
speake
well
of
you
:
But
the
Lord
meaneth
,
that
they
shal
be
accepted
,
&
haue
a
good
name
with
the
most
&
with
the
best
.
For
indeed
,
a
good
name
(
as
all
other
graces
of
God
)
cannot
be
perfect
in
this
life
:
but
they
shal
haue
such
a
good
name
,
as
in
this
world
shall
continue
and
increase
,
and
in
the
world
to
come
be
without
all
blot
:
for
sin
is
the
disgrace
of
a
man
;
therefore
when
sin
is
abolished
,
good
name
is
perfect
.
2.
God
will
not
procure
all
his
children
a
good
name
,
nor
alwaies
:
for
,
a
good
name
is
of
the
same
nature
with
other
externall
gifts
of
God
:
sometime
they
are
good
to
a
man
,
sometime
hurtfull
:
to
some
men
good
,
to
others
hurtfull
.
Euery
one
therefore
that
hath
true
faith
,
may
not
absolutely
assure
himselfe
of
a
good
name
:
but
as
farre
forth
as
God
shall
see
it
best
for
his
owne
glory
,
and
his
good
.
3.
The
good
name
that
God
wil
giue
his
children
,
stands
not
so
much
in
outward
commendation
,
and
speaking
wel
of
a
man
:
as
in
the
inward
approbation
of
the
consciences
of
men
.
They
must
therfore
be
content
somtime
to
be
abused
,
mocked
,
slandered
;
&
yet
notwithstanding
they
haue
a
good
name
in
the
chief
respect
:
for
they
whose
mouthes
do
abuse
&
condemne
them
,
their
very
consciences
do
approue
them
.
Out
of
all
these
the
point
is
manifest
,
that
God
will
procure
his
children
a
good
name
in
this
world
,
as
far
forth
as
it
is
a
blessing
,
and
not
a
curse
:
and
that
because
they
are
approued
of
him
,
and
by
faith
iustified
in
his
sight
:
for
so
to
be
is
the
onely
way
to
get
a
good
name
.
For
in
reason
it
stands
thus
:
that
those
who
are
in
estimation
,
and
good
name
with
the
Lord
himselfe
;
much
more
will
God
make
them
esteemed
,
and
giue
them
a
good
name
with
men
like
themselues
.
Hence
we
learne
,
first
,
that
the
common
course
of
the
world
to
get
a
good
name
,
is
fond
,
&
wicked
,
and
to
no
purpose
:
They
labour
for
riches
,
preferments
,
honor
,
wisdom
,
&
learning
;
by
them
to
get
estimation
in
the
world
:
yea
,
many
abuse
these
blessings
in
vaine
ostentation
,
to
encrease
their
credit
and
name
with
men
.
And
in
the
meane
time
sauing
faith
is
neuer
remembred
,
which
must
procure
them
a
good
name
with
God
.
This
is
a
wrong
course
:
first
,
we
must
labour
to
be
approued
of
God
;
and
then
after
the
good
name
with
God
,
followeth
the
good
name
in
the
world
.
He
therefore
that
labours
for
fauour
with
men
,
and
neglects
the
fauour
of
God
;
he
may
get
a
good
name
,
but
it
shall
proue
a
rotten
name
in
the
end
.
Prou.
10.7
.
The
memoriall
of
the
iust
shall
be
blessed
,
but
the
name
of
the
wicked
shall
rot
.
The
good
name
of
the
wicked
is
rotten
:
1.
Because
it
is
loathsom
&
stinking
in
the
face
of
God
,
though
it
be
neuer
so
glorious
in
the
world
.
2.
Because
it
will
not
last
the
wearing
out
,
but
in
the
end
vanisheth
and
comes
to
nothing
,
vnlesse
(
as
a
rotting
thing
leaues
some
corruption
behind
it
,
so
)
their
good
name
in
the
end
being
vanished
,
leaues
infamy
behind
it
.
And
this
is
the
name
which
commonly
is
gotten
in
the
world
,
because
men
first
seeke
not
a
good
name
with
God
:
but
that
good
name
which
is
obtained
by
faith
,
will
stand
&
continue
all
a
mans
life
,
and
at
his
death
leaue
behind
it
a
sweet
perfume
,
&
abideth
for
euer
in
the
world
to
come
.
Secondly
,
this
maintaines
the
excellencie
of
our
religion
against
Atheists
,
and
all
enemies
of
it
,
which
esteeme
&
call
it
a
base
&
contemptible
religion
,
&
of
which
can
folow
no
credit
nor
estimation
.
But
see
,
their
malice
is
here
controlled
:
our
religion
is
a
most
glorious
&
excellent
profession
,
it
is
the
high
way
to
get
true
credit
&
estimation
:
it
makes
a
man
honorable
in
the
sight
of
God
&
men
:
for
by
it
our
Elders
obtained
a
good
report
,
which
continueth
fresh
to
this
day
.
In
the
fourth
place
,
Were
they
wel
reported
of
for
their
faith
?
therefore
their
faith
was
not
hid
in
their
hearts
;
but
manifested
in
their
liues
:
for
,
the
world
cannot
see
nor
commend
them
for
their
faith
;
but
for
the
practice
of
faith
.
Here
it
is
plaine
,
that
men
must
not
be
content
to
keep
their
faith
close
in
their
hearts
,
but
they
must
exercise
the
fruites
of
it
in
the
world
;
and
then
both
these
together
will
make
a
man
truly
commendable
.
Thy
faith
approues
thee
vnto
God
:
but
the
practice
of
it
is
that
that
honours
thee
and
thy
profession
,
in
the
world
.
Lastly
,
in
that
faith
was
that
which
approued
our
Elders
vnto
God
;
here
is
a
storehouse
of
comforts
,
for
all
true
professors
of
this
faith
.
Art
thou
poore
?
thy
faith
doth
make
thee
rich
in
God
.
Art
thou
simple
,
and
of
meane
reach
?
thy
faith
is
true
wisedome
before
God
.
Art
thou
any
way
deformed
?
faith
makes
thee
beautifull
vnto
God
.
Art
thou
weake
,
feeble
,
or
sicke
?
thy
faith
doth
make
thee
strong
in
God
.
Art
thou
base
in
the
world
,
and
of
no
account
?
thy
faith
makes
thee
honourable
in
the
sight
of
God
and
his
holy
Angels
.
Thus
thou
art
poore
,
and
foolish
,
and
deformed
,
and
sicke
,
and
base
in
the
world
;
but
marke
how
God
hath
recompensed
thee
:
he
hath
giuen
thee
faith
,
whereby
thou
art
rich
,
and
beautifull
,
&
wise
,
and
strong
,
&
honorable
in
heauen
with
God
:
say
therfore
with
Dauid
,
the
lot
is
fallen
vnto
thee
in
a
faire
ground
,
and
thou
hast
a
goodly
heritage
:
Namely
,
Psal.
16.6
.
thy
faith
,
which
thou
wouldest
not
change
for
all
the
glory
of
the
world
.
Faith
is
the
true
riches
,
the
sound
strength
,
the
lasting
beauty
,
the
true
wisedome
,
the
true
honour
of
a
Christian
man
:
therefore
take
thy selfe
10000.
times
more
beholden
vnto
God
,
then
if
hee
had
giuen
thee
the
vncertaine
riches
,
the
crafty
(
and
yet
foolish
)
wisedome
,
the
decaying
strength
,
the
vanishing
beauty
,
the
transitory
honour
of
this
world
.
If
thou
hast
true
faith
,
thou
art
sure
to
haue
many
enemies
:
1.
The
wicked
of
the
world
will
neuer
brooke
thee
,
but
openly
or
priuily
hate
&
hurt
thee
.
Then
the
diuel
is
thy
sworn
enemie
:
how
canst
thou
deale
with
so
powerfull
an
enemie
,
and
all
his
wicked
instruments
?
Here
is
sound
comfort
:
if
thou
hast
faith
,
thou
hast
God
thy
friend
:
labour
therefore
for
this
true
faith
,
and
then
care
not
for
the
diuel
,
and
all
his
power
.
Night
and
day
,
sleeping
and
waking
,
by
land
&
sea
,
thou
art
safe
and
secure
,
the
diuel
cannot
hurt
thee
,
thy
faith
makes
thee
accepted
of
God
,
and
brings
thee
within
the
compasse
of
his
protection
.
That
same
little
sparke
of
faith
,
which
is
in
so
narrow
a
compasse
as
thy
heart
,
is
stronger
than
all
the
power
and
malice
of
sathan
.
As
for
the
malice
which
his
instruments
,
wicked
men
in
this
world
,
shew
against
thee
in
mocks
and
abuses
,
much
lesse
care
for
them
;
for
their
nature
is
to
speake
euill
,
and
cannot
doe
otherwise
:
looke
not
therfore
at
them
,
but
looke
vp
into
heauen
by
the
eye
of
thy
soule
,
where
thy
faith
makes
thee
beloued
and
approued
of
God
himselfe
,
and
honourable
in
the
presence
of
his
holy
Angels
.
And
thus
much
of
the
second
action
or
effect
of
faith
,
the
third
followeth
.
VERSE
.
3.
Through
faith
wee
vnderstand
that
the
world
was
ordained
by
the
word
of
God
,
so
that
the
things
which
wee
see
,
are
not
made
of
things
which
did
appeare
.
IN
this
verse
is
contained
the
third
action
or
effect
of
faith
,
namely
this
;
Faith
makes
a
man
to
vnderstand
things
beyond
the
reach
of
mans
reason
.
This
third
effect
is
set
out
in
these
words
,
by
the
instance
of
a
notable
exsample
:
namely
,
of
the
Creation
of
the
world
;
1.
By
the
word
of
God
.
2.
Of
nothing
:
both
which
,
that
wee
may
the
better
vnderstand
,
let
vs
consider
of
the
words
as
they
lye
in
order
.
Through
faith
.
1.
By
faith
,
in
this
place
(
as
I
take
it
)
is
not
meant
that
sauing
faith
,
which
iustifies
a
man
before
God
:
but
a
generall
faith
,
wherby
a
man
imbraceth
Christian
religion
:
or
wherby
a
man
beleeueth
the
word
of
God
in
the
doctrine
of
the
law
,
and
the
Gospel
,
to
be
true
.
My
reason
is
,
because
a
man
that
neuer
had
iustifying
and
sauing
faith
,
and
is
no
member
of
the
catholike
Church
,
nor
childe
of
God
,
may
haue
this
gift
,
To
beleeue
that
God
by
his
word
made
the
world
of
nothing
.
Therefore
,
I
thinke
that
this
is
an
action
of
a
generall
,
and
not
of
sauing
faith
.
We
vnderstand
That
is
:
Whereas
there
are
many
things
beyond
the
reach
of
reason
,
and
therefore
by
reason
cannot
be
apprehended
or
vnderstood
,
yet
by
vertue
of
this
faith
a
man
is
brought
to
vnderstand
them
,
and
to
beleeue
them
to
be
true
.
Now
then
whereas
generall
faith
brings
vnderstanding
of
many
things
which
reason
cannot
reach
vnto
;
here
,
such
as
be
students
in
humane
learning
,
&
which
labour
to
attain
to
the
deepenesse
and
perfection
of
it
,
are
taught
,
with
their
trauell
in
humane
studies
,
to
haue
care
to
ioyne
faith
and
knowledge
of
religion
.
For
there
are
many
things
which
our
vnderstanding
by
reason
cannot
conceiue
;
and
many
truthes
which
Philosophy
cannot
reach
vnto
:
nay
,
many
also
which
it
denies
:
but
faith
is
able
to
perswade
and
demonstrate
them
all
,
and
it
inlightens
the
mind
,
and
rectifies
the
iudgement
,
when
as
Philosophy
hath
left
the
mind
in
darknesse
,
and
the
iudgement
in
error
.
Now
,
in
whom
sound
knowledge
in
Philosophy
,
and
this
faith
in
religion
do
concurre
together
,
he
is
a
man
of
a
most
rectified
iudgement
,
and
of
a
deepe
reach
in
the
greatest
matters
:
but
,
separate
faith
from
humane
knowledge
,
and
he
will
stumble
at
many
truthes
,
though
hee
had
the
wit
of
all
the
Philosophers
in
his
owne
head
:
For
exsample
,
that
God
should
make
the
world
of
nothing
:
that
it
should
haue
beginning
&
ending
;
that
God
should
be
eternall
,
and
not
the
world
:
that
mans
soul
being
created
,
is
immortal
;
These
&
many
other
truths
,
reason
cannot
see
,
&
therfore
Philosophy
wil
not
admit
:
but
ioin
faith
to
it
,
&
then
that
crooked
vnderstanding
is
rectified
&
made
to
beleeue
it
.
It
is
therfore
good
counsel
,
to
ioyn
both
these
together
.
Religion
hinders
not
humane
learning
,
as
some
fondly
thinke
;
but
is
a
furtherance
and
helpe
,
or
rather
the
perfection
of
humane
learning
:
perswading
,
and
prouing
,
and
conuincing
that
,
which
humane
learning
cannot
.
And
thus
we
see
how
faith
makes
vs
to
vnderstand
.
But
,
what
doth
it
make
vs
to
vnderstand
?
the
text
saith
,
That
the
world
was
ordained
,
&c.
Amongst
many
Expositions
we
may
most
safely
set
downe
and
approue
this
;
God
by
his
word
or
commandement
hath
ordained
,
that
is
,
made
in
good
order
:
the
ages
,
that
is
,
the
world
and
all
in
it
;
and
all
this
he
did
by
his
word
,
and
(
which
is
more
strange
then
that
)
made
them
all
of
nothing
.
That
is
a
wonderfull
thing
:
reason
conceiues
it
not
,
but
disputes
against
it
:
Philosophy
grants
it
not
,
but
writes
against
it
:
but
marke
the
priuiledge
of
this
faith
;
it
makes
a
man
beleeue
it
,
and
shewes
him
also
how
it
is
.
Now
for
our
better
perceiuing
the
excellency
of
this
power
of
faith
;
here
are
4.
points
set
downe
:
1.
What
was
created
?
-
The
worlds
.
2.
In
what
manner
?
-
Ordained
.
3.
By
what
meanes
?
-
By
Gods
word
.
4.
Of
what
matter
?
-
Of
nothing
.
Of
these
in
order
.
The
first
point
is
,
what
was
made
?
The
text
answereth
;
The
worlds
.
The
word
signifieth
,
in
the
originall
,
ages
:
and
so
it
is
also
taken
,
Heb.
1.2
.
God
made
the
worlds
or
ages
by
Christ
.
By
this
word
then
hee
meaneth
these
two
things
:
First
,
times
and
seasons
,
which
are
ordinary
creatures
of
God
,
as
well
as
other
:
for
amongst
other
creatures
(
Gen.
1.
)
are
recorded
also
times
&
seasons
to
be
Gods
creatures
.
Secondly
,
he
vnderstandeth
the
world
also
,
and
all
in
it
:
and
so
it
is
truly
translated
.
For
with
good
reason
may
the
word
ages
signifie
the
world
,
because
the
world
and
all
in
it
had
their
beginning
in
time
,
haue
their
continuance
in
time
,
and
shall
haue
their
end
in
time
againe
.
Time
begun
them
,
time
continues
them
,
and
time
shal
end
them
:
and
so
the
world
is
euerie
way
measured
by
the
compasse
of
time
:
and
therefore
it
pleaseth
the
holy
Ghost
to
tearme
the
world
,
and
all
in
it
,
Ages
,
or
times
.
Now
whereas
it
is
said
,
Ages
,
that
is
,
times
and
seasons
were
ordained
of
God
;
we
learne
,
that
if
time
be
a
creature
or
an
ordinance
of
God
(
created
for
so
great
purposes
,
as
to
be
the
measure
of
all
things
)
Take
heed
then
of
abusing
so
excellent
an
ordinance
:
if
thou
hast
spent
it
well
,
spend
it
still
better
.
Time
is
so
good
a
thing
,
it
cannot
be
spent
well
enough
.
But
hast
thou
misspent
time
(
that
is
to
abuse
it
)
Take
S.
Pauls
counsell
,
Eph.
5.16
.
Redeeme
the
time
:
that
is
,
seeing
what
is
past
cannot
be
recall'd
;
then
recompence
the
losse
of
it
,
by
the
well
bestowing
of
time
to
come
.
Spend
euerie
houre
well
:
and
that
thou
maist
do
so
,
be
alwaies
either
doing
good
to
other
,
or
receiuing
good
from
other
:
doe
either
,
and
time
is
well
spent
.
And
take
heede
thou
be
not
of
the
number
of
those
that
often
say
,
they
cannot
tell
how
to
driue
away
time
:
and
therfore
they
deuise
many
toyes
,
&
conceits
,
and
vaine
pleasures
;
yea
,
many
wicked
&
vnlawful
delights
:
and
all
to
shift
off
(
as
they
say
)
and
deceiue
the
time
.
It
is
wonderfull
to
see
,
that
the
wicked
,
whose
time
of
ioy
is
onely
in
this
world
,
should
seeke
to
hasten
it
,
&
make
it
seem
shorter
;
yet
so
it
is
,
the
diuel
blinding
them
:
but
howeuer
it
is
,
seeme
it
shorter
or
longer
,
that
same
one
sinne
of
misspending
their
time
,
shall
condemne
them
if
they
had
no
more
:
for
if
account
must
be
giuen
for
euery
idle
word
,
Math.
12.36
.
a
fearefull
account
remaines
to
be
made
for
so
many
idle
houres
.
Let
vs
then
be
very
carefull
in
the
vse
of
this
good
ordinance
of
God
,
and
neuer
deuise
how
to
passe
away
time
:
for
there
is
no
man
that
is
a
profitable
member
in
the
place
where
he
is
,
that
can
finde
one
houre
so
idle
,
that
he
knowes
not
how
to
imploy
it
,
either
in
receiuing
or
doing
some
good
.
Were
ordained
.
The
second
point
,
in
this
example
,
is
the
manner
.
Did
God
make
a
perfect
or
an
imperfect
world
?
The
text
answereth
,
it
was
ordained
.
The
word
signifieth
thus
much
;
God
framed
the
Ages
,
that
is
,
all
creatures
,
visible
and
inuisible
,
in
a
most
excellent
,
perfect
,
&
absolute
order
.
As
in
a
campe
euerie
man
keepes
his
ranke
and
order
,
and
no
man
goeth
out
of
his
standing
appointed
him
:
So
euery
creature
had
his
due
place
,
and
his
proper
vse
assigned
him
of
God
:
so
that
the
workmanship
of
the
world
in
euery
creature
,
&
in
euery
respect
was
absolute
:
and
thus
(
ordained
)
is
as
much
as
perfectly
made
.
And
the
whole
world
was
as
the
perfect
body
of
a
man
,
where
euery
member
,
bone
,
ioynt
,
veine
,
&
sinew
is
in
his
proper
place
,
and
nothing
out
of
square
.
Ob.
Was
euery
thing
created
in
his
order
and
due
place
?
Whence
then
com
so
many
disorders
in
the
world
?
The
diuel
hath
His
kingdome
,
authoritie
,
lawes
,
&
subiects
:
he
rules
in
the
wicked
.
Now
can
there
be
any
order
in
Sathans
kingdom
?
Againe
,
whence
are
so
many
alterations
and
subuersions
of
kingdomes
?
so
many
wars
,
so
much
effusion
of
bloud
?
The
Gospel
is
transported
from
Country
to
Country
;
ciuil
dissensions
in
Cities
&
priuate
families
;
betwixt
man
&
man
;
betwixt
man
&
some
creatures
:
betwixt
creature
and
creatures
;
yea
,
hatred
often
vnto
the
death
:
yea
,
often
hatred
betwixt
creatures
of
the
same
kind
.
All
these
being
so
,
where
then
is
that
excellent
order
wherein
they
were
created
?
I
answere
:
the
state
of
all
creatures
is
changed
,
from
that
wherein
they
were
created
,
by
the
fall
of
our
first
parents
.
God
made
no
disorder
,
He
saw
euery
thing
that
he
had
made
,
and
lo
it
was
very
good
:
Gen.
1.31
.
therfore
it
was
in
a
most
perfect
order
:
For
,
orderly
comelinesse
is
a
part
of
the
goodnesse
of
a
thing
:
but
disorder
is
the
effect
of
sinne
:
it
entred
with
sinne
;
and
it
is
both
a
companion
and
a
reward
of
sinne
.
Had
we
continued
in
our
innocence
,
all
creatures
had
continued
in
their
excellent
order
:
But
when
wee
had
broken
the
perfect
order
that
God
had
appointed
vs
,
immediatly
all
creatures
broke
that
order
,
wherin
they
were
afore
,
both
towards
vs
,
&
one
amongst
another
.
Whil'st
we
obayed
God
,
all
creatures
obayed
vs
:
but
when
wee
shooke
off
the
yoke
of
obedience
vnto
God
,
and
rebelled
against
him
,
then
they
became
disobedient
vnto
vs
.
Whil'st
we
loued
God
,
al
creatures
loued
&
reuerenced
vs
:
but
when
we
fell
to
hate
the
Lord
,
then
began
they
to
hate
vs
and
not
before
.
If
therefore
thou
seest
any
disobedience
and
hatred
in
the
creatures
towards
thee
,
any
disorder
and
vanity
amongst
themselues
,
thank
thy selfe
for
it
,
thou
broughtst
it
into
the
world
with
thy
sinne
.
This
being
so
,
we
are
hence
taught
when
wee
see
any
disorder
in
any
creature
,
not
to
blame
the
Lord
nor
the
creature
,
but
to
turne
backe
to
our selues
,
to
take
notice
of
our
owne
sinnes
and
corruptions
,
and
to
acknowledge
this
was
not
so
at
the
first
,
but
our
sin
was
the
cause
of
it
;
and
therfore
be
humbled
&
ashamed
of
our selues
,
that
we
should
destroy
and
confound
that
excellent
order
which
God
made
,
and
all
creatures
(
but
for
vs
)
would
haue
kept
till
this
day
:
but
the
common
practice
is
contrary
,
as
I
wil
proue
in
particulars
.
God
made
mans
body
pure
and
holy
&
therfore
it
had
no
need
to
be
couerd
:
but
with
sin
came
shame
,
Gen.
2.25
.
&
3.21
.
&
thence
came
it
that
God
gaue
vs
apparell
to
couer
that
shame
that
sin
had
brought
vpon
vs
:
so
oft
therfore
as
a
man
puts
on
his
apparell
,
he
should
be
humbled
&
ashamed
by
it
:
and
think
thus
with
himselfe
▪
This
was
not
so
at
the
first
;
Adams
body
was
glorious
:
whence
came
this
ignominie
&
shame
,
which
we
must
couer
with
apparel
?
it
came
from
my
sin
;
therfore
so
often
as
a
man
puts
it
on
,
so
oft
should
he
be
quite
ashamed
of
himselfe
,
which
hath
brought
this
shame
vpon
himselfe
:
so
as
now
he
must
needs
haue
a
cloake
to
couer
his
shame
.
But
do
men
make
this
end
of
their
apparel
?
nay
,
rather
they
make
it
a
banner
to
display
their
pride
and
vanity
:
and
so
farre
are
many
from
being
ashamed
of
it
,
as
that
they
are
contrariwise
proud
of
it
.
But
this
is
as
abhominable
,
&
cursed
,
and
senselesse
a
pride
,
as
if
the
prisoner
should
be
proud
of
his
bolts
&
fetters
,
which
are
signes
of
his
misdemeanour
:
for
,
what
is
thy
apparel
(
make
the
best
of
it
)
?
it
is
but
a
beautiful
cloake
of
thy
filthy
shame
:
then
,
as
bolts
&
fetters
are
burdenous
,
and
shamefull
,
though
they
be
of
gold
:
so
is
the
cloake
of
thy
shame
,
thy
apparel
,
thogh
it
be
silk
,
siluer
or
gold
:
for
we
shold
not
be
ashamed
only
of
ordinary
aparel
,
or
base
:
but
euen
of
the
most
gorgeous
;
knowing
that
once
,
wee
had
a
glory
of
our
owne
,
farre
aboue
all
the
glory
of
apparell
:
and
the
Ignominie
that
sin
hath
brought
vpon
vs
,
is
greater
then
this
glorie
of
apparell
can
take
away
.
Here
I
deny
not
the
vse
of
gorgeous
apparell
,
to
those
to
whom
it
belongs
:
But
I
say
to
rich
men
(
who
,
by
their
abilitie
)
to
men
in
authoritie
,
who
(
by
their
place
and
calling
)
may
weare
costly
apparell
:
yea
,
and
to
Princes
,
who
may
lawfully
weare
silke
,
siluer
,
gold
,
and
the
most
excellent
ornaments
of
pretious
stones
,
or
whatsoeuer
:
to
all
them
,
I
say
,
God
hath
granted
you
the
vse
of
these
;
but
withall
,
be
not
proud
of
them
,
for
you
once
had
a
glory
greater
then
these
,
but
lost
it
by
sin
:
&
sin
brought
a
shame
,
which
those
cannot
hide
.
For
,
though
thy
apparel
hide
it
from
the
world
,
yet
can
it
not
from
God
:
only
faith
can
couer
it
from
God
:
therfore
glory
in
nothing
but
thy
faith
,
be
ashamed
of
thy
apparell
;
yea
,
of
thy
robes
&
costly
ornaments
.
And
know
further
,
that
wheras
thy
body
by
sin
is
becom
so
vile
,
a
meaner
couer
&
baser
apparel
were
fit
for
it
.
And
therfore
know
,
that
wheras
God
hath
giuen
thee
vse
of
costly
apparell
,
and
pretious
ornaments
;
he
giues
them
not
to
honour
thy
body
,
but
the
place
thou
art
in
:
and
to
adorne
that
part
of
his
owne
Image
,
which
he
hath
set
in
thee
by
thy
calling
.
And
know
lastly
,
that
if
thou
hadst
kept
that
order
,
wherein
God
at
thy
creation
(
as
this
text
saith
)
ordained
thee
:
thy
natural
glory
would
more
haue
adorned
thee
and
the
place
thou
bearest
,
then
all
this
accidentall
and
artificiall
glory
can
:
and
therfore
glory
not
so
much
for
the
one
,
as
be
ashamed
for
the
losse
of
the
other
;
and
let
thy
apparell
teach
thee
this
lesson
.
Thirdly
,
many
men
take
much
delight
in
some
kinde
of
meate
:
some
in
variety
of
meates
,
and
some
so
loue
their
belly
,
as
they
care
not
how
many
creatures
,
or
kindes
of
creatures
do
dye
,
for
their
belly
sake
:
this
is
to
be
considered
.
For
I
take
it
a
great
fault
,
for
men
either
to
be
too
lauish
and
carelesse
,
how
many
creatures
they
cause
to
die
,
or
(
though
they
eate
but
one
kinde
)
to
doe
it
without
all
vse
or
further
consideration
.
For
,
marke
whence
comes
this
,
that
man
cannot
now
liue
,
or
not
so
well
;
but
his
life
must
be
the
death
of
other
creatures
,
his
nourishment
and
preseruation
,
the
destruction
of
other
creatures
.
At
the
beginning
before
sinne
was
,
this
was
not
so
:
no
creature
did
either
serue
to
cloathe
or
feed
Adam
:
but
this
came
with
sin
;
sin
brought
this
vanitie
vpon
creatures
,
to
die
for
the
feeding
and
cloathing
of
man
:
and
had
we
stood
without
sin
,
no
creature
should
haue
lost
his
life
to
be
our
meate
.
I
take
it
therefore
the
duty
of
a
man
to
make
great
vse
of
his
meate
in
this
regard
.
And
first
,
for
the
meate
that
he
loues
best
,
let
him
be
humbled
for
his
sinne
:
knowing
that
if
hee
had
not
sinned
,
hee
should
haue
had
much
more
sweetnesse
in
other
meate
,
which
notwithstanding
should
not
haue
cost
any
creature
his
life
.
And
secondly
,
for
variety
be
not
too
lauish
,
nor
too
riotous
:
consider
,
euery
dish
is
the
death
of
a
creature
of
Gods
creation
:
consider
againe
whence
comes
this
,
that
creatures
must
die
to
feed
thee
;
not
from
the
creation
,
creatures
were
not
made
to
that
end
:
Innocencie
would
haue
preserued
all
creatures
to
more
excellent
ends
.
Sinne
it
was
,
and
thy
sinne
that
destroyes
so
many
creatures
for
the
belly
of
man
:
it
is
a
vanitie
come
vpon
creatures
for
mans
sinne
,
that
they
must
die
for
mans
meate
.
The
death
therefore
of
euery
creature
,
should
be
a
corsiue
to
a
mans
heart
:
when
hee
seeth
it
,
it
should
touch
him
to
the
quicke
,
and
make
him
say
,
This
creature
dieth
not
for
it selfe
,
but
for
mee
:
not
for
it
owne
fault
,
but
for
mine
.
Miserable
sinner
that
I
am
,
if
I
had
right
I
should
rather
die
then
it
.
God
made
it
once
for
a
better
end
,
but
my
sinne
hath
brought
it
to
this
corruption
.
If
this
consideration
tooke
place
,
men
would
not
eate
their
ordinary
fare
with
so
little
vse
:
nor
at
extraordinarie
occasions
be
so
carelesse
how
much
they
spend
,
and
how
many
creatures
they
cause
to
die
.
But
you
will
say
,
God
hath
giuen
vs
libertie
in
meates
:
differences
of
meats
are
taken
away
in
Christ
,
and
God
hath
giuen
vs
vse
of
his
creatures
,
not
onely
for
necessitie
,
but
more
liberall
vse
euen
for
greater
delight
and
comfort
.
I
answer
:
I
grant
all
this
and
more
too
,
to
a
man
that
hath
faith
.
I
grant
,
feasts
and
bankets
are
lawfull
for
some
men
on
some
occasions
.
I
take
not
away
any
mans
liberty
in
meates
:
God
hath
granted
it
,
and
man
ought
not
to
take
it
away
.
I
onely
wish
that
when
we
eate
,
wee
also
would
make
this
vse
of
it
:
and
that
we
would
not
too
riotously
abuse
that
liberty
that
God
hath
giuen
vs
for
diuersity
of
meates
:
faith
giues
vs
leaue
and
liberty
to
eate
;
yet
faith
denies
not
a
man
to
make
a
holy
vse
of
his
eating
,
for
his
owne
humiliation
,
but
rather
commaunds
it
.
Fourthly
,
wee
see
in
the
world
,
that
creatures
not
onely
dye
for
mans
feeding
,
but
one
creature
feedes
on
another
,
and
one
destroyeth
another
to
eate
him
.
The
Hawke
preyeth
on
diuerse
kindes
of
birdes
:
the
Foxe
feedeth
on
tame
birds
:
the
Wolfe
on
the
Lambe
:
greater
fishes
deuoure
the
lesse
:
Dogges
will
eate
diuerse
kindes
of
creatures
,
if
they
can
come
by
them
.
These
things
are
manifest
,
and
some
of
them
be
common
sports
in
the
world
.
Now
whence
comes
this
feareful
disorder
in
nature
,
that
one
creature
should
deuoure
another
?
came
it
from
the
creation
?
was
the
world
ordained
in
this
state
,
that
one
creature
should
eate
vp
another
?
the
greater
feed
vpon
the
lesse
?
no
:
but
sin
brought
this
confusion
,
our
sin
caused
this
pitiful
massacre
of
all
creatures
one
by
another
.
Let
vs
therfore
at
these
sights
be
humbled
for
our
sinne
,
which
caused
so
fearefull
a
disorder
:
when
thou
seest
thy
Hawke
flie
so
fiercely
and
so
cruelly
murder
a
seely
bird
:
thy
Hound
,
the
Hart
,
Hare
,
or
Connie
;
then
,
as
God
hath
giuen
thee
leaue
in
good
order
,
measure
,
and
manner
,
thus
to
deale
with
the
creatures
,
and
therefore
thou
maist
take
delight
in
it
:
so
,
withall
make
this
vse
of
it
;
Whence
comes
this
?
it
was
not
so
from
the
beginning
:
When
sinne
was
not
in
the
world
,
these
would
all
haue
lodged
in
one
cage
and
cabbin
,
and
one
neuer
haue
offred
to
haue
eaten
another
:
my
sinne
caused
this
iarre
,
and
this
disorder
betwixt
these
two
creatures
.
This
should
humble
a
man
,
because
of
his
sinne
:
and
restraine
his
life
from
too
much
liberty
;
and
his
affection
from
too
much
delight
in
these
kind
of
pastimes
.
Againe
,
when
we
see
the
cruelty
of
the
Foxe
,
the
Wolfe
,
the
Beare
,
toward
the
sheepe
and
other
creatures
;
Blame
not
too
much
the
cruelty
of
the
beasts
:
for
this
was
not
in
them
at
their
creation
;
but
thy
sinne
made
them
thus
cruell
one
against
another
.
Turne
then
into
thy selfe
,
and
be
ashamed
of
it
:
and
blame
not
so
much
the
cruelty
in
them
,
as
thine
owne
sinne
which
caused
it
in
them
.
Againe
,
some
creatures
are
vnperfect
,
some
in
parts
of
their
body
,
some
in
some
senses
:
and
some
are
loathsome
&
vgly
to
behold
:
and
some
are
venomous
,
and
hurtfull
to
the
world
.
When
thou
seest
it
,
consider
whence
is
this
.
They
were
not
thus
created
:
for
God
(
ordained
)
that
is
,
made
all
creatures
in
perfect
order
:
But
this
comes
from
thy
sinne
:
enter
into
thy selfe
,
and
acknowledge
this
,
and
be
humbled
for
it
:
and
do
not
so
much
contemne
this
creature
for
his
imperfection
:
nor
loath
him
for
his
deformity
:
nor
hate
him
for
his
venome
;
as
contemne
,
and
loathe
,
and
hate
thine
owne
sinnes
which
were
the
cause
of
all
these
.
Lastly
,
some
take
great
delight
in
faire
buildings
,
&
make
no
vse
of
them
but
for
delight
and
pleasure
:
but
if
they
consider
wel
,
they
haue
no
such
cause
:
it
was
not
so
at
the
creation
.
Adam
in
his
innocencie
had
a
more
sumptuous
Palace
ordained
for
him
;
namely
,
the
Paradise
of
heauen
and
earth
:
and
yet
trees
were
not
cut
in
pieces
,
nor
the
earth
had
her
stones
rent
out
of
her
bowels
,
for
the
building
of
it
.
Thy
sinne
it
was
that
destroyed
this
Palace
;
and
sinne
hath
caused
the
necessitie
of
these
buildings
:
How
then
canst
thou
glory
in
thy
buildings
?
wilt
thou
glory
in
thy
shame
?
Canst
thou
be
proud
of
these
,
when
thy
sinne
bereft
thee
of
a
better
?
As
therefore
thy
house
is
a
comfort
,
strength
,
security
,
and
delight
vnto
thee
:
so
adde
this
one
vse
also
:
let
it
in
this
consideration
be
a
cause
to
humble
thee
for
thy
sinne
.
The
disorder
that
sin
hath
brought
into
the
world
,
might
be
shewed
in
more
particulars
:
but
these
may
suffice
,
being
those
of
whom
we
haue
most
common
vse
,
and
therefore
do
most
commonly
abuse
.
To
conclude
this
point
,
I
say
vnto
all
men
:
Doest
thou
see
what
disorder
is
now
in
the
world
,
in
thy
apparell
,
meate
,
recreations
,
buildings
?
Seest
thou
the
confusion
,
vanity
,
corruption
of
all
creatures
:
the
variance
,
dissension
,
and
hatred
of
creatures
amongst
themselues
?
Canst
thou
see
all
this
,
and
either
not
regard
it
at
all
,
or
else
take
delight
in
it
?
This
is
a
cursed
and
abhominable
delight
.
If
a
rich
man
should
consume
all
his
wealth
,
or
throw
it
all
on
heapes
,
and
then
desperately
set
his
house
on
fire
,
hath
he
any
cause
of
ioy
to
see
this
?
If
he
sit
still
at
this
,
you
will
say
he
is
senselesse
:
but
if
he
laugh
at
it
,
he
is
madde
:
So
God
created
man
rich
in
all
blessings
,
put
him
into
the
Palace
of
the
world
:
garnished
this
house
of
the
world
with
exceeding
beauty
:
his
meate
,
his
apparell
,
his
recreation
,
his
house
were
all
excellent
and
glorious
:
he
made
all
other
creatures
,
amongst
which
there
was
nothing
but
concord
,
loue
,
agreement
,
vniformity
,
comelinesse
,
and
good
order
.
Now
man
by
sinne
fell
;
&
by
his
fall
,
not
onely
spent
all
his
riches
(
that
is
,
defaced
the
glory
of
his
owne
estate
)
:
but
also
set
his
house
(
that
is
the
world
)
on
fire
:
that
is
,
defaced
the
beauty
of
heauen
and
earth
:
brought
confusion
,
corruption
,
vanity
,
deformity
,
imperfection
,
&
monstrous
disorder
on
all
creatures
;
set
all
the
world
together
by
the
eares
,
&
one
creature
at
variance
and
deadly
hate
with
other
:
so
that
one
creature
doth
fight
,
teare
,
wound
,
destroy
,
and
eate
vp
another
.
O
cursed
&
damnable
sinne
of
man
,
that
hath
so
shamefully
disordered
that
heauenly
order
,
wherein
God
created
all
things
at
the
beginning●
and
miserable
men
are
we
,
which
can
sit
still
&
see
this
,
and
not
be
moued
:
but
if
we
reioyce
and
delight
in
it
;
certainly
,
then
a
spirituall
madnesse
hath
bewitched
our
soules
.
Let
vs
therefore
stirre
vp
our selues
,
and
looke
about
vs
:
and
seeing
all
the
world
on
a
fire
about
vs
,
namely
,
flaming
in
contention
,
hatred
,
and
all
disorder
:
let
vs
for
our
parts
seeke
to
quench
it
:
which
because
wee
cannot
,
therefore
lament
and
bewaile
it
:
but
much
more
lament
and
be
humbled
for
our
sinne
,
which
kindled
this
fire
of
disorder
in
the
world
.
Hitherto
of
the
manner
of
the
Creation
.
By
the
word
of
God
.
The
third
point
is
,
by
what
means
?
The
Text
answereth
:
the
world
was
ordained
in
that
excellent
order
,
by
the
word
of
God
.
By
this
word
is
meant
,
1.
Not
any
vocall
word
,
as
if
the
Lord
should
speake
vnto
the
creatures
:
Nor
secondly
,
the
substantiall
word
of
the
Father
,
the
second
person
:
although
I
confesse
that
by
him
were
made
all
things
.
Iohn
.
1.3
.
Yet
I
take
it
,
it
is
not
so
meant
in
this
place
:
but
rather
as
Moses
doth
,
Gen.
1.
when
he
saith
that
in
the
creation
God
said
:
It
is
in
both
places
a
comparison
taken
from
a
Prince
,
who
bids
his
seruants
doe
this
,
and
they
doe
it
presently
.
The
Lord
in
this
place
is
like
a
Prince
,
he
hath
his
word
whereby
he
commaunded
the
world
to
be
made
.
That
word
,
I
take
it
,
is
his
will
:
for
,
Gods
willing
of
any
thing
is
an
effectuall
commaunding
of
it
to
be
done
:
yea
,
it
is
the
doing
of
it
:
for
his
willing
of
a
thing
to
be
,
is
more
then
all
the
commaundements
of
all
men
in
the
world
.
For
if
he
doe
but
will
it
,
the
thing
is
done
what
euer
it
be
:
whereas
all
the
world
may
commaund
,
and
yet
it
is
no
neerer
.
From
hence
,
I
take
it
this
is
manifest
to
be
the
surest
sense
for
this
place
;
God
willed
the
being
of
all
creatures
,
and
according
as
he
willed
,
they
presently
were
:
and
that
his
will
was
his
word
here
mentioned
.
Here
then
first
marke
a
speciall
point
,
that
sets
out
the
glorie
of
this
Creator
:
hee
vsed
no
labour
,
no
motion
,
no
paines
,
no
seruants
,
no
instrument
,
no
meanes
as
men
do
.
He
onely
spake
the
word
,
and
they
were
made
;
he
commanded
,
and
they
were
created
.
Psal.
148.5
.
This
shewes
how
glorious
a
God
he
is
,
and
his
power
how
omnipotent
it
is
:
who
at
his
owne
will
and
word
produced
such
a
glorious
frame
of
heauen
and
earth
:
so
many
1000.
sorts
and
kinds
of
creatures
in
their
order
and
due
place
.
Dauid
most
seriously
considered
of
this
,
when
hee
made
the
104.
Psalme
,
as
appeareth
if
we
reade
it
.
Wee
ought
also
so
deepely
to
meditate
of
this
his
glorious
power
manifested
in
this
miraculous
creation
,
as
that
we
(
seeing
it
)
may
acknowledge
with
the
Psalmist
,
Psal.
115.3
.
Our
God
sitteth
in
heauen
,
and
doth
whatsoeuer
he
will
.
2.
Did
the
Lord
make
all
things
by
his
word
?
learne
wee
then
for
our
instruction
thus
much
;
Euer
when
we
see
what
is
Gods
will
concerning
our selues
in
any
crosse
or
affliction
whatsoeuer
:
let
vs
subiect
our selues
to
it
and
beare
it
:
because
it
comes
from
so
mighty
a
God
,
as
whom
there
is
no
resisting
.
For
see
,
he
that
commaunded
all
the
world
to
be
,
and
it
presently
was
so
,
and
nothing
could
disobay
:
then
if
he
commaund
any
crosse
to
seise
vpon
thee
,
wilt
thou
resist
him
?
Nay
,
rather
take
Saint
Peters
holy
counsell
.
1.
Pet.
5.5
.
Humble
thy selfe
vnder
this
so
mighty
hand
of
God
,
that
he
may
exalt
thee
in
due
time
.
If
thou
then
see
his
crosse
comming
towards
thee
,
meete
it
,
receiue
it
with
both
hands
,
beare
it
with
both
shoulders
:
if
he
will
humble
thee
,
resist
not
thou
:
for
when
againe
he
pleaseth
to
exalt
thee
;
all
the
diuels
in
hell
are
not
able
to
resist
him
.
It
followeth
;
So
that
the
things
which
we
see
,
are
not
made
of
things
which
did
appeare
.
The
fourth
&
last
point
is
the
matter
,
whereof
the
world
was
made
:
the
Text
saith
:
The
things
that
we
see
,
that
is
,
all
the
world
,
were
made
of
things
neuer
seene
:
that
is
,
of
a
flat
nothing
,
which
here
is
said
not
to
be
seene
,
or
not
to
appeare
;
because
how
can
that
appeare
or
be
seene
,
which
is
not
?
So
the
meaning
is
,
when
there
was
nothing
in
the
world
,
then
God
made
the
world
to
be
:
This
is
the
strangest
thing
of
all
in
this
fourth
effect
:
For
it
is
not
so
strange
that
the
world
should
be
created
in
excellent
order
;
or
that
God
should
make
it
by
his
word
:
as
that
hee
should
make
it
of
nothing
.
Reason
denies
it
,
Phylosophie
disputes
against
it
as
absurd
,
and
neuer
will
yeeld
vnto
it
:
but
here
is
the
power
of
faith
manifest
,
for
it
makes
vs
beleeue
and
know
it
is
so
.
Hence
we
learne
1.
If
he
created
the
world
and
vs
of
nothing
,
then
he
can
preserue
vs
also
by
nothing
,
that
is
,
without
meanes
,
or
by
weake
meanes
,
or
contrary
to
meanes
:
he
that
did
the
one
can
do
the
other
,
for
the
same
reason
is
of
both
.
This
is
a
speciall
point
of
our
religion
,
Not
to
tye
Gods
prouidence
vnto
meanes
.
Men
vse
neuer
to
acknowledge
it
but
with
meanes
:
but
that
is
no
worke
of
faith
.
But
wee
ought
not
onely
to
see
Gods
prouidence
,
when
we
see
no
meanes
:
but
euen
when
other
meanes
are
against
vs
,
then
to
see
it
,
is
a
point
of
faith
:
and
that
is
our
duty
,
though
it
be
hard
.
Giue
men
health
,
wealth
,
liberty
,
peace
,
let
them
be
guarded
about
with
Gods
blessings
:
then
they
will
magnifie
the
prouidence
of
God
:
but
take
these
away
,
and
lay
vpon
them
penurie
,
sicknesse
,
or
any
crosse
,
then
they
rage
,
and
raile
,
and
distrust
,
yea
blaspheme
,
and
say
,
No
prouidence
,
no
God
.
And
thus
God
is
beholden
to
the
meanes
,
for
else
men
would
flatly
deny
him
.
But
this
argues
the
want
of
faith
.
For
had
we
that
faith
in
vs
,
whereby
we
beleeued
stedfastly
,
that
God
made
all
the
world
without
meanes
,
that
faith
would
also
perswade
vs
that
he
can
preserue
vs
being
made
,
though
meanes
be
wanting
,
or
though
they
be
against
vs
.
This
we
may
make
vse
of
,
whether
wee
be
in
necessitie
,
and
would
be
relieued
:
or
in
any
perill
,
and
would
be
succoured
:
or
in
what
extremitie
soeuer
,
when
meanes
doe
faile
vs
.
Secondly
,
if
he
made
all
things
of
nothing
:
then
he
is
able
also
,
in
respect
of
his
promises
made
in
Christ
,
To
call
such
things
that
are
not
,
as
though
they
were
,
Rom.
4.17
.
As
,
a
man
by
nature
is
the
childe
of
wrath
,
and
of
the
diuell
:
he
is
able
to
make
him
a
seruant
of
God
,
and
childe
of
grace
.
This
may
teach
vs
,
1.
Not
to
despaire
of
any
mans
saluation
,
though
hee
seeme
almost
past
all
grace
:
for
God
can
make
any
thing
of
nothing
,
and
therefore
can
put
grace
into
that
heart
wherein
afore
was
none
.
And
2.
this
is
a
comfort
to
all
them
which
through
weaknesse
of
faith
,
cannot
perswade
themselues
of
their
election
.
For
,
suppose
thou
be
full
of
wants
and
imperfections
,
&
hast
a
rebellious
and
froward
heart
:
What
then
?
Remember
God
made
thee
once
a
creature
,
of
nothing
;
hee
can
now
againe
make
thee
a
new
creature
,
of
nothing
:
he
created
thee
without
meanes
;
he
can
saue
thee
,
though
neuer
so
many
meanes
doe
seeme
to
be
against
thee
.
And
thus
much
of
these
three
effects
of
faith
;
and
consequently
Of
the
first
part
of
this
Chapter
,
containing
a
description
of
faith
in
generall
.
Abels
Faith
.
VERSE
4.
By
Faith
,
Abell
offred
vnto
God
a
greater
sacrifice
then
Cain
:
by
which
he
obtayned
witnesse
that
he
was
righteous
;
God
testifying
of
his
gifts
:
By
which
faith
hee
also
being
dead
yet
speaketh
.
THe
second
part
of
the
Chapter
,
containeth
an
illustration
and
proofe
of
the
former
description
,
by
a
rehearsall
of
the
most
excellent
patternes
and
exsamples
of
faith
,
which
flourished
in
the
Church
of
the
old
Testament
.
These
exsamples
be
of
two
sorts
:
-
1.
Such
as
are
set
downe
seuerally
one
by
one
,
from
the
4.
verse
to
the
32.
-
2.
Such
as
are
set
downe
ioyntly
many
together
,
from
thence
to
the
end
.
The
exsamples
set
down
seuerally
are
of
two
sorts
:
-
1.
Such
as
were
naturall
Israelites
,
and
borne
members
of
the
Church
visible
.
-
2.
Such
as
were
not
naturally
members
,
but
strangers
from
the
Church
of
God
,
till
they
were
called
extraordinarily
.
Exsamples
of
such
as
were
members
of
the
visible
church
,
are
also
of
2.
sorts
:
-
1.
Such
as
liued
about
the
flood
:
-
or
2.
After
the
flood
.
First
,
of
such
as
liued
afore
,
or
about
the
time
of
the
flood
,
there
bee
three
faithfull
men
,
whose
faith
is
here
recorded
:
-
1.
Abell
.
before
.
-
&
2.
Enoch
.
before
.
-
3.
Noe
,
both
before
&
after
.
All
these
three
in
order
.
These
excellent
&
most
worthy
exsamples
,
are
all
grounded
on
some
place
of
the
old
testament
,
and
are
continued
from
the
beginning
of
the
world
almost
to
Christs
incarnation
:
for
he
beginneth
with
Abell
,
which
is
so
neere
the
beginning
,
that
he
was
the
second
good
man
that
liued
in
the
world
:
yea
,
and
the
first
of
all
that
had
this
true
faith
,
as
the
onely
meanes
of
his
saluation
.
For
,
as
for
Adam
,
he
afore
his
fall
had
not
this
faith
,
neither
should
it
haue
saued
him
:
but
when
the
first
meanes
failed
him
,
then
came
this
faith
as
the
second
and
more
effectuall
meanes
of
his
saluation
:
But
Abell
was
neuer
in
possibility
to
be
saued
by
any
thing
,
but
by
this
faith
.
And
therefore
Abels
faith
hath
the
first
place
of
commendation
:
and
that
in
this
verse
.
Abels
faith
is
here
commended
for
three
things
:
-
1.
In
that
hee
offred
by
it
a
greater
sacrifice
then
Cain
.
-
2.
By
it
he
obtained
testimonie
with
God
.
-
3.
By
it
dead
Abell
yet
speaketh
.
The
1.
effect
of
Abels
faith
,
is
thus
set
down
by
the
H.
Ghost
.
By
faith
,
Abel
offred
vnto
God
a
greater
sacrifice
then
Cain
.
The
ordinary
Exposition
of
those
words
,
is
this
:
that
Cain
and
Abell
comming
to
offer
,
there
was
no
difference
in
the
matter
of
their
sacrifice
,
but
onely
in
the
manner
of
offring
:
in
that
Abell
offred
by
faith
,
and
so
did
not
Cain
.
This
Exposition
though
it
be
good
,
yet
it
fits
not
the
scope
of
this
place
,
nor
the
fourth
of
Gen.
The
right
sense
therefore
seemes
to
be
this
;
Abell
hauing
faith
,
this
faith
moued
him
to
testifie
his
thankfull
heart
to
God
.
This
hee
did
by
offring
vnto
God
the
best
and
costliest
sacrifice
that
he
could
:
namely
,
the
first
fruites
and
fattest
of
his
sheepe
;
Whereas
vnbeleeuing
Cain
,
hauing
no
loue
to
testifie
vnto
God
,
brought
onely
of
the
fruite
of
his
ground
:
not
of
the
best
as
Abel
did
:
but
whatsoeuer
cam
first
to
hand
.
This
being
the
true
meaning
of
the
whole
▪
let
vs
come
to
the
particular
points
laid
down
in
this
effect
,
and
they
are
three
.
-
1.
That
Cain
and
Abell
offred
,
that
is
,
serued
God
.
-
2.
That
they
offred
Sacrifices
.
-
3.
That
Abell
offred
a
better
then
Cain
.
The
first
point
containes
their
seruice
in
generall
:
the
second
,
their
seruice
in
particular
:
the
third
,
the
difference
of
their
seruice
▪
wherein
especially
will
appeare
the
excellencie
of
Abels
faith
.
First
,
Abell
and
Cain
,
the
two
first
brethren
in
the
world
,
offered
sacrifice
to
the
true
God
.
How
learned
they
this
?
for
they
had
no
Scripture
,
it
was
penned
many
yeeres
after
:
namely
,
by
Moses
first
of
all
.
I
answer
;
When
their
Parents
Adam
and
Eue
had
fallen
,
God
gaue
them
(
of
his
infinite
goodnesse
)
a
couenant
of
grace
,
that
the
seede
of
the
woman
should
breake
the
serpents
head
:
Genes.
3.15
.
Wee
doubt
not
but
our
first
Parents
receiued
this
couenant
,
and
beleeued
the
promise
:
and
this
their
faith
,
taught
them
how
to
worship
the
true
God
aright
.
You
wil
say
:
thus
Adam
&
Eue
learned
of
God
;
but
how
came
this
to
Cain
&
Abell
.
I
answer
:
When
they
had
beene
thus
instructed
of
God
,
Adam
as
a
faithfull
seruant
of
God
,
taught
the
same
religion
,
and
deliuered
the
same
doctrine
to
his
children
:
and
by
it
they
were
taught
,
what
,
to
whom
,
and
in
what
manner
to
offer
sacrifice
.
And
thus
they
did
it
neither
by
Scripture
,
nor
reuelation
,
nor
their
own
inuention
,
but
by
the
instruction
of
their
Parents
.
Hence
let
all
Parents
learne
a
lesson
of
Adam
,
the
first
parent
that
was
in
the
world
:
namely
,
to
procure
the
good
of
their
children
:
he
nourtered
his
children
excellently
:
1.
He
prouided
for
them
til
they
came
to
age
.
2.
Then
he
left
them
not
,
but
appointed
them
their
callings
:
For
one
was
a
husbandman
,
and
the
other
a
Shepheard
.
3.
Not
thus
onely
,
but
he
taught
them
to
worship
the
true
God
,
both
in
their
callings
,
&
in
the
practice
of
religion
:
and
therefore
he
taught
them
to
offer
sacrifice
in
way
of
thankfulnesse
vnto
God
:
all
this
did
Adam
.
So
must
thou
do
with
the
children
which
God
hath
giuen
thee
.
1.
Prouide
for
them
carefully
till
they
be
of
age
,
take
●eed
they
miscarie
not
any
way
for
want
of
things
needfull
.
2.
So
bring
them
vp
,
as
that
they
may
be
apt
to
liue
in
some
godly
calling
whereby
to
serue
God
,
and
to
doe
good
in
his
Church
:
and
that
calling
thou
must
appoint
him
,
according
to
the
fitnesse
of
his
gifts
.
Adam
appointed
them
not
both
one
calling
but
diuerse
callings
,
according
to
the
diuersity
of
their
gifts
:
and
thou
must
see
it
be
a
lawfull
and
honest
calling
;
for
so
are
both
these
.
Then
3.
(
the
greatest
matter
of
all
these
)
teach
them
religion
,
and
the
true
manner
of
fearing
&
worshipping
God
;
that
as
by
the
two
first
,
thy
child
may
liue
well
in
this
world
,
so
by
this
he
may
be
made
an
heire
of
the
kingdome
of
heauen
.
Adam
was
the
first
father
,
&
father
of
vs
all
;
let
all
then
follow
him
in
this
practice
:
&
if
we
follow
him
in
one
,
follow
him
in
both
.
Diuerse
wil
be
as
careful
for
their
bodies
&
for
their
callings
as
Adam
was
:
but
how
few
are
as
carefull
to
teach
them
religion
for
the
preferment
of
their
soules
to
life
eternall
?
But
parents
must
haue
care
of
both
these
:
else
they
shal
answer
for
their
child
at
the
day
of
iudgement
:
&
though
he
perish
in
his
own
sin
,
yet
his
bloud
wil
God
require
at
the
Fathers
hands
.
For
God
made
him
a
father
in
his
room
,
and
he
discharged
not
the
duty
of
a
father
vnto
their
child
.
Secondly
,
in
that
Cain
offered
as
well
as
Abell
;
Hence
we
learne
diuerse
instructions
.
1.
It
is
a
common
opinion
,
that
if
a
man
walke
duly
and
truly
in
his
calling
,
doing
no
man
harme
,
but
giuing
euery
man
his
owne
,
and
so
doe
all
his
life
long
,
God
will
receiue
him
,
and
saue
his
soule
:
but
the
truth
is
this
;
If
men
do
thus
it
is
good
and
commendable
,
and
they
must
be
exhorted
to
continue
:
but
if
they
stand
vpon
this
for
saluation
,
they
cast
away
their
soules
:
For
mark
here
,
Cain
was
a
man
that
walkt
in
an
honest
calling
:
and
more
then
that
,
he
tooke
paines
,
&
laboured
in
it
(
which
all
men
doe
not
which
haue
honest
callings
)
:
And
more
then
all
these
,
when
Abell
offred
,
hee
came
and
worshipped
God
also
;
and
hee
did
outwardly
in
such
sort
,
as
no
man
could
blame
him
,
but
onely
God
that
saw
his
heart
:
And
for
all
this
,
yet
is
he
a
wicked
Cain
,
and
that
is
all
that
the
word
of
God
giues
him
,
1.
Iohn
.
3.12
.
Then
it
is
manifest
,
that
to
walke
in
a
mans
calling
iustly
and
vprightly
,
doing
no
man
harme
,
wil
not
serue
the
turne
.
Cain
did
it
,
and
yet
was
cursed
:
wee
must
then
goe
further
then
Cain
,
else
wee
shall
goe
with
Cain
to
the
place
where
he
is
.
Reason
not
with
thy selfe
,
I
worke
hard
and
follow
my
calling
,
I
hurt
no
man
:
thus
could
Cain
reason
,
and
yet
but
cursed
Cain
.
Thou
must
then
beside
these
,
get
that
that
Cain
did
not
;
Learne
in
thy
conscience
to
see
and
feele
thy
sinne
,
to
be
grieued
for
it
,
so
as
thou
maist
say
:
My
sicknesse
,
my
pouerty
,
my
crosses
grieue
me
:
but
nothing
so
much
as
my
owne
sinnes
,
these
trouble
me
aboue
all
,
&
this
griefe
swalloweth
vp
all
the
rest
.
And
there
is
another
thing
which
I
seeke
aboue
all
:
not
gold
,
siluer
,
or
promotion
;
but
reconciliation
with
my
God
,
and
his
fauour
in
Iesus
Christ
:
If
thou
hast
these
two
,
then
thou
goest
beyond
Cain
,
then
shalt
thou
stand
before
God
with
Abell
,
and
be
accepted
.
Remember
these
two
;
humiliation
for
sinne
,
and
desire
of
reconciliation
:
these
two
is
the
summe
of
religion
.
If
thou
hast
these
,
thou
art
blessed
with
Abell
;
if
not
,
cursed
with
Cain
,
howsoeuer
thou
liuest
in
the
world
.
If
thou
say
Cain
kill'd
his
brother
,
and
so
would
not
I
doe
for
all
the
world
,
I
will
do
no
man
hurt
in
body
or
goods
;
This
will
not
serue
:
for
it
is
said
that
God
had
no
respect
to
Cain
afore
he
kill'd
his
brother
,
euen
when
he
offred
his
sacrifice
:
and
therefore
this
duty
is
most
necessary
,
and
there
is
no
shifting
it
off
.
2.
Cain
offred
as
well
as
Abell
:
yea
,
Cain
offred
afore
Abell
,
as
it
is
manifest
in
Genesis
,
4.3
.
And
yet
Abels
sacrifice
was
better
when
it
came
to
the
proofe
,
and
was
accepted
,
&
not
Cains
which
came
first
.
Hence
we
learn
,
that
a
man
may
be
more
forward
then
many
other
in
many
outward
duties
of
religion
,
and
yet
not
be
accepted
of
God
:
Another
may
be
not
so
forward
to
the
duty
,
and
yet
when
hee
comes
,
be
better
accepted
.
Whence
comes
this
?
what
?
is
forwardnesse
in
good
duties
a
fault
?
Nothing
lesse
:
but
hence
it
is
,
he
that
outwardly
is
most
forward
,
may
come
in
hypocrisie
&
without
faith
;
the
want
whereof
makes
his
forwardnesse
nothing
worth
.
Many
such
haue
we
in
our
Church
:
great
frequenters
of
places
and
exercises
of
religion
;
and
yet
they
come
but
as
Cain
did
,
or
it
may
be
in
worse
intents
.
Thy
forwardnesse
is
to
be
commended
,
but
take
this
with
thee
also
;
Care
not
so
much
to
be
first
at
the
Sermon
,
or
to
be
there
oftner
than
other
,
as
to
goe
with
true
faith
,
repentance
&
a
heart
hung●ing
for
grace
:
if
not
,
boast
not
in
thy
forwardnes
:
Cain
offred
afore
Abell
,
&
yet
not
accepted
:
&
so
there
may
com
an
Abell
after
thee
,
&
bring
faith
with
him
,
&
be
accepted
when
thou
with
thy
hypocriticall
forwardnes
shalt
be
reiected
as
Cain
was
.
Thirdly
,
did
Cain
offer
as
wel
as
Abel
?
Hence
we
learn
that
the
Church
militant
is
a
mixt
&
compounded
company
of
men
:
not
of
one
sort
;
but
true
beleeuers
&
hypocrites
mingled
together
:
as
here
in
the
very
infancy
of
the
Church
,
here
was
a
Cain
worshipping
in
shew
,
as
wel
as
Abell
that
worshipped
in
truth
.
So
was
it
in
the
infancy
,
so
in
her
perpetual
growth
,
&
so
shal
it
be
in
the
last
age
of
the
church
:
the
good
shal
neuer
be
quite
separated
from
the
bad
,
vntil
Christ
himself
do
it
at
the
last
iudgement
.
Goates
shall
alwaies
be
mingled
amongst
the
sheepe
,
till
Christ
the
great
shepheard
do
separate
them
himselfe
,
Math.
25.34
.
And
he
that
imagineth
a
perfect
separation
till
then
,
imagineth
a
fancy
in
his
braine
,
and
such
a
Church
,
as
cannot
be
found
vpon
the
earth
.
This
being
so
,
let
no
man
therfore
be
afraid
to
ioyne
himself
to
the
visible
Church
:
neither
let
any
that
are
in
it
go
out
of
it
,
because
the
bad
are
mingled
with
the
good
;
for
so
it
hath
been
alwaies
,
&
euer
wil
be
:
he
then
that
wil
go
out
of
a
Church
,
because
there
be
hypocrites
in
it
,
must
go
out
of
the
world
,
for
such
a
Church
is
not
found
,
but
triumphant
in
heauen
.
Fourthly
,
〈◊〉
that
Cain
&
Abel
offred
,
hence
we
learne
,
that
the
Church
of
God
,
which
truly
professeth
his
name
,
hath
been
euer
since
the
beginning
of
the
world
.
For
this
Church
was
in
the
houshold
of
Adam
,
when
there
was
no
more
but
it
in
the
world
:
for
sacrifice
to
God
is
a
sign
of
the
Church
:
yea
,
&
beside
the
sacrifice
,
they
had
a
place
appointed
where
Adam
&
his
family
came
together
to
worship
God
.
For
,
so
much
Cain
intimateth
,
Gen.
4.14
.
&
16.
Cain
went
out
from
the
presence
of
the
Lord
,
that
is
,
not
onely
out
of
his
fauour
&
protection
,
but
from
the
place
of
his
solemne
seruice
,
&
where
he
wonted
to
manifest
his
special
presence
to
his
children
seruing
him
:
and
therfore
Cain
,
as
being
excomunicate
,
complaines
(
verse
14
)
because
he
must
leaue
it
.
Thus
the
Church
hath
been
from
the
beginning
,
&
therfore
is
truly
call'd
Catholike
.
The
Papists
abuse
this
place
notoriously
:
for
whereas
the
Church
hath
been
so
antient
,
they
argue
therfore
it
is
aboue
the
Scripture
:
yea
,
&
that
we
could
not
know
it
to
be
Scripture
,
but
by
the
antient
testimonie
of
the
Church
.
We
must
know
the
Scripture
is
two
wayes
to
be
considered
.
1.
As
it
was
written
&
penned
by
holy
men
,
and
so
it
is
later
then
the
Church
:
for
Moses
was
the
first
penman
of
Scripture
:
but
secondly
,
as
it
is
the
word
of
God
,
the
substance
,
sense
,
and
truth
therof
is
much
more
antient
than
the
Church
:
yea
,
without
the
word
of
God
,
there
can
be
no
Church
:
For
,
without
faith
is
no
Church
(
because
the
Church
is
a
company
of
beleeuers
)
and
without
the
word
it
is
no
faith
:
therfore
no
word
,
no
faith
:
no
faith
,
no
Church
.
So
then
the
Scripture
was
afore
the
Church
,
but
penned
after
.
Thus
we
see
that
Cain
and
Abell
offered
.
Now
secondly
,
what
offred
they
?
sacrifices
.
Sacrifices
were
vsed
in
the
worship
of
God
for
two
ends
.
1.
When
a
sacrifice
was
offred
,
especially
of
beasts
,
when
a
man
saw
the
bloud
of
the
beasts
poured
out
it
put
him
in
mind
of
his
own
sins
,
and
the
desert
of
them
,
&
taught
him
to
say
thus
:
Eue
as
this
creature
is
here
slain
,
&
his
bloud
distils
&
drops
away
▪
so
my
sins
deserue
that
my
bloud
should
be
s●●ed
▪
and
my
soule
be
drenched
in
hell
for
euer
.
This
creature
can
die
but
one
death
,
for
it
sinneth
not
;
but
my
sins
deserue
both
the
1.
and
2.
death
.
Secondly
,
sacrifices
serued
to
put
the●●
in
minde
of
the
Messias
to
come
:
and
the
slaying
of
the
beasts
shewed
them
how
the
Messias
should
shed
his
bloud
,
&
giue
his
life
for
the
●ir●s
of
the
people
▪
These
are
the
2.
principal
ends
of
sacrifices
,
&
for
these
2.
ends
did
Cain
&
Abel
offer
;
Cain
in
hypocrisie
and
for
fashion
sake
:
Abell
in
truth
,
conscience
,
and
sinceritie
.
As
it
was
in
the
old
sacrifices
,
so
is
it
in
our
Sacraments
of
the
new
Testament
:
whereof
,
the
sacrifices
were
all
types
:
1.
In
baptisme
,
sprinkling
of
the
water
,
serues
to
shewe
vs
how
filthily
we
are
defiled
with
our
owne
sinnes
.
2.
It
signifies
the
sprinkling
of
the
bloud
of
Christ
vpon
the
heart
of
a
sinner
,
for
his
sanctification
from
sinne
.
2.
In
the
supper
,
the
breaking
of
the
bread
signifies
,
1.
how
we
should
be
broken
in
humiliation
for
our
sinne
:
and
the
pouring
out
of
the
wine
,
how
our
bloud
and
life
should
be
shed
,
and
poured
out
for
our
sinnes
,
if
wee
had
that
that
we
deserue
.
And
secondly
,
they
represent
vnto
vs
how
the
body
of
Christ
was
broken
,
&
his
bloud
poured
out
for
our
sinnes
,
which
he
was
content
to
suffer
vnder
the
wrath
of
his
Father
,
for
our
sakes
:
so
that
we
see
,
both
the
sacrifices
and
sacraments
of
the
old
,
as
also
of
the
new
Testament
,
all
aymed
at
these
two
ends
;
to
shew
vs
our
sinnes
,
and
our
miserie
by
sinne
:
and
to
foretell
or
represent
our
reconciliation
by
Christ
.
Which
being
so
,
our
lesson
is
this
.
Wee
haue
all
receiued
those
two
Sacraments
:
the
first
once
,
the
second
often
.
Now
if
they
haue
beene
duly
receiued
of
vs
,
they
ought
to
haue
this
double
vse
vnto
vs
:
1.
To
cause
vs
to
make
a
search
of
our
owne
sinnes
,
and
of
our
miserie
by
sinne
:
and
seeing
it
,
to
be
cast
downe
and
humbled
,
considering
how
corrupt
our
hearts
are
,
and
how
wicked
our
liues
.
And
secondly
,
when
this
is
so
,
then
to
make
vs
seek
for
reconciliation
with
God
by
faith
in
Christ
,
to
make
vs
desire
it
,
loue
it
,
and
pray
for
it
aboue
all
things
in
the
world
.
Abell
not
onely
offred
,
but
offred
so
,
as
that
it
put
him
●n
minde
of
his
sin
,
and
of
his
redemption
,
by
the
death
of
the
Messias
to
come
.
So
,
wee
must
not
onely
outwardly
receiue
the
Sacraments
;
but
so
receiue
,
as
that
wee
may
see
and
be
humbled
for
our
sinne
:
and
seeke
to
be
reconciled
to
God
in
Christ
.
Such
vse
also
ought
we
to
make
of
hearing
the
word
,
and
not
to
be
content
with
bare
hearing
of
it
,
or
to
get
a
generall
knowledge
out
of
it
:
but
it
must
giue
vs
a
speciall
sight
of
our
owne
estate
by
sinne
:
and
vrge
vs
forward
to
seeke
the
fauour
of
God
in
Christ
.
Religion
stands
not
in
hearing
the
word
,
and
receiuing
the
Sacraments
with
the
congregation
:
though
it
be
done
neuer
so
often
,
and
neuer
so
formally
:
But
so
to
heare
and
so
to
receiue
,
as
that
they
may
worke
in
vs
those
two
things
:
and
that
is
the
pith
and
life
of
religion
.
And
whosoeuer
he
be
that
professeth
religion
,
and
sheweth
not
the
fruit
of
it
in
these
two
,
that
mans
profession
is
in
vaine
,
and
it
wil
go
for
no
payment
at
the
day
of
iudgement
.
Thus
we
see
they
offred
,
and
what
they
offred
.
It
followeth
;
A
greater
sacrifice
then
Cain
.
The
third
&
last
point
,
is
the
difference
of
these
sacrifices
.
For
although
Cain
offred
as
well
as
Abell
:
and
offred
sacrifice
as
well
as
Abell
:
yet
was
there
a
difference
in
their
sacrifices
:
for
Abels
was
better
then
Cains
.
This
is
the
chiefe
point
:
for
this
sets
downe
what
was
that
excellency
of
his
faith
,
for
which
he
is
here
commended
.
Abell
is
not
commended
for
offring
,
by
his
faith
:
for
so
did
Cain
that
had
no
faith
:
nor
for
offring
sacrifice
,
by
his
faith
:
for
so
did
Cain
that
had
no
faith
:
but
because
that
by
his
faith
he
offred
a
better
sacrifice
then
Cain
could
.
The
holy
Ghost
calls
Abels
a
better
or
greater
sacrifice
:
because
Abell
brought
the
best
and
fattest
of
his
sheepe
,
and
so
bestowed
the
most
cost
hee
could
;
as
signifying
that
hee
would
haue
bestowed
more
cost
,
had
hee
knowne
how
to
haue
done
it
.
For
,
he
that
giues
as
he
hath
,
would
giue
more
if
he
had
it
.
And
he
that
doth
the
best
he
can
in
any
thing
,
it
is
certaine
hee
would
doe
better
if
he
could
.
Cain
contrariwise
brought
not
the
best
of
his
fruites
,
but
either
the
worst
,
or
whatsoeuer
came
first
to
hand
;
as
thinking
that
whatsoeuer
hee
brought
,
was
good
enough
:
therefore
worthily
is
Abell
saide
to
haue
offred
a
better
sacrifice
then
Cain
.
And
further
,
this
holy
practice
of
Abell
,
came
to
be
a
law
written
,
euen
one
of
the
commaundements
of
the
Ceremoniall
law
;
namely
,
that
the
first
borne
should
be
offred
to
God
,
Exod.
34.19
.
And
the
first
fruites
of
the
corne
,
Leuit.
23.10
.
&c.
And
that
nothing
that
was
lame
,
blind
,
maymed
,
or
had
any
blemish
in
it
,
should
be
offred
to
the
Lord
.
Deut.
15.21
.
Abell
here
did
euen
that
which
these
lawes
commaunded
:
and
these
lawes
commaunded
the
same
that
he
did
.
Thus
God
vouchsafed
to
honour
his
seruant
Abell
,
for
his
obedient
and
honest
heart
;
euen
to
make
his
practice
the
ground
and
beginning
of
one
of
his
owne
lawes
:
that
so
the
Israelites
in
all
their
generations
,
might
in
their
daily
practices
,
remember
this
worthy
deede
of
holy
Abell
to
his
perpetuall
honour
.
Now
for
vs
the
truth
is
,
this
law
bindes
vs
not
:
for
it
was
a
ceremonie
,
and
is
ended
in
Christ
.
Yet
the
equity
and
vse
of
it
reacheth
euen
to
vs
:
namely
it
teacheth
vs
when
we
will
giue
any
thing
vnto
God
,
to
giue
the
best
we
haue
.
This
is
the
equity
of
all
those
lawes
ceremoniall
,
which
commaunded
them
to
giue
to
the
Lord
their
first
borne
,
and
their
first
fruites
,
and
the
fattest
of
their
cattell
:
and
so
much
of
them
do
still
binde
vs
.
Now
,
from
this
rule
,
are
taught
diuers
duties
:
1.
To
the
Parent
.
Hast
thou
many
children
,
and
wilt
giue
some
to
the
Lord
?
namely
,
to
serue
him
in
the
ministerie
?
The
practice
of
the
world
,
is
to
make
the
eldest
a
Gentleman
,
the
next
a
Lawyer
,
the
next
a
Merchant
:
hee
that
is
youngest
,
or
least
regarded
,
or
that
hath
some
infirmity
in
wit
,
or
deformity
in
body
,
set
him
to
schoole
,
let
him
be
a
Minister
.
But
Abels
sacrifice
controlles
this
profane
course
of
the
world
.
Learne
therefore
by
him
,
whomsoeuer
of
all
thy
children
thou
findest
fittest
in
gifts
and
graces
of
body
and
minde
;
whom
thou
louest
best
,
and
most
esteemest
,
he
is
fittest
for
the
Lord
,
and
the
Lord
is
most
worthy
of
him
:
consecrate
him
to
the
Lord
,
for
his
seruice
in
the
ministerie
.
2.
To
the
young
man
.
He
being
in
the
strength
and
ripenesse
of
wit
,
senses
,
memory
,
capacity
,
and
in
the
best
of
his
age
:
he
saith
,
I
will
take
my
pleasure
now
I
am
fittest
for
it
:
I
will
repent
at
the
end
of
my
dayes
,
and
that
is
a
fitter
time
.
This
is
a
vile
policie
of
the
diuell
,
to
dishonour
God
,
and
to
cast
away
their
soules
.
What
a
griefe
is
it
to
giue
the
diuell
his
young
yeares
,
the
strength
of
his
body
and
wit
,
and
to
bring
his
withered
old
age
vnto
God
?
nay
,
be
sure
,
God
will
not
accept
thy
rotten
sacrifice
of
old
age
,
but
rather
giue
thee
vp
to
the
diuell
,
that
hee
may
haue
thee
altogether
which
hath
had
the
best
:
then
follow
rather
Salomons
counsell
,
Eccles.
12.1
.
Who
bids
thee
remember
thy
Creator
in
the
dayes
of
thy
youth
:
Remember
Abels
sacrifice
,
it
was
of
the
best
.
So
,
thou
hast
no
sacrifice
but
thy selfe
to
offer
:
offer
then
the
best
:
thy
young
yeares
is
the
best
time
,
giue
them
vnto
God
.
3.
To
all
Christians
.
Abell
offred
the
best
:
it
teacheth
vs
all
,
if
wee
will
professe
and
serue
God
,
not
to
doe
it
by
the
halfes
;
or
for
shew
and
fashion
sake
,
or
negligently
as
not
caring
how
.
Thus
to
do
,
is
but
to
offer
the
sacrifice
of
Cain
,
and
that
makes
the
most
professors
goe
away
with
their
seruice
vnaccepted
as
Cains
was
:
for
God
will
haue
all
or
none
,
he
is
worthy
to
haue
no
partner
:
hee
must
be
serued
with
all
the
heart
,
with
soule
and
body
,
so
that
a
man
must
consecrate
himselfe
wholly
vnto
him
.
2.
Kings
.
23.25
,
It
is
the
speciall
commendation
of
good
King
Iosias
,
That
hee
turned
vnto
the
Lord
with
all
his
heart
,
and
soule
,
and
might
:
and
for
that
,
hee
is
preferred
afore
all
Kings
afore
or
after
him
:
not
that
Iosias
could
fulfill
the
lawe
perfectly
,
as
it
required
;
but
it
is
meant
of
the
endeuour
of
his
heart
and
life
,
by
which
he
straue
with
all
his
might
to
serue
God
as
well
as
he
could
:
his
exsample
is
ours
.
We
professe
religion
,
wee
must
looke
that
our
hearts
affect
it
:
we
professe
a
turning
from
sinne
,
we
must
take
heed
it
be
not
formall
,
and
from
the
lips
,
but
from
the
heart
.
So
,
when
we
practice
any
duty
of
religion
,
whether
we
pray
or
heare
the
word
,
or
receiue
the
Sacrament
(
this
is
the
sacrifice
that
we
can
offer
)
we
must
not
doe
them
coldly
and
carelesly
;
but
with
zealous
affection
and
resolution
from
the
heart
.
Otherwise
,
if
we
serue
God
for
fashion
sake
,
and
our
hearts
are
on
the
world
,
and
our
owne
lusts
:
wee
offer
the
sacrifice
of
cursed
Cain
,
and
we
with
our
formall
religion
shall
goe
to
him
.
But
let
vs
offer
the
sacrifice
of
Abell
:
that
is
,
though
it
be
neuer
so
little
;
yet
let
it
be
the
best
wee
can
,
and
all
we
can
,
and
God
will
accept
vs
as
he
did
Abell
.
And
thus
the
Parent
should
giue
God
his
best
childe
:
the
young
man
his
best
yeares
:
euery
man
his
best
part
,
which
is
his
heart
.
And
thus
we
follow
the
steps
of
holy
Abell
,
who
offred
to
God
the
best
sacrifice
he
had
.
This
was
the
fruite
of
his
faith
:
euen
so
that
Parent
,
that
young
man
,
that
professor
that
hath
true
faith
,
will
do
so
likewise
.
Hitherto
of
the
first
effect
of
Abels
faith
:
It
followeth
;
By
the
which
he
obtained
witnesse
that
he
was
righteous
.
This
is
the
second
effect
of
Abels
faith
,
wherby
it
is
commended
.
1.
For
the
meaning
.
By
faith
hee
meanes
sauing
faith
,
which
makes
a
man
iust
before
God
,
and
no
other
.
For
,
whereas
he
had
said
afore
,
that
by
faith
our
Elders
had
obtained
a
good
report
:
He
proues
that
general
,
by
this
exsample
of
Abell
;
therefore
that
sauing
faith
which
was
meant
there
,
is
also
meant
here
.
These
wordes
set
downe
two
benefits
which
Abell
had
by
his
sauing
faith
:
-
First
,
he
was
iust
by
it
.
-
Secondly
,
God
testified
that
he
was
so
.
For
the
first
:
Abels
faith
made
him
iust
and
righteous
,
not
because
his
faith
was
an
excellent
quality
of
that
vertue
in
it selfe
,
as
to
make
him
iust
;
but
because
it
was
an
instrument
whereby
he
apprehended
and
applied
to
himselfe
the
righteousnesse
of
the
Messias
to
come
,
whereby
hee
might
stand
iust
before
God
.
This
was
his
righteousnesse
,
which
he
had
by
faith
:
for
hee
trusted
not
to
any
holinesse
of
his
owne
,
though
(
it
is
out
of
question
)
hee
knew
he
was
the
sonne
of
that
man
who
once
was
perfectly
righteous
:
but
the
trust
and
confidence
of
his
heart
was
in
the
righteousnesse
of
that
blessed
seed
,
which
,
God
had
promised
,
should
breake
the
serpents
head
.
This
Promise
he
knowing
,
beleeued
it
,
applied
it
to
himselfe
,
and
this
faith
made
him
righteous
.
Here
we
learne
a
worthy
lesson
of
Christianity
;
namely
,
that
the
true
and
the
vndoubted
way
to
heauen
,
is
a
holy
and
liuely
faith
in
Iesus
Christ
:
for
,
this
faith
makes
a
man
righteous
,
&
that
righteousnesse
opens
him
the
gate
of
heauen
.
To
this
end
(
saith
the
Apostle
)
Being
iustified
by
faith
,
we
haue
peace
with
God
:
but
by
whom
?
through
our
Lord
Iesus
Christ
.
Rom.
5.1
.
For
the
vse
of
this
doctrine
,
we
must
renue
our
former
exhortation
,
which
indeed
cannot
be
too
often
presled
to
the
conscience
.
There
is
none
of
vs
so
vile
,
none
so
profane
,
but
we
desire
saluation
.
If
we
do
,
then
we
must
tread
the
beaten
way
to
it
.
For
,
we
are
not
borne
heires
of
it
;
neither
can
we
come
thither
by
chaunce
:
but
there
is
a
way
that
must
be
taken
,
&
that
way
is
but
one
:
all
other
are
misleading
by-waies
.
Again
,
that
way
must
be
taken
in
this
life
;
else
,
it
is
too
late
.
Now
,
this
way
is
to
be
a
iust
&
righteous
man
.
With
this
,
neuer
man
failed
:
and
without
this
,
neuer
man
attained
to
saluation
;
for
,
Apoc.
21.27
.
No
vncleane
thing
can
come
into
the
kingdome
of
heauen
.
Neuer
was
man
iustified
there
,
which
was
not
iust
before
:
and
that
must
be
here
begun
,
which
in
heauen
is
to
be
perfected
.
In
this
life
therefore
,
wee
must
seeke
to
be
iust
.
Now
,
our
owne
good
workes
will
not
serue
to
make
vs
iust
:
for
,
they
are
all
vnable
to
indure
the
trial
of
Gods
iustice
.
And
if
we
stand
to
them
,
and
they
proue
not
able
to
satisfie
Gods
iustice
;
then
,
in
stead
of
sauing
vs
,
they
will
condemne
vs
.
Therefore
,
with
Abell
,
let
vs
go
out
of
our selues
,
deny
our selues
,
and
cleaue
onely
to
Christs
righteousnes
,
in
life
&
death
:
this
is
the
way
that
neuer
will
deceiue
vs
.
But
some
wil
say
,
We
walke
in
this
way
.
I
answer
;
He
,
that
walketh
in
a
way
,
may
be
traced
by
his
steps
:
so
then
,
shew
your
steps
of
holinesse
,
of
deuotion
,
of
charity
,
&c.
these
must
shew
your
faith
:
leaue
these
steps
behinde
you
,
and
then
your
faith
is
good
.
Thus
did
holy
Abell
:
beleeue
thou
it
,
acknowledge
it
,
and
follow
thou
after
him
:
and
renounce
all
by
paths
which
the
Papists
,
or
thy
own
braine
imagineth
.
Let
this
one
doctrine
sinke
into
thy
heart
in
steade
of
many
,
and
let
not
the
diuell
strake
it
out
.
For
,
if
thou
walke
in
this
way
,
my
soule
for
thine
it
will
bring
thee
to
heauen
:
if
not
,
at
the
last
day
this
doctrine
will
condemne
thee
,
because
it
shewed
thee
this
way
,
and
thou
wouldest
not
walke
in
it
.
Secondly
,
obserue
:
He
saith
,
Abell
was
approued
and
accepted
of
God
.
How
proues
hee
that
?
Because
his
workes
pleased
God
:
as
who
say
,
his
workes
cannot
please
God
,
vnlesse
his
person
do
:
therfore
in
that
his
works
do
,
thence
he
concludeth
that
his
person
did
:
it
is
the
reason
of
the
holy
Ghost
,
and
therefore
infallible
.
In
the
framing
of
this
reason
,
the
holy
Ghost
teacheth
vs
a
great
point
of
our
religion
:
namely
,
that
first
a
mans
person
must
please
God
afore
his
actions
can
:
And
after
the
person
,
then
the
actions
.
This
is
plaine
in
these
words
:
for
it
is
said
,
he
first
obtained
witnesse
that
hee
was
righteous
himselfe
,
and
then
God
testified
of
his
gifts
:
So
likewise
more
plainely
,
Genesis
4.
4
,
God
had
respect
first
to
Abell
,
and
then
to
his
offring
:
So
that
the
truth
is
manifest
,
No
worke
pleaseth
God
afore
the
worker
do
.
This
,
being
so
,
hath
excellent
vses
.
First
,
it
ouerthroweth
a
maine
pillar
of
Romish
religion
:
Iustification
by
workes
:
For
how
can
a
man
be
iustified
by
his
workes
,
when
hee
himselfe
must
be
iust
afore
the
works
can
be
?
Vnlesse
hee
be
iust
,
his
workes
be
wicked
:
if
they
be
wicked
afore
his
person
be
iust
,
how
can
they
then
iustifie
him
.
And
if
the
person
bee
once
iust
,
what
needes
it
then
to
be
again
iustified
by
works
?
Good
works
make
not
a
man
good
:
but
a
good
man
makes
a
worke
good
?
&
shall
that
work
that
a
man
made
good
,
return
againe
&
make
the
man
good
?
1.
That
is
absurd
in
reason
:
And
2.
It
is
needlesse
.
For
,
the
man
is
good
alreadie
:
else
the
worke
could
not
haue
beene
good
.
Wee
may
therefore
say
,
workes
are
rather
iustified
by
the
person
of
a
man
,
then
his
person
by
the
works
:
and
it
is
a
most
vaine
thing
to
looke
for
Iustification
from
that
which
thou
thy selfe
must
first
iustifie
afore
it
be
iust
:
if
wee
had
no
other
reasons
against
iustification
by
workes
but
this
,
this
were
sufficient
.
Secondly
,
hence
we
learne
,
that
till
a
man
bee
called
,
and
his
person
iustified
and
sanctified
,
all
that
euer
hee
doth
is
sinne
.
1.
His
common
actions
,
his
eating
,
drinking
,
sleeping
,
walking
,
talking
,
are
all
sinnes
.
Yea
2.
The
workes
of
his
calling
,
&
his
labor
in
the
same
,
though
neuer
so
iust
,
equal
,
and
vpright
.
3.
Further
,
his
ciuill
actions
,
namely
the
practice
of
ciuill
vertues
:
his
outward
grauitie
,
meekenesse
,
sobrietie
,
temperance
,
quietnesse
,
vprightnesse
,
and
all
outward
conformitie
,
are
all
sinnes
.
Yea
more
then
all
this
,
his
best
actions
,
namely
his
practicing
of
the
parts
of
Gods
worship
,
or
his
deeds
of
charitie
,
his
praier
,
his
hearing
the
word
,
his
receiuing
the
sacraments
,
his
giuing
of
almes
;
they
are
all
sinnes
vnto
him
,
if
hee
haue
not
a
belieuing
and
penitent
heart
:
yea
such
sinnes
as
shall
condemne
h●m
,
if
hee
had
no
other
.
Obiect
.
This
should
seeme
strange
diuinity
,
that
the
most
holy
actions
,
as
praier
,
&c.
should
be
damnable
sinnes
.
I
answer
,
they
are
in
themselues
holy
and
good
,
and
as
farre
forth
as
God
hath
commanded
them
;
yet
in
the
doer
they
are
sinnes
,
because
hee
doth
them
from
a
fowle
&
vnholy
heart
:
for
the
same
action
may
be
holy
in
it selfe
and
in
regard
of
God
the
author
of
it
,
and
yet
a
sin
in
him
that
is
the
doer
of
it
.
As
cleere
water
,
pure
in
the
fountaine
,
is
corrupted
or
poisoned
by
running
through
a
filthy
and
polluted
channell
;
so
are
euen
the
best
actions
,
sinnes
:
as
euen
the
preaching
of
the
word
to
a
minister
,
whose
heart
is
not
cleansed
by
faith
,
and
his
person
accepted
of
God
;
it
is
a
sin
vnto
him
,
and
(
if
he
repent
not
)
shall
be
his
condemnation
.
Cain
sinned
not
onely
in
hating
and
murthering
his
brother
,
in
lying
and
dissembling
with
God
;
but
Cain
sinned
also
euen
in
offering
sacrifice
.
And
Abels
sacrifice
had
beene
a
damnable
sinne
,
but
that
his
person
was
iustified
before
God
.
And
the
reason
of
all
this
is
good
:
for
nothing
in
the
worke
is
able
to
make
an
action
acceptable
to
God
,
but
onely
the
acceptation
of
the
person
by
Christ
.
This
being
so
,
it
stands
vs
euery
one
in
hand
to
looke
to
our selues
;
and
to
labour
aboue
all
things
for
faith
and
repentance
:
that
so
our
persons
may
be
accepted
righteous
before
God
,
and
thereby
our
actions
accepted
also
.
If
it
be
a
miserable
thing
,
that
all
thy
actions
,
euen
holy
actions
should
be
sinnes
,
then
labour
to
be
iustified
;
for
that
onely
can
make
thy
workes
accepted
:
if
not
,
then
though
thou
labour
neuer
so
much
to
be
approued
in
the
world
,
&
set
neuer
so
glorious
a
shew
vpon
thy
workes
to
the
eyes
of
men
,
they
are
all
abhominable
sinnes
in
the
sight
of
God
:
and
at
the
day
of
iudgement
they
shall
goe
for
no
better
.
Preach
,
and
teach
all
thy
life
long
;
nay
,
giue
thy
life
to
die
for
religion
:
Giue
all
thy
goods
to
the
poore
,
depriue
thy
flesh
of
all
delights
:
build
Churches
,
Colledges
,
Bridges
,
High-wayes
,
&c.
and
there
may
come
a
poore
shepheard
,
and
for
his
keeping
of
his
sheepe
be
accepted
,
when
thou
with
all
this
pompe
of
outward
holinesse
,
maist
be
reiected
.
And
why
this
?
only
because
he
had
faith
,
&
thou
hast
none
;
his
person
was
iustified
before
God
,
and
thine
is
not
.
Therefore
let
this
be
my
counsell
,
from
Abell
:
Labour
not
so
much
to
worke
glorious
workes
;
as
that
which
thou
doest
,
doe
it
in
faith
.
Faith
makes
the
meanest
worke
accepted
;
and
want
of
faith
makes
the
most
glorious
worke
reiected
:
for
so
faith
the
Text.
Abell
must
be
accepted
,
else
his
sacrifice
is
not
.
Thus
wee
see
Abell
was
iust
,
and
God
so
accounted
him
.
The
second
point
is
,
That
God
gaue
testimonie
hee
was
so
:
In
these
words
.
God
giuing
testimonie
What
testimonie
it
was
that
God
gaue
of
Abell
and
his
gift
,
it
is
not
expressed
in
the
word
;
and
so
it
is
not
certaine
:
but
it
is
very
likely
▪
that
when
he
&
Cain
offred
,
God
in
speciall
mercy
sent
fire
from
heauen
,
and
burnt
vp
Abels
sacrifice
,
but
not
Cains
:
for
so
it
pleased
the
Lord
often
afterward
when
he
would
shew
that
he
accepted
any
man
,
or
his
worke
,
he
answered
them
by
fire
from
heauen
.
So
he
burnt
vp
the
first
sacrifice
that
Aaron
offred
▪
Leuit.
9.24
.
So
he
answered
Salomon
,
2.
Chron.
7.1
.
And
so
Elias
.
2.
Kings
,
18.28
.
And
so
it
is
likely
that
he
gaue
this
testimonie
that
he
accepted
Abell
and
his
offring
.
This
was
a
great
prerogatiue
that
Abell
and
the
Fathers
in
the
old
testament
had
.
We
haue
not
this
,
but
wee
haue
a
greater
;
for
wee
haue
that
that
is
the
substance
,
and
truth
,
and
body
of
this
:
For
wee
haue
also
the
fire
of
God
,
that
is
,
his
spirit
comes
downe
into
our
hearts
euery
day
:
not
visibly
,
but
spiritually
,
and
burnes
vp
,
in
the
heart
of
a
beleeuer
his
sinnes
and
corruptions
,
and
lights
the
light
of
true
faith
,
that
shall
neuer
be
put
out
.
The
vse
hereof
is
this
;
As
no
sacrifice
in
the
old
law
pleased
God
,
but
such
as
was
burnt
by
fire
from
heauen
,
sent
downe
either
then
or
afore
:
so
our
sacrifices
of
the
new
Testament
(
that
is
,
our
inuocation
of
Gods
name
,
our
sacrifice
of
praise
,
our
duties
of
religion
,
our
workes
of
mercy
and
loue
)
neuer
please
God
,
vnlesse
they
proceede
from
a
heart
purged
by
the
fire
of
Gods
spirit
,
that
is
from
a
beleeuing
and
repentant
heart
:
both
which
are
kindled
and
lighted
,
and
daily
continued
by
that
fire
of
Gods
spirit
.
Therefore
it
is
,
that
Paul
saith
,
1.
Tim.
1.4
,
That
loue
must
come
out
of
a
pure
heart
,
and
good
conscience
,
and
faith
vnfained
.
The
duties
of
religion
,
and
works
of
loue
comming
from
this
purged
heart
,
ascend
into
the
presence
of
God
,
as
a
smoake
of
most
acceptable
sacrifices
,
and
are
as
a
sweet
perfume
in
the
nosethrils
of
the
Lord
.
Now
,
of
what
did
God
thus
testifie
?
Of
his
gift
.
It
may
here
be
asked
at
the
first
:
how
can
Abell
giue
a
gift
to
God
:
hath
the
Lord
neede
of
any
thing
?
and
are
not
all
things
his
?
I
answer
.
God
is
soueraigne
Lord
of
heauen
and
earth
,
and
all
creatures
:
yet
hath
hee
so
giuen
his
creatures
vnto
man
to
vse
,
as
that
they
become
mans
owne
,
and
so
he
may
esteeme
&
vse
them
:
and
being
mans
,
a
man
may
in
token
of
his
thankfulnes
return
them
again
to
God
;
especially
seeing
God
accepts
them
,
being
so
offred
,
as
most
free
gifts
.
This
sheweth
vs
,
first
,
the
wonderfull
mercy
of
God
,
that
whereas
we
can
offer
him
nothing
but
his
owne
,
he
vouchsafeth
to
accept
a
gift
offred
of
his
owne
,
euen
as
though
we
had
of
our
owne
to
offer
.
2.
See
here
a
difference
betwixt
the
sacrifices
of
the
old
,
and
Sacraments
of
the
new
Testament
.
In
their
sacrifices
they
gaue
something
to
God
,
and
therefore
they
are
call'd
gifts
:
in
our
Sacraments
we
receiue
daily
grace
from
God
.
3.
In
that
the
sacrifices
of
the
old
Law
are
call'd
gifts
,
we
must
know
that
it
is
typicall
,
and
hath
excellent
significations
vnto
vs
.
1.
It
signifieth
,
that
the
Messias
should
be
giuen
of
God
freely
,
for
the
saluation
of
his
elect
:
and
that
Christ
the
Messias
should
willingly
giue
himselfe
to
be
a
redeemer
.
2.
It
signifieth
,
that
euery
man
that
lookes
for
saluation
by
Christ
,
must
giue
himselfe
to
God
,
and
all
that
is
in
him
.
So
Paul
exhorteth
,
Rom.
6.13
.
Giue
your selues
vnto
God
,
and
your
members
weapons
of
righteousnesse
.
When
we
giue
any
thing
to
a
man
,
we
make
him
Lord
of
it
.
If
we
then
giue
our
soules
and
bodies
to
the
Lord
,
we
must
giue
them
so
,
as
that
they
may
obay
and
serue
him
,
and
be
ruled
by
him
,
and
serue
for
his
glory
,
howsoeuer
he
shall
vse
them
.
We
professe
religion
,
and
make
great
shewes
;
but
to
giue
our selues
in
obedience
to
God
,
is
the
life
of
religion
:
But
contrary
is
the
course
of
the
world
.
For
,
most
professers
are
giuen
vp
to
sin
and
sathan
:
their
bodies
giuen
to
drinking
,
gaming
,
vncleannesse
,
iniustice
:
their
soules
to
enuying
,
hatred
,
malice
,
reuenge
,
lust
,
pride
,
selfe-loue
:
God
hath
nothing
except
it
be
a
face
:
but
that
will
not
serue
the
turne
:
he
will
haue
all
,
body
and
soule
:
for
he
made
all
,
and
he
hath
redeemed
all
.
We
go
against
equity
.
Christ
gaue
his
body
and
soule
for
vs
:
why
should
not
we
giue
ours
againe
to
him
?
Againe
,
this
gift
is
not
as
other
gifts
;
for
here
all
the
profit
redounds
to
the
giuer
:
the
glory
indeede
is
his
;
but
the
gaine
and
profit
is
our
own
.
Why
then
should
we
withhold
our selues
from
God
?
it
argueth
,
we
know
nor
feele
not
,
what
Christ
hath
giuen
vs
:
for
if
we
did
,
if
we
had
10000.
liues
,
we
would
thinke
them
all
too
little
for
him
.
And
thus
much
of
the
first
&
second
effect
of
Abels
faith
;
the
third
followeth
.
By
which
Abell
being
dead
,
yet
speaketh
.
The
3.
effect
,
whereby
Abels
faith
is
commended
,
is
laide
downe
in
these
words
.
Concerning
the
meaning
whereof
there
is
some
difference
,
which
is
briefely
to
be
examined
.
Some
thinke
the
words
should
be
thus
translated
:
By
which
also
Abell
being
dead
,
is
yet
spoke
of
;
making
the
meaning
to
be
,
that
by
his
faith
he
obtained
a
good
name
to
all
posterities
:
but
it
seemes
this
cannot
stand
,
for
two
causes
:
First
,
because
that
is
already
affirmed
of
Abell
and
all
the
rest
,
in
the
second
verse
,
that
through
faith
they
had
obtained
a
good
report
:
which
therefore
might
seeme
needlesse
so
soone
to
be
repeated
againe
.
Secondly
,
for
that
afterward
Christs
bloud
&
Abels
being
compared
together
,
Chap.
12.24
.
it
is
not
said
that
Christs
bloud
is
better
spoken
of
then
Abels
:
but
that
it
speaketh
better
things
than
Abels
did
.
Therfore
the
words
are
rightly
translated
.
Now
for
the
true
sense
of
them
,
it
is
likely
the
holy
Ghost
here
hath
relation
to
the
story
whence
it
is
taken
;
where
,
Genes
,
4.10
.
vpon
Cains
murder
,
God
saith
to
him
,
The
voice
of
thy
brothers
bloud
crieth
to
me
from
the
earth
:
and
why
crieth
it
?
Namely
for
vengeance
against
so
monstrous
a
murder
;
and
crieth
to
all
men
to
behold
it
,
and
to
abhor
the
like
:
and
so
after
a
sort
he
continueth
to
speak
,
to
this
day
.
So
that
the
words
,
in
the
true
&
full
sense
of
them
,
do
import
these
two
points
;
-
1.
That
Abell
spake
when
he
was
dead
.
-
2.
That
in
a
sort
Abell
still
speaketh
.
For
the
first
:
Abell
spake
and
cried
when
he
was
dead
:
but
how
?
not
with
a
vocall
speech
:
but
the
phrase
is
figuratiue
,
and
imports
thus
much
,
as
if
the
Lord
had
said
to
Cain
:
thou
hast
kill'd
thy
brother
closely
,
and
it
may
be
hast
hid
him
in
the
sand
,
or
buried
him
,
and
thinkest
no
man
knoweth
of
it
:
but
thou
must
know
,
Cain
,
this
thy
fact
is
as
euident
to
me
,
as
if
Abell
had
told
me
:
I
know
thou
kill'd
him
:
and
if
thou
wonder
how
I
knowe
,
I
tell
thee
his
bloud
told
me
;
for
it
cried
in
my
eares
,
&
yet
it
crieth
out
against
thee
:
for
though
Abell
be
dead
,
his
bloud
yet
speaketh
.
As
this
is
true
of
Abels
,
so
of
all
mens
bloud
:
and
as
of
bloud
,
so
of
all
other
oppressions
,
though
done
by
neuer
so
great
men
.
Murders
,
oppressions
,
and
all
wrongs
done
to
Gods
children
,
they
cry
to
God
against
the
oppressors
,
though
the
poore
oppressed
men
dare
scarce
name
them
:
they
neede
not
,
for
their
bloud
doth
,
yea
euen
their
very
teares
cannot
be
shed
,
but
God
takes
them
vp
,
Psal.
56.8
.
and
puts
them
in
his
bottle
,
and
will
know
who
shed
them
.
Thus
bloud
crieth
against
them
that
shed
it
,
yea
teares
crie
against
them
that
cause
them
.
This
affordeth
vs
a
double
instruction
.
First
here
it
is
apparant
that
God
seeth
and
knoweth
the
sinnes
of
men
,
though
the
men
be
neuer
so
mighty
,
or
their
sinnes
neuer
so
secret
.
For
though
men
conuay
them
neuer
so
closely
,
and
labour
to
hide
them
with
all
the
meanes
that
wit
of
man
can
deuise
:
yet
the
very
dead
creatures
cry
out
,
and
do
proclaime
the
sinnes
and
sinners
in
the
eares
of
God
,
as
fully
as
the
voices
of
liuing
men
,
can
discouer
any
thing
vnto
men
.
Priuy
oppressions
,
and
goods
gotten
by
deepe
deceipt
,
lie
hid
to
the
world
:
But
the
stone
out
of
the
wall
shall
crie
,
Habbak.
2.11
.
and
the
beame
out
of
the
timber
shall
answer
it
;
Woe
be
to
him
that
buildeth
his
house
with
bloud
,
and
erects
a
Citie
by
iniquitie
:
as
though
hee
had
said
,
God
knoweth
euery
stone
and
euery
piece
of
timber
in
their
stately
houses
,
which
they
haue
gotten
by
deceite
or
oppressing
of
the
poore
.
Priuy
conspiracies
,
and
plots
of
treason
are
laid
against
Princes
and
Magistrates
;
and
often
in
so
secret
manner
,
as
in
mans
reason
is
not
possible
to
be
discouered
.
But
God
hath
many
wayes
to
finde
them
out
,
and
they
neuer
scape
his
priuie
search
:
and
therefore
the
holy
Ghost
aduiseth
;
Eccles.
10.20
.
Curse
not
the
King
,
no
not
in
thy
thought
,
nor
the
great
ones
in
thy
bedchamber
:
for
the
fowle
of
the
heauen
shall
carie
thy
voice
,
and
that
which
hath
wings
shall
declare
the
matter
.
So
that
whatsoeuer
is
plotted
neuer
so
priuily
,
or
conspired
in
the
secret
closets
of
vngodly
men
,
God
knowes
it
,
and
hath
meanes
enow
to
disclose
it
to
the
world
.
And
in
our
daily
experience
God
magnifieth
himselfe
mightily
in
reuealing
murders
.
For
,
bring
the
murtherer
before
the
dead
corps
,
and
vsually
it
bleedeth
,
or
giueth
some
other
testimonie
,
whereby
it
speaketh
euen
as
Abels
bloud
did
,
This
is
the
murtherer
.
Nay
more
:
for
,
Abels
bloud
spake
to
God
,
but
here
euen
to
men
also
.
And
of
this
its
hard
to
giue
any
reason
at
all
,
but
the
secret
and
immediate
hand
of
God
,
thereby
shewing
himselfe
to
know
all
secret
sinnes
,
&
to
be
able
to
disclose
them
by
strange
meanes
.
The
vse
of
this
doctrine
is
,
to
feare
all
men
from
sinning
,
though
they
thinke
it
possible
to
conceale
their
sinnes
from
the
world
:
for
this
is
one
of
the
strongest
and
commonest
encouragements
that
men
take
,
to
liue
in
a
sinne
,
If
they
thinke
it
likely
to
be
concealed
.
But
here
they
see
how
false
a
ground
that
is
.
For
if
they
can
conceale
it
from
men
,
yet
can
they
not
from
God
:
and
if
God
know
it
,
then
can
he
reueale
it
to
the
world
when
it
pleaseth
him
.
Againe
,
whereas
Abels
bloud
cried
when
he
was
dead
;
It
teacheth
vs
,
that
God
had
a
care
of
Abell
both
liuing
and
dead
:
for
it
were
nothing
to
say
his
bloud
cried
,
if
God
heard
not
that
cry
.
But
it
s
apparant
he
heard
it
,
for
he
reuenged
it
,
and
punished
Cain
when
Abell
was
dead
,
and
could
not
reuenge
it
himselfe
.
And
this
care
God
hath
not
ouer
Abell
alone
,
but
ouer
all
his
children
:
and
as
the
Psalmist
saith
,
Pretious
in
the
sight
of
the
Lord
is
the
death
of
his
Saints
:
Psal.
116.115
.
that
which
is
vile
,
and
of
no
regard
in
the
world
,
is
pretious
with
God
.
Tyrants
make
hauocke
of
the
Church
,
and
kill
them
vp
by
heapes
;
but
God
records
vp
euery
one
,
and
will
not
faile
to
reuenge
it
,
when
they
are
dead
:
For
if
God
haue
bottles
for
the
teares
of
his
seruants
,
surely
much
more
hath
he
bottles
for
their
bloud
.
The
vse
whereof
is
to
teach
vs
in
all
extremities
of
danger
or
distresse
;
to
learne
patience
:
yea
,
though
we
be
sure
to
die
,
yet
(
as
Christ
saith
)
To
possesse
our
soules
with
patience
:
For
we
haue
one
,
Luke
.
21.19
.
wil
heare
the
cause
,
and
reuenge
our
quarrell
when
we
are
gone
:
So
that
if
wee
be
patient
wee
loose
nothing
;
but
if
wee
be
impatient
wee
get
nothing
.
Let
vs
therefore
hold
our
tongues
:
for
,
the
wrong
done
to
vs
crieth
loude
enough
to
God
for
reuenge
,
who
will
heare
it
as
assuredly
as
he
did
Abels
.
And
thus
wee
see
how
Abell
spake
then
,
euen
after
he
was
dead
.
The
second
point
is
,
Hee
speakes
also
yet
:
and
that
three
wayes
.
First
,
his
faith
yet
speaketh
,
because
it
admonisheth
all
men
euery
where
,
who
either
heare
or
reade
this
story
,
to
become
such
as
Abell
was
,
namely
,
true
worshippers
of
the
true
God
:
for
,
in
Abels
example
,
it
prouokes
all
men
to
be
like
him
,
because
it
assureth
them
of
the
same
regard
and
reward
with
God
that
Abell
had
:
and
so
Abels
faith
is
a
neuer
dying
Preacher
to
all
Ages
of
the
Church
.
Here
wee
learne
,
that
the
holy
Examples
of
Gods
children
are
reall
teaching
,
and
loude
preaching
to
other
men
.
For
there
is
a
double
teaching
,
namely
,
in
-
word
-
or
deede
.
It
belongs
to
the
Minister
to
teach
in
word
;
and
to
all
men
to
teach
by
their
deedes
,
and
good
examples
.
And
if
the
Minister
teach
not
thus
also
,
it
is
the
worse
both
for
him
and
his
hearers
.
It
sufficeth
not
for
him
to
teach
by
vocall
Sermons
,
that
is
,
by
good
doctrine
▪
but
withall
by
reall
Sermons
,
that
is
,
by
good
life
:
His
faith
,
his
zeale
,
his
patience
,
his
mercy
and
all
other
his
vertues
must
speake
,
and
cry
,
&
call
to
other
men
to
be
like
vnto
him
:
which
if
he
practice
carefully
in
his
life
as
Abell
did
,
then
shall
his
vertues
speake
for
him
to
all
posterities
when
he
is
dead
.
Againe
,
Abell
though
dead
,
may
be
said
to
speake
,
because
howsoeuer
his
body
be
dead
,
yet
in
soule
and
spirit
hee
liueth
with
God
in
heauen
.
And
thus
the
word
speaketh
may
be
vnderstoode
,
because
it
is
here
opposed
to
death
:
by
which
he
being
dead
,
yet
speaketh
:
that
is
,
being
dead
in
body
,
yet
liueth
in
soule
:
which
life
with
God
,
was
obtained
vnto
by
his
true
and
sauing
faith
.
Thirdly
,
hee
may
be
said
to
speake
yet
,
as
all
other
Gods
Martyrs
are
said
to
crie
in
the
Reuelation
,
Reu.
6.10
.
from
vnder
the
altar
,
How
long
Lord
holy
and
true
doest
thou
not
auenge
our
bloud
on
them
that
dwell
on
the
earth
!
As
this
is
true
of
all
Martyrs
,
so
specially
of
Abell
the
first
Martyr
of
all
:
which
words
are
not
spoken
,
neither
by
him
nor
them
vocally
with
vttrance
of
voice
:
but
it
is
so
said
,
to
signifie
what
feruent
desire
the
seruants
of
God
haue
in
heauen
,
of
the
full
manifestation
of
Gods
glory
in
their
bodies
,
and
of
an
vtter
abolishment
of
sinne
in
the
whole
world
.
Which
their
desire
,
they
doubtlesse
vtter
to
God
in
a
more
excellent
manner
,
then
in
this
world
wee
can
vtter
any
thing
with
our
voice
:
and
thus
Abell
speakes
yet
,
and
shall
speake
till
the
worlds
end
.
Hitherto
of
the
first
Example
,
the
Example
of
Abell
.
The
second
is
of
Henoch
:
in
these
words
;
2.
Example
,
Henoch
.
By
faith
Henoch
was
translated
,
that
he
should
not
see
death
,
Verse
5.
neither
was
he
found
,
for
God
tooke
him
away
:
for
,
before
he
was
translated
,
he
was
reported
of
that
hee
had
pleased
God
,
&c.
THe
second
example
of
faith
,
is
taken
also
out
of
the
old
world
,
before
the
floud
;
and
it
is
of
Henoch
the
seauenth
from
Adam
:
to
whom
,
strange
and
miraculous
things
befell
,
by
reason
of
his
faith
.
Let
the
meaning
of
the
words
be
first
examined
.
By
Faith
.
That
is
,
by
his
confidence
in
the
Messias
or
his
sauing
faith
,
he
was
taken
away
.
Taken
away
:
That
is
,
from
earth
to
heauen
,
not
by
an
ordinary
worke
,
but
miraculously
;
as
is
euident
by
the
next
words
,
That
he
should
not
see
death
.
That
is
,
that
he
should
not
feele
death
,
nor
any
dissolution
of
soule
and
body
:
and
therefore
his
taking
away
was
miraculous
.
For
,
to
be
taken
away
by
death
is
an
ordinarie
worke
:
but
to
be
taken
away
,
and
yet
not
die
,
that
is
miraculous
and
extraordinary
:
and
such
was
Henochs
.
So
then
the
substance
of
these
words
is
thus
much
;
Henoch
hauing
this
grace
from
God
,
to
beleeue
stedfastly
in
the
Messias
to
come
,
was
likewise
honoured
with
this
high
prerogatiue
,
To
be
taken
into
heauen
,
without
tasting
of
death
,
&
further
was
taken
away
to
the
end
that
he
might
not
die
.
Thus
we
haue
the
meaning
.
Now
concerning
this
translation
of
Henochs
:
there
are
two
opinions
.
Some
thinke
hee
was
translated
in
soule
onely
,
and
not
in
body
:
and
they
say
he
died
in
the
translation
,
so
as
his
soule
onely
was
taken
vp
into
heauen
,
and
his
body
slept
in
the
earth
.
Though
this
appeares
false
at
the
first
sight
,
yet
let
vs
see
their
reasons
,
and
what
they
can
say
for
themselues
.
Their
first
reason
is
this
;
No
mortall
body
vnglorified
can
enter
into
heauen
:
but
there
is
no
mention
of
his
glorification
:
therefore
his
body
could
not
come
in
heauen
.
Answer
.
It
is
certaine
it
was
glorified
ere
it
came
in
heauen
.
If
they
reply
,
it
is
not
mentioned
:
I
answere
it
followeth
not
,
that
therefore
it
was
not
:
for
euery
circumstance
of
euery
action
is
not
mentioned
.
For
,
many
circumstances
of
actions
must
necessarily
be
supposed
,
&
such
a
one
was
this
.
Againe
,
the
glorification
of
his
body
is
here
plainly
enough
implied
where
it
is
said
he
was
translated
,
that
he
should
not
see
death
.
Now
,
if
his
body
sawe
not
death
,
it
was
made
immortall
,
which
is
a
speciall
part
of
glorification
.
Their
second
reason
.
Christ
was
the
first
that
euer
entred
into
heauen
both
in
body
and
soule
▪
and
for
proofe
thereof
,
they
bring
S.
Paul
,
where
he
saith
,
1.
Cor.
15.20
.
Christ
is
the
first
fruits
of
them
that
sleepe
.
Answer
.
True
indeede
of
them
that
sleepe
,
that
is
,
of
all
that
die
;
for
Christ
entred
into
heauen
both
in
body
&
soule
,
first
of
all
them
:
but
Henoch
neuer
died
;
as
the
Text
here
auoucheth
:
therefore
that
place
hinders
not
,
but
Henoch
might
be
in
heauen
in
his
body
,
before
Christs
humane
flesh
ascended
thither
.
Thirdly
,
they
argue
out
of
Saint
Iohn
:
No
man
hath
ascended
into
heauen
,
but
he
that
descended
;
the
sonne
of
man
,
which
is
in
heauen
.
But
say
they
,
this
sonne
of
man
is
not
Henoch
,
but
Christ
:
therefore
none
but
Christ
ascended
bodily
into
heauen
.
Answer
.
That
place
is
not
meant
of
corporall
ascending
,
but
of
vnderstanding
mysticall
and
heauenly
things
:
no
man
ascendeth
to
the
full
knowledge
of
heauenly
Misteries
,
but
Christ
alone
,
who
descended
from
heauen
from
the
bosome
of
his
Father
.
And
thus
we
see
,
this
opinion
hath
no
strength
of
Argument
to
rest
vpon
:
but
wee
may
safely
hold
(
notwithstanding
any
thing
that
can
be
said
against
it
)
that
Henoch
was
translated
both
in
body
and
soule
.
And
if
any
man
yet
doubt
,
how
he
could
be
taken
vp
in
body
before
he
was
glorified
;
Wee
are
to
know
,
though
he
died
not
,
yet
his
body
was
changed
,
as
those
men
shall
be
,
1.
Cor.
15.20
.
which
shall
be
found
aliue
at
the
last
day
.
The
second
opinion
is
,
that
Henoch
was
taken
vp
in
soule
and
body
into
Paradise
(
some
say
,
the
heauenly
,
but
the
most
the
earthly
Paradise
)
and
there
liues
in
his
mortall
and
corruptible
body
,
and
must
afore
the
last
day
come
againe
in
his
body
with
Elias
,
and
fight
against
Antichrist
:
and
when
by
their
doctrine
they
haue
ouercome
him
,
hee
shall
by
violence
kill
them
,
and
so
they
shall
die
Martyrs
:
And
this
is
the
generall
receiued
opinion
of
the
most
Papists
.
But
it
is
a
meere
conceit
,
and
a
dreame
,
and
there
is
no
ground
for
it
:
but
,
good
argument
against
it
.
For
first
,
as
for
the
Earthly
Paradise
,
it
was
defaced
by
the
flood
;
nor
doe
we
read
that
euer
man
was
in
it
but
Adam
.
And
some
of
their
owne
fables
tell
vs
that
Seth
went
to
the
gates
of
Paradise
,
when
his
father
Adam
was
sicke
,
to
get
some
Physicke
out
of
Paradise
for
his
father
,
but
hee
could
not
get
in
:
Nor
doe
we
finde
any
mention
of
it
afterwards
.
So
that
it
is
likely
in
all
reason
,
that
it
was
defaced
by
the
vniuersall
flood
.
And
if
they
meane
,
he
was
translated
into
the
Heauenly
Paradise
;
I
answer
,
thither
can
no
vncleane
thing
come
:
but
a
mortall
body
is
vncleane
:
and
themselues
say
,
hee
was
taken
away
in
his
mortall
body
,
and
in
it
shal
come
againe
and
die
.
Therefore
Henoch
hauing
a
mortall
and
vnglorified
bodie
,
cannot
be
in
the
highest
heauens
;
into
which
nothing
can
enter
which
is
not
glorified
and
made
immortall
.
If
they
alleadge
Ecclesiasticus
44.16
.
Enoch
pleased
God
and
was
translated
into
Paradise
,
&c.
I
answer
,
we
neede
not
call
in
question
the
authoritie
of
the
booke
,
nor
answer
that
it
is
not
in
the
Canon
of
faith
.
For
the
text
is
corrupted
wilfully
by
some
that
shewed
themselues
in
the
Latine
too
bold
with
the
text
,
both
there
and
elsewhere
:
for
in
the
Greeke
originall
,
there
is
no
such
matter
as
Paradise
,
but
the
words
are
these
:
Enoch
pleased
God
,
and
was
translated
for
an
example
of
repentance
to
the
generations
.
And
thus
we
see
,
this
opinion
is
euery
way
erroneous
,
and
hath
no
shadow
of
reason
in
it
,
nor
for
it
.
Seeing
therefore
both
these
opinions
are
to
bee
refused
,
let
vs
in
few
words
set
downe
the
true
and
Orthodoxall
iudgement
of
the
Church
,
out
of
the
Scriptures
in
the
olde
and
new
testament
.
And
it
is
this
:
That
this
holy
man
,
by
Gods
special
fauour
to
him
,
was
assumed
into
heauen
both
body
and
soule
;
his
soule
beeing
perfectly
sanctified
,
and
his
body
glorified
in
the
instant
of
his
translation
:
and
there
he
remaineth
in
glory
,
expecting
the
generall
resurrection
,
and
the
full
glorification
of
all
Gods
elect
.
Out
of
this
translation
of
Henoch
,
we
may
learne
:
First
,
that
there
is
a
life
euerlasting
prepared
of
God
for
his
children
,
wherein
they
shall
liue
for
euer
both
in
soule
&
body
;
for
hereof
hath
God
giuen
vs
most
euident
testimonies
,
both
here
in
Enoch
,
and
afterward
in
Elias
:
Elias
a
Iew
,
2.
Kings
.
Enoch
none
:
Enoch
in
the
first
world
,
Elias
in
the
second
:
Enoch
before
the
flood
,
Elias
after
:
Enoch
vncircumcised
,
Elias
circumcised
:
Enoch
married
,
Elias
vnmarried
:
and
both
were
assumed
into
heauen
in
soule
and
body
,
and
are
there
to
this
day
,
and
tarry
for
vs
till
the
ende
of
the
world
;
assuring
vs
that
our
soules
liue
for
euer
:
&
that
our
bodies
,
thogh
they
die
,
shall
rise
againe
to
life
.
Here
therefore
wee
haue
a
notable
ground
for
that
last
(
but
not
the
least
)
article
of
our
faith
,
where
we
professe
to
belieue
life
euerlasting
.
Secondly
,
in
this
example
we
learne
,
that
God
is
not
tied
to
the
order
of
Nature
.
The
order
which
God
established
&
set
downe
concerning
all
men
after
Adams
fall
is
this
:
Dust
thou
art
,
and
to
dust
shalt
thou
returne
.
Genes.
3.19
.
By
vertue
of
this
decree
,
all
men
are
to
die
,
as
sure
as
they
once
liue
;
and
when
that
time
appointed
by
God
is
come
,
all
the
world
cannot
saue
one
man
,
but
accordingly
die
he
must
.
But
here
notwithstanding
we
see
,
God
that
tied
man
to
this
order
,
is
not
tied
himselfe
.
Enoch
and
Elias
are
exempted
,
they
die
not
,
their
bodies
neuer
turned
to
dust
;
such
is
the
power
of
God
ouer
the
order
of
Nature
,
in
all
naturall
actions
.
Thirdly
,
whereas
the
Papists
holde
,
that
all
the
Fathers
who
died
before
Christ
,
were
in
Limbus
(
a
place
out
of
heauen
)
and
came
not
in
heauen
till
Christ
fetcht
them
thence
,
and
carried
them
with
him
at
his
ascension
;
Here
wee
learne
it
is
most
false
&
forged
.
For
here
we
see
,
Henoch
,
and
afterwards
Elias
were
in
heauen
both
in
body
and
soule
,
many
hundred
yeares
before
Christs
Incarnation
:
whereby
(
as
also
by
many
other
euidences
that
might
be
brought
)
it
is
apparant
,
that
Limbus
Patrum
is
nothing
but
a
deuise
of
that
hereticall
Church
of
Rome
.
Hitherto
hath
the
holy
Ghost
auouched
the
translation
of
Henoch
.
Now
hee
proueth
substantially
,
that
he
was
taken
away
.
Neither
was
hee
found
,
for
God
had
taken
him
away
.
And
for
his
proofe
,
he
first
laieth
downe
his
ground
:
then
he
thereupon
frameth
his
argument
,
consisting
of
diuers
degrees
of
demonstration
.
The
ground
is
,
the
plaine
and
euident
testimonie
of
the
old
Testament
in
Genesis
;
where
the
words
are
these
:
Henoch
was
not
found
,
Gen.
5.24
.
or
not
seene
,
for
God
tooke
him
away
.
Against
this
ground
,
being
the
very
wordes
of
the
olde
Testament
,
no
man
can
take
exception
.
And
heere
in
a
word
,
let
vs
all
marke
the
high
and
soueraigne
authoritie
of
Gods
word
,
which
euen
the
holy
Ghost
himselfe
vouchsafeth
to
alledge
for
the
confirmation
of
his
owne
words
.
It
had
beene
sufficient
that
the
holy
Ghost
here
affirmed
Enoch
to
be
taken
away
:
but
we
see
he
proues
it
out
of
the
old
Testament
,
so
also
did
the
Apostles
and
Christ
himselfe
all
their
doctrine
.
Let
this
teach
all
men
to
giue
due
reuerence
to
the
holy
Scriptures
:
let
teachers
alledge
them
;
let
hearers
receiue
them
farre
aboue
all
humane
testimonies
,
seeing
the
holy
Ghost
himself
vouchsafeth
to
confirme
his
owne
words
,
by
the
authority
thereof
.
Secondly
,
hauing
laide
this
ground
,
the
holy
Ghost
frames
his
argument
,
to
proue
that
Henoch
was
taken
away
by
faith
:
and
it
consisteth
of
many
degrees
of
euidence
.
For
before
he
was
taken
away
,
he
was
reported
of
that
he
had
pleased
God
.
Verse
6
:
But
without
faith
,
it
is
impossible
to
please
God
.
The
degrees
of
the
argument
are
these
;
-
1.
God
himselfe
tooke
Henoch
away
.
-
2.
Before
he
was
taken
away
,
he
pleased
God
.
-
3.
But
without
faith
no
man
can
please
God
.
Therefore
Henoch
by
faith
was
taken
away
.
The
first
degree
,
That
Henoch
was
taken
away
,
and
was
not
found
any
more
in
this
world
,
hath
beene
sufficiently
spoken
of
already
.
The
second
degree
is
,
that
afore
hee
was
taken
away
,
hee
pleased
God
:
which
is
not
barely
affirmed
,
but
it
is
further
added
,
that
hee
was
reported
of
,
or
he
receiued
testimonie
,
Genes.
5.22
.
that
he
pleased
God
.
Now
,
this
report
or
testimonie
is
taken
out
of
the
storie
of
Genesis
,
where
it
is
affirmed
of
Enoch
,
that
hee
walked
with
God
:
which
walking
with
God
,
is
an
assured
testimonie
that
hee
pleased
God
;
Amos
3.3
.
for
(
as
the
Prophet
Amos
saith
)
Can
two
walke
together
vnlesse
they
be
agreed
:
therefore
in
as
much
as
Henoch
walked
with
God
,
it
is
proofe
sufficient
,
that
hee
pleased
God
:
and
because
hee
pleased
God
,
therefore
God
tooke
him
away
.
So
that
here
are
two
distinct
points
in
this
second
degree
;
First
,
that
Henoch
pleased
God
:
Secondly
,
that
there
is
a
report
or
a
testimonie
giuen
of
him
,
that
hee
did
please
God
.
In
the
first
,
let
vs
obserue
three
speciall
points
of
instruction
.
First
,
in
that
Henoch
,
before
hee
was
taken
away
,
pleased
God
:
let
vs
learne
,
that
whosoeuer
lookes
to
haue
his
soule
translated
into
heauen
at
his
death
,
and
both
body
&
soule
at
the
resurrection
;
must
before
hand
in
this
life
learne
to
please
God
:
they
must
seeke
to
please
God
,
not
when
the
time
of
the
translation
is
come
;
but
before
,
as
here
it
is
saide
Henoch
did
.
If
any
man
demaund
,
How
shall
I
please
God
?
My
answere
is
this
;
Adam
pleased
GOD
by
keeping
the
Lawe
:
but
now
that
is
past
,
that
power
is
lost
:
wee
must
nowe
please
God
by
direction
from
the
Gospell
;
namely
,
by
faith
in
Christ
and
true
repentance
,
together
with
a
holy
life
(
which
must
necessarilie
accompanie
true
faith
and
repentance
)
thus
God
is
pleased
.
And
this
must
we
not
deferre
till
our
death
;
but
doe
it
in
our
liues
:
nor
can
we
looke
to
be
inheritours
of
the
kingdome
of
glory
as
now
Henoch
is
:
vnlesse
before
hand
wee
be
in
the
kingdome
of
grace
,
by
pleasing
God
as
Henoch
did
.
It
is
lamentable
,
to
see
men
not
care
for
saluation
til
death
,
and
then
they
begin
to
please
God
:
but
alas
,
God
will
not
be
so
pleased
.
They
begin
to
learne
how
to
please
God
,
when
they
haue
so
long
displeased
him
,
as
there
is
then
feare
they
can
neuer
please
him
:
but
that
man
liueth
and
dieth
with
comfort
,
of
whom
it
may
be
said
as
here
of
Henoch
,
before
hee
was
taken
away
hee
pleased
God
.
Againe
,
whereas
hee
came
not
in
heauen
till
hee
pleased
God
;
this
discouers
the
madnesse
of
sinfull
men
,
who
will
looke
for
heauen
,
and
yet
will
leaue
no
sinne
,
but
flatter
themselues
therein
.
But
,
let
all
impenitent
men
here
take
knowledge
that
they
come
not
in
heauen
till
they
please
God
:
let
them
therefore
cease
pleasing
themselues
and
their
corruptions
,
by
liuing
in
sinne
,
and
learne
to
please
God
by
a
holy
life
.
And
further
:
In
this
point
marke
how
nothing
brought
Henoch
to
heauen
,
but
his
pleasing
of
God
.
Hee
was
rich
,
for
hee
was
one
of
the
greatest
on
the
earth
:
hee
was
royallie
descended
,
for
hee
was
the
seauenth
from
Adam
in
the
blessed
line
:
hee
was
learned
,
for
hee
had
the
sixe
first
Patriarkes
to
teach
him
,
sixe
such
Tutors
as
neuer
man
had
:
and
it
is
likely
hee
had
a
comely
,
strong
,
and
actiue
body
.
But
see
,
all
these
brought
him
not
to
heauen
:
no
,
he
pleased
God
.
and
was
therefore
taken
away
.
Let
this
teach
vs
not
to
rest
in
wealth
,
beauty
,
strength
,
honour
,
humane
learning
,
nor
all
these
put
together
without
the
feare
of
God
:
for
some
of
them
may
please
thy selfe
,
and
some
may
please
other
men
;
but
God
must
bee
pleased
afore
thou
come
in
heauen
,
if
thou
wert
as
good
as
Henoch
.
Therefore
vnto
all
thy
outward
blessings
adde
this
,
To
please
God
by
faith
and
repentance
.
Then
as
thy
pleasing
of
men
may
make
thee
happy
in
this
world
:
so
thy
pleasing
of
God
,
shall
translate
thee
from
earth
to
heauen
.
Thus
wee
see
,
Henoch
before
hee
was
translated
pleased
God
.
Secondly
,
as
hee
pleased
God
,
and
else
could
not
haue
beene
translated
;
so
it
is
added
,
hee
was
so
reported
of
,
or
there
was
such
a
testimonie
of
him
.
That
proofe
or
testimonie
is
here
concealed
;
but
it
is
recorded
in
the
storie
of
Genesis
,
where
it
is
said
Henoch
walked
with
God
:
which
,
as
we
heard
before
,
was
an
assured
testimonie
that
God
was
well
pleased
with
him
.
But
what
is
this
,
hee
walked
with
God
:
how
can
a
man
●e
saide
to
walke
with
God
?
The
meaning
is
,
That
Henoch
liued
a
godly
,
righteous
,
and
innocent
life
in
this
world
:
●or
to
liue
in
holinesse
and
righteousnesse
,
is
to
walke
with
God
.
And
further
,
his
heart
was
possessed
of
two
perswasions
or
resolutions
,
which
were
the
inducements
drawing
him
to
this
holy
life
:
First
,
that
hee
was
alwayes
in
Gods
presence
,
and
that
God
is
alwayes
readie
to
dispose
of
all
thinges
to
his
good
.
Againe
,
that
God
did
see
,
trie
,
and
discerne
all
his
wordes
and
deedes
,
yea
his
cogitations
and
thoughts
,
and
the
whole
course
of
his
life
.
These
were
the
holy
resolutions
of
Henoch
,
and
these
made
him
lead
a
holy
life
.
This
lesson
is
worth
learning
,
and
this
example
worthy
to
be
followed
of
vs
all
:
our
dutie
is
with
Henoch
,
to
walke
with
God
in
this
life
if
wee
purpose
to
liue
with
God
in
heauen
:
and
wee
walke
with
God
by
leading
holy
and
vnblameable
liues
,
in
holinesse
towards
God
,
and
righteousnesse
towards
man
.
But
if
wee
thinke
this
hard
to
doe
,
wee
must
labour
to
be
resolued
on
these
grounds
:
First
,
that
God
and
his
prouidence
is
euer
present
with
vs
,
to
dispose
of
vs
alwaies
to
his
glory
,
and
of
all
other
things
to
our
good
.
Secondly
,
that
as
wee
are
in
Gods
presence
;
so
God
seeth
vs
,
and
all
our
thoughts
,
words
and
workes
,
b●rgaines
and
dealings
,
and
will
iudge
them
all
.
When
these
two
perswasions
possesse
our
hearts
,
it
cannot
be
,
but
wee
shall
liue
godly
,
and
feare
to
offend
God
:
for
,
as
a
childe
is
dutifull
and
obedient
in
his
Fathers
presence
;
so
when
a
man
is
perswaded
,
he
is
in
Gods
presence
,
it
cannot
but
make
him
dutifull
.
When
a
man
is
perswaded
that
God
seeth
him
,
hee
will
take
heede
what
he
doth
;
and
that
God
heareth
him
,
hee
will
temper
his
tongue
;
and
that
God
beholdeth
all
his
dealings
in
the
world
,
hee
will
take
heede
how
hee
borroweth
,
lendeth
,
buieth
,
or
selleth
,
and
what
hee
doth
in
all
his
actions
:
and
the
very
cause
of
all
carelesnesse
in
these
and
all
other
duties
in
the
world
,
is
,
because
men
are
perswaded
God
seeth
them
not
.
To
vrge
vs
therefore
to
this
excellent
dutie
;
we
haue
,
First
,
Gods
Commaundement
:
Walke
before
mee
and
be
vpright
(
saith
God
)
to
Abraham
,
Gen.
17.1
.
and
in
him
to
all
the
children
of
his
faith
.
Againe
,
wee
haue
the
examples
of
Gods
children
,
who
are
renowned
for
the
obedience
of
this
Commaundement
;
Henoch
here
,
after
him
Abraham
,
and
after
him
Dauid
,
who
testifieth
of
himselfe
,
I
will
walke
before
God
in
the
land
of
the
liuing
.
Psal.
116.9
.
Thirdly
,
as
it
is
both
commaunded
by
precept
,
and
practiced
by
exsample
:
so
the
proofe
of
it
is
most
comfortable
to
all
that
practice
it
;
for
it
will
make
them
prosper
in
all
they
goe
about
.
For
,
as
hee
that
is
alwaies
in
the
Kings
presence
and
companie
,
cannot
but
bee
in
his
fauour
,
and
therefore
cannot
but
succeede
well
in
all
his
affaires
:
so
hee
that
walkes
with
God
,
cannot
but
prosper
in
whatsoeuer
hee
sets
his
heart
and
hand
vnto
.
Blessed
Abraham
found
this
most
true
,
when
he
assured
his
seruant
whom
he
sent
to
prouide
Isaac
a
wife
,
in
a
long
,
and
doubtfull
,
and
dangerous
iourney
;
The
Lord
,
before
whom
I
walke
,
will
send
his
Angell
with
thee
,
and
prosper
thy
iourney
:
Genes.
24.40
.
and
euen
so
may
euery
child
of
God
say
with
confidence
:
The
Lord
,
before
whom
I
walke
,
will
send
his
Angell
with
mee
,
and
prosper
mee
in
my
proceedings
.
Fourthly
,
this
walking
with
God
is
a
good
meanes
to
make
a
man
beare
the
crosse
with
patience
:
For
if
hee
be
perswaded
that
God
seeth
how
wrongfully
he
is
persecuted
or
oppressed
,
and
that
Gods
prouidence
is
alwayes
present
,
so
as
no
affliction
can
com
vnto
him
,
but
by
his
appointment
:
and
againe
,
that
his
prouidence
disposeth
of
all
things
to
his
good
,
how
can
he
but
receiue
with
patience
that
portion
of
afflictions
which
God
shall
lay
vpon
him
?
For
as
hee
that
walkes
with
the
King
,
who
dare
offer
him
wrong
?
so
he
that
walkes
with
God
,
what
euill
can
touch
him
?
This
is
Iosephs
argument
to
his
brethren
,
when
they
were
discomforted
,
and
feared
he
would
punish
them
after
their
Fathers
death
:
Feare
not
(
saith
he
)
for
am
not
I
vnder
God
?
as
though
he
had
said
,
Doe
not
I
walke
in
Gods
presence
?
Genes.
50.20
.
and
acknowledge
my selfe
vnder
his
power
?
and
that
God
,
when
you
thought
euill
against
me
,
disposed
it
to
good
:
where
the
ground
of
Iosephs
reason
is
,
that
he
walking
with
God
,
his
affliction
turned
to
his
good
.
Lastly
,
this
is
a
meanes
to
bring
a
man
to
make
conscience
of
all
sinne
,
in
thought
,
word
,
and
deede
,
and
in
all
his
dealings
,
when
he
perswades
himselfe
to
walke
in
the
presence
of
God
.
When
Ioseph
was
allured
to
sinne
by
his
Mistresse
,
his
answere
was
,
How
shall
I
commit
this
great
wickednesse
,
and
so
sin
against
God
?
The
bridle
that
restrained
him
,
Genes.
39.9
.
was
the
feare
of
that
God
in
whose
presence
he
walked
:
And
because
hee
walked
with
God
,
he
would
not
walke
with
her
in
her
wicked
way
:
and
because
he
kept
a
holy
company
with
God
,
therefore
he
would
not
keepe
her
company
,
nor
be
allured
by
her
temptations
.
So
then
seeing
this
way
of
walking
with
God
,
is
euery
way
so
excellent
and
so
profitable
,
let
vs
learne
it
not
in
iudgement
and
knowledge
onely
,
to
be
able
to
talke
of
it
(
which
is
soone
learned
)
:
but
in
conscience
and
practice
(
as
dutifull
children
doe
before
their
parents
,
so
)
let
vs
in
a
heauenly
awe
&
a
child-like
reuerence
walke
before
God
,
labouring
for
a
true
perswasion
of
his
presence
and
prouidence
,
to
be
alwayes
ouer
vs
and
our
whole
liues
.
The
want
hereof
is
the
cause
of
all
sinne
:
And
if
we
doe
thus
walke
with
God
,
and
so
please
him
,
as
Henoch
here
did
,
then
shall
wee
be
sure
(
though
not
after
the
same
manner
that
Henoch
was
,
yet
)
in
soule
first
,
and
afterwards
in
soule
&
body
both
,
to
be
translated
into
eternall
life
.
But
if
we
will
not
walke
this
way
with
Henoch
in
this
life
,
let
vs
neuer
looke
to
liue
in
heauen
with
him
;
but
assure
our selues
,
that
as
the
way
of
holinesse
is
the
way
to
glory
,
so
the
way
of
wickednesse
is
the
way
to
eternall
perdition
.
And
thus
much
of
the
second
degree
.
But
without
faith
it
is
impossible
to
please
God
.
These
words
containe
the
third
degree
,
or
the
third
part
of
the
reason
.
And
this
degree
consists
of
a
generall
Maxime
or
Canon
of
Diuinitie
:
and
the
holy
Ghost
first
layeth
it
downe
;
and
then
,
because
it
is
one
of
the
waightiest
principles
in
religion
,
he
proueth
it
substantially
,
in
the
words
following
.
In
the
Canon
it selfe
let
vs
first
examine
the
meaning
,
and
then
vnfold
the
manifold
vse
of
it
.
Without
faith
.
By
faith
,
is
meant
here
the
same
faith
as
afore
:
namely
,
true
sauing
faith
in
the
Messias
.
And
without
this
sauing
faith
,
It
is
impossible
to
please
God
.
Impossible
how
?
not
in
regard
of
the
absolute
,
infinite
,
and
indeterminable
power
of
God
,
which
hath
no
limits
,
but
his
owne
will
:
but
in
regard
of
that
order
of
the
causes
and
meanes
of
saluation
set
downe
by
God
in
his
word
:
which
is
this
;
1.
Man
by
sinne
hath
displeased
God
.
2.
God
must
be
pleased
againe
,
else
a
man
cannot
be
saued
.
3.
He
that
will
please
God
,
must
please
him
in
Christ
the
Mediator
,
else
he
cannot
:
therefore
he
that
wil
please
God
,
and
be
saued
,
must
needes
beleeue
in
Christ
.
And
thus
by
this
order
it
is
impossible
.
We
denie
not
,
but
in
regard
of
Gods
absolute
power
,
hee
could
saue
a
man
without
faith
;
as
hee
can
lighten
the
world
without
the
sunne
.
But
as
(
if
he
keepe
that
order
of
nature
,
which
his
owne
wisedome
hath
appointed
)
it
is
impossible
to
giue
light
to
the
world
without
the
sunne
:
so
(
if
he
keepe
that
order
for
saluation
,
which
his
own
Iustice
hath
appointed
)
it
is
impossible
to
please
God
without
faith
in
Christ
.
So
then
the
meaning
is
laide
downe
:
and
now
appeares
the
strength
and
force
of
the
holy
Ghosts
argument
;
Hee
,
that
will
be
saued
and
come
to
heauen
,
must
first
please
God
:
But
without
faith
it
is
impossible
to
please
God
.
Therefore
without
faith
no
man
can
be
saued
nor
come
in
heauen
:
and
by
consequent
,
therefore
Henoch
being
taken
into
heauen
,
must
needes
be
taken
away
by
faith
.
Now
the
vse
of
this
Canon
,
rightly
vnderstood
,
is
manifold
and
of
great
profit
.
First
,
here
wee
learne
that
faith
is
simply
and
absolutely
necessarie
to
saluation
,
and
most
necessary
of
all
other
giftes
and
graces
of
God
whatsoeuer
.
And
though
many
be
required
,
yet
amongst
all
holy
graces
this
is
the
principall
,
and
more
necessarie
in
some
respects
,
then
any
other
.
For
howsoeuer
hope
,
and
loue
,
and
zeale
,
and
many
other
graces
of
God
are
required
,
to
make
the
state
of
a
Christian
complete
;
and
though
they
all
haue
their
seuerall
commendations
in
the
word
:
Yet
,
of
none
of
them
all
is
it
saide
in
the
whole
Scripture
,
as
it
is
heere
said
of
faith
,
that
without
it
,
it
is
impossible
to
please
God
:
And
no
meruaile
,
for
it
is
the
roote
and
ground
of
all
other
graces
,
and
giues
them
their
life
and
being
:
for
therefore
doth
a
man
feare
God
,
therefore
doth
he
loue
God
,
therefore
is
he
zealous
for
Gods
glory
,
because
hee
beleeueth
that
God
loueth
him
in
Christ
the
redeemer
.
Now
then
if
faith
be
thus
necessary
,
then
it
followeth
that
those
that
liue
in
ignorance
,
and
so
haue
no
sound
faith
,
but
a
foolish
presumption
,
are
in
a
miserable
case
:
for
how-euer
they
may
flatter
themselues
with
conceites
of
their
deuotions
,
and
good
meanings
,
and
good
intents
;
it
is
faith
,
with
which
they
must
please
God
,
and
nothing
can
without
it
.
It
stands
them
therefore
in
hand
to
lay-off
ignorance
and
presumption
,
and
labour
for
a
sound
and
sauing
faith
,
and
that
will
bring
them
to
the
fauour
of
God
.
And
againe
,
as
for
such
as
haue
receiued
grace
to
beleeue
,
seeing
faith
is
of
such
necessitie
,
and
that
they
hauing
faith
must
needes
haue
knowledge
,
they
therefore
must
looke
and
examine
by
their
knowledge
,
whether
their
faith
be
a
sound
faith
or
no
:
for
herein
many
that
haue
knowledge
deceiue
themselues
,
and
thinke
they
haue
true
faith
when
they
haue
not
.
Now
if
any
man
would
knowe
whether
his
faith
be
sound
,
and
sauing
,
or
no
;
It
is
knowne
by
this
.
If
it
purifie
the
heart
:
for
so
saith
S.
Peter
,
That
God
by
faith
did
purifie
the
hearts
of
the
profane
and
filthy
Gentiles
.
Acts.
15.9
.
If
then
thy
faith
doe
not
purifie
thy
heart
,
and
cleanse
thy
life
,
and
cause
thee
to
abound
in
good
workes
,
it
is
no
sound
nor
sauing
faith
,
it
is
but
a
generall
faith
,
it
is
but
an
historicall
knowledge
,
and
cannot
saue
the
soule
:
hee
therefore
that
,
vpon
examination
of
his
heart
and
life
,
findeth
his
faith
to
be
such
,
let
him
not
content
himselfe
,
but
turne
his
generall
faith
into
a
sauing
faith
,
which
in
this
world
will
purifie
his
heart
,
and
at
the
last
day
will
saue
his
soule
.
And
this
must
euery
man
the
rather
doe
,
because
what
knowledge
,
or
what
other
gifts
of
God
soeuer
any
many
hath
,
without
faith
in
Christ
all
are
nothing
:
for
it
is
faith
that
seasoneth
them
all
,
and
makes
both
them
and
the
person
himselfe
to
please
God
.
Secondly
,
if
it
be
impossible
without
faith
to
please
God
,
then
here
wee
see
the
fond
and
foolish
hypocrisie
of
the
world
,
who
will
please
God
by
other
meanes
:
some
thinke
if
they
be
glorious
in
the
world
,
either
for
their
wealth
,
or
their
wit
,
or
their
honour
,
or
their
authority
,
or
their
learning
,
they
presently
bring
themselues
into
a
fooles
Paradise
;
and
because
the
world
makes
account
of
them
,
and
they
please
themselues
,
therefore
they
thinke
it
certaine
,
they
must
needes
please
God
.
But
alas
,
though
all
the
world
admire
them
,
and
they
be
neuer
so
farre
in
loue
with
themselues
,
He
that
sits
in
heauen
,
laugheth
them
to
scorne
.
For
,
Psal.
2.
not
all
the
pompe
and
glory
,
nor
all
the
millions
and
mountaines
of
gold
in
the
world
,
can
please
the
Lord
for
one
of
the
least
of
their
many
thousand
sinnes
,
wherewith
they
haue
prouoked
him
.
Let
these
men
aske
Nabuchadnezzer
if
his
pompous
pride
:
or
Achitophel
if
his
actiue
head
,
and
crafty
wit
:
or
Absalom
if
his
golden
lockes
:
or
Iezabell
if
her
painted
face
and
courtly
attire
:
or
Naball
if
his
flockes
of
sheepe
:
or
the
Philosophers
,
if
their
naturall
learning
:
if
all
of
these
,
or
any
of
these
did
euer
please
God
:
Nay
alas
,
they
all
haue
found
and
felt
,
that
without
faith
it
is
impossible
to
please
God
.
Thirdly
,
it
is
the
opinion
not
of
the
Turke
alone
in
his
Alcaron
,
but
of
many
other
as
ill
,
that
euery
man
shall
be
saued
by
his
owne
religion
,
if
he
be
deuout
therein
;
be
hee
Turke
,
Iewe
,
or
Christian
,
Papist
or
Protestant
.
But
this
is
a
ground
and
rule
of
Atheisme
,
and
appeares
here
to
be
most
false
;
for
,
no
saluation
without
pleasing
of
God
,
and
without
faith
it
is
impossible
to
please
God
:
therfore
no
religion
can
saue
a
man
,
but
that
which
teacheth
a
man
rightly
to
beleeue
in
Christ
,
and
consequently
to
please
God
.
But
euery
religion
teacheth
not
to
beleeue
in
Christ
,
some
not
at
all
;
and
some
not
aright
,
and
therefore
it
is
impossible
for
such
a
religion
to
saue
a
man
.
Againe
,
be
a
man
what
hee
can
be
,
vnlesse
he
be
within
the
couenant
of
grace
,
he
cannot
be
saued
:
But
hee
cannot
be
within
the
couenant
,
but
by
faith
:
therefore
no
man
can
bee
saued
by
any
meanes
,
but
by
true
faith
;
nor
in
any
religion
,
but
that
which
teacheth
true
faith
.
Here
therefore
not
onely
Turkes
and
Iewes
are
excluded
:
but
this
also
sheweth
many
Papists
,
and
many
carnall
Gospellers
in
our
Church
,
how
short
they
come
of
that
religion
which
must
saue
their
soules
.
For
this
is
the
conceite
of
the
most
men
,
that
if
they
doe
some
good
workes
,
which
carie
a
faire
shew
to
the
world
,
as
liberality
to
learning
,
or
charity
to
the
poore
;
straight
they
thinke
they
haue
leaue
to
liue
as
they
list
,
and
God
is
bound
to
forgiue
their
sinnes
,
and
to
giue
them
heauen
:
and
this
they
imagine
,
though
they
knowe
not
what
it
is
to
beleeue
in
Christ
,
or
to
repent
of
their
sinnes
.
One
of
this
religion
came
to
the
Prophet
Micha
in
his
dayes
,
and
asked
him
this
question
(
vttring
that
plainely
which
all
such
men
thinke
in
their
hearts
)
Wherewithall
shall
I
come
before
the
Lord
,
Micha.
6.7.8
.
and
bowe
my selfe
before
the
high
God
?
shall
I
come
before
him
with
thousands
of
Rams
,
and
tenne
thousand
riuers
of
oile
?
(
Hee
makes
the
question
,
and
would
faine
make
answere
himselfe
:
nay
,
hee
goeth
further
,
and
offers
more
)
Shall
I
giue
my
first
borne
for
my
transgression
,
and
the
fruite
of
my
body
for
the
sinne
of
my
soule
?
But
the
Prophet
answers
him
,
shewing
him
his
follie
,
and
how
little
God
regards
such
workes
without
a
contrite
heart
;
Hee
hath
shewed
thee
O
man
what
is
good
,
and
what
the
Lord
requireth
of
thee
:
Surely
to
doe
iustly
,
to
loue
mercie
,
to
humble
thy selfe
,
and
walke
with
thy
God
.
Marke
how
that
answere
fits
this
example
of
Henoch
.
Hee
pleased
God
,
he
walked
with
God
,
and
was
taken
away
:
So
,
answereth
the
Prophet
,
if
thou
wouldest
please
thy
God
,
and
come
to
heauen
by
his
fauour
;
neuer
stand
vpon
thousands
of
Rams
,
and
Riuers
of
oile
,
vpon
thy
gay
and
glorious
workes
:
but
humble
thy selfe
and
walke
with
thy
God
.
No
walking
with
God
(
saith
Micha
)
no
pleasing
of
God
:
what
is
it
but
all
one
,
as
if
hee
had
said
,
Without
faith
it
is
impossible
to
please
God
?
Here
then
is
no
disallowance
of
good
workes
,
but
of
workes
without
faith
and
true
repentance
:
which
though
they
be
neuer
so
faire
and
flourishing
;
yet
is
it
impossible
,
that
without
faith
they
should
please
God
.
Hereby
it
is
also
manifest
,
that
all
the
vertues
of
the
heathen
,
and
the
workes
of
such
men
as
either
knowe
not
Christ
:
or
,
knowing
him
,
acknowledge
him
not
their
onely
Sauiour
:
or
,
acknowledging
him
,
doe
not
truely
beleeue
in
him
with
such
a
faith
as
purifieth
their
hearts
;
are
nothing
else
,
but
as
the
Fathers
called
them
splendida
peccata
,
gilded
and
glittering
drosse
,
and
beautifull
deformities
.
And
how-euer
this
seemes
harsh
,
yet
it
must
needes
bee
true
;
seeing
without
faith
it
is
impossible
to
please
God
.
And
here
also
the
vanity
of
some
Popish
Writers
appeares
,
who
presumptuously
make
some
Philosophers
Saints
:
whereas
they
should
first
haue
shewed
that
they
beleeued
in
Christ
;
and
then
wee
would
beleeue
and
teach
it
as
willingly
as
they
:
but
else
,
if
they
had
had
all
the
learning
,
and
all
the
morall
vertues
in
the
world
;
this
must
stand
for
a
truth
,
Without
faith
it
is
impossible
to
please
God
.
Lastly
,
here
wee
learne
,
that
the
word
of
God
registred
in
the
holy
Scriptures
,
doth
containe
in
it
sufficient
direction
for
all
the
actions
and
duties
of
a
mans
life
:
for
without
faith
no
man
can
please
God
.
And
if
no
man
,
then
no
mans
actions
can
please
God
which
are
not
of
faith
:
for
whatsoeuer
is
not
of
faith
,
is
sinne
,
Romanes
,
Chapter
14.
verse
23.
If
therefore
mens
actions
must
proceede
from
faith
,
then
consequently
must
they
haue
their
ground
&
warrant
from
the
word
:
for
faith
and
the
word
are
relatiues
,
and
the
one
dependes
vpon
the
other
;
No
faith
,
no
word
to
bind
:
no
word
,
no
faith
to
beleeue
.
But
all
actions
that
please
God
,
must
bee
done
in
faith
;
therefore
all
actions
that
please
God
,
haue
some
ground
and
direction
in
the
word
of
God
,
without
which
word
of
God
there
can
be
no
faith
.
And
this
is
true
,
not
onely
in
holy
actions
,
but
euen
in
the
common
actions
of
mens
liues
and
lawfull
callings
.
This
is
a
principle
,
which
we
must
firmely
beleeue
and
receiue
.
And
beside
this
argument
here
,
It
is
also
proued
by
the
euident
testimonies
of
the
holy
Ghost
.
2.
Timoth.
3.16.17
.
S.
Paul
to
Timothie
;
All
Scripture
is
giuen
by
inspiration
of
God
,
and
is
profitable
to
teach
,
improue
,
correct
,
and
instruct
in
righteousnesse
,
that
the
man
of
God
may
be
absolute
,
and
made
perfect
vnto
all
good
workes
.
How
can
the
sufficiencie
of
Scripture
be
more
sufficiently
in
words
expressed
?
Againe
,
Euery
creature
and
ordinance
of
God
,
1.
Timoth.
4.4.5
.
is
good
,
&c.
For
it
is
sanctified
by
the
word
of
God
and
prayer
.
Now
if
the
Scripture
make
a
Christian
perfect
in
all
good
workes
,
how
can
it
be
,
but
it
giues
him
sufficient
directions
for
all
his
workes
?
And
if
euery
action
be
sanctified
by
the
word
;
how
can
that
be
,
but
the
word
hath
warranty
and
direction
for
euery
action
and
duty
,
which
may
fall
out
in
the
course
of
a
Christian
life
?
And
vpon
these
grounds
wee
haue
good
reason
to
be
resolued
of
this
truth
.
But
now
if
any
man
aske
how
this
can
be
,
for
the
Scriptures
were
written
long
agoe
,
and
the
stories
are
of
particular
men
,
nations
,
and
times
,
and
the
Commaundements
are
knowne
to
be
but
tenne
;
how
then
can
the
Scriptures
yeeld
sufficient
directions
,
for
euery
mans
particular
actions
?
I
answer
,
the
Scripture
giues
directions
for
all
actions
2.
wayes
.
Either
by
Rules
,
or
by
Examples
:
Rules
are
of
two
sorts
,
Generall
or
particular
.
Particular
rules
for
particular
callings
are
many
:
for
Kings
they
must
reade
Gods
booke
,
and
not
haue
many
wiues
,
Deut.
17.17
,
18.19
.
Psal.
2.
nor
gather
too
much
siluer
and
gold
:
They
must
be
wise
and
learned
:
and
kisse
the
sonne
of
God
Christ
Iesus
,
and
many
other
:
for
Ministers
they
must
be
apt
to
teach
,
watching
,
sober
,
not
young
schollers
,
and
many
other
:
and
so
consequently
the
most
of
the
callings
that
are
in
the
common
wealth
,
1.
Timoth.
3.2
,
&c.
haue
their
particular
directions
in
plaine
rules
.
Exodus
20.
Generall
rules
are
first
the
tenne
Commaundements
,
which
are
directions
for
all
sorts
and
callings
of
men
in
all
times
,
what
to
be
done
,
what
not
to
be
done
in
all
actions
towards
God
and
men
:
and
besides
,
in
the
new
Testament
there
are
some
fewe
rules
which
are
generall
directions
for
all
men
in
all
ages
:
As
,
Whatsoeuer
you
would
that
men
should
doe
to
you
,
doe
you
the
same
vnto
them
.
Againe
,
Math.
7.12
.
Whether
you
eate
or
drinke
,
or
whatsoeuer
you
doe
,
doe
all
to
the
glory
of
God
.
1.
Cor
▪
10.31
.
Againe
,
Let
all
things
be
done
to
edification
,
and
without
offence
of
thy
brother
.
Againe
,
Let
all
your
workes
be
done
in
loue
.
1.
Cor.
14.26
.
Lastly
,
Let
no
man
seeke
his
owne
(
alone
)
but
euery
man
anothers
wealth
.
Now
there
is
no
action
in
the
world
,
1.
Cor.
10.24
.
nor
any
duty
to
be
done
of
a
Christian
man
,
be
he
a
publike
or
priuate
person
,
be
it
a
publike
or
a
priuate
action
,
be
it
towards
God
or
man
;
but
if
he
haue
not
a
particular
direction
,
yet
it
falls
within
the
compasse
of
some
of
these
rules
:
and
by
the
tenour
of
some
of
these
,
hee
may
frame
his
worke
in
such
manner
,
as
shall
be
pleasing
to
God
,
and
comfortable
to
himselfe
.
Secondly
,
besides
rules
there
are
Examples
,
which
are
speciall
directions
:
and
they
are
either
of
God
or
good
men
.
Extraordinarie
examples
of
God
,
namely
such
as
hee
did
in
extraordinarie
times
,
or
vpon
extraordinarie
occasions
,
they
concerne
vs
not
:
for
these
hee
did
by
the
power
and
prerogatiue
of
the
Godhead
:
as
,
bidding
of
Abraham
sacrifice
his
sonne
,
bidding
the
Israelites
spoile
the
Egyptians
,
Gen.
22.
and
such
like
.
Exod.
11.2
.
But
the
ordinarie
workes
of
Gods
wisedome
in
his
creatures
,
of
his
iustice
towards
sinners
,
of
his
mercie
towards
his
children
,
of
his
care
and
prouidence
towards
all
,
are
excellent
rules
of
direction
for
vs
.
Hence
wee
haue
these
rules
:
Be
ye
holy
for
I
am
holy
:
Be
ye
mercifull
as
your
Father
in
heauen
is
mercifull
,
Luke
6.36
.
So
for
the
actions
of
Christ
,
who
was
God
and
man
:
the
miraculous
actions
of
his
power
,
which
argued
his
God●ead
,
as
his
walking
vpon
the
water
,
and
such
like
,
are
no
directions
for
vs
.
Nor
againe
,
his
actions
and
workes
●lone
as
hee
was
Mediator
,
as
his
fasting
fourtie
dayes
,
his
passion
and
his
merits
,
these
are
no
directions
for
vs
to
do
the
like
:
But
,
as
the
first
giue
vs
instruction
;
So
these
procure
vs
iustification
.
But
the
third
sort
of
his
actions
done
by
him
as
a
man
,
or
as
a
Iew
borne
,
they
are
both
our
instruction
and
imitation
,
and
they
are
good
directions
for
our
actions
:
as
,
his
obedience
,
his
zeale
,
his
patience
,
his
humility
,
and
all
other
vertues
:
Concerning
all
which
he
saith
himselfe
to
vs
,
Learne
of
me
,
Math.
11.29
.
for
I
am
humble
and
lowely
.
And
againe
,
when
he
had
washed
his
Apostles
feete
,
he
bad
them
learne
of
him
to
loue
one
another
:
Iohn
.
13.13.14
,
15.
For
(
saith
he
)
I
haue
giuen
you
example
that
you
should
do
euen
as
I
haue
done
to
you
.
These
his
examples
are
rules
of
direction
to
all
men
in
the
like
case
.
Now
as
for
the
examples
of
men
,
as
the
examples
of
wicked
men
are
euery
way
to
be
eschewed
,
so
good
mens
are
to
be
followed
:
for
,
whatsoeuer
is
written
,
is
written
for
our
learning
,
Rom.
15.4
.
And
for
them
we
are
to
know
that
their
examples
or
actions
,
contrary
to
the
word
,
are
therefore
to
be
auoided
,
because
they
be
contrary
:
as
,
Noahs
drunkennesse
,
Lots
Incest
,
Dauids
Adultery
,
and
many
other
his
infirmities
,
and
such
like
.
Such
as
are
directly
agreeable
with
the
word
of
God
,
are
to
be
embraced
and
receiued
as
directions
for
our
liues
,
not
for
their
owne
sake
,
but
because
they
are
agreeable
to
the
word
.
But
as
for
such
as
are
neither
commaunded
nor
forbidden
;
and
being
done
,
were
neither
allowed
nor
disallowed
:
these
being
done
by
godly
men
,
and
such
who
for
their
faith
were
approued
of
God
,
and
against
which
no
exception
can
be
taken
in
the
word
,
they
be
as
rules
and
directions
for
vs
in
the
like
cases
.
Now
there
is
no
action
that
can
fall
out
in
the
life
of
a
Christian
man
,
for
which
he
hath
not
out
of
the
Scripture
either
a
rule
generall
or
particular
,
or
else
some
example
to
follow
,
which
is
as
good
as
a
rule
vnto
him
.
And
thus
wee
see
how
the
Scripture
affoords
directions
for
all
our
actions
.
In
the
demonstration
whereof
,
we
haue
stoode
the
longer
,
because
it
is
a
principle
of
great
moment
.
The
vse
hereof
is
double
.
First
,
we
must
therefore
in
all
the
actions
of
our
liues
and
callings
,
take
consultation
with
the
word
of
God
:
and
for
our
direction
therein
,
wee
must
search
for
either
generall
or
particular
rules
,
or
at
least
for
examples
of
godly
men
in
like
cases
.
And
without
the
warrant
and
direction
of
some
of
these
,
wee
are
by
no
meanes
to
enter
into
any
thing
,
or
to
do
any
work
.
If
we
doe
,
then
we
cannot
cleare
our selues
from
sinne
in
so
doing
:
for
we
sinne
,
because
we
please
not
God
in
doing
that
action
:
we
please
not
God
,
because
we
haue
no
faith
for
the
doing
of
it
:
we
haue
no
faith
,
because
we
haue
no
warrant
nor
ground
in
the
word
for
it
.
Therefore
what-euer
a
man
presumeth
to
do
without
some
warrant
in
the
word
for
his
direction
,
he
sinneth
in
so
doing
.
Secondly
,
●ere
Ministers
must
learne
their
duty
:
for
if
no
action
can
possibly
please
God
,
that
is
done
without
faith
,
nor
can
be
done
in
faith
without
warrant
from
the
word
,
then
must
they
be
Gods
mouth
vnto
the
people
,
to
be
able
to
tell
them
what
is
lawfull
,
what
is
vnlawfull
by
the
word
;
that
so
their
people
may
performe
their
actions
in
faith
,
and
consequently
please
God
.
Now
hauing
laid
downe
this
Rule
;
because
it
is
a
principle
of
so
great
moment
,
the
holy
Ghost
in
the
next
words
proceedes
to
the
proofe
of
it
.
For
he
,
that
commeth
to
God
,
must
beleeue
that
God
is
,
and
that
he
is
a
rewarder
of
them
that
seeke
him
.
These
words
are
a
proofe
of
the
former
rule
,
and
the
reason
stands
thus
:
He
that
commeth
to
God
,
must
needes
beleeue
:
But
He
that
pleaseth
God
,
commeth
to
God
.
Therefore
Hee
that
pleaseth
God
,
must
needes
beleeue
:
and
so
,
without
faith
it
is
impossible
to
please
God
.
He
that
commeth
to
God
To
come
to
God
in
the
Scriptures
,
but
especially
in
this
Example
,
is
to
labour
to
haue
fellowship
with
God
in
Christ
:
as
is
manifest
in
three
places
more
.
In
the
fourth
Chapter
,
wee
are
bid
to
goe
boldly
to
the
throne
of
grace
:
Heb.
4.16
.
&
7.25
.
&
10.22
.
and
in
the
seauenth
,
Christ
is
said
to
be
able
perfectly
to
saue
th●m
that
come
vnto
God
by
him
.
And
in
the
tenth
,
we
are
called
to
draw
neere
with
a
true
heart
in
assurance
of
faith
.
Out
of
all
which
places
it
appeares
,
that
to
come
to
God
,
is
to
haue
fellowship
with
God
by
Christ
.
And
the
reason
why
that
phrase
is
so
often
vsed
to
the
Hebrewes
,
is
,
for
that
many
of
them
hauing
receiued
the
profession
of
Christ
,
afterward
forsooke
him
againe
,
and
fell
from
his
religion
,
and
by
renouncing
Christ
,
fell
away
from
God
.
Therefore
hee
exhorteth
them
to
take
heede
least
there
be
in
any
of
them
an
euill
heart
,
and
vnfaithfull
to
depart
from
the
liuing
God
,
Chap.
3.12
.
Now
,
by
the
contrary
,
I●
to
renounce
Christ
be
to
fall
or
goe
away
from
God
;
then
we
may
gather
,
that
to
come
to
God
,
is
to
cleaue
to
Christ
,
and
to
God
by
Christ
.
So
then
the
meaning
is
,
He
that
will
haue
any
fellowship
with
God
in
Christ
,
He
must
beleeue
.
What
must
He
beleeue
?
Two
things
;
1.
That
God
is
.
2.
That
he
is
a
rewarder
of
them
that
seeke
him
.
He
must
first
beleeue
that
God
is
.
That
is
,
not
so
much
that
there
is
a
God
;
for
that
wee
are
taught
by
the
very
light
of
Nature
:
But
that
this
God
,
whom
in
Christ
he
labours
to
know
,
and
come
neere
,
is
the
true
and
onely
God
.
This
is
a
notable
point
in
Christian
religion
,
to
beleeue
,
that
God
is
God
indeede
:
not
a
fiction
,
a
shadow
,
or
imaginarie
God
,
but
God
indeede
.
For
it
is
the
scope
of
the
first
commaundement
,
that
God
gaue
mankinde
.
If
any
man
obiect
,
There
is
no
man
that
knowes
God
,
but
confesseth
God
to
be
God
,
no
man
was
so
mad
as
euer
to
thinke
otherwise
:
I
answer
,
to
beleeue
the
true
God
to
be
God
indeede
,
is
a
matter
of
great
difficulty
.
For
,
though
a
man
by
nature
thinke
there
is
a
God
,
yet
doe
we
not
by
nature
thinke
the
true
God
to
be
God
.
Nay
,
by
nature
euery
man
is
an
Atheist
,
and
denieth
in
his
heart
the
true
God
to
be
God
,
and
doth
impugne
the
first
commaundement
aboue
all
other
.
And
this
may
truly
and
safely
be
affirmed
of
all
men
that
euer
came
of
Adam
(
Christ
alone
excepted
)
that
by
nature
they
are
Atheists
,
and
it
may
be
proued
thus
.
By
nature
,
though
wee
know
and
beleeue
there
is
a
God
,
yet
the
corruption
of
our
nature
is
such
,
as
wee
frame
and
faine
him
to
ourselues
to
be
such
a
one
as
we
please
;
for
,
we
denie
in
our
hearts
his
power
,
his
presence
,
and
his
iustice
.
But
to
take
away
these
three
from
him
,
is
to
denie
the
true
God
to
be
God
indeede
.
First
,
men
by
nature
denie
Gods
presence
.
For
men
would
be
ashamed
to
doe
many
things
in
the
presence
of
any
man
,
euen
the
basest
in
the
world
:
which
when
they
are
out
of
mens
sights
,
and
yet
in
Gods
presence
,
they
commit
carelesly
and
boldly
.
I
speake
not
of
naturall
actions
,
which
are
lawfull
;
&
yet
in
many
wherof
there
is
none
so
great
shame
,
as
men
naturally
refuse
to
doe
them
before
others
:
But
I
meane
sinfull
actions
,
which
not
for
any
naturall
vnseemelinesse
,
but
euen
for
their
foulenesse
and
vglinesse
,
because
they
are
haynous
sinnes
,
men
would
feare
to
doe
,
if
any
man
were
present
.
Seeing
then
men
feare
not
,
nor
shame
not
to
doe
them
,
though
they
be
in
Gods
presence
;
It
followeth
,
that
therefore
they
naturally
imagine
,
that
God
is
not
present
:
for
,
if
they
were
so
perswaded
,
they
would
not
commit
them
,
though
they
esteemed
God
no
better
then
a
man
.
Secondly
,
men
by
nature
denie
Gods
power
,
thus
:
When
a
man
offendes
a
Magistrate
by
breaking
any
law
which
may
deserue
death
,
or
some
great
punishment
,
hee
is
sore
afraide
;
and
all
his
care
is
,
how
hee
may
escape
his
punishing
hand
.
But
,
let
a
man
offend
God
neuer
so
much
,
by
breaking
carelesly
all
his
holy
commaundements
,
he
neuer
feares
at
all
,
nor
trembles
at
the
punishment
belonging
vnto
them
.
How
can
this
be
?
but
that
howsoeuer
he
graunts
there
is
a
God
,
yet
he
is
not
perswaded
that
God
hath
power
to
reuenge
the
contempt
of
his
laws
,
&
therfore
he
neuer
feares
nor
shrinks
at
the
remembrance
of
him
,
nor
flieth
at
all
from
his
reuenging
hand
,
but
ploddeth
on
in
sin
without
feare
.
Thirdly
,
man
by
nature
denieth
Gods
iustice
:
for
the
iustice
of
God
is
to
winke
at
sinne
in
no
man
,
but
to
condemne
and
punish
it
,
wheresoeuer
he
findes
it
,
by
inflicting
the
curses
of
the
law
vpon
it
.
But
man
denieth
this
iustice
;
for
though
he
sinne
against
Gods
law
,
and
his
conscience
tell
him
of
it
;
yet
hee
perswades
himselfe
,
there
is
no
curse
nor
punishment
due
for
it
,
at
least
that
he
shall
escape
it
:
nay
though
hee
see
neuer
so
many
before
him
punished
for
the
same
sinne
,
yet
(
our
nature
is
so
blinde
and
so
corrupt
)
hee
thinks
,
for
all
that
,
it
shall
not
light
on
him
.
And
it
is
lamentable
,
yet
most
true
,
that
the
God
of
the
ignorant
men
is
a
meere
Idoll
,
a
God
made
all
of
mercy
,
and
which
hath
no
iustice
in
him
at
all
,
&
their
sins
they
carelesly
lay
all
on
Christ
,
and
say
God
is
mercifull
:
and
in
this
conceite
they
care
not
how
ignorantly
,
how
loosely
,
how
profanely
they
liue
;
and
their
hearts
neuer
haue
a
reuerent
and
awefull
thought
of
the
iustice
of
God
.
These
are
the
pitifull
imaginations
,
that
all
men
by
Nature
haue
of
God
.
All
these
may
be
proued
by
euident
Scriptures
:
The
first
;
in
the
Psalme
,
where
Dauid
brings
in
the
wicked
,
saying
to
themselues
.
God
hath
forgotten
,
he
hides
his
face
,
Psal.
10.11.12
13.
he
will
not
see
,
he
will
not
regard
.
The
second
,
by
the
blasphemy
of
Rabsakeh
,
who
vttred
with
his
tongue
that
which
all
mens
hearts
think
by
nature
,
Esay
36.18.19
&c.
What
God
can
deliuer
you
out
of
my
hand
?
The
third
,
Esay
proues
apparantly
,
where
hee
tells
vs
that
the
wicked
say
;
Wee
haue
made
a
couenant
with
death
,
Esay
28.15
.
and
with
hell
are
we
at
agreement
,
though
a
scourge
runne
ouer
and
passe
through
,
it
shall
not
come
at
vs
.
Thus
both
Scripture
and
plaine
demonstrations
proue
this
to
be
true
,
That
euery
man
by
nature
denieth
Gods
presence
,
power
,
and
iustice
;
and
therfore
is
by
nature
a
plaine
Atheist
,
not
beleeuing
that
God
is
God
ind●ede
.
Now
furthermore
,
there
are
4.
sorts
of
people
that
put
in
practice
this
Atheisme
.
First
,
su●h
as
are
not
ashamed
to
say
openly
,
Is
there
a
God
or
no
?
and
dare
dispute
the
question
,
and
at
last
auouch
there
is
none
;
but
that
all
matters
concerning
God
and
his
worship
,
are
nothing
but
deuises
of
politique
men
,
to
keepe
simple
men
in
awe
,
and
to
make
fooles
faine
:
but
these
themselues
are
fooles
of
all
fooles
,
and
the
diuell
deuised
that
impious
conceite
,
to
keepe
them
in
miserable
blindnesse
.
There
haue
beene
such
fooles
in
all
ages
:
yet
in
old
time
,
as
Dauid
saith
,
These
fooles
did
but
say
in
their
hearts
;
Psal.
14.1
.
But
now
the
fooles
of
these
last
&
rotten
ages
,
are
ripe
in
their
folly
,
and
they
dare
say
with
their
mouthes
:
There
is
no
God
.
These
are
Monsters
in
nature
,
and
diuels
incarnate
,
worse
then
the
diuell
himself
,
for
he
in
iudgement
neuer
was
an
Atheist
.
These
are
to
be
marked
,
&
hated
worse
then
Toads
&
Adders
▪
and
if
such
a
one
can
be
conuicted
by
any
lawful
euidence
,
if
euer
Heretike
or
Traytor
deserued
death
,
such
a
one
deserues
tenne
deaths
;
as
being
a
Traytor
to
God
,
to
mankinde
,
and
to
Nature
her selfe
.
And
though
these
wretches
say
there
is
no
God
:
yet
make
they
a
God
of
themselues
,
sacrificing
all
their
affections
to
their
pleasure
,
and
their
profit
.
The
second
sort
are
such
,
as
acknowledge
and
worship
a
God
,
but
a
false
God
.
These
haue
beene
in
all
Countries
,
and
in
most
ages
,
as
Histories
doe
shew
:
some
worshipping
the
sunne
,
some
the
moone
,
some
starres
,
some
beasts
,
birds
,
fishes
;
some
,
dead
Idols
of
wood
,
or
stone
,
or
metall
.
And
of
this
sort
&
no
better
are
some
in
these
Churches
,
where
the
true
God
is
worshipped
:
for
the
Apostle
saith
,
Couetousnesse
is
idolatry
;
for
,
if
a
mans
heart
be
set
wholly
on
riches
,
then
the
wedge
of
gold
is
his
God
.
And
to
other
,
whose
affections
are
all
on
pleasure
,
their
belly
is
their
God
.
Let
these
men
hold
in
iudgement
as
they
can
,
their
practice
I
am
sure
proclaims
Atheisme
.
The
third
sort
are
such
as
worship
the
true
God
,
but
in
a
false
manner
:
and
of
these
there
are
3.
principall
sorts
;
First
,
Turkes
:
Secondly
,
Iewes
;
who
hold
the
true
God
,
but
denie
the
Trinity
of
persons
,
and
the
deity
of
Christ
.
Thirdly
,
the
true
Papist
holds
in
word
one
God
&
the
Trinity
of
persons
as
wee
doe
:
but
looke
at
their
doctrine
,
and
(
if
their
words
haue
any
naturall
meaning
)
they
denie
it
:
for
,
if
the
second
person
be
true
Christ
,
then
hath
hee
two
natures
,
Godhead
and
Manhood
:
but
by
their
fained
Transubstantiation
,
they
quite
take
away
the
truth
of
the
Manhood
.
And
againe
,
Christ
hath
three
offices
;
hee
is
the
True
King
,
Priest
,
and
Prophet
of
his
Church
:
and
if
he
be
not
so
,
he
is
not
Christ
:
But
the
Papists
doctrine
in
plaine
words
,
and
necessarie
consequence
denieth
them
all
,
as
hath
beene
often
proued
vnto
their
shame
,
and
published
to
the
world
:
and
they
neuer
yet
to
this
day
could
or
durst
answere
it
:
for
if
they
doe
,
they
shall
soone
either
heare
of
vs
againe
,
or
else
we
will
recant
it
.
But
till
then
,
it
appeares
,
that
their
God
is
by
their
doctrine
not
the
true
God
,
but
an
Idoll
:
for
,
he
that
denieth
the
Sonne
,
denieth
the
Father
also
,
1.
Iohn
2.23
.
as
saith
S.
Iohn
.
The
fourth
sort
of
Atheists
,
are
such
,
as
acknowledge
and
worship
the
true
God
,
and
worship
him
in
true
manner
,
for
the
outward
worship
;
but
in
their
liues
and
deedes
denie
him
.
And
these
are
not
to
be
sought
for
in
Turkie
,
or
Iurie
,
or
Italy
:
for
all
Churches
are
full
of
such
Protestant
Atheists
.
Italy
may
haue
more
Atheists
in
iudgement
then
wee
:
but
these
hypocrites
and
Atheists
in
life
,
are
here
also
;
those
tares
we
haue
amongst
our
corn
.
Of
these
speakes
the
Apostle
,
that
they
professe
to
know
God
,
but
denie
him
in
their
works
.
Let
this
seeme
no
wonder
,
Tit.
1.16
.
that
such
men
be
called
Atheists
:
for
,
the
Apostle
saith
plainely
;
He
that
careth
not
for
his
family
,
1.
Timoth.
5.8
.
is
worse
then
an
Infidell
.
Whereby
it
appeares
,
a
man
may
be
a
professour
of
the
Gospel
,
or
a
Christian
in
profession
;
and
an
Infidel
or
Atheist
in
his
practice
:
&
it
is
certaine
,
let
any
man
professe
what
he
will
,
if
his
life
be
nought
,
his
religion
is
a
false
religion
in
him
.
Now
then
,
to
shut
vp
this
point
with
the
vse
thereof
:
If
this
be
true
,
that
there
are
so
many
sorts
of
Atheists
,
that
almost
the
world
is
full
,
and
that
we
are
all
so
by
nature
:
then
,
first
let
vs
see
how
hard
a
matter
it
is
to
beleeue
in
God
aright
,
and
if
no
man
come
to
God
,
but
he
that
beleeueth
God
aright
,
then
we
see
it
s
no
maruel
,
though
so
fewe
come
to
God
.
Let
vs
therefore
go
to
God
by
earnest
prayer
,
to
giue
vs
his
spirit
to
worke
true
faith
in
our
hearts
,
and
to
make
vs
of
a
true
beliefe
.
And
secondly
,
seeing
men
may
be
Christians
in
profession
,
and
Atheists
in
practice
;
let
vs
all
looke
narrowly
to
our selues
,
and
ioyne
,
with
our
profession
,
Conscience
and
obedience
:
for
else
the
more
we
know
God
,
the
worse
we
are
.
It
may
please
God
after
to
giue
vs
better
mindes
;
but
as
yet
we
are
no
better
then
deniers
of
God
:
and
though
wee
come
neere
God
in
profession
and
in
his
outward
seruice
,
yet
indeede
we
are
farre
from
him
,
because
wee
want
that
true
faith
,
which
must
professe
God
,
not
in
iudgement
alone
,
but
in
practice
;
and
that
will
bring
vs
neere
vnto
God
:
for
hee
that
commeth
to
God
,
must
beleeue
that
God
is
.
And
thus
much
for
the
first
thing
to
be
beleeued
,
by
him
that
will
come
to
God
and
please
him
.
The
second
is
,
And
that
He
is
a
rewarder
of
them
that
seeke
him
.
It
is
a
notable
sentence
,
and
one
of
the
most
comfortable
in
the
booke
of
God
:
and
containes
the
second
thing
to
be
beleeued
.
The
parts
are
naturally
two
:
-
1.
How
a
man
doth
seeke
God
.
-
2.
How
God
rewards
them
that
seeke
him
.
For
the
first
:
A
man
truly
seeketh
God
,
by
doing
foure
actions
.
First
,
a
man
must
forsake
himselfe
,
goe
out
of
himselfe
,
and
as
it
were
loose
himselfe
in
his
owne
iudgement
,
when
he
intends
to
seeke
God
.
If
any
aske
how
that
may
be
?
I
answer
;
Thus
:
A
man
must
labour
to
see
his
sinnes
fully
and
distinctly
,
and
in
sight
thereof
be
cast
downe
in
himselfe
,
as
a
man
is
,
when
hee
seeth
his
debts
:
then
let
him
looke
into
himselfe
,
and
see
if
hee
can
finde
in
himselfe
any
ability
to
pay
those
debts
,
or
any
meanes
in
the
world
to
satisfie
Gods
●ustice
,
and
purchase
pardon
.
And
if
vpon
due
examination
he
finde
none
at
all
,
no
not
the
least
,
nor
any
thing
in
himselfe
,
but
an
accusing
,
and
raging
conscience
:
Let
him
then
fall
out
of
all
loue
with
himselfe
,
nay
hate
and
abhorre
himselfe
and
his
owne
basenesse
:
and
lastly
,
let
him
despaire
of
his
owne
saluation
in
or
from
himselfe
:
and
thus
doing
,
he
forsakes
himself
,
denieth
himselfe
,
and
euen
looseth
himselfe
.
And
thus
necessarily
must
he
do
to
himselfe
,
that
will
set
his
heart
to
seeke
the
Lord
.
For
,
God
will
be
found
of
none
that
hope
to
finde
helpe
at
any
hand
but
his
:
they
therfore
that
seeke
God
,
but
will
seeke
themselues
too
,
do
iustly
loose
both
God
and
themselues
.
Secondly
,
he
that
will
seeke
God
aright
(
when
hee
hath
lost
himselfe
)
must
hunger
in
his
heart
and
soule
,
not
after
wealth
and
honours
,
ease
,
or
pleasures
;
but
after
the
fauour
and
mercy
of
God
in
Christ
,
for
the
forgiuenesse
of
his
sinnes
:
and
one
drop
of
Christes
bloud
,
to
wash
away
the
guilt
and
staine
of
his
defiled
and
sinfull
soule
,
must
be
dearer
to
him
then
all
the
pompe
and
glory
of
tenne
worlds
.
Looke
how
a
hungry
soule
hungers
after
meate
,
and
a
faintie
soule
thirsteth
after
drinke
;
so
must
his
soule
hunger
after
Gods
mercy
,
and
thirst
for
Christs
bloud
:
and
these
are
necessary
.
For
,
as
a
man
that
vndertakes
a
long
iourney
,
must
be
prouided
of
meate
and
drinke
;
so
hee
that
vndertakes
the
iourney
to
goe
seeke
the
Lord
,
must
haue
this
prouision
for
the
diet
of
his
poore
soule
,
Gods
mercies
and
Christes
merits
:
and
he
that
seeks
,
without
a
soule
hungring
after
these
,
may
seeke
long
and
finde
nothing
.
Thirdly
,
if
he
will
truly
seeke
God
,
he
must
not
goe
in
euerie
path
;
but
take
the
true
&
liuing
way
,
which
Christ
hath
consecrated
by
his
bloud
:
nor
take
any
guide
,
but
trust
to
Christs
spirit
alone
to
be
his
guide
:
nor
make
many
mediators
or
messengers
to
God
,
but
make
Christ
alone
to
God
the
Father
.
Wee
must
therefore
goe
to
him
,
and
yeeld
vp
our selues
to
be
taught
and
guided
by
him
,
&
leaue
our
sute
to
be
preferred
by
him
;
we
must
not
looke
to
come
to
God
,
by
running
on
pilgrimages
to
this
or
that
Saints
picture
,
or
bones
:
or
to
our
Lady
of
Loreto
.
Many
haue
sought
God
in
these
,
but
who
euer
found
him
?
Nay
,
alas
thou
maist
lodge
in
her
forged
tabernacle
at
Loreto
all
thy
life
,
and
lie
in
hell
for
all
that
when
thou
art
dead
;
and
maist
kisse
all
the
Saints
pictures
,
and
bones
,
and
haire
,
and
all
their
reliques
in
Spaine
and
Italy
,
and
all
cannot
get
thee
one
sight
of
Gods
fauourable
countenance
.
Nor
againe
must
we
looke
to
come
to
God
by
our
good
works
,
though
we
are
to
doe
them
:
they
are
good
markes
in
the
way
,
and
good
euidences
of
a
right
way
;
but
they
cannot
open
heauen
,
and
let
thee
in
.
And
therefore
when
thou
hast
done
all
thou
canst
,
thou
must
forsake
them
all
in
matter
of
iustification
and
comming
to
God
.
Onely
thou
must
goe
to
God
by
Christ
,
and
cleaue
to
him
alone
;
hee
is
the
doore
,
the
way
,
the
truth
,
the
life
:
and
certainly
neuer
man
found
God
,
that
sought
him
not
in
Christ
alone
.
And
when
Popish
deuises
and
distinctions
haue
done
all
they
can
,
men
will
be
found
liers
,
and
Christ
to
speak
,
truth
,
saying
:
No
man
commeth
to
the
Father
,
but
by
me
.
Lastly
,
when
all
these
are
done
,
then
must
thou
beleeue
that
God
is
become
thy
mercifull
Father
in
Christ
,
and
is
reconciled
vnto
thee
in
him
:
for
there
is
no
feare
,
but
if
thou
seeke
God
in
Christ
,
thou
shalt
finde
him
:
and
when
thou
hast
done
the
three
former
things
,
thou
maist
safely
and
assuredly
beleeue
,
that
thou
hast
truly
sought
God
.
And
after
all
these
,
if
thou
haue
not
firme
and
liuely
faith
,
thou
doest
not
secke
God
.
For
,
as
it
is
impossible
without
faith
to
please
God
▪
so
is
it
impossible
without
faith
to
finde
God
.
Thus
if
a
man
lose
himselfe
,
long
after
Gods
mercy
,
take
Christ
alone
for
his
guide
and
mediator
,
and
stedfastly
beleeue
his
reconciliation
with
God
by
Christ
,
then
he
seekes
God
aright
:
and
to
this
seeking
,
belongs
a
reward
and
blessing
.
Now
then
if
this
be
to
seeke
God
,
here
is
some
light
giuen
to
a
great
question
,
Whether
the
Church
of
Rome
be
a
true
Church
,
and
their
doctrine
truely
catholique
,
or
erroneous
and
failing
in
fundamentall
points
?
For
answer
;
Can
that
be
a
true
Church
,
which
doth
not
bring
her
children
to
seeke
God
?
or
that
,
catholique
doctrine
,
which
teacheth
not
her
children
to
seeke
God
,
the
right
way
?
but
sends
them
into
1000.
by-wayes
?
Surely
if
this
be
to
seeke
God
,
then
search
all
the
Popish
Doctors
,
and
almost
all
their
Writers
,
and
see
whether
a
man
be
not
taught
to
seeke
God
quite
in
another
walke
.
Which
way
of
theirs
,
whether
is
ordinarily
bring
the
seekers
to
God
or
no
,
we
leaue
to
Gods
mercifull
iudgement
.
But
for
our selues
,
as
we
see
we
haue
the
true
&
liuing
way
,
the
sure
and
infallible
way
,
by
Christ
to
God
,
by
the
Sonne
to
the
Father
:
let
vs
reioice
in
the
comfort
of
so
rich
a
mercie
,
and
be
thankfull
to
the
Lord
for
reuealing
himselfe
vnto
vs
,
and
opening
vnto
vs
the
true
way
to
him
,
and
to
his
glorie
.
And
thus
much
for
the
first
point
,
How
we
must
seeke
God
.
The
second
is
:
How
he
is
a
rewarder
of
them
that
seeke
him
.
I
answer
:
God
rewards
them
that
seeke
him
,
First
,
by
offring
himselfe
graciously
to
be
found
of
them
that
seeke
him
:
for
he
neuer
hides
himselfe
,
nor
turnes
away
from
the
soule
that
seeketh
him
;
but
rather
turnes
to
him
,
and
meetes
him
that
comes
to
him
:
hee
is
that
good
Father
,
which
saw
the
prodigall
Sonne
afarre
off
,
and
met
him
and
receiued
him
,
Luke
16.
Yea
,
rather
is
it
true
,
that
He
is
found
of
them
that
sought
him
not
,
then
euer
sought
by
any
that
found
him
not
.
And
hereby
God
much
magnifieth
his
grace
and
mercy
to
mankinde
,
in
being
so
assuredly
found
,
when
men
seeke
him
.
For
in
this
world
it
is
not
so
.
All
men
seeke
the
face
of
the
Prince
,
saith
Salomon
:
true
,
but
all
men
finde
it
not
.
No.
Accesse
to
great
men
is
not
so
easie
:
they
and
their
fauour
are
so
inclosed
,
that
men
may
long
seeke
afore
they
finde
either
them
or
it
:
but
God
here
is
not
so
inclosed
,
as
he
will
not
be
seene
nor
spoke
to
,
hee
is
found
of
them
that
seeke
him
.
And
as
hereby
hee
honoureth
himselfe
,
so
hee
highly
rewardeth
his
seruants
:
for
there
is
no
greater
contentment
to
a
subiect
,
then
to
perceiue
his
seruice
pleaseth
his
Prince
;
nor
greater
ioy
then
to
finde
his
gratious
fauour
when
they
seeke
it
.
Let
then
this
practice
of
the
great
God
of
heauen
,
First
of
all
,
teach
the
great
ones
of
this
world
to
be
willing
to
be
found
when
they
are
sought
vnto
:
thereby
shall
they
honour
themselues
▪
and
cheere
vp
the
hearts
of
their
people
,
who
seeke
vnto
them
.
And
againe
,
it
may
be
a
rich
comfort
to
the
poore
ones
of
this
earth
:
who
,
when
they
see
they
must
long
looke
,
and
waite
,
and
pray
,
and
pay
,
and
seeke
the
face
and
fauour
of
great
men
,
and
cannot
finde
;
may
then
remember
,
yet
they
haue
a
God
,
who
will
not
shut
the
dore
vpon
them
,
will
not
turne
away
,
will
not
keepe
secret
,
will
not
feare
them
away
with
a
rough
answer
,
or
a
sower
looke
,
but
hath
this
honourable
and
princely
grace
,
He
wil
be
found
of
them
that
seeke
him
.
Secondly
,
hee
rewardeth
them
that
seeke
him
,
by
bestowing
his
loue
and
fauour
on
them
:
not
onely
he
,
but
his
fauour
shall
be
found
of
all
that
seeke
him
.
It
is
Gods
fauour
that
Gods
children
seeke
,
and
his
fauour
they
shall
be
sure
to
finde
.
This
is
no
small
reward
vnto
them
:
for
in
this
world
a
man
thinkes
he
hath
enough
if
he
haue
the
Princes
fauour
.
And
therefore
it
was
the
common
phrase
in
old
time
:
Let
me
finde
grace
or
fauour
in
the
eyes
of
my
Lord
the
King
.
So
speake
Gods
children
vnto
the
Lord
.
It
is
not
wealth
nor
honours
we
seeke-for
at
Gods
hand
;
but
let
vs
finde
fauour
in
the
eyes
of
the
Lord
our
God
:
and
so
they
doe
,
what-euer
they
finde
in
this
world
.
Thirdly
,
he
rewardeth
them
not
with
his
naked
fauour
,
but
with
the
most
gracious
testimonies
thereof
that
can
be
:
which
are
two
;
Forgiuenesse
of
their
sinnes
:
and
eternall
life
and
glory
with
himselfe
.
This
is
all
a
Prince
can
doe
to
his
subiect
,
who
hath
offended
him
;
To
forgiue
him
the
fault
,
and
remit
the
punishment
▪
and
to
aduance
him
to
honour
.
This
doth
the
Lord
to
all
that
seeke
him
:
he
forgiues
them
the
debt
they
owe
him
,
whereby
life
,
and
soule
,
and
all
was
forfaited
to
him
,
and
giues
them
also
life
euerlasting
:
So
plentiful
a
reward
is
giuen
them
from
that
God
,
vnder
whose
wings
they
are
come
to
trust
.
Fourthly
,
hee
rewardeth
them
with
the
beginnings
of
heauen
and
happinesse
euen
in
this
world
.
A
good
conscience
,
and
ioy
in
the
holy
Ghost
:
the
comfort
whereof
is
more
,
euen
in
the
bitterest
affliction
,
then
all
the
pleasures
and
contentments
in
the
world
.
Lastly
,
with
the
appurtenances
of
heauen
,
and
of
eternall
life
:
namely
,
the
good
blessings
of
this
life
,
a
competent
portion
whereof
God
giueth
his
children
in
this
world
,
as
tokens
of
his
fauour
,
and
as
rewards
of
their
seruice
,
and
seeking
him
.
Now
as
this
place
doth
ayme
at
all
these
rewards
;
so
principally
and
directly
the
holy
Ghost
meaneth
eternall
life
:
as
though
hee
had
said
:
Hee
that
commeth
to
God
,
must
stedfastly
beleeue
that
God
is
able
,
and
most
willing
to
reward
all
that
come
to
him
with
a
better
reward
then
this
worlde
can
yeeld
,
euen
with
eternall
life
and
glory
for
his
sonnes
sake
.
But
then
will
some
obiect
;
God
rewardeth
vs
,
therefore
we
merit
;
therefore
good
works
deserue
.
I
answere
,
this
place
indeede
is
grosly
abused
by
the
Papists
for
that
purpose
:
but
we
are
to
know
,
the
truth
is
farre
otherwise
;
for
God
rewardeth
men
for
two
causes
:
First
,
for
his
promise
sake
,
and
that
is
for
his
owne
sake
,
for
it
was
his
owne
goodnesse
that
made
him
promise
,
and
no
former
debt
he
owed
to
man
.
Againe
,
hee
rewardeth
our
good
works
,
not
for
our
merits
(
for
they
are
nothing
,
but
of
death
and
curses
)
but
for
Christ
and
his
merits
:
for
their
worthinesse
,
are
our
good
workes
rewarded
.
So
then
here
are
two
causes
of
Gods
rewarding
,
and
yet
mans
merits
are
neither
of
both
:
and
so
the
argument
is
nought
,
That
God
rewardeth
,
therefore
we
merit
:
for
God
doth
it
for
other
causes
.
Thus
these
spiders
gather
poison
out
of
this
flower
,
but
let
vs
sucke
the
honey
:
for
this
notable
sentence
hath
excellent
vse
.
First
,
if
God
be
a
rewarder
of
them
that
seeke
him
,
then
not
of
them
that
seeke
him
not
.
Who
seeke
not
God
?
wicked
and
vngodly
men
,
seeke
him
not
,
but
rather
seeke
to
auoide
him
,
and
his
seruice
:
this
sentence
therefore
is
heauie
against
them
.
For
,
when
they
heare
it
,
their
conscience
answereth
,
But
wee
seeke
not
God
;
Therefore
wee
can
looke
for
no
reward
from
him
.
Doest
thou
seeke
the
world
?
then
must
the
world
be
thy
rewarder
:
Doest
thou
seeke
to
please
thy selfe
?
then
must
thou
reward
thy selfe
.
And
if
thou
wilt
please
the
diuell
by
liuing
in
sinne
,
then
must
hee
be
thy
pay-maister
:
alas
!
pitifull
and
fearefull
will
these
rewards
be
.
Againe
,
if
God
reward
none
but
them
that
seeke
him
:
here
appeares
the
reason
why
so
many
Papists
die
in
our
religion
,
and
(
with
vs
)
cleaue
to
Christes
merits
alone
,
when
they
come
to
die
;
because
their
conscience
then
tells
them
,
that
by
their
pilgrimages
,
reliques
,
will-worships
,
and
manie
more
of
their
courses
(
ordinarie
in
Poperie
)
they
did
neuer
seeke
God
,
but
themselues
&
their
owne
honour
,
gaine
,
and
credite
;
and
full
well
knew
they
that
there
is
no
reward
due
for
such
seruice
:
and
therefore
by
their
practice
they
make
it
a
true
saying
,
that
It
is
good
liuing
a
Papist
,
but
dying
a
Protestant
.
Secondly
,
if
God
be
a
rewarder
of
them
that
seeke
him
:
Then
wee
see
,
it
is
most
true
which
the
Apostle
saith
;
It
is
not
in
vaine
to
serue
God
,
1.
Cor.
15.58
.
for
God
is
a
rewarder
of
them
that
seeke
and
serue
him
.
Therefore
the
Atheist
and
profane
men
of
this
world
(
who
say
;
Malach.
3.14
.
It
is
in
vaine
to
serue
God
(
and
what
profit
is
there
that
we
haue
kept
his
Commaundements
?
)
are
heere
conuinced
to
be
liers
against
the
truth
.
Then
seeing
it
is
so
,
let
this
admonish
vs
all
to
seeke
and
serue
God
,
in
all
truth
and
sinceritie
,
knowing
wee
serue
him
who
will
reward
it
.
Nothing
more
encourageth
a
man
to
serue
his
Lord
and
King
,
then
to
see
that
his
paines
are
regarded
,
and
his
seruice
rewarded
;
nor
more
discourageth
a
man
then
the
contrarie
.
If
therefore
God
did
euer
forget
anie
that
serued
him
;
let
vs
bestowe
seruice
elsewhere
,
and
thinke
him
vnwoorthie
to
be
sought
to
:
but
if
,
contrariwise
,
hee
neuer
forgot
,
nor
deceiued
,
nor
disappointed
anie
that
serued
him
;
then
is
hee
most
worthie
to
haue
the
seruice
both
of
our
soules
and
bodies
.
Dauid
indeede
once
said
;
In
vaine
haue
I
cleansed
my
heart
,
and
washed
my
hands
in
innocencie
.
Psal.
73.13
,
&c
But
he
was
then
in
a
strong
temptation
,
as
himselfe
there
confesseth
:
but
afterwards
when
he
went
into
the
sanctuarie
of
God
,
and
searched
the
truth
of
the
matter
,
Verse
17.
he
confesseth
he
was
deceiued
:
And
therefore
as
in
the
first
verse
hee
had
acknowledged
,
Verse
1.
that
God
was
good
to
Israel
:
Verse
.
28.
so
in
the
last
he
concludeth
,
that
it
is
good
for
him
to
draw
neere
vnto
God
:
and
so
though
the
temptation
was
very
vehement
,
yet
as
faith
appeared
in
the
beginning
,
so
it
had
victory
in
the
end
,
and
testified
,
that
God
is
good
to
all
that
seeke
him
.
Another
time
also
(
for
he
was
a
man
of
many
sorrowes
and
temptations
)
being
in
some
extreame
distresse
,
his
corruption
so
preuailed
,
Psal.
116.11
.
that
he
said
All
men
are
liers
:
Whatsoeuer
Samuel
,
or
God
,
or
Nathan
,
and
other
Prophets
haue
told
me
of
Gods
loue
,
and
mercy
,
and
of
his
promises
,
and
prouidence
,
and
fatherly
care
;
I
see
it
is
all
false
,
and
nothing
so
.
Now
surely
if
Dauid
or
all
the
Kings
in
the
world
can
proue
this
,
then
God
is
not
worthy
to
be
sought
after
:
but
great
men
thinke
they
may
say
any
thing
,
especially
when
they
are
moued
,
as
Dauid
here
was
.
But
,
when
Dauid
entred
into
himselfe
,
&
considered
the
words
he
had
so
presumptuously
vttred
;
vpon
better
aduise
hee
confesseth
,
and
writes
it
vp
for
all
posterities
to
Gods
glory
and
his
owne
shame
,
that
it
was
in
passion
,
I
said
in
my
feare
all
men
are
liers
:
Verse
11.
This
he
said
in
his
haste
or
in
his
feare
:
but
vpon
aduise
,
in
the
next
verse
,
hee
confesseth
Gods
benefits
were
so
many
,
and
so
great
to
him
,
Verse
12.
as
hee
cannot
tell
what
to
render
to
the
Lord
for
them
:
And
in
another
place
,
he
crieth
out
in
admiration
;
Psal.
31.19
.
O
how
great
is
thy
goodnesse
which
thou
hast
laid
vp
for
them
that
feare
thee
,
and
put
their
trust
in
thee
,
euen
before
the
sonnes
of
men
!
Wee
see
then
,
that
merciful
promise
of
Christ
is
euer
made
good
,
Seeke
and
ye
shal
finde
,
Math.
6.
None
euer
sought
God
,
but
found
:
Wee
may
seeke
our
owne
pleasures
,
and
liue
loosely
,
and
be
deceiued
,
and
heare
that
fearefull
question
,
What
profit
haue
ye
now
of
these
things
?
Rom.
6.
What
reward
,
but
shame
and
sorrow
?
but
if
we
seeke
God
aright
,
we
neuer
loose
our
labour
.
Let
vs
therefore
seeke
God
,
let
the
hand
of
our
hearts
knocke
at
Gods
mercie
gate
in
Christ
,
and
wee
shall
not
goe
away
without
a
reward
.
The
prodigall
childe
fled
from
his
Father
,
spent
all
,
and
lost
his
fauour
:
but
he
no
sooner
said
,
I
will
returne
and
humble
my selfe
to
my
Father
;
but
he
found
him
,
and
wan
his
Fathers
fauour
againe
.
Luke
.
16.
So
,
let
vs
but
offer
our selues
to
seeke
God
(
God
vnderstandeth
our
thoughts
long
before
)
he
will
meet
vs
,
and
receiue
vs
,
Psal.
139.
and
giue
vs
a
reward
.
Thirdly
,
as
God
rewardeth
them
that
seeke
him
,
so
all
that
seeke
him
:
None
misse
him
,
all
finde
that
seeke
.
Great
ones
haue
not
accesse
,
and
the
poore
kept
out
;
but
all
receiued
as
they
come
:
no
difference
;
but
the
more
carefullie
anie
seeke
,
the
more
welcome
are
they
.
Heere
let
Princes
and
Great
men
learne
their
duties
at
God
,
by
whose
grace
and
permission
they
are
what
they
are
.
First
,
let
them
thinke
it
vnbeseeming
their
greatnesse
,
to
let
any
serue
them
without
a
reward
:
and
a
staine
to
their
honour
,
not
to
let
well
deseruing
subiects
finde
their
fauour
.
Let
them
not
daunt
their
hearts
by
not
regarding
them
and
their
paines
:
but
let
them
encourage
them
to
serue
them
,
by
looking
at
them
,
by
good
countenances
,
and
good
speeches
,
and
by
rewarding
euery
one
according
to
his
worth
.
All
great
men
should
esteeme
this
,
as
one
of
the
pearles
of
their
Crownes
,
to
haue
it
said
of
them
,
Such
a
one
is
a
rewarder
of
them
that
serue
him
.
Againe
,
let
them
learne
to
dispence
their
fauour
,
according
to
reason
,
and
not
affection
onely
.
God
is
indifferent
and
equall
to
all
that
seeke
him
,
so
let
Princes
be
:
for
that
is
true
honor
&
iustice
to
reward
each
one
as
he
deserues
.
And
that
hee
may
finde
the
best
,
who
doth
best
,
this
will
make
euery
one
striue
,
who
should
be
first
,
and
forwardest
,
in
all
seruiceable
duties
.
Further
,
this
must
teach
them
not
to
despise
them
that
are
vnder
them
in
this
world
:
for
,
howsoeuer
the
state
of
this
world
requires
that
difference
of
persons
,
else
it
cannot
stand
;
it
is
nothing
so
with
God
,
nor
in
the
world
to
come
.
For
there
the
subiect
,
the
seruant
,
the
poore
man
,
may
chalenge
his
part
in
Gods
fauour
as
well
as
the
best
:
nay
,
whosoeuer
seeketh
the
most
carefully
,
shall
finde
the
best
reward
.
Moreouer
,
here
is
a
comfort
to
the
poore
,
and
the
meaner
sort
of
men
,
who
are
appointed
by
God
to
be
vnderlings
in
this
world
:
Seeke
they
fauour
here
and
finde
it
not
?
worke
they
here
and
doe
their
duties
,
and
are
not
rewarded
?
Let
them
learne
to
seeke
God
,
who
will
assuredly
both
regard
what
they
doe
,
and
abundantly
reward
it
.
Fourthly
,
seeing
God
is
a
rewarder
of
them
that
seeke
him
:
here
is
a
comfortable
encouragement
against
two
great
impediments
,
which
hinder
many
a
man
from
seruing
God
.
First
,
to
seeke
God
is
but
a
matter
of
mockerie
to
profane
men
:
for
,
let
a
man
set
his
face
to
Ierusalem
,
there
are
presently
Samaritanes
,
which
for
that
cause
will
hate
and
mocke
him
:
Let
a
man
set
his
heart
to
seeke
God
,
by
hearing
the
word
more
carefully
,
praying
to
God
,
instructing
his
family
,
or
keeping
the
Sabbaoth
more
carefully
then
afore
,
and
forthwith
he
is
the
laughing
stocke
,
and
the
byword
to
profane
men
:
but
loe
,
here
is
comfort
;
The
God
whom
thou
seekest
will
reward
thee
,
and
that
so
richly
,
that
thou
wilt
thinke
thy selfe
well
recompenced
,
both
for
thy
seruice
and
their
mockes
.
In
this
world
men
care
not
who
thinke
or
speake
euill
of
them
,
so
the
Prince
like
them
:
and
shall
it
not
encourage
vs
to
seeke
God
,
though
the
world
mocke
vs
?
seeing
so
doing
we
please
God
,
and
so
farre
doe
please
him
as
he
will
highly
reward
vs
?
Those
therefore
,
that
fall
from
religion
for
those
mockers
,
it
appeares
they
seeke
not
to
please
God
,
but
men
.
Secondly
,
for
a
man
that
is
a
Magistrate
or
a
Minister
,
to
doe
his
duty
carefully
,
is
the
high
way
to
vndergoe
a
burden
of
contempt
and
hatred
.
Insomuch
as
many
good
men
are
afraid
to
be
either
Magistrates
or
Ministers
:
for
,
first
,
wicked
men
must
needs
hate
them
,
because
the
one
is
to
rebuke
,
and
the
other
to
punish
their
faults
.
And
againe
,
euen
good
men
are
too
respectlesse
of
them
that
are
in
these
places
,
&
for
the
most
part
neither
yeeld
them
that
reuerence
,
nor
reward
,
that
is
due
vnto
them
;
but
often
times
a
man
for
all
his
paines
and
care
taken
for
Church
or
common-wealth
,
is
recompenced
with
hatred
,
enuie
,
grudges
,
euill
words
,
and
slanderous
reportes
.
In
this
case
,
the
comfort
is
this
,
that
though
a
man
be
in
the
world
neither
regarded
,
nor
rewarded
,
as
his
desert
is
,
yet
the
Lord
seeth
what
hee
doth
,
and
is
a
plentifull
rewarder
of
all
that
seek
&
serue
him
:
and
therefore
especially
of
them
,
who
not
onely
themselues
serue
him
in
his
chiefe
places
of
seruice
,
but
also
doe
winne
many
other
to
seek
and
serue
God
.
Fiftly
,
if
God
be
a
rewarder
of
them
that
seeke
him
,
then
doubtlesse
he
is
a
reuenger
of
them
that
hate
him
:
for
he
,
that
can
mightily
reward
his
followers
,
can
also
mightily
be
reuenged
of
his
enemies
.
These
two
are
the
two
parts
of
a
Kings
power
,
To
be
able
highly
to
aduance
his
friends
,
and
mightily
to
punish
his
enemies
:
therefore
principally
this
belongs
to
the
King
of
Kings
.
This
sentence
therefore
is
a
thunderbolt
of
a
most
fearefull
threatning
against
all
impenitent
sinners
;
assuring
them
,
that
if
they
persist
to
profane
Gods
holy
name
by
their
carelesse
sinning
against
him
,
they
shall
be
sure
to
finde
and
feele
him
a
powerfull
reuenger
of
them
that
hate
him
.
Thus
he
promiseth
,
himselfe
,
Deuter.
●2
.
40.41.42
:
I
lift
vp
my
hand
to
heauen
,
and
I
say
,
I
liue
for
euer
.
If
I
whet
my
glittering
sword
,
and
my
hand
take
hold
on
iudgement
,
I
will
execute
vengeance
on
my
enemies
,
and
reward
them
that
hate
me
.
Where
also
note
how
the
same
phrase
is
vsed
:
for
as
here
the
Apostle
saith
,
God
is
a
rewarder
of
them
that
seeke
him
:
So
in
Deuteronomie
;
A
rewarder
of
them
that
hate
him
.
If
any
obiect
how
these
two
can
stand
together
;
for
a
man
had
as
good
hate
him
as
seeke
him
,
if
the
same
reward
belong
to
both
:
I
answere
;
A
reward
,
but
not
the
same
reward
belongs
vnto
them
.
Theeues
and
murderers
are
iustly
rewarded
,
when
they
die
for
their
facts
:
and
the
King
rewards
a
good
seruant
,
when
hee
aduanceth
him
to
honour
,
They
that
seeke
God
,
are
rewarded
with
mercies
and
fauours
aboue
their
desert
:
they
that
hate
God
,
are
rewarded
with
vengeance
and
torments
,
according
to
their
desert
:
and
this
shall
all
wicked
men
,
and
enemies
of
God
,
be
as
sure
to
finde
,
as
euer
any
that
sought
God
,
obtained
mercie
.
But
worldly
men
will
say
,
we
hate
not
God
,
wee
are
no
Iewes
nor
Turkes
,
we
are
christened
,
&
come
to
the
Church
,
according
to
the
law
,
as
good
subiects
should
doe
.
I
answer
;
neither
doe
Turkes
nor
Iewes
hate
God
,
if
this
be
all
:
for
,
they
denie
not
the
Godhead
,
but
acknowledge
it
,
and
are
circumcised
,
and
liue
more
strictly
in
their
deuotions
then
most
Christians
.
Here
is
therefore
more
required
,
or
else
we
shall
make
them
also
good
friends
with
God
:
But
a
man
may
hate
God
,
and
be
neither
Turke
nor
Iew
;
hee
may
acknowledge
Christ
and
the
Trinitie
,
and
yet
hate
God
.
For
,
as
Christ
saith
,
He
that
is
not
with
me
is
against
mee
,
and
hee
that
gathereth
not
with
me
,
scattereth
:
So
is
it
here
;
Hee
,
that
seeketh
not
,
serueth
not
,
and
loueth
not
God
,
hateth
God
:
for
,
there
is
no
man
can
know
God
,
but
he
must
needes
either
for
his
mercies
loue
him
,
or
else
hate
him
for
his
iustice
against
sinne
and
sinners
.
Againe
,
Christ
bids
vs
,
If
you
loue
me
,
keepe
my
Commaundements
.
If
then
to
keepe
Gods
commandements
,
be
a
sign
of
one
that
loues
God
,
it
is
a
sign
that
one
loues
not
God
,
when
hee
hath
no
care
to
keepe
them
.
By
which
two
places
,
it
appeares
,
that
whosoeuer
makes
not
conscience
of
sinne
,
is
Gods
enemie
,
and
that
God
so
reputes
him
:
therefore
let
this
feare
euery
man
from
liuing
carelesly
in
his
sinne
,
and
driue
him
to
true
repentance
:
for
else
let
him
assure
himselfe
,
God
is
not
so
plentifull
a
rewarder
of
them
that
seeke
him
,
but
he
is
as
powerfull
a
reuenger
vpon
those
that
hate
him
.
Lastly
,
if
God
be
a
rewarder
of
them
that
seeke
him
,
wee
learne
the
great
difference
betwixt
Gods
seruice
and
the
diuels
.
The
diuels
seruants
are
fed
with
faire
words
,
but
get
nothing
,
the
diuell
is
able
to
giue
them
nothing
:
but
Gods
seruants
(
as
wee
see
heere
)
are
plentifully
rewarded
.
God
is
a
rewarder
of
them
that
seeke
him
:
but
the
diuell
is
a
deceiuer
of
them
that
serue
him
.
But
will
some
say
,
There
is
none
so
mad
to
be
the
diuels
seruants
.
I
answere
:
Hee
that
doth
any
mans
worke
,
is
either
his
seruant
or
his
slaue
:
but
euery
sinfull
wicked
man
doth
the
diuels
worke
,
for
sinne
is
the
diuels
worke
;
therefore
all
impenitent
sinners
are
the
diuels
seruants
.
It
is
Christes
argument
to
the
Iewes
:
You
are
of
your
Father
the
diuell
,
Iohn
8.41
,
44.
for
the
workes
of
your
Father
you
will
doe
:
murthers
and
lies
are
his
workes
,
you
liue
in
these
sinnes
,
and
doe
these
workes
;
therefore
you
are
his
seruants
.
Againe
,
the
holy
Ghost
teacheth
vs
,
Rom.
6.20
.
that
whosoeuer
committeth
sinne
(
and
liueth
therein
without
repentance
)
the
same
is
the
seruant
of
sinne
.
Now
sinne
is
but
the
bawde
or
broker
to
the
diuell
:
they
that
are
the
seruants
of
sin
,
sinne
preferres
them
to
the
diuell
,
and
so
they
become
his
seruants
:
therefore
whosoeuer
is
the
seruant
of
sinne
,
is
by
that
meanes
the
slaue
and
seruant
of
the
diuell
also
.
Which
if
it
be
true
,
it
will
fall
out
vpon
the
reckoning
,
that
the
diuell
hath
more
seruants
in
the
world
then
God
hath
:
which
is
so
much
the
more
lamentable
,
in
as
much
as
he
deludeth
all
his
seruants
,
and
is
not
able
to
reward
them
,
nor
to
giue
them
any
good
thing
.
But
will
some
say
,
this
is
nothing
so
:
for
contrariwise
,
who
haue
the
honours
,
pleasures
,
and
wealth
of
this
life
,
who
haue
hearts
ease
and
the
world
at
will
,
but
such
men
?
I
answere
:
True
,
it
is
commonly
so
;
but
haue
they
those
from
Sathan
?
No
,
not
the
least
of
them
all
,
but
all
from
God
:
for
euery
man
is
Gods
childe
by
creation
,
and
some
by
grace
,
to
euery
one
of
his
children
he
ordaines
and
giues
a
portion
:
but
to
his
children
by
grace
a
double
portion
;
both
here
,
and
in
heauen
.
The
wicked
men
,
they
will
not
feare
nor
serue
him
;
therefore
they
haue
no
part
nor
portion
in
heauen
,
but
here
they
haue
it
:
So
saith
Dauid
;
there
are
some
men
,
which
are
men
of
this
world
,
and
haue
their
portion
in
this
life
:
Psal.
17.14
.
these
mens
bellies
God
filleth
with
his
hidden
treasures
,
they
and
their
children
haue
enough
,
and
leaue
the
rest
for
their
children
after
them
:
Where
it
is
manifest
,
that
wicked
men
haue
their
parts
and
portions
of
Gods
blessings
in
this
world
,
and
that
all
their
wealth
and
pleasures
are
graunted
them
by
&
from
God
,
as
their
portion
;
reseruing
the
principall
part
of
the
portion
of
his
children
for
a
better
life
.
Therefore
all
the
good
things
of
this
life
,
which
Diues
receiued
,
and
all
wicked
men
doe
receiue
in
this
life
,
Luke
16.25
.
are
not
any
rewards
of
Sathan
,
but
gifts
of
God
;
so
vnworthy
a
Maister
is
the
diuell
to
serue
.
Indeede
he
will
promise
his
poore
slaues
any
thing
,
but
can
performe
nothing
,
but
will
lie
vnto
them
and
deceiue
them
.
He
told
Christ
confidently
,
when
he
let
him
see
the
glory
and
greatnesse
of
this
world
;
All
this
is
mine
,
and
I
giue
it
to
whom
I
will
:
Luke
4.6.7
.
but
hee
was
a
lier
from
the
beginning
,
Iohn
8.44
.
Gen.
3.4.5
.
&
so
he
is
here
.
He
lied
to
the
first
Adam
,
and
no
maruell
,
that
dare
auouch
so
fond
and
loude
a
lye
in
the
presence
of
the
second
Adam
,
Iesus
Christ
.
He
promised
the
first
Adam
,
to
make
him
God
,
and
heere
the
second
Adam
to
make
him
King
,
and
Lord
of
all
the
world
,
and
the
glory
of
it
:
but
he
performed
both
alike
,
he
deceiued
the
first
,
and
so
had
the
second
also
,
if
he
had
trusted
him
.
Nor
did
euer
any
trust
him
,
but
he
deceiued
him
(
I
meane
euen
for
the
base
things
of
this
life
)
:
witnesse
else
all
his
witches
(
his
most
deuoted
and
professed
seruants
of
all
other
)
if
euer
he
made
anie
one
of
them
wealthy
:
all
ages
are
not
able
to
shew
one
.
Whereas
,
on
the
other
side
,
there
was
neuer
man
that
serued
God
,
but
had
a
competent
measure
of
comforts
for
this
life
(
and
some
,
abundance
)
and
yet
all
that
but
the
first
fruits
and
beginnings
of
that
reward
,
which
is
laid
vp
for
them
in
another
world
.
Which
being
true
,
is
it
not
a
strange
and
lamentable
case
,
to
see
men
(
for
all
this
)
debase
themselues
to
this
base
and
slauish
seruice
of
Sathan
,
and
to
refuse
this
high
and
honourable
seruice
of
almighty
God
?
A
common
seruant
in
this
world
hath
more
wit
:
he
,
if
he
can
heare
of
a
better
seruice
,
a
Maister
who
giues
better
wages
,
and
who
better
preferres
his
seruants
,
will
leaue
his
old
Maister
,
&
make
meanes
to
get
the
other
.
And
shall
not
we
be
as
wise
for
both
soule
and
body
,
as
they
for
the
body
alone
?
Shall
they
leaue
a
man
for
a
man
,
and
shall
not
we
leaue
the
diuell
for
God
?
Let
vs
therefore
abandon
the
base
seruice
of
Sathan
,
who
neither
can
,
nor
will
reward
them
that
serue
him
;
put
away
so
ill
a
Maister
,
who
hath
not
so
much
as
meate
and
drinke
to
giue
vs
(
for
wee
haue
euen
that
from
God
:
but
of
his
owne
,
he
hath
nothing
to
giue
vs
,
saue
in
this
world
sorrow
and
shame
,
and
an
ill
conscience
;
and
in
the
world
to
come
,
the
torments
of
hell
with
himselfe
)
:
And
let
vs
all
seeke
the
blessed
seruice
of
God
.
If
wee
know
not
how
to
attaine
it
,
goe
to
Christ
by
heartie
confession
of
thy
sinnes
,
and
earnest
prayer
,
and
he
will
preferre
thee
to
God
his
Father
:
for
neuer
was
any
denied
,
that
,
with
a
good
and
true
heart
,
offred
himselfe
to
Gods
seruice
.
Then
shal
we
feele
and
finde
what
a
blessed
thing
it
is
to
be
Gods
seruant
:
of
whom
,
it
was
euer
true
,
which
the
holy
Ghost
here
saith
,
and
is
,
and
euer
shall
be
,
that
He
is
an
honourable
rewarder
of
them
that
seeke
him
.
And
thus
we
haue
(
in
some
part
)
the
meaning
and
vse
of
this
notable
sentence
:
wherein
wee
haue
stoode
the
longer
,
because
it
is
one
of
the
most
excellent
principles
of
all
Practicall
Diuinitie
.
Now
put
all
together
,
and
we
shall
see
how
it
proues
Henoch
to
be
taken
away
by
faith
;
which
is
the
first
ground
,
and
the
maine
matter
of
all
this
exsample
,
and
of
these
two
verses
.
God
is
a
rewarder
of
all
his
children
that
seeke
him
by
faith
:
therefore
it
is
faith
by
which
Gods
children
please
God
:
and
therefore
holy
Henoch
,
who
was
taken
vp
by
God
from
earth
to
heauen
,
both
pleased
God
by
faith
,
and
by
faith
was
taken
away
.
And
thus
much
for
the
commendation
of
Henochs
faith
,
and
consequently
the
exsamples
of
such
,
as
liued
in
the
first
world
before
the
floud
.
Now
followeth
the
exsample
of
Noah
,
who
liued
in
both
worlds
,
both
before
and
after
the
floud
.
Noahs
Faith
.
HEBREWES
.
11.7
.
By
Faith
,
Noah
being
warned
of
God
of
the
things
which
were
as
yet
not
seene
,
moued
with
reuerence
,
prepared
the
Arke
to
the
sauing
of
his
houshold
:
through
the
which
Arke
he
condemned
the
world
,
and
was
made
heire
of
the
righteousnesse
,
which
is
by
faith
.
IN
this
verse
is
contained
the
third
exsample
,
3.
Exsample
of
Noah
.
and
the
last
in
order
of
those
who
liued
afore
the
floud
,
in
the
first
and
olde
world
;
namely
,
of
the
renowned
Patriarke
Noah
,
the
tenth
from
Adam
.
Of
whom
and
whose
faith
,
great
&
glorious
things
are
spoken
in
this
verse
;
and
that
in
a
high
and
excellent
stile
,
full
of
maiestie
,
and
diuine
eloquence
.
Concerning
Noahs
faith
,
two
points
are
laide
downe
;
first
,
the
ground
of
his
faith
:
secondly
,
the
commendation
of
it
.
The
ground
of
his
faith
was
a
speciall
reuelation
from
God
,
in
these
words
;
Noah
being
warned
of
God
.
The
things
reuealed
,
wherof
God
warned
him
,
are
laid
down
two
wayes
:
first
,
generally
,
to
be
things
as
yet
not
seene
;
then
particularly
three
in
number
.
1.
Gods
Iudgement
vpon
the
sinfull
world
,
that
hee
was
purposed
to
destroy
it
by
water
.
2.
Gods
mercie
on
Noah
,
that
hee
would
saue
him
,
and
his
family
.
3.
That
he
would
saue
him
by
an
Arke
,
and
therefore
he
must
make
one
▪
and
these
be
the
things
whereof
Noah
was
warned
of
God
.
His
faith
is
commended
by
three
worthy
effects
or
operations
in
him
:
1.
It
moued
in
him
a
reuerence
,
or
a
reuerent
regard
of
the
warning
sent
him
from
God
.
2.
It
made
him
prepare
the
Arke
:
of
which
Arke
there
are
set
downe
two
ends
.
-
1.
It
saued
his
houshold
.
-
2.
It
condemned
the
world
.
3.
It
made
him
heire
of
the
righteousnesse
,
which
is
by
faith
.
This
,
I
take
it
,
is
the
true
resolution
of
these
wordes
:
and
they
containe
manie
excellent
things
concerning
his
faith
.
By
faith
Noah
being
warned
of
God
,
of
the
things
which
were
as
yet
not
seene
:
By
faith
,
that
is
,
by
a
generall
and
historicall
Faith
,
and
also
by
a
true
and
sauing
faith
in
the
Messias
to
come
,
Noah
(
being
warned
of
God
of
the
iust
Iudgement
hee
purposed
to
bring
vpon
the
world
,
by
an
vniuersall
floud
;
and
of
his
mercifull
prouidence
,
to
him
and
his
family
,
that
hee
would
saue
them
by
an
Arke
(
all
which
things
were
then
to
come
,
and
therefore
vnseene
)
hee
beleeued
these
forewarnings
of
God
:
and
therefore
,
in
reuerence
to
this
message
from
God
,
he
prepared
the
Arke
,
and
thereby
saued
his
houshold
,
and
condemned
the
wicked
world
.
And
so
his
faith
by
all
these
appearing
to
be
a
true
and
liuely
faith
,
did
make
him
a
iust
and
righteous
man
in
Gods
sight
.
This
is
the
summe
and
substance
of
Noahs
exsample
:
let
vs
speake
of
the
seuerall
parts
in
order
.
The
first
point
is
the
Ground
of
his
faith
,
A
warning
or
an
answere
from
God
.
For
,
he
being
a
righteous
man
in
that
wicked
age
,
wherein
all
the
world
weltred
in
wickednesse
,
and
walking
before
God
in
great
holinesse
,
when
no
man
cared
for
religion
,
hee
had
this
speciall
fauour
from
God
,
that
when
hee
purposed
to
destroy
the
world
for
their
sinne
,
hee
first
of
all
reuealed
to
righteous
Noah
that
purpose
of
his
.
So
that
these
words
haue
reference
to
the
reuelation
which
Noah
had
from
God
,
in
the
6.
of
Genesis
.
For
,
this
message
came
not
from
God
by
any
Prophet
(
for
wee
know
none
in
those
euill
dayes
,
except
Noah
himselfe
)
but
either
by
the
Ministerie
of
an
Angell
,
or
else
by
immediate
reuelation
from
God
himselfe
:
and
this
fauour
he
receiued
from
God
,
not
for
any
cause
in
the
world
,
but
because
he
was
a
holy
and
righteous
man
.
From
hence
,
wee
may
learne
diuers
excellent
instructions
.
First
,
whereas
God
maketh
choise
of
Noah
,
to
reueale
vnto
him
his
counsell
,
and
his
iudgements
to
come
;
wee
learne
that
this
is
a
prerogatiue
which
God
bestoweth
on
such
as
feare
him
,
he
reuealeth
his
counsels
to
them
in
a
speciall
manner
,
whether
they
be
purposes
of
Iudgements
vpon
his
enemies
,
or
of
mercies
vnto
his
Church
.
Thus
dealt
he
with
Abraham
,
Gen.
18.19
.
Shall
I
(
saith
God
)
hide
from
Abraham
the
thing
that
I
will
doe
?
which
thing
was
,
the
destruction
of
Sodome
,
and
her
sisters
.
And
so
when
the
Sodomites
liued
in
wanton
carelesnesse
,
and
put
farre
from
them
the
euill
day
,
then
Abraham
knew
from
God
their
destruction
was
at
hand
.
And
as
in
that
,
for
is
it
generally
true
in
all
his
great
workes
:
that
the
Lord
God
will
doe
nothing
,
but
he
reueales
his
secrets
to
his
seruants
the
Prophets
.
Amos
3.7
.
Now
this
is
not
a
prerogatiue
of
Prophets
alone
,
or
of
such
as
were
extraordinary
men
as
Abraham
was
:
but
the
secrets
of
the
Lord
are
amongst
such
as
feare
him
,
Psalme
25.14
.
All
that
feare
the
holy
name
of
God
;
are
Gods
friends
,
and
of
his
Counsaile
:
and
therefore
not
Abraham
onely
is
called
the
friend
of
God
,
Iames
2.23
:
But
of
all
true
beleeuers
,
saith
Christ
,
Iohn
15.14.15
;
You
are
my
friends
,
If
you
doe
what
I
commaund
you
:
henceforth
I
call
you
not
seruants
,
but
friends
,
for
the
seruant
knoweth
not
what
his
Maister
doth
▪
but
all
things
that
I
haue
heard
of
my
Father
,
haue
I
made
knowne
vnto
you
▪
As
if
he
had
said
,
I
will
communicate
and
impart
my
secrets
vnto
you
,
as
one
friend
doth
vnto
another
,
as
farre
as
shall
be
fit
for
you
to
know
.
And
the
Apostle
saith
,
1.
Corinth.
2.15
.
A
faithfull
and
a
holy
man
discerneth
into
the
deepe
counsailes
of
God
;
which
are
reuealed
vnto
them
as
much
as
concerneth
their
saluations
,
and
sometimes
more
;
as
here
,
vnto
Noah
,
who
was
fore-warned
of
God
,
of
things
then
not
seene
.
This
prerogatiue
of
Gods
children
,
is
to
be
vnderstoode
with
some
cautions
.
First
,
that
this
is
more
proper
to
Prophets
,
and
holy
Ministers
of
God
,
then
to
ordinary
Christians
.
Secondly
,
that
it
was
more
ordinary
in
the
old
testament
,
then
now
in
the
dayes
of
the
Gospell
.
If
any
obiect
,
Then
the
state
of
the
Church
afore
Christ
,
was
better
then
it
is
now
vnder
Christ
;
I
answere
:
Not
so
;
for
first
,
we
are
recompenced
by
hauing
the
Scriptures
perfect
,
and
complete
,
which
they
had
not
:
and
by
hauing
the
substance
of
their
shadowes
,
and
the
performance
of
their
promises
:
in
which
respects
our
state
is
farre
more
excellent
then
theirs
.
And
secondly
,
for
this
particular
,
I
answere
,
they
indeede
had
more
ordinarie
reuelation
of
matters
personall
and
priuate
,
and
not
directly
touching
saluation
:
but
of
such
things
as
are
generall
,
and
doe
necessarily
concerne
saluation
;
wee
in
the
time
of
the
new
Testament
,
haue
more
euident
demonstration
,
and
more
full
reuelation
,
then
they
had
afore
Christ
.
For
exsample
,
particular
mercies
to
some
faithfull
men
,
or
particular
iudgements
on
Gods
enemies
,
whether
particular
men
or
whole
kingdomes
,
were
after
reuealed
to
godly
men
,
in
those
dayes
(
as
here
to
Noah
)
:
but
saluation
by
the
Messias
,
and
the
manner
how
the
Messias
should
saue
his
Church
,
is
more
fully
and
plainly
reuealed
now
then
in
those
dayes
.
Out
of
which
consideration
ariseth
the
third
caution
:
which
is
,
that
reuelations
of
Gods
will
,
to
be
expected
now
vnder
the
Gospell
,
are
ordinarily
nothing
else
,
but
these
;
the
true
meaning
of
Scripture
,
&
a
discerning
of
true
Scripture
from
forged
,
of
true
Sacraments
from
supposed
,
of
true
doctrine
from
false
,
of
true
Pastors
from
false
Prophets
.
These
&
such
like
,
as
farre
forth
as
they
are
necessary
to
saluation
,
all
true
and
faithfull
beleeuers
(
which
out
of
an
humbled
heart
,
by
deuoute
prayer
doe
seeke
it
at
Gods
hand
)
are
sure
to
haue
reuealed
vnto
them
from
God
.
But
as
for
other
purposes
of
God
,
of
personall
and
particular
matters
,
or
what
shall
be
his
blessings
,
or
what
his
iudgements
to
these
and
these
men
,
families
,
Cities
,
or
Kingdomes
;
or
when
,
or
how
he
will
change
States
,
or
translate
kingdomes
:
Or
by
what
extraordinarie
meanes
hee
will
haue
his
Gospell
propagated
,
or
a
declining
Church
or
State
vpholden
;
these
we
are
not
to
expect
,
nor
easily
to
belieue
any
that
shall
say
,
such
things
are
reuealed
vnto
them
.
And
yet
wee
tye
not
the
Lord
in
such
straite
bonds
,
but
that
hee
may
sometime
extraordinarily
reueale
his
purpose
therein
,
to
some
his
selected
seruants
:
yet
prouided
,
that
that
reuelation
be
examined
and
allowed
of
the
Church
.
But
as
for
such
things
as
concerne
immediatly
the
saluation
of
our
soules
,
Gods
spirit
doth
most
comfortably
reueale
them
vnto
vs
,
in
our
prayers
,
in
his
word
,
and
in
his
Sacraments
:
of
all
which
,
it
is
most
true
,
that
the
secrets
of
God
are
amongst
them
that
feare
him
.
The
vse
of
this
doctrine
is
double
;
for
instruction
,
and
for
exhortation
.
For
our
instruction
,
here
we
learne
how
to
answere
the
Church
of
Rome
:
they
aske
vs
,
how
doe
wee
know
true
religion
from
erroneous
;
or
true
Scripture
,
or
Sacraments
from
forged
?
We
answere
,
first
,
by
it selfe
,
by
sight
and
sense
of
the
excellencie
thereof
;
as
we
know
gold
from
brasse
,
or
siluer
from
lead
.
But
what
if
the
brasse
or
tinne
be
gilded
ouer
?
I
then
answere
secondly
,
wee
can
know
gold
from
brasse
,
and
siluer
from
tinne
by
the
sound
and
smell
,
and
hardnesse
to
endure
,
and
by
the
operation
:
so
there
is
a
spirituall
sound
of
the
Scriptures
in
the
eares
of
a
Christian
,
a
spiritual
comfort
and
taste
in
true
religion
,
a
spirituall
operation
(
in
holy
mens
hearts
)
of
the
true
Sacraments
.
But
what
if
false
Prophets
come
in
sheepes
cloathing
,
and
by
lying
wonders
,
seeme
to
giue
the
same
sound
,
taste
,
smell
,
vertue
,
and
operation
vnto
their
forgeries
,
or
at
least
chalenge
it
,
and
say
,
that
theirs
is
true
?
I
answere
lastly
;
Then
we
know
true
Religion
,
true
Scripture
▪
true
Sacraments
,
true
Prophets
,
true
Doctrines
from
false
,
by
a
holy
and
supernaturall
reuelation
from
Gods
spirit
;
which
,
by
euident
and
powerfull
demonstration
,
assureth
vs
,
what
is
true
and
what
is
false
,
for
the
substance
of
saluation
.
And
this
spirit
is
giuen
to
all
,
that
in
true
humility
doe
seeke
it
,
in
holy
prayer
,
and
in
a
holy
and
frequent
vse
of
Gods
word
and
Sacraments
;
and
to
none
else
.
And
surely
if
the
Papists
were
as
well
acquainted
with
the
spirit
of
God
,
as
they
are
with
their
owne
forged
reuelations
,
they
would
neuer
denie
it
.
By
force
of
this
testimonie
a
Christian
man
knoweth
,
as
assuredly
as
that
God
is
God
,
that
the
Pope
,
as
now
he
is
,
and
as
hee
exerciseth
his
place
and
power
,
cannot
be
the
true
Vicar
of
Christ
;
And
that
Poperie
,
as
it
is
now
established
by
the
Councell
of
Trent
,
and
taught
by
the
most
learned
of
their
side
,
cannot
be
the
true
religion
,
nor
the
safest
way
to
heauen
.
And
when
question
is
,
what
is
the
meaning
of
this
place
,
there
is
one
God
and
one
Mediatour
betwixt
God
and
man
,
the
man
Christ
Iesus
;
If
all
the
world
should
say
the
contrary
,
a
Christian
man
will
know
and
beleeue
there
are
no
more
Mediatours
to
God
but
Christ
:
or
of
that
place
,
that
Christ
was
offred
for
our
sinnes
once
for
all
;
that
ther
is
no
sacrifice
can
purchase
vs
pardon
,
but
his
;
let
Papists
colour
the
matter
by
vnsound
distinctions
as
much
as
they
can
:
&
the
same
might
be
shewed
in
diuers
other
points
and
places
.
And
if
any
aske
how
this
can
be
:
I
answere
;
Noah
was
warned
of
God
of
things
not
seene
:
So
Gods
children
are
warned
and
assured
of
God
,
of
such
things
as
concerne
their
saluation
,
though
they
be
things
beyond
sense
and
reason
,
Gods
secrets
doe
belong
vnto
them
.
The
vse
of
exhortation
is
,
that
if
God
warne
his
children
of
his
Will
,
&
reueale
his
secrets
to
them
,
this
should
moue
and
excite
vs
to
become
truly
and
indeede
Gods
seruants
:
for
we
serue
not
a
Lord
that
is
strange
and
austere
vnto
vs
;
that
will
not
giue
vs
a
good
looke
,
or
a
faire
word
:
nay
,
hee
is
so
farre
from
that
,
that
he
calls
vs
to
his
holy
Counsell
,
and
makes
vs
knowe
his
secrets
,
and
communicates
his
owne
selfe
vnto
vs
by
his
blessed
Spirit
;
and
by
that
Spirit
reuealeth
vnto
vs
many
excellent
mysteries
of
saluation
,
which
the
carnal
and
profane
men
of
the
world
neuer
dreame
of
.
In
the
second
place
:
let
vs
obserue
,
that
Noah
being
thus
warned
of
God
in
this
particular
matter
(
as
he
had
beene
formerly
warned
&
taught
of
saluation
by
a
Messias
to
come
)
beleeueth
not
onely
the
generall
promise
of
saluation
,
but
also
this
particular
promise
of
his
preseruation
and
deliuerance
.
Out
of
which
his
practice
,
we
may
learne
two
things
;
First
,
that
faith
is
a
supernaturall
worke
of
God
in
those
mens
hearts
that
haue
it
.
That
it
is
a
worke
of
God
,
it
appeareth
in
that
it
alwayes
acknowledgeth
and
beleeueth
Gods
word
:
that
it
is
supernaturall
,
it
appeareth
in
that
it
apprehendeth
and
beleeueth
whatsoeuer
Gods
word
deliuereth
,
be
it
neuer
so
incredible
to
reason
or
sense
.
But
how
doth
God
worke
this
faith
?
By
his
word
:
for
as
God
is
the
author
and
worker
of
faith
,
so
God
hath
appointed
a
meanes
whereby
he
workes
it
,
and
that
is
his
Word
;
which
word
of
God
is
the
onely
ordinarie
outward
meanes
to
worke
faith
.
And
that
word
of
God
is
two
wayes
to
be
considered
:
either
as
reuealed
by
God
himselfe
(
as
to
Noah
heere
)
;
or
else
,
being
written
by
God
,
is
either
preached
by
his
Ministers
,
or
read
by
a
mans
selfe
in
want
of
preaching
:
and
these
are
all
one
,
and
are
all
meanes
ordained
of
God
to
work
faith
;
and
that
not
onely
to
begin
it
where
it
is
wanting
,
but
to
augment
it
where
it
is
begun
.
Which
being
so
,
it
must
teach
vs
all
,
not
onely
with
speciall
care
and
reuerence
to
heare
the
word
,
by
whomsoeuer
it
is
preached
;
but
also
to
heare
it
read
:
yea
,
to
reade
it
our selues
with
all
diligence
.
So
doing
,
it
will
worke
out
,
and
make
perfect
in
vs
that
holy
faith
,
which
will
make
vs
blessed
in
our selues
,
and
accepted
of
God
,
as
it
did
Noah
in
this
place
.
Secondly
,
heere
wee
learne
what
is
the
whole
Obiect
of
faith
,
or
what
is
all
that
that
faith
beleeueth
:
namely
,
nothing
but
Gods
word
,
and
all
and
euery
word
of
God
.
So
that
faith
hath
two
obiects
,
differing
not
in
nature
,
but
in
degree
,
principall
and
inferiour
.
The
principall
obiect
of
true
faith
,
is
the
promise
of
saluation
by
Christ
.
The
inferiour
obiect
thereof
,
are
all
other
particular
promises
,
of
safety
,
deliuerance
,
prouidence
,
helpe
,
assistance
,
comfort
,
or
what
other
benefit
soeuer
is
made
either
to
the
whole
Church
,
and
so
inclusiuely
to
any
particular
man
;
or
which
are
personally
made
vnto
him
.
For
,
sauing
faith
beleeueth
not
onely
the
graund
promise
of
saluation
,
but
all
other
promises
either
of
spirituall
or
corporall
blessings
,
which
are
subordinate
to
the
great
Promise
,
and
doe
depend
of
it
,
and
are
therefore
apprehended
by
the
same
faith
.
So
,
Noah
heere
had
alreadie
apprehended
the
maine
Promise
of
saluation
by
the
Messiah
,
and
had
hid
it
in
his
heart
:
and
afterward
when
this
particular
promise
of
his
deliuerance
was
made
,
by
the
same
faith
he
laid
hold
on
it
also
.
And
it
is
good
reason
that
faith
should
doe
so
:
for
if
it
apprehend
the
greater
promise
,
then
no
maruell
though
it
take
hold
of
all
other
inferiour
promises
,
which
are
but
dependances
vpon
the
principall
.
By
this
that
hath
beene
saide
,
it
appeareth
,
that
wee
are
wrongfully
charged
by
them
,
who
say
,
we
teach
that
sauing
faith
beleeueth
onely
saluation
by
Christ
,
or
apprehendeth
only
the
promise
of
saluation
in
Christ
:
for
,
we
say
&
teach
,
It
apprehendeth
also
other
particular
promises
,
&
euen
the
promises
of
outward
and
temporall
blessings
;
as
appeareth
in
this
exsample
of
Noah
.
Lastly
,
in
that
Noah
a
faithfull
man
,
is
heere
warned
of
God
of
the
dangers
ensuing
,
that
so
he
may
auoid
them
;
we
may
learne
the
louing
care
that
God
hath
ouer
them
,
who
haue
a
care
to
feare
and
serue
him
.
Thus
dealt
hee
with
his
children
in
all
ages
,
for
their
comfort
and
preseruation
,
to
encourage
all
men
to
serue
God
in
truth
and
vprightnesse
,
as
here
Noah
did
:
for
,
so
doing
,
they
may
assure
themselues
of
Gods
care
and
prouidence
ouer
them
,
euen
then
,
when
his
wrath
smokes
against
the
sinnes
of
the
world
:
and
that
furthermore
in
all
exigents
and
extremities
,
hee
will
●each
them
,
either
from
his
word
,
or
by
the
counsell
of
some
others
of
his
children
,
or
else
by
his
owne
secret
inspiration
,
what
they
are
to
do
,
and
what
course
to
take
,
for
their
safetie
and
deliuerance
.
How
often
shall
a
Christian
man
finde
in
the
course
of
his
life
,
that
God
put
into
his
minde
,
to
answere
thus
or
thus
,
or
to
foresee
this
or
that
;
by
which
his
so
doing
,
he
escaped
som
great
danger
:
so
that
(
though
not
in
the
same
manner
as
Noah
was
)
all
faithfull
men
do
daily
finde
,
that
they
are
warned
by
God
of
such
things
as
doe
concerne
them
.
But
what
were
those
things
whereof
Noah
was
warned
from
God
?
The
text
saith
:
Of
the
things
which
were
as
yet
not
seene
.
This
hath
not
relation
to
the
time
,
when
the
holy
Ghost
wrote
these
words
,
but
when
God
gaue
the
warning
to
Noah
;
for
then
they
were
not
seene
,
but
were
to
come
:
for
they
were
not
performed
for
many
yeeres
after
,
as
shall
appeare
in
the
particulars
.
Particularly
they
were
these
three
:
First
,
the
great
and
iust
wrath
,
which
God
had
conceiued
against
the
sinfull
world
,
for
the
vniuersall
corruption
and
generall
sinfulnesse
therof
.
Noah
was
a
Preacher
of
righteousnesse
to
that
wicked
age
;
and
as
S.
Peter
saith
(
1.
Epistle
3.11
.
)
The
very
spirit
of
Christ
preached
in
him
:
but
they
contemned
both
him
,
and
the
spirit
by
which
hee
spake
,
and
made
a
mocke
of
him
,
and
all
his
holy
admonitions
,
and
solaced
themselues
in
all
their
sinfull
pleasures
,
without
feare
or
respect
of
God
or
man
,
pleasing
themselues
in
their
owne
defiled
wayes
,
&
promising
to
themselues
,
safety
and
security
.
But
behold
,
This
Noah
,
whom
they
esteemed
a
base
and
contemptible
man
,
vnworthy
of
their
company
;
to
him
is
reuealed
,
how
short
their
time
is
,
and
that
they
must
be
cut
off
in
the
midst
of
their
iollity
.
Gods
children
,
whom
wicked
men
doe
thinke
and
speake
of
with
great
contempt
,
doe
know
full
well
the
miserable
state
of
such
men
,
and
the
fearefull
dangers
hanging
ouer
them
;
when
the
wicked
men
themselues
are
farre
from
thinking
of
any
such
matter
.
The
second
thing
,
which
God
reuealed
to
Noah
,
was
,
that
he
would
saue
him
and
his
family
from
perishing
by
the
waters
,
which
he
would
bring
vpon
the
world
.
His
faith
was
not
in
vaine
:
God
rewarded
it
with
a
singular
preseruation
.
Thus
dealt
he
alwayes
with
his
children
;
deliuering
Lot
out
of
Sodome
,
Gen.
19.
Rahab
out
of
Hierico
:
Ioshua
6.22
.
The
Kenits
from
the
Amalekits
,
1.
Sam.
15.
and
here
Noah
out
of
that
generall
destruction
.
And
this
,
God
afore-hand
reueales
vnto
him
,
for
his
greater
comfort
and
security
:
that
when
signes
and
strange
tokens
did
foretell
and
shew
,
that
still
the
destruction
was
neerer
and
neerer
;
still
Noah
might
comfort
himselfe
in
the
assurance
of
that
mercifull
promise
which
God
had
made
him
of
his
deliuerance
,
and
of
his
family
also
for
his
sake
.
The
third
thing
reuealed
to
him
,
was
the
meanes
whereby
he
should
be
saued
from
the
vniuersall
floud
:
namely
,
by
an
Arke
,
which
for
his
more
assurance
hee
is
bid
to
make
himselfe
;
that
so
at
euery
stroke
he
gaue
,
he
might
remember
this
mercifull
promise
of
his
God
vnto
him
.
For
as
euery
stroke
in
the
making
of
the
Arke
,
was
a
loude
sounding
Sermon
vnto
that
sinfull
generation
,
to
call
them
to
repentance
:
so
was
it
also
an
assurance
vnto
Noah
of
his
deliuerance
.
Of
which
Ark
,
&
of
Noahs
obedience
in
making
it
,
we
shall
hereafter
speake
at
large
.
And
thus
much
concerning
the
ground
of
Noahs
faith
,
which
was
a
warning
or
reuelation
from
God
.
Now
followeth
a
second
point
:
namely
,
the
commendation
of
his
faith
,
or
a
description
of
the
excellencie
thereof
,
by
diuers
and
singular
effects
;
Moued
with
reuerence
,
The
first
effect
of
his
faith
is
,
It
moued
in
him
a
reuerence
,
or
a
reuerent
feare
of
that
God
that
spake
to
him
,
and
of
his
iustice
towards
sinne
and
sinners
,
and
of
his
mercie
towards
him
.
In
this
effect
we
are
to
consider
two
points
:
-
1.
The
ground
of
this
reuerence
.
-
2.
The
occasions
or
motiues
of
it
.
The
ground
whence
this
reuerence
sprang
,
was
his
true
and
sauing
faith
:
for
the
holy
Ghost
first
tells
vs
of
Noahs
faith
,
&
afterwards
of
this
reuerent
feare
he
had
of
God
,
and
his
great
workes
.
Where
we
learne
,
that
whosoeuer
is
endued
with
sauing
faith
,
is
also
touched
with
feare
and
reuerence
at
the
consideration
of
God
,
and
his
glorious
workes
;
whether
they
be
works
of
his
power
,
his
wisedome
,
his
mercy
,
or
his
iustice
,
or
of
all
together
.
For
the
first
:
Dauid
could
not
see
the
workes
of
Gods
power
in
the
creation
,
Psalm
.
8.
But
when
he
looked
vp
and
beheld
the
heauens
,
the
workes
of
Gods
hands
,
the
moone
and
the
starres
which
he
had
ordained
;
hee
forthwith
fell
into
a
reuerence
and
admiration
of
Gods
mercy
to
man
,
for
whom
and
whose
vse
he
made
them
all
.
For
the
second
,
the
same
Dauid
could
not
enter
into
consideration
of
Gods
wisedome
,
in
the
admirable
frame
of
mans
body
,
Psal.
139.13
.
&c.
but
he
presently
falls
into
a
reuerence
and
admiration
thereof
in
most
excellent
and
passionate
words
:
Thou
possessest
my
reines
,
thou
coueredst
me
in
my
mothers
wombe
:
I
will
praise
thee
,
for
I
am
fearefully
and
wonderfully
made
.
Meruailous
are
thy
workes
,
and
that
my
soule
knoweth
right
well
:
My
bones
are
not
hid
from
thee
,
though
I
was
made
in
a
secret
place
,
yet
thy
eyes
did
see
my
substance
when
I
was
without
forme
,
and
in
thy
booke
were
all
my
members
written
,
which
in
continuance
were
fashioned
,
though
there
were
none
of
them
before
.
How
deere
therefore
are
thy
counsels
to
mee
,
O
God!
Thus
we
see
how
this
holy
King
,
cannot
content
himself
with
any
tearmes
,
to
expresse
his
religious
and
reuerent
conceite
of
Gods
Maiestie
.
For
the
third
,
Gods
mercifull
workes
to
his
Church
and
children
,
haue
alwayes
beene
considered-of
by
good
men
with
great
reuerence
:
And
,
What
shall
I
giue
vnto
the
Lord
,
saith
Dauid
,
for
all
his
benefites
poured
on
mee
?
(
Psalm
116.12
.
)
But
especially
,
the
Iudgements
of
God
haue
beene
alwaies
entertained
of
Gods
children
with
much
reuerence
and
admiration
.
Blessed
Dauid
saith
,
My
flesh
trembleth
for
feare
of
thee
,
and
I
am
afraid
of
thy
Iudgements
,
Psal.
119.120
.
How
would
this
noble
King
haue
trembled
and
been
afraid
,
if
he
had
beene
a
priuate
man
?
And
how
glorious
is
God
,
and
his
workes
of
iudgements
,
whereat
euen
Kings
themselues
doe
tremble
?
And
the
Prophet
Habbacuk
saith
,
that
when
hee
but
hea●d
of
Gods
iudgements
to
come
,
his
belly
trembled
,
his
lips
shooke
,
rottennesse
entred
into
his
bones
,
Habba.
3.16
.
And
thus
Noah
here
,
hearing
of
Gods
iust
wrath
against
the
sinfull
world
,
and
of
his
purpose
to
ouerthrowe
all
liuing
flesh
by
water
,
was
moued
with
great
feare
and
reuerence
at
this
mighty
worke
of
God
:
and
from
the
view
of
this
his
great
and
iust
iudgement
,
his
faith
made
him
arise
to
a
more
earnest
consideration
of
the
Maiestie
of
God
.
By
all
which
,
it
is
more
then
apparant
,
that
true
faith
(
wheresoeuer
it
is
)
worketh
a
holy
feare
and
reuerent
estimation
of
God
,
and
of
his
workes
,
and
of
God
in
and
by
his
workes
:
whereby
on
the
contrary
side
,
it
followeth
,
that
therefore
to
thinke
basely
or
ordinarily
of
God
,
to
thinke
scornefully
of
his
workes
,
or
to
denie
his
power
and
his
hand
,
in
the
great
workes
,
either
of
mercie
or
iudgement
done
in
the
world
,
is
an
argument
of
a
profane
heart
,
and
wanting
true
faith
.
The
vse
of
this
doctrine
discouers
the
profanenesse
,
and
the
great
want
of
faith
that
ordinarily
is
in
the
world
.
And
that
appeares
by
two
euidences
:
the
first
,
is
to
mens
owne
consciences
;
the
other
,
is
to
the
view
and
sight
of
all
the
world
.
First
,
men
may
see
in
themselues
a
profane
heart
,
and
voide
of
faith
,
by
this
euidence
▪
For
,
doth
a
man
in
his
heart
thinke
basely
of
God
,
his
power
,
his
iustice
,
or
his
mercies
?
Doth
he
either
doubt
of
them
?
or
▪
granting
them
,
doth
hee
thinke
of
them
without
feare
and
am●zement
?
Then
assuredly
his
heart
is
voide
of
true
faith
,
and
farre
from
the
life
and
power
of
religion
.
For
,
assuredly
,
where
God
is
knowen
and
beleeued
,
there
that
mans
heart
(
though
hee
be
a
King
)
cannot
once
thinke
of
God
,
without
a
reuerence
of
his
Maiestie
,
and
an
admiration
at
his
greatnesse
,
and
his
owne
basenesse
:
therefore
the
want
of
this
,
argueth
a
want
of
true
religion
and
true
faith
,
in
mens
hearts
.
Secondly
,
this
profanenesse
discouers
it selfe
to
the
world
,
by
want
of
reuerence
to
Gods
workes
.
Let
the
Lord
send
vnseasonable
weather
,
or
famines
,
or
plagues
,
or
any
strange
signes
in
heauen
or
in
earth
;
forthwith
they
are
but
fooles
that
cry
out
,
Behold
the
finger
of
God
,
the
hand
of
God
:
No
,
this
is
nature
,
and
is
produced
by
naturall
causes
.
Ill
weather
comes
from
the
starres
:
famines
from
ill
weather
,
and
mens
couetousnesse
:
Plagues
from
famines
,
or
from
ill
aires
,
or
else
by
apparant
infection
from
another
place
.
But
cannot
Nature
and
naturall
meanes
haue
their
place
,
vnlesse
they
haue
Gods
place
?
God
ouerthroweth
not
them
:
why
should
they
ouerthrow
God
?
Yet
thus
it
is
in
the
world
,
and
thus
God
is
robbed
of
his
glory
:
and
he
is
but
a
simple
fellow
,
which
is
moued
with
reuerence
at
sight
of
such
things
,
or
begins
to
magnifie
Gods
power
and
iustice
in
them
.
This
is
too
apparant
to
be
denied
:
for
,
haue
wee
not
now
as
great
causes
of
feare
as
can
be
?
Noah
heard
of
water
;
and
wee
heare
that
fire
is
to
destroy
the
worlde
:
and
ye●
where
is
hee
that
is
mooued
with
reuerence
,
as
Noah
was
?
and
yet
Noah
could
saye
,
The
floud
shall
not
be
,
these
120.
yeeres
:
but
who
can
say
and
proue
that
this
world
shal
not
be
destroyed
by
fire
within
these
120.
yeeres
?
And
till
the
floud
came
,
they
had
doubtlesse
many
othe●
plagues
,
which
were
fore-runners
of
the
generall
destruction
;
all
which
as
they
came
,
Moued
Noah
vnto
reuerence
:
and
so
wee
,
in
this
age
,
doe
see
the
great
workes
of
Gods
Iudgements
,
vpon
men
,
vpon
families
,
vpon
townes
,
vpon
countries
,
and
whole
kingdomes
,
and
wee
feele
his
heauie
hand
in
many
sharpe
strokes
;
but
who
and
where
are
they
whose
hearts
feare
God
the
more
,
and
doe
tremble
in
the
consideration
of
his
Iudgements
.
Nay
,
alas
,
amongst
many
it
is
but
a
matter
of
mockerie
so
to
doe
.
This
is
not
the
fault
of
our
religion
,
but
the
want
of
it
:
for
if
men
truly
knew
and
beleeued
in
God
,
they
could
not
thinke
nor
speake
of
God
,
nor
looke
at
his
workes
,
but
with
feare
and
reuerence
.
For
as
our
feare
of
God
is
,
so
is
our
faith
:
little
feare
of
God
,
little
faith
:
and
no
feare
at
all
,
no
faith
at
all
.
Let
therefore
all
men
shew
their
religion
by
their
feare
of
God
,
and
let
euery
Christian
acknowledge
God
in
his
workes
.
England
hath
beene
faulty
herein
in
one
point
especially
.
Wee
haue
had
great
plagues
,
which
haue
taken
away
many
thousands
in
short
time
;
wherein
God
hath
shewed
himselfe
mighty
against
our
sinnes
:
But
Gods
hand
would
not
be
seene
nor
acknowledged
,
but
onely
nature
and
naturall
causes
.
But
let
England
take
heede
,
that
God
send
not
a
plague
so
generall
and
so
greeuous
,
that
euen
the
most
profane
men
,
euen
the
sorcerers
of
Egypt
(
if
they
were
here
)
doe
acknowledge
that
it
is
the
finger
of
God
;
and
so
giue
God
that
due
reuerence
,
which
in
his
ordinary
visitations
he
hath
not
.
Thus
wee
see
the
ground
whence
this
reuerence
in
Noah
sprang
;
namely
,
his
faith
.
Now
let
vs
see
the
occasions
or
considerations
in
Noahs
heart
,
that
made
him
feare
.
The
ground
wherupon
he
feared
,
was
true
faith
;
for
else
he
had
not
beene
capable
of
any
feare
or
reuerence
of
God
:
but
the
occasions
which
stirred
vp
this
feare
in
him
,
were
some
things
else
.
Now
if
we
looke
to
humane
reasons
,
Noah
had
no
cause
at
all
to
feare
as
he
did
.
For
first
,
the
Iudgement
was
farre
off
;
120.
yeeres
after
:
and
common
reason
saith
,
its
folly
to
feare
any
thing
so
farre
off
;
but
its
time
enough
to
feare
,
when
it
is
neere
at
hand
.
Againe
,
he
was
one
single
man
,
and
the
world
was
full
of
wise
and
mighty
men
:
they
all
heard
of
it
,
yet
none
of
them
feared
;
therefore
their
exsample
might
preuaile
with
him
,
to
keepe
him
from
feare
,
and
to
make
him
secure
and
careles●e
with
the
rest
:
for
exsamples
are
strong
,
especially
when
they
are
so
generall
.
Thirdly
,
the
strangenesse
of
the
Iudgement
threatned
,
was
such
,
as
might
driue
any
man
(
in
reason
)
from
fearing
it
at
all
.
For
first
,
who
would
euer
beleeue
,
that
God
would
drowne
all
the
world
with
water
?
such
a
thing
neuer
had
beene
,
and
therefore
how
could
it
be
?
And
againe
,
If
all
should
be
drowned
,
who
would
thinke
that
Noah
should
escape
,
and
none
but
he
?
These
three
considerations
,
being
wayed
in
the
ballance
of
mans
reason
,
would
haue
kept
Noah
from
fearing
,
or
beleeuing
this
word
of
God
.
But
,
behold
the
power
of
faith
:
it
goeth
beyond
all
humane
reach
,
fixeth
it selfe
fast
on
Gods
word
:
and
therfore
he
not
only
beleeueth
it
,
but
hath
furthermore
his
heart
possessed
with
a
great
reuerence
of
Gods
Maiestie
vpon
this
message
.
And
there
were
three
motiues
stirring
him
vp
vnto
this
Reuerence
.
First
,
the
consideration
of
Gods
strange
Iudgement
vpon
the
sinfull
world
;
to
see
that
his
wrath
was
so
prouoked
,
that
he
should
bring
so
vnwonted
a
plague
:
so
strange
both
for
the
nature
of
it
;
a
floud
of
water
to
drowne
men
:
whereas
generally
all
men
can
auoide
the
violence
of
that
element
;
&
for
the
measure
of
it
,
so
great
,
as
it
should
drown
all
the
world
,
and
destroy
all
men
.
Now
,
that
which
this
Iudgement
of
God
wrought
in
Noah
,
the
same
effect
should
Gods
Iudgements
worke
in
vs
;
namely
,
they
should
moue
vs
with
reuerence
.
For
,
as
Christ
saith
,
Our
dayes
are
like
Noahs
:
As
it
was
in
the
dayes
of
Noah
;
so
shall
the
dayes
be
before
the
comming
of
Christ
(
Mathew
24.37
)
.
These
dayes
are
as
wicked
,
men
are
as
couetous
,
as
cruell
,
as
malitious
,
as
voluptuous
,
and
yet
as
secure
,
as
they
then
were
;
as
full
of
sinne
,
and
yet
as
dead
in
sinne
as
they
were
then
.
Therefore
Noah
looked
for
a
floud
120.
yeeres
after
:
and
who
can
tell
whether
our
world
shall
last
so
long
a
time
or
no
?
At
least
wee
may
safely
say
(
whatsoeuer
the
world
doth
)
there
is
no
man
liueth
,
but
within
farre
lesse
time
then
120.
yeeres
,
is
assured
to
be
throwen
to
hell
by
a
floud
of
Gods
wrath
at
his
death
,
vnlesse
in
the
meane
time
hee
repent
:
and
yet
alas
where
is
hee
that
is
moued
with
reuerence
at
consideration
hereof
?
The
wicked
man
may
escape
the
water
of
a
floud
:
but
hee
cannot
scape
the
fire
of
hell
,
hee
cannot
escape
death
,
hee
cannot
escape
the
last
Iudgement
.
These
are
to
come
,
yet
they
are
sure
:
why
then
doe
not
men
feare
as
Noah
did
?
hee
feared
,
120.
yeeres
afore
it
came
.
We
can
indeede
tremble
a
little
at
a
present
Iudgement
:
as
,
when
fire
breakes
out
,
when
waters
ouerflowe
,
when
the
plague
destroyeth
,
or
when
famine
consumes
:
but
to
tremble
at
a
Iudgement
threatned
,
though
it
be
afarre
off
,
this
is
the
worke
of
true
faith
.
This
was
in
Noah
,
&
wrought
in
him
a
reuerence
:
and
so
would
it
in
vs
,
if
it
were
in
vs
.
When
men
crie
fire
,
fire
;
wee
stirre
,
wee
runne
,
wee
tremble
:
but
God
crieth
in
his
word
,
the
fire
of
hell
,
the
fire
of
his
wrath
;
and
wee
care
not
,
wee
stirre
not
,
wee
leaue
not
our
sinnes
,
wee
are
not
moued
with
reuerence
,
as
Noah
was
:
therefore
it
is
more
then
manifest
,
that
holy
faith
is
wanting
in
the
world
,
which
Noah
had
.
The
second
motiue
,
stirring
vp
this
reuerence
in
him
,
was
the
consideration
of
Gods
wonderfull
mercie
to
him
and
his
family
,
in
sauing
them
.
This
mercy
seemed
so
wonderfull
to
him
,
both
for
that
hee
knewe
it
was
vndeserued
(
knowing
himselfe
a
sinnefull
man
,
and
therfore
not
able
to
merit
Gods
fauour
,
and
being
priuy
to
himselfe
of
his
owne
manifolde
imperfections
)
and
also
vnexpected
,
for
he
neuer
thought
to
haue
been
spared
alone
in
an
vniuersall
destruction
:
therefore
he
wondred
with
reuerence
at
so
great
a
mercy
.
Thus
Gods
mercies
doe
not
onely
winne
a
mans
heart
to
loue
God
,
but
euen
to
feare
him
with
much
reuerence
:
this
Dauid
proueth
(
Psalm
130.4
)
There
is
mercy
with
thee
,
O
Lord
,
that
thou
maist
be
feared
:
as
though
he
had
said
;
thy
great
mercies
to
thy
children
,
O
Lord
,
do
make
them
conceiue
a
reuerent
estimation
of
thee
.
This
made
Dauid
cry
out
in
a
holy
passion
:
How
excellent
are
thy
mercies
,
O
Lord
!
Psal.
And
as
Gods
children
wonder
at
the
excellencies
of
Gods
mercies
vnto
them
,
so
also
at
their
owne
basenesse
and
vnworthinesse
.
Thus
doth
holy
Dauid
,
2.
Sam.
7.18
.
(
who
as
hee
was
a
man
of
much
faith
,
so
was
he
full
of
excellent
meditations
,
and
reuerent
speeches
of
God
,
which
are
the
true
effects
of
faith
)
when
God
had
set
him
in
his
kingdome
,
hee
saith
,
Who
am
I
,
O
Lord
,
and
what
is
my
house
that
thou
hast
brought
me
hither
?
And
1.
Chron.
29.14
.
But
who
am
I
,
saith
he
,
and
what
is
my
people
,
that
wee
should
offer
thus
vnto
the
Lord
?
And
doubtlesse
euen
so
said
Noahs
blessed
soule
often
vnto
the
Lord
,
and
to
it selfe
,
Who
am
I
,
O
Lord
,
and
what
is
my
family
,
that
we
should
be
chosen
out
of
so
many
thousands
,
and
be
saued
when
all
the
world
perisheth
?
Let
vs
apply
this
to
our
Church
and
State
.
If
any
Nation
haue
cause
to
say
thus
,
it
is
England
.
God
hath
deliuered
vs
out
of
the
thraldome
of
spirituall
Egypt
,
and
led
vs
out
:
not
by
a
Moses
,
but
first
by
a
childe
,
then
by
a
woman
,
and
giuen
vs
his
Gospell
,
more
fully
,
and
freely
,
and
quietly
,
then
any
kingdom
so
great
in
the
world
;
and
still
deliuereth
vs
from
the
cursed
plots
of
the
Pope
,
and
tyrannous
inuasions
of
the
Spaniard
,
who
thought
to
haue
marked
vs
in
the
foreheads
with
the
brand
of
infamie
,
and
to
haue
done
to
vs
as
they
haue
done
to
other
nations
whom
they
haue
conquered
:
but
God
from
heauen
fought
for
vs
,
and
ouerthrew
them
in
their
owne
deuises
:
yea
,
the
Lord
put
his
hooke
in
his
nosethrils
,
and
his
bridle
in
his
lips
,
and
caried
him
backe
againe
with
shame
and
reproach
.
Wee
are
vnworthy
of
such
a
mercy
,
if
our
soules
doe
not
often
say
vnto
God
:
O
Lord
what
are
we
,
and
what
is
our
people
,
that
thou
shouldst
be
so
wonderfull
in
thy
mercies
vnto
vs
?
And
particularly
this
must
teach
euery
Christian
to
be
a
carefull
obseruer
of
the
fauours
&
mercies
that
God
vouchsafes
to
his
soule
or
body
,
to
him
or
his
:
and
the
consideration
of
them
,
must
make
him
daily
be
moued
with
reuerence
,
and
reuerent
thoughts
of
Gods
Maiestie
;
&
still
as
the
Lord
is
more
and
more
mercifull
vnto
him
,
to
beare
still
the
more
feare
and
reuerence
vnto
him
for
the
same
.
The
last
motiue
of
this
Reuerence
in
Noah
,
was
,
the
consideration
of
Gods
power
and
wisedome
,
both
in
the
Iudgement
vpon
the
world
,
and
in
the
mercy
vpon
him
:
for
first
,
in
the
Iudgement
it
was
wonderfull
,
that
God
would
chuse
so
weake
an
element
as
water
to
destroy
&
vanquish
the
huge
Giants
of
those
dayes
:
but
therein
appeared
first
Gods
power
,
that
by
so
weake
meanes
can
cast
downe
his
enemies
:
And
againe
,
his
wisedome
;
that
as
an
vniuersall
wickednesse
had
polluted
the
whole
world
,
so
a
floud
of
water
should
wash
the
whole
world
.
Secondly
,
the
mercy
was
also
wonderful
,
that
God
should
chuse
to
saue
Noah
by
so
strange
a
meane
;
as
an
Arke
,
which
should
swim
on
the
waters
.
For
Noah
thought
,
if
the
Lord
will
saue
me
,
he
will
either
take
me
vp
into
heauen
(
as
hee
did
Henoch
a
little
before
)
or
else
make
me
build
a
house
vpon
the
top
of
the
highest
mountaine
.
But
,
the
Lord
will
saue
him
by
no
such
meanes
,
but
by
an
Arke
:
wherein
appeared
,
first
Gods
power
that
would
saue
him
by
so
weake
a
meanes
,
as
might
seeme
rather
to
destroy
him
.
For
Noah
must
lye
and
swim
in
the
midst
of
the
waters
,
and
yet
be
saued
from
the
waters
:
and
the
Arke
m●st
saue
him
;
which
,
in
all
reason
,
if
the
Tempests
had
cast
it
against
the
hard
rockes
and
mountaines
,
or
vpon
the
strong
Castles
and
houses
of
the
mightie
Giants
,
would
haue
beene
broken
in
pieces
:
and
so
it
had
,
but
that
God
himselfe
was
the
Maister
and
Pilot
in
that
voyage
.
And
secondly
,
Gods
wisedom
shone
cleerly
in
this
means
;
because
God
would
haue
him
saued
not
in
such
sort
,
as
the
world
might
not
see
it
(
as
it
would
haue
beene
,
if
hee
had
beene
taken
vp
into
heauen
,
or
into
the
aire
)
:
but
would
haue
him
saued
in
an
Arke
;
that
so
al●
the
wicked
men
,
as
they
●ere
a
dying
in
the
water
,
or
expecting
death
vpon
the
tops
of
the
hills
,
might
see
him
liue
,
and
be
saued
,
to
their
more
torment
,
and
to
their
greater
shame
,
who
would
not
beleeue
Gods
word
,
as
he
did
.
For
,
as
the
wicked
in
hell
are
more
tormented
to
see
the
godly
in
the
ioyes
of
heauen
:
so
doubtlesse
were
the
wicked
of
that
age
,
to
see
Noah
saued
before
their
eies
.
The
view
of
this
power
&
wisdom
of
God
herein
,
made
Noah
giue
great
reuerence
to
Gods
Maiestie
.
And
no
les●e
ought
it
to
worke
in
the
hearts
of
all
true
hear●ed
English
men
,
and
faithfull
Christians
.
For
,
did
not
the
Lord
restore
&
establish
the
Gospell
to
our
nation
,
by
a
child
and
by
a
woman
;
and
in
her
time
when
all
other
Princes
were
against
her
(
contrary
to
the
rules
of
policy
)
?
and
did
not
God
in
our
late
deliuerance
,
ouerthrow
our
enemies
,
not
so
much
by
the
power
of
man
,
as
by
his
owne
hand
?
Did
not
he
fight
from
heauen
?
Did
not
the
starres
and
the
winds
in
their
courses
sight
against
that
Sisera
of
Spaine
?
Let
vs
therefore
with
blessed
Noah
stand
amazed
to
see
Gods
mercies
,
&
with
reuerence
&
feare
magnifie
his
great
and
glorious
name
.
And
thus
we
haue
the
three
motiues
that
moued
in
Noah
this
Reuerence
of
God
:
the
consideration
first
of
his
great
Iudgement
on
the
sinfull
world
:
2.
Of
his
great
mercy
in
sauing
him
:
3.
Of
his
admirable
power
and
wisedome
,
shewed
both
in
the
Iudgement
and
the
mercy
.
Hitherto
of
the
first
effect
.
It
followeth
;
Prepared
the
Arke
.
The
2.
effect
of
Noahs
faith
,
wherby
it
is
commended
,
is
,
that
he
vpon
a
commandement
receiued
from
God
(
as
we
heard
before
)
doth
make
&
build
an
Ark
,
wherin
to
saue
himself
&
his
family
.
Concerning
this
Ark
,
much
might
be
spoken
out
of
the
book
of
Gen:
but
it
is
not
to
our
purpose
:
which
is
no
more
in
this
Chapter
,
but
to
shew
the
obedience
and
practice
of
faith
,
and
therein
the
excellencie
of
it
.
Now
the
point
here
to
be
spoken
of
,
is
not
the
matter
,
nor
the
measure
,
nor
the
proportion
,
nor
the
fashion
,
nor
the
vses
of
the
Arke
;
all
which
in
the
6.
Chapter
of
Genesis
,
are
fully
described
:
but
the
action
and
obedience
of
Noah
in
preparing
it
,
as
God
bad
him
:
whereof
the
holy
Ghost
(
in
Genesis
6.22
.
)
saith
,
Noah
did
according
to
all
that
God
had
commaunded
him
,
euen
so
did
he
.
Now
in
this
action
of
Noahs
faith
,
diuers
points
of
great
moment
are
to
be
considered
.
First
,
why
did
God
bid
Noah
make
an
Arke
,
120.
yeeres
before
the
floud
,
when
hee
might
haue
built
it
in
three
or
foure
yeeres
?
The
answere
is
,
God
did
so
for
diuers
causes
:
some
respecting
the
sinfull
world
,
as
that
they
might
haue
longer
time
,
and
more
warnings
to
repent
;
euery
stroke
of
the
Arke
,
during
these
120.
yeeres
,
being
a
loude
Sermon
of
repentance
vnto
them
.
Againe
,
that
they
might
be
without
excuse
,
if
they
amended
not
:
and
lastly
,
that
their
iniquities
might
be
full
,
and
their
sinnes
ripe
for
vengeance
.
But
of
all
these
,
we
will
not
speake
,
because
they
concerne
not
Noah
,
of
whose
faith
we
are
onely
to
speake
:
let
vs
therfore
touch
only
those
causes
which
concerne
Noah
.
And
in
regard
of
him
,
the
Lord
did
thus
,
that
he
might
try
his
faith
and
patience
,
and
exercise
other
graces
of
holinesse
in
him
.
Thus
God
dealeth
with
his
seruants
alwayes
:
hee
exerciseth
them
many
and
strange
wayes
in
this
world
.
He
led
the
Israelites
in
the
deserts
of
Arabia
fourty
yeeres
;
whereas
a
man
may
trauell
from
Rameses
in
Egypt
to
any
part
of
Canaan
in
fourty
dayes
:
and
this
God
did
to
humble
them
,
and
try
them
,
and
to
know
what
was
in
their
heart
(
Deut.
8.2
.
)
God
promised
Abraham
a
sonne
,
in
whom
all
the
nations
of
the
earth
should
be
blessed
(
Gen.
12.3
)
:
But
he
performed
it
not
of
30.
yeeres
after
(
Gen.
21.2
)
.
He
gaue
Dauid
the
kingdome
of
Israel
,
and
anointed
him
by
Samuel
,
1.
Sam.
16.13
.
But
he
attained
it
not
of
many
yeeres
after
;
&
in
the
meane
time
,
was
persecuted
and
hunted
by
Saul
,
as
a
flea
in
a
mans
bosome
,
or
as
a
Partridge
in
the
mountaines
,
1.
Sam.
24.15
.
and
26.20
.
And
thus
God
exercised
him
both
in
that
and
other
his
promises
:
as
he
saith
,
Psal.
40.1
.
In
waiting
I
waited
on
the
Lord
:
and
Psal.
119.82
,
Mine
eyes
faile
for
waiting
for
thy
promise
!
O
when
wilt
thou
comfort
me
?
Thus
God
dealt
with
them
,
and
thus
in
some
measure
hee
deales
with
all
his
children
,
to
humble
and
to
try
them
,
and
to
know
what
is
in
their
hearts
;
for
that
,
in
these
cases
,
men
doe
alwaies
shew
themselues
,
and
their
dispositions
.
When
men
enioy
all
things
at
their
will
and
wish
;
who
cannot
make
a
faire
profession
?
but
where
men
are
long
deferred
,
and
kept
from
that
is
promised
and
they
expect
,
and
are
so
long
crossed
in
their
expectations
,
then
they
appeare
in
their
owne
colours
.
And
as
God
dealt
with
them
,
so
will
he
one
way
or
other
doe
with
vs
:
if
wee
be
his
seruants
,
hee
will
at
some
time
of
our
life
or
other
,
lay
some
such
affliction
vpon
vs
,
as
may
try
vs
,
and
our
faith
,
and
our
patience
,
and
our
humility
.
For
if
we
be
hypocrites
,
and
haue
no
true
graces
,
but
onely
a
shew
;
this
will
discouer
it
:
and
if
we
haue
true
and
sound
faith
,
and
patience
;
this
will
make
them
shine
like
orient
pearles
in
their
true
and
perfect
beauty
.
Secondly
,
as
God
bad
Noah
build
an
Arke
so
long
time
before
any
neede
of
it
;
so
he
did
,
without
denying
or
gainesaying
.
So
saith
the
story
(
in
Genesis
)
:
He
did
according
to
all
that
God
commaunded
him
.
And
thus
the
holy
Ghost
saith
here
,
He
being
warned
of
God
,
by
faith
prepared
the
Arke
:
Where
we
learne
,
That
where
true
faith
is
,
there
followeth
true
obedience
to
euery
commaundement
of
God
:
insomuch
as
a
godly
beleeuing
man
no
sooner
heareth
any
duty
to
be
commaunded
of
God
,
but
hee
thinks
his
soule
and
conscience
is
tied
to
obedience
:
and
this
is
the
nature
of
true
faith
.
And
it
is
as
impossible
to
be
otherwise
,
as
it
is
for
fire
hauing
fewell
not
to
burne
.
Acts
15.9
.
Faith
purifieth
the
heart
;
namely
,
from
carelesse
disobedience
to
Gods
word
:
for
if
from
any
corruption
at
all
,
then
from
it
especially
,
because
it
is
most
contrary
to
the
purenesse
of
true
fai●h
.
This
being
so
,
sheweth
vs
,
not
any
fault
in
our
religion
(
as
the
Papists
slander
vs
)
but
the
want
of
our
religion
,
and
the
want
of
true
faith
in
the
world
:
for
there
is
almost
no
obedience
to
Gods
commaundements
.
For
first
,
Turkes
&
Iewes
acknowledge
not
the
Scriptures
:
and
the
Papists
haue
set
aside
Gods
commaundements
to
set
vp
their
owne
.
And
few
Protestants
haue
the
feeling
of
the
power
of
true
religion
,
&
nothing
indeed
but
a
bare
profession
:
but
it
must
be
a
feeling
of
the
power
of
it
,
which
produceth
due
obedience
.
And
alas
,
wee
see
men
obay
not
Gods
commaundements
.
God
saith
,
Commaundements
3.
&
4.
Sweare
not
by
my
name
vainely
,
keepe
my
Sabbath
.
Where
is
there
a
man
of
many
that
feareth
to
breake
these
?
Alas
,
there
are
more
mockers
of
such
as
would
keepe
them
,
then
carefull
and
conscionable
keepers
of
them
.
How
truly
said
Christ
,
When
the
sonne
of
man
commeth
,
shall
hee
finde
faith
on
the
earth
?
It
is
likely
,
therefore
,
these
be
the
dayes
,
wherin
we
may
wait
for
the
comming
of
Christ
:
for
the
generall
want
of
obedience
,
sheweth
the
generall
want
of
faith
.
But
this
obedience
of
Noah
is
better
to
be
considered
of
:
for
it
was
very
excellent
&
extraordinary
;
there
being
many
hindrances
that
might
haue
stopped
him
in
the
course
of
his
obedience
,
and
haue
perswaded
him
neuer
to
haue
gone
about
the
making
of
the
Arke
.
As
first
,
the
great
quantity
of
the
Ark
,
amounting
to
many
thousands
Cubits
;
a
work
of
huge
labour
&
great
charge
.
Againe
,
the
length
of
his
labour
,
to
last
120.
yeeres
.
It
is
a
tedious
thing
,
and
troublesome
to
mans
nature
,
to
be
euer
in
doing
,
and
neuer
to
haue
done
.
Thirdly
,
the
building
of
it
was
a
matter
of
much
mockery
to
the
world
:
for
,
it
signified
;
1.
the
destroying
of
the
whole
world
:
2.
the
sauing
of
him
and
his
.
These
things
were
taunted
at
by
the
worldly
wise
men
of
that
sinful
age
,
and
he
was
loudly
laught
at
by
many
a
man
,
to
thinke
all
the
world
should
perish
;
but
much
more
,
if
all
perished
,
to
imagine
that
he
and
his
should
be
deliuered
.
Lastly
,
the
building
of
the
Arke
was
a
harsh
thing
to
nature
,
and
naturall
reason
,
in
many
respects
:
for
,
First
,
that
all
the
world
should
be
destroyed
,
seemed
not
possible
to
be
,
because
it
neuer
had
beene
.
Secondly
,
it
seemed
not
likely
that
Gods
mercy
should
be
so
wholly
swallowed
vp
of
his
iustice
.
Thirdly
,
they
must
liue
in
the
Arke
,
as
in
a
close
prison
,
without
comfort
of
light
or
fresh
aire
,
and
amongst
beasts
of
all
sorts
,
and
that
for
a
long
time
,
hee
knew
not
how
long
.
Now
reason
would
tel
him
,
he
had
better
die
with
men
,
then
liue
with
beasts
;
and
better
die
a
free
man
and
at
liberty
,
then
liue
a
prisoner
;
and
better
die
with
company
,
then
liue
alone
:
And
that
if
God
had
purposed
to
saue
him
,
hee
could
haue
vsed
other
meanes
,
and
more
easie
,
more
direct
,
&
more
safe
then
this
;
that
therefore
his
deliuerance
was
to
be
doubted
of
.
And
lastly
,
reason
would
say
:
I
may
make
my selfe
a
gazing
and
mocking
stocke
to
the
world
for
120.
yeeres
;
and
it
may
be
then
Gods
purpose
will
be
altred
,
&
no
floud
will
come
:
or
if
it
come
,
&
I
go
into
the
Arke
,
and
it
chance
to
breake
against
the
mountaines
,
so
that
I
perish
with
the
rest
,
then
am
I
worst
of
all
,
who
perish
notwithstanding
all
my
labour
;
therefore
I
had
better
let
it
alone
,
and
take
my
venture
with
the
rest
of
the
world
.
These
,
doubtlesse
,
and
many
such
naturall
considerations
came
into
his
minde
,
and
stood
vp
as
so
many
impediments
of
his
faith
.
But
,
behold
the
power
of
true
faith
,
in
the
heart
of
a
holy
man
:
It
ouergoeth
all
doubts
,
it
breaketh
through
all
difficulties
,
to
obay
the
will
&
word
of
God
.
Yea
,
it
g●ues
a
man
wings
,
with
which
to
flie
ouer
all
carnall
obiections
.
Thus
we
see
it
here
in
Nooh
,
and
afterward
shall
as
cleerely
see
it
in
Abraham
,
and
other
holy
men
.
The
vse
of
this
doctrine
discouereth
the
weaknesse
of
many
mens
faith
:
for
if
the
doctrine
of
the
Gospel
go
currant
with
our
natural
affections
,
or
seem
plausible
to
our
natures
,
we
do
formally
obay
it
.
But
if
it
crosse
our
affections
,
or
goe
beyond
our
reason
,
or
controll
our
naturall
dispositions
,
then
wee
spurne
against
it
,
we
call
it
into
question
,
we
are
offended
at
it
,
and
denie
our
obedience
.
Here
wants
the
faith
of
Noah
,
which
caried
him
beyond
the
compasse
of
nature
,
and
reach
of
reason
,
and
made
him
beleeue
and
do
that
which
neither
nature
could
allowe
,
nor
reason
like
of
,
&
which
would
be
displeasing
to
his
naturall
affections
.
Let
vs
therfore
learne
to
practice
true
faith
,
by
beleeuing
forthwith
what
God
shal
say
vnto
vs
,
without
asking
aduise
,
or
hearing
the
obiections
of
flesh
and
bloud
.
God
threatned
in
times
past
the
ouerthrow
of
the
great
Monarchies
of
the
Assyrians
,
Chaldeans
,
Persians
,
Grecians
,
Romanes
:
reason
did
make
doubts
how
it
could
be
,
but
faith
beleeued
it
,
and
it
is
done
.
God
in
later
times
threatned
the
fall
of
Abbies
,
and
dispersing
of
Monkes
,
for
their
wickednesse
.
It
seemed
impossible
to
reason
:
yet
faith
in
some
beleeued
it
,
and
it
came
to
passe
.
God
now
threatneth
the
ruine
of
Babylon
,
and
the
full
reuelation
of
Antichrist
,
and
the
ouerthrow
of
the
new
found
Hierarchie
of
the
Iesuites
,
which
glitter
so
in
worldly
glorie
,
and
in
outward
strength
:
this
seemes
hard
to
bring
to
passe
;
but
let
faith
beleeue
it
,
for
it
is
Gods
word
,
and
shall
be
fulfilled
in
his
season
.
God
hath
said
,
that
our
bodies
shall
rise
againe
,
euen
these
bodies
which
are
burned
to
ashes
,
or
eaten
of
beasts
,
or
fishes
,
or
turned
to
dust
in
the
earth
.
This
is
a
wonder
to
nature
,
an
amazement
to
reason
:
but
faith
will
beleeue
it
,
and
shall
finde
it
true
,
for
God
hath
saide
it
.
God
saith
,
Christ
is
in
the
Sacrament
truly
and
really
present
to
the
soule
of
a
Christian.
Carnall
senses
denie
this
,
and
naturall
reason
knoweth
not
how
,
but
aske
with
the
Capernaits
,
How
can
he
giue
vs
his
flesh
to
eate
?
But
faith
beleeueth
it
,
and
knoweth
how
;
though
to
outward
sense
it
cannot
be
expressed
.
And
it
was
a
holy
and
diuine
speech
vsed
by
holy
Martyrs
,
who
being
asked
how
Christ
could
be
eaten
in
the
Sacrament
,
and
not
with
the
teeth
,
answered
;
My
faith
knoweth
how
.
God
saith
,
Wicked
men
though
they
flourish
neuer
so
,
are
miserable
;
and
good
men
are
blessed
aboue
all
other
.
Reason
and
worldly
experience
say
this
is
false
:
but
true
faith
belieues
it
,
and
findes
it
true
;
for
neuer
did
any
childe
of
God
desire
to
change
his
estate
with
the
mightiest
or
wealthiest
wicked
man
in
the
world
.
God
saith
,
He
that
will
follow
Christ
,
must
denie
himselfe
,
and
his
owne
desires
,
and
follow
Christ
,
in
bitternes
and
affliction
.
Nature
saith
,
This
is
a
hard
lesson
:
who
can
beare
it
?
But
faith
beleeues
it
,
yeelds
to
it
,
and
endeuours
the
practice
of
it
,
because
God
hath
so
commaunded
.
Such
is
the
power
and
excellency
of
true
faith
.
Fourthly
and
lastly
,
out
of
this
action
and
obedience
of
Noah
,
marke
a
speciall
lesson
.
God
had
reuealed
to
him
,
that
he
would
saue
him
and
his
family
,
and
assured
him
hee
should
not
perish
.
Yet
for
all
this
,
he
makes
an
Arke
:
wherevpon
it
followeth
,
that
Noah
,
though
he
knew
God
would
saue
him
,
yet
was
perswaded
he
must
vse
the
meanes
,
or
else
should
not
be
saued
.
He
might
haue
said
to
himselfe
,
God
hath
said
,
and
bound
himselfe
by
couenant
,
he
will
saue
me
;
now
if
I
make
not
the
Arke
,
yet
his
word
is
his
word
,
and
he
will
stand
to
it
.
His
will
cannot
be
altred
:
though
I
be
false
he
will
be
true
;
though
I
doe
not
that
I
should
doe
,
yet
he
will
do
what
belongs
to
him
:
therefore
I
will
spare
my
labour
and
cost
of
making
the
Arke
;
especially
seeing
it
is
a
matter
of
so
much
mockerie
,
and
so
ridiculous
to
reason
.
But
Noah
is
of
another
minde
:
he
will
not
seuer
Gods
word
from
his
meanes
,
he
dependeth
on
Gods
word
for
his
safety
,
but
not
on
his
bare
word
without
the
meanes
.
Whence
we
learne
,
that
though
a
man
be
certaine
of
his
saluation
,
yet
he
is
to
vse
the
meanes
of
saluation
:
and
that
not
onely
,
though
he
be
certaine
in
the
certainty
of
faith
,
but
though
hee
could
be
assured
,
from
God
himselfe
by
immediate
reuelation
.
For
,
if
God
should
say
to
a
man
by
his
name
,
thou
shalt
be
saued
;
It
is
no
more
,
then
here
was
said
to
Noah
for
his
deliuerance
.
For
to
him
said
God
,
I
will
destroy
all
flesh
:
but
with
thee
I
will
make
my
couenant
,
and
thou
shalt
be
deliuered
:
yet
,
for
all
that
,
Noah
iudgeth
,
that
if
he
vse
not
the
meanes
,
if
he
make
not
an
Arke
,
he
is
to
looke
for
no
deliuerance
:
this
was
Noahs
diuinitie
;
Contrary
both
to
the
diuinitie
and
practice
of
some
in
this
age
:
who
say
,
If
I
shall
be
saued
,
I
may
liue
as
I
list
:
and
though
I
liue
as
I
list
,
yet
if
in
the
end
I
can
say
,
Lord
haue
mercie
on
me
,
I
am
safe
enough
.
But
Noah
would
not
trust
his
body
on
such
conditions
,
though
they
be
so
presumptuous
as
to
trust
their
soules
.
Let
such
men
be
assured
,
God
in
his
decree
hath
tied
the
end
and
the
meanes
together
.
Let
not
therfore
man
separate
what
God
hath
ioyned
together
:
he
that
doth
,
let
him
look
for
no
more
saluation
if
he
vse
not
the
meanes
,
then
Noah
would
haue
done
for
safety
,
if
hee
had
made
no
Arke
.
And
thus
wee
see
the
second
effect
of
his
faith
.
It
followeth
;
To
the
sauing
of
his
houshold
.
Now
this
second
effect
of
preparing
,
is
further
inlarged
by
a
particular
enumeration
of
the
Ends
or
purposes
,
why
the
Arke
was
made
;
namely
,
both
of
Gods
commandement
,
and
his
obedience
in
making
it
.
-
1.
By
it
he
saued
his
houshold
.
-
2.
Hereby
he
condemned
the
world
.
The
first
end
which
both
God
had
in
commaunding
,
and
Noah
in
making
the
Arke
,
was
the
sauing
of
his
houshold
:
that
is
,
himself
,
&
all
that
belonged
to
him
;
which
were
his
wife
,
his
three
sonnes
,
and
their
wiues
,
Gen.
7.7
.
But
first
of
all
,
it
may
seeme
wonderfull
,
how
this
Arke
should
saue
him
and
his
houshold
in
this
generall
destruction
.
For
it
was
a
great
and
huge
vessell
resembling
a
ship
:
yet
so
farre
vnlike
,
as
it
is
rather
called
an
Arke
.
It
must
flote
aboue
the
water
,
it
must
be
laden
with
a
heauie
burthen
;
and
yet
without
Anchor
to
stay
her
,
without
mast
to
poise
her
,
without
sterne
to
guide
and
moue
her
,
without
Maister
to
gouerne
her
.
For
Noah
was
partly
a
husbandman
,
and
partly
a
Preacher
:
and
though
he
had
much
learning
,
yet
the
vse
of
sayling
was
not
then
found
out
:
and
therefore
in
all
reason
this
Arke
would
be
caried
on
hills
and
rockes
,
by
the
violence
of
the
Tempests
,
and
so
slit
in
pieces
.
Yet
,
for
all
this
,
it
saued
him
,
euen
when
heauen
and
earth
seemed
to
runne
together
(
so
vehement
was
the
raine
)
euen
then
it
saued
him
and
his
.
How
came
this
to
passe
?
Euen
because
Gods
prouidence
and
his
hand
was
with
it
:
Hee
was
the
Maister
,
and
the
Steres-man
.
For
as
God
himselfe
shut
the
doore
of
the
Arke
vpon
him
,
when
he
was
in
,
and
made
it
fast
after
him
,
that
no
water
might
enter
(
which
was
impossible
for
Noah
himselfe
to
haue
done
)
Gen.
7.16
:
So
doubtlesse
the
same
God
that
had
vouchsafed
to
be
his
Porter
,
was
also
his
keeper
and
preseruer
,
and
the
Maister
of
the
Arke
during
that
voyage
.
And
from
hence
came
it
to
passe
,
that
the
Arke
saued
him
:
which
otherwise
in
reason
it
could
neuer
haue
done
.
Here
wee
learne
,
first
,
the
speciall
and
extraordinary
presence
,
and
prouidence
of
God
ouer
his
children
in
great
distresses
and
extremities
.
His
prouidence
is
ouer
all
his
works
,
for
he
forgets
nothing
that
he
made
:
but
the
speciall
eye
of
his
prouidence
watcheth
ouer
his
children
;
as
a
Maister
of
a
family
hath
an
eye
ouer
his
meanest
seruants
,
yea
ouer
his
verie
cattell
:
but
his
care
night
and
day
is
for
his
children
.
And
as
God
ouerlooketh
all
his
children
alwayes
:
so
principally
his
prouidence
sheweth
it selfe
,
when
they
are
in
the
deepest
dangers
,
or
in
the
greatest
want
of
naturall
helps
.
When
Daniel
was
cast
into
the
Lions
denne
,
God
was
there
with
him
,
and
shut
their
mouthes
,
Daniel
6.22
.
When
the
three
children
were
cast
into
the
fierie
fornace
,
God
was
with
them
,
and
tooke
away
the
naturall
force
from
the
fire
:
Daniel
3.27
.
When
the
Israelites
were
to
passe
through
the
sea
,
or
else
die
(
a
hard
shift
)
God
was
with
them
,
&
made
the
sea
giue
place
to
his
children
,
and
stand
like
two
walls
on
either
side
them
,
Exodus
14.22
.
When
they
were
to
wander
through
the
wide
wildernesse
,
through
so
many
dangers
and
discomforts
as
Deserts
doe
afford
,
Christ
was
with
them
,
and
waited
vpon
them
with
his
continuall
comfort
and
assistance
,
Corinth.
10.4
.
And
so
when
Noah
was
to
go
into
the
Arke
,
and
(
being
in
)
must
haue
the
dore
shut
,
and
closed
vpon
him
;
his
ca●e
pitifull
.
For
,
doe
it
himselfe
he
could
not
;
it
both
being
so
bi●ge
,
that
Elephants
and
Camels
must
en●er
in
at
it
:
and
though
he
could
haue
pull'd
it
to
;
yet
being
within
,
hee
could
neuer
haue
sufficiently
closed
it
from
the
water
:
Nor
would
any
other
of
that
wicked
world
doe
it
for
him
:
they
did
not
owe
him
so
much
loue
or
seruice
,
but
rather
mockt
him
,
&
laught
at
him
:
as
first
,
for
making
the
Arke
;
so
now
for
entring
in
,
when
he
knew
not
how
to
haue
it
closed
.
How
should
hee
do
?
himselfe
could
not
,
others
would
not
.
God
himselfe
with
his
owne
hand
shut
it
for
him
.
And
after
,
when
he
was
in
,
and
was
in
danger
to
be
throwen
vpon
the
rockes
,
and
to
be
split
in
pieces
on
the
hills
,
and
had
no
Anchor
,
no
sterne
,
no
Pilot
,
no
Maister
;
God
himselfe
was
with
him
,
and
was
all
in
all
vnto
him
.
The
eye
of
his
loue
,
and
the
hand
of
his
power
was
ouer
him
,
and
so
the
Arke
saued
him
and
his
houshold
.
Such
is
the
prouidence
of
God
ouer
his
,
when
they
are
in
the
deepest
distresses
,
&
most
destitute
of
all
worldly
comforts
.
The
vse
of
this
doctrine
ministreth
comfort
vnto
Gods
children
:
who
as
they
are
sure
of
strange
calamities
to
fall
vpon
them
;
so
are
they
sure
also
of
a
speciall
care
of
God
ouer
them
,
euen
in
their
greatest
extremities
.
And
this
may
Gods
children
(
who
serue
him
in
the
true
obedience
of
faith
)
euer
assure
themselues
of
,
that
the
Lord
doth
neuer
forget
,
nor
forsake
them
in
any
of
their
troubles
:
but
will
be
euer
ready
with
his
mercifull
hand
,
to
defend
them
from
dangers
,
to
prouide
for
them
in
necessities
,
&
to
comfort
them
in
distresses
,
when
they
know
not
in
the
world
how
to
doe
.
Elisha
had
an
armie
of
men
sent
against
him
,
to
take
him
:
How
should
one
man
escape
from
a
whole
armie
?
1.
Kings
.
6.15.16
.
His
man
cried
,
Alas
Maister
how
shall
we
doe
?
Hee
answered
his
man
,
and
bad
him
,
Feare
not
,
there
were
more
for
him
then
against
him
;
that
is
,
more
Angels
(
though
they
were
vnseene
)
for
him
,
then
there
were
men
in
the
Armie
against
him
.
And
so
when
no
man
would
shut
the
door
for
Noah
,
there
were
Angels
enow
readie
sent
from
God
to
doe
it
for
him
:
and
when
all
wicked
men
wished
he
might
perish
with
the
Arke
he
had
made
,
&
assured
themselues
he
would
perish
,
hauing
no
such
helpes
as
ships
require
;
then
the
holy
Angels
,
or
rather
God
himselfe
,
supplied
all
such
wants
vnto
him
:
and
so
when
themselues
perished
,
they
sawe
him
and
his
houshold
saued
by
that
Arke
.
And
no
lesse
care
hath
God
ouer
his
Church
and
children
to
this
day
.
And
though
hee
worketh
not
visible
miracles
for
them
,
yet
they
feele
and
finde
that
he
is
oftentimes
mighty
,
and
wonderfull
in
preseruing
them
,
in
prouiding
for
them
,
in
assisting
them
,
and
in
comforting
them
,
when
else
without
that
prouidence
of
his
,
they
knowe
they
had
miscaried
.
Againe
,
whereas
God
himselfe
vouchsafeth
in
Noahs
danger
,
to
be
the
Master
and
Pilot
of
this
Arke
,
that
so
it
may
saue
him
and
his
houshold
;
we
learne
the
auntientie
and
dignitie
of
the
trade
of
Mariners
,
Saylers
,
and
Maisters
of
ships
.
The
auntientie
:
For
we
see
it
is
as
old
as
Noah
,
as
old
as
this
second
world
,
euen
4000.
yeeres
olde
.
The
dignitie
is
great
;
for
God
himselfe
was
both
the
first
author
,
and
the
first
practicer
of
it
.
The
author
and
first
deuiser
:
For
Noah
made
not
this
Arke
of
his
owne
head
,
but
(
as
we
heard
before
)
he
was
warned
of
God
to
doe
it
.
And
hee
was
the
first
practicer
;
for
God
himselfe
performed
all
those
seruices
vnto
Noah
in
the
Arke
:
else
it
had
neuer
saued
him
.
This
being
so
,
It
is
the
more
griefe
to
see
that
worthy
calling
so
abused
,
and
debased
as
it
is
;
the
most
of
them
that
practice
it
being
profane
,
vngodly
and
dissolute
men
.
Such
men
should
remember
,
God
made
the
first
ship
,
and
God
was
the
first
Master
,
and
the
first
Mariner
,
the
first
Pilot
,
the
first
gouernour
of
a
ship
:
and
they
should
labour
to
be
like
him
.
This
is
one
of
those
fewe
callings
,
which
may
say
,
God
himselfe
was
the
first
deuiser
and
practicer
of
it
.
All
callings
cannot
say
so
:
why
then
should
they
so
farre
forgette
whom
they
succeede
?
Indeede
vppon
the
seas
and
in
distresses
,
they
will
make
some
profession
of
religion
:
but
let
them
come
a-shore
;
what
swearing
,
what
whoring
,
what
drunkennesse
amongst
them
?
But
let
them
be
afraid
to
be
so
profane
,
which
hold
the
place
,
which
once
God
himselfe
held
:
or
else
let
them
know
they
are
vnworthy
of
so
good
a
calling
.
And
thus
we
see
the
reason
,
and
the
meanes
how
the
Ark
could
saue
him
and
his
houshold
;
namely
,
because
God
did
gouerne
it
.
In
the
next
place
,
obserue
the
end
and
vse
of
the
Arke
.
It
was
to
saue
this
holy
man
and
his
houshold
.
Learne
here
that
Gods
seruants
in
common
calamities
haue
safety
:
For
,
God
himselfe
giueth
them
security
,
and
prouideth
deliuerance
.
Thus
was
it
euer
.
When
God
proceedeth
in
iudgement
against
Hierusalem
,
for
the
sinnes
thereof
:
hee
marketh
the
godly
in
their
foreheads
;
namely
,
such
as
mourne
and
cry
for
the
abhominations
which
are
done
against
God
,
Ezech.
9.4
.
When
Sodome
must
be
destroyed
,
righteous
Lot
and
his
family
,
must
be
drawen
out
;
nay
,
the
Angell
can
doe
nothing
till
he
be
safe
,
Genesis
,
19.16.22
.
When
the
destroying
Angell
went
ouer
the
land
of
Egypt
,
and
destroyed
the
first
borne
in
euery
house
of
the
Egyptians
(
the
Israelites
dwelling
amongst
them
)
hee
past
ouer
all
the
Israelites
,
whose
doores
were
sprinkled
with
the
bloud
of
the
Paschall
Lambe
,
Exodus
,
12.13
:
And
euen
so
hee
whose
heart
and
soule
is
sprinkled
with
the
bloud
of
Iesus
Christ
the
Lambe
of
God
,
no
calamity
can
do
him
hurt
;
nay
,
when
others
are
smitten
he
shall
be
deliuered
.
The
vse
of
this
doctrine
is
to
our
Church
and
State
:
Wee
haue
by
Gods
mercy
long
enioyed
Peace
and
the
Gospell
;
and
both
,
vnder
a
gracious
gouernment
:
and
with
these
,
manie
other
blessings
.
Yet
speake
truth
,
and
the
sinnes
of
our
times
call
for
a
floud
,
as
in
Noahs
time
:
and
sure
a
floud
of
tribulation
must
come
one
way
or
other
.
For
this
was
alwaies
the
state
of
Gods
Church
;
now
peace
,
now
persecution
.
Peace
abused
,
causeth
trouble
,
and
calamities
.
Therefore
as
we
haue
so
long
had
peace
and
ease
;
so
assuredly
looke
for
a
floud
:
what
it
will
be
or
when
,
knoweth
no
man
;
onely
he
who
will
send
it
,
the
righteous
and
almighty
God
.
How
then
shall
wee
doe
,
when
the
floud
of
tribulation
is
vpon
vs
?
There
is
no
way
but
one
.
Beleeue
in
Christ
Iesus
;
settle
thy
heart
in
true
faith
;
repent
of
thy
sinnes
;
get
Gods
fauour
and
forgiuenesse
:
and
then
when
the
floud
comes
,
Gods
prouidence
shall
affoord
thee
(
one
way
or
other
)
an
Arke
of
safetie
and
deliuerance
.
Sprinkle
thy
soule
now
with
Christes
bloud
by
faith
and
true
repentance
:
and
the
destroying
Angell
of
Gods
wrath
,
shall
passe
ouer
thee
and
thy
houshold
.
Thirdly
,
obserue
the
largenesse
of
Gods
bounty
.
Not
onelie
Noah
shall
be
saued
,
but
with
him
his
houshold
also
.
Why
the
Lord
did
so
,
there
be
diuers
reasons
:
First
,
for
the
Propagation
and
multiplication
of
the
world
after
the
floud
.
If
any
obiect
,
Noah
and
his
wife
might
haue
serued
for
that
end
:
I
answere
,
they
were
olde
;
for
hee
was
600.
yeeres
olde
,
when
the
floud
came
:
and
though
hee
liued
300.
yeeres
after
the
floud
(
Genesis
,
9.28
)
;
Yet
reade
wee
not
of
any
children
that
he
had
.
If
any
further
obiect
;
The
first
world
was
begun
,
and
multiplied
by
two
alone
,
Adam
&
Eue
,
&
no
more
:
why
then
should
there
be
so
many
for
the
beginning
of
the
second
world
?
I
answere
:
God
did
so
in
the
beginning
,
to
shew
that
all
mankinde
came
of
one
bloud
(
Acts.
17.26
)
;
and
that
in
regard
of
body
or
birth
,
there
is
no
difference
originally
betwixt
man
and
man
:
which
also
was
obserued
euen
in
the
second
beginning
For
,
though
the
world
was
multiplied
by
three
brethren
,
Shem
,
Cham
,
and
Iapheth
:
Yet
those
three
were
not
strangers
,
but
all
sonnes
to
one
man
Noah
:
so
that
as
at
first
by
Adam
and
Eue
;
so
after
,
from
Noah
and
his
wife
came
all
men
in
the
world
.
But
in
the
beginning
of
the
second
world
,
there
must
needes
be
more
lines
then
one
;
because
now
the
blessed
seede
was
promised
,
whose
line
and
kindred
must
needes
be
kept
distinct
from
all
other
,
vntil
his
incarnation
.
Againe
,
there
was
more
cause
now
why
the
world
should
be
speedily
replenished
then
at
the
beginning
.
For
,
first
the
earth
had
some
glory
and
beauty
left
it
after
the
first
curse
;
so
that
it
was
still
a
most
pleasant
and
delightfull
habitation
to
Adam
and
Eue.
But
now
by
the
second
curse
in
the
floud
,
all
her
beautie
was
gone
,
she
and
all
her
glory
was
ouerrunne
,
spoyled
,
and
defaced
;
so
that
it
had
beene
a
miserable
habitation
for
Noah
and
his
wife
,
if
they
had
beene
without
company
.
Secondly
,
the
earth
being
much
defaced
,
and
the
vertue
of
it
almost
quite
perished
by
the
floud
,
had
now
more
neede
to
be
recouered
,
by
the
hands
and
helpe
of
many
mens
labours
.
And
to
this
purpose
,
the
Scripture
saith
,
Gen.
9.19
.
&
10.32
.
that
the
earth
was
diuided
amongst
the
three
sonnes
of
Noah
.
And
they
liued
not
all
together
,
but
ouerspread
the
earth
.
And
least
the
beasts
,
which
then
were
many
,
should
ouergrowe
the
world
,
therefore
God
would
haue
the
earth
speedily
replenished
,
&
to
that
end
Noah
&
his
wife
:
had
neuer
a
seruant
in
the
Ark
,
but
only
such
as
should
haue
children
;
their
3.
sonnes
and
their
wiues
.
And
thus
the
multiplication
of
mankind
is
the
first
cause
,
why
God
saued
Noahs
children
.
The
second
cause
:
It
is
likely
that
as
himselfe
was
a
righteous
man
,
so
they
of
his
family
were
more
orderly
and
religious
,
then
others
of
that
wicked
Age
;
for
,
good
men
make
conscience
of
teaching
their
families
:
as
,
Abraham
,
Gen.
18.18
.
And
seeing
Noah
is
commended
for
a
iust
&
good
man
,
doubtlesse
,
he
did
carefully
instruct
his
houshold
:
&
therefore
it
is
to
be
supposed
,
that
all
,
or
the
most
of
them
,
were
holy
and
righteous
persons
,
fearing
God
.
Thirdly
,
though
all
of
them
were
not
righteous
,
yet
they
were
all
of
the
family
of
righteous
Noah
:
and
therfore
for
his
sake
they
were
saued
;
all
being
his
children
,
or
his
childrens
wiues
.
For
,
the
righteous
man
procureth
blessings
not
on
himself
alone
,
but
on
all
that
belong
vnto
him
,
dwel
with
him
,
or
are
in
his
company
.
At
Abrahams
request
had
there
bin
but
10.
righteous
men
in
Sodome
;
all
had
beene
spared
for
their
sakes
,
(
Gen.
18.32
)
.
When
Ioseph
dwelt
in
Egypt
,
all
Putiphars
house
,
and
all
in
it
(
though
hee
were
a
heathen
man
)
were
blessed
for
Iosephs
sake
:
(
Gen.
39.5
)
.
When
Lot
was
deliuered
out
of
Sodomes
destruction
,
the
Angels
asked
him
,
Hast
thou
any
sonnes
in
law
?
that
they
might
haue
beene
saued
for
his
sake
(
Gen.
19.12
)
.
When
Paul
and
276.
soules
with
him
suffred
shipwracke
,
and
were
all
in
present
danger
of
drowning
,
God
saued
Paul
,
and
for
his
sake
all
the
rest
.
God
gaue
him
the
liues
of
all
that
were
with
him
in
the
ship
,
Acts
27.24
.
And
so
here
Noahs
children
,
and
their
wiues
,
are
spared
for
Noahs
sake
.
Let
this
encourage
all
men
to
serue
God
in
truth
and
vprightnesse
;
seeing
thereby
they
shall
not
make
themselues
alone
bles●ed
,
but
bring
downe
Gods
blessing
euen
on
their
houses
,
children
,
and
posterities
:
yea
,
the
very
places
where
,
and
the
people
with
whom
they
dwell
,
shall
fare
the
better
for
them
.
And
thus
we
see
the
causes
&
reasons
,
why
not
Noah
alone
,
but
euen
his
houshold
were
also
saued
.
In
the
fourth
place
,
let
vs
obserue
how
the
holy
Ghost
saith
,
that
Noah
built
the
Arke
;
not
for
the
sauing
of
himselfe
,
but
of
his
houshold
:
and
it
is
so
said
for
two
causes
:
First
,
to
shew
that
Noah
,
though
he
were
the
head
&
gouernour
,
yet
was
one
of
the
houshold
;
for
,
in
the
word
houshold
himselfe
is
comprehended
.
Maisters
and
Fathers
,
though
they
be
gouernours
,
yet
must
thinke
themselues
members
of
the
houshold
;
so
will
they
haue
more
care
thereof
,
when
they
esteeme
themselues
members
of
the
body
,
and
parts
of
the
whole
.
Secondly
,
to
teach
vs
what
care
Noah
had
for
his
family
;
euen
so
great
,
as
hee
prepared
the
Arke
to
saue
them
withall
.
Here
is
an
example
of
a
worthy
Maister
of
a
houshold
;
and
yet
all
this
was
but
for
a
temporall
deliuerance
.
Now
,
if
hee
was
so
carefull
for
their
bodily
safety
,
how
much
more
was
he
to
saue
them
from
hell
and
damnation
,
which
he
knew
to
be
an
eternall
destruction
of
both
soule
and
body
.
Therefore
doubtlesse
as
he
was
a
diligent
Preacher
of
righteousnesse
to
that
sinfull
world
:
so
principal●y
a
diligent
Preacher
and
Prayer
,
and
Catechiser
of
his
owne
family
;
that
so
he
might
make
them
Gods
seruants
,
and
deliuer
them
from
the
eternall
fire
of
hell
.
Noahs
example
is
to
be
a
patterne
to
all
Parents
and
Fathers
of
families
to
teach
them
care
not
onely
for
the
bodies
,
&
bodily
welfare
of
their
families
,
but
especially
for
their
soules
and
spirituall
welfare
.
And
if
they
be
bound
by
all
bonds
of
nature
and
religion
,
to
prouide
for
the
bodies
of
their
children
;
let
reason
iudge
,
how
much
more
straightly
they
are
tied
to
looke
to
their
soules
.
But
S.
Paul
saith
,
He
that
prouideth
not
temporall
things
necessary
for
his
family
,
is
worse
then
an
Infidel
,
1.
Timo
▪
5.8
.
Then
what
is
he
who
prouideth
nothing
for
their
soules
?
Surely
,
his
case
is
extremely
fearefull
.
Therfore
when
thou
hast
prouided
meat
,
apparell
,
a
calling
,
and
mariage
,
house
&
liuing
for
thy
child
:
think
not
thou
hast
done
,
and
so
maist
turne
them
off
.
The
world
may
take
them
thus
:
But
God
will
not
take
them
so
at
thy
hands
.
No
,
the
greater
duty
remaines
behind
;
thou
must
prouide
for
their
soules
,
that
they
may
know
God
,
&
feare
his
name
.
Thou
must
with
Abraham
(
Gen.
18.19
.
)
Teach
thy
family
,
that
they
may
walke
in
the
wayes
of
God
:
I
know
Abraham
,
saith
God
,
that
he
will
do
it
.
And
surely
God
will
know
all
such
as
do
so
.
By
doing
thus
,
men
shal
make
their
houses
Churches
of
God
,
as
here
Noahs
was
:
&
it
would
be
far
better
with
our
Church
&
State
,
if
men
did
so
:
Ministers
in
the
Church
,
&
Iustices
in
the
Country
should
haue
much
lesse
to
do
,
if
Maisters
of
families
would
do
their
duties
.
But
to
goe
further
:
let
vs
see
more
particularly
what
this
houshold
was
,
that
was
thus
saued
by
the
Arke
.
First
,
it
was
a
family
of
foure
men
&
foure
women
:
not
men
or
women
alone
▪
but
both
,
and
consisting
of
as
many
women
as
men
.
Thus
God
would
haue
one
sexe
to
loue
another
,
and
one
to
think
themselues
beholden
to
the
other
▪
the
beginning
of
the
first
world
was
by
one
man
&
one
woman
.
Of
the
second
,
by
foure
men
,
and
foure
women
;
but
alwai●●
equall
.
And
here
also
God
would
teach
men
not
to
contemne
the
other
,
though
the
weaker
sexe
:
for
God
saued
as
many
of
them
from
the
vniuersall
floud
,
as
he
did
men
.
Secondly
,
how
many
were
they
in
all
?
but
eight
persons
.
Of
the
whole
world
no
more
were
saued
:
A
miserable
spectacle
.
See
what
sinne
can
doe
.
It
can
bring
many
Millions
to
eight
persons
in
a
short
time
.
See
what
it
is
to
offend
God
.
Let
vs
not
then
glory
in
our
multitudes
,
but
glory
in
this
,
that
we
know
and
serue
God
:
for
otherwise
,
if
our
sinnes
cry
out
to
him
against
vs
,
he
can
easily
make
vs
fewe
enow
.
Thirdly
,
what
were
these
eight
persons
?
not
one
seruant
amongst
them
all
:
there
were
none
but
Noah
and
his
wife
,
his
three
sonnes
,
and
their
wiues
.
It
is
meruailous
,
that
here
were
none
of
Noahs
seruants
.
Some
thinke
he
had
none
,
and
that
the
simplicity
of
those
dayes
required
no
attendance
,
but
that
each
one
was
seruant
to
him selfe
.
And
they
seem
to
gather
it
out
of
Gen
▪
7.1
.
where
God
biddeth
Noah
,
Enter
thou
&
all
thine
house
into
the
Arke
:
And
when
they
entred
,
they
are
recounted
in
the
seauenth
verse
,
to
be
none
but
himselfe
,
his
wife
,
and
his
children
:
therefore
say
they
,
in
Noahs
house
,
there
were
no
seruants
.
But
why
might
not
Noah
haue
seruants
,
as
well
as
Abraham
and
Lot
had
?
doubtlesse
he
had
.
But
,
behold
a
wonderfull
matter
:
Noahs
owne
seruants
would
not
beleeue
his
preaching
,
but
chose
rather
to
liue
loosely
with
the
world
,
&
perish
with
it
,
then
to
liue
godly
with
their
Maister
,
and
be
saued
with
him
.
This
was
and
wil
be
true
in
all
Ages
,
that
in
a
wicked
age
,
or
in
a
wicked
towne
,
a
Maister
shal
not
be
able
to
gouerne
his
owne
seruants
;
but
the
streame
of
common
wickednesse
,
and
ill
examples
of
other
men
doth
draw
them
from
the
obedience
of
their
Maisters
.
They
can
readily
alledge
for
themselues
,
we
wil
not
be
vsed
more
hardly
then
other
mens
are
,
we
will
not
be
tied
to
our
houres
,
&
bound
to
so
many
exercises
,
we
will
do
as
others
do
.
Thus
would
Noahs
seruants
do
,
and
perished
with
the
world
.
So
hard
a
thing
is
it
for
a
good
man
to
haue
good
seruants
in
such
times
or
places
where
wickednes
raigneth
.
And
thus
wee
haue
seene
in
some
sort
,
How
the
Arke
saued
Noah
and
his
houshold
,
and
what
this
houshold
of
his
was
.
Now
besides
this
end
and
vse
of
the
Arke
,
we
are
further
to
know
;
that
whereas
this
sauing
of
them
was
but
a
corporall
deliuerance
from
a
temporall
death
,
this
Arke
hath
also
a
spirituall
vse
,
which
we
may
not
omit
:
for
as
many
of
Noahs
family
as
were
true
beleeuers
,
it
was
a
meanes
to
saue
them
another
way
,
euen
to
saue
their
soules
:
for
it
taught
them
many
things
.
First
,
it
was
an
assurance
of
Gods
loue
vnto
their
soules
:
for
if
hee
was
so
carefull
to
saue
their
bodies
from
the
floud
,
they
thereby
assured
themselues
,
hee
would
be
as
good
vnto
their
soules
;
which
they
knew
to
be
farre
more
pretious
and
excellent
.
Secondly
,
it
shewed
them
how
to
be
saued
.
For
,
as
they
saw
no
safety
,
nothing
but
present
death
out
of
the
Arke
:
So
it
taught
them
,
that
out
of
Gods
Church
,
and
out
of
Gods
fauour
,
no
saluation
could
be
expected
;
and
so
it
taught
them
to
labour
to
be
in
Gods
fauour
and
members
of
his
true
Church
.
Thirdly
,
they
saw
they
were
saued
from
the
floud
,
by
faith
and
obedience
.
For
first
,
Noah
beleeued
Gods
word
,
that
the
floud
should
come
;
then
he
obayed
Gods
commaundement
,
and
made
the
Arke
,
as
hee
was
commaunded
.
And
thus
he
and
his
,
by
beleeuing
&
obaying
,
were
saued
through
the
Arke
:
and
without
these
,
the
Arke
could
not
haue
saued
them
.
This
taught
them
more
particularly
how
to
be
saued
;
namely
,
by
beleeuing
God
,
and
obaying
God
,
and
else
no
saluation
.
For
,
when
they
saw
their
bodies
could
not
be
saued
without
them
;
It
assured
them
,
much
lesse
could
their
soules
be
saued
without
faith
and
obedience
.
Lastly
,
this
deliuerance
by
the
Arke
was
a
pawn
vnto
them
from
God
,
assuring
them
of
saluation
,
if
they
beleeued
in
the
Messias
.
For
,
seeing
God
so
fully
performed
his
promise
vnto
them
for
their
bodily
deliuerance
vpon
their
beleeuing
:
they
therby
might
assure
themselues
,
he
would
performe
his
promise
of
saluation
vnto
them
,
vpon
their
faith
and
true
obedience
.
Moreouer
,
it
strengthned
their
faith
.
For
,
when
euer
after
any
promise
of
God
was
made
vnto
them
,
or
any
word
of
God
came
vnto
them
,
they
then
remembred
Gods
mercy
and
faithfulnesse
vnto
them
in
their
deliuerance
by
the
Arke
:
and
therefore
beleeued
.
Vnto
these
and
many
other
spirituall
vses
,
did
the
Arke
serue
vnto
Noah
,
and
to
his
houshold
,
as
many
of
them
as
were
beleeuers
.
But
what
is
this
to
vs
?
Indeede
,
the
Arke
serued
them
for
a
temporall
deliuerance
,
it
saued
their
liues
;
therefore
they
also
had
reason
to
make
spirituall
vse
of
it
:
But
it
saued
not
vs
,
it
serued
vs
to
no
vse
corporall
;
therefore
how
can
wee
make
any
spirituall
vse
of
it
.
I
answere
;
though
wee
had
no
corporall
vse
of
the
Arke
,
yet
there
ariseth
an
excellent
spirituall
vse
out
of
the
consideration
of
it
.
The
Arke
of
Noah
and
our
baptisme
,
are
figures
correspondent
one
to
the
other
:
that
,
that
Noahs
Arke
was
to
them
,
Baptisme
is
to
vs
.
Thus
teacheth
S.
Peter
,
1.3.20.21
.
To
the
Arke
of
Noah
the
figure
which
now
saueth
vs
,
euen
Baptisme
agreeth
.
The
same
that
S.
Paul
here
ascribeth
to
the
Arke
,
S.
Peter
ascribeth
to
Baptisme
.
The
Arke
saued
them
,
Baptisme
saueth
vs
.
Now
the
resembla●ce
betwixt
these
two
figures
,
hath
two
branches
.
First
,
as
it
was
necessary
for
them
that
should
be
saued
in
the
floud
,
to
be
in
the
Arke
;
and
out
of
the
Arke
no
possibility
to
escape
:
So
is
it
for
them
that
will
haue
their
soules
saued
,
to
be
in
Christ
,
and
of
his
Church
;
they
must
be
mysticall
members
of
Christ
,
and
visible
members
of
his
Church
:
and
out
of
Christ
and
his
Church
,
no
possibility
of
saluation
.
That
this
is
true
(
for
Christ
)
S.
Peter
proueth
apparantly
,
Acts
4.12
.
Among
men
there
is
no
name
giuen
vnder
heauen
,
whereby
to
be
saued
,
but
the
name
of
Iesus
Christ
;
neither
is
there
saluation
in
any
other
.
And
that
this
is
true
,
for
the
Church
,
he
prooueth
,
Acts
,
2.47
.
The
Lord
added
to
the
Church
daily
such
as
should
be
saued
:
See
how
such
as
are
to
be
saued
must
ioyne
themselues
to
the
Church
,
when
they
see
where
it
is
:
and
all
this
is
signified
&
taught
in
Baptisme
.
For
the
outward
vse
of
Baptisme
makes
vs
members
of
the
visible
Church
,
&
the
inward
&
powerfull
vse
of
Baptisme
makes
vs
members
of
Christ
himselfe
.
The
vse
and
consideration
hereof
,
should
make
vs
all
more
carefull
to
be
true
members
of
Christ
,
&
of
his
Church
,
by
making
not
onely
a
bare
profession
of
religion
;
but
by
seeking
to
be
incorporate
into
Christ
by
faith
and
true
repentance
:
for
this
must
saue
vs
,
when
nothing
els
can
.
As
they
that
were
out
of
the
Arke
,
no
gold
nor
siluer
could
buy
out
their
safetie
,
no
lands
nor
liuings
,
no
houses
nor
buildings
,
no
hilles
nor
mountaines
,
nothing
in
the
world
,
nor
the
whole
world
it selfe
could
saue
them
;
but
being
out
of
the
Arke
they
perished
:
So
if
a
man
be
out
of
Christ
,
&
out
of
his
Church
,
no
gold
nor
siluer
,
no
honour
nor
glory
,
no
wit
nor
policy
,
no
estimation
nor
authoritie
,
no
friend●
nor
fauour
,
no
wisdome
nor
learning
,
no
hilles
of
happines
,
nor
mountaines
of
gold
can
saue
his
soule
;
but
hee
must
perish
in
the
flood
of
Gods
eternall
wrath
.
For
as
it
prooued
folly
in
them
that
trusted
to
their
high
houses
,
or
catcht
hold
on
the
hils
,
if
they
were
out
of
the
Arke
;
so
will
it
prooue
much
greater
folly
to
them
that
shall
trust
to
any
meanes
of
saluation
,
if
they
be
out
of
Christ
.
And
contrariwise
,
as
they
that
were
in
the
Arke
were
sure
to
bee
saued
,
doe
the
waters
,
windes
and
weathers
,
stormes
and
tempests
all
they
could
;
so
that
still
,
the
more
the
waters
rose
,
the
Arke
rose
also
,
and
was
euer
higher
than
they
;
and
the
higher
it
was
carried
by
the
violence
of
the
waters
,
the
safer
it
was
from
the
danger
of
hils
and
rockes
:
and
so
in
the
midst
of
danger
they
were
out
of
danger
,
and
were
saued
in
the
midst
of
the
water
:
So
,
he
that
is
once
truely
in
Christ
,
is
sure
of
saluation
,
nothing
can
hinder
it
;
flouds
of
calamities
may
assault
him
and
humble
him
,
but
they
hurt
not
his
saluation
;
hee
is
in
the
Arke
,
he
is
in
Christ
;
nay
the
gates
of
hell
shall
not
ouerthrowe
him
:
but
through
all
the
waues
of
the
diuels
malice
,
&
through
all
tempests
of
temptations
,
the
blessed
Arke
of
Christes
loue
and
merits
shall
carrie
him
vp
,
and
at
last
conuay
him
to
saluation
:
this
is
the
blessed
assurance
of
all
them
that
are
truely
baptized
into
Christ
.
But
as
for
such
,
as
out
of
their
prophanenesse
,
either
care
not
to
be
in
Christ
,
or
contemne
Baptisme
;
let
them
assure
themselues
,
they
be
out
of
the
Arke
,
&
they
perish
certainly
.
This
is
the
1.
part
of
the
resemblance
.
The
second
is
this
:
Noahs
body
going
into
the
Arke
,
hee
seemed
therein
a
dead
man
,
going
into
a
graue
or
a
tombe
to
be
buried
;
for
he
was
buried
in
the
Arke
,
&
the
Arke
in
the
waters
,
&
he
depriued
of
the
fresh
air●
&
gladsome
light
:
yet
by
Gods
appointment
,
it
was
the
means
to
saue
Noah
,
which
in
all
reason
seemed
to
be
his
graue
;
&
if
Noah
will
be
saued
he
must
goe
into
this
graue
.
So
they
that
will
escape
hell
and
damnation
by
Christ
,
the
true
Arke
of
holinesse
,
must
be
buried
and
mortified
in
their
flesh
,
and
fleshly
lusts
;
and
there
is
no
way
to
come
to
life
euerlasting
but
this
.
For
thy
soule
cannot
liue
,
whil'st
thy
sinnes
,
the
olde
man
,
that
is
,
thy
corruptions
doe
liue
;
but
they
must
die
,
&
be
buried
,
and
then
thy
soule
liueth
:
and
whilst
they
liue
,
thy
soule
is
dead
,
and
farre
from
the
life
of
grace
,
which
is
in
Christ
Iesus
.
All
this
is
affirmed
at
large
,
in
Romanes
6.3.4
.
Where
we
may
see
apparantly
that
we
must
by
baptisme
die
with
Christ
&
be
buried
with
him
,
else
we
cannot
be
saued
by
him
:
our
corruptions
,
our
sinnes
,
which
are
the
olde
man
,
must
die
and
be
buried
;
that
the
new
man
,
that
is
,
the
grace
and
holines
of
Christ
,
may
liue
in
vs
,
and
our
soules
by
it
:
&
he
that
thus
dieth
not
,
neuer
liues
;
&
he
that
thus
is
not
buried
,
neuer
riseth
to
true
life
.
Thus
,
mortification
of
sin
is
the
way
to
heauen
,
and
death
the
way
of
life
eternall
:
&
he
that
is
not
thus
mortified
in
his
corruption
;
let
him
neuer
looke
to
be
quickned
to
grace
or
glory
.
If
this
be
so
,
we
may
then
see
what
a
miserable
world
we
now
liue
in
,
wherin
mortification
of
sin
is
a
thing
vnknown
;
not
a
man
of
many
that
can
tell
what
it
is
:
nay
,
grace
is
dead
,
and
holinesse
is
mortified
,
and
I
feare
buried
also
:
but
the
old
man
raignes
.
Corruption
liues
,
and
sinne
flourisheth
.
Mortifying
of
Christ
by
our
sinnes
is
common
:
but
mortifying
of
sinne
is
sildome
seene
.
For
,
Christ
is
betrayed
,
crucified
,
and
killed
in
a
sort
by
the
sinnes
of
men
.
What
a
fearefull
change
is
this
?
Christ
should
liue
in
vs
,
and
we
endeuour
to
crucifie
him
againe
:
sinne
should
be
crucified
,
but
it
liueth
in
vs
.
But
if
wee
will
haue
Christ
to
saue
vs
,
then
must
wee
mortifie
the
body
of
our
sinne
.
For
,
he
that
will
liue
when
he
is
dead
,
must
die
while
he
is
aliue
.
And
he
that
will
be
saued
by
his
baptisme
,
must
looke
that
baptisme
worke
this
effect
in
him
,
To
make
him
die
,
and
be
buried
with
Christ
,
that
afterwards
hee
may
rise
and
raigne
with
Christ
.
And
then
shall
Baptisme
saue
vs
,
as
the
Arke
saued
faithfull
Noah
,
and
his
houshold
.
And
thus
much
for
the
first
end
&
vse
of
the
Arke
:
the
second
followed
.
By
the
which
he
condemned
the
world
.
Here
is
the
second
end
,
why
Noah
prepared
the
Arke
;
To
the
condemnation
of
the
world
that
then
was
.
For
,
by
it
(
not
by
his
faith
,
as
some
would
reade
it
)
he
condemned
that
wicked
generation
,
both
to
a
temporall
destruction
of
their
bodies
,
and
to
an
eternall
Iudgement
in
hell
.
In
the
words
,
there
are
two
points
to
be
considered
.
-
1.
Who
are
condemned
?
The
world
.
-
2.
Whereby
?
By
Noahs
Arke
.
For
the
first
,
it
may
be
asked
,
what
is
meant
by
the
world
?
S.
Peter
answereth
(
2.
Ep.
2.5
)
The
world
of
the
vngodly
;
that
is
,
that
generation
of
sinfull
men
,
who
liued
in
the
dayes
of
Noah
,
whom
also
in
the
1.
Epistle
,
3.20
.
hee
calleth
disobedient
:
and
their
more
particular
sinnes
are
disclosed
and
recorded
by
Moses
,
Gen.
6.45
.
to
be
,
monstrous
abuse
of
holy
mariage
,
vnnaturall
lusts
,
cruelties
,
and
oppressions
:
an
vtter
neglect
of
Gods
seruice
,
and
Sabbaoth
;
and
an
extreame
prophanenesse
,
and
dissolutenesse
in
euery
kinde
.
And
this
corruption
was
not
priuate
,
or
personall
;
but
vniuersall
,
through
all
estates
,
sexes
,
and
ages
.
This
world
of
the
vngodly
,
this
whole
race
of
wicked
and
disobedient
men
were
condemned
.
But
how
was
that
world
condemned
by
Noah
?
Thus
:
God
vouchsafed
them
120.
yeeres
to
repent
in
,
and
appointed
Noah
to
preach
vnto
them
,
during
that
time
,
to
call
them
to
repentance
.
But
they
beleeued
not
God
,
nor
Noah
,
but
continued
in
their
disobedience
,
and
grew
in
their
vngodlinesse
:
therefore
,
when
that
time
was
expired
,
God
performed
his
word
spoken
by
Noah
,
brought
the
floud
vpon
them
,
destroyed
them
all
,
and
condemned
in
hell
as
many
of
them
as
died
in
impenitencie
and
vnbeliefe
.
And
thus
that
wicked
world
was
condemned
,
according
as
Noah
in
his
Ministerie
had
foretold
them
.
Here
we
may
learne
;
First
,
what
the
world
of
this
age
is
to
looke
for
,
vnlesse
there
be
repentance
.
For
,
to
speake
but
of
our selues
in
this
Nation
;
Haue
not
we
had
the
Gospell
30.
yeeres
and
more
?
and
with
it
peace
,
and
much
prosperity
?
Haue
not
we
had
a
goodly
time
giuen
vs
to
repent
?
What
is
our
duty
,
but
with
reuerence
to
see
and
acknowledge
this
goodnesse
of
God
,
to
take
hold
of
this
merciful
opportunity
,
this
time
of
grace
,
and
this
day
of
saluation
?
If
wee
doe
not
,
and
make
no
account
of
the
Gospell
,
what
can
we
looke
for
,
but
to
be
condemned
,
as
that
world
was
?
Looke
at
the
meanes
and
opportunities
,
which
these
dayes
affoord
;
and
they
be
as
golden
dayes
,
as
euer
were
since
Christs
,
or
as
euer
can
be
expected
,
till
his
comming
againe
.
But
looke
at
the
profanenesse
,
and
carnality
,
and
security
of
this
age
(
euen
ouer
all
Christendome
)
and
this
is
the
Iron
age
,
these
be
the
euill
dayes
;
and
so
euill
,
as
nothing
can
be
expected
,
but
a
riuer
of
brimstone
,
and
a
floud
of
fire
to
purge
it
.
The
dayes
of
the
comming
of
the
sonne
of
Man
(
which
I
take
to
be
these
dayes
)
shall
be
like
(
saith
Christ
,
Math.
24.37
)
.
vnto
the
dayes
of
Noah
:
And
surely
in
security
and
profanenesse
,
they
are
like
;
and
therefore
in
all
reason
they
must
be
like
in
punishment
.
Wee
must
therefore
take
warning
by
them
,
and
shake
off
this
security
,
which
possesseth
all
mens
hearts
,
and
waite
for
the
Lord
in
watching
and
prayer
,
and
thinke
euery
day
may
be
the
last
day
of
this
world
;
at
least
,
the
last
day
of
our
liues
:
and
let
vs
prepare
for
it
,
and
liue
in
the
expectation
of
it
.
Otherwise
,
if
our
sinfulnesse
growe
on
a
little
further
;
nothing
can
we
looke
for
,
but
to
be
condemned
in
an
vniuersall
iudgement
,
as
that
world
was
.
Let
vs
therefore
be
take
our selues
to
a
more
serious
seruing
of
God
:
that
the
Lord
when
he
commeth
,
may
finde
vs
so
doing
.
Secondly
,
in
that
the
whole
world
that
then
was
,
was
thus
destroyed
and
condemned
,
and
(
as
wee
heard
afore
)
onely
Noah
and
his
houshold
saued
;
wee
learne
that
it
is
not
good
,
nor
safe
to
follow
the
multitude
.
Noah
was
here
a
man
alone
,
he
held
and
beleeued
against
all
the
world
,
and
yet
his
iudgement
,
and
his
beliefe
was
true
,
and
all
the
worlds
false
:
and
(
accordingly
)
he
saued
,
when
they
were
all
condemned
.
It
is
meruaile
therefore
the
Church
of
Rome
should
so
much
stand
vpon
numbers
and
multitude
,
for
the
gracing
of
of
their
religion
:
For
,
it
euer
was
,
and
euer
will
be
a
weake
argument
.
If
multitudes
might
euer
haue
beene
alledged
;
then
vnto
Noah
especially
,
to
whom
it
might
haue
beene
said
,
Who
art
thou
that
pretendest
to
be
wiser
then
all
men
?
and
to
know
more
then
all
the
world
?
Thou
that
hast
a
faith
by
thy selfe
,
and
hast
no
man
to
beare
thee
company
;
thinke
not
that
all
Adams
posterity
,
all
the
children
of
holy
Henoch
,
and
Methusalem
are
all
deceiued
,
but
thy selfe
alone
?
Would
not
these
and
such
like
obiections
,
haue
discouraged
any
man
?
Yet
behold
the
force
of
faith
.
Noah
had
Gods
word
for
it
,
and
therefore
beleeueth
against
all
the
world
,
and
is
commended
to
all
ages
for
this
faith
.
It
is
therefore
but
a
vaine
flourish
of
the
Papists
,
to
presse
vs
so
much
with
their
multitudes
,
and
vniuersality
,
and
consent
,
and
vnity
,
and
succession
,
&
continuance
.
For
,
all
this
is
worth
nothing
,
as
long
as
they
first
proue
not
,
that
that
doctrine
or
opinion
which
these
multitudes
hold
,
hath
his
ground
from
Gods
word
:
till
then
,
all
the
other
is
vanity
.
For
,
it
is
better
with
Noah
,
to
haue
Gods
plaine
word
of
his
side
,
then
to
beleeue
otherwise
with
all
the
world
;
which
was
here
deceiued
&
condemned
,
when
Noah
alone
beleeued
Gods
word
,
and
was
saued
.
And
thus
we
see
who
were
condemned
:
the
world
.
To
end
this
point
,
one
question
may
not
vnprofitably
be
here
moued
:
Whether
was
all
the
world
,
that
is
,
all
the
men
in
that
world
condemned
or
no
?
The
words
seeme
to
imply
that
all
but
Noah
were
:
and
yet
it
may
seeme
strange
,
that
of
so
many
Millions
none
should
repent
but
he
:
and
if
they
repented
,
why
were
they
not
saued
?
I
answere
,
The
world
of
that
wicked
age
was
condemned
two
wayes
:
First
,
with
a
corporall
destruction
,
and
so
they
were
all
condemned
without
exception
.
No
high
houses
,
no
hilles
,
no
deuises
of
man
could
saue
them
.
For
,
the
waters
rose
15.
cubits
aboue
the
tops
of
the
highest
mountaines
vnder
heauen
,
Gen.
7.20
.
And
so
though
till
then
,
diuers
of
them
liued
by
flying
to
the
hilles
:
yet
that
being
their
last
refuge
,
and
being
thus
taken
from
them
,
then
all
flesh
perished
that
moued
vpon
the
earth
,
and
euery
man
,
and
euery
thing
that
drew
the
breath
of
life
.
For
,
so
saith
the
Story
,
Genesis
7.21.22
.
And
it
is
but
vaine
to
imagine
,
that
any
of
them
could
be
saued
vpon
that
Arke
:
for
,
first
it
was
so
made
with
a
ridge
in
the
top
(
as
is
most
probably
thought
)
that
no
man
could
stand
vpon
it
,
much
lesse
make
any
stay
,
in
that
violent
tossing
by
tempests
.
Againe
,
if
they
could
,
yet
could
they
not
haue
liued
so
long
for
want
of
foode
;
the
waters
being
(
almost
)
a
yeere
vpon
the
earth
.
And
thus
it
is
most
certaine
,
they
all
without
exception
,
were
destroyed
with
bodily
destruction
.
But
secondly
,
they
were
condemned
to
an
eternall
destruction
in
hell
:
and
therefore
S.
Peter
,
1.3.18
.
saith
,
Their
spirits
are
now
in
prison
,
who
were
disobedient
in
the
dayes
of
Noah
.
Now
all
the
question
is
,
whether
were
they
all
condemned
,
or
no.
I
answere
:
For
,
ought
that
we
certainly
knowe
out
of
the
scripture
,
they
were
all
condemned
.
Yet
in
the
iudgement
of
charity
,
wee
are
not
so
to
thinke
:
and
the
rather
,
because
there
are
many
probable
coniectures
,
that
some
of
them
repented
.
For
,
howsoeuer
many
of
them
beleeued
not
Noah
,
iudging
that
he
spake
of
his
owne
head
:
yet
it
is
more
then
likely
,
that
when
they
saw
it
begin
to
raine
extraordinarily
,
at
least
when
they
saw
themselues
driuen
to
the
tops
of
the
hilles
,
and
there
looked
hourely
for
death
;
that
then
diuers
of
the
posterity
of
Henoch
,
and
Methusalem
,
and
Lamech
,
were
ashamed
of
their
former
vnbeliefe
,
and
then
turned
to
God
in
faith
and
in
repentance
.
And
doubtlesse
,
that
is
the
onely
or
the
principall
cause
,
why
God
brought
the
floud
in
fourty
dayes
,
which
he
could
haue
done
in
foure
houres
;
that
so
men
might
haue
time
to
repent
.
Genesis
7.
But
it
will
be
saide
:
If
any
repented
,
why
then
were
they
not
saued
?
I
answer
;
because
they
repented
not
in
time
,
when
they
were
called
,
by
Noahs
preaching
.
Repentance
is
neuer
too
late
,
to
saue
the
soule
from
hell
:
but
it
may
be
too
late
to
saue
the
body
from
a
temporal
iudgement
.
And
this
,
I
take
it
is
,
that
that
wee
may
safely
hold
:
for
it
seemes
too
hard
to
condemne
all
the
posterity
of
Methusalem
,
Henoch
,
Lamech
,
and
other
holy
Patriarks
(
who
,
as
the
Text
saith
,
begat
sonnes
and
daughters
)
and
to
thinke
,
that
none
of
them
repented
,
when
they
saw
the
floud
come
indeede
,
as
Noah
had
said
.
It
cannot
be
,
but
they
heard
their
Fathers
preach
:
and
why
might
not
that
preaching
worke
vpon
their
hearts
,
when
the
Iudgement
came
,
though
afore
it
did
not
?
But
why
then
did
not
God
record
in
the
Scripture
,
neither
their
repentance
,
nor
saluation
,
but
hath
left
it
so
doubtfull
?
I
answere
;
for
the
very
same
,
for
which
he
would
not
record
Adams
nor
Salomons
▪
All
for
this
cause
,
that
he
might
teach
all
men
to
the
worlds
end
,
what
a
fearefull
thing
it
is
to
disobay
his
commandement
,
as
Adam
did
:
or
to
defer
repentance
when
they
are
called
by
Gods
word
,
as
these
men
did
.
Therefore
to
feare
vs
from
the
like
,
though
afterwards
they
repented
;
it
pleased
God
not
to
record
it
,
but
to
leaue
it
doubtfull
.
This
question
being
thus
discussed
,
yeelds
vs
two
strong
motiues
to
repentance
.
First
,
for
if
we
repent
not
betime
,
our
state
then
is
fearefull
and
doubtfull
,
though
not
desperate
;
as
wee
see
here
the
saluation
euen
of
Methushelas
children
is
doubtfull
:
for
they
repented
not
when
they
were
called
,
but
deferred
it
,
till
the
iudgement
came
.
So
,
if
we
deferre
our
repentance
till
our
deaths
,
there
is
great
question
of
our
saluation
:
but
let
vs
repent
,
when
wee
are
called
by
Gods
word
:
and
then
it
is
out
of
question
,
then
there
is
no
doubt
of
our
saluation
.
Secondly
,
if
we
repent
betime
,
we
shall
escape
the
temporall
Iudgement
which
God
sends
vpon
the
world
for
sinne
.
If
not
,
but
deferre
repentance
till
the
Iudgement
come
,
we
may
then
by
it
saue
our
soules
,
but
our
bodies
shall
perish
in
the
vniuersall
Iudgement
.
If
the
children
of
Henoch
and
Methushelah
,
which
were
neere
a-kinne
vnto
Noah
,
had
repented
at
Noahs
preaching
,
they
had
beene
saued
with
Noah
:
they
did
not
.
But
when
the
floud
came
indeede
,
then
doubtlesse
they
beleeued
with
Noah
,
and
wished
themselues
in
the
Arke
with
him
:
but
it
was
too
late
,
they
saued
their
soules
,
but
were
drowned
with
the
rest
.
So
assuredly
,
when
God
threatneth
any
Iudgement
on
our
Church
or
Nation
,
they
that
beleeue
and
repent
betime
,
shall
escape
it
.
But
they
that
will
liue
in
wantonnesse
with
the
world
,
and
not
repent
,
till
God
begin
to
strike
:
If
then
they
doe
,
when
the
floud
is
come
(
though
saluation
cannot
be
denied
to
repentance
whensoeuer
)
yet
let
them
assure
themselues
,
they
shall
beare
their
part
with
the
world
in
the
punishment
,
as
they
did
partake
with
them
in
their
sinnes
.
Let
then
these
two
considerations
moue
vs
all
to
turne
to
God
by
timely
repentance
:
then
shall
we
be
sure
to
escape
both
the
eternall
and
temporall
Iudgement
;
and
not
be
condemned
,
as
here
this
world
of
the
vngodly
was
.
And
thus
we
see
who
were
condemned
.
The
world
The
second
point
is
,
whereby
were
they
condemned
?
the
Text
saith
onely
,
by
which
hee
condemned
,
&c.
Whereupon
some
would
vnderstand
faith
,
and
reade
it
thus
;
by
which
faith
he
condemned
the
world
.
Which
though
it
be
true
(
for
the
faith
of
holy
men
condemnes
the
vnbeleeuing
and
misbeleeuing
world
)
yet
is
it
not
proper
in
this
place
,
where
the
Arke
is
described
by
the
vses
of
it
:
which
are
two
,
whereof
this
is
one
;
And
(
besides
,
that
the
Greeke
construction
doth
well
beare
it
)
the
Iudgement
of
almost
all
Interpreters
referres
it
to
the
Arke
.
And
further
in
all
reason
;
that
that
saued
him
and
his
houshold
,
condemned
the
world
also
:
but
the
Arke
is
said
to
haue
saued
them
:
therefore
,
by
it
hee
condemned
the
world
.
Neither
is
this
any
derogation
but
a
commendation
of
faith
:
for
by
faith
he
made
that
Arke
,
which
Arke
condemned
the
world
.
Now
,
by
the
Arke
Noah
condemned
the
world
two
wayes
:
-
1.
By
his
obedience
in
building
it
.
-
2.
By
his
preaching
in
building
it
.
For
the
first
,
God
bad
Noah
build
an
Arke
so
great
,
and
to
such
an
vse
,
as
in
all
reason
no
man
would
haue
done
it
.
Yet
Noah
by
the
power
of
his
faith
beleeued
Gods
word
,
and
obayed
,
and
therefore
builded
the
Arke
.
This
faith
and
this
obedience
of
Noah
to
this
Commaundement
of
God
,
condemned
the
vnbeleeuing
and
disobedient
world
,
and
made
them
without
excuse
.
So
saith
Christ
:
The
Niniuites
,
who
beleeued
at
the
preaching
of
Ionas
,
shall
rise
in
Iudgement
against
the
Iewes
,
and
condemne
them
,
because
they
repented
not
at
Christs
preaching
.
And
the
Queene
of
Saba
,
who
came
so
farre
to
heare
Salomon
,
shall
condemne
them
,
who
then
would
not
heare
Christ
,
Math.
12.42.43
.
Euen
so
,
Noahs
obedience
shall
condemne
them
.
For
,
Noah
being
told
of
a
miraculous
thing
,
and
beleeuing
it
,
and
being
commaunded
so
vnreasonable
a
thing
,
as
the
making
of
the
Arke
,
and
obaying
,
shall
condemne
that
wicked
world
,
who
would
not
beleeue
Gods
ordinarie
promises
;
nor
obay
his
ordinarie
and
most
holy
commaundements
.
And
as
the
Saints
are
said
to
condemne
the
world
,
1.
Corinth.
6.2
.
by
being
witnesses
against
them
,
and
approuers
of
Gods
iust
sentence
:
So
Noahs
fact
and
faith
condemned
that
world
.
And
thus
we
see
it
is
apparant
,
that
the
obedience
,
and
godly
examples
of
good
men
,
doe
condemne
the
vngodly
.
The
vse
whereof
,
is
to
encourage
vs
all
to
imbrace
Christian
religion
,
and
not
be
daunted
by
the
scornes
,
or
other
euill
behauiours
of
profane
men
,
which
cannot
abide
the
Gospell
.
For
,
he
that
walketh
in
the
way
of
holinesse
,
and
keepeth
good
conscience
in
the
midst
of
a
wicked
generation
;
if
his
godlinesse
doe
not
ouercome
their
euill
,
and
conuert
them
,
it
shall
more
demonstrate
their
wickednesse
,
and
condemne
them
.
Our
Church
is
full
of
mockers
,
and
they
discourage
many
from
Christ
&
religion
:
but
let
them
know
,
this
will
be
the
end
of
it
,
their
obedience
whom
they
contemne
and
laugh
at
,
wil
be
their
condemnation
.
And
thus
Noah
by
his
obedience
in
building
the
Ark
,
condemned
the
world
.
Secondly
,
so
did
he
also
by
his
preaching
,
as
he
builded
it
.
For
,
the
building
of
the
Arke
,
was
a
part
of
his
propheticall
ministerie
.
The
Prophets
preached
two
wayes
,
-
in
word
,
-
&
in
action
.
For
,
beside
their
Verball
preaching
,
and
deliuering
of
Gods
word
,
they
preached
in
their
liues
and
actions
;
especially
in
such
actions
as
were
extraordinarie
.
And
such
was
Noahs
building
of
the
Arke
:
it
was
an
actuall
preaching
;
yea
,
euery
stroke
vpon
the
Arke
,
was
a
loud
Sermon
,
to
the
eyes
and
eares
of
that
wicked
world
.
For
,
by
making
it
,
he
signified
some
should
be
saued
,
and
the
rest
drowned
:
namely
,
all
that
would
beleeue
and
repent
,
should
be
saued
in
it
;
and
all
that
would
not
,
shold
(
out
of
it
)
be
drowned
:
&
because
they
beleeued
not
this
,
therefore
by
it
he
condemned
them
.
From
this
ground
we
may
learn●
:
First
,
that
a
man
may
be
a
true
and
sincere
Minister
,
lawfully
called
by
God
and
his
Church
,
and
yet
not
turne
many
vnto
God
,
nor
by
his
Ministerie
bring
many
to
repentance
.
For
here
Noah
a
Prophet
called
immediatly
,
yet
in
120.
yeeres
preaching
both
in
word
and
action
,
he
cannot
turne
one
to
faith
and
repentance
.
A
most
fearefull
thing
,
if
we
well
consider
it
,
that
both
by
preaching
and
making
the
Arke
,
hee
should
not
turne
one
of
the
sonnes
of
Lamech
,
Methushelah
,
or
Henoch
,
to
beleeue
him
:
but
that
they
should
all
rather
chuse
to
be
misled
in
the
generall
vanity
of
that
wicked
world
,
then
to
serue
God
with
Noah
.
This
was
a
most
discomfortable
thing
vnto
him
as
could
be
,
yet
this
hath
beene
the
case
and
lot
of
many
holy
Prophets
:
Esay
must
goe
and
preach
vnto
them
,
and
yet
his
doctrine
must
harden
their
hearts
,
that
they
may
not
be
saued
,
Esay
6.10
.
And
Ezekiel
must
goe
and
speake
,
and
yet
is
tolde
aforehand
,
they
will
not
heare
him
,
nor
repent
,
Ezek.
3.4.7
.
And
when
S.
Paul
himselfe
preached
vnto
the
Iewes
at
Rome
,
some
beleeued
not
,
Acts
28.24
.
There
is
nothing
will
more
discourage
a
man
,
and
cast
downe
his
heart
,
then
to
see
that
his
labours
are
not
onely
in
vaine
,
but
doe
take
a
contrarie
effect
;
that
whereas
they
were
bestowed
to
haue
saued
them
,
they
are
meanes
of
their
deeper
condemnation
.
Therefore
as
when
their
labours
bring
men
to
God
,
they
may
greatly
reioyce
,
and
account
those
people
,
as
S.
Paul
did
the
Thessalonians
,
his
crowne
,
his
ioy
and
glory
:
1.
Thess.
2.20.21
.
So
when
they
doe
no
good
(
as
Noah
here
)
but
that
men
are
worse
and
worse
;
this
must
humble
and
abase
them
in
themselues
,
&
let
them
know
the
power
and
vertue
is
not
in
them
,
but
God
.
So
saith
S.
Paul
to
the
vngodly
&
impenitent
amongst
the
Corinthians
:
I
feare
,
saith
he
,
when
I
come
,
2.
Cor.
12
▪
2
1.
my
God
abase
me
amongst
you
,
&
I
shall
bewaile
many
of
them
which
haue
sinned
▪
&
not
repented
.
And
surely
,
this
or
nothing
wil
abase
a
Minister
,
&
minister
matter
of
great
bewailing
;
Yet
not
so
,
but
as
stil
there
is
matter
of
true
confort
&
contentment
,
vnto
all
godly
&
faithful
teachers
.
For
,
whether
thy
labour
be
the
sauour
of
life
vnto
life
,
2.
Cor.
2.15.16
.
or
of
death
vnto
death
,
to
thy
hearers
;
It
is
to
God
a
sweet
sauour
in
Christ
.
Againe
,
we
may
here
learne
,
that
those
who
are
condemned
before
God
,
haue
their
condemnation
by
the
preaching
of
the
word
.
The
secrets
of
all
the
world
,
saith
the
Apostle
,
shall
be
iudged
by
Iesus
Christ
,
according
to
the
Gospell
:
and
heere
the
preaching
of
Noah
,
and
his
actuall
preaching
by
preparing
the
Arke
,
condemnes
the
world
.
Such
is
the
power
and
might
of
the
Ministerie
of
Gods
word
,
vpon
all
them
that
resist
it
.
Which
being
so
,
should
teach
all
men
,
when
they
come
to
heare
Gods
word
,
to
submit
themselues
to
the
power
of
it
,
to
obay
it
,
and
become
penitent
:
for
,
otherwise
so
many
Sermons
as
a
man
heareth
,
so
many
inditements
are
presented
to
God
against
him
.
And
if
at
the
last
day
there
were
no
diuels
to
accuse
;
those
bills
of
inditements
,
would
both
accuse
and
condemne
him
.
And
this
Iudgement
is
begun
in
this
life
,
as
their
consciences
doe
often
tell
them
,
and
is
accomplisht
at
the
last
day
:
for
there
is
no
dallying
with
God●
word
:
if
it
cannot
saue
▪
it
ki●ls
.
It
is
the
fire
,
which
if
it
cannot
soften
,
it
hardens
.
Let
then
all
impenitent
men
,
make
conscience
to
obay
Gods
word
:
for
if
now
they
abuse
it
,
it
will
be
euen
with
them
,
both
here
and
in
another
world
.
For
,
as
the
very
same
Arke
,
which
saued
Noah
and
his
houshold
,
condemned
the
world
:
so
the
same
word
of
God
,
which
beleeued
and
obayed
by
godly
men
,
is
their
saluation
;
disobayed
,
and
refused
by
vngodly
men
,
shall
be
their
condemnation
.
And
thus
much
for
the
two
ends
,
why
Noah
prepared
the
Arke
:
&
consequently
,
of
the
second
effect
of
Noahs
faith
.
It
followeth
:
And
was
made
heire
of
the
righteousnesse
,
which
i●
by
faith
.
Here
is
the
third
and
last
effect
,
whereby
the
excellencie
of
Noahs
faith
is
commended
.
It
made
him
an
heire
,
and
that
not
of
the
world
:
(
for
so
he
was
besides
)
but
of
that
that
the
world
could
not
yeeld
;
of
righteousnesse
,
and
that
of
the
best
of
all
,
euen
of
that
righteosnesse
,
which
is
by
faith
.
These
words
haue
relation
to
that
testimonie
,
which
God
gaue
of
Noah
in
Genesis
,
6.9
.
Noah
was
a
iust
and
vpright
man
,
and
walked
with
God
.
Now
that
which
is
spoken
there
more
generally
,
is
here
particularly
opened
and
vnfolded
;
he
was
iust
or
righteous
:
how
?
hee
was
righteous
by
the
righteousnesse
of
faith
:
so
that
these
words
are
a
commentarie
vnto
the
other
.
But
because
that
,
that
is
here
affirmed
of
Noah
,
is
a
most
glorious
thing
;
his
faith
made
him
an
heire
(
that
is
,
made
him
that
was
heire
of
all
the
earth
,
a
better
heire
)
therefore
these
words
are
to
be
well
waighed
.
For
their
full
opening
,
three
points
are
to
be
considered
:
-
1.
What
is
the
righteousnesse
here
spoken
of
.
-
2.
Why
it
is
called
the
righteousnesse
of
faith
,
or
by
faith
.
-
3.
How
Noah
was
made
Heire
of
it
by
his
faith
.
For
the
first
,
That
righteousnesse
by
which
Noah
and
all
holy
men
,
are
to
stand
righteous
before
God
,
is
not
a
righteousnesse
of
any
nature
but
such
a
one
as
is
appointed
of
God
for
that
purpose
.
That
wee
may
knowe
it
the
more
distinctly
,
wee
must
examine
the
seuerall
kindes
thereof
.
Righteousnesse
is
of
two
sorts
:
-
Created
.
-
Vncreated
.
Vncreated
▪
is
that
which
is
in
God
,
and
hath
no
beginning
nor
ending
,
no
meanes
,
nor
measure
.
Of
this
speaketh
the
Prophet
,
Psalm.
119.137
.
Righteous
art
thou
,
O
Lord
.
This
cannot
make
any
man
righteous
;
for
two
reasons
.
First
;
for
the
Godhead
and
it
are
all
one
,
It
is
in
God
essentially
.
A
man
is
one
thing
,
and
his
righteousnesse
is
another
.
But
God
and
his
righteousnesse
are
all
one
:
And
therefore
it
is
as
impossible
for
any
man
to
haue
this
righteousnes
▪
as
it
is
to
be
God
.
Secondly
,
it
is
infinite
,
and
mans
soule
a
finite
creature
,
and
therefore
not
capable
of
any
thing
that
is
infinite
;
and
consequently
,
not
of
the
vnmeasurable
righteousnes
which
is
in
the
godhead
.
Therefore
this
we
must
leaue
vnto
God
,
as
proper
to
the
Deitie
.
Created
righteousnesse
,
is
that
,
which
God
frameth
in
the
reasonable
creature
,
Men
and
Angels
.
Of
Angels
we
are
not
to
speake
,
though
theirs
and
mans
differd
not
much
in
nature
at
their
creations
.
Created
righteousnesse
of
man
,
is
of
2.
sorts
,
-
Legall
,
-
or
Euangelicall
.
Legall
righteousnesse
is
that
which
the
Morall
law
prescribeth
.
Euangelicall
,
that
which
the
Gospell
hath
reuealed
.
Of
legall
righteousnesse
,
I
finde
there
are
three
sorts
spoken
of
;
-
1.
One
that
is
a
perfect
righteousnesse
.
-
2.
One
that
is
a
ciuill
righteousnesse
.
-
3.
One
that
is
an
inward
righteousnesse
.
Perfect
righteousnesse
Legall
,
is
the
perfect
fulfilling
of
the
law
in
a
mans
owne
selfe
.
And
by
this
shall
no
man
liuing
be
iustified
before
God
;
for
,
no
man
,
since
the
fall
of
Adam
,
is
able
perfectly
to
fulfill
the
Law
.
If
any
can
,
then
shall
he
be
righteous
by
it
:
but
none
did
,
nor
euer
can
;
therefore
,
no
man
shall
stand
righteous
by
perfect
legall
righteousnesse
in
himselfe
.
Some
will
obiect
:
But
a
regenerate
man
may
:
for
he
is
restored
by
grace
;
therefore
though
by
Adams
fall
a
man
is
disabled
,
yet
by
regeneration
hee
is
inabled
to
fulfill
the
law
perfectly
.
I
answere
;
It
were
so
,
if
they
were
perfectly
sanctified
in
their
regeneration
:
but
they
are
sanctified
but
in
part
,
and
it
is
not
perfect
vntill
death
:
Obiect
.
1.
Thess.
5.23
.
We
are
sanctified
throughout
,
spirit
,
soule
,
and
body
.
If
all
those
,
what
then
remaines
vnsanctified
?
therefore
our
sanctification
is
perfect
.
I
answere
:
It
is
perfect
in
parts
,
but
not
in
measure
nor
degree
.
As
a
childe
is
a
perfect
man
in
all
the
parts
of
a
man
,
but
not
in
the
quantitie
of
anie
part
:
So
a
childe
of
God
is
perfectly
sanctified
in
all
parts
,
but
not
in
the
measure
of
any
part
,
vntill
flesh
,
and
mortality
,
and
corruption
haue
an
end
.
Secondly
,
some
may
obiect
:
The
virgine
Mary
sinned
not
:
I
answere
:
so
teacheth
indeede
the
Church
of
Rome
,
that
she
neuer
sinned
,
that
her
life
was
free
from
sinne
●ctuall
,
and
her
conception
from
sinne
originall
.
But
so
taught
neither
the
Scripture
nor
Gods
Church
:
but
,
contrariwise
,
it
is
more
then
manifest
,
shee
was
a
sinner
.
For
first
,
she
confesseth
her
soule
reioiced
in
God
her
Sauiour
:
but
if
she
were
no
sinner
,
she
stoode
in
neede
of
no
Sauiour
.
Againe
,
she
died
:
but
if
she
had
not
sinned
,
she
should
in
Iustice
not
haue
died
.
For
death
entred
by
sinne
:
and
where
no
sinne
is
,
there
death
is
not
due
.
Thus
no
man
can
be
righteous
by
the
perfect
righteousnesse
of
the
law
,
in
himselfe
.
Secondly
,
there
is
a
ciuill
righteousnesse
:
and
that
is
,
when
a
man
in
his
outward
actions
,
is
conformable
to
the
law
,
especially
to
the
Commaundements
of
the
second
Table
.
For
example
;
hee
is
free
from
the
outward
actions
of
murther
,
adultery
,
or
theeuery
,
and
such
like
:
or
he
can
refraine
his
anger
,
and
ouercome
his
passions
,
that
they
shall
not
break
out
into
open
violence
to
the
view
of
the
world
:
and
for
the
first
Table
;
he
comes
to
the
Church
,
&
professeth
religion
.
All
this
is
a
ciuill
righteousnesse
,
and
by
this
can
no
man
be
iustified
,
nor
made
righteous
.
For
first
,
it
is
not
a
perfect
,
but
a
most
imperfect
righteousnesse
,
and
therefore
cannot
iustifie
.
It
is
so
imperfect
,
that
it
is
as
good
as
none
at
all
in
Gods
sight
:
for
it
is
but
an
outward
,
and
constrained
,
and
dissembled
obedience
,
and
wants
the
inward
and
true
obedience
of
the
heart
and
soule
.
Secondly
,
it
cannot
make
a
man
righteous
:
for
wicked
men
haue
it
,
which
are
vnrighteous
,
and
cannot
be
saued
.
Haman
hated
Mordecay
in
his
heart
:
yea
,
his
heart
boyled
in
malice
against
him
:
yet
the
Story
saith
;
That
neuerthelesse
he
refrained
himselfe
till
he
came
home
,
Ester
5.10
.
And
therefore
Christ
saith
,
that
except
our
righteousnesse
exceede
the
righteousnesse
of
the
Scribes
and
Pharisies
,
we
cannot
enter
into
the
kingdome
of
heauen
,
Math.
5.20
.
Now
what
was
theirs
but
an
outward
ciuill
righteousnesse
,
whereby
they
kept
the
law
,
onely
in
outward
actions
?
as
appeareth
,
in
that
Christ
,
afterward
in
the
same
Chapter
,
expounding
the
law
,
doth
reduce
it
to
the
inward
,
which
is
to
his
full
and
proper
sense
:
So
then
,
yet
wee
haue
not
found
that
righteousnesse
,
which
may
make
a
man
righteous
.
Thirdly
,
there
is
a
righteousnesse
,
called
the
inward
righteousnesse
of
a
Christian
man
,
which
is
this
;
A
man
hauing
repented
,
and
his
sinnes
being
forgiuen
,
hee
is
by
the
holy
Ghost
sanctified
inwardly
in
his
soule
,
and
all
the
parts
&
powers
of
it
.
This
sanctification
is
called
inward
righteousnesse
.
Now
the
Church
of
Rome
saith
,
A
man
may
be
iustified
by
this
.
But
it
is
not
so
,
as
appeares
by
these
reasons
:
First
,
this
righteousnesse
is
in
this
life
imperfect
:
and
that
is
proued
by
the
Apostle
,
where
he
saith
,
Wee
doe
here
knowe
but
in
part
,
1.
Corinth.
13.12
.
Therefore
,
our
vnderstanding
is
but
in
part
regenerate
:
and
as
it
,
so
consequently
all
other
parts
or
powers
of
our
soule
,
are
but
in
part
regenerate
;
and
in
them
all
,
we
are
partly
spirit
,
and
partly
flesh
,
Galath.
5.17
.
Therefore
if
our
sanctification
be
imperfect
,
it
cannot
iustifie
vs
.
Againe
,
this
righteousnesse
is
mingled
with
sinne
,
and
vnrighteousnesse
:
and
from
this
mixture
,
comes
the
combat
betwixt
the
flesh
and
the
Spirit
(
spoken
of
,
Galath.
8.17
)
.
For
these
two
are
contrary
one
to
the
other
.
If
it
be
mingled
with
sinne
,
then
it
cannot
make
vs
righteous
:
no
,
nor
the
works
of
grace
that
come
from
it
,
though
God
in
mercy
reward
them
.
And
though
as
S.
Iames
saith
,
They
iustifie
our
faith
,
and
make
vs
iust
before
men
,
Iames
,
2.21
:
Yet
can
they
not
iustifie
vs
before
Gods
Iustice
;
nor
,
at
the
barre
of
the
last
Iudgement
,
will
they
passe
for
payment
.
S.
Paul
saith
,
1.
Corinth.
4.4
.
I
know
nothing
by
my selfe
,
yet
am
I
not
thereby
iustified
;
that
is
,
I
haue
so
walked
in
my
calling
,
since
I
was
an
Apostle
,
and
Minister
of
the
Gospell
;
as
I
am
not
priuie
,
nor
guilty
to
my selfe
of
any
negligence
therein
.
If
he
dare
not
stand
to
that
,
to
be
iustified
by
i●
,
who
dare
take
hold
,
when
he
refuseth
.
Againe
,
no
man
can
doe
any
perfect
good
workes
,
vnlesse
hee
be
perfectly
iust
:
For
,
how
can
perfection
come
out
of
imperfection
?
But
no
man
can
be
perfectly
iust
in
this
sinfull
body
:
as
is
proued
in
the
first
reason
;
therfore
his
works
here
in
this
life
cannot
be
such
,
as
may
make
him
righteous
.
But
it
may
be
obiected
:
Though
our
workes
haue
some
defects
in
them
,
yet
Gods
mercy
accepts
them
for
righteous
and
iust
;
and
therefore
they
may
iustifie
vs
.
I
answere
:
As
Gods
mercy
accepts
them
,
so
must
his
Iustice
be
satisfied
also
;
but
they
being
imperfect
,
cannot
satisfie
his
Iustice
:
for
Gods
infinite
Iustice
requires
perfect
satisfaction
.
But
as
for
our
best
workes
,
as
they
are
done
by
vs
,
weigh
them
in
the
balance
of
Gods
Iustice
,
and
they
are
so
light
,
as
they
deserue
damnation
:
yet
in
Gods
mercy
in
Christ
,
their
defects
are
couered
,
and
they
are
reputed
good
workes
,
and
are
rewarded
;
but
we
incroach
vpon
Gods
mercy
,
and
abuse
his
Iustice
,
if
therefore
wee
imagine
,
they
should
deserue
Gods
mercy
,
or
be
able
to
iustifie
vs
in
his
sight
.
Thus
then
seeing
Legall
righteousnesse
faileth
vs
,
let
vs
come
to
Euangelicall
.
Euangelicall
righteousnesse
,
is
that
that
is
reuealed
in
the
Gospell
,
and
should
neuer
haue
beene
reuealed
,
if
that
of
the
Law
could
haue
saued
vs
.
But
when
it
(
not
by
defect
in
it
,
but
default
in
our selues
)
could
not
,
then
God
in
mercy
affordeth
vs
another
in
the
Gospell
.
Euangelicall
righteousnesse
is
that
that
is
in
Christ
Iesus
;
his
it
is
,
that
must
make
a
man
righteous
before
God
:
But
this
Christ
was
an
extraordinary
person
,
consisting
of
two
natures
,
-
Godhead
,
-
Manhood
.
And
accordingly
,
hee
hath
a
double
righteousnesse
in
his
holy
person
.
First
,
as
he
is
God
,
he
hath
in
his
nature
the
righteousnesse
of
God
,
and
that
is
vncreated
,
and
infinite
;
and
therefore
incommunicable
:
and
so
none
is
,
nor
can
be
righteous
by
it
.
Secondly
,
there
is
in
Christ
a
righteousnesse
of
his
humanity
:
and
this
though
it
be
finite
and
created
,
yet
is
it
beyond
measure
,
in
comparison
of
the
righteousnesse
of
man
or
Angell
:
So
saith
S.
Iohn
3.
God
giueth
not
him
the
Spirit
by
measure
.
This
righteousnesse
of
Christ
,
as
man
or
Mediator
,
consisteth
in
two
things
;
-
1.
In
the
purity
of
his
nature
.
-
2.
In
the
perfection
of
his
obedience
.
The
first
branch
of
our
Mediators
righteousnesse
,
is
the
holinesse
of
his
humanity
;
which
was
perfectly
sanctified
in
his
conception
,
by
the
powerfull
operation
of
the
Godhead
:
and
this
was
done
at
the
first
instant
of
his
conception
in
the
virgins
wombe
.
From
this
purity
of
nature
,
proceeded
his
obedience
,
which
was
as
perfect
,
as
his
nature
was
pure
:
and
so
pure
a
nature
made
a
plaine
way
to
perfect
obedience
.
And
therefore
as
his
conception
was
free
from
sinne
originall
:
so
was
his
whole
life
from
the
least
sinne
actuall
.
Now
the
Mediators
obedience
was
double
;
-
Actiue
,
-
&
Passiue
.
And
both
these
he
performed
in
his
owne
person
▪
His
Passiue
obedience
was
his
passion
,
or
suffering
of
whatsoeuer
the
Iustice
of
God
had
inflicted
on
man
for
sinne
,
whether
for
soule
or
body
.
The
Actiue
obedience
of
the
Mediators
person
,
was
his
perfect
fulfilling
of
the
morall
Law
,
in
all
duties
to
God
or
man
,
in
thought
,
word
,
or
deede
;
and
all
this
for
vs
,
in
our
steade
and
on
our
behalfe
.
And
here
is
true
righteousnesse
:
for
where
the
nature
of
anie
person
is
perfectly
pure
,
and
the
obedience
perfect
,
the
righteousnesse
of
that
person
is
perfect
.
And
I
saye
,
all
this
was
done
by
him
for
vs
:
hee
suffered
all
that
wee
should
haue
suffered
,
and
suffered
not
:
hee
did
that
which
wee
should
haue
done
,
and
did
not
.
And
this
is
that
righteousnesse
,
by
which
,
a
sinner
is
made
righteous
before
God
.
For
,
seeing
legall
cannot
,
it
is
this
that
must
.
And
now
wee
haue
found
that
righteousnesse
,
by
which
Noah
and
all
holy
men
were
made
,
and
counted
righteous
;
namely
,
that
that
is
resident
in
the
holy
person
of
Iesus
Christ
the
Mediator
.
And
yet
this
is
aboue
and
beyond
all
reason
,
that
one
should
be
iustified
by
anothers
righteousnesse
:
and
the
doctrine
,
though
it
be
of
God
,
and
grounded
neuer
so
strongly
on
Gods
word
,
yet
hath
it
enemies
,
and
is
mightily
oppugned
by
the
Church
of
Rome
.
Therefore
let
vs
first
proue
it
:
and
then
answere
the
obiections
to
the
contrarie
.
Wee
proue
it
thus
;
First
,
from
plaine
Scripture
,
1.
Corinth.
3.24
.
Hee
that
knew
no
sinne
,
was
made
sinne
for
vs
;
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
What
can
be
said
plainer
?
he
was
made
sinne
for
vs
,
and
wee
righteousnesse
by
him
.
Therefore
as
Christ
was
no
sinner
in
his
owne
person
,
but
our
sinnes
were
laid
vpon
him
,
and
so
he
was
made
a
sinner
by
our
sins
:
so
,
though
we
be
not
righteous
in
our
owne
persons
;
yet
hauing
●hrists
righteousnesse
imputed
to
vs
,
we
are
made
righteous
by
his
righteousnesse
.
Againe
,
the
righteousnesse
that
must
saue
vs
,
must
be
the
righteousnesse
of
man
and
God
:
as
in
the
aforenamed
place
,
it
is
said
,
that
wee
might
be
made
the
righteousnesse
of
God
in
Christ
.
But
no
mans
owne
righteousnesse
can
make
him
the
righteousnesse
of
God
,
nor
can
Gods
righteousnesse
be
the
righteousnesse
of
man
:
therefore
it
remaineth
,
that
onely
Christ
,
being
both
God
and
man
,
hath
in
him
that
righteousnesse
,
which
may
make
a
man
the
righteousnesse
of
God
.
Thirdly
,
the
Scripture
saith
,
Christ
is
the
end
of
the
Law
to
all
that
beleeue
,
Rom.
10.3
.
The
end
of
the
Law
:
that
is
,
not
the
taker
away
,
or
abrogater
of
the
law
,
but
the
fulfiller
of
it
:
as
the
abrogater
of
the
Ceremonial
,
so
the
fulfiller
of
the
Morall
law
.
If
he
fulfilled
the
Law
,
for
whom
was
it
?
not
for
himself
.
For
as
the
Messiah
was
not
slain
for
himself
,
Dan.
9.26
.
so
he
obayed
not
the
Law
for
himselfe
.
For
whom
then
?
for
all
that
beleeue
.
Therefore
Christ
doing
it
for
them
,
they
fulfill
the
Law
in
Christ
:
and
so
Christ
by
doing
,
and
they
by
beleeuing
in
him
that
doth
it
,
doe
fulfill
the
Law
.
Now
if
it
be
not
amisse
to
say
,
We
doe
in
Christ
fulfill
the
law
:
No
more
is
it
to
say
,
Wee
are
made
righteous
by
Christes
righteousnesse
;
though
it
be
his
,
and
not
ours
,
but
onely
by
faith
.
Let
vs
then
see
(
in
the
second
place
)
what
the
Church
of
Rome
obiect
against
it
.
They
first
obiect
thus
:
As
a
man
cannot
be
wise
by
another
mans
wisedome
,
nor
rich
by
another
mans
riches
,
nor
strong
by
another
mans
strength
:
So
can
he
not
be
righteous
by
another
mans
righteousnesse
.
I
answer
:
The
comparison
is
not
alike
.
For
one
man
hath
no
propriety
in
another
mans
wisedome
,
strength
,
or
riches
:
but
we
haue
a
right
and
proprietie
in
Christes
righteousnesse
.
Againe
,
the
wisedome
of
one
man
,
cannot
be
the
wisedom
of
another
;
because
they
are
two
persons
,
fully
and
equally
distinct
:
but
it
is
not
so
betwixt
Christ
and
a
sinner
:
for
,
euery
beleeuer
is
spiritually
,
and
yet
truly
and
really
conioyned
to
Christ
,
and
they
make
one
mysticall
body
;
Christ
being
the
head
,
and
euery
true
beleeuer
being
a
member
of
that
body
:
and
therefore
,
that
which
is
his
righteousnesse
,
may
be
also
truly
ours
.
His
,
because
it
is
in
him
;
and
ours
,
because
we
are
knit
to
him
.
For
,
by
reason
of
this
mysticall
vnion
betwixt
him
and
vs
,
all
blessings
of
saluation
in
him
,
as
in
the
head
,
are
diffused
into
vs
,
as
his
members
or
branches
;
&
yet
are
as
properly
still
in
him
,
as
is
the
braine
in
the
head
of
a
man
.
And
thus
,
though
in
sense
and
reason
this
cannot
be
,
yet
by
faith
and
Gods
spirit
,
the
righteousnesse
of
Christ
is
made
ours
.
Secondly
they
obiect
.
If
this
be
so
,
then
God
iustifieth
wicked
men
;
but
God
will
not
doe
so
:
it
is
against
the
nature
of
his
holinesse
and
Iustice
.
And
againe
,
hee
that
iustifieth
the
wicked
,
is
abhominable
to
God
,
Prou.
17.15
.
therefore
God
will
not
doe
so
himselfe
.
We
answere
:
The
ground
is
good
,
but
the
collection
is
vntrue
.
God
will
not
iustifie
a
wicked
man
,
that
is
true
:
but
that
therefore
a
man
cannot
be
iustified
by
Christs
righteousnesse
,
is
false
.
For
,
God
doth
not
iustifie
him
that
lieth
rotting
in
his
former
sinnes
,
and
weltring
in
his
olde
corruption
;
but
him
that
beleeueth
in
Christ
,
and
repenteth
of
his
sinnes
.
And
that
man
in
his
faith
is
iustified
,
and
in
his
repentance
sanctified
,
and
so
he
is
made
a
new
man
:
yea
,
as
S.
Paul
saith
,
He
that
is
in
Christ
is
a
new
creature
:
2.
Corinth.
5.17
.
For
,
as
it
is
in
the
first
conuersion
,
God
turneth
nor
saueth
no
man
against
his
will
;
but
first
makes
him
willing
by
his
owne
work
alone
,
and
then
conuerteth
and
saueth
him
with
his
owne
free
will
,
working
together
with
Gods
grace
.
So
is
it
in
the
work
of
Iustification
;
God
iustifieth
no
wicked
man
:
but
makes
him
first
iust
and
righteous
in
and
by
Christ
,
and
then
accounts
him
so
.
But
then
(
will
some
say
)
the
sinner
hath
no
righteousnesse
,
but
that
of
Christs
;
and
that
is
in
Christ
,
and
not
in
himselfe
:
therefore
he
hath
none
in
his
owne
person
;
how
then
can
he
be
any
thing
,
but
a
wicked
man
still
?
I
answer
;
that
is
not
true
that
is
first
affirmed
.
The
beleeuing
sinner
hath
more
righteousnes
then
that
that
is
in
Christ
.
That
which
iustifieth
him
,
is
in
Christes
person
:
But
the
sinner
,
when
he
is
iustified
,
is
also
sanctified
,
by
the
mighty
work
of
Gods
grace
;
and
so
he
is
made
a
holy
man
,
and
doth
good
and
holy
workes
,
because
he
is
in
Christ
,
though
his
sanctification
be
imperfect
.
To
this
end
,
saith
S.
Peter
,
Acts
,
15.9
.
Faith
purifieth
a
mans
heart
;
for
it
is
impossible
a
man
should
beleeue
,
and
so
be
iustified
,
but
hee
must
also
be
sanctified
in
his
heart
and
life
.
Thus
a
sinner
is
iustified
by
Christs
righteousnesse
,
inherent
in
Christ
himselfe
;
and
sanctified
by
Christs
righteousnes
,
diffused
from
Christ
into
the
sinner
.
And
therfore
his
Iustification
is
perfect
;
because
,
that
that
iustifieth
him
,
is
still
in
Christ
:
but
his
sanctification
imperfect
,
because
that
that
sanctifieth
vs
,
is
in
our selues
;
the
one
imputed
to
vs
,
the
other
infused
and
inherent
.
Againe
,
I
answere
,
that
if
we
take
it
in
the
sense
of
Scripture
,
It
is
true
,
that
God
iustifieth
a
wicked
man
.
For
S.
Paul
saith
,
Rom.
4.
To
him
that
worketh
not
,
but
beleeueth
in
him
that
iustifieth
the
vngodly
,
his
faith
is
counted
to
him
for
righteousnesse
.
See
,
God
iustifieth
the
vngodly
:
but
how
?
euen
as
we
heard
before
;
not
him
that
is
vngodly
after
,
but
afore
he
be
iustified
:
him
that
by
nature
,
and
in
himselfe
is
vngodly
,
God
iustifieth
by
working
in
him
faith
and
repentance
;
by
which
,
of
an
vngodly
man
,
he
is
made
a
man
iustified
and
sanctified
.
Their
last
obiection
is
,
If
a
sinner
be
righteous
by
Christs
righteousnesse
,
then
Christ
is
a
sinner
by
his
sinnes
:
for
ther
is
the
same
reason
of
both
.
But
Christ
is
no
sinner
,
but
the
holy
of
holiest
:
and
S.
Paul
saith
,
He
knew
no
sinne
,
1.
Cor.
5.
and
himself
for
himselfe
chalengeth
his
enemies
,
Which
of
you
can
reproue
me
of
sinne
?
If
then
our
sins
cannot
make
him
a
sinner
,
no
more
can
his
righteousnesse
make
vs
righteous
.
I
answer
:
Here
we
graunt
all
,
if
they
speake
the
words
of
the
Scripture
,
in
the
sense
of
the
Scripture
;
for
Christ
was
a
true
and
reputed
sinner
,
in
the
sight
of
Gods
Iustice
:
as
hee
that
becomes
surety
for
another
,
is
a
debter
in
his
roome
:
or
as
he
that
vndertakes
for
a
man
,
body
for
body
,
must
answer
for
him
,
his
owne
body
for
his
:
so
in
all
reason
and
iustice
,
Christ
,
though
hee
had
no
sinnes
of
his
owne
,
yet
being
our
surety
,
and
vndertaking
for
vs
,
and
standing
in
our
steade
,
our
sinnes
are
iustly
accounted
his
.
And
as
for
these
places
,
&
many
more
like
,
they
are
all
vnderstood
of
personall
sins
;
from
all
which
,
and
the
least
contagion
thereof
,
he
was
perfectly
free
.
And
therefore
the
same
place
that
saith
,
He
knew
no
sin
(
that
is
,
in
&
for
his
owne
person
,
knew
not
what
sinne
was
)
saith
also
,
that
for
vs
&
in
our
stead
,
he
was
made
euen
sin
it selfe
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
Thus
Christ
,
in
himselfe
more
righteous
then
all
men
&
Angels
,
In
our
steade
is
a
reputed
sinner
:
and
by
the
same
reason
,
we
(
most
vnrighteous
in
our selues
)
are
clothed
with
Christs
righteousnesse
,
and
thereby
are
reputed
righteous
.
And
as
Christ
(
though
no
sinner
in
himselfe
)
by
being
a
sinner
in
our
steade
,
and
hauing
our
sinnes
imputed
vnto
him
,
became
subiect
to
the
wrath
of
God
,
and
bare
it
,
euen
to
death
it self
:
So
we
,
though
not
righteous
of
our selues
,
yet
hauing
Christs
righteousnesse
imputed
to
vs
,
are
made
thereby
partakers
of
Gods
loue
;
and
for
the
worthinesse
of
that
righteousnesse
of
his
,
so
made
ours
,
shall
be
glorified
in
heauen
.
And
thus
,
now
at
last
we
haue
found
that
true
,
and
that
only
righteousnesse
,
which
can
make
a
man
as
it
did
Noah
,
righteous
in
Gods
sight
.
Now
it
remaines
to
make
vse
of
it
.
First
,
here
wee
learne
how
foulely
our
nature
is
defiled
with
sinne
,
and
stayned
with
corruption
:
the
staine
whereof
cannot
be
washed
away
with
all
the
water
in
the
world
;
no
,
nor
with
the
bloud
of
all
creatures
:
no
,
not
couered
with
the
righteousnesse
of
all
men
and
Angels
,
but
onely
with
the
righteousnesse
of
God
.
And
that
sonne
of
God
also
,
if
he
will
apply
that
righteousnesse
vnto
vs
,
and
make
it
effectuall
,
must
become
man
,
and
liue
,
and
die
,
and
rise
againe
for
vs
.
A
meruailous
thing
is
it
,
and
●orthy
of
our
often
consideration
,
that
all
the
Angels
and
men
in
the
world
,
cannot
make
one
sinner
righteous
;
but
that
Gods
sonne
must
needes
doe
it
:
And
that
our
sinnes
are
so
hideous
,
as
nothing
can
hide
the
filthinesse
thereof
,
from
the
eyes
of
Gods
Iustice
,
but
onely
the
glorious
mercy
seate
of
Christs
righteousnesse
.
This
may
therefore
teach
vs
,
how
to
esteeme
of
our selues
,
and
our
owne
natures
.
Furthermore
:
See
here
the
great
goodnesse
of
God
to
man
.
God
put
perfect
legall
righteousnesse
in
Adams
heart
in
his
creation
:
he
receiued
it
for
himselfe
and
vs
;
and
lost
it
for
himself
and
vs
.
God
in
mercy
,
purposing
to
restore
man
,
thus
by
himselfe
lost
and
cast
away
,
giues
him
another
,
and
a
better
righteousnesse
then
before
.
But
because
he
saw
man
was
so
ill
a
keeper
of
his
owne
Iewels
;
he
trusts
not
him
with
it
,
but
sets
that
righteousnesse
in
the
person
of
Christ
Iesus
,
and
commits
it
to
him
to
keepe
.
Who
,
as
he
truly
knowes
the
full
value
,
and
excellencie
thereof
,
and
as
he
deerely
loues
vs
:
So
he
will
most
safely
keepe
it
for
vs
,
and
clothe
vs
with
it
in
his
Fathers
presence
at
the
last
day
.
A
point
of
vnspeakable
comfort
to
Gods
children
,
to
consider
that
their
saluation
is
not
in
their
owne
keeping
,
where
it
might
againe
be
lost
;
but
in
a
safe
hand
,
where
they
shall
be
sure
to
finde
and
haue
it
,
when
they
haue
most
need
of
it
:
and
to
remember
that
their
righteousnesse
being
in
Christ
,
they
cannot
lose
it
.
For
,
though
they
sinne
,
and
so
lose
often
the
comfort
of
a
good
conscience
for
a
time
;
yet
they
then
lose
not
their
righteousnesse
,
which
is
then
in
Christ
;
and
to
consider
,
that
,
when
in
this
world
they
sustaine
losses
or
iniuries
,
or
lose
all
they
haue
vpon
the
earth
:
that
yet
their
righteousnesse
(
the
riches
of
their
soules
)
is
then
in
heauen
full
safe
in
Christs
keeping
,
and
shall
neuer
be
lost
.
This
should
make
vs
learne
to
know
Christ
more
and
more
:
and
to
giue
him
the
loue
and
affections
of
our
very
hearts
,
that
so
we
may
be
able
to
say
with
blessed
Paul
,
2.
Timoth.
1.12
.
I
know
whom
I
haue
beleeued
,
and
I
am
perswaded
that
he
is
able
to
keepe
that
which
I
haue
committed
vnto
him
against
that
day
.
Lastly
,
if
there
be
such
a
communion
betwixt
Christ
and
a
beleeuer
,
that
our
sinnes
were
made
his
,
and
his
righteousnesse
made
ours
;
This
may
teach
vs
patience
,
and
minister
vs
comfort
in
all
outward
afflictions
,
or
inward
temptations
;
because
it
is
certaine
all
our
sufferings
are
his
,
and
hee
is
touched
with
all
the
wrongs
done
to
vs
.
When
hee
was
in
heauen
,
he
calls
to
Saul
,
Acts
9.4
Saul
,
Saul
,
why
persecutest
thou
me
?
and
at
the
last
day
,
Math.
25.45
.
Whatsoeuer
either
good
or
euill
was
done
to
any
of
his
children
,
he
saith
,
was
done
to
himselfe
:
and
accordingly
it
shall
be
rewarded
as
done
to
him
.
And
thus
wee
haue
taught
that
true
righteousnesse
,
which
iustifies
a
sinner
,
and
made
Noah
righteous
;
and
we
see
the
vse
of
that
worthy
doctrine
.
And
in
this
first
point
we
haue
the
longer
insisted
,
because
it
is
one
of
the
fundamentall
points
of
Christian
religion
.
Hetherto
of
the
first
point
;
namely
,
what
that
righteousnesse
is
,
which
is
here
spoken
of
.
The
2.
point
to
be
considered
in
these
words
,
is
,
that
this
righteousnesse
is
that
righteousnesse
,
Which
is
by
Faith
.
It
is
so
called
,
because
faith
is
the
proper
instrument
created
in
the
soule
of
man
by
the
holy
Ghost
,
to
apprehend
that
righteousnesse
,
which
is
in
the
person
of
Christ
;
nor
can
it
be
any
waies
else
either
apprehended
or
applied
:
and
therefore
it
is
worthily
called
that
righteousnesse
,
which
is
by
faith
;
that
is
,
which
by
faith
is
made
a
mans
owne
,
or
whereunto
a
man
hath
title
by
his
faith
.
Here
therefore
two
points
offer
themselues
to
our
obseruation
.
-
1.
That
true
faith
apprehends
properly
this
true
righteousnesse
.
-
2.
That
onely
faith
can
doe
it
.
For
the
first
,
it
is
proued
by
apparant
euidences
of
Scripure
.
S.
Paul
tells
the
Galathians
(
3.14
)
They
receiued
the
promise
of
the
Spirit
,
by
faith
.
And
S.
Iohn
saith
,
That
as
manie
as
receiued
Christ
,
to
them
hee
gaue
power
to
be
called
the
sonnes
of
God
.
And
least
any
man
should
thinke
that
to
receiue
Christ
,
is
not
to
beleeue
in
Christ
;
he
addeth
,
Euen
to
as
many
as
beleeue
in
his
name
(
Iohn
1.12
)
And
therefore
faith
is
fitly
compared
to
a
hand
that
takes
hold
on
a
garment
,
and
applieth
it
to
the
body
,
being
naked
:
or
to
a
beggars
hand
that
takes
or
receiues
a
Kings
almes
:
so
faith
in
a
mans
soule
takes
hold
on
Christs
righteousnes
(
which
is
the
mercifull
and
liberall
almes
of
the
King
of
heauen
)
and
applieth
it
to
the
poore
and
naked
soule
of
the
beleeuer
.
If
any
man
aske
,
how
can
faith
apply
Christ
to
the
beleeuer
?
I
answer
:
as
a
man
,
being
in
his
corrupt
nature
,
hath
nothing
to
doe
with
Christ
:
So
contrariwise
,
when
the
holy
Ghost
hath
wrought
faith
in
his
heart
by
a
supernaturall
operation
;
then
wee
are
to
know
,
that
as
faith
is
the
proper
instrument
to
apprehend
Christ
:
So
is
Christ
and
his
righteousnesse
the
proper
obiect
for
faith
to
work
vpon
.
For
,
though
it
apprehend
&
apply
all
other
promises
which
God
makes
to
our
soules
or
bodies
:
yet
most
properly
and
principally
,
and
in
the
first
place
,
it
apprehends
the
promise
of
saluation
,
and
the
righteousnesse
of
Christ
.
Now
for
the
particular
manner
,
how
faith
doth
thus
;
we
are
to
know
,
that
though
it
be
spirituall
&
inuisible
,
and
so
not
easily
expressed
to
sense
,
yet
is
it
done
as
properly
by
faith
,
as
a
garment
is
by
the
hand
taken
and
applied
to
the
body
,
or
a
plaister
to
a
sore
.
If
any
aske
further
;
But
when
may
a
man
know
,
whether
his
faith
haue
apprehended
and
applied
Christs
righteousnesse
to
his
soule
,
or
no
?
I
answere
;
when
hee
beleeueth
particularly
,
that
Christes
righteousnesse
is
his
righteousnesse
,
and
hath
reconciled
him
to
God
,
and
shall
iustifie
him
in
Gods
presence
,
then
doth
faith
worke
his
true
and
proper
worke
:
for
this
cannot
be
done
but
by
faith
:
and
where
faith
is
,
this
must
needes
be
done
.
The
second
point
is
,
that
faith
alone
,
and
no
other
vertue
,
nor
spirituall
power
in
mans
soule
,
is
able
to
doe
this
.
And
this
may
be
proued
by
comparing
it
with
all
the
principall
vertues
of
the
soule
:
for
,
amongst
all
,
there
are
none
that
may
come
into
comparison
with
faith
,
but
hope
and
loue
:
both
which
,
especially
loue
,
haue
their
seuerall
and
special
excellencies
:
yet
haue
neither
of
them
,
nor
both
of
them
this
vertue
to
apprehend
and
apply
Christes
righteousnesse
.
The
property
of
loue
,
is
to
extend
it selfe
,
and
with
it selfe
to
carie
manie
passions
or
affections
of
the
heart
,
and
to
place
them
vpon
the
thing
that
is
loued
:
yet
cannot
loue
be
said
properly
to
apprehend
Christ
;
for
he
must
needes
be
apprehended
,
before
he
can
be
loued
.
And
the
proper
action
of
Hope
,
is
to
waite
,
and
expect
for
a
blessing
to
come
:
so
,
hope
waites
for
saluation
,
but
properly
apprehends
it
not
.
For
,
saluation
must
first
be
beleeued
,
and
then
hoped
or
expected
:
so
saith
Ieremie
,
Lament.
3.26
,
It
is
good
both
to
trust
and
to
waite
for
the
saluation
of
the
Lord
:
To
trust
,
that
is
,
to
beleeue
assuredly
it
will
come
(
there
is
the
action
of
faith
)
and
to
waite
till
it
doe
come
(
that
is
the
action
of
Hope
)
.
Thus
we
see
the
seuerall
natures
,
and
actions
,
of
these
two
worthy
vertues
.
But
the
proper
action
of
faith
,
is
to
apprehend
and
lay
hold
on
Christ
,
and
his
righteousnesse
,
and
to
apply
them
to
a
mans
owne
soule
:
and
that
being
done
,
then
come
Loue
and
Hope
,
&
do
their
duties
:
And
so
,
though
loue
last
longer
then
faith
doth
,
yet
faith
is
afore
loue
,
and
makes
the
way
for
it
.
To
conclude
this
second
point
;
Faith
is
a
hand
to
take
hold
on
Christ
&
his
benefits
.
Loue
is
a
hand
to
giue
out
tokens
of
faith
both
to
God
and
man
.
For
(
1.
Cor.
13.5
)
Loue
seeketh
not
her
owne
,
but
others
good
:
namely
,
the
good
of
them
that
are
loued
.
Hope
is
an
eye
looking
out
,
and
wayting
for
the
good
things
promised
.
So
,
that
as
faith
is
the
hand
of
the
soule
;
so
loue
is
the
hand
,
and
hope
is
the
eye
of
faith
:
Loue
the
hand
wherby
it
worketh
,
and
Hope
the
eye
whereby
it
waiteth
and
looketh
for
the
performance
of
such
things
,
as
faith
hath
apprehended
and
beleeued
.
If
the
Church
of
Rome
thinke
this
any
wrong
to
this
holy
vertue
of
loue
to
be
the
hand
of
faith
:
let
them
know
it
is
not
ours
,
it
is
the
doctrine
of
the
Apostle
,
where
he
saith
,
Faith
worketh
by
loue
.
If
faith
worke
by
it
,
then
surely
loue
is
the
hand
of
faith
.
Thus
faith
worketh
by
loue
,
waiteth
by
hope
,
but
beleeueth
by
it selfe
.
And
for
this
cause
,
the
righteousnesse
,
that
makes
vs
righteous
before
God
,
is
rather
called
the
righteousnesse
of
faith
,
then
of
any
other
Christian
vertue
,
or
grace
of
the
spirit
.
And
for
the
same
cause
is
it
,
that
so
often
in
S.
Pauls
Epistles
,
it
is
called
by
the
same
name
;
as
,
Philipp.
3.9
.
The
third
and
last
point
concerning
Noahs
faith
;
is
,
that
,
Noah
was
made
heire
of
this
righteousnesse
.
A
speciall
commendation
of
his
faith
,
It
made
him
heire
of
true
and
sauing
righteousnesse
:
that
is
,
it
gaue
him
a
true
title
vnto
it
,
&
made
him
heire
apparant
of
that
glory
,
which
it
assureth
euery
one
that
apprehends
it
by
this
true
faith
:
and
so
he
was
made
as
certainly
,
and
as
truly
partaker
of
it
,
as
the
young
Prince
is
assured
of
his
Crowne
and
Kingdom
at
his
time
,
or
the
heire
of
his
Fathers
lands
.
Here
two
most
worthy
doctrines
doe
offer
themselues
to
our
view
.
-
1.
The
excellencie
of
faith
.
-
2.
The
excellencie
of
a
Christian
mans
estate
.
The
excellencie
of
faith
appeares
thus
:
It
makes
a
holy
man
assured
&
certaine
of
his
saluation
by
Christ
Iesus
.
The
Church
of
Rome
saith
,
it
is
presumption
in
any
man
to
thinke
so
,
vnlesse
he
haue
an
extraordinary
reuelation
:
but
we
learne
from
the
Scripture
,
that
if
a
man
haue
true
faith
;
that
is
able
to
assure
him
of
saluation
.
For
,
faith
makes
him
an
heire
of
true
righteousnesse
,
and
of
saluation
thereby
.
Now
we
know
,
the
heire
is
most
sure
and
certaine
of
his
inheritance
:
what-euer
hee
gets
or
loseth
,
he
is
sure
of
that
.
But
this
righteousnesse
and
saluation
by
it
,
is
his
inheritance
;
therefore
he
may
be
,
and
is
by
faith
assured
of
it
.
The
Papists
therefore
doe
wrong
vnto
this
doctrine
,
and
deroga●e
from
the
dignitie
of
true
faith
:
But
this
is
their
custome
,
they
will
extoll
any
thing
,
rather
then
that
which
the
holy
Scripture
so
much
extolleth
;
namely
,
true
faith
.
For
,
if
they
knew
what
it
is
trulie
to
know
Christ
,
and
to
beleeue
in
him
by
that
faith
,
which
worketh
by
loue
,
they
would
then
know
,
that
faith
makes
a
man
heire
of
happinesse
,
and
therefore
most
assured
of
it
.
Secondly
,
here
we
may
see
the
excellencie
of
a
Christian
mans
estate
:
he
is
not
naked
,
nor
destitute
of
comforts
;
but
is
heire
of
a
glorious
inheritance
,
by
meanes
of
his
faith
:
and
a
Christian
mans
inheritance
,
is
Christs
righteousnesse
.
Out
of
which
,
we
learne
,
First
,
that
no
man
by
any
good
workes
done
by
or
in
himselfe
,
can
merit
true
and
iustifying
righteousnesse
:
the
Pharisaical
Papists
teach
so
;
but
their
conceit
is
here
ouerthrowen
,
by
the
doctrine
of
the
holy
Ghost
.
For
,
sauing
righteousnesse
is
his
inheritance
:
which
,
we
know
,
is
alwaies
gotten
by
the
Father
,
and
descends
from
the
Father
to
the
Sonne
,
as
a
free
token
of
his
loue
.
And
it
were
scornfull
and
absurd
,
to
see
a
Sonne
offer
to
buy
his
inheritance
of
his
Father
;
it
being
against
the
nature
of
an
inheritance
,
to
come
any
other
wayes
,
but
by
free
gift
from
the
Father
to
the
Sonne
:
therefore
our
righteousnesse
that
must
saue
vs
,
being
as
wee
see
here
our
inheritance
;
let
vs
resolue
of
it
,
we
cannot
buie
nor
merit
it
.
Againe
,
heere
is
sure
and
solide
comfort
against
all
the
grie●●s
,
and
crosses
,
and
losses
of
this
world
:
Gods
children
must
needes
haue
their
portion
of
afflictions
in
this
life
.
But
here
is
their
comfort
,
they
may
lose
their
goods
,
liuings
,
possessions
,
their
good
names
,
their
healths
,
their
liues
;
but
their
inheritance
standeth
sure
and
firme
,
and
cannot
be
lost
.
Let
them
therfore
here
learne
,
not
to
grieue
out
of
measure
:
for
a
holy
man
may
say
thus
to
himselfe
,
and
that
most
truly
;
My
Father
may
frowne
on
me
for
my
faults
,
and
chastice
me
for
my
sinnes
:
but
I
am
sure
he
will
not
disenherite
me
:
for
I
am
heire
,
by
faith
,
of
Christs
righteousnesse
;
and
I
may
lose
many
things
,
but
I
shall
not
lose
that
.
Thirdly
and
lastly
,
here
must
Gods
children
learne
their
duties
.
They
are
heires
to
a
godly
and
glorious
inheritance
:
and
Christes
righteousnesse
is
their
inheritance
;
therefore
they
must
learne
to
set
and
settle
all
their
affections
on
this
inheritance
.
For
,
there
is
nothing
in
the
world
more
worthy
to
be
affected
,
then
a
faire
inheritance
.
We
must
therefore
first
labour
aboue
all
worldly
things
for
this
inheritance
;
namely
,
to
be
made
partakers
of
this
righteousnesse
.
This
is
that
pearle
,
which
wee
hauing
found
,
must
sell
all
we
haue
to
buy
it
.
And
when
wee
haue
gotten
it
,
wee
must
care
to
keepe
it
,
and
therefore
must
lay
it
vp
in
our
verie
hearts
and
soules
:
and
keeping
it
,
wee
must
reioyce
and
delight
in
it
aboue
the
world
,
and
all
the
pleasures
of
it
.
This
is
the
glorious
portion
which
our
God
and
Father
leaueth
vs
as
his
children
:
what
should
all
the
care
of
our
hearts
be
,
but
to
preserue
it
?
Naboth
had
a
little
Vineyard
,
that
came
to
him
from
his
Father
by
inheritance
:
Ahab
the
King
,
would
giue
him
money
,
or
a
better
Vineyard
for
it
.
But
Naboth
would
not
:
Nay
(
saith
he
)
God
forbid
I
should
sell
my
Fathers
inheritance
,
1.
Kings
21.3
.
&c.
If
he
made
such
account
of
an
earthly
inheritance
,
what
should
we
of
the
heauenly
?
if
hee
of
a
poore
Vineyard
,
what
should
wee
of
the
glory
of
heauen
?
If
hee
denied
the
King
,
to
sell
it
for
a
better
,
should
not
wee
denie
the
diuell
,
to
leaue
our
part
in
Christ
and
his
righteousnesse
,
for
the
world
,
or
anie
thing
that
hee
can
promise
vs
?
In
all
such
temptations
our
answere
should
be
;
God
forbid
I
should
sell
away
my
inheritance
,
which
my
God
and
Father
gaue
mee
.
Thus
did
blessed
Paul
,
who
esteemed
the
world
,
and
all
in
it
doung
and
drosse
,
that
hee
might
winne
Christ
,
and
be
made
partaker
of
this
righteousnesse
.
So
must
wee
(
if
wee
will
be
worthie
of
this
inheritance
)
prize
and
value
it
aboue
this
world
,
and
thinke
basely
of
all
the
pompe
and
pleasures
of
this
world
,
in
comparison
of
it
:
and
rather
be
content
to
lose
the
world
,
then
to
leaue
it
.
And
lastly
,
when
wee
haue
it
,
and
are
thus
carefull
to
preserue
it
:
where
should
our
content
,
ioy
,
and
delight
be
,
but
in
this
our
inheritance
?
So
doth
the
heire
:
nothing
so
reioyceth
him
,
as
to
thinke
of
his
inheritance
.
Here
therefore
the
madnesse
of
carnall
men
is
discouered
,
who
reioyce
exceedingly
,
in
the
honours
,
profits
,
and
pleasures
of
this
li●
e
(
as
Swine
in
their
bellies
)
and
neuer
goe
further
:
But
alas
,
this
is
not
their
inheritance
,
if
they
looke
to
haue
their
soules
saued
.
Therefore
herein
they
shew
themselues
voide
of
grace
,
and
of
all
hope
of
a
better
world
.
For
,
if
they
had
,
they
would
reioyce
in
it
,
and
not
in
the
vaine
and
transitory
delights
of
this
world
,
which
perish
in
the
vsing
,
and
are
lost
with
more
torment
and
vexa●●on
,
then
they
were
kept
with
delight
.
We
must
learne
●hen
to
vse
this
world
,
as
though
we
vsed
it
not
,
1.
Cor.
7
.
3●
▪
And
●f
●he
Lord
vouchsafe
vs
any
portion
of
pleasures
in
this
world
,
we
must
take
it
thankfully
,
as
aboue
our
inheritance
(
&
must
therfore
vse
it
lawfully
&
soberly
)
;
but
haue
our
hearts
,
&
the
ioy
of
them
vpon
our
inheritance
,
which
is
in
heauen
,
whereof
we
are
made
heires
by
faith
;
and
wherin
we
are
fellow
heires
with
this
blessed
Noah
,
who
was
made
heire
of
that
righteousnes
,
which
is
of
faith
.
And
thus
haue
wee
heard
the
most
glorious
commendation
of
Noahs
faith
:
and
of
Noah
by
his
faith
,
and
of
all
the
examples
before
the
floud
.
Now
follow
the
second
sort
of
Examples
;
namely
,
such
as
liued
in
the
second
world
,
after
the
floud
.
They
are
all
of
two
sorts
:
either
-
such
as
liued
afore
the
giuing
of
the
Law
,
-
or
after
.
Afore
the
giuing
of
the
Law
,
here
are
many
:
wherof
,
as
of
all
the
other
kinds
,
-
some
are
men
,
-
some
women
.
The
first
of
those
blessed
men
after
the
floud
,
whose
faith
is
here
renowned
,
is
Abraham
that
great
Father
:
of
whom
,
and
whose
faith
,
because
he
was
a
Father
of
so
many
faithful
,
more
is
spoken
then
of
any
one
.
Abrahams
Faith
.
VERSE
8.
By
faith
,
Abraham
,
when
he
was
called
,
obayed
God
,
to
go
out
into
a
place
,
which
he
should
afterward
receiue
for
inheritance
:
and
he
went
out
,
not
knowing
whether
he
should
goe
.
COncerning
holy
Abraham
,
heere
are
more
examples
then
one
recorded
,
and
his
faith
is
renowned
many
wayes
:
more
verses
are
spent
of
him
,
then
of
some
fiue
others
.
And
the
reason
is
,
because
his
faith
was
more
excellent
then
any
others
that
followed
him
.
In
which
regard
,
hee
is
called
the
Father
of
the
faithfull
,
oftentimes
in
the
new
Testament
,
especially
in
the
Epistles
to
the
Romanes
and
Galathians
.
The
first
example
of
his
faith
(
and
the
fourth
in
order
of
the
whole
)
is
of
his
leauing
his
owne
natiue
Country
,
and
how
at
Gods
commaundement
he
went
he
knew
not
whether
;
onely
he
knew
God
called
him
,
and
therfore
he
would
goe
:
wherein
appeared
a
most
worthy
faith
.
Now
concerning
this
his
faith
and
obedience
,
the
Text
layeth
downe
two
points
:
-
1.
The
cause
or
ground
thereof
;
which
was
Gods
calling
:
he
was
called
of
God
.
-
2.
The
fruite
or
effect
of
his
faith
;
he
harkened
and
obayed
.
And
this
his
obedience
is
amplified
by
diuers
particulars
.
-
1.
The
matter
of
it
,
he
went
out
of
his
country
.
-
2.
The
end
,
to
take
possession
of
a
Country
,
which
he
should
not
enioy
of
a
long
time
.
-
3.
The
manner
,
he
went
out
,
not
knowing
whither
he
should
goe
.
The
first
point
,
is
the
cause
or
ground
of
Abrahams
faith
in
this
action
,
and
is
laid
downe
in
the
first
words
.
By
faith
,
Abraham
when
he
was
called
,
This
story
is
taken
out
of
Gen.
the
12.
chap.
The
cause
of
Abrahams
faith
,
is
Gods
calling
.
Gods
calling
is
an
action
of
God
,
whereby
he
appointeth
a
man
to
som
certaine
condition
,
or
state
of
life
,
in
this
world
,
or
after
this
life
.
And
in
this
regard
,
God
is
compared
to
a
Generall
in
the
field
,
which
assigneth
euery
Souldier
his
standing
and
duty
:
so
doth
God
appoint
euery
man
his
place
and
duty
in
the
Church
.
Concerning
these
callings
,
let
vs
see
the
meanes
how
hee
calleth
,
and
the
seuerall
states
whereto
he
calleth
men
.
For
the
meanes
or
manner
;
God
calleth
men
2.
wayes
:
-
immediatly
,
-
or
by
meanes
.
Somtime
immediatly
by
himself
and
his
own
voice
:
as
,
the
extraordinary
Prophets
in
the
olde
Testament
,
&
the
Apostles
in
the
new
.
So
saith
S.
Paul
of
himselfe
,
he
was
called
to
be
an
Apostle
,
not
of
men
,
nor
by
men
▪
but
by
Iesus
Christ
,
and
God
the
Father
,
Galath.
1.1
.
Sometime
mediatly
by
men
directed
by
himselfe
,
&
furnished
,
or
inabled
for
that
duty
:
and
so
were
called
the
ordinarie
Prophets
and
Priests
of
the
old
;
and
the
Euangelists
,
Pastors
,
&
Doctors
of
the
new
Testament
.
The
first
was
extraordinary
;
this
is
ordinary
:
the
first
is
for
an
vnbeleeuing
or
a
misbeleeuing
people
;
the
second
,
is
for
an
ordinary
&
established
Church
.
Now
,
of
these
2.
waies
,
God
called
Abraham
immediatly
by
himselfe
from
heauen
.
Gen.
12.1
.
Secondly
,
for
the
estates
of
life
wherunto
God
calleth
men
,
they
are
three
:
-
Generall
,
-
Particular
,
-
Personall
.
Gods
Generall
calling
,
is
,
whereby
hee
calleth
all
men
to
repentance
by
the
Gospell
,
and
so
to
life
eternall
.
Of
this
,
speaks
the
Apostle
,
Rom.
8.30
.
Whom
God
predestinated
,
them
also
he
called
:
and
Rom
11.29
.
The
calling
of
God
,
is
without
repentance
.
Heereby
hee
calls
men
in
this
life
to
the
state
of
grace
,
and
to
the
state
of
glory
in
heauen
;
and
this
is
to
all
.
His
Particular
calling
is
,
when
hee
calleth
and
assigneth
men
to
some
particular
estate
and
duty
,
in
Family
,
Church
,
or
Common-wealth
:
as
,
when
a
man
is
called
to
be
a
Magistrate
,
Minister
,
Master
of
a
familie
,
Lawyer
,
Physician
,
&c.
Thirdly
,
God
calleth
some
men
to
some
priuate
Personall
duty
,
which
he
designeth
not
to
others
,
but
to
be
done
by
them
alone
.
Such
a
calling
had
hee
assigned
him
(
Matthew
19.21
)
that
would
needes
be
perfect
;
Goe
sell
all
that
thou
hast
,
&c.
Now
the
calling
of
Abraham
in
this
place
,
is
to
be
referred
to
this
third
kinde
.
For
,
it
was
a
priuate
and
personall
calling
,
to
leaue
his
Country
,
his
kindred
,
his
lands
,
his
possessions
,
and
to
goe
seeke
another
:
and
to
be
the
Father
of
the
faithfull
,
and
to
receiue
the
couenant
:
and
this
dutie
belongs
to
none
,
but
who
shal
personally
,
&
by
name
,
be
called
vnto
it
.
Yet
all
these
three
callings
may
concu●re
in
one
,
as
here
in
him
.
For
,
he
was
called
to
be
a
Christian
(
for
the
generall
)
and
a
gouernour
of
a
great
family
(
for
the
particular
calling
)
:
but
that
,
that
is
in
this
place
vnderstoode
,
is
this
extraordinarie
and
personall
calling
to
leaue
his
Country
.
And
in
it
we
are
to
consider
three
circumstances
:
-
1.
Who
was
called
,
-
2.
When
,
-
3.
How
he
was
called
.
For
the
first
:
Abraham
was
called
,
the
sonne
of
Terah
:
but
neither
his
father
Terah
,
nor
his
brother
Nahor
were
called
,
but
Abraham
alone
.
But
it
may
worthily
be
demaunded
,
why
God
should
not
call
his
Father
and
his
kindred
:
there
can
be
no
aunswere
but
this
,
that
the
Apostle
giueth
,
Rom.
9.18
.
God
hath
mercy
on
whom
he
will
,
and
withholdeth
it
from
whom
he
will
.
He
calleth
Isaak
,
and
refuseth
Ismael
:
loueth
Iacob
,
and
hateth
Esau
:
taketh
Abell
,
and
leaueth
Cain
:
euen
because
he
will
,
and
for
no
cause
that
wee
know
.
But
why
then
calls
hee
Abraham
,
and
not
his
kindred
?
Is
not
that
partiality
?
I
answere
,
he
is
tied
to
none
,
hee
might
refuse
all
:
therefore
the
meruaile
is
,
that
he
calls
any
.
But
why
some
and
not
other
,
why
Abraham
and
not
his
kindred
,
no
reason
can
be
giuen
:
for
Gods
Iudgements
are
wonderful
.
But
as
that
that
is
impossible
with
man
,
is
possible
with
God
:
Math.
19.26
:
So
that
that
is
iniustice
or
partiality
with
man
,
is
iustice
with
God
.
And
it
is
extream
folly
,
and
intolerable
presumption
for
vs
to
weigh
Gods
actions
in
the
balance
of
our
shallow
reason
.
For
the
second
:
But
when
was
Abraham
called
?
for
the
time
,
there
are
two
circumstances
worth
the
obseruation
:
First
,
Abraham
was
called
to
this
dignity
,
when
he
liued
in
Idolatrie
with
his
Fathers
.
So
saith
Ioshua
,
24.2
.
Thus
saith
the
Lord
:
Your
Fathers
dwelt
beyond
the
floud
in
old
time
,
euen
Terah
the
father
of
Abraham
,
and
serued
other
Gods
.
If
Abraham
was
called
by
God
,
when
he
was
an
Idolater
,
then
it
is
apparant
hee
had
not
purchased
Gods
fauour
by
his
workes
.
Where
we
learne
,
that
the
whole
worke
of
a
mans
saluation
,
is
to
be
ascribed
to
Gods
meere
mercy
:
who
(
as
the
Prophet
saith
)
was
found
of
them
that
sought
him
not
,
Esay
,
65.1
.
Abraham
neuer
dreamed
of
the
true
God
,
nor
of
any
new
couenant
of
grace
and
saluation
,
when
God
called
him
.
And
so
,
when
Paul
was
going
armed
with
bloudy
furie
,
and
his
furie
armed
with
commissions
and
authoritie
against
the
Saints
,
then
God
from
heauen
called
him
;
and
of
a
persecuter
,
made
him
the
principall
instrument
of
his
glory
,
Acts
9.2
.
&c.
Therefore
(
to
apply
this
to
our selues
)
If
God
haue
vouchsafed
vs
the
same
grace
,
and
taken
vs
to
be
his
people
,
and
made
a
couenant
of
saluation
with
vs
,
which
in
former
times
haue
beene
sinners
of
the
Gentiles
;
wee
must
learne
here
to
see
whence
this
fauour
is
,
and
therefore
to
ascribe
nothing
to
our selues
,
but
giue
all
the
glory
vnto
God
.
And
particularly
,
for
euery
one
of
vs
:
If
God
haue
been
so
mercifull
to
any
of
vs
,
as
when
we
were
Popish
or
superstitious
with
our
Parents
,
or
kindred
,
to
open
our
eyes
,
and
bring
vs
home
to
his
holy
truth
:
or
,
when
wee
weltred
in
wickednesse
and
sensuality
with
the
profane
world
,
to
touch
our
hearts
,
and
to
call
vs
to
grace
and
sanctification
;
let
vs
often
remember
,
and
freely
acknowledge
this
his
vndeserued
mercie
,
and
say
with
the
holy
Prophet
:
Vnto
th●e
belongeth
mercy
,
but
vnto
vs
open
shame
.
Secondly
,
for
the
time
when
Abraham
was
called
:
It
was
when
hee
was
75.
yeeres
of
age
,
or
there-abouts
:
as
is
manifest
in
the
Storie
,
Genesis
12.4
:
therefore
wee
see
that
God
for
a
long
time
let
him
lie
in
his
blindnesse
,
and
idolatrie
ere
he
called
him
.
It
is
more
then
likely
,
that
Abraham
in
that
meane
time
liued
ciuilly
,
&
followed
learning
&
other
ciuill
courses
:
and
in
that
time
,
it
is
likely
he
attayned
to
that
measure
of
knowledge
in
Astronomie
,
and
other
learning
,
for
which
,
he
is
renowned
in
olde
Writers
:
But
this
was
the
first
time
that
he
was
called
to
know
and
serue
the
true
God
in
his
true
seruice
.
Heere
wee
learne
,
that
though
a
man
perseuere
in
his
sinnes
,
for
a
long
time
,
and
passe
his
best
yeeres
in
vanitie
without
repentance
,
and
thereby
be
in
a
grieuous
and
fearefull
estate
:
yet
true
beleeuers
,
and
men
penitent
,
must
not
therefore
iudge
them
cast-awayes
.
For
,
Gods
mercy
calls
a
man
in
his
old
age
,
and
toucheth
the
heart
when
it
pleaseth
him
.
Christ
in
the
Parable
calls
some
at
the
11.
houre
,
Mat.
20.6
:
and
so
God
calleth
men
to
grace
in
their
old
age
.
We
must
therfore
spare
these
sharp
&
vnsauourie
censures
,
which
som
vnaduisedly
cast
vpon
such
men
;
for
charity
thinketh
not
euil
,
1.
Corinth.
13
,
where
it
may
thinke
or
suppose
any
possibibility
of
good
:
But
contrariwise
,
pray
for
them
,
and
hope
of
their
conuersions
,
because
we
know
,
that
at
what
time
soeuer
a
sinner
repents
of
his
sinne
,
God
will
forgiue
him
,
Ezek.
18.27.28
.
And
yet
for
all
this
,
men
must
not
presume
to
liue
carelesly
in
their
sinnes
,
for
that
is
desperately
to
tempt
God
:
but
must
follow
the
holy
Counsell
of
Salomon
,
Eccles.
12.1
,
To
remember
their
Creator
in
the
dayes
of
their
youth
:
and
to
turne
vnto
God
,
when
they
haue
meanes
,
least
God
take
away
the
meanes
,
and
with
the
meanes
,
his
fauour
from
them
.
Abraham
was
not
called
,
till
he
was
olde
;
but
when
hee
was
called
,
hee
harkened
and
obayed
:
So
must
thou
,
when
God
calls
thee
by
afflictions
,
or
by
his
word
,
then
answere
and
obay
as
Abraham
did
;
or
else
Abrahams
calling
in
his
old
age
,
will
be
little
comfort
to
thee
.
Thus
much
for
the
time
.
Thirdly
,
for
the
manner
of
his
calling
,
it
is
laied
downe
in
the
Storie
of
Genesis
,
to
be
in
an
earnest
kinde
of
Counsell
,
Goe
out
,
saith
God
,
from
thy
kindred
,
and
from
thy
Fathers
house
,
vnto
the
land
that
I
will
shew
thee
:
Where
it
is
to
be
obserued
,
he
saith
not
barely
Goe
,
or
come
forth
;
but
hee
amplifieth
,
and
vrgeth
it
with
many
wordes
and
circumstances
.
If
any
aske
why
God
did
so
,
when
hee
might
haue
giuen
the
commaundement
in
one
word
?
I
answer
;
the
reason
is
,
that
Abraham
might
haue
cause
more
seriously
to
consider
of
Gods
calling
,
and
to
imprint
it
more
deepely
in
his
heart
;
least
at
the
first
brunt
he
should
haue
obayed
,
and
afterward
haue
shrunk
back
.
For
,
it
is
doubtlesse
,
that
this
calling
was
harsh
to
reason
,
and
that
Abraham
found
many
hindrances
,
and
therefore
it
were
dangerous
he
would
haue
started
back
after
som
trial
of
these
difficulties
he
must
passe
throgh
,
if
he
had
had
but
a
bare
call
,
&
commaundement
to
go
.
But
when
God
saith
to
him
,
Goe
out
of
thy
natiue
Country
,
let
it
not
stay
thee
,
that
thou
wast
borne
there
;
nor
hinder
thee
,
that
thy
kinred
dwels
there
:
but
leaue
all
,
and
come
with
me
:
forsake
all
and
trust
me
,
follow
me
into
the
land
that
I
will
show
thee
:
I
take
thee
from
one
,
but
I
will
giue
thee
another
:
When
God
,
I
say
,
vseth
all
these
,
and
it
may
bee
,
many
more
like
words
to
Abraham
,
its
apparant
hee
would
haue
him
furnished
with
strength
and
resolution
,
to
goe
through
with
his
calling
after
he
had
once
made
entrance
into
it
.
Out
of
which
practice
of
God
,
we
learne
this
Instruction
;
that
God
would
haue
no
man
enter
vpon
any
calling
or
dutie
,
with
a
fearefull
and
faint
heart
,
nor
with
a
doubtfull
minde
;
but
with
a
strong
&
settled
resolution
to
go
through
stitch
with
it
,
and
not
to
relent
and
repent
in
the
midst
.
And
for
this
end
,
God
would
haue
all
men
afore
they
enter
,
seriously
to
consider
the
place
or
duty
they
are
to
vndertake
:
for
the
Lord
had
rather
a
man
should
refuse
at
first
;
then
hauing
entred
,
to
looke
backe
againe
:
and
it
is
great
folly
for
men
,
hastily
and
suddainly
,
or
humorously
to
cast
themselues
vpon
any
calling
,
and
then
vpon
triall
and
experience
of
the
dangers
and
difficulties
thereof
,
to
be
weary
,
and
wish
they
had
neuer
done
it
.
Men
in
this
world
are
generally
wiser
in
matters
of
the
world
;
If
a
man
bee
to
build
a
house
,
hee
will
not
forth-with
set
vpon
building
such
a
house
as
his
humor
desireth
,
but
wil
first
of
all
sit
down
&
count
the
cost
,
&
then
his
owne
ability
,
to
see
if
the
one
will
counteruaile
the
other
,
else
hee
neuer
begins
it
.
So
saith
Christ
(
the
wisedome
of
God
)
of
the
wisedome
of
this
world
:
and
the
like
also
he
saith
for
warre
,
that
no
Prince
will
fight
with
his
enemie
on
vnequall
tearmes
,
but
will
knowe
himselfe
able
to
sustaine
the
encounter
.
Luke
14.28.31
.
So
the
calling
of
a
Christian
,
is
to
professe
the
Gospell
of
Christ
.
As
the
Magistrates
is
to
defend
it
,
the
Ministers
to
teach
it
,
so
all
mens
to
professe
it
:
now
it
is
as
impossible
to
build
without
cost
,
or
to
fight
without
power
of
men
,
as
to
profess
?
Christ
in
any
calling
,
either
generall
or
particular
,
without
crosses
.
We
must
therefore
consider
first
what
our
calling
and
profession
will
cost
vs
:
it
is
sure
to
cost
vs
a
dangering
of
our
credites
and
estimation
in
the
world
;
it
may
be
our
goods
,
our
liberties
,
it
may
be
our
liues
themselues
.
Againe
,
what
enemies
we
haue
to
encounter
in
this
spirituall
warfare
,
the
diuell
,
death
,
hell
,
sinne
,
corruption
,
and
the
crafty
malice
of
wicked
men
:
all
these
we
are
sure
to
meete
withall
.
Were
it
not
then
folly
for
a
man
to
vndertake
this
profession
,
and
not
to
consider
thus
much
aforehand
?
The
want
of
this
is
cause
,
why
some
put
their
hands
to
the
plough
,
and
after
shrinke
away
,
and
make
themselues
ridiculous
to
their
enemies
corporall
and
spirituall
.
And
for
particular
callings
,
the
case
euen
standeth
so
also
.
Some
men
thinke
the
calling
of
a
Magistrate
,
a
place
of
honour
:
and
therefore
ambitiously
plot
and
desire
to
raise
themselues
into
authority
;
neuer
remembring
the
burden
,
and
trouble
they
are
sure
to
finde
.
Which
when
they
feele
to
be
too
heauie
for
their
lazie
shoulders
to
beare
with
ease
,
they
foully
fall
to
plaine
carelesnesse
,
and
neglect
all
doing
good
in
their
places
,
and
wish
they
had
neuer
bought
honour
so
deare
.
So
others
thinke
the
Ministerie
nothing
,
but
a
place
of
ease
,
exemption
,
and
preferment
.
And
in
these
conceites
rush
presumptuously
&
rashly
into
that
holy
State
,
neuer
thinking
aforehand
of
that
great
charge
of
soules
they
are
to
take
,
nor
of
that
heauie
account
they
are
to
make
for
them
;
nor
of
the
hatred
,
and
contempt
,
and
extreame
disgraces
they
are
sure
to
finde
,
if
they
doe
their
duties
with
conscience
.
And
therefore
(
when
vpon
experience
they
finde
it
so
to
be
)
they
either
fall
to
carnall
courses
with
the
world
,
and
neglect
their
duties
(
that
by
these
two
meanes
they
may
please
the
world
)
or
else
they
continue
in
their
duties
,
with
much
griefe
and
vexation
,
wishing
they
had
chosen
rather
any
calling
,
then
the
Ministerie
:
and
by
either
of
both
,
do
expose
themselues
to
shame
and
much
rebuke
.
Whereas
contrariwise
,
hee
that
aforehand
casts
his
account
what
it
will
cost
him
to
be
a
Minister
,
what
he
must
vndertake
,
what
he
must
lose
,
what
hee
is
sure
to
finde
,
is
so
settled
and
resolued
afore-hand
,
as
hee
goeth
through
all
dangers
and
contempts
,
with
comfort
,
courage
,
and
contentment
.
Let
vs
therefore
all
learne
by
this
practice
of
God
,
when
we
thinke
to
enter
vpon
any
such
duty
,
to
reason
with
our selues
,
as
God
did
with
Abraham
,
what
we
are
to
forsake
,
and
what
we
are
to
meete
withall
.
So
shall
we
not
afterward
repent
vs
,
but
goe
on
with
much
assurance
,
as
Abraham
did
.
This
point
I
haue
the
more
inlarged
,
because
it
is
of
speciall
vse
in
Christian
life
.
Thus
much
of
the
Cause
of
Abrahams
faith
,
Gods
calling
,
and
all
the
circumstances
therein
.
The
second
point
,
is
the
excellencie
and
commendation
thereof
,
commended
by
the
fruite
and
effect
:
It
made
him
yeeld
to
this
calling
of
God
.
And
this
obedience
of
his
faith
,
is
spoken
of
two
wayes
:
-
1.
It
is
laide
downe
generally
;
Hee
obayed
God
.
-
2.
It
is
further
commended
by
diuers
particulars
,
which
we
shall
see
in
their
places
.
Obayed
God
.
Here
is
the
obedience
of
Abrahams
faith
,
laide
downe
in
one
generall
word
:
He
obayed
;
that
is
,
when
God
called
him
to
leaue
his
Country
,
kindred
,
and
friends
,
hee
yeelded
against
reason
,
because
God
bade
him
.
When
God
told
him
he
would
carie
him
into
another
land
,
he
beleeued
it
,
and
lest
a
certaine
for
an
vncertaine
,
a
possession
for
an
expectation
:
heere
was
the
power
and
excellencie
of
his
faith
appearing
in
this
obedience
.
From
hence
we
learne
two
instructions
:
First
,
seeing
Abraham
is
the
Father
of
the
faithfull
,
Rom.
4.11
:
and
our
glory
is
to
be
children
of
faithfull
Abraham
;
Therefore
wee
must
all
learne
,
as
good
children
to
followe
our
Father
,
in
framing
our
liues
according
to
Gods
calling
:
when
GOD
calleth
vs
to
anie
state
of
life
,
then
to
obay
;
and
when
not
God
,
but
the
world
or
ou●
owne
corrupt
h●m
ours
call
vs
,
then
not
to
obay
.
For
,
to
obay
the
first
▪
is
the
obedience
of
faith
:
but
to
obay
the
second
,
is
the
obedience
of
corruption
.
Therefore
against
this
practice
of
holy
Abraham
,
two
sorts
of
men
doe
offend
,
and
thereby
shewe
themselues
children
vnlike
their
Father
Abraham
.
First
,
such
men
as
being
called
by
God
to
some
functions
or
duties
,
will
not
obay
:
for
examples
,
wee
haue
too
many
.
To
som
,
God
saith
,
Leaue
thy
priuate
care
,
which
is
,
for
none
but
thy selfe
;
be
a
Magistrate
,
and
vndertake
the
publike
care
of
the
common-wealth
:
but
they
,
as
though
they
were
born
for
themselues
,
will
not
imploy
themselues
in
publike
seruice
.
To
some
,
God
saith
,
Leaue
thy
ease
,
and
thy
care
of
worldlie
credit
,
and
vndertake
the
teaching
of
my
people
,
and
care
not
for
the
contempt
of
that
calling
,
so
thou
maist
saue
soules
:
but
their
carnall
carnall
credit
and
ease
,
is
more
deere
vnto
them
,
then
Abrahams
kindred
is
to
him
;
they
will
not
forsake
them
.
These
,
and
all
that
doe
so
,
may
make
what
shew
they
will
:
but
they
are
not
children
of
Abraham
,
seeing
they
want
his
faith
;
and
they
want
in
his
faith
,
because
they
faile
in
his
obedience
:
they
must
therfore
learne
to
yeeld
when
God
calleth
,
and
not
to
stand
vpon
such
base
allegations
of
wordly
matters
;
when
Abraham
left
Country
and
kindred
to
obay
God
.
Secondly
,
such
men
as
respect
not
Gods
calling
,
but
look
what
the
swinge
of
their
natures
,
or
the
course
of
the
wicked
world
carie
them
vnto
,
they
presently
yeeld
and
obay
,
not
regarding
whether
it
be
Gods
calling
or
no.
Three
sorts
of
men
are
most
faulty
in
this
kinde
.
First
,
such
as
are
content
to
grow
in
wealth
either
by
oppression
,
as
vsurie
or
extortion
;
or
by
craft
and
dissembling
,
or
by
any
other
such
indirect
course
,
whereby
their
brother
is
hurt
,
looking
onely
at
gaine
,
but
not
regarding
whence
it
comes
.
Secondly
,
such
as
liue
by
dicing
,
carding
,
or
by
playes
and
Enterludes
,
thinking
any
trade
lawfull
that
brings
in
wealth
,
or
that
gets
money
;
neuer
caring
whether
God
allow
the
calling
or
no.
Thirdly
,
such
as
liue
in
no
calling
,
but
spend
their
time
in
eating
,
drinking
,
sleeping
,
and
sporting
,
because
they
haue
liuings
of
their
owne
,
and
lands
left
by
their
parents
.
All
these
,
and
all
such
like
,
doe
obay
indeede
:
but
whereunto
?
not
vnto
Gods
calling
:
for
alas
,
he
neuer
called
them
to
these
courses
,
but
hath
often
recalled
them
from
it
;
therefore
this
is
the
obedience
not
of
faith
,
but
of
corruption
,
and
of
the
world
,
which
is
a
plaine
disobedience
vnto
God
.
For
,
as
the
wisedom
of
the
flesh
or
the
world
is
foolishnesse
with
God
,
Rom.
8
:
so
obedience
to
the
flesh
or
the
world
,
is
disobedience
,
and
rebellion
against
God
.
All
such
men
,
must
know
that
they
are
not
the
children
of
Abraham
,
because
they
are
not
children
of
his
faith
.
Nor
can
they
be
heires
of
his
faith
,
because
they
practice
not
his
obedience
:
for
,
Gods
calling
and
no
other
rule
for
our
liues
must
Christian
men
admit
.
When
he
calleth
,
they
must
obay
:
and
when
he
calls
not
,
or
allowes
not
a
course
of
gayning
,
or
a
trade
of
life
(
though
all
the
world
allowed
it
)
we
must
not
follow
it
:
this
will
honour
them
,
and
their
profession
,
before
God
.
Abrahams
faith
iustified
him
before
God
,
but
his
obedience
iustified
his
faith
:
obedience
,
saith
Samuel
,
1.
Sam.
25.22.23
.
is
better
then
sacrifice
:
but
disobedience
is
as
the
sinne
of
witchcraft
.
Therefore
let
all
Christians
approue
their
faith
by
their
obedience
,
hanging
on
Gods
mouth
,
and
attending
on
Gods
calling
,
for
directions
of
their
whole
life
:
and
resolue
with
Dauid
,
Psal.
119.105
.
Thy
word
is
a
lanterne
to
my
feete
,
and
a
light
to
my
pathes
.
When
Kings
may
not
liue
,
but
by
this
light
of
Gods
calling
and
Gods
word
;
it
is
shamefull
presumption
,
for
ordinary
men
to
frame
their
liues
by
lights
of
their
owne
making
.
In
the
second
place
out
of
Ahrahams
obedience
,
let
vs
marke
,
By
what
meanes
obayed
he
?
by
faith
.
Learne
here
the
true
nature
of
true
faith
:
it
brings
forth
true
obedience
where
euer
it
is
:
and
therefore
Christian
obedience
is
called
the
obedience
of
faith
,
Rom.
1.5
.
And
these
two
cannot
be
seperated
,
no
more
then
light
from
the
sunne
,
or
heate
from
fire
.
For
as
the
sunne
naturally
,
and
necessarily
giues
light
,
and
the
fire
heate
;
no
lesse
doth
true
faith
yeeld
true
obedience
to
Gods
commaundements
.
Which
being
so
,
it
teacheth
vs
,
for
the
vse
,
First
,
how
our
Church
and
doctrine
are
slaundered
by
the
Papists
,
who
please
themselues
in
saying
,
Wee
looke
to
be
saued
by
sole
faith
,
and
without
workes
.
For
,
we
teach
,
that
though
a
man
be
iustified
without
respect
to
his
workes
,
yet
no
man
was
euer
iustified
,
whose
faith
did
not
bring
forth
good
and
holy
workes
:
and
wee
teach
,
that
none
is
heire
of
Abrahams
faith
,
which
is
not
also
of
his
obedience
.
Therefore
God
will
reward
their
lying
tongue
.
Secondly
,
this
teacheth
vs
,
that
Abrahams
faith
is
rare
in
these
dayes
.
Many
make
profession
of
Abrahams
religion
,
but
it
seemes
they
are
as
farre
deceiued
as
the
Iewes
were
,
Iohn
8.39
.
The
Iewes
would
be
Abrahams
children
,
because
they
were
of
his
flesh
:
and
men
now
will
be
so
,
because
they
are
of
his
profession
;
but
both
are
farre
wide
,
for
wee
must
be
children
of
faithfull
Abraham
.
But
if
we
will
be
like
him
in
faith
,
we
must
be
like
him
in
obedience
also
:
when
God
calls
vs
to
any
duty
,
we
must
forsake
our
owne
natures
,
and
denie
our
owne
affections
,
and
crosse
our
owne
corruptions
,
to
follow
Gods
calling
,
and
to
doe
our
duties
.
So
shall
wee
be
true
children
of
Abraham
,
when
we
are
like
our
Father
in
his
best
vertues
.
Thus
wee
see
his
obedience
laied
downe
generally
.
Particularly
,
In
his
Obedience
there
are
laid
downe
three
points
:
-
1.
The
matter
of
his
obedience
:
all
which
are
layde
downe
directly
in
the
Text.
-
2.
The
end
of
his
obedience
:
all
which
are
layde
downe
directly
in
the
Text.
-
3.
The
manner
of
his
obedience
:
all
which
are
layde
downe
directly
in
the
Text.
For
the
matter
of
his
obedience
,
it
followeth
in
these
words
:
To
goe
out
into
a
place
,
&c.
The
particular
matter
wherein
Abrahams
obedience
consisted
,
was
this
;
At
Gods
commaundement
he
went
out
of
his
owne
Country
into
another
:
for
one
which
hee
should
inherite
,
he
left
that
which
he
did
inherite
.
Heere
many
points
of
good
instruction
may
be
learned
.
First
,
see
here
the
power
and
strength
of
true
faith
;
It
was
a
wonderfull
hard
thing
for
Abraham
to
do
thus
.
For
,
first
,
hee
was
well
striken
in
yeeres
,
75.
yeeres
olde
.
Young
men
delight
to
be
stirring
;
but
men
growen
into
yeeres
,
doe
loue
to
settle
themselues
as
birdes
in
their
nests
:
and
it
is
grieuous
vnto
them
to
think
of
remouing
,
or
taking
long
iournies
.
Secondly
,
he
must
leaue
his
owne
Country
,
where
hee
was
bred
,
borne
,
and
brought
vp
;
which
all
men
generally
doe
loue
by
nature
.
Thirdly
,
hee
must
leaue
his
goods
,
and
lands
,
and
liuings
,
which
no
doubt
were
great
:
for
,
hauing
liued
so
long
in
his
natiue
Country
,
and
being
born
as
he
was
,
his
estate
doubtlesse
was
very
great
.
Fourthly
,
he
must
leaue
his
acquaintance
,
with
which
hee
had
liued
all
his
life
;
yea
,
his
owne
kindred
,
and
must
goe
liue
amongst
strangers
.
These
foure
considerations
were
so
manie
hindrances
to
his
obedience
;
and
strong
temptations
,
to
make
him
haue
looked
backward
:
but
such
is
the
power
of
his
faith
,
hee
is
commaunded
of
God
,
therefore
hee
obayeth
and
goeth
out
.
The
vse
is
,
to
teach
vs
what
a
faith
we
haue
.
For
,
if
wee
measure
all
Gods
commaundements
by
our
naturall
affections
;
our
faith
is
but
a
shadow
,
and
hypocrisie
:
But
if
wee
consult
not
with
flesh
and
bloud
,
but
rest
,
and
rely
on
Gods
word
,
and
giue
absolute
obedience
to
his
commaundements
,
then
our
faith
is
such
as
Abrahams
was
.
In
the
next
place
;
Some
may
meruaile
,
why
the
Lord
should
commaund
him
so
hard
a
matter
,
and
lay
so
stra●te
a
commaundement
vpon
him
,
as
to
leaue
his
Country
and
liuing
,
which
seemed
vnreasonable
;
&
his
kindred
,
which
was
vnnaturall
.
I
answer
;
the
reason
is
:
not
that
God
delighteth
in
vnreasonable
or
vnnatural
courses
,
or
in
laying
heauie
burdens
vpon
his
children
.
But
he
did
it
for
good
and
holy
ends
:
as
,
First
,
to
proue
Abraham
,
and
to
see
what
was
in
him
.
As
a
friend
is
no●
tried
in
ordinarie
,
but
in
great
matters
:
so
it
is
knowne
,
who
is
Gods
friend
in
matters
of
difficultie
.
Hereby
,
therefore
God
made
the
faith
and
obedience
of
his
seruant
,
to
shine
more
gloriously
.
Againe
,
to
breake
the
corruption
of
his
heart
:
for
,
our
wicked
natures
loue
peace
,
and
ease
,
and
welfare
,
and
hearts
desire
:
but
God
will
crosse
those
courses
,
and
send
vs
troubles
many
wayes
,
that
so
hee
may
pull
downe
the
height
of
our
corruptions
,
and
humble
vs
to
his
owne
hand
.
The
vse
,
is
to
teach
vs
to
make
true
vse
of
our
afflictions
,
and
of
those
many
hard
crosses
that
must
fall
vpon
vs
in
our
course
of
seruing
God
;
namely
,
to
know
that
they
are
sent
from
God
,
not
as
a
hard-hearted
,
or
cruell
Iudge
;
but
as
a
wise
and
mercifull
Father
,
who
wisheth
our
good
,
and
who
will
so
bles●e
vnto
vs
the
hardest
and
heauiest
crosses
,
that
befall
vs
in
our
liues
(
if
we
receiue
them
in
patience
&
faith
)
that
we
shall
say
with
Dauid
,
Psalm.
119.72
.
It
is
good
for
vs
that
we
haue
been
in
trouble
,
for
thereby
we
haue
learned
to
know
God
,
and
our selues
better
.
Thirdly
,
whereas
Abraham
at
Gods
commaundement
goeth
out
of
his
Country
into
another
;
we
learne
that
it
is
not
vnlawfull
for
a
Christian
man
,
to
goe
out
of
his
owne
Country
,
and
trauaile
into
another
,
and
there
to
abide
for
some
,
or
for
a
long
time
:
Prouided
,
his
causes
be
good
and
iust
,
as
namely
,
these
which
follow
;
First
,
if
he
haue
a
particular
commaundement
of
God
,
as
here
Abraham
had
.
Secondly
,
if
hee
haue
a
lawfull
calling
of
the
Church
or
State
,
whereof
he
is
a
member
:
as
if
he
be
sent
to
a
generall
Councel
:
or
,
be
sent
as
Ambassadour
,
either
to
stay
for
a
time
,
or
to
stay
there
as
Lieger
.
Thirdly
,
if
it
be
for
the
safety
of
his
life
in
a
good
cause
.
So
Moses
,
Exod.
2.14.15
,
fled
into
the
land
of
Midian
,
and
there
stayed
,
when
Pharaoh
sought
his
life
:
And
Christ
himselfe
fled
with
his
Father
and
Mother
into
Egypt
,
from
the
furie
of
Herod
,
Math.
1.
The
like
may
be
said
for
them
,
that
to
preserue
their
liberty
,
flie
from
the
cruelty
of
their
Creditors
,
who
will
not
take
honest
and
reasonable
satisfaction
,
of
a
surety
for
another
man
,
or
of
a
childe
for
the
Fathers
debts
:
But
in
no
case
for
them
,
who
trauaile
in
purpose
to
defeate
their
Creditors
,
or
thereby
to
deliuer
themselues
from
payment
of
their
due
debts
,
being
able
to
pay
.
Of
both
these
,
wee
haue
example
in
Dauid
,
&
his
followers
.
Dauid
himselfe
was
faine
to
flie
for
his
life
from
Saul●
vniust
cruelty
,
and
therefore
went
and
dwelt
amongst
the
Philistims
,
1.
Sam.
27.1.2
.
And
,
1.
Sam.
22.2
.
there
cam
to
Dauid
such
as
were
in
trouble
,
and
in
debt
,
and
these
were
with
him
in
all
his
trauaile
,
and
persecutions
.
Now
doubtlesse
had
they
beene
vngodly
men
(
who
had
not
cared
how
they
came
into
debt
,
no●
how
they
paid
it
)
Dauid
would
neuer
haue
beene
their
Prince
;
as
that
Text
saith
he
was
.
Fourthly
,
if
it
be
for
the
maintenance
of
pure
religion
,
and
keeping
a
good
conscience
.
This
hath
Christs
warranty
,
Mat.
10.23
.
When
they
persecute
you
in
one
Citie
,
flie
vnto
another
.
For
this
cause
many
of
our
fore-fathers
in
the
former
age
,
were
faine
to
flie
into
Germanie
,
Swwitzerland
,
&
to
Geneua
.
And
for
these
causes
,
diuers
of
other
Nations
doe
repaire
to
this
Nation
,
and
are
here
entertained
.
Fiftly
,
if
it
be
for
the
getting
,
or
encreasing
of
any
good
learning
,
and
lawfull
knowledge
,
especially
diuine
knowledge
for
matter
of
religion
.
Thus
the
Queene
of
Saba
went
ou●
of
the
inmost
parts
of
Africa
,
to
Ierusalem
in
Asia
,
to
see
and
heare
Salomon
:
2.
Kings
10.
and
for
that
cause
,
shee
is
highly
commended
by
Christ
himselfe
,
Math.
12.42
.
Thus
may
yong
men
trauell
for
learning
or
the
tongues
,
especially
such
as
intend
thereby
to
fit
themselues
for
publike
seruice
,
so
it
be
with
safetie
of
religion
,
and
securitie
of
conscience
.
Sixtly
,
if
it
be
for
the
practice
of
a
mans
lawfull
calling
,
as
for
trafficke
:
and
thus
Merchants
may
,
and
do
lawfully
trauaile
into
all
Nations
,
and
haue
their
Factors
there
resident
:
prouided
they
lose
not
their
soules
to
gaine
for
their
bodies
:
their
trauailing
is
allowed
by
Christ
in
the
Parable
,
where
he
saith
,
The
Kingdome
of
heauen
is
like
a
Merchant
man
that
seekes
good
pearles
,
Math.
13.45
.
Seauenthly
,
if
it
be
to
receiue
and
take
possession
of
any
goods
or
lands
,
lawfully
descended
or
fallen
vnto
a
man
,
in
another
Nation
,
as
sometime
it
doth
;
This
seemes
to
be
allowed
by
Christ
in
the
Parable
,
where
he
saith
,
A
certain
noble
man
went
into
a
far
Country
,
to
receiue
for
himselfe
a
kingdome
,
and
so
to
come
againe
,
Luke
19.12
.
In
a
word
;
if
it
be
vpon
any
good
and
sufficient
cause
,
allowable
in
good
reason
,
and
not
contrary
any
part
of
Gods
word
.
But
as
for
such
as
leaue
their
Countries
,
and
trauell
into
other
;
Either
,
vpon
leuitie
,
to
see
strange
sights
and
fashions
:
Or
,
being
malefactors
,
flie
from
their
due
punishment
:
Or
,
being
in
debt
,
go
away
to
deceiue
their
Creditors
:
Or
,
being
vaine-glorious
▪
to
make
themselues
knowen
:
Or
,
being
at
enmitie
,
to
fight
combats
,
or
to
kill
their
enemie
;
All
these
,
and
all
such
like
,
can
haue
no
comfort
in
their
trauailes
:
for
they
send
themselues
,
God
sent
them
not
:
they
are
out
of
Gods
protection
,
because
they
goe
without
his
warrant
.
And
as
many
of
them
as
goe
away
to
escape
the
hand
of
the
Magistrate
;
let
them
be
assured
they
shall
not
escape
the
hand
of
God
.
In
the
fourth
place
,
here
is
a
comfort
for
all
such
as
are
banished
from
their
owne
natiue
Countries
,
for
God
and
his
Gospels
sake
.
For
,
here
Abraham
the
Prince
of
Patriarkes
,
was
a
banished
man
,
and
liued
in
a
strange
Country
,
the
greater
part
of
all
his
life
.
Let
such
men
therefore
take
patiently
what
God
laieth
vpon
them
:
for
it
is
not
their
misery
or
mishap
alone
,
but
hath
beene
common
to
Gods
children
in
all
ages
.
Againe
,
Christ
himselfe
pronounceth
them
blessed
,
who
suffer
persecution
for
righteousnesse
sake
;
for
,
though
they
be
exiles
from
their
owne
kingdome
,
or
tossed
vp
&
downe
the
kingdomes
of
the
earth
,
yet
theirs
is
the
kingdom
of
heauen
,
Math.
5.10
.
Lastly
,
though
this
commaundement
was
personally
directed
to
Abraham
,
and
concernes
not
vs
as
it
did
him
;
yet
it
hath
his
force
and
vse
euen
to
vs
.
For
,
though
we
are
not
to
goe
out
of
our
Country
,
and
leaue
our
liuings
and
habitations
:
yet
we
must
doe
that
that
is
proportionable
hereunto
.
That
which
is
commanded
to
Salomons
wife
,
is
to
all
Christians
;
Harken
O
daughter
,
and
consider
,
incline
thine
eare
,
forget
thy
owne
kindred
,
and
thy
Fathers
house
:
so
shall
the
King
take
pleasure
in
thy
beauty
.
Psalm.
45.10.11
.
This
wife
of
Salomon
,
is
the
soule
of
euery
Christian
,
the
spouse
of
Christ
the
true
Salomon
,
who
by
nature
is
daughter
to
heathen
Pharaoh
;
that
is
,
to
sinne
,
corruption
,
and
wrath
:
but
,
being
maried
to
Christ
,
must
forget
her
owne
kindred
,
and
Fathers
house
;
that
is
,
their
owne
nature
and
naturall
affections
,
and
carnall
desires
:
and
then
shall
Christ
our
King
,
and
spirituall
husband
,
take
pleasure
in
vs
,
and
reioice
to
doe
vs
good
.
And
this
is
the
chiefe
trauailing
of
all
,
and
most
acceptable
to
God
,
when
a
man
goeth
out
of
himselfe
,
and
denieth
his
owne
desires
,
to
obay
God
,
and
to
serue
Christ
Iesus
.
Thus
we
see
the
matter
of
his
obedience
.
Now
followeth
the
end
:
Which
he
should
after
receiue
for
inheritance
.
The
second
particular
in
his
obedience
,
is
the
End
,
why
he
went
out
of
his
owne
Country
;
namely
,
to
inherite
another
,
that
is
,
the
land
of
Canaan
,
called
else-where
the
land
of
Promise
,
because
God
promised
it
vnto
him
,
and
to
his
●eed
.
Now
Abraham
,
at
Gods
commaundement
,
went
out
of
his
owne
Country
into
this
place
,
to
inherite
it
,
and
to
take
possession
of
it
.
But
it
may
be
obiected
,
He
inherited
it
not
;
yea
furthermore
,
Stephen
saith
,
Act.
7.4
.
God
brought
him
in
,
but
gaue
him
no
inheritance
in
it
,
no
,
not
the
bredth
of
a
foote
.
I
answere
,
though
Abraham
did
not
inherite
it
personally
himselfe
,
yet
he
may
be
said
to
inherite
it
two
wayes
:
-
1.
Sacramentally
,
or
Mystically
:
-
2.
In
his
posteritie
.
First
,
Sacramentally
thus
;
The
land
of
Canaan
,
is
to
be
vnderstoode
,
not
onely
as
a
Country
of
Asia
,
fruitfull
and
fertile
,
and
plentifull
of
all
good
things
,
wherein
the
onely
visible
Church
was
confirmed
till
Christs
comming
:
But
further
,
as
a
Type
of
the
heauenly
Canaan
,
where
the
triumphant
Church
raignes
in
glory
with
God
.
And
thus
Abraham
did
in
his
owne
person
inherite
it
:
for
he
was
translated
from
this
world
,
after
his
death
,
into
the
glory
of
heauen
.
And
in
that
respect
,
the
glory
of
heauen
is
rather
called
the
bosome
of
Abraham
,
Luke
16
,
then
of
any
other
the
Patriarkes
,
both
for
the
excellencie
of
his
faith
,
as
also
for
that
the
promise
of
inheriting
the
land
of
Canaan
,
was
first
of
all
(
personally
)
made
to
him
;
which
because
he
enioyed
not
,
he
was
recompenced
with
the
fruition
of
the
true
Cannaan
.
From
hence
,
we
learne
a
notable
doctrine
:
That
God
in
performing
of
his
promises
,
giueth
not
oftentimes
the
verie
particular
thing
promised
,
but
something
equiualent
,
or
proportionable
to
it
,
or
else
better
.
Thus
in
the
fift
commaundement
,
obedient
children
are
promised
by
God
long
life
,
as
a
reward
for
honouring
their
Parents
.
Now
when
hee
takes
them
away
in
their
best
age
,
as
hee
did
Iosias
,
2.
Kings
22.10
.
hee
giueth
them
eternall
life
,
which
is
not
onely
proportionable
,
but
farre
exceeding
the
thing
promised
:
So
heere
,
hee
promiseth
Abraham
the
land
of
Canaan
;
but
when
it
comes
to
the
performance
,
hee
giues
him
a
better
,
euen
the
true
Canaan
,
the
kingdome
of
heauen
.
The
vse
heereof
,
is
to
teach
vs
wisedome
for
the
true
discerning
of
Gods
mercifull
performance
of
his
promises
:
for
he
performeth
them
not
alwayes
one
way
vnto
his
children
:
sometime
he
giueth
the
very
particular
thing
promised
,
as
vnto
the
children
of
Israel
,
their
deliuerance
out
of
Egypt
:
vnto
Hezekiah
,
the
restoring
of
his
health
,
and
such
like
.
Sometime
he
giueth
not
it
,
but
something
which
shall
be
as
good
or
better
vnto
his
children
:
as
,
when
they
are
in
some
great
danger
,
and
craue
deliuerance
,
or
in
some
necessitie
,
and
haue
promise
of
supply
;
God
oftentimes
deliuereth
them
not
,
but
giueth
them
patience
,
and
feeling
of
his
fauour
in
such
sort
,
as
is
many
degrees
more
comfortable
vnto
them
.
And
herein
God
heareth
their
prayers
,
and
performeth
his
promise
to
them
,
to
their
full
contentation
.
Secondly
,
Abraham
inherited
Canaan
in
his
posterity
.
For
though
God
promised
it
to
himselfe
,
when
he
was
75.
yeeres
olde
,
Gen.
12.4
.
and
to
him
and
to
his
seede
,
Gen.
15.7
:
Yet
neither
he
nor
his
immediate
seede
enioyed
it
,
but
his
posteritie
the
Israelites
,
430.
yeares
after
the
promise
,
as
S.
Paul
proueth
,
Galath.
3.17
.
And
so
Abraham
inherited
it
in
his
posteritie
,
which
is
a
part
of
him
;
and
they
inherited
it
many
hundreth
yeares
,
euen
vntill
the
comming
of
Christ
.
As
afore
we
learned
,
that
God
in
the
performance
of
his
promises
,
giueth
not
alwayes
the
thing
promised
:
so
heere
let
vs
learne
that
he
doth
not
alwayes
performe
them
to
the
same
parties
,
and
yet
most
truly
performeth
them
.
If
therefore
God
doth
not
to
our selues
,
nor
in
our
times
accomplish
his
promises
,
or
prophecies
,
we
must
not
be
impatient
,
but
waite
in
patience
.
For
,
as
the
holy
Prophet
saith
,
The
vision
is
yet
for
an
appointed
time
,
but
at
the
last
it
shall
speake
and
not
lie
:
though
it
tarie
,
waite
for
it
;
it
shall
surely
come
,
and
shall
not
stay
,
Habba.
2.3
.
To
this
end
Dauid
also
most
diuinely
saith
,
Psalm
.
97.11
.
Light
is
sowen
for
the
righteous
,
and
ioy
for
the
vpright
in
heart
.
See
,
light
and
ioy
belongs
vnto
them
:
but
how
?
It
is
sowen
;
that
is
,
it
is
in
hope
and
expectation
,
and
not
alwayes
in
fruition
.
Therefore
as
the
Husbandman
casts
his
seede
into
the
earth
,
and
is
content
to
stay
almost
a
full
yeere
without
it
,
or
any
profit
of
it
,
and
yet
is
patient
all
that
while
,
because
he
is
sure
it
will
come
▪
&
bring
encrease
with
it
.
So
must
wee
waite
patiently
on
the
Lord
,
and
know
that
whatsoeuer
he
hath
promised
,
we
or
ours
after
vs
,
shall
be
sure
to
enioy
it
.
And
though
we
doe
not
,
what
great
matter
is
it
,
if
our
children
doe
?
For
,
we
know
,
that
oftentimes
the
Father
soweth
,
and
dieth
ere
the
haruest
,
and
so
the
sonne
reapeth
.
So
for
Gods
great
and
gracious
promises
,
which
are
sowen
vnto
the
Fathers
;
if
themselues
do
not
,
their
children
are
sure
to
reape
the
comfortable
haruest
of
performance
.
And
thus
we
see
how
Abraham
inherited
the
land
of
Canaan
;
which
is
called
the
land
of
Promise
,
because
it
was
so
long
,
and
so
often
promised
to
so
many
great
Patriarkes
.
In
the
second
place
,
it
is
to
be
obserued
,
when
God
promised
this
vnto
Abraham
;
euen
then
when
the
land
of
Canaan
was
possessed
by
many
mighty
Kings
:
So
that
it
may
be
here
further
doubted
,
how
Abraham
could
take
any
comfort
in
this
promise
,
seeing
it
was
at
that
day
held
by
almost
40.
Kings
greater
and
lesse
▪
as
we
may
see
in
Ioshua
,
Chap.
10.11.12
.
and
further
,
The
people
were
many
,
and
strong
:
the
Cities
were
strong
walled
,
and
full
of
huge
Giants
,
Numb.
13.28.29
.
Yet
for
all
this
,
he
not
onely
beleeues
and
obayeth
;
but
as
God
promised
,
so
he
went
to
it
,
and
tooke
possession
,
and
died
in
this
faith
,
that
God
would
performe
his
promise
,
and
that
his
posteritie
should
inherite
it
all
,
as
afterward
indeede
they
did
,
euen
from
Moses
to
Christ
.
If
it
be
asked
how
this
could
be
:
the
answere
is
,
that
Abraham
knew
that
God
was
King
of
Kings
,
and
had
the
world
,
and
Kingdomes
of
the
world
in
his
hand
and
disposition
:
and
therfore
assured
himselfe
,
that
hee
could
bring
to
passe
what
hee
had
promised
,
and
make
good
his
word
,
notwithstanding
all
such
impediments
to
the
contrarie
.
And
as
hee
beleeued
,
it
came
to
passe
;
his
posterity
came
to
it
,
entred
as
conquerers
,
vpon
this
gift
of
God
:
and
,
by
the
power
of
God
,
so
amazed
all
these
Kings
and
their
people
,
as
some
submitted
,
as
the
Gibeonits
;
and
they
that
did
not
,
were
all
slaine
,
and
their
Countries
conquered
,
as
we
may
reade
at
large
in
the
booke
of
Ioshua
:
all
the
Stories
whereof
are
briefly
comprehended
by
Dauid
in
fewe
words
,
where
he
saith
,
We
haue
heard
with
our
eares
▪
our
Fathers
haue
tolde
vs
,
how
thou
O
Lord
droue
out
the
heathen
with
thy
hand
,
and
planted
them
in
:
how
thou
destroyed
the
people
,
and
made
them
grow
,
Psal.
44.1.2
.
Out
of
which
,
we
learne
two
instructions
:
First
,
that
the
change
of
States
,
and
alteration
of
Kingdomes
or
common-wealths
,
are
in
Gods
hand
:
and
that
he
can
turne
them
one
way
or
other
,
as
it
pleaseth
him
.
To
this
purpose
,
saith
Dauid
,
in
the
fore-named
Psalme
,
verse
the
fourth
,
They
inherited
not
the
land
by
their
owne
sword
,
neither
did
their
owne
arme
saue
them
:
but
thy
right
hand
and
thy
arme
,
and
the
light
of
thy
countenance
,
because
thou
didst
fauour
them
.
This
must
teach
vs
to
pray
earnestly
,
in
our
daily
prayers
,
for
the
good
estate
of
this
Kingdome
,
wherein
we
liue
;
and
of
that
worthy
Prince
and
Queene
,
vnder
whose
gouernment
,
wee
haue
beene
so
long
,
and
so
liberally
blessed
.
For
,
the
welfare
and
prosperity
,
the
certainty
and
security
of
it
and
her
,
is
not
in
our
policie
,
might
,
munition
,
ships
▪
not
in
the
strength
of
our
nauie
,
nor
in
the
power
of
our
armour
,
nor
in
the
chiualrie
of
our
people
,
nor
in
the
wisedome
of
our
Councell
(
though
for
all
these
we
are
a
people
honoured
of
our
friends
,
and
feared
of
our
enemies
)
:
But
in
the
mighty
hand
of
our
God
,
who
(
as
Daniel
saith
)
beareth
rule
ouer
the
Kingdomes
of
the
earth
,
and
giueth
them
to
whomsoeuer
he
will
,
Dan.
4.22
.
Seeing
therefore
the
King
of
heauen
in
the
giuer
and
establisher
,
the
remouer
and
changer
of
Kingdomes
of
the
earth
;
let
vs
assure
our selues
,
that
the
prayers
of
Elisha
,
are
the
Horses
and
Chariots
of
Israell
:
2.
Kinges
,
13.14
.
And
surely
,
if
Elisha
for
his
prayer
was
acknowledged
by
the
King
himself
,
to
be
his
Father
;
then
doubtlesse
,
the
godly
Ministers
and
such
other
in
our
Church
,
as
pray
daily
for
the
peace
of
our
Ierusalem
,
are
worthy
to
be
accounted
good
children
of
our
Church
,
and
worthy
members
of
our
State
.
Secondly
,
here
we
learne
what
is
the
ruine
of
Kingdomes
,
and
ouerthrow
of
estates
:
namely
,
sinne
and
vngodlinesse
.
This
is
most
apparant
in
the
present
example
.
For
,
why
did
God
take
this
land
from
the
Cananites
,
and
giue
it
to
Abraham
and
his
seede
?
the
Stories
of
the
olde
Testament
answere
,
nothing
but
sinne
.
In
Deuteronomie
,
Moses
chargeth
the
Israelites
,
that
they
doe
not
after
the
abhominations
of
the
heathen
Cananites
:
For
,
saith
he
,
because
of
their
abhominable
sinnes
God
did
cast
them
out
before
you
,
Deut.
18.9.12
.
And
why
did
not
God
instantly
giue
it
to
Abraham
(
to
inherite
)
after
the
promise
?
euen
because
the
wickednesse
of
these
Amorites
was
not
then
full
,
Gen.
15.16
.
that
is
,
their
sinnes
were
not
then
ripe
.
For
,
we
must
know
,
that
though
God
be
the
absolute
and
soueraigne
Lord
of
all
Kingdomes
,
and
may
dispose
them
as
hee
will
:
yet
he
rather
exerciseth
his
Iustice
then
his
power
;
and
neuer
ouerturneth
any
State
,
but
vpon
cause
of
their
apparant
sinfulnesse
.
Nor
can
the
Amorites
or
Cananites
pleade
herein
any
hard
measure
.
For
,
the
same
God
,
dealt
afterward
in
the
same
Iustice
with
his
owne
people
,
giuing
the
Kingdome
of
Iudah
to
the
Chaldeans
,
and
Israel
to
the
Assyrians
:
and
the
cause
is
laid
downe
most
memorably
in
the
Storie
;
When
the
Israelites
sinned
against
the
Lord
their
God
,
and
walked
after
the
fashions
of
the
heathen
,
whom
the
Lord
had
cast
out
before
them
,
and
did
secretly
things
that
were
wicked
,
and
made
Images
,
and
serued
Idols
:
and
though
God
warned
them
by
his
Prophets
,
yet
would
they
not
obay
,
but
hardned
their
neckes
,
and
so
finally
,
left
all
the
commandements
of
God
;
then
the
Lord
was
exceeding
wroth
with
Israel
,
and
cast
them
also
out
of
his
sight
,
2.
Kings
,
17.
from
the
seauenth
verse
to
the
19.
Thus
sinne
is
able
to
ouerturne
Kingdomes
,
be
they
Cananites
,
Israelites
,
or
whosoeuer
.
Let
this
teach
vs
all
to
looke
to
our
liues
,
&
make
conscience
of
all
sin
;
especially
great
&
capitall
,
&
crying
sins
:
for
the
sinnes
of
a
people
are
wormes
and
Cankers
,
eating
out
the
life
and
strength
of
a
common-wealth
.
And
let
our
State
and
gouernment
learne
here
to
look
to
the
reformation
of
our
people
,
especially
for
great
sinnes
.
For
,
open
profanenesse
,
or
vncleanenesse
,
or
oppressions
,
or
iniustice
,
or
extortions
,
or
cruelties
▪
and
exactions
;
all
these
,
or
any
of
these
sinnes
,
raigning
in
a
State
,
are
able
to
ouerturne
the
best
established
Kingdome
on
the
earth
,
and
will
at
last
(
doe
power
and
policie
what
they
can
)
make
the
land
spewe
out
her
inhabitants
:
and
in
the
meane
time
(
let
the
wily
wits
of
men
,
iudge
as
they
list
)
it
will
proue
true
,
that
the
sinfull
and
profane
man
is
the
worst
,
and
the
godly
and
conscionable
man
,
the
best
friend
to
a
State
,
and
best
subiect
in
a
Kingdome
.
Thus
much
for
the
second
point
in
Abrahams
obedience
;
namely
,
the
end
of
it
.
The
third
and
last
point
,
is
the
manner
of
his
obedience
▪
which
followeth
in
these
words
:
And
he
went
out
,
not
knowing
whither
he
went
.
The
manner
of
this
his
leauing
his
Country
,
in
mans
reason
would
seeme
strange
;
nay
,
the
world
will
condemne
it
for
plaine
foolishnesse
,
for
a
man
to
leaue
a
certainty
,
for
an
vncertainty
.
But
it
may
here
be
doubted
,
how
the
Apostle
can
here
say
,
that
he
knew
not
whither
he
went
▪
seeing
these
words
are
not
in
the
Storie
of
the
olde
Testament
:
doth
not
that
practice
allow
traditions
beside
Scripture
?
I
answer
first
;
We
refuse
no
traditions
,
which
are
agreeable
to
the
Scripture
,
and
analogie
of
faith
:
but
such
as
are
agreeable
to
one
of
these
,
wee
receiue
them
,
though
not
as
Scripture
.
Secondly
,
if
the
Apostles
in
the
new
Testament
doe
adde
any
thing
in
any
Story
,
which
is
not
in
the
olde
(
as
S.
Paul
doth
the
manner
of
the
Sorcerers
of
Egypt
,
Iannes
and
Iam●res
,
2.
Timoth.
3.8
)
that
circumstance
by
them
so
added
,
is
to
be
holden
as
Scripture
and
no
tradition
;
because
they
(
hauing
the
same
spirit
of
God
,
which
the
Writers
of
the
olde
Testament
had
)
haue
inserted
it
into
the
body
of
Scripture
:
euen
as
the
three
sentences
of
the
heathen
Poets
,
alledged
by
Saint
Paul
(
Acts
17.28
.
1.
Corinthians
,
15.33
.
Titus
,
1.12
.
)
haue
now
a
diuine
truth
in
them
,
which
they
had
not
before
.
But
yet
will
some
say
,
the
Apostles
had
these
things
from
the
olde
Testament
by
tradition
;
seeing
they
were
not
written
.
I
answer
:
We
may
safely
graunt
it
,
and
yet
our
cause
loseth
nothing
,
though
it
may
be
they
had
them
by
inspiration
,
and
not
by
tradition
;
that
being
as
likely
,
or
much
more
then
the
other
.
Thirdly
:
but
for
this
particular
,
I
answere
,
that
the
Apostle
had
the
words
,
or
at
least
the
matter
out
of
the
Storie
in
Genesis
.
For
thus
goe
the
words
:
G●d
said
to
Abraham
,
Goe
out
of
thy
Country
,
&c.
into
the
land
that
I
will
shew
thee
:
Hee
named
none
to
him
,
but
told
him
he
would
shew
him
one
.
So
then
Abraham
went
out
at
Gods
appointment
;
and
God
knew
,
but
he
knew
not
whither
he
went
:
he
knew
well
the
land
he
left
,
but
he
knew
not
the
land
he
should
haue
.
But
it
may
be
againe
obiected
,
that
this
is
not
true
:
for
it
appeares
,
Gen.
12.5
.
that
Abraham
with
Sarah
his
wife
,
and
all
their
substance
,
departed
to
goe
into
the
land
of
Canaan
,
and
to
the
land
of
Canaan
they
came
:
therefore
he
knew
whither
he
went
;
namely
to
that
land
.
I
answer
:
It
is
true
,
he
went
out
,
with
purpose
and
assurance
,
to
inherite
a
land
promised
him
by
God
,
but
not
named
to
him
.
And
whereas
it
is
there
said
,
He
went
out
to
goe
into
the
land
of
Canaan
,
that
is
spoken
in
respect
of
the
performance
when
he
was
come
thither
,
not
of
the
first
promise
made
him
at
his
departure
:
or
,
of
the
time
when
Moses
wrote
it
,
not
of
the
time
when
God
spake
it
to
Abraham
.
And
,
that
he
knew
not
what
land
God
did
mean
,
vntill
he
cam
thither
,
is
plain
in
the
seauenth
verse
,
where
it
is
said
,
That
when
Abraham
had
passed
through
all
the
Country
,
and
wai
come
into
Canaan
,
then
God
appeared
to
him
,
and
said
,
this
land
will
I
giue
vnto
thy
seede
:
But
till
then
God
neuer
named
it
vnto
him
;
and
therfore
we
read
afore
,
that
he
beleeued
and
obayed
vpon
the
generall
promise
:
but
now
when
God
did
particularly
specifie
and
shew
what
land
,
hee
then
shewed
his
thankfulnesse
to
God
,
and
did
there
build
an
Altar
vnto
the
God
that
had
appeared
vnto
him
.
Thus
it
is
cleare
,
that
Abraham
went
out
,
not
knowing
whither
he
went
.
Which
being
so
,
it
appeares
that
Abraham
did
that
which
the
world
would
call
,
plaine
foolishnesse
.
To
leaue
knowen
friends
for
vnknowen
,
certaine
liuing
for
vncertaine
,
is
a
simple
course
in
mans
reason
:
at
least
(
the
world
will
say
)
he
might
first
haue
demaunded
of
God
,
what
land
that
was
,
which
he
should
haue
,
before
he
left
that
which
he
had
:
but
Abraham
makes
no
such
questions
,
moues
no
such
doubts
,
but
belieueth
and
obayeth
,
and
goeth
out
of
his
certaine
dwelling
(
at
Gods
calling
)
though
he
knew
not
where
to
lodge
at
night
.
This
practice
of
faithfull
Abraham
,
hath
profitable
vse
:
First
,
here
we
learne
,
that
though
Gods
Commaundements
seeme
foolish
,
and
vnreasonable
,
yet
wee
must
obay
them
.
Christ
saith
;
If
a
man
will
euer
come
in
the
Kingdome
of
heauen
,
he
must
be
borne
againe
,
Iohn
3.3
.
S.
Paul
saith
;
If
any
man
among
you
seeme
to
be
wise
,
let
him
be
a
foole
that
he
may
be
wise
:
1.
Corinth.
3.18
.
Christ
saith
,
If
any
man
will
be
my
Disciple
,
he
must
denie
himselfe
and
follow
me
,
Luk
,
9.23
.
But
how
can
these
commaundements
be
beleeued
or
done
?
how
can
reason
beleeue
them
?
how
can
nature
doe
them
?
So
disputed
the
woman
of
Samaria
with
Christ
,
Iohn
4.11
.
When
Christ
tolde
her
he
would
giue
her
of
the
water
of
life
;
she
replied
,
Sir
,
thou
hast
nothing
to
drawe
with
▪
and
the
Well
is
deepe
:
whence
then
hast
thou
that
water
of
life
?
Thus
we
obiect
and
reason
against
God
with
carnall
obiections
,
and
waigh
Gods
Commaundements
in
the
balance
of
reason
:
thus
God
and
his
commaundements
,
are
much
abused
by
vs
.
And
this
is
the
cause
wee
heare
and
reade
Gods
word
,
and
profit
not
by
it
,
because
we
ponder
it
in
our
reason
,
and
allowe
nor
follow
it
no
further
,
then
it
agreeth
with
our
naturall
affections
.
As
,
a
man
that
will
needs
stand
vnder
a
Pent-house
,
hath
no
water
falling
on
him
,
though
it
should
raine
neuer
so
precious
water
from
heauen
:
So
,
when
the
water
of
life
,
out
of
the
word
of
GOD
,
should
drop
vpon
our
soules
,
to
comfort
our
consciences
,
and
to
wash
away
our
sinnes
:
we
haue
our
deuices
out
of
wit
,
and
distinctions
out
of
reason
,
as
pent-houses
to
keepe
it
from
vs
,
that
it
slides
away
,
and
neuer
hath
any
worke
in
vs
.
But
contrariwise
,
we
must
remember
Abraham
the
Father
of
our
faith
;
and
when
we
heare
Gods
word
,
we
must
with
him
captiuate
our
reason
,
and
subdue
our
affections
to
it
:
measure
them
by
Gods
word
,
and
not
it
by
them
;
and
what
we
cannot
yeeld
to
in
the
obedience
of
reason
,
we
must
obay
with
the
obedience
of
faith
:
and
so
shall
Gods
word
haue
a
gracious
and
powerfull
worke
in
vs
.
Secondly
,
here
we
must
learne
,
that
though
we
see
no
profit
come
by
obaying
Gods
Commaundements
,
yet
wee
must
obay
them
.
For
,
what
profit
could
Abraham
see
in
leauing
a
certaine
liuing
,
for
an
vncertaintie
?
yet
he
obayed
and
went
,
vpon
the
bare
word
of
God
,
building
vpon
it
,
that
God
being
his
guide
,
he
could
not
goe
astray
.
So
must
wee
followe
God
sincerely
,
and
doe
his
Commaundements
,
though
no
profit
seeme
can
come
thereby
.
But
some
will
say
,
Shall
godly
men
be
led
like
blindefolde
fooles
?
shall
they
refuse
all
meanes
of
helpe
,
by
wit
and
policie
?
this
is
the
way
to
make
them
ridiculous
,
and
asses
for
the
wicked
world
to
ride
vpon
.
I
answere
:
let
godly
men
vse
all
their
wit
,
and
looke
with
all
their
eyes
,
in
their
actions
with
men
of
this
world
.
But
in
the
obedience
of
Gods
commaundements
,
let
them
doe
as
Abraham
did
▪
Follow
Gods
calling
though
it
seeme
to
be
to
no
end
.
In
obedience
to
God
,
we
must
doe
as
blindemen
doe
,
who
followe
their
guides
,
though
it
be
through
woods
&
rocks
,
hills
,
or
dales
,
or
dangerous
places
,
regarding
nothing
,
fearing
nothing
;
only
following
&
trusting
their
guides
,
who
haue
eyes
for
them
,
though
they
haue
none
for
themselues
.
So
must
we
follow
Gods
calling
,
and
yeeld
absolute
obedience
to
his
Commaundements
,
fearing
nothing
;
but
trusting
to
the
faithfulnesse
of
his
power
,
and
assuredly
beleeuing
,
that
he
being
our
blessed
guide
,
we
shall
not
be
mis-led
:
thus
to
doe
is
true
faith
.
But
alas
,
how
contrary
is
the
practice
of
the
world
!
Men
deale
with
God
,
as
we
doe
with
loose
Chapmen
,
whom
wee
will
not
trust
without
a
good
pawne
.
So
we
will
not
obay
Gods
Commaundements
,
longer
then
his
religion
serues
our
turne
;
nor
will
we
trust
and
follow
God
,
without
the
pawnes
of
profit
and
pleasure
.
Nay
,
wee
doe
worse
:
most
men
esteeme
of
God
no
better
,
nor
vse
him
any
better
then
they
doe
theeues
in
their
houses
.
If
a
man
come
into
our
house
,
that
is
giuen
to
stealing
,
we
trust
him
as
long
as
hee
is
in
our
sight
▪
but
if
he
be
out
of
our
sight
,
we
thinke
euer
he
is
stealing
:
So
,
if
men
see
the
meanes
of
Gods
prouidence
▪
they
will
take
his
word
,
and
trust
it
;
but
else
God
must
excuse
them
,
they
may
not
trust
him
further
then
they
see
him
.
And
if
the
Commaundements
of
God
sound
to
their
content
,
and
tend
to
their
profit
,
they
will
obay
them
:
but
if
not
,
they
will
cast
them
behinde
their
backe
;
at
least
,
they
will
make
a
pause
at
the
matter
,
and
take
their
owne
time
.
And
if
Gods
wayes
seeme
pleasant
and
profitable
,
they
will
walke
in
them
:
or
else
they
will
leaue
them
,
and
walke
in
their
owne
.
And
hence
is
it
,
that
men
in
distresses
,
runne
to
Wizards
,
and
Wise-men
:
others
deale
fraudulently
,
and
deceitfully
:
others
worke
on
the
Sabaoth
day
:
and
thus
by
indirect
and
vnlawfull
dealing
,
they
labour
to
inrich
themselues
,
and
to
bring
their
purposes
to
passe
.
And
why
all
this
?
but
because
Gods
commaundements
doe
not
sound
to
their
purpose
,
nor
tend
to
their
profit
,
and
therefore
they
will
not
obay
them
.
If
these
men
had
beene
in
Abrahams
case
,
they
would
neuer
haue
gone
out
,
not
knowing
whither
to
goe
:
but
they
would
haue
argued
the
matter
with
God
,
and
haue
thought
it
good
wisedome
to
pause
well
afore
they
leaue
a
certaintie
for
an
vncertaintie
.
But
contrariwise
,
Abraham
thought
it
foolishnesse
to
reason
with
God
,
and
therefore
performed
absolute
obedience
:
and
for
this
cause
hee
and
his
faith
are
renowned
to
this
day
;
namely
,
3000.
yeares
after
him
,
and
shall
be
till
the
worlds
end
.
This
was
the
obedience
of
faith
:
and
this
to
doe
,
is
to
be
true
subiects
to
Gods
Kingdome
.
If
the
King
call
a
man
from
his
owne
liuing
,
to
come
to
himselfe
and
to
the
Court
;
who
will
not
leaue
what
he
hath
of
his
owne
,
and
trust
his
word
?
So
,
who
will
not
leaue
his
owne
wisedome
,
and
relie
on
the
promise
and
word
of
God
;
and
obay
his
commaundements
,
though
there
seeme
at
the
first
,
no
profit
can
come
thereby
.
Thus
shall
wee
be
sure
,
both
to
haue
sufficient
for
this
world
:
and
shall
also
be
true
children
of
faithfull
Abraham
.
Hitherto
of
the
first
example
of
Abrahams
Faith
.
VERSE
9.
By
faith
,
he
abode
in
the
land
of
Promise
,
as
in
a
strange
Country
,
as
one
that
dwelt
in
Tents
with
Isaak
and
Iacob
,
heires
with
him
of
the
same
Promise
.
HEre
is
the
second
example
of
Abrahams
faith
,
and
the
fift
in
order
;
and
is
concerning
Abrahams
abiding
,
or
dwelling
in
that
land
whereinto
God
had
called
him
:
and
this
he
also
did
by
faith
.
As
he
went
out
of
his
owne
Countrey
,
and
came
into
Canaan
,
by
the
power
,
and
leading
of
his
faith
:
So
by
the
same
faith
hee
abode
and
dwelt
in
the
same
Land
.
The
parts
are
two
:
-
1.
The
Action
of
Abrahams
faith
,
in
the
ninth
verse
.
-
2.
The
Reason
of
that
his
so
doing
,
in
the
tenth
.
The
action
in
the
ninth
verse
,
is
spoken
of
two
wayes
.
-
1.
It
is
laide
downe
to
bee
his
a
biding
in
the
Lande
of
Promise
.
-
2.
It
is
amplified
by
two
circumstances
:
-
1.
The
manner
how
he
dwelt
there
,
in
two
points
:
-
1.
As
a
Stranger
,
or
in
a
strange
Country
.
-
2.
As
one
that
dwelt
in
Tents
,
and
not
in
houses
.
-
2.
The
persons
with
whom
:
with
Isaac
,
and
Iacob
,
Heires
with
him
of
the
same
Promise
.
The
first
point
in
order
,
is
his
dwelling
in
the
land
of
Canaan
(
called
here
the
land
of
Promise
)
.
By
faith
he
abode
in
the
land
of
Promise
.
Canaan
is
now
called
the
land
of
Promise
,
because
it
was
promised
in
the
verse
afore-going
,
as
we
then
heard
:
so
that
the
meaning
is
,
he
abode
in
that
Land
,
which
was
promised
him
,
when
he
came
out
of
his
owne
Country
.
Which
Country
Abraham
knew
not
by
name
,
when
he
left
his
own
,
nor
till
he
came
thither
:
but
then
God
told
him
,
This
is
the
Land
I
will
giue
thee
and
thy
seede
.
Genesis
12.7
.
In
this
Land
thus
promised
,
Abraham
dwelt
and
remained
,
the
rest
of
his
life
,
which
was
a
hundreth
yeeres
.
In
this
Action
of
Abraham
,
are
three
particular
points
.
-
1.
He
dwelt
in
Canaan
.
-
2.
That
Canaan
was
the
Land
of
Promise
.
-
3.
He
dwelt
there
by
faith
.
For
the
first
:
Concerning
Abrahams
dwelling
in
Canaan
,
diuers
questions
may
be
moued
.
First
,
how
it
is
true
,
that
he
abode
or
dwelt
there
?
seeing
it
is
apparant
in
the
Story
,
he
dwelt
in
Egypt
,
Gen.
12.10
.
and
in
Gerar.
Gen.
20.1
.
I
answer
:
The
meaning
is
not
,
that
he
stayed
there
euery
day
of
his
life
;
but
that
he
liued
and
died
there
,
and
made
it
the
place
of
his
residence
and
ordinary
habitation
,
whereunto
he
alwaies
resorted
againe
,
if
any
occasion
drewe
him
abroade
.
And
further
,
hee
went
not
into
Egypt
,
but
vpon
such
special
cause
,
as
could
not
be
otherwise
helped
,
as
vpon
a
famine
or
such
like
,
Genesis
12.10
.
Then
there
came
a
famine
in
the
Land
,
therefore
Abraham
went
downe
into
Egypt
to
soiourne
there
.
Where
it
appeares
:
first
,
that
the
cause
was
extraordinarie
:
secondly
,
that
hee
went
not
to
make
any
dwelling
,
but
to
soiourne
there
for
a
time
,
and
then
to
repaire
home
againe
.
Where
wee
learne
,
that
as
a
man
is
not
to
depart
out
of
that
Land
,
where
God
hath
appointed
him
to
dwell
,
but
vpon
good
and
sufficient
causes
:
So
,
when
those
causes
cease
,
which
drewe
him
out
,
hee
is
not
to
stay
longer
from
home
;
but
to
repaire
againe
to
the
place
of
his
ordinarie
dwelling
.
God
would
haue
a
man
dwell
at
home
:
and
it
is
leuitie
,
and
a
token
of
an
vnconstant
minde
,
and
a
running-heade
,
for
a
man
to
desire
to
bee
alwayes
abroade
.
Birdes
flie
abroade
,
but
so
as
they
may
come
to
their
neasts
at
night
:
So
men
should
endeuour
,
as
much
as
may
be
,
to
take
fewe
occasions
of
being
from
their
dwellings
:
and
when
they
needes
must
,
to
let
it
be
for
as
short
a
time
as
may
be
.
For
,
as
it
is
a
signe
of
a
light
woman
,
Prouerbs
7.11
,
Her
feete
cannot
abide
in
her
house
:
So
is
it
of
an
vnstayde
man
,
Vpon
euerie
occasion
to
bee
caried
from
home
.
We
must
therefore
followe
holy
Abraham
,
who
is
heere
commended
for
abiding
,
or
dwelling
in
the
Country
,
which
God
had
giuen
him
.
Againe
,
this
practice
of
Abrahams
faith
,
condemnes
the
wandring
begger
,
to
be
an
vnfaithfull
and
vngracious
generation
.
Our
Land
(
by
the
abuse
of
our
peace
and
plenty
)
is
full
of
such
.
Aske
them
where
they
dwell
:
their
answere
is
,
They
haue
small
dwelling
;
but
,
looke
into
the
matter
,
and
they
haue
the
largest
dwelling
of
all
:
for
they
dwell
euery
where
,
&
all
abroad
;
they
count
it
bondage
to
be
tied
to
one
Towne
,
or
dwell
in
one
Parish
,
and
thinke
it
freedome
and
libertie
to
dwell
euery
where
.
These
are
Carerpillers
of
a
Common-wealth
,
and
the
greatest
robbers
of
the
poore
that
are
.
Common
Theeues
steale
from
rich
men
:
but
these
steale
from
the
poore
;
they
get
that
from
men
,
which
the
true
poore
should
haue
.
No
good
comes
to
Church
nor
Common-wealth
by
these
men
,
but
much
hurt
to
both
.
For
,
a
finger
cut
off
from
his
place
,
is
of
no
vse
:
so
,
a
man
liuing
out
of
his
calling
,
and
out
of
his
place
,
is
of
no
vse
in
the
body
politique
.
Happy
will
it
be
with
our
Church
&
State
,
when
we
haue
such
lawes
,
and
such
execution
of
them
,
as
that
this
disorder
may
be
reformed
,
&
euery
man
confined
to
his
owne
dwelling
,
&
none
suffred
to
liue
in
our
Kingdome
,
who
is
not
of
som
Parish
:
for
let
vs
be
assured
,
so
many
wandring
beggers
,
so
many
blemishes
in
our
gouernment
.
Thirdly
,
Abrahams
dwelling
in
this
Land
(
being
a
fruite
of
his
faith
)
teacheth
vs
it
is
no
good
token
,
but
an
ill
signe
for
a
man
to
be
vncertaine
in
his
dwelling
.
It
is
the
fashion
of
many
men
,
if
they
trauaile
,
they
neuer
lodge
at
one
place
twise
:
and
for
their
dwelling
,
it
is
not
certain
;
but
now
in
the
North
,
now
in
the
South
:
now
in
this
Parish
,
now
in
that
:
now
in
this
iurisdiction
,
now
in
another
:
Sometime
in
the
Citie
,
sometime
in
the
Countrey
.
Who
be
these
?
But
either
such
as
be
in
debt
,
and
purpose
to
deale
ill
with
their
Creditors
:
or
that
are
malefactors
,
and
heereby
labour
to
auoide
the
censure
of
Authoritie
:
or
else
they
be
Papists
,
which
by
this
meanes
labour
to
lurke
vnseene
,
and
to
escape
the
law
▪
as
many
of
them
doe
,
either
by
skipping
out
of
one
Parish
,
Diocesse
,
Countie
,
or
Prouince
into
another
,
and
so
auoiding
the
authoritie
of
all
:
or
else
,
by
lurking
in
great
Cities
,
and
so
lying
as
Soiourners
,
and
not
as
Parishioners
,
vnseene
or
vnmarked
in
so
great
multitudes
.
Let
our
Authoritie
take
the
more
carefull
notice
of
such
men
,
the
more
craftily
they
labour
to
creepe
from
vnder
it
:
and
let
such
men
knowe
,
they
discouer
themselues
the
more
by
this
practice
,
to
bee
vnfaithfull
either
to
GOD
,
or
Men
,
or
both
;
seeing
that
GOD
heere
commendes
Abraham
for
dwelling
or
staying
in
that
place
,
which
GOD
had
appointed
him
.
And
so
much
for
this
question
.
Againe
,
it
may
heere
be
demaunded
:
How
Abraham
might
lawfully
dwell
in
Canaan
,
seeing
it
was
then
Idolatrous
.
It
may
seeme
,
that
therefore
it
is
not
vnlawfull
for
men
to
dwell
in
Popish
or
Idolatrous
Countries
.
I
answere
:
Abraham
did
not
so
vpon
any
priuate
motion
,
nor
for
any
worldly
cause
,
but
vpon
speciall
warrant
and
calling
from
God
:
otherwise
his
so
doing
,
had
not
beene
iustifiable
:
therefore
that
practice
of
his
cannot
be
a
warrant
for
any
to
doe
the
like
,
without
the
like
cause
and
calling
.
But
how
could
Abraham
be
preserued
from
the
contagion
of
Idolaters
,
liuing
amongst
them
?
I
answere
:
First
,
God
that
called
him
thither
,
did
there
preserue
him
.
Againe
,
Abraham
liued
in
the
Country
,
but
conuersed
not
with
the
people
at
all
,
but
in
some
necessary
and
ciuill
affaires
:
and
by
this
meanes
hee
escaped
the
danger
of
infection
.
Where
we
may
learne
,
that
if
any
man
would
liue
in
such
places
without
hurt
to
their
conscience
,
let
them
first
be
sure
that
they
haue
a
calling
and
warrant
from
God
,
to
liue
in
those
Countries
.
Secondly
,
let
them
conuerse
with
Idolaters
warily
and
sparingly
:
and
so
shall
they
preserue
themselues
from
the
occasions
of
euill
,
as
Abraham
did
,
who
abode
in
an
Idolatrous
Country
:
and
so
,
though
not
without
danger
,
yet
without
hurt
to
his
religion
.
Thus
wee
see
Abraham
dwelt
in
the
Land
of
Canaan
.
Now
secondly
,
this
Land
is
called
the
Land
of
Promise
:
that
is
,
the
Land
formerly
promised
him
by
GOD
,
when
hee
called
him
out
of
his
owne
Countrey
.
And
it
is
likely
that
the
Apostle
doth
not
heere
first
of
all
call
it
so
:
but
that
it
was
knowen
generally
amongst
the
Patriarkes
by
that
name
:
and
that
Abraham
himselfe
did
first
of
all
so
call
it
;
who
,
when
hee
looked
vpon
it
,
and
considered
the
fruitfulnesse
and
excellency
of
it
,
did
euermore
remember
,
and
call
to
minde
,
this
Land
is
promised
to
me
,
this
is
mine
by
promise
.
And
herein
he
rested
and
satisfied
himselfe
,
though
he
had
not
the
possession
of
it
.
Heere
wee
may
see
the
excellencie
of
true
faith
:
which
depends
vpon
the
promises
of
God
,
though
they
be
vnperformed
.
A
Land
of
promise
contents
Abraham
,
hee
leaues
the
possession
to
his
posteritie
.
It
is
hard
to
finde
such
faith
in
the
world
:
It
is
Land
in
possession
which
wee
looke
for
.
A
Land
of
promise
cannot
content
vs
:
but
let
vs
labour
to
practice
faith
,
and
to
take
comfort
in
the
promises
of
God
,
and
leaue
the
performance
to
Gods
appointed
time
.
Thirdly
,
he
dwelt
in
this
Land
by
faith
.
And
no
meruaile
.
for
had
it
not
beene
by
faith
,
hee
would
neuer
haue
dwelt
there
,
where
he
had
not
so
much
as
a
roome
for
his
Tent
to
stand
in
,
but
hee
must
borrow
it
;
nor
to
burie
his
dead
in
,
but
hee
must
buy
it
.
This
was
against
reason
,
yet
by
faith
hee
dwelt
there
,
as
afore
by
faith
he
left
his
owne
,
which
was
also
against
reason
.
Where
still
the
power
of
faith
is
magnified
to
bee
such
,
as
it
will
carie
a
man
ouer
all
impediments
of
obedience
,
and
will
giue
him
victorie
not
against
one
,
but
against
all
obiections
;
and
power
to
performe
not
one
,
but
many
things
contrary
to
carnal
wisedom
.
Wee
must
heere
learne
to
examine
,
whether
wee
haue
a
true
and
sound
faith
or
no.
If
wee
haue
,
then
wee
must
not
doe
some
one
or
fewe
actions
in
faith
,
or
die
in
faith
,
but
wee
must
liue
by
faith
,
the
whole
course
of
our
liues
.
Wee
must
walke
by
faith
,
and
not
by
sight
,
saith
the
Apostle
,
2.
Corinthians
5.7
.
So
saith
hee
of
himselfe
,
Galathians
2.20
.
I
liue
by
the
faith
in
the
Sonne
of
God
:
he
saith
not
,
hee
hopes
to
die
in
that
faith
,
but
he
liues
by
it
.
And
in
the
former
place
●e
saith
not
,
wee
must
set
a
step
or
two
,
but
wee
must
walke
by
faith
,
which
argueth
a
continued
action
:
and
therefore
it
is
that
Saint
Peter
saith
,
Gods
children
are
kept
by
the
power
of
God
,
through
faith
vnto
saluation
,
1.
Peter
1.5
.
In
which
words
two
thinges
are
spoken
of
faith
:
the
first
is
affirmed
;
namely
,
that
faith
preserueth
a
man
to
saluation
through
all
hindrances
,
either
of
inward
temptations
,
or
outward
crosses
,
which
the
diuell
or
the
world
can
lay
in
his
way
.
This
preseruation
is
one
of
the
greatest
workes
in
the
world
,
and
therefore
it
is
worthily
ascribed
to
God
:
the
power
of
God
preserueth
vs
,
but
through
faith
.
The
second
is
implyed
;
that
therefore
we
must
labour
to
keepe
that
faith
euermore
with
vs
,
which
must
keepe
vs
,
and
to
cherish
and
preserue
that
that
must
preserue
vs
to
saluation
.
Dauid
was
an
excellent
practicioner
hereof
:
no
man
was
more
tried
and
tossed
then
he
,
yet
he
euer
drew
neere
vnto
God
,
Psal.
73.28
.
Indeede
sometime
he
said
,
all
men
were
liers
,
but
that
was
in
his
feare
,
Psal.
116.11
.
And
againe
,
I
am
cast
out
of
thy
sight
,
but
that
was
in
his
haste
,
Psal.
31.22
.
that
is
,
when
the
force
of
some
passion
,
or
the
violence
of
some
temptations
did
carie
him
headlong
:
but
otherwise
he
euer
liued
the
life
of
faith
.
So
must
wee
,
not
thinke
to
liue
in
sensuality
,
and
die
in
faith
:
but
to
liue
by
faith
,
in
all
our
actions
,
from
one
day
to
another
,
meditating
daily
on
Gods
promises
,
and
beleeuing
them
,
and
relying
on
them
,
and
applying
the
generalls
to
our
owne
selues
,
and
practicing
faith
by
making
conscience
of
sinne
,
and
inuring
our selues
to
patience
and
long
suffering
.
Thus
doing
,
we
shall
be
children
of
faithfull
Abraham
,
who
first
by
faith
left
his
owne
Country
,
and
then
by
faith
also
dwelt
still
in
the
Land
of
Canaan
.
And
thus
much
for
the
action
of
his
faith
:
Hee
abode
in
the
Land
of
Promise
.
Now
followe
the
circumstances
of
the
action
,
which
are
two
:
-
1.
The
manner
how
:
-
2.
The
Persons
with
whom
.
The
manner
is
laid
downe
in
two
points
:
-
1.
As
a
stranger
:
-
2.
As
one
that
dwelt
in
tents
.
The
first
point
,
for
the
manner
,
is
laide
downe
in
these
words
:
As
in
a
strange
Country
.
The
meaning
is
:
he
esteemed
it
a
strange
Country
to
him
,
and
accounted
himself
a
stranger
in
it
.
Against
which
,
it
may
be
obiected
,
that
he
was
familiarly
acquainted
with
Mamre
,
Aner
,
and
Eshcol
,
three
great
&
mighty
men
of
that
Country
:
then
he
&
they
were
confederates
together
,
Gen.
14.13
.
therfore
it
seemes
he
liued
not
like
a
stranger
in
the
Country
.
Some
answere
,
that
these
three
were
not
Cananites
,
but
neere
a-kinne
to
Abraham
,
and
had
other
names
:
but
the
Text
is
plaine
in
that
place
,
that
Mamre
was
an
Amorite
,
and
the
other
two
were
his
brethren
.
Therefore
the
answere
is
,
that
in
all
likelyhood
they
three
were
Proselites
;
and
that
by
Abrahams
godly
perswasions
they
had
renounced
Idolatry
,
and
were
come
to
the
knowledge
of
the
true
God
,
and
that
they
ioyned
with
Abraham
in
the
worship
of
the
true
God
,
and
so
were
his
conuerts
:
whereupon
Abraham
(
as
he
might
lawfully
)
conuersed
with
them
as
his
familiar
friends
.
And
hereof
there
are
two
Inducements
:
First
,
it
is
said
,
Gen.
14.13
.
that
they
were
confederates
with
Abraham
:
and
it
appeared
so
by
their
deedes
;
for
they
ioyned
their
powers
,
and
assisted
him
in
the
warre
against
the
the
Kings
(
Gen.
14.24
)
.
Secondly
,
it
is
said
,
Gen.
14.13
.
That
Abraham
dwelt
on
the
Land
of
Mamre
:
he
was
his
Tenant
or
Farmour
.
Now
,
it
is
more
then
likely
,
Abraham
would
not
haue
so
farre
beene
beholden
to
them
,
but
that
they
were
true
Christians
,
and
of
his
owne
religion
.
Therefore
this
hinders
not
,
but
hee
might
be
a
stranger
notwithstanding
,
vnto
the
body
of
the
people
,
and
that
it
is
true
that
Abraham
saith
of
himself
vnto
some
of
them
,
Gen.
23.4
.
I
am
a
stranger
and
Soiourner
amongst
you
.
But
it
may
be
then
demanded
,
Why
did
Abraham
liue
amongst
them
as
a
stranger
,
and
in
that
Land
as
a
Soiourner
?
I
answer
;
the
reasons
were
diuers
:
First
,
he
had
title
giuen
to
that
Land
,
but
no
possession
;
he
therefore
contented
himselfe
with
that
that
God
gaue
him
,
and
chalenged
not
any
possession
all
the
dayes
of
his
life
,
but
bought
or
borrowed
of
Mamre
the
place
where
he
liued
and
dwelt
(
Gen.
14.13
)
and
of
the
Hittites
a
place
of
buriall
.
Gen.
23.3
.
&c.
This
may
teach
all
men
not
to
be
too
hasty
,
in
seeking
for
that
,
that
it
may
be
,
is
their
right
:
let
not
men
prescribe
their
owne
times
,
nor
be
their
owne
caruers
,
but
leaue
their
affaires
to
Gods
disposing
,
and
enter
no
further
then
they
see
God
goeth
afore
them
.
Abraham
must
be
a
stranger
in
his
owne
land
;
and
thou
sometime
must
be
content
for
a
time
to
be
a
stranger
to
that
which
is
thine
owne
.
Secondly
,
they
were
all
of
them
for
the
most
part
heathen
Idolaters
:
amongst
whom
Abraham
would
not
conuerse
,
but
as
sparingly
as
might
be
.
Now
if
Abraham
would
be
a
stranger
in
his
own
Country
,
rather
then
liue
familiarly
with
Idolaters
;
It
sheweth
how
little
faith
,
and
lesse
conscience
they
haue
,
who
can
be
content
to
liue
in
the
midst
amongst
Idolaters
,
where
they
haue
nothing
to
doe
,
and
can
conuerse
with
them
in
all
familiarity
,
without
any
scruple
of
conscience
.
Abraham
made
himselfe
a
stranger
at
home
to
auoide
Idolatry
;
but
they
will
make
themselues
at
home
in
a
strange
Country
,
to
intangle
themselues
in
Idolatry
:
these
men
will
hardly
proue
the
children
of
Abraham
.
These
reasons
Abraham
himselfe
had
in
this
his
so
doing
.
There
is
a
third
,
a
more
spirituall
or
mysticall
reason
:
and
that
reason
God
had
in
making
Abraham
liue
in
Canaan
as
a
stranger
;
Namely
,
to
teach
all
Christian
men
their
duty
,
to
the
worlds
end
.
Abraham
is
the
Father
of
the
faithfull
,
Rom.
4.11
.
And
this
is
our
honour
to
be
the
children
of
Abraham
;
we
must
therfore
follow
our
Father
in
his
faith
,
and
in
the
practice
of
it
:
we
must
liue
in
this
world
as
Pilgrimes
and
Strangers
,
euen
in
the
midst
of
all
our
peace
&
prosperity
,
of
all
our
liberty
,
riches
,
lands
,
and
possessions
;
yea
,
of
all
our
friends
&
worldly
acquaintance
.
If
it
seeme
strange
how
this
can
be
:
I
answere
,
the
practice
of
it
consists
in
six
actions
.
First
,
we
must
not
bathe
our selues
in
the
pleasures
of
this
world
.
Pilgrimes
take
but
little
delight
in
their
iourneyes
,
because
they
thinke
themselues
not
at
home
.
This
is
S.
Peters
argument
:
Dearely
beloued
,
as
strangers
and
pilgrimes
abstaine
from
fleshly
lusts
which
fight
against
the
soule
,
1.
Pet.
2.11
.
For
,
too
much
delight
in
fleshly
pleasures
,
smothers
the
grace
of
God
in
vs
,
and
le
ts
loose
all
sinnes
,
and
giues
life
vnto
all
corruptions
.
Secondly
,
we
must
vse
this
world
as
though
we
vsed
it
not
;
that
is
,
euen
the
necessary
comforts
&
delights
thereof
:
they
be
the
very
words
of
the
Apostle
,
1.
Cor.
7.31
.
For
,
so
the
Pilgrime
,
when
he
passeth
through
a
strange
Country
,
hath
not
his
minde
troubled
with
looking
or
thinking
on
the
goods
or
commodities
of
that
Country
where
he
is
:
but
vsing
as
much
thereof
,
as
is
necessary
for
him
,
all
his
thoughts
are
on
his
owne
Country
.
So
should
we
,
when
we
are
in
our
best
estates
,
in
our
greatest
iollity
,
in
the
midst
of
our
wealth
,
and
abundance
of
pleasures
,
cast
our
mindes
from
them
,
&
haue
our
thoughts
euen
then
conuersing
in
heauen
,
where
is
the
place
of
our
abode
.
This
is
likewise
the
Apostles
exhortation
,
Philipp.
3.20
.
Worldly
men
make
their
belly
their
God
:
that
is
,
drowne
themselues
in
carnall
pleasures
,
so
farre
;
as
they
forget
any
other
God
,
any
other
heauen
.
But
we
must
not
doe
so
:
our
conuersation
must
be
in
heauen
,
from
whence
wee
looke
for
our
Sauiour
Iesus
Christ
.
Thirdly
,
wee
must
haue
a
serious
care
and
endeuour
to
please
God
:
for
,
all
the
earth
is
his
,
and
wee
are
but
soiourners
in
his
sight
;
therfore
as
the
Pilgrime
is
carefull
to
please
the
Lord
of
the
Country
,
by
whose
leaue
he
trauels
through
it
:
so
must
we
be
to
please
the
Lord
;
seeing
as
God
saith
,
Leuit.
25.23
.
The
land
is
his
,
and
we
are
but
strangers
and
soiourners
with
him
.
And
hereunto
adde
a
fourth
,
which
is
neere
a-kinne
vnto
it
:
We
must
cast
all
our
care
on
God
,
seeing
that
he
is
Lord
of
the
earth
,
&
we
are
but
Pilgrimes
and
Soiourners
.
Dauid
saith
,
Psal.
24.1
.
The
earth
is
the
Lords
,
and
all
that
therein
is
:
The
same
Dauid
confesseth
,
Psal.
39.12
,
He
is
a
stranger
before
God
,
&
a
soiourner
as
all
his
Fathers
were
,
&
therupon
desireth
God
to
heare
his
prayer
,
hearken
to
his
cry
,
&
not
to
keep
silence
at
his
teares
▪
as
though
he
had
said
,
Inasmuch
as
I
soiourne
with
thee
,
thou
art
to
heare
my
complaint
.
For
,
as
a
Soiourner
cares
,
nor
lookes
for
nothing
,
but
depends
on
them
for
all
things
with
whom
he
soiournes
:
so
must
we
cast
all
our
care
on
God
;
for
he
careth
for
vs
,
he
is
our
Landlord
,
wee
are
his
Farmours
,
and
Tenants
,
wee
hold
the
earth
from
him
,
by
no
lease
for
yeares
,
but
at
his
will
,
and
it
is
lent
vs
:
let
vs
therefore
but
haue
care
to
please
this
our
Landlord
,
and
care
for
nothing
.
Fiftly
,
wee
must
giue
continuall
thankes
and
praise
to
God
for
his
good
blessings
wee
receiue
in
this
world
:
for
all
are
his
,
and
wee
are
but
strangers
.
Thus
did
all
Gods
Saints
in
olde
time
;
Iacob
,
Hee
was
lesse
then
the
least
of
Gods
mercies
.
But
especially
there
is
one
memorable
example
of
Dauid
,
and
the
Church
in
his
dayes
,
1.
Chronicles
29.13.14.15.16
.
When
hee
had
prepared
abundantly
for
the
building
of
the
Temple
,
hee
prostrated
himselfe
before
God
:
and
in
his
owne
name
,
and
the
peoples
saide
thus
;
Riches
and
honour
come
of
thee
,
therefore
our
God
wee
thanke
thee
,
and
praise
thy
glorious
name
.
But
who
am
I
,
and
what
is
my
people
,
that
wee
should
offer
vnto
thee
?
for
,
all
is
thine
,
and
of
thine
owne
haue
wee
giuen
thee
:
for
wee
are
strangers
before
thee
,
and
soiourners
,
as
all
our
Fathers
were
.
Thankfulnesse
beseemes
all
men
,
especially
strangers
.
Therefore
,
as
Pilgrimes
doe
thankfully
accept
the
fauours
shewed
them
in
a
strange
Country
:
So
must
we
,
all
the
blessings
God
giues
vs
in
this
world
,
where
we
are
but
strangers
.
Sixtly
and
lastly
,
we
must
hasten
to
the
kingdome
as
a
Pilgrime
doth
to
his
iourneyes
end
,
or
to
his
owne
Country
;
and
till
he
can
,
is
alwaies
thinking
of
it
,
and
sighing
after
it
▪
So
must
we
(
who
are
not
dwellers
but
soiourners
in
these
hou●es
of
clay
)
long
after
heauen
▪
and
(
as
S.
Paul
saith
he
did
)
co●et
to
remoue
from
hence
,
and
to
dwell
with
the
Lord
.
Strangers
●re
not
to
take
such
pleasure
in
foraine
Countries
,
as
to
forget
their
owne
.
So
Christians
must
not
be
so
in
loue
with
this
world
,
as
to
forget
or
neglect
the
world
to
come
.
If
they
do
,
●hey
are
vnworthy
of
it
,
and
shew
themselues
not
strangers
,
●s
Abraham
here
was
;
but
men
of
this
world
,
who
haue
their
●ortion
in
this
life
,
Psal.
17.14
.
In
performing
these
six
actions
,
men
shew
themselues
●rangers
in
this
world
.
And
thus
must
we
doe
,
euen
in
the
●idst
of
all
worldly
prosperitie
,
if
wee
looke
●uer
to
enioy
the
glory
of
a
better
:
And
thus
doing
,
we
shall
be
children
of
faithfull
Abraham
,
who
dwelt
in
the
land
of
Canaan
,
as
in
a
strange
Country
.
As
one
that
dwelt
in
tents
.
The
second
point
for
the
manner
,
how
Abraham
dwelt
in
Canaan
,
is
,
that
he
built
himselfe
no
houses
,
nor
made
Orchards
or
Gardens
,
but
dwelt
in
tents
or
tabernacles
;
which
were
such
houses
,
as
now
are
vsed
in
warre
,
and
are
yet
called
by
the
same
name
,
Tents
,
or
Pauilions
:
whose
matter
is
not
wood
,
nor
stone
,
but
cloth
,
stuffe
,
or
skinnes
;
and
are
easily
reared
and
soone
taken
downe
:
and
when
a
man
departeth
,
he
may
cary
his
house
with
him
.
That
Abraham
did
thus
,
appeares
in
the
Stories
written
of
him
.
He
came
to
Bethell
,
and
there
pitched
his
tent
,
Gen.
12.8
:
and
Gen.
13.18
.
he
remoued
his
tent
:
and
18.1
.
God
appeared
vnto
him
,
as
he
sate
in
his
tent
dore
:
and
18.9
.
being
asked
where
Sarah
was
,
answered
,
shee
is
within
in
the
tent
:
and
these
tents
are
called
his
place
,
Gen.
18.33
:
and
his
house
,
24.2
.
Out
of
all
which
places
it
is
plaine
,
that
he
dwelt
in
tents
,
and
that
not
onely
at
his
first
comming
,
when
he
had
not
time
to
build
him
an
house
;
but
euen
all
the
dayes
of
his
life
,
after
his
comming
into
the
land
of
Canaan
.
But
why
did
Abraham
dwell
in
tents
,
and
not
in
houses
?
was
it
because
then
there
were
no
houses
?
Not
so
.
For
there
were
Cities
built
euen
afore
the
floud
,
Gen.
4.17
▪
Cain
built
a
Citie
:
no
meruaile
therefore
if
there
were
many
after
,
as
Sodome
and
all
her
sisters
.
And
though
it
appeares
not
they
digged
into
the
earth
for
naturall
stone
,
yet
had
they
Bricke
,
which
they
made
themselues
,
Genesis
,
11.3
:
and
surely
,
the
world
which
built
the
huge
tower
of
Babell
,
Gen.
11.
would
not
stick
to
build
themselues
houses
.
Nor
can
it
be
said
,
that
those
Cities
,
Sodome
,
Gomorrah
,
and
the
rest
,
were
nothing
but
a
multitude
of
Tents
together
.
For
,
we
read
Genes.
19.3
.
that
Lot
dwelling
in
Sodome
,
receiued
2.
Angels
into
his
house
;
and
in
the
4.
verse
,
that
the
Sodomites
came
and
enuironed
his
house
round
about
to
take
them
,
thinking
they
had
been
men
:
and
when
Lot
refused
to
deliuer
them
,
that
they
pressed
sore
vpon
the
house
to
haue
broken
vp
the
doore
:
but
all
this
might
haue
bin
spared
,
if
it
had
bin
nothing
but
a
tent
,
which
a
childe
may
cut
in
peeces
with
a
knife
.
It
is
manifest
then
,
that
there
were
houses
in
those
daies
.
Why
then
did
Abraham
build
none
?
was
it
because
he
was
poore
&
could
not
?
Nor
so
:
for
contrariwise
,
Gen.
12.5
,
Hee
carried
with
him
from
his
owne
countrey
,
all
the
substance
he
possessed
:
And
what
that
was
,
is
particularized
,
Gen.
13.2
.
He
was
very
rich
in
cattell
,
in
siluer
,
and
in
gold
.
His
riches
were
both
great
,
&
of
the
best
.
So
then
he
could
,
but
would
not
.
But
why
would
he
not
?
Was
it
vpon
a
prowd
humour
,
or
in
a
conceited
singularitie
,
because
he
would
not
bee
like
other
men
,
but
haue
a
singular
way
of
his
owne
?
No
:
Abraham
was
none
of
those
,
who
allow
nothing
,
but
that
that
is
done
of
themselues
;
and
who
thinke
nothing
good
,
if
it
be
ordinarie
:
for
he
was
a
holy
man
,
and
famous
for
his
faith
.
So
then
none
of
these
were
the
reasons
of
this
his
so
doing
.
The
reasons
then
why
Abraham
,
and
other
holy
Patriarchs
,
vsed
to
dwell
in
tents
,
and
not
to
build
them
houses
,
were
of
two
sorts
;
Ciuill
and
Holy
.
The
Ciuill
or
Politicke
respect
that
they
had
,
was
this
:
They
holding
themselues
Gods
seruants
,
did
depende
on
his
word
;
and
therefore
did
submit
themselues
to
goe
vp
and
down
the
world
,
whither
soeuer
God
did
call
them
.
Being
then
to
remooue
,
euery
day
(
they
knew
not
when
nor
whither
)
it
was
therefore
both
the
fittest
and
cheapest
to
dwell
in
tents
,
which
were
soone
pitched
vp
,
and
soone
taken
downe
.
Neither
neede
it
to
seeme
strange
,
that
they
could
liue
for
cold
,
in
those
poore
thin
tents
,
all
the
yeare
long
;
for
the
country
and
climate
there
,
was
alwaies
temperate
enough
for
cold
:
and
rather
inclining
to
too
much
heate
.
The
Holy
or
religious
respect
was
this
:
They
held
themselues
but
strangers
vpon
earth
,
&
therfore
would
not
build
themselues
cities
or
houses
;
as
looking
or
caring
to
liue
vpon
earth
;
but
dwelled
in
tents
,
as
seeming
desirous
,
to
remoue
from
the
earth
to
heauen
;
the
sooner
the
better
.
And
this
did
the
Fathers
of
the
old
Testament
:
not
that
they
thoght
it
vnlawfull
to
build
cities
,
or
dwell
in
houses
;
but
that
they
might
testifie
their
religion
,
and
their
expectation
of
another
world
,
in
the
midst
of
that
profane
age
wherein
they
liued
:
wherein
there
were
almost
none
,
that
either
regarded
,
remembred
,
or
acknowledged
,
a
world
to
come
.
And
this
was
not
the
particular
,
or
singular
deed
of
Abraham
alone
.
All
holy
men
in
those
daies
,
liued
in
tents
.
Gen.
9.21
,
It
is
cleere
that
Noah
dwelt
in
tents
,
though
then
he
was
king
of
all
the
world
.
And
so
did
Lot
also
,
as
long
as
he
liued
with
Abraham
:
Gen.
13.5
,
Lot
h●d
sheepe
,
and
cattell
,
and
tents
.
And
thus
they
did
,
because
(
as
the
Apostle
saith
)
they
had
here
no
enduring
city
,
but
they
sought
for
one
to
come
.
Heb.
13.14
.
And
they
thought
,
they
euer
heard
that
voice
sounding
in
their
eares
,
(
Micah
.
2.10
.
)
Arise
&
depart
,
for
this
is
not
your
rest
.
Contrariwise
,
the
wicked
of
the
world
,
because
they
set
vp
their
rest
in
this
world
,
and
cared
for
no
other
;
they
began
presently
to
build
them
houses
,
nay
cities
,
(
as
Cain
did
euen
in
the
beginning
)
Ge.
4.17
.
And
the
Sodomites
had
a
citie
,
euen
walled
(
as
is
likely
)
for
Lot
was
sitting
in
the
gate
of
Sodome
,
when
the
two
Angels
came
to
him
,
Gen.
19.1
,
2.
And
the
Canaanites
had
cities
walled
exceeding
high
:
(
Numb.
13.
)
But
we
find
not
,
that
euer
Gods
children
built
them
cities
,
vntill
they
came
to
haue
a
settled
Church
of
their
owne
.
But
contrariwise
,
it
is
worth
obseruing
,
that
God
promiseth
his
people
,
that
they
shall
come
and
dwell
in
cities
which
they
built
not
:
namely
,
which
were
built
by
worldly
men
to
their
hand
.
And
thus
wee
see
the
reasons
why
Abraham
dwelt
in
tents
.
Now
let
vs
see
the
vse
of
it
.
First
,
here
we
learne
frugalitie
,
out
of
the
ciuill
vse
of
their
tents
;
that
is
,
to
vse
the
blessings
and
comforts
of
this
life
,
as
soberly
and
sparingly
as
may
be
:
and
to
bestowe
as
little
cost
as
may
be
of
our selues
,
in
such
things
as
perish
in
the
vsing
:
namely
,
meate
,
drinke
,
apparell
,
and
houses
.
For
what
is
spent
herein
,
is
spent
only
on
our selues
:
and
being
spent
,
is
gone
;
therefore
the
lesse
,
the
better
:
alwaies
prouided
,
there
be
a
discreet
care
had
of
our
healths
,
and
of
the
credit
of
the
places
wee
hold
:
and
of
our
inabling
to
the
duties
of
our
calling
.
Which
beeing
sufficiently
prouided
for
,
it
is
a
Christian
frugality
to
spare
,
what
further
may
bespared
:
And
he
hath
the
lesse
to
answer
for
,
who
spendeth
the
least
in
superfluities
.
Again
,
here
we
are
taught
contentation
in
the
state
which
God
hath
appointed
vs
,
&
not
to
striue
too
fast
to
climbe
to
wealth
.
These
holy
men
can
be
content
to
dwell
in
tents
,
and
tabernacles
,
thogh
they
might
haue
compassed
much
more
;
for
they
were
great
and
mightie
men
.
Abraham
had
318.
men
,
able
to
beare
a
sword
,
in
his
house
daiely
;
&
with
them
,
and
a
little
helpe
more
,
hee
ouerthrewe
diuers
kings
,
and
rescued
Lot
,
(
Gen.
14.14
)
.
He
that
durst
encounter
,
and
did
ouercome
such
an
hoste
;
How
many
inhabitants
of
the
countrey
,
could
he
haue
beat
out
of
their
houses
?
And
how
many
tenants
could
hee
haue
put
out
of
their
Liuings
?
And
how
much
of
that
countrey
could
he
haue
inclosed
to
himselfe
?
Surely
,
euen
as
much
,
and
as
many
as
hee
had
pleased
.
Yet
dooth
hee
no
such
thing
:
but
contrariwise
considering
himselfe
to
bee
but
a
tenant
vnder
God
,
hee
is
content
to
let
euery
man
sit
quietly
by
him
,
and
himselfe
to
dwell
in
tents
;
rather
than
to
incroach
one
foote
further
than
God
bade
him
,
though
he
had
bin
able
.
This
checketh
the
pride
,
or
couetousnesse
,
or
ambition
,
or
all
,
of
such
as
ioyne
house
to
house
,
Land
to
Land
,
Lordship
to
Lordship
,
Towne
to
Towne
;
and
care
not
how
many
mens
houses
they
pull
downe
,
to
build
one
of
their
own
:
nor
how
many
men
want
land
and
liuing
;
so
they
haue
their
parkes
,
and
pastures
,
gardens
,
and
orchards
,
and
all
other
delights
they
can
deuise
.
These
are
so
farre
from
Abrahams
minde
,
who
desired
onely
so
much
land
,
as
his
tent
might
stand
on
,
&
might
feed
his
cattell
;
as
they
can
inclose
and
make
seuerall
to
themselues
,
that
which
in
common
should
be
the
liuing
of
many
soules
.
But
what
can
befall
such
men
?
but
that
that
Esay
prophecieth
to
them
,
(
Esay
5.8
.
)
Woe
be
vnto
them
that
ioyne
house
to
house
,
and
land
to
land
,
till
there
bee
no
place
for
the
poore
to
dwell
in
.
Thirdly
,
in
that
Abraham
liued
thus
,
as
ready
euer
to
depart
into
any
other
countrey
,
when
God
would
call
him
:
It
sheweth
,
that
true
faith
dooth
neuer
limit
Gods
hand
,
either
in
the
greatnesse
,
or
length
of
trialls
,
but
submitteth
it selfe
wholly
to
his
will
;
being
resolued
&
content
to
suffer
all
trials
,
how
great
soeuer
,
and
how
many
soeuer
God
pleaseth
to
lay
vpon
a
man
.
Reason
would
haue
said
,
I
haue
left
one
countrey
at
Gods
word
:
if
I
must
leaue
another
,
then
I
shall
neuer
knowe
an
ende
,
nor
haue
any
thing
certaine
to
trust
to
.
But
faith
saith
,
As
I
haue
left
one
countrey
at
Gods
calling
,
so
vpon
his
worde
I
will
leaue
twentie
more
:
For
God
hath
as
good
reason
to
bid
me
the
second
time
,
as
the
first
;
and
his
loue
cannot
faile
me
:
he
may
stil
trie
me
,
but
can
neuer
leaue
me
.
Thus
spake
Abrahams
faith
.
And
not
he
alone
:
For
Iob
,
though
hee
crie
out
of
the
violence
of
his
temptation
,
The
arrowes
of
the
Almighty
are
in
mee
,
and
the
venime
thereof
doth
drinke
vp
my
spirits
,
&
the
terrors
of
God
doe
fight
against
me
(
Chap.
6.4
.
)
Yet
when
faith
comes
to
play
his
part
,
he
then
protesteth
,
that
though
God
kill
him
,
yet
he
will
trust
in
him
,
&
he
shall
be
his
saluation
.
(
Chap.
13.15
.
)
See
,
Abrahams
faith
will
lead
him
from
countrey
to
countrey
;
and
Iobs
will
carrie
him
through
life
and
death
.
And
noble
Dauid
is
not
behinde
for
his
part
▪
for
hee
will
lose
his
kingdome
,
if
God
will
haue
it
so
:
2.
Sam.
15.26
.
If
(
saith
Dauid
)
God
say
,
I
haue
no
delight
in
thee
,
loe
here
I
am
,
let
him
doe
to
me
(
not
what
I
in
my
reason
could
wish
,
but
)
what
seemeth
good
in
his
eies
.
Behold
now
,
in
these
holy
men
the
practice
and
obedience
of
true
faith
.
It
prescribes
not
God
the
measure
,
ther
;
and
thus
doing
,
wee
haue
our
conuersation
in
heauen
,
though
we
liue
on
the
earth
.
And
this
wee
should
doe
the
rather
,
because
generally
the
world
is
full
of
such
men
;
who
(
as
the
same
place
saith
)
doe
minde
nothing
but
earthly
things
.
Now
it
is
a
hard
thing
for
a
man
to
be
vnlike
the
world
,
and
to
resist
multitudes
,
and
generall
examples
:
but
we
must
still
remember
wee
are
Abrahams
children
,
and
children
must
labour
to
bee
like
their
father
,
and
not
the
common
multitude
:
and
it
must
more
mooue
a
good
child
,
what
his
father
alone
doth
,
than
what
is
done
by
many
other
.
Thirdly
,
let
vs
obserue
,
how
God
promising
Abraham
only
the
Land
of
Canaan
,
that
is
,
a
temporall
inheritance
;
hee
lookes
further
,
for
a
City
in
heauen
.
This
he
did
out
of
his
faith
;
for
hee
knowing
that
Canaan
was
but
a
type
of
heauen
,
therefore
in
consideration
of
the
earthly
Canaan
,
hee
arose
to
a
consideration
of
the
heauenly
:
and
in
the
promise
of
the
earthly
,
apprehended
the
heauenly
.
This
is
the
true
and
Christian
vse
of
all
Gods
blessings
,
giuen
in
this
life
;
in
them
to
behold
better
things
laid
vp
in
heauen
,
and
shadowed
in
the
other
.
Men
vse
for
their
vse
,
spectacles
in
reading
:
but
they
take
no
pleasure
in
looking
vpon
them
,
but
at
other
things
by
and
through
them
:
So
should
Christians
,
through
all
temporall
blessings
,
looke
at
spirituall
and
eternall
,
which
are
promised
and
shadowed
vnder
the
temporall
.
Thus
doth
Christ
himselfe
teach
vs
,
in
the
very
order
of
the
Lords
praier
:
directing
vs
to
pray
for
temporall
blessings
first
,
in
the
fourth
petition
;
and
then
for
eternall
,
in
the
fift
and
sixt
:
as
though
that
the
one
were
introductions
and
passages
to
the
other
.
And
this
made
the
Prophets
so
ordinarily
couer
spirituall
blessings
vnder
temporall
,
and
put
temporall
deliuerances
,
for
spirituall
,
and
confusedly
oftentimes
one
for
another
;
because
that
the
holy
men
of
the
olde
Church
,
did
neuer
rest
in
view
of
any
temporall
promise
,
or
blessing
,
but
ascended
to
the
contemplation
of
higher
things
in
them
.
How
pittiful
then
is
the
practice
of
worldly
men
?
who
vse
Gods
blessings
so
,
as
they
daily
abuse
and
peruert
them
;
vsing
meate
to
gluttony
,
raiment
to
pride
,
learning
to
vaine-glory
,
speech
to
flatterie
,
wit
to
deceipt
,
authoritie
to
reuenge
,
callings
to
oppression
;
whereas
they
are
all
giuen
to
be
helps
in
Gods
seruice
,
and
furtherances
in
religion
,
and
meanes
to
helpe
vs
towards
heauen
.
These
men
looke
at
Gods
gifts
,
with
the
eie
of
reason
,
and
no
further
:
but
if
they
looked
at
them
,
with
the
eie
of
faith
,
as
Abraham
did
;
it
would
teach
them
to
make
a
heauenly
and
spirituall
vse
of
them
,
as
he
did
.
Lastly
,
in
the
generall
state
of
the
reason
,
and
of
Abrahams
practice
;
obserue
,
how
he
hauing
promise
of
Canaan
,
waited
for
heauen
.
Now
,
no
man
waiteth
for
any
thing
,
but
that
which
he
hath
hope
of
;
nor
hopeth
truly
and
properly
,
for
any
thing
,
but
that
which
he
hath
assurance
of
:
for
hope
maketh
not
ashamed
,
Rom.
5.5
.
No●
worldly
hope
,
for
that
hath
deceiued
no
more
than
euer
trusted
it
:
But
Hope
in
God
,
neuer
deceiued
man
;
nor
went
any
away
disappointed
,
that
hoped
in
God
.
Therfore
,
here
it
is
apparant
,
that
hope
of
heauen
,
goeth
with
assurance
:
and
this
assurance
must
be
particular
to
the
beleeuer
,
as
the
beleefe
and
faith
is
.
But
the
Papists
say
,
This
is
true
indeed
of
Abraham
,
hee
had
not
only
hope
,
but
euen
full
assurance
;
but
that
came
by
extraordinary
reuelation
:
So
that
this
is
a
rare
example
,
&
his
particular
reuelation
,
is
no
generall
warrant
to
vs
.
We
answer
from
S.
Paul
,
(
Rom.
4.11
.
)
that
Abraham
is
the
father
of
the
faithfull
;
and
that
his
faith
is
a
patterne
for
all
Christians
to
follow
:
for
else
,
why
doth
the
Apostle
so
farre
extoll
,
&
set
forth
that
faith
of
his
,
aboue
1300.
years
after
his
death
?
shall
it
be
only
for
his
commendation
,
and
not
for
our
imitation
also
?
Therefore
euery
man
that
will
walke
in
the
steps
of
holy
Abraham
,
may
come
with
him
to
that
measure
of
faith
,
that
he
may
waite
for
heauen
,
with
assurance
to
enioy
it
.
Now
let
vs
come
to
the
particular
description
of
that
heauen
,
which
Abraham
thus
waited
for
.
A
Citie
hauing
a
foundation
,
whose
maker
and
builder
is
God
.
The
description
hath
three
parts
:
-
1.
It
is
said
to
be
a
Citie
.
-
2.
That
hath
a
foundation
.
-
3.
That
God
made
and
built
it
.
For
the
first
:
Abraham
by
his
faith
waited
for
heauen
:
But
for
which
?
For
there
are
three
heauens
,
or
differences
of
heauen
in
the
scripture
.
The
first
,
that
wherein
we
liue
and
breath
,
birds
flie
,
and
clouds
mooue
.
The
second
,
that
wherein
the
starres
are
.
The
third
,
is
that
,
that
is
aboue
them
both
,
and
is
invisible
;
the
seat
of
Gods
glory
,
where
God
reuealeth
his
Maiestie
in
speciall
manner
to
men
and
Angels
.
This
heauen
Abraham
waited
for
.
For
as
for
the
first
,
he
liued
in
it
:
And
for
the
second
,
he
knew
it
as
well
as
most
men
;
for
it
is
credibly
thought
,
he
was
a
notable
Astronomer
.
So
that
it
was
the
third
and
highest
heauen
,
hee
waited
for
:
which
hee
knewe
this
world
could
not
giue
him
:
and
therefore
expected
it
in
another
.
Now
,
this
heauen
which
was
Abrahams
hope
,
is
called
a
Citie
.
A
Citie
,
properly
is
a
place
for
the
habitation
of
men
,
compassed
with
walles
,
and
distinguished
by
streetes
and
houses
.
Now
properly
heauen
(
or
the
estate
of
holy
men
in
heauen
)
is
not
a
city
;
but
,
as
elsewhere
in
the
scripture
,
it
is
called
a
house
,
a
tabernacle
,
a
temple
,
an
inheritance
,
a
kingdome
:
so
is
it
here
called
a
city
;
namely
,
for
the
resemblance
it
hath
therunto
,
which
consisteth
specially
in
foure
points
.
1
A
Citie
hath
many
houses
,
greater
,
lesse
,
and
for
all
sorts
.
So
in
heauen
also
,
there
are
many
mansions
,
Ioh.
14.2
.
Places
of
glory
for
all
men
:
none
neede
to
feare
that
hee
shall
not
haue
fulnesse
of
ioy
,
and
perfect
happinesse
.
A
Citie
is
built
,
and
at
first
was
ordained
to
this
end
;
that
many
citizens
might
liue
together
in
concord
and
amitie
.
So
the
kingdome
of
heauen
,
is
a
heauenly
city
,
where
the
Saints
of
God
shall
liue
in
perfect
peace
and
lo●e
,
with
fulnesse
of
ioy
euery
one
in
himselfe
,
and
each
one
in
another
.
3
The
goodnesse
or
excellency
of
a
City
consists
in
this
;
To
haue
good
lawes
,
good
Magistrates
to
execute
them
,
and
good
people
performing
subiection
and
obedience
.
Therefore
the
kingdome
of
heauen
is
the
most
perfect
Citie
▪
wherein
Gods
lawes
are
the
onely
lawes
,
and
they
shall
be
written
in
mens
hearts
:
where
each
one
is
a
sufficient
gouernour
of
himselfe
,
&
yet
all
subiect
to
God
;
and
their
God
vnto
them
all
in
all
.
4
A
City
is
a
place
,
where
generally
are
all
necessaries
and
comforts
for
mans
life
:
one
part
of
the
countrey
hath
this
commoditie
,
another
that
;
but
in
the
citie
are
all
,
either
brought
into
it
,
or
of
it selfe
.
So
in
heauen
are
all
parts
of
perfection
,
and
all
complements
of
happinesse
,
to
make
the
state
of
Gods
children
there
infinitely
blessed
.
Such
a
glorious
place
is
the
Citie
that
was
Abrahams
hope
.
Now
for
the
vse
hereof
.
First
,
Is
heauen
such
a
City
?
Here
is
a
notable
comfort
to
the
poore
and
plaine
countrey-man
,
who
liues
in
the
simplicity
of
the
countrey
life
,
tilling
the
ground
,
or
keeping
cattell
;
and
it
may
be
,
neuer
sawe
,
or
(
at
the
least
)
neuer
tasted
of
the
pleasures
and
delights
of
cities
:
If
he
serue
God
,
and
keepe
a
good
conscience
,
here
is
his
happinesse
;
hee
shall
be
citizen
in
the
high
and
heauenly
Ierusalem
:
that
City
which
was
the
hope
of
the
holy
men
of
God
in
all
ages
.
Secondly
,
this
may
teach
Citizens
,
in
the
great
,
populous
and
pompous
cities
of
this
world
,
to
labour
also
to
be
Citizens
in
heauen
;
for
that
is
a
citie
also
,
and
the
best
on
earth
are
but
shadowes
of
it
.
And
it
may
shame
them
that
are
drowned
in
the
pleasures
and
delicacies
of
earthly
cities
,
and
care
not
,
nor
looke
after
the
city
of
the
liuing
God
,
the
heauenly
Ierusalem
:
as
it
is
called
,
Heb.
12.22
.
But
alas
,
it
seemes
they
care
not
for
this
shame
;
for
where
is
securitie
,
wantonnesse
,
profanenesse
,
oppressions
,
so
common
,
as
in
these
great
cities
?
And
as
in
the
Apostles
times
,
the
countrey
towne
Berea
,
was
more
zealous
and
religious
,
than
the
rich
and
stately
citie
of
Thessalonica
,
Acts
,
17.11
:
So
is
it
generally
to
this
day
,
especially
at
such
places
in
the
countrey
,
where
teaching
and
knowledge
is
.
But
let
such
cities
know
,
that
as
they
haue
better
meanes
,
&
more
comforts
,
and
their
very
name
should
put
them
in
minde
,
and
make
them
in
loue
with
heauen
;
so
they
shall
receiue
greater
damnation
.
Lastly
,
Cities
are
places
of
freedome
,
and
all
such
great
places
haue
some
notable
priuiledges
;
therefore
men
desire
to
be
free
in
such
places
:
as
is
to
bee
seene
in
London
,
Rome
,
Venice
,
&c.
Euen
the
greatest
persons
will
bee
content
to
be
free
of
them
,
and
many
seeke
it
,
and
pay
deer
for
it
;
or
at
least
,
worke
a
long
time
for
it
.
But
heauen
is
the
City
of
cities
,
the
perfection
of
beauty
and
true
happinesse
:
therefore
let
euery
one
,
that
desires
either
honour
or
happinesse
,
labour
and
striue
to
be
a
free-man
of
heauen
,
and
neuer
rest
till
he
know
hee
be
.
And
let
those
that
liue
in
cities
,
when
they
are
admitted
free-men
,
(
as
daily
some
are
)
remember
what
a
bles●ednes
it
will
be
,
if
they
can
bee
admitted
free-men
of
the
glorious
Citie
which
is
aboue
;
and
how
little
that
shall
auaile
them
,
if
they
want
this
,
which
was
the
hope
and
ioy
of
Abraham
,
and
all
holy
men
.
To
goe
further
:
This
Citie
which
Abrahams
faith
waited
for
,
is
described
by
two
points
:
-
1.
That
it
hath
a
foundation
.
-
2.
That
the
maker
and
builder
was
God
.
For
the
first
:
Heauenly
Ierusalem
hath
a
foundation
,
such
a
one
▪
as
no
city
in
this
world
hath
:
&
by
this
phrase
,
the
holy
Ghost
insinuates
vnto
vs
,
what
be
the
properties
of
heauen
;
which
be
two
:
-
1.
The
state
of
heauen
is
vnchangeable
.
-
2.
Euerlasting
and
eternall
.
First
,
the
state
of
the
Elect
in
heauen
,
&
their
glory
there
,
is
not
subiect
to
corruption
,
or
the
least
alteration
;
as
appeareth
in
that
notable
and
loftie
description
of
the
heauenly
Ierusalem
,
Apoc.
21.14
,
and
from
the
10.
verse
,
to
the
21
:
It
hath
a
great
wall
and
high
,
12.
gates
,
12.
Angels
for
Porters
:
and
the
wall
had
12.
foundations
,
of
12.
sorts
of
most
excellent
pretious
stones
:
and
the
wall
it selfe
was
Iasper
,
and
the
citie
pure
gold
,
like
crystall
.
The
state
of
it
is
shadowed
by
pretious
stones
,
and
gold
;
to
signifie
,
as
well
the
durablenesse
,
as
the
excellency
therof
.
And
in
the
15.
Psalme
,
vers.
1.
it
is
called
the
mountaine
of
Gods
holines
:
Hills
are
hardly
remoued
;
and
therefore
Dauid
saith
,
that
Mount
Zion
cannot
bee
remooued
but
remaineth
for
euer
,
Psal.
125.1
.
Now
,
if
that
be
true
of
Mount
Zion
,
in
this
world
;
which
must
needes
bee
taken
either
literally
,
for
the
state
of
the
visible
Church
,
which
cannot
be
vtterly
ouerthrowen
:
or
mystically
,
for
the
state
of
Gods
grace
,
which
in
this
world
cannot
totally
&
finally
be
lost
:
I
say
,
if
this
Mount
Zion
standeth
fast
,
and
cannot
be
remoued
;
how
much
more
true
i●
it
,
of
the
state
of
glory
in
heauen
,
and
of
the
triumphant
Church
,
and
of
heauenly
Zion
;
that
it
is
so
vnchangeable
,
so
durable
,
so
vnremoueable
that
it
cannot
be
shaken
,
but
standeth
fast
for
euer
.
And
in
this
respect
,
well
may
the
Apostle
say
here
,
It
hath
a
foundation
;
which
the
holy
Ghost
in
the
Reuelation
saith
,
to
haue
12.
foundations
.
Secondly
,
the
state
of
the
Elect
in
heauen
,
is
not
onely
sure
,
but
euerlasting
▪
that
is
,
without
end
:
Psal.
37.18
.
the
Inheritance
of
holy
men
is
perpetuall
:
And
therfore
S.
Peter
,
1.1.4
,
saith
,
that
the
inheritance
reserued
in
heauen
for
vs
is
immortall
,
&
not
fading
away
.
It
fades
not
away
;
there
is
the
vnchangeablenesse
:
It
is
immortall
;
there
is
the
eternity
of
it
.
And
this
is
meant
,
by
hauing
a
foundation
:
for
in
this
world
,
so
much
the
longer
doth
any
thing
endure
,
as
the
foundation
is
stronger
.
Therefore
,
seeing
the
heauenly
city
hath
such
a
foundation
,
no
maruell
though
it
indure
for
euer
.
Now
put
these
two
together
,
and
they
shew
the
perfect
excellency
of
that
city
,
which
is
both
vnchangeable
and
eternall
.
Where
we
learne
,
the
great
difference
betwixt
the
state
of
that
world
,
and
this
present
world
▪
wherin
we
liue
in
the
body
:
For
,
what
is
there
in
this
world
so
excellent
,
so
p●etious
,
so
costly
,
so
artificiall
;
but
is
subiect
both
to
alteration
,
and
in
the
ende
to
dissolution
?
The
longest
day
hath
his
night
;
and
the
longest
life
endeth
in
death
after
many
miseries
,
and
tossings
▪
the
longest
Empires
,
and
mightiest
Monarchies
,
had
their
period
,
after
many
mutations
:
the
stateliest
and
strongest
cities
,
ended
in
ruine
,
after
many
ciuill
broiles
,
massacres
,
and
other
miseries
.
So
that
no
glory
,
no
strength
,
no
happinesse
,
nothing
at
all
is
there
in
this
world
,
that
is
either
constant
or
perpetuall
,
but
subiect
to
vtter
dissolution
in
the
end
;
and
in
the
meane
time
,
to
pittifull
alterations
.
So
weake
a
foundation
hath
this
world
,
and
the
best
things
in
it
.
But
contrariwise
,
the
glory
of
heauen
hath
such
a
foundation
,
as
it
is
both
vncha●geable
and
eternall
.
The
consideration
of
this
difference
,
hath
manifold
&
profitable
vse
.
First
,
we
may
see
how
reasonable
the
counsell
of
the
Apostle
is
,
1.
Tim
6.
●7
,
Charge
them
that
are
rich
in
this
world
,
that
they
be
not
high
minded
,
and
put
not
their
trust
in
vncertaine
riches
,
but
in
the
liuing
God
.
For
,
what
a
misery
and
vanity
is
it
,
to
trust
in
that
that
is
vncertaine
,
and
therefore
will
deceiue
them
?
The
Apostle
tells
them
what
to
doe
:
namely
,
Doe
good
,
and
be
rich
in
good
works
,
and
be
ready
to
distribute
,
laying
vp
in
store
for
themselues
a
good
foundation
against
the
time
to
come
,
that
they
may
obtain
eternal
life
:
that
is
,
that
they
so
spend
their
riches
in
holines
&
charity
that
they
may
〈◊〉
the
ende
attaine
heauen
,
which
is
the
Citie
that
hath
a
foundation
:
and
who
would
not
spend
riches
,
which
are
so
vncertaine
;
for
heauen
,
which
is
so
certaine
a
glory
?
Secondly
,
this
must
teach
vs
to
followe
the
Counsell
of
Christ
Iesus
,
Math.
6.19.20
,
Lay
not
vp
for
your selues
treasures
on
earth
,
where
moth
and
canker
corrupt
,
&
theeues
steale
:
but
in
heauen
,
where
is
neither
canker
,
moth
,
theefe
,
nor
any
other
corruption
.
Euery
man
naturally
must
haue
his
treasure
,
and
that
is
it
whereon
hee
sets
his
heart
:
now
that
is
vnworthy
of
a
mans
heart
,
which
will
bee
lost
wee
knowe
not
how
soone
.
But
let
vs
make
heauen
our
treasure
,
the
glory
whereof
is
both
eternall
and
vnchangeable
.
Againe
,
seeing
nothing
here
is
certaine
,
wee
must
learne
to
seeke
sound
comfort
,
where
it
may
be
had
.
Seeke
it
in
this
world
,
and
it
will
faile
vs
;
but
seeke
it
in
the
sincere
worship
of
God
,
and
that
will
minister
such
comfort
in
this
life
,
and
such
glory
in
heauen
,
as
hath
a
foundation
,
and
will
neuer
faile
vs
.
Further
,
this
must
put
vs
in
minde
of
the
holy
Kings
aduise
;
which
is
,
to
remember
our
Creator
in
the
daies
of
our
youth
,
Eccles.
12.1
.
Seeing
this
world
is
so
vncertaine
,
and
our
life
hath
so
weake
a
foundation
,
as
wee
are
not
sure
to
liue
to
come
to
olde
age
:
euery
man
therefore
,
is
to
heare
the
conclusion
of
all
;
which
is
,
to
feare
God
,
and
keepe
his
commandements
:
and
this
▪
the
sooner
the
better
.
For
else
,
for
a
little
foolish
and
vaine
pleasure
,
transitorie
,
&
which
hath
no
foundation
;
we
shall
venter
the
loosing
of
that
glorious
citie
,
which
hath
a
sure
foundation
.
It
followeth
in
the
description
;
Whose
maker
and
builder
is
God
.
The
second
point
in
the
description
of
this
citie
is
,
that
God
was
the
maker
,
builder
,
or
author
of
it
.
These
two
words
are
both
one
,
and
therefore
it
is
a
needlesse
labour
of
some
that
would
distinguish
betwixt
them
:
for
,
the
meaning
is
,
God
made
,
that
is
,
prepared
the
glory
of
heauen
,
and
he
built
it
;
as
though
he
should
say
,
Heauenly
Ierusalem
is
a
glorious
citie
:
and
no
maruell
though
it
be
so
,
for
God
made
it
.
And
if
you
will
needs
,
that
beeing
a
city
,
it
must
be
built
,
be
it
so
;
for
God
is
the
builder
of
it
.
This
doctrine
is
euident
in
the
Scriptures
,
Psal.
136.5
.
God
by
his
wisdome
made
the
Heauens
.
And
here
is
another
maine
difference
betwixt
this
world
,
and
the
glory
of
heauen
:
The
Cities
of
this
world
were
built
by
man
,
but
Heauen
by
God
himselfe
.
The
arte
and
skill
of
men
built
the
cities
of
the
earth
,
and
sometime
the
couetousnesse
,
or
other
corruption
of
man
,
as
is
manifest
in
the
beginning
;
for
Cain
,
a
couetous
,
cruell
,
and
ambitious
man
,
built
the
first
citie
in
the
world
:
but
holy
and
good
men
,
haue
not
the
honour
to
bee
builders
of
this
City
;
No
,
they
are
Citizens
of
it
,
but
God
onely
is
the
author
and
builder
of
it
.
No
man
may
doubt
hereof
,
because
this
third
heauen
is
inuisible
:
for
the
Angels
also
are
inuisible
,
and
yet
Gods
creatures
.
Besides
,
our
Creed
teacheth
,
that
God
is
Creator
of
all
things
visible
and
inuisible
.
If
wee
doubt
why
God
made
it
,
seeing
hee
made
all
things
for
man
,
and
man
in
this
world
hath
no
sight
nor
vse
of
it
.
The
answer
is
,
God
made
it
for
two
ends
.
First
,
to
be
his
owne
glorious
palace
(
not
wherein
he
would
confine
his
beeing
,
or
his
presence
,
but
)
wherein
he
would
make
his
glorie
most
apparant
;
and
wherein
his
glory
should
in
a
sort
dwell
.
In
which
regards
,
it
is
called
his
throne
,
Esay
66.
And
in
our
Lords
praier
wee
say
,
by
Christs
owne
teaching
,
that
God
our
father
is
in
heauen
.
Therefore
as
Princes
builde
themselues
palaces
,
to
shewe
their
power
and
puissance
,
and
to
magnifie
themselues
,
and
to
bee
fit
habitations
for
their
greatnesse
;
So
God
made
the
third
heauen
to
be
the
throne
of
his
glory
.
Secondly
,
hee
had
also
a
respect
herein
to
his
creatures
;
for
,
hee
made
that
heauen
,
therein
to
reueale
his
maiestie
and
glory
to
his
reasonable
creatures
,
Angels
and
M●●
:
and
(
by
shewing
them
his
glory
)
to
glorifie
them
.
For
in
Gods
presence
is
the
fulnesse
of
ioy
,
Psalm
.
16.
vltim
.
And
in
this
sense
is
it
true
,
that
God
made
all
things
for
man
,
(
as
man
for
himselfe
:
)
namely
,
all
things
,
either
for
his
soule
,
or
body
,
or
both
;
either
for
his
vse
in
this
life
,
or
in
the
other
.
And
so
the
third
heauen
was
made
for
mans
vse
;
not
in
this
life
,
but
in
the
life
to
come
:
for
his
soule
,
vntill
the
last
iudgement
;
and
after
that
,
for
both
soule
&
body
.
Hence
we
learne
diuers
instructions
.
First
,
in
that
the
third
heauen
,
which
neuer
was
seene
with
the
eie
of
man
,
is
here
positiuely
affirmed
to
be
made
by
God
:
Wee
learne
,
that
therefore
it
is
one
of
Gods
creatures
;
and
not
eternall
,
as
some
hold
,
and
goe
about
to
prooue
,
thus
:
God
is
eternall
;
but
hee
must
bee
in
some
place
:
and
heauen
is
the
seate
and
place
of
God
;
therefore
it
is
coeternall
with
God
.
But
I
answere
,
from
Gods
word
;
that
though
heauen
bee
the
seate
and
throne
of
Gods
glory
,
and
where
hee
manifesteth
,
and
magnifieth
his
glory
;
yet
is
it
not
the
place
of
his
substance
and
beeing
,
for
that
is
infinite
,
and
incomprehensible
:
and
it
is
against
the
Christian
faith
,
to
imagine
the
Godhead
to
bee
comprehended
or
contained
in
any
place
.
1.
Kings
,
8.27
,
The
heauens
,
yea
the
heauens
of
heauens
cannot
comprehend
thee
,
O
Lord
;
how
much
more
vnable
is
this
house
that
I
haue
built
?
Nor
is
it
materiall
,
that
we
knowe
not
on
what
day
it
was
created
;
or
that
it
is
not
named
amongst
the
workes
of
the
creation
.
For
the
same
is
true
of
the
Angels
also
:
and
it
pleased
Gods
wisedome
,
for
speciall
causes
,
to
name
no
creatures
particularly
in
the
creation
,
but
visible
;
whereas
wee
knowe
,
both
from
our
Creeds
,
and
Gods
word
it selfe
,
that
hee
is
the
creator
of
all
things
both
visible
and
inuisible
.
Therefore
,
though
wee
knowe
not
▪
what
day
the
third
heauen
was
made
;
yet
is
it
sufficient
,
that
here
is
said
,
It
was
made
and
built
by
God
himselfe
.
Whereupon
it
necessarily
followeth
,
it
is
a
creature
,
and
not
coeternall
with
the
Godhead
.
Secondly
,
here
appeares
the
weakenesse
of
one
of
the
commonest
arguments
,
vsed
for
the
defence
of
the
Vbiquitie
and
Consubstantiation
.
Christ
(
say
they
)
is
present
bodily
in
the
Eucharist
,
and
they
prooue
it
thus
:
Christ
is
in
heauen
,
and
hee
is
God
:
But
heauen
is
euery
where
;
for
God
is
euery
where
:
and
where
God
is
,
there
heauen
is
:
(
as
where
the
King
is
,
there
the
Court
is
.
)
Therefore
Christ
may
be
in
the
Sacrament
,
and
yet
be
in
heauen
notwithstanding
.
I
answer
,
the
ground
is
false
:
Heauen
is
not
euery
where
;
for
then
it
is
in
Hell
:
which
to
affirme
,
is
absurditie
,
confusion
,
and
impietie
.
Indeede
Gods
presence
is
euery
wher
;
and
where
his
presence
is
,
there
is
his
power
:
as
where
the
Kings
presence
is
,
there
is
also
his
power
and
authoritie
;
and
there
may
be
any
seate
or
course
of
Iustice
:
and
so
where
he
is
,
the
Court
is
.
But
if
you
take
the
Court
,
for
some
one
of
his
chiefe
houses
,
then
the
saying
is
not
true
.
But
contrariwise
,
as
the
Kings
power
is
,
wheresoeuer
his
presence
is
;
and
yet
hee
may
haue
one
house
more
sumptuous
,
and
magnificent
than
all
the
rest
,
which
may
bee
called
his
Court
,
by
an
excellency
aboue
other
:
and
that
Court
is
not
alwaies
where
the
King
is
,
but
in
some
set
and
certaine
place
,
and
not
remoueable
:
So
Gods
power
and
glory
is
euery
where
;
and
yet
his
most
glorious
Court
,
the
third
heauen
,
is
not
euery
where
,
but
in
his
limited
and
appointed
place
,
where
Gods
glory
shineth
more
than
in
any
other
place
.
Againe
,
if
heauen
properly
taken
,
be
euery
where
,
then
it
is
God
himselfe
:
for
that
that
is
euery
where
,
must
needes
be
deified
;
and
indeede
some
,
to
maintaine
this
opinion
,
haue
said
little
lesse
.
But
if
the
holy
Ghost
may
moderate
this
disputation
,
hee
plainely
tells
vs
here
,
That
God
is
the
maker
&
builder
of
it
.
Therfore
,
assuredly
it
is
not
God
,
but
one
of
Gods
creatures
.
Thirdly
and
lastly
,
let
vs
obserue
the
description
of
heauen
,
included
in
these
two
words
,
maker
and
builder
.
God
made
it
,
that
is
,
it
is
one
of
his
creatures
;
hee
made
it
as
well
as
the
rest
:
and
he
builded
it
;
that
is
,
(
as
the
word
signifieth
)
made
it
with
arte
;
or
he
bestowed
skill
and
wisdome
vpon
it
.
For
,
though
we
may
not
imagine
any
substantiall
difference
betwixt
these
two
words
,
for
matter
;
yet
in
signification
they
differ
:
and
so
farre
wee
are
to
obserue
it
.
Here
then
wee
learne
,
that
the
third
Heauen
is
like
a
peece
of
worke
,
wherein
an
excellent
workeman
hath
spent
his
arte
,
and
shewed
his
skill
;
that
is
,
that
the
highest
heauen
is
a
most
glorious
place
,
and
surpasseth
all
other
creatures
of
God
in
glory
and
excellency
,
so
farre
as
therein
shineth
the
glory
,
skill
,
and
wisedome
of
the
Creator
,
more
than
in
any
other
creature
.
In
which
regard
,
it
is
no
maruell
though
the
Holy
Ghost
say
in
another
place
,
That
the
eie
hath
not
seene
,
nor
the
eare
heard
,
nor
mans
heart
conceiued
,
what
God
hath
there
prepared
for
them
that
loue
him
:
1.
Corinth.
2.9
.
And
Saint
Paul
himselfe
,
though
hee
had
the
honour
to
be
taken
vp
into
this
third
heauen
,
and
to
see
and
heare
the
glory
which
is
there
;
yet
afterwards
could
not
he
expresse
the
glory
hee
had
seene
.
And
this
was
figured
in
the
Temple
of
Ierusalem
,
which
was
the
mirrour
,
and
beauty
of
the
world
;
for
the
building
whereof
,
God
both
chose
the
skilfullest
men
,
and
endued
them
also
,
with
extraordinary
gifts
:
namely
,
Bezaleel
and
Aholiab
.
Now
,
as
thereby
that
Temple
was
the
most
excellent
piece
of
worke
that
euer
was
in
this
world
,
made
by
man
;
so
the
highest
heauen
(
which
was
mystically
prefigured
in
Salomons
Temple
)
is
the
most
excellent
of
all
the
workes
of
God
.
The
vse
of
this
doctrine
is
not
to
be
omitted
.
First
,
if
that
bee
so
excellent
and
glorious
a
place
,
wee
must
all
labour
to
come
thither
;
for
aboue
all
things
,
it
seemes
worthy
to
be
sought
for
.
People
come
out
of
all
places
of
the
countrey
,
to
dwell
in
great
townes
,
and
rich
cities
;
and
men
labour
to
be
free-men
there
,
and
to
haue
their
children
free
in
them
:
and
euen
the
greatest
men
,
will
haue
their
houses
either
in
,
or
neere
them
;
that
so
,
though
they
will
not
alwaies
dwell
in
them
,
yet
they
may
soiourne
in
them
at
their
pleasures
now
and
then
.
And
why
all
this
?
but
because
,
first
,
they
are
places
beautifull
,
and
many
waies
pleasant
to
the
eie
.
Secondly
,
full
,
and
frequented
with
the
best
company
.
Thirdly
,
replenished
with
aboundance
of
all
things
needfull
for
mans
life
,
for
necessitie
,
comfort
,
and
delight
.
Fourthly
,
they
enioy
many
priuiledges
and
freedomes
.
And
lastly
,
all
this
is
most
true
of
such
cities
,
where
the
King
keepes
his
Court.
If
this
bee
so
,
then
how
is
heauen
to
bee
sought
for
?
Behold
here
a
goodly
citie
,
a
citie
of
God
(
whereof
,
London
,
Paris
,
Rome
,
Venice
,
nay
Ierusalem
,
are
scarce
shadowes
)
the
true
Ierusalem
,
the
ioy
of
the
whole
earth
;
nay
the
ioy
of
the
world
,
and
the
glory
of
all
Gods
creatures
,
made
immediately
with
the
hand
,
and
built
with
the
skill
and
cunning
of
God
himselfe
.
The
Princes
of
the
world
,
&
euen
of
Rome
it selfe
,
wondred
at
the
beauty
,
and
were
amazed
at
the
magnificence
of
Ierusalems
city
&
Temple
;
&
yet
it
was
but
a
type
and
figure
hereof
.
For
,
that
had
indeed
,
the
glory
of
the
world
vpon
her
:
But
the
new
Ierusalem
hath
the
glory
of
God
vpon
her
,
Reu.
21.4
.
Shall
we
then
seeke
to
dwell
in
the
cities
of
this
world
,
and
not
labour
to
come
to
heauen
?
Are
they
any
way
excellent
,
wherein
heauen
is
not
much
more
to
be
desired
?
Are
they
beautifull
,
and
is
not
it
the
beauty
of
the
world
?
Read
the
21.
chapter
of
the
Reuelation
,
and
suppose
that
the
beauty
of
it
were
but
outward
,
and
worldly
,
and
sensible
to
humane
capacitie
;
yet
is
it
farre
more
excellent
,
than
euer
any
was
in
this
world
.
And
is
not
there
the
company
of
the
deitie
,
of
Christs
humanity
,
of
the
holy
Angels
,
and
all
good
men
?
And
is
not
there
aboundance
of
whatsoeuer
belongs
to
perfect
happinesse
?
And
is
not
there
freedome
from
the
diuell
,
sinne
,
and
death
?
And
is
it
not
the
Court
of
God
,
the
King
of
glory
?
Then
why
doe
we
not
sigh
and
grone
,
and
long
to
be
free-men
of
this
glorious
citie
?
And
though
we
cannot
come
to
it
,
as
long
as
wee
liue
in
this
world
;
yet
why
doe
wee
not
striue
to
come
as
neere
it
as
may
bee
?
In
this
world
,
when
a
man
cannot
dwell
in
the
heart
of
a
Citie
,
yet
he
will
rather
dwell
in
the
suburbs
,
than
hee
will
not
be
neere
it
;
and
beeing
there
,
he
knowes
he
can
soone
steppe
into
the
citie
.
So
let
vs
in
this
life
come
as
neere
heauen
as
wee
may
;
let
vs
get
into
the
suburbs
and
dwell
there
.
The
suburbs
of
heauen
is
Gods
true
Church
on
earth
,
where
his
word
is
freely
knowen
and
preached
,
and
his
holy
Sacraments
administred
,
and
therein
God
truely
serued
.
Let
vs
associate
our selues
to
this
Church
,
and
liue
according
to
the
holy
lawes
thereof
.
This
is
the
suburbs
of
heauen
;
so
shall
we
be
ready
to
enter
into
the
glorious
city
it selfe
,
when
the
Lord
calles
vs
.
And
as
this
is
for
our selues
;
so
if
wee
loue
our
children
,
or
care
for
their
aduancement
,
let
vs
make
them
free-men
of
that
citie
,
whose
maker
and
builder
is
God
:
So
shall
we
bee
sure
to
haue
comfort
and
ioy
of
them
here
,
and
with
them
in
heauen
.
But
if
wee
will
haue
them
free-men
in
heauen
,
wee
must
make
them
Gods
apprentizes
on
earth
:
they
must
serue
out
their
time
,
else
they
get
no
freedome
.
This
time
,
is
all
their
life
.
Men
are
deceiued
that
let
their
children
bee
the
diuels
slaues
here
,
and
thinke
to
haue
them
free
in
heauen
;
let
vs
then
binde
our
children
prentizes
to
God
,
that
is
,
make
them
his
seruants
here
:
then
assuredly
,
as
in
their
repentance
and
regeneration
here
,
they
are
borne
free-men
of
heauen
;
so
after
this
life
they
shall
inioy
the
freedomes
and
priuiledges
of
that
heauenly
citie
,
which
was
made
and
built
by
the
wisdome
of
God
.
Lastly
,
here
wee
see
how
true
it
is
that
Dauid
teacheth
,
Psalm
.
15.4
,
No
vile
person
can
come
in
heauen
.
And
no
maruell
:
for
if
men
thus
and
thus
defamed
,
cannot
be
free
men
in
the
Cities
on
earth
,
built
by
men
;
is
it
likely
that
sinners
,
and
profane
men
,
that
care
not
for
repentance
,
&
regeneration
,
(
for
they
bee
the
vile
men
)
shall
be
admitted
into
that
city
,
whose
maker
and
builder
is
God
?
It
is
the
holy
citie
,
no
vncleane
thing
can
enter
into
it
,
Reuel
.
21.
It
is
Gods
holy
mountaine
,
how
shall
vngodlinesse
ascend
thither
?
Psalm.
15.1
.
It
is
the
newe
Ierusalem
:
how
shall
the
olde
man
,
that
is
,
sinnefull
corruption
,
get
into
it
?
Wee
must
therefore
cast
off
the
olde
man
,
with
his
lusts
,
and
bee
renewed
in
holinesse
:
We
must
become
penitent
sinners
for
our
liues
past
,
and
newe
men
for
hereafter
;
or
else
let
vs
not
looke
to
haue
any
part
in
heauen
.
And
good
reason
,
for
God
is
the
maker
and
builder
of
it
:
But
hee
is
not
the
maker
of
sinne
;
but
the
diuell
,
and
our selues
brought
it
out
:
and
thinke
we
the
diuels
worke
shall
come
in
heauen
?
or
that
God
will
build
a
house
for
the
diuels
slaues
to
dwell
in
?
Let
vs
not
be
deceiued
:
But
contrariwise
,
grace
and
holinesse
is
Gods
worke
:
as
our
soules
and
bodies
were
the
worke
of
his
hands
,
so
our
regeneration
is
much
more
the
worke
of
his
owne
power
and
mercie
.
That
man
therefore
,
who
can
say
,
God
as
once
hee
made
me
a
man
,
so
hee
hath
againe
made
and
built
me
a
new
man
,
and
a
new
creature
;
that
man
is
he
,
that
shal
be
an
inhabitant
in
that
heauenly
city
,
whose
maker
and
builder
is
the
same
God
.
In
this
holy
way
of
faith
and
repentance
,
did
the
holy
Fathers
walke
to
this
city
;
as
Dauid
saith
,
in
the
name
of
them
all
,
Thus
I
will
waite
for
thee
in
holinesse
,
Psalm
.
And
thus
doubtlesse
did
the
noble
Patriarke
Abraham
,
who
as
hee
was
the
father
of
our
faith
,
so
was
hee
also
a
patterne
of
repentance
&
holy
life
▪
&
in
that
holines
he
waited
for
this
city
that
hath
a
foundation
,
whose
maker
and
builder
is
God
.
Hitherto
we
haue
heard
the
holy
practice
of
Abrahams
faith
,
in
two
examples
.
There
is
much
more
spoken
of
the
excellency
of
his
faith
:
but
by
the
way
,
the
holy
Ghost
interlaceth
a
worthy
example
,
euen
of
a
womans
faith
;
namely
,
Sarah
,
his
wife
.
The
sixt
Example
,
in
the
order
of
the
whole
,
followeth
in
the
words
of
the
two
next
verses
.
Sarahs
Faith
.
VERSE
11.
By
faith
,
euen
Sarah
also
receiued
strength
to
conceiue
seede
,
and
was
deliuered
of
a
childe
,
when
she
was
past
age
,
because
shee
iudged
him
faithfull
which
had
promised
.
NExt
to
Abraham
,
who
is
called
the
father
of
our
faith
,
or
of
faithful
men
,
followeth
Sarah
,
who
was
also
mystically
the
mother
of
beleeuers
:
next
to
the
husband
followeth
the
wife
:
nay
Abrahams
faith
is
commended
,
both
before
her
,
and
after
her
;
and
hers
inclosed
in
the
midst
.
By
the
way
,
here
obserue
how
God
honours
holy
mariage
,
and
obserues
the
decorum
,
and
dignitie
of
it
:
Hee
not
only
allowes
,
or
commends
the
faith
of
Abel
,
who
it
may
be
was
vnmaried
;
but
as
wee
see
,
of
maried
men
also
.
And
it
is
worthy
our
obseruation
,
that
of
all
these
whom
the
holy
Ghost
here
records
for
their
faith
and
holinesse
,
they
were
all
maried
,
except
Abel
;
of
whom
,
it
is
not
certaine
whether
he
were
,
or
no.
It
appears
therefore
,
that
God
,
as
he
ordained
holy
mariage
;
so
he
alwaies
honored
it
,
both
with
his
grace
on
earth
,
and
his
glory
in
heauen
;
as
well
,
if
not
better
,
than
any
other
state
of
life
.
They
therefore
doe
spit
in
the
face
of
God
himselfe
,
who
any
way
disgrace
it
;
and
they
especially
,
who
allow
fornication
,
or
adulterie
,
in
any
sort
of
men
,
rather
than
it
,
as
some
Papists
doe
.
But
here
wee
may
obserue
further
,
how
God
maintaines
the
dignity
&
decorum
of
it
:
he
placeth
Abraham
and
Sarah
together
,
and
puts
none
betwixt
them
,
to
shewe
the
inseparable
vnitie
,
that
is
to
be
betwixt
them
;
so
farre
,
as
that
eue●
in
storie
,
they
are
to
be
set
together
:
and
how
hainous
their
presumption
is
,
that
dar●
any
way
attempt
to
separate
or
part
that
vnitie
.
He
placeth
Abraham
first
,
to
shewe
the
dignitie
and
preheminence
of
the
man
,
whom
,
for
her
sinne
,
God
hath
set
ouer
her
;
not
only
for
her
head
,
but
for
her
guide
&
gouernour
:
and
to
teach
the
man
,
that
he
,
and
his
example
should
be
first
,
and
should
bee
a
light
vnto
her
;
to
shame
them
who
come
behinde
their
wiues
in
faith
and
holines
.
He
placeth
Abraham
both
afore
and
after
her
,
and
her
in
the
midst
;
to
teach
her
,
that
her
glory
and
honour
,
euery
way
,
is
in
the
vertue
and
worthinesse
of
her
husband
;
her
head
vnder
God
:
who
is
to
goe
before
her
,
to
giue
her
good
example
▪
and
to
come
after
,
to
ouersee
her
courses
;
and
on
all
sides
,
to
be
a
shelter
and
defence
vnto
her
.
These
things
may
not
vnfitly
be
noted
in
this
contextion
:
Now
let
vs
come
to
the
words
,
wherein
are
these
points
;
-
1.
Who
beleeued
:
Euen
Sarah
.
-
2.
What
shee
beleeued
:
Gods
promise
to
beare
Isaac
.
-
3.
The
impediments
of
that
faith
:
which
were
two
.
-
1.
Her
age
.
-
2.
Her
barrennesse
.
-
4.
The
effects
of
this
her
faith
:
which
were
three
.
-
1.
Thereby
shee
conceiued
seed
.
-
2.
Brought
forth
Isaac
.
-
3.
Had
a
great
●ssue
and
posteritie
by
him
.
-
5
The
ground
of
her
faith
:
shee
iudged
him
faithfull
which
had
promised
.
All
these
are
laid
downe
in
this
verse
,
or
the
next
.
The
first
point
is
,
the
person
,
of
whom
this
storie
is
:
Sarah
,
a
woman
;
euen
shee
beleeued
.
We
haue
heard
some
examples
of
notable
men
:
but
he
hold
here
,
a
woman
chronicled
for
her
faith
,
and
holy
obedience
,
as
well
as
men
.
Where
we
learne
,
that
sauing
faith
,
and
consequently
saluation
it selfe
,
is
not
proper
to
one
sexe
but
to
both
;
man
&
woman
.
The
woman
indeed
was
the
first
that
brought
in
sin
;
and
beeing
deceiued
her selfe
by
the
diuell
,
shee
deceiued
man
.
In
which
sense
the
Apostle
saith
,
1.
Tim.
2.14
,
The
man
was
not
deceiued
,
but
the
woman
;
and
shee
was
in
the
transgression
.
And
for
that
cause
,
grieuous
calamities
,
and
much
bitternesse
,
was
laid
vpon
that
sexe
▪
in
bearing
,
and
bringing
vp
children
,
and
in
subiection
.
In
which
regards
,
they
might
thinke
themselues
forsaken
of
God
,
for
their
fault
.
For
the
preuenting
whereof
,
the
Apostle
here
,
or
rather
the
holy
Ghost
by
him
teacheth
vs
,
that
true
faith
and
saluation
by
the
Messias
,
belongeth
to
Sarah
,
as
well
as
Abraham
;
to
women
as
well
as
to
men
.
And
Saint
Peter
also
most
plainely
(
1.
Pet.
3.7
.
)
teacheth
vs
,
that
they
are
heires
together
with
their
husbands
,
of
the
grace
of
life
.
The
vse
whereof
,
as
it
discouereth
the
monstrous
and
vnnaturall
madnesse
of
some
men
,
who
haue
called
into
question
the
possibility
of
their
saluation
;
yea
some
,
whether
they
haue
soules
,
or
no
:
so
it
giueth
encouragement
to
women
,
to
serue
that
God
in
zeale
and
sinceritie
,
which
hath
bin
so
mercifull
vnto
their
sinne
;
and
who
,
though
he
hath
subiected
them
in
body
vnto
their
husdands
,
yet
hath
made
their
soules
partakers
with
them
,
of
the
same
hope
of
immortall
life
.
Yet
withall
,
we
may
obserue
,
how
few
the
holy
Ghost
here
recordeth
;
namely
,
but
one
or
two
women
,
amongst
many
men
.
For
so
it
hath
beene
in
all
ages
,
those
that
haue
beene
good
,
were
excellent
;
but
they
were
fewe
in
comparison
of
men
:
which
,
as
it
is
the
more
commendation
to
them
that
are
good
,
so
it
must
stirre
vp
all
women
professing
religion
,
to
labour
in
the
imitation
of
the
faith
of
their
grandmother
Sarah
;
that
so
they
may
be
some
of
those
fewe
.
But
let
vs
enter
into
further
,
and
more
particular
consideration
,
who
this
Sarah
was
;
especially
seeing
shee
is
the
onely
woman
of
the
Iewes
nation
,
whose
faith
is
here
remembred
.
Shee
was
the
wife
of
Abraham
,
the
grand
Patriarch
of
the
Age
betwixt
the
Flood
,
and
the
giuing
of
the
Lawe
.
And
of
her
we
read
this
storie
,
amongst
other
,
Gen.
18.13
;
God
by
his
Angel
appearing
to
her
husband
and
her
,
made
a
promise
,
that
within
the
yeare
they
should
haue
a
sonne
;
both
heard
it
,
and
both
laughed
to
heare
it
:
Abraham
in
ioy
and
admiration
,
and
therefore
was
not
reproued
;
shee
in
doubtfulnesse
,
and
a
conceipt
of
almost
impossibilitie
,
and
was
for
it
sharpely
reprooued
of
the
Angel
.
Yet
behold
,
this
Sarah
,
that
euen
now
laughed
to
heare
such
a
promise
,
as
beeing
a
fond
conceipt
,
and
meere
impossible
;
yet
afterward
beleeueth
,
and
in
so
good
a
measure
,
as
her
faith
is
here
registred
to
all
posterities
.
In
her
example
,
we
may
learne
a
good
lesson
.
It
was
a
bad
thing
in
Sarah
,
to
laugh
at
Gods
word
,
though
it
seemed
neuer
so
high
aboue
her
conceipt
:
But
it
was
good
&
commendable
,
that
shee
correcteth
her
fault
,
and
testifieth
her
amendment
,
by
beleeuing
.
Wee
all
followe
Sarahs
fault
;
but
fewe
,
her
repentance
.
Many
in
our
Church
are
mockers
of
our
religion
,
and
of
the
Ministers
,
and
professors
thereof
:
and
all
religion
that
standeth
not
with
their
humours
,
is
no
more
regarded
of
them
,
than
toyes
,
or
deuises
;
and
they
are
counted
fooles
,
or
hypocrites
that
thinke
otherwise
.
But
alas
,
these
men
know
not
how
vile
a
sinne
they
commit
,
while
they
laugh
at
Gods
word
.
For
,
if
her
fault
was
such
,
who
laughed
at
that
,
that
seemed
to
her
almost
impossible
,
and
yet
without
any
profanenesse
;
what
shal
become
of
them
,
that
out
of
their
carnalitie
,
and
fleshly
profanenesse
do
make
but
a
sport
at
all
Gods
ordinances
,
promises
,
and
commandements
;
and
at
all
religion
,
more
than
serueth
their
owne
turne
?
Let
such
men
be
warned
,
to
cease
mocking
,
and
lay
aside
reuiling
of
others
,
and
begin
in
soberly
and
seriously
to
beleeue
:
else
they
will
finde
it
sharpe
kicking
against
the
pricke
,
and
dangerous
playing
with
edge-tooles
.
Furthermore
,
Sarah
that
laughed
in
doubting
,
yet
(
withall
)
beleeues
.
This
teacheth
vs
,
that
true
faith
is
ioyned
alwayes
with
doubting
in
all
Gods
children
.
If
any
obiect
,
that
followeth
not
here
:
for
,
she
first
doubted
,
and
then
beleeued
;
when
she
doubted
,
she
beleeued
not
,
and
when
she
beleeued
,
she
doubted
not
;
I
answere
:
It
is
not
so
,
but
the
contrary
,
as
I
will
proue
.
For
,
Sarah
was
no
Infidell
,
vtterly
to
denie
and
gaine-say
Gods
word
,
when
shee
heard
it
:
but
onely
finding
it
in
all
reason
,
impossible
,
shee
therefore
presently
yeelded
not
to
it
,
but
laughed
at
it
as
a
matter
past
ordinary
course
,
yet
withall
she
regarded
who
spake
it
:
namely
God
,
and
therefore
forthwith
,
iudged
it
possible
with
God
,
though
impossible
in
reason
,
and
so
at
last
constantly
beleeued
it
,
yet
stil
her
reason
gaine-saying
it
:
so
that
she
neuer
doubted
so
,
but
that
she
in
some
part
beleeued
it
.
And
when
she
beleeued
it
most
stedfastly
,
yet
shee
something
doubted
of
it
:
reason
saide
it
could
not
be
,
faith
saide
it
might
be
.
Therefore
as
when
reason
ouer-ruling
,
yet
shee
had
some
sparkes
of
faith
:
So
,
when
her
faith
was
predominant
,
there
remained
some
reliques
of
doubting
:
for
,
as
reason
cannot
ouerthrowe
true
faith
;
so
the
best
faith
in
this
world
,
cannot
fully
vanquish
reason
.
This
is
the
doctrine
of
Gods
word
,
Mark
9.24
.
Iesus
bidding
the
father
of
the
childe
possessed
,
to
beleeue
,
and
then
his
childe
should
be
dispossessed
:
he
answered
,
crying
with
teares
,
Lord
I
beleeue
,
helpe
my
vnbeliefe
.
There
is
faith
and
vnbeliefe
in
one
soule
at
one
time
,
in
one
action
,
vpon
one
obiect
:
and
what
is
vnbeliefe
,
but
doubting
or
worse
?
And
Christ
often
reproueth
his
Disciples
,
for
their
doubting
,
and
calls
them
O
ye
of
little
faith
;
and
yet
all
know
that
that
they
then
had
true
faith
:
yea
,
S.
Peter
himselfe
,
most
famous
for
his
faith
,
is
reproued
in
the
same
words
:
O
thou
of
litle
faith
,
wherefore
didst
thou
doubt
?
He
had
a
little
faith
,
therefore
some
faith
:
a
little
faith
,
therefore
much
doubting
▪
therefore
it
is
apparant
,
a
man
may
haue
in
his
soule
at
once
,
both
faith
and
doubting
:
yea
,
commonly
we
haue
a
graine
of
mustard-seede
or
a
mite
of
faith
,
and
a
mountaine
of
doubting
.
The
vse
of
●his
doctrine
:
First
,
discouereth
the
nakednesse
of
many
professing
themselues
Christians
,
who
care
not
how
they
liue
,
yet
say
they
beleeue
in
Christ
,
and
looke
to
be
saued
by
him
.
Aske
how
they
know
it
:
they
answer
,
they
know
no
other
:
Aske
when
they
began
:
they
say
,
they
did
euer
so
.
Aske
if
they
doubt
;
they
answere
,
they
would
be
ashamed
so
to
doe
.
But
alas
,
heere
is
nothing
but
ignorance
and
presumption
.
Our
religion
can
neuer
be
disgraced
by
such
men
;
for
they
haue
it
not
,
they
knowe
it
not
:
for
,
if
they
did
,
they
would
shame
to
answere
so
.
These
men
haue
no
faith
at
all
:
for
,
where
it
is
,
doubting
doth
alwaies
shewe
it selfe
.
And
hee
that
knowes
hee
beleeues
,
knowes
also
hee
doubts
:
and
the
more
hee
beleeues
,
the
more
hee
knoweth
and
feeleth
his
doubting
:
for
,
where
these
two
are
,
they
are
alwaies
opposite
,
and
shewe
their
contrary
natures
:
the
one
is
the
spirit
,
the
other
is
flesh
and
corruption
.
And
these
,
saith
the
Apostle
,
doe
lust
one
against
another
,
Galath.
5.17
.
He
therefore
that
thinketh
he
is
wholly
spirit
,
and
hath
no
flesh
or
●orruption
in
him
,
is
nothing
but
corruption
:
and
he
that
imagineth
,
he
hath
perfect
faith
,
and
no
doubting
,
hath
no
faith
at
all
in
him
,
but
carnall
presumption
.
Secondly
,
here
is
comfort
to
all
such
as
haue
faith
&
grace
,
and
yet
are
daily
troubled
with
temptations
:
let
not
such
be
dismayed
,
though
they
finde
in
themselues
much
doubting
and
diffidence
.
For
Sarah
beleeued
,
and
yet
she
doubted
:
yea
,
notwithstanding
all
her
doubting
,
she
beleeued
so
excellently
,
as
her
faith
is
here
made
a
patterne
,
to
all
holy
Ma●rones
for
euer
▪
He
therefore
that
is
euen
buffeted
by
Sathan
,
with
temptations
of
doubting
,
let
not
him
be
dismayed
▪
as
though
he
had
no
faith
:
but
let
him
be
assured
,
his
doubting
doth
not
bewray
it selfe
,
but
that
faith
makes
the
opposition
;
and
therefore
let
him
striue
with
teares
and
prayers
to
God
,
and
say
,
Lord
I
beleeue
,
helpe
thou
my
vnbeliefe
.
Thus
we
see
the
person
who
▪
Sarah
:
but
what
is
the
action
which
she
did
.
It
is
implied
in
these
words
:
Through
faith
Sarah
,
&c.
Her
action
is
,
she
beleeued
.
This
vertue
of
faith
,
and
this
action
of
beleeuing
,
is
the
matter
of
all
this
chapter
.
These
holy
men
and
women
had
other
holy
vertues
:
but
their
faith
is
that
alone
,
which
is
here
commended
.
Now
particularly
for
Sarahs
faith
,
heere
is
one
notable
thing
to
be
ob●erued
:
the
very
same
word
of
God
,
which
she
beleeued
,
and
for
beleeuing
wherof
she
is
here
registred
,
at
●he
same
she
also
laughed
:
but
behold
,
her
faith
is
recorded
,
her
laughing
is
not
:
her
faith
is
commended
,
her
fault
silenced
.
In
which
holy
&
merciful
practice
of
God
,
we
learn
:
First
,
that
God
accepteth
true
faith
,
though
it
be
attended
with
many
inf●●mities
.
As
a
King
is
content
to
giue
a
begger
●n
almes
,
though
hee
receiue
it
with
a
hand
shaking
with
the
palsey
:
So
,
God
is
well
pleased
with
our
faith
,
though
diseased
with
infirmities
,
and
bestoweth
grace
on
a
beleeuing
soule
,
though
shaken
with
many
temptations
.
In
a
word
,
God
accepteth
soundnesse
of
faith
,
though
it
be
but
small
,
and
more
lookes
at
(
in
his
mercy
)
a
mans
little
faith
,
then
his
many
faults
.
Hee
will
not
breake
the
bruised
reede
,
nor
quench
the
smoking
flaxe
,
Esay
42
3
:
When
a
man
is
broken
in
heart
,
and
deiected
in
soule
,
in
fight
of
his
many
sinnes
and
little
grace
,
God
will
not
breake
this
bruised
reede
▪
but
will
comfort
and
strengthen
him
.
And
when
any
life
of
grace
appeares
in
a
manne
(
as
flaxe
that
smoketh
,
but
will
not
burne
out
)
God
will
not
quench
it
,
but
will
rather
kindle
it
,
and
giue
life
vnto
it
.
Let
this
teach
vs
to
take
in
good
part
,
the
holy
and
honest
endeuours
of
our
brethren
;
though
they
cannot
doe
so
well
as
they
would
,
or
should
.
Let
vs
not
exact
too
much
,
and
too
hastily
vpon
them
,
but
expect
in
meeknesse
the
working
of
Gods
grace
:
and
in
the
meane
time
,
thinke
well
of
Sarahs
faith
,
though
it
be
with
laughing
.
Secondly
,
here
we
may
learne
,
that
God
rather
obserues
and
regards
good
things
in
his
children
,
then
their
faults
and
imperfections
:
he
writes
vp
Sarahs
faith
,
he
nameth
not
her
laughing
.
This
is
from
the
goodnesse
of
his
nature
,
being
goodnesse
it selfe
,
and
therefore
most
easily
apprehendeth
,
and
takes
notice
of
the
least
goodnesse
,
where-euer
hee
findes
it
.
Thus
should
wee
deale
one
with
another
:
what
good
thing
we
see
in
any
man
,
we
should
obserue
&
commend
it
:
his
faults
we
should
not
see
,
but
couer
and
omit
them
.
But
the
course
is
contrary
:
the
common
table
talke
of
the
world
,
is
nothing
but
of
mens
faults
,
and
to
rip
vp
their
imperfections
:
but
if
they
haue
neuer
so
many
good
properties
,
we
can
burie
them
all
,
or
passe
them
ouer
in
silence
.
This
argueth
the
malice
and
the
naughtinesse
of
our
nature
;
which
being
euill
,
doth
delight
in
nothing
but
euill
;
and
being
corrupt
,
feedes
,
as
doth
the
filthy
horse-flie
,
on
nothing
but
corruption
.
But
let
vs
remember
the
practice
of
God
,
and
learne
to
conceale
faults
,
and
vse
our
tongues
to
talke
of
the
good
things
and
vertues
in
our
brethren
:
So
shall
we
resemble
the
Lord
,
who
though
Sarah
laughed
(
not
in
a
holy
admiration
,
but
in
vnbeliefe
)
yet
,
forasmuch
as
afterward
shee
beleeued
,
God
hath
matched
her
with
the
notablest
beleeuers
,
and
holiest
men
that
haue
beene
in
the
world
.
Thus
much
for
the
first
point
:
the
person
;
and
her
action
,
she
beleeued
.
Now
the
second
is
,
what
she
beleeued
?
included
and
necessarily
implied
in
the
last
words
of
the
verse
:
she
iudged
him
faithfull
Which
had
promised
:
The
thing
she
beleeued
,
was
the
word
or
promise
of
God
;
Particularly
his
promise
that
shee
should
beare
Isaac
in
her
olde
age
:
of
which
promise
,
and
the
circumstances
of
it
,
we
may
reade
,
Gen.
18.13
,
&c.
Here
the
onely
question
is
,
By
what
faith
she
beleeued
this
?
And
the
answere
is
,
by
true
sauing
faith
:
and
it
is
proued
thus
.
Abraham
beleeued
this
promise
by
the
faith
that
iustified
him
,
Rom.
4.10.11
.
But
Abraham
and
Sarah
beleeued
it
both
by
one
faith
:
therefore
Sarah
beleeued
that
promise
by
the
faith
that
also
iustified
her
.
Where
we
learne
,
that
sauing
faith
apprehendeth
not
onely
the
great
promise
of
redemption
by
Christ
,
but
all
other
inferiour
promises
that
depend
vpon
it
.
For
,
here
wee
see
Abraham
and
Sarah
take
hold
of
the
promise
of
a
temporal
blessing
,
by
the
same
faith
,
whereby
formerly
they
had
laide
holde
on
the
promise
of
eternall
saluation
by
the
Messias
:
so
that
the
obiect
of
true
faith
is
,
-
1.
Principall
:
the
promise
of
saluation
by
Christ
.
-
2.
Secondarie
:
all
inferiour
promises
annexed
thereunto
.
The
maine
promise
is
:
So
God
loued
the
world
,
that
he
gaue
his
onely
begotten
Sonne
,
to
the
end
,
that
whosoeuer
beleeueth
in
him
,
should
not
perish
,
but
haue
eternall
life
,
Iohn
3.16
.
Now
true
faith
,
first
of
all
,
directly
and
plainly
fastneth
it selfe
on
this
:
but
after
and
with
this
,
on
all
other
promises
that
concerne
soule
or
body
.
In
the
Lords
prayer
,
we
are
bid
to
pray
for
temporal
blessings
,
health
,
peace
,
competencie
of
wealth
,
&
all
other
,
vnder
the
name
of
daily
bread
:
and
we
are
bound
to
beleeue
,
that
God
will
giue
them
,
if
wee
aske
in
faith
.
Neither
is
this
faith
constrained
,
but
free
and
voluntarie
,
and
on
a
good
foundation
.
For
,
being
perswaded
that
God
accepteth
vs
in
Christ
for
saluation
,
we
cannot
but
withall
be
perswaded
,
that
God
will
giue
vs
all
things
else
needefull
for
vs
.
This
wee
heere
note
againe
,
because
wee
are
wrongfully
charged
by
the
Papists
,
to
hold
,
that
faith
apprehendeth
the
promise
of
saluation
alone
.
But
we
passe
it
ouer
,
for
that
we
haue
already
spoken
something
of
it
.
Now
followeth
the
third
point
:
namely
,
the
impediments
of
her
faith
,
in
these
words
:
When
she
was
past
age
.
The
promise
was
to
haue
a
childe
:
She
beleeued
it
.
Now
against
child-bearing
,
there
are
two
impediments
:
1.
Barrennesse
:
2.
Age
.
If
one
be
aged
,
or
past
the
ordinarie
time
,
it
is
hard
and
vnlikely
:
but
if
one
be
very
aged
,
and
farre
past
it
,
it
is
impossible
shee
should
conceiue
and
beare
a
childe
:
thus
it
stands
in
reason
.
Besides
,
though
one
be
not
past
age
,
yet
if
she
be
barren
(
as
some
by
secret
reasons
in
nature
are
)
it
is
not
to
be
expected
,
she
should
conceiue
.
Now
,
both
these
lay
in
Sarahs
way
;
for
,
here
it
is
said
,
she
was
past
age
:
and
another
place
(
namely
,
Gen.
16.1.2
)
.
saith
,
she
was
barren
.
But
it
may
be
obiected
against
Sarahs
age
,
that
in
the
olde
time
they
had
children
,
till
they
were
of
great
age
.
Eua
had
her
sonne
Sheth
at
130.
yeares
olde
(
Gen.
5.3
)
.
For
,
Adam
and
Eue
must
needes
be
both
of
one
age
:
and
after
that
,
Eue
bore
many
sonnes
and
daughters
.
Therfore
,
it
may
seeme
,
that
Sarah
was
not
past
age
at
90.
yeares
olde
.
But
we
are
to
knowe
,
that
they
who
began
to
beare
at
that
age
,
liued
eight
or
nine
hundred
yeares
:
but
Sarah
liued
after
the
floud
,
when
Ages
were
brought
downe
to
200.
and
for
the
most
part
to
100.
yeares
.
Abraham
liued
but
175.
yeares
,
and
Sarah
but
127.
She
therefore
who
liued
127.
yeares
,
and
died
an
olde
woman
,
must
needes
be
past
age
of
child-bearing
,
at
90.
yeares
olde
.
And
besides
her
age
,
she
was
also
barren
,
by
her
naturall
constitution
(
as
many
are
and
haue
beene
)
and
brought
Abraham
no
children
.
Yet
vnto
this
woman
comes
a
word
from
God
,
Sarah
shall
beare
a
sonne
.
And
behold
,
this
aged
and
barren
woman
,
doth
not
obiect
desperatly
these
her
two
hinderances
(
the
one
whereof
in
reason
is
sufficient
against
childe-bearing
)
but
beyond
all
impediments
,
and
aboue
reason
beleeueth
it
shall
be
so
,
resting
and
relying
onely
and
wholly
on
Gods
word
for
it
.
The
vse
of
which
notable
and
faithfull
practice
(
so
wonderful
in
a
woman
)
must
teach
vs
to
rest
on
Gods
word
&
promise
,
though
we
haue
no
reason
so
to
doe
:
for
example
,
When
we
see
our
friends
,
or
childrens
bodies
,
cast
into
the
earth
to
feede
wormes
,
burnt
by
fire
,
or
eaten
by
fishes
,
reason
saith
,
they
are
gone
,
they
can
neuer
be
againe
.
We
haue
Gods
word
and
assured
promise
,
The
dead
shall
rise
:
with
their
bodies
shall
they
rise
,
Esay
.
Wee
must
therefore
beleeue
it
,
if
we
will
be
of
the
faith
of
Sarah
.
God
said
to
her
;
Age
and
barronnesse
shall
haue
a
childe
:
she
beleeued
it
.
He
saith
to
vs
,
Dust
and
rottennesse
shall
liue
againe
:
nay
,
hee
hath
often
said
it
;
and
shall
not
our
faith
acknowledge
the
voice
of
our
God
,
and
beleeue
it
as
she
did
?
But
let
vs
come
to
personall
promises
,
as
hers
was
(
for
this
is
generall
)
:
God
hath
promised
grace
and
pardon
to
euery
penitent
and
beleeuing
soule
;
yet
no
man
is
partaker
of
the
sweetnesse
hereof
,
without
the
bitternesse
of
many
temptations
to
the
contrary
,
giuing
him
occasions
of
doubting
,
and
often
euen
of
despairing
of
Gods
fauour
.
What
must
a
man
doe
in
this
case
?
euen
beleeue
,
though
he
feele
no
reason
why
to
beleeue
;
and
hope
aboue
hope
.
Such
was
Abrahams
and
Sarahs
faith
.
And
for
it
,
as
they
were
registred
in
the
Storie
of
Genesis
:
so
both
here
and
in
the
Romanes
,
Chap.
4.
remembred
againe
,
and
commended
for
it
.
Now
,
suppose
that
thou
,
after
thy
comming
to
God
by
faith
&
repentance
,
fall
into
temptations
of
desertion
,
wherein
to
thy
feeling
,
Gods
heauy
hand
&
wrath
hath
seized
on
thee
,
&
the
diuell
layeth
thy
sins
to
thy
charge
,
&
tels
thee
thou
art
a
damned
wretch
,
for
thou
wert
euer
an
hypocrite
,
and
neuer
hadst
faith
,
&
that
therfore
God
is
thy
enemy
;
In
this
case
,
wherein
,
in
reason
or
in
feeling
,
there
is
not
the
least
hope
of
saluation
:
what
must
thou
doe
,
despaire
?
God
forbid
.
For
,
that
is
the
downfall
into
hell
.
No
,
but
hope
when
there
is
no
hope
,
keepe
faith
when
there
is
no
feeling
.
And
to
strengthen
vs
herein
,
remember
the
faith
of
Iob
(
tried
and
sifted
,
so
as
fewe
haue
beene
)
who
though
the
arrowes
of
the
almighty
stucke
in
him
,
and
the
venome
thereof
drunke
vp
his
spirits
,
Iob
6.4
.
Yet
euen
then
he
beleeued
:
and
would
not
giue
ouer
,
nor
let
goe
his
hold
,
and
said
,
Though
thou
bring
me
to
dust
,
yet
will
I
not
forsake
thee
:
no
,
though
thou
kill
me
,
yet
will
I
trust
in
thee
.
So
,
in
the
furie
of
temptations
,
when
the
venome
of
Gods
wrath
seemes
to
drinke
vp
our
spirits
,
then
must
we
beleeue
:
and
in
the
pangs
of
death
,
when
God
seemes
ready
to
kill
vs
,
then
must
wee
trust
in
him
.
In
such
cases
is
the
life
of
faith
to
be
shewed
:
when
reason
and
feeling
say
,
God
is
a
terrible
Iudge
,
faith
must
say
,
he
is
a
mercifull
Father
.
In
our
health
,
and
welfare
,
and
feeling
of
Gods
fauour
,
this
exhortation
may
seeme
tedious
:
but
if
wee
belong
to
GOD
;
if
it
be
not
past
already
,
the
time
is
sure
to
come
,
when
this
doctrine
will
bee
needefull
for
the
best
of
vs
all
.
Thus
we
see
the
excellencie
of
this
womans
faith
:
which
is
the
more
commended
,
by
reason
of
these
two
so
great
hinderances
.
Now
follow
the
effects
of
her
faith
,
which
are
diuerse
:
some
laide
downe
in
this
verse
,
and
some
in
the
next
.
Receiued
strength
to
conceiue
seede
,
And
was
deliuered
of
a
childe
.
In
these
words
are
two
effects
:
First
,
by
power
of
her
faith
shee
was
inabled
to
conceiue
:
which
afore
she
did
not
,
though
there
were
the
same
reasons
in
nature
why
she
should
.
Secondly
,
shee
was
deliuered
of
a
childe
in
her
olde
age
,
and
that
childe
was
Isaac
:
who
is
therefore
called
the
promised
seede
,
and
the
childe
of
the
promise
.
Out
of
the
consideration
of
these
two
,
we
may
learne
diuerse
good
instructions
:
for
,
seeing
they
are
so
neere
a-kin
in
their
natures
,
wee
will
speake
of
them
both
ioyntly
together
.
First
,
here
we
may
see
,
that
nothing
is
so
hard
or
difficult
which
God
hath
promised
,
but
faith
can
compasse
it
,
and
bring
it
to
performance
.
Christ
b●d
the
blinde
see
,
the
lame
to
goe
:
he
spake
,
they
beleeued
,
and
they
were
healed
.
So
,
here
God
promiseth
a
barren
olde
woman
a
childe
,
shee
beleeueth
,
and
loe
,
she
conceiueth
and
brings
forth
a
Sonne
.
The
vse
of
this
doctrine
is
for
two
sorts
of
people
:
First
,
many
in
our
Church
,
being
ignorant
;
when
they
are
moued
to
learne
religion
,
answere
:
Alas
they
are
simple
,
or
not
booke-learned
,
or
they
are
dull
,
and
heauy
witted
,
or
they
be
olde
and
weake
;
and
therefore
they
can
learne
nothing
;
or
if
they
doe
,
they
cannot
remember
it
.
But
heere
is
nothing
but
vaine
excuses
:
For
,
they
want
not
wit
to
learne
religion
,
if
they
haue
wit
to
buy
and
sell
,
to
knowe
a
faire
day
from
a
foule
,
good
meate
from
ill
,
deere
from
cheape
,
Winter
from
Sommer
.
If
they
haue
wit
to
practice
the
ciuill
actions
of
the
world
,
they
haue
wit
enough
to
conceiue
the
grounds
of
religion
,
and
to
get
so
much
knowledge
as
may
suffice
for
a
ground
of
that
faith
,
which
will
saue
their
soules
:
So
that
they
want
nothing
,
but
grace
and
diligence
to
vse
the
meanes
.
To
them
therfore
here
is
matter
of
good
aduice
.
Let
such
a
man
learne
but
one
promise
of
God
out
of
the
holy
Scripture
,
as
this
;
Seeke
first
the
Kingdome
of
God
,
and
all
things
else
shall
be
giuen
vnto
you
,
Math.
6.33
:
or
this
;
Cast
all
your
care
on
him
,
for
he
careth
for
you
,
1.
Pet.
5.7
:
or
this
;
He
that
commeth
vnto
me
,
I
cast
him
not
away
,
Iohn
6.37
.
or
but
this
:
Aske
and
ye
shall
haue
,
seeke
and
ye
shall
finde
,
Math.
7.
Let
him
learne
but
one
of
these
,
&
when
they
haue
learned
it
,
beleeue
it
,
and
let
their
soules
daily
feede
on
that
faith
;
And
they
shall
see
what
will
followe
:
euen
a
wonderfull
blessing
vpon
that
poore
beginning
.
This
their
faith
,
will
so
content
and
please
their
hearts
,
that
it
will
vrge
them
forward
to
get
more
,
and
will
make
them
both
desirous
,
&
capable
of
more
knowledge
and
grace
;
and
will
make
them
euen
hunger
and
thirst
after
knowledge
and
grace
:
(
whereas
,
he
that
knoweth
no
promise
,
nor
beleeues
it
,
contents
himselfe
in
ignorance
and
errour
)
.
And
this
shall
euery
one
finde
,
that
will
carefully
vse
the
meanes
that
God
appoints
,
and
will
begin
to
learne
but
one
lesson
at
the
first
.
For
,
as
olde
barren
Sarah
,
beleeuing
Gods
promise
,
conceiues
and
brings
forth
:
So
,
olde
,
simple
,
plaine
,
dull
Country-men
,
beleeuing
but
one
promise
of
Gods
word
,
shall
conceiue
and
bring
forth
daily
more
and
more
blessed
fruites
of
knowledge
and
grace
.
Secondly
,
others
who
haue
made
better
proceedings
in
religion
,
doe
see
their
sinnes
,
and
doe
much
bewaile
them
,
but
they
cannot
ouercome
their
corruptions
:
yea
,
many
there
are
,
to
whom
their
sinnes
,
and
inward
corruptions
are
more
greeuous
,
and
burdensome
,
then
all
bodily
wants
or
miseries
in
the
world
;
yet
see
they
not
how
to
conquer
their
corruptions
:
but
(
alas
)
are
oftentimes
foiled
by
them
,
to
their
great
discomfort
.
Let
these
men
know
,
the
want
of
faith
is
the
cause
hereof
;
for
,
that
they
doe
not
sufficiently
ruminate
,
and
consider
the
promises
of
God
made
in
that
behalfe
,
nor
vse
the
meanes
God
hath
appointed
:
to
the
vse
whereof
,
hee
hath
annexed
his
promises
of
helpe
against
sinne
.
Let
them
therefore
lay
Gods
word
and
promises
vnto
their
consciences
in
holy
and
frequent
meditations
.
Let
them
carefully
vse
the
meanes
God
hath
appointed
,
hearing
and
reading
his
word
,
receiuing
the
holy
Communion
,
earnest
and
frequent
Prayer
,
crauing
also
the
prayers
of
others
:
and
let
them
sharpen
these
holy
exercises
,
by
fasting
,
watching
,
holy
conferences
with
others
,
visitations
of
others
afflicted
like
themselues
,
oft
reuealing
their
estate
to
their
godly
Pastors
▪
Let
them
continue
thus
doing
,
and
rest
confidently
on
the
word
and
promise
of
God
,
with
the
stedfast
foote
of
faith
,
and
they
shall
see
,
that
olde
Sarah
shall
haue
strength
to
conceiue
:
that
is
,
that
their
poore
soules
shall
receiue
strength
to
tread
vpon
Sathan
,
to
conquer
their
corruptions
,
&
to
conceiue
&
bring
forth
many
worthy
fruites
of
holinesse
,
to
their
ioy
and
comfort
in
their
later
experience
;
as
Isaac
was
to
Sarah
,
in
her
elder
age
.
The
next
doctrine
,
we
may
here
learne
,
is
;
That
whereas
Sarah
,
by
her
faith
in
Gods
promise
,
conceiues
and
brings
forth
:
therefore
,
children
are
the
immediate
blessing
of
the
Lord
:
for
,
Sarah
bare
Isaac
,
not
by
any
ordinary
strength
or
power
of
nature
,
but
through
faith
shee
receiued
strength
to
conceiue
,
&c.
Neither
is
this
so
in
her
onely
(
wherein
there
was
a
miraculous
worke
of
Gods
power
)
but
in
all
.
Some
are
indeede
barren
by
constitution
,
and
these
cannot
conceiue
,
vnlesse
by
Gods
power
as
Sarah
did
.
But
some
haue
no
children
,
who
in
all
naturall
reason
might
conceiue
.
For
,
as
God
gaue
the
Lawe
,
and
thereby
a
gift
and
power
to
encrease
and
multiply
,
Genesis
1.22
.
So
,
he
reserued
the
execution
of
it
to
himself
,
and
power
to
alter
or
dispense
,
to
adde
,
or
diminish
as
it
pleaseth
him
.
Therefore
saith
the
Psalmist
,
Psal.
127.3
.
Lo
,
children
are
the
inheritance
of
the
Lord
,
and
the
fruite
of
the
wombe
is
his
reward
:
And
speaking
of
them
,
Psal.
128.4
,
he
saith
,
Loe
,
thus
shall
he
be
blessed
that
feareth
the
Lord
.
The
vse
is
,
to
teach
Parents
,
therefore
to
bring
them
vp
as
Gods
blessings
,
and
not
onely
to
giue
them
corporall
necessities
(
for
so
they
doe
their
beasts
)
but
to
nurture
them
in
holy
Discipline
,
by
sowing
the
seedes
of
Religion
in
their
hearts
.
If
this
they
want
,
they
haue
nothing
,
though
you
leaue
them
Earledomes
.
And
heerein
is
the
saying
true
,
Better
vnborne
then
vntaught
.
The
Lawe
and
power
to
encrease
and
multiplie
,
is
giuen
to
beastes
in
their
kinde
,
as
well
as
to
vs
,
Genesis
1.
verse
22.
Therefore
vnlesse
wee
doe
more
then
prouide
for
their
bodies
,
wee
differ
little
from
them
:
but
,
make
them
know
GOD
,
and
so
wee
make
them
fellowes
with
the
Angelles
.
If
Parents
did
thus
,
it
cannot
bee
expressed
what
blessinges
would
come
thereby
to
Church
and
Common-wealth
.
Thirdly
and
lastly
,
let
vs
heere
knowe
and
learne
,
that
this
holy
Matron
,
Sarah
,
figureth
vnto
vs
mysticallie
the
spirituall
Hierusalem
,
the
Church
of
GOD
.
Allego●ies
are
charily
and
sparingly
to
bee
taught
;
else
much
vnsounde
Doctrine
may
cumber
mennes
consciences
:
but
this
is
sound
and
sure
;
for
it
is
the
Apostles
,
Galath.
4.23
,
&c.
By
Agar
and
Sarah
,
other
things
are
meant
:
for
,
these
two
mothers
are
two
Testaments
:
Agar
,
shee
which
gendreth
vnto
bondage
.
Sarah
,
Hierusalem
,
which
is
free
,
and
from
aboue
,
and
is
the
mother
of
vs
all
.
Now
,
the
resemblance
betwixt
naturall
Sarah
,
the
wife
of
Abraham
,
and
mysticall
Sarah
the
spouse
of
Christ
the
Church
of
God
,
stands
in
this
;
that
as
she
not
by
power
in
her selfe
,
but
by
Gods
power
,
and
faith
in
his
promise
bare
Isaac
:
So
,
the
Church
our
mother
,
bringeth
forth
children
to
God
,
onely
by
the
power
of
Gods
word
and
spirit
.
And
therefore
as
Isaac
is
called
the
childe
of
Promise
,
and
said
,
to
be
borne
by
promise
,
Galath.
4.23
.
So
,
men
regenerate
and
borne
to
the
Church
,
are
said
,
not
to
be
borne
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
,
Iohn
1.13
.
And
S.
Iames
saith
,
1.18
.
God
,
of
his
owne
will
,
begat
vs
with
the
word
of
truth
.
Thus
the
word
of
God
&
the
will
,
that
is
,
the
spirit
of
God
,
these
two
together
beget
children
to
the
Church
.
The
vse
is
,
to
teach
vs
all
to
honour
the
Church
as
our
mother
;
but
to
worship
God
alone
,
who
is
the
father
of
our
soule
.
The
Church
cannot
make
her selfe
our
mother
,
no●
vs
her
children
,
when
she
will
:
but
it
is
God
that
must
speake
the
word
,
and
then
we
are
made
,
he
must
beget
vs
by
the
power
of
his
spirit
,
and
ministerie
of
his
word
.
And
further
,
let
vs
learne
heere
what
account
wee
are
to
make
of
Gods
holy
word
,
which
is
the
immortall
seede
of
our
regeneration
,
whereby
wee
are
made
Gods
children
,
and
heires
of
immortality
.
Thus
much
of
the
two
first
effects
of
her
faith
.
The
third
is
laid
downe
in
the
next
verse
:
which
because
it
is
much
stoode
vpon
by
the
holy
Ghost
,
we
will
put
it
off
till
then
,
being
therefore
worthy
our
deeper
consideration
.
And
now
followeth
in
the
end
of
this
verse
,
the
fift
and
last
point
,
which
is
,
the
Ground
of
her
faith
:
Because
she
iudged
him
faithfull
which
had
promised
.
The
foundation
,
whereon
she
built
this
her
faith
,
that
she
should
haue
a
sonne
,
being
barren
and
past
age
,
was
not
the
bare
promise
of
God
,
so
much
,
as
the
conceite
or
opinion
shee
had
of
him
that
promised
.
For
,
promises
are
not
of
value
,
so
much
by
the
things
promised
,
though
neuer
so
great
or
excellent
(
for
they
may
promise
much
,
who
can
performe
nothing
:
or
though
they
can
,
yet
wil
recall
their
word
in
lightnesse
and
inconstancie
)
as
by
the
worthinesse
of
the
party
promising
.
We
say
in
this
world
,
we
had
rather
haue
some
mens
word
,
then
other
mens
bond
:
and
rather
haue
a
little
promised
of
some
,
then
much
of
others
.
Now
,
such
was
the
Iudgement
that
Sarah
helde
of
him
that
promis●●
:
namely
,
GOD
:
She
iudged
him
faithfull
which
had
promised
.
Faithfull
:
that
is
,
shee
iudged
him
-
Able
-
&
willing
to
accomplish
what-euer
hee
promised
to
her
.
So
that
the
Grounds
of
our
faith
in
God
,
and
all
his
promises
,
must
be
a
sure
apprehension
and
knowledge
of
these
two
things
in
God
;
-
1.
His
ability
,
to
make
good
what-euer
passeth
him
in
word
.
-
2.
His
carefulnesse
to
doe
it
,
when
hee
hath
said
it
.
Some
wil
promise
any
thing
,
though
their
abilities
stretch
not
to
performe
:
others
are
able
enough
,
but
haue
no
care
of
their
word
.
But
both
these
are
in
God
;
all-sufficient
ability
,
and
most
carefull
willingnesse
:
So
Sarah
iudged
of
God
,
and
therefore
shee
beleeued
against
reason
:
and
so
must
wee
doe
,
if
wee
will
beleeue
Gods
word
aright
.
Wee
may
reade
,
and
heare
,
and
knowe
Gods
word
,
and
haue
the
points
therein
swimming
in
our
heads
:
but
if
wee
will
constantly
beleeue
,
with
our
hearts
,
his
blessed
promises
,
&
in
our
consciences
feare
his
threatnings
,
we
must
be
fully
perswaded
of
these
two
,
to
be
in
him
.
So
are
wee
taught
by
Christ
(
the
wisedome
of
God
)
in
the
Lords
Prayer
(
afore
wee
pray
for
any
thing
)
to
bee
resolued
of
Gods
power
and
will
▪
to
heare
and
helpe
vs
.
He
is
our
Father
,
therefore
carefull
and
willing
:
he
is
in
heauen
,
and
therefore
able
to
heare
vs
,
and
to
giue
vs
all
thinges
,
Math.
6.9
.
And
the
same
commendation
here
giuen
to
Sarah
,
is
also
giuen
to
Abraham
,
Rom.
4
▪
21.
He
doubted
not
,
but
beleeued
aboue
hope
,
&c.
being
fully
assured
,
that
he
which
had
promised
,
was
also
able
to
doe
it
.
The
vse
hereof
vnto
vs
is
double
.
First
,
to
aduise
and
guide
vs
for
our
promises
:
not
to
be
too
recklesse
,
as
some
are
,
what
we
promise
:
but
to
consider
aforehand
,
and
if
it
be
beyond
our
power
,
not
to
speake
the
word
(
for
Christian
mens
words
must
not
be
vaine
)
and
if
we
haue
promised
any
thing
lawfull
and
in
our
power
,
to
be
carefull
to
performe
it
.
Thus
to
doe
is
to
be
a
faithfull
man
,
and
is
a
good
signe
of
a
holy
man
and
Gods
childe
:
prouided
this
be
so
,
First
of
all
towards
God
,
that
wee
make
conscience
of
performing
the
great
vow
wee
made
in
our
baptisme
,
and
all
other
serious
&
holy
purposes
of
our
heart
made
to
God
.
For
,
otherwise
,
hee
that
breakes
his
vowe
to
God
carelesly
,
by
liuing
profanely
,
hee
may
in
worldly
policy
keepe
●is
word
,
but
he
cannot
doe
it
in
conscience
.
The
Church
of
Rome
is
foully
faulty
in
this
point
,
making
no
conscience
of
breaking
promise
and
faith
with
vs
,
or
any
of
our
religion
;
their
nakednesse
herein
is
discouered
in
the
face
of
all
Christendome
:
let
them
that
are
wi●e
be
warned
of
it
.
They
make
great
ostentation
of
their
vowes
,
and
of
their
care
to
performe
them
,
aboue
any
other
religion
:
but
it
appeares
hereby
to
be
vile
hypocrisie
.
For
,
if
they
were
conscionably
,
and
not
politikely
and
formally
carefull
of
their
vowes
of
chastity
,
pouerty
,
&
others
,
made
to
God
,
they
could
not
but
be
likewise
carefull
of
their
promises
made
to
men
:
for
the
one
of
these
is
the
fountaine
a●d
roote
of
the
other
.
But
the
neglect
of
the
one
,
sheweth
the
formality
and
hypocrisie
of
the
other
.
Let
all
that
feare
God
,
learne
to
make
conscience
of
both
these
,
in
their
religion
and
seruice
of
God
,
and
in
all
their
dealings
with
men
in
the
world
:
that
so
the
world
may
iudge
vs
faithfull
men
,
when
we
haue
promised
.
Secondly
,
let
vs
here
learne
how
to
helpe
and
strengthen
our
weake
faith
in
the
great
promises
of
God
.
Wee
haue
a
promise
of
saluation
,
Whosoeuer
beleeueth
in
Christ
,
shall
not
perish
,
but
haue
life
euerlasting
.
Of
our
resurrection
,
Dan.
12.
They
tha●
sleepe
i●
the
dust
,
shall
rise
againe
.
Of
our
glorification
.
Philip.
3.21
:
The
Lord
Iesus
shal
change
our
vile
bodies
,
and
make
them
like
to
his
owne
glorious
body
.
Of
a
new
world
,
2.
Pet
3.13
.
We
looke
for
new
heauens
and
a
new
earth
,
according
to
his
promise
.
These
be
,
as
S.
Peter
calls
them
,
great
and
pretious
promises
,
2.
Pet.
1.4
.
And
surely
it
must
be
a
great
&
pretious
faith
,
that
can
constantly
beleeue
these
.
No
better
helpes
of
our
faith
can
there
be
,
then
often
and
seriously
to
consider
of
the
mercy
and
power
of
him
that
made
them
:
if
he
be
willing
,
and
able
,
what
can
let
the
performance
of
them
?
Let
vs
therefor●
often
say
with
holy
Paul
,
Faithfull
is
hee
which
hath
promised
▪
who
will
also
doe
it
,
1.
Thess.
5
:
and
with
Sarah
here
,
We
iudge
him
faithfull
which
hath
promised
.
Now
followeth
the
last
effect
,
in
the
next
verse
.
And
therefore
sprang
there
of
one
,
euen
of
one
which
was
as
dead
,
as
many
as
the
starres
of
the
skie
,
in
multitude
,
and
as
the
sands
of
the
seashore
,
which
are
innumerable
.
The
third
and
last
effect
of
Sarahs
effect
,
is
,
that
by
this
sonne
Isaac
,
whom
she
conceiued
,
&
brought
forth
by
faith
,
she
had
a
wonderfull
great
issue
,
and
a
posterity
almost
without
number
.
This
effect
consists
not
of
it selfe
,
but
depends
vpon
the
former
.
Her
faith
gaue
her
strength
to
conceiue
Isaac
,
though
she
were
barren
:
and
to
bring
him
forth
,
though
she
were
olde
and
weake
;
and
so
her
faith
brought
him
out
,
by
whom
shee
was
made
the
mother
of
many
millions
of
men
.
The
matter
of
this
third
effect
,
is
the
multitude
of
men
,
that
came
of
Abraham
,
and
Sarah
,
by
Isaac
.
This
posterity
or
multitude
,
is
described
by
two
arguments
:
-
1.
By
the
beginning
or
roote
of
it
;
One
that
was
as
dead
.
-
2.
The
quantity
or
greatnesse
,
laid
downe
;
-
1.
Generally
to
be
a
multitude
and
innumerable
.
-
2.
Particularly
,
by
two
comparisons
:
-
1.
As
many
as
the
starres
in
the
skie
.
-
2.
As
the
sands
by
the
seashore
.
The
first
point
,
is
the
roote
and
beginning
of
this
multitude
,
in
these
words
:
And
therefore
sprang
there
of
one
,
euen
one
that
was
as
dead
.
One
;
that
is
,
one
woman
Sarah
:
or
at
the
most
,
one
couple
,
Abraham
,
and
Sarah
.
And
this
one
was
no
better
then
dead
.
Not
dead
properly
and
fully
:
for
,
none
are
so
dead
,
whose
soules
and
bodies
are
not
separate
:
but
,
as
dead
,
that
is
,
as
good
as
dead
,
or
halfe
dead
;
meaning
,
that
they
were
altogether
vnfit
for
generation
of
children
,
the
strength
of
nature
being
decayed
in
them
;
Abraham
being
100.
and
Sarah
90.
yeares
olde
.
And
if
this
be
true
of
Abraham
,
who
was
past
age
,
how
much
more
is
it
of
Sarah
,
who
was
both
past
age
,
and
was
also
barren
in
her
best
age
?
Here
we
are
to
note
and
learne
many
things
:
First
,
Multitudes
came
of
one
.
See
here
the
powerfull
,
and
yet
the
ordinary
workes
of
God
,
to
reare
vp
goodly
&
huge
buildings
,
vpon
small
and
weake
foundations
.
So
did
he
in
the
beginning
,
and
euer
since
.
Indeede
,
he
made
,
at
the
first
,
thousands
of
starres
,
because
they
must
be
no
more
then
at
the
first
they
were
;
and
millions
of
Angels
,
intending
they
shall
not
multiply
;
he
could
also
haue
made
millions
of
men
in
a
moment
:
he
would
not
,
but
onely
one
couple
,
Adam
and
Eue.
And
of
them
came
the
infinite
race
of
mankinde
:
When
sinne
had
made
an
end
of
that
world
,
hee
founded
not
the
second
that
yet
continueth
,
vpon
a
thousand
couples
;
but
by
three
men
and
their
wiues
,
hee
multiplied
the
whole
race
of
mankinde
,
which
since
haue
growen
from
three
,
to
millions
of
millions
.
And
so
here
of
one
olde
man
,
and
a
barren
olde
woman
,
spring
innumerable
multitudes
.
This
,
God
doth
to
magnifie
his
owne
power
,
in
the
eyes
of
the
sonnes
of
men
:
and
so
he
did
also
in
matters
heauenly
.
The
number
of
Christians
since
Christ
,
that
haue
grown
to
millions
,
began
in
a
poore
number
at
the
first
.
For
,
when
Christ
himselfe
was
ascended
,
the
number
of
knowen
beleeuers
,
was
but
120.
Acts
1.15
.
The
consideration
hereof
should
teach
vs
all
these
duties
;
First
,
not
to
measure
God
by
our
lengthes
:
nor
to
tye
him
to
our
rules
,
but
to
esteeme
of
his
power
and
might
,
as
we
see
it
deserues
:
and
to
entertaine
high
and
honourable
thoughts
of
him
&
his
Maiestie
,
who
can
reare
vp
so
great
workes
,
vpon
so
poore
foundations
.
Secondly
,
not
to
despaire
of
our selues
or
our
estates
,
though
we
think
our selues
neuer
so
weak
,
so
poore
,
so
sick
,
either
in
soule
or
body
:
but
to
remember
him
,
that
of
one
made
multitudes
to
spring
out
.
Therefore
when
thou
art
brought
neuer
so
low
,
either
in
soule
or
body
,
by
any
miseries
either
inward
or
outward
;
faint
not
,
but
goe
forward
in
the
strength
of
the
Lord
thy
God
.
Particularly
:
If
God
haue
afflicted
thee
with
pouerty
,
that
thou
haue
almost
nothing
to
begin
withall
:
or
for
thy
soule
,
is
thy
knowledge
in
religion
small
,
thy
meanes
poore
,
thy
feeling
of
Gods
fauour
but
weake
?
yet
faint
not
,
but
lay
fast
hold
on
Gods
power
&
promise
,
vse
carefully
the
holy
means
God
hath
ordained
,
remembring
and
relying
on
him
,
who
made
millions
grow
out
of
one
:
and
assure
thy self
,
that
as
Iob
saith
,
Though
thy
beginnings
be
small
,
yet
thy
later
endes
shall
greatly
encrease
.
Secondly
,
obserue
here
how
old
persons
are
called
halfe
dead
,
or
as
good
as
dead
;
&
that
is
true
of
them
many
wayes
.
First
,
their
yeares
and
dayes
,
limited
them
▪
are
as
good
as
gone
.
For
,
suppose
a
man
should
be
as
sure
to
liue
100.
yeares
;
as
the
sunne
is
to
runne
all
the
day
long
his
course
,
and
at
night
to
goe
downe
:
Yet
as
when
the
sunne
is
past
the
height
,
and
drawing
downward
,
wee
say
it
goeth
fast
downe
,
and
the
day
hasteth
away
;
So
,
when
a
man
is
past
his
middle
age
,
when
the
sunne
of
his
life
is
past
the
noonsteede
,
he
declineth
daily
,
and
draweth
fast
away
,
and
the
night
of
his
life
approacheth
,
with
hast
and
much
horrour
,
vnlesse
he
preuent
it
.
Secondly
,
their
strength
&
vitall
powers
,
by
which
their
life
is
continued
,
and
their
soules
and
bodies
kept
together
,
are
so
much
weakened
,
that
they
are
almost
extinguished
:
whereby
it
comes
to
passe
,
an
olde
man
may
feele
a
manifest
defect
in
all
powers
of
minde
and
body
.
Thirdly
,
sicknesses
or
diseases
grow
vpon
them
in
olde
age
:
and
as
their
strength
faileth
,
so
the
force
of
diseases
is
redoubled
on
them
:
and
looke
what
diseases
haue
lurked
in
their
bodies
,
which
either
naturally
were
bred
in
them
,
or
accidentally
taken
,
they
now
shew
themselues
more
sensibly
;
and
the
weaker
a
man
is
,
the
stronger
is
his
sicknesse
.
In
these
three
respects
,
an
olde
man
or
woman
is
as
good
as
dead
.
The
vse
hereof
is
profitable
.
First
,
they
must
therefore
be
aduised
to
prepare
themselues
for
death
.
Euery
man
is
to
prepare
,
I
confesse
:
then
if
euerie
man
,
especially
they
that
be
olde
:
The
young
man
may
die
,
the
olde
man
must
die
:
the
youngest
cannot
liue
alwayes
,
the
olde
man
cannot
liue
long
;
the
aged
mans
graue
is
as
it
were
made
already
,
&
his
one
foote
is
in
it
.
And
this
is
not
mans
conceit
alone
,
but
Gods
own
iudgement
,
who
as
we
see
here
,
calls
an
olde
man
as
good
as
dead
:
and
that
not
so
much
in
regard
,
that
he
is
sure
to
die
,
as
that
he
is
neere
it
:
Therefore
as
euery
man
,
young
or
olde
,
is
to
make
ready
,
because
his
time
is
vnknowne
,
and
no
man
is
sure
,
that
hee
shall
liue
to
be
olde
,
and
as
the
Psalmist
singeth
,
Euery
man
in
his
best
estate
is
altogether
vaenity
,
Psal.
39.6
:
So
,
especially
he
to
whom
God
hath
beene
so
gracious
,
as
to
let
him
see
olde
age
,
he
should
thinke
of
nothing
but
his
end
,
&
prepare
euery
day
to
die
in
the
Lord
.
His
gray
haires
,
his
wrinkled
skin
,
his
withered
face
,
his
ill
stomack
,
his
weak
memorie
,
his
crooked
body
,
and
the
manifest
&
most
sensible
alteration
and
decay
of
his
whole
state
of
minde
and
body
,
should
hourely
all
cry
in
his
eares
,
I
am
halfe
dead
,
I
will
therefore
prepare
to
die
in
the
Lord
.
It
is
therefore
a
miserable
sight
to
see
,
that
those
who
of
all
men
should
be
most
willing
to
die
,
are
for
the
most
part
most
desirous
to
liue
.
And
those
who
should
be
most
readie
to
die
,
are
generally
,
most
ignorant
,
most
couetous
,
and
their
hearts
most
of
all
wedded
to
the
earth
,
and
earthly
things
.
Secondly
olde
persons
must
heere
learne
S.
Pauls
lesson
:
2.
Corinth
.
4.
That
as
the
outward
man
perisheth
,
so
the
inward
man
may
be
renued
daily
.
The
outward
man
is
the
bodie
:
the
inward
man
is
the
soule
and
the
grace
of
God
in
it
.
They
must
therefore
labour
,
that
as
the
strength
of
their
bodies
decay
,
so
the
grace
of
GOD
in
their
soules
may
quicken
and
reuiue
.
But
alas
,
the
common
practice
is
contrarie
.
For
olde
men
haue
generally
so
misspent
their
youthes
,
and
in
their
olde
age
are
partly
so
backward
,
partly
so
vnfit
to
learne
religion
,
that
when
they
come
to
their
death-beds
,
they
are
then
to
be
Catechised
in
the
very
principles
of
religion
:
so
that
when
as
the
body
is
halfe
dead
,
religion
hath
no
being
in
them
;
and
when
the
body
is
a
dying
,
religion
and
grace
scarce
begins
to
liue
in
them
:
such
men
cast
all
vpon
a
desperate
point
.
But
let
them
that
desire
a
ioyfull
departure
,
thinke
of
these
thinges
afore-hand
:
and
as
yeares
draw
on
,
and
so
draw
life
to
his
end
,
and
the
body
to
the
graue
;
so
let
them
weane
their
hearts
from
the
world
,
and
lift
them
vp
to
GOD
,
and
so
spend
their
last
dayes
in
getting
knowledge
,
and
in
seruing
God
:
that
when
their
bodies
are
weakest
and
fittest
for
the
earth
,
their
soules
may
be
the
holiest
,
and
ripest
for
heauen
.
To
such
men
shall
it
neuer
be
discomfort
to
see
their
bodies
halfe
dead
,
when
for
recompence
thereof
,
they
finde
their
soules
halfe
in
heauen
.
Thus
we
see
the
roote
or
foundotion
of
this
posterity
,
how
poore
and
weake
it
was
.
Now
let
vs
come
to
the
greatnesse
of
it
.
Thereof
sprang
as
many
in
number
,
&c.
This
one
,
olde
couple
,
Abraham
and
Sarah
,
are
made
by
Gods
power
,
the
father
&
mother
of
many
nations
:
and
he
and
she
,
of
whom
the
world
would
haue
pronounced
,
they
should
not
haue
left
a
name
vpon
the
earth
,
haue
now
millions
of
children
that
sprang
out
of
them
.
Here
we
may
learn
,
That
though
GOD
worke
ordinarily
,
according
to
the
course
of
Nature
,
which
himselfe
hath
established
;
yet
that
he
is
not
bound
to
it
,
nor
will
be
:
hee
bound
it
,
therefore
there
is
no
reason
it
should
binde
him
.
Here
we
may
see
the
power
and
prerogatiue
of
Gods
Maiestie
.
As
in
the
beginning
he
made
to
be
,
those
things
which
were
not
:
so
still
he
calleth
things
that
are
not
as
though
they
were
.
Rom.
4.17
:
and
turneth
and
altreth
the
state
and
nature
of
his
creatures
as
pleaseth
him
.
He
can
take
life
from
the
liuing
man
,
and
leaue
him
dead
,
hee
can
giue
life
to
the
dead
man
,
&
make
him
liue
againe
.
So
hath
he
dealt
for
the
body
,
and
for
the
soule
he
hath
beene
no
lesse
wonderfull
.
Saul
,
of
a
bloudy
persecuter
,
he
can
make
a
zealous
Preacher
,
Acts
9
,
euen
a
glorious
instrument
,
and
a
chosen
vessell
to
carie
his
name
vnto
the
Gentiles
,
euen
hee
who
thought
to
haue
blotted
out
the
name
of
Christ
,
and
all
that
call
on
that
name
from
vnder
heauen
,
Acts
9.14
.
Rahab
,
a
harlot
,
&
a
common
woman
,
yet
by
Gods
work
so
far
altred
,
that
her
faith
is
here
registred
in
the
31.
ver.
amongst
the
most
excellent
beleeuers
that
haue
bin
in
the
world
.
Let
this
teach
vs
,
when
we
see
our
own
sins
,
how
hideous
&
monstrous
they
be
,
yet
not
to
despaire
.
And
when
we
see
other
men
liue
in
extream
dissolutenes
,
yet
not
to
iudge
of
them
before
the
time
:
but
euen
then
,
with
hope
and
comfort
,
remember
that
God
who
quickneth
the
dead
,
and
calleth
things
that
are
not
as
though
they
were
.
And
in
that
hope
let
vs
perswade
our selues
,
that
he
may
quicken
our
dead
hearts
,
and
reuiue
vs
by
his
grace
.
And
therefore
in
that
hope
,
let
vs
raise
vp
our selues
,
to
vse
all
holy
meanes
,
of
Gods
Word
,
Sacraments
,
and
Prayer
:
which
if
we
carefully
and
continually
doe
,
wee
shall
see
wonders
wrought
in
vs
;
that
as
they
saide
of
Paul
,
This
man
preacheth
the
faith
which
afore
he
destroyed
,
and
therefore
glorified
God
for
him
,
Galath
:
1.22.23
:
So
shall
men
say
of
vs
,
This
man
hates
the
profanenesse
that
afore
he
liued
in
,
and
loues
the
religion
that
afore
hee
mocked
.
Such
miracles
will
the
Lord
worke
in
vs
,
if
with
faith
and
diligence
wee
vse
the
holy
meanes
;
that
so
all
that
see
vs
,
shall
Glorifie
GOD
for
vs
.
Thus
wee
see
generally
how
great
the
issue
and
posterity
of
Sarah
was
.
But
it
is
more
particularly
inlarged
by
two
comparisons
:
As
many
as
the
starres
,
in
the
skie
,
or
as
the
sands
by
the
sea
shore
,
which
are
innumerable
.
His
comparisons
are
two
:
One
taken
from
the
heauens
,
as
many
as
the
starres
in
the
skie
.
The
other
,
from
the
earth
,
as
the
sands
in
the
Sea
.
And
these
two
are
vsed
by
the
holy
Ghost
,
being
things
of
incredible
number
,
to
expresse
the
multitude
of
the
Israelites
,
that
came
all
from
Sarah
.
Not
but
that
other
things
also
are
of
as
great
number
;
as
,
the
drops
of
water
,
dust
of
the
earth
,
&
hairs
of
mens
heads
,
&c:
but
these
two
are
most
common
,
and
prouerbiall
phrases
,
whereby
to
expresse
a
multitude
.
And
againe
,
the
starres
of
the
skie
are
rather
named
then
any
other
,
because
God
himself
in
the
beginning
pleased
to
vse
it
to
Abraham
,
when
he
had
neuer
a
childe
,
Gen.
15.8
.
God
caried
Abraham
forth
in
the
night
,
and
bad
him
count
the
starres
if
he
could
,
and
said
,
so
shall
thy
seede
be
.
And
Moses
afterwards
vseth
the
same
comparison
,
Deut.
10.22
.
Our
Fathers
went
downe
into
Egypt
70.
persons
,
and
now
the
Lord
hath
made
vs
as
the
starres
of
the
skie
in
multitude
.
Now
because
all
men
are
not
Astronomers
,
as
Abraham
and
Moses
were
,
and
that
ignorant
men
might
say
,
they
can
perceiue
no
such
matter
in
the
starres
:
Therefore
hee
vseth
another
comparison
,
which
euery
Country-man
may
discerne
how
innumerable
they
be
;
namely
,
the
sands
of
the
Sea-shore
:
And
least
any
should
say
,
I
dwell
in
the
mid-land
Country
,
and
neuer
saw
the
sea
sand
,
and
am
ignorant
,
and
so
cannot
iudge
of
the
starres
:
therefore
to
put
him
out
of
doubt
,
the
holy
Ghost
assures
him
in
the
end
of
the
verse
,
that
they
are
both
innumerable
;
that
is
not
in
themselues
,
or
to
God
,
but
in
regard
of
man
,
and
mans
skill
vnable
to
be
counted
.
Concerning
these
two
comparisons
,
let
vs
obserue
the
manner
or
the
phrase
of
speech
in
them
vsed
:
Secondly
,
the
matter
in
them
intended
.
For
the
first
,
wee
are
to
knowe
,
that
the
speech
is
not
proper
,
but
figuratiue
:
For
properly
,
they
were
not
as
manie
as
the
starres
,
or
as
the
sands
:
neither
are
the
starres
or
sands
innumerable
:
but
it
is
a
figure
called
by
the
Rhetoricians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
an
excesse
of
finenesse
of
speech
,
or
an
excessiue
elegancie
.
And
as
it
is
ordinarie
in
all
Writers
,
and
euen
in
common
speech
:
so
it
is
not
refused
by
the
holy
Ghost
,
but
vsed
both
heere
,
and
in
the
two
forenamed
places
:
and
the
like
also
of
the
same
nature
(
but
in
other
phrases
)
in
other
places
,
as
Saint
Iohn
,
21.25
.
I
suppose
,
saith
hee
,
if
all
the
sayings
and
doings
of
Christ
were
written
,
the
world
could
not
containe
the
bookes
that
would
be
written
.
Meaning
,
they
would
be
exceeding
many
,
and
more
then
would
be
needefull
for
saluation
.
And
Deuteronomie
,
9.
verse
1.
Moses
saith
,
That
the
Cities
of
the
Canaanites
were
great
,
and
walled
vp
to
heauen
.
Meaning
,
that
they
were
very
high
,
and
so
high
as
was
possible
for
Cities
walles
to
be
,
and
as
was
impossible
to
haue
beene
scaled
in
all
mennes
reason
,
had
not
GOD
fought
for
them
.
These
and
such
like
are
common
in
the
Scripture
:
and
seeing
wee
allowe
that
libertie
to
all
Writers
,
and
to
our selues
in
common
speeche
,
no
reason
to
denie
it
to
the
Scripture
,
which
was
written
for
all
mens
vnderstanding
,
and
therfore
in
such
phrases
as
are
vsuall
and
ordinarie
with
all
men
.
And
the
like
liberty
is
heere
taken
also
in
another
figure
,
as
many
as
the
sands
by
the
shore
of
the
sea
:
the
word
properly
signifieth
,
and
soundeth
,
the
lippe
of
the
Sea
.
Now
the
sea
hath
no
lippe
,
but
it
is
a
speech
taken
or
borrowed
from
man
or
beast
who
haue
lippes
,
and
the
sea
shore
resembleth
a
lippe
.
For
,
looke
what
a
lippe
is
to
them
,
the
shores
are
to
the
sea
:
as
the
two
lippes
doe
inclose
the
mouth
:
so
the
two
shores
on
both
sides
doe
inclose
the
Sea
,
which
lieth
as
in
a
mouth
betwixt
them
.
From
hence
we
may
learne
profitable
instructions
:
First
,
that
therefore
Rhetoricke
is
a
warrantable
,
good
,
and
lawfull
Art
;
and
it
ariseth
thus
:
That
which
the
holy
Ghost
practiceth
,
must
needes
be
not
onely
not
euill
,
but
good
and
warrantable
.
But
the
holy
Ghost
vseth
and
practiceth
Rhetoricke
,
heere
and
in
many
places
else
of
the
Scripture
.
Therefore
it
is
a
good
and
lawfull
Arte.
The
proposition
is
vndoubted
,
the
assumption
is
cleare
both
by
these
places
,
and
almost
the
whole
body
of
the
Scripture
:
many
of
Saint
Pauls
Epistles
,
many
of
Christes
owne
Sermons
,
Saint
Iohns
Gospell
,
many
of
the
Prophets
,
especially
Esayah
haue
as
much
and
as
elegant
Rhetoricke
in
them
,
as
any
Writers
in
the
worlde
;
and
,
beside
all
other
vertue
and
Diuine
power
in
them
,
doe
euen
for
figures
and
ornaments
of
Arte
,
match
any
Oratours
,
that
haue
written
in
the
Greekes
or
Latines
.
Nor
would
it
bee
anie
hard
taske
to
vndertake
to
prooue
,
and
illustrate
euery
approued
rule
of
Rhetorick
,
out
of
some
part
of
Scripture
.
Now
if
it
be
lawfull
to
practice
the
rules
of
Rhetorick
,
then
is
it
lawfull
also
to
collect
those
rules
together
,
to
pen
them
,
and
to
make
an
Art
of
them
.
They
therefore
that
holding
the
contrary
,
doe
say
,
or
teach
,
or
write
,
it
is
vnlawfull
,
goe
against
the
streame
,
and
common
practice
of
the
Scripture
,
and
rules
of
common
reason
.
Secondly
,
heere
it
is
apparant
,
that
in
preaching
Gods
word
,
it
is
lawfull
,
and
warrantable
for
a
Minister
to
vse
Rhetoricke
and
eloquence
.
And
the
reason
is
good
:
for
that
which
the
holy
Ghost
vseth
in
penning
of
the
Scripture
,
the
same
may
Gods
Ministers
vse
also
in
preaching
the
same
.
They
therefore
that
denie
that
liberty
to
Ministers
,
are
too
rough
and
rugged
,
and
pull
out
of
the
hand
of
the
Ministers
,
one
of
his
weapons
,
&
out
of
the
wings
of
the
Scripture
one
of
her
feathers
.
Yet
we
must
know
,
that
all
,
or
any
kinde
of
eloquence
is
not
permitted
to
a
Christian
Minister
:
For
,
S.
Paul
saith
,
1.
Cor.
2.13
.
Wee
speake
the
words
of
God
,
not
in
the
words
which
mans
wisedome
teacheth
,
but
which
the
holy
Ghost
teacheth
,
comparing
spirituall
things
with
spirituall
things
:
So
that
there
is
a
holy
,
a
sanctified
,
a
spirituall
eloquence
,
an
eloquence
fit
for
spirituall
things
,
and
that
eloquence
must
be
vsed
.
As
the
Israelites
might
marie
the
Midianite
women
,
whom
they
had
taken
in
warre
,
but
not
til
they
had
purified
them
,
Numb.
31.18.19
.
And
more
plainly
and
particularly
,
Deut.
21.11.12.13
.
Moses
explaneth
what
that
purifying
is
:
And
thou
shalt
bring
her
home
into
thine
house
,
and
shee
shall
shaue
her
head
,
and
pare
her
nailes
,
and
put
off
the
garment
shee
was
taken
in
,
and
then
thou
maist
marie
her
:
So
,
humane
eloquence
must
be
brought
home
to
diuinitie
,
and
be
pared
and
shaued
with
spirituall
wisedome
,
and
then
may
lawfully
and
profitably
be
vsed
.
For
our
more
speciall
direction
heerein
,
these
cautions
may
be
obserued
.
First
,
the
more
naturall
it
is
,
and
the
lesse
affected
,
the
more
commendable
is
it
in
the
doer
,
and
more
profitable
to
the
hearer
.
Secondly
,
it
must
be
graue
,
sober
,
and
modest
;
remembring
the
height
and
holinesse
of
the
place
a
man
stands
in
,
and
of
the
worke
he
doth
.
Therefore
it
must
not
consist
in
telling
strange
tales
,
or
vsing
such
gestures
or
words
,
manner
,
or
matter
,
as
may
moue
laughing
,
and
smiling
in
the
Auditors
.
There
may
be
wit
in
such
doing
:
but
it
can
hardly
be
the
sanctified
and
spirituall
eloquence
,
which
S.
Paul
there
speakes
of
.
Thirdly
,
it
must
be
such
as
may
be
a
helpe
,
and
not
a
hinderance
to
the
vnderstanding
of
Gods
word
:
for
,
it
is
a
damosell
to
Diuinitie
,
but
not
her
Mistresse
.
Gods
word
therefore
must
not
bow
and
bende
to
her
;
much
lesse
be
wrung
and
wrested
to
her
,
but
she
to
Gods
word
.
It
must
in
a
word
be
such
,
as
may
most
liuely
,
purely
,
plainly
,
and
significantly
expresse
the
meaning
of
Gods
word
.
Therefore
a
man
must
endeuour
that
all
his
speech
be
in
one
language
,
at
least
in
such
as
his
hearers
vnderstand
:
for
else
if
he
speake
the
body
of
his
speech
in
one
,
and
peece
out
the
members
in
other
,
which
the
people
vnderstand
not
;
hee
may
indeede
in
his
owne
spirit
speake
mysteries
,
but
to
the
hearer
he
speaketh
parables
.
And
to
his
owne
vnderstanding
,
he
may
preach
well
,
but
the
hearer
is
not
edified
:
as
the
Apostle
saith
,
1.
Cor.
14.2.17
.
Therefore
let
not
eloquence
,
be
a
hinderance
to
the
vnderstanding
of
the
hearers
,
which
GOD
hath
ordained
to
be
a
helpe
and
furtherance
.
And
with
these
or
such
like
qualifications
,
eloquence
may
be
vsed
,
with
good
warrant
,
and
much
profit
.
And
for
cautions
or
qualifications
heerein
,
hardly
can
any
man
set-downe
better
rules
,
then
euery
mans
conscience
will
vnto
himselfe
.
Thirdly
,
inasmuch
as
the
holy
Ghost
here
and
else-where
vseth
so
much
Rhetoricke
,
Diuines
may
learne
where
the
fountaine
of
Christian
eloquence
is
;
namely
,
in
the
Scriptures
of
the
olde
and
new
Testament
.
Which
being
compi●ed
by
the
wisdome
of
God
,
wee
are
to
assure
our selues
,
they
containe
in
them
true
wisdome
of
all
sorts
.
Precepts
of
Rhetorick
▪
I
confesse
,
are
to
be
learned
out
of
other
books
,
which
purposely
doe
●each
them
;
but
the
practice
of
those
rules
in
examples
,
can
be
no
where
better
,
than
in
Moses
,
the
Prophets
,
and
the
Euangelists
.
And
this
must
needes
follow
vpon
that
,
that
hath
already
beene
granted
.
For
if
we
yield
,
that
Rhetoricke
is
good
,
and
lawfull
,
and
practiced
in
the
scripture
;
then
it
must
needs
followe
,
that
it
is
there
practiced
in
the
best
manner
:
for
shall
the
Diuinitie
there
taught
be
the
soundest
?
the
Historie
there
reported
,
the
truest
?
the
conclusions
of
Philosophie
,
Astronomy
,
Geometrie
,
Arithmeticke
,
Cosmographie
,
and
Physicke
,
there
deliuered
,
the
surest
?
the
Musicke
there
practiced
,
the
exactest
?
the
Logycke
there
practiced
,
the
sharpest
?
the
Lawes
there
enacted
,
the
iustest
?
and
shall
not
the
Rhetoricke
there
practiced
,
bee
the
purest
?
Surely
,
if
Moses
had
written
a
booke
of
his
owne
,
as
he
was
a
meere
man
,
and
as
he
was
Moses
brought
vp
in
Egypt
:
or
Paul
writ
a
booke
,
as
hee
was
a
Pharisie
,
and
Doctor
of
the
Law
;
they
would
both
haue
beene
full
of
all
excellent
learning
:
for
Paul
was
brought
vp
,
at
the
foote
of
Gamaliel
,
Acts
22.3
.
And
Moses
was
exceedingly
learned
in
all
the
learning
of
the
Egyptians
,
and
mighty
in
word
and
deed
,
Acts
7.22
.
Shall
they
then
bee
the
Secretaries
of
the
most
high
God
,
the
fountaine
of
wisdome
,
and
learning
;
and
shall
not
their
bookes
bee
filled
with
the
most
excellent
learning
in
all
kinds
?
Doubtlesse
,
who
euer
searcheth
it
,
shall
finde
it
to
be
so
.
Seeing
therefore
,
Eloquence
is
lawfull
,
and
that
Preachers
may
lawfully
vse
it
;
let
them
also
knowe
,
where
to
haue
it
:
let
them
study
Gods
Bookes
,
and
there
they
shall
finde
not
onely
Diuinitie
,
but
knowledge
and
learning
of
all
sorts
,
and
that
most
exquisite
:
and
as
excellent
patternes
and
presidents
of
Eloquence
,
as
are
to
bee
found
in
any
Authors
in
the
world
.
And
let
them
,
if
they
would
preach
with
spirituall
power
,
and
eloquence
;
looke
how
Moses
,
the
Prophets
,
our
Sauiour
Christ
,
and
his
Apostles
preached
▪
for
,
to
follow
them
is
the
true
way
.
Thus
wee
see
the
manner
here
vsed
by
the
holy
Ghost
,
in
these
two
comparisons
,
to
describe
the
greatnesse
of
this
her
posteritie
.
Now
,
the
matter
in
them
contained
is
,
that
here
is
the
performance
of
one
of
the
greatest
promises
made
to
Abraham
.
The
promise
is
,
Genes.
22.17
,
I
will
surely
blesse
thee
,
and
greatly
multiply
thy
seede
,
as
the
starres
in
the
heauen
,
and
as
the
sands
by
the
sea
shoare
.
There
is
the
promise
;
and
beholde
here
the
performance
,
in
the
very
same
wordes
,
and
that
most
true
and
effectuall
:
For
,
at
the
time
when
the
holy
Ghost
wrote
these
words
,
the
Israelites
were
multiplied
to
many
millions
;
yea
to
a
number
past
number
.
So
that
here
we
learne
,
God
is
true
in
all
his
promises
,
bee
they
neuer
so
great
or
wonderfull
.
If
hee
speake
the
word
,
if
the
promise
passe
him
,
it
is
sure
:
Heauen
and
earth
shall
rather
passe
away
,
than
any
one
piece
of
his
promise
shall
faile
.
The
vse
is
to
teach
vs
,
first
,
to
beleeue
God
when
hee
promiseth
,
what-euer
it
bee
▪
for
,
hee
is
worthy
to
bee
beleeued
,
who
neuer
failed
to
performe
what
he
promised
.
He
promised
these
Millions
to
Abraham
,
when
hee
had
but
one
childe
;
nay
when
he
had
neuer
a
one
:
Genes.
15.8
:
And
Abraham
beleeued
.
Such
a
faith
was
excellent
indeede
,
and
deserues
eternall
commendation
(
as
here
it
hath
)
.
Let
vs
be
children
of
this
faithfull
Abraham
,
and
the
rather
,
seeing
wee
see
the
performance
;
which
he
sawe
not
.
Wee
thinke
it
a
disgrace
,
if
wee
bee
not
beleeued
;
especially
,
if
wee
doe
vse
to
keepe
our
word
:
Let
vs
then
knowe
thereby
,
what
dishonour
it
is
to
the
Lord
,
not
to
beleeue
him
,
which
neuer
failed
in
the
performance
to
any
creature
.
Secondly
,
we
must
here
learn
of
God
to
be
true
and
faithfull
in
our
words
and
promises
.
God
spake
plainly
,
and
deceaued
not
Abraham
:
and
after
at
the
time
performed
it
;
So
must
we
deale
plainely
and
simply
in
our
words
and
bargaines
,
and
thinke
that
to
deceiue
and
ouer-reach
by
craftie
words
,
and
double
meanings
,
and
equiuocall
phrases
are
not
beseeming
Christianity
.
And
we
must
make
conscience
of
a
lie
,
else
we
are
like
the
diuell
and
not
God
.
Also
a
Christian
man
must
take
heede
what
,
how
,
and
to
whom
he
promiseth
:
but
hauing
promised
,
he
must
performe
,
though
it
be
losse
or
harme
to
himselfe
:
if
it
be
not
wrong
to
God
,
or
to
the
Church
,
or
State
.
Wrong
to
himselfe
must
not
hinder
him
from
performance
.
Christian
mens
words
must
not
be
vaine
,
they
should
be
as
good
as
bonds
;
though
I
know
it
is
lawfull
,
and
very
conuenient
in
regard
of
mortality
,
to
take
such
kind
of
assurances
.
Lastly
,
Abraham
had
the
promise
his
seed
should
bee
so
,
Gen.
15.8
.
And
here
we
see
it
is
so
,
but
he
himself
saw
it
not
:
so
that
Abraham
had
the
promise
,
and
we
the
performance
.
So
Adam
had
the
promise
of
the
Messias
,
but
wee
see
it
performed
:
The
Patriarkes
,
and
Prophets
,
the
promise
of
the
calling
of
the
Gentiles
,
but
we
see
it
performed
.
See
heere
the
glory
of
the
Church
vnder
the
New
Testament
aboue
the
olde
.
This
must
teach
vs
to
be
so
much
better
then
they
,
as
God
is
better
to
vs
,
then
hee
was
to
them
:
and
to
excell
them
in
faith
,
and
all
other
vertues
of
holinesse
;
or
else
their
faith
,
and
their
holy
obedience
shall
turne
to
our
greater
condemnation
,
which
haue
had
so
farre
greater
cause
,
to
beleeue
and
obey
God
,
and
so
farre
better
means
than
they
.
Which
,
if
it
be
so
;
then
alas
what
will
become
of
them
,
who
come
behinde
them
;
nay
haue
no
care
to
followe
them
in
their
faith
,
nor
holinesse
,
nor
any
duties
of
holy
obedience
.
Thus
much
for
the
Example
of
this
holy
womans
faith
:
and
of
the
commendation
thereof
.
Now
before
he
come
to
any
more
particular
examples
of
faith
,
the
holy
Ghost
giues
a
generall
commendation
of
the
faith
of
all
those
ioyntly
which
are
spoken
of
already
.
VERSE
13.
All
these
died
in
faith
,
and
receiued
not
the
promises
,
but
saw
them
afarre
off
,
and
beleeued
them
;
and
receiued
them
thankefully
,
and
confessed
that
they
were
strangers
and
pilgrimes
on
the
earth
.
HItherto
the
Holy
Ghost
hath
particularly
commended
the
faith
of
diuers
holy
beleeuers
.
Now
from
this
verse
to
the
17.
hee
doth
generally
commend
the
faith
of
Abraham
,
Sarah
,
Isaac
,
and
Iaacob
together
;
yet
not
so
much
their
faith
,
as
the
durance
and
constancy
of
their
faith
.
Particularly
the
points
are
two
.
-
1.
Is
laid
downe
their
constancy
and
continuance
;
All
these
died
in
faith
.
-
2.
That
constancy
is
set
fourth
by
foure
effects
:
-
1.
They
receiued
not
the
promises
,
but
saw
them
afarre
off
.
-
2.
They
beleeued
them
.
-
3.
Receiued
them
thankefully
.
-
4.
Professed
themselues
strangers
and
pilgrimes
on
the
earth
.
The
first
point
touching
these
beleeuers
is
;
that
as
they
begun
,
so
they
held
on
:
as
they
liued
,
so
they
died
in
faith
.
All
these
died
in
faith
.
The
trueth
of
the
matter
,
in
the
words
,
may
be
referred
to
all
afore
going
,
sauing
Enoch
;
who
died
not
;
yet
he
continued
also
constant
in
his
faith
,
and
in
that
faith
was
taken
vp
:
but
as
for
Abel
and
Noah
,
they
died
in
faith
.
Yet
I
take
it
,
that
principally
and
directly
▪
the
holy
Ghost
intended
no
more
than
these
foure
I
named
:
and
my
reason
is
,
because
the
particular
effects
in
this
verse
,
and
the
points
whereby
this
their
constancy
is
amplified
in
the
three
verses
followwing
,
adoe
all
agree
,
especially
with
these
foure
;
and
not
so
properly
with
Abel
,
or
Noah
:
so
that
I
take
,
he
meaneth
by
all
these
,
all
these
men
that
liued
in
the
second
world
,
since
the
flood
.
All
these
died
in
faith
;
that
is
,
in
assurance
that
the
promises
,
made
vnto
them
,
should
bee
performed
in
Gods
good
time
.
These
promises
were
principally
these
two
;
-
1.
Saluation
by
the
Messias
.
-
2.
The
possession
of
the
Land
of
Canaan
.
In
this
faith
they
died
;
that
is
,
they
held
it
(
through
all
as●aults
and
temptations
to
the
contrary
)
euen
to
the
last
gaspe
,
and
died
therein
.
In
this
their
practice
,
is
commended
vnto
vs
a
most
worthy
lesson
of
Christianitie
;
namely
,
that
wee
must
so
liue
,
that
we
may
die
in
faith
.
Many
say
they
liue
in
faith
:
and
it
is
well
if
they
doe
so
;
but
the
maine
point
is
,
to
die
in
faith
.
There
is
none
so
ill
,
but
howsoeuer
he
liues
,
yet
hee
would
die
well
:
If
hee
would
die
well
,
hee
must
die
in
faith
.
For
miserable
is
the
death
,
that
is
without
faith
.
And
herein
faith
and
hope
differ
from
other
graces
of
God
;
Loue
,
ioy
,
zeale
,
holinesse
,
and
all
other
graces
are
imperfect
here
,
and
are
perfected
in
heauen
:
but
faith
and
hope
are
perfected
at
our
deaths
;
they
are
not
in
the
other
world
,
for
there
is
nothing
then
to
be
beleeued
,
nor
hoped
for
,
seeing
we
then
doe
inioy
all
things
:
but
as
they
are
begunne
in
our
life
,
at
our
regeneration
,
so
they
be
made
perfect
when
wee
die
;
and
they
shine
most
gloriously
in
the
last
and
greatest
combate
of
all
,
which
is
,
at
the
houre
of
death
.
So
that
the
death
of
a
Christian
,
which
is
the
gate
to
glory
,
is
to
die
in
faith
.
Besides
,
as
life
leaues
vs
,
death
finds
vs
;
and
as
death
leaues
vs
,
the
last
iudgement
finds
vs
:
and
as
it
leaues
vs
,
so
wee
continue
for
euer
and
euer
without
recouerie
or
alteration
.
Now
to
die
in
faith
,
is
to
die
in
an
assured
estate
of
glory
and
happinesse
;
which
is
that
,
that
euery
man
desireth
:
therfore
,
as
we
all
desire
it
,
so
let
vs
die
in
faith
,
and
we
shal
attaine
vnto
it
.
Saint
Paul
tels
vs
,
1.
Corinth.
15.55
,
Death
is
a
terrible
serpent
,
for
he
hath
a
poisoned
sting
:
Now
when
we
die
,
we
are
to
encounter
with
this
hideous
and
fearefull
serpent
.
He
is
fearefull
euery
way
,
but
especially
for
his
sting
;
that
sting
is
our
sinne
:
and
this
sting
is
not
taken
away
,
nor
the
force
of
it
quenched
,
but
by
true
faith
,
which
quencheth
all
the
fierie
darts
of
the
diuell
,
Ephes.
6.
If
therefore
wee
would
bee
able
to
encounter
with
this
great
enemie
(
in
the
conquering
of
whom
who
stands
our
happinesse
;
and
by
whom
,
to
be
conquered
,
is
our
eternall
miserie
)
wee
must
then
so
arme
our selues
with
faith
,
that
wee
may
die
in
faith
;
for
hee
that
dieth
in
faith
,
that
faith
of
his
kils
his
sinnes
,
and
conquers
death
:
but
he
that
dieth
without
faith
,
death
and
sin
seize
on
him
,
and
his
sinnes
liue
for
euer
,
and
his
miserie
by
them
.
Now
,
if
we
would
die
in
faith
,
we
must
liue
in
faith
;
else
it
is
not
to
be
expected
:
For
,
so
these
holy
Patriarchs
liued
long
in
this
faith
,
wherein
they
died
.
For
,
their
holy
liues
shewed
plainely
,
that
they
liued
in
that
faith
,
which
(
the
Apostle
saith
)
doth
purifie
our
hearts
,
Act.
15.9
.
Now
,
if
wee
would
liue
in
true
faith
,
the
meanes
to
attaine
it
,
set
downe
by
Gods
word
,
are
these
;
First
,
wee
must
labour
to
get
knowledge
of
the
fundamentall
points
of
religion
;
of
God
,
of
the
Creation
,
the
Fall
,
the
immortalitie
of
the
Soule
,
the
two
Couenants
,
of
workes
by
the
Lawe
,
of
Grace
by
the
Mediator
;
and
such
other
substantiall
points
,
touching
God
,
his
Word
,
Sacraments
,
Law
,
Gospel
,
Praier
,
good
Workes
,
&c.
as
the
Scriptures
,
and
the
Creeds
,
and
Catechismes
,
out
of
the
scripture
doe
yeeld
vnto
vs
.
Herein
,
the
case
of
the
common
people
of
all
nations
,
is
miserable
.
In
Poperie
,
their
Clergie
is
so
fat
and
full
,
they
will
not
:
In
our
Churches
,
the
Ministerie
(
a
great
part
of
it
)
so
poore
,
and
ill
prouided
for
,
they
cannot
teach
.
Betwixt
both
,
the
people
of
the
world
do
perish
for
lacke
of
knowledge
;
for
how
can
they
but
perish
,
that
die
not
in
faith
?
How
can
they
die
so
,
that
liue
not
in
faith
?
And
how
can
they
euer
haue
faith
,
that
haue
no
knowledge
,
seeing
knowledge
is
the
foundation
of
faith
?
Therefore
,
it
needes
the
helpe
of
those
that
may
,
and
the
praiers
of
all
;
that
our
Church
may
haue
Teachers
▪
and
our
people
Catechisers
:
for
without
learning
the
Catechisme
,
it
is
impossible
to
learne
religion
.
Secondly
,
when
wee
haue
got
knowledge
,
and
so
laid
the
foundation
;
then
must
we
learne
the
promises
of
God
for
saluation
,
and
we
must
hide
them
in
our
hearts
,
as
the
Iewels
of
life
and
saluation
.
We
must
beleeue
them
to
be
true
and
effectuall
,
to
all
that
will
take
hold
of
them
:
and
wee
our selues
,
must
therefore
take
hold
of
them
,
and
apply
them
to
our
soules
.
Thirdly
,
after
both
these
,
wee
must
conforme
our selues
throughout
(
heart
,
and
life
)
vnto
the
holy
lawes
of
God
:
we
must
leaue
all
bad
waies
,
and
vngodly
courses
,
though
they
be
neuer
so
deare
vnto
vs
,
or
so
common
in
the
world
;
and
must
make
conscience
of
all
sinne
,
and
endeauour
to
doe
all
duties
to
God
and
man
.
The
first
of
these
,
is
the
ground
of
faith
:
the
second
,
is
faith
it selfe
:
the
last
,
the
fruit
and
effect
of
it
,
and
an
assured
testimony
of
it
to
God
,
to
his
Church
,
and
to
a
mans
owne
conscience
.
And
to
doe
these
three
things
,
is
to
walke
in
the
olde
and
holy
way
▪
consecrated
by
Christs
blood
,
and
troden
in
by
all
the
holy
Fathers
:
and
Popery
,
nor
any
other
religion
can
appoint
so
●a●e
,
so
sure
,
nor
so
direct
a
way
.
Thus
liued
Abraham
,
Sarah
,
Isaac
,
and
Iaacob
;
and
after
this
course
they
died
in
faith
,
and
now
liue
in
glory
:
and
so
shall
we
with
them
,
if
wee
will
liue
in
faith
,
as
they
did
;
but
else
,
we
may
long
looke
for
heauen
,
before
wee
come
there
.
Indeed
,
God
can
make
a
man
that
liued
not
in
faith
,
die
in
faith
:
but
,
the
matter
is
not
what
he
can
doe
,
but
what
is
his
ordinary
course
;
&
that
is
this
:
They
that
liue
in
faith
,
die
in
faith
.
Therfore
,
let
vs
take
the
ordinary
course
,
and
repent
,
and
turne
betimes
,
and
liue
the
life
of
faith
;
and
leaue
late
repentance
to
them
that
thinke
it
but
a
sport
to
venture
a
soule
:
that
course
may
speed
;
but
this
course
is
sure
to
speed
:
he
that
liues
in
sin
,
may
happe
to
die
in
faith
;
but
he
that
liues
in
faith
,
is
sure
to
die
in
faith
,
and
to
liue
in
glory
for
euer
.
Secondly
,
obserue
how
it
is
said
,
All
these
died
in
faith
:
not
some
,
but
all
▪
Abraham
,
the
father
,
and
the
roote
,
and
with
him
,
the
wife
,
the
child
,
and
the
grand-child
:
behold
a
true
noble
blood
,
a
holy
kinred
,
a
blessed
generation
:
worthy
is
Abraham
of
all
the
honour
hee
hath
,
who
was
the
roote
of
such
a
noble
and
blessed
brood
.
And
worthy
are
Isaac
and
Iaacob
of
so
good
a
father
,
who
stained
not
their
blood
,
by
forsaking
their
faith
;
but
held
it
,
as
they
receiued
it
,
and
liued
and
died
in
it
.
Let
this
teach
vs
,
first
,
if
we
bee
fathers
,
to
shine
before
our
children
,
in
a
holy
religion
,
true
faith
,
and
good
life
;
and
it
is
great
hope
that
our
wiues
and
children
will
follow
vs
in
the
same
.
Secondly
,
if
wee
be
sonnes
,
to
looke
which
of
our
fore-fathers
and
auncestors
imbraced
the
most
holy
religion
;
and
to
choose
,
and
liue
,
and
die
in
their
faith
.
Most
of
our
yong
Papists
can
say
no
more
for
their
religion
,
but
this
;
my
father
and
grand-father
were
of
that
religion
.
But
they
must
looke
to
all
their
fore-fathers
:
Isaac
and
Iaacob
would
not
be
of
their
great
grand-fathers
(
Nahors
or
Terahs
)
religion
,
but
of
their
father
Abrahams
:
and
Abraham
himselfe
,
would
not
be
of
his
father
Terahs
,
or
his
grand
father
Nahors
religion
;
but
he
went
vp
a
great
deale
higher
,
to
his
fore-fathers
to
the
tenth
generation
,
Noah
and
Shem
,
and
imbraced
their
religion
.
So
that
we
see
,
it
is
nothing
to
say
,
I
am
of
my
fathers
,
or
grand-fathers
religion
;
vnlesse
first
I
prooue
that
theirs
was
of
God
:
and
then
hee
is
a
Noble
Christian
man
,
which
knowing
that
,
will
not
forsake
it
,
but
will
liue
and
die
in
it
.
Thirdly
,
see
here
,
true
honour
and
gentry
,
is
to
liue
and
die
in
the
true
faith
,
and
holy
religion
of
our
auncestors
:
here
is
the
fountaine
of
honour
,
to
doe
as
these
did
.
Abraham
perceiues
he
is
wrong
,
and
erred
with
his
fathers
;
hee
therefore
leaues
his
fathers
and
grand-fathers
religion
,
&
goeth
vp
higher
,
and
takes
a
better
.
Isaac
his
sonne
,
makes
himselfe
heire
,
not
of
his
land
alone
;
but
of
his
fathers
religion
also
:
Iaacob
the
grand-childe
,
follows
both
,
and
dieth
in
faith
with
them
.
Behold
here
Iaacob
,
a
true
gentleman
in
blood
;
his
holinesse
and
religion
is
in
the
third
descent
:
Let
vs
all
learne
to
adorne
our
gentilitie
and
nobilitie
with
these
ensignes
of
true
honour
.
And
let
all
them
,
that
shame
to
staine
their
blood
by
treasons
,
or
misdemeanors
;
shame
also
,
to
let
their
forefathers
religion
,
holinesse
,
or
vertues
,
faile
in
them
:
but
let
them
all
so
liue
in
them
,
that
with
Iaacob
they
may
die
in
their
fathers
faith
.
Lastly
,
obserue
how
it
is
said
,
they
died
in
faith
:
they
afore
liued
in
it
;
but
now
their
principall
commendation
is
,
they
died
in
it
.
Let
vs
learne
here
,
to
hold
on
in
a
good
course
,
when
we
haue
entred
into
it
;
for
constancy
and
continuance
is
the
true
commendation
:
he
that
dieth
in
faith
,
is
he
that
receiues
the
crowne
.
To
this
ende
,
let
vs
stirre
vp
our selues
,
with
the
Apostles
exhortation
,
Galath.
6.9
,
Let
vs
not
be
weary
of
well
doing
,
for
in
due
time
we
shall
reape
,
if
wee
faint
not
.
And
further
,
let
this
teach
vs
all
to
choose
that
faith
to
liue
in
(
with
these
holy
Patriarchs
)
that
wee
may
boldly
die
in
.
It
is
a
true
obseruation
,
that
Poperie
is
a
good
religion
to
liue
in
,
but
ours
to
die
in
.
The
Papists
vsurpe
this
saying
,
and
turne
it
the
contrary
way
;
but
they
haue
as
much
right
to
it
,
as
the
thiefe
to
the
true
mans
purse
.
The
liberty
,
the
pardons
,
dispensations
,
sanctuaries
,
the
pompe
and
outward
glory
of
their
Church
;
and
their
fasting
&
outward
austerities
,
beeing
fowle
and
fained
hypocrisies
,
and
indeede
,
open
licentiousnesse
:
these
and
many
things
more
,
may
allure
any
naturall
man
in
the
world
,
to
liue
in
their
religion
;
but
when
they
come
to
die
,
then
they
all
know
,
and
some
confesse
,
it
is
surest
and
safest
to
die
in
our
religion
.
Let
vs
therefore
,
cheerefully
,
and
comfortably
,
liue
in
that
religion
,
and
faith
,
wherein
wee
may
so
boldly
die
,
that
euen
our
aduersaries
confesse
it
to
be
safest
.
Now
follow
the
foure
effects
,
and
fruits
of
their
faith
.
The
first
is
this
:
that
They
receiued
not
the
promises
,
but
saw
them
afarre
off
.
By
Promises
,
we
vnderstand
,
first
▪
the
promises
of
the
Land
of
Canaan
.
Secondly
,
the
spirituall
promises
of
the
kingdome
of
Christ
.
These
they
did
not
receiue
;
that
is
,
fully
;
thogh
in
part
they
did
:
for
,
true
faith
doth
alwaies
receiue
,
apprehend
,
and
apply
vnto
it selfe
truely
,
though
not
fully
,
the
thing
promised
.
God
said
,
hee
would
giue
them
the
Land
of
Canaan
:
but
they
did
not
fully
enioy
and
possesse
it
:
So
likewise
,
the
Messias
was
promised
vnto
them
;
but
they
neuer
saw
his
comming
in
the
flesh
,
and
yet
they
beleeued
Gods
promise
,
and
died
in
that
faith
.
Where
wee
may
see
,
the
inuincible
force
of
their
faith
,
that
cleaued
fast
vnto
the
promise
of
God
,
euen
vnto
death
;
though
they
neuer
enioyed
the
things
promised
in
this
life
:
which
plainely
condemnes
our
age
of
vnbeleefe
,
for
we
haue
more
accomplished
vnto
vs
,
than
euer
they
had
.
Abraham
neuer
saw
Christ
,
but
afarre
off
;
yet
wee
haue
him
exhibited
in
the
flesh
:
we
see
and
knowe
hee
liued
and
died
,
rose
againe
,
and
ascended
,
and
now
makes
continuall
intercession
for
vs
and
we
haue
the
true
sacraments
,
which
shall
last
for
euer
pledges
of
him
,
and
of
life
euerlasting
by
him
.
And
for
temporall
promises
,
wee
haue
farre
more
accomplished
vnto
vs
,
than
euer
he
had
.
But
though
wee
goe
before
Abraham
in
the
fruition
of
Gods
promises
,
yet
we
come
farre
behinde
him
in
beleefe
;
for
faith
worketh
by
loue
,
and
loue
is
seene
in
true
obedience
:
but
generally
,
this
is
too
true
,
men
make
no
conscience
of
obedience
;
which
sheweth
vndoubtedly
,
that
there
is
little
sound
faith
among
vs
.
And
it
may
be
feared
,
that
these
notable
men
,
Abraham
,
Isaac
,
and
Iaacob
,
shall
stand
in
iudgement
against
vs
,
to
our
further
condemnation
;
for
they
neuer
receiued
the
accomplishing
of
Gods
promises
,
and
yet
they
beleeued
:
but
we
doe
see
the
same
fulfilled
&
exhibited
vnto
vs
,
and
yet
we
will
not
beleeue
.
But
saw
them
afarre
off
.
Here
is
the
propertie
of
their
faith
,
and
the
power
of
it
;
the
promises
were
afarre
off
,
and
yet
they
saw
them
.
The
phrase
here
vsed
,
is
borrowed
from
Mariners
:
who
beeing
far
on
the
sea
▪
cannot
descrie
towns
,
and
coasts
afarre
off
,
but
only
by
help
of
some
tower
or
hie
place
,
which
their
eie
will
sooner
discerne
,
thogh
it
be
afarre
off
:
And
so
Abraham
,
Sarah
,
Isaac
,
and
Iaacob
,
beeing
long
before
the
day
of
Christs
incarnation
,
could
not
other
waies
see
Christ
,
but
afarre
off
,
by
the
eie
of
faith
,
in
the
promises
of
the
Messias
:
for
,
this
is
the
propertie
of
faith
,
to
make
a
thing
absent
,
to
be
present
,
after
a
sort
;
Faith
beeing
the
ground
of
things
hoped
for
,
and
the
euidence
of
things
which
are
not
seene
.
Here
then
wee
may
learne
a
difference
betweene
the
Church
in
the
olde
Testament
,
and
in
the
newe
.
Wee
in
the
newe
Testament
,
haue
greater
measure
of
knowledge
,
more
liuely
discerning
of
the
Messias
,
and
a
clearer
light
of
vnderstanding
,
in
the
mystery
of
our
saluation
by
Christ
;
than
the
Church
had
,
vnder
the
olde
Testament
:
howsoeuer
they
excelled
in
faith
,
yet
in
the
knowledge
,
and
discerning
of
Christ
,
they
were
inferiour
vnto
vs
.
And
therfore
,
the
Lord
made
this
promise
to
the
time
of
the
Gospel
,
long
before
;
that
then
the
earth
shall
be
ful
of
the
knowledg
of
the
Lord
,
as
the
waters
that
couer
the
sea
.
And
Saint
Paul
prooues
this
performed
,
when
he
affirmeth
of
the
Church
of
the
new
Testament
,
2.
Corinth.
3.18
.
But
all
wee
as
in
a
mirrour
behold
the
glory
of
the
Lord
,
with
open
face
.
And
Christ
,
Ioh.
6.45
.
They
shall
be
all
taught
of
God
.
If
this
bee
true
,
that
knowledge
should
so
abound
in
the
time
of
the
Gospell
;
then
all
ignorant
persons
of
this
latter
age
of
the
world
must
knowe
,
that
they
haue
much
to
answer
for
at
the
day
of
iudgment
:
for
,
God
in
the
new
testament
hath
made
his
Church
to
abound
in
knowledge
,
so
that
their
ignorance
(
for
which
they
thinke
God
will
hold
them
excused
)
shall
be
a
bill
of
inditement
against
them
at
the
last
day
,
to
their
further
condemnation
:
because
the
light
of
the
Gospell
is
so
clearely
,
and
plentifully
reuealed
in
these
dayes
;
that
whereas
the
most
excellent
Patriarchs
of
all
,
could
then
but
see
Christ
afarre
off
,
the
most
simple
may
now
see
him
neere
vnto
them
.
Again
,
where
is
more
knowledge
,
there
should
be
more
obedience
:
therefore
it
concerneth
all
those
that
professe
themselues
to
be
Christians
,
&
submit
themselues
to
heare
and
learne
the
word
of
God
taught
vnto
them
;
not
content
themselues
with
bare
knowledge
,
though
it
be
neuer
so
much
:
But
withall
,
to
bring
forth
the
fruites
of
obedience
in
their
liues
&
conuersations
.
For
,
though
Abraham
,
Isaac
,
and
Iacob
,
in
regard
of
faith
did
goe
farre
before
vs
:
yet
seeing
we
haue
more
knowledge
then
they
had
in
the
Messias
,
we
must
labour
to
becom
like
vnto
them
in
the
obedience
of
our
liues
:
Their
faith
was
stronger
then
ours
:
but
our
obedience
should
be
greater
then
theirs
,
because
wee
haue
more
cause
to
belieue
then
they
.
S.
Paul
saith
,
We
all
behold
as
in
a
mirror
,
the
glory
of
the
Lord
with
open
face
:
2.
Cor.
3.18
.
And
the
end
thereof
is
this
,
that
we
may
be
transformed
into
the
same
image
from
glory
to
glory
,
as
by
the
spirit
of
the
Lord
.
So
that
the
more
knowledge
wee
haue
,
the
more
sanctification
wee
ought
to
haue
,
and
the
more
hatred
of
sinne
,
&
more
obedience
to
Gods
commaundements
.
But
,
the
more
is
the
pitie
,
the
case
goeth
farre
otherwise
with
the
world
:
for
euen
many
among
vs
that
are
no
Students
by
profession
,
haue
great
and
commendable
knowledge
in
religion
.
But
where
is
the
fruite
hereof
in
holy
obedience
to
the
Lawes
of
God
?
God
by
calling
hath
made
vs
a
pleasant
vine
:
but
the
sower
Grapes
of
sinne
,
are
our
ordinarie
fruite
,
they
be
the
Grapes
of
gall
(
as
Moses
saith
)
.
Deut.
32.33
.
For
Atheisme
,
blasphemie
,
contempt
of
Gods
word
and
worship
,
with
open
profaning
of
Gods
Sabaoth
,
doe
euery
where
abound
;
to
omit
the
hainous
crimes
against
the
second
table
,
as
oppression
,
adultery
,
and
bloud
touching
bloud
:
for
all
which
,
wee
may
iustly
feare
,
that
the
Lord
will
either
remoue
his
Candlesticke
from
vs
,
and
so
of
a
Church
and
people
of
God
make
vs
no
Church
;
or
else
sweepe
vs
away
by
some
fearefull
iudgement
,
as
with
the
besome
of
destruction
,
because
we
withhold
the
truth
in
vnrighteousnesse
,
Rom.
1.18
:
For
better
it
were
not
to
haue
knowen
the
way
of
righteousnesse
,
then
to
turne
from
the
holy
commaundement
giuen
vnto
vs
:
let
vs
therefore
ioyne
with
our
knowledge
obedience
,
that
so
wee
may
shew
forth
our
faith
in
doing
the
duties
of
pietie
vnto
God
,
and
of
brotherly
loue
,
and
Christianity
,
vnto
our
brethren
.
Thus
much
of
the
first
fruit
of
their
faith
.
The
second
fruite
of
their
faith
is
noted
in
these
words
;
And
beleeued
them
:
where
,
by
beleeuing
,
wee
must
vnderstand
not
so
much
the
act
of
faith
,
for
that
was
noted
before
,
as
the
growth
and
encrease
of
their
faith
;
for
the
word
imports
a
confirmation
of
their
hearts
,
and
a
resolution
in
assurance
of
the
promises
made
vnto
them
:
which
is
not
vnusuall
in
Scripture
:
for
Paul
prayeth
for
the
Churches
who
had
true
knowledge
,
faith
,
and
loue
,
that
they
might
encrease
and
abound
therein
more
and
more
,
Ephesians
3.16.17
.
Philippians
,
1.9.11
.
Colossians
1.9.11
.
Heere
then
wee
may
obserue
in
the
example
of
these
Patriarches
,
that
it
is
the
duty
and
property
of
euery
true
beleeuer
,
to
goe
forward
and
encrease
in
faith
,
till
hee
come
to
a
full
perswasion
and
assurance
in
Gods
promises
.
All
the
giftes
of
GOD
(
and
therefore
faith
)
are
the
Lords
talents
,
and
euery
true
beleeuer
is
the
Lords
seruant
,
called
to
occupie
therewith
.
Now
GOD
,
hauing
put
his
talent
into
any
mans
hand
,
doth
require
the
encrease
thereof
,
as
the
Parable
shewes
,
Luke
19.13
.
And
this
Paul
teacheth
:
for
,
praying
for
the
Ephesians
,
that
they
may
goe
on
,
and
be
strengthened
by
the
spirit
in
the
inner
man
,
Ephesians
3.16
,
he
signifieth
,
that
hee
that
doth
truly
beleeue
in
Christ
,
must
goe
on
from
grace
to
grace
,
till
hee
be
a
tall
man
in
Christ
:
as
a
childe
groweth
from
yeare
to
yeare
,
till
hee
come
to
bee
a
strong
man
.
The
nature
of
faith
is
like
vnto
fire
,
which
will
not
goe
out
,
so
long
as
wood
,
or
other
fewell
is
put
vnto
it
,
but
will
take
holde
thereof
,
and
growe
vnto
a
greater
flame
:
and
so
will
faith
growe
vp
to
a
full
perswasion
in
all
those
that
conscionablie
apply
themselues
to
the
Worde
and
Prayer
.
But
goes
the
case
thus
with
vs
in
the
matter
of
faith
?
Nay
verily
,
generally
it
is
farre
otherwise
:
for
many
among
vs
haue
no
regard
of
faith
at
all
,
but
thinke
they
may
liue
as
they
lust
,
their
good
meaning
will
serue
the
turne
:
others
,
and
those
not
a
fewe
,
are
so
farre
from
going
forward
in
faith
,
that
they
are
euery
day
worse
and
worse
,
and
still
goe
backward
more
and
more
.
A
third
sort
wee
haue
,
that
will
heare
the
word
,
and
receiue
the
Sacraments
;
but
yet
their
growth
in
grace
is
verie
slender
,
they
stand
at
a
stay
,
and
profit
little
.
Now
,
howsoeuer
it
may
be
thought
but
a
small
fault
,
not
to
profit
in
Religion
:
yet
vndoubtedly
it
is
a
fearefull
Iudgement
of
GOD
,
when
the
hearers
of
the
word
in
any
congregation
are
daily
taught
,
and
doe
not
profit
thereby
:
and
therefore
the
holy
Ghost
noteth
those
women
to
be
laden
with
sinne
,
which
are
euer
learning
,
and
yet
neuer
are
able
to
come
to
the
knowledge
of
the
truth
,
2.
Timoth.
3.7
.
If
a
childe
lately
borne
,
like
not
well
,
nor
growe
,
when
it
hath
good
keeping
:
the
common
saying
is
,
that
it
is
a
Changeling
.
So
,
if
a
man
heare
the
word
of
God
,
and
doe
not
encrease
in
knowledge
,
faith
,
and
obedience
,
wee
may
most
truly
say
of
him
,
that
hee
is
a
spirituall
Changeling
:
and
therefore
to
auoide
this
fearefull
iudgement
of
God
,
we
must
first
labour
for
faith
;
&
hauing
faith
,
encrease
therein
,
and
in
other
graces
of
God
,
till
we
come
to
be
strong
men
in
Christ
.
It
is
here
said
,
that
those
Patriarchs
encreased
in
faith
:
But
it
may
be
demaunded
how
,
and
by
what
meanes
they
did
attaine
hereto
?
Answer
.
In
the
booke
of
Genesis
,
we
may
finde
three
wayes
,
whereby
they
were
confirmed
in
the
faith
,
and
did
growe
vp
in
grace
.
The
first
meanes
was
from
God
himselfe
;
for
,
when
he
had
made
his
couenant
with
Abraham
,
mercifully
renuing
the
same
,
during
his
life
as
occasion
serued
sundry
times
,
he
stayed
not
there
,
suffering
it
to
die
with
Abraham
:
but
when
Abraham
was
dead
,
God
renued
his
couenant
with
Isaac
and
Rebecka
:
and
with
Iacob
also
after
them
.
Now
the
tongue
of
man
cannot
vtter
,
what
a
wonderfull
furtherance
it
was
vnto
their
faith
,
to
haue
the
Lord
himselfe
to
renue
his
gracious
promises
vnto
them
.
The
second
meanes
of
encreasing
their
faith
▪
was
,
their
holy
conuersing
one
with
another
:
for
,
the
manner
of
the
Patriarchs
,
was
to
teach
and
instruct
their
children
,
and
to
nurture
them
vp
in
the
true
worship
and
feare
of
God
;
by
which
meanes
they
did
not
only
implant
Gods
promises
in
the
hearts
of
their
children
,
but
were
themselues
confirmed
in
the
same
:
for
,
hee
that
teacheth
another
from
a
feeling
heart
,
greatly
strengtheneth
his
owne
soule
.
Now
God
himselfe
doth
testifie
this
thing
of
Abraham
,
Gen
,
18.19
.
saying
:
I
knowe
him
,
that
he
will
commaund
his
sonnes
and
his
houshold
after
him
,
that
they
keepe
the
way
of
the
Lord
,
to
doe
righteousnesse
and
iudgement
.
Now
looke
what
Abraham
herein
did
to
Isaac
,
that
no
doubt
did
Isaac
vnto
Iacob
.
The
third
meanes
to
encrease
their
faith
was
,
from
each
one
to
himself
:
for
they
gaue
themselues
often
times
in
their
owne
persons
to
muse
&
meditate
vpon
the
promises
of
God
:
Gen.
24.63
.
so
it
is
said
of
Isaac
,
that
he
went
out
to
pray
or
to
meditate
in
the
field
towards
euening
:
and
wee
may
perswade
our selues
it
was
concerning
this
and
other
promises
of
God
,
and
the
accomplishment
thereof
.
And
wee
neede
not
to
doubt
,
but
that
Abraham
and
Iaacob
did
the
like
.
These
are
the
means
,
by
which
these
godly
Patriarchs
were
strengthened
in
their
faith
.
All
which
,
must
be
marked
of
vs
diligently
,
and
put
in
practice
:
for
,
the
cause
why
we
heare
the
word
often
,
and
yet
profit
little
by
it
,
is
chiefly
this
;
because
the
meanes
by
which
men
should
growe
vp
in
faith
,
are
so
slenderly
vsed
among
vs
.
For
,
the
first
meanes
,
which
is
on
Gods
behalfe
to
man
;
is
through
his
great
and
vnspeakable
mercy
,
plentifully
affoorded
in
many
parts
of
the
Land
,
in
the
holy
Ministerie
of
the
gospell
:
wherin
,
Gods
gratious
promises
of
mercy
,
are
opened
and
applied
to
mens
hearts
,
and
his
iudgements
against
sinne
,
are
sharpely
denounced
,
to
driue
men
to
lay
holde
on
Gods
mercy
in
Christ
.
But
,
if
wee
regard
the
second
meanes
;
which
is
,
mutuall
instruction
,
of
father
to
childe
,
of
master
to
seruant
▪
and
of
one
neighbour
to
another
;
together
with
mutuall
conference
,
about
that
we
are
taught
:
Or
else
,
if
wee
regard
the
third
meanes
;
which
is
,
priuate
meditation
vpon
Gods
word
and
promises
taught
vnto
vs
(
which
meditation
,
is
to
a
Christian
soule
,
like
the
chewing
of
the
cudde
vnto
a
beast
;
for
,
as
chewing
the
cudde
turnes
that
which
was
eaten
,
into
true
feeding
;
so
doth
holy
meditation
,
make
Gods
word
,
and
promises
,
spirituall
refreshing
,
by
digesting
them
in
the
heart
)
:
If
(
I
say
)
wee
take
a
viewe
of
these
two
latter
,
wee
shall
finde
them
seldome
vsed
of
very
many
,
or
not
at
all
.
Blessed
be
God
,
we
neede
not
to
doubt
,
but
there
bee
some
,
who
vse
these
meanes
,
with
care
,
and
reuerence
:
but
alas
,
these
some
,
are
very
fewe
.
And
because
this
duty
is
so
slackly
performed
;
hence
it
is
,
that
though
the
couenant
of
mercy
in
Christ
,
be
oft
repeated
,
yet
men
reape
little
profit
by
it
.
So
that
we
must
learne
to
follow
this
notable
practice
of
these
godly
Patriarchs
,
and
looke
what
meanes
they
vsed
for
the
increase
of
their
faith
;
the
same
also
,
must
we
vse
,
and
that
diligently
:
so
shall
we
grow
,
and
increase
,
and
waxe
strong
in
faith
,
as
they
did
.
The
third
fruit
of
their
faith
,
is
this
;
And
receiued
them
thankefully
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
in
the
originall
signifieth
,
to
salute
;
and
that
not
onely
by
speach
,
but
any
way
else
:
as
by
imbracing
,
&c.
and
therefore
in
this
place
,
is
not
vnfitly
translated
,
And
receiued
them
thankefully
;
that
is
,
they
tooke
them
kindly
at
Gods
hands
.
This
is
a
notable
fruit
of
faith
,
whereby
they
are
commended
;
that
seeing
the
promises
of
God
afarre
off
,
did
yet
take
them
most
kindly
at
Gods
hands
.
But
,
here
wee
must
consider
,
how
they
tooke
them
kindly
:
namely
,
by
doing
2.
things
.
1.
By
an
action
of
their
heart
.
2.
By
an
action
of
their
life
.
The
action
of
their
heart
was
this
,
that
howsoeuer
the
promise
was
not
accomplished
in
their
daies
;
yet
they
were
wonderfully
glad
therof
:
for
,
our
Sauiour
Christ
said
to
the
Iewes
,
Your
father
Abraham
reioyced
to
see
my
day
,
&
he
saw
it
&
was
glad
.
Ioh.
8.56
.
It
did
Abrahams
heart
good
to
see
Christ
afarre
off
:
and
so
we
may
safely
thinke
of
Sarah
,
Isaac
,
and
Iaacob
,
that
their
hearts
were
also
rauished
with
ioy
,
to
heare
the
wonderfull
promise
of
God
,
concerning
the
Messias
;
and
to
thinke
of
the
most
ioyful
performance
,
which
they
knew
should
follow
in
due
time
.
Secondly
,
they
tooke
this
promise
kindly
,
by
the
practice
of
their
life
;
for
,
when
they
came
to
any
strange
place
(
as
wee
may
often
read
in
the
story
)
there
they
built
vp
altars
,
Gen.
12.8
.
&
●2
.
9
.
&
33.10
.
&
offered
sacrifice
vnto
God
,
and
called
on
his
name
.
All
which
they
did
,
to
testifie
their
inward
ioy
,
&
thankful
acceptance
of
Gods
promises
in
Christ
,
and
of
the
promised
Land
;
thogh
neither
were
accomplished
in
their
daies
.
Now
,
as
touching
our selues
,
the
same
maine
promises
of
God
,
that
were
made
to
Abraham
,
Isaac
,
and
Iaacob
,
hath
the
Lord
made
and
continued
vnto
vs
:
nay
,
we
haue
the
same
already
accomplished
;
&
we
see
the
same
verified
more
euidently
and
plainely
,
than
any
of
the
Patriarchs
did
.
Which
being
true
,
our
duty
is
,
to
take
the
same
much
more
thankefully
,
and
kindly
,
at
Gods
hands
,
than
they
did
or
could
doe
;
because
we
haue
more
light
and
knowledge
in
the
promises
of
God
,
than
euer
the
Patriarchs
had
.
But
wee
haue
iust
cause
to
bewaile
the
daies
and
times
wherein
we
liue
:
for
,
whereas
we
should
take
the
promises
of
God
most
ioyfully
,
and
kindly
;
the
case
is
farre
otherwise
.
For
generally
,
it
may
be
said
of
our
nation
and
people
that
in
regard
of
the
mercies
and
promises
of
God
,
wee
are
an
vnkinde
people
.
And
that
this
is
true
(
for
the
most
part
)
in
all
of
vs
,
if
we●
will
but
a
little
examine
the
matter
,
we
shall
find
too
apparant
,
by
many
euidences
:
for
first
,
let
any
of
vs
be
brought
to
a
place
,
where
we
may
behold
some
vaine
Enterlude
,
or
Showe
;
a
man
would
not
thinke
how
wonderfully
we
are
rauished
therewithall
,
so
as
we
could
find
in
our
hearts
to
spend
whole
daies
in
beholding
them
.
But
let
vs
be
brought
to
heare
the
Gospel
of
Christ
,
his
holy
word
preached
,
and
taught
;
as
it
was
vnto
Abraham
,
Isaac
,
&
Iaacob
(
wherein
they
much
reioyced
)
and
there
we
sit
heauy
and
drowsie
,
so
as
the
Word
seems
loathsome
vnto
vs
,
&
one
houre
is
so
tedious
,
as
we
hardly
hold
it
out
without
sleeping
:
and
if
it
passe
the
houre
a
little
,
O
how
impatiently
our
nature
takes
it
!
All
which
shew
plainly
,
that
we
haue
no
such
ioy
to
heare
of
Christ
,
and
his
mercifull
promises
,
as
these
godly
Patriarchs
had
:
so
that
we
are
both
hard
hearted
,
&
vnkind
;
&
altogether
insensible
of
so
great
fauours
of
our
God
towards
vs
.
Secondly
,
consider
mens
behauiour
in
Gods
worship
:
It
is
euident
,
that
the
greatest
part
of
people
,
worship
God
but
in
formall
shew
,
for
fashions
sake
.
These
godly
Patriarchs
,
Abraham
,
&c.
built
altars
in
euery
place
where
they
came
▪
and
offered
sacrifice
vnto
God
,
to
signifie
their
kindnesse
,
&
willing
heart
,
towards
God
for
his
promises
.
But
now
men
worship
God
formally
,
not
in
way
of
thankefulnes
;
but
either
because
the
Law
compels
them
to
it
,
or
else
because
it
is
a
custome
,
and
order
,
which
must
be
kept
.
For
proofe
thereof
,
take
some
one
of
the
common
sort
,
&
aske
him
why
he
commeth
into
the
congregation
?
he
will
say
,
he
commeth
to
doe
as
other
men
doe
;
but
what
they
doe
,
he
knoweth
not
;
or
what
he
himselfe
ought
to
doe
,
he
cannot
tel
,
nor
careth
much
to
know
.
Others
also
come
to
worship
God
:
but
aske
them
how
they
doe
it
?
they
will
say
,
by
saying
ouer
the
ten
Commandements
,
the
Lords
praier
,
and
the
beleefe
.
But
,
if
the
word
be
either
preached
,
or
read
,
they
regard
it
not
;
thinking
that
all
Gods
worship
stands
in
the
repeating
of
those
three
things
.
Which
sheweth
,
that
they
worship
God
but
for
fashion
sake
,
and
with
little
more
,
than
a
plaine
lip-labour
.
Another
sort
there
are
,
which
come
neere
to
God
with
their
lips
,
but
their
hearts
are
farre
from
him
;
for
though
their
bodies
be
present
in
the
congregation
,
yet
their
hearts
are
wandring
about
their
worldly
businesse
,
or
the
works
of
sinne
:
so
that
we
may
truly
say
,
God
is
not
worshipped
with
faith
,
in
the
heart
.
And
therefore
wee
are
an
vnkinde
people
,
and
quite
degenerate
from
the
faith
of
our
fore-fathers
,
these
holy
Patriarchs
,
who
receiued
Gods
promises
so
kindly
,
and
thankfully
.
Thirdly
,
we
haue
the
word
of
God
daily
preached
and
taught
vnto
vs
:
but
how
many
be
there
that
make
conscience
of
obeying
the
same
in
their
liues
and
callings
?
Men
doe
come
and
heare
,
and
should
learne
:
but
when
they
come
home
,
they
doe
s●at
contrary
to
that
which
is
taught
.
Now
there
can
be
no
greater
vnthankfulnesse
nor
vnkindnesse
towards
Gods
then
this
,
that
men
should
heare
and
not
obey
;
1.
Sam.
15.23
.
Isay
66.3
.
for
disobedience
is
as
the
sinne
of
witchcraft
:
nay
,
the
Lord
himselfe
saith
,
that
he
that
maketh
no
conscience
of
obedience
in
his
life
,
is
in
his
actions
of
Gods
worship
,
no
more
acceptable
vnto
God
,
then
a
murtherer
is
when
he
kills
a
man
.
Wherefore
,
seeing
obedience
is
so
rare
to
be
found
among
vs
,
and
disobedience
aboundeth
euery
where
,
it
is
a
plaine
argument
,
that
we
take
not
the
promises
of
God
kindly
nor
thankfully
at
his
hands
:
for
if
we
did
,
we
would
at
least
endeauour
our selues
,
to
doe
what
God
commaunds
in
his
Law
,
and
desireth
in
his
Gospell
,
and
so
be
thankfull
vnto
GOD
for
his
mercies
,
shewing
forth
our
thankfulnesse
by
our
obedience
.
So
that
it
standeth
vs
in
hand
euery
man
to
looke
vnto
himselfe
for
his
owne
part
,
seeing
God
hath
giuen
vs
his
Gospell
the
meanes
of
our
saluation
,
that
therefore
wee
receiue
and
embrace
the
same
,
least
God
doe
either
take
the
same
from
vs
,
or
vs
from
it
:
for
,
we
may
be
sure
that
the
one
of
these
two
will
followe
,
if
we
do
daily
heare
and
make
no
conscience
to
obey
.
And
thus
much
of
the
third
fruite
of
the
Patriarchs
faith
.
The
fourth
fruite
of
their
faith
followeth
:
And
confessed
,
that
they
were
strangers
and
Pilgrimes
on
the
earth
.
Heerein
we
are
to
consider
diuers
points
:
1.
The
Text
saith
,
They
confessed
;
that
is
,
they
professed
openly
,
what
they
were
,
and
what
their
religion
was
,
and
that
not
onely
amongst
themselues
,
but
before
the
face
of
Gods
enemies
,
and
heathen
men
.
Gen.
23.4
:
Abraham
tolde
the
people
of
the
Land
of
Canaan
,
that
he
was
a
stranger
and
a
forrainer
among
them
.
And
when
Iacob
came
before
Pharaoh
,
hee
confessed
,
that
both
his
dayes
&
the
dayes
of
his
Fathers
,
were
dayes
of
Pilgrimage
:
Gen.
47.9
.
Now
,
affirming
so
openly
that
they
were
strangers
in
those
Countries
,
they
intimated
a
plaine
deniall
and
dislike
of
the
religion
and
idolatry
of
those
heathen
Countries
,
and
proclaimed
themselues
to
be
of
another
religion
:
so
that
this
is
true
which
here
is
said
of
them
;
that
they
made
confession
and
profession
of
their
estate
and
their
faith
,
and
that
to
the
enemies
of
God
.
Hence
we
learne
,
that
we
are
not
to
be
ashamed
of
that
holy
profession
of
Christian
religion
to
which
wee
are
called
.
Our
calling
is
to
professe
the
Gospell
and
religion
of
Christ
;
now
to
many
it
is
a
reproach
&
ignominie
:
but
we
must
learn
this
special
lesson
by
the
example
of
these
men
;
that
howsoeuer
the
world
iudge
of
Christ
and
his
religion
,
yet
we
hauing
entred
into
this
holy
profession
,
and
being
called
hereunto
,
must
neuer
be
ashamed
of
it
;
much
lesse
denie
or
forsake
the
same
.
In
the
primitiue
Church
it
was
a
contemptible
thing
both
among
the
Iewes
&
Grecians
to
be
a
Christian
:
to
the
one
,
the
Gospell
was
a
stumbling
blocke
,
to
the
other
a
laughing-stocke
,
1.
Corin.
1.23
.
And
yet
Paul
professed
openly
,
that
hee
was
not
ashamed
of
that
holy
Gospell
:
Rom.
1.16
.
And
so
it
ought
to
be
with
vs
:
we
professe
Christes
religion
,
and
therefore
wee
must
not
be
ashamed
of
it
.
Some
there
be
that
knowe
but
little
,
&
yet
haue
a
good
minde
to
religion
;
but
when
they
see
some
do
nothing
else
,
but
make
a
mocke
and
a
iest
of
religion
,
they
are
thereby
daunted
and
held
back
from
the
open
profession
,
and
embracing
of
it
.
But
if
we
looke
to
be
saued
by
faith
,
as
these
men
were
,
we
must
learne
by
their
example
,
not
to
be
ashamed
of
the
profession
of
Christianitie
,
whereto
wee
are
called
:
but
must
followe
this
notable
example
of
Abraham
and
the
Patriarchs
,
who
were
not
ashamed
,
nor
afraid
to
testifie
their
profession
among
the
Heathen
,
whensoeuer
any
occasion
was
offered
:
for
,
whosoeuer
is
ashamed
of
Christ
in
this
world
,
Christ
will
be
ashamed
of
him
at
the
day
of
Iudgement
,
be-his
Father
in
the
world
to
come
,
Luke
9.26
.
To
goe
further
:
These
Patriarchs
professe
two
things
:
1.
That
they
were
strangers
:
2.
That
they
were
Pilgrimes
.
A
stranger
,
is
one
that
hath
his
abode
not
in
his
owne
,
but
in
a
strange
Country
,
though
he
trauaile
not
.
And
a
Pilgrime
is
one
that
is
going
through
a
forraine
Country
to
his
owne
home
.
Abraham
,
Isaac
,
&
Iacob
were
strangers
,
because
they
dwelt
as
strangers
in
Tents
,
not
in
their
owne
Countries
where
they
were
borne
;
but
in
that
strange
Country
,
whither
God
had
called
them
:
and
they
were
Pilgrimes
,
because
they
were
alwaies
ready
to
goe
thence
,
whithersoeuer
GOD
would
call
them
:
and
in
all
places
wheresoeuer
they
were
,
still
they
waited
on
God
,
and
sought
to
him
for
the
kingdome
of
heauen
.
Now
this
was
not
proper
to
these
Patriarchs
,
but
is
also
common
to
all
Christians
,
that
looke
to
be
saued
by
the
same
faith
:
for
Dauid
,
long
after
them
,
confesseth
vnto
God
,
Psal.
39.12
:
that
he
is
a
Stranger
and
a
Pilgrime
,
or
soiourner
with
him
,
as
all
his
Fathers
were
.
And
euen
we
also
must
followe
their
faith
in
the
practice
of
this
profession
:
dwelling
here
on
the
earth
,
we
must
testifie
&
professe
our selues
to
be
both
Strangers
and
Pilgrimes
.
But
how
(
will
some
say
)
shall
we
be
answerable
to
this
profession
?
Answer
.
For
the
practice
hereof
,
we
must
doe
these
3.
things
:
1.
We
must
vse
this
world
and
the
things
therof
,
as
though
we
vsed
them
not
;
1.
Cor
▪
7.31
:
The
temporall
blessings
we
here
enioy
,
wee
must
so
vse
,
as
though
they
were
not
ours
;
but
as
strangers
doe
,
onely
for
the
present
occasion
:
but
we
must
not
set
our
hearts
thereon
.
And
the
rather
to
perswade
vs
heereunto
,
let
vs
consider
the
practice
of
these
godly
Patriarchs
.
They
had
the
promise
of
the
Land
of
Canaan
distinctly
&
absolutely
:
so
as
no
man
in
the
world
hath
more
right
to
any
thing
that
he
possesseth
,
then
they
had
to
this
Land
;
yet
when
they
came
into
it
,
they
enioyed
it
,
and
all
things
therein
as
strangers
;
and
possessed
nothing
,
but
did
euen
buy
ground
to
bury
their
dead
in
.
And
so
must
wee
vse
the
things
that
wee
haue
in
this
world
:
for
our
houses
,
we
must
vse
them
as
Strangers
doe
an
Inne
:
and
for
our
goods
,
we
must
vse
them
as
Pilgrimes
doe
other
mens
goods
,
where
they
stay
for
a
night
:
we
must
so
vse
them
alwaies
,
as
being
ready
and
willing
to
leaue
them
the
next
morning
,
or
at
any
time
when
God
shall
call
vs
away
.
Secondly
,
we
must
cast
off
all
things
in
this
world
,
that
may
any
whit
hinder
vs
in
our
iourney
to
the
kingdome
of
heauen
;
like
vnto
good
trauailers
,
who
will
carie
nothing
with
them
in
the
way
,
but
that
which
may
further
them
to
their
iourneyes
end
;
and
if
any
thing
hinder
them
in
the
way
,
they
will
cast
it
from
them
,
and
rather
lose
it
then
be
hindred
from
their
home
.
But
what
is
that
which
is
burdensome
vnto
vs
in
this
our
iourney
to
heauen
?
This
S.
Paul
sheweth
,
when
he
saith
,
2.
Tim.
3.6
,
that
certaine
simple
women
are
laden
with
sinne
.
Behold
,
sinne
is
that
that
ladeth
v●
:
and
the
Author
to
the
Hebrewes
,
calleth
sinne
the
thing
that
hangeth
on
so
fast
,
and
presseth
vs
downe
:
(
Heb.
1●
▪
1●
)
▪
Therefore
▪
if
we
will
be
good
trauellers
,
and
pilgrimes
towards
the
kingdome
of
heauen
;
wee
must
take
heed
of
all
sinne
;
for
that
will
hold
vs
downe
,
that
we
cannot
goe
one
step
forward
,
but
will
draw
vs
backeward
vnto
hell
:
for
,
the
way
is
straite
that
leadeth
vnto
life
,
and
the
gate
narrow
,
and
few
there
be
that
can
enter
into
it
:
Math.
7.13
.
He
that
would
come
hither
,
must
come
with
an
humble
,
and
pure
heart
:
for
the
gate
will
not
suffer
any
that
is
laden
with
sinne
,
to
enter
therein
.
The
prowd
man
,
whose
heart
is
puffed
vp
with
pride
:
and
the
couetous
man
,
whose
heart
is
enlarged
with
desire
of
gaine
:
the
ambitious
man
,
who
i●
with
childe
with
worldly
pompe
&
state
:
and
the
luxurious
and
voluptuous
man
,
who
fats
himselfe
with
earthly
and
carnall
pleasures
:
all
these
are
growen
too
big
to
enter
into
this
straite
gate
;
But
the
meeke
in
spirit
,
who
lead
an
humble
and
innocent
life
,
these
shall
tread
this
path
though
it
bee
narrow
,
and
enter
in
at
this
doore
,
though
it
be
straite
.
And
therefore
,
we
must
cast
off
euery
sinne
by
the
practice
of
true
repentance
;
and
so
make
our selues
fit
pilgrimes
for
the
way
to
heauen
.
Thirdly
,
we
must
learne
contentation
of
heart
,
in
euery
estate
of
life
,
which
God
shall
send
vpon
vs
:
we
must
bee
contented
as
well
in
sickenesse
as
in
health
▪
in
pouerty
,
as
in
plentie
;
in
trouble
,
as
in
peace
:
and
in
good
report
,
and
ill
report
;
and
in
all
estates
of
life
and
death
.
A
pilgrime
in
his
way
taketh
all
things
patiently
,
that
befall
him
;
and
if
he
be
iniuried
any
way
,
he
puts
it
vp
quietly
,
without
seeking
reuenge
,
or
making
complaint
▪
till
hee
come
home
;
where
he
knowes
hee
shall
haue
audience
,
and
redresse
.
Euen
so
must
we
behaue
our selues
in
this
our
pilgrimage
to
heauen
:
in
hope
of
that
redresse
and
rest
we
shall
haue
,
we
must
beare
all
things
patiently
,
that
befall
vs
in
this
life
,
which
is
the
way
:
and
doing
these
three
things
,
we
shal
become
good
pilgrimes
and
strangers
in
this
world
.
Here
two
questions
offer
themselues
to
be
considered
.
First
,
if
euery
man
,
both
in
profession
and
practice
,
must
shew
himselfe
to
bee
a
pilgrime
and
stranger
in
this
world
:
Whether
then
,
is
it
not
a
good
estate
of
life
,
for
a
man
to
contemne
the
world
,
and
all
things
in
it
,
and
to
betake
himselfe
to
perpetuall
beggerie
,
and
voluntary
pouertie
?
Answ.
The
world
in
Scripture
is
taken
diuers
waies
:
first
,
for
the
corruptions
and
sinnes
in
the
world
;
and
these
must
be
contemned
by
all
meanes
possible
:
yea
,
that
is
the
best
religion
▪
which
teacheth
best
how
to
contemne
these
;
and
he
the
best
man
,
who
most
forsakes
them
,
in
what
calling
soeuer
he
liues
.
Secondly
,
for
temporal
blessings
,
as
money
,
lands
,
wealth
,
sustenance
,
and
such
like
outward
things
,
as
concerne
the
necessarie
or
conuenient
maintenance
of
this
naturall
life
.
And
in
this
sense
,
the
world
is
not
to
bee
contemned
,
for
in
themselues
,
these
earthly
things
are
the
good
gifts
of
God
,
which
no
man
can
simply
contemne
,
without
iniurie
to
Gods
disposing
hand
and
prouidence
,
who
hath
ordained
them
for
naturall
life
.
The
Papists
esteeme
it
an
Angelical
state
of
perfection
,
approaching
neere
to
the
state
of
glory
,
when
a
man
forsaketh
all
,
and
betakes
himselfe
to
voluntarie
pouertie
;
as
begging
Friers
do
:
But
indeed
it
is
a
meere
deuice
of
mans
braine
,
and
hath
no
warrant
in
Gods
word
,
which
decreeth
thus
;
that
he
that
will
not
labour
(
in
some
lawfull
calling
)
shall
not
eate
.
Obiect
.
But
here
they
will
say
,
that
our
Sauiour
Christ
,
speaking
to
the
young
rich
man
,
bade
him
goe
and
sell
all
that
he
had
,
and
giue
to
the
poore
,
and
hee
should
haue
treasure
in
heauen
.
(
Mar.
10.
)
Answ.
That
commandement
was
not
ordinarie
,
but
speciall
,
belonging
to
that
yong
man
:
It
was
a
commandement
of
triall
,
giuen
to
him
onely
;
as
this
was
to
Abraham
,
when
God
said
,
Abraham
kill
thy
sonne
,
Gen.
22.2
.
And
the
reason
of
that
commandement
,
was
peculiar
to
him
;
namely
,
to
shew
him
his
corruption
,
and
to
discouer
his
hypocrisie
.
Againe
,
howsoeuer
the
yong
man
was
commanded
to
sell
all
,
yet
he
is
not
commanded
to
giue
all
;
but
onely
thus
,
Sell
all
,
&
giue
to
the
poore
.
2.
Obiect
.
Againe
they
obiect
,
that
Christ
himselfe
was
a
beggar
,
and
his
Disciples
also
,
and
had
nothing
of
their
owne
,
but
went
vp
and
downe
the
world
,
as
beggars
;
and
liued
of
that
which
others
ministred
vnto
them
.
Answ.
This
is
a
meere
forgerie
,
and
cannot
be
proued
out
of
the
word
of
God
.
The
bagge
which
Iudas
carried
,
doeth
prooue
the
contrary
;
for
,
he
was
(
as
it
were
)
the
steward
in
Christs
family
,
who
looked
to
their
prouision
,
and
to
their
contribution
to
the
poore
:
as
may
be
seene
,
Ioh.
13.27
,
28
,
29.
Yea
Christs
Disciples
,
though
they
left
the
present
vse
of
their
houses
,
and
places
;
yet
they
gaue
not
ouer
their
title
and
possession
in
them
:
for
,
Christ
went
to
Peters
house
,
where
he
healed
his
wiues
mother
,
Math.
8.14
.
And
after
the
time
of
Christs
passion
,
Peter
,
and
the
other
Disciples
,
returned
to
their
ships
againe
,
and
became
fishers
for
a
time
.
For
Christ
(
Iohn
21.
)
after
his
resurrection
,
appeared
to
them
while
they
were
fishing
.
2.
Quest.
Whether
may
a
man
lawfully
seeke
to
bee
rich
,
seeing
we
must
professe
our selues
to
bee
pilgrimes
and
strangers
in
this
life
?
Ans.
Riches
are
taken
two
waies
:
1.
for
things
sufficient
.
2.
for
aboundance
.
For
the
first
,
by
things
sufficient
,
I
meane
things
necessarie
and
meete
for
a
mans
estate
,
to
maintaine
him
and
his
family
;
and
thus
a
man
may
seeke
to
be
rich
:
for
,
so
wee
are
taught
to
pray
,
in
the
fourth
Petition
,
Giue
vs
this
day
our
daily
bread
;
that
is
,
things
meete
and
needfull
for
the
day
.
From
whence
I
reason
thus
:
That
which
wee
may
lawfully
aske
at
Gods
hands
,
wee
may
lawfully
seeke
for
:
But
we
may
lawfully
aske
of
God
all
things
necessary
to
this
life
;
Therefore
wee
may
lawfully
vse
the
meanes
to
attaine
vnto
them
.
And
this
,
Prou.
30.8
.
Agurs
praier
sheweth
also
,
Giue
me
not
pouertie
nor
riches
,
feede
mee
with
food
conuenient
for
me
.
Where
wee
see
,
it
is
requisite
a
man
should
labour
for
things
necessary
to
this
life
.
Now
,
because
mans
corrupt
nature
is
so
gripple
,
that
hee
would
not
bee
contented
with
the
whole
world
,
though
it
were
all
his
;
therfore
we
must
learne
this
rule
of
contentation
,
for
worldly
things
:
namely
,
to
followe
the
counsell
and
example
of
wise
and
godly
men
,
who
are
neither
couetous
,
nor
riotous
;
but
rest
contented
with
that
which
is
sufficient
.
As
for
the
wearing
of
apparel
,
we
haue
no
speciall
rule
,
nor
precept
in
Gods
word
:
and
therefore
our
direction
,
must
bee
the
example
and
fashion
of
the
most
graue
and
godly
,
in
that
calling
whereof
wee
are
;
whose
president
must
be
our
direction
in
all
cases
,
wherof
we
haue
no
precept
nor
rule
in
Gods
word
.
But
if
riches
bee
taken
in
the
second
sense
,
for
aboundance
,
aboue
that
which
is
competent
and
sufficient
;
then
it
is
not
lawfull
for
a
man
to
seeke
to
bee
rich
:
for
proofe
hereof
,
we
haue
the
plaine
testimony
of
the
word
of
God
;
Paul
saith
,
1.
Tim.
6.8
,
9.
When
we
haue
food
and
raiment
,
wee
must
therewith
be
contented
:
for
they
that
will
bee
rich
,
fall
into
tentation
▪
and
snares
,
and
into
many
foolish
and
noysome
lusts
,
which
drowne
men
in
perdition
and
destruction
.
Where
,
the
Apostle
dooth
not
simply
condemne
a
rich
estate
,
but
rather
the
desire
to
be
rich
,
that
is
,
a
desire
to
haue
more
than
is
necessarie
for
the
maintaining
of
a
mans
estate
.
Yet
this
is
the
common
sinne
of
the
world
,
men
are
so
couetous
that
they
wil
not
be
contented
with
that
which
is
enough
,
but
still
toyle
and
moyle
for
more
;
till
they
haue
gotten
so
much
vnder
their
hands
,
as
would
honestly
and
sufficiently
maintaine
ten
men
of
their
estate
and
calling
.
But
all
such
are
condemned
,
by
the
testimony
of
the
holy
Ghost
,
in
the
place
afore
named
.
Quest.
What
if
God
giue
abundance
to
a
man
,
by
lawfull
meanes
;
what
must
such
a
man
doe
?
Answ.
When
God
sendeth
riches
in
aboundance
to
any
man
,
hee
must
thinke
himselfe
to
be
appointed
of
God
,
as
a
steward
ouer
them
,
for
the
good
disposing
of
them
to
the
glory
of
God
,
and
the
good
of
his
Church
;
alwaies
remembring
this
rule
of
the
Prophet
Dauid
,
Psal.
62.10
,
If
riches
increase
,
set
not
thy
heart
on
them
.
He
saith
not
,
If
riches
increase
,
refuse
them
▪
but
,
set
not
thy
heart
on
them
:
and
thus
much
of
these
Questions
.
Now
this
practice
of
the
Patriarchs
is
as
necessarie
for
vs
in
these
dayes
as
euer
it
was
;
for
the
cause
why
we
profit
little
after
much
hearing
of
Gods
word
,
is
this
:
we
haue
not
behaued
our selues
like
Pilgrimes
and
strangers
in
this
world
,
but
the
cares
of
the
things
of
this
life
haue
choaked
it
vp
,
Math.
13
.
2●
,
that
it
could
take
no
ground
,
nor
roote
in
our
hearts
:
when
we
haue
heard
the
word
wee
remember
it
not
,
because
our
hearts
and
the
affections
thereof
,
are
set
on
the
pleasures
and
commodities
of
the
worlde
.
Wee
therefore
must
shake
off
this
filthy
sinne
,
and
learne
to
behaue
our selues
like
Pilgrimes
and
strangers
,
not
intangling
our selues
with
the
things
of
this
life
,
but
vsing
them
as
though
we
vsed
them
not
,
so
as
they
be
no
hinderance
to
the
growth
of
Gods
graces
in
vs
.
For
they
that
say
such
things
,
declare
plainly
that
they
seeke
a
Country
.
In
the
former
verse
,
was
set
downe
the
constancie
of
Abraham
,
Sarah
,
Isaac
,
and
Iacob
,
in
the
faith
.
Now
in
the
14.15
.
and
16.
verses
,
the
holy
Ghost
proceedeth
to
amplifie
and
inlarge
the
commendation
of
their
perseuerance
in
the
faith
:
for
the
scope
of
all
these
verses
,
is
to
proue
,
that
all
these
particularly
were
constant
in
the
faith
vnto
the
end
.
The
proofe
is
made
by
one
substantiall
reason
;
the
summe
whereof
is
this
:
Abraham
,
Sarah
,
Isaac
,
and
Iacob
,
sought
for
their
Country
,
which
was
heauen
,
and
therefore
they
were
constant
in
the
true
faith
.
But
some
may
thinke
that
this
reason
is
not
substantiall
,
for
men
may
seeke
for
heauen
that
neuer
had
true
sauing
faith
.
As
,
Balaam
desired
that
his
end
might
be
like
the
end
of
the
righteous
,
Numb.
23.10
:
wherewith
no
doubt
he
desired
the
state
of
the
righteous
after
this
life
.
I
answere
,
that
this
desire
of
Balaams
was
not
grounded
vpon
any
constant
perswasion
,
nor
settled
resolution
,
but
vpon
some
sodaine
motion
:
Secondly
,
though
he
desired
to
die
the
death
of
the
righteous
,
yet
he
would
not
liue
the
life
of
the
righteous
:
hee
had
no
delight
to
walke
in
the
way
to
come
to
that
end
which
they
walked
in
;
without
which
,
no
man
ordinarily
can
come
to
it
.
Yet
further
some
will
say
,
Many
shall
seeke
(
as
our
Sauiour
Christ
saith
)
to
enter
in
at
the
straite
gate
of
the
kingdome
of
heauen
,
and
shall
not
be
able
,
Luke
13.24
.
Therefore
to
seeke
for
heauen
is
no
sufficient
argument
of
true
faith
.
Answer
.
True
indeede
,
many
shall
seeke
to
come
to
heauen
,
and
shall
not
be
able
to
enter
;
because
they
seek
when
the
dore
of
mercy
is
shut
,
and
when
the
day
of
grace
is
past
:
for
there
is
a
time
of
grace
wherein
the
Lord
will
be
found
.
Now
if
men
seeke
him
not
in
this
time
,
though
they
seeke
him
neuer
so
long
after
,
yet
they
shall
not
finde
him
.
But
the
seeking
of
these
Patriarchs
was
a
sound
and
constant
seeking
,
and
so
a
notable
fruite
of
their
true
faith
.
For
1.
they
sought
a
heauenly
Country
:
2.
they
sought
it
in
due
time
;
not
for
a
brunt
,
but
through
the
whole
course
of
their
liues
:
3.
they
went
the
right
way
;
denying
themselues
and
their
estate
in
this
life
,
as
being
strangers
vpon
earth
:
and
they
were
willing
to
forsake
all
things
in
this
world
to
attaine
heauen
,
esteeming
it
as
their
true
dwelling
place
,
and
their
eternall
rest
.
Now
more
particularly
,
the
holy
Ghost
diuideth
this
reason
into
two
parts
,
&
handleth
the
same
seuerally
:
1.
he
proueth
that
they
sought
a
Country
,
in
this
verse
;
and
2.
that
this
Country
which
they
sought
,
was
heauen
it selfe
,
verse
15.16
.
For
the
first
part
;
that
they
sought
a
Country
,
is
thus
proued
:
They
which
say
they
are
Pilgrimes
and
strangers
,
they
shew
plainly
that
they
seeke
a
Country
.
But
Abraham
,
Isaac
,
and
Iacob
saide
of
themselues
,
that
they
were
Pilgrimes
and
Strangers
.
Therefore
they
shew
plainly
that
they
seeke
a
Country
.
The
first
part
of
this
reason
is
euident
in
it selfe
:
for
hee
that
saith
hee
is
a
Pilgrime
and
a
stranger
in
any
place
,
sheweth
plainly
that
hee
is
forth
〈◊〉
his
owne
Countrey
,
and
therefore
seeketh
one
.
The
second
part
of
the
reason
is
assumed
from
their
confession
,
in
the
end
of
the
former
verse
;
and
confessed
,
that
they
were
Pilgrimes
and
strangers
on
the
earth
:
from
whence
,
the
conclusion
is
laid
downe
in
this
14.
verse
,
that
therefore
these
Patriarchs
sought
a
Country
.
In
this
reason
obserue
,
first
,
that
the
Author
of
this
Epistle
had
diligently
read
the
History
of
Abraham
,
Sarah
,
Isaac
,
and
Iacob
,
penned
by
Moses
in
the
booke
of
Genesis
:
and
in
reading
,
had
obserued
that
which
they
particularly
confessed
of
themselues
in
many
places
of
that
booke
;
namely
,
that
they
were
Pilgrimes
and
strangers
:
yea
,
also
hee
gathered
from
their
confession
,
this
most
heauenly
meditation
,
that
therefore
they
were
not
in
their
owne
Country
,
but
sought
another
.
These
three
thinges
then
the
Author
of
this
Epistle
vsed
about
the
holy
Scriptures
:
Reading
,
meditation
,
and
obseruation
.
Whence
we
learne
,
that
all
Gods
Ministers
,
and
those
which
prepare
themselues
to
the
worke
of
the
Ministerie
,
are
diligently
to
reade
and
study
the
holy
Scriptures
,
and
to
meditate
therein
.
No
doubt
,
the
Author
of
this
Epistle
was
an
Apostle
,
and
had
most
notable
giftes
by
vertue
of
his
calling
,
and
yet
hee
bestowed
paines
in
viewing
the
particular
words
of
Abraham
,
Isaac
,
and
Iacob
,
recorded
by
Moses
in
the
booke
of
Genesis
.
Daniell
also
was
an
extraordinarie
Prophet
:
yet
(
as
wee
may
reade
)
Daniel
9.2
,
hee
studied
with
admirable
diligence
the
prophecies
of
Ieremie
and
Ezekiel
.
And
Timothie
,
though
he
were
a
Disciple
(
Acts
16.1
)
and
well
learned
:
yet
Paul
chargeth
him
to
giue
attendance
to
reading
,
to
exhortation
,
and
to
doctrine
,
1.
Timothie
4.13
.
And
Ezekiel
is
commaunded
to
eate
the
role
,
and
to
fill
his
belly
with
it
,
Ezekiel
3.3
:
And
Saint
Iohn
likewise
is
commaunded
to
eate
vp
the
little
booke
,
Reuelations
,
10.9.10
:
which
thing
he
did
:
all
which
strongly
inforce
the
former
duty
,
shewing
that
Gods
seruant
in
the
Ministerie
,
must
as
it
were
eate
vp
Gods
booke
;
that
in
iudgement
and
vnderstanding
,
he
may
digest
as
farre
as
is
possible
the
deepe
things
of
God
,
and
the
hardest
places
of
the
Scripture
:
here
must
he
lay
his
foundation
,
and
hither
haue
recourse
from
all
other
writing
whatsoeuer
,
in
any
matter
of
doubt
.
This
direction
is
most
necessary
for
the
Schooles
of
the
Prophets
,
and
for
all
Gods
Ministers
:
and
yet
notwithstanding
,
the
contrary
practice
beareth
sway
in
the
world
.
For
,
in
the
Popish
Vniuersities
,
most
of
their
diuines
apply
themselues
to
study
the
bookes
of
certaine
schoole-men
,
and
the
Expositors
or
Commenters
thereupon
.
These
are
applied
day
and
night
,
though
they
be
both
many
and
large
,
and
full
of
needlesse
quiddities
,
and
oftentimes
they
be
also
publikely
expounded
,
whereas
in
the
meane
time
the
Bible
lieth
neglected
,
or
little
regarded
:
wherein
wee
may
see
the
notable
worke
of
the
Diuell
and
his
malice
,
toward
the
Church
of
God
;
for
the
Schooles
of
the
Prophets
are
the
fountaines
of
learning
.
Now
,
when
as
Sathan
by
this
meanes
,
doth
steale
away
from
them
the
study
of
the
Bible
,
and
in
stead
thereof
foisteth
in
corrupt
humane
writings
;
hereby
hee
poisons
the
fountaines
,
to
the
danger
of
infecting
the
whole
Church
.
And
as
this
is
common
in
the
places
of
Poperie
;
so
likewise
some
fault
is
this
way
committed
among
vs
that
be
Protestants
;
for
,
many
in
their
priuate
studies
take
little
paines
in
the
booke
of
God
,
but
apply
themselues
wholly
to
the
writings
of
men
;
as
Counsels
,
Fathers
,
Schoole-men
,
and
other
Expositors
:
and
in
the
handling
of
the
Scripture
,
they
glory
more
to
proue
a
point
of
doctrine
by
multiplicitie
of
humane
testimonies
,
then
by
the
written
word
.
But
the
truth
is
,
thus
to
doe
,
is
to
preferre
the
handmaide
before
the
Mistris
:
and
as
for
the
opening
&
expounding
of
Scripture
by
other
Writers
,
it
is
no
such
point
of
deepe
learning
:
a
man
of
ordinary
capacity
and
diligence
,
may
easily
deliuer
what
others
haue
done
before
him
.
But
to
open
the
Scripture
soundly
and
purely
;
as
it
ought
to
be
,
is
of
another
nature
then
these
men
take
it
:
and
hereto
the
sound
study
of
the
Text
itselfe
,
will
proue
the
best
helpe
,
as
they
will
confesse
who
haue
tried
most
of
all
.
And
though
the
best
mens
works
be
but
base
stuffe
to
the
pure
word
of
God
,
yet
the
writings
of
holy
men
must
not
be
contemned
;
but
must
be
read
and
regarded
in
their
place
,
for
our
furnishing
and
enabling
to
the
study
of
the
Scriptures
,
and
for
the
helping
of
our
knowledge
and
iudgement
in
the
word
of
God
:
they
that
hold
or
practice
the
contrary
,
knowe
not
what
helpes
they
be
;
and
what
light
they
yeeld
to
many
dark
places
of
Scripture
:
But
stil
aboue
and
beyond
,
before
and
after
all
,
the
word
of
God
must
be
eaten
vp
of
vs
,
and
studied
with
all
diligence
.
Secondly
,
in
that
the
Author
of
this
Epistle
noteth
their
particular
sentence
,
and
by
consequence
gathereth
this
meditation
out
of
it
;
that
they
sought
a
Country
;
Hereby
all
men
are
taught
to
exercise
themselues
in
hearing
and
reading
all
the
places
of
the
Bible
:
euen
the
Histories
of
men
therein
;
and
out
of
the
words
to
gather
godly
meditations
.
So
Paul
saith
to
the
Colossians
,
Psal.
1.2
.
Let
the
word
of
God
dwel
plentiously
in
you
,
Coloss.
3.16
.
The
Prophet
Dauid
also
noteth
it
for
the
property
of
a
good
man
,
to
meditate
in
the
Law
of
God
day
and
night
:
And
the
practice
of
the
blessed
virgine
Mary
,
is
registred
as
an
example
for
vs
to
followe
;
that
she
kept
all
the
sayings
of
Christ
in
her
heart
.
But
pitty
it
is
to
see
,
how
reading
in
the
word
of
God
is
laid
aside
;
Luke
2.51
.
for
it
is
so
little
practiced
,
that
men
now-adaies
will
not
be
at
charge
to
buy
a
Bible
:
for
bookes
of
Statutes
,
men
will
not
onely
haue
them
in
their
houses
,
but
at
their
fingers
ends
;
but
Bible
they
haue
none
:
and
if
they
haue
,
it
lieth
on
the
deske
,
or
table
,
and
they
reade
it
not
;
and
if
sometime
they
reade
,
yet
they
neuer
meditate
thereon
,
as
wee
are
taught
in
this
place
.
Further
,
whereas
the
holy
Ghost
reasoneth
thus
vpon
these
examples
,
Abraham
,
Isaac
,
and
Iacob
,
were
strangers
and
Pilgrimes
,
therefore
they
sought
a
Country
:
Herein
hee
teacheth
vs
this
speciall
point
,
to
wit
;
that
a
doctrine
,
though
it
be
not
expressed
in
plaine
words
in
the
Bible
;
yet
being
gathered
thence
by
right
and
iust
consequence
,
is
no
lesse
to
be
beleeued
and
receiued
,
then
that
which
is
plainly
expressed
:
and
therefore
they
are
farre
to
blame
which
mislike
these
tearmes
in
Diuinitie
,
person
,
nature
,
sacrament
,
consubstantiall
,
trinitie
,
&c.
because
they
are
not
expressed
in
the
word
.
But
,
they
may
with
good
conscience
and
much
profit
be
retained
;
because
,
though
not
literally
,
yet
in
sense
and
meaning
they
are
contained
in
the
Scripture
,
and
may
by
iust
consequence
be
gathered
thence
.
And
,
wee
denie
not
transubstantion
,
because
the
word
is
not
in
the
Scripture
;
but
because
the
matter
is
not
there
:
nor
can
by
necessary
consequence
be
deriued
from
it
,
but
rather
the
contrary
.
Againe
,
many
refuse
these
doctrines
,
the
proceeding
of
the
holy
Ghost
from
the
sonne
;
and
the
baptizing
of
children
,
because
they
are
not
expressed
in
the
Scripture
.
But
hence
we
answer
,
that
though
they
be
not
expresly
set
downe
in
so
many
wordes
,
yet
by
iust
consequence
they
may
be
soundly
gathered
out
of
Scripture
,
and
therefore
are
true
doctrines
no
lesse
to
be
beleeued
,
then
that
which
is
plainly
expressed
.
And
thus
much
of
the
first
part
of
the
reason
,
And
if
they
had
beene
mindfull
of
that
Countrey
,
whence
they
came
,
they
had
leisure
to
haue
returned
.
But
now
they
desire
a
better
,
that
is
an
heauenly
:
Wherefore
God
is
not
ashamed
of
them
to
be
called
their
God
.
For
he
hath
prepared
for
them
a
Citie
.
Here
the
holy
Ghost
proueth
the
second
part
of
the
former
argument
,
by
2.
reasons
:
the
first
,
is
contained
in
the
15.
verse
,
and
the
beginning
of
the
16.
It
is
taken
from
the
distinction
of
Countries
,
and
may
be
framed
thus
;
They
either
sought
an
earthly
Country
or
an
heauenvly
Country
.
But
not
an
earthly
:
Therfore
they
sought
an
heauenly
Country
.
The
first
part
of
this
reason
is
cleare
of
it selfe
.
The
second
part
is
in
the
15.
verse
:
from
whence
followeth
the
conclusion
in
the
beginning
of
the
16.
verse
.
To
come
to
the
first
part
,
in
these
words
:
And
if
they
had
beene
mindefull
of
the
countrey
,
&c.
That
is
,
if
they
had
regarded
,
or
thought
vpon
Mesopotamia
,
or
Caldea
,
from
whence
they
came
,
and
where
they
were
borne
;
with
any
desire
to
haue
enioyed
the
profits
,
or
pleasure
therof
;
they
had
leisure
enough
to
haue
returned
backe
thither
,
by
reason
of
the
length
of
their
daies
which
they
liued
,
in
the
Land
whither
God
called
them
.
Here
obserue
two
points
:
First
,
that
they
are
not
mindefull
of
(
or
,
as
the
word
imports
)
they
remember
not
the
countrey
from
whence
they
came
:
but
when
God
gaue
them
commandement
to
depart
thence
,
and
not
to
returne
to
Mesopotamia
againe
;
after
this
commandement
giuen
,
they
came
forth
,
and
did
forget
their
owne
countrey
.
Whence
we
learne
,
that
howsoeuer
vsually
,
Forgetfulnesse
be
a
vice
;
yet
some
kinde
of
forgetfulnesse
,
is
a
notable
vertue
:
namely
,
to
forget
the
things
that
displease
God
,
and
which
hee
would
not
haue
vs
to
thinke
vpon
.
Psal.
45.9
.
The
Church
is
commanded
to
forget
her
own
people
,
and
her
fathers
house
:
That
is
,
her
owne
will
and
desires
;
shee
must
neuer
thinke
thereof
(
nor
of
any
other
thing
whereby
God
is
displeased
)
vnlesse
it
be
with
dislike
.
This
condemneth
the
practice
of
many
aged
persons
,
in
these
daies
,
who
delight
themselues
among
the
yonger
sort
,
to
tell
of
the
bad
practices
of
their
youth
;
in
wantonnesse
,
contentions
,
and
breaking
Gods
commandements
:
But
,
in
so
doing
,
they
sinne
grieuously
;
for
,
a
man
must
not
remember
his
sinnes
,
but
with
dislike
,
and
detestation
;
being
grieued
with
them
,
and
angry
with
himselfe
for
them
;
or
else
to
teach
others
how
to
auoide
them
.
And
as
this
kinde
of
Forgetfulnesse
,
is
a
good
vertue
;
so
there
is
also
a
vertuous
and
good
Remembrance
:
namely
,
to
be
mindefull
of
that
which
may
please
God
:
as
of
Gods
Iudgements
,
to
be
humbled
thereby
:
and
of
his
Mercies
,
to
bee
thankefull
vnto
Almightie
God
for
them
:
and
of
his
Commandements
,
to
become
obedient
to
his
will
.
These
things
therefore
,
we
ought
to
imprint
by
diligence
,
in
our
memories
.
Secondly
,
here
obserue
,
God
calleth
them
out
of
their
owne
countrie
,
and
biddeth
them
liue
in
the
land
of
Canaan
,
as
strangers
and
pilgrimes
;
and
so
they
doe
,
abiding
there
,
without
any
purpose
to
returne
;
nay
,
they
are
not
mindfull
of
their
former
home
.
Hence
wee
are
taught
,
to
bee
constant
in
that
calling
whereunto
God
hath
called
vs
.
It
is
a
fearefull
sinne
,
for
a
man
to
goe
backe
from
that
calling
,
in
which
God
hath
placed
him
.
When
the
Israelites
abode
not
patiently
,
and
constantly
,
with
God
in
the
wildernesse
,
but
desired
to
shake
off
the
calling
of
God
,
&
to
returne
to
Egypt
,
there
to
sit
by
the
flesh-pots
againe
;
they
had
Gods
hand
vpon
them
grieuously
:
as
we
may
read
at
large
,
Psalm
.
78.
Lots
wife
,
for
looking
backe
,
when
shee
was
commanded
to
the
contrary
;
was
fearefully
,
and
strangely
punished
,
beeing
turned
into
a
pillar
of
salt
,
Gen.
19.26
.
And
our
Sauiour
Christ
saith
,
Luk.
9.62
,
No
man
that
putteth
his
hand
to
the
Lords
plough
,
and
looketh
backe
againe
,
is
apt
to
the
kingdome
of
God
.
As
though
he
had
said
,
He
that
starteth
from
the
plough
,
is
not
fit
for
the
field
:
no
more
is
he
that
shifteth
from
his
calling
,
fit
for
Gods
seruice
.
To
apply
this
to
our selues
:
God
hath
called
vs
to
professe
Christian
religion
:
whence
wee
are
called
Protestants
.
We
therfore
must
professe
the
same
constantly
,
and
hold
it
fast
,
without
wauering
,
or
doubting
(
euen
without
beeing
mindefull
of
that
spirituall
Egypt
of
darkenes
and
superstition
,
whence
we
are
deliuered
)
much
more
,
without
turning
to
any
other
;
this
beeing
the
true
religion
,
which
is
grounded
on
Gods
word
.
Againe
,
in
this
our
calling
of
Christianitie
,
wee
haue
vowed
vnto
God
for
our selues
,
to
renounce
the
flesh
,
the
world
,
and
the
deuill
.
Now
,
this
beeing
our
calling
;
as
wee
haue
promised
,
and
vndertaken
it
:
so
wee
must
obey
it
in
our
liues
,
fighting
manfully
euery
day
,
against
the
world
,
the
flesh
,
and
the
diuell
.
For
,
if
wee
professe
religion
in
word
,
and
doe
not
obey
it
in
deed
;
we
make
our selues
vnfit
for
the
kingdome
of
heauen
.
But
alas
,
men
are
like
to
the
Swine
that
returneth
to
the
puddle
,
thogh
he
be
washed
neuer
so
cleane
;
and
to
the
Dogge
,
that
returneth
to
his
vomite
:
for
,
most
men
do
but
serue
the
flesh
,
&
the
world
,
and
the
lusts
thereof
;
therein
is
their
ioy
,
and
their
hearts
ease
:
take
away
these
things
from
them
,
and
take
away
their
liues
:
so
farre
are
they
from
seeking
the
kingdome
of
heauen
,
as
these
Patriarchs
did
.
Thus
much
for
the
first
part
of
the
reason
.
Now
followeth
the
second
part
,
which
is
this
;
But
they
sought
not
a
place
in
earth
:
and
therefore
the
conclusion
followeth
,
That
they
desire
a
countrey
,
which
is
heauen
;
in
these
words
:
But
now
they
desire
a
better
.
But
some
will
say
,
the
Patriarchs
were
dead
many
hundred
yeares
,
before
this
was
written
;
How
then
can
they
be
now
said
,
to
desire
a
countrey
?
Answ.
The
Author
of
this
Epistle
,
here
obserueth
,
and
followeth
the
manner
of
them
that
write
Histories
;
who
speake
of
things
past
long
agoe
,
as
though
they
were
now
present
.
Now
,
it
is
said
,
they
desired
a
better
countrey
.
These
Patriarchs
had
laid
before
them
two
countries
,
the
Land
of
Canaan
,
and
the
kingdome
of
Heauen
;
and
of
these
two
,
they
might
choose
whether
they
would
,
to
be
their
portion
,
and
inheritance
,
vpon
which
they
would
bestow
their
hearts
:
Now
,
they
esteemed
heauen
(
though
it
was
to
come
)
better
than
Canaan
,
though
present
;
and
therefore
made
choice
of
heauen
,
and
longed
for
it
.
Where
we
learne
,
that
as
we
must
be
thankefull
to
God
,
for
all
his
blessings
;
so
among
them
all
,
wee
should
choose
the
best
.
This
,
Dauid
doth
:
for
beeing
put
to
choose
,
whether
hee
had
rather
liue
in
safe-guard
,
and
in
solace
,
with
the
wicked
and
vngodly
;
than
in
base
estate
,
and
in
great
danger
,
neere
to
Gods
sanctuarie
:
He
saith
,
Psal.
84.10
,
Hee
had
rather
bee
a
doore-keeper
in
the
house
of
his
God
,
than
to
dwell
in
the
Tabernacles
of
wickednesse
.
And
Salomon
is
highly
commended
by
the
holy
Ghost
,
1.
King
.
3.10.11
,
for
choosing
a
wise
and
vnderstanding
heart
,
before
riches
and
honour
.
Moses
also
(
as
we
shal
see
afterward
)
had
his
choyce
,
whether
he
wold
liue
gloriously
,
&
at
ease
,
in
Pharohs
court
;
or
with
the
Church
of
God
in
aduersitie
:
now
,
Moses
hauing
the
gift
of
discerning
,
refused
to
bee
called
the
sonne
of
Pharaohs
daughter
,
and
chose
rather
to
suffer
aduersitie
with
the
people
of
God
,
than
to
enioy
the
pleasures
of
sinne
for
a
season
.
Which
holy
examples
,
doe
all
teach
vs
;
that
when
God
setteth
before
vs
diuers
sorts
of
his
blessings
,
wee
in
spirituall
wisdome
,
must
make
choyce
of
the
best
.
On
the
contrary
,
Esau
had
this
choyce
set
before
him
;
his
brothers
red
broth
,
and
his
birth-right
;
but
he
chose
the
worse
:
&
therefore
,
in
the
new
Testament
,
the
holy
Ghost
noteth
him
with
this
marke
,
to
be
profane
Esau
,
for
his
labour
.
And
the
Gaderens
also
are
branded
with
a
note
of
infamie
to
all
ages
,
for
choosing
their
hogs
before
Christ
,
and
his
saluation
.
And
the
like
choyce
is
set
before
vs
euery
day
;
for
God
of
his
mercy
,
in
the
preaching
of
the
word
,
for
his
part
,
doth
set
forth
vnto
vs
,
Christ
Iesus
crucified
;
and
in
him
,
remission
of
sinnes
,
and
saluation
.
Now
,
on
the
other
side
,
commeth
the
diuell
,
and
setteth
before
vs
,
all
sorts
of
vaine
pleasures
,
and
delights
;
shewing
to
euery
man
those
sinnes
,
to
which
he
is
giuen
;
and
with
them
,
all
the
profits
or
pleasures
,
that
vsually
accompany
such
sinnes
.
Now
,
most
men
hauing
this
choyce
set
before
them
,
doe
leaue
the
true
and
substantiall
blessings
of
God
,
and
come
to
Sathans
painted
Pageants
,
and
there
make
choyce
of
sin
,
with
those
base
companions
that
doe
attend
her
.
This
is
too
apparant
to
be
denied
:
for
,
howsoeuer
the
word
of
God
be
preached
vnto
vs
,
and
we
doe
heare
the
same
,
yet
wee
preferre
the
vanities
and
pleasures
of
the
sinnefull
world
,
before
Christ
crucified
;
making
no
account
of
him
,
nor
of
our
owne
saluation
by
him
,
in
comparison
of
the
present
profits
and
pleasures
of
sinne
.
But
wee
must
pray
to
God
to
giue
vs
spirituall
wisedome
,
and
the
gift
of
discerning
,
that
now
when
God
sets
before
vs
thinges
so
farre
differing
,
we
may
haue
grace
to
discerne
betweene
them
;
and
withall
,
to
preferre
and
make
choise
of
the
best
,
and
to
refuse
the
worst
.
But
as
for
them
that
are
so
mad
in
their
choise
,
that
they
now
preferre
sinne
before
the
blessings
of
God
in
Christ
,
they
shal
see
the
day
when
they
would
wish
themselues
to
be
Dogges
,
Toades
,
or
Serpents
,
rather
then
men
and
women
:
and
yet
(
though
they
would
be
glad
of
that
exchange
of
state
)
they
shall
neuer
compasse
it
,
but
shall
remaine
woefull
men
and
women
for
euermore
,
because
that
once
they
made
so
profane
a
choise
:
when
the
path
of
life
was
set
before
them
,
they
chose
the
way
of
death
rather
then
of
life
;
and
therefore
when
they
would
desire
death
,
they
shall
not
haue
it
,
but
shall
liue
a
life
more
bitter
for
euer
then
any
death
in
the
greatest
pangs
.
Thus
wee
see
in
generall
their
choise
was
of
the
better
.
Particularly
the
Text
addeth
;
That
is
,
an
heauenly
.
In
which
words
is
laid
downe
the
last
and
chiefe
point
in
this
reason
,
to
wit
,
that
the
Patriarchs
desired
a
better
Country
then
the
Land
of
Canaan
,
and
that
was
an
heauenly
Country
,
euen
heauen
it selfe
:
the
proofe
whereof
is
principally
intended
in
this
place
.
Now
whereas
the
Patriarchs
,
being
our
fore-fathers
in
faith
,
and
patternes
whom
we
must
followe
,
did
desire
heauen
:
by
their
example
euery
one
of
vs
is
taught
the
same
duty
,
to
aime
at
another
and
a
better
Country
,
then
that
in
which
we
liue
,
euen
at
the
kingdome
of
heauen
;
and
not
to
thinke
that
this
world
is
the
Country
we
are
borne
for
.
This
better
Country
we
must
all
seeke
for
,
whatsoeuer
we
be
,
high
and
lowe
,
young
and
olde
,
learned
and
vnlearned
,
if
we
will
followe
these
godly
Patriarchs
.
And
this
wee
must
doe
not
at
death
onely
,
seeking
this
world
all
our
life
long
,
for
that
is
to
despise
heauen
;
but
euen
in
the
time
of
our
youth
,
&
strength
of
our
daies
,
must
we
set
our
hearts
on
heauen
;
endeauouring
so
to
vse
this
world
,
and
the
things
thereof
,
that
when
we
die
,
we
may
come
to
heauen
,
that
blessed
countrie
,
which
we
desired
,
and
sought
for
in
our
liues
.
And
to
perswade
vs
hereunto
,
consider
the
reasons
following
.
First
,
worldly
wisdome
teacheth
this
:
If
a
man
dwell
on
his
owne
land
,
and
in
his
owne
house
,
he
is
carelesse
;
But
if
in
another
mans
house
,
whereof
hee
hath
no
lease
,
but
contrariwise
,
is
certaine
to
be
put
out
,
hee
knoweth
not
when
:
this
man
wil
in
time
prouide
himselfe
of
another
that
so
he
may
remooue
into
it
,
and
not
be
destitute
;
and
if
it
be
within
his
power
,
he
will
prouide
a
better
,
that
so
he
may
not
remooue
for
the
worse
.
Beholde
,
while
wee
liue
in
this
world
,
our
bodies
are
tents
and
tabernacles
wherein
our
soules
doe
dwell
,
for
a
time
:
and
besides
;
this
time
is
vncertaine
;
for
there
is
no
man
that
can
say
certainly
,
he
shall
liue
to
the
next
houre
:
Therefore
,
we
must
euery
one
of
vs
,
prouide
for
himselfe
a
dwelling
place
in
heauen
,
where
we
may
abide
for
euer
,
in
all
blessednesse
.
Again
,
consider
the
state
of
all
sorts
of
men
in
the
world
:
for
,
sinne
,
Atheisme
,
and
profanenesse
,
abound
euery
where
,
the
blaspheming
of
Gods
holy
name
,
and
the
breaking
of
his
Sabbath
;
besides
daily
sinnes
against
the
second
table
:
Now
,
all
these
crie
continually
for
vengeance
,
and
for
Gods
iudgements
to
be
inflicted
vpon
vs
,
and
we
know
not
how
God
will
deale
with
vs
for
owne
sinnes
;
whether
he
will
take
from
vs
our
goods
,
and
good
name
,
our
health
,
friends
,
or
life
it selfe
:
and
therefore
it
standeth
vs
in
hand
to
prouide
for
our selues
,
a
resting
place
,
wherein
we
may
abide
for
euer
,
after
this
fraile
life
full
of
misery
is
ended
.
Thirdly
,
if
we
shall
not
doe
this
,
marke
what
followeth
:
this
,
and
no
other
,
is
our
estate
;
By
nature
,
wee
are
the
children
of
wrath
,
and
of
the
deuill
;
and
by
our
manifolde
sinnes
,
we
haue
made
our
ease
farre
worse
:
Now
,
what
is
due
vnto
vs
,
for
this
corruption
,
and
for
these
transgressions
?
Surely
,
not
heauen
,
but
another
place
;
euen
the
contrary
,
the
place
of
eternall
woe
,
and
destruction
,
the
bottomlesse
pit
of
hell
.
Now
,
if
this
be
our
due
by
nature
,
then
let
not
sinne
,
nor
Sathan
,
deceiue
vs
;
perswading
vs
,
that
wee
may
come
to
heauen
,
and
still
continue
in
the
state
of
our
corrupt
nature
:
but
let
vs
labour
by
all
meanes
,
to
eschew
this
place
,
which
is
due
vnto
vs
by
nature
;
that
thorough
the
gift
of
faith
in
Christ
,
we
may
come
to
the
heauenvly
citie
,
which
these
godly
Patriarchs
so
seriously
soght
for
.
But
if
we
remaine
in
our
sinnes
,
and
so
die
,
we
are
sure
to
goe
to
the
place
of
destruction
,
and
there
to
remaine
in
woe
and
torments
,
with
the
diuell
,
and
his
angels
for
euermore
:
so
that
it
stands
vs
in
hand
,
to
vse
all
good
meanes
to
come
to
heauen
,
or
else
our
case
will
be
the
most
miserable
of
all
creatures
;
for
,
perdition
and
destruction
will
bee
our
portion
world
without
ende
.
This
must
awake
and
stirre
vp
our
dead
and
drowsie
hearts
,
that
are
so
besotted
with
sinne
,
that
though
wee
heare
,
yet
wee
neither
learne
,
nor
practice
.
In
worldly
things
,
we
can
take
care
and
paines
:
but
if
we
will
doe
any
thing
for
our
owne
euerlasting
good
,
let
vs
labour
by
all
meanes
to
come
to
heauen
;
for
if
wee
misse
of
that
citie
,
it
had
beene
good
for
vs
,
we
had
neuer
beene
borne
:
or
that
we
had
beene
the
vilest
creatures
in
the
world
,
rather
than
men
.
For
,
when
the
vnreasonable
creatures
die
,
there
is
an
ende
of
all
their
miserie
;
but
,
if
we
die
,
and
be
not
prepared
for
that
place
,
our
death
will
be
vnto
vs
the
beginning
of
all
woe
and
miserie
.
Wherefore
God
is
not
ashamed
of
them
to
be
called
〈◊〉
their
God
,
for
hee
hath
prepared
for
them
a
citie
.
In
these
words
is
laid
downe
a
second
reason
,
whereby
is
prooued
,
that
these
Patriarchs
died
in
the
faith
,
seeking
their
countrie
in
heauen
.
The
reason
is
drawen
from
the
testimony
of
God
himselfe
,
recorded
by
Moses
in
the
booke
of
Exodus
,
where
God
saith
,
He
is
the
God
of
their
Fathers
,
the
God
of
Abraham
,
Isaac
,
and
Iacob
,
Exodus
3.16
.
The
exposition
.
Wherefore
]
that
is
,
that
this
might
appeare
and
be
euident
,
that
these
Patriarchs
died
in
the
faith
,
and
sought
this
Country
of
heauen
,
God
was
content
to
vouchsafe
&
grant
vnto
them
this
fauour
,
to
be
called
their
God
.
Was
not
ashamed
]
To
be
,
or
not
to
be
ashamed
of
one
,
properly
belongs
to
men
;
and
it
cannot
be
affirmed
properly
of
God
,
that
hee
is
ashamed
or
blusheth
(
as
the
word
signifieth
)
but
the
meaning
is
,
that
God
vouchsafed
vnto
them
this
fauour
,
and
shewed
them
this
honour
and
dignity
.
Quest.
What
was
this
honour
and
dignity
which
he
shewed
vnto
them
?
Answer
.
To
be
called
their
God
.
By
which
is
meant
thus
much
,
that
God
accepted
them
in
his
mercy
,
to
be
such
,
with
whom
hee
would
make
his
couenant
of
saluation
,
and
not
with
them
alone
,
but
with
their
seed
after
them
.
Secondly
,
that
he
chose
them
,
to
make
the
couenant
in
their
names
for
all
the
rest
:
Thirdly
,
he
vouchsafed
them
a
speciall
and
extraordinary
fauour
,
euen
that
himself
would
beare
their
names
,
&
they
should
beare
his
,
making
his
glorious
name
renowmed
to
the
worlds
end
,
by
this
title
,
The
God
of
Abraham
,
Isaac
,
&
Iacob
.
Hereupon
the
reason
is
framed
thus
;
God
would
not
be
called
in
speciall
manner
the
God
of
vnfaithfull
men
,
but
rather
would
bestowe
such
a
special
fauour
vpon
Beleeuers
:
but
that
fauour
did
God
vouchsafe
to
these
three
Patriarchs
;
therefore
doubtlesse
they
liued
and
died
in
that
holy
faith
.
In
that
it
is
said
,
God
was
not
ashamed
to
be
called
their
God
;
Here
first
we
learn
,
that
God
doth
not
vouchsafe
his
mercie
equally
to
all
men
,
but
some
men
haue
more
prerogagatiue
in
his
fauours
and
mercies
then
others
.
Kings
make
choise
among
all
their
subiects
,
of
some
men
,
whom
they
wil
prefer
to
be
of
their
counsel
or
guard
,
&
to
whom
they
will
giue
speciall
countenance
,
and
dispence
their
fauours
more
liberally
then
to
all
:
Euen
so
God
among
all
Abrabrahams
kindred
maketh
choise
of
these
three
persons
,
Abraham
,
Isaac
and
Iacob
,
to
bestowe
on
them
such
speciall
honour
,
as
he
vouchsafed
not
to
any
of
their
fore-fathers
afore
them
,
nor
posterity
after
them
.
No
meruaile
therfore
though
he
bestowe
not
his
speciall
mercy
vpon
all
,
seeing
he
dispenceth
not
his
inferiour
fauours
vnto
all
alike
.
And
yet
for
all
this
,
he
is
no
accepter
of
persons
:
for
,
hee
onely
is
properly
said
,
to
be
an
accepter
of
persons
,
that
preferreth
one
before
another
,
in
regard
of
some
quality
in
the
person
:
but
God
vouchsafed
this
honour
vnto
these
three
,
only
of
meere
mercy
and
good
will
,
and
not
for
any
thing
he
respected
in
them
.
This
confuteth
the
conceite
and
errour
of
many
men
broached
abroad
in
this
age
,
that
God
doth
equally
loue
all
men
as
they
are
men
,
and
hath
chosen
all
men
to
saluation
as
they
are
men
,
and
hath
reiected
none
:
for
(
say
they
)
it
standeth
with
equity
and
good
reason
,
that
the
Creator
should
loue
all
his
creatures
equally
:
and
this
opinion
they
would
build
vpon
the
generall
promise
made
to
Abraham
:
because
that
in
him
God
said
all
the
nations
of
the
earth
should
be
blessed
,
Gen.
22.18
.
But
we
must
vnderstand
that
(
All
)
is
not
alwaies
taken
generally
,
but
sometime
indefinitely
for
many
:
and
so
Paul
speaking
of
this
couenant
of
grace
in
Christ
,
saith
;
The
Lord
made
Abraham
a
father
of
many
nations
,
Rom.
4.17
:
where
repeating
the
couenant
recorded
by
Moses
,
he
putteth
many
for
all
.
Againe
,
graunt
that
Abraham
were
the
father
of
all
nations
,
and
that
in
him
All
the
kindreds
of
the
earth
were
blessed
:
Yet
it
followeth
not
,
that
therefore
God
should
loue
all
men
equally
&
alike
;
for
he
may
loue
the
faithfull
of
all
nations
,
&
yet
not
loue
all
men
in
all
nations
:
for
,
in
his
bountifull
mercy
in
Christ
,
he
preferreth
some
before
others
.
And
this
answer
seems
the
better
,
because
we
may
haue
some
reason
to
thinke
that
God
will
saue
of
euery
nation
some
,
but
no
ground
to
imagine
he
wil
saue
all
of
any
nation
:
much
lesse
all
of
euery
nation
.
2.
Here
we
may
see
,
that
God
honoureth
those
his
seruants
that
honour
him
,
as
hee
saith
to
Ely
the
Priest
,
1.
Sam.
2.30
.
Which
is
a
point
to
be
marked
diligently
;
for
,
this
God
is
the
glorious
king
of
heauen
and
earth
:
yet
he
abaseth
himselfe
,
&
is
content
to
be
named
by
his
Creature
,
aduancing
them
by
abasing
himselfe
to
be
called
their
God
,
the
God
of
Abraham
,
Isaac
,
and
Iacob
.
Where
we
may
apparantly
see
,
rather
then
God
wil
not
haue
them
honoured
that
honour
him
,
he
wil
abase
himself
,
that
they
therby
may
be
honored
.
Hence
we
may
learn
many
things
.
First
,
that
all
that
professe
religion
truly
,
must
inure
themselues
to
go
through
good
report
and
ill
report
,
and
in
all
estates
to
be
content
,
for
Gods
honours
sake
:
as
Paul
saith
;
I
haue
learned
in
whatsoeuer
state
I
am
,
therewith
to
be
content
:
I
can
be
abased
and
I
can
abound
;
Phil.
4
11.
euery
where
in
all
things
I
am
instructed
,
both
to
be
full
and
to
be
hungry
,
to
abound
&
to
haue
want
.
Thus
spake
that
holy
man
of
God
:
&
so
must
we
all
endeauour
to
say
,
&
accordingly
to
practice
.
And
the
reason
is
good
:
because
if
a
man
honor
God
,
howsoeuer
he
be
contemned
,
or
not
regarded
in
the
world
,
yet
God
wil
honour
him
,
&
esteeme
highly
of
him
:
that
will
proue
the
way
to
all
true
honour
,
as
it
hath
done
,
euen
in
this
world
to
all
that
tried
it
.
Secondly
,
hence
we
learne
which
is
the
true
way
to
get
sound
honor
amongst
men
;
namely
,
to
honor
God
.
Good
estimation
in
the
world
is
not
to
be
contemned
,
for
the
Lord
commandeth
all
inferiours
to
honour
their
superiours
,
wherby
he
also
bindeth
euery
man
to
preserue
his
own
dignity
.
Exod
20.12
.
Now
God
honoureth
them
that
honor
him
;
therfore
the
surest
way
to
get
true
honour
among
men
is
this
:
Let
a
man
first
lay
his
foundation
well
,
&
begin
with
God
,
&
set
all
the
affections
of
his
heart
&
thoughts
on
this
,
To
honor
God
.
Quest.
How
may
a
man
honor
God
?
Answ.
By
forsaking
the
rebellious
waies
of
sin
&
vngodlines
,
&
walking
in
the
way
of
righteousnesse
through
the
course
of
his
life
.
This
doth
God
take
to
be
an
honour
vnto
his
high
Maiestie
.
And
when
a
man
doth
this
vnfainedly
,
then
God
will
honour
him
,
euen
among
men
,
so
far
forth
as
shal
be
for
his
good
;
for
God
hath
all
mens
hearts
in
his
hand
,
&
wil
make
them
to
honour
those
that
honour
him
:
so
S.
Paul
saith
,
If
any
man
therefore
purge
himselfe
from
these
,
2.
Tim.
2
.
2●
.
he
shall
be
a
vessell
vnto
honour
;
not
onely
in
glory
eternall
after
death
,
but
also
in
grace
and
fauour
with
Gods
Church
.
This
confuteth
the
opinion
,
and
condemneth
the
practice
of
many
,
who
would
faine
haue
good
report
in
the
world
,
and
be
spoken
well
of
by
all
men
:
but
what
course
(
I
pray
you
)
take
they
to
come
by
this
good
name
?
They
doe
not
begin
with
God
,
and
lay
their
foundation
by
honouring
him
;
but
they
striue
to
please
men
,
whether
it
bee
by
doing
well
or
ill
,
they
care
not
;
their
onely
care
is
to
please
all
:
for
,
that
is
their
rule
and
resolution
,
all
must
be
pleased
▪
and
because
most
men
are
ill
,
they
rather
choose
oftentimes
to
doe
ill
,
than
they
will
not
please
the
greater
sort
.
But
he
that
beginneth
to
get
honour
by
pleasing
men
,
beginneth
at
a
wrong
ende
;
for
,
by
the
testimony
of
the
holy
Ghost
in
this
place
,
the
way
to
get
sound
approbation
before
men
,
is
first
to
beginne
with
God
,
and
to
honour
him
.
Thirdly
,
if
God
wil
honour
them
that
honour
him
;
then
by
the
contrary
,
consider
what
a
miserable
case
many
a
man
is
in
:
For
,
those
that
dishonour
God
,
God
will
dishonour
them
againe
;
as
wee
may
see
at
large
,
and
very
plainely
,
in
the
example
of
Elie
,
and
his
two
sonnes
:
for
,
them
that
honour
me
(
saith
the
Lord
vnto
him
)
I
wil
honour
,
and
they
that
despise
me
shall
be
despised
,
1.
Sam.
2.30
.
And
in
Zacharie
wee
may
reade
,
that
the
man
that
by
blasphemie
,
theft
,
or
periurie
,
dishonoureth
God
,
the
flying
curse
of
the
Lord
shall
enter
into
his
house
,
and
remaine
in
the
middest
thereof
,
and
consume
it
with
the
timber
thereof
,
and
the
stones
thereof
:
Zach.
5.4
.
And
because
Elie
did
more
honour
his
children
than
God
,
1.
Sam.
2.31
,
therefore
the
Lord
threateneth
the
destruction
both
of
him
,
and
his
familie
:
and
according
as
the
Lord
had
threatened
,
so
it
came
to
passe
.
For
,
when
the
Israelites
fought
with
the
Philistims
(
Chap.
4.11
.
)
his
two
sonnes
were
slaine
;
and
hear
the
hearing
of
the
newes
,
fell
downe
and
brake
his
necke
.
Now
,
if
this
be
so
,
what
shall
we
say
of
our
owne
nation
and
people
,
amongst
whom
it
is
as
common
to
dishonour
God
,
as
euer
it
was
amongst
the
Papists
,
or
Pagans
;
partly
,
by
light
vsing
of
his
holy
titles
,
and
taking
his
name
in
vaine
:
and
partly
,
by
swearing
,
and
open
blasphemie
:
and
sometime
,
euen
by
abhominable
periurie
.
Nay
,
it
is
many
mens
rule
,
that
they
may
sweare
,
dissemble
,
lie
,
&
forsweare
for
aduantage
.
These
sinnes
are
some
of
them
rise
in
all
sorts
of
people
,
and
hardly
shall
you
talke
with
a
man
,
that
doth
not
by
vaine
othes
dishonor
God
:
yea
,
it
is
so
common
,
that
children
,
so
soone
as
they
can
crawle
,
or
lispe
out
a
word
;
the
first
thing
they
can
speake
,
is
to
curse
,
or
sweare
,
and
take
Gods
name
in
vaine
,
whereby
God
is
dishonoured
euery
way
:
so
as
it
is
a
wonder
that
the
earth
doth
not
open
&
swallow
vp
many
men
quicke
,
for
their
swearing
and
blasphemy
.
And
wheras
Gods
Iudgements
are
often
grieuously
inflicted
vpon
vs
,
in
many
places
of
the
Land
;
we
may
perswade
our selues
,
that
among
other
sinnes
,
it
is
for
our
blasphemie
,
and
taking
Gods
name
in
vaine
.
And
if
it
be
not
speedily
redressed
,
it
is
to
be
feared
lest
God
will
raine
downe
his
iudgements
vpon
vs
,
and
in
his
wrath
sweepe
vs
all
away
;
and
take
away
the
father
with
the
childe
,
the
good
with
the
bad
,
because
there
is
no
reformation
of
so
vile
,
and
yet
so
needlesse
a
sinne
.
To
be
called
their
God
.
Obserue
here
further
,
that
Abraham
,
Isaac
,
and
Iaacob
,
could
all
of
them
say
,
God
is
my
God
.
Now
that
which
these
worthy
Patriarchs
could
say
of
themselues
,
we
must
euery
one
of
vs
in
our
own
persons
labour
for
;
for
,
their
example
is
&
must
be
a
rule
for
vs
to
follow
.
We
therfore
must
labour
for
this
assurance
,
by
Gods
grace
to
say
,
as
these
holy
Patriarchs
did
say
,
The
true
Iehoua
is
my
God
:
and
of
this
I
am
resolued
,
&
vndoubtedly
assured
in
mine
own
conscience
.
Qu.
How
shal
we
be
able
to
say
vnfainedly
,
God
is
my
God
?
Ans.
By
becomming
his
seruants
and
people
,
in
deed
&
truth
;
for
,
to
him
who
is
one
of
Gods
people
,
God
is
alwaies
his
God
.
But
how
shall
wee
become
Gods
true
seruants
?
Answ.
By
setting
our
hearts
vpon
the
true
God
,
and
giuing
them
wholly
vnto
him
,
and
to
his
seruice
;
and
restraining
our selues
from
all
occasions
of
sinne
,
because
sinne
displeaseth
him
.
Quest.
But
how
shall
a
man
set
his
heart
wholly
on
God
?
Answ.
This
hee
doth
,
when
he
loueth
him
aboue
all
,
and
feareth
him
aboue
all
,
and
aboue
all
things
is
zealous
for
GOD
;
glorie
;
when
hee
hath
full
confidence
in
Gods
word
and
promises
,
and
is
more
grieued
for
displeasing
God
,
than
for
all
things
in
the
world
besides
.
Or
,
more
plainly
thus
:
then
a
man
doth
set
his
heart
on
God
,
when
his
heart
is
so
affected
,
that
when
God
commands
,
he
is
alwaies
ready
to
obey
:
So
the
Lord
saith
,
Hos.
2.23
,
I
will
say
to
them
that
were
not
my
people
,
Thou
art
my
people
;
and
they
shall
say
,
Thou
art
my
God
.
And
in
the
Psalmes
,
the
Lord
saith
,
Psalm
.
27.8
,
Seeke
ye
my
face
:
Then
the
holy
mans
heart
,
as
an
Eccho
giueth
answer
,
I
seeke
thy
face
O
God
.
And
such
a
one
is
the
heart
of
him
,
that
is
indeede
the
seruant
and
childe
of
God
,
&
one
of
Gods
people
.
For
he
hath
prepared
for
them
a
city
.
These
words
are
a
reason
of
the
former
,
proouing
that
God
was
not
ashamed
to
be
called
their
God
,
because
hee
prepared
a
citie
for
them
.
And
indeede
,
this
shewes
euidently
,
that
God
was
greatly
delighted
with
them
,
rather
than
ashamed
of
them
;
for
,
had
he
beene
ashamed
of
them
,
hee
would
haue
shut
them
out
of
his
presence
.
Herein
therefore
he
declared
his
loue
and
fauour
,
that
by
preparing
this
citie
,
he
procured
that
they
should
liue
in
his
sight
for
euermore
.
Hence
wee
learne
,
that
hee
which
hath
God
for
his
God
,
hath
all
things
with
him
;
according
to
the
common
prouerb
,
Haue
God
&
haue
all
.
And
on
the
contrary
,
Lacke
God
and
lacke
all
.
And
therfore
Dauid
saith
,
Psal.
145.15
,
Blessed
are
the
people
whose
God
is
the
Lord
.
Other
things
,
which
here
might
be
added
,
haue
bin
handled
before
.
Abrahams
Faith
.
Verse
17.
By
faith
Abraham
offered
vp
Isaac
,
when
hee
was
tempted
;
and
hee
that
had
receiued
the
promises
,
offered
his
onely
begotten
sonne
.
18.
To
whom
it
was
said
,
in
Isaac
shall
thy
seede
be
called
.
19.
For
,
he
considered
that
God
was
able
to
raise
him
vp
,
euen
from
the
dead
:
from
whence
he
receiued
him
also
,
after
a
sort
.
IN
the
former
verses
,
wee
heard
the
faith
of
Abraham
,
Isaac
,
and
Iaacob
,
commended
iointly
together
.
Now
the
holy
Ghost
returneth
to
the
commendation
of
their
faith
seuerally
.
And
first
,
he
beginnes
with
Abrahams
faith
;
wherof
,
he
had
formerly
propounded
two
works
,
or
actions
:
1
His
going
out
of
his
own
Countrey
.
2
His
abode
in
a
strange
Land
.
Now
,
here
followeth
the
third
,
which
is
the
most
notable
worke
of
all
,
wherin
his
faith
shines
most
gloriously
;
and
his
example
herein
is
vnmatchable
.
The
particular
points
herein
,
are
these
:
1
The
worke
of
his
faith
is
plainely
laid
down
,
in
his
offering
vp
of
Isaac
.
2
The
same
worke
of
faith
is
notably
commended
,
by
three
speciall
arguments
;
to
wit
,
1
by
three
great
impediments
that
might
haue
hindred
this
worke
of
faith
;
as
we
shall
see
in
their
place
,
v.
17
,
18.
2
by
his
victory
ouer
these
impediments
,
v.
19.
3
by
the
issue
of
this
temptation
,
and
his
worke
of
faith
therein
,
in
the
end
of
the
19.
verse
.
For
the
first
.
The
fact
of
Abrahams
faith
here
commended
,
is
this
;
That
he
offered
vp
Isaac
his
sonne
.
It
may
first
of
all
be
demanded
,
How
Abraham
could
offer
vp
his
son
by
faith
,
considering
it
is
against
the
law
of
nature
,
&
the
law
of
God
,
for
a
man
to
kill
his
own
sonne
;
which
Abraham
must
doe
,
if
he
did
offer
him
vp
in
sacrifice
vnto
God
.
For
answer
hereunto
,
we
need
goe
no
further
than
the
Story
,
Gen.
22.
where
we
may
see
,
hee
had
a
ground
for
his
faith
:
for
,
though
the
generall
commandement
be
,
Thou
shalt
not
kill
,
yet
he
had
a
speciall
commandement
,
Abraham
kill
thy
sonne
:
&
by
vertue
of
that
,
he
did
it
;
&
did
it
in
&
by
faith
.
But
if
that
be
so
,
then
therupon
riseth
another
&
a
greater
doubt
:
namely
,
How
can
these
2.
commandements
stand
together
,
one
being
contrary
to
the
other
?
Ans.
Here
a
special
point
is
to
be
obserued
;
namely
,
that
whensoeuer
two
commandements
are
so
ioyned
,
that
a
man
cannot
practice
both
,
but
doing
the
one
,
the
other
is
broken
;
then
one
of
them
,
must
giue
place
to
the
other
:
For
,
howsoeuer
all
Gods
commandements
binde
the
conscience
;
yet
some
binde
it
more
,
some
lesse
;
because
some
are
greater
,
and
some
lesser
than
others
.
Whence
,
this
rule
may
be
set
down
,
that
when
2.
Comm.
of
God
crosse
one
another
,
so
as
a
man
obeying
one
,
breakes
another
;
then
a
man
must
preferre
the
greater
.
As
for
example
,
this
is
Gods
Comm.
Honour
God
,
commanded
in
the
first
table
.
Again
,
the
5.
Comm.
saith
,
Honor
Parents
&
Magistrates
.
Now
,
if
parents
or
magistrates
command
any
thing
,
the
doing
wherof
would
dishonor
God
,
being
contrary
to
the
first
table
;
then
the
5.
Comm.
giueth
place
vnto
the
first
:
and
a
man
must
rather
disobey
magistrates
and
parents
,
than
dishonour
God
:
for
,
the
maine
duties
of
the
first
table
,
take
place
before
the
maine
duties
of
the
second
.
And
therfore
Christ
saith
,
If
any
man
come
to
me
,
and
hate
not
his
father
and
mother
,
wife
and
children
,
brethren
and
sisters
,
yea
and
his
owne
life
also
,
he
cannot
be
my
disciple
;
meaning
,
that
if
father
or
mother
,
wife
or
children
would
drawe
vs
from
God
,
we
must
hate
them
rather
then
disobey
God
.
Againe
,
a
commandement
ceremoniall
,
and
a
commandement
of
loue
and
mercy
concurre
together
,
and
it
so
falleth
out
,
that
they
should
be
both
kept
,
and
cannot
:
in
this
case
therefore
the
ceremoniall
Law
of
the
first
table
,
must
giue
place
to
the
Law
of
Charitie
and
Loue
in
the
second
table
;
Because
the
ceremonies
are
the
inferiour
duties
of
the
first
,
but
charity
and
mercy
the
principal
duties
of
the
second
table
:
for
example
,
the
Lord
inioyneth
vs
in
the
fourth
commandement
to
rest
on
the
Sabaoth
day
.
Now
it
falls
out
that
my
neighbours
house
is
on
fire
vpon
the
Sabaoth
day
:
whether
then
may
I
labour
with
my
neighbour
that
day
to
saue
his
house
?
Answ.
I
may
;
for
the
strict
obseruation
of
rest
on
the
Sabaoth
day
is
a
ceremonie
:
but
the
quenching
of
fire
in
my
neighbours
house
,
is
a
work
of
mercy
,
and
a
maine
duty
of
the
second
table
,
and
therfore
must
take
place
before
a
ceremonial
duty
of
the
1.
table
.
Thirdly
,
God
hath
giuen
vs
ten
commandements
,
containing
all
ordinary
duties
both
of
piety
and
of
mercy
:
yet
if
God
giue
vs
a
particular
and
speciall
commaundement
contrary
to
any
of
the
ten
;
that
must
stand
,
and
the
ordinarie
commaundements
must
giue
place
and
yeeld
vnto
it
:
as
for
example
;
the
second
commaundement
forbiddeth
any
man
to
make
any
grauen
Image
;
yet
Moses
by
a
speciall
commandement
,
Num.
21.8.9
.
made
a
brasen
serpent
in
the
wildernesse
to
be
a
figure
of
Christ
.
So
the
sixt
commandement
,
Thou
shalt
not
kill
,
is
an
ordinary
commandement
,
and
bindeth
the
conscience
of
euery
man
to
obay
the
same
;
yet
God
comes
with
a
special
commandement
to
Abraham
,
&
saith
,
Abraham
,
kill
thy
son
;
&
therefore
the
ordinary
commandement
of
the
2.
table
giueth
place
for
the
time
.
And
so
goe
all
the
commandements
,
thou
shalt
do
thus
&
thus
,
vnlesse
God
command
otherwise
:
for
God
is
an
absolute
Lord
,
and
so
aboue
his
owne
Lawes
,
hee
is
not
bound
vnto
them
,
but
may
dispence
with
them
,
and
with
vs
for
the
keeping
of
them
,
at
his
will
and
pleasure
.
And
thus
was
Abraham
warranted
to
sacrifice
his
Sonne
;
namely
,
by
vertue
of
a
speciall
,
and
personall
commaundement
to
himselfe
alone
.
But
if
Abraham
had
not
had
this
particular
commaundement
,
the
sacrificing
of
Isaac
had
beene
vnlawfull
and
abhominable
;
for
,
the
killing
of
a
man
is
a
hainous
sinne
:
much
more
is
the
killing
of
a
mans
owne
sonne
without
a
speciall
commaundement
;
for
that
is
against
nature
:
and
therefore
the
Lord
by
Ieremie
doth
seuerely
condemne
the
Iewes
for
burning
their
sonnes
and
daughters
in
sacrifice
,
Ier.
7.31
,
without
any
warrant
from
him
;
though
it
may
be
they
would
pretend
their
imitation
of
Abraham
in
the
sacrificing
of
Isaac
:
yea
,
and
to
shew
his
detestation
of
that
fact
,
he
changeth
the
name
of
the
place
,
calling
it
the
valley
of
slaughter
,
verse
32
,
and
in
the
new
Testament
it
is
vsed
to
signifie
hell
,
Math.
5.29.30
.
And
because
this
sinne
is
so
odious
,
it
is
rather
to
be
thought
,
that
Iephte
did
not
kill
his
daughter
in
sacrifice
to
the
Lord
(
as
some
thinke
hee
did
)
especially
being
a
man
commended
for
his
faith
by
the
holy
Ghost
:
but
hereof
we
shall
speake
when
we
come
to
his
example
,
verse
32.
Thus
we
see
Abraham
had
ground
for
this
fact
to
doe
it
by
faith
,
euen
Gods
speciall
commaund
.
But
here
it
will
be
said
,
that
Abraham
did
not
offer
vp
his
sonne
indeede
:
for
though
he
had
bound
him
,
and
laid
him
on
the
Altar
,
yet
when
he
lifted
vp
the
knife
to
haue
killed
him
,
the
Angell
staid
his
hand
,
and
suffered
him
not
,
Gen.
22.11.12
.
How
then
can
it
be
true
which
is
here
said
,
that
he
offered
him
vp
?
for
the
writer
of
a
Story
must
make
true
reports
;
but
it
seems
the
writer
hereof
is
deceiued
in
the
very
principall
point
,
affirming
Isaac
was
offered
,
when
in
truth
he
was
not
.
Answer
.
God
is
the
Author
and
inditer
of
this
Storie
,
and
in
Gods
sight
and
estimation
he
was
offered
,
though
not
in
the
worlds
:
and
therefore
it
is
so
said
,
in
regard
of
Gods
acceptance
;
because
Abrahams
purpose
was
to
haue
done
it
;
and
if
hee
had
not
beene
staide
,
hee
had
done
it
.
Where
we
note
a
point
of
speciall
comfort
,
to
wit
;
that
God
in
his
children
and
seruants
,
doth
accept
the
will
for
the
deede
:
so
S.
Paul
saith
,
2.
Corinth.
8.12
:
If
there
be
a
willing
minde
,
it
is
accepted
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
:
speaking
of
their
releeuing
of
the
poore
he
telleth
them
,
that
GOD
regardeth
not
so
much
a
mans
worke
,
as
the
heart
wherewith
hee
doth
the
work
.
And
therefore
the
poore
widowe
in
the
Gospell
,
Luk
21.3
.
is
saide
by
our
Sauiour
Christ
,
to
haue
cast
more
into
the
treasurie
(
though
it
were
but
two
mites
)
then
many
rich
men
that
cast
in
great
aboundance
:
more
in
heart
,
not
in
substance
.
This
serueth
to
stay
the
heart
of
many
a
man
that
is
found
bruised
in
conscience
;
for
,
seeing
his
weake
obedience
,
and
the
greatnesse
of
his
sinnes
past
,
he
begins
to
call
his
election
into
question
:
now
what
must
a
man
doe
in
this
case
?
Answer
.
Surely
he
must
goe
on
forward
in
obedience
,
and
endeauour
himself
to
continue
therein
:
and
then
though
he
faile
many
times
through
infirmity
,
yet
for
his
endeauour
GOD
will
accept
of
him
,
and
be
pleased
with
the
same
.
This
doctrine
is
very
comfortable
to
a
distressed
conscience
;
but
yet
it
must
not
make
any
man
bolde
to
sinne
:
for
many
abuse
this
Doctrine
,
and
say
,
that
though
they
liue
in
sinne
,
yet
God
will
accept
of
them
,
for
they
loue
GOD
in
their
heart
.
But
they
deceiue
themselues
:
for
,
this
mercifull
dealing
of
God
in
accepting
the
will
for
the
deede
,
is
onely
towards
those
that
endeauour
themselues
sincerely
to
leaue
their
sinnes
,
to
beleeue
in
God
,
and
to
walke
in
obedience
:
but
such
as
flatter
themselues
,
lying
in
their
sinnes
,
God
will
not
be
mercifull
vnto
them
,
Deut.
29.19.20
.
Here
further
it
may
well
be
demaunded
;
How
Abraham
could
take
Isaac
and
binde
him
,
and
lay
him
on
the
altar
to
haue
offred
him
:
for
,
though
the
common
opinion
be
,
that
he
was
but
13.
yeares
olde
,
yet
the
more
receiued
opinion
of
the
best
Writers
is
,
that
Isaac
was
25.
or
27.
yeares
olde
.
How
then
could
Abraham
being
an
olde
man
of
more
then
120.
yeares
,
be
able
to
binde
Isaac
being
a
young
and
lusty
man
,
and
lay
him
on
the
altar
to
kill
him
?
For
though
Abraham
had
a
commaundement
to
kill
Isaac
,
yet
wee
finde
not
that
God
commaunded
Isaac
to
suffer
himselfe
to
be
killed
;
now
Nature
moues
euery
one
to
seeke
to
saue
his
owne
life
,
and
to
resist
such
as
would
kill
vs
.
How
then
was
Isaac
brought
to
yeeld
thus
farre
to
his
Father
?
For
answere
heereunto
,
wee
are
to
knowe
,
that
Abraham
was
no
ordinarie
man
,
but
a
Prophet
,
and
that
an
excellent
and
extraordinary
Prophet
:
So
God
himselfe
testifieth
of
him
to
Abimelech
;
Hee
is
a
Prophet
,
and
he
shall
pray
for
thee
:
Gen.
20.7
.
yea
,
he
was
esteemed
and
reuerenced
as
a
Prophet
,
&
an
honourable
man
,
euen
of
the
heathen
.
The
Hittites
tell
him
:
Thou
art
a
Prince
of
God
amongst
vs
.
Genesis
23.6
.
Now
being
a
man
of
so
high
place
,
and
so
great
regard
euen
in
the
world
;
doubtlesse
hee
was
of
much
more
authoritie
in
his
owne
house
.
It
is
therefore
very
likely
that
hee
tells
Isaac
his
sonne
,
that
hee
had
a
speciall
commaundement
from
GOD
,
to
kill
him
in
sacrifice
.
Now
Isaac
being
an
holy
man
,
and
well
brought
vp
,
hearing
this
is
contented
to
be
sacrificed
,
and
obayes
his
Father
herein
.
This
I
speake
not
as
certaine
,
but
as
most
probable
;
and
it
is
the
iudgment
of
best
learned
,
who
haue
had
good
experience
in
the
Scripture
.
This
circumstance
well
obserued
,
serues
greatly
for
the
commendation
of
them
both
:
of
Abraham
the
Father
that
had
so
religiouslie
brought
vp
his
onelie
Sonne
;
that
was
most
deere
vnto
him
,
that
hee
would
not
resist
the
will
of
GOD
reuealed
vnto
him
,
though
it
cost
him
his
life
.
Oh
that
Parents
would
followe
Abraham
,
in
so
doing
to
their
children
;
then
would
it
goe
well
with
the
Church
of
GOD
.
Againe
,
Isaacs
behauiour
is
heere
admirable
,
that
hee
would
not
resist
his
weake
and
aged
Father
,
but
suffereth
him
to
binde
him
,
and
to
lay
him
on
the
Altar
;
yeelding
himselfe
vnto
death
,
when
his
Father
tolde
him
,
My
sonne
,
GOD
will
haue
it
so
.
This
example
must
bee
a
patterne
of
obedience
,
not
onely
for
children
towards
their
parents
;
but
for
vs
all
towards
Gods
ministers
,
when
they
shall
tell
vs
,
what
God
would
haue
vs
doe
:
we
must
submit
our selues
,
and
yielde
,
though
it
turne
to
our
bodily
paine
and
griefe
;
for
Isaac
yeelds
,
though
it
were
to
the
losse
of
his
life
.
But
alas
,
who
will
follow
Isaac
?
For
,
let
the
minister
speake
against
our
carnall
pleasure
,
and
vnlawfull
gaine
;
let
him
crosse
our
humour
,
and
affections
,
then
wee
refuse
to
heare
,
and
will
not
obey
.
Nay
,
if
the
minister
of
God
,
as
the
Lords
priest
,
come
with
the
sacrificing
knife
of
Gods
word
,
to
the
throat
of
our
sin
,
to
kill
the
same
in
vs
,
that
so
we
may
bee
pure
and
acceptable
sacrifices
vnto
God
;
doe
we
not
resist
him
,
and
say
in
our
hearts
,
Wee
will
none
of
this
doctrine
?
Or
,
if
he
like
a
Prophet
of
God
,
come
and
offer
to
binde
our
consciences
,
with
the
cordes
of
obedience
,
and
to
lay
our
affections
on
the
altar
of
the
Law
;
then
we
resist
,
and
are
either
too
yong
,
or
too
olde
;
too
rich
,
or
too
learned
;
or
too
great
,
to
be
taught
,
and
bound
to
obedience
.
But
let
vs
know
,
that
if
wee
will
bee
true
Isaacs
,
euen
the
sonnes
of
faith
and
obedience
,
and
the
true
heires
of
Abrahams
faith
(
as
wee
would
beare
the
world
in
hand
)
then
as
he
did
submit
himselfe
to
be
bound
of
his
father
;
so
must
wee
yield
our selues
to
the
ministers
of
God
,
to
bee
bound
by
his
word
:
and
suffer
the
same
word
to
be
in
vs
,
the
two
edged
sword
of
the
spirit
,
to
cut
downe
sinne
and
corruption
in
vs
,
and
to
make
vs
newe
creatures
;
that
so
both
in
body
and
soule
,
wee
may
become
pure
and
acceptable
sacrifices
vnto
our
God
.
Thus
much
of
the
facte
it selfe
,
wherein
Abrahams
faith
is
set
forth
.
Now
follow
the
Arguments
,
or
reasons
,
whereby
the
same
worke
of
faith
is
commended
vnto
vs
.
The
first
Argument
is
taken
from
the
great
impediments
which
might
hinder
his
faith
;
and
they
are
in
number
three
:
First
,
that
he
was
brought
to
this
worke
,
not
by
ordinary
command
,
but
by
an
extraordinary
course
in
temptation
;
Beeing
tempted
.
Secondly
,
that
he
was
to
offer
his
own
childe
;
yea
,
his
onely
begotten
sonne
.
Thirdly
,
that
he
who
had
receiued
the
promises
,
must
offer
him
,
and
kill
him
,
in
whom
the
promise
was
made
.
For
the
first
impediment
.
In
the
ordinarie
translation
,
it
is
read
thus
,
When
he
was
tried
:
But
that
is
not
so
fit
,
beeing
rather
an
exposition
of
the
meaning
,
than
a
translation
of
the
word
.
For
,
the
very
word
signifieth
,
to
be
tempted
;
and
the
meaning
is
,
when
he
was
tried
.
I
would
therefore
rather
read
it
thus
;
when
he
was
tempted
:
or
,
beeing
tempted
,
as
the
word
signifies
.
In
the
handling
hereof
,
first
wee
will
intreat
of
the
nature
of
this
temptation
,
and
then
come
to
the
circumstances
belonging
to
the
same
.
Temptation
(
as
it
is
here
vsed
,
may
be
thus
described
)
It
is
an
action
of
God
,
whereby
he
prooueth
,
and
makes
experience
of
the
loyaltie
and
obedience
of
his
seruants
.
First
(
I
say
)
it
is
an
action
of
God
:
This
is
plaine
by
the
testimony
of
Moses
in
Genesis
,
Gen.
22.1
.
where
(
if
we
read
the
history
)
we
shall
finde
that
God
did
prooue
Abraham
.
Obiect
.
But
against
this
it
may
be
obiected
,
that
Saint
Iames
saith
,
Iames
1.13
,
God
tempteth
no
man
:
and
therefore
no
temptation
is
the
action
of
God
?
Answ.
That
place
in
Iames
is
thus
to
bee
vnderstood
;
God
tempteth
no
man
:
that
is
,
God
doth
not
stirre
vp
,
or
mooue
any
mans
heart
to
sinne
.
Yet
further
it
will
be
said
,
That
temptation
is
an
action
of
Satan
;
for
so
in
the
Gospel
wee
may
read
(
Mat.
4.3
,
)
that
hee
is
called
the
tempter
?
Answ.
Some
temptations
are
the
actions
of
God
,
and
some
the
actions
of
Satan
:
God
tempteth
,
and
Satan
tempteth
;
but
there
is
great
difference
in
their
temptations
:
first
,
in
the
manner
;
for
,
Satan
tempteth
a
man
to
sinne
against
the
will
of
God
,
and
to
doe
some
euill
:
God
tempteth
a
man
to
doe
something
,
which
shall
be
onely
against
his
owne
affections
,
or
his
reason
.
Secondly
,
God
tempteth
for
the
good
of
his
seruants
:
but
Satan
tempteth
for
the
destruction
both
of
their
bodies
and
soules
.
Againe
I
say
,
Whereby
he
makes
triall
,
&c.
Here
some
will
say
,
God
knowes
euery
mans
heart
,
and
what
is
in
them
,
and
what
they
will
doe
,
long
before
;
and
therefore
hee
needeth
not
to
make
triall
of
any
man
?
Answ.
God
makes
triall
of
his
seruants
,
not
because
hee
is
ignorant
of
that
which
is
in
their
heart
;
for
,
hee
vnderstandeth
their
thoughts
long
before
:
but
because
he
will
haue
their
obedience
made
knowen
;
partly
to
themselues
,
and
partly
to
the
world
:
so
that
hee
makes
triall
of
his
seruants
,
not
for
himselfe
,
but
for
our
sakes
.
Now
further
,
God
tempteth
men
three
waies
:
first
,
by
Iudgements
,
and
Calamities
in
this
world
:
so
the
Lord
saith
to
the
Israelites
,
Deut.
8.2
,
Thou
shalt
remember
all
the
way
which
the
Lord
thy
God
ledde
thee
this
fortie
years
in
the
wildernesse
for
to
humble
thee
,
for
to
prooue
and
to
know
what
is
in
thy
heart
.
That
iourney
might
haue
beene
gone
in
forty
daies
,
but
God
did
lead
them
in
it
forty
yeares
;
to
prooue
and
trie
by
this
vnwoonted
calamity
,
whether
they
would
obey
him
,
or
not
.
So
likewise
God
suffered
false
prophets
,
and
Dreamers
of
dreames
,
to
come
among
the
people
;
for
this
ende
,
To
prooue
them
,
and
to
know
whether
they
loued
the
Lord
their
God
,
with
all
their
heart
,
and
with
all
their
soule
,
Deut.
13.3
.
Now
this
first
kinde
of
temptations
,
by
outward
Iudgements
,
is
most
grieuous
;
when
the
Lord
laieth
his
own
hand
vpon
his
seruants
so
heauily
,
as
they
shal
thinke
themselues
to
bee
quite
forsaken
.
In
this
temptation
was
Dauid
as
we
may
reade
at
large
:
Psal.
the
6
:
and
Psal.
38
:
and
Iob
being
afflicted
not
onely
outwardly
in
body
,
but
inwardly
in
minde
,
crieth
out
,
that
the
arrowes
of
the
Almighty
were
in
him
;
Iob
6.4
,
and
through
the
whole
chapter
hee
bewaileth
his
grieuous
estate
by
reason
of
this
temptation
.
Secondly
,
God
tempteth
his
seruants
by
withdrawing
his
graces
from
them
,
and
by
forsaking
them
in
part
;
and
this
kinde
of
temptation
is
as
grieuous
as
the
former
:
herewith
was
good
King
Hezekias
tempted
;
for
as
wee
may
reade
,
God
left
him
to
a
sinne
of
vaine
glory
,
and
the
end
was
to
try
him
and
to
proue
all
that
was
in
his
heart
.
2.
Chron.
32.31
.
Thirdly
,
God
tempteth
his
seruants
by
giuing
vnto
them
some
strange
and
extraordinarie
commaundement
;
As
in
the
Gospell
,
when
the
young
man
came
to
our
Sauiour
Christ
,
and
asked
him
,
what
good
thing
hee
might
doe
to
haue
eternall
life
?
Math.
19.16
,
Christ
biddeth
him
goe
and
sell
all
that
he
had
and
giue
to
the
poore
.
This
commaundement
had
this
vse
,
to
be
a
commaundement
of
triall
vnto
the
young
man
,
whereby
God
would
proue
what
was
in
his
heart
,
that
the
same
might
be
manifest
both
to
himselfe
&
vnto
others
.
And
vnder
this
kinde
,
we
must
comprehend
this
temptation
of
Abraham
:
for
,
when
God
said
,
Abraham
,
offer
vp
thy
sonne
in
sacrifice
;
it
was
not
a
commaundement
requiring
actuall
obedience
(
for
GOD
meant
not
that
Abraham
should
kill
his
sonne
)
but
onely
of
triall
,
to
see
what
he
would
doe
.
And
these
are
Gods
temptations
,
whereby
he
proueth
his
seruants
.
Yet
farther
the
temptations
of
God
whereby
he
tempteth
his
children
,
haue
two
ends
:
1.
they
serue
to
disclose
and
make
euident
the
graces
of
God
,
that
be
hidden
in
the
hearts
of
his
seruants
:
so
S.
Iames
saith
,
My
brethren
count
it
exceeding
great
ioy
when
ye
fall
into
diuers
tentations
;
Iames
1.2
.
The
reason
followeth
;
Knowing
that
the
triall
of
your
faith
bringeth
forth
patience
,
verse
3.
Where
we
see
this
end
of
temptation
set
down
,
To
manifest
the
gift
of
patience
wrought
in
the
heart
.
And
Saint
Peter
saith
to
the
Church
of
God
,
That
they
were
in
heauinesse
through
manifolde
tentations
,
that
the
triall
of
their
faith
being
much
more
precious
then
golde
that
perisheth
(
though
it
be
tried
with
fire
)
might
be
found
vnto
their
praise
,
and
honour
and
glory
,
at
the
appearing
of
the
Lord
Iesu
:
1.
Peter
1.6.7
:
Where
temptations
haue
this
vse
,
to
make
manifest
the
soundnesse
of
mens
faith
in
GOD
,
as
the
fire
doth
proue
the
golde
to
be
good
and
precious
.
So
in
this
place
,
The
temptation
of
Abraham
serueth
for
this
end
,
to
make
manifest
his
notable
faith
and
obedience
vnto
GOD
,
with
a
reuerend
feare
of
his
Maiestie
,
as
the
Lord
himselfe
testifieth
,
saying
;
Now
I
knowe
that
thou
fearest
God
,
seeing
for
my
sake
thou
hast
not
spared
thine
onely
sonne
.
Genesis
22.12
.
Meaning
this
:
Now
I
haue
made
thy
faith
,
and
loue
,
and
feare
of
mee
so
manifest
,
that
all
the
worlde
may
see
it
and
speake
of
it
.
Secondly
,
Gods
temptations
serue
to
manifest
hidden
sinnes
and
corruptions
,
partly
to
a
mans
owne
selfe
,
and
partly
to
the
world
.
And
for
this
end
God
tempted
Hezekias
.
For
,
being
recouered
of
his
sicknesse
,
after
that
the
King
of
Ashur
his
great
enemie
was
vanquished
,
especially
when
the
Embassadours
of
the
King
of
Babell
came
to
enquire
of
the
wonders
which
were
done
in
the
Land
;
2.
Chro.
32.31
.
God
left
him
that
hee
might
see
his
sinnes
,
and
the
corruptions
of
his
nature
,
as
pride
and
vaine-glory
,
wherewith
hee
was
puffed
vp
at
the
comming
of
the
Embassadours
to
him
.
And
thus
hee
who
little
thought
,
that
pride
and
vaine-glory
could
haue
taken
such
holde
on
him
,
perceiuing
how
his
heart
was
lift
vp
in
him
,
was
doubtlesse
much
humbled
at
the
sight
of
this
his
so
great
corruption
;
for
when
the
Prophet
came
vnto
him
,
he
submitted
himselfe
to
the
word
of
reproofe
,
Isay
39.8
.
First
,
wheras
Abraham
the
seruant
of
God
was
tempted
,
that
is
,
was
prooued
and
tried
by
God
himselfe
;
Here
wee
are
taught
,
that
if
we
perswade
our selues
to
be
the
seruants
of
God
,
as
Abraham
was
,
then
wee
must
looke
to
haue
temptations
,
at
Gods
owne
hand
;
for
his
example
is
a
patterne
for
vs
:
and
therefore
in
him
wee
must
see
that
which
we
must
looke
to
haue
;
for
,
it
could
not
be
needfull
for
Abraham
,
but
it
may
be
also
needfull
to
vs
.
In
regard
wherof
,
Saint
Peter
counteth
it
as
a
thing
necessarie
,
that
men
should
fall
into
sundry
temptations
,
1.
Pet.
1.16
.
that
the
triall
of
their
faith
might
be
vnto
their
praise
.
So
,
that
in
this
life
we
must
looke
for
triall
:
and
the
more
glorious
our
faith
is
,
and
the
more
like
to
our
father
Abrahams
,
the
more
trialls
shall
we
vndergoe
.
Againe
,
seeing
we
must
be
tried
,
therefore
euery
one
of
vs
must
labour
for
soundnesse
of
grace
in
our
hearts
;
as
of
faith
,
repentance
,
hope
,
and
of
the
loue
of
God
(
though
they
be
but
little
in
measure
)
for
,
we
must
come
to
triall
,
&
it
must
appeare
,
whether
wee
be
hotte
or
colde
.
Now
,
if
we
haue
not
soundnesse
of
grace
in
vs
,
in
the
time
of
triall
,
then
looke
,
as
drosse
consumeth
in
the
fire
,
when
as
golde
commeth
out
more
cleere
;
so
shall
hypocrisie
,
formalitie
,
and
all
temporizing
profession
,
come
to
nothing
,
in
the
middest
of
tentation
;
when
sound
grace
,
and
a
good
conscience
,
shall
passe
through
,
and
shine
more
pure
and
perfect
after
,
than
before
.
Thirdly
,
considering
wee
are
to
looke
for
trials
and
temptations
from
God
;
therefore
we
must
be
carefull
to
remember
,
and
practice
that
counsell
of
Christ
to
his
Disciples
,
before
his
passion
:
Watch
and
pray
,
that
yee
enter
not
into
temptation
,
Math.
26.41
.
And
because
they
were
carelesse
in
practicing
this
dutie
,
therefore
they
fell
into
temptation
:
especially
Peter
fell
most
grieuously
,
by
denying
his
master
.
Wee
must
perswade
our selues
,
that
the
same
commandement
is
giuen
to
vs
;
for
,
God
will
prooue
vs
by
temptations
,
to
make
manifest
the
corruptions
that
bee
in
our
hearts
:
wee
therefore
considering
our
owne
estate
,
must
pray
for
Gods
assisting
and
strengthning
grace
,
that
when
temptations
shal
come
,
we
may
be
found
sound
and
stedfast
in
the
triall
.
Thus
much
of
the
nature
of
Abrahams
temptation
:
now
followe
the
circumstances
to
be
considered
therein
:
And
first
,
of
the
time
,
when
Abraham
was
tempted
.
Hereof
we
may
reade
,
Genesis
22.1
:
After
these
things
,
saith
Moses
,
God
did
proue
Abraham
.
The
wordes
will
admit
a
double
reference
.
But
this
I
take
to
be
most
proper
and
fitte
for
that
place
,
to
wit
;
that
after
God
had
made
most
excellent
promises
vnto
Abraham
,
and
giuen
him
most
wonderfull
blessinges
and
priuiledges
,
then
hee
tempted
him
.
Hence
,
we
learne
this
notable
lesson
:
That
those
people
in
Gods
Church
,
which
receiue
from
God
more
graces
then
others
,
must
look
for
more
tentations
.
This
we
shal
see
to
be
true
in
Christ
Iesus
the
head
of
the
Church
:
for
,
when
hee
was
Baptized
,
and
had
receiued
the
holy
Ghost
,
Matthew
3
,
in
the
forme
of
a
Doue
,
and
had
this
voyce
of
GOD
the
Father
pronounced
vpon
him
,
that
he
was
his
well-beloued
sonne
in
whom
hee
was
well
pleased
;
then
presently
followeth
this
,
that
hee
was
led
into
the
wildernesse
to
be
tempted
of
the
diuell
:
Matthew
4.1
.
Luke
4.1
:
being
full
of
the
holy
Ghost
,
as
Luke
saith
:
So
likewise
when
God
had
testified
of
Iob
,
that
hee
was
an
vpright
and
iust
man
,
one
that
feared
God
and
eschewed
euill
,
Iob
1.8
;
then
Satan
tooke
occasion
thereby
to
tempt
him
:
as
in
all
the
whole
course
of
that
booke
wee
may
plainely
see
,
wherein
are
set
downe
most
wonderfull
temptations
and
trialls
wherby
hee
was
prooued
.
So
Iacob
must
wrestle
with
the
Angell
,
Genesis
32.24.28
,
and
by
the
power
of
GOD
ouercome
GOD
himselfe
.
This
was
a
notable
prerogatiue
,
To
preuaile
with
the
Lord
;
but
yet
he
must
preuaile
with
his
foile
(
Verse
31
)
and
at
the
same
time
,
and
euer
after
drawe
one
of
his
legges
after
him
,
euen
to
his
dying
day
.
Saint
Paul
was
rapt
vp
into
the
third
heauen
,
into
Paradise
,
and
heard
words
which
cannot
be
spoken
;
yea
,
which
are
impossible
for
man
to
vtter
:
yet
least
hee
should
be
exalted
out
of
measure
,
through
aboundance
of
reuelations
,
there
was
giuen
vnto
him
a
pricke
in
the
flesh
,
the
messenger
of
Satan
to
buffet
him
:
2.
Corinthians
12.
Verse
7
:
God
will
honour
him
with
reuelations
,
but
yet
Satan
shall
haue
leaue
to
buffet
and
beate
him
as
it
were
blacke
and
blew
.
In
all
which
wee
may
see
,
that
to
whom
GOD
vouchsafeth
a
a
greater
measure
of
grace
,
to
them
hee
appointeth
singular
trialls
and
temptations
aboue
other
men
.
And
the
reason
is
;
First
,
because
Gods
graces
doe
better
appeare
in
temptations
then
out
of
them
:
as
golde
is
best
tried
in
the
fire
,
and
thereby
proued
most
pure
and
perfect
:
Secondly
,
temptations
serue
to
abase
the
seruant
of
God
,
and
to
bring
him
downe
in
his
owne
conceite
,
that
hee
be
not
proude
of
those
thinges
that
are
in
him
,
or
puffed
vp
with
conceite
that
there
is
more
in
him
,
then
indeede
there
is
.
This
wee
sawe
in
Paules
example
;
Hee
was
buffeted
of
Satan
,
lest
hee
should
be
exalted
with
aboundance
of
Reuelations
.
Wee
may
see
a
type
heereof
in
worldly
affaires
;
The
best
shippe
that
floateth
on
the
Sea
,
when
it
carieth
in
it
most
precious
Iewels
,
is
ballaced
with
grauell
or
sand
,
to
make
it
sinke
into
the
water
,
and
so
sayle
more
surely
,
least
floating
too
high
,
it
should
be
vnstable
:
euen
so
dealeth
the
Lord
with
his
seruants
;
when
hee
hath
giuen
them
a
good
measure
of
his
graces
,
then
doth
hee
also
lay
temptations
vpon
them
,
to
humble
them
,
lest
they
should
be
puffed
vp
in
themselues
.
The
second
circumstance
to
bee
considered
in
this
temptation
,
is
the
greatnesse
thereof
.
It
was
the
greatest
that
euer
was
,
for
aught
we
reade
of
,
That
God
should
commaund
him
to
kill
his
owne
sonne
.
For
,
if
God
had
tolde
Abraham
,
that
his
sonne
Isaac
must
haue
died
,
it
would
haue
beene
verie
grieuous
and
sorrowfull
newes
vnto
him
;
and
yet
more
grieuous
if
hee
had
tolde
him
,
that
hee
should
haue
died
a
bloudy
death
.
But
yet
this
was
most
grieuous
of
all
,
that
Abraham
himselfe
with
his
owne
hand
,
should
sacrifice
his
owne
sonne
,
nay
his
onely
sonne
;
and
that
which
is
more
,
hee
must
kill
his
onely
childe
,
in
whom
the
promise
was
made
,
that
in
him
should
his
seede
be
called
:
this
must
needes
be
a
great
wound
vnto
his
heart
;
and
yet
to
augment
his
griefe
,
hee
must
not
doe
it
presently
,
nor
where
he
would
,
but
goe
three
dayes
iourney
in
the
wildernesse
.
During
which
time
Satan
vndoubtedly
wrought
mightily
vpon
his
naturall
affections
,
to
disswade
him
from
obedience
:
which
could
not
chuse
but
be
farre
more
greeuous
vnto
his
soule
.
Out
of
the
greeuousnesse
of
this
temptation
,
wee
may
learne
this
lesson
:
that
GOD
,
in
tempting
a
man
,
doth
sometime
proceede
thus
farre
,
Not
onely
to
crosse
his
sinnes
and
corruptions
,
but
euen
to
bring
him
to
nothing
,
in
regard
of
humane
reason
and
naturall
affections
.
For
,
this
commaundement
(
Abraham
kill
thy
sonne
)
might
haue
made
Abraham
(
if
hee
had
consulted
with
flesh
and
bloud
)
euen
distracted
in
himselfe
,
and
without
reason
,
not
knowing
which
way
to
turne
himselfe
.
And
accordingly
,
let
all
GODS
children
,
especially
such
as
haue
the
greatest
graces
,
looke
for
such
temptations
as
shall
lay
their
humane
reason
s●at
vpon
the
ground
and
bring
them
to
this
point
,
euen
vtterly
to
denie
themselues
.
The
third
Circumstance
in
this
Temptation
,
is
this
;
What
Abraham
did
when
hee
was
tempted
?
the
Text
telleth
vs
,
that
by
faith
hee
offered
vp
Isaac
,
being
tempted
.
Abraham
being
thus
tempted
▪
whether
hee
would
obay
GODS
Commaundement
or
not
;
obayes
GOD
in
offering
vp
his
soone
,
and
yet
layes
holde
vpon
Gods
promise
made
in
him
.
For
,
wee
must
knowe
,
that
Abraham
had
a
promise
of
blessing
,
in
Isaac
:
and
being
now
commanded
to
kill
Isaac
,
he
did
not
now
cast
off
his
hope
,
and
desperately
thinke
it
could
not
be
performed
,
if
this
commandement
were
obeyed
;
but
by
the
great
power
of
faith
,
he
both
obeyes
the
commandement
,
and
yet
still
beleeues
the
promise
:
For
,
so
saith
the
text
,
By
faith
he
offered
vp
Isaac
.
Therefore
,
in
the
very
action
of
killing
Isaac
,
hee
beleeued
the
promise
,
that
Isaac
should
liue
.
And
this
was
the
excellency
of
Abrahams
faith
.
For
,
if
God
should
with
his
owne
voyce
bidde
a
man
kill
his
sonne
,
it
may
be
some
would
be
found
,
that
would
doe
it
;
but
to
doe
it
,
and
still
to
beleeue
a
contrary
promise
made
before
,
betokeneth
the
vertue
of
an
admirable
faith
.
In
this
circumstance
we
may
learne
a
good
instruction
;
to
wit
,
in
all
temptations
that
befall
vs
,
still
to
hold
fast
the
promises
of
God
.
Thogh
in
the
diuels
purpose
,
they
tend
to
the
loosening
of
our
holde
;
and
in
all
common
reason
,
we
haue
good
cause
to
let
them
goe
:
yet
for
all
that
,
wee
must
neuer
let
goe
,
but
still
hold
the
promise
fast
,
and
rather
let
goe
all
reason
in
the
world
,
than
Gods
promise
.
And
this
is
not
onely
true
faith
,
but
euen
the
excellency
of
faith
.
For
example
,
Gods
promise
is
(
Ioh.
3.16
,
)
God
so
loued
the
world
,
that
hee
gaue
his
onely
begotten
sonne
into
the
world
,
that
whosoeuer
beleeued
in
him
,
should
not
perish
,
but
haue
euerlasting
life
.
Now
,
when
we
are
in
the
extremitie
of
all
temptations
,
we
must
still
hold
fast
this
promise
,
and
venture
our
soules
vpon
the
truth
of
it
.
This
was
Abrahams
practice
;
for
in
this
temptation
,
Gods
meaning
was
to
trie
Abraham
,
and
to
see
what
he
would
doe
:
Now
Abraham
,
hee
holdes
fast
the
promise
,
and
yet
obeyes
God
;
though
all
the
reason
in
the
earth
,
cannot
tell
how
that
promise
,
and
that
commandement
could
stand
together
.
But
this
was
Abrahams
faith
,
though
I
know
not
,
nor
reason
knoweth
not
;
yet
God
knoweth
:
and
therefore
,
seeing
I
haue
his
commandement
,
I
wil
obey
it
;
and
seeing
I
haue
his
word
and
promise
,
I
will
beleeue
that
also
,
and
neuer
forsake
it
.
And
euen
thus
must
we
striue
to
doe
in
al
temptations
whatsoeuer
;
yea
,
euen
in
those
that
come
from
Satan
,
which
are
full
of
malice
and
all
violence
,
In
our
heart
and
conscience
wee
must
still
hold
and
beleeue
the
promise
of
God
:
and
this
is
euer
the
surest
and
safest
way
to
get
the
victory
ouer
Satan
,
To
hold
,
that
Gods
promise
shal
be
performed
,
though
wee
knowe
not
how
,
but
rather
see
the
contrary
.
And
though
in
humane
reasoning
,
it
bee
a
note
of
ignorance
,
and
want
of
skill
,
to
sticke
alwaies
to
the
conclusion
and
question
;
yet
in
spirituall
temptations
,
and
trialls
,
this
is
sound
diuinitie
,
Alwaies
to
hold
Gods
promise
,
and
to
sticke
fast
to
that
conclusion
:
and
not
to
follow
Satan
in
his
Arguments
,
neither
suffer
him
by
any
meanes
to
driue
vs
from
it
.
Further
,
in
that
this
fact
of
offering
vp
Isaac
,
was
onely
Abrahams
triall
;
we
may
obserue
,
that
it
did
not
make
him
iust
before
God
,
but
onely
serued
to
proue
his
faith
,
and
to
declare
him
to
be
Iust.
.
And
therefore
,
whereas
Saint
Iames
saith
,
Iam.
2.21
,
That
Abraham
was
iustified
through
workes
,
when
he
offered
his
sonne
Isaac
vpon
the
altar
:
His
meaning
is
,
that
Abraham
did
manifest
himselfe
to
bee
iust
before
God
,
by
offering
vp
his
sonne
;
and
not
,
that
by
this
fact
Abraham
of
a
sinner
was
made
iust
;
or
,
of
a
righteous
man
,
was
made
more
iust
:
For
indeede
,
good
workes
doe
not
make
a
man
iust
,
but
onely
doe
prooue
and
declare
him
to
bee
iust
.
Thirdly
,
God
gaue
Abraham
this
commandement
;
Abraham
kill
thy
sonne
:
but
yet
he
concealed
from
him
,
what
was
his
purpose
and
intent
herein
;
for
God
meant
not
that
Abraham
should
kill
his
sonne
indeede
,
but
onely
to
trie
what
he
would
doe
;
whether
he
would
still
beleeue
and
obey
him
,
or
not
.
Where
we
see
,
that
God
,
who
is
trueth
it selfe
,
reueales
to
Abraham
his
will
;
but
not
his
whole
will
:
whence
ariseth
this
question
,
Whether
it
be
lawfull
for
a
man
,
according
to
this
example
of
God
,
when
he
tels
a
thing
to
another
,
to
conceale
his
meaning
,
in
whole
,
or
in
part
?
For
answer
hereunto
,
we
must
knowe
,
there
are
two
extremities
,
both
which
must
be
auoided
in
this
case
:
1
That
a
man
must
alwaies
expresse
all
that
is
in
his
minde
.
2
That
in
some
cases
a
man
may
speake
one
thing
,
and
thinke
another
;
speaking
contrary
to
his
meaning
:
But
this
later
is
no
way
lawfull
,
and
the
other
is
not
alwaies
necessarie
.
Wee
therefore
must
hold
a
meane
betweene
both
;
to
wit
,
that
in
some
cases
a
man
may
conceale
his
whole
meaning
,
saying
nothing
,
though
they
bee
examined
:
namely
,
when
the
concealing
thereof
,
doeth
directly
stand
with
the
glory
of
GOD
,
and
the
good
of
his
brother
.
Thus
godly
Martyrs
haue
done
:
for
,
beeing
examined
before
tyrants
,
where
,
and
with
whom
,
they
worshipped
GOD
;
they
haue
chosen
rather
to
die
,
than
to
disclose
their
brethren
:
and
this
concealing
of
their
mindes
was
lawful
,
because
it
touched
immediately
the
glory
of
God
,
and
the
good
of
his
Church
.
Secondly
,
a
man
may
conceale
part
of
his
minde
:
but
that
must
bee
also
with
these
two
caueats
;
First
,
that
it
serue
for
Gods
glory
:
Secondly
,
that
it
bee
for
the
good
of
GODs
Church
.
Thus
did
Ionas
conceale
the
condition
of
mercy
from
the
Niniuites
,
when
he
preached
destruction
vnto
them
,
saying
;
Within
fortie
daies
and
Niniuie
shall
be
destroyed
:
though
it
is
euident
by
the
euent
,
that
it
was
Gods
will
they
should
bee
spared
,
if
they
did
repent
.
But
that
Condition
God
would
haue
concealed
,
because
it
would
not
haue
beene
for
the
good
of
the
Niniuites
to
haue
knowen
it
;
sith
the
concealing
of
it
caused
them
more
speedily
,
and
earnestly
to
repent
.
But
out
of
these
cases
,
a
man
(
being
called
to
speake
)
must
declare
the
whole
trueth
,
or
else
hee
sinnes
greatly
against
Gods
commandement
,
forsaking
the
property
of
the
godly
,
Psal.
15.2
.
And
thus
much
of
the
first
impediment
of
Abrahams
faith
.
The
second
impediment
to
Abrahams
faith
,
is
contained
in
these
words
:
Offered
his
onely
begotten
sonne
.
We
knowe
that
the
loue
of
Parents
descends
to
euery
childe
naturally
,
but
especially
to
the
onely
begotten
;
vpon
whom
(
beeing
but
one
)
all
that
is
bestowed
,
which
,
when
there
are
many
,
is
diuided
among
them
.
And
therefore
in
all
reason
,
this
might
greatly
hinder
Abrahams
obedience
,
That
God
should
command
him
to
offer
his
sonne
,
yea
,
his
only
begotten
sonne
:
But
yet
by
faith
hee
ouercommeth
this
temptation
,
breakes
through
this
impediment
,
and
offers
vp
his
onely
sonne
.
Where
wee
note
,
that
true
faith
will
make
a
man
ouercome
his
owne
nature
.
Loue
is
the
strongest
affection
in
the
heart
,
especially
from
the
father
to
the
childe
,
euen
his
onely
childe
:
And
a
man
would
thinke
it
impossible
to
ouercome
this
loue
in
the
parent
,
vnlesse
it
were
by
death
;
there
beeing
no
cause
to
the
contrary
in
the
childe
.
But
yet
beholde
,
Abraham
by
faith
subdued
this
speciall
loue
which
he
bare
to
his
onely
childe
:
God
himselfe
testified
of
Abraham
,
that
his
loue
to
Isaac
was
great
▪
Gen.
22.2
.
and
yet
by
faith
hee
ouercommeth
this
his
loue
.
This
point
is
carefully
to
be
marked
,
as
declaring
the
great
power
of
true
sauing
faith
;
for
,
if
faith
can
ouercome
created
and
sanctified
nature
,
then
vndoubtedly
the
power
thereof
,
will
inable
man
to
ouercome
the
corruptions
of
his
nature
,
and
the
temptations
of
the
world
:
for
it
is
an
harder
thing
to
ouercome
our
nature
which
wee
haue
by
creation
,
than
to
subdue
the
corruption
thereof
,
which
comes
in
by
transgression
.
And
hence
such
excellent
things
are
spoken
of
faith
:
it
is
called
the
victorie
that
ouercommeth
the
world
:
1.
Iohn
5.4
.
And
God
is
saide
by
faith
to
purifie
the
heart
:
faith
strengtheneth
the
heart
:
Acts
15.9
:
And
through
faith
we
are
kept
by
the
power
of
God
vnto
saluation
.
1.
Pet.
1.5
.
Is
this
the
power
of
faith
to
ouercome
nature
,
and
the
corruptions
thereof
?
then
howsoeuer
religion
be
receiued
,
and
faith
professed
generally
among
vs
,
yet
vndoubtedly
there
is
little
true
faith
in
the
world
:
for
,
euen
among
the
professours
thereof
,
how
many
be
there
that
subdue
the
sinnes
of
their
liues
,
and
suppresse
the
workes
of
their
wicked
nature
?
surely
very
few
.
Now
where
corruption
beareth
sway
,
and
sin
raigneth
,
there
sound
faith
cannot
be
:
for
,
if
faith
were
sound
in
men
,
it
would
purifie
their
hearts
,
and
cleanse
the
corruptions
thereof
:
and
bring
forth
obedience
in
life
.
Secondly
,
this
power
of
true
faith
in
mans
heart
must
teach
vs
,
not
to
content
our selues
with
a
generall
faith
and
knowledge
in
religion
,
but
to
goe
further
,
and
to
get
a
sound
faith
that
may
purifie
the
heart
,
at
least
in
some
true
measure
;
for
,
sauing
faith
will
cleanse
a
man
in
euery
part
of
soule
and
body
,
&
strengthen
his
soule
in
temptation
.
Quest.
Here
it
may
be
asked
how
it
can
be
truly
saide
,
that
Isaac
was
Abrahams
onely
begotten
sonne
,
seeing
Ismaell
was
also
his
sonne
,
and
was
borne
before
Isaac
,
as
is
euident
,
Gen.
16
?
I
answere
two
wayes
:
first
,
that
Ismaell
by
Gods
appointment
was
put
out
of
Abrahams
house
,
(
for
it
was
the
expresse
commaundement
of
God
,
to
put
forth
the
bond-woman
and
her
sonne
,
Gen.
21.10
)
and
so
was
made
no
childe
of
Abraham
.
Secondly
,
Ismaell
was
his
childe
indeede
,
yet
not
by
Sarah
,
but
by
Agar
a
bond
woman
;
and
so
was
(
as
I
may
say
)
base
borne
,
whereupon
he
is
reputed
for
no
sonne
:
but
Isaac
is
the
onely
begotten
lawfully
;
which
may
be
an
Item
to
beware
of
the
bed
defiled
,
seeing
such
off-spring
is
so
debased
with
the
Lord
.
Now
followeth
the
third
impediment
of
Abrahams
faith
;
which
is
also
a
notable
circumstance
whereby
the
same
faith
is
commended
:
and
it
is
taken
from
the
person
of
Abraham
:
in
these
wordes
,
who
had
receiued
the
promises
.
The
meaning
of
the
words
.
WHO
.
]
This
must
be
referred
to
the
person
of
Abraham
of
whom
the
holy
Ghost
here
speaketh
.
Receiued
the
promises
.
]
That
is
,
by
faith
;
for
,
when
God
made
his
promises
vnto
Abraham
,
he
did
not
onely
heare
them
;
but
(
which
is
the
principall
point
of
all
)
hee
beleeued
them
,
and
applied
the
same
effectually
vnto
his
owne
soule
;
so
much
doth
the
word
[
receiued
]
import
.
Now
it
is
saide
that
hee
receiued
(
not
one
promise
)
but
the
Promises
plurally
;
for
these
causes
;
first
,
because
God
hauing
made
one
maine
promise
vnto
him
touching
Christ
,
did
repeate
and
renue
the
same
diuers
times
.
Secondly
,
because
GOD
had
made
diuers
particular
promises
vnto
him
;
as
first
that
he
would
be
his
God
,
and
the
God
of
his
seed
:
Gen.
17.7
.
Secondly
,
that
he
would
giue
him
a
childe
in
his
olde
age
:
Gen.
17.16
.
Thirdly
,
that
vnto
him
and
his
seed
,
he
would
giue
the
Land
of
Canaan
for
euer
:
Gen.
13.15
.
Fourthly
,
that
in
Isaac
he
would
blesse
all
the
Nations
of
the
earth
.
Genesis
21.12
.
And
because
the
receiuing
of
Gods
promises
in
generall
could
seeme
no
great
impediment
to
Abrahams
worke
of
faith
;
therefore
the
holy
Ghost
annexeth
his
receiuing
of
a
particular
promise
in
Isaac
in
the
18.
verse
,
To
whom
it
was
said
,
in
Isaac
shall
thy
seede
be
called
.
Which
might
seeme
impossible
to
stand
with
the
doing
of
this
worke
in
sacrificing
his
sonne
;
and
therefore
the
consideration
of
it
in
Abraham
,
must
needes
bee
a
great
impediment
to
him
in
this
worke
:
for
,
he
goes
about
to
kill
Isaac
(
in
obedience
to
Gods
commaund
)
in
whose
life
he
beleeued
to
receiue
the
blessings
promised
of
God
.
Here
then
,
obserue
a
most
wonderfull
impediment
to
Abrahams
faith
:
which
aboue
all
might
haue
hindred
him
from
obeying
God
;
for
,
how
could
hee
choose
but
reason
thus
with
himselfe
?
God
hath
made
vnto
me
many
gracious
promises
,
and
that
which
is
more
he
hath
saide
,
That
in
my
sonne
Isaac
the
same
must
he
accomplished
:
and
,
in
him
all
the
nations
of
the
earth
must
be
blessed
.
Now
then
,
if
I
shall
kill
and
sacrifice
my
sonne
,
how
shall
these
promises
bee
accomplished
?
And
reason
in
this
case
would
say
,
I
see
no
way
,
but
that
the
promise
is
gone
,
and
all
hope
lost
.
But
what
doth
Abraham
in
this
case
?
for
all
this
,
hee
doth
sacrifice
his
sonne
,
and
that
by
faith
;
still
beleeuing
and
holding
assuredly
,
that
though
Isaac
were
sacrificed
and
slain
,
yet
in
him
should
all
the
nations
of
the
earth
be
blessed
.
Here
then
we
note
this
speciall
point
,
wherein
the
faith
of
Abraham
doth
notably
appeare
;
That
when
Abrahams
case
,
in
respect
of
enioying
the
promise
of
GOD
,
might
seeme
desperate
,
and
void
of
all
hope
and
comfort
,
then
he
beleeueth
:
for
,
when
Isaac
was
dead
,
in
all
reason
he
could
haue
no
hope
of
the
accomplishing
of
Gods
promises
vnto
him
,
because
they
were
made
to
him
in
Isaac
:
Isaac
was
the
man
in
whom
all
the
nations
of
the
earth
should
be
blessed
;
and
yet
when
all
hope
is
past
in
mans
reason
,
then
good
Abraham
set
his
heart
to
beleeue
.
This
practice
of
Abraham
must
be
a
patterne
for
vs
to
obserue
and
followe
,
all
our
liues
long
,
in
the
matter
of
our
saluation
:
if
it
fall
out
that
wee
shall
doubt
of
our
saluation
,
and
feele
many
thinges
in
vs
that
would
carie
vs
to
despaire
;
when
wee
are
in
this
case
,
and
feele
no
comfort
,
then
let
vs
call
to
minde
Abrahams
practice
who
beleeues
Gods
promise
,
when
the
foundation
thereof
is
taken
away
:
euen
so
let
vs
doe
at
the
same
instant
,
when
the
promise
of
GOD
seemes
to
be
frustrate
,
and
wee
haue
no
hope
of
the
accomplishment
thereof
,
then
wee
must
cast
our
soules
vpon
it
.
For
,
we
must
not
onely
beleeue
,
when
wee
feele
comfort
in
our
consciences
concerning
GODS
mercies
;
but
euen
then
when
God
seemes
to
stande
against
vs
,
and
when
wee
feele
in
our
soules
the
very
gall
of
hell
,
then
(
I
say
)
wee
must
beleeue
.
In
Paules
daungerous
voyage
towards
Rome
,
when
hee
was
in
the
shippe
with
the
Mariners
and
Centurion
,
there
arose
a
great
tempest
,
and
neither
sunne
nor
starres
appeared
for
many
dayes
:
so
that
,
as
the
Text
saith
,
All
hope
that
they
should
bee
saued
was
taken
away
,
Actes
27.20
.
Now
,
what
saith
Paul
in
this
extremitie
of
danger
?
Now
I
exhort
you
to
bee
of
good
courage
:
for
there
shall
bee
no
losse
of
any
mans
life
,
saue
of
the
Shippe
onely
,
(
Verse
22.
)
and
so
perswaded
them
to
take
bread
.
Euen
so
,
when
our
case
falles
out
to
be
this
;
that
either
by
reason
of
sinne
,
and
of
the
temptation
of
Satan
:
or
else
by
reason
of
some
outward
calamities
and
troubles
,
wee
feele
our
soule
(
as
it
were
)
ouerwhelmed
with
sorrow
,
and
euen
entring
into
destruction
,
and
can
neither
see
(
as
it
were
)
light
of
sunne
or
starre
;
then
wee
must
set
before
vs
Gods
promises
,
and
labour
to
beleeue
the
same
.
So
Dauid
beeing
in
great
affliction
,
and
grieuous
temptation
,
saith
thus
of
himselfe
,
Psal.
77.2
,
7
▪
8
,
9
,
10
,
In
the
day
of
my
trouble
I
sought
the
Lord
,
my
sore
ranne
and
ceased
not
,
in
the
night
my
soule
refused
comfort
.
Yet
at
the
very
same
instant
hee
prayed
,
When
his
spirit
was
full
of
anguish
;
and
though
hee
seemed
(
as
it
were
)
to
despaire
(
when
hee
said
,
Will
the
Lord
absent
himselfe
for
euer
?
and
will
he
shew
no
more
fauour
?
Is
his
mercy
cleane
gone
?
Doth
his
promise
faile
for
euermore
?
And
hath
God
forgotten
to
be
mercifull
?
&c.
)
Yet
he
checkes
himselfe
,
and
saith
,
This
is
my
death
,
and
my
weakenesse
.
Euen
so
,
euery
true
member
of
Gods
Church
,
in
the
extremitie
of
all
temptations
,
and
in
the
time
of
desperation
,
is
bound
to
beleeue
the
promises
of
God
;
and
indeede
,
that
is
the
fittest
time
for
faith
to
shew
it selfe
in
:
for
faith
(
as
wee
haue
before
heard
)
is
the
ground
of
things
hoped
for
,
and
the
subsisting
of
things
which
are
not
seene
.
Now
further
it
is
said
,
Abraham
receiued
Gods
promises
;
that
is
,
hee
applied
them
to
his
owne
soule
and
conscience
,
and
beleeued
them
,
and
made
them
his
owne
by
faith
.
This
is
a
notable
point
,
and
worthy
the
marking
:
God
made
his
promises
to
Abraham
:
now
Abraham
he
doth
not
onely
heare
,
and
learne
the
promises
;
but
applies
them
to
himselfe
,
and
by
faith
makes
them
his
owne
.
And
thus
ought
wee
to
doe
with
all
the
gratious
promises
made
in
Christ
.
But
the
manner
of
our
daies
is
farre
otherwise
;
for
,
when
the
mercifull
promises
of
God
,
are
laid
downe
vnto
vs
in
the
ministerie
of
the
word
,
wee
are
content
to
heare
,
and
(
it
may
be
)
to
learne
,
and
know
the
same
:
But
where
is
the
man
to
bee
found
,
that
will
apply
them
to
his
own●
conscience
,
and
by
faith
make
them
his
owne
?
Men
commonly
are
like
vnto
way-faring
men
,
or
trauellers
on
the
sea
,
that
passe
by
many
goodly
faire
buildings
,
rich
townes
,
and
Islands
;
which
,
when
they
behold
,
they
admire
,
and
wonder
at
:
and
so
goe
their
way
,
without
making
purchase
of
any
of
them
.
And
thus
deale
the
most
men
with
Gods
mercifull
promises
.
In
the
ministery
of
the
word
,
God
laies
open
vnto
them
his
rich
mercies
,
and
bountifull
promises
in
Christ
;
and
men
approoue
thereof
,
and
like
them
well
:
whereupon
,
many
doe
willingly
apply
themselues
to
know
the
same
;
but
for
all
this
,
they
wil
not
receiue
them
by
faith
,
and
so
apply
them
to
their
owne
soules
.
But
we
must
take
a
better
course
:
and
when
we
heare
of
the
promises
of
God
made
vnto
vs
in
Christ
;
wee
must
not
content
our selues
with
a
bare
knowledge
of
them
,
but
labour
to
beleeue
them
,
and
apply
them
vnto
our selues
,
to
our
soules
,
and
consciences
:
and
so
by
faith
make
them
our
owne
.
As
it
is
said
of
Abraham
,
and
in
him
,
of
all
the
faithfull
;
The
blessing
of
Abraham
came
on
the
Gentiles
,
thorough
Iesus
Christ
,
that
wee
might
receiue
the
promise
of
the
spirit
,
through
faith
:
Gal.
3.14
.
Further
obserue
,
the
holy
Ghost
setteth
down
that
particular
promise
which
God
made
to
Abraham
,
in
his
son
Isaac
:
To
whom
it
was
said
,
in
Isaac
shall
thy
seed
be
called
,
Gen.
21.12
.
Rom.
9.7
.
In
which
places
it
is
said
,
that
in
Isaac
should
his
seede
be
called
.
The
meaning
whereof
is
plaine
,
and
thus
much
in
effect
:
Ismael
shall
not
be
thy
sonne
&
heire
,
but
Isaac
is
the
childe
which
shall
be
thy
heire
;
hee
it
is
,
in
whom
I
will
accomplish
the
promises
of
life
and
saluation
made
to
thee
.
From
the
words
thus
explaned
,
first
wee
must
obserue
Pauls
collection
gathered
from
Gods
dealing
with
those
two
persons
(
Romanes
9.7
)
:
namely
,
that
God
before
all
worlds
hath
chosen
some
men
to
saluation
in
his
eternall
counsell
,
to
manifest
the
glory
of
his
grace
;
and
hath
refused
and
reiected
others
,
leauing
them
vnto
themselues
,
to
shew
forth
his
Iustice
vpon
them
.
This
Doctrine
is
gathered
out
of
this
place
,
after
this
manner
:
Such
as
is
Gods
practice
and
dealing
towards
men
,
in
time
;
such
was
his
eternall
counsell
and
decree
(
for
as
God
before
all
time
determined
to
deale
with
men
,
so
in
time
hee
dealeth
with
them
)
.
Now
Gods
practice
and
dealing
with
Isaac
and
Ismaell
is
this
;
Ismaell
is
vouchsafed
to
bee
made
partaker
of
temporall
blessings
;
but
yet
he
is
cut
off
from
the
spirituall
couenant
of
grace
,
and
Isaac
is
the
man
that
must
receiue
the
Couenant
,
and
by
vertue
thereof
be
made
partaker
of
life
euerlasting
.
And
so
accordingly
it
is
with
others
;
GOD
hath
decreed
to
chuse
some
men
to
saluation
,
and
these
are
admitted
into
the
Couenant
:
others
he
hath
decreed
to
reiect
,
and
they
are
cut
off
from
the
Couenant
and
from
life
euerlasting
.
These
two
persons
,
Isaac
&
Ismaell
,
are
two
types
of
these
two
sorts
of
people
whom
God
doth
elect
,
and
reiect
:
Isaac
representeth
those
that
are
chosen
to
saluation
,
who
become
the
true
members
of
Gods
Church
;
and
Ismaell
is
a
type
of
those
that
are
reiected
.
Now
in
regard
of
this
different
dealing
of
God
with
mankinde
,
chusing
some
and
refusing
others
,
wee
must
all
put
in
practice
Saint
Peters
lesson
with
feare
and
trembling
;
euen
carefull
aboue
all
giue
all
diligence
to
make
our
election
sure
:
2.
Peter
1.10
:
for
,
all
be
not
elected
to
saluation
,
but
some
are
reiected
;
all
be
not
Isaacs
,
but
some
are
Ismaelites
.
If
all
were
elected
and
chosen
to
saluation
,
then
no
man
needed
to
care
for
it
;
but
seeing
some
are
reiected
,
and
neuer
vouchsafed
to
come
within
the
Couenant
indeed
,
therfore
it
standeth
vs
greatly
in
hand
to
take
the
good
counsell
of
the
Apostle
,
and
to
giue
all
diligence
to
make
our
election
sure
.
Secondly
,
whereas
it
is
said
,
Not
in
Ismael
,
but
in
Isaac
shall
thy
seed
be
called
:
Wee
may
note
the
state
of
Gods
Church
in
this
worlde
,
in
regard
of
the
different
sorts
of
men
that
liue
therein
.
For
Abrahams
family
was
GODs
Church
in
those
daies
,
and
therein
were
both
Isaac
and
Ismael
;
though
both
his
children
,
yet
farre
differing
in
estate
before
God
.
Ismael
indeede
was
borne
in
the
Church
,
and
there
brought
vp
,
taught
,
and
circumcised
;
but
yet
he
was
without
the
Couenant
in
Gods
sight
:
Now
Isaac
was
not
onely
borne
,
and
brought
vp
in
the
Church
,
and
circumcised
,
but
also
receiued
into
the
Couenant
;
and
herein
differed
farre
from
Ismael
:
for
,
hee
is
that
sonne
of
Abraham
,
in
whom
God
will
continue
the
Couenant
of
grace
vnto
life
euerlasting
,
to
his
posteritie
.
And
so
it
is
with
GODs
Church
at
this
day
:
in
it
there
bee
two
sorts
of
men
;
one
,
which
are
baptized
and
brought
vp
in
the
Church
,
heare
the
word
,
and
receiue
the
Sacraments
;
but
yet
are
not
saued
,
because
they
haue
not
the
promise
of
the
couenant
effectually
rooted
in
their
hearts
.
The
other
sort
are
they
,
which
beeing
baptized
in
the
Church
,
heare
the
word
effectually
,
and
receiue
the
Lords
supper
worthily
,
to
their
saluation
;
because
God
doth
establish
his
Couenant
in
their
hearts
.
This
difference
is
plaine
in
Scripture
,
in
the
parables
of
the
draw-net
,
(
Math.
13.
)
of
the
Sower
,
and
of
the
tares
:
as
also
by
Christs
behauiour
at
the
last
iudgement
,
(
Math.
25.32
.
)
seuering
the
sheep
from
the
goates
,
both
which
,
liue
together
in
the
Church
.
And
by
Saint
Paul
,
who
speaking
of
those
which
are
borne
and
brought
vp
in
the
Church
,
saith
;
that
some
are
children
of
the
flesh
,
&
some
children
of
the
promise
,
Rom.
9.8
.
This
beeing
so
,
that
euery
one
which
liues
in
the
Church
is
not
of
the
Church
;
that
is
,
is
not
a
true
member
of
the
Church
,
and
the
true
childe
of
Abraham
:
it
must
make
vs
all
carefull
,
to
vse
all
holy
meanes
,
whereby
wee
may
be
fully
assured
that
the
Couenant
of
grace
belongs
vnto
vs
;
for
,
it
is
not
enough
for
vs
to
dwell
in
the
Church
,
to
heare
the
word
,
and
to
receiue
the
sacraments
(
for
so
did
Ismael
,
and
yet
neuer
was
saued
)
vnlesse
therewithall
wee
haue
the
couenant
of
grace
belonging
vnto
vs
,
and
the
assurance
thereof
sealed
in
our
consciences
,
by
Gods
holy
spirit
.
Againe
,
consider
who
spake
these
words
;
But
in
Isaac
shall
thy
seed
be
called
:
Wee
shall
finde
in
Genesis
21.12
.
it
was
God
himselfe
.
Let
it
not
(
saith
God
vnto
Abraham
)
be
grieuous
in
thy
sight
for
the
childe
,
and
for
the
bond-woman
:
in
all
that
Sarah
shal
say
vnto
thee
,
heare
her
voice
;
which
was
,
to
cast
out
the
bond-woman
and
her
sonne
Ismael
.
For
(
saith
GOD
)
in
Isaac
shall
thy
seede
be
called
.
Here
obserue
a
notable
practice
of
Abraham
,
as
a
good
direction
how
we
ought
to
iudge
of
all
those
that
liue
in
the
Church
,
submitting
themselues
outwardly
to
the
ministerie
,
and
regiment
thereof
.
Abraham
here
hath
two
sonnes
,
Isaac
,
and
Ismael
;
he
circumciseth
them
both
,
and
instructs
them
both
(
for
he
taught
all
his
houshold
to
knowe
God
,
and
to
feare
,
and
obey
him
,
Gen.
18.19
.
)
hee
iudgeth
them
both
to
be
in
one
state
,
in
regard
of
Gods
couenant
;
though
they
were
not
:
but
that
difference
is
made
by
God
.
Abraham
doth
not
on
his
own
head
,
and
by
his
own
will
,
put
Ismael
out
of
the
Church
,
which
was
in
his
family
;
but
God
bids
him
put
him
out
,
and
then
he
put
him
out
,
and
not
before
:
till
such
time
he
kept
him
in
,
and
held
him
to
be
within
the
couenant
,
as
well
as
Isaac
was
.
Euen
so
must
we
deale
towards
those
that
liue
in
the
church
:
secret
iudgement
must
bee
left
to
God
;
and
(
till
God
manifest
the
contrary
)
in
the
iudgement
of
charity
,
wee
must
holde
them
all
elect
.
This
is
the
practice
of
Saint
Paul
in
all
his
Epistles
:
writing
to
the
Corinths
(
1.
Corinth.
1.2
,
)
he
calls
them
all
sanctified
:
and
to
the
Galatians
(
Gal.
1.2
,
)
hee
calles
them
all
elect
;
speaking
so
in
the
iudgement
of
charitie
,
although
he
knew
that
among
them
there
were
many
profane
and
wicked
men
;
and
though
hee
reprooue
many
great
errors
and
hainous
sinnes
amongst
them
.
And
thus
much
of
the
first
argument
wherby
Abrahams
faith
is
commended
vnto
vs
;
namely
,
the
great
impediments
which
might
hinder
the
same
.
Now
followeth
the
second
Argument
or
reason
,
wherby
his
faith
is
commended
;
to
wit
,
Abrahams
victory
ouer
these
impediments
,
or
the
meanes
whereby
he
ouercame
them
,
and
induced
himselfe
to
obey
GOD
,
in
these
words
;
VERSE
19.
For
he
considered
,
or
reasoned
,
that
God
was
able
to
raise
him
vp
,
euen
from
the
dead
.
HEre
is
the
true
cause
that
made
Abraham
to
offer
his
sonne
,
and
yet
beleeue
the
promise
,
that
in
him
his
seed
should
be
called
:
Wee
may
perswade
our selues
,
that
Abraham
had
rather
haue
died
himselfe
(
if
it
might
haue
stood
with
the
will
of
God
)
than
to
haue
sacrificed
his
sonne
.
How
then
doth
he
induce
himselfe
to
offer
him
vp
?
Ans.
By
this
which
is
here
set
downe
:
he
reasoned
that
God
was
able
to
raise
him
vp
,
euen
from
the
dead
.
Here
are
diuers
points
to
be
considered
of
vs
:
First
obserue
,
the
text
saith
not
,
that
Abraham
murmured
,
or
reasoned
against
God
;
but
reasoned
with
himselfe
,
that
God
was
able
to
raise
vp
his
sonne
againe
:
and
thereby
induced
himselfe
to
sacrifice
his
sonne
vnto
God
.
Hence
wee
learne
,
that
when
God
laies
vpon
vs
any
hard
commandement
,
wee
must
not
plead
the
case
with
God
,
or
murmure
against
him
;
but
with
all
quietnesse
and
meekenesse
obey
.
This
is
a
notable
grace
of
God
commended
vnto
vs
by
God
himselfe
:
In
rest
and
quietnesse
(
saith
God
,
Isay
30.15
.
)
shall
be
your
strength
;
in
quietnesse
and
confidence
shall
yee
bee
saued
.
Many
thinke
it
impossible
,
to
endure
or
doe
some
things
,
which
God
imposeth
on
his
children
:
But
our
spirituall
strength
stands
in
these
two
,
in
silence
,
or
rest
,
and
in
quietnesse
;
by
these
wee
shall
be
enabled
.
When
Nadab
and
Abihu
,
the
sonnes
of
Aaron
,
offered
strange
fire
before
the
Lord
,
which
hee
had
not
commaunded
,
There
went
out
a
fire
from
the
Lord
,
and
deuoured
them
;
so
they
died
before
the
Lord
.
Leuit.
10.1.2
.
Now
when
Aaron
their
father
asked
Moses
a
cause
hereof
,
Moses
saide
,
It
was
that
which
the
Lord
spake
,
he
would
be
glorified
in
all
that
came
neere
him
▪
which
when
Aaron
heard
,
the
Text
saith
,
He
heide
his
peace
,
and
said
not
a
word
:
so
Dauid
behaued
himselfe
in
the
case
of
distresse
.
I
helde
my
peace
and
saide
nothing
,
because
thou
Lord
diddest
it
.
And
this
is
a
speciall
point
for
vs
to
learne
and
practice
;
wee
must
not
grudge
or
repine
at
Gods
hard
commaundements
,
nor
pleade
the
case
with
him
,
but
in
all
quietnesse
and
silence
obay
God
in
all
that
he
saith
vnto
vs
.
Againe
,
whereas
it
is
said
,
that
Abraham
reasoned
,
that
God
was
able
,
&c.
Here
we
learne
,
that
it
is
a
necessary
thing
for
a
man
that
beleeues
,
to
haue
good
knowledge
in
Gods
word
:
that
when
a
temptation
comes
against
his
faith
,
by
knowledge
and
reasoning
out
of
Gods
word
,
hee
may
be
able
to
put
backe
the
same
;
for
,
all
our
reasoning
in
matters
of
faith
,
must
be
grounded
on
the
word
:
so
doth
Abraham
in
this
place
,
against
this
strong
temptation
,
reason
out
of
Gods
word
to
stay
himselfe
:
so
that
knowledge
in
the
word
of
God
,
is
necessary
to
him
that
beleeues
.
And
therefore
that
Doctrine
of
the
Church
of
Rome
is
erronious
,
and
here
condemned
,
which
saith
;
that
if
a
man
become
deuout
,
&
beleeue
as
the
Church
beleeueth
(
though
he
knowe
not
what
the
Church
beleeueth
)
yet
this
faith
will
saue
him
:
but
this
is
a
meere
deuice
of
their
owne
,
and
hath
no
ground
in
the
word
of
God
:
for
(
as
we
see
heere
)
knowledge
in
the
word
is
necessary
for
him
that
hath
true
sauing
faith
.
But
what
is
Abrahams
argument
,
whereby
hee
moues
himselfe
to
obay
God
?
Surely
this
;
Hee
reasoned
that
God
was
able
to
raise
vp
Isaac
from
the
dead
.
One
part
of
his
reason
he
takes
for
graunted
,
which
heere
hee
conceales
:
for
this
promise
was
made
vnto
him
,
In
Isaac
shall
thy
seede
be
called
.
Now
this
he
takes
for
graunted
,
that
God
will
neuer
change
his
promise
.
From
whence
hee
reasoneth
thus
:
God
is
able
to
raise
vp
Isaac
my
sonne
from
the
dead
to
life
againe
;
and
therefore
I
will
sacrifice
my
sonne
according
to
his
commaundement
:
for
,
this
I
knowe
certainly
,
that
in
Isaac
shall
my
seede
be
called
,
seeing
God
hath
promised
that
,
as
well
as
he
commaundeth
this
other
.
In
this
example
,
wee
see
a
meanes
set
downe
vnto
vs
to
enduce
vs
to
obey
God
in
all
hard
and
difficult
cases
imposed
by
God
:
which
is
a
point
to
be
considered
carefully
of
euery
one
of
vs
.
For
,
say
that
any
of
vs
shall
be
so
touched
in
conscience
for
our
sinnes
,
that
we
euen
despaire
of
our
owne
saluation
,
what
must
we
doe
in
this
case
?
wee
must
take
Abrahams
course
,
and
dispute
with
our selues
for
our selues
,
&
we
must
drawe
our
arguments
from
the
promise
of
God
,
and
from
the
power
of
God
;
we
must
ioyne
the
promise
and
power
of
GOD
together
.
As
for
example
:
thus
wee
must
say
;
God
hath
made
this
promise
,
this
I
haue
heard
,
and
I
doe
beleeue
it
,
that
God
so
loued
the
world
,
that
he
gaue
his
onely
begotten
Sonne
,
Iohn
3.16
.
that
whosoeuer
beleeued
in
him
should
not
perish
,
but
haue
euerlasting
life
.
This
is
Gods
promise
,
and
it
shall
neuer
be
changed
.
Now
therefore
howsoeuer
my
case
be
heauie
and
desolate
,
yet
God
is
able
to
comfort
me
,
and
to
bring
my
soule
out
of
hell
,
and
from
this
case
of
desperation
;
therefore
though
he
kill
me
,
I
will
trust
in
him
,
and
I
will
vse
all
holy
meanes
whereby
I
may
ouercome
this
hard
and
grieuous
temptation
.
So
,
if
it
shall
please
God
to
call
vs
to
suffer
any
thing
for
the
name
of
Christ
,
and
his
holy
profession
;
flesh
and
bloud
we
know
,
is
weake
,
and
Nature
will
make
this
obiection
,
that
life
is
sweete
:
what
course
therefore
shall
we
take
?
we
must
doe
as
Abraham
here
doth
;
vnto
the
certainty
of
Gods
promise
we
must
adioine
his
power
,
and
reason
thus
;
God
hath
made
this
promise
,
that
he
will
be
with
them
that
suffer
any
thing
for
his
owne
names
sake
,
and
I
knowe
that
hee
is
able
to
deliuer
me
:
and
though
he
will
not
,
yet
he
can
make
me
able
to
beare
it
;
therefore
I
will
patiently
suffer
,
and
abide
whatsoeuer
his
holy
hand
shall
lay
vpon
me
.
Thirdly
,
is
a
man
so
troubled
with
some
sinne
,
that
he
cannot
get
out
nor
ouercome
it
?
Then
also
let
him
set
before
him
this
fact
of
Abraham
;
and
vnfainedly
endeuour
to
doe
heereafter
.
For
that
which
is
past
,
let
him
labour
to
beleeue
this
promise
of
God
,
At
what
time
soeuer
a
sinner
doth
repent
him
of
his
sinne
,
hee
will
put
all
his
wickednesse
out
of
his
remembrance
.
And
for
the
time
to
come
(
being
first
resolued
,
that
God
can
inable
him
to
leaue
his
sinnes
)
let
him
striue
by
good
meanes
to
leaue
his
sinne
,
auoiding
the
occasions
of
it
,
and
praying
against
it
;
and
this
will
be
as
a
cable-rope
to
drawe
him
out
of
the
pit
of
sinne
:
This
course
wee
must
take
,
and
this
doe
,
in
euery
hard
case
that
shall
befall
vs
.
And
thus
much
of
the
meanes
whereby
Abraham
induced
himselfe
to
obey
God
.
The
third
and
last
reason
whereby
Abrahams
faith
is
commended
vnto
vs
,
is
the
issue
and
euent
thereof
in
these
words
:
From
whence
he
receiued
him
also
after
a
sort
.
From
whence
;
that
is
from
death
:
After
a
sort
,
or
(
as
it
may
be
read
)
in
some
shewe
.
This
is
said
,
because
Isaac
in
the
thought
and
purpose
of
Abraham
,
was
but
a
dead
man
:
for
,
Abraham
was
fully
resolued
with
himselfe
vpon
Gods
commaund
,
to
haue
sacrificed
him
;
yea
,
hee
had
gone
so
farre
,
as
to
put
the
sacrificing
knife
vnto
his
sonnes
throate
,
and
had
slaine
him
indeede
,
had
not
the
Angell
of
God
staid
his
hand
:
and
therefore
when
the
Angell
said
,
Lay
not
thy
hand
vpon
the
childe
,
neither
doe
any
thing
to
him
,
euen
then
did
Abraham
in
some
shew
receiue
Isaac
from
death
.
Here
we
learne
diuers
points
:
1
That
whosoeuer
shall
rest
on
Gods
prouidence
,
and
good
pleasure
,
euen
in
cases
of
extremitie
,
when
he
shall
be
out
of
all
hope
with
himselfe
;
shall
at
the
last
haue
a
good
issue
.
This
wee
see
to
bee
true
by
Abrahams
example
in
this
place
.
As
wee
said
before
,
he
himselfe
(
no
doubt
)
had
rather
haue
died
ten
thousand
times
,
than
to
haue
Isaac
slaine
,
in
whom
the
promise
was
made
:
but
yet
,
beleeuing
Gods
promise
,
that
that
should
neuer
change
,
hee
rests
himselfe
on
Gods
good
pleasure
and
prouidence
,
and
goes
on
in
obedience
;
and
so
in
the
end
receiued
a
blessed
issue
.
This
is
very
cleerely
set
downe
vnto
vs
in
the
History
recorded
by
Moses
.
For
,
when
Abraham
had
gone
three
daies
iourney
in
the
wildernesse
,
and
had
built
an
Altar
,
then
Isaac
said
vnto
Abraham
,
Gen.
22.7
,
Father
,
here
is
the
fire
and
the
wood
,
but
where
is
the
lambe
for
the
burnt
offering
?
Then
Abraham
said
,
My
sonne
,
God
will
prouide
him
a
lambe
for
a
burnt
offering
,
Vers.
8.
And
thus
yeelding
himselfe
to
Gods
good
pleasure
,
and
prouidence
,
he
receiued
his
sonne
againe
;
as
a
dead
childe
restored
to
life
.
So
,
when
we
are
in
cases
of
extremitie
,
when
all
goes
against
vs
,
and
when
we
can
see
no
hope
of
any
good
issue
or
ende
,
and
all
good
meanes
seeme
to
faile
vs
;
if
wee
can
then
cast
our selues
on
Gods
prouidence
,
and
rowle
our selues
vpon
God
,
we
shall
haue
comfort
in
the
ende
,
and
a
good
issue
out
of
all
.
Wee
doe
all
of
vs
in
word
acknowledge
Gods
prouidence
:
but
when
wee
come
to
the
pinch
,
that
wee
fall
into
cases
of
extremitie
;
then
wee
vse
vnlawfull
meanes
,
and
doe
not
with
Abraham
cast
our selues
vpon
God
,
but
seeke
helpe
of
the
diuell
,
and
wicked
men
.
But
all
such
persons
must
looke
for
a
cursed
issue
.
They
therefore
,
that
feare
the
Lord
,
beeing
put
to
any
plunge
,
or
extremitie
,
must
cast
themselues
vpon
God
wholly
,
and
waite
for
his
good
time
and
pleasure
;
and
then
will
the
issue
be
both
ioyous
and
comfortable
vnto
their
soules
.
Here
some
circumstances
of
this
fact
are
to
bee
considered
,
out
of
the
larger
story
.
The
first
is
this
:
What
did
God
vnto
Abraham
at
this
time
,
when
he
was
about
to
kill
his
sonne
?
Answ.
God
now
gaue
him
a
commandement
,
to
stay
his
hand
,
and
not
to
slay
his
sonne
:
By
vertue
whereof
,
Abraham
staies
his
hand
.
God
before
commanded
him
to
goe
three
daies
iourney
in
the
wildernesse
,
and
there
to
sacrifice
his
sonne
:
Hereupon
Abraham
goes
;
but
now
beeing
come
to
the
place
,
hauing
bound
his
sonne
,
and
is
ready
to
cut
his
throat
;
God
bids
him
stay
his
hand
:
and
then
also
Abraham
obeyeth
God
,
and
doeth
not
kill
his
sonne
.
Here
we
see
,
Abraham
is
at
Gods
commande
;
and
(
as
wee
say
)
at
his
becke
:
Hee
doeth
not
follow
his
owne
will
and
pleasure
▪
but
when
God
calles
,
he
is
wonderfull
pliable
to
doe
Gods
commaund
,
whatsoeuer
it
bee
,
one
way
or
other
.
This
practice
of
Abraham
,
must
bee
a
looking
glasse
for
vs
,
wherein
to
see
,
what
manner
of
persons
wee
ought
to
be
.
Looke
what
God
commaunds
vs
to
doe
,
that
wee
must
doe
;
and
what
hee
forbids
vs
,
that
wee
must
not
doe
.
But
this
is
a
rare
thing
to
bee
found
in
these
daies
:
our
practice
generally
is
contrary
;
for
in
our
liues
wee
followe
our
owne
humors
and
affections
,
neuer
regarding
what
God
doth
either
will
or
nill
.
But
if
wee
will
be
Abrahams
children
,
we
must
follow
Abrahams
practice
in
this
place
;
For
,
the
sonnes
of
Abraham
will
doe
the
workes
of
Abraham
,
Iohn
8.39
.
Good
seruants
will
come
and
goe
,
Math.
8.9
.
doe
and
vndo
,
at
their
Lords
pleasure
;
and
forget
themselues
,
to
obey
their
masters
:
And
so
must
it
be
with
vs
,
if
we
call
God
our
good
Lord
and
master
,
Luk.
6.46
.
The
second
circumstance
to
bee
considered
,
is
the
time
when
Abraham
receiued
his
sonne
from
death
;
to
wit
,
at
the
very
same
time
when
his
knife
was
at
his
sons
throate
,
and
he
himselfe
ready
to
offer
him
vp
for
a
sacrifice
vnto
the
Lord
:
at
that
same
instant
God
spake
vnto
him
by
his
Angell
from
heauen
,
and
said
,
Abraham
stay
thy
hand
,
Gen.
22.10
.
This
circumstance
is
worth
the
marking
:
for
,
God
lets
him
alone
three
whole
daies
in
great
perplexity
;
and
Abraham
goes
forward
,
according
to
Gods
command
,
euen
to
lay
his
knife
to
his
sonnes
throat
.
Here
then
we
see
,
what
is
the
Lords
dealing
with
his
seruants
;
Hee
lets
them
alone
for
a
long
season
in
temptation
and
pittifull
distresse
:
and
at
the
length
,
when
it
comes
euen
to
the
extremitie
,
and
when
the
knife
is
(
as
it
were
)
at
the
throate
;
then
hee
shewes
himselfe
,
and
brings
comfort
vnto
them
.
The
Spouse
(
in
the
Canticles
)
which
is
the
Church
of
God
,
or
a
true
Christian
soule
,
whether
you
will
(
for
it
is
true
both
in
the
generall
,
and
particular
)
Cant.
3.2.3
,
Shee
seekes
Christ
euery
where
,
in
the
streetes
and
open
places
,
but
shee
findes
him
not
;
then
shee
goes
to
the
watch-men
(
which
are
Gods
ministers
)
and
there
inquires
after
him
whom
her
soule
loued
,
and
they
cannot
tell
her
where
shee
might
finde
him
;
so
that
now
all
hope
of
finding
him
might
seeme
to
be
past
:
but
when
shee
was
a
little
from
them
,
then
shee
found
him
,
and
Christ
comes
to
her
when
shee
was
most
in
feare
not
to
haue
found
him
at
all
.
The
people
of
Israel
,
were
many
yeares
in
bondage
in
Egypt
:
and
when
the
time
came
that
Moses
was
sent
of
God
to
fetch
them
thence
,
and
to
be
their
guide
and
deliuerer
;
when
he
had
brought
them
out
,
and
carried
them
to
the
red
sea
,
then
came
Pharaoh
with
a
huge
armie
after
them
to
destroy
them
,
Exod.
14.25
.
Before
,
they
had
beene
in
great
affliction
and
bondage
:
but
nowe
they
were
quite
past
all
hope
of
recouery
;
for
they
had
before
them
the
redde
sea
,
and
on
each
side
of
them
great
hilles
and
mountaines
,
and
behinde
them
the
huge
hoast
of
Pharaoh
;
and
therefore
they
cried
out
vnto
Moses
,
who
then
by
GODs
commaundement
did
diuide
the
redde
sea
,
and
made
it
drie
land
,
and
deliuered
them
through
the
middest
of
the
redde
sea
:
but
as
for
their
enemies
,
Pharaoh
and
all
his
hoast
,
the
Lord
drowned
them
in
the
middest
thereof
.
So
for
our selues
,
when
God
shall
exercise
any
of
vs
in
cases
of
extremitie
,
wee
must
looke
to
bee
so
dealt
withall
at
Gods
hand
;
Hee
will
let
vs
alone
for
a
time
,
and
neuer
helpe
vs
,
till
the
last
pinch
:
and
therefore
,
we
must
waite
for
his
good
pleasure
with
patience
;
for
,
this
he
will
doe
to
trie
vs
to
the
full
,
and
to
make
manifest
the
graces
of
God
wrought
in
vs
.
The
third
circumstance
to
be
considered
is
this
:
In
what
manner
did
Abraham
receiue
his
sonne
from
the
dead
.
This
we
may
read
of
,
Gen.
22.13
,
Hee
must
take
a
Ramme
that
was
caught
behinde
him
in
a
bush
,
and
offer
him
in
stead
of
Isaac
:
so
Isaac
is
saued
,
and
the
Ramme
is
sacrificed
and
slaine
.
Now
whereas
Abraham
offered
Isaac
in
sacrifice
to
God
,
and
yet
Isaac
liueth
,
and
the
Ramme
is
slaine
in
his
stead
:
Hence
some
gather
this
vse
,
and
we
may
profitably
consider
of
the
same
;
to
wit
,
that
the
sacrifices
which
wee
offer
vnto
God
,
now
vnder
the
Gospel
,
must
be
liuing
sacrifices
:
for
,
Isaac
he
was
offered
in
sacrifice
to
God
,
&
yet
he
liued
and
died
not
,
but
the
Ramme
is
slaine
for
him
.
So
must
we
offer
our selues
in
sacrifice
vnto
God
,
not
dead
in
sinne
,
but
liuing
vnto
God
in
righteousnesse
and
true
holinesse
.
And
thus
shall
we
offer
vp
our selues
liuing
sacrifices
vnto
God
,
when
as
we
consecrate
our selues
vnto
Gods
seruice
,
and
obey
him
in
our
liues
and
callings
.
And
looke
,
as
vnder
the
Law
the
burnt
offerings
were
burnt
all
to
smoake
and
ashes
;
so
must
wee
in
our
liues
,
wholly
and
altogether
,
giue
our selues
vnto
God
,
and
renouncing
our selues
,
be
nothing
to
the
world
,
but
wholly
dedicated
to
God
.
Neither
must
wee
come
vnto
him
in
our
sinnes
:
for
sinne
makes
our
sacrifice
dead
,
lame
,
halt
,
and
blinde
,
which
God
doth
abhorre
;
but
wee
must
bring
our selues
liuing
sacrifices
vnto
God
(
as
Paul
saith
,
Ro.
12.1
.
)
I
beseech
you
brethren
,
by
the
mercies
of
God
,
that
you
giue
vp
your
bodies
a
liuing
sacrifice
,
holy
&
acceptable
vnto
God
,
which
is
your
reasonable
seruing
of
God
.
Hence
also
some
gather
,
that
this
sacrificing
of
Isaac
was
a
signe
and
type
of
Christs
sacrifice
vpon
the
crosse
.
For
,
as
Isaac
was
sacrificed
and
liued
,
so
did
Christ
;
though
he
died
,
yet
rose
againe
,
and
now
liueth
for
euer
:
but
because
it
hath
no
ground
in
this
place
,
though
it
be
true
which
is
said
of
both
,
therefore
I
will
not
stand
to
vrge
the
same
.
And
thus
much
of
this
third
reason
,
whereby
Abrahams
faith
is
commended
,
with
the
circumstances
thereof
:
and
consequently
,
of
all
the
examples
of
holy
Abrahams
faith
.
Isaacs
Faith
.
VERSE
20.
By
faith
Isaac
blessed
Iacob
and
Esau
concerning
things
to
come
.
IN
the
three
former
verses
,
the
holy
Ghost
hath
particularly
commended
the
faith
of
Abraham
:
Now
in
this
verse
,
hee
proceedes
to
set
downe
vnto
vs
the
faith
of
Isaac
particularly
also
.
Wherein
we
are
to
marke
these
foure
points
:
First
,
a
blessing
wherwith
Isaac
blessed
Iacob
and
Esau
:
Secondly
,
the
cause
of
this
blessing
,
that
is
,
his
faith
:
Thirdly
,
the
parties
blessed
,
which
are
,
Iacob
and
Esau
:
Fourthly
,
the
nature
and
matter
of
this
blessing
in
the
end
of
the
verse
;
Concerning
things
to
come
.
Of
these
,
in
order
.
First
,
for
the
blessing
.
That
we
may
knowe
the
nature
and
quality
of
it
,
wee
must
search
out
the
kindes
of
blessings
how
many
they
be
.
In
Gods
word
wee
finde
three
kindes
of
blessings
:
1.
whereby
God
blesseth
man
.
Now
,
God
blesseth
man
,
by
giuing
vnto
him
gifts
and
benefits
either
temporall
or
spirituall
:
and
so
he
blessed
all
his
creatures
in
the
beginning
,
but
especially
man
.
The
2.
kinde
of
blessing
,
is
that
,
whereby
man
blesseth
God
:
and
this
,
man
doth
by
praising
God
,
and
giuing
thankes
vnto
him
,
who
is
the
Author
of
all
blessings
.
So
Paul
saith
,
Blessed
be
God
euen
the
Father
of
our
Lord
Iesus
Christ
,
which
hath
blessed
vs
with
all
spirituall
blessings
in
heauenly
things
in
Christ
:
Ephes.
1.3
:
beginning
his
Epistle
with
this
kinde
of
blessing
,
that
is
,
by
praising
God
.
And
so
Zachary
after
the
birth
of
his
sonne
,
and
the
receiuing
of
his
sight
,
hee
sings
vnto
God
this
song
of
praise
:
Blessed
be
the
Lord
God
of
Israell
,
Luk
1.68
;
that
is
,
praise
and
thanksgiuing
be
vnto
the
Lord
,
&c.
The
third
kinde
of
blessing
,
is
that
,
whereby
one
man
doth
blesse
another
:
and
vnder
this
kinde
we
must
vnderstand
Isaacs
blessings
in
this
place
.
Now
further
,
this
kinde
of
blessing
,
whereby
one
man
blesseth
another
,
is
either
priuate
or
publike
.
A
priuate
blessing
is
that
,
whereby
one
priuate
man
whatsoeuer
he
be
,
in
his
place
,
prayes
to
God
for
a
blessing
vpon
another
.
And
this
is
common
to
all
men
:
for
euery
man
may
blesse
another
,
that
is
,
pray
to
God
for
a
blessing
vpon
another
;
but
especially
it
belongeth
to
Parents
thus
to
blesse
their
children
,
by
praying
to
GOD
for
a
blessing
vpon
them
.
And
therefore
the
Commaundement
goes
thus
,
Honour
thy
fa-thy
father
and
thy
mother
,
that
they
may
prolong
thy
dayes
in
the
Land
,
which
the
Lord
thy
God
giueth
thee
.
Exod.
20.12
.
Now
,
Parents
prolong
their
childrens
dayes
by
blessing
them
;
that
is
,
by
teaching
and
instructing
them
in
religion
,
and
by
praying
vnto
God
for
a
blessing
vpon
them
,
that
hee
would
blesse
them
.
Secondly
,
there
is
a
publike
kinde
of
blessing
,
which
is
done
by
the
minister
of
GOD
,
in
the
name
of
God
.
And
after
this
sort
,
Melchisedech
blessed
Abraham
,
as
he
returned
from
the
slaughter
of
the
Kings
,
Heb.
7.1
:
and
without
all
contradiction
,
(
saith
the
Author
of
this
Epistle
)
the
lesse
is
blessed
of
the
greater
(
Verse
7
)
.
Further
,
these
publike
kinde
of
blessings
are
of
two
sorts
;
either
ordinarie
or
extraordinarie
.
An
ordinarie
kinde
of
publike
blessing
is
that
,
which
is
pronounced
,
and
vttered
out
of
Gods
word
by
an
ordinary
minister
,
vpon
the
people
.
Example
of
this
we
haue
in
the
ordinary
Priests
in
the
olde
Testament
;
whose
duty
was
in
the
seruice
of
God
to
blesse
the
people
,
before
their
departing
.
And
the
forme
of
blessing
which
they
should
vse
,
is
prescribed
vnto
them
by
Moses
,
after
this
manner
from
the
Lord
:
Thus
shall
ye
blesse
the
children
of
Israell
,
Num.
6.23
.
and
say
vnto
them
;
The
Lord
blesse
thee
,
and
keepe
thee
,
the
Lord
make
his
face
to
shine
vpon
thee
,
and
be
mercifull
vnto
thee
:
The
Lord
lift
vp
his
countenance
vpon
thee
,
and
giue
thee
peace
.
Where
,
wee
see
the
manner
of
the
Priest
was
to
blesse
the
people
,
not
in
his
owne
name
,
but
in
the
name
of
God
,
stretching
out
his
hand
ouer
the
heads
of
the
people
.
This
kinde
of
blessing
was
then
ordinarie
:
and
yet
some
way
figuratiue
;
signifying
vnto
them
the
blessings
which
Christ
Iesus
the
Mediatour
,
God
and
man
,
should
not
onely
pronounce
,
but
euen
giue
vnto
the
Church
in
the
new
Testament
:
which
our
Sauiour
accordingly
performed
to
his
disciples
at
his
Ascension
.
For
the
Story
saith
;
When
he
was
risen
againe
,
he
led
them
to
Bethania
(
where
he
ascended
)
and
lift
vp
his
hands
and
blessed
them
.
And
S.
Paul
declareth
this
blessing
of
Christ
more
at
large
,
Luke
24.50
.
saying
;
Ephes.
4.8.11.12
:
Christ
ascended
on
high
,
&
led
captiuity
captiue
,
and
gaue
gifts
vnto
men
:
some
to
be
Apostles
some
Prophets
,
and
some
Euangelists
,
and
some
Pastors
and
teachers
;
for
,
the
gathering
together
of
the
Saints
,
for
the
worke
of
the
ministerie
,
and
for
the
edification
of
the
body
of
Christ
.
Where
we
see
,
that
our
Sauiour
Christ
did
not
onely
pronounce
a
blessing
vpon
his
Church
,
but
was
also
the
author
thereof
from
God
his
father
.
And
as
the
Priestes
in
the
old
testament
had
an
ordinary
kinde
of
blessing
the
people
:
so
the
ministers
of
GOD
in
the
newe
Testament
,
they
haue
the
same
in
substance
;
for
,
the
ministers
may
blesse
their
people
two
waies
:
First
,
by
praying
vnto
GOD
for
them
:
Secondly
,
by
pronouncing
a
blessing
vpon
them
,
according
to
GODs
holy
word
.
A
forme
of
this
blessing
wee
haue
from
the
Apostle
Saint
Paul
,
who
blessed
the
Corinthians
after
this
sort
;
The
grace
of
our
Lord
Iesus
Christ
,
and
the
loue
of
God
,
and
the
communion
(
or
fellowshippe
)
of
the
holy
Ghost
be
with
you
all
:
2.
Corinthians
13.13
.
Secondly
,
an
extraordinary
kinde
of
blessing
is
,
when
an
extraordinary
Prophet
,
or
seruant
of
GOD
,
doth
set
downe
and
pronounce
a
blessing
vnto
any
,
and
foretelleth
their
estate
from
GOD
.
Thus
did
Noe
blesse
his
two
sonnes
,
Shem
and
Iaphet
,
(
Gen.
9.25
,
26
,
27.
)
and
pronounced
a
curse
vpon
wicked
Canaan
.
This
hee
did
,
not
as
an
ordinary
father
,
but
as
an
extraordinarie
Prophet
;
not
onely
praying
for
a
blessing
vpon
his
two
sonnes
,
but
also
foretelling
them
what
should
be
their
condition
or
estate
afterward
.
So
in
this
place
,
whereas
Isaac
blesseth
Iaacob
and
Esau
,
it
is
no
priuate
blessing
,
but
a
publike
;
and
yet
indeede
,
not
an
ordinary
publike
blessing
,
but
extraordinary
,
by
telling
vnto
Iaacob
and
Esau
before
hand
,
what
should
be
their
particular
estates
and
conditions
,
and
what
blessings
they
should
haue
from
GOD
,
both
in
this
life
,
and
in
the
life
to
come
.
For
,
wee
must
not
here
conceiue
of
Isaac
,
as
an
ordinary
father
,
but
as
a
holy
Patriarch
and
Prophet
of
the
Lord
,
and
an
extraordinarie
man
;
foreseeing
,
&
foretelling
by
the
spirit
of
prophecie
,
the
particular
estate
of
his
two
sonnes
;
and
also
what
particular
blessings
they
and
their
posteritie
should
receiue
from
God
.
The
meaning
then
of
these
words
,
Isaac
blessed
Iaacob
&
Esau
,
is
this
;
that
Isaac
beeing
a
Prophet
,
an
extraordinary
man
,
and
a
famous
Patriarch
,
did
by
the
spirit
of
Prophecie
foresee
,
and
set
down
,
and
tel
before
hand
,
what
should
be
the
particular
estate
of
his
two
sonnes
,
Iaacob
and
Esau
:
and
as
hee
did
foretell
it
,
so
likewise
hee
praied
vnto
God
that
the
same
might
come
to
passe
;
as
it
did
afterward
.
And
thus
much
for
the
meaning
.
Nowe
,
though
this
were
an
extraordinary
kinde
of
blessing
,
which
Isaac
vsed
;
yet
from
hence
,
we
may
all
of
vs
learne
an
ordinary
duty
:
for
,
looke
as
Isaac
blessed
his
two
sonnes
,
so
wee
by
his
example
must
learne
to
abstaine
from
all
wicked
speeches
;
as
cursing
and
banning
,
and
exercise
our
tongues
in
blessing
,
not
making
them
the
instruments
of
sinne
,
to
curse
,
and
reuile
,
as
many
doe
:
for
,
vengeance
is
mine
(
saith
the
Lord
)
.
Hee
must
curse
,
that
hath
absolute
power
and
authoritie
to
inflict
the
same
,
when
hee
will
.
But
wee
are
not
absolute
Lords
ouer
any
man
,
or
any
creature
;
and
therefore
we
must
remember
Saint
Peters
lesson
,
1.
Pet.
3.9
,
Wee
must
not
render
euill
for
euill
,
nor
rebuke
for
rebuke
;
But
contrariwise
blesse
:
and
he
rendreth
a
reason
,
Knowing
that
wee
are
thereunto
called
,
to
bee
heires
of
blessing
.
Farre
be
it
from
vs
therfore
,
to
open
our
mouthes
to
curse
either
men
,
or
any
of
Gods
creatures
:
and
indeede
,
vile
,
and
abhominable
is
the
practice
of
many
,
who
exercise
their
tongues
in
cursing
and
banning
,
not
onely
men
,
but
also
other
creatures
of
God
.
But
let
such
as
feare
God
,
both
learne
and
practice
the
contrary
.
The
second
point
to
be
considered
,
is
the
cause
of
this
blessing
;
to
wit
,
Isaacs
faith
:
By
faith
Isaac
blessed
Iaacob
and
Esau.
Here
first
wee
are
to
consider
,
how
Isaacs
faith
blessed
Iaacob
and
Esau
?
surely
thus
:
He
did
most
notably
gather
together
all
the
promises
of
God
made
to
him
,
and
to
his
two
children
,
which
were
specially
three
.
First
,
I
will
be
thy
God
and
the
God
of
thy
seed
.
2.
God
had
promised
,
that
he
and
his
seed
should
possesse
the
promised
Land
of
Canaan
:
3.
That
his
two
children
should
be
two
mighty
Nations
,
and
that
the
elder
should
serue
the
younger
.
Now
Isaac
doth
not
consider
these
blessings
a-part
one
from
another
,
but
hath
them
all
in
memory
;
and
on
them
all
(
receiuing
them
by
a
liuely
faith
)
he
builds
his
blessings
:
for
,
by
faith
in
these
promises
,
hee
did
certainly
fore-see
what
should
be
the
future
estate
of
his
two
sonnes
,
and
accordingly
doth
hee
pronounce
particular
blessings
vpon
them
both
.
But
it
may
be
thought
,
that
Isaac
did
not
blesse
his
sonnes
by
faith
;
for
if
we
reade
the
History
in
Genesis
,
wee
shall
see
,
that
he
blessed
them
by
errour
,
and
was
deceiued
therein
:
for
,
hee
was
purposed
to
haue
blessed
Esau
,
onely
with
the
speciall
blessing
,
when
as
he
gaue
the
same
to
Iacob
vnwittingly
;
how
then
could
he
doe
this
by
faith
?
For
the
answering
of
this
,
we
must
consider
two
things
:
First
,
it
is
true
indeede
,
that
Isaac
was
blinded
ouermuch
with
a
fond
affection
toward
Esau
,
and
loued
him
otherwise
then
he
ought
,
and
therfore
was
purposed
to
haue
blessed
Esau
with
the
speciall
blessing
.
This
was
a
fault
in
Isaac
:
but
yet
it
takes
not
away
Isaacs
faith
,
nor
makes
it
to
be
no
faith
:
But
it
shewes
that
Isaacs
faith
was
weake
,
and
ioyned
with
som
infirmity
in
forgetting
Gods
particular
promises
.
Secondly
,
howsoeuer
at
the
first
Isaac
erred
in
his
purpose
for
the
blessing
of
his
children
,
yet
afterward
hee
corrects
himself
for
it
.
For
,
as
we
may
read
in
the
History
,
after
he
had
indeede
blessed
Iacob
,
supposing
it
had
beene
Esau
,
when
Esau
came
for
his
blessing
with
his
venison
,
the
Text
saith
,
Gen.
27.33
,
That
Isaac
was
stricken
with
a
meruailous
great
feare
,
and
saide
,
I
haue
blessed
him
,
and
therefore
he
shall
be
blessed
;
correcting
his
fault
in
his
former
purpose
:
yea
,
and
though
Esau
sought
it
with
teares
,
yet
hee
could
not
moue
Isaac
to
repent
himselfe
of
blessing
Iacob
,
Heb.
12.17
:
wherefore
it
is
vndoubtedly
true
,
that
he
gaue
these
blessings
vnto
his
children
by
faith
.
Now
from
this
that
Isaac
blessed
his
children
by
faith
,
wee
learne
many
instructions
.
The
first
concerneth
Parents
;
that
,
howsoeuer
they
cannot
as
Isaac
did
,
like
Prophets
and
Patriarchs
pronounce
blessings
vpon
their
children
,
&
foretell
what
shall
be
their
particular
estate
afterward
:
yet
if
Parents
would
as
farre
as
they
may
,
followe
the
practice
of
Isaac
,
they
should
bring
great
comfort
and
consolation
vnto
their
owne
soules
,
both
in
this
life
and
in
the
life
to
come
.
Isaac
set
before
his
eyes
all
the
promises
that
God
had
made
both
concerning
him
and
his
sonnes
;
and
by
faith
in
these
promises
is
moued
to
blesse
his
children
:
so
,
if
Parents
would
haue
true
comfort
in
their
children
,
they
must
search
through
the
whole
booke
of
GOD
,
and
see
what
promises
God
hath
made
vnto
the
godly
and
to
their
seed
;
&
withall
,
they
must
by
faith
apply
vnto
their
own
soules
,
all
these
gracious
promises
,
endeuouring
also
to
make
their
children
to
knowe
the
same
,
and
to
walke
worthie
thereof
:
and
then
as
their
obedience
shall
encrease
,
so
will
their
ioy
encrease
not
onely
in
God
,
but
mutually
one
in
another
.
This
will
stay
their
hearts
in
all
assaults
,
yea
euen
in
death
it selfe
.
Secondly
,
whereas
Isaac
blessed
his
children
by
faith
:
heere
we
may
take
iust
occasion
to
speake
of
such
wicked
persons
as
are
commonly
called
blessers
;
who
are
too
much
esteemed
of
,
by
many
at
this
day
,
and
their
wicked
practises
counted
blessings
,
and
good
meanes
of
helpe
:
when
as
indeede
they
are
most
vile
and
wretched
creatures
.
This
may
be
thought
a
hard
censure
,
because
they
are
taken
for
cunning
men
and
women
,
and
for
good
people
who
followe
Isaacs
example
in
blessing
mens
children
and
cattell
:
they
are
thought
to
doe
no
harme
at
all
,
but
much
good
by
helping
strange
mischaunces
that
befall
men
in
their
bodies
,
children
,
or
goods
.
Thus
would
some
excuse
and
defend
these
wizards
and
blessers
,
who
are
the
wretched
limbs
of
the
diuell
:
but
let
vs
knowe
that
if
they
will
blesse
aright
,
it
must
be
by
faith
.
Now
what
faith
haue
they
?
hath
God
made
any
promise
to
them
,
that
by
their
meanes
hee
will
helpe
those
that
come
to
seeke
helpe
at
them
for
their
children
&
cattell
?
nay
verily
,
there
is
no
such
matter
:
God
neuer
made
promise
to
any
such
;
nay
,
hee
hath
flatly
forbidden
,
not
onely
such
practices
as
they
vse
,
Leuit.
19.31
.
but
also
for
men
to
seeke
to
any
such
persons
:
and
therefore
they
cannot
blesse
mens
children
and
cattell
by
faith
.
But
they
say
they
doe
these
things
by
faith
:
yet
it
is
by
faith
in
the
diuell
,
and
in
his
promises
.
For
this
is
certaine
,
that
as
God
hath
his
Lawes
and
Sacraments
for
those
that
enter
couenant
with
him
:
so
on
the
contrary
,
the
diuell
hath
words
,
spells
,
and
charmes
,
as
his
lawes
and
rites
,
wherein
he
exerciseth
his
slaues
:
and
by
a
Satanicall
faith
in
the
diuels
word
and
promise
,
doe
these
Wizards
and
wise-women
blesse
mens
goods
and
children
.
This
is
true
by
the
common
confession
of
many
of
them
,
to
omit
all
other
proofe
.
And
therefore
wee
must
hold
them
for
the
limbs
of
the
diuell
,
and
his
wicked
instruments
to
drawe
men
from
God
;
and
so
in
no
case
goe
to
them
for
any
helpe
:
for
in
so
doing
,
we
forsake
the
liuing
Lord
and
his
helpe
,
Isa.
8.19.20
.
and
seeke
for
helpe
at
the
diuell
;
then
which
what
can
be
more
odious
?
But
,
say
we
receiue
some
outward
helpe
by
their
meanes
:
yet
marke
the
issue
;
the
Lord
hath
said
,
Leuit.
20.6
,
If
any
turne
after
such
as
worke
with
spirits
,
and
after
southsayers
to
goe
a-whoring
after
them
,
then
will
I
set
my
face
against
that
person
,
and
will
cut
him
off
from
among
his
people
.
Therefore
vnlesse
we
feare
not
the
curse
of
God
,
we
must
be
warned
hereby
,
not
to
seeke
for
helpe
at
their
hands
.
For
they
are
gracelesse
people
;
who
haue
no
feare
of
God
before
their
eyes
:
but
they
set
themselues
against
God
and
his
word
.
And
indeede
these
common
blessers
which
seeme
to
doe
no
hurt
,
but
to
blesse
mens
children
and
cattell
,
are
more
dangerous
then
notorious
Witches
,
who
can
onely
hurt
mens
body
and
goods
,
when
God
permits
;
whereas
these
blessers
ensnare
the
soule
,
and
drawe
whole
Townes
and
Countries
to
the
approbation
and
partaking
of
their
wickednesse
.
The
third
point
to
be
considered
is
,
the
parties
blessed
,
that
is
,
Iacob
and
Esau.
Heere
marke
first
the
order
which
the
holy
Ghost
vseth
:
hee
setteth
Iacob
in
the
first
place
,
and
yet
Esau
was
the
elder
brother
:
what
is
the
reason
of
this
?
Answer
.
We
must
knowe
that
the
Scripture
vseth
a
three-fold
order
in
the
naming
of
persons
:
1.
The
order
of
Nature
:
as
when
the
first
borne
is
put
first
.
And
thus
Dauids
sonnes
are
numbred
according
to
their
age
;
first
,
Ammon
,
then
Daniell
,
the
third
Absolon
,
&c.
1.
Chronicles
3.1.2.3
.
2.
The
order
of
dignitie
,
when
as
those
are
put
in
the
first
place
,
not
which
are
the
eldest
,
but
which
are
best
and
most
in
GODS
fauour
.
This
order
the
holie
Ghost
vseth
in
naming
Noahs
sonnes
,
Genesis
5.
verse
31
:
saying
,
Noah
begat
Shem
,
Ham
,
and
Iaphet
;
when
as
Iaphet
was
eldest
,
and
by
order
of
nature
,
should
haue
beene
put
first
:
yet
with
Shem
GOD
continued
the
couenant
.
3.
The
order
of
Historie
,
when
as
one
that
is
first
or
chief
in
dignitie
,
is
placed
last
,
because
his
Historie
begins
in
the
last
place
.
So
our
Sauiour
Christ
is
mentioned
last
in
the
Genealogie
made
by
Saint
Matthew
;
Math.
1.
because
his
Historie
began
in
the
last
place
,
though
in
dignitie
hee
were
first
and
principall
.
To
apply
this
to
our
purpose
:
The
order
which
the
holy
Ghost
heere
vseth
,
is
not
the
order
of
Historie
,
nor
of
Nature
,
but
of
dignitie
;
because
Iacob
was
chiefe
in
the
fauour
of
GOD
,
therefore
the
holy
Ghost
putteth
him
in
the
first
place
.
Heere
then
wee
see
in
this
order
of
dignitie
,
that
the
first
blessing
(
of
life
euerlasting
)
belongs
to
Iacob
:
Esau
must
haue
his
blessing
,
but
in
the
second
place
.
Heere
obserue
these
two
thinges
:
First
,
Iacob
is
receiued
into
Gods
couenaunt
,
and
Esau
put
by
.
Iacob
gets
the
principall
blessing
,
and
Esau
loseth
it
:
but
what
?
are
these
thinges
so
,
for
Iacobs
desert
,
or
for
the
default
of
Esau
?
Nay
verily
:
The
good
pleasure
of
GOD
is
the
chiefe
cause
heereof
:
for
,
touching
the
blessing
;
if
wee
reade
the
Historie
,
wee
shall
see
,
that
Esau
at
his
Fathers
commaundement
,
went
and
hunted
,
and
tooke
the
paines
,
and
got
his
Father
venison
,
and
tolde
him
nothing
but
truth
.
But
Iacob
neuer
went
to
hunt
,
but
gets
a
Kid
dressed
,
and
comes
to
his
Father
with
it
,
and
while
hee
talkes
with
his
Father
,
doth
foully
gloase
and
lie
:
so
that
in
all
reason
it
might
seeme
,
that
Esau
deserued
the
better
blessing
;
yet
GOD
will
haue
it
otherwise
,
and
the
principall
blessing
belongs
to
Iacob
.
Wherein
wee
may
note
,
that
Gods
speciall
loue
to
man
,
whereby
hee
receiues
him
into
his
couenaunt
,
is
not
grounded
on
mans
behauiour
,
but
on
his
owne
good
will
and
pleasure
.
Secondly
,
in
that
Iacob
heere
had
the
principall
blessing
;
wee
learne
,
that
the
counsell
of
GOD
doth
ouerrule
the
will
of
man
.
For
,
Father
Isaac
had
purposed
to
haue
blessed
Esau
with
the
chiefest
blessing
;
but
yet
Gods
counsell
was
contrarie
,
and
the
same
ouer-rules
Isaacs
will
.
For
,
though
Isaac
had
cause
to
suspect
that
it
was
not
Esau
,
both
because
hee
came
so
soone
,
as
also
for
that
the
voice
was
apparant
not
to
be
Esaus
,
but
Iacobs
voice
:
yet
Gods
counsell
ouer-ruled
his
will
;
and
when
hee
came
to
handle
his
sonnes
handes
,
hee
could
not
discerne
betweene
a
Kiddes
skinne
,
and
the
skinne
of
a
man
:
what
s
the
cause
heereof
?
Surely
it
was
Gods
will
and
counsell
,
that
Iacob
should
haue
the
chiefest
blessing
;
and
therefore
hee
ouer-rules
Isaacs
will
,
and
blindes
his
senses
,
and
makes
him
to
blesse
Iacob
with
the
chiefest
blessing
.
The
consideration
heereof
is
profitable
vnto
vs
;
for
it
is
a
receiued
opinion
with
many
at
this
day
,
that
GOD
did
purpose
to
saue
all
men
.
Now
when
question
is
made
,
Why
then
are
not
all
men
saued
?
They
answer
,
because
men
will
not
,
though
God
will
.
But
this
opinion
is
erroneous
;
for
,
it
makes
mans
will
to
ouer-rule
GODs
counsell
:
as
if
they
should
say
,
GOD
willeth
it
not
,
because
men
will
it
not
;
or
else
(
which
is
worse
)
God
willeth
it
:
but
it
commeth
not
to
passe
,
because
man
will
not
doe
it
.
But
Gods
will
and
counsell
is
the
highest
and
chiefest
cause
of
al
;
&
looke
whatsoeuer
he
willeth
,
that
bringeth
he
to
passe
:
and
because
all
men
are
not
saued
,
therfore
we
may
safely
thinke
,
and
say
,
that
God
did
neuer
decree
to
saue
all
men
.
Now
further
,
more
particularly
of
Iacobs
blessing
:
first
,
it
may
be
asked
,
How
could
Iacob
bee
blessed
,
seeing
hee
came
dissemblingly
and
lying
to
his
father
?
Answ.
Wee
must
knowe
,
that
howsoeuer
Iacob
sought
the
blessing
by
fraude
,
yet
he
might
bee
blessed
;
for
,
he
failed
not
,
neither
did
amisse
in
seeking
for
the
blessing
,
but
onely
in
the
manner
of
seeking
it
:
it
was
his
duty
to
seeke
it
,
though
not
after
that
manner
which
hee
did
;
hee
should
rather
haue
staied
that
leisure
and
time
,
wherein
God
had
caused
Isaac
to
haue
blessed
him
,
without
his
sinne
in
seeking
it
.
Secondly
,
consider
the
manner
how
Iacob
receiues
his
fathers
blessing
;
namely
,
in
his
elder
brother
Esaus
garment
.
Here
we
may
see
a
notable
resemblance
of
Gods
maner
of
blessing
vs
:
When
wee
looke
for
a
blessing
at
Gods
hand
,
wee
must
not
come
in
our
owne
garments
,
in
the
rotten
ragges
of
our
owne
righteousnes
;
but
we
must
put
on
Christs
garment
,
the
long
white
robe
of
his
righteousnes
.
And
so
comming
vnto
God
,
as
Isaac
said
of
the
sauor
of
Esaus
garments
,
which
Iaacob
had
put
on
,
(
Gen.
27.27
,
28.
)
Behold
,
the
smell
of
my
sonne
is
as
the
smell
of
a
field
;
God
giue
thee
therefore
of
the
dewe
of
heauen
,
and
the
fatnesse
of
the
earth
,
and
plenty
of
wheate
and
wine
:
So
will
God
say
vnto
vs
,
that
the
righteousnesse
of
Christ
,
which
wee
haue
put
on
by
faith
,
is
a
sweet
smelling
sauor
in
his
nosthrils
,
Ephes.
5.2
.
Now
seeing
all
the
blessings
we
enioy
,
come
to
vs
in
Christ
,
and
our
acceptance
with
God
,
is
in
his
righteousnes
;
we
therefore
must
labour
to
put
on
Christ
euery
day
,
by
becoming
new
creatures
:
we
must
seeke
to
resemble
him
in
knowledge
,
righteousnesse
,
and
holinesse
:
so
shall
our
assurance
increase
of
Gods
blessings
vpon
vs
more
and
more
.
Lastly
,
marke
that
howsoeuer
Iaacob
was
blessed
otherwise
than
Isaac
had
purposed
;
yet
,
after
the
blessing
is
pronounced
,
it
must
needes
stand
:
for
,
so
when
Esau
came
▪
Isaac
said
vnto
him
,
I
haue
blessed
Iacob
;
therefore
hee
shall
be
blessed
:
Eph.
27.33
.
Euen
so
,
the
Ministers
of
Gods
word
,
in
the
assembly
of
the
Church
,
who
haue
power
to
pronounce
Gods
blessings
vpon
the
people
;
howsoeuer
they
be
but
weake
men
,
and
may
be
deceiued
,
beeing
subiect
to
error
,
as
other
men
are
:
yet
when
they
pronounce
Gods
blessing
vpon
their
congregation
,
in
the
ministery
of
the
word
;
if
they
doe
it
in
sinceritie
of
heart
,
and
vprightnesse
of
conscience
,
that
blessing
shall
stand
.
And
so
on
the
contrary
,
looke
whom
they
curse
,
for
iust
cause
out
of
Gods
word
;
their
curse
shall
stand
.
Further
,
as
Isaac
blessed
,
but
knewe
not
whom
;
so
the
Ministers
of
God
,
in
the
dispensation
of
the
word
,
they
must
blesse
Gods
people
,
thogh
they
know
not
who
they
are
particularly
,
that
doe
receiue
it
.
Thus
much
of
Isaacs
blessing
Iacob
.
Now
I
come
to
his
blessing
of
Esau
:
for
hee
also
was
blessed
,
as
the
Text
saith
;
yet
in
the
second
place
,
albeit
he
were
the
elder
brother
.
Quest.
How
could
Esau
be
blessed
at
all
,
seeing
Isaac
had
but
one
blessing
?
Answ.
Esau
was
only
blessed
with
temporall
blessings
,
and
not
with
spirituall
.
Obiect
.
But
some
wil
say
,
Esau
was
a
bad
man
,
&
wicked
;
now
it
is
said
,
that
to
the
impure
all
things
are
impure
:
how
then
could
the
bestowing
of
temporal
things
be
blessings
to
him
?
An.
Temporall
things
bestowed
on
the
wicked
are
blessings
,
&
no
blessings
:
they
are
blessings
in
regard
of
God
,
that
giues
them
;
but
they
are
no
blessings
,
in
regard
of
men
that
receiue
them
,
and
vse
them
amisse
.
Quest.
How
came
it
to
passe
,
that
Esau
beeing
the
elder
brother
,
looseth
his
birth-right
,
and
blessing
both
;
how
came
it
to
be
Iaacobs
?
Answ.
The
cause
was
his
profanenesse
,
as
wee
may
see
and
read
in
the
next
chapter
;
where
it
is
said
,
(
Heb.
12.16
.
)
that
he
solde
his
birth-right
for
a
portion
of
meate
:
euen
for
a
messe
of
redde
broth
;
and
beeing
so
profane
,
as
to
contemne
so
high
an
honour
,
hee
must
bee
content
to
haue
his
blessing
in
the
second
place
.
And
hence
we
may
obserue
a
good
instruction
.
There
is
many
a
yong
man
in
these
our
daies
,
baptized
as
Esau
was
circumcised
,
and
liuing
in
the
Church
,
as
hee
did
in
Isaacs
house
;
who
,
during
prime
of
his
age
,
is
giuen
to
nothing
but
to
his
pleasure
;
that
is
as
good
to
him
,
as
Iacobs
redde
broth
was
to
Esau
:
take
this
pleasure
from
him
,
and
take
away
his
life
:
herein
is
all
his
ioy
,
and
he
delighteth
in
nothing
so
much
,
as
to
spend
his
time
in
hunting
,
hawking
,
dicing
,
gaming
,
wantonnesse
,
and
drinking
.
Now
know
for
certaine
,
this
is
a
right
Esau
;
and
yet
many
such
haue
wee
among
vs
,
who
thinke
of
themselues
,
that
they
are
they
iolly
fellowes
,
and
they
onely
carrie
the
braue
minde
:
but
as
for
Iaacob
,
and
such
as
make
conscience
of
their
waies
and
words
;
those
alas
are
silly
fellows
.
Now
,
what
is
to
be
said
or
thought
of
these
?
Surely
this
,
if
they
doe
not
,
(
and
that
in
time
)
looke
to
their
estates
,
and
to
themselues
,
it
will
cost
them
their
liues
;
euen
the
life
of
their
soules
.
Esau
lost
his
birth-right
by
his
profanenesse
:
and
so
will
these
men
doe
,
if
they
continue
in
this
estate
;
they
will
blot
their
names
out
of
the
booke
of
life
,
and
roote
themselues
quite
out
of
the
kingdome
of
heauen
.
Therefore
,
let
all
yong
men
whatsoeuer
they
bee
,
high
or
lowe
,
take
heede
how
they
liue
in
sinne
,
and
goe
on
in
their
wickednesse
;
for
,
if
they
take
Esaus
course
,
and
continue
in
profanenesse
,
doubtlesse
they
will
haue
Esaus
end
.
How
wonderfully
doth
Satan
bewitch
them
,
that
while
they
goe
on
in
sinne
,
they
should
thinke
so
highly
of
themselues
▪
and
so
basely
of
those
that
make
conscience
of
their
waies
?
Wherefore
,
in
the
feare
of
God
let
such
betime
redresse
their
waies
and
courses
;
lest
when
Gods
curse
is
vpon
them
,
they
crie
too
late
for
mercy
.
And
thus
much
of
the
parties
blessed
.
The
fourth
point
to
be
considered
,
is
the
nature
or
matter
of
this
blessing
,
in
the
ende
of
the
verse
;
Concerning
things
to
come
.
The
meaning
of
these
wordes
is
this
:
That
olde
Isaac
their
father
did
pronounce
blessings
vpon
his
sonnes
,
not
onely
for
the
time
present
,
but
also
for
the
time
to
come
;
in
blessings
temporall
and
spirituall
,
(
as
wee
may
read
Gen.
27.
vers.
28
,
39.
)
where
hee
giueth
to
them
both
the
fatnesse
of
the
Land
,
and
plentie
of
wheat
and
wine
:
and
especially
to
Iaacob
,
that
he
should
be
Lord
ouer
his
brethren
.
But
some
will
say
,
it
may
seeme
to
prooue
otherwise
;
for
,
while
Iaacob
liued
,
he
was
alwaies
humble
and
subiect
to
Esau
:
and
when
he
came
to
his
owne
countrie
,
from
among
the
Aramites
,
as
he
met
with
Esau
,
he
sent
presents
to
him
;
and
when
he
saw
him
,
he
went
before
,
Gen.
33.3
.
and
bowed
himselfe
to
the
ground
7.
times
,
vntill
hee
came
neere
to
his
brother
,
Answ.
That
prophecie
of
Iaacob
and
Esau
,
that
the
elder
should
serue
the
yonger
,
must
not
be
restrained
to
the
persons
of
Iaacob
and
Esau
,
but
referred
to
their
posteritie
;
especially
in
the
daies
of
Dauid
and
Salomon
:
for
then
were
the
Edomites
who
came
of
Esau
,
in
subiection
to
the
Israelites
,
the
posteritie
of
olde
Ismael
.
Whereupon
,
Dauid
speaking
as
a
King
,
saith
,
Psal.
60.8
,
Moab
shall
be
my
wash-pot
,
ouer
Edom
will
I
cast
my
shooe
:
meaning
thereby
,
that
hee
would
bring
the
posteritie
of
Esau
into
a
base
and
lowe
estate
of
subiection
vnto
him
;
according
as
we
may
see
verified
,
2.
Sam.
8.14
.
But
some
will
say
,
that
Isaac
when
he
blessed
Esau
,
pronounced
that
he
should
haue
a
fertile
soile
,
and
the
fatnes
of
the
earth
should
be
his
dwelling
place
(
Gen.
27.39
.
)
▪
whereas
in
Malachie
the
Lord
saith
(
Mal.
1.3
.
)
he
hated
Esau.
And
a
token
thereof
was
this
;
that
hee
had
made
his
mountaines
waste
,
and
his
heritage
a
wildernesse
for
dragons
:
meaning
,
that
he
should
dwell
in
a
barren
Land
.
How
can
these
two
agree
?
Answ.
First
,
wee
may
say
thus
:
That
the
land
of
Edom
was
a
fertile
land
;
but
yet
in
respect
of
the
Land
of
Canaan
,
but
a
barren
and
waste
Land
.
Secondly
,
Isaac
speaks
here
of
Idumea
,
as
it
was
in
his
time
;
not
as
it
was
afterward
:
for
,
it
might
be
fertile
in
Isaacs
time
,
〈◊〉
yet
after
become
barren
:
for
,
God
will
curse
a
Land
by
turning
fruitfulnesse
into
barrennesse
,
for
the
wickednesse
of
them
that
dwell
therein
,
Psal.
107.34
.
And
thus
much
for
the
example
of
Isaacs
faith
.
Now
follow
the
examples
of
the
faith
of
Iacob
.
Iacobs
Faith
.
VERSE
21.
By
faith
Iacob
when
he
was
dying
,
blessed
both
the
sonnes
of
Ioseph
,
and
worshipped
on
the
end
of
his
staffe
.
IN
these
words
the
holy
Ghost
layes
downe
the
notable
and
worthie
example
of
Iacobs
faith
:
which
is
heere
commended
by
two
actions
;
First
,
his
blessing
of
the
two
sonnes
of
Ioseph
:
Secondly
,
his
adoring
or
worshipping
of
God
.
In
the
first
action
,
consider
these
points
:
1.
The
blessing
it selfe
:
2.
The
circumstances
belonging
to
the
same
;
As
1.
the
time
when
Iacob
blessed
them
,
that
is
,
when
hee
was
dying
:
secondly
,
by
what
meanes
did
hee
blesse
them
,
namely
,
by
faith
:
thirdly
,
the
parties
blessed
;
Ephraim
and
Manasses
.
Of
these
in
order
.
First
,
for
the
blessing
:
Of
this
kinde
of
blessing
,
wee
entreated
in
the
former
verse
,
in
the
example
of
Isaacs
faith
;
and
therefore
neede
not
now
repeate
the
same
.
Onely
this
wee
must
remember
,
that
this
blessing
of
Iacob
is
not
the
common
or
ordinarie
blessing
of
a
Father
,
but
the
extraordinarie
blessing
of
an
holy
Patriarch
and
Prophet
of
God
.
The
blessing
it self
stands
in
three
things
:
1.
Iacob
makes
the
sonnes
of
Ioseph
his
own
sonnes
,
adopting
them
and
taking
them
into
his
family
.
And
this
is
the
meaning
of
those
words
in
Genesis
,
where
Iacob
saith
as
hee
is
blessing
them
,
Let
my
name
be
named
vpon
them
,
and
the
name
of
my
Fathers
,
Abraham
and
Isaac
;
Gen.
48.16
,
that
is
,
they
shall
be
receiued
into
my
family
,
and
be
my
children
,
called
after
my
name
.
2.
He
giues
them
two
portions
in
the
Land
of
Canaan
:
for
Iacob
was
made
an
instrument
of
God
,
by
way
of
prophecie
to
distinguish
and
diuide
the
Land
of
Canaan
among
his
children
.
3.
He
doth
as
a
Prophet
,
by
the
spirit
of
prophecie
,
foretell
the
condition
and
estate
of
Ephraim
and
Manasses
in
their
posterity
;
to
wit
,
that
they
should
be
great
Nations
,
and
of
them
should
come
two
great
people
:
in
these
three
things
doth
Iacobs
blessing
consist
.
Out
of
this
blessing
of
Iacob
,
we
learne
two
things
:
First
,
that
God
alloweth
this
liberty
to
a
master
of
a
family
,
to
adopt
and
chuse
for
the
vpholding
of
his
house
a
childe
or
children
,
in
the
want
of
issue
from
his
owne
body
.
For
here
olde
Iacob
for
the
continuance
of
his
posterity
,
and
the
enlarging
of
the
Church
of
God
,
adopteth
his
sonnes
sonnes
into
his
own
family
,
to
be
his
own
sonnes
:
And
this
he
doth
by
faith
.
And
therefore
a
Lord
and
Master
in
his
family
may
doe
the
like
:
but
yet
with
this
caueat
;
hee
must
euer
take
heede
that
in
this
adopting
he
doe
not
vniustly
hinder
his
owne
issue
or
kindred
.
Againe
,
whereas
Iacob
blesseth
these
two
sonnes
of
Ioseph
,
by
fore-telling
the
particular
estate
of
their
posterity
,
for
their
portion
in
the
Land
of
Canaan
;
here
wee
learne
,
that
in
many
things
God
doth
vouchsafe
to
reueale
his
will
&
counsell
in
a
speciall
manner
vnto
them
that
be
his
children
:
As
,
in
this
place
he
reuealeth
vnto
Iacob
the
particular
estate
of
the
two
sonnes
of
Ioseph
.
In
like
manner
,
when
God
was
to
destroy
the
Sodomites
;
Shall
I
hide
(
saith
the
Lord
)
from
Abraham
that
thing
which
I
do
,
Gen.
18.17.18.19
.
seeing
that
Abraham
shall
be
indeede
a
mighty
Nation
?
for
,
I
knowe
him
that
he
will
commaund
his
sonnes
and
his
houshold
after
him
,
that
they
keepe
the
way
of
the
Lord
.
And
the
Prophet
Amos
saith
;
Surely
the
Lord
will
doe
nothing
,
Amos
3.7
.
but
he
reuealeth
his
secrets
to
his
seruants
the
Prophets
.
So
saith
our
Sauiour
Christ
to
his
Disciples
,
Ye
are
my
friends
;
and
he
giueth
a
reason
,
because
(
saith
he
)
I
haue
reuealed
vnto
you
all
that
I
haue
heard
of
my
Father
,
Iohn
15.15
.
So
that
those
which
are
(
in
Christ
)
the
friends
of
God
,
they
shall
in
a
particular
and
speciall
manner
knowe
those
things
which
God
will
not
reueale
vnto
others
.
And
looke
as
this
is
here
verified
to
Iacob
in
a
speciall
manner
,
so
it
is
true
generally
in
all
Gods
seruants
&
children
;
hee
reuealeth
some
particular
things
vnto
them
,
more
then
hee
doth
vnto
others
.
For
,
besides
that
generall
knowledge
which
they
haue
in
his
word
,
he
reueales
particularly
vnto
them
the
knowledge
of
their
owne
election
,
of
their
iustification
,
sanctification
,
and
glorification
to
come
:
though
not
by
way
of
prophecie
,
yet
by
the
working
of
his
spirit
in
the
ministerie
and
meditation
of
his
word
.
And
thus
much
of
the
blessing
.
Now
followe
the
Circumstances
.
The
1.
Circumstance
to
be
considered
,
is
the
time
when
Iacob
blessed
the
two
sonnes
of
Ioseph
;
noted
in
these
words
,
when
he
was
dying
:
that
is
,
being
ready
to
die
,
not
in
the
act
of
dying
.
In
this
circumstance
wee
may
learne
two
especiall
duties
:
one
for
masters
of
families
;
the
other
for
the
Ministers
of
Gods
word
:
for
,
here
Iacob
beares
the
person
not
onely
of
a
Father
,
but
of
a
Prophet
.
First
,
Masters
of
families
are
here
taught
to
set
in
order
their
houses
and
families
whereof
they
haue
charge
,
before
they
die
:
for
,
Iacob
hauing
a
great
charge
,
and
many
children
;
calls
for
the
sonnes
of
Ioseph
,
Ephraim
,
&
Manasses
,
before
his
death
,
and
makes
them
his
owne
,
to
perfect
his
family
.
Quest.
How
(
will
some
aske
)
must
a
man
set
his
house
in
order
when
he
dies
.
Answer
.
By
doing
two
things
after
Iacobs
example
:
for
,
first
,
he
disposeth
of
his
temporall
things
,
and
distributeth
his
temporall
inheritance
in
the
Land
of
Canaan
.
Secondly
,
he
giues
them
charge
of
some
duties
concerning
himselfe
and
some
others
,
especially
concerning
religion
and
Gods
worship
,
and
then
he
dies
;
as
it
is
said
,
When
he
had
made
an
end
of
giuing
charge
vnto
his
sonnes
,
he
plucked
vp
his
feete
into
his
bed
,
and
gaue
vp
the
ghost
.
Genesis
49.33
:
So
likewise
Masters
of
families
,
they
must
set
their
houses
in
order
by
the
like
two
duties
:
1.
By
a
due
disposing
of
their
temporall
goods
and
possessions
:
and
2.
by
giuing
exhortation
and
charge
vnto
their
children
and
family
,
concerning
the
worship
of
GOD
,
and
the
practice
of
true
Religion
.
This
(
as
wee
may
also
reade
,
1.
Kings
.
2
,
)
was
the
practice
of
good
King
Dauid
:
when
he
was
about
to
die
,
and
as
he
saith
,
to
goe
the
way
of
all
flesh
,
hee
calls
for
Salomon
his
sonne
,
and
makes
him
King
in
his
stead
,
and
giues
him
a
most
notable
charge
concerning
Gods
worship
,
Verse
3
;
reade
the
place
:
it
is
worth
the
marking
.
So
the
Prophet
Isaiah
,
when
he
comes
to
Hezekiah
from
the
Lord
,
hee
aimes
at
these
two
:
and
bids
him
set
his
house
in
order
,
for
hee
must
die
and
not
liue
:
Isay
38.1
:
and
so
ought
euery
Master
of
a
familie
,
after
their
example
,
both
learne
and
practice
these
two
duties
.
Secondly
,
Gods
Ministers
must
hence
learne
their
dutie
:
for
,
Iacob
was
a
notable
Minister
and
Prophet
in
Gods
Church
,
which
was
then
in
his
family
.
Iacob
he
blesseth
the
sonnes
of
Ioseph
,
that
he
might
receiue
them
into
his
family
,
and
into
the
couenant
;
that
so
hee
might
continue
and
preserue
the
Church
of
God
after
his
death
:
for
,
looke
as
Isaac
his
Father
did
call
him
into
the
couenant
,
and
blessed
him
;
so
dealeth
hee
with
the
two
sonnes
of
Ioseph
.
And
accordingly
euery
Minister
of
GOD
,
in
his
place
,
ought
to
haue
speciall
care
to
conuay
and
deriue
true
religion
,
and
the
Gospel
of
Christ
from
hand
to
hand
,
so
much
as
they
can
while
they
liue
;
that
so
after
their
death
it
may
be
published
and
maintained
.
In
the
new
testament
we
haue
a
worthy
commandement
for
this
purpose
;
S.
Paul
hauing
instructed
&
taught
Timothy
in
the
waies
of
godlines
and
religion
,
chargeth
him
,
that
what
things
he
had
heard
and
learned
of
him
,
the
same
he
should
deliuer
to
faithfull
men
,
which
should
be
able
to
teach
other
also
:
that
so
Gods
Gospel
and
religion
going
on
from
hand
to
hand
,
&
from
person
to
person
,
might
increase
from
time
to
time
.
S.
Peters
practice
herein
,
was
notable
,
2.
Pet.
1.15
,
I
will
endeauour
therefore
alwaies
,
that
yee
may
bee
able
to
haue
remembrance
of
the
things
of
God
after
my
departure
:
hauing
professed
before
;
that
while
he
liued
he
would
stirre
them
vp
,
by
putting
them
in
remembrance
,
v.
13.
And
in
like
sort
,
all
Gods
faithfull
ministers
must
doe
their
whole
endeauour
before
they
die
;
that
the
Gospel
may
be
preached
when
they
are
gone
.
2.
Circumstance
.
By
what
meanes
did
Iacob
blesse
the
two
sonnes
of
Ioseph
?
Ans.
By
faith
in
the
promises
of
God
;
so
the
text
saith
,
By
faith
Iacob
blessed
the
two
sonnes
of
Ioseph
.
And
if
we
consider
the
matter
well
,
wee
shall
see
it
was
a
notable
faith
:
for
,
hee
was
now
a
poore
pilgrime
in
Egypt
,
and
yet
by
faith
giues
them
portions
in
the
Land
of
Canaan
.
Quest.
Why
(
will
some
say
)
did
hee
not
keepe
himselfe
in
the
Land
of
Canaan
?
Answ.
Iacob
indeede
dwelt
there
for
a
time
,
but
yet
as
a
soiourner
,
hauing
no
more
liberties
than
hee
bought
for
himselfe
;
no
not
so
much
as
water
for
his
camels
,
or
a
place
to
bury
the
dead
:
and
besides
,
he
was
driuen
out
of
this
his
own
Land
by
famine
,
and
was
faine
to
flie
into
Egypt
for
food
and
sustenance
;
and
there
to
liue
as
a
poore
pilgrime
and
stranger
,
forth
of
his
owne
countrey
:
And
yet
for
all
this
extremitie
(
as
though
he
had
bin
some
mighty
potentate
of
the
world
,
or
some
Emperour
)
hee
makes
his
Will
,
&
bequeathes
vnto
his
children
the
Land
of
Canaan
,
allotting
to
euery
one
his
part
&
portion
;
which
must
needs
be
a
worke
of
a
notable
faith
,
wonderfully
apprehending
&
applying
the
promise
of
God
.
In
his
example
wee
are
taught
a
notable
dutie
in
the
matter
of
our
saluation
:
When
as
any
of
vs
(
by
reason
of
the
rigorous
temptation
of
sinne
and
Satan
,
and
by
their
assaults
)
shall
seeme
to
our selues
to
bee
(
as
it
were
)
thrust
out
of
our
inheritance
in
the
heauenly
Canaan
,
what
must
we
doe
?
We
must
not
despaire
;
but
euen
then
set
before
our
eies
,
and
call
to
remembrance
the
promises
of
God
made
vnto
vs
in
Christ
,
concerning
life
euerlasting
:
and
theron
we
must
rest
and
stay
our selues
.
Then
let
temptations
assault
vs
,
and
driue
vs
whither
they
can
:
still
wee
must
holde
fast
the
promise
with
both
hands
of
faith
;
and
aboue
hope
,
by
faith
appoint
and
designe
vnto
our selues
,
a
part
and
portion
in
the
kingdome
of
heauen
.
And
so
doing
,
wee
shall
bee
true
Israelites
,
and
true
followers
of
this
faithfull
Patriarch
;
who
by
faith
(
beyond
all
likelihood
)
allots
the
Land
of
Canaan
to
his
posterity
.
3
▪
Circumstance
.
The
parties
whom
he
blessed
;
namely
,
the
two
sonnes
of
Ioseph
,
Manasses
and
Ephraim
.
Hereof
wee
may
read
at
large
,
Gen.
48.8
,
9
,
&c.
where
among
many
things
,
obserue
this
one
:
Ioseph
brings
his
two
sonnes
,
Manasses
and
Ephraim
,
vnto
Iaacob
his
father
,
that
hee
might
blesse
them
,
as
he
lay
on
his
bedde
.
Now
,
Iosephs
mind
was
,
that
Manasses
(
the
elder
)
should
haue
the
chiefest
blessing
;
and
therefore
,
he
set
Manasses
at
Iaacobs
right
hand
,
and
Ephraim
(
the
yonger
)
at
his
left
:
But
Iaacob
beeing
to
blesse
them
,
laies
his
hands
a-crosse
,
putting
his
right
hand
on
Ephraims
head
,
and
the
left
on
the
head
of
Manasses
;
whereby
,
he
gaue
the
birth-right
(
which
was
a
principall
prerogatiue
)
vnto
Ephraim
,
contrary
to
Iosephs
desire
.
Vnto
Manasses
hee
gaue
a
blessing
also
,
but
farre
inferiour
to
Ephraims
.
Now
,
here
we
may
not
thinke
,
that
Iaacob
did
this
vpon
any
fond
affection
(
as
parents
oftentimes
doe
,
because
they
loue
one
childe
better
than
another
)
but
hee
did
it
after
a
speciall
manner
;
by
the
direction
and
instinct
of
Gods
spirit
,
which
so
appointed
it
:
For
,
when
Iaacob
blessed
them
,
he
knewe
not
(
of
his
owne
knowledge
,
by
the
benefit
of
his
senses
)
which
was
Ephraim
,
and
which
Manasses
.
Againe
,
looke
as
Iaacob
gaue
the
blessings
at
this
time
,
the
principall
vnto
Ephraim
,
and
the
lesser
to
Manasses
;
so
afterward
they
came
to
passe
:
For
(
as
we
may
read
)
the
tribe
of
Ephraim
was
farre
more
populous
,
and
more
glorious
than
the
tribe
of
Manasses
.
And
therefore
,
in
the
bookes
of
the
Prophets
(
Hos.
4.16
.
and
5.9
.
and
6.4
,
&c.
)
we
shall
finde
that
the
name
of
Ephraim
is
giuen
to
all
the
ten
tribes
;
and
they
are
called
by
that
name
,
because
it
was
the
most
noble
tribe
of
all
,
and
the
most
valiant
,
and
(
as
it
were
)
the
shelter
of
all
the
rest
.
Yea
further
,
of
this
tribe
came
(
1.
Chron.
7.27
.
)
Iehosuae
,
that
noble
captaine
;
and
(
1.
King
.
11.26
.
)
Ieroboam
,
and
many
other
mighty
Kings
of
Israel
.
Where
we
may
learne
,
that
God
is
the
disposer
of
honours
and
dignities
in
this
world
;
he
giueth
these
to
whom
he
will
,
to
some
more
,
and
to
some
lesse
,
as
pleaseth
him
:
yea
sometime
he
raiseth
vp
men
of
base
and
lowe
degree
,
to
great
dignitie
;
as
Dauid
saith
,
Psal.
113.7
,
He
raiseth
the
needy
out
of
the
dust
,
and
lifteth
the
poore
out
of
the
dongue
.
Now
,
whence
comes
this
?
Is
their
learning
,
their
great
strength
,
their
beautie
,
or
wonderfull
skill
,
and
knowledge
,
the
cause
of
their
preferment
?
or
the
wealth
of
their
parents
,
or
any
thing
in
them
?
No
surely
:
If
we
speake
of
the
first
cause
,
wee
see
in
this
example
,
that
the
preferment
of
Ephraim
aboue
Manasses
,
was
for
no
cause
in
Ephraim
;
for
,
what
was
in
Ephraim
,
that
was
not
in
Manasses
,
when
Iaacob
blessed
them
?
Surely
nothing
:
for
,
hee
was
but
a
childe
as
the
other
was
,
and
a
yonger
childe
also
;
but
hee
was
preferred
by
reason
of
Gods
good
will
towards
him
.
And
so
it
is
with
all
those
that
are
aduanced
to
preferment
in
this
world
.
Wherefore
,
seeing
honour
and
dignity
commeth
not
from
themselues
,
or
any
thing
in
them
;
therfore
they
must
not
ascribe
it
to
their
owne
wit
,
learning
,
strength
,
or
friends
;
but
wholly
to
the
gift
of
God
,
as
the
first
cause
:
and
so
must
labour
to
vse
it
to
the
honour
of
him
that
onely
giues
it
,
of
his
good
pleasure
;
else
they
sacrifice
to
their
owne
net
:
Hab.
1.16
.
Quest.
Why
doth
the
holy
Ghost
in
this
place
put
Iosephs
name
downe
,
who
was
not
blessed
?
and
conceale
the
names
of
the
two
children
that
were
blessed
?
Answer
.
If
wee
reade
the
History
in
Genesis
,
wee
shall
see
the
reason
hereof
.
For
,
when
Ioseph
heard
that
his
Father
Iacob
was
sicke
;
though
he
was
a
mighty
Prince
and
a
noble
Potentate
among
the
Egyptians
,
and
his
Father
but
a
poore
Pilgrime
:
yet
hee
comes
to
his
sicke
Father
before
his
death
,
and
brings
his
two
sonnes
with
him
,
to
haue
his
Father
to
blesse
them
before
he
died
;
and
therfore
the
holy
Ghost
heere
nameth
Ioseph
to
shew
vnto
vs
what
respect
he
had
of
his
Fathers
blessing
:
hee
made
more
account
thereof
,
and
did
more
esteeme
it
,
that
so
he
might
haue
his
sonnes
within
the
couenant
,
than
of
all
the
Kingdomes
in
the
world
▪
and
therefore
he
brings
them
both
to
his
Father
to
be
blessed
▪
a
little
before
his
death
.
Now
looke
what
minde
&
affection
Ioseph
beares
,
the
same
should
be
in
euery
one
of
vs
.
Whatsoeuer
our
estate
be
,
whether
honourable
,
or
base
,
and
meane
;
wee
must
with
Ioseph
esteeme
more
of
Gods
couenant
,
&
to
be
members
of
Gods
Church
,
then
of
all
the
honour
in
the
world
besides
;
and
we
must
esteeme
our
places
and
preferments
that
we
haue
,
or
our
children
may
haue
,
to
be
nothing
in
comparison
of
the
blessing
of
God
,
and
his
fauour
.
Yea
,
we
must
chuse
with
Ioseph
rather
to
leaue
our
honours
and
dignities
for
a
time
,
or
(
if
it
were
)
for
euer
;
then
to
lose
the
blessing
of
Gods
grace
:
and
blessed
shall
those
Fathers
be
with
Ioseph
,
who
had
rather
haue
their
children
blessed
of
God
,
then
aduaunced
in
the
world
.
The
second
action
of
Iacobs
faith
,
is
in
these
words
;
And
worshipped
on
the
end
of
his
staffe
:
and
it
is
a
notable
worke
for
the
commendation
of
his
faith
.
But
before
we
come
vnto
it
,
there
are
certaine
questions
which
may
profitably
be
considered
:
As
first
,
for
the
translation
;
how
the
words
should
be
read
.
The
Papists
read
them
thus
:
And
adored
the
top
of
his
Rod
;
that
is
(
say
they
)
the
top
of
Iosephs
Scepter
who
came
to
visit
him
.
From
whence
they
would
gather
and
ground
their
abhominable
Idolatrie
,
in
the
Adoration
of
creatures
,
and
namelie
of
Holie
things
,
as
Crucifix
,
Reliques
,
Images
,
as
also
of
God
at
and
before
such
holie
things
.
But
we
must
know
that
their
translation
is
false
and
erronious
,
and
cannot
be
iustified
,
howsoeuer
they
may
bring
some
mens
witnesse
and
testimonie
for
the
same
.
For
in
reading
it
thus
,
and
adored
the
top
of
his
Rod
;
they
leaue
out
a
substantiall
word
of
the
text
,
to
witte
,
this
word
vpon
;
whereby
they
corrupt
the
Text
,
and
depraue
the
meaning
of
the
holy
Ghost
.
Againe
,
their
obseruation
and
collection
hence
,
is
most
abhominable
:
for
,
to
worshippe
an
Image
or
other
holy
thing
,
or
GOD
himselfe
in
or
at
the
same
,
is
flatly
forbidden
in
the
second
Commaundement
,
Thou
shalt
not
make
to
thy selfe
any
grauen
Image
,
&c.
Thou
shalt
not
bow
downe
to
them
.
But
our
Translation
in
this
place
is
true
and
right
,
according
to
the
wordes
of
the
Text
,
and
the
meaning
of
the
holy
Ghost
,
That
hee
worshipped
vpon
the
ende
of
his
staffe
.
Yet
further
,
there
may
be
a
question
moued
about
the
words
:
for
,
if
wee
reade
the
Historie
in
Genesis
,
it
is
there
saide
,
that
Iacob
worshipped
towards
the
end
or
toppe
of
his
bed
.
Genesis
,
47.
Now
,
there
is
great
difference
betweene
these
two
,
To
worshippe
on
the
toppe
of
his
staffe
:
and
on
the
toppe
of
his
bed
.
How
therfore
can
they
stand
together
?
Ans.
They
may
stand
wel
together
,
and
be
both
true
;
for
when
Iacob
was
about
to
giue
vp
the
Ghost
,
and
was
ready
to
die
,
hee
raised
vp
himselfe
vpon
his
pillowe
towards
the
beds
head
,
and
thereon
rested
his
body
.
Now
,
because
his
body
was
weake
and
feeble
,
hee
staide
himselfe
also
vpon
his
staffe
:
and
thus
comparing
the
places
together
,
we
see
there
is
no
repugnancie
in
them
.
Againe
,
this
wee
must
knowe
,
that
the
same
sentence
of
Scripture
may
be
diuersly
read
in
diuers
places
of
Scripture
,
without
any
impeachment
to
the
truth
,
certainty
,
or
perfection
of
Scripture
:
for
,
when
the
holy
Ghost
speaketh
the
same
thing
often
,
yet
in
different
tearmes
(
as
in
this
place
)
the
diuersity
of
wordes
doth
enlarge
or
open
the
sense
and
meaning
,
but
no
way
corrupt
or
depraue
the
same
.
And
thus
much
for
the
words
.
Now
to
come
to
the
fact
it self
:
in
Iacobs
worship
,
three
circumstances
are
to
be
considered
:
1.
The
occasion
:
2.
The
time
:
3.
The
manner
of
it
.
The
occasion
of
Iacobs
worship
heere
spoken
of
(
as
we
may
reade
,
Genesis
47
)
was
this
:
when
the
time
drew
neere
that
Iacob
must
die
,
hee
called
for
his
sonne
Ioseph
,
and
chargeth
him
deepely
,
That
hee
should
not
burie
him
in
Egypt
when
hee
was
dead
,
but
that
hee
should
carie
him
thence
,
and
burie
him
in
the
buriall
of
his
Fathers
;
Ioseph
consents
vnto
his
Fathers
request
:
and
yet
Iacob
for
certaintie
makes
him
to
sweare
that
hee
shall
doe
so
,
and
Ioseph
sware
vnto
him
.
Now
vpon
this
issue
that
Iacob
had
with
Ioseph
,
the
Text
saith
,
That
Israell
worshipped
towards
the
beds
●ead
:
that
is
,
hee
praised
GOD
,
and
gaue
thankes
vnto
him
for
this
benefite
that
hee
should
be
buried
with
his
Fathers
,
Abraham
,
and
Isaac
.
And
yet
this
benefite
did
not
so
much
concerne
himselfe
as
his
children
:
for
,
the
carying
of
his
bones
thither
,
was
to
be
a
token
and
pledge
,
and
a
certaine
assurance
vnto
them
,
that
the
Land
of
Canaan
should
be
theirs
,
and
that
God
would
bring
them
thither
againe
.
In
this
circumstance
,
obserue
a
notable
dutie
belonging
vnto
Fathers
and
Masters
of
families
:
they
must
in
their
life
time
haue
care
of
their
posteritie
,
and
vse
all
meanes
to
helpe
them
,
and
benefite
them
in
the
faith
;
not
onely
while
they
are
aliue
,
but
also
after
they
are
dead
,
after
the
example
of
this
holy
Patriarch
:
and
when
they
haue
obtained
this
benefite
for
them
,
they
must
be
glad
in
their
hearts
and
reioyce
,
and
thereupon
take
occasion
to
praise
the
Lord
,
as
Iacob
did
in
this
place
.
2.
Circumstance
.
The
manner
how
hee
worshipped
:
Which
is
set
downe
in
these
words
;
on
the
end
of
his
staffe
.
This
circumstance
is
worth
the
marking
:
for
,
good
Iacob
,
by
reason
of
the
weakenesse
of
his
body
and
olde
age
,
was
not
able
to
come
forth
of
his
bed
,
and
kneele
downe
or
prostrate
himselfe
;
but
raiseth
himselfe
vp
vpon
his
pillowe
towards
his
beds
head
:
and
by
reason
of
feeblenesse
being
not
yet
able
to
sit
vpright
,
he
doth
leane
and
beare
himselfe
vpon
his
staffe
.
Heere
wee
learne
,
that
wee
must
not
onely
worship
GOD
with
our
soules
and
hearts
,
but
with
our
bodies
also
:
for
GOD
hath
created
both
,
and
therefore
will
be
worshipped
in
both
,
1.
Corinthians
6.
verse
20.
Olde
Iacob
might
haue
excused
himselfe
,
that
by
reason
of
the
weakenesse
of
his
body
,
hee
was
not
able
to
adore
GOD
with
any
bodily
reuerence
:
but
yet
wee
see
hee
leanes
vpon
his
staffe
;
and
so
,
making
supply
to
his
bodily
weakenesse
,
adoreth
GOD
with
his
bodie
.
Question
.
In
what
kinde
of
gesture
then
must
we
worship
God
,
with
our
bodies
?
Answere
.
The
word
of
GOD
doth
not
prescribe
any
,
by
way
of
limitation
.
For
,
sometimes
our
Sauiour
Christ
prayed
kneeling
,
Luke
chapter
21.
verse
41
:
sometimes
groueling
;
Matthew
chapter
26.
verse
59
;
sometime
standing
;
Iohn
chapter
11.
verse
41
:
as
also
did
the
Apostles
.
And
the
Scripture
approoueth
the
Publican
,
who
stoode
a-farre
off
and
prayed
,
Luke
chapter
18.
verse
13.
Elias
also
;
1.
Kings
,
chapter
18.
verse
42
,
is
saide
to
pray
with
his
head
betweene
his
legges
;
so
that
wee
haue
no
certaine
forme
prescribed
vs
:
onely
this
,
wee
must
vse
that
gesture
which
may
best
set
forth
and
declare
our
humble
heart
,
and
holy
affection
vnto
God
.
Here
then
is
confuted
an
opinion
of
those
,
which
thinke
that
a
man
may
worship
God
with
his
heart
,
&
yet
worship
images
with
his
body
;
that
he
may
bee
present
at
idolatrous
worship
,
yet
keep
his
heart
vnto
God
.
But
Iacobs
behauiour
,
in
this
place
,
doth
both
confute
and
condemne
them
:
for
,
he
thought
his
body
as
due
to
God
,
as
his
soule
;
and
therefore
worshipped
God
with
both
.
3.
Circumstance
:
The
time
when
hee
worshipped
God
thus
;
namely
,
when
he
was
dying
,
euen
then
he
worshipped
God
.
In
this
circumstance
we
may
note
diuers
things
.
First
,
here
behold
the
bad
practice
of
the
world
;
for
,
many
men
when
they
are
dying
,
now-adaies
,
are
so
farre
from
following
Iacobs
example
in
worshipping
and
praising
God
;
that
then
they
are
faine
to
call
for
men
to
teach
them
how
they
should
worship
God
:
hauing
spent
the
former
part
of
their
life
carelesly
,
in
regard
of
their
soules
;
following
worldly
profits
and
pleasures
,
neuer
thinking
of
their
duty
to
God
,
till
they
die
.
But
what
a
fearefull
course
is
this
,
that
men
should
thus
brutishly
goe
on
from
day
to
day
,
not
knowing
how
to
worship
God
?
Well
,
all
such
as
loue
their
owne
soules
,
and
would
be
like
to
godly
Iacob
;
or
(
as
our
Sauiour
Christ
said
to
Nathaniel
)
would
be
true
Israelites
,
Ioh.
1.47
,
the
naturall
sonnes
of
old
Israel
indeede
;
they
must
haue
care
so
to
liue
in
this
world
,
that
they
may
worship
God
when
they
die
:
&
therfore
they
must
not
deferre
,
but
learne
betime
the
knowledge
and
feare
of
God
;
that
when
death
comes
,
they
may
bee
able
to
shewe
forth
,
and
practice
the
same
.
It
is
a
lamentable
thing
,
to
consider
how
the
diuel
bewitcheth
mens
hearts
,
so
as
they
liue
in
the
world
,
as
though
they
should
neuer
goe
out
of
it
;
neuer
caring
for
religion
till
the
day
of
death
come
vpon
them
;
&
then
it
is
too
late
to
learne
.
But
this
is
to
followe
Esau
,
and
not
Iacob
;
who
is
therefore
condemned
by
the
holy
Ghost
.
2
Againe
,
in
this
that
Iacob
worshipped
God
at
his
death
,
we
learne
this
;
That
as
men
liue
,
so
they
die
,
for
the
most
part
:
Iacob
was
brought
vp
in
Gods
worship
,
&
therein
liued
all
his
life
long
;
and
looke
as
hee
liued
so
he
died
:
for
,
when
he
died
,
hee
worshipped
God
,
resting
his
body
on
the
end
of
his
staffe
.
This
same
truth
is
verefied
now
,
and
shal
be
for
euer
;
let
a
man
worship
God
through
the
course
of
his
life
,
and
when
he
dieth
he
shal
be
able
to
worship
&
praise
God
.
On
the
other
side
(
take
notice
of
it
)
he
that
liues
in
couetousnes
,
in
profanenesse
,
in
fornication
,
and
wantonnes
;
for
the
most
part
so
dies
:
Come
to
a
couetous
man
at
his
death
,
and
talke
with
him
,
and
you
shall
finde
nothing
in
him
ordinarily
,
but
rauing
,
&
talking
about
his
bargaines
,
his
billes
,
and
indentures
,
&
other
worldly
things
.
And
so
wee
may
say
of
other
lewd
liuers
;
looke
what
minde
they
had
while
they
were
liuing
,
&
that
shall
you
find
most
in
their
mouthes
while
they
are
dying
:
which
shewes
plainely
,
that
as
men
liue
,
so
they
die
.
But
some
will
say
,
that
oftentimes
the
godly
man
raues
and
speakes
lewdly
,
and
(
it
may
be
)
profanely
,
before
his
death
?
Ans.
It
is
true
indeed
:
the
best
man
is
not
freed
from
any
kind
of
bodily
sicknesse
,
but
is
subiect
to
them
,
as
well
as
the
wicked
;
as
,
to
burning
feuers
,
and
such
like
:
by
the
violence
and
rage
of
which
diseases
,
they
are
often
driuen
to
raue
,
to
speake
fondly
,
and
sometimes
lewdly
;
yea
(
it
may
be
)
profanely
.
But
what
is
that
to
the
purpose
?
for
thogh
a
godly
man
(
for
the
time
of
his
fit
)
cannot
expresse
the
grace
of
his
heart
,
but
rather
the
corruption
of
his
nature
;
yet
when
he
hath
recouered
himselfe
,
he
is
sory
for
the
same
,
&
is
then
ready
&
willing
to
praise
God
with
all
his
heart
.
So
that
if
wee
would
die
well
,
as
Iacob
did
,
praising
God
,
then
let
vs
lead
our
liues
as
he
did
;
namely
,
by
faith
,
and
the
direction
of
his
word
and
promises
.
Then
come
death
when
it
will
,
and
how
it
will
,
wee
may
indeede
be
sore
assaulted
by
sickenesse
and
temptation
;
but
yet
we
shall
neuer
be
ouercome
:
for
,
God
is
faithfull
that
hath
promised
an
issue
to
his
children
in
temptation
,
1.
Corinth.
10.13
.
Lastly
,
whereas
Iacob
worshipped
God
at
his
death
:
Here
we
learne
,
that
sound
zeale
will
neuer
decay
.
Many
men
haue
zeale
indeede
,
but
it
comes
onely
from
the
strength
and
soundnesse
of
their
bodily
constitution
:
and
looke
,
as
strength
decaies
,
so
doth
that
kind
of
zeale
.
But
sound
zeale
will
not
decay
and
weaken
with
the
body
;
but
(
as
Dauid
saith
of
the
righteous
,
Psal.
92.13
,
15.
)
will
flourish
like
a
palme
tree
,
and
growe
like
a
Cedar
in
Libanon
,
it
shall
still
bring
forth
fruit
in
a
mans
age
,
and
flourish
.
This
wee
see
,
was
true
in
Iacob
;
for
,
though
he
were
old
,
and
feeble
with
sicknesse
,
yet
he
sheweth
forth
sound
zeale
in
his
heart
,
at
the
houre
of
his
death
.
Euen
so
will
it
be
with
vs
,
that
professe
religion
;
if
zeale
be
sound
in
our
hearts
,
it
will
shew
it selfe
:
and
the
older
wee
are
,
the
more
fruits
of
grace
wee
shall
bring
forth
;
and
then
shew
forth
more
true
zeale
,
than
in
yonger
yeares
.
For
,
though
bodily
strength
decay
,
yet
sound
zeale
will
neuer
decay
:
but
when
strength
faileth
,
then
will
zeale
flourish
(
if
it
bee
sound
)
like
to
the
palme
tree
,
which
will
bud
and
sprout
,
though
the
roots
of
it
bee
cut
off
.
Wherefore
,
if
wee
would
shew
forth
zeale
in
our
age
,
we
must
get
soundnesse
of
it
in
our
youth
;
for
that
will
put
forth
it selfe
in
the
time
of
death
.
And
thus
much
of
Iacobs
example
.
Iosephs
Faith
.
VERSE
22.
By
faith
,
Ioseph
when
he
died
made
mention
of
the
departing
of
the
children
of
Israel
,
and
gaue
commandement
of
his
bones
.
WEe
haue
heard
in
the
former
verses
the
seuerall
examples
of
the
faith
of
the
three
Patriarchs
,
Abraham
,
Isaac
,
and
Iacob
.
Now
in
this
verse
,
the
holy
Ghost
setteth
downe
the
example
of
Iosephs
faith
.
The
words
in
this
verse
are
plaine
and
easie
,
&
neede
no
exposition
:
They
are
a
plaine
and
briefe
summe
of
the
ende
of
the
50.
Chapter
of
Genesis
.
Let
vs
therefore
come
to
the
points
of
doctrine
,
and
instructions
which
are
to
bee
learned
and
gathered
forth
of
the
words
.
First
,
note
in
generall
,
the
great
resemblance
of
this
example
with
the
former
;
of
Ioseph
a
godly
sonne
,
with
Iacob
a
godly
father
:
for
,
both
of
them
shew
forth
their
faith
when
they
die
.
For
,
it
is
said
of
both
,
By
faith
when
hee
died
:
So
that
in
ground
and
circumstance
of
time
,
they
both
agree
.
Herein
we
may
obserue
;
first
,
that
the
good
examples
of
Superiours
(
whether
they
be
ciuill
or
Ecclesiasticall
)
are
of
great
force
to
bring
other
men
on
,
and
to
make
them
forward
in
the
duties
of
religion
:
their
zeale
(
as
Paul
saith
to
the
Corinthians
in
the
case
of
almes
)
prouoketh
many
.
Iacob
the
father
,
beeing
a
worthy
Prophet
and
Patriarch
,
&
giuing
an
holy
and
blessed
example
vnto
Ioseph
and
his
children
,
doth
shew
forth
at
his
death
most
notable
behauiour
;
wherein
,
hee
worthily
expresseth
the
trueth
of
his
faith
.
Now
,
his
example
works
with
Ioseph
,
and
he
in
his
death
behaues
himselfe
in
the
same
manner
that
his
godly
father
did
before
him
:
and
therfore
superiours
must
look
to
all
their
sayings
and
doings
carefully
,
that
they
may
bee
worthy
examples
to
their
inferiours
,
to
drawe
them
on
in
religion
,
and
in
the
feare
of
God
.
Secondly
,
hence
inferiors
also
must
learne
to
follow
the
godly
,
holy
,
and
religious
examples
of
their
gouernours
and
superious
(
whether
they
be
ciuill
or
Ecclesiasticall
)
;
as
we
may
see
in
this
place
,
Ioseph
doth
imitate
the
godly
example
of
his
father
Iacob
.
Hereof
Saint
Paul
giueth
straite
charge
vnto
the
Philippians
,
saying
;
Brethren
be
followers
of
me
,
and
looke
on
them
which
walke
so
,
as
ye
haue
vs
for
an
example
,
Phil.
3.17
.
And
in
the
next
Chapter
,
exhorting
them
to
honest
conuersation
,
hee
biddes
them
doe
those
things
which
they
had
heard
,
receiued
,
and
seene
in
him
.
But
are
these
duties
practiced
among
vs
?
bee
the
elder
sort
teachers
of
good
things
to
the
yonger
?
&
doe
the
yonger
follow
their
elders
in
wel-doing
?
nay
verily
:
but
such
are
our
times
,
too
many
among
vs
,
both
those
that
giue
,
and
those
which
follow
good
examples
,
are
as
signes
&
wonders
,
as
the
Prophet
speaketh
;
they
are
made
a
reproach
,
&
a
by-word
among
men
,
and
are
foully
disgraced
by
odious
tearmes
,
Isay
8.18
.
But
this
indeede
is
a
practice
of
Ismael
,
that
mocked
Isaac
,
Genesis
21.
ver.
9.
And
we
againe
,
must
vndoubtedly
know
,
that
vnlesse
it
be
reformed
,
that
hand
of
God
which
hath
beene
stretched
out
against
vs
in
manie
fearefull
iudgements
,
will
not
be
pulled
backe
,
but
stretched
out
still
,
till
it
bring
vs
to
destruction
:
for
,
God
will
not
suffer
his
ordinances
to
be
contemned
,
and
his
holy
ones
to
be
abused
:
hee
looketh
for
better
fruites
at
our
hands
,
and
therefore
wee
must
learne
of
these
godly
Patriarches
,
both
to
giue
and
to
followe
good
examples
.
In
the
example
of
Ioseph
,
more
particularly
wee
are
to
obserue
two
points
:
1.
Iosephs
faith
:
2.
The
actions
of
his
faith
whereby
it
is
commended
.
For
the
first
:
it
is
saide
,
that
by
faith
Ioseph
when
hee
died
,
&c.
Ioseph
,
for
ought
wee
finde
in
Scripture
,
had
not
such
meanes
to
come
by
faith
,
as
his
Auncestors
had
before
him
.
For
the
three
Patriarches
,
Abraham
,
Isaac
,
and
Iacob
,
had
otherwhiles
the
appearance
of
GOD
vnto
them
,
otherwhile
his
holy
Angels
brought
them
messages
from
GOD
,
and
sometime
they
had
his
will
reuealed
vnto
them
by
dreames
and
visions
;
all
which
were
notable
helpes
and
meanes
both
to
beginne
and
to
encrease
faith
in
them
:
but
Ioseph
wanted
all
these
meanes
,
or
at
least
many
of
them
.
For
,
reade
his
whole
Historie
,
and
you
shall
not
finde
that
either
Angell
appeared
vnto
him
,
or
else
that
GOD
by
dreames
and
visions
spake
vnto
him
:
and
no
meruaile
.
For
hee
liued
out
of
the
visible
Church
where
GODs
presence
was
,
in
superstitious
and
Idolatrous
Egypt
:
and
yet
for
all
this
,
hee
is
heere
matched
in
the
matter
of
faith
,
with
the
three
worthie
Patriarchs
.
It
is
then
a
good
question
;
how
Ioseph
should
come
by
this
faith
?
Answer
.
We
must
knowe
this
,
that
though
he
had
not
the
like
extraordinarie
meanes
with
the
Patriarches
;
yet
he
wanted
not
all
meanes
:
for
,
in
his
younger
dayes
,
hee
was
trayned
vp
in
his
Father
Iacobs
family
,
and
by
him
was
instructed
in
the
wayes
of
God
,
and
in
the
practice
of
religion
;
and
in
his
later
dayes
also
,
he
had
the
benefit
of
his
Fathers
company
and
instructions
in
Egypt
.
Now
Iacob
was
not
an
ordinarie
Father
,
but
a
notable
Patriarch
and
an
holy
Prophet
;
in
whose
family
God
had
placed
his
visible
Church
in
those
dayes
,
wherin
Iacob
was
the
Lords
Prophet
and
Minister
.
Now
Ioseph
,
both
in
his
young
age
,
and
also
after
his
Father
came
to
Egypt
,
did
heare
and
learne
of
him
the
wayes
of
God
;
and
by
that
meanes
came
to
this
excellent
faith
,
for
which
he
is
so
commended
here
,
and
matched
with
his
Fathers
the
holy
Patriarchs
.
Hence
we
learne
,
that
the
preaching
of
Gods
word
by
his
Ministers
(
though
extraordinarie
meanes
,
as
reuelations
and
visions
,
be
wanting
)
is
sufficient
to
bring
a
man
to
faith
;
yea
,
to
such
a
faith
as
the
three
Patriarchs
had
.
Indeede
in
the
ministerie
of
the
word
,
hee
which
speaketh
vnto
vs
,
is
but
a
man
as
others
are
;
but
yet
the
word
which
he
deliuereth
is
not
his
own
,
but
the
mighty
word
of
God
:
and
looke
what
is
truly
pronounced
by
him
vnto
vs
out
of
Gods
word
,
the
same
is
as
certainly
sealed
vnto
vs
by
his
spirit
,
as
if
God
himselfe
from
heauen
should
extraordinarily
reueale
the
same
.
And
howsoeuer
in
former
times
men
had
visions
and
dreames
,
and
Angels
from
God
himselfe
to
reueale
his
will
vnto
them
:
yet
this
Ministerie
of
Gods
word
in
the
new
Testament
,
is
as
sufficient
a
meanes
of
the
beginning
and
encreasing
of
true
faith
,
as
that
was
then
.
This
plainly
confuteth
all
those
that
neglect
or
contemne
the
Ministerie
and
preaching
of
the
word
,
&
looke
for
extraordinarie
reuelations
,
and
for
visions
&
dreames
,
for
the
begetting
and
encrease
of
faith
and
grace
in
their
hearts
.
But
our
Sauiour
Christ
doth
notably
checke
all
such
in
the
Parable
of
the
rich
man
,
by
the
words
of
Abraham
to
Diues
;
Luke
16.
saying
,
of
Diues
brethren
,
that
they
had
Moses
and
the
Prophets
;
if
they
will
not
heare
them
,
neither
will
they
beleeue
though
one
should
come
from
the
dead
againe
(
Verse
31
)
:
insinuating
,
that
if
a
man
will
not
beleeue
by
the
preaching
of
the
word
,
there
is
nothing
in
the
world
will
make
him
to
beleeue
;
neither
reuelations
,
nor
visions
,
no
not
the
words
of
them
that
rise
againe
from
the
dead
.
Secondly
,
the
consideration
of
the
sufficiencie
of
Gods
ordinance
in
the
holy
Ministerie
,
to
beget
and
to
encrease
true
faith
,
must
stirre
vs
vp
to
all
care
and
diligence
,
not
onely
to
heare
the
word
of
God
preached
vnto
vs
,
but
to
profit
by
it
both
in
knowledge
and
obedience
:
and
thus
much
for
the
first
point
.
The
second
point
to
be
handled
,
is
the
commendation
of
Iosephs
faith
by
two
actions
thereof
:
to
wit
,
1.
His
mention
of
the
departure
of
the
children
of
Israell
out
of
Egypt
:
2.
His
commaundement
concerning
his
bones
.
Of
both
which
we
will
speake
briefely
,
because
the
speciall
points
herein
were
handled
in
the
former
verse
.
For
the
first
:
Ioseph
when
hee
died
made
mention
of
the
departing
of
the
children
of
Israell
,
that
is
,
out
of
Egypt
into
Canaan
.
Here
we
may
obserue
a
most
notable
worke
of
faith
:
it
makes
a
man
to
keepe
in
memory
the
mercifull
promises
which
God
hath
made
vnto
him
.
This
is
it
which
commends
Iosephs
faith
for
a
liuely
faith
,
That
being
about
to
die
,
he
remembreth
this
mercifull
promise
of
God
,
made
to
his
fore-fathers
touching
their
posterity
;
to
wit
,
that
after
they
had
continued
as
seruants
in
a
strange
Land
400.
yeares
,
they
should
then
haue
a
good
issue
and
a
happy
deliuerance
,
and
be
brought
into
the
Land
of
Canaan
.
Gen.
15.13
.
This
is
a
notable
work
of
faith
,
as
may
appeare
by
two
notable
effects
hereof
in
the
life
of
a
Christian
:
For
first
,
by
this
remembrance
of
Gods
mercifull
promises
,
the
seruant
of
God
at
all
times
,
and
in
all
distresses
and
extremities
doth
finde
comfort
vnto
his
soule
.
This
brings
to
his
memory
the
wonderfull
goodnesse
and
mercy
of
God
,
by
which
he
is
comforted
.
When
Dauid
was
in
a
most
desperate
case
,
so
as
he
cried
out
by
reason
of
affliction
and
temptation
,
Will
the
Lord
absent
himselfe
for
euer
,
and
will
hee
shew
no
more
fauour
?
Is
his
mercy
cleane
gone
?
doth
his
mercy
faile
for
euermore
?
Psal.
77
,
with
such
like
most
fearefull
speaches
;
How
did
he
then
comfort
himselfe
in
this
distresse
?
Answ.
Surely
by
remembring
the
works
of
the
Lord
and
his
wonders
of
olde
,
and
by
meditating
in
all
his
workes
and
gracious
acts
which
he
had
done
for
him
.
So
likewise
in
another
place
in
great
anguish
of
spirit
,
he
saith
to
his
soule
,
Why
art
thou
cast
down
my
soule
,
and
why
art
thou
disquieted
within
me
?
Psalm
43.5
.
Yet
in
the
next
words
hee
thus
stayes
himselfe
;
Waite
on
God
,
for
I
will
yet
giue
thankes
vnto
him
:
he
is
my
present
help
,
and
my
God
.
How
came
Dauid
to
say
so
,
in
this
distresse
?
Answer
.
By
meanes
of
faith
,
which
doth
reuiue
and
refresh
the
dead
heart
of
man
,
by
bringing
to
his
remembrance
the
mercifull
promises
of
God
.
Saint
Paul
pressed
with
corruption
,
cried
out
:
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
?
Rom.
7.24
.
Yet
in
the
next
words
he
saith
,
I
thanke
my
God
through
Iesus
Christ
our
Lord
:
Then
I
my selfe
in
my
minde
serue
the
Law
of
God
,
&c.
How
come
the
latter
words
to
followe
on
the
former
?
Answer
.
In
the
first
words
indeede
,
he
is
cast
downe
with
the
view
and
sight
of
his
naturall
corruption
,
which
drew
him
headlong
into
sinne
:
but
yet
the
later
words
are
a
remembrance
of
the
mercifull
deliuerance
from
sinne
which
GOD
had
wrought
in
him
by
Christ
:
and
therefore
hee
breaketh
out
to
this
saying
,
I
thanke
my
God
through
Iesus
Christ
,
&c.
Secondly
,
the
remembrance
of
Gods
promises
serueth
to
be
a
meanes
to
keepe
a
man
from
sinne
:
for
mans
nature
is
as
readie
and
prone
to
sinne
,
as
fire
is
to
burne
when
fewell
is
put
to
it
.
But
when
by
faith
hee
calls
to
minde
Gods
mercifull
promises
,
especially
those
which
are
made
vnto
him
in
Christ
:
then
he
reasoneth
and
striueth
against
temptation
,
and
layes
the
word
as
a
shield
vnto
his
soule
,
to
keepe
out
the
fierie
darts
of
Satan
;
yea
,
hee
applies
the
same
word
to
his
owne
soule
,
as
a
corrosiue
vnto
corruption
:
whereupon
it
is
said
,
that
faith
purifieth
the
heart
,
Act.
15.9
.
How
?
namely
,
beside
the
applying
of
Christs
blood
,
it
brings
to
memory
Gods
mercifull
promises
in
Christ
:
which
stay
a
man
from
committing
such
things
as
would
pollute
and
defile
the
heart
.
And
therefore
is
faith
said
to
bee
our
victory
ouer
the
world
:
1.
Ioh.
5.4
.
because
by
applying
to
our
soules
Gods
promises
in
Christ
,
we
doe
not
onely
contemne
the
world
,
in
regard
of
Christ
;
but
also
stand
against
the
assaults
thereof
:
so
that
it
is
a
most
notable
and
excellent
worke
of
faith
.
Lastly
,
obserue
the
circumstance
of
time
,
when
Ioseph
made
remembrance
of
their
departing
.
The
text
saith
,
When
he
was
dying
.
Hereof
wee
haue
spoken
in
the
former
verse
:
yet
this
one
thing
may
here
againe
bee
well
remembred
;
Ioseph
cals
to
mind
the
promises
of
God
at
his
death
,
which
concerne
the
temporall
deliuerance
of
his
people
:
&
we
by
his
example
,
when
we
are
dying
,
must
learne
to
call
to
remembrance
the
gracious
promises
,
which
God
hath
made
vnto
vs
in
Christ
,
touching
our
eternall
deliuerance
from
the
spirituall
bondage
of
the
diuell
.
Oh!
great
will
bee
the
fruit
hereof
,
not
onely
for
inward
comfort
to
our
own
soules
,
and
ioy
to
such
as
loue
vs
;
but
also
we
shall
hereby
giue
a
worthy
euidence
to
the
world
,
that
we
haue
bin
sound
in
the
faith
:
wherein
,
we
shall
leaue
a
good
president
to
those
that
follow
vs
.
The
second
fact
of
Iosephs
faith
is
this
▪
He
gaue
commandement
concerning
his
bones
.
The
meaning
thereof
is
this
:
that
Ioseph
lying
on
his
death
bed
,
gaue
a
solemne
charge
to
his
brethren
,
to
haue
speciall
care
how
and
where
they
buried
him
;
that
his
bones
might
not
be
lost
,
but
so
preserued
while
they
staied
in
Egypt
,
that
at
their
departure
they
might
be
carried
into
the
land
of
Canaan
,
&
there
buried
in
the
sepulchre
of
his
fathers
.
The
causes
why
Ioseph
gaue
this
commandement
were
these
:
1
Hereby
to
testifie
vnto
his
brethren
&
posterity
,
that
howsoeuer
he
liued
a
long
time
in
the
pompe
and
glory
of
Egypt
,
yet
his
heart
was
neuer
set
thereon
;
but
hee
had
a
greater
delight
,
and
more
esteemed
to
bee
counted
a
true
member
of
the
Church
of
God
,
than
to
be
a
noble
prince
in
the
Land
of
Egypt
.
For
,
if
hee
had
loued
and
liked
the
pompe
of
Egypt
,
hee
would
haue
had
his
sepulchre
among
them
;
but
,
giuing
commandement
to
the
contrary
,
it
sheweth
plainely
,
that
his
heart
was
neuer
set
on
that
glory
and
pompe
in
which
he
liued
.
By
whose
example
we
are
taught
,
that
in
vsing
the
world
,
and
the
things
therof
,
we
must
not
set
our
hearts
on
them
;
but
as
the
Apostle
saith
,
1.
Cor.
7.31
,
Vse
them
as
though
wee
vsed
them
not
:
still
hauing
our
affections
set
on
heauen
,
which
is
our
spirituall
Canaan
.
2
Hereby
Ioseph
would
testifie
vnto
his
brethren
,
what
he
esteemed
his
chiefe
happinesse
;
namely
,
that
in
faith
&
hope
he
was
ioyned
vnto
his
fathers
,
and
auncestors
,
that
beleeued
in
God
,
and
that
hee
was
of
their
religion
,
and
looked
for
a
resurrection
,
and
another
life
,
as
they
did
.
And
this
he
would
haue
knowen
,
not
only
to
his
brethren
and
posteritie
,
but
to
the
Egyptians
also
,
among
whom
he
liued
.
3
Ioseph
hereby
intended
principally
,
to
confirme
the
faith
of
his
brethren
and
posterity
in
Gods
promise
,
for
enioying
and
possessing
the
Land
of
Canaan
after
his
death
:
and
this
was
a
notable
way
to
strengthen
their
faith
.
For
,
when
they
should
see
or
remember
his
corps
,
it
was
vnto
them
as
a
liuely
sermon
,
to
shew
them
plainely
,
that
howsoeuer
they
liued
for
a
while
in
bondage
in
Egypt
;
yet
the
day
should
shortly
come
,
wherein
they
should
be
set
at
libertie
,
and
brought
(
as
free-men
into
the
land
of
Canaan
.
And
vndoubtedly
,
Ioseph
would
therefore
haue
his
bones
kept
among
them
,
that
they
might
be
a
pledge
vnto
them
of
their
deliuerance
.
Yea
note
further
,
the
story
saith
,
(
Gen.
50.15
.
)
that
Ioseph
did
not
onely
charge
his
brethren
generally
;
but
bindes
them
by
an
oath
to
carry
his
bones
:
hereby
shewing
,
that
it
was
a
matter
of
great
weight
which
hee
did
inioyne
them
;
euen
a
signe
and
pledge
of
the
truth
of
Gods
promise
in
their
deliuerance
.
Whence
we
learne
,
that
it
is
a
matter
of
great
moment
,
for
euery
Christian
,
both
carefully
and
reuerently
to
vse
the
sacraments
,
which
God
hath
giuen
as
pledges
of
his
couenant
of
grace
,
made
with
vs
in
Christ
.
For
,
shall
Ioseph
cause
his
brethren
and
posteritie
to
sweare
concerning
his
bones
,
that
so
they
might
more
reuerently
regard
that
pledge
and
signe
of
their
outward
deliuerance
?
And
shall
not
we
with
all
reuerence
&
good
conscience
,
both
esteeme
and
vse
those
holy
pledges
of
our
eternall
deliuerance
by
Christ
Iesus
?
The
Papists
,
from
this
place
,
would
iustifie
their
practice
,
in
reseruing
and
honouring
the
Reliques
of
Saints
.
Now
by
Reliques
,
they
meane
the
parts
of
the
bodies
of
Saints
departed
;
as
the
head
of
Iohn
Baptist
,
the
armes
or
bones
of
this
or
that
Saint
,
the
milke
of
the
virgin
Mary
,
and
also
the
parts
of
the
crosse
whereon
Christ
suffered
,
with
such
like
.
Answ.
First
,
let
vs
knowe
,
that
their
Reliques
are
nothing
else
but
forged
deuices
of
their
owne
,
and
no
true
Reliques
of
Saints
;
as
by
one
instance
may
appeare
.
For
,
the
parts
and
parcels
of
wood
,
kept
in
Europe
,
which
they
say
are
parts
of
the
crosse
whereon
Christ
died
,
are
so
many
,
that
if
they
were
all
gathered
together
,
they
would
load
a
ship
:
which
shewes
plainely
,
that
herein
they
vse
notorious
forgerie
,
for
it
was
no
greater
than
a
man
may
beare
.
And
the
like
is
their
behauiour
in
the
rest
.
Secondly
,
the
keeping
of
Iosephs
bones
,
was
for
a
good
ende
and
purpose
;
namely
,
to
testifie
his
owne
faith
,
and
to
confirme
theirs
,
in
beleeuing
Gods
promise
for
their
deliuerance
,
out
of
the
bondage
of
Egypt
:
but
their
Reliques
serue
rather
to
extinguish
faith
in
Christ
,
than
to
confirme
it
;
for
,
they
nourish
men
in
fond
deuices
,
and
foul
superstitions
,
and
not
in
the
truth
of
Gods
promises
.
Thirdly
,
we
doe
not
read
in
all
the
Bible
,
that
Iosephs
bones
were
euer
worshipped
;
and
therefore
from
this
place
they
haue
no
ground
whereon
to
build
their
superstitious
worshipping
of
Reliques
.
And
thus
much
of
the
example
of
Iosephs
faith
.
Moses
Faith
.
VERSE
23.
By
faith
,
Moses
when
▪
he
was
borne
,
was
hid
three
moneths
of
his
parents
,
because
they
saw
he
was
a
proper
childe
;
neither
feared
they
the
kings
commandement
.
IN
this
verse
the
holy
Ghost
proceedeth
further
,
and
setteth
downe
vnto
vs
a
notable
and
worthy
example
of
the
faith
of
Moses
parents
.
If
we
would
see
the
history
at
large
,
we
must
read
the
2.
Chapter
of
Exodus
;
of
which
,
these
words
are
an
abbridgement
,
or
briefe
Epitome
.
Now
,
here
the
faith
of
Moses
parents
is
commended
vnto
vs
by
two
notable
actions
:
1
The
hiding
of
Moses
their
childe
when
he
was
borne
;
2
Their
courage
and
boldnesse
in
that
action
;
in
not
fearing
the
Kings
commandement
.
Of
their
hiding
of
him
,
we
will
first
intreat
generally
,
and
then
come
to
the
circumstances
thereof
.
In
generall
,
Their
hiding
of
the
childe
was
this
:
They
kept
him
close
,
and
vnknowen
to
the
Egyptians
for
three
moneths
space
;
because
the
King
had
giuen
commaundement
and
charge
to
all
his
people
,
that
they
should
drowne
euery
man-childe
born
among
the
Hebrewes
.
Exod.
1.22
.
In
this
action
of
their
faith
,
we
may
obserue
some
speciall
points
.
First
,
Moses
was
to
be
a
worthy
Prophet
,
and
Captaine
,
or
guide
vnto
the
people
of
Israell
:
and
therefore
howsoeuer
other
men-children
were
drowned
vpon
the
cruell
commaund
of
Pharaoh
,
yet
the
Lord
prouides
for
him
so
soone
as
he
is
borne
,
that
he
shal
be
hid
,
and
so
preserued
from
the
tyrannie
and
rage
of
Pharaoh
.
Whence
wee
learne
,
that
God
in
the
middest
of
all
persecution
,
doth
euermore
preserue
the
seede
of
his
Church
.
There
be
two
estates
of
Gods
Church
in
the
world
:
the
first
is
quiet
and
peaceable
,
when
the
Gospell
is
publikely
professed
,
taught
,
and
receiued
without
hostile
opposition
,
as
by
Gods
great
mercy
it
is
in
our
Church
at
this
day
.
The
second
is
an
hidden
estate
,
when
as
it
cannot
shew
it selfe
visible
,
but
the
open
profession
of
the
Gospel
is
suppressed
by
the
rage
of
the
enemie
the
diuell
,
and
by
wicked
&
cruell
men
that
be
his
instruments
.
Thus
GOD
suffereth
his
Church
somtimes
to
be
shadowed
,
and
in
these
times
many
of
his
deere
children
to
be
slaine
&
put
to
death
for
the
sins
of
his
Church
;
yet
so
,
as
that
alwaies
he
preserues
the
seede
of
his
Church
.
When
Isay
had
shewed
the
Iewes
the
fearefull
desolation
of
their
Land
;
that
the
Cities
should
be
wasted
without
inhabitant
,
&
their
houses
without
man
;
Isa.
6.11
.
yet
then
he
saith
,
There
shall
be
a
tenth
in
it
,
and
the
holy
seede
shall
be
the
substance
or
vnderprop
thereof
,
Verse
13.
God
doth
not
deale
with
his
Church
,
as
hee
doth
with
the
enemies
thereof
:
hee
but
loppes
off
the
branches
in
his
Church
,
when
as
hee
stockes
vp
the
roote
of
the
enemies
,
Isay
,
chapter
27.
verses
7
,
8.
When
hee
visited
Sodome
and
Gomorrah
,
hee
destroyed
them
vtterly
out
of
the
earth
:
but
the
Lord
doth
euer
keepe
fast
the
seede
of
his
Church
,
that
when
the
storme
of
persecution
is
blowen
ouer
,
his
Church
may
spring
and
flourish
afterward
.
Here
some
may
say
,
Seeing
God
purposed
to
make
Moses
such
a
worthy
man
ouer
his
people
,
why
did
he
not
by
some
wonderfull
,
powerfull
,
and
mighty
manner
preserue
him
against
the
rage
of
Pharaoh
?
Answer
.
God
indeede
was
able
to
haue
sent
a
legion
of
Angels
for
his
preseruation
,
or
to
haue
done
it
after
some
strange
visible
manner
;
but
yet
he
would
not
:
for
we
must
knowe
and
remember
,
that
it
is
Gods
pleasure
to
shew
his
power
in
weak
means
.
He
can
preserue
euery
seruant
of
his
from
all
kinde
of
iniurie
:
but
he
will
not
alwaies
doe
so
.
When
Christ
himselfe
our
Sauiour
was
,
in
his
infancie
,
persecuted
by
Herod
,
God
his
Father
was
then
able
to
haue
preserued
him
in
Iudea
,
and
to
haue
ouerthrowen
his
persecutor
by
manie
legions
of
Angels
;
yet
hee
would
not
,
but
onely
vseth
the
poore
helpe
of
Ioseph
,
and
Marie
,
with
the
ordinarie
weake
meanes
of
flight
:
and
all
this
hee
did
,
that
hee
might
be
glorified
in
the
weakenesse
of
his
seruants
;
for
,
when
all
meanes
faile
,
then
doth
hee
magnifie
his
power
and
prouidence
in
preseruing
those
that
trust
in
him
.
And
thus
much
of
this
Action
in
generall
.
The
circumstances
to
be
considered
in
the
hiding
of
Moses
,
are
foure
:
1.
The
time
when
hee
was
hid
:
the
Text
saith
,
When
hee
was
borne
.
Moses
(
as
wee
saide
)
must
be
afterward
a
notable
seruant
,
and
a
worthy
instrument
of
GOD
,
whereby
hee
would
worke
the
deliuerance
of
his
people
,
out
of
the
bondage
of
Egypt
:
and
yet
we
see
,
he
is
faine
to
be
hid
so
soone
as
he
is
borne
.
Hence
wee
learne
;
that
those
that
be
the
seruants
of
GOD
,
and
are
in
speciall
fauour
with
him
,
must
looke
for
trouble
and
affliction
in
this
life
,
from
the
cradle
to
the
graue
,
from
the
day
of
their
birth
,
to
the
houre
of
their
death
.
Moses
is
in
danger
of
his
life
by
Pharaoh
,
so
soone
as
hee
is
borne
.
And
so
was
our
Sauiour
Christ
by
Herod
,
when
hee
was
but
a
babe
:
whereupon
his
Parents
fled
with
him
into
Egypt
for
his
safety
.
And
aunswerable
to
their
infancie
was
the
rest
of
their
life
;
full
of
danger
,
full
of
trouble
:
And
as
it
was
with
them
,
so
is
it
with
others
;
2.
Timothie
,
chapter
3.
verse
12
;
Hee
that
will
liue
godly
must
suffer
persecution
:
and
hee
that
will
be
Christes
Disciple
,
must
take
vp
his
Crosse
euery
day
and
followe
him
,
Luke
9.23
.
This
is
a
point
which
all
of
vs
must
marke
;
wee
must
not
looke
to
haue
ease
and
ioy
in
earth
:
It
is
enough
for
vs
to
enioy
that
after
this
life
.
If
Christ
himselfe
carie
his
crosse
out
of
the
gate
,
we
then
with
his
disciples
must
take
vp
our
crosse
and
followe
him
euery
day
.
The
2.
circumstance
to
bee
considered
,
is
this
:
How
long
was
Moses
hid
?
namely
,
three
moneths
.
Question
.
Why
was
he
hid
no
longer
?
Answer
.
Because
they
could
not
;
for
it
is
likely
,
there
was
search
for
him
,
and
therefore
they
made
a
basket
of
reed
,
Exodus
2.3
.
and
dawbed
it
with
slime
and
pitch
,
and
laid
the
childe
therein
,
and
put
it
among
the
bul-rushes
by
the
riuers
brinke
.
Thus
did
the
Parents
aduenture
the
childes
life
,
for
the
sauing
of
their
owne
:
wherein
we
may
see
a
great
want
and
weakenesse
in
their
faith
;
for
they
kept
their
childe
a
while
by
faith
:
but
afterward
committed
him
to
the
dangers
of
the
waters
,
of
wilde
beasts
and
fowles
of
the
aire
.
So
that
it
is
plaine
their
faith
was
weake
,
and
mingled
with
feare
and
with
some
doubting
.
For
in
keeping
the
childe
three
moneths
,
they
shew
forth
liuely
faith
;
but
when
as
they
expose
him
to
danger
for
their
owne
safety
,
heerein
they
bewray
some
want
of
loue
,
and
weakenesse
of
faith
:
and
yet
we
see
they
are
heere
commended
for
their
faith
.
Which
sheweth
plainely
,
that
if
a
man
haue
true
and
sound
faith
,
though
it
be
but
weak
,
yet
God
in
mercy
will
take
knowledge
of
it
and
commend
it
,
passing
by
the
weakenesse
of
it
;
yea
,
and
vnto
that
faith
will
giue
the
promises
of
life
euerlasting
made
in
Christ
,
The
third
circumstance
to
bee
considered
,
is
this
;
Who
it
was
that
kept
Moses
three
moneths
.
In
Exodus
it
is
said
that
his
mother
kept
him
;
Exod.
2.3
.
but
here
it
is
said
,
his
parents
kept
him
:
where
the
holy
Ghost
includes
his
father
also
.
How
can
both
these
be
true
?
Answ.
Wee
must
knowe
that
the
Mother
was
the
chiefe
doer
in
this
worke
,
and
the
father
though
he
was
not
a
doer
,
yet
he
gaue
his
consent
.
Now
we
must
remember
,
that
consent
is
a
kinde
of
doing
,
whether
it
be
in
good
things
,
or
in
euill
:
for
,
when
Saul
did
but
keepe
the
persecutors
clothes
that
stoned
Stephen
,
(
Act.
7.58
.
)
whereby
he
signified
his
consent
;
thereupon
hee
confesseth
himselfe
to
bee
guiltie
of
his
death
,
Act.
22.20
.
Lastly
,
obserue
the
Cause
,
or
rather
the
Occasion
that
mooued
the
Parents
to
saue
their
childe
.
It
was
a
notable
comlinesse
and
beautie
,
which
did
appeare
in
the
body
of
the
childe
,
when
hee
was
borne
.
This
mooued
them
to
reason
thus
with
themselues
:
Surely
God
hath
giuen
such
beautie
and
comelinesse
vnto
this
childe
,
that
it
is
very
likely
he
will
vse
him
hereafter
,
to
be
some
notable
instrument
of
some
great
worke
:
we
therefore
will
keepe
him
aliue
.
This
point
must
be
marked
of
vs
:
for
,
beside
their
natural
affection
,
this
also
was
a
motiue
to
make
the
parents
saue
their
childe
.
Hence
wee
may
learne
,
that
those
whom
God
will
imploy
aboue
others
in
some
speciall
seruice
for
his
owne
glory
,
are
vsually
endowed
with
some
speciall
gift
aboue
others
;
yea
many
times
with
outward
grace
and
comelinesse
in
the
body
.
For
,
this
beauty
in
Moses
body
,
moued
his
parents
to
seeke
to
saue
his
life
;
they
perswade
themselues
that
God
had
not
imprinted
that
in
him
for
nought
.
Saul
(
wee
know
)
was
made
King
ouer
Israel
:
and
it
is
noted
,
that
the
Lord
had
giuen
him
a
goodly
stature
;
for
hee
was
higher
than
any
of
the
people
from
the
shoulders
vpward
.
1.
Sam.
10.23
.
So
Dauid
had
a
good
countenance
,
1.
Sam.
16.12
.
and
a
comely
visage
:
for
the
Lord
purposed
to
make
him
king
ouer
Israel
.
Now
as
he
did
excell
his
brethren
in
beauty
and
comelinesse
,
so
he
was
to
be
far
aboue
them
in
this
special
seruice
of
God
,
in
gouerning
his
people
.
Hence
we
learne
,
first
,
that
comelinesse
and
beautie
is
a
gift
of
God
:
Secondly
,
that
those
which
excell
others
in
these
gifts
of
nature
,
must
looke
also
that
answerably
they
excell
them
in
holinesse
,
and
zeale
in
the
seruice
of
God
,
and
doing
good
vnto
men
,
as
Moses
and
Dauid
did
.
But
alas
,
wretched
is
the
practice
of
these
times
:
for
commonly
those
which
haue
comlinesse
and
beauty
aboue
others
,
doe
vse
it
as
a
bait
&
occasion
vnto
all
sin
,
&
naughtinesse
;
as
to
whoredome
and
lasciuiousnesse
,
that
heereby
they
may
more
fully
satisfie
their
own
wretched
and
satanicall
lusts
:
but
this
must
carefully
be
looked
vnto
,
of
all
such
as
haue
the
gifts
of
nature
in
more
excellent
manner
then
others
.
For
if
they
vse
them
,
or
rather
abuse
them
to
be
meanes
of
sinne
,
and
to
set
forth
the
pride
and
vanity
of
their
hearts
,
they
haue
much
to
answer
for
vnto
God
,
at
the
dreadfull
day
of
Iudgement
.
Hath
God
giuen
thee
beauty
&
comelinesse
?
and
doest
thou
vse
it
as
a
baite
to
ensnare
others
for
the
satisfying
of
thy
lust
?
then
looke
vnto
it
thou
euill
seruant
,
for
thou
doest
not
hide
,
but
consume
thy
Masters
talent
,
imploying
it
to
his
dishonour
;
therefore
it
shall
be
taken
from
thee
:
and
in
stead
thereof
,
thou
shalt
haue
vglinesse
and
deformity
,
and
so
in
soule
and
body
be
tumbled
into
hell
with
vncleane
spirits
.
And
thus
much
of
the
first
action
of
their
faith
,
with
the
circumstances
thereof
.
The
second
action
,
whereby
the
faith
of
Moses
Parents
is
commended
vnto
vs
,
is
this
;
They
did
not
feare
the
Kings
commaundement
.
These
words
must
not
be
vnderstoode
absolutely
and
simply
,
but
with
limitation
.
For
manie
places
of
Scripture
are
spoken
simply
,
which
must
bee
vnderstoode
with
respect
:
as
when
it
is
said
,
Math.
11.18
,
Iohn
came
neither
eating
nor
drinking
,
that
is
not
,
eating
nothing
at
all
,
but
eating
little
:
and
Christ
saith
,
Math.
10.34
,
He
came
not
to
bring
peace
,
but
the
sword
:
that
is
(
as
Luke
expounds
it
,
Luk.
12.51
.
)
rather
debate
,
than
peace
.
And
so
in
this
place
,
Moses
parents
feared
not
the
Kings
commandement
;
that
is
,
they
did
not
feare
it
ouermuch
,
or
wholly
,
or
onely
,
or
so
much
as
others
did
in
the
like
case
.
Here
then
first
we
may
learne
,
how
farre
forth
we
must
obey
superiours
and
magistrates
;
we
must
obey
them
,
not
simply
,
but
in
the
Lord
:
Ephes.
6.1
.
that
is
,
in
all
their
lawful
commands
:
but
when
they
commaund
things
euill
and
vnlawfull
,
then
we
must
stay
our selues
,
lest
obeying
them
we
rebell
against
God
.
For
this
,
wee
haue
sufficient
warrant
in
this
place
,
as
also
in
the
Apostles
;
who
beeing
commanded
(
Act.
4.18
,
19.
)
that
in
no
wise
they
should
speake
or
teach
in
the
name
of
Iesus
:
answered
,
Whether
it
be
right
in
the
sight
of
God
,
to
obey
you
rather
than
God
,
iudge
ye
.
And
the
midwiues
of
Egypt
are
commended
of
the
holy
Ghost
,
(
Exod.
1.17
.
)
for
sauing
the
yong
children
aliue
,
against
the
Kings
commandement
.
And
the
three
men
of
the
Iewes
,
Shadrach
,
Meshach
,
and
Abednego
,
are
renowmed
with
all
posterity
,
for
disobeying
the
commandement
of
Nebuchadnessar
(
Dan.
3.16
,
17.
)
of
worshipping
the
golden
Image
.
By
which
examples
,
we
may
see
plainely
,
that
our
obedience
to
men
must
be
in
the
Lord
onely
.
Neither
is
our
refusing
to
doe
their
vnlawfull
commaunds
,
any
disobedience
indeede
:
because
the
fift
commandement
in
this
case
ceaseth
to
binde
,
and
giues
place
to
the
commandements
of
the
first
table
,
which
are
greater
;
as
wee
shewed
before
,
v.
17.
Secondly
,
see
here
this
godly
boldnesse
,
in
not
ouermuch
fearing
the
Kings
commandement
,
is
made
a
worke
of
faith
:
whence
we
learne
,
that
true
faith
in
the
promises
of
God
,
doth
serue
to
moderate
a
mans
affections
.
There
is
no
man
,
but
if
he
be
left
to
himselfe
,
he
will
goe
too
farre
in
the
sway
of
his
affections
:
experience
sheweth
that
many
through
anger
,
and
ioy
,
haue
lost
their
liues
;
some
for
feare
haue
forsaken
religion
,
and
sorrow
hath
cost
many
a
man
his
life
.
Yea
,
any
affection
if
it
be
not
moderated
and
stayed
,
will
bereaue
a
man
of
his
senses
,
and
make
him
a
beast
,
and
no
man
.
But
behold
the
vse
and
power
of
true
faith
:
It
serueth
to
mitigate
a
mans
affection
;
so
as
if
a
man
be
angry
,
it
shall
be
with
moderation
:
and
so
wee
may
say
of
feare
,
ioy
,
hatred
,
or
any
other
affection
;
faith
will
asswage
and
stay
the
rage
thereof
.
For
vndoubtedly
,
Moses
parents
might
haue
beene
ouerwhelmed
with
feare
of
Pharaohs
tyrannie
and
cruelty
,
but
that
God
gaue
them
faith
,
which
did
moderate
this
feare
.
There
is
none
of
vs
,
but
if
wee
looke
well
into
our selues
,
wee
shall
see
that
we
are
excessiue
in
many
affections
;
sometime
in
feare
,
sometime
in
anger
,
sometime
in
sorrow
,
and
such
like
.
Now
,
would
we
know
how
to
bridle
these
strong
passions
?
Then
get
true
faith
:
it
is
the
meanes
whereby
a
man
may
moderate
and
stay
the
rage
of
his
affections
,
so
as
they
shall
not
break
out
into
extremitie
.
Is
a
man
angrie
?
why
,
if
hee
haue
faith
,
hee
will
bridle
his
anger
.
Is
he
sorrowfull
?
yet
it
is
in
measure
:
and
so
for
the
rest
,
faith
will
rule
them
all
,
and
yet
extinguisheth
none
.
Which
,
should
greatly
prouoke
vs
to
labour
for
true
faith
,
seeing
it
is
of
such
vse
and
power
in
the
stay
of
our
affections
.
Verse
24.
By
faith
,
Moses
when
he
was
come
to
age
,
refused
to
bee
called
the
sonne
of
Pharaohs
daughter
.
25.
And
chose
rather
to
suffer
aduersitie
with
the
people
of
God
,
than
to
enioy
the
pleasures
of
sinne
for
a
season
.
26.
Esteeming
the
rebuke
of
Christ
greater
riches
,
than
the
treasures
of
Egypt
:
For
hee
had
respect
vnto
the
recompence
of
reward
.
HEre
the
holy
Ghost
comes
to
the
commendation
of
Moses
faith
,
and
in
these
three
verses
propounds
a
most
notable
example
hereof
.
By
Moses
faith
,
in
this
place
,
we
must
vnderstand
sauing
faith
;
which
is
nothing
else
,
but
a
gift
of
GOD
,
whereby
Moses
receiued
the
promise
of
God
touching
saluation
by
the
Messias
,
and
of
the
promised
Land
,
made
to
Abraham
and
to
his
seede
after
him
,
and
applied
the
same
vnto
himselfe
particularly
.
Now
in
the
first
entrance
of
this
example
,
the
holy
Ghost
setteth
downe
a
wonderfull
thing
of
Moses
;
namely
,
that
Moses
had
faith
,
and
by
it
did
this
great
worke
.
This
(
I
say
)
is
strange
,
because
he
was
brought
vp
by
Pharaohs
daughter
in
the
Court
of
Pharaoh
,
where
was
no
knowledge
of
the
true
God
,
and
indeede
nothing
but
idolatry
,
wantonnesse
,
and
profanenesse
.
And
yet
heere
it
is
testified
of
him
,
by
the
spirit
of
GOD
which
cannot
lie
,
that
hee
had
faith
;
which
is
a
wonderfull
thing
.
And
the
like
is
recorded
of
others
in
the
word
of
God
:
As
in
Ahabs
Court
(
who
was
a
King
that
had
sold
himselfe
to
worke
wickednesse
)
yet
the
spirit
of
God
testifieth
,
that
euen
there
was
good
Obadiah
,
a
man
that
feared
God
greatly
.
1.
King
.
8.3
.
And
Herod
was
a
most
deadly
enemie
to
Christ
:
and
yet
Ioanna
the
wife
of
Chuza
Herods
friend
,
ministred
of
her
goods
vnto
Christ
.
And
Paul
saith
,
The
Saints
which
are
of
Caesars
houshold
salute
you
:
Where
,
by
Caesars
house
,
is
meant
the
Court
of
Nero
,
who
was
a
most
bloudy
man
,
and
a
wicked
persecuter
;
and
yet
in
his
house
were
the
professors
of
Christs
Gospell
.
By
these
examples
we
learne
,
that
Christ
hath
his
children
and
seruants
in
the
middle
among
his
enemies
:
for
,
these
3.
Courts
,
of
Pharaoh
,
Herod
,
and
Nero
,
may
be
called
a
kinde
of
hell
;
&
yet
there
were
some
of
Gods
seruants
in
them
all
.
Which
sheweth
vs
clearely
the
truth
of
Gods
word
,
which
saith
of
Christ
,
that
he
raigneth
in
the
middle
among
his
enemies
.
Psal.
110.2
.
Howsoeuer
they
rage
,
and
seeke
to
blot
out
his
name
,
and
to
roote
out
his
kingdom
,
yet
maugre
their
throats
,
he
will
rule
in
the
middle
of
their
kingdoms
,
&
there
haue
those
which
truly
serue
him
&
feare
his
name
:
Reuel.
2.13
,
God
had
his
Church
in
Pergamus
where
Satans
throne
was
▪
Againe
,
this
faith
of
Moses
serues
to
checke
many
a
man
in
this
age
,
that
is
brought
vp
in
the
Church
of
God
,
and
vnder
godly
Parents
&
gouernours
,
and
yet
is
a
hater
and
mocker
of
the
religion
of
Christ
.
Surely
Moses
in
the
day
of
iudgement
shall
stand
vp
against
all
such
,
and
condemne
them
.
For
he
had
faith
,
though
he
were
brought
vp
in
a
most
profane
place
:
and
they
are
voide
of
faith
,
nay
,
enemies
vnto
it
;
though
they
liue
in
the
bosome
of
the
Church
.
But
let
vs
come
to
the
strange
fact
which
Moses
did
,
for
which
his
faith
is
so
commended
.
The
Text
saith
of
him
first
of
all
,
That
when
he
was
come
to
age
,
he
refused
to
be
called
the
sonne
of
Pharaohs
daughter
.
How
Moses
became
her
sonne
,
we
may
reade
at
large
,
Exod.
2
:
where
it
is
said
,
that
she
hauing
found
Moses
in
the
basket
,
preserued
him
aliue
,
and
brought
him
vp
as
her
own
childe
▪
purposing
to
make
him
her
owne
sonne
&
heire
.
But
this
honour
of
hers
he
would
not
accept
;
this
hee
refused
by
faith
,
and
this
is
that
notable
and
famous
act
,
for
which
his
faith
is
here
commended
vnto
vs
.
But
some
will
say
,
This
fact
of
Moses
may
seeme
rather
worthy
of
blame
then
praise
,
as
being
a
practice
of
great
rudenesse
and
ingratitude
:
for
shee
preserued
his
life
from
death
,
and
brought
him
vp
as
her
owne
childe
,
and
vouchsafed
him
this
speciall
fauour
to
make
him
her
heire
;
and
therefore
Moses
should
not
thus
haue
contemned
her
fauour
.
Answer
.
Indeede
it
had
beene
Moses
part
to
haue
shewed
himselfe
thankfull
,
in
accepting
this
fauour
at
her
hands
,
and
also
in
enioying
the
same
,
if
hee
might
haue
done
it
with
the
feare
of
God
,
and
keeping
a
good
conscience
.
But
,
that
he
could
not
doe
:
for
,
if
he
had
dwelled
still
with
her
,
and
beene
her
sonne
and
heire
,
hee
should
haue
beene
vndutifull
vnto
GOD
.
Now
this
is
a
rule
to
bee
remembred
and
practiced
alwayes
;
that
in
duties
of
like
nature
〈◊〉
the
Commaundements
of
the
second
table
doe
binde
vs
no
further
then
our
obedience
thereto
may
stand
with
obedience
vnto
the
commaundements
of
the
first
table
:
and
when
these
two
cannot
stand
together
,
then
we
are
freed
from
obedience
vnto
the
second
table
;
as
,
from
performing
honour
and
thankfulnesse
vnto
men
,
when
wee
cannot
therewithall
performe
obedience
and
seruice
vnto
God
.
And
this
was
Moses
case
:
because
hee
could
not
both
serue
God
,
and
continue
his
thankfulnesse
,
to
Pharaohs
daughter
(
for
in
staying
with
her
,
hee
should
haue
made
shipwracke
of
true
religion
)
therefore
hee
forsaketh
her
fauour
and
honour
;
and
for
this
cause
is
heere
commended
vnto
vs
.
The
like
did
our
Sauiour
Christ
,
for
when
the
people
would
haue
made
him
King
,
he
refused
it
,
and
fled
from
among
them
,
Iohn
6.15
,
because
it
would
not
stand
with
that
calling
,
for
which
he
was
sanctified
and
sent
into
the
world
:
therefore
Moses
fact
was
commendable
,
and
doth
greatly
set
forth
vnto
vs
his
holy
faith
.
In
this
fact
of
Moses
thus
generally
considered
,
obserue
a
notable
fruite
of
true
faith
:
It
makes
a
man
to
esteeme
more
of
the
state
of
adoption
to
be
the
childe
of
God
,
then
to
be
the
childe
or
heire
of
any
earthly
Prince
.
This
is
plaine
in
Moses
in
this
place
.
And
the
like
we
may
see
in
Dauid
:
for
though
he
were
a
King
,
yet
he
set
all
his
royalty
and
maiestie
at
nought
,
in
regard
of
Gods
blessing
of
adoption
;
&
therefore
saith
,
The
Lord
(
not
the
Kingdom
of
Israel
)
is
my
portion
.
Psalm
16.
And
again
,
when
he
was
kept
from
the
Lords
tabernacle
,
&
the
company
of
Gods
Saints
,
through
persecution
;
he
saith
,
The
Sparrowes
and
Swallowes
were
more
happy
then
he
,
Psalm
84
,
because
they
had
nests
where
they
might
keepe
their
young
,
and
sit
,
and
sing
;
but
hee
could
not
come
neere
the
Lords
Altar
.
And
yet
more
fully
to
expresse
the
earnestnesse
of
his
affection
this
way
;
he
saith
,
he
had
rather
be
a
man
of
a
base
office
,
euen
a
dore-keeper
in
the
house
of
GOD
,
then
a
man
of
renowne
in
the
tents
of
wickednesse
.
But
howsoeuer
,
these
men
were
of
one
minde
herein
;
yet
come
to
our
age
,
and
seeke
in
Towne
,
Country
,
and
people
,
and
we
shall
see
this
fruite
of
faith
is
rare
to
be
found
:
for
generally
(
though
I
will
not
say
all
)
the
most
of
those
that
are
borne
of
good
parentage
,
as
the
sonnes
of
Knights
or
Squires
,
and
especially
of
Nobles
,
are
so
bewitched
with
the
pride
of
their
earthly
Parentage
,
that
they
haue
scarce
a
thought
after
adoption
in
Christ
.
Gods
heauenly
graces
will
take
no
place
in
their
hearts
,
but
they
vtterly
contemne
all
other
estates
of
life
in
regard
of
their
owne
.
And
this
is
the
common
sinne
of
the
whole
world
:
for
,
at
earthly
preferments
men
wil
stand
amazed
;
but
seldome
shall
you
finde
a
man
that
is
rauished
with
ioy
in
this
,
that
he
is
the
childe
of
God
,
as
Moses
did
.
But
his
practice
must
be
a
president
for
vs
to
followe
:
we
must
learne
to
haue
more
ioy
in
being
the
sonnes
of
God
,
then
to
be
heires
of
any
worldly
Kingdomes
;
and
to
take
more
delight
in
the
grace
of
adoption
through
Iesus
Christ
,
then
in
the
sonship
of
any
earthly
Prince
.
It
is
a
great
prerogatiue
to
be
heire
to
a
King
or
Emperour
:
but
yet
to
be
the
childe
of
God
,
goes
farre
beyond
it
,
euen
aboue
comparison
.
For
,
the
sonne
of
the
greatest
Potentate
may
be
the
childe
of
wrath
:
but
the
childe
of
God
by
grace
,
hath
Christ
Iesus
to
be
his
eldest
brother
,
with
whom
he
is
fellow
heire
in
heauen
;
hee
hath
the
holy
Ghost
also
for
his
comforter
,
and
the
Kingdome
of
heauen
for
his
euerlasting
inheritance
.
And
therefore
wee
must
learne
of
Moses
,
from
the
bottome
of
our
hearts
,
to
prefer
this
one
thing
,
To
be
the
child
of
God
,
before
all
earthly
things
,
either
pleasures
,
riches
,
or
any
other
prerogatiues
whatsoeuer
.
Now
,
more
particularly
in
this
fact
of
Moses
note
two
circumstances
:
1.
The
manner
how
:
2.
The
time
when
,
he
refused
to
be
called
the
sonne
of
Pharaohs
daughter
.
For
the
first
;
his
refusall
was
not
in
word
,
but
in
deede
:
for
,
if
we
reade
the
whole
History
of
Moses
,
wee
shall
not
finde
,
that
either
he
spake
to
Pharaoh
,
or
to
his
daughter
,
or
to
any
other
to
this
effect
,
that
hee
would
not
be
her
heire
,
nor
called
her
sonne
;
but
we
finde
that
hee
did
it
in
deede
:
for
,
when
he
came
to
age
,
he
left
the
Court
oftentimes
,
and
went
to
visite
his
brethren
,
to
comfort
them
,
to
defend
them
,
and
to
take
part
with
them
.
And
hence
we
must
learne
,
not
so
much
to
giue
our selues
to
knowe
,
and
to
talke
of
matters
of
religion
,
as
to
doe
and
practice
the
same
both
before
God
and
men
.
This
did
Moses
.
It
is
the
common
fault
of
our
age
,
that
we
can
be
content
to
heare
the
doctrine
of
religion
taught
vnto
vs
;
yea
,
many
will
learne
it
,
and
often
speake
thereof
:
but
fewe
there
be
that
make
conscience
to
doe
the
things
they
heare
and
speake
of
.
But
let
vs
learne
of
Moses
to
put
those
things
in
practice
which
wee
learne
and
professe
,
and
in
silence
doe
them
:
for
,
the
fewer
words
the
better
,
vnlesse
our
deedes
be
answerable
.
If
any
of
vs
were
to
walke
vpon
the
top
of
some
high
mountaine
,
we
would
leaue
off
talking
,
and
looke
vnto
our
steps
for
feare
of
falling
.
Behold
,
when
we
enter
the
profession
of
Christianity
,
wee
are
set
vpon
an
high
mountaine
:
for
the
way
of
life
is
on
high
;
and
Christianity
is
the
high
calling
of
God
.
Phil.
3.14
.
We
therefore
must
be
wise
,
as
Salomon
saith
,
Pro.
15.24
,
&
look
wel
to
our
conuersation
,
hauing
a
straite
watch
ouer
all
our
waies
,
through
the
whole
course
of
our
life
,
euen
to
the
end
of
our
daies
;
&
not
stand
so
much
on
speaking
&
talking
,
as
on
doing
:
for
the
doer
of
the
worke
shal
be
blessed
in
his
deed
,
Iam.
1.25
.
This
is
the
thing
we
must
looke
vnto
,
as
the
only
ornament
of
our
profession
,
declaring
that
we
haue
the
power
of
godlinesse
:
but
if
deeds
be
wanting
,
our
religion
is
vaine
,
we
are
like
the
Fig-tree
which
Christ
cursed
,
Math.
21.19
.
hauing
leaues
but
no
fruite
.
The
2.
circumstance
to
be
considered
,
is
,
the
time
when
he
refused
this
honour
;
namely
,
when
he
came
to
be
a
man
of
yeares
and
discretion
.
A
man
in
common
reason
would
iudge
thus
of
Moses
fact
;
Moses
hath
rare
fortune
offered
him
,
he
might
haue
bin
sonne
&
heire
to
a
Princesse
:
surely
this
is
a
rash
fact
of
his
▪
&
void
of
consideration
,
to
refuse
it
;
vndoubtedly
he
far
ouershot
himselfe
herein
,
either
through
rashnesse
or
ignorance
.
But
to
preuent
such
carnall
surmises
,
the
spirit
of
God
sets
down
this
circumstance
of
time
;
saying
,
that
he
did
not
refuse
it
in
his
youth
:
but
when
hee
was
come
to
age
,
that
is
,
to
perfect
yeares
of
discretion
,
and
by
reason
thereof
,
must
needes
haue
consideration
and
iudgement
to
know
what
he
did
;
then
did
he
refuse
this
honour
,
to
bee
Pharaohs
daughters
sonne
and
heire
.
In
the
seuenth
of
the
Acts
,
wee
shall
see
that
he
was
fortie
yeares
olde
when
he
did
this
.
And
therefore
this
is
true
which
is
here
said
,
that
when
he
was
come
to
age
,
and
staiednesse
;
then
he
refused
this
honour
:
for
,
fortie
yeares
is
a
time
,
not
onely
of
ripenesse
for
strength
;
but
of
staiednesse
in
iudgement
and
discretion
.
Out
of
this
circumstance
we
learne
two
points
.
1
That
it
is
a
common
fault
of
yong
years
,
to
be
subiect
to
inconsideration
,
and
rashnes
;
for
,
Moses
did
not
refuse
the
honour
of
Pharaohs
daughter
,
when
hee
was
young
,
lest
it
should
seeme
to
bee
a
point
of
rashnesse
:
but
,
when
hee
was
come
to
age
(
as
the
text
saith
)
;
insinuating
,
that
if
hee
had
done
it
when
hee
was
young
,
it
might
haue
beene
esteemed
but
a
rash
part
,
and
done
in
some
hastie
passion
of
youth
.
Euery
age
of
man
hath
his
faults
:
&
this
is
the
fault
of
youth
,
to
bee
heady
and
rash
in
their
affaires
,
for
want
of
consideration
and
experience
.
And
therefore
all
young
persons
must
haue
care
of
these
sinnes
of
youth
,
and
watch
the
more
against
them
,
because
they
are
so
incident
to
their
yeares
.
Now
,
the
way
to
auoyde
them
,
is
to
follow
Christs
example
,
Luk.
2.52
,
to
labour
to
growe
,
as
in
yeares
,
so
in
wisdome
and
grace
:
and
to
obey
the
counsell
of
Paul
to
Timothy
,
2.
Timoth.
2.22
,
to
flie
the
lusts
of
youth
;
following
after
iustice
,
faith
,
charitie
,
and
peace
,
with
all
that
call
vpon
the
name
of
the
Lord
with
a
pure
heart
.
Secondly
,
this
circumstance
of
time
,
noting
Moses
deliberate
staiednesse
in
this
fact
,
doeth
plainely
aduertise
vs
,
what
is
,
or
should
bee
,
the
vertue
of
olde
age
,
and
the
ornament
of
yeares
;
namely
,
staiednesse
,
&
discretion
:
wherby
,
I
meane
,
not
only
that
naturall
temper
of
affection
,
which
olde
age
bringeth
with
it
;
but
such
religious
discretion
,
whereby
men
of
yeares
doe
all
things
in
faith
,
so
as
their
workes
may
be
acceptable
and
pleasing
vnto
God
.
For
,
when
a
man
is
grown
in
yeares
,
&
hath
had
experience
&
obseruation
in
the
Church
of
God
,
he
must
not
onely
haue
a
generall
knowledge
and
wisdome
;
but
a
particular
wisdome
,
whereby
he
may
doe
in
faith
,
whatsoeuer
hee
takes
in
hand
,
and
therein
please
God
.
But
alas
,
this
may
be
spoken
of
olde
men
in
these
daies
,
that
in
regard
of
this
wisdome
,
they
are
very
babes
;
a
thing
greatly
disgracefull
to
their
condition
.
For
,
Paul
biddes
the
Corinthians
,
1.
Cor.
14.20
,
that
they
should
not
be
children
in
vnderstanding
,
but
of
ripe
age
:
yea
,
and
he
forbiddes
the
Ephesians
,
Eph.
4.14
,
to
be
children
stil
,
wauering
and
carried
about
with
euery
winde
of
doctrine
.
Whereby
we
may
see
,
that
aged
persons
do
quite
degenerate
from
that
they
ought
to
bee
,
when
they
are
babes
in
knowledge
,
voide
of
spirituall
wisdome
.
Indeed
,
we
must
grant
,
that
our
aged
persons
are
worldly
wise
;
&
hee
must
haue
a
cunning
head
,
and
(
as
wee
say
)
rise
early
,
that
herein
goes
beyonde
them
:
But
bring
them
to
the
booke
of
God
,
and
to
giue
a
reason
of
their
actions
,
that
they
are
done
in
faith
;
herein
,
they
are
meere
babes
,
and
ignorant
:
neither
can
they
tell
what
it
is
to
doe
a
thing
in
faith
,
so
as
it
may
be
acceptable
to
God
.
Heerein
,
many
that
are
yong
in
yeares
,
doe
quite
out-strippe
them
.
What
would
wee
thinke
or
say
of
a
childe
,
that
beeing
set
to
a
good
schoole
,
should
still
bee
in
the
lowest
forme
,
though
he
had
long
continued
at
it
?
Surely
,
wee
would
iudge
him
either
exceeding
negligent
,
or
destitute
of
ordinary
capacity
.
Behold
,
the
Church
of
God
is
the
schoole
of
Christ
:
&
if
a
man
haue
liued
long
therein
(
as
twentie
,
or
fourtie
yeares
)
and
yet
be
no
wiser
in
religion
,
than
a
yong
child
;
is
it
not
a
shame
vnto
him
?
and
shall
wee
not
condemne
him
of
great
negligence
?
Wherefore
,
let
all
aged
persons
here
learne
their
duty
;
which
is
,
to
growe
to
ripenesse
in
spirituall
wisdome
,
that
so
their
age
may
be
to
them
a
crowne
of
glory
,
beeing
found
in
the
way
of
righteousnesse
,
Prou.
16.31
.
VERSE
25.
And
chose
rather
to
suffer
aduersities
with
the
people
of
God
,
than
to
enioy
the
pleasures
of
sinne
for
a
season
.
THe
meaning
of
these
words
is
this
:
Moses
cast
with
himselfe
,
that
if
hee
should
yield
to
become
heire
to
Pharaohs
daughter
,
he
must
liue
with
her
,
and
please
her
in
all
things
,
and
so
altogether
leaue
Gods
Church
,
and
people
,
and
gods
holy
religion
;
which
thing
to
doe
,
he
abhorred
in
his
heart
:
and
withall
,
hee
must
leaue
and
lose
the
eternall
blessednesse
of
Gods
children
,
for
the
honours
,
&
sinnefull
pleasures
of
the
Court
,
which
were
but
momentany
.
These
things
considered
,
hee
chooseth
rather
to
bee
in
affliction
and
misery
with
the
people
of
God
,
than
vpon
these
conditions
,
to
liue
in
Pharaohs
Court
,
&
to
becom
his
daughters
sonne
and
heire
.
And
because
this
may
seeme
a
strange
choice
,
the
holy
Ghost
doth
afterward
render
a
reason
hereof
,
which
is
this
;
Because
Moses
liked
rather
to
inioy
the
prerogatiues
of
Gods
Church
(
though
it
were
in
misery
)
than
to
enioy
any
honour
in
a
wicked
Court
,
such
as
indeede
Pharaohs
was
.
In
this
verse
therefore
,
wee
are
to
note
a
second
fruit
of
Moses
faith
;
to
wit
,
that
hee
preferred
the
fellowship
and
communion
of
Gods
Saints
,
before
all
other
societies
in
the
world
.
The
same
also
was
Dauids
practice
.
Psal.
16.3
,
All
my
delight
(
saith
he
)
is
in
the
Saints
that
dwell
on
the
earth
.
This
fruite
of
Moses
faith
,
doth
discouer
vnto
vs
a
grieuous
fault
,
which
raigneth
in
this
age
;
to
wit
,
the
neglect
and
contempt
of
the
communion
and
societie
of
Saints
.
There
is
a
societie
and
fellowship
that
is
loued
and
magnified
among
vs
:
but
what
manner
of
societie
is
that
?
surely
of
such
as
giue
themselues
to
drinking
,
iesting
,
scoffing
,
riot
,
mirth
,
and
gaming
.
This
is
the
common
and
generall
good
fellowship
:
through
which
,
God
is
greatly
dishonoured
.
For
most
men
set
their
delight
therein
,
and
are
neuer
merry
but
in
such
company
,
wherein
indeede
they
delight
themselues
in
their
sensuality
.
True
it
is
,
men
pleade
that
this
good
fellowship
is
a
vertue
.
But
then
was
Moses
farre
ouer-seene
:
for
in
Pharaohs
Court
he
might
haue
had
all
kinde
of
such
good
fellowship
and
company
;
yet
hee
likes
it
not
,
but
rather
chooseth
affliction
and
misery
with
the
people
of
God
,
then
to
enioy
such
fellowship
in
Pharaohs
Court
.
And
as
for
the
goodnesse
of
it
,
it
is
neither
so
esteemed
nor
called
by
any
,
but
by
them
that
call
good
euill
,
and
euill
good
.
We
see
,
Moses
a
man
of
wisedome
and
learning
,
Acts
7.23
.
no
childe
,
but
a
man
of
xl
.
yeares
olde
,
hates
and
abhorres
this
good
fellowship
,
as
the
worst
estate
in
the
world
:
rather
chusing
the
societie
of
a
miserable
and
persecuted
Church
,
then
the
best
of
that
fellowship
which
a
Kings
Court
could
yeeld
.
Let
vs
therefore
learne
more
wisedome
out
of
his
practice
.
Some
say
,
this
good
fellowship
is
harmlesse
;
and
such
men
who
thus
merrily
passe
their
times
,
doe
no
such
hurt
as
many
others
doe
.
But
I
answere
,
men
are
borne
to
doe
good
.
Againe
,
to
misspend
time
,
wealth
,
and
wit
,
are
not
these
euill
&
harmfull
,
both
in
themselues
and
in
the
example
?
And
which
is
worst
of
all
,
it
is
no
fellowship
with
God
,
nor
any
part
of
the
communion
of
Saints
,
but
rather
a
fellowship
with
Satan
:
therefore
let
all
that
will
,
like
true
Christians
,
haue
true
comfort
in
that
article
of
their
Creede
,
the
communion
of
Saints
,
esteeme
the
fellowship
of
good
and
holy
men
aboue
all
other
.
For
,
by
this
communion
with
Gods
Saints
,
a
man
reapes
great
profit
,
when
as
the
other
brings
to
a
man
the
ruine
both
of
his
body
and
soule
.
By
the
societie
of
the
godly
,
wee
are
first
made
partakers
of
their
giftes
and
holy
graces
;
and
secondly
,
of
their
prayers
,
and
the
blessings
of
God
vpon
them
:
which
things
if
there
were
no
other
,
might
moue
vs
to
embrace
this
blessed
society
before
all
other
.
And
yet
further
;
by
being
of
this
society
,
a
man
auoids
many
of
Gods
iudgments
:
If
there
had
beene
ten
righteous
men
in
Sodome
,
they
had
all
beene
spared
from
destruction
.
Wherein
we
may
see
,
Gen.
18
.
3●
.
that
they
that
cleaue
to
such
as
feare
the
Lord
indeed
,
neuer
receiue
harm
by
them
,
but
rather
much
good
;
for
,
for
the
elects
sake
it
is
,
that
the
world
yet
standeth
:
and
if
they
were
gathered
,
heauen
and
earth
would
go
together
;
but
for
the
calling
of
the
Elect
,
the
hand
of
God
is
yet
staied
.
Why
then
should
not
Moses
example
be
our
rule
,
Aboue
all
worldly
pleasure
to
reioice
in
the
society
of
Gods
Saints
?
Thus
much
in
generall
:
Now
,
in
the
particular
words
,
are
many
notable
points
of
doctrine
,
which
wee
will
touch
in
their
order
.
And
chose
rather
,
&c.
]
Marke
heere
a
rare
and
strange
choise
as
euer
wee
shall
reade
of
.
There
are
two
things
propounded
to
Moses
:
The
first
is
,
honour
and
preferment
in
Pharaohs
Court
;
to
be
sonne
and
heire
to
Pharahs
daughter
:
wherewith
hee
might
haue
enioyed
all
earthly
pleasures
and
delights
.
The
second
,
is
the
miserable
afflicted
condition
of
GODs
Church
and
people
.
And
of
these
two
,
Moses
must
needes
choose
the
one
:
well
what
chooseth
hee
?
Surely
hee
refuseth
the
prerogatiues
and
dignitie
,
that
hee
might
haue
had
in
Pharaohs
Court
,
and
makes
choise
of
the
miserie
and
affliction
of
GODs
people
in
aduersitie
;
that
so
hee
may
enioy
the
priuiledges
of
GODs
Church
.
A
wonderfull
choise
:
for
which
,
his
faith
is
heere
commended
,
and
hee
renowmed
to
all
posteritie
.
The
same
choise
hath
GOD
set
before
men
in
all
ages
.
In
former
times
GOD
set
before
Esau
two
things
;
A
messe
of
red
broth
,
and
his
birth-right
:
but
profane
Esau
chooseth
the
worser
,
he
forgoes
his
birth-right
,
so
he
may
haue
the
broth
.
But
farre
worse
did
the
Gadarens
;
there
was
set
before
them
Christ
Iesus
the
Lord
of
life
,
and
their
hogges
and
cattell
:
Now
they
prefer
their
hogges
before
Christ
;
A
most
miserable
and
senselesse
choice
.
And
is
it
not
as
ill
with
vs
?
There
is
set
before
vs
on
the
one
side
heauen
,
and
on
the
other
side
hell
;
but
men
for
the
most
part
chuse
hell
&
forsake
heauen
.
Ciuill
worldly
men
whose
delight
is
all
in
riches
,
they
prefer
earth
before
heauen
,
the
seruice
of
sinne
which
is
the
greatest
slauerie
,
before
the
seruice
of
GOD
which
is
perfect
freedome
,
and
glorious
liberty
of
the
Saints
in
light
:
and
thus
doe
all
men
without
Gods
speciall
grace
.
Whereupon
Paul
prayes
in
his
Epistles
for
the
Churches
,
that
God
would
giue
vnto
them
the
spirit
of
wisedome
,
Philip.
1.10
.
that
they
may
be
able
to
iudge
betweene
things
that
differ
.
And
this
wisdom
we
must
labour
for
,
that
when
these
different
things
are
set
before
vs
,
we
may
make
a
wise
choise
:
otherwise
,
we
shew
our selues
to
be
like
brute
beasts
without
vnderstanding
,
&
do
quite
ouerturne
our
owne
saluation
.
In
the
Ministerie
of
the
word
we
haue
life
and
death
,
good
&
euill
set
before
vs
,
as
Moses
said
to
the
people
,
Deut.
30.15
,
19.
Let
vs
therfore
endeuour
our selues
to
chuse
life
by
embracing
and
obeying
the
word
of
God
:
&
so
shall
we
followe
both
his
precept
and
practice
.
To
suffer
aduersity
with
the
people
of
God
.
Heere
wee
may
obserue
what
is
the
ordinarie
state
and
condition
of
Gods
Church
and
people
in
this
world
:
namely
,
to
be
in
affliction
and
vnder
the
crosse
.
Hence
Paul
saith
,
That
we
must
come
to
heauen
through
manifold
afflictions
,
Acts
14.23
.
The
Lord
knoweth
what
is
best
for
his
seruants
and
children
:
and
therefore
he
hath
set
downe
this
for
a
ground
,
that
all
that
will
liue
godly
in
Christ
Iesus
,
must
suffer
persecution
.
2.
Tim.
3.12
.
Thus
the
Lord
dealeth
with
his
children
for
speciall
causes
:
for
first
,
all
crosses
,
as
losse
of
goods
,
friends
,
liberty
,
or
good
name
,
they
are
meanes
to
stirre
vp
and
awake
Gods
people
out
of
the
slumbring
fit
of
sinne
;
for
the
godly
are
many
times
ouertaken
this
way
.
The
wise
virgines
sleepe
,
as
well
as
the
foolish
:
Now
,
afflictions
rouze
them
out
of
the
sleepe
of
securitie
.
See
this
in
Iosephs
brethren
,
who
went
on
a
long
time
without
any
remorse
for
selling
their
brother
:
But
when
they
were
stayed
in
Egypt
,
then
they
are
rowzed
vp
,
and
can
say
,
Genesis
42.21
.
This
trouble
is
come
vpon
vs
,
for
selling
our
brother
.
Secondly
,
afflictions
serue
to
humble
Gods
children
,
Leuiticus
26.41
.
So
the
Church
of
God
speaketh
,
I
will
beare
the
wrath
of
the
Lord
,
because
I
haue
sinned
against
him
,
Micah
7.9
.
Thirdly
,
they
serue
to
weane
the
people
of
God
,
and
to
driue
them
from
the
loue
of
this
world
:
for
,
if
men
might
alwaies
liue
in
ease
,
they
would
make
their
heauen
vpon
earth
;
which
may
not
be
.
And
heerein
GOD
dealeth
with
his
children
like
a
Nurse
;
when
shee
will
weane
her
childe
,
she
layes
some
bitter
thing
vpon
the
pappes
head
,
to
make
the
childe
to
loathe
the
pappe
:
so
the
Lord
,
to
draw
our
hearts
from
the
world
,
and
to
cause
vs
to
loue
and
seeke
after
heauen
and
heauenly
things
,
hee
makes
vs
to
taste
of
the
bitternesse
of
affliction
in
t●is
worlde
.
Fourthly
,
afflictions
fer●e
to
make
Gods
children
to
goe
out
of
themselues
to
seeke
sincerely
vnto
GOD
,
and
to
relie
onely
vpon
him
:
which
in
prosperity
they
will
not
doe
.
This
,
Paul
confesseth
of
himselfe
and
others
:
Wee
(
saith
hee
)
receiued
the
sentence
of
death
in
our selues
,
because
wee
should
not
trust
in
our selues
,
but
in
God
:
2.
Corinthians
chapter
1.
verse
9.
So
good
King
Iehosaphat
,
when
hee
was
compassed
of
his
enemies
,
Hee
cried
to
the
Lord
,
and
said
;
Lord
wee
knowe
not
what
to
doe
,
but
our
eyes
are
towards
thee
:
2.
Chronicles
,
chapter
20.
verse
12.
Yea
,
the
rebellious
Iewes
are
heereby
driuen
to
seeke
the
Lord
,
whom
in
prosperity
they
forsooke
:
as
wee
may
see
at
large
,
Psal.
107.6.12.13.19
.
Lastly
,
afflictions
serue
to
make
manifest
the
graces
of
GOD
in
his
children
.
The
Lord
(
saith
Iob
)
knoweth
my
way
and
trieth
me
;
Iob
23.10
.
Deuteronomie
8.2
,
Remember
all
the
way
(
saith
Moses
to
the
Israelites
)
which
the
Lord
thy
GOD
ledde
thee
,
this
fourtie
yeares
,
for
to
prooue
thee
and
to
knowe
what
was
in
thine
heart
.
Hence
Iames
calleth
temptations
,
the
triall
of
faith
,
Iames
,
chapter
1.
verses
2.3
:
And
Paul
makes
patience
,
the
fruite
of
tribulation
:
Romanes
,
chapter
5.
verse
3.
For
,
looke
as
the
showers
in
the
spring
time
cause
the
buds
to
appeare
:
so
doe
afflictions
make
manifest
Gods
graces
in
his
children
.
Patience
,
hope
,
and
other
vertues
,
lie
close
in
the
heart
in
the
day
of
peace
:
but
when
tribulation
comes
,
then
they
breake
forth
and
shew
themselues
.
Hence
wee
learne
,
that
it
is
not
alwayes
a
token
of
Gods
wrath
,
To
suffer
affliction
.
If
any
man
or
people
be
laden
with
crosses
,
it
is
no
argument
,
that
therefore
they
are
not
the
children
of
GOD
:
for
,
as
Peter
saith
,
Iudgements
begin
at
Gods
house
,
1.
Peter
,
chapter
4.
verse
17
:
and
any
crosse
vpon
a
people
,
family
,
or
particular
persons
,
if
it
bring
forth
the
fruite
of
grace
in
them
,
is
a
true
signe
,
they
belong
to
GOD
.
Yea
,
when
men
wander
from
God
by
an
euill
way
,
these
afflictions
are
meanes
to
call
them
home
to
GOD
.
Psalme
119.67
:
Before
I
was
afflicted
I
went
astray
.
And
they
that
forsake
their
sinne
and
returne
to
GOD
in
the
time
of
affliction
,
are
certainly
Gods
people
:
for
,
the
wicked
man
fretteth
and
murmureth
against
God
when
a
crosse
commeth
,
and
he
cannot
abide
it
.
But
the
godly
man
is
humbled
therby
,
and
it
makes
him
more
obedient
in
all
duties
vnto
God
.
This
wee
should
consider
:
for
by
an
outward
profession
,
wee
beare
the
world
in
hand
,
that
we
are
Gods
children
,
and
therefore
wee
come
to
heare
Gods
word
,
and
to
learn
how
to
behaue
our selues
as
beseemeth
his
children
.
But
if
we
would
be
knowen
to
be
Gods
children
indeede
,
then
when
any
of
Gods
iudgements
doe
befall●
vs
,
wee
must
make
this
vse
of
them
;
namely
,
labour
thereby
to
be
humbled
for
our
sinnes
,
and
to
forsake
our
sinnes
,
and
to
make
conscience
of
all
bad
wayes
for
euer
afterward
;
and
then
wee
shewe
our selues
to
be
Gods
children
indeede
:
but
if
vnder
the
crosse
,
or
after
the
crosse
,
wee
be
as
dissolute
as
euer
wee
were
,
and
still
followe
our
olde
sinnes
,
then
wee
cannot
be
iudged
to
be
Gods
people
and
children
,
but
rather
a
wicked
and
stubborne
generation
,
which
the
more
they
are
corrected
,
the
worse
they
are
;
like
a
stithy
,
the
more
it
is
beaten
,
the
harder
it
is
.
Let
vs
therefore
by
the
vse
of
Gods
iudgements
,
shewe
our selues
to
be
Gods
children
:
so
shall
wee
say
with
Dauid
with
much
ioy
and
comfort
,
It
is
good
for
vs
that
wee
haue
beene
in
trouble
.
Psal.
119.71
.
Thus
wee
see
what
Moses
chose
:
now
come
wee
to
the
thing
he
refused
;
To
enioy
the
pleasures
of
sinne
for
a
season
.
By
pleasures
of
sinne
,
wee
must
vnderstand
the
riches
and
dignitie
that
Moses
might
haue
had
in
Pharaohs
Court
and
Kingdome
:
Which
are
called
the
pleasures
of
sinne
,
not
because
they
were
so
in
themselues
;
for
,
so
they
were
the
good
giftes
of
GOD
:
but
because
Moses
could
not
enioy
them
in
Pharaohs
Court
without
liuing
in
sinne
;
for
,
hee
must
haue
refused
the
societie
of
Gods
Church
and
people
,
and
so
haue
beene
a
stranger
from
the
couenant
which
God
made
with
Abraham
,
Isaac
,
and
Iacob
,
and
with
his
seed
after
them
,
if
he
would
haue
beene
sonne
to
Pharaohs
daughter
.
Heere
then
the
holy
Ghost
setteth
downe
two
notable
reasons
,
which
induced
Moses
to
refuse
these
honours
and
dignities
:
First
,
because
they
were
the
pleasures
of
sinne
;
And
secondly
,
because
hee
should
enioy
them
but
for
a
season
.
The
first
reason
affordeth
vnto
vs
many
notable
points
worthie
our
consideration
.
1.
Here
we
learne
,
that
riches
,
honour
,
and
dignity
seuered
from
true
religion
,
are
nothing
but
the
pleasures
and
profites
of
sinne
.
This
was
Moses
iudgement
,
as
the
holy
Ghost
here
testifieth
:
and
it
is
the
plaine
truth
of
God
,
as
Salomon
after
lamentable
experience
disputeth
,
Eccles.
all
ouer
.
and
proueth
at
large
:
concluding
of
riches
,
honour
pleasures
,
and
all
earthly
things
separated
from
the
feare
of
God
,
that
they
are
nothing
else
but
meere
vanity
and
vexation
of
spirit
.
And
Paul
saith
,
To
the
impure
all
things
are
impure
;
Titus
,
1.15
.
his
meate
,
drinke
,
and
apparell
,
which
in
themselues
are
otherwise
the
good
giftes
of
God
.
The
consideration
hereof
is
of
great
vse
▪
for
,
first
it
lets
vs
see
what
is
the
state
of
these
men
which
lay
aside
religion
and
good
conscience
,
and
betake
themselues
wholly
to
the
world
,
to
get
riches
and
preferment
:
most
men
are
of
this
disposition
,
and
such
indeede
are
onely
counted
wise
.
For
,
let
there
be
speech
tending
to
a
mans
commendation
,
vsually
this
is
the
first
matter
of
his
praise
,
that
hee
is
a
substantiall
wealthy
man
;
and
one
that
lookes
well
to
himselfe
:
as
though
riches
or
honour
were
a
mans
chiefe
happinesse
.
But
,
howsoeuer
the
world
iudgeth
of
these
men
;
yet
hereby
we
may
see
and
knowe
,
that
their
case
is
miserable
.
For
without
religion
&
the
feare
of
God
,
their
riches
and
honour
are
but
the
pleasures
and
profits
of
sin
:
and
therefore
the
more
they
heape
vp
riches
after
this
sort
,
not
regarding
Christ
nor
his
Gospel
;
the
more
they
heape
vp
to
themselues
the
treasures
of
sinne
,
and
consequently
the
greater
condemnation
:
for
worldly
treasures
seuered
from
religion
,
are
but
the
Mammon
of
iniquity
which
causeth
damnation
.
Hence
Christ
said
vnto
his
Disciples
(
vpon
occasion
of
the
young
rich
man
)
that
it
was
as
easie
for
a
great
Camell
to
goe
through
the
eye
of
a
needle
,
Math.
19.24
.
as
for
a
rich
man
to
enter
into
the
kingdome
of
heauen
;
that
is
,
such
a
rich
man
as
sets
his
heart
to
get
riches
and
honour
,
not
regarding
the
religion
of
Christ
.
Whence
also
in
another
place
he
pronounceth
this
fearefull
sentence
against
them
:
Woe
be
to
you
that
are
rich
,
for
you
haue
receiued
your
consolation
:
Luke
6.24
.
They
therefore
that
lay
aside
religion
,
and
giue
themselues
wholly
to
seeke
gaine
and
honour
,
are
before
God
most
wretched
and
miserable
:
and
the
longer
they
continue
in
this
course
,
the
more
miserable
they
are
;
for
the
more
sinne
they
heape
vp
,
and
so
the
deeper
shall
be
their
condemnation
.
Wherefore
if
any
of
vs
haue
beene
thus
minded
heeretofore
,
let
vs
now
leaue
this
course
,
as
most
dangerous
to
our
soules
:
for
,
what
will
it
profit
a
man
to
gaine
the
whole
world
,
if
he
lose
his
soule
?
2.
Hence
we
must
all
learne
,
especially
they
that
haue
any
measure
of
wealth
more
or
lesse
,
to
ioyne
with
the
vse
of
our
riches
the
feare
of
God
,
and
the
practice
of
true
religion
:
for
,
seuer
these
asunder
▪
and
riches
are
nothing
else
but
sinfull
pleasures
.
It
is
a
good
conscience
which
rectifieth
the
owner
in
the
right
vse
of
his
honour
&
treasures
:
but
without
that
,
he
pollutes
the
blessings
of
God
which
he
enioyes
;
and
they
being
polluted
shal
turne
to
his
greater
woe
.
Dan.
5.1.3
.
A
man
would
haue
thought
that
King
Belshazzer
had
beene
an
happy
man
,
when
hee
kept
his
royall
feast
,
&
dranke
wine
in
golden
bowles
before
a
thousand
Princes
that
were
vnder
him
,
and
before
his
Concubines
:
but
the
end
of
that
his
iollity
may
shew
vs
the
nature
of
such
prosperity
.
For
so
soone
as
he
saw
the
fingers
of
a
mans
hand
,
writing
vpon
the
wall
,
he
became
quite
confounded
in
himselfe
:
his
countenance
was
changed
,
and
his
thoughts
troubled
him
;
so
that
the
ioints
of
his
loines
were
loosed
,
and
his
knees
smote
one
against
the
other
:
What
comfort
had
he
now
from
all
his
riches
&
pleasures
?
So
Diues
,
while
he
liued
,
might
seeme
for
his
wealth
and
riches
to
be
happy
:
yet
all
this
did
him
little
good
;
for
,
hee
had
but
his
pleasure
for
his
life
time
,
Luke
16.25
:
and
after
this
life
,
his
soule
went
downe
to
hell
.
A
worldly
man
would
iudge
the
rich
man
in
the
Gospell
,
a
most
happy
man
,
that
saide
vnto
his
soule
,
by
reason
of
his
great
aboundance
of
outward
wealth
,
Luke
12.19
,
Soule
,
soule
,
thou
hast
much
goods
laide
vp
for
many
yeares
,
liue
at
ease
,
eate
,
drinke
,
and
take
thy
fill
:
yet
because
herewith
he
wanted
religion
,
a
good
conscience
,
and
the
feare
of
God
,
this
sentence
was
denounced
against
him
;
Oh
foole
,
this
night
will
they
fetch
away
thy
soule
:
th●n
,
whose
shall
these
things
be
?
Wherefore
,
vnlesse
wee
will
wilfully
cast
away
our
owne
soules
,
let
vs
sanctifie
our
interest
in
all
earthly
blessings
,
by
a
sincere
endeuour
in
all
things
,
to
shew
forth
the
feare
of
God
,
with
the
keeping
of
faith
&
a
good
conscience
:
and
let
vs
begin
with
this
,
as
Christ
saith
,
First
,
seeke
Gods
Kingdome
and
his
righteousnesse
,
Mathew
chapter
6.
verse
33.
Let
vs
hereby
seeke
to
haue
our
hearts
acceptable
vnto
God
:
and
then
all
things
shall
be
cleane
vnto
vs
.
Thirdly
,
are
riches
and
honour
,
being
seuered
from
true
religion
,
but
the
pleasures
of
sinne
?
then
vndoubtedly
all
recreations
,
all
sports
,
and
pastimes
,
seuered
from
religion
&
a
good
conscience
,
are
much
more
the
pleasures
of
sin
.
This
Salomon
knew
wel
:
for
,
speaking
of
such
mirth
,
hee
calls
laughter
madnesse
;
and
to
ioy
(
hee
saith
▪
)
What
is
it
that
thou
doest
?
Eccles.
chapter
2.
verse
2.
Oh
then
how
manifolde
be
the
sinnes
of
all
sorts
of
men
?
for
,
who
almost
doth
not
neglect
religious
duties
for
matters
of
sport
and
pleasure
?
Wherefore
,
if
wee
desire
ioy
indeede
in
any
worldly
things
,
let
vs
first
lay
the
foundation
in
our
owne
hearts
,
by
getting
and
keeping
true
faith
and
a
good
conscience
.
Secondly
,
whereas
Moses
refuseth
dignitie
and
honour
onely
for
this
,
Because
they
would
bee
vnto
him
the
pleasures
of
sinne
;
heere
wee
are
taught
in
what
manner
and
order
wee
ought
to
enioy
worldly
riches
and
honour
.
Moses
practice
heere
,
must
be
our
direction
▪
wee
must
enioy
them
,
and
vse
them
with
thankfulnesse
to
GOD
,
so
farre
forth
as
they
will
further
vs
in
the
course
of
religion
and
true
godlinesse
.
But
if
the
case
stande
thus
,
That
wee
cannot
enioy
them
both
togethe●
,
then
wee
must
followe
Moses
example
;
choose
religion
and
a
goood
conscience
,
and
let
honour
and
preferment
goe
.
This
is
Moses
practice
:
&
we
may
resolue
our selues
,
that
if
hee
might
haue
enioyed
them
together
,
hee
would
haue
refused
neither
;
but
because
he
could
not
haue
them
both
,
therefore
he
preferreth
the
religion
of
Christ
with
a
good
conscience
,
before
the
honour
and
wealth
of
Egypt
.
Thirdly
note
this
,
Moses
doth
not
onely
refuse
the
riches
and
pleasures
of
Egypt
,
when
they
would
become
vnto
him
the
pleasures
of
sinne
;
but
rather
than
hee
will
enioy
them
,
hee
is
content
to
suffer
great
miserie
,
and
aduersitie
with
GODs
people
.
Where
,
behold
a
singular
vertue
in
Moses
:
Hee
iudgeth
it
too
bee
the
greatest
miserie
,
to
liue
in
sinne
;
and
therefore
hee
chooseth
rather
to
suffer
any
aduersitie
and
reproach
in
this
world
,
than
liue
and
lie
in
sinne
:
because
thereby
,
hee
should
displease
God
,
his
most
louing
father
in
Christ
.
A
most
notable
vertue
in
this
seruant
of
God
:
and
the
like
minde
beare
all
those
,
that
haue
the
same
graces
of
sauing
faith
,
and
true
repentance
that
Moses
had
.
S.
Paul
esteemed
the
Temptations
vnto
sinne
,
which
Satan
suggested
into
his
minde
,
to
be
as
beatings
and
buffettings
,
and
as
pricks
and
thornes
in
his
flesh
,
2.
Cor.
12.7
.
And
Dauid
saith
,
Psal.
119.136
,
His
eies
gush
out
with
riuers
of
waters
,
because
men
brake
Gods
commandements
.
Was
Dauid
thus
grieued
for
other
mens
sinnes
?
Oh!
then
what
a
griefe
did
he
suffer
,
when
he
himselfe
brake
Gods
commandements
,
and
thereby
displeased
God
?
Now
,
looke
how
these
seruants
of
God
were
affected
,
so
must
euery
one
of
vs
,
that
professe
the
faith
and
religion
of
Christ
,
labour
to
bee
affected
towards
sinne
;
wee
must
iudge
it
the
greatest
misery
and
torment
in
the
world
,
to
doe
any
thing
that
shall
displease
God
.
But
alas
,
come
to
our
daies
,
and
the
case
is
farre
otherwise
;
for
,
to
most
men
,
it
is
meate
and
drinke
vnto
them
to
commit
sinne
:
so
farre
are
they
from
counting
it
a
misery
.
Yea
,
if
a
man
be
ordinarily
addicted
to
some
speciall
sinne
,
you
then
may
as
soone
take
away
his
life
,
as
bereaue
him
of
his
sinne
:
he
will
aduenture
the
losse
of
heauen
for
euer
,
for
the
pleasure
of
sinne
for
a
time
.
But
all
such
,
are
farre
vnlike
these
holy
seruants
of
God
;
for
they
counted
it
the
greatest
crosse
,
and
miserie
that
could
be
,
to
doe
any
thing
that
displeased
God
,
and
did
checke
and
breake
the
peace
of
a
good
conscience
.
And
if
we
looke
to
enioy
like
peace
and
comfort
with
them
;
we
must
striue
against
our
owne
corrupt
disposition
,
and
labour
to
finde
sinne
to
bee
our
greatest
sorrow
.
Worldly
miseries
may
affect
vs
:
but
,
in
respect
of
sorrow
for
sinne
,
all
worldly
griefe
should
bee
light
vnto
vs
.
Indeede
,
wee
are
otherwise
minded
naturally
:
but
herein
,
wee
must
shew
the
power
and
truth
of
grace
,
that
to
displease
God
by
any
sinne
,
is
our
greatest
griefe
.
The
second
reason
,
that
mooued
Moses
to
refuse
the
honours
and
pleasures
of
Pharaohs
Court
;
was
,
because
hee
should
haue
enioyed
them
but
for
a
time
:
for
,
the
time
of
his
naturall
life
,
was
the
longest
that
possibly
hee
could
haue
enioyed
them
.
And
the
same
reason
must
moue
euery
one
of
vs
,
to
vse
this
world
,
and
all
things
herein
(
euen
all
temporall
benefits
)
as
though
we
vsed
them
not
:
being
,
alwayes
willing
and
ready
to
leaue
them
whensoeuer
God
shall
call
.
This
same
reason
doth
Paul
render
when
hee
perswades
the
Corinthians
to
the
same
dutie
,
1.
Cor.
7.31
:
Vse
this
world
(
saith
hee
)
as
though
you
vsed
it
no●
;
for
the
fashion
of
this
world
goeth
away
.
As
if
he
should
say
,
All
things
in
the
world
last
but
for
a
time
;
and
if
a
man
would
neuer
so
faine
,
he
could
but
enioy
them
to
the
ende
of
his
life
:
and
therfore
,
vse
them
as
though
you
vsed
them
not
.
But
pittie
it
is
to
see
,
how
farre
men
are
from
the
practice
of
this
dutie
;
for
,
they
set
their
whole
heart
vpon
the
world
:
and
to
get
riches
is
their
delight
,
and
their
God
.
This
ought
not
so
to
bee
.
God
hath
not
laid
downe
these
precepts
and
examples
in
vaine
:
vndoubtedly
,
if
they
draw
vs
not
to
the
like
practice
,
they
shal
rise
vp
in
iudgement
against
vs
at
the
last
day
.
And
thus
much
of
Moses
choyce
,
and
refusall
.
VERSE
26.
Esteeming
the
rebuke
of
Christ
greater
riches
,
than
the
treasures
of
Egypt
;
for
he
had
respect
to
the
recompence
of
reward
.
MOses
(
as
we
haue
heard
)
refused
the
honour
&
wealth
of
Egypt
,
and
chose
to
liue
in
affliction
with
Gods
people
.
Now
,
because
this
might
seeme
to
bee
a
strange
choyce
,
and
a
naturall
man
would
soone
condemne
him
of
folly
for
his
labour
;
therefore
here
the
holy
Ghost
laies
downe
a
reason
that
mooued
Moses
thus
to
doe
:
to
wit
,
Moses
chose
rather
to
suffer
affliction
with
Gods
people
,
than
to
enioy
the
pleasures
and
honours
of
Egypt
;
because
he
was
perswaded
,
that
reproach
for
Christ
his
sake
,
was
greater
riches
,
than
all
the
wealth
in
Egypt
.
So
that
he
refused
not
absolutely
riches
,
honour
,
and
other
comforts
;
but
chose
the
best
riches
and
honour
,
and
left
the
worser
,
vpon
a
sound
iudgement
betweene
things
that
did
differ
.
Hereby
wee
may
obserue
in
generall
,
how
needfull
a
thing
it
is
for
euery
Christian
,
to
haue
sound
knowledge
&
vnderstanding
in
the
word
of
God
.
For
,
he
that
would
walke
vprightly
,
and
approoued
of
God
,
must
be
able
to
iudge
betweene
things
that
differ
;
not
onely
betweene
good
and
euill
,
but
betweene
good
and
good
,
which
is
the
better
:
and
so
of
euils
,
which
is
the
worser
.
Which
,
no
man
can
doe
,
but
he
that
hath
a
sound
and
right
iudgement
in
the
word
of
God
;
for
,
therein
is
attained
the
spirit
of
discerning
.
Many
there
be
,
that
by
the
course
of
their
liues
choose
hell
,
and
refuse
heauen
;
which
,
vndoubtedly
,
comes
from
their
ignorance
in
the
word
.
But
ignorance
wil
excuse
none
.
He
that
will
come
to
heauen
,
must
be
able
to
discerne
good
from
euill
;
and
accordingly
,
to
choose
the
good
,
and
to
refuse
that
which
is
euill
;
which
,
without
diuine
,
and
supernaturall
knowledge
,
no
man
can
doe
.
And
therefore
all
ignorant
persons
,
and
all
such
as
are
blinded
through
the
deceitfulnesse
of
sinne
,
must
shake
off
their
securitie
,
and
get
sound
knowledge
in
scripture
,
with
a
good
conscience
;
that
when
things
which
doe
differ
are
set
before
them
,
they
may
with
Moses
choose
the
better
.
But
let
vs
come
to
Moses
iudgement
more
particularly
.
Hee
esteemed
the
rebuke
of
Christ
,
&c.
that
is
,
hee
was
firmely
resolued
,
that
reproach
and
contempt
for
Christ
his
sake
,
was
greater
riches
vnto
him
,
than
the
treasures
of
a
whole
kingdom
.
But
some
will
say
,
This
is
a
very
strange
iudgement
:
can
it
possibly
be
true
and
good
?
Ans.
Yes
vndoubtedly
,
it
is
most
sound
iudgement
,
and
worthy
eternall
remembrance
of
euery
one
of
vs
;
that
to
suffer
reproach
for
Christ
his
sake
,
is
greater
riches
,
than
all
worldly
wealth
.
The
truth
hereof
is
proued
by
many
reasons
out
of
Gods
word
.
1
God
hath
made
a
promise
of
blessednes
to
those
which
suffer
for
Christs
sake
.
Mat.
5.
Blessed
are
you
(
saith
Christ
)
when
men
reuile
you
,
and
speake
all
manner
of
euill
sayings
against
you
,
for
my
names
sake
,
&c.
And
S.
Peter
saith
,
If
yee
bee
railed
vpon
for
my
names
sake
,
1.
Pet.
4.14
.
blessed
are
ye
.
And
lest
any
should
doubt
how
this
can
be
,
Christ
shewes
wherein
this
blessednesse
consists
,
saying
;
He
that
forsaketh
houses
,
or
brethren
,
or
sisters
,
or
father
,
Mat.
19.29
.
or
mother
,
or
wife
,
or
children
,
or
lands
,
for
my
names
sake
;
shall
receiue
an
hundred
fold
more
,
and
shall
inherit
eternall
life
.
A
most
worthy
promise
,
assuring
vs
that
no
man
loseth
by
suffering
for
Christs
sake
;
for
,
hee
shall
be
rewarded
an
hundred
fold
ouer
.
In
stead
of
earthly
friends
,
and
worldly
comforts
,
he
shal
haue
the
loue
and
fauour
of
God
shed
abroad
in
his
heart
;
which
will
bee
an
ouer-flowing
fountaine
of
comfort
for
soule
and
body
for
euer
,
farre
more
worth
than
the
wealth
and
treasures
of
all
the
kingdomes
in
the
world
.
A
smal
springing
fountaine
(
we
know
)
is
better
to
an
house
,
than
a
hundred
Cisternes
full
;
because
of
continuall
supply
from
the
springing
fountaine
,
when
the
Cisterns
will
be
spent
.
Behold
:
the
loue
of
God
in
Christ
,
with
other
spiritual
graces
,
shall
be
in
all
that
suffer
for
the
name
of
Christ
,
as
liuing
streames
flowing
vnto
life
eternall
;
when
as
the
cisterns
of
all
worldly
pleasures
and
treasures
,
shal
be
spent
and
dried
vp
.
2
By
suffering
affliction
for
Christs
sake
,
wee
are
made
conformable
vnto
him
in
his
humilitie
;
that
so
we
may
bee
made
like
vnto
him
after
this
life
in
glory
.
So
Paul
saith
,
Our
light
affliction
causeth
vnto
vs
,
an
eternall
weight
of
glory
,
2.
Cor.
4.17
.
And
againe
,
it
is
a
true
saying
;
If
we
be
dead
with
Christ
,
we
shall
also
liue
with
him
:
If
we
suffer
,
we
shall
also
raigne
with
him
,
2.
Tim.
2.11
,
12.
This
assurance
can
no
worldly
riches
giue
:
and
therefore
wee
may
boldly
say
,
that
the
suffering
of
reproach
for
Christ
his
sake
,
is
greater
riches
than
the
treasures
of
a
whole
kingdome
.
3
To
suffer
for
Christ
his
sake
,
is
a
token
of
Gods
speciall
loue
:
and
therefore
S.
Paul
biddes
the
Philippians
,
Not
to
feare
their
aduersaries
:
which
is
a
token
of
saluation
vnto
them
and
that
of
God
;
Philip·
28
,
29.
because
it
is
giuen
to
you
(
saith
he
)
for
Christ
,
that
you
should
not
onely
beleeue
,
but
suffer
for
his
sake
.
Wherfore
,
if
suffering
for
Christ
haue
a
promise
of
blessednes
;
if
it
make
vs
conformable
vnto
Christ
,
&
be
a
signe
of
Gods
special
loue
;
then
is
it
to
be
esteemed
aboue
the
riches
and
honours
of
the
whole
world
.
Are
afflictions
for
Christ
to
be
esteemed
aboue
the
treasures
of
a
kingdome
?
then
we
must
all
learne
to
reioyce
in
the
troubles
and
wrongs
which
we
suffer
for
Christs
sake
.
So
did
the
Apostles
,
Act.
5.41
.
They
departed
from
the
councell
,
reioycing
in
that
they
were
counted
worthy
to
suffer
affliction
for
his
name
.
And
S.
Paul
brags
hereof
greatly
,
saying
;
I
beare
in
my
body
the
marks
of
the
Lord
Iesus
,
Gal.
6.17
.
And
looke
,
as
these
seruants
of
God
reioyced
in
their
sufferings
for
Christ
:
so
likewise
must
we
labour
for
the
same
heart
and
affections
in
the
like
case
;
for
,
who
would
not
reioyce
to
be
made
partaker
and
possessor
of
the
treasures
of
a
kingdome
?
Well
,
the
rebuke
of
Christ
is
greater
riches
than
the
treasures
of
a
kingdome
.
This
lesson
is
of
great
vse
:
for
,
howsoeuer
many
among
vs
come
to
heare
Gods
word
,
yet
there
be
many
also
,
that
scoffe
and
mocke
at
religion
,
and
at
the
Gospel
of
Christ
,
and
the
professors
thereof
;
whereby
,
the
most
are
hindred
in
profession
,
and
many
daunted
,
and
quite
driuen
backe
.
But
,
wee
must
here
learne
,
not
to
bee
discouraged
by
these
mockes
.
Indeede
we
must
take
heed
,
we
giue
them
no
iust
occasion
to
mocke
vs
;
and
then
if
we
be
scoffed
at
,
we
shal
neuer
be
hurt
by
it
:
nay
(
though
that
be
farre
from
their
intent
)
yet
in
mocking
vs
,
they
doe
vs
great
honour
.
For
,
the
word
of
God
that
cannot
lie
,
is
this
;
that
to
suffer
affliction
for
Christ
his
sake
,
is
greater
honour
and
riches
,
than
the
treasures
of
a
kingdome
.
And
if
Moses
his
iudgement
be
good
,
which
God
himselfe
doth
here
commend
;
then
we
are
happy
and
blessed
,
in
enduring
these
mockes
and
scoffes
for
Christ
.
Secondly
,
wee
must
here
learne
instruction
for
the
time
to
come
:
We
haue
for
a
long
time
,
through
the
great
goodnesse
of
God
,
enioyed
peace
and
wealth
,
with
the
Gospel
of
Christ
;
but
vndoubtedly
,
these
daies
of
peace
will
haue
an
ende
,
they
cannot
last
alwaies
,
Gods
people
must
passe
through
the
fierie
furnace
of
affliction
:
Well
,
when
this
is
come
vpon
vs
,
how
shall
wee
be
able
to
beare
it
?
Surely
,
we
must
now
learne
to
be
of
this
opinion
that
Moses
was
of
;
we
must
iudge
it
to
bee
the
greatest
honour
and
riches
that
can
be
,
to
suffer
affliction
for
Christ
his
sake
:
and
this
will
be
the
ground
of
all
constancy
,
courage
,
and
Christian
boldnesse
,
in
the
day
of
trial
.
For
,
he
that
is
of
this
mind
,
wil
neuer
feare
affliction
,
nor
reproach
for
Christ
his
sake
:
nay
,
he
will
be
so
farre
from
fearing
it
,
that
he
will
reioyce
and
triumph
therein
.
Further
,
whereas
it
is
said
,
Esteeming
the
rebuke
of
Christ
;
here
marke
,
the
rebuke
of
Gods
church
and
people
is
called
the
rebuke
of
Christ
.
The
people
of
God
in
Egypt
were
laden
with
reproaches
and
rebukes
:
and
behold
,
Christ
accounts
it
his
rebuke
,
and
the
holy
Ghost
so
calls
it
.
Where
learne
this
,
That
Christ
esteemeth
the
reproach
and
affliction
of
his
Church
,
as
his
owne
affliction
.
When
Saul
went
to
persecute
the
brethren
at
Damascus
,
Act.
9.2
,
4
,
Christ
Iesus
calls
to
him
from
heauen
,
saying
;
Saul
,
Saul
,
why
persecutest
thou
me
?
Saul
went
to
persecute
the
Christians
:
and
yet
our
Sauiour
Christ
taketh
it
vnto
himselfe
.
And
after
his
conuersion
he
saith
,
2.
Cor.
4.10
,
Euery
way
wee
beare
about
in
our
bodies
,
the
dying
of
the
Lord
Iesus
.
And
againe
,
Let
no
man
put
me
to
businesse
:
for
I
beare
in
my
body
the
markes
of
the
Lord
Iesus
,
Gal.
6.17
.
This
is
a
point
of
speciall
vse
.
First
,
hence
we
learne
,
that
Christ
hath
a
speciall
care
of
his
Church
and
Children
,
in
that
he
iudgeth
their
afflictions
to
be
his
owne
afflictions
;
and
therefore
,
he
can
no
more
forget
,
or
leaue
off
to
helpe
them
in
distresse
,
than
deny
himselfe
.
Secondly
,
here
is
a
speciall
comfort
for
Gods
children
that
be
in
affliction
:
their
afflictions
are
not
their
owne
alone
,
but
Christs
also
;
he
is
their
partner
,
and
fellow
sufferer
.
This
may
seeme
strange
,
but
it
is
most
true
:
Christ
puts
(
as
it
were
)
his
shoulders
vnder
our
afflictions
,
and
takes
them
to
himselfe
,
as
though
they
were
his
owne
;
than
which
,
what
can
be
more
comfortable
?
For
,
though
thou
thy selfe
cannot
beare
it
;
yet
trust
vndoubtedly
,
that
Christ
who
beares
with
thee
,
wil
giue
thee
strength
to
vndergoe
it
,
vnto
victory
.
Thirdly
,
if
the
afflictions
of
a
Christian
,
bee
the
afflictions
of
Christ
;
then
it
is
a
fearefull
sinne
for
any
man
to
mocke
or
reproach
his
brother
,
in
regard
of
his
profession
and
religion
:
for
,
mocking
is
persecution
,
Gal.
4.29
.
with
Gen.
21.9
.
And
that
reproach
which
is
cast
vpon
a
Christian
,
is
cast
vpon
Christ
;
and
Christ
takes
it
as
done
vnto
himselfe
:
the
persecutor
wounds
Christ
Iesus
through
the
sides
of
a
poore
Christian
;
which
is
a
feareful
thing
.
For
,
in
so
doing
,
he
sets
himselfe
against
the
Lord
Iesus
,
he
kickes
against
the
prickes
;
and
if
he
so
continue
,
hee
must
needes
looke
for
some
fearefull
ende
;
for
who
hath
euer
beene
fierce
against
the
Lord
,
and
hath
prospered
?
Iob.
9.4
.
Wherefore
,
if
any
of
vs
be
guiltie
of
any
sinne
in
this
kind
,
let
vs
repent
:
for
vnlesse
wee
turne
,
our
condemnation
will
be
remedilesse
.
Againe
,
the
afflictions
of
the
Israelites
,
are
here
said
to
be
their
sufferings
for
Christ
:
where
note
,
that
though
Christ
his
comming
were
then
afarre
off
,
yet
the
Israelites
then
knewe
of
Christ
;
for
else
they
could
not
suffer
for
him
.
This
confuteth
those
which
holde
,
that
euery
man
may
be
saued
by
his
owne
religion
,
whatsoeuer
it
be
,
if
hee
liue
ciuilly
and
vprightly
therein
.
Their
reason
is
taken
from
the
Iewes
,
who
(
they
say
)
had
onely
the
knowledge
of
outward
ceremonies
,
and
so
were
saued
.
But
that
opinion
is
here
disprooued
;
for
,
the
Iewes
knew
Christ
,
and
professed
him
,
or
else
they
would
neuer
suffer
for
him
:
and
therefore
they
were
saued
by
him
,
and
not
by
their
obedience
to
outward
ceremonies
.
And
thus
much
of
the
reason
,
which
mooued
Moses
to
make
such
a
choyce
as
hee
did
.
Now
in
the
ende
of
the
verse
is
added
a
reason
,
why
Moses
was
of
this
strange
iudgement
;
to
think
the
reproach
of
Christ
greater
riches
than
the
treasures
of
Egypt
:
namely
,
because
he
had
respect
to
the
recompence
of
reward
.
That
is
,
he
often
set
his
eie
to
behold
,
and
his
heart
to
consider
,
how
God
had
made
a
promise
of
life
euerlasting
after
this
life
,
vnto
all
those
that
obeyed
him
,
and
trusted
in
him
in
this
life
:
for
the
enioying
whereof
,
hee
preferred
that
estate
wherein
he
might
liue
in
the
feare
of
God
,
though
it
were
a
state
of
reproach
,
before
all
other
whatsoeuer
.
Where
wee
see
,
what
it
is
that
will
bring
a
man
to
esteeme
affliction
,
with
the
feare
of
God
,
better
than
the
treasures
&
pleasures
of
an
earthly
kingdome
:
namely
,
as
we
set
the
bodily
eie
to
behold
the
affliction
;
so
we
must
lift
vp
the
eye
of
the
minde
of
faith
,
to
behold
the
recompence
of
reward
;
that
is
,
the
state
of
glory
in
heauen
prepared
for
Gods
children
.
Thus
did
the
Christian
Hebrewes
in
the
primitiue
Church
,
Hebrewes
10.37
,
They
suffered
with
ioy
the
spoiling
of
their
goods
.
(
A
very
hard
thing
,
but
yet
most
true
,
for
it
is
the
word
of
GOD
)
And
the
reason
is
rendred
,
They
knew
in
themselues
how
that
they
had
in
heauen
a
better
and
more
enduring
substance
.
And
our
Sauiour
Christ
endured
the
Crosse
,
and
despised
the
shame
,
for
the
ioy
that
was
set
before
him
,
Hebrewes
12.1
;
that
is
,
in
consideration
of
that
ioy
in
glory
,
whereto
hee
should
be
aduanced
himselfe
,
and
bring
all
his
members
.
This
we
must
make
vse
of
:
for
if
wee
will
liue
godly
in
Christ
Iesus
,
wee
must
suffer
affliction
.
This
,
flesh
and
bloud
will
not
yeeld
vnto
:
and
therefore
,
to
perswade
vs
to
suffer
with
ioy
,
we
must
with
Moses
haue
respect
to
the
recompence
of
reward
.
Wee
must
say
thus
to
our
soules
,
The
day
will
come
wherein
wee
shall
haue
euerlasting
life
in
the
Kingdome
of
heauen
,
if
wee
now
serue
and
feare
him
:
Shall
wee
not
then
for
his
sake
be
content
to
suffer
a
short
affliction
;
seeing
the
greatest
of
them
are
not
woorthie
of
the
glorie
that
shall
bee
reuealed
?
Romanes
,
chapter
8.
verse
18.
Question
.
But
why
doth
the
holy
Ghost
call
euerlasting
life
,
a
reward
?
Answere
.
It
is
not
so
called
,
because
Moses
did
procure
it
,
and
deserue
it
at
Gods
hand
by
the
dignitie
of
his
workes
in
suffering
:
for
sure
no
man
can
merit
any
thing
at
Gods
hands
.
The
case
is
plaine
:
For
,
Christ
as
hee
is
man
(
consider
his
manhoode
a-part
from
his
Godhead
)
could
not
merit
any
thing
at
Gods
hands
:
for
,
he
that
would
merit
of
God
by
any
worke
,
must
doe
three
things
:
1.
He
must
doe
the
worke
of
himselfe
,
and
by
himselfe
;
for
if
hee
doe
it
by
another
,
the
other
meriteth
,
and
must
haue
the
reward
and
praise
of
the
worke
.
Secondly
,
hee
must
doe
it
of
meere
good
will
,
and
not
of
dutie
:
for
that
which
is
of
duty
,
cannot
merit
because
a
man
is
bound
to
doe
it
.
3.
The
worke
done
to
merit
,
must
be
of
that
price
and
dignity
,
that
it
may
be
proportionable
to
life
euerlasting
,
which
is
the
reward
.
Now
,
though
Christ
as
he
is
man
,
be
aboue
all
men
&
all
Angels
in
grace
and
dignity
:
yet
consider
his
manhoode
a-part
from
his
Godhead
,
and
hee
could
not
doe
a
worke
with
these
three
properties
.
For
first
,
the
workes
done
of
the
manhoode
were
not
done
of
it selfe
,
but
from
that
fulnesse
of
the
spirit
wherewith
hee
was
endued
.
Secondly
,
Christ
as
man
is
a
creature
:
and
so
considered
,
his
workes
are
of
duty
to
the
Creator
,
and
so
cannot
merit
.
Thirdly
,
Christs
workes
as
man
simply
considered
are
finite
;
and
so
could
not
merit
infinite
glory
.
Question
.
How
then
did
Christ
merit
at
Gods
hands
?
Answere
.
Partly
by
meanes
of
Gods
promise
made
in
the
Law
,
which
was
this
;
Doe
this
,
and
thou
shalt
liue
:
but
properly
and
chiefely
,
because
hee
was
not
a
meere
man
onely
,
but
(
withall
)
true
and
very
God
:
for
,
because
his
obedience
both
in
his
life
and
death
(
though
performed
in
his
manhoode
)
was
the
obedience
of
him
that
was
God
and
man
,
euen
from
the
infinite
excellencie
of
the
person
whose
it
is
,
it
becomes
meritorious
.
In
his
manhood
,
hee
obayed
the
Law
,
and
suffered
for
our
sinnes
:
but
the
dignity
thereof
came
from
his
Godhead
;
for
,
hee
that
did
these
workes
for
vs
,
was
both
God
and
man
.
Now
,
if
Christ
considered
as
man
onely
cannot
merit
:
then
much
lesse
can
any
other
man
merite
at
Gods
hands
.
And
therefore
Moses
,
though
hee
were
a
worthy
man
,
yet
because
hee
was
but
a
man
,
and
a
sinnefull
man
also
,
he
could
not
by
any
worke
deserue
life
euerlasting
at
Gods
hands
.
But
life
euerlasting
is
called
a
reward
in
the
Scripture
,
because
it
is
the
free
gift
of
God
,
promised
by
GOD
to
his
children
in
Christ
;
for
this
end
,
to
allure
and
drawe
them
on
in
obedience
.
And
it
must
not
seeme
strange
,
that
wee
say
a
reward
is
a
free
gift
:
for
so
it
may
be
,
as
we
shall
see
by
comparing
two
places
of
Scripture
together
;
to
wit
,
Matthew
5.44
.
with
Luke
6.32
.
For
,
whereas
Mathew
saith
,
If
you
loue
them
that
loue
you
,
what
reward
haue
you
;
Saint
Luke
repeating
the
same
thing
,
saith
,
What
thanke
haue
you
,
or
(
as
the
word
signifies
)
what
fauour
or
free
gift
haue
you
?
Secondly
,
there
may
be
another
cause
rendred
,
why
life
euerlasting
is
called
a
reward
;
to
wit
,
not
in
regard
of
the
worke
done
:
but
in
regard
of
the
worker
considered
in
Christ
:
for
,
Christes
merit
makes
life
euerlasting
to
be
a
reward
.
Now
,
euery
true
beleeuer
that
endeuours
to
doe
the
will
of
God
,
is
in
Christ
:
and
so
Christes
righteousnesse
with
the
merit
thereof
,
is
his
,
so
farre
forth
as
serues
to
make
his
person
acceptable
to
God
.
Whereupon
,
hee
hath
a
promise
of
reward
made
vnto
him
vpon
his
obedience
;
yet
not
for
his
worke
,
but
for
the
worke
of
Christes
obedience
,
in
whom
he
is
:
And
so
must
these
words
here
be
vnderstood
.
1.
The
consideration
of
this
reward
of
life
eternall
giuen
,
through
Christ
,
to
those
that
suffer
for
his
sake
,
may
make
vs
ioyfull
and
patient
in
all
our
afflictions
for
righteousnesse
sake
.
A
naturall
man
will
endure
much
for
a
good
recompence
in
the
end
.
Now
Christ
saith
,
Great
is
your
reward
.
Math.
5.11
.
And
therefore
let
vs
reioice
in
suffering
for
Christ
;
holding
fast
our
confidence
,
which
hath
so
great
recompence
of
reward
.
Heb.
10.35
.
Secondly
,
is
life
euerlasting
a
recompence
,
that
is
,
a
giuing
of
a
reward
?
Then
heere
is
condemned
the
desperate
practice
of
many
a
one
,
who
spend
their
whole
life
in
a
greedie
pursuite
after
the
profites
and
pleasures
of
the
worlde
:
as
it
were
running
themselues
out
of
breath
in
the
way
to
hell
,
without
all
regarde
of
their
soules
,
till
death
come
;
thinking
,
that
if
at
the
last
gaspe
they
can
crie
God
mercie
,
and
commend
their
soules
to
GOD
,
all
is
well
.
But
all
such
persons
for
the
most
part
deceiue
their
owne
soules
,
not
considering
that
life
euerlasting
is
giuen
as
a
reward
.
Now
,
wee
knowe
that
no
reward
is
giuen
to
any
man
,
till
the
worke
be
done
which
hee
is
set
about
;
he
must
come
worke
in
the
Vineyard
some
part
of
the
day
that
would
haue
his
pennie
at
night
:
as
for
those
that
neither
stirre
hand
nor
foote
to
doe
the
worke
,
what
reward
can
they
looke
for
?
And
yet
this
is
the
state
of
carnall
liuers
,
they
addict
themselues
wholly
to
earthly
things
.
But
if
wee
looke
for
any
reward
at
the
day
of
death
,
wee
must
labour
in
the
workes
of
godlinesse
all
the
dayes
of
our
life
;
for
,
therefore
were
wee
redeemed
.
Luke
1.74.75
.
In
the
whole
booke
of
God
,
wee
finde
but
one
man
that
liued
wickedly
,
and
repented
at
his
end
:
that
is
,
the
thiefe
vpon
the
Crosse.
Which
shewes
that
it
is
a
most
rare
thing
for
a
man
to
haue
the
reward
of
life
euerlasting
after
this
life
,
that
labours
not
in
the
workes
of
godlinesse
in
this
life
.
Thirdly
,
the
consideration
of
this
reward
,
must
stirre
vp
all
Gods
children
vnto
all
diligence
in
the
duties
of
godlinesse
,
&
that
with
cheerefulnesse
,
through
the
whole
course
of
their
liues
.
When
wee
shall
die
,
wee
will
looke
earnestly
for
this
reward
;
and
therefore
while
we
liue
,
we
must
diligently
doe
the
workes
that
God
commaundeth
:
and
then
when
death
comes
,
we
may
assure
our selues
that
God
will
giue
vs
this
reward
;
not
because
wee
did
deserue
it
by
our
works
,
but
because
he
hath
promised
it
in
Christ
,
vpon
our
endeuour
in
obedience
and
true
repentance
.
And
thus
much
for
the
reason
of
Moses
choise
.
VERSE
27.
By
faith
he
forsooke
Egypt
,
and
feared
not
the
fiercenesse
of
the
King
.
For
,
he
was
couragious
,
as
hee
that
saw
him
that
is
inuisible
.
IN
this
verse
,
the
spirit
of
God
proceedeth
to
another
example
of
Moses
faith
:
and
heereto
also
in
the
verse
following
,
hee
addeth
a
third
.
Now
hee
is
thus
large
in
the
commendation
of
his
faith
,
for
this
end
;
to
perswade
the
Hebrewes
,
to
whom
this
Epistle
is
sent
,
that
they
were
not
to
looke
for
any
Iustification
by
the
workes
of
the
Law
:
and
his
reason
is
;
because
if
any
man
could
be
iustified
by
the
workes
of
the
Law
,
it
must
be
Moses
,
who
gaue
the
Law
to
the
people
from
the
Lord
,
and
did
excell
in
obedience
to
both
Tables
,
and
therefore
is
a
renowmed
Prophet
vnto
all
posterity
in
speciall
fauour
with
God
,
Numb.
12.7.8
.
But
Moses
could
not
be
iustified
by
the
works
of
the
Law
;
for
here
the
holy
Ghost
proues
,
that
Moses
was
iustified
&
saued
by
faith
.
The
thing
that
commends
Moses
and
makes
him
stand
before
God
,
is
not
his
works
,
but
his
faith
:
and
therefore
the
conclusion
is
;
that
as
Moses
was
not
iustified
by
his
works
but
by
faith
,
no
more
must
they
stand
vpon
their
works
to
be
iustified
therby
,
but
labour
for
such
faith
as
Moses
had
.
Now
,
this
faith
of
Moses
is
a
true
sauing
faith
,
founded
on
these
two
promises
of
God
:
1.
On
this
great
&
maine
promise
made
to
Abraham
,
I
will
be
thy
God
and
the
God
of
thy
seed
:
2.
On
another
particular
promise
rising
from
the
general
,
made
vnto
him
when
he
was
called
to
fetch
the
Israelites
out
of
bondage
;
which
was
this
;
I
will
be
with
thee
and
guide
thee
.
Exod.
3
.
1●
.
And
in
this
place
Moses
is
said
to
haue
faith
,
not
onely
because
he
beleeued
that
God
would
be
his
God
,
as
hee
was
the
God
of
all
Abrahams
seed
;
but
because
he
beleeued
particularly
that
God
would
be
his
God
,
&
defend
and
be
with
him
in
the
deliuerance
of
the
Israelites
out
of
Egypt
.
To
come
particularly
to
this
fact
.
By
faith
,
Moses
forsooke
Egypt
.
Moses
departed
from
Egypt
twise
:
First
,
when
hee
had
slaine
the
Egyptian
,
and
fled
from
Pharaoh
vnto
Midian
,
and
there
kept
Iethroes
sheepe
.
Secondly
,
fourty
yeares
after
when
hee
led
the
people
of
Israell
out
of
Egypt
into
the
Land
of
Canaan
:
and
heere
some
make
it
a
question
,
whether
of
these
departures
is
meant
in
this
place
.
Answere
.
It
is
most
like
,
that
this
place
is
to
be
vnderstoode
of
his
second
departure
,
rather
than
of
the
first
:
And
the
reason
is
taken
out
of
Exodus
,
Chapter
the
second
,
verses
14
,
15.
Where
wee
finde
that
the
first
time
,
he
fled
for
feare
:
for
,
so
soone
as
he
heard
that
his
slaughter
of
the
Egyptian
was
knowen
to
Pharaoh
,
he
fled
in
such
feare
,
as
that
hee
durst
not
returne
againe
,
of
40.
yeares
.
Now
,
these
words
are
not
to
be
vnderstoode
of
such
a
flight
:
for
here
it
is
said
,
Hee
departed
,
not
fearing
the
Kings
wrath
or
fiercenesse
.
Here
some
will
say
,
This
is
no
commendation
:
for
,
malefactors
and
rebels
doe
flie
their
Country
?
Answer
.
They
flie
indeede
,
yet
not
in
faith
,
but
in
feare
.
Moses
fled
in
faith
:
and
hereby
his
faith
is
commended
,
that
hee
fled
,
not
fearing
the
King
.
But
malefactors
flie
for
feare
of
due
punishment
.
Moses
departed
with
courage
and
boldnesse
,
and
therfore
fled
not
as
a
malefactor
:
for
he
feared
not
the
King
,
as
appeareth
plainely
in
the
History
;
for
,
though
Pharaoh
had
said
vnto
him
,
Exod.
10.28
▪
Get
thee
gone
,
see
thou
see
my
face
no
more
:
for
when
thou
commest
in
my
sight
,
thou
shalt
die
;
yet
Moses
went
once
more
:
namely
,
the
tenth
time
,
and
tolde
him
of
the
tenth
plague
,
and
saide
,
That
Pharaohs
seruants
should
come
downe
vnto
him
,
and
fall
downe
and
pray
him
to
get
him
out
with
the
people
and
their
cattell
.
Exod.
11.8
.
And
when
the
Israelites
murmured
against
him
at
the
red
sea
,
when
Pharaoh
was
at
their
heeles
,
and
they
had
no
way
to
flie
,
Moses
encourageth
the
people
;
saying
,
Feare
not
,
stand
still
,
and
behold
the
saluation
of
the
Lord
which
he
wil
shew
you
this
day
:
for
the
Egyptians
whom
ye
haue
seene
this
day
,
shall
ye
neuer
see
againe
,
Exod.
14.13
.
Whereby
,
it
notably
appeares
,
that
Moses
departed
in
faith
without
feare
of
Pharaoh
.
But
some
wil
say
;
For
a
man
to
come
into
another
mans
Kingdome
,
and
to
carie
away
his
Subiects
without
the
Kings
consent
,
is
a
fact
of
rebellion
and
sedition
;
and
therfore
worthy
no
commendation
,
but
rather
shame
and
punishment
:
And
this
did
Moses
,
he
comes
from
Midian
,
and
caries
away
the
Iewes
which
had
beene
a
long
time
Pharaohs
subiects
;
and
for
whose
seruice
hee
might
pleade
possession
,
and
a
long
prescription
:
therefore
it
seemes
to
be
no
fact
of
faith
?
Answere
.
Indeede
if
Moses
had
done
this
on
his
owne
head
,
he
might
worthily
haue
beene
thus
censured
.
But
when
hee
came
to
Egypt
,
hee
had
a
calling
immediatly
from
God
to
doe
as
he
did
;
and
for
confirmation
hereof
▪
he
had
Gods
promise
of
assistance
in
working
strange
miracles
:
and
when
he
caried
the
people
out
of
Egypt
,
he
did
it
by
commaundement
from
a
King
that
was
higher
then
Pharaoh
.
Neither
yet
did
Moses
carie
them
away
as
a
priuate
man
;
for
,
he
was
a
publike
person
,
an
high
Magistrate
,
and
no
stranger
,
but
one
of
themselues
:
yea
,
he
was
a
King
,
as
may
appeare
in
Gods
word
;
for
,
Deut.
33.5
,
He
is
plainly
called
a
King
:
and
Gen.
36.31
,
it
is
said
,
There
were
so
many
Kings
in
Edom
,
before
there
raigned
any
King
ouer
the
children
of
Israell
.
Now
,
the
last
of
those
Kings
raigned
at
that
time
when
Moses
went
with
the
Israelites
out
of
Egypt
:
so
that
Moses
was
their
King
,
&
had
the
aucthority
and
gouernment
of
a
King
ouer
them
from
the
Lord
;
and
therefore
it
was
no
fact
of
rebellion
in
him
,
but
a
work
that
did
greatly
commend
his
faith
,
being
grounded
vpon
Gods
commaundement
and
promise
.
Thus
we
see
how
we
must
conceiue
of
Moses
fact
.
Now
wee
come
to
some
particular
points
to
bee
considered
therein
.
How
came
it
to
passe
,
that
Moses
now
had
this
courage
,
to
depart
from
Pharaoh
not
fearing
his
commaundement
;
whereas
40.
yeares
before
,
being
called
to
shew
himselfe
vnto
his
brethren
,
as
one
whom
they
were
to
respect
as
their
deliuerer
,
Acts
7.23
,
25
,
hee
fled
immediatly
out
of
Egypt
vpon
the
notice
of
one
fact
of
defence
in
behalf
of
the
Israelites
?
why
did
he
not
shew
as
much
courage
when
hee
slew
the
Egyptian
▪
as
at
his
second
departure
?
Answer
.
The
cause
of
his
courage
at
this
later
time
was
this
;
God
now
renued
his
commission
▪
and
confirmed
his
former
calling
.
For
,
when
hee
was
first
called
,
hee
did
his
duty
and
reuenged
their
wrongs
:
but
yet
being
in
danger
,
and
his
calling
being
as
yet
but
a
secret
instinct
,
he
was
fearefull
,
and
fled
.
But
now
when
God
called
him
the
second
time
,
and
confirmed
the
same
calling
both
by
promise
and
commaundement
,
and
power
to
worke
miracles
,
then
fearefull
Moses
becomes
couragious
and
bold
.
Here
then
obserue
,
that
there
is
a
difference
of
Gods
graces
;
there
is
a
first
grace
and
a
second
grace
.
The
first
,
is
that
which
God
giues
to
any
man
for
any
calling
:
the
second
is
that
,
which
God
adds
to
the
first
,
for
the
confirming
thereof
.
And
the
first
,
is
not
effectuall
without
the
second
;
As
heere
we
see
,
Moses
first
calling
was
not
effectuall
with
him
,
till
the
second
came
.
And
so
Gods
first
grace
is
not
effectuall
till
the
second
come
;
by
which
the
former
is
confirmed
,
strengthened
,
and
encreased
.
And
the
second
is
confirmed
by
the
third
:
and
so
we
must
goe
on
from
grace
to
grace
,
if
wee
will
be
bold
and
couragious
in
any
duty
,
either
of
our
general
or
particular
calling
.
This
must
be
well
considered
;
for
,
that
any
man
stands
in
grace
,
or
encreaseth
therein
,
either
respecting
his
particular
calling
,
or
his
Christian
conuersation
,
it
comes
from
this
,
that
God
adds
a
second
grace
vnto
the
first
.
And
therefore
whosoeuer
is
enabled
for
any
duty
,
hath
great
cause
to
praise
God
:
for
,
whether
we
continue
in
grace
or
encrease
therin
,
it
comes
from
the
goodnesse
of
God
,
who
addeth
grace
to
grace
:
which
if
he
should
not
do
,
we
shold
fall
away
,
&
not
be
able
to
go
forward
in
the
feare
of
God
,
and
the
duties
of
our
calling
;
for
the
first
grace
would
not
suffice
to
strengthen
vs
against
temptation
.
And
therefore
howsoeuer
God
hath
strengthened
vs
for
the
time
past
,
yet
still
we
must
pray
to
God
to
deliuer
vs
from
euill
:
which
plainly
imports
,
that
our
standing
is
from
his
daily
supply
of
new
grace
.
2.
Point
.
When
went
Moses
out
of
Egypt
?
The
time
is
directly
set
down
,
Exod.
12.41
,
Euen
the
selfe
same
day
when
the
promise
of
God
was
expired
:
for
when
the
foure
hundred
and
thirty
yeares
were
expired
,
then
went
all
the
hoast
of
the
Lord
out
of
Egypt
,
neither
before
nor
after
,
but
the
very
same
day
.
Indeed
Moses
was
chosen
to
be
their
captaine
40.
yeares
before
,
and
sent
vnto
them
by
God
:
and
S.
Stephen
saith
,
Hee
thought
they
would
haue
vnderstood
so
much
.
But
then
they
would
not
take
him
for
their
guide
.
Yet
now
40.
yeares
after
,
when
Gods
determinate
time
of
430.
yeares
was
expired
,
he
comes
againe
vnto
them
,
to
carry
them
out
of
Egypt
;
&
then
they
acknowledge
him
,
&
follow
him
out
,
according
to
Gods
commission
.
Hence
we
learne
,
first
,
that
no
creature
can
alter
the
rule
of
Gods
prouidence
.
Fourty
yeares
before
,
Moses
would
haue
deliuered
the
people
;
but
he
must
stay
till
the
time
of
the
Lords
promise
was
accomplished
,
and
then
he
carries
them
all
away
.
Secondly
,
this
must
teach
vs
,
not
onely
to
beleeue
,
that
God
both
can
&
will
keep
his
promises
;
but
also
by
faith
to
waite
for
the
time
,
wherein
he
will
accomplish
the
same
vnto
vs
.
Moses
is
faine
to
waite
40.
years
for
the
fulfilling
of
Gods
promise
.
Dan.
9.
When
Daniel
vnderstoode
how
long
the
Israelites
must
be
in
captiuity
,
he
would
not
pray
for
the
shortning
of
that
time
:
but
when
he
knew
that
the
time
of
their
return
drew
neere
,
then
he
praied
vnto
the
Lord
most
earnestly
,
waiting
for
the
accomplishment
of
Gods
promise
in
their
deliuerance
.
And
Dauid
thus
waited
on
God
for
deliuerance
in
all
his
troubles
.
Psal.
42.11
.
And
their
examples
must
we
follow
,
for
the
fruition
of
all
Gods
blessings
.
3.
Point
.
In
what
manner
doth
Moses
depart
?
The
text
saith
,
He
went
out
,
not
fearing
the
Kings
commandement
:
so
that
his
departure
was
with
courage
.
Whence
wee
learne
sundry
instructions
.
First
,
here
is
a
notable
president
for
the
framing
of
our
liues
,
which
must
be
a
rule
vnto
vs
.
We
must
walke
diligently
in
our
callings
,
as
Moses
did
;
and
though
crosses
meete
vs
,
so
that
Pharaoh
fall
out
with
vs
,
if
Kings
become
our
enemies
:
yet
we
must
not
lay
aside
the
duties
of
our
callings
;
but
after
Moses
example
,
goe
on
therein
with
courage
.
Moses
without
fearing
the
Kings
wrath
,
went
&
led
all
the
people
away
.
And
so
must
euery
one
of
vs
doe
:
although
dangers
come
,
wee
must
not
feare
,
but
stand
fast
in
our
profession
,
and
goe
on
in
the
duties
of
our
calling
:
Eccles.
10.4
,
If
the
spirit
of
him
that
ruleth
rise
vp
against
thee
,
leaue
not
thy
place
.
Secondly
,
hence
we
may
learne
,
that
Magistrates
which
are
to
gouerne
the
people
,
ought
to
bee
men
of
courage
in
performing
the
duties
of
their
calling
.
When
too
heauie
a
burden
lay
on
Moses
,
in
iudging
all
the
congregation
himselfe
;
Iethro
his
father
in
law
bids
him
prouide
among
all
the
people
men
of
courage
,
fearing
God
,
to
be
Rulers
,
Exod.
18.13
,
21.
Now
their
courage
must
not
bee
a
prowd
hautinesse
,
or
an
indiscreete
crueltie
;
but
a
godly
boldnesse
,
which
may
inable
them
to
the
duties
of
their
calling
,
without
feare
of
man
.
To
this
ende
,
the
Lord
put
of
his
spirit
vpon
the
seuentie
,
which
were
to
rule
with
Moses
,
Numb.
11.17
.
Now
,
the
spirit
of
God
,
is
not
a
spirit
of
feare
,
but
of
power
,
and
of
loue
,
&
of
a
sound
minde
,
2.
Tim.
1.7
.
Which
shewes
,
that
in
a
Magistrate
must
be
courage
to
call
,
and
(
if
neede
bee
)
to
compell
others
to
the
duties
of
their
calling
,
how
great
soeuer
they
be
.
And
it
is
a
matter
of
great
waight
&
moment
in
Gods
Church
:
for
,
the
Minister
may
teach
,
and
speake
as
much
as
hee
will
,
or
can
;
yet
vnlesse
with
the
sword
of
the
spirit
,
there
bee
ioyned
the
temporall
sword
of
the
Magistrate
,
to
reforme
mens
liues
,
and
to
keep
them
from
open
sinne
against
the
law
of
God
,
and
to
vrge
them
to
the
duties
which
the
minister
teacheth
:
surely
,
their
teaching
and
preaching
will
be
to
small
effect
.
Lastly
,
Moses
went
with
courage
out
of
Egypt
.
This
departure
of
his
,
was
a
signe
of
our
spiritual
departing
out
of
the
Kingdome
of
darknesse
:
for
,
so
Paul
applieth
it
,
1.
Cor.
10.
And
therfore
after
Moses
example
,
we
must
with
courage
come
euery
day
more
and
more
out
of
the
Kingdome
of
darknesse
,
marching
forward
with
couragious
faith
and
heauenly
boldnesse
toward
our
blessed
Canaan
,
the
glory
of
heauen
:
wee
must
not
leaue
this
to
the
last
breath
,
and
then
thinke
to
haue
heauen
gates
ready
open
for
vs
:
but
we
must
enter
into
Gods
Kingdom
,
in
this
life
.
Looke
as
Moses
by
his
faith
did
depart
boldly
out
of
Egypt
,
so
must
wee
in
heart
by
faith
depart
out
of
the
Kingdome
of
sinne
.
This
we
shall
doe
,
when
we
vse
meanes
to
establish
the
Kingdome
of
Christ
Iesus
in
our
hearts
,
and
doe
forsake
the
workes
of
sinne
and
darknesse
.
For
,
looke
where
there
is
no
departing
from
sinne
,
there
is
no
faith
:
and
therefore
let
vs
shew
our selues
to
haue
true
faith
,
by
departing
more
and
more
boldly
and
ioyfully
out
of
the
Kingdome
of
sinne
and
Satan
;
that
so
it
may
appeare
,
wee
loue
the
light
and
hate
darknesse
.
And
in
this
iourney
,
let
vs
not
feare
any
contrary
commaundement
,
nor
the
furious
wrath
of
spirituall
Pharaoh
the
diuell
,
nor
all
the
gates
of
hell
:
for
Christ
Iesus
is
our
guide
.
Because
a
man
might
thinke
at
the
first
,
that
it
was
a
rash
and
desperate
part
in
Moses
,
thus
boldly
to
take
away
the
Israelites
,
not
regarding
Pharaohs
commandement
;
therfore
in
the
later
part
of
the
verse
,
the
holy
Ghost
setteth
downe
a
reason
,
that
mooued
Moses
to
doe
so
,
in
these
words
:
For
he
endured
,
or
was
couragious
▪
that
is
,
hee
tooke
heart
to
himselfe
.
Why
so
?
Because
he
saw
God
that
is
inuisible
.
That
is
,
he
cast
the
eie
of
faith
vpon
God
,
who
had
promised
the
euidence
of
his
power
and
presence
,
in
their
deliuerance
.
So
that
it
was
the
worke
of
Moses
faith
,
laying
hold
on
the
promise
of
Gods
presence
,
and
protection
,
from
the
rage
of
Pharaoh
,
that
made
him
thus
confident
and
bold
.
Hence
wee
learne
,
that
the
true
valour
and
manhood
that
was
in
Moses
,
and
is
in
all
Gods
children
,
like
vnto
him
,
is
a
gift
of
grace
.
Among
many
gifts
of
the
spirit
,
powred
vpon
our
Sauiour
Christ
,
the
spirit
of
strength
,
or
courage
,
is
one
,
Isay
11.2
.
And
Iethroes
counsell
to
Moses
is
notable
this
way
;
he
biddes
him
prouide
for
gouernours
,
men
of
courage
,
fearing
God
,
Exod.
18.21
.
Insinuating
,
that
true
courage
is
alwaies
ioyned
with
the
feare
of
God
,
and
is
a
fruite
of
grace
.
But
some
will
say
,
that
many
heathen
men
,
who
neuer
knewe
the
true
God
,
nor
what
the
gifts
of
the
spirit
meant
,
had
that
courage
.
Answ.
True
it
is
,
they
had
courage
indeed
:
but
it
was
nothing
but
a
carnall
boldnesse
(
not
worthy
the
name
of
courage
;
beeing
onely
a
shaddow
of
true
fortitude
)
arising
from
ambition
,
pride
,
and
other
fleshly
humours
;
whereas
Moses
his
courage
sprang
from
the
grace
of
faith
,
in
the
merciful
promises
of
God
,
made
vnto
him
concerning
his
deliuerance
&
safetie
.
And
indeede
,
howsoeuer
wicked
men
haue
a
notable
shewe
of
diuers
vertues
,
yet
in
the
triall
they
prooue
but
shaddowes
;
for
,
true
valour
,
and
other
vertues
,
doe
alwaies
accompany
regeneration
.
As
he
that
saw
him
that
is
inuisible
.
Here
is
the
cause
that
made
Moses
thus
couragious
:
and
this
will
make
any
man
bold
,
if
hee
can
be
perswaded
in
his
conscience
of
Gods
speciall
presence
with
him
,
and
of
his
prouidence
and
protection
ouer
him
.
Here
then
obserue
a
singular
fruite
of
faith
:
it
makes
God
,
who
is
indeed
inuisible
,
to
be
after
a
sort
visible
vnto
vs
.
Moses
by
faith
sawe
him
that
is
inuisible
;
for
,
by
faith
he
was
perswaded
of
Gods
prouidence
,
and
speciall
protection
in
the
deliuerie
of
his
people
,
though
Pharaoh
should
rage
neuer
so
much
.
So
Enoch
is
said
to
haue
walked
with
God
,
Gen.
5.22
.
because
hee
sawe
him
by
the
eie
of
faith
,
in
all
his
affaires
.
And
when
Ioseph
was
allured
to
sin
with
his
mistres
,
what
staied
him
?
surely
,
the
feare
of
God
,
whom
he
saw
by
faith
.
How
can
I
doe
this
great
wickednes
(
saith
Ioseph
)
&
so
sin
against
God
?
Gen.
39.9
.
As
if
he
should
say
,
I
am
alwaies
where
God
is
present
;
how
then
should
I
doe
so
wickedly
,
&
God
see
it
?
And
the
same
is
the
state
of
all
true
beleeuers
;
their
faith
makes
the
inuisible
God
,
to
be
after
a
sort
visible
vnto
them
;
so
as
a
faithfull
man
may
say
,
God
is
present
with
me
,
and
protecteth
me
.
Whereby
we
may
see
,
what
little
faith
is
in
the
world
;
for
few
can
truly
say
,
they
see
God
:
which
,
faith
inables
a
man
to
do
.
Yea
,
most
men
care
so
litle
to
see
God
,
that
he
is
farre
from
their
very
thoghts
.
Many
haue
made
meanes
to
see
the
diuell
:
but
where
is
hee
that
labours
for
such
a
measure
of
faith
,
that
he
may
see
the
inuisible
God
?
If
wicked
men
run
to
Coniurers
,
to
see
the
diuell
,
whom
they
shall
once
see
to
their
sorrowe
;
let
vs
labour
for
faith
in
the
word
and
sacraments
,
and
this
faith
will
make
vs
so
to
indure
in
all
tribulation
,
as
though
we
sawe
God
.
Furthermore
,
seeing
Moses
by
faith
endured
,
as
hee
that
saw
God
;
we
learne
,
that
the
seeing
of
God
by
faith
,
takes
away
feare
,
and
giues
spirituall
boldnesse
.
This
is
a
point
of
speciall
vse
:
for
,
naturally
men
are
feareful
;
some
cannot
endure
the
darke
,
nor
solitary
places
,
for
feare
of
the
diuel
:
yea
,
the
shaking
of
a
leaf
,
or
the
crawling
of
a
worme
doth
terrifie
others
.
Now
,
howsoeuer
some
mens
constitution
may
help
forward
this
feare
,
yet
many
times
it
comes
from
an
accusing
conscience
,
as
a
fruit
of
sinne
.
And
the
way
to
remooue
it
,
is
here
to
be
learned
;
namely
,
to
doe
as
Moses
did
:
that
is
,
labour
to
bee
resolued
of
Gods
presence
with
vs
,
and
prouidence
ouer
vs
;
and
this
wil
arme
vs
against
al
satanicall
,
and
foolish
feare
.
For
,
if
God
be
on
our
side
,
who
can
be
against
vs
,
to
do
vs
harme
?
Againe
,
the
Souldier
,
by
his
place
and
calling
▪
ought
to
be
a
man
of
courage
;
for
els
the
state
of
his
life
,
and
the
thought
of
his
enemies
will
much
affright
him
.
Now
how
may
he
become
courageous
?
They
vse
to
sound
the
drumme
and
trumpet
for
this
ende
;
and
it
must
be
granted
they
be
good
incitements
&
prouocations
vnto
battell
:
but
,
when
it
comes
to
the
point
of
danger
,
these
cannot
giue
heart
.
Others
vse
against
the
battell
to
fill
themselues
with
wine
,
and
to
make
themselues
valiant
by
strong
drinke
.
This
indeede
may
make
them
senselesse
,
and
so
desperate
.
But
the
true
way
is
,
to
become
Christian
souldiers
,
knowing
,
and
fearing
God
;
and
with
their
bodily
armour
,
to
bring
also
the
shield
of
faith
:
wherby
their
hearts
may
be
assured
,
that
God
hath
called
them
to
that
fight
;
&
that
he
is
present
with
them
,
to
couer
their
heads
in
the
day
of
battell
.
This
will
make
them
to
take
heart
and
courage
to
themselues
,
and
to
become
truly
valorous
;
though
by
nature
they
be
weake
and
timorous
.
Thirdly
,
who
knows
whether
God
will
bring
vs
to
this
triall
;
either
to
lay
down
our
liues
,
or
forsake
his
truth
:
for
,
he
may
iustly
take
from
vs
these
golden
daies
of
peace
,
for
our
ingratitude
.
Now
,
if
such
times
come
vpon
vs
,
what
shall
we
doe
?
Shall
wee
denie
the
faith
of
Christ
?
God
forbid
.
But
how
shall
we
stand
out
in
such
a
triall
?
Surely
,
we
must
follow
Moses
,
and
labour
to
see
him
that
is
inuisible
,
by
faith
.
This
will
make
vs
couragious
,
and
without
feare
in
Gods
cause
;
remembring
this
also
,
that
among
those
which
are
reckoned
to
goe
downe
to
hell
,
the
fearefull
man
is
one
,
(
Reuel.
21.8
.
)
who
dares
not
stand
to
the
truth
of
God
,
but
for
feare
of
men
denies
it
.
Let
vs
therefore
now
begin
to
settle
our
hearts
in
the
assurance
of
Gods
prouidence
and
protection
;
that
so
,
when
triall
comes
,
wee
may
be
bold
in
the
case
of
God
.
Him
that
is
inuisible
.
]
That
is
God
,
who
is
a
most
simple
essence
,
voyd
of
all
composition
,
or
corporall
substance
:
for
,
God
is
a
spirit
,
(
Iohn
4.24
.
)
and
therefore
inuisible
,
and
not
subiect
to
mans
senses
.
But
some
will
say
,
God
is
said
to
haue
head
,
heart
,
hands
,
and
feete
;
with
other
parts
of
mans
body
:
and
therefore
he
is
visible
?
Answ.
The
holy
Ghost
so
speaketh
in
scripture
of
God
,
by
way
of
resemblance
of
him
vnto
man
;
that
we
might
the
better
thereby
conceiue
of
his
works
:
for
,
therefore
are
the
parts
of
mans
body
ascribed
vnto
God
in
scripture
,
that
we
might
know
he
doth
such
workes
by
his
diuine
power
,
as
man
doth
by
the
parts
of
his
body
.
Man
sheweth
his
strength
and
valour
in
his
arme
:
and
by
resemblance
vnto
man
,
God
is
said
to
haue
an
Arme
,
to
note
out
his
power
and
valiant
actes
.
And
so
God
is
said
to
haue
eies
,
because
wee
should
conceiue
,
that
by
his
infinite
wisdome
he
seeth
all
things
more
cleerely
,
than
man
doth
any
thing
at
noone
day
,
with
his
bodily
eies
.
And
so
of
the
rest
.
But
Moses
is
said
,
to
talke
with
God
face
to
face
:
and
,
to
see
his
backe
parts
,
Exod.
33.11
,
23.
Answ.
This
imports
not
,
that
he
saw
the
substance
of
God
;
but
onely
,
that
God
did
after
a
familiar
manner
,
reueale
himselfe
vnto
him
,
and
in
some
resemblance
shewe
him
his
glory
,
so
farre
forth
as
Moses
was
able
to
behold
it
:
for
the
text
is
plaine
,
My
face
can
not
be
seene
.
There
shall
no
man
see
me
and
liue
,
vers.
20.
Here
wee
learne
,
that
when
wee
pray
to
God
,
wee
must
not
conceiue
of
him
by
any
forme
or
image
in
our
minds
;
for
so
we
make
an
idoll
of
God
.
Quest.
What
then
must
we
doe
?
for
,
how
(
will
some
say
)
can
I
pray
to
him
,
and
not
thinke
of
him
?
Answ.
When
wee
thinke
of
God
,
or
pray
vnto
him
,
wee
must
conceiue
of
him
in
our
mindes
,
as
hee
hath
reuealed
himselfe
in
scripture
;
that
is
,
by
his
workes
,
and
by
his
properties
:
wee
must
thinke
in
our
mindes
of
an
eternall
essence
,
most
holy
,
wise
,
&c.
who
made
all
things
,
and
gouernes
them
by
his
mighty
power
.
For
,
euery
image
to
resemble
God
by
,
either
to
the
minde
,
or
to
the
eie
is
a
plaine
lie
;
making
him
visible
,
who
is
inuisible
:
as
saith
the
Prophet
,
Hab.
2
18
,
The
image
,
what
profiteth
it
,
for
it
is
a
teacher
of
lies
?
Which
flatly
ouerthroweth
the
opinion
and
practice
of
the
Romish
Church
,
who
resemble
the
true
God
,
euen
God
the
father
,
and
the
holy
Trinitie
,
in
images
:
what
else
doe
they
herein
,
but
make
a
lie
of
God
?
But
the
Papists
say
,
they
deuise
no
image
to
resemble
God
in
,
but
onely
such
whereby
hee
hath
shewed
himselfe
;
as
the
scripture
testifies
:
as
the
father
,
like
an
old
man
;
the
sonne
,
as
he
was
incarnate
;
and
the
holy
Ghost
,
like
a
doue
,
Math.
3.16
.
Answ.
Wee
must
not
conceiue
of
those
formes
,
of
an
old
man
,
or
of
a
doue
,
to
haue
beene
euer
any
images
of
the
father
,
or
of
the
holy
Ghost
;
but
onely
signes
and
pledges
for
a
time
,
whereby
those
persons
did
then
manifest
their
presence
.
Now
,
there
beeing
an
expresse
commandement
against
all
representation
of
God
by
images
,
not
excepting
those
very
shapes
,
whereby
it
pleased
God
for
a
time
to
signifie
his
presence
;
it
must
needes
be
idolatrous
presumption
to
make
any
image
of
God
,
or
of
the
Trinitie
.
And
indeed
,
God
being
inuisible
(
as
the
text
saith
)
it
is
impossible
to
make
any
true
image
or
resemblance
of
him
.
VERSE
28.
By
faith
,
hee
ordained
the
Passeouer
,
and
the
effusion
of
blood
;
lest
hee
that
destroyed
the
first
borne
,
should
touch
them
.
IN
the
former
verses
,
the
author
of
this
Epistle
hath
shewed
vnto
vs
,
the
notable
faith
of
Moses
,
by
two
worthy
acts
:
1
His
refusing
to
be
called
the
sonne
of
Pharaohs
daughter
.
2
His
departing
out
of
Egypt
.
Now
,
here
in
this
verse
,
he
commends
his
faith
vnto
vs
by
a
third
action
;
which
is
,
the
ordination
,
or
celebrating
of
the
Passeouer
.
This
verse
is
the
summe
of
the
12.
Chapter
of
Exodus
;
the
effect
whereof
is
this
:
After
that
God
had
sent
nine
seuerall
plagues
vpon
the
Land
of
Egypt
,
which
were
occasions
to
harden
Pharaohs
heart
;
at
last
he
sends
Moses
to
certifie
Pharaoh
,
that
vnlesse
he
would
let
the
people
go
,
he
would
send
a
tenth
plague
,
which
should
bee
more
grieuous
to
them
,
than
all
the
former
;
euen
the
slaughter
of
all
the
first
borne
in
Egypt
,
both
of
man
and
beast
.
Yet
Pharaohs
heart
was
not
softened
,
neither
did
he
let
the
people
goe
.
Therefore
Moses
departeth
from
him
,
and
(
according
to
Gods
commandement
)
assembles
the
Elders
of
Israel
together
,
and
causeth
them
to
kill
euery
man
a
lambe
of
a
yeare
olde
,
&
to
eate
it
,
roste
with
fire
;
and
to
take
the
blood
,
and
sprinkle
it
vpon
the
doore
cheekes
,
and
vpon
the
postes
of
their
houses
:
for
a
signe
vnto
them
,
that
the
Angel
of
the
Lord
,
(
seeing
the
blood
sprinkled
vpon
their
doores
)
should
passe
ouer
them
,
and
touch
none
of
their
first
borne
,
neither
man
,
nor
beast
.
This
is
the
summe
and
meaning
of
that
history
.
Now
let
vs
come
to
the
consideration
of
this
fact
more
particularly
;
and
first
,
to
the
meaning
of
the
wordes
of
this
verse
,
because
there
is
some
difficultie
in
them
.
Through
faith
he
ordained
the
Passeouer
.
The
Passe-ouer
here
named
,
may
be
thus
described
:
It
is
one
of
the
Sacraments
of
the
olde
Testament
,
seruing
for
a
signe
to
the
people
of
Israell
,
both
of
their
temporall
deliuerance
from
the
bondage
of
Egypt
,
and
from
the
slaughter
of
the
first
borne
;
and
also
of
their
spirituall
deliuerance
from
euerlasting
death
,
by
the
sacrifice
of
Christ
Iesus
the
immaculate
Lambe
of
God
.
Touching
this
description
:
first
,
I
call
it
one
of
the
Sacraments
of
the
old
Test
:
because
they
had
beside
this
,
Circumcision
,
another
ordinary
Sacrament
.
Next
I
say
,
It
serued
for
a
signe
to
the
people
of
Israel
,
to
shew
that
it
was
properly
a
sacrament
vnto
them
For
,
it
is
of
the
nature
of
a
sacrament
,
to
signifie
&
seale
vp
some
blessing
of
God
to
his
people
:
now
that
the
Passe-ouer
did
so
,
is
plaine
,
where
the
Lord
calls
it
a
signe
or
token
of
deliuerance
vnto
them
.
But
som
will
say
,
this
Passe-ouer
was
a
sacrifice
:
for
so
it
is
called
,
This
is
the
sacrifice
of
the
Lords
Passe-ouer
.
And
,
Thou
shalt
not
offer
the
bloud
of
my
sacrifice
with
leauened
bread
,
&c.
Exod.
12.27
.
Ans.
It
is
called
a
sacrifice
,
because
it
was
killed
,
Exod.
23.18
.
also
the
bloud
thereof
was
sprinkled
,
Leuit.
3.4
.
&
som
parts
of
it
as
the
fat
with
the
two
kidneies
were
burnt
in
sacrifice
to
the
Lord
.
For
,
when
Iosias
kept
that
famous
Passe-ouer
with
all
the
people
,
the
Priests
that
slew
the
Passe-ouer
,
and
sprinkled
the
bloud
thereof
,
did
first
take
away
that
which
was
to
be
consumed
with
fire
,
2.
Chr.
35.12
.
and
then
gaue
to
the
people
according
to
the
diuisions
of
their
families
as
Moses
appointed
.
Now
,
in
regard
of
these
properties
of
a
sacrifice
which
were
in
the
Passe-ouer
,
it
is
truly
called
a
sacrifice
.
And
yet
more
properly
it
was
a
Sacrament
,
because
it
was
a
visible
signe
of
speciall
blessings
from
the
Lord
.
But
what
did
this
Sacrament
of
the
Passe-ouer
signifie
?
Answer
.
It
did
signifie
a
double
deliuerance
;
one
temporall
,
as
well
from
the
destroying
Angell
,
as
also
from
the
bondage
of
Egypt
:
The
other
spirituall
,
from
the
curse
of
the
Law
,
and
from
the
wrath
of
God
.
The
first
is
plaine
,
where
the
Lord
saith
:
Exod.
12.13
.
The
bloud
being
sprinkled
vpon
the
doore
posts
,
shall
be
a
token
for
you
that
I
will
passe
ouer
you
.
And
verse
17.
Ye
shall
keepe
the
feast
of
vnleauened
bread
:
for
that
same
day
will
I
bring
your
Armies
out
of
the
Land
of
Egypt
.
And
touching
the
second
,
that
it
was
a
signe
of
a
more
heauenly
deliuerance
from
the
bondage
of
sinne
&
Satan
,
Paul
telleth
vs
plainely
,
when
as
hee
saith
,
Christ
our
Passe-ouer
is
sacrificed
for
vs
:
1.
Cor.
5.7
.
giuing
vs
to
vnderstand
,
that
the
Paschall
Lambe
in
the
olde
Testament
,
was
vndoubtedly
a
true
signe
of
the
true
Paschall
Lambe
Christ
Iesus
:
to
which
purpose
Iohn
Baptist
saith
;
Behold
the
Lamb
of
God
that
taketh
away
the
sinnes
of
the
world
:
Iohn
1.29
:
Where
he
calleth
Christ
the
Lambe
of
God
,
making
there
an
opposition
betweene
him
and
the
Paschall
Lamb
of
Moses
,
which
may
be
called
the
Paschall
Lambe
of
men
;
for
herein
also
they
differ
:
The
Paschall
Lambe
was
separated
by
men
,
though
by
Gods
appointment
;
but
Christ
the
true
Lambe
of
God
,
was
set
a
part
before
all
worlds
by
God
the
Father
.
And
thus
wee
see
briefly
what
this
Passe-ouer
is
.
It
followeth
.
Ordained
the
Passe-ouer
.
The
word
translated
,
ordained
,
signifieth
,
He
made
,
or
did
celebrate
:
for
the
better
vnderstanding
whereof
,
wee
must
haue
recourse
to
the
Euangelists
.
Matthew
setteth
downe
Christs
speach
to
his
Disciples
about
the
Passe-ouer
,
which
he
kept
with
them
a
little
before
his
passion
,
thus
:
My
time
is
come
,
I
will
make
my
Passe-ouer
at
thine
house
.
Now
,
S.
Luke
repeating
the
same
Storie
,
mentioneth
,
first
the
killing
,
and
then
the
eating
of
it
:
by
which
two
words
he
explaneth
what
Christ
meant
by
making
(
which
here
is
translated
ordaining
)
the
Passe-ouer
;
Math.
26.18
.
Luke
22.7
,
11.
to
wit
,
first
,
the
killing
&
preparing
of
the
Paschall
Lamb
,
and
then
the
eating
of
it
as
the
Lord●
Sacrament
.
But
this
is
a
strange
kind
of
speach
(
wil
som
say
)
how
can
the
Passe-ouer
be
killed
or
eaten
?
seeing
properly
the
Passe-ouer
is
nothing
else
,
but
the
act
of
the
Angell
passing
ouer
the
houses
of
the
Israelites
,
when
he
smote
the
first
borne
in
euery
house
of
the
Egyptians
.
Ans.
The
phrase
is
improper
:
yet
it
must
not
seeme
strange
,
because
it
is
vsuall
in
Scripture
,
entreating
of
the
Sacraments
,
sometime
to
giue
the
name
of
the
signe
to
the
thing
signified
:
as
1.
Cor.
5.7
,
Christ
is
called
our
Passe-ouer
;
and
on
the
other
side
,
to
giue
the
name
of
the
thing
signified
to
the
signe
:
as
in
this
place
,
he
ordained
the
Passe-ouer
;
that
is
,
the
Paschall
Lambe
,
which
was
a
sign
of
the
Angels
passing
ouer
their
houses
.
So
,
This
is
my
body
,
that
is
,
a
sign
of
my
body
.
The
rock
was
Christ
.
Math.
26.28
.
1.
Cor.
10.4
.
The
reason
of
these
figuratiue
speeches
,
whereby
one
thing
is
put
for
another
,
is
the
Sacramentall
vnion
of
the
signe
with
the
thing
signified
:
which
yet
is
not
naturall
according
to
place
,
either
by
change
of
the
signe
into
the
thing
signified
,
or
by
including
the
thing
signified
in
the
sign
,
or
fastning
it
vpon
it
;
but
respectiue
&
analogicall
,
by
reason
of
that
agreement
&
proportion
,
which
is
betweene
the
signe
&
the
thing
signified
:
which
stands
in
this
,
that
look
when
the
outward
signe
is
presented
to
the
outward
senses
,
at
the
very
same
time
the
thing
signified
is
thereby
,
as
by
certaine
visible
words
▪
presented
to
the
mind
.
And
indeede
looke
what
coniunction
is
between
words
,
&
the
things
spoken
of
,
in
the
mind
of
the
vnderstanding
hearer
;
the
same
is
betweene
sacramentall
signes
,
and
the
things
signified
,
in
the
mind
of
a
discerning
receiuer
.
But
when
words
of
sense
are
spoken
to
the
eare
,
the
vnderstanding
mind
doth
therwith
apprehend
the
thing
spoken
of
.
And
euen
so
the
minde
of
the
discerning
receiuer
doth
inwardly
apprehend
the
thing
signified
,
and
apply
it
to
his
soule
,
when
the
sacramentall
sign
is
presented
to
the
outward
sense
.
And
this
coniunction
ariseth
not
from
the
nature
either
of
the
signe
,
or
the
thing
signified
;
but
from
the
institution
of
the
Lord
.
The
meaning
then
of
the
holy
Ghost
here
is
this
,
That
Moses
by
faith
did
ordaine
and
appoint
the
killing
and
eating
of
the
Paschall
Lamb
,
which
was
the
sign
of
the
passing
ouer
of
the
Lords
Angell
,
when
the
first
borne
in
Egypt
were
slaine
.
It
followeth
:
And
effusion
of
bloud
;
that
is
,
the
sprinkling
of
the
bloud
of
the
Paschal
Lamb
;
which
was
a
notable
rite
&
ceremony
vsed
in
this
first
Passe-ouer
,
after
this
manner
:
The
bloud
of
euery
Lamb
was
put
into
a
bason
,
&
sprinkled
with
a
bunch
of
Hysope
vpon
the
doore
posts
of
euery
mans
house
among
the
Iewes
.
Now
this
rite
did
not
continue
alwaies
,
but
was
peculiar
&
proper
to
this
first
passe-ouer
kept
in
Egypt
at
the
institution
thereof
;
being
then
practiced
(
but
not
after
)
in
regard
of
that
speciall
deliuerance
then
at
hand
,
wherof
it
was
an
assurance
:
for
it
signified
vnto
them
,
that
the
Angel
of
the
Lord
,
comming
to
destroy
the
first
born
of
Egypt
,
&
seeing
that
bloud
so
sprinked
,
should
passe
ouer
their
houses
,
and
touch
none
of
their
first
borne
,
of
man
nor
beast
.
This
end
of
the
sprinkling
of
this
bloud
,
is
here
likewise
set
down
in
these
words
;
Lest
he
that
destroyed
the
first
born
shold
touch
them
.
He
:
that
is
,
the
Angell
of
the
Lord
,
who
was
sent
to
destroy
the
first
born
throughout
all
Egypt
both
of
man
and
beast
,
saue
onely
of
those
who
had
their
door
posts
sprinkled
with
bloud
.
And
thus
much
for
the
meaning
of
the
words
.
First
,
obserue
what
the
H.
ghost
saith
of
this
fact
of
Moses
,
in
ordaining
the
Passe-ouer
:
namely
,
that
he
did
it
by
faith
.
Hence
we
learne
,
that
the
Sacraments
of
the
new
Testament
must
be
celebrated
in
faith
:
for
,
herein
we
are
to
seek
to
be
acceptable
to
God
as
Moses
was
.
The
L.
supper
in
the
new
Testament
succeedeth
the
Passe-ouer
in
the
olde
:
for
,
that
was
a
signe
to
the
Iews
,
that
Iesus
Christ
the
immaculate
Lamb
of
God
,
should
afterward
be
sacrificed
for
their
sinnes
;
and
this
is
to
vs
a
signe
of
Christ
already
sacrificed
.
Now
look
as
that
was
ordained
&
receiued
vnder
the
Law
,
so
must
this
be
administred
&
receiued
vnder
the
Gospell
.
But
in
the
olde
Testament
Moses
celebrates
the
Passe-ouer
through
faith
,
&
enioines
the
Israelites
so
to
doe
;
therefore
accordingly
must
wee
by
faith
celebrate
and
receiue
the
Lords
supper
vnder
the
Gospel
.
Cains
▪
sacrifice
was
fruitlesse
to
him
,
and
odious
to
God
,
because
he
offered
not
in
faith
;
&
no
lesse
were
all
other
faithlesse
sacrifices
:
euen
so
euery
Sacrament
and
spirituall
sacrifice
receiued
or
offered
in
time
of
the
Gospell
,
is
vnprofitable
to
man
,
and
vnacceptable
vnto
GOD
,
if
it
be
not
receiued
in
faith
.
In
euery
Sacrament
wee
receiue
some
thing
from
God
,
as
in
euery
sacrifice
we
giue
some
thing
to
God
.
In
the
Lords
supper
,
as
the
minister
giues
the
bread
and
wine
into
the
hand
of
the
receiuer
,
so
the
Lord
God
giues
his
sonne
vnto
their
hearts
.
Now
if
faith
be
wanting
,
Christ
crucified
is
not
receiued
:
for
,
faith
is
the
hand
of
the
soule
,
without
which
,
there
is
no
receiuing
of
Christ
,
&
his
benefits
;
but
contrariwise
,
a
heauy
and
feareful
sinne
,
heaping
vp
Gods
wrath
against
vs
.
Hereby
we
learne
,
how
sundry
sorts
of
people
sin
most
grieuously
against
God
:
for
,
many
come
to
receiue
the
Lords
supper
,
who
are
altogether
ignorant
in
the
nature
&
vse
thereof
,
not
knowing
what
the
sacrament
meaneth
:
&
yet
because
it
is
a
custom
in
the
church
,
they
will
receiue
(
at
least
)
once
a
yeare
,
though
they
know
nothing
therein
as
they
ought
.
Now
such
persons
must
know
,
they
ought
to
come
in
faith
;
which
they
cannot
do
,
because
they
want
knowledge
:
and
therefore
in
receiuing
it
so
,
they
commit
a
grieuous
sin
,
&
so
indanger
their
own
soules
,
because
they
receiue
it
vnworthily
.
And
this
is
not
the
fault
of
young
ones
onely
;
but
of
many
,
whose
yeares
might
shame
them
for
their
ignorance
,
if
they
were
not
past
all
feeling
of
spirituall
wants
.
A
second
sort
there
are
,
who
receiue
the
Lords
supper
,
&
say
they
will
doe
so
,
because
they
haue
faith
.
But
these
are
like
the
former
:
for
their
faith
is
nothing
but
honest
dealing
among
men
;
thinking
,
that
if
they
bring
that
to
the
L.
Supper
,
though
they
haue
no
more
,
yet
all
is
well
.
The
greatest
sort
are
of
this
minde
,
taking
fidelitie
for
true
faith
:
&
it
is
a
plaine
point
of
popery
,
so
common
,
as
almost
in
euery
place
,
men
do
embrace
it
.
But
these
deceiue
themselues
:
for
another
kinde
of
faith
is
required
of
those
that
receiue
the
Lords
supper
worthily
;
namely
,
such
a
faith
,
wherby
we
doe
not
onely
beleeue
the
remission
of
sins
in
Christs
blood
;
but
also
are
assured
,
that
the
bread
&
wine
receiued
worthily
,
are
signes
and
seales
of
the
same
blessing
exhibited
vnto
vs
by
Christ
.
He
that
comes
onely
in
a
good
meaning
,
deceiues
himselfe
,
&
receiues
to
his
condemnation
.
And
yet
alas
,
many
euen
of
the
ancient
sort
,
haue
no
other
faith
,
but
their
good
meaning
.
A
third
sort
there
are
,
who
yet
goe
further
,
and
knowing
the
vanitie
of
this
opinion
;
that
a
mans
fidelitie
in
his
dealing
with
men
,
should
bee
his
faith
,
to
commend
him
vnto
God
;
they
hold
&
know
,
that
true
faith
,
is
to
beleeue
their
owne
saluation
in
the
blood
of
Christ
:
and
these
are
to
bee
commended
in
respect
of
the
former
.
But
herein
they
faile
;
that
comming
to
receiue
,
they
bring
not
with
them
a
liuely
faith
:
for
,
it
is
not
only
required
in
a
communicant
,
that
hee
professe
the
faith
of
Christ
aright
▪
but
a
worthy
receiuer
must
looke
to
his
owne
heart
,
that
his
faith
therein
,
be
a
liuing
faith
,
such
as
worketh
by
loue
,
and
shewes
it selfe
by
obedience
.
Now
herein
,
many
that
haue
good
knowledge
doe
grieuously
offend
,
That
howsoeuer
they
make
a
shew
of
faith
,
in
an
orderly
and
religious
carriage
of
themselues
on
the
Communion
day
;
yet
when
that
time
is
a
little
past
,
they
returne
to
their
former
sinnes
againe
,
neuer
els
hauing
any
care
(
nay
,
not
so
much
as
making
any
shew
)
of
laying
away
their
sinnes
,
saue
onely
at
the
receiuing
of
the
Lords
supper
.
And
thus
do
too
many
of
those
,
who
make
a
faire
profession
.
These
men
bring
faith
in
profession
,
but
yet
their
faith
is
dead
;
for
,
if
it
were
a
liuely
faith
,
it
would
purifie
their
hearts
,
&
cause
a
change
in
them
from
euil
to
good
,
and
from
good
to
better
,
euery
day
more
and
more
.
But
blessed
be
God
,
by
whose
mercy
it
comes
to
passe
,
that
there
are
some
in
his
Church
,
who
come
with
such
a
faith
,
and
thereby
communicate
acceptably
to
God
,
and
fruitfully
to
themselues
.
Yet
wee
must
confesse
,
they
are
but
fewe
in
comparison
.
But
as
for
all
the
other
three
sorts
of
people
,
they
sinne
grieuously
,
because
they
bring
not
the
hand
of
a
liuely
faith
,
to
receiue
those
things
which
their
God
offereth
vnto
them
.
Wee
therefore
in
this
example
are
admonished
,
to
celebrate
&
receiue
the
Lords
supper
in
such
sort
,
as
Moses
did
;
namely
,
in
faith
:
and
that
not
in
an
idle
,
or
dead
,
but
in
a
liuely
faith
;
which
may
,
both
before
and
after
the
receiuing
of
this
sacrament
,
bring
forth
good
fruits
,
to
the
reforming
of
our
liues
,
in
continuall
obedience
,
for
Gods
glory
,
and
our
owne
comfort
and
saluation
in
Christ
.
2
Obserue
further
:
Moses
ordained
and
made
the
Passe-ouer
.
We
may
not
thinke
,
that
Moses
killed
all
the
lambes
that
were
to
be
slaine
at
this
Passeouer
;
but
in
his
own
familie
he
killed
his
owne
lambe
,
and
inioyned
the
people
from
God
,
to
doe
the
like
in
theirs
.
The
like
phrase
is
often
vsed
in
the
scripture
,
Iosua
,
5.3
,
Iosua
is
said
to
circumcise
the
sonnes
of
Israel
;
which
was
almost
a
thing
impossible
for
one
man
to
doe
:
But
the
meaning
thereof
is
this
;
that
Iosua
inioyned
&
procured
,
that
all
the
people
should
be
circumcised
,
and
saw
it
done
.
And
so
wee
must
vnderstand
this
place
.
Now
in
this
,
that
Moses
did
in
this
manner
celebrate
this
passeouer
,
wee
are
taught
this
lesson
;
that
Gouernours
and
Superiours
in
their
place
,
must
procure
,
that
those
which
●e
vnder
their
gouernment
,
doe
keep
the
commandements
of
God
;
and
especially
those
,
which
concerne
Gods
worship
.
It
is
the
commandement
of
the
Lord
by
Moses
,
that
the
King
should
haue
the
lawe
written
;
that
hee
may
learne
to
feare
his
God
,
and
keepe
all
the
words
of
this
lawe
written
,
to
doe
them
.
Now
,
how
shall
the
king
doe
all
the
words
of
the
lawe
?
seeing
there
bee
many
commandements
,
that
doe
not
concerne
him
,
nor
his
place
;
but
his
subiects
,
and
other
particular
men
,
of
other
callings
.
Surely
thus
:
Hee
must
doe
those
in
his
own
person
,
that
concerne
him
in
his
place
;
and
then
see
that
his
subiects
and
seruants
doe
likewise
such
duties
,
both
towards
God
and
man
,
as
concerne
them
in
their
places
.
This
is
a
speciall
point
concerning
all
Magistrates
and
Superiours
whatsoeuer
;
and
therefore
Paul
saith
,
Rom.
13.4
,
The
Magistrate
beareth
not
the
sword
for
nought
,
but
for
the
wealth
of
Gods
people
:
that
is
,
for
their
good
;
not
in
body
onely
,
but
principally
,
for
the
good
of
their
soules
.
And
therefore
euery
gouernour
,
either
of
towne
or
kingdome
,
and
euery
master
of
a
family
,
within
the
compasse
of
his
calling
,
is
to
see
that
those
which
are
vnder
him
keep
Gods
commandements
;
especially
those
which
concerne
Gods
worship
.
When
a
magistrate
shall
do
this
,
then
the
praise
&
honour
of
the
whole
is
giuen
to
him
;
as
here
the
killing
of
the
Passeouer
is
ascribed
to
Moses
,
because
he
saw
that
the
people
did
it
.
So
on
the
contrary
,
if
the
Magistrate
be
negligent
in
his
duty
,
hee
becomes
the
greatest
sinner
of
all
;
for
then
the
sinnes
that
are
committed
through
his
default
,
are
ascribed
to
him
.
Nehemiah
,
reproouing
the
Rulers
,
tels
them
that
they
brake
the
Lords
Sabbaoths
,
Nehem.
13.13
;
when
as
not
onely
they
,
but
the
people
also
brake
them
:
yet
there
he
chargeth
the
sinne
of
the
people
vpon
them
,
because
it
came
through
their
negligence
.
As
,
if
any
sinne
be
committed
in
a
family
,
through
the
defect
of
the
gouernour
of
the
family
;
it
is
not
only
the
sin
of
the
particular
partie
,
but
the
gouernors
sin
.
And
so
,
when
any
man
sins
in
breaking
the
Sabbaoth
,
it
is
not
only
the
sinne
of
that
particular
man
,
but
of
the
gouernours
to
whom
he
is
subiect
.
And
therfore
gouernors
must
see
that
Gods
commandements
be
kept
of
those
that
be
vnder
their
gouernment
.
But
here
some
may
obiect
(
as
indeede
some
abuse
the
place
to
this
end
)
that
it
seemes
no
man
may
bee
barred
from
the
L.
Supper
;
for
the
like
reason
is
in
the
Lords
Supper
,
that
was
in
the
Passeouer
:
but
Moses
kept
the
Pasouer
himselfe
,
and
commanded
al
the
people
of
Israel
so
to
doe
;
therefore
no
man
is
to
be
put
from
Gods
table
.
Ans.
It
is
true
indeede
,
that
in
Egypt
at
the
celebration
of
the
first
passeouer
,
Moses
kept
it
himselfe
,
&
commanded
euery
Master
of
a
family
among
the
Israelites
to
do
the
same
;
&
the
reason
hereof
was
,
because
at
the
first
institution
,
the
Passeouer
was
both
a
signe
and
a
means
of
a
temporal
deliuerance
,
besides
the
spirituall
:
and
therefore
there
was
great
reason
then
,
why
all
the
Israelites
should
eate
the
Passeouer
,
and
none
be
put
back
;
because
all
of
them
were
to
escape
the
temporall
punishment
,
which
God
was
to
inflict
vpon
the
Egyptians
.
But
afterward
the
Lord
made
a
lawe
,
that
if
any
were
but
legally
vncleane
,
hee
might
not
eat
the
Passeouer
,
but
must
stay
til
the
next
moneth
,
&
then
come
,
and
onely
the
cleane
must
eate
thereof
:
so
that
the
Lord
himselfe
did
inhibit
som
from
that
Sacrament
:
wherby
it
is
plaine
,
that
the
celebration
of
the
Passe-ouer
is
so
farre
from
giuing
warrant
to
this
confusion
,
and
carelesse
admitting
of
all
to
the
communion
,
that
rather
it
proueth
that
there
must
be
a
distinction
made
,
and
a
separation
of
the
vnworthy
from
the
Lords
Table
.
Those
which
are
fitly
prepared
are
to
be
receiued
:
But
notorious
offenders
,
who
are
morally
&
spiritually
vnclean
,
are
to
be
put
back
,
till
by
repentance
they
haue
testified
their
worthinesse
.
3.
Let
vs
consider
the
signification
of
the
Passe-ouer
.
For
the
Paschal
Lambe
was
a
signe
of
Christ
the
true
Lamb
of
God
,
shadowing
out
diuers
things
worthy
our
obseruation
:
as
first
the
Lambe
;
for
the
Passe-ouer
was
to
be
a
Lamb
of
a
yeare
olde
,
without
spot
or
blemish
:
which
signified
vnto
vs
,
that
Christ
was
that
immaculate
Lamb
of
God
and
without
spot
,
as
Peter
calleth
him
,
1.
Peter
1.19
.
Secondly
,
the
Paschall
Lamb
when
it
was
killed
&
eaten
,
had
no
bone
of
it
broken
,
so
was
it
commanded
,
Exod.
12.46
,
&
Numb.
9.12
;
signifying
,
that
Christ
when
he
was
crucified
,
should
not
haue
a
bone
of
him
broken
,
as
S.
Iohn
applieth
the
former
Texts
,
Iohn
19.36
.
Thirdly
,
the
Paschall
Lamb
must
be
eaten
with
sower
hearbs
,
Exodus
12.8
:
signifying
that
no
man
can
feele
any
sweetnes
in
the
bloud
of
Christ
,
till
he
haue
his
heart
full
of
bitternesse
for
his
sinnes
;
and
,
with
Hanna
,
be
sore
vexed
and
troubled
in
minde
,
so
as
he
can
poure
out
his
soule
before
the
Lord
,
1.
Sam.
1.15
.
The
want
of
this
is
the
cause
why
so
many
do
heare
Gods
word
,
and
receiue
the
Sacraments
,
and
yet
reape
no
benefit
by
them
.
Fourthly
,
before
the
Paschall
Lambe
was
eaten
,
all
leauen
must
be
remoued
out
of
their
houses
.
This
had
a
notable
signification
:
which
we
neede
not
to
ghesse
at
,
seeing
the
holy
Ghost
hath
set
it
downe
;
namely
,
that
wee
must
remoue
all
olde
leauen
of
corrupt
doctrine
(
Matthew
16.12
)
out
of
our
hearts
;
and
the
leauen
of
sinne
and
wickednesse
,
1.
Cor.
5.7
.
out
of
our
liues
,
if
wee
professe
communion
with
Christ
.
This
is
a
point
worth
our
marking
;
for
,
vnlesse
we
doe
so
,
wee
shall
haue
no
benefit
by
the
sacrifice
of
Christ
:
for
if
we
will
liue
in
this
olde
leauen
,
we
must
neuer
looke
to
receiue
Christ
Iesus
into
our
hearts
.
Lastly
,
euery
person
receiued
the
passe-ouer
in
haste
,
with
shooes
on
their
feete
,
with
staues
in
their
hands
,
and
their
clothes
girt
vp
,
Exod.
12.11
:
yet
this
we
must
vnderstand
onely
of
the
first
passe-ouer
in
Egypt
;
Luke
22.49
.
for
Christ
did
eate
it
sitting
.
Now
this
ceremonie
vsed
in
the
first
passe-ouer
,
signified
thus
much
,
that
if
we
looke
to
haue
benefit
by
Christ
,
we
must
be
of
this
minde
to
be
alwaies
ready
to
leaue
this
world
,
and
be
prepared
to
go
when
&
whither
God
shall
call
vs
:
We
must
not
haue
our
hearts
glewed
to
earthly
things
,
but
alwaies
ready
to
receiue
Gods
commaund
,
and
to
goe
at
his
call
.
These
be
the
significations
of
the
Passe-ouer
:
which
wee
must
remember
to
make
good
vse
of
in
the
course
of
our
liues
.
And
thus
much
of
the
first
branch
of
this
act
of
Moses
faith
,
in
ordaining
the
Passe-ouer
.
The
second
branch
of
this
worke
is
this
;
And
the
effusion
of
bloud
:
that
is
,
the
sprinkling
of
the
bloud
of
the
Lambe
vpon
the
posts
of
their
houses
,
and
vpon
the
doore
cheeks
;
which
was
a
token
to
the
Israelites
,
that
the
destroying
Angell
should
not
strike
the
first
borne
of
the
Israelites
either
man
or
beast
.
In
mans
reason
,
this
may
seeme
to
be
a
weake
&
simple
meanes
;
yet
God
ordaines
it
to
preserue
all
the
first
borne
among
the
Israelites
.
And
thus
the
Lord
vseth
to
deale
,
that
his
people
through
the
weakenesse
of
the
meanes
,
might
be
brought
to
acknowledge
God
to
be
their
protectour
and
defender
.
When
the
Israelites
were
stung
with
the
serpents
,
Numb.
21.
a
man
would
haue
thought
it
had
beene
the
best
way
for
their
curing
,
to
haue
giuen
them
cunning
Surgeons
;
but
the
Lord
ordaines
onely
a
dead
serpent
of
brasse
,
which
they
must
looke
vp
vnto
,
and
be
cured
.
Verse
8.
A
weake
meanes
it
was
,
and
yet
the
Lord
vseth
it
;
because
hee
would
haue
them
to
giue
all
the
glory
vnto
him
,
and
not
to
ascribe
the
same
either
to
themselues
or
to
the
meanes
.
Further
,
this
sprinkling
of
the
bloud
vpon
the
doore
cheeks
and
the
posts
of
their
houses
,
had
a
notable
signification
:
namely
,
of
the
sprinkling
of
the
bloud
of
Christ
vpon
the
doors
of
our
hearts
:
to
which
Peter
alludeth
,
1.
Peter
1.2
;
Through
the
obedience
and
sprinkling
of
the
bloud
of
Iesus
Christ
.
And
Dauid
,
when
he
saith
,
Sprinkle
me
with
Hisope
and
I
shall
be
cleane
:
Dauid
knew
well
that
the
bloud
of
beasts
could
not
take
away
sinne
,
and
therefore
no
doubt
by
his
sauing
faith
,
he
had
an
eye
to
the
bloud
of
the
Messias
vnder
legall
tearmes
.
Whence
,
we
are
taught
this
lesson
:
that
as
the
Israelites
with
their
bodily
hands
did
sprinkle
the
bloud
of
the
Paschall
Lamb
vpon
their
doore
cheeks
,
&
the
posts
of
their
houses
:
so
by
the
hand
of
faith
,
euery
one
of
vs
must
sprinkle
the
bloud
of
Christ
vpon
our
owne
hearts
:
which
we
shall
then
doe
,
when
we
doe
not
onely
in
generall
beleeue
that
Christ
is
a
Sauiour
and
Redeemer
,
but
particularly
that
hee
is
a
Redeemer
vnto
vs
;
and
that
the
merits
of
his
death
,
and
the
benefit
of
his
bloud
are
ours
.
Obiect
.
But
some
will
say
,
If
this
be
so
,
then
all
is
well
,
for
I
doe
beleeue
this
?
Answer
.
Heerein
very
many
deceiue
themselues
,
thinking
that
they
haue
faith
,
when
indeede
they
haue
none
.
For
,
looke
vnto
their
wayes
,
and
see
into
their
hearts
by
their
liues
;
and
it
wil
easily
appeare
,
that
they
haue
nothing
in
them
but
ignorance
,
security
,
&
presumption
in
sinne
.
Now
,
such
men
are
deceiuers
of
their
owne
soules
;
for
after
this
sprinkling
followeth
sanctification
,
and
rising
from
dead
workes
to
newnesse
of
life
:
so
that
they
that
liue
in
sinne
,
and
yet
say
they
haue
faith
,
deceiue
themselues
.
For
,
if
a
mans
heart
be
sprinkled
with
the
bloud
of
Christ
through
faith
,
it
will
change
his
life
&
conscience
,
and
make
him
a
new
creature
;
for
,
Christes
bloud
is
a
cleansing
and
purifying
bloud
,
insomuch
as
where
it
is
truly
sprinkled
,
it
certainly
cleanseth
:
Hebrewes
9.14
.
And
thus
much
of
this
ceremonie
of
sprinkling
.
Now
followeth
the
end
of
both
these
actions
,
in
these
words
:
Lest
he
that
destroyed
the
first
borne
should
touch
them
.
Let
vs
examine
the
words
in
order
:
First
,
by
the
destroyer
,
is
meant
the
Angell
of
God
(
as
wee
may
see
in
the
Storie
,
Exod.
12.19
)
:
who
at
midnight
smote
all
the
first
borne
of
Egypt
both
of
man
and
beast
.
Where
by
the
way
wee
may
take
a
view
of
the
wonderfull
power
and
strength
of
Gods
Angels
,
and
also
of
their
admirable
swiftnesse
and
readinesse
in
doing
the
will
of
God
,
that
in
one
night
euen
at
midnight
,
one
of
them
could
passe
through
the
Land
of
Egypt
,
and
kill
all
the
first
borne
of
man
and
beast
,
in
euerie
place
of
the
Egyptians
.
The
like
we
may
see
in
the
destruction
of
Senacheribs
host
,
Isay
37.26
.
by
one
Angell
in
one
night
.
The
first
borne
:
that
is
,
both
of
men
and
beasts
.
So
it
is
in
the
Story
,
Exod.
12.29
.
But
being
so
,
it
may
not
vnfitly
be
demaunded
,
How
this
Passe-ouer
could
be
a
Sacrament
,
when
as
euen
the
beasts
of
the
Israelites
had
benefit
by
it
;
for
,
they
were
spared
by
reason
of
this
sprinkling
of
the
blood
of
the
Paschall
Lamb
?
Answer
.
That
hindreth
not
why
it
should
not
be
a
Sacrament
.
For
,
wee
must
consider
this
Passe-ouer
two
wayes
:
First
,
as
a
meanes
of
temporall
deliuerance
;
and
so
the
beasts
had
benefit
by
it
.
Secondly
,
as
a
signe
and
seale
of
our
spirituall
deliuerance
from
hell
by
the
sacrifice
of
the
Lamb
of
God
Iesus
Christ
,
which
is
the
thing
signified
;
and
so
it
is
a
Sacrament
for
mans
saluation
:
and
thus
the
beasts
had
no
benefit
by
it
.
The
water
that
flowed
from
the
rock
in
the
wildernesse
,
1.
Cor.
10.4
.
Numb.
20.11
.
was
a
Sacrament
,
and
the
beasts
drank
of
the
water
,
but
yet
they
did
not
partake
of
the
Lords
Sacrament
:
for
,
wee
must
consider
that
water
two
wayes
;
first
,
as
a
meanes
to
quench
thirst
,
and
consequently
as
an
outward
benefit
to
preserue
the
life
of
the
creature
,
&
so
the
beasts
had
a
benefit
by
it
:
but
consider
it
as
a
signe
&
seale
of
the
water
of
life
,
and
so
their
beasts
had
no
benefit
by
it
,
but
onely
the
belieuing
people
.
It
followeth
;
Should
touch
them
.
Here
is
the
very
vse
and
ende
of
both
the
former
actions
;
That
the
angel
might
not
hurt
them
,
but
passe
by
the
Israelites
houses
.
Here
consider
a
notable
point
,
concerning
Christ
,
the
true
Passeouer
:
namely
,
that
they
which
haue
their
hearts
sprinkled
with
his
blood
,
shal
be
preserued
from
euerlasting
damnation
;
and
not
onely
so
,
but
hereby
they
shall
haue
deliuerance
from
all
temporall
iudgements
in
this
life
,
so
farre
forth
as
they
are
curses
,
&
hurtful
vnto
them
.
So
we
may
read
,
before
the
destruction
came
to
the
city
of
the
Iewes
,
the
angel
of
God
went
through
the
citie
with
a
writers
ink-horne
,
Ezek.
9.4
.
to
set
a
marke
vpon
those
that
did
mourne
and
crie
for
their
sinnes
.
And
Dauid
saith
,
the
righteous
man
standeth
vpon
a
rocke
,
Psal.
32.7
.
so
as
the
floods
of
many
waters
shall
not
come
neere
him
.
This
is
a
point
of
great
vse
:
and
the
consideration
hereof
,
should
mooue
all
persons
that
haue
beene
carelesse
in
religion
,
now
to
become
carefull
and
desirous
to
haue
their
hearts
washed
in
the
blood
of
Christ
:
&
those
also
which
haue
any
care
,
must
haue
double
care
hereof
;
for
they
haue
freedome
and
securitie
,
both
in
temporall
,
and
eternall
iudgements
.
Obiect
.
But
many
of
Gods
deare
children
are
taken
away
in
common
iudgements
.
Answ.
True
:
but
yet
they
are
neuer
hurt
thereby
;
but
the
iudgement
and
affliction
is
sanctified
vnto
them
,
because
they
haue
their
hearts
sprinkled
with
the
blood
of
Christ
.
And
as
for
those
whom
God
knoweth
it
good
for
,
they
are
deliuered
in
generall
iudgements
,
and
preserued
for
his
glory
,
and
vse
of
the
Church
.
But
how
did
the
Angel
destroy
the
first
born
in
Egypt
,
both
of
man
and
beasts
?
Answ.
By
taking
from
them
their
temporal
liues
,
by
destroying
or
killing
their
bodies
.
That
is
the
sense
,
and
plaine
meaning
of
the
holy
Ghost
:
&
to
this
signification
answereth
the
word
in
the
originall
.
Now
some
doe
abuse
this
place
,
&
such
like
,
for
the
ouerthrowing
of
the
ancient
censure
of
the
church
in
excommunication
:
for
(
say
they
)
the
practice
of
S.
Paul
,
1.
Cor.
5
,
is
the
principall
ground
of
excommunication
;
where
Paul
bids
that
the
incestuous
man
be
giuen
to
Satan
for
the
destruction
of
the
flesh
.
Now
,
they
that
denie
excommunication
,
would
haue
that
place
to
bee
interpreted
by
this
,
because
the
same
word
is
there
vsed
:
and
therfore
(
say
they
)
Pauls
words
must
bee
vnderstood
,
of
destroying
the
incestuous
mans
body
,
and
taking
away
his
temporall
life
.
This
interpretation
doth
quite
ouerthrowe
excommunication
:
for
,
if
nothing
else
be
there
vnderstood
,
but
onely
the
tormenting
of
the
body
,
then
excommunication
is
not
thence
prooued
.
But
the
truth
is
,
that
that
censure
which
the
Apostle
vrgeth
there
,
cannot
bee
vnderstood
of
the
punishment
of
the
body
:
which
I
prooue
thus
.
In
that
place
S.
Paul
opposeth
the
flesh
and
the
spirit
.
Now
vsually
,
when
he
maketh
this
opposition
,
Flesh
signifieth
the
Corruption
of
the
whole
man
;
&
the
Spirit
signifieth
the
grace
of
God
in
the
man
:
so
that
his
plaine
meaning
is
this
,
Let
him
be
deliuered
to
Satan
for
the
destruction
of
the
flesh
;
that
is
,
for
the
destruction
of
his
naturall
corruption
,
and
of
the
body
of
sinne
.
Further
,
where
it
is
said
,
the
first
borne
;
wee
must
vnderstand
it
of
the
first
borne
among
the
Egyptians
,
both
of
man
and
beast
.
And
whereas
he
saith
,
should
touch
them
;
he
meaneth
the
Israelites
,
who
were
not
touched
in
this
destruction
.
Hence
we
learne
two
points
further
.
1
The
first
borne
of
Egypt
are
destroyed
,
both
of
man
and
beasts
.
This
is
markeable
:
for
the
Egyptians
in
former
times
destroyed
the
Israelites
children
,
and
especially
their
first
borne
;
for
they
slew
all
the
males
,
lest
they
should
increase
in
their
land
:
and
now
it
comes
to
passe
,
that
their
children
,
euen
the
principall
of
them
,
their
first
borne
are
slaine
for
the
Israelites
sake
;
and
when
they
are
preserued
.
Where
wee
may
obserue
a
most
righteous
,
and
yet
an
vsuall
kinde
of
iudgement
with
God
.
Hee
doth
often
punish
the
wicked
in
their
kind
,
with
their
owne
sinnes
:
This
is
true
euen
in
the
best
,
so
farre
forth
as
they
are
sinnefull
.
The
same
iniurie
which
Dauid
did
to
Vriah
,
was
done
vnto
him
,
by
his
owne
sonne
,
euen
by
his
sonne
Absolon
,
2.
Sam.
10.
v.
10
,
11.
and
16.22
.
And
this
,
our
Sauiour
Christ
teacheth
vs
,
saying
;
(
Math.
7.1
.
)
Iudge
not
,
that
ye
bee
not
iudged
.
We
find
this
true
likewise
by
experience
:
they
that
giue
themselues
to
back-biting
,
rayling
,
&
slaundering
,
by
the
iust
iudgement
of
God
,
haue
for
the
most
part
the
same
done
vnto
themselues
by
others
;
so
that
men
are
often
punished
in
their
owne
sinnes
.
For
,
God
hath
his
store-house
full
of
iudgements
,
and
hee
can
punish
men
what
way
hee
will
.
But
hee
oft
obserueth
this
order
,
to
punish
men
by
their
owne
sinnes
,
and
to
catch
the
wicked
in
their
owne
deuises
.
This
must
bee
a
motiue
to
make
vs
to
looke
vnto
our selues
,
and
to
haue
care
against
all
sinnes
of
the
second
table
;
for
,
looke
wherein
thou
takest
thy
pleasure
to
Gods
dishonour
,
therein
shalt
thou
feele
and
see
Gods
iudgement
vpon
thee
,
to
thy
correction
and
confusion
.
Psal.
109.17
,
As
hee
loued
cursing
,
so
shall
it
come
vnto
him
;
and
as
he
loued
not
blessing
,
so
shall
it
be
farre
from
him
.
This
,
Adonibezek
felt
and
confessed
,
when
his
thumbes
were
cut
off
,
Iudg.
1.6
,
7
,
As
I
haue
done
,
so
God
hath
rewarded
me
.
Lastly
,
in
that
the
destroyer
killeth
the
first
borne
of
Egypt
,
marke
a
strange
kinde
of
Gods
iudgements
.
King
Pharaoh
and
his
people
sinne
,
because
they
wil
not
let
the
Israelites
goe
;
but
the
punishment
of
their
sinne
,
is
laid
vpon
their
children
and
cattell
.
The
like
wee
reade
of
2.
Sam.
12.14
,
when
Dauid
had
committed
those
grieuous
sinnes
of
adulterie
and
murther
,
a
part
of
his
punishment
was
the
death
of
his
child
.
When
he
numbred
the
people
,
the
plague
light
on
them
,
2.
Sam.
24.
Now
we
must
not
too
curiously
prie
into
the
reason
of
this
course
of
Gods
iudgements
:
for
he
is
not
bound
to
giue
account
of
his
actions
,
&
yet
in
reason
we
may
see
the
equitie
thereof
.
For
,
we
must
consider
of
kingdomes
and
societies
,
and
of
townes
and
families
,
as
of
bodies
:
euery
societie
is
a
body
,
and
the
particular
persons
therein
,
are
members
of
that
body
.
Now
,
looke
,
as
it
is
in
the
naturall
body
;
so
it
is
in
the
body
ciuill
or
politicke
.
Oftentimes
in
the
naturall
body
,
when
the
stomach
is
sicke
,
the
head
aketh
;
the
braine
is
wounded
,
and
the
heart
aketh
;
the
foote
is
hurt
,
and
the
head
aketh
;
and
the
offence
of
the
tongue
may
be
punished
with
stripes
vpon
the
backe
:
Euen
so
it
is
in
ciuill
societies
,
the
Prince
sinneth
,
and
the
people
are
punished
;
or
,
the
p●ople
sinne
,
and
the
Prince
is
punished
.
This
is
no
iniustice
with
God
:
for
sith
Prince
and
people
make
but
one
body
,
and
so
Parents
and
children
;
God
may
iustly
lay
vpon
any
member
,
the
temporall
punishment
of
sinne
committed
by
another
.
And
thus
much
of
this
example
;
and
of
the
faith
of
Moses
alone
.
The
Israelites
Faith
.
VERSE
29.
By
faith
,
they
passed
through
the
red
sea
,
as
by
drie
land
:
which
,
when
the
Egyptians
had
assayed
to
doe
,
they
were
drowned
.
HItherto
wee
haue
heard
the
faith
of
Moses
alone
,
highly
commended
,
in
two
examples
.
Now
followeth
a
commendation
of
his
faith
with
others
:
so
that
heere
is
a
new
example
of
faith
;
to
wit
,
of
the
Israelites
together
with
Moses
.
For
,
Moses
is
heere
to
be
considered
not
onely
as
one
of
them
,
but
as
a
principall
agent
in
this
work
of
faith
.
And
here
their
faith
is
commended
vnto
vs
by
a
wonderful
strange
action
,
which
they
did
,
through
the
power
and
goodnesse
of
God
:
namely
,
by
their
passing
through
the
red
sea
;
not
by
passing
ouer
it
:
for
,
that
might
haue
beene
by
Art
;
but
through
it
:
which
is
aboue
nature
and
Art
,
&
meerly
miraculous
.
This
fact
of
theirs
is
largely
set
down
,
Exod.
14.
And
,
that
it
might
appeare
to
be
euery
way
wonderful
as
it
is
indeede
,
the
Author
of
this
Epistle
commends
it
by
two
circumstances
;
which
notably
set
forth
vnto
vs
the
strangenesse
hereof
.
First
,
by
their
manner
how
they
passed
through
;
namely
,
as
by
dry
Land
.
Secondly
,
by
the
time
when
;
namely
then
,
when
the
Egyptians
following
them
,
were
drowned
.
Here
first
we
will
speake
of
the
fact
it selfe
,
and
then
of
the
circumstances
.
The
fact
is
set
downe
in
the
first
words
;
By
faith
they
passed
through
the
red
sea
.
The
words
are
plaine
of
themselues
;
and
offer
vnto
vs
sundry
points
worthy
our
obseruation
.
And
first
,
it
may
be
asked
,
who
they
were
that
heere
passed
through
,
by
faith
?
The
answere
is
,
the
Israelites
.
Exod.
14
11
,
12.
But
some
will
say
,
wee
reade
in
the
Historie
,
that
when
the
people
came
to
the
red
sea
,
they
were
wonderfully
afraide
,
and
murmured
against
Moses
;
saying
,
That
it
had
beene
better
for
them
to
haue
liued
in
the
bondage
of
Egypt
,
then
to
come
into
the
Desart
and
there
die
.
Now
,
how
can
they
murmure
impatiently
and
fearefully
,
and
yet
passe
through
by
faith
?
Answere
.
At
the
first
indeede
they
murmured
,
when
they
saw
the
danger
they
were
in
,
hauing
the
huge
Armie
of
Pharaoh
following
them
,
and
the
red
sea
before
them
,
and
hills
and
mountaines
on
each
side
.
But
howsoeuer
they
murmured
at
the
first
,
yet
when
Moses
spake
words
of
comfort
vnto
them
in
the
name
of
the
Lord
,
bidding
them
not
to
be
afraid
,
&c
;
and
when
he
held
vp
his
rod
,
and
entred
into
the
red
sea
before
them
,
then
they
followed
him
by
faith
:
and
heereupon
the
holy
Ghost
giues
vnto
them
the
title
of
true
beleeuers
.
Heere
we
may
learne
,
that
true
faith
in
Gods
children
,
is
mingled
with
vnbeliefe
.
The
Israelites
faith
was
true
faith
,
but
yet
it
was
very
imperfect
and
weake
:
for
,
if
it
had
beene
perfect
&
sound
faith
,
they
would
neuer
haue
murmured
,
nor
haue
beene
impatient
and
fearefull
.
But
looke
as
it
is
in
nature
,
so
it
is
in
grace
.
In
nature
we
cannot
passe
from
one
contrary
to
another
,
but
by
the
mixture
of
the
contraries
:
As
,
in
light
and
darknesse
,
the
one
doth
not
followe
the
other
immediatly
;
but
first
,
there
is
a
mixture
of
them
both
in
the
dawning
of
the
day
,
and
closing
of
the
night
:
and
so
it
is
in
other
contraries
,
euen
in
those
which
concerne
the
soule
:
Vnbeliefe
is
a
sinne
;
faith
is
a
vertue
and
grace
contrary
to
it
.
Now
vnbeliefe
cannot
be
expelled
by
faith
,
before
there
be
a
mixture
of
them
both
,
and
so
when
faith
preuaileth
,
vnbeliefe
decayeth
;
neither
can
faith
be
euer
perfect
,
because
it
is
euer
mingled
more
or
lesse
with
vnbeliefe
.
This
plainely
ouerthrowes
the
opinion
of
the
Church
of
Rome
,
who
say
,
that
after
a
man
is
regenerate
,
and
beleeues
,
there
is
nothing
in
him
that
God
can
hate
.
For
they
imagine
that
he
is
so
throughly
sanctified
,
that
there
is
nothing
in
him
which
may
properly
be
called
a
sinne
:
but
here
we
see
their
doctrine
is
false
,
seeing
faith
&
vnbeliefe
are
alwaies
mingled
together
.
Secondly
,
as
it
falls
out
with
faith
,
so
it
is
with
the
rest
of
Gods
graces
:
looke
as
faith
is
not
perfect
,
but
mixed
with
vnbeliefe
,
so
are
all
other
graces
of
God
whatsoeuer
.
The
feare
of
GOD
is
not
perfect
in
a
man
nor
the
loue
of
God
:
for
,
the
feare
of
GOD
is
mingled
with
the
feare
of
men
;
and
the
feare
of
GOD
for
his
mercy
,
is
mingled
with
the
feare
of
GOD
for
his
iudgements
.
And
heereby
many
are
deceiued
;
for
when
they
feare
GOD
for
his
punishments
,
they
thinke
themselues
to
be
most
miserable
and
voyde
of
grace
:
but
they
deceiue
themselues
.
For
there
is
no
man
vpon
the
earth
that
feareth
GOD
onely
for
his
mercies
,
and
doth
not
feare
GOD
also
for
his
punishments
in
part
;
for
Gods
graces
in
this
life
are
euer
mingled
with
their
contraries
.
And
therfore
to
imagine
that
a
man
may
feare
GOD
for
his
mercies
onely
,
and
not
for
iudgements
also
,
is
to
conceiue
of
such
a
man
as
none
is
,
nor
can
be
in
this
life
;
for
the
best
feare
that
is
in
any
man
liuing
,
is
a
mixt
feare
.
Further
,
when
Moses
had
spoken
words
of
comfort
vnto
them
,
the
vnbelieuing
and
fearefull
Israelites
,
do
stir
vp
their
hearts
to
belieue
.
So
wee
accordingly
must
labour
and
striue
against
that
in-bred
vnbeliefe
which
is
in
vs
:
for
euery
man
hath
innumerable
sinnes
in
him
that
resist
faith
;
and
if
they
bee
not
checked
and
suppressed
,
they
will
master
his
faith
:
but
hee
that
would
haue
faith
to
continue
and
last
,
must
striue
against
natural
vnbeleefe
,
as
the
Israelites
do
in
this
place
;
and
as
the
man
in
the
Gospel
,
Mark
.
9.24
.
when
hee
said
to
Christ
,
Lord
,
I
beleeue
,
helpe
my
vnbeleefe
,
knowing
that
his
vnbeleefe
did
suppresse
his
faith
.
And
so
did
the
Disciples
of
our
Sauiour
Christ
;
when
they
prayed
,
Lord
increase
our
faith
,
Luk.
17.5
.
And
Dauid
,
beeing
oppressed
with
deadnesse
of
heart
,
stirres
vp
his
faith
,
saying
;
Why
art
thou
cast
down
,
my
soule
?
&c.
waite
on
God
,
Psalm.
42.
v.
11.
For
,
he
that
hath
faith
,
is
troubled
with
vnbeleefe
;
and
the
more
it
troubles
him
,
the
lesse
he
beleeueth
,
vnlesse
hee
striue
against
it
manfully
.
2.
Quest.
But
how
many
of
the
Israelites
beleeued
,
and
went
ouer
by
faith
?
Ans.
Not
all
:
for
Paul
saith
,
With
many
of
them
God
was
not
well
pleased
;
for
they
were
ouerthrowen
in
the
wildernesse
:
1.
Cor.
10.5
.
Which
shewes
,
that
all
that
passed
ouer
had
not
true
faith
;
for
,
some
beleeued
:
and
by
the
force
of
their
faith
all
went
ouer
safely
.
Hence
wee
note
this
(
which
hath
beene
often
taught
vs
)
that
an
vngodly
man
receiueth
many
temporal
benefits
,
by
the
societie
of
Gods
people
which
beleeue
:
as
here
the
vnbeleeuing
Israelites
had
this
benefit
,
to
goe
through
the
redde
sea
safely
,
by
reason
of
those
that
beleeued
.
And
in
the
former
example
,
the
brute
beasts
were
freed
from
killing
by
the
Angel
,
because
they
belonged
to
the
host
of
the
Lords
people
.
Now
,
shall
a
brute
beast
haue
benefit
,
by
beeing
with
GODs
people
,
and
shall
not
a
man
much
more
?
Yes
vndoubtedly
:
for
,
so
wee
may
reade
,
that
for
Pauls
sake
,
all
the
Mariners
and
Souldiers
that
were
in
the
Shippe
,
were
saued
from
drowning
.
Act.
27.24
.
This
point
must
perswade
euery
one
of
vs
,
to
make
choyce
of
the
godly
for
our
societie
,
and
company
,
with
whom
we
liue
and
conuerse
;
for
,
by
them
we
reape
many
benefits
,
and
freedome
also
from
many
heauy
iudgements
.
The
third
point
is
this
:
When
did
the
Israelites
beleeue
?
This
circumstance
is
worth
the
marking
:
They
beleeued
when
they
passed
through
the
redde
sea
;
for
,
they
beleeued
not
onely
in
generall
,
that
GOD
was
their
GOD
,
as
hee
had
promised
to
their
fathers
:
but
they
beleeued
,
that
GOD
would
bee
with
them
,
and
giue
them
life
in
the
middle
of
the
redde
sea
.
A
notable
point
.
They
beleeued
(
as
it
were
)
in
the
middle
of
their
graues
(
for
so
might
the
redde
sea
be
well
called
)
that
GOD
would
giue
them
life
euerlasting
,
and
preserue
them
safely
through
the
sea
,
and
from
their
enemies
.
In
their
example
wee
are
taught
the
same
dutie
,
to
doe
as
they
here
did
.
The
childe
of
GOD
in
this
life
hath
innumerable
causes
of
desperation
:
and
sometimes
his
owne
conscience
wil
take
part
with
Satan
,
in
charging
the
soule
to
bee
in
state
of
damnation
.
In
this
heauie
case
,
what
must
bee
done
?
Surely
,
at
this
time
,
when
a
man
is
a
cast-away
in
himselfe
,
he
must
euen
then
beleeue
;
beeing
in
hell
(
as
it
were
)
hee
must
beleeue
that
God
will
bring
him
to
heauen
.
It
is
nothing
for
a
man
to
beleeue
in
prosperitie
,
and
peace
;
but
in
time
of
desperation
to
beleeue
,
that
is
a
most
worthy
faith
:
and
indeede
,
then
is
the
right
time
for
a
man
to
shew
his
faith
,
when
there
is
in
himselfe
no
cause
of
beleeuing
.
Obiect
.
But
when
a
man
is
in
this
case
,
he
cannot
beleeue
.
Answ.
Indeede
to
beleeue
then
,
is
a
wonderfull
hard
thing
,
and
a
miracle
of
miracles
:
But
yet
this
is
the
propertie
of
true
faith
,
so
to
doe
;
and
if
there
bee
but
one
dramme
of
true
faith
in
the
heart
that
despaires
,
howsoeuer
it
may
for
a
time
lie
hidde
,
as
dead
:
yet
at
the
length
it
will
make
him
to
hope
,
and
waite
for
mercy
and
life
at
the
hands
of
Almightie
GOD
.
And
therefore
,
if
it
shall
please
GOD
at
any
time
to
lay
a
torment
vpon
our
consciences
,
so
as
wee
shall
striue
with
the
wrath
of
GOD
,
thinking
that
hee
hath
cast
vs
away
;
yet
for
all
that
,
then
we
must
beleeue
GODs
promises
,
and
set
before
vs
his
mercies
,
and
therewith
refresh
vs
.
And
if
this
faith
were
not
,
the
childe
of
GOD
many
sundry
times
were
in
a
most
miserable
case
;
the
Lord
therefore
hath
most
mercifully
prouided
to
helpe
him
,
by
the
grace
of
faith
.
When
a
man
is
past
all
hope
of
life
,
he
must
then
beleeue
and
hope
for
life
,
as
the
Israelites
did
in
the
red
sea
,
for
preseruation
.
And
vndoubtedly
,
this
is
a
comfortable
signe
of
grace
,
if
a
man
in
the
horrour
of
conscience
,
can
shewe
forth
the
least
sparke
of
true
faith
.
Fourthly
,
note
the
effect
and
issue
of
this
faith
.
They
passed
through
the
red
sea
.
We
say
vsually
,
that
water
&
fire
be
vnmercifull
creatures
;
and
therefore
the
naturall
man
feares
them
both
:
but
the
Israelites
faith
,
makes
them
not
to
feare
the
water
;
but
it
makes
them
bold
,
euen
to
passe
thorough
the
sea
.
The
like
we
may
see
for
fire
,
in
the
3.
children
,
Dan.
3.16.23
;
who
were
not
affraid
of
the
hot
burning
ouen
,
but
were
as
bold
in
it
,
as
out
of
it
.
Rauenous
&
wilde
beasts
are
terrible
vnto
men
;
but
faith
makes
a
man
not
to
feare
them
:
and
therefore
Daniel
feares
not
the
Lyons
,
though
hee
were
throwen
into
their
denne
to
bee
deuoured
,
Dan.
6.22
.
Great
is
the
fruite
and
force
of
faith
:
it
takes
from
a
man
the
feare
of
those
creatures
,
which
by
nature
are
most
terrible
.
And
here
wee
see
a
cause
,
why
the
holy
Martyrs
of
God
died
most
cheerefully
.
A
man
would
thinke
it
strange
,
that
one
should
goe
into
the
fire
,
reioycing
,
as
many
of
them
did
:
but
the
reason
is
,
Because
they
had
faith
in
their
hearts
,
which
taketh
away
the
feare
of
the
most
fearefull
creatures
.
But
if
it
bee
so
(
may
some
say
)
that
the
Israelites
by
faith
went
through
the
redde
sea
,
not
fearing
the
water
;
why
may
not
we
that
beleeue
,
now
doe
the
same
?
for
wee
haue
the
same
faith
that
they
had
.
Answ.
Wee
haue
indeede
the
same
faith
,
and
yet
wee
cannot
passe
through
waters
as
they
did
.
For
,
their
faith
rested
on
two
promises
:
first
,
on
this
made
to
Abraham
,
I
will
bee
thy
God
,
and
the
God
of
thy
seed
;
Secondly
,
on
a
particular
promise
made
to
Moses
.
For
,
when
he
commanded
him
to
goe
through
the
red
sea
;
withall
he
made
a
promise
,
to
keepe
and
preserue
them
:
and
this
they
beleeued
,
and
so
went
through
.
Now
,
howsoeuer
we
haue
iustifying
faith
,
hauing
the
same
generall
promise
;
yet
we
haue
not
the
like
particular
promise
,
That
if
wee
passe
through
the
red
sea
,
God
will
be
with
vs
and
saue
vs
.
And
therefore
,
if
any
man
shall
aduenture
to
doe
so
,
let
him
looke
for
nothing
but
death
;
for
,
it
is
not
an
action
of
faith
,
but
of
presumption
.
And
therefore
Peter
sunke
,
when
hee
would
needs
walke
vnto
Christ
vpon
the
sea
,
hauing
no
such
hold
vpon
Gods
speciall
promise
,
as
here
they
had
:
and
the
Egyptians
following
presumptuously
were
drowned
.
Wherfore
,
let
vs
here
be
warned
,
not
to
attempt
to
doe
extraordinary
workes
,
without
Gods
special
warrant
:
for
,
a
particular
faith
,
requires
a
particular
promise
,
besides
the
generall
promise
of
God
in
Christ
.
Further
,
let
vs
here
obserue
a
wonderfull
worke
of
Gods
mercy
and
power
.
When
these
seruants
of
God
were
brought
into
extremitie
of
danger
,
so
as
they
were
in
a
desperate
case
for
their
temporall
life
;
yet
then
the
Lord
findes
a
way
of
deliuerance
.
And
indeede
,
if
a
man
consider
aright
of
it
,
hee
must
needes
acknowledge
that
these
Israelites
were
in
a
pittifull
case
;
for
,
they
had
the
red
sea
before
them
,
and
mountains
on
each
side
,
and
themselues
hindred
from
flight
,
by
their
bag
and
baggage
,
and
with
their
children
,
and
the
huge
hoste
of
Pharaoh
behinde
them
;
so
as
to
mans
reason
,
there
was
nothing
but
present
death
to
bee
looked
for
:
yet
the
Lord
in
mercy
to
saue
them
,
makes
a
way
where
there
was
no
way
,
and
opens
them
a
gappe
to
life
,
when
naturall
reason
could
lay
▪
before
them
nothing
but
violent
death
.
Which
shewes
the
wonderfull
mercy
of
God
,
to
his
owne
people
and
seruants
.
And
the
like
thing
we
may
read
of
in
Dauid
,
when
he
abode
in
the
wildernes●e
of
Maon
:
for
there
Saul
followed
him
,
and
he
and
his
men
compassed
Dauid
and
his
men
round
about
,
1.
Sam.
23.26
,
27.
Now
,
what
hope
of
deliuerance
was
there
for
Dauid
?
Ans.
Surely
this
only
:
Dauid
was
the
seruant
of
God
,
&
the
Lord
preserued
him
,
that
hee
might
rule
his
people
after
Sauls
death
;
and
therfore
he
escapeth
,
though
wonderfully
:
for
,
a
messenger
comes
to
Saul
and
bids
him
haste
,
for
the
Philistims
inuaded
the
Land
;
and
so
Saul
returned
from
pursuing
Dauid
,
and
went
against
the
Philistims
.
Hence
we
learne
this
generall
rule
,
that
in
the
extremitie
of
all
danger
,
God
hath
meanes
to
preserue
and
saue
his
owne
children
and
people
.
Which
must
teach
vs
,
to
commend
our
case
to
GOD
,
and
to
rest
on
him
in
all
dangers
;
for
,
when
our
case
is
desperate
in
our
sight
,
then
are
we
fittest
for
Gods
helpe
.
Let
vs
therefore
in
such
cases
,
learne
to
practice
our
faith
;
and
then
especially
to
cast
our selues
vpon
GOD
.
This
,
Iehosaphat
did
most
notably
:
for
,
beeing
assaulted
with
the
huge
armies
of
the
Moabites
,
Ammonites
,
&c.
he
praied
vnto
the
Lord
most
feruently
,
saying
;
2.
Chron.
20.12
,
Lord
,
there
is
no
strength
in
vs
,
wee
knowe
not
what
to
doe
;
but
our
eies
are
towards
thee
:
and
,
thus
doing
,
was
preserued
;
for
,
God
will
in
no
extremitie
forsake
them
that
trust
in
him
.
The
red
sea
.
]
In
many
places
of
the
olde
testament
,
it
is
called
the
sea
of
rushes
,
Psal.
106.7
,
9.
Or
,
the
sea
of
sedges
,
Ier.
49.21
.
It
is
a
corner
of
the
Arabian
sea
,
that
parteth
Egypt
and
Arabia
.
Those
,
which
haue
seene
it
in
trauell
,
say
,
it
hath
no
other
colour
than
all
other
seas
haue
;
Why
then
is
it
called
the
red
sea
?
Answ.
To
omit
many
supposed
causes
hereof
,
ther
be
two
especially
,
for
which
it
is
so
called
.
1
Because
of
the
red
sand
;
for
both
the
bottome
of
the
sea
,
and
the
shoare
,
are
full
of
redder
sande
,
than
ordinarily
is
else-where
.
2
Some
thinke
it
is
called
the
redde
sea
,
by
reason
of
the
sedges
and
bul-rushes
which
,
growe
much
at
the
sea
side
,
and
bee
of
a
redde
colour
;
which
,
by
reflection
,
may
make
the
same
colour
appeare
on
the
water
.
But
this
neede
not
to
trouble
any
man
:
for
the
holy
Ghost
vseth
the
same
name
,
which
commonly
the
men
of
that
countrey
gaue
vnto
it
.
And
thus
much
of
their
fact
,
that
they
by
faith
passed
through
the
redde
sea
.
Now
we
come
to
the
two
circumstances
,
whereby
it
is
commended
.
The
first
circumstance
is
,
the
manner
of
their
going
through
the
red
sea
:
they
went
through
as
on
dry
land
.
This
must
not
be
conceiued
to
be
,
by
help
of
bridge
or
shippe
,
nor
by
meanes
which
men
vse
,
as
swimming
,
failing
,
or
wading
;
but
their
passage
was
miraculous
:
for
,
the
waters
stood
like
walls
on
both
sides
of
them
.
And
the
channel
of
the
sea
was
as
a
pauement
or
dry
land
;
Exod.
14.22
.
which
notably
setteth
forth
the
strangenesse
of
this
fact
,
shewing
that
it
was
a
wonderfull
work
of
God
.
And
this
also
confuteth
certaine
enemies
of
the
Scripture
,
who
haue
cauilled
at
all
the
miracles
which
are
recorded
therein
:
accounting
of
Moses
but
as
a
Magician
and
Sorcerer
,
&
of
the
miracles
which
he
did
,
as
of
illusions
:
and
for
this
miracle
they
make
no
account
of
it
;
for
(
say
they
)
Moses
being
a
great
scholler
,
and
a
wise
man
,
knew
the
time
of
the
rise
and
fall
of
the
waters
,
&
knew
the
fords
and
shallowe
places
:
therfore
he
took
his
time
,
and
found
a
place
so
shallow
,
that
when
the
tide
was
past
,
the
sands
were
bare
&
dry
(
as
the
marshes
in
England
are
)
and
then
he
led
the
hoast
of
Israell
through
.
But
Pharaoh
&
his
hoast
following
them
,
were
drowned
,
because
they
went
through
at
the
flowing
of
the
sea
?
Ans.
Whereas
they
say
that
this
their
passage
was
no
miracle
,
heere
we
see
it
is
ouerthrowen
by
this
circumstance
of
the
maner
of
their
passing
ouer
:
for
,
the
bottom
of
the
sea
was
as
a
pauement
,
&
as
ground
on
which
no
waters
fal
.
Now
,
in
most
places
of
the
sea
,
where
the
waters
ebb
and
flowe
,
the
ground
is
neuer
fully
dry
,
but
watery
and
full
of
moist
places
.
Againe
,
the
waters
passed
not
away
as
at
an
ebbe
,
but
stoode
as
walls
on
each
side
of
the
hoast
of
Israell
,
both
on
the
right
hand
and
on
the
left
:
both
which
shew
plainely
,
Exod.
14.
●●
.
there
was
no
vantage
taken
by
the
ebbing
and
flowing
of
the
water
(
as
vngodly
Atheists
do
cauill
,
deriding
Gods
works
to
their
own
destruction
)
but
a
mighty
&
miraculous
work
of
God
,
first
making
the
waters
stand
like
two
walls
,
and
then
making
the
earth
vnder
it
firme
&
dry
,
contrary
to
nature
in
them
both
.
The
2.
circumstance
is
,
concerning
the
time
when
they
passed
through
;
euen
,
then
when
the
Egyptians
assaying
to
doe
the
same
,
were
drowned
.
Marke
the
words
;
for
the
thing
is
strange
.
The
Egyptians
come
armed
after
the
Israelites
,
with
a
huge
great
Armie
.
Now
,
the
Israelites
they
take
into
the
sea
;
and
the
Egyptians
seeing
them
,
stand
not
still
vpon
the
banke
,
but
aduenture
after
them
,
not
by
ship
,
but
the
same
way
that
the
Israelites
tooke
before
them
:
but
yet
without
any
warrant
or
commaundement
from
God
:
so
great
was
their
malice
against
them
;
&
yet
a
man
would
haue
thought
they
durst
neuer
haue
aduentured
into
the
sea
after
them
,
especially
as
they
did
.
Here
,
by
this
fact
of
Pharaoh
&
his
men
,
we
learne
,
that
when
God
forsakes
a
man
,
and
leaues
him
to
himselfe
,
he
doth
nothing
else
but
run
headlong
to
his
own
destruction
.
God
(
as
Moses
saith
)
raised
vp
Pharaoh
to
shew
his
power
vpon
him
:
and
now
it
pleaseth
God
to
leaue
him
to
himselfe
,
and
he
pursueth
the
Israelites
to
his
own
destruction
.
And
this
is
the
course
and
state
of
all
those
that
are
forsaken
of
God
▪
The
consideration
whereof
must
teach
vs
a
speciall
clause
to
be
vsed
of
vs
in
our
prayers
:
wee
must
euer
remember
to
pray
for
this
,
That
God
would
neuer
wholly
forsake
vs
,
nor
cast
vs
off
.
This
condition
is
more
fearefull
than
the
estate
and
condition
of
any
creature
in
the
world
besides
:
for
when
God
forsakes
a
man
;
all
that
he
doth
,
is
hastening
himselfe
to
his
owne
destruction
.
Dauid
knew
this
well
,
and
therefore
he
praies
,
Oh
,
knit
my
heart
vnto
thee
,
that
I
may
feare
thy
name
,
Psal.
86.11
.
And
againe
,
he
praieth
that
the
Lord
would
not
forsake
him
ouer-long
,
Psal.
119.8
;
as
if
he
should
say
,
if
it
be
thy
pleasure
to
try
me
by
leauing
me
to
my selfe
:
yet
,
O
Lord
let
it
be
but
for
awhile
,
forsake
me
not
ouer-long
.
This
is
the
scope
of
the
sixt
petition
,
Leade
vs
not
into
temptation
:
where
wee
are
taught
to
pray
,
that
God
would
not
forsake
vs
,
or
leaue
vs
to
our selues
;
or
to
the
power
of
Satan
;
but
that
he
would
be
with
vs
,
and
shew
his
power
in
our
weaknesse
continually
.
And
this
may
enforce
vs
vnto
this
petition
:
for
,
the
consideration
,
That
men
forsaken
of
GOD
,
doe
nothing
but
worke
their
owne
destruction
,
is
many
times
a
cause
of
great
trouble
of
minde
.
For
,
some
desiring
to
see
such
as
hang
or
drowne
themselues
,
by
beholding
of
them
get
this
conceite
into
their
heads
,
that
God
will
likewise
forsake
them
as
he
hath
done
these
whom
they
behold
,
&
so
shall
they
make
away
themselues
;
whence
followeth
great
trouble
,
&
anguish
of
soule
for
a
long
time
.
Now
,
how
must
a
man
or
woman
in
this
case
helpe
themselues
?
Answere
.
The
best
way
is
,
by
prayer
to
craue
at
Gods
hands
,
that
he
would
euer
be
with
them
,
and
neuer
wholly
forsake
them
.
And
further
,
this
must
be
remembred
withall
,
that
GOD
will
neuer
forsake
any
of
his
seruants
before
they
first
forsake
him
:
and
therefore
they
that
can
say
truly
and
vnfainedly
,
that
they
desire
to
serue
God
,
and
to
be
his
seruants
,
and
seeke
this
blessing
by
prayer
,
they
may
stand
fast
on
this
ground
,
that
God
will
neuer
forsake
them
,
till
they
first
forsake
him
.
And
therefore
Azariah
the
Prophet
saith
notably
to
King
Asa
,
2.
Chron.
15.2
,
The
Lord
will
be
with
you
while
you
be
with
him
;
and
if
ye
seeke
him
,
hee
will
be
found
of
you
:
but
if
ye
forsake
him
,
hee
will
forsake
you
.
And
Iames
saith
,
Draw
neere
to
God
,
and
he
will
draw
neere
to
you
,
Iames
4.8
.
It
was
neuer
heard
that
God
did
euer
forsake
any
that
did
seeke
him
.
And
if
the
causes
were
knowen
why
men
make
away
themselues
,
it
would
prooue
(
generally
)
to
be
thus
;
because
they
first
by
some
fearefull
sins
haue
forsaken
God
,
&
then
he
in
his
Iustice
forsakes
them
.
And
therfore
they
that
are
troubled
with
this
temptation
,
must
pray
that
they
may
sticke
fast
vnto
God
by
faith
and
holinesse
:
&
so
will
●e
neuer
forsake
them
.
Secondly
,
in
this
circumstance
,
that
the
Egyptians
following
the
Israelites
,
were
drowned
,
we
haue
a
notable
pattern
of
the
state
&
condition
of
all
persecuters
of
Gods
church
.
In
Pharaoh
and
his
hoast
wee
may
see
their
end
,
which
is
vsually
destruction
:
that
is
their
reward
for
persecuting
Gods
Church
.
Cain
slaies
Abell
that
notable
seruant
of
GOD
:
but
his
reward
was
this
,
hee
was
cast
forth
of
Gods
Church
,
Gen.
4.11.13
▪
and
striken
in
Gods
iust
iudgement
with
finall
desperation
.
Saul
persecuted
Dauid
:
but
his
end
was
to
kill
himselfe
with
his
own
sword
,
1.
Samuel
30.4
.
And
Iesabell
she
persecutes
the
Prophets
&
children
of
God
:
but
her
end
was
this
,
2.
Kings
9.35.36
.
the
dogs
did
eate
her
flesh
.
The
whole
stock
of
the
Herods
were
great
enemies
to
Christ
:
But
their
name
was
soone
rooted
out
;
and
Herod
,
called
Agrippa
,
that
slew
Iames
,
Acts
12.23
.
and
persecuted
Peter
,
was
eaten
vp
of
wormes
.
Many
great
Emperours
in
the
primatiue
Church
were
persecuters
:
but
they
died
desperatly
.
And
Iulian
,
for
one
,
once
a
Christian
,
died
blaspheming
Christ
;
&
,
casting
his
bloud
vp
towards
heauen
,
cried
,
Thou
hast
ouercome
ô
Galilean
,
thou
hast
ouercome
.
And
to
come
neerer
these
times
;
what
reward
from
God
the
persecuters
of
the
Church
haue
had
,
we
may
reade
in
the
booke
of
Acts
&
monuments
,
which
was
penned
for
that
purpose
.
And
to
come
to
these
our
daies
,
the
whole
band
of
those
that
call
themselues
leaguers
,
in
Fraunce
,
Italy
,
Spaine
,
&c.
like
the
Tabernacles
of
Edom
and
the
Ismaelites
,
Moab
,
and
the
Agarims
,
&c.
Psal.
83.5
,
6
,
they
vow
the
destruction
&
persecution
of
Gods
Church
:
but
yet
Gods
Church
stands
;
&
he
so
contriues
the
matter
,
that
they
draw
swords
against
themselues
,
&
slay
&
poyson
one
another
.
Herein
doth
God
graciously
make
good
his
promise
to
his
Church
,
that
the
weapons
made
against
her
shal
not
prosper
.
Isa.
54.17
.
And
Zachary
12.3
,
there
is
a
prophecie
of
the
Church
in
the
new
Testament
:
the
Lord
saith
,
He
wil
make
Ierusalem
(
that
is
his
Church
)
an
heauy
stone
;
for
all
people
that
lift
it
vp
shal
be
torn
,
though
all
the
people
of
the
earth
be
gathered
against
it
:
where
the
Prophet
setteth
down
,
notably
,
what
shal
be
the
condition
of
those
that
persecute
Gods
Church
:
the
more
they
persecute
her
,
the
more
they
shall
haue
Gods
hand
against
them
to
confound
them
.
Dan.
2.34
,
there
is
mention
made
of
a
stone
hewen
out
of
a
rocke
without
hands
,
which
smote
the
image
vpon
the
feete
,
which
were
of
yron
&
clay
,
&
brake
them
to
peeces
.
By
that
stone
,
is
meant
the
kingdom
of
Christ
,
which
shall
dash
in
peeces
the
kingdomes
of
the
earth
,
which
set
themselues
against
Christ
,
and
his
kingdome
.
For
,
Christ
must
raigne
till
hee
haue
put
all
his
enemies
vnder
his
feete
:
so
that
destruction
is
the
ende
of
the
enemies
of
Gods
Church
.
For
,
the
hand
of
the
Lord
shall
bee
knowen
among
his
seruants
,
and
his
indignation
against
his
enemies
,
Isay
,
66.14
.
And
thus
much
of
the
2.
circumstance
.
Now
,
in
this
whole
fact
of
the
Israelites
passing
thorough
the
red
sea
,
towards
the
Land
of
Canaan
,
there
is
a
notable
thing
signified
;
namely
,
Baptisme
.
So
Paul
saith
,
The
Israelites
were
baptized
vnto
Moses
in
the
sea
,
1.
Cor.
10.2
.
Yet
wee
must
remember
,
it
was
not
ordinary
Baptisme
,
but
extraordinary
;
neuer
administred
before
,
and
neuer
shall
be
so
again
,
for
ought
we
know
.
The
Minister
of
this
Baptisme
,
was
Moses
;
an
extraordinary
Minister
,
as
the
Baptisme
was
extraordinary
.
The
outwarde
signe
was
the
red
sea
;
or
rather
,
the
water
of
the
redde
sea
.
The
departing
of
the
children
of
Israel
out
of
Egypt
thorough
the
redde
sea
,
signifieth
the
departing
of
the
children
of
GOD
out
of
the
kingdome
of
darkenesse
,
from
the
power
of
sin
and
Satan
.
And
the
drowning
of
Pharaoh
,
with
all
his
hoste
in
the
redde
sea
,
signified
the
subduing
of
the
power
of
all
spirituall
enemies
,
with
the
pardon
and
death
of
sinne
;
which
stands
partly
in
the
abolishing
of
sinne
,
and
partly
in
newnesse
of
life
.
And
to
this
alludeth
the
Prophet
Micah
,
saying
;
He
will
subdue
our
iniquities
,
and
cast
all
their
sinnes
into
the
bottome
of
the
sea
:
Micah
,
7.19
.
As
if
he
should
say
,
Looke
as
God
subdued
Pharaoh
,
and
all
his
hoste
,
in
the
bottome
of
the
sea
;
so
will
he
cast
,
and
put
away
the
sinnes
of
his
people
.
From
this
we
learne
two
points
:
1
That
the
Baptisme
of
infants
hath
warrant
in
Gods
word
,
howsoeuer
some
men
be
of
a
contrary
opinion
:
for
,
here
we
see
all
the
Israelites
were
baptized
in
the
sea
;
and
among
them
no
doubt
were
many
children
.
If
it
be
said
,
this
baptisme
was
extraordinary
,
and
is
no
ground
for
ours
;
Answ.
True
:
it
was
extraordinary
for
the
manner
;
but
yet
herein
,
the
matter
and
substance
,
and
the
thing
signified
is
ordinary
,
and
the
end
all
one
with
ours
:
and
therefore
the
baptizing
of
infants
in
the
red
sea
,
is
some
warrant
for
the
baptisme
of
infants
in
the
Church
now
adaies
.
Secondly
,
here
we
may
learne
another
instruction
.
As
the
Israelites
went
through
the
red
sea
(
as
through
a
graue
)
to
the
promised
land
of
Canaan
;
so
we
must
know
,
that
the
way
to
the
spirituall
Canaan
,
euen
the
kingdome
of
heauen
,
is
by
dying
vnto
sinne
.
This
is
a
speciall
point
to
bee
considered
of
euery
one
of
vs
:
we
professe
our selues
to
be
Christians
,
wee
heare
Gods
word
,
and
receiue
the
sacraments
,
which
are
the
outward
badges
of
Christians
,
and
we
perswade
our selues
of
life
euerlasting
after
death
:
wel
,
if
we
would
haue
that
to
be
the
ende
of
our
iourney
,
then
we
must
take
the
Lords
plaine
way
in
this
life
;
which
is
,
to
die
vnto
all
our
sinnes
.
So
it
is
said
,
they
which
are
Christs
,
haue
crucified
the
flesh
with
the
affections
and
lustes
thereof
:
where
,
this
duty
is
inioyned
to
euery
Christian
;
hee
must
crucifie
the
lusts
and
affections
of
the
flesh
,
and
not
liue
in
sinne
.
For
,
a
man
cannot
walke
in
sinne
,
and
so
runne
the
broad
way
to
hell
,
and
yet
waite
for
the
kingdome
of
heauen
;
these
two
will
not
stand
together
:
and
therefore
,
if
we
would
walke
worthy
the
calling
of
Christianitie
,
wee
must
haue
care
that
all
our
sins
,
whether
they
bee
of
heart
or
life
,
little
or
great
,
new
or
olde
,
may
be
mortified
and
abolished
.
Many
will
for
a
time
become
ciuill
,
and
seeme
to
be
religious
,
especially
when
they
are
to
receiue
the
Lords
supper
;
but
when
that
time
of
the
sacrament
is
past
,
then
they
returne
to
their
old
custome
in
sinning
againe
:
wherby
it
appeares
,
that
their
change
was
but
in
shew
,
to
blind
the
eies
of
men
.
And
doe
we
not
each
Sabbaoth
professe
our selues
good
Christians
,
and
seeme
to
glory
in
it
,
by
keeping
this
day
with
such
solemnitie
?
But
alas
!
as
soone
as
that
day
is
past
,
many
(
&
some
euen
this
day
)
runne
into
all
ryot
.
This
is
not
Christianity
;
this
is
not
the
way
to
heauen
:
but
,
if
euer
we
thinke
to
come
to
Canaan
,
we
must
kill
and
bury
our
sinnes
,
we
must
die
vnto
them
;
or
else
we
shal
neuer
come
to
the
ende
of
Christianity
:
namely
,
eternall
life
.
And
thus
much
of
this
circumstance
,
and
also
of
the
example
it selfe
.
Iosuahs
Faith
.
VERSE
30.
By
faith
,
the
walls
of
Iericho
fel
down
,
after
they
were
compassed
about
seuen
daies
.
FRom
the
beginning
of
this
chapter
,
to
this
30.
verse
,
we
haue
heard
two
sorts
of
examples
of
faith
:
the
first
,
of
beleeuers
from
the
beginnning
of
the
world
to
the
flood
.
The
second
,
of
such
as
were
from
the
time
of
the
floode
,
to
the
giuing
of
the
Lawe
in
Mount
Sina
:
and
of
both
these
,
we
haue
hitherto
intreated
.
Now
here
,
and
s●
forward
to
the
end
of
this
chapter
,
is
set
downe
a
third
order
of
examples
of
faith
;
namely
,
of
such
as
liued
from
the
time
of
the
giuing
of
the
Law
,
to
the
time
of
the
raigne
of
the
Maccabees
.
This
30.
verse
containes
the
first
example
of
this
ranke
;
namely
,
the
example
of
Iosuahs
faith
,
&
of
those
that
went
with
him
into
Canaan
.
And
their
faith
is
commended
vnto
vs
by
a
notable
fact
of
theirs
;
the
causing
to
fall
the
walls
of
Iericho
:
the
History
whereof
we
may
reade
at
large
,
Iosuah
6.
The
summe
of
it
is
this
;
Whereas
the
Israelites
came
vnto
Canaan
,
and
could
not
enter
into
the
Land
,
by
reason
of
the
strength
of
Iericho
,
by
which
they
must
needs
passe
,
nor
could
win
it
by
reason
of
the
huge
walls
of
Iericho
;
the
Lord
promiseth
to
deliuer
Iericho
into
their
hands
:
onely
the
people
must
doe
this
;
they
must
compasse-about
the
walls
seauen
daies
,
&
carie
the
Arke
of
the
Lord
with
them
,
sounding
with
Rammes
hornes
,
and
showte
,
and
so
the
walls
should
fall
downe
.
Now
,
the
Lord
hauing
made
this
promise
vnto
them
;
the
Israelites
,
and
specially
Iosuah
,
obey
his
commaundement
,
and
beleeue
his
promise
:
and
thus
doing
,
by
faith
the
walls
of
Iericho
fell
downe
,
after
they
were
compassed-about
seauen
doyes
.
Indeed
the
power
of
GOD
was
the
principall
cause
of
this
ruine
of
the
walls
:
but
yet
because
vpon
their
beleeuing
,
GOD
shewed
this
power
,
therefore
is
the
downfall
of
them
ascribed
to
their
faith
.
Here
are
many
notable
points
to
be
learned
.
1.
Whereas
the
Text
saith
,
By
faith
the
walls
of
Iericho
fell
downe
;
wee
may
obserue
the
wonde●full
power
of
true
faith
.
Iosuah
and
the
Israelites
beleeued
Gods
promises
,
that
hee
would
ouerturne
the
walls
of
Iericho
:
and
as
they
beleeued
,
so
it
came
to
passe
.
So
our
Sauiour
Christ
saith
,
Matthew
17.20
,
If
a
man
had
but
as
much
faith
as
a
graine
of
mustard-seed
,
he
shall
say
vnto
the
mountaine
,
remooue
hence
,
and
it
shall
remoue
,
and
nothing
shall
be
vnpossible
vnto
him
:
signifying
,
that
by
the
power
of
true
faith
,
such
things
as
are
impossible
to
mans
reason
,
shall
be
brought
to
passe
,
if
God
haue
promised
them
;
as
we
see
in
this
place
,
the
mighty
walls
of
Iericho
fall
downe
by
faith
,
which
to
mans
reason
is
impossible
.
So
,
the
Lord
promised
to
Abraham
,
That
he
should
be
the
Father
of
many
Nations
:
yea
,
Genesis
17.2
.
and
18.18
.
that
all
the
Nations
of
the
earth
should
be
blessed
in
him
.
This
was
strange
;
but
Abraham
beleeued
it
:
and
as
hee
beleeued
,
so
it
came
to
passe
;
for
,
many
Nations
descended
from
him
:
and
after
the
time
of
Christes
ascension
,
when
all
the
Nations
of
the
world
were
called
to
the
light
of
the
Gospell
,
they
were
blessed
in
Christ
,
the
promised
Seede
of
Abraham
:
and
therefore
is
hee
called
the
Father
of
the
faithfull
in
all
Nations
.
And
to
come
vnto
our selues
:
To
miserable
men
it
may
seeme
a
strange
thing
,
that
the
power
of
the
diuell
and
the
strength
of
the
flesh
,
should
be
ouercome
in
vs
:
yet
let
a
man
beleeue
this
promise
of
God
;
God
so
loued
the
world
,
that
hee
gaue
his
onely
begotten
sonne
,
that
who
so
beleeued
in
him
,
should
not
perish
,
but
haue
euerlasting
life
,
Iohn
3.16
:
I
say
,
let
him
beleeue
this
effectually
,
and
hee
shall
finde
by
faith
the
Kingdome
of
sinne
&
Satan
,
in
his
heart
and
conscience
,
weakned
euery
day
more
and
more
.
And
therefore
S.
Iohn
saith
not
without
cause
,
This
is
the
victorie
that
ouercommeth
the
world
,
euen
our
faith
,
1.
Iohn
5.4
.
2.
Here
obserue
,
that
among
the
causes
of
the
change
&
ouerthrowe
of
Townes
,
Cities
,
&
Kingdomes
,
this
is
one
;
namely
,
faith
in
Gods
promises
.
Many
men
haue
written
of
the
change
of
Kingdoms
,
&
do
giue
diuers
reasons
therof
:
But
most
of
them
omit
the
principall
,
and
that
is
faith
;
by
vertue
whereof
many
times
Kingdomes
and
Townes
are
brought
to
ruine
and
ouerthrow
.
God
promised
to
Abraham
&
to
his
seed
,
that
he
would
giue
them
the
land
of
Canaan
for
their
inheritance
:
now
,
they
beleeued
this
promise
,
&
heere
wee
see
it
comes
to
passe
as
they
beleeued
;
Iericho
by
faith
is
ouerturned
&
the
rest
of
their
Cities
,
&
the
people
of
Canaan
dispossessed
.
So
that
we
see
,
faith
in
Gods
promises
,
is
a
means
to
Gods
people
,
to
ouerturn
cities
&
kingdoms
,
that
are
enemies
to
Christ
and
to
his
Gospell
.
God
hath
made
a
promise
vnto
his
Church
,
that
the
whore
of
Babylon
,
Reuel.
18.2
,
that
is
,
the
Kingdome
of
Antichrist
shall
flourish
for
a
while
,
but
after
it
shall
be
destroyed
;
yea
,
such
a
ruine
shall
come
vnto
it
,
that
the
Kings
of
the
earth
,
and
all
great
men
and
Marchants
shall
bewaile
the
destruction
thereof
.
Now
,
this
promise
being
receiued
by
faith
,
and
beleeued
of
Gods
Church
,
shall
vndoubtedly
come
to
passe
.
It
is
in
some
part
verified
already
(
for
we
see
,
some
Kingdomes
and
people
haue
renounced
the
cursed
Doctrine
and
tyrannie
of
Rome
;
and
many
Christian
Princes
haue
alreadie
shaken
off
the
Popes
yoke
)
yea
,
and
this
promise
shall
come
to
passe
daily
more
and
more
.
Let
all
the
Kings
of
that
sort
doe
what
they
can
,
and
let
the
people
set
themselues
neuer
so
much
against
Gods
Church
,
yet
Babylon
shal
downe
:
for
,
God
hath
promised
so
to
his
Church
,
and
his
Church
beleeueth
the
same
;
and
therefore
by
their
faith
it
shall
be
brought
to
passe
,
in
despite
of
the
diuell
.
Thirdly
,
here
we
learne
,
that
when
any
City
,
Towne
,
or
Kingdome
,
is
to
make
warre
either
in
defence
of
themselues
,
or
in
lawfull
assault
vpon
their
enemies
;
a
speciall
meanes
for
good
successe
heerein
is
true
faith
.
Christian
policie
is
a
commendable
thing
in
this
case
:
but
if
policy
be
seuered
from
faith
,
it
is
nothing
.
Faith
in
Gods
promises
of
protection
and
assistance
,
doth
farre
surpasse
all
worldly
wisedome
.
And
therefore
good
King
Iehosaphat
,
when
he
was
to
fight
against
the
huge
Armies
of
the
Moabites
,
and
Ammonites
,
giues
this
counsell
to
his
people
,
2
,
Chron.
20.20
,
Put
your
trust
in
the
Lord
your
God
,
and
ye
shall
be
assured
:
Beleeue
his
Prophets
,
and
ye
shall
prosper
▪
giuing
a
most
notable
instruction
,
and
shewing
that
the
best
help
for
our
defence
,
is
faith
in
God
,
whereby
we
rest
vpon
his
word
and
promise
,
that
hee
will
helpe
vs
:
yet
this
taketh
not
away
the
vse
of
meanes
,
but
it
giues
the
blessing
and
efficacie
vnto
them
.
Ephe.
6.16
.
Faith
,
wee
knowe
,
is
called
a
shield
,
among
the
spiritual
armour
of
God
,
whereby
a
man
awards
the
blowes
of
Satan
:
and
though
that
be
the
principal
vertue
of
it
,
yet
is
it
also
a
notable
shield
to
defend
men
,
euen
against
their
outward
&
visible
enemies
,
&
a
most
strong
engine
aginst
them
,
to
work
their
ouerthrow
.
Hence
Dauid
saith
,
He
will
not
be
afraid
for
tenne
thousand
of
the
people
,
that
should
beset
him
round
about
.
Psalm.
3.6
.
They
therefore
that
would
defend
themselues
against
their
enemies
(
yea
,
and
ouercome
them
in
lawful
assault
)
must
embrace
&
obay
true
religion
;
&
with
Christian
policy
,
ioyn
faith
in
Gods
promises
:
for
,
by
faith
we
make
God
our
Captain
,
&
throgh
him
we
shal
do
valiantly
,
and
beate
downe
our
enemies
on
euery
side
.
Lastly
,
heere
wee
may
learne
,
what
a
vaine
thing
it
is
to
trust
in
outward
worldly
meanes
.
The
walls
of
Iericho
were
both
strong
and
high
,
and
hard
it
had
beene
to
haue
ouerthrowen
them
by
ordinary
meanes
:
but
yet
we
see
,
it
proued
but
a
vaine
thing
to
trust
vnto
them
,
as
the
men
of
Iericho
did
;
for
,
they
found
but
little
reliefe
and
defence
in
them
:
for
,
the
Lord
layes
them
flat
to
the
ground
;
Iosh.
6.20
.
and
so
the
people
of
Israell
went
straight
forward
and
tooke
the
Citie
.
So
likewise
it
is
a
vaine
thing
to
trust
to
mans
strength
,
or
in
the
strength
of
an
horse
,
or
in
the
number
of
men
,
or
in
riches
,
or
in
gifts
of
wisedome
and
learning
,
or
in
any
other
outward
ordinary
meanes
whatsoeuer
:
the
reason
is
,
because
God
can
ouerturne
them
with
the
least
breath
of
his
mouth
.
This
must
admonish
vs
,
that
howsoeuer
,
we
vse
ordinarie
meanes
of
our
preseruation
and
helpe
,
yet
euer
wee
must
cast
our
whole
care
on
GOD
,
and
put
all
our
confidence
in
him
for
helpe
and
safety
:
for
,
without
him
all
other
outward
meanes
are
nothing
but
vaine
helpes
;
For
,
vaine
is
the
help
of
man
.
And
thus
much
for
the
fact
it self
.
Further
,
this
fact
is
set
out
vnto
vs
by
two
circumstances
;
to
wit
,
by
the
meanes
which
they
vsed
,
and
by
the
time
which
they
obserued
for
this
exploit
.
For
the
first
;
when
they
come
to
Iericho
,
this
strong
Citie
,
which
they
must
needes
subdue
(
or
else
they
could
not
this
way
enter
and
possesse
the
Land
,
they
do
not
goe
about
to
ouerturne
the
Citie
by
vndermining
,
battering
,
or
scaling
the
walls
;
but
,
according
to
Gods
appointment
,
they
go
one
by
one
in
order
round
about
the
Citie
walls
day
by
day
for
one
weeke
space
:
and
on
the
seauenth
day
,
they
compasse
it
seuen
times
;
during
all
which
time
they
kept
great
silence
,
saue
onely
that
seauen
Priests
sounded
vpon
seauen
trumpets
of
Rammes-hornes
before
the
Arke
,
till
Iosuah
bade
them
shout
.
Now
,
in
common
reason
,
a
man
would
iudge
this
rather
to
be
some
childish
sport
,
then
a
means
to
fling
downe
these
great
walls
.
Nay
,
consider
it
well
,
and
it
may
seeme
a
course
tending
rather
to
ouerthrowe
themselues
,
then
the
walls
of
Iericho
:
for
,
they
marched
not
in
battell
ray
,
as
though
they
would
pitch
a
field
against
the
people
of
Iericho
,
or
lay
siege
to
their
Citie
;
but
they
went
in
length
one
before
another
,
so
as
they
might
compasse
the
Citie
about
.
Now
,
if
the
men
of
Iericho
should
haue
come
forth
,
and
made
assault
vpon
them
,
in
all
likelihood
the
Israelites
had
been
ouerthrowen
;
so
weake
and
feeble
were
the
meanes
.
And
yet
the
Lord
for
waighty
causes
,
prescribes
this
course
vnto
them
:
to
wit
,
1.
Heerby
to
try
the
faith
of
his
people
,
whether
they
will
beleeue
his
promises
or
no
,
when
they
are
enioyned
to
vse
weake
and
feeble
meanes
,
and
in
mans
reason
foolish
.
Secondly
,
to
make
manifest
in
the
weakenesse
and
insufficiencie
of
the
meanes
,
his
owne
all-sufficient
power
and
wisedome
,
for
the
furtherance
of
his
glory
:
for
,
through
weakenesse
is
Gods
power
made
perfect
,
2.
Corinthians
chapter
12.
verse
9.
Hence
,
our
Sauiour
Christ
,
when
hee
was
to
cure
the
man
that
was
borne
blinde
,
tempers
clay
of
spittle
,
and
layes
it
to
his
eyes
,
Iohn
,
chapter
9.
verse
6
;
A
meanes
in
common
reason
,
rather
fit
to
make
a
man
blinde
,
then
to
recouer
his
sight
:
and
yet
Christ
vseth
it
for
the
furtherance
of
Gods
glory
,
in
the
manifestation
of
his
Diuine
power
,
whereby
the
people
might
knowe
hee
was
able
in
himselfe
,
to
doe
whatsoeuer
he
would
.
Now
,
looke
what
course
the
Lord
here
takes
for
the
battering
of
the
walles
of
Iericho
,
the
like
he
vseth
in
ouerthrowing
the
kingdome
of
the
diuell
,
the
spirituall
Iericho
;
especially
in
the
new
testament
.
For
,
after
Christs
ascension
,
when
he
intended
to
destroy
the
Kingdome
of
darkenesse
,
vnder
which
all
the
nations
sate
,
he
sets
apart
a
fewe
fisher-men
,
simple
persons
,
wanting
worldly
wit
&
policy
;
neither
did
hee
put
a
sword
of
flesh
into
their
hands
,
but
the
word
of
God
into
their
mouthes
:
and
thus
sent
them
to
dispossesse
the
diuell
out
of
all
the
world
,
and
to
batter
downe
the
kingdome
of
darkenesse
by
their
preaching
.
And
now
in
these
later
daies
,
wherein
the
Antichristian
kingdome
of
the
Pope
had
spread
it selfe
through
all
places
almost
,
God
vsed
the
same
weake
meanes
to
ouerthrow
it
.
For
,
hee
set
apart
a
silly
Monke
,
and
indues
him
with
gifts
to
preach
the
truth
:
by
which
meanes
,
the
kingdome
of
Antichrist
receiued
a
greater
wounde
,
than
if
tenne
Princes
had
set
themselues
against
it
.
And
strange
it
is
to
see
,
how
GOD
ouerturneth
all
the
stratagems
deuised
against
his
Church
,
and
how
hee
vanquisheth
the
power
of
sinne
,
by
the
weake
meanes
of
the
Gospel
preached
,
and
by
the
praiers
of
the
Church
;
than
which
,
to
the
world
nothing
seemes
more
feeble
or
foolish
.
The
consideration
hereof
,
is
of
speciall
vse
:
for
,
it
may
be
,
wee
shall
see
Kings
,
and
people
of
great
power
and
number
,
to
make
reuolt
from
the
Gospel
of
Christ
,
and
to
fall
to
Antichrist
,
embracing
popery
:
hereat
indeede
,
wee
must
be
grieued
,
but
yet
withal
,
here
is
good
cause
of
comfort
vnto
vs
;
for
wee
must
knowe
,
that
Satans
kingdome
must
bee
battered
downe
,
not
so
much
by
the
power
of
Kings
,
as
by
the
breath
of
GODs
mouth
:
not
so
much
by
the
sword
of
flesh
,
as
by
the
sword
of
the
spirit
.
So
it
is
said
,
that
the
man
of
sinne
,
euen
Antichrist
must
bee
abolished
:
not
by
the
power
of
Princes
;
yea
,
let
all
the
princes
&
potentates
in
the
world
do
their
best
for
him
,
yet
his
kingdome
must
downe
in
Gods
good
time
;
for
God
will
consume
him
with
the
breath
of
his
mouth
,
and
abolish
him
by
the
brightnesse
of
his
comming
,
2.
Thes.
2.8
.
that
is
,
by
the
preaching
of
the
word
,
in
the
mouthes
of
his
Ministers
,
who
are
men
voyde
of
all
worldly
power
and
policie
.
Yet
further
,
obserue
the
meanes
.
They
walke
about
the
walles
of
Iericho
seuen
daies
together
.
If
men
should
attempt
the
like
enterprise
at
this
day
,
in
all
likelihood
it
would
cost
them
their
liues
;
for
,
now
there
are
deuised
such
instruments
of
warre
,
I
mean
great
ordinance
,
&
field
pieces
,
that
will
kill
afar
off
:
&
vndoubtedly
,
if
ther
had
bin
such
instruments
of
war
in
this
city
,
the
Israelites
could
not
so
safely
haue
compassed
the
walles
so
many
daies
together
.
Whereby
it
appeares
more
than
probable
,
that
in
those
daies
there
were
no
gunnes
knowen
;
no
,
not
amongst
the
heathen
,
which
at
this
day
are
so
rise
amongst
Christians
.
Whence
may
be
gathered
,
that
these
later
daies
are
perillous
times
;
for
now
mens
heads
are
set
to
deuise
more
hurtfull
meanes
against
the
life
of
man
,
than
euer
the
sauage
heathen
knew
.
For
,
beside
the
inuention
of
gunnes
,
which
put
downe
all
euidence
of
prowesse
and
valour
,
seene
in
Ancient
warres
;
our
age
exceedes
in
contriuing
such
strange
kindes
of
poysons
,
as
were
neuer
knowen
in
former
times
.
For
,
men
haue
now
deuised
poyson
of
that
sort
,
that
will
kill
a
man
,
not
presently
;
but
a
weeke
,
or
a
moneth
,
or
a
quarter
of
a
yeare
after
:
as
appeares
by
the
confession
of
those
,
that
haue
giuen
themselues
to
studie
and
practice
such
hurtful
deuises
.
And
it
is
worth
the
marking
,
that
the
principall
inuentors
and
practicers
of
such
hurtfull
inuentions
,
haue
been
of
the
Romish
religion
.
The
second
circumstance
to
be
obserued
,
is
the
Time
of
this
exploite
.
It
was
not
on
any
of
the
first
sixe
daies
,
but
on
the
seuenth
;
and
that
after
they
had
that
day
compassed
the
citie
about
seuen
times
:
then
when
the
Priests
blew
the
trumpets
,
and
all
the
people
showted
as
Iosuah
bade
them
,
the
walles
of
Iericho
fell
downe
;
for
this
was
the
time
which
God
had
appointed
for
this
exploit
.
The
reason
why
God
appointed
seuen
daies
,
and
seuen
times
compassing
on
the
seuenth
day
,
is
not
reuealed
vnto
vs
in
the
word
of
God
:
and
therefore
wee
may
not
curiously
prie
into
it
,
nor
yet
(
as
some
doe
)
hence
gather
,
that
seuen
is
a
perfect
number
.
But
from
the
consideration
of
the
very
time
wherein
the
walles
fell
downe
,
wee
may
learne
this
;
that
if
we
would
haue
God
to
accomplish
his
promises
vnto
vs
,
we
must
waite
for
that
time
&
season
which
he
hath
appointed
:
we
must
not
thinke
that
God
wil
accomplish
them
when
we
appoint
.
But
we
must
beleeue
Gods
promise
,
and
also
waite
his
good
leisure
,
and
then
will
it
come
to
passe
.
The
Israelites
compassed
about
Iericho
one
day
,
and
the
walles
neuer
stirre
;
yea
,
they
doe
so
sixe
daies
together
,
and
sixe
times
more
on
the
seuenth
day
,
&
yet
they
stand
fast
:
The
reason
is
,
Because
Gods
appointed
time
was
not
yet
come
.
But
on
the
seuenth
day
,
when
they
had
compassed
them
about
the
seuenth
time
,
all
the
people
gaue
vp
the
showt
,
&
then
they
fel
down
;
because
that
was
the
particular
set
time
,
wherein
God
would
accomplish
his
promise
.
Further
,
whereas
they
compasse
about
the
walles
seuen
daies
together
;
it
must
needes
be
,
that
they
went
about
them
on
the
Sabbaoth
day
,
for
that
was
one
of
the
seuen
.
Now
here
a
doubt
ariseth
:
for
,
this
was
a
seruile
worke
vpon
the
Sabbaoth
,
contrary
to
Gods
commandement
;
which
inioyned
so
strict
a
rest
vpon
the
Sabbaoth
day
,
that
they
might
not
kindle
a
fire
thereon
:
how
then
could
they
lawfully
compasse
the
city
on
the
Sabbaoth
day
?
Answ.
All
Gods
commandements
in
the
morall
lawe
,
must
be
vnderstood
with
this
exception
;
Thou
shalt
doe
thus
and
thus
,
vnlesse
I
the
Lord
command
thee
otherwise
:
for
,
God
is
an
absolute
Lord
,
and
so
aboue
the
Lawe
;
and
therefore
may
lawfully
commaund
that
which
the
Lawe
forbiddeth
.
In
the
second
commandement
he
saith
,
Thou
shalt
not
make
to
thy selfe
any
grauen
image
,
&c.
And
yet
Moses
by
Gods
speciall
appointment
set
vp
a
brasen
serpent
,
which
was
a
figure
of
Christ
.
Vpon
such
a
speciall
command
,
Abraham
lawfully
offers
to
kill
Isaac
;
the
Israelites
at
their
departure
spoyle
and
robbe
the
Egyptians
;
and
Iosuah
with
the
people
,
here
compasse
the
walles
of
Iericho
on
the
Sabbaoth
day
.
Rahabs
Faith
.
VERSE
31.
By
faith
,
Rahab
the
harlot
perished
not
,
with
them
which
obeyed
not
,
when
shee
had
receiued
the
Spies
peaceably
.
IN
this
verse
the
holy
Ghost
proceedes
further
,
in
declaring
the
power
of
faith
;
and
,
for
this
ende
,
commends
vnto
vs
the
faith
of
Rahab
.
The
words
contain
the
summe
and
abbridgement
of
the
second
and
sixt
chapters
of
Iosua
:
the
meaning
of
them
is
plaine
.
The
points
herein
to
be
considered
,
are
three
:
1.
The
person
beleeuing
;
to
wit
,
Rahab
.
2.
The
reward
of
her
faith
giuen
by
Iosuah
:
Shee
perished
not
,
but
was
preserued
in
the
destruction
of
Iericho
.
3.
The
testimonie
of
her
faith
,
so
called
by
Saint
Iames
,
chapter
2.
verse
25
,
and
set
down
in
the
end
of
this
verse
,
When
shee
had
receiued
the
spies
peaceably
.
For
the
person
:
Rahab
was
a
woman
of
Canaan
,
dwelling
in
Iericho
;
as
wee
may
reade
Iosuah
2
:
there
shee
liued
and
had
her
abode
:
shee
was
no
Israelite
,
but
a
forrainer
in
regard
of
her
birth
,
and
a
Stranger
from
GODs
Church
.
How
then
comes
it
to
passe
,
that
she
is
commended
for
her
faith
,
and
here
put
into
the
Catalogue
of
these
renowned
beleeuers
?
Why
are
not
the
rest
of
the
Cananites
preferred
to
this
honour
as
well
as
shee
?
Answere
.
Wee
must
knowe
this
,
that
from
the
beginning
of
the
world
to
the
time
of
Christes
ascension
,
the
Church
of
God
was
small
;
sometime
shut
vp
in
some
fewe
families
,
as
,
from
the
floud
,
to
the
giuing
of
the
Law
;
and
after
limited
to
a
small
Kingdom
and
people
in
the
Land
of
Canaan
,
where
the
Lords
people
dwelt
.
During
which
time
,
all
other
Nations
and
people
of
the
world
,
besides
this
little
company
,
were
no
people
of
God
,
but
strangers
from
the
couenant
of
promise
,
and
(
as
Pau●
saith
)
Without
God
in
the
world
.
And
howsoeuer
Gods
Church
was
thus
shut
vp
,
Ephe.
2.12
.
as
it
were
in
a
corner
;
yet
now
and
then
it
pleased
God
to
reach
out
his
mercifull
hand
to
some
of
the
heathen
,
calling
them
into
his
Church
,
and
receiuing
them
into
his
couenant
:
and
they
are
called
in
the
newe
testament
,
Proselytes
.
In
Abrahams
family
,
Gen.
17.27
.
his
bond-men
and
seruants
were
circumcised
,
and
made
members
of
the
Church
of
GOD
.
And
in
Moses
dayes
Iethro
Moses
father
in
Law
,
Exod.
18
.
1●.12
.
a
Priest
of
Midian
,
obtained
this
at
Gods
hands
,
to
be
ioyned
vnto
Gods
Church
:
and
so
was
Ruth
the
Moabite
,
Ruth
1.16
:
and
Naaman
the
Assyrian
,
2.
Kings
5.17
:
and
as
some
think
Nabuchadonozer
,
Daniel
4.3
,
but
that
is
not
so
certaine
.
And
so
was
the
Eunuch
of
Ethiopia
,
Candaces
the
Queene
of
Ethiopias
chiefe
gouernour
,
Acts
8.27
.
Now
,
as
God
in
mercy
dealt
with
these
,
so
did
he
in
like
mercy
call
Rahab
the
harlot
aboue
all
the
people
of
Iericho
;
for
,
they
trusted
to
their
strong
walls
,
and
therefore
died
;
but
Rahab
beleeued
,
that
the
God
of
Israell
was
the
true
God
,
and
so
had
mercy
shewed
vnto
her
.
Now
,
after
the
time
of
Christes
ascension
,
God
dealt
more
bountifully
with
the
world
:
for
he
sent
the
light
of
his
Gospell
into
all
Nations
;
and
(
as
the
Scripture
saith
)
their
sound
went
through
all
the
earth
,
and
their
words
to
the
ends
of
the
world
,
Rom.
10.18
.
The
consideration
of
this
limited
estate
of
the
Church
of
God
for
so
long
a
time
,
serues
to
discouer
vnto
vs
the
errour
of
those
that
maintaine
and
hold
vniuersall
calling
of
all
and
euery
man
to
the
state
of
grace
and
saluation
:
but
if
that
were
so
,
then
in
former
ages
the
Gentiles
would
haue
beleeued
;
whereas
we
see
,
that
before
the
ascension
of
Christ
,
the
Church
of
God
was
but
a
small
remnant
,
among
the
people
of
the
Iewes
onely
;
and
not
one
of
tenne
thousand
beleeued
among
the
Gentiles
.
Now
,
if
all
men
had
beene
effectually
called
,
then
all
would
haue
receiued
the
promise
of
the
Gospell
;
but
many
Nations
in
former
ages
neuer
heard
of
Christ
:
and
therefore
there
was
neuer
in
all
ages
a
generall
effectuall
calling
of
all
men
.
Obiect
.
Paul
saith
,
God
reconciled
the
world
vnto
himselfe
by
Christ
,
2.
Cor.
5.19
:
and
if
that
be
so
,
then
hee
called
all
men
effectually
?
Answer
.
We
must
vnderstand
the
Apostle
according
to
his
meaning
:
for
,
Romans
11.15
,
he
expounds
himselfe
,
&
shewes
what
he
meanes
by
the
world
;
saying
,
That
the
falling
away
of
the
Iewes
,
is
the
reconciling
of
the
world
:
which
cannot
be
vnderstoode
of
men
in
all
the
ages
;
but
in
the
last
age
of
the
world
after
Christs
ascension
,
wherein
God
offered
to
all
the
world
life
euerlasting
by
Christ
.
Further
,
Rahab
is
here
noted
by
a
notorious
vice
,
shee
is
called
a
harlot
;
whereby
,
shee
was
infamous
among
the
men
of
Iericho
.
Certaine
of
the
Iewes
which
are
enemies
to
the
new
Testament
,
say
,
That
the
Author
of
this
Epistle
,
and
S.
Iames
doe
great
wrong
vnto
Rahab
for
calling
her
an
harlot
;
for
(
say
they
)
in
Iosuah
shee
is
called
but
a
Tauerner
or
Hostesse
?
Answer
.
Wee
must
knowe
that
the
word
which
is
vsed
in
Iosuah
,
signifieth
two
things
;
a
Tauerner
and
an
harlot
.
Now
,
take
the
word
properly
,
as
it
is
generally
vsed
in
the
olde
Testament
,
and
then
most
commonly
it
is
put
for
an
harlot
.
And
therefore
in
the
new
Testament
,
Rahab
hath
no
wrong
done
her
,
by
this
title
.
For
,
it
is
the
thing
that
Iosuah
intended
,
to
shew
what
a
one
shee
had
beene
:
and
therefore
in
speaking
of
her
to
the
spies
,
hee
bids
them
goe
into
That
harlots
house
,
Iosuah
6.22
;
vsing
such
an
Article
as
implies
,
that
shee
had
beene
infamous
and
notorious
in
that
kinde
.
And
yet
we
must
not
thinke
that
she
playd
the
harlot
,
after
shee
had
receiued
grace
to
beleeue
,
but
long
before
;
for
,
faith
purifieth
the
heart
:
neither
will
it
suffer
any
sinne
to
raigne
therein
.
She
is
called
a
harlot
,
therefore
,
in
regard
of
her
life
past
;
for
which
,
shee
was
infamous
among
the
men
of
Iericho
,
before
her
calling
to
the
faith
.
Quest.
How
could
she
beleeue
,
being
a
harlot
in
former
times
?
for
it
is
said
,
That
neither
fornicators
,
nor
adulterers
,
shall
inherite
the
Kingdome
of
heauen
,
1.
Cor.
6.9
.
Answere
.
That
is
true
according
to
the
Law
:
but
the
Gospell
giues
this
exception
,
vnlesse
they
repent
.
And
so
are
all
legall
threatnings
to
be
vnderstood
in
the
word
of
God
.
In
this
circumstance
of
the
person
,
and
in
the
quality
of
her
sinne
,
we
may
note
the
endlesse
mercy
of
God
towards
sinners
;
for
,
he
hath
vouchsafed
to
call
most
notorious
and
grieuous
sinners
to
the
state
of
saluation
:
as
Isay
saith
,
The
Lord
is
very
ready
to
forgiue
,
Isay
55.7
:
yea
,
with
the
Lord
is
plentifull
redemption
,
Psal.
130.7
.
This
appeares
,
by
vouchsafing
mercy
to
Rahab
a
notable
harlot
:
and
as
he
dealeth
with
Rahab
here
,
so
hath
he
shewed
like
mercy
to
other
notorious
sinners
.
King
Manasses
had
sold
himselfe
to
Idolatry
and
witchcraft
,
and
had
shed
innocent
bloud
exceeding
much
,
and
caused
Iudah
to
sinne
,
2.
Kings
21
,
6
,
16
;
for
which
he
was
led
captiue
:
yet
when
he
humbled
himselfe
and
prayed
,
God
was
intreated
of
him
.
2.
Chron.
33.13
.
And
Paul
saith
of
himselfe
;
When
he
was
a
blasphemer
and
a
persecuter
,
and
an
oppresser
,
he
was
receiued
to
mercy
,
though
he
were
the
head
of
all
sinners
;
that
Christ
might
first
shew
on
him
all
long
suffering
,
vnto
the
example
of
them
,
which
shall
in
time
to
come
beleeue
in
him
vnto
euerlasting
life
,
1.
Tim.
1
,
13
,
16.
The
consideration
of
this
exceeding
mercy
of
God
towards
sinners
,
is
of
great
vse
.
First
,
it
armeth
a
poore
soule
against
despaire
:
whereinto
the
diuell
would
draw
it
vpon
the
view
of
the
multitude
;
and
greatnesse
of
his
sinnes
:
for
,
many
reason
thus
:
My
sinnes
are
so
haynous
,
so
many
,
and
so
vile
,
that
I
dare
not
come
to
God
,
neither
can
I
be
perswaded
of
the
pardon
of
them
.
But
behold
heere
the
endlesse
mercy
of
God
,
in
forgiuing
sinnes
to
them
that
repent
,
though
they
be
like
crimson
and
scarlet
,
and
neuer
so
many
.
This
must
comfort
the
wounded
soule
,
and
encourage
all
touched
hearts
,
to
repent
,
and
to
sue
to
the
Lord
for
mercy
and
pardon
.
Secondly
,
it
must
moue
euery
one
of
vs
now
to
begin
to
repent
,
if
we
haue
not
repented
heretofore
:
and
,
if
wee
haue
begun
,
to
doe
it
more
earnestly
;
for
God
is
most
mercifull
,
and
with
him
is
plentifull
redemption
.
Yet
wee
must
beware
that
we
take
not
occasion
heereby
to
liue
in
sinne
,
because
God
is
mercifull
:
for
,
this
is
to
turne
the
grace
of
God
into
wantonnesse
;
which
,
Saint
Iude
makes
a
brand
of
the
vngodly
,
Iude
4.
and
a
signe
of
the
reprobate
,
who
(
as
the
Apostle
there
saith
)
are
appointed
to
condemnation
:
yea
,
this
is
a
despising
of
the
bountifulnesse
of
God
,
which
should
leade
them
to
repentance
;
and
heereby
they
heape
vp
vnto
themselues
wrath
against
the
day
of
wrath
,
Romanes
,
chapter
2
,
verses
4
,
5.
Let
vs
therefore
remember
this
counsell
of
Paul
,
Shall
wee
sinne
that
grace
may
abound
?
God
forbid
.
Wee
must
all
,
but
especially
young
men
take
heede
of
this
course
:
for
,
if
wee
blesse
our selues
in
our
heart
,
and
say
wee
shall
haue
peace
,
though
we
liue
in
sinne
,
God
wil
not
be
mercifull
vnto
vs
,
but
his
wrath
shall
smoke
against
vs
.
Deut.
29.19
,
20.
Further
note
,
that
howsoeuer
shee
was
a
sinner
,
and
a
most
infamous
harlot
:
yet
when
shee
repents
,
God
doth
honour
and
grace
her
with
the
title
of
a
beleeuer
;
and
that
among
those
most
renowned
beleeuers
that
euer
liued
before
Christ
:
euen
to
be
one
of
that
cloude
of
witnesses
,
Hebr.
12
,
1.
in
whom
faith
is
commended
to
the
Church
for
euer
.
Hence
also
it
is
,
Math.
1.5
.
that
Saint
Matthew
reckons
her
in
the
Genealogie
of
Christ
,
to
be
one
of
his
predecessours
;
when
as
Amasia
,
Achas
,
and
such
like
,
who
(
for
ought
wee
knowe
)
did
neuer
repent
,
are
not
once
named
.
Herein
wee
may
see
Gods
wonderfull
mercy
in
honouring
sinners
,
if
they
doe
repent
.
The
consideration
whereof
must
mooue
vs
,
not
onely
to
learne
the
doctrine
of
Repentance
,
and
to
haue
it
in
our
mouthes
,
but
to
labour
that
it
may
be
settled
in
our
hearts
;
that
wee
may
shewe
forth
the
power
thereof
in
our
liues
.
All
of
vs
desire
honour
and
reputation
among
m●n
.
Well
:
if
wee
would
be
honoured
indeede
,
wee
must
repent
,
and
then
God
himselfe
will
honour
vs
;
neither
haue
our
sinnes
made
vs
so
infamous
,
as
by
our
repentance
God
shall
make
vs
honourable
.
Further
,
concerning
the
partie
:
How
could
Rahab
come
by
faith
?
seeing
shee
liued
out
of
the
Church
,
where
the
word
was
neuer
preached
vnto
her
.
Answere
.
If
wee
reade
the
Storie
,
wee
shall
finde
that
shee
came
to
beleeue
,
by
a
report
of
Gods
meruailous
acts
:
Iosh.
2.20
.
for
,
when
the
Lord
deliuered
the
Israelites
out
of
Egypt
through
the
red
sea
,
and
drowned
Pharaoh
therein
with
all
his
●oast
▪
as
they
went
further
,
he
deliuered
the
Kings
of
the
Nations
into
their
hands
:
as
,
Og
the
King
of
Baashan
,
with
the
Kings
of
the
Amorites
and
Amalekites
.
Now
,
the
report
heereof
came
to
the
people
of
Iericho
:
whereupon
they
were
strik●n
with
a
wonderfull
great
feare
▪
And
howsoeuer
the
men
of
Iericho
made
no
other
vse
of
it
,
but
to
arme
and
prepare
themselues
to
resist
and
beate
backe
the
Israelites
:
yet
this
report
wrought
further
with
Rahab
;
and
therefore
shee
came
to
the
Spies
,
whom
shee
had
receiued
,
and
hid
vpon
the
roofe
of
her
house
,
&
there
confessed
the
God
of
Israel
to
be
the
true
God
,
in
heauen
aboue
,
Iosh.
29.10
,
11.
and
in
the
earth
beneath
.
Here
we
may
note
,
that
when
ordinary
meanes
faile
,
for
the
beginning
and
increase
of
faith
;
as
the
word
preached
,
and
the
Sacraments
:
then
God
can
worke
faith
extraordinarily
,
euen
by
reports
,
and
rumors
.
For
,
thus
Rahab
,
and
many
of
the
heathen
came
to
beleeue
.
We
say
of
the
Church
of
Rome
,
that
it
is
no
true
Church
,
and
that
their
religion
cannot
saue
a
man
:
Hereupon
,
many
that
sauour
that
way
,
reply
and
say
;
Will
you
therefore
condemne
all
your
forefathers
,
that
liued
and
died
in
time
of
Popery
?
Wee
answer
,
no
:
we
dare
not
giue
such
censure
vpon
them
;
but
rather
iudge
charitably
of
them
:
yea
,
wee
haue
great
hope
that
many
of
them
were
saued
.
For
,
thogh
they
wanted
preaching
&
reading
,
yet
God
might
worke
faith
in
them
extraordinarily
,
and
blesse
euen
good
reports
and
speeches
vnto
them
,
with
the
reading
of
other
godly
bookes
,
besides
Gods
word
,
which
some
of
them
had
.
We
need
not
then
giue
so
hard
a
censure
of
them
;
because
God
is
not
tied
to
ordinary
meanes
,
but
can
saue
extraordinarily
,
when
meanes
faile
.
Further
,
concerning
Rahabs
faith
,
it
may
be
demanded
whether
it
was
weake
or
strong
?
because
,
before
shee
had
done
this
fact
of
faith
,
her
whole
abode
was
among
the
heathen
.
Answ.
Wee
must
knowe
,
that
there
is
in
the
childe
of
God
a
certaine
seede
,
or
beginning
,
or
preparation
to
a
true
and
liuely
faith
;
which
our
Sauiour
Christ
in
the
Scriptures
,
doth
honour
with
the
title
of
a
true
&
liuely
faith
:
as
,
when
a
man
knowes
no
more
but
this
,
that
Christ
Iesus
is
the
true
Messias
;
hauing
withall
,
a
care
and
conscience
to
profit
and
increase
in
the
true
knowledge
of
the
Gospel
,
and
to
ioyne
practice
therewith
,
in
his
life
and
calling
.
Examples
hereof
,
wee
haue
many
in
Gods
word
:
A
certaine
Ruler
came
to
Christ
,
and
besought
him
to
goe
downe
&
heale
his
sonne
,
Ioh.
4.49
,
50.
&c.
Iesus
but
said
vnto
him
,
Goe
thy
way
,
thy
sonne
liueth
;
and
the
Ruler
beleeued
the
word
that
Iesus
spake
vnto
him
,
and
his
sonne
liued
.
Now
,
inquiring
of
the
hower
,
and
finding
it
to
be
the
same
time
when
Iesus
said
,
Thy
sonne
liueth
;
the
text
saith
,
He
beleeued
and
all
his
houshold
.
Now
,
what
was
this
mans
faith
?
Surely
,
he
onely
acknowledged
,
that
Christ
was
the
true
Messias
:
and
withall
,
resigned
himselfe
and
his
family
to
be
instructed
further
therein
.
And
though
they
knewe
nothing
particularly
,
of
the
means
wherby
Christ
should
be
a
Sauiour
;
yet
for
this
willingnes
in
embracing
Christ
,
and
readinesse
to
be
taught
,
the
holy
Ghost
saith
,
they
did
beleeue
.
So
in
the
same
Chapter
,
vers.
29
,
the
woman
of
Samaria
(
beeing
conuicted
in
her
conscience
,
of
the
things
that
Christ
told
her
)
runnes
into
the
towne
,
and
saith
;
Come
see
a
man
that
hath
told
me
all
things
that
euer
I
did
:
Is
not
hee
the
Christ
?
Then
the
text
saith
,
Many
of
the
Samaritans
beleeued
,
because
of
the
saying
of
the
woman
.
Now
,
what
faith
had
these
Samaritans
?
Surely
,
they
did
onely
acknowledge
him
to
be
the
true
Messias
,
and
were
willing
to
bee
further
instructed
in
his
doctrine
;
which
they
testified
,
by
going
to
heare
him
in
their
owne
persons
.
So
likewise
,
Christ
giues
a
notable
testimony
to
the
confession
of
the
Apostles
faith
(
Math.
16.17
,
18
)
in
the
person
of
Peter
,
saying
;
Thou
art
Peter
,
and
vpon
this
rocke
(
that
is
,
vpon
this
your
faith
,
which
thou
confessest
)
will
I
build
my
Church
;
and
yet
the
Apostles
were
ignorant
of
some
maine
points
of
the
Gospel
.
For
a
little
after
,
when
Christ
tels
them
of
his
going
to
Ierusalem
,
and
of
his
passion
,
for
the
redemption
of
them
,
and
all
the
elect
,
Peter
perswades
him
to
the
contrary
,
saying
;
Master
,
spare
thy selfe
,
these
things
shall
not
be
vnto
thee
.
Whereby
it
appeares
,
that
Peter
did
not
know
how
Christ
should
be
a
Sauiour
;
neither
did
the
Apostles
particularly
knowe
Christ
his
resurrection
,
till
he
was
risen
againe
:
yea
,
at
the
very
time
of
his
ascension
,
they
knew
not
the
nature
of
Christes
Kingdome
;
and
therefore
they
asked
him
,
Lord
,
wilt
thou
now
restore
the
Kingdome
to
Israel
?
(
Acts
1.6
)
dreaming
still
of
a
temporall
Kingdome
:
for
which
Christ
rebukes
them
.
And
notwithstanding
all
these
wants
,
Christ
saith
,
they
had
true
faith
;
yea
,
such
faith
as
the
gates
of
hell
should
neuer
preuaile
against
.
This
then
is
a
most
comfortable
truth
,
That
if
a
man
(
in
the
want
of
meanes
of
further
knowledge
)
doe
hold
Christ
Iesus
to
be
the
true
Messias
,
and
yeeld
himselfe
willing
to
learne
the
doctrine
of
the
Gospell
,
and
(
withall
)
ioyne
obedience
to
his
knowledge
,
the
Lord
is
willing
for
a
time
,
to
accept
of
this
as
of
true
faith
.
Now
,
to
apply
this
to
Rahabs
faith
:
Her
faith
was
but
a
weake
faith
,
or
rather
the
seede
and
beginning
of
a
liuely
faith
afterward
.
For
,
as
we
may
reade
,
all
that
shee
knew
was
this
,
that
the
God
of
Israell
was
the
onely
true
God
,
and
that
hee
would
certainly
deliuer
the
Land
of
Canaan
into
the
Israelites
hands
.
Iosh.
2.11
.
This
was
a
notable
perswasion
wrought
by
a
report
;
and
accordingly
she
ioynes
her selfe
to
Gods
people
,
and
resignes
her selfe
to
obey
the
God
of
Israel
:
but
whether
she
knew
the
particular
doctrine
of
saluation
by
Christ
,
it
is
not
here
set
down
;
and
it
is
very
like
,
that
as
yet
she
was
altogether
ignorant
of
it
.
For
,
heere
are
all
things
set
down
,
that
tend
to
her
commendation
.
So
that
her
faith
was
very
weake
,
and
onely
the
seede
of
a
liuely
faith
:
and
yet
heere
the
holy
Ghost
doth
commend
her
for
her
faith
,
among
the
most
renowned
beleeuers
that
euer
were
.
Hence
we
may
learne
many
good
instructions
.
First
,
That
God
makes
much
account
of
a
little
grace
:
if
he
see
in
a
man
but
the
seeds
of
grace
,
he
doth
highly
esteeme
therof
.
When
the
young
man
came
to
Christ
,
and
asked
him
what
he
should
doe
to
be
saued
;
Marke
10.17
.
Christ
tells
him
,
hee
must
keepe
the
commaundements
:
the
young
man
answeres
,
that
he
had
kept
them
from
his
youth
;
at
which
answere
it
is
said
,
Christ
looked
vpon
him
,
and
loued
him
.
This
he
he
did
for
the
shew
of
Grace
,
which
appeared
in
his
answer
:
much
more
then
wil
he
like
of
that
,
which
is
true
grace
indeede
.
So
,
likewise
Christ
reasoning
with
the
Scribe
,
concerning
the
first
and
great
commandement
,
and
perceiuing
that
he
had
answered
discreetly
,
he
said
vnto
him
;
Thou
art
not
farre
from
the
Kingdome
of
God
▪
Mark
12.34
:
shewing
hereby
how
deeply
hee
tenders
the
sparks
and
seedes
of
true
grace
:
nay
,
hee
makes
much
of
a
very
shew
of
grace
:
which
if
it
be
so
,
then
if
God
haue
giuen
to
any
of
vs
but
one
spark
of
true
grace
,
how
ought
wee
to
tender
it
,
and
cherish
it
,
and
to
reioyce
therein
,
with
all
thankfulnes
to
God
for
it
?
yea
,
wee
must
seek
to
encrease
the
same
:
for
,
according
to
our
grace
,
is
our
acceptance
and
respect
with
God
in
Christ
.
Secondly
,
whereas
Rahabs
weake
faith
is
thus
commended
,
here
is
comfort
for
all
those
that
are
willing
to
learne
Gods
word
,
and
to
obay
the
same
.
Many
are
willing
to
learne
:
but
they
are
so
wonderfully
troubled
with
dulnesse
and
want
of
memory
,
that
they
cannot
learne
;
and
hereupon
they
grow
to
doubt
much
of
their
estate
towards
God
.
But
these
men
must
confort
themselues
:
for
though
they
haue
but
little
knowledge
,
yet
if
they
haue
care
to
encrease
in
knowledge
,
&
make
conscience
of
obedience
to
so
much
as
they
know
,
God
wil
account
of
them
as
of
true
beleeuers
:
&
in
truth
such
are
to
be
commended
aboue
those
which
haue
much
knowledge
,
&
so
seeme
to
haue
much
faith
,
and
yet
shew
forth
no
obedience
answerable
to
their
knowledge
;
for
,
they
haue
a
shew
of
godlines
,
but
want
the
power
of
it
.
Thirdly
,
this
confuteth
our
ignorant
boasters
,
who
say
,
they
haue
as
much
knowledge
as
any
man
needs
to
haue
:
for
,
they
knowe
,
that
a
man
must
loue
God
aboue
all
;
&
,
that
Christ
Iesus
is
the
Sauiour
of
the
world
:
&
this
(
say
they
)
is
enough
;
and
hereupon
they
take
vp
their
rest
for
matters
of
religion
,
&
seek
to
go
no
further
.
But
these
men
know
nothing
at
all
:
for
,
if
they
would
ad
to
this
which
they
know
,
though
it
be
but
little
,
a
care
to
encrease
in
knowledge
,
&
with
their
knowledge
ioin
obedience
,
them
it
were
somthing
.
But
whiles
they
haue
no
care
neither
to
get
more
knowledge
,
nor
to
shew
forth
obedience
to
that
they
knowe
,
they
do
heereby
shew
plainly
,
that
there
is
no
drop
of
sauing
knowledge
,
nor
true
faith
in
their
hearts
.
Fourthly
,
seeing
God
commends
the
seedes
of
true
faith
,
for
true
faith
indeede
;
This
must
encourage
all
men
to
vse
all
good
meanes
to
come
by
true
faith
and
repentance
.
For
though
as
yet
thou
hast
but
little
knowledge
,
and
therefore
but
little
faith
and
repentance
:
yet
if
thou
ioyne
hereto
an
endeuour
to
get
more
knowledge
,
and
haue
also
care
to
practice
that
which
thou
knowest
;
then
will
the
Lord
encrease
thy
knowledge
and
thy
small
faith
,
till
thou
haue
sufficient
,
and
in
the
meane
time
accept
of
thee
as
a
true
beleeuer
.
And
thus
much
for
the
measure
of
Rahabs
faith
.
The
second
point
to
be
considered
is
,
the
reward
which
Rahab
receiued
at
the
hands
of
Ioshua
,
and
the
Israelites
,
for
her
faith
;
Shee
perished
not
with
them
that
obeyed
not
:
that
is
,
she
with
her
family
was
preserued
aliue
,
when
as
Iosuah
destroyed
all
that
liued
in
Iericho
,
young
and
olde
,
man
,
woman
,
and
childe
.
But
some
will
say
;
The
Israelites
were
the
people
of
God
,
a
religious
people
:
now
,
it
may
seeme
to
be
a
cruell
part
to
destroy
all
;
for
,
what
had
the
young
Infants
done
?
Answer
.
In
mans
reason
it
may
seeme
so
indeede
:
yet
it
could
not
be
a
cruell
part
,
because
they
did
no
more
then
that
which
God
commaunded
them
.
For
,
it
was
Gods
ordinance
,
that
the
Canaanites
should
be
rooted
out
,
and
that
the
Israelites
should
shew
no
compassion
on
them
,
Deut.
7.3
.
Besides
,
euen
in
reason
the
Israelites
had
some
cause
to
deale
thus
:
for
,
God
gaue
this
charge
to
the
Israelites
,
that
when
they
came
to
any
Citie
or
people
,
First
,
they
must
offer
peace
;
and
if
they
answered
pea●eably
,
then
they
must
be
saued
,
and
become
their
tributaries
and
seruants
,
Deuteronomie
20.10
:
but
if
they
would
not
make
peace
,
then
they
must
put
them
to
the
edge
of
the
sword
(
Verse
17
)
man
,
woman
,
and
childe
,
being
inhabitants
of
Canaan
,
or
neere
adioyning
.
And
thus
no
doubt
Ioshua
dealt
when
he
came
to
Iericho
;
first
,
he
offered
peace
if
they
would
become
their
tributaries
:
but
they
trusted
to
their
strong
walls
,
and
would
not
yeeld
to
become
their
seruants
;
for
which
cause
he
put
them
all
to
the
edge
of
the
sword
:
and
therefore
it
was
no
cruelty
,
because
it
was
Gods
commaundement
;
for
,
Gods
will
is
the
rule
of
iustice
.
But
was
not
this
partiall
dealing
,
To
spare
Rahab
with
her
family
,
who
were
inhabitants
of
Iericho
as
well
as
the
rest
?
Answer
.
There
were
two
causes
why
shee
should
escape
:
First
,
because
shee
yeelded
her selfe
to
the
people
of
Israell
,
and
ioyned
her selfe
vnto
them
,
and
was
content
to
become
one
of
their
religion
;
and
therefore
the
commaundement
of
putting
all
to
death
,
did
not
take
holde
of
her
.
Secondly
,
Rahab
obtained
this
of
the
spies
,
and
bound
them
to
it
by
an
oath
,
that
when
they
came
to
destroy
Iericho
,
they
should
spare
her
and
her
family
:
and
therefore
also
did
she
escape
.
In
this
preseruation
of
Rahab
,
wee
may
learne
sundry
points
:
first
,
whereas
she
is
saued
aliue
,
because
of
the
oath
of
the
spies
,
wee
see
what
speciall
care
euery
one
ought
to
haue
for
the
doing
of
those
lawfull
things
whatsoeuer
they
are
,
whereto
he
bindes
himselfe
by
an
oath
.
Ioshua
knowing
this
bond
of
the
spies
to
Rahab
(
as
we
may
reade
)
giues
speciall
charge
for
her
preseruation
.
Hence
Dauid
saith
,
Iosh.
6.22
.
If
a
man
binde
himselfe
with
an
oath
,
he
must
keepe
it
,
though
it
be
to
his
owne
hinderance
,
Psal.
15.4
.
Euery
single
promise
bindes
a
mans
conscience
,
if
it
be
lawfull
:
But
when
an
oath
is
adioyned
,
then
there
is
a
double
bond
.
And
therefore
the
Author
to
the
Hebrewes
saith
,
that
God
,
to
make
knowen
the
stablenesse
of
his
counsell
promised
,
Heb.
6.17.18
bound
himselfe
with
an
oath
;
that
by
two
immutable
things
(
to
wit
,
Gods
promise
,
and
oath
)
we
might
haue
strong
consolation
:
so
that
an
oath
binds
a
man
double
to
the
performing
of
his
promise
.
And
that
this
conscience
is
to
be
made
of
a
lawful
oath
,
appeareth
thus
:
If
a
man
make
a
lawfull
oath
,
and
yet
bee
induced
to
doe
it
by
fraud
;
he
must
perform
it
,
and
not
faile
:
as
appeareth
by
Iosuahs
facte
to
the
Gibeonites
,
Iosuah
9.19
.
For
,
when
they
came
to
the
Iewes
craftily
,
as
though
they
had
beene
men
of
a
farre
countrie
,
and
had
brought
them
to
sweare
that
they
would
not
hurt
them
:
though
the
hoast
of
Israel
murmured
at
it
,
when
they
came
to
their
cities
;
and
though
they
might
haue
reasoned
thus
,
that
they
got
it
of
them
by
fraud
,
and
therefore
they
would
not
keepe
it
:
yet
,
this
is
the
answer
of
Iosuah
and
the
Princes
vnto
the
people
,
That
they
had
sworne
vnto
them
,
by
the
Lord
God
of
Israel
,
and
therefore
they
might
not
touch
them
.
And
when
king
Saul
,
in
zeale
to
Israel
,
had
broken
this
oath
of
Iosuah
,
and
the
Princes
,
by
destroying
the
Gibeonites
,
2.
Sam.
21.
there
came
a
plague
vpon
the
Land
,
for
three
yeares
space
;
and
was
not
staied
,
till
seauen
of
Sauls
sonnes
were
hanged
,
for
Sauls
fact
.
So
,
that
the
breach
of
an
oath
is
a
most
dangerous
thing
;
and
therefore
,
he
that
hath
bound
himselfe
thereby
,
must
haue
great
care
to
keep
it
.
Yet
here
some
cases
may
be
propounded
,
worthy
our
consideration
.
For
first
,
what
if
a
man
haue
taken
an
oath
to
doe
an
vnlawful
thing
,
must
he
then
keep
his
oath
?
Ans.
If
his
conscience
tell
him
,
out
of
Gods
word
,
that
the
thing
is
not
lawful
,
then
he
must
not
keep
it
;
for
,
an
oath
may
not
be
the
bond
of
iniquitie
:
the
keeping
of
it
is
a
doubling
of
the
sin
.
Dauid
,
in
his
anger
,
had
sworn
to
slay
Nabal
,
and
all
the
men
in
his
family
,
for
denying
reliefe
vnto
his
seruants
,
1.
Sam.
25.22
.
This
was
a
rash
oath
,
and
therfore
afterward
,
when
hee
was
preuented
by
Abigails
good
counsell
,
hee
blesseth
God
for
it
,
and
breakes
his
oath
which
hee
had
made
,
vers.
32.
Quest.
2.
What
if
a
man
take
an
oath
,
and
yet
afterward
in
conscience
doubts
of
the
lawfulnes
of
that
which
he
hath
sworne
to
do
:
what
must
be
don
in
this
case
?
Ans.
So
long
as
he
doubteth
,
hee
must
defer
the
performance
of
it
.
For
,
he
that
doth
a
thing
doubtingly
,
condemnes
himselfe
in
the
thing
he
doth
,
because
he
doth
it
not
of
faith
:
and
whatsoeuer
is
not
of
faith
,
is
sinne
,
Rom.
14.23
.
Quest.
3.
What
if
a
man
be
vrged
by
feare
to
take
an
oath
,
must
hee
afterward
keepe
it
?
As
for
example
:
a
man
is
taken
of
theeues
;
now
,
wanting
money
,
they
charge
him
on
paine
of
death
,
to
fetch
them
money
,
and
they
binde
him
hereto
by
an
oath
:
what
must
bee
done
in
this
case
,
considering
there
must
such
great
care
bee
had
in
keeping
of
an
oath
?
Answ.
So
long
as
the
thing
which
hee
is
bound
by
oath
to
doe
,
respecteth
his
priuate
dammage
onely
,
he
must
keep
his
oath
;
yet
so
,
as
he
declare
his
case
to
the
Magistrate
,
because
their
course
is
against
the
common
good
:
now
the
Magistrate
hearing
of
it
,
is
according
to
equity
,
to
prouide
for
his
defence
,
&
for
the
safety
of
his
goods
.
A
second
point
to
be
considered
,
in
Rahabs
preseruation
,
is
this
;
Rahab
escaped
a
common
danger
(
but
not
without
all
meanes
)
onely
staying
her selfe
on
the
bare
promise
of
the
Spies
:
but
,
as
shee
beleeued
in
the
true
God
,
so
shee
vsed
meanes
,
whereby
shee
might
bee
sure
of
her
preseruation
,
and
that
is
this
;
Shee
bindes
the
Spies
by
an
oath
,
to
saue
her
life
,
and
to
spare
her
houshold
:
Ioh.
2.18
,
21.
also
,
shee
keepes
within
,
and
ties
the
corde
of
red
threed
in
her
windowe
▪
according
to
their
mutuall
couenant
.
Thus
shee
vseth
meanes
for
her
temporall
safety
:
and
so
haue
other
of
GODs
children
done
in
like
case
.
When
King
Hezekiah
(
2.
Kings
20.6
.
)
was
sicke
,
hee
was
certified
by
the
Prophet
from
GOD
,
that
hee
should
liue
fifteene
yeares
longer
;
yet
hee
neglected
not
the
meanes
whereby
he
should
be
healed
,
and
liue
:
for
,
hee
applied
dry
figges
to
his
byle
;
and
vsed
foode
,
and
raiment
for
his
bodily
life
,
during
the
whole
space
of
those
fifteene
yeares
.
So
the
Apostle
S.
Paul
,
in
his
voyage
by
Sea
to
Rome
,
was
assured
by
a
vision
,
that
none
of
them
that
were
with
him
should
perish
,
but
all
come
safe
to
land
:
and
yet
,
when
the
Mariners
would
haue
gone
out
,
hee
tels
the
Centurion
,
that
vnlesse
those
staied
in
the
ship
(
that
so
they
might
vse
the
ordinary
means
)
they
could
not
be
safe
.
Now
,
as
it
fareth
temporally
for
the
saving
of
the
body
;
so
is
it
in
the
spirituall
case
,
for
the
salvation
of
the
soule
:
men
must
vse
means
to
come
by
grace
,
&
so
to
salvation
.
But
,
many
in
this
regard
be
great
enemies
to
their
owne
soules
:
they
say
,
God
is
mercifull
,
and
Christ
is
a
Saviour
,
&
I
hope
he
will
saue
me
;
yet
they
wil
not
vse
the
means
to
come
to
saluation
.
But
if
we
would
be
saued
,
them
with
our
inward
faith
,
we
must
ioyn
the
obseruation
of
the
outward
ordinary
means
whereby
God
vseth
to
saue
mens
soules
;
as
namely
,
the
hearing
of
Gods
word
,
calling
vpon
God
by
prayer
,
and
the
receiuing
of
the
sacraments
;
that
thereby
our
sinfull
lyues
may
bee
amended
,
and
our
faith
strengthened
.
This
must
bee
remembred
of
vs
:
for
,
they
that
contemne
or
neglect
the
means
,
despise
the
grace
and
mercy
of
God
offered
therein
:
and
therfore
Paul
saith
of
the
Iewes
,
when
they
put
the
Gospel
from
them
,
that
they
did
iudge
themselues
vnworthy
eternall
life
,
Act.
13.46
.
It
followeth
;
With
them
that
disobeyed
:
That
is
,
with
the
people
of
Iericho
.
Quest.
How
did
they
disobey
?
Ans.
Thus
:
When
Iosuah
and
the
people
came
vnto
them
,
and
offered
them
peace
,
if
so
be
they
would
becom
their
tributaries
and
seruants
,
the
inhabitants
of
Iericho
would
not
yield
vnto
them
,
but
set
themselues
against
the
people
of
Israel
,
and
so
against
God
,
in
that
they
would
not
vndertake
that
estate
which
God
offered
vnto
them
:
and
therefore
they
are
here
esteemed
disobedient
.
Hence
we
learne
,
that
if
it
shall
please
God
at
any
time
to
put
vs
out
of
these
temporary
benefits
which
we
enioy
in
goods
and
possessions
;
wee
must
bee
contented
with
Gods
will
and
prouidence
,
and
seeke
to
obey
God
therein
.
The
inhabitants
of
Iericho
pay
deerely
for
their
disobedience
in
this
case
:
God
sets
the
Israelites
as
Lords
over
them
:
and
because
they
will
not
yield
to
become
their
seruants
,
they
die
for
it
.
Dauids
practice
was
commendable
in
this
case
:
for
,
when
he
was
put
out
of
his
owne
Kingdom
,
by
his
owne
sonne
,
hee
murmured
not
,
but
said
thus
;
If
I
shall
finde
fauour
in
the
eies
of
the
Lord
,
he
will
bring
me
againe
:
but
,
if
he
say
thus
,
I
haue
no
delight
in
thee
;
beholde
,
here
I
am
,
let
him
doe
to
me
as
seemeth
good
in
his
eies
,
2.
Sam.
15.25
,
26.
In
other
countries
,
we
see
Cities
and
Townes
spoyled
and
sacked
:
what
must
the
people
doe
?
Answ.
They
must
submit
themselues
to
the
Lords
pleasure
;
knowing
that
he
permitteth
it
,
who
may
doe
what
he
will
.
And
so
,
if
it
shall
please
God
to
bring
vs
into
the
like
case
;
as
to
suffer
our
enemies
to
haue
dominion
ouer
vs
,
and
to
dispossesse
vs
of
our
places
:
we
must
submit
our selues
to
Gods
good
pleasure
,
when
wee
see
no
helpe
by
lawfull
meanes
:
wee
must
not
murmure
or
rebell
;
for
,
that
is
but
to
disobey
,
as
the
people
of
Iericho
did
:
and
so
shall
we
be
destroyed
,
as
they
were
.
And
thus
much
for
the
second
point
.
The
third
thing
to
be
considered
in
this
example
,
is
the
testimony
of
her
faith
,
in
receiuing
the
Spies
peaceably
.
This
was
a
notable
worke
of
faith
,
as
Saint
Iames
noteth
,
Iam.
2.25
;
and
the
more
commendable
,
because
shee
receiued
them
into
her
house
,
and
entertained
them
:
yea
,
shee
preserued
them
in
danger
of
her
owne
life
;
for
,
shee
did
it
contrary
to
the
pleasure
of
the
State
vnder
which
shee
liued
.
But
against
this
may
be
obiected
:
first
,
that
shee
lyed
in
this
fact
;
for
,
when
the
King
of
Iericho's
messengers
came
to
search
for
the
Spies
,
whom
shee
had
hid
in
the
top
of
her
house
,
shee
said
to
the
messengers
,
they
were
gone
another
way
.
Now
,
how
can
it
bee
a
good
worke
,
which
was
don
with
lying
;
especially
to
our
Superior
,
who
hath
power
to
aske
vs
,
and
to
whom
wee
are
double
bound
to
speake
the
truth
?
Answ.
Wee
must
knowe
that
the
worke
was
good
which
shee
did
;
and
a
worke
of
mercy
,
to
preserue
Gods
people
,
although
shee
failed
in
the
manner
of
doing
it
:
shee
receiued
them
by
faith
,
though
shee
shewed
distrust
,
in
lying
for
their
safetie
.
It
was
a
notable
worke
of
Rebecca
,
Gen.
27.
to
cause
her
sonne
Iacob
to
get
his
fathers
blessing
;
for
so
God
had
determined
,
and
yet
shee
failed
in
the
manner
.
Quest.
But
how
could
this
worke
be
good
,
being
faulty
in
the
manner
of
doing
it
?
Ans.
It
might
:
for
,
Rebecca's
person
stood
righteous
before
God
in
Christ
.
Now
,
the
worker
beeing
acceptable
vnto
God
,
the
worke
must
needs
be
good
also
:
and
though
the
worker
failed
in
the
circumstances
;
yet
the
euill
of
the
worke
,
was
couered
in
the
obedience
of
Christ
:
and
so
the
goodnes
of
it
was
approoued
,
and
the
fault
thereof
couered
.
The
vse
of
this
doctrine
is
two-folde
▪
first
,
it
shews
that
the
works
of
Gods
children
,
are
partly
good
,
and
partly
bad
;
euen
the
best
works
they
doe
,
are
imperfect
.
Secondly
,
this
shewes
the
true
meaning
of
Saint
Iames
,
when
hee
saith
,
that
Rahab
was
iustified
by
her
works
:
hereby
he
means
,
that
by
her
works
she
declared
her selfe
to
be
iust
.
For
,
that
shee
was
not
iustified
by
her
works
,
appeareth
plaine
;
because
the
worke
which
shee
did
,
was
faulty
in
the
manner
,
and
not
perfectly
good
:
and
therfore
could
not
be
answerable
to
the
perfect
iustice
of
God
.
But
some
will
further
say
,
that
this
concealing
of
the
Spies
,
and
lying
to
the
Kings
messengers
,
was
a
worke
of
Treachery
against
her
owne
country
;
and
therefore
was
a
notorious
fault
,
and
so
no
worke
of
faith
?
Answ.
Treachery
indeed
,
is
as
great
villany
,
as
one
man
can
practice
against
another
;
and
therefore
ought
to
bee
abhorred
and
detested
of
all
men
:
but
yet
wee
must
knowe
,
that
Rahab
in
this
place
is
no
Traytor
.
For
,
she
had
a
plaine
Certificat
in
her
conscience
,
that
the
Land
of
Canaan
,
and
the
citie
Iericho
,
were
giuen
by
the
Lord
to
the
people
of
Israel
,
and
that
they
were
the
right
Lords
thereof
,
and
should
enioy
them
:
so
that
she
hid
the
Spies
,
not
in
treachery
,
but
in
faith
.
Thus
wee
see
her
facte
.
The
duties
which
wee
learne
hence
,
are
these
:
First
,
it
is
said
that
this
harlot
Rahab
,
beeing
by
calling
an
Hostesse
and
a
Victualler
,
receiued
the
spies
peaceably
.
Hence
,
Inn-keepers
are
taught
their
dutie
.
First
,
if
they
will
shew
themselues
faithfull
,
they
must
haue
special
regard
and
respect
vnto
such
guests
of
theirs
,
as
be
the
seruants
of
GOD
,
and
feare
him
.
This
was
the
worke
of
Rahabs
faith
towards
the
spies
of
Gods
people
.
Dauid
makes
this
the
property
of
euery
godly
man
,
That
in
his
eyes
a
vile
person
is
contemned
,
but
hee
honoureth
them
that
feare
the
Lord
,
Psalme
15.
verse
4
:
And
therefore
if
Inn-keepers
will
shewe
themselues
godly
,
they
must
so
doe
.
And
to
encourage
each
one
heereto
,
our
Sauiour
Christ
makes
this
notable
promise
(
Matthew
chapter
10.
verse
41
)
Hee
that
receiueth
a
Prophet
,
in
the
name
of
a
Prophet
,
shall
receiue
a
Prophets
reward
:
and
hee
that
receiueth
a
iust
man
in
the
name
of
a
iust
man
,
shall
receiue
a
iust
mans
reward
.
And
,
if
any
shall
giue
,
to
one
of
these
little
ones
to
drinke
,
a
cuppe
of
colde
water
onely
,
in
the
name
of
a
Disciple
;
Verily
I
say
vnto
you
,
hee
shall
not
lose
his
reward
.
Also
Strangers
are
heere
taught
,
that
in
seeking
places
for
their
abode
,
they
must
make
choyse
to
bee
with
those
that
feare
the
Lord
:
so
GOD
directs
these
spies
to
doe
.
And
when
Christ
sent
his
Disciples
to
preach
,
he
bade
them
(
Mathew
,
chapter
10.
verse
11
)
when
they
entred
into
a
Citie
,
To
enquire
who
is
worthy
in
that
Citie
,
and
there
to
abide
till
they
departed
.
But
alas
,
these
duties
are
little
performed
;
especially
the
first
.
For
,
Inn-keepers
and
such
as
entertaine
Strangers
,
doe
make
most
of
those
that
giue
themselues
to
ryote
and
good
fellow●hip
:
they
are
best
welcom
,
that
spend
most
in
gaming
,
drinking
,
and
lasciuiousnesse
.
These
might
learne
otherwise
of
Rahab
,
who
did
better
,
though
she
had
beene
an
harlot
.
Thirdly
,
In-keepers
must
here
learne
,
that
when
a
man
comes
into
their
house
(
if
he
be
no
malefactor
)
they
must
giue
him
protection
.
Thus
,
Rahab
doth
heere
to
the
spies
of
the
Israelites
,
euen
with
the
danger
of
her
owne
life
.
The
like
also
we
may
reade
of
Lot
:
for
,
when
two
Angels
in
the
likenesse
of
men
came
into
his
house
,
and
the
men
of
Sodome
would
haue
had
them
out
;
Lot
besought
them
to
let
them
alone
,
Gen.
19.8
.
And
his
reason
is
,
because
they
came
vnder
the
shadow
of
his
roofe
.
Againe
,
hence
we
may
learne
another
generall
duty
;
to
wit
,
that
a
Christian
man
in
the
time
of
persecution
&
danger
,
is
not
to
discouer
his
fellow
brethren
,
or
to
detect
them
;
but
must
rather
indanger
his
owne
life
,
by
concealing
them
for
their
preseruation
.
This
was
practiced
by
good
Obadiah
:
when
Iesabel
killed
the
Lords
Prophets
,
he
hid
them
by
fifties
in
a
Caue
;
which
if
it
had
been
knowen
,
would
haue
cost
him
his
life
.
And
so
did
the
Apostles
and
brethren
in
the
Primitiue
Church
;
when
the
Iewes
would
haue
slaine
Paul
in
Damascus
,
the
brethren
tooke
him
by
night
,
and
let
him
downe
through
the
wall
in
a
basket
to
saue
his
life
,
Acts
9.25
:
And
since
those
times
,
in
the
History
of
the
Church
vnder
the
Gospell
,
wee
may
finde
,
that
when
the
Christians
were
vrged
by
persecuters
to
reueale
their
brethren
,
they
rather
chose
to
lay
down
their
owne
lyues
,
then
to
betray
their
brethren
into
their
enemies
hands
.
And
this
is
true
loue
indeede
,
such
as
the
holy
Ghost
commendeth
,
When
a
man
will
giue
his
life
for
his
brother
,
1.
Iohn
3.16
.
Lastly
,
whereas
Rahab
receiued
the
spies
peaceably
,
wee
note
that
it
is
a
speciall
fruite
of
faith
,
to
be
peaceable
and
kinde
.
The
holy
Ghost
,
repeating
the
fruites
of
the
spirit
,
names
Peace
and
meeknesse
among
them
.
Gal.
4.22
.
Now
,
this
peace
is
,
when
a
man
is
kinde
and
peaceable
to
all
,
but
especially
to
those
that
●e
of
the
houshold
of
faith
.
And
vndoubtedly
it
is
a
fruite
of
faith
,
which
the
Prophet
Isay
fore-told
should
be
vnder
the
Gospel
,
Isay
11.6
;
that
then
the
Wolfe
should
dwell
with
the
Lamb
,
and
the
Leopard
lie
with
the
Kid
:
signifying
,
that
howsoeuer
men
by
nature
were
as
sauage
as
Wolues
,
yet
beeing
conuerted
to
the
Kingdome
of
Christ
,
they
should
become
gentle
as
Lambs
,
being
kinde
and
peaceable
one
to
another
.
This
peaceablenesse
is
especially
to
be
shewed
in
the
place
and
calling
where
a
man
liues
:
for
,
there
did
Rahab
shew
forth
hers
,
when
the
spies
came
vnto
her
.
And
,
where
this
is
truly
in
outward
action
,
there
is
faith
in
the
heart
:
it
is
a
good
token
that
a
man
is
at
peace
with
God
,
when
he
liues
peaceably
with
men
.
Which
being
so
;
we
must
learne
,
not
to
giue
place
to
our
heady
affections
,
but
must
rather
bridle
the
rage
of
malice
and
anger
,
and
endeuour
to
liue
peaceably
with
all
,
especially
with
those
that
be
members
of
Gods
Church
.
And
thus
much
of
this
example
.
The
Iudges
Faith
.
VERSE
32.
And
what
shall
I
say
more
?
For
,
the
time
would
be
too
short
for
me
to
tell
of
Gedeon
,
of
Barac
,
and
of
Samson
,
and
of
Iephte
:
Also
of
Dauid
,
and
Samuel
,
and
of
the
Prophets
.
Which
through
faith
subdued
Kingdomes
,
wrought
righteousnesse
,
&c.
HItherto
,
the
Author
of
this
Epistle
hath
set
down
vnto
vs
examples
of
faith
,
more
at
large
.
But
from
this
verse
to
the
end
of
this
Chapter
,
he
heapes
vp
briefely
together
many
examples
of
faith
,
one
vpon
another
.
The
reason
whereof
is
;
First
,
because
the
number
of
true
beleeuers
which
are
mentioned
in
Scripture
,
is
very
great
,
and
therefore
he
could
not
here
stand
to
set
them
downe
in
order
one
by
one
.
Secondly
,
by
handling
all
the
examples
at
large
,
which
the
Author
propoundeth
,
in
this
short
Epistle
,
hee
should
haue
seemed
to
haue
restrained
the
name
and
title
of
faith
to
a
very
few
:
for
,
all
that
are
here
named
and
commended
for
their
faith
,
are
but
few
,
in
comparison
of
all
that
truely
beleeued
in
the
olde
Testament
.
And
therefore
hee
heapes
vp
the
rest
together
,
to
intimate
that
the
number
of
beleeuers
,
was
more
than
he
could
record
.
And
this
hee
doth
,
by
a
Rhetoricall
preterition
or
passing
ouer
,
called
in
Schooles
,
Paralepsis
;
whereby
matters
are
briefly
dispatched
and
passed
ouer
,
with
the
very
naming
only
.
What
shall
I
say
more
?
That
is
,
as
if
hee
had
said
;
I
haue
propounded
diuers
worthy
examples
of
faith
:
and
,
besides
these
,
there
are
also
many
more
;
but
the
time
of
writing
an
Epistle
,
will
not
suffer
me
to
handle
them
all
at
large
.
First
,
in
this
particular
quicke
dispatch
of
beleeuers
,
by
our
Apostle
,
wee
may
obserue
a
difference
betweene
the
infinite
vnderstanding
of
God
,
and
the
created
vnderstanding
that
is
in
mans
minde
.
Man
,
indeed
,
vnderstands
the
things
that
are
reuealed
to
him
of
God
;
but
yet
,
in
a
manner
and
order
,
farre
different
from
that
which
is
in
God
:
for
,
man
cannot
conceiue
,
in
his
minde
,
all
the
things
hee
knowes
,
at
once
,
by
one
acte
of
his
vnderstanding
;
but
must
haue
distinct
time
to
conceiue
of
them
,
one
by
one
distinctly
.
For
,
looke
as
he
vtters
them
distinctly
,
one
by
one
(
as
we
see
in
this
place
)
so
likewise
,
doth
he
apprehend
them
in
conceit
,
and
vnderstanding
.
But
,
with
God
it
is
not
so
;
for
,
God
at
once
,
by
one
acte
of
vnderstanding
,
without
distinction
of
time
,
doth
conceiue
of
all
things
at
once
,
both
past
,
present
,
and
to
come
;
and
so
could
vtter
and
expresse
them
,
if
any
creature
were
able
in
conceit
so
to
comprehend
them
.
Secondly
,
whereas
the
holy
Ghost
saith
,
The
time
would
be
too
short
,
&c.
Hee
giues
vs
to
vnderstand
,
that
the
number
of
beleeuers
is
very
great
;
and
that
a
long
time
would
not
serue
to
repeat
them
,
or
to
write
of
them
.
This
directeth
vs
vnto
a
good
answer
to
a
question
,
which
much
troubleth
our
common
people
;
to
wit
,
How
great
is
the
number
of
them
that
shall
be
saued
;
whether
is
it
greater
than
the
number
of
them
that
shal
be
damned
?
Ans.
We
must
consider
the
number
of
the
elect
2.
wais
:
1.
in
comparison
of
them
that
shall
be
condemned
:
secondly
,
in
themselues
.
If
we
compare
the
elect
with
the
reprobate
,
the
number
of
the
elect
is
but
a
small
number
:
for
,
in
most
ages
,
the
church
of
God
hath
beene
but
a
handfull
,
to
the
rest
of
the
world
.
And
in
the
Church
this
likewise
is
true
,
Many
are
called
,
but
few
chosen
,
in
respect
of
them
that
are
called
.
But
yet
consider
the
elect
,
as
they
are
in
themselues
,
and
they
are
a
huge
great
number
;
yea
,
innumerable
,
as
Saint
Iohn
saith
,
speaking
of
the
elect
among
the
Gentiles
,
beside
the
chosen
Iewes
:
for
,
all
that
doe
truely
beleeue
shall
bee
saued
.
Now
,
beleeuers
are
innumerable
:
This
the
Author
of
this
Epistle
would
insinuate
vnto
vs
by
his
phrase
of
speech
,
What
shall
I
say
more
?
&c.
In
handling
these
examples
,
wee
must
obserue
the
order
here
vsed
by
the
holy
Ghost
:
for
,
in
this
32.
verse
hee
sets
down
the
names
of
the
persons
that
beleeue
,
all
ioyntly
together
,
rehearsing
them
one
by
one
.
And
in
the
33
,
34
,
45
,
verses
,
he
laies
downe
briefly
the
fruits
of
all
their
faith
;
in
number
,
tenne
most
notable
actions
,
seruing
all
and
euery
one
of
them
,
most
worthily
to
commend
their
faith
.
In
the
handling
of
them
,
wee
will
follow
the
order
obserued
by
the
holy
Ghost
:
and
,
first
,
speake
of
the
persons
;
then
,
of
their
actions
.
The
foure
first
are
these
:
Gedeon
,
Barac
,
Samson
,
and
Iephte
;
These
foure
were
Iudges
in
Israel
:
the
fift
is
Dauid
,
who
was
both
a
Prophet
and
a
King
:
the
sixt
is
Samuel
,
both
a
Iudge
and
a
Prophet
:
lastly
,
the
Prophets
generally
;
by
whom
wee
must
vnderstand
especially
these
three
;
Elias
,
Eliseus
,
and
Daniel
.
In
speaking
of
these
persons
here
commended
vnto
vs
;
first
,
we
will
intreate
of
them
generally
,
and
then
in
particular
.
In
generall
,
let
vs
first
obserue
the
order
which
the
holy
Ghost
here
vseth
in
naming
them
.
Gedeon
,
for
time
,
was
after
Barac
;
and
yet
here
he
is
first
named
:
so
Samson
was
after
Iephte
,
and
yet
here
he
is
put
before
him
.
This
,
the
holy
Ghost
would
neuer
doe
,
without
some
special
cause
.
We
therefore
must
knowe
,
that
the
Scripture
vseth
a
two-fold
order
in
reckoning
vp
of
persons
;
to
wit
,
the
order
of
time
:
when
as
hee
that
liued
first
,
is
first
named
:
and
the
order
of
dignity
;
when
the
most
worthy
and
excellent
is
named
first
,
though
he
were
later
in
time
.
Now
,
the
Scripture
accounteth
best
of
them
that
did
excell
in
faith
,
and
in
the
fruits
thereof
:
so
in
this
place
whereas
Gedeon
is
set
before
Barac
,
&
Samson
before
Iephte
;
the
holy
Ghost
obserues
not
the
order
of
time
,
but
the
order
of
dignity
,
according
to
the
excellency
of
their
faith
;
naming
them
in
the
first
place
,
that
were
most
famous
for
this
grace
of
faith
,
and
did
exceed
the
other
in
the
fruits
thereof
.
Here
we
learne
this
speciall
point
:
That
the
more
men
excell
in
faith
,
and
other
graces
of
God
;
the
more
God
will
honour
them
:
for
,
looke
who
most
honour
God
,
shall
be
most
honoured
of
him
:
but
the
more
a
man
excels
in
grace
,
the
more
he
honours
God
.
And
for
this
cause
is
Gedeon
preferred
before
Barac
,
and
Samson
before
Iephte
▪
because
they
were
more
plentifull
in
the
fruits
of
faith
.
This
must
mooue
vs
,
not
onely
to
seeke
to
haue
faith
,
but
to
labour
euery
day
more
and
more
for
the
increase
of
faith
,
and
of
obedience
:
for
,
the
more
a
man
abounds
in
grace
before
God
,
the
more
will
God
honour
him
,
both
here
,
and
in
heauen
.
And
thus
much
for
the
order
wherein
they
are
propounded
.
Secondly
,
let
vs
consider
what
manner
of
persons
these
were
,
Gedeon
,
Barac
and
the
rest
:
They
were
extraordinary
men
,
in
their
time
,
raised
vp
by
God
,
for
the
speciall
good
of
his
Church
,
and
the
common
wealth
of
the
Iewes
,
that
they
might
help
and
defend
them
in
distresse
.
And
therefore
,
as
their
calling
was
extraordinary
;
so
God
indued
them
with
extraordinary
gifts
of
wisdome
,
strength
,
zeale
,
and
authority
:
for
which
,
they
are
here
renowmed
in
this
Catalogue
of
most
worthy
beleeuers
.
In
their
example
wee
may
obserue
this
point
:
That
whom
God
doth
raise
vp
extraordinarily
,
for
some
speciall
good
in
his
Church
,
them
he
endues
with
extraordinarie
gifts
to
discharge
that
calling
:
and
withall
,
hee
giues
them
the
spirit
of
grace
,
with
a
true
and
liuely
faith
.
This
(
besides
the
instance
we
haue
in
hand
)
appeares
plainly
in
Christes
Apostles
:
they
were
called
by
Christ
to
preach
the
Gospell
to
all
the
world
,
and
to
plant
his
Church
vniuersally
;
and
thereupon
(
howsoeuer
they
were
simple
men
before
)
were
furnished
with
extraordinary
gifts
of
wisedome
,
zeale
,
&
knowledge
,
and
with
this
excellent
grace
of
sauing
faith
,
which
did
sanctifie
their
other
gifts
:
for
,
howsoeuer
Iudas
was
numbred
among
them
,
hauing
been
a
Disciple
;
yet
he
neuer
came
to
the
execution
of
the
Apostleship
,
but
went
astray
from
that
ministration
,
Acts
1.25
.
And
in
these
later
dayes
,
when
God
restored
his
Gospell
to
light
out
of
the
darke
myst
of
Popery
,
hee
raised
vp
extraordinarie
men
,
whom
he
endued
with
wisedome
,
zeale
,
and
iudgement
;
which
gifts
also
he
sealed
vp
in
them
by
a
liuely
faith
,
which
they
testified
by
their
piety
and
godlinesse
in
life
&
conuersation
.
And
this
course
he
obserueth
vsually
,
in
all
those
whom
hee
raiseth
vp
extraordinarily
for
the
good
of
his
Church
.
This
we
must
obserue
,
to
acquaint
vs
with
a
special
difference
,
betweene
those
whom
God
raiseth
vp
extraordinarily
for
speciall
good
,
and
all
arch
heretiques
and
traytors
that
set
vp
themselues
,
vnsent
of
God
.
For
,
many
such
wretches
haue
excelled
in
wisedome
,
in
worldly
policy
,
in
zeale
and
authority
:
whereupon
they
haue
pretended
and
perswaded
many
,
that
they
were
called
of
God
.
But
hereby
especially
they
are
to
be
discouered
,
that
they
are
voide
of
this
rare
gift
of
true
sauing
faith
:
for
,
look
at
their
lyues
,
and
ordinarily
for
impiety
,
they
haue
beene
and
are
arch-diuels
.
So
that
,
though
they
wanted
not
authority
,
or
outward
zeale
,
and
wisedome
:
yet
they
wanted
faith
,
which
should
purifie
their
hearts
;
or
else
they
would
neuer
haue
liued
in
such
notorious
sinnes
,
as
they
were
discouered
to
doe
.
And
this
is
the
triall
which
our
Sauiour
Christ
directs
vs
vnto
;
saying
,
Ye
shall
knowe
them
by
their
fruites
,
Math.
7.16
.
Let
them
therefore
pretend
what
knowledge
,
what
zeale
,
or
authority
soeuer
they
will
;
if
the
fruits
of
faith
appeare
not
in
their
lyues
by
obedience
,
they
are
not
called
of
God
,
for
the
speciall
good
of
his
Church
.
Thus
much
of
these
men
in
generall
:
now
wee
come
to
entreate
of
them
seuerally
,
as
they
are
propounded
in
the
Text.
THe
first
person
here
commended
vnto
vs
,
is
Gedeon
:
the
History
of
whose
acts
,
is
laid
down
at
large
,
Iudges
chap.
6.
In
his
example
note
one
point
especially
,
to
acquaint
vs
with
the
manner
which
God
vseth
in
begetting
and
encreasing
true
faith
in
the
hearts
of
his
children
.
If
we
reade
the
Story
,
we
shal
see
,
that
the
Lord
,
in
the
likenesse
of
an
Angel
,
called
Gedeon
,
once
,
twice
,
Iudges
6.12.14.16
.
yea
thrice
to
be
a
Iudge
to
his
people
.
But
Gedeon
greatly
doubts
of
his
calling
,
&
therefore
desires
a
signe
of
the
Lord
;
which
God
gaue
him
:
For
,
the
sacrifice
which
he
offered
,
was
burned
vp
with
fire
from
heauen
:
yet
still
hee
doubted
,
and
was
in
a
greater
feare
then
before
,
euen
of
death
it selfe
:
but
,
being
confirmed
by
the
Angell
,
and
set
a-worke
,
he
brake
down
the
Altar
of
Baall
,
and
built
one
to
the
true
GOD
,
and
thereon
offered
sacrifice
as
God
commaunded
,
though
with
some
feare
.
And
,
when
the
Midianites
and
Amalekites
came
armed
against
Israell
,
hee
is
stirred
vp
by
the
spirit
of
God
for
their
defence
:
but
yet
still
hee
doubted
of
his
calling
,
and
therefore
againe
asked
a
signe
at
Gods
hands
,
and
had
it
;
and
after
that
asked
another
,
which
GOD
also
graunted
.
Nowe
,
hauing
all
these
one
in
the
necke
of
another
,
at
length
hee
knowes
his
calling
,
and
so
goes
in
faith
,
and
defends
Israell
:
so
that
hee
got
the
assurance
of
his
calling
,
by
sundry
particular
signes
and
confirmations
of
his
faith
.
And
though
hee
doubted
greatly
at
the
first
:
yet
,
after
hee
beleeues
,
not
onely
that
hee
should
bee
a
Iudge
and
Deliuerer
of
Gods
people
out
of
the
hands
of
their
enemies
;
but
this
principally
,
that
God
was
his
God
,
and
would
giue
vnto
him
euerlasting
life
.
Here
then
we
haue
a
notable
precedent
of
the
manner
of
Gods
working
true
and
sound
faith
in
the
hearts
of
his
children
.
They
receiue
not
this
grace
at
once
:
but
,
by
degrees
,
God
works
it
in
them
by
little
and
little
.
When
a
man
is
first
called
of
GOD
,
hee
hath
much
doubting
and
feare
;
but
then
God
sends
sundry
helpes
to
weaken
this
feare
and
doubting
:
and
as
they
decrease
,
so
is
faith
encreased
.
No
man
beleeues
soundly
at
the
first
,
but
weakely
;
euen
as
he
growes
in
yeares
,
so
he
must
grow
in
faith
:
and
the
encrease
of
our
faith
is
by
continuance
in
the
meanes
,
and
by
experience
of
Gods
loue
and
fauour
.
And
indeed
the
more
faith
encreaseth
,
the
more
wee
vse
the
meanes
to
grow
therein
,
and
the
more
we
delight
in
the
meanes
;
and
at
length
,
after
long
experience
of
Gods
mercy
,
wee
shall
haue
wrought
in
our
hearts
this
gift
of
true
&
liuely
faith
,
which
shall
be
able
to
preuaile
against
all
feare
and
doubting
.
And
thus
much
for
the
person
of
Gedeon
.
The
second
person
commended
vnto
vs
,
is
Barac
;
of
whom
wee
may
reade
,
Iudges
4.
His
Storie
is
large
and
plaine
enough
:
and
therefore
wee
will
not
stand
vpon
it
.
The
third
person
is
Samson
;
of
whom
wee
may
also
reade
,
Iudges
13.14
,
&c.
Now
,
touching
Samson
,
this
question
may
well
be
asked
,
how
hee
can
be
iustly
commended
for
his
faith
,
seeing
it
may
seeme
hee
killed
himselfe
?
Answere
.
Samson
did
not
kill
himselfe
:
for
hee
was
called
extraordinarily
to
be
a
Iudge
ouer
Israell
for
their
defence
and
deliuerie
out
of
the
hands
of
the
Philistimes
.
Now
,
when
the
Princes
of
the
Philistimes
were
gathered
together
,
being
his
enemies
,
and
the
enemies
of
God
and
his
people
,
hee
cast
the
house
downe
vpon
their
heads
to
kill
them
therein
,
because
(
beeing
blinde
)
hee
could
not
pursue
them
in
battaile
.
And
therefore
hauing
them
by
Gods
prouidence
in
his
hands
,
hee
destroyed
them
,
as
his
calling
was
;
albeit
,
hee
lost
his
owne
life
in
the
same
action
.
Againe
,
Samson
in
pulling
downe
the
house
,
purposed
not
directly
and
wilfully
to
kill
himselfe
,
but
to
aduenture
his
owne
life
,
by
taking
iust
reuenge
vpon
his
enemies
,
and
the
enemies
of
God
;
and
therefore
as
Gods
seruant
,
he
prayed
first
vnto
God
:
and
so
did
no
more
than
the
Souldier
in
the
field
ought
to
doe
;
who
,
bearing
a
louing
minde
towards
his
Countrey
,
is
content
to
aduenture
his
owne
life
for
the
destruction
of
his
enemies
,
in
the
defence
of
his
Countrey
;
and
is
resolued
,
that
if
hee
die
in
that
defence
,
hee
dieth
in
his
lawfull
place
and
calling
,
and
dieth
Gods
seruant
:
yea
,
Gods
Champion
.
This
did
Samson
,
and
therefore
may
iustly
be
commended
for
his
faith
:
neither
is
this
fact
of
his
any
disgrace
,
but
rather
a
notable
commendation
of
his
faith
,
and
an
euidence
of
great
zeale
for
Gods
glory
,
and
of
singular
loue
to
his
people
.
The
fourth
person
commended
heere
,
is
Iephte
:
of
whom
wee
may
reade
,
Iudges
11.
Iephte
was
the
base
sonne
of
Gilead
,
borne
of
an
harlot
.
To
be
base
borne
,
is
noted
in
Scripture
as
a
matter
of
reproach
;
and
therefore
the
Lord
forbade
A
bastard
to
enter
into
the
congregation
of
the
Lord
,
to
beare
any
office
,
vnto
the
tenth
generation
,
Deuteronomie
chapter
23.
verse
2
:
So
ignominious
is
this
kinde
of
birth
,
by
the
iudgement
of
Gods
spirit
,
vnto
that
party
on
whom
it
falls
.
For
,
this
sinne
of
fornication
doth
not
onely
hurt
the
persons
committing
it
,
but
euen
staines
the
children
base
borne
to
the
tenth
generation
.
Yet
,
howsoeuer
Iephte
was
base
borne
,
and
so
suffered
for
it
great
reproach
;
heere
wee
see
,
hee
is
commended
vnto
vs
for
his
faith
,
among
the
most
worthy
beleeuers
that
euer
were
.
Indeede
,
besides
Iephte
,
wee
shall
not
finde
the
like
example
in
Scripture
.
Yet
in
Iephte
wee
may
see
,
that
howsoeuer
it
be
a
reproachfull
thing
,
to
be
borne
of
fornication
;
yet
that
doth
not
hinder
,
but
the
party
so
borne
,
may
come
to
true
faith
,
and
so
to
the
fauour
of
God
,
and
to
life
euerlasting
.
Such
persons
as
are
base
borne
,
vpon
viewe
of
that
reproach
,
which
the
Scripture
fasteneth
vpon
them
,
might
take
occasion
to
thinke
miserably
of
themselues
;
even
that
God
had
reiected
them
:
but
,
this
example
serues
to
shewe
,
that
it
hindereth
not
,
but
that
they
may
come
into
the
fauour
of
God
,
and
by
faith
get
honor
of
God
,
to
countervaile
that
discredit
,
which
they
haue
by
their
base
birth
.
Further
,
whereas
wee
commonly
say
,
that
such
as
are
base
borne
,
are
wicked
persons
;
here
wee
see
the
contrary
in
Iephte
:
and
therefore
,
wee
must
not
for
this
cause
condemne
any
for
wicked
or
vngodly
.
Indeed
,
the
Lord
hath
branded
this
estate
with
reproach
,
that
men
should
shun
the
sinne
of
fornication
the
more
.
Againe
,
whereas
Iephte
is
here
commended
for
his
faith
;
we
may
probably
gather
,
that
their
opinion
is
not
true
,
who
hold
that
Iephte
sacrificed
&
killed
his
owne
daughter
.
For
,
beeing
commended
here
for
his
faith
,
certain
it
is
,
he
had
knowledge
in
Gods
will
and
word
:
and
therefore
,
we
must
not
thinke
,
but
that
he
knewe
,
God
would
neuer
accept
of
such
a
vowe
;
by
the
performance
whereof
,
hee
should
commit
wilfull
and
most
vnnaturall
murder
.
This
his
faith
shewes
,
that
it
was
not
his
intent
to
kill
the
first
person
that
met
him
out
of
his
house
;
for
,
by
the
light
of
nature
hee
might
know
,
that
God
would
neuer
accept
thereof
:
and
therefore
,
it
is
not
like
he
so
made
his
vow
;
for
,
this
faith
,
and
such
a
vow
cannot
stand
together
.
But
some
will
say
,
the
text
is
plaine
(
Iudg.
11.31
)
that
He
vowed
to
offer
for
a
burnt
offering
,
the
thing
that
cam
out
of
the
doores
of
his
house
to
meet
him
when
he
came
home
.
Ans.
It
is
so
indeed
,
in
some
translations
:
It
shall
be
the
Lords
(
And
)
I
wil
offer
it
,
&c.
But
the
words
,
in
the
originall
,
may
as
well
bee
translated
thus
:
It
shall
bee
the
Lords
,
(
or
)
I
will
offer
it
,
&c.
And
this
later
translation
is
more
sutable
to
the
circumstances
of
the
place
;
for
,
this
was
Iephtes
meaning
,
that
whatsoeuer
met
him
first
,
he
would
dedicate
it
to
God
:
&
,
if
it
were
a
thing
that
might
bee
sacrificed
,
then
his
purpose
was
to
offer
it
vnto
the
Lord
in
sacrifice
.
Quest.
But
if
he
did
not
kill
her
,
why
did
he
then
so
lament
for
her
?
Ans.
Because
,
by
his
vowe
he
was
to
dedicate
her
to
God
;
and
so
shee
was
to
liue
a
Nazarite
all
her
life
long
:
which
must
needs
be
a
very
bitter
thing
to
him
,
who
had
no
childe
but
her
;
it
beeing
so
great
a
reproach
,
and
in
some
sort
,
a
curse
in
those
daies
,
to
want
issue
.
I
speake
not
here
,
how
well
or
ill
Iephte
did
in
making
her
a
Nazarite
:
But
,
this
may
no
way
bee
admitted
,
That
beleeuing
and
godly
Iephte
should
aduisedly
kill
his
owne
daughter
.
Vndoubtedly
,
hee
could
not
thinke
that
God
would
bee
pleased
,
with
such
an
abhominable
sacrifice
.
Thus
much
for
these
persons
:
the
rest
,
I
passe
ouer
,
because
this
story
is
plaine
and
large
in
Scripture
.
The
Faith
of
the
Iudges
and
Dauid
.
VERSE
33
,
34
,
35.
Which
th●ough
faith
subdued
Kingdoms
,
wrought
righteousnesse
,
obtained
the
promises
,
stopped
the
mouthes
of
Lions
,
Quenched
the
violence
of
fire
,
escaped
the
edge
of
the
sword
,
of
weake
were
made
strong
,
waxed
valiant
in
battell
,
turned
to
flight
the
Armies
of
the
Aliants
.
The
women
receiued
their
dead
raised
to
life
.
IN
these
wordes
,
the
Apostle
propounds
vnto
vs
ten
seueral
fruits
of
faith
:
the
nine
first
whereof
,
are
the
particular
actions
of
the
parties
spoken
of
in
the
former
verse
;
and
they
are
here
related
for
the
commendation
of
their
faith
.
The
first
is
,
Subduing
of
Kingdomes
;
which
serues
chiefly
for
the
commendation
of
the
faith
of
the
foure
Iudges
there
named
,
and
of
Dauid
.
For
,
as
wee
may
read
in
the
bookes
of
Iudges
,
and
of
Samuel
,
all
these
subdued
Kingdoms
;
as
,
the
Canaanites
,
Iudg.
4.
the
Midianites
,
Iudg.
6.
the
Philistims
,
Iudg.
15.
and
16.
2.
Sam.
8.1
.
the
Ammonites
,
Iudg.
11.
Moabites
,
&
Aramites
,
2.
Sam.
8.2.6
.
Now
,
how
did
they
ouercome
and
subdue
them
?
The
Text
saith
,
by
faith
;
which
,
wee
must
not
not
thus
vnderstand
;
as
though
onely
by
the
very
acte
of
faith
they
subdued
kingdoms
:
But
,
the
meaning
of
the
holy
Ghost
is
,
that
they
beleeued
the
promises
which
God
made
vnto
them
,
of
deliuering
these
kingdomes
into
their
hands
;
and
according
to
their
faith
,
God
accomplished
his
promises
vnto
them
:
and
so
they
subdued
Kingdomes
by
faith
.
In
this
worke
of
faith
,
we
may
learne
two
things
:
first
,
that
it
is
lawfull
for
Christians
in
the
newe
Testament
to
make
warre
;
for
,
that
which
may
be
done
in
faith
,
is
lawfull
for
Gods
seruants
:
but
,
warre
may
bee
made
in
faith
;
for
,
these
seruants
of
God
subdue
kingdomes
in
warre
,
and
that
by
faith
:
and
therefore
it
is
lawfull
for
Christians
,
vpon
iust
cause
to
make
warre
.
The
Anabaptists
of
Germany
say
,
It
is
not
lawfull
for
a
Christian
vnder
the
Gospel
,
to
carry
a
weapon
,
or
to
make
warre
.
But
,
this
one
place
of
scripture
(
if
there
were
no
moe
)
is
alone
sufficient
to
prooue
the
lawfulnesse
of
warre
vnder
the
Gospel
,
if
it
be
vsed
according
to
Gods
will
&
word
.
When
the
Souldiers
came
to
Iohn
Baptist
,
and
asked
him
What
they
should
doe
?
hee
bids
them
not
leaue
off
their
calling
;
but
this
,
Do
violence
to
no
man
,
neither
accuse
any
falsly
,
and
be
content
with
your
wages
,
Luk.
3.14
.
And
our
Sauiour
Christ
reporteth
of
a
Centurion
(
which
was
captaine
of
a
Band
)
when
he
came
to
haue
his
sonne
healed
;
Math.
8.3
.
that
hee
had
not
found
such
faith
in
Israel
.
And
hee
was
not
a
Centurion
,
onely
afore
he
beleeued
;
but
euen
afterward
,
when
Christ
commended
his
faith
:
yet
did
he
not
dislike
his
calling
.
The
like
may
be
said
of
Cornelius
,
Act.
10.
All
which
,
shew
plainely
,
that
vpon
iust
causes
,
Christians
may
lawfully
make
warre
.
Ob.
1.
But
to
defend
their
opinion
,
they
obiect
som
places
of
scripture
;
as
Mat.
5.39
,
Resist
not
euill
,
saith
Christ
:
therefore
(
say
they
)
a
man
may
not
wear
a
weapon
,
nor
vse
a
sword
;
lest
those
make
him
to
resist
,
and
so
to
breake
this
commandement
of
Christ
.
Ans.
That
place
must
bee
vnderstood
of
priuat
reuenge
:
and
so
it
maketh
nothing
against
lawfull
warre
.
For
,
what
though
a
priuate
man
may
not
reuenge
himselfe
,
nor
make
warre
;
yet
that
hindereth
not
,
but
that
a
Magistrate
who
beares
the
sword
,
may
lawfully
vse
it
.
Againe
,
it
is
friuolous
to
imagine
,
that
resisting
is
onely
by
a
weapon
;
for
,
the
chiefe
resistance
that
God
respecteth
,
is
in
the
heart
and
affection
.
And
a
priuat
man
may
resist
▪
that
is
breake
this
commandement
by
vnlawful
resistance
,
though
he
carry
no
weapon
:
and
,
the
publike
person
breake
it
not
,
though
he
make
warre
.
Obiect
.
2.
Secondly
,
they
obiect
the
prophecy
of
Isay
,
who
speaking
of
the
kingdome
of
Christ
,
vnder
the
Gospel
,
saith
;
That
then
▪
they
shall
turne
their
swords
into
scithes
,
and
their
spears
into
mattocks
:
therfore
(
say
they
)
there
must
be
no
warre
vnder
the
Gospel
.
Ans.
That
Prophecy
signifies
,
that
in
Christs
kingdom
,
there
must
be
great
loue
,
and
peace
,
&
wonderfull
concord
among
all
the
true
seruants
of
God
.
But
,
here
they
take
aduantage
,
&
say
;
If
this
be
so
,
what
then
needeth
any
warre
?
Ans.
We
must
knowe
,
that
as
there
bee
two
kindes
of
Kingdomes
,
a
spirituall
kingdome
,
and
a
politicke
;
so
,
there
be
two
kindes
of
peace
,
spirituall
,
and
politicke
.
Spirituall
peace
,
is
inward
,
in
the
Church
:
and
politicke
peace
,
is
outward
,
in
the
common
wealth
.
Spirituall
peace
,
i●
begun
,
and
preserued
by
spirituall
meanes
of
grace
in
the
ministery
of
the
Church
;
but
warre
is
an
ordinary
meanes
for
the
establishing
and
preseruing
of
politicke
peace
.
Secondly
,
hence
wee
learne
,
that
Gods
people
may
make
warre
,
not
onely
by
way
of
defence
;
but
also
,
in
assault
vpon
their
enemies
,
&
that
according
to
Gods
word
.
For
,
here
it
is
said
,
that
Gedeon
,
Sampson
,
Dauid
,
&
the
rest
,
by
faith
subdued
Kingdoms
,
making
warre
against
them
by
way
of
assault
,
and
not
in
defence
onely
.
Indeede
,
speciall
care
ought
to
bee
had
,
that
offensiue
warre
,
in
assaulting
an
enemie
,
be
made
vpon
iust
&
good
grounds
:
one
speciall
ground
or
cause
is
heere
implied
in
this
worke
of
faith
;
to
wit
,
the
recouery
of
iust
right
in
matters
of
importance
:
for
,
the
Kingdoms
of
Canaan
were
giuen
to
the
Israelites
by
God
himselfe
,
and
for
the
recouery
of
them
,
they
made
warre
by
way
of
assault
.
So
,
when
Lot
was
taken
Captiue
by
Keder-laomer
,
&
the
Kings
of
the
Nations
;
Gen.
14.
Abraham
,
Lots
kinsman
,
gathers
his
seruants
together
,
and
pursues
the
Kings
,
and
ouertaking
them
,
destroyed
them
for
the
recouerie
of
Lot
and
his
goods
.
Other
respects
there
be
,
for
which
offensiue
warre
in
assault
may
be
made
:
but
because
they
are
not
heere
mentioned
,
I
will
not
propound
them
.
The
second
fruite
of
their
faith
is
this
;
they
wrought
righteousnesse
:
that
is
,
some
of
these
men
in
their
places
wherein
God
had
set
them
,
gaue
to
euery
man
his
owne
.
This
working
of
righteousnesse
consists
in
two
things
;
First
,
in
giuing
rewards
to
such
as
deserued
them
:
Secondly
,
in
inflicting
due
punishment
according
to
mens
deserts
.
In
both
these
,
the
men
before
named
did
all
excell
;
but
especially
two
of
them
,
Dauid
and
Samuel
:
for
Dauid
,
it
is
a
wonder
to
see
how
righteous
he
was
:
for
when
he
was
anointed
King
in
Sauls
steed
,
and
Saul
reiected
,
how
did
hee
behaue
himselfe
towards
Saul
?
Did
hee
seeke
Sauls
blood
?
No
:
But
when
Saul
hunted
him
,
as
the
hunter
doth
the
Partridge
,
Dauid
euen
then
gaue
himselfe
to
studie
and
practice
righteousnesse
:
yea
,
when
Saul
was
fallen
into
his
hands
both
in
the
Caue
and
asleepe
in
the
campe
,
1.
Samuel
chapter
24.
verses
5
,
6.
&c.
and
chapter
26.
verses
7
,
8
:
he
would
not
touch
him
,
nor
suffer
others
to
doe
him
hurt
,
because
hee
was
the
Lords
anointed
:
yea
,
so
righteous
was
Dauid
towards
Saul
,
that
his
heart
smote
him
for
cutting
off
but
the
lappe
of
his
coate
.
Therefore
Dauid
is
heere
commended
especiallie
,
for
this
effect
of
faith
,
the
working
of
righteousnesse
.
To
apply
this
vnto
our
times
;
If
this
be
a
fruite
of
faith
thus
to
worke
righteousnesse
,
then
what
may
be
saide
of
the
Church
of
Rome
,
and
of
the
Popish
sort
among
vs
?
They
pretend
the
auncient
faith
,
and
none
must
be
so
good
beleeuers
and
Catholikes
as
they
:
but
how
doe
they
shewe
this
their
faith
?
Is
it
by
the
practice
of
righteousnesse
?
Doe
they
giue
to
euery
one
his
due
?
Nay
verily
:
but
they
set
themselues
to
worke
the
ruine
of
Kingdomes
,
that
ioyne
not
with
them
in
religion
.
This
,
witnesse
their
manifolde
&
diuellish
plots
against
our
State
from
time
to
time
.
This
did
not
Dauid
,
no
not
against
Saul
,
though
hee
were
reiected
of
God
,
and
also
most
vniustly
sought
his
death
.
But
they
haue
many
times
sought
the
death
of
the
Lords
anointed
ouer
vs
:
whereby
they
declare
their
state
to
all
the
world
,
that
they
haue
no
sparke
of
true
faith
at
all
:
for
,
true
faith
will
make
a
man
practice
righteousnesse
and
innocencie
.
And
therefore
we
may
iudge
of
them
,
and
all
their
adherents
that
be
of
this
mind
to
allow
such
practices
,
that
they
haue
none
other
but
the
faith
of
diuels
:
which
is
,
to
beleeue
the
word
of
God
to
be
true
.
This
the
diuels
do
with
trembling
.
And
as
their
faith
is
diuellish
,
so
are
the
fruites
thereof
:
namely
,
treachery
and
falshood
,
such
as
the
diuel
most
approues
.
But
we
must
learne
,
that
true
faith
is
especially
commended
by
these
fruites
,
The
study
and
practice
of
innocency
,
and
the
maintaining
of
peace
in
Christian
estates
:
for
,
true
faith
,
and
treachery
,
and
contention
,
wil
no
more
stand
together
than
light
and
darknesse
.
Secondly
,
Samuel
also
wrought
righteousnesse
;
as
appeareth
by
his
protestatio
before
all
Israel
,
when
he
gaue
vp
his
office
of
gouernment
ouer
them
vnto
Saul
:
1.
Sam.
12.3
:
Behold
(
saith
hee
)
heere
am
I
;
beare
record
of
mee
before
the
Lord
,
and
before
his
anointed
:
whose
Oxe
haue
I
taken
?
or
whose
Asse
haue
I
taken
?
or
whom
haue
I
done
wrong
to
?
or
whom
haue
I
hurt
?
or
of
whose
hand
haue
I
receiued
any
bribe
,
to
blinde
mine
eyes
therewith
?
and
I
will
restore
it
.
Now
,
as
these
two
,
Samuel
and
Dauid
were
famous
,
for
this
fruite
of
faith
in
working
righteousnesse
:
So
likewise
were
the
Iudges
and
Prophets
,
before
named
,
in
their
places
,
carefull
of
this
vertue
:
and
did
practice
the
same
,
partly
in
rewarding
the
good
,
and
partly
in
punishing
the
wicked
.
But
some
will
say
;
To
worke
righteousnesse
,
cannot
be
a
fruit
of
faith
:
for
,
the
very
Heathen
,
which
neuer
heard
of
Christ
,
by
the
light
of
nature
haue
done
Iustice
,
and
are
highly
commended
by
Heathen
Writers
,
for
the
same
.
Now
,
that
which
the
Heathen
can
doe
by
the
light
of
nature
,
is
not
thus
to
be
extolled
as
a
fruite
of
faith
?
Answer
.
True
it
is
,
the
Heathen
haue
done
many
workes
of
iustice
:
but
we
must
wisely
consider
,
that
euery
iust
worke
is
not
a
fruite
of
faith
,
vnlesse
it
be
done
by
a
righteous
person
in
obedience
to
God
,
and
for
his
glory
.
But
,
in
all
these
,
the
Heathen
failed
in
their
workes
.
For
,
though
the
things
they
did
,
were
good
in
themselues
:
yet
seeing
the
Heathen
were
corrupt
trees
,
remaining
in
the
sinfull
state
of
corrupt
nature
,
their
workes
must
needes
be
corrupt
fruite
;
as
comming
from
them
.
For
,
an
euill
tree
cannot
bring
forth
good
fruit
.
The
heart
is
the
fountain
of
euery
action
:
now
,
their
hearts
were
corrupt
,
being
destitute
of
faith
which
purifies
the
heart
;
and
therefore
their
workes
must
needes
be
sinfull
.
Againe
,
they
did
not
their
workes
in
obedience
:
for
,
they
were
guided
onely
by
the
light
of
nature
,
and
knew
not
God
aright
,
nor
his
commaundements
.
And
lastly
,
they
propounded
not
the
glory
of
GOD
,
as
the
end
of
their
workes
,
but
the
praise
of
men
,
their
owne
profit
,
or
some
such
end
.
But
these
worthy
persons
doe
not
onely
such
things
as
were
iust
in
themselues
:
but
they
doe
them
in
faith
,
in
obedience
,
and
for
Gods
glory
,
and
so
please
God
.
Now
,
seeing
these
renowned
Princes
and
Iudges
,
haue
their
faith
commended
vnto
vs
by
their
practicing
of
righteousnesse
;
we
must
learne
to
follow
them
within
the
compasse
of
our
calling
,
doing
Iustice
and
righteousnesse
in
such
things
as
concerne
vs
.
There
be
many
reasons
set
down
in
Gods
word
,
to
perswade
vs
heereunto
.
As
,
first
,
for
this
end
hath
God
caused
the
Gospell
to
be
published
.
Tit.
2.12
,
The
sauing
grace
of
God
hath
appeared
;
but
to
what
end
?
To
teach
vs
,
that
we
should
denie
vngodlinesse
,
and
liue
soberly
and
righteously
:
that
is
,
that
wee
might
doe
Iustice
.
Vnlesse
therefore
we
worke
righteousnesse
,
we
make
the
Gospel
a
vaine
word
vnto
vs
.
Secondly
,
we
desire
to
be
counted
iust
before
God
and
men
;
and
it
would
grieue
vs
,
if
we
should
be
otherwise
thought
of
:
but
if
wee
would
be
iust
indeede
both
before
God
and
man
,
then
we
must
work
righteousnesse
;
for
(
as
S.
Iohn
saith
)
He
that
doth
righteousnesse
,
1.
Iohn
3.7
.
is
righteous
.
Thirdly
,
there
is
no
man
set
ouer
a
family
,
but
he
either
doth
,
or
ought
to
endeuour
to
bring
a
blessing
vpon
his
family
.
But
this
he
cannot
doe
,
vnlesse
he
worke
righteousnesse
,
Pro.
20.7
.
and
doe
Iustice
:
for
,
Salomon
saith
;
He
that
walketh
in
his
integrity
,
is
iust
,
and
blessed
shall
his
children
be
after
him
.
Lastly
,
we
doe
all
of
vs
desire
to
escape
hell
:
well
,
then
we
must
remember
to
practice
righteousnes
;
1.
Cor.
6.9
.
for
,
the
Apostle
saith
,
no
vnrighteous
man
,
that
is
,
none
practicing
vnrighteousnes
,
shall
enter
into
the
kingdom
of
heauen
.
So
that
within
the
compasse
of
our
calling
,
we
must
all
endeuour
to
do
Iustice
.
Here
some
will
aske
:
How
shall
I
do
Iustice
,
and
worke
righteousnesse
?
Answer
.
For
the
doing
of
it
,
wee
must
remember
to
practice
these
rules
that
follow
:
1.
That
which
is
both
the
word
of
God
,
and
the
rule
of
Nature
;
We
must
do
to
all
men
as
we
would
they
should
do
vnto
vs
:
Math.
7.12
.
this
is
the
Law
and
the
Prophets
(
saith
our
Sauiour
Christ
)
.
Now
,
the
square
for
all
our
actions
,
must
be
the
word
of
God
:
and
Gods
word
giues
this
direction
;
Do
thou
to
thy
neighbor
as
thou
in
thy
reason
&
conscience
thinkest
he
should
do
to
thee
,
if
thou
wert
in
his
case
,
and
he
in
thine
.
The
2.
rule
is
,
that
which
Paul
teacheth
vs
;
saying
,
Giue
vnto
euery
man
that
which
is
their
duty
;
●
.
Rom.
13.7
.
tribute
to
whom
tribute
belongeth
,
&c.
That
which
Gods
word
,
&
our
conscience
,
&
the
wholesome
lawes
of
the
realme
binde
vs
vnto
,
that
wee
must
giue
vnto
euery
man
.
The
3.
rule
is
this
:
Euery
man
within
the
compasse
of
his
calling
,
must
not
onely
intend
and
labour
for
his
owne
good
;
but
for
the
common
good
,
in
that
Church
and
common
wealth
wherein
he
liueth
.
The
blinde
would
out
of
their
carnall
mindes
,
haue
learned
this
for
a
rule
,
Euery
man
for
himselfe
,
and
God
for
vs
all
:
and
,
this
is
many
a
mans
practice
,
hee
will
labour
diligently
in
his
calling
:
but
,
all
is
for
himselfe
.
But
,
he
that
propoundeth
onely
this
end
in
his
calling
,
to
benefit
himself
alone
,
dealeth
vniustly
,
both
towards
the
Church
and
common
wealth
,
in
which
he
liueth
;
who
ought
to
haue
a
part
of
his
care
with
himselfe
.
The
4.
rule
is
taught
vs
also
by
S.
Paul
:
Defraud
or
oppress
no
man
in
any
matter
.
This
rule
concerneth
our
manner
of
dealing
in
common
affairs
.
In
all
our
traffick
&
bargains
,
as
we
would
benefit
our selues
;
so
wee
must
seeke
to
benefit
those
with
whom
wee
deale
.
This
rule
is
very
necessary
to
be
learned
:
for
,
this
is
the
common
practice
of
men
in
their
traffique
,
To
vse
all
meanes
whereby
they
may
defraud
others
;
so
that
they
get
vnto
themselues
,
they
care
not
how
it
come
.
But
,
in
the
feare
of
God
,
let
vs
remember
,
that
the
practice
of
iustice
(
to
which
wee
are
all
bound
)
standeth
in
this
;
that
we
defraud
or
oppresse
no
man
in
any
thing
.
And
thus
much
of
this
second
fruit
of
their
faith
.
The
third
fruit
&
effect
of
these
mens
faith
,
is
this
:
They
obtained
the
promises
.
]
By
promises
,
we
must
not
vnderstand
the
maine
promise
,
concerning
the
Messias
comming
;
for
,
that
they
obtained
not
as
yet
:
for
,
(
as
it
appears
.
v.
39
)
they
receiued
not
that
promise
;
for
,
Christ
was
not
incarnate
in
their
time
.
But
▪
by
Promises
are
here
meant
certaine
speciall
&
particular
promises
,
made
vnto
them
alone
,
and
not
common
to
all
:
so
that
the
meaning
of
these
words
is
this
▪
They
obtained
the
benefit
and
accomplishment
of
those
particular
promises
that
God
made
vnto
them
.
This
effect
is
specially
to
be
vnderstood
of
Cale●
,
and
Dauid
▪
for
▪
Cale●
entred
into
the
land
of
Canaan
▪
and
there
enioyed
his
possession
,
according
to
Gods
promise
made
vnto
him
,
Ios.
14.
So
,
Dauid
had
a
particular
promise
made
vnto
him
,
that
he
should
be
king
ouer
Israel
;
this
he
long
waited
for
,
and
resting
herein
,
he
was
not
onely
anointed
King
,
but
in
due
time
actually
made
King
ouerall
Israell
.
Whereas
these
worthy
men
,
by
faith
obtained
these
promises
;
Hereby
wee
may
bee
directed
,
to
see
the
true
cause
,
why
after
so
long
preaching
of
the
word
,
and
often
receiuing
of
the
sacraments
,
men
reape
so
little
profit
;
especialally
,
considering
that
God
hath
made
a
promise
of
grace
and
saluation
,
by
meanes
of
his
word
and
sacraments
.
Hence
therefore
wee
must
learne
,
that
the
word
of
God
preached
,
and
the
sacraments
receiued
,
are
vnprofitable
,
not
because
God
altereth
his
will
,
having
promised
his
blessing
in
these
meanes
;
for
herein
the
will
of
God
is
vnchangeable
:
but
the
cause
is
,
the
great
measure
of
vnbeleefe
,
in
those
which
heare
and
receiue
.
They
therefore
profit
not
,
because
they
receiue
them
without
faith
.
For
,
howsoeuer
men
say
they
haue
faith
;
yet
the
workes
of
their
lyues
,
and
their
estate
in
sinne
,
after
long
hearing
,
shew
plainely
,
they
haue
none
at
all
.
Take
a
vessell
that
is
close
stopped
,
and
cast
it
into
a
riuer
,
or
into
the
sea
;
yet
it
receiues
no
water
,
because
it
hath
no
place
of
entrance
:
Euen
so
,
bring
a
man
that
wants
faith
,
to
the
word
and
sacraments
,
wherein
God
hath
promised
the
fulnesse
of
his
grace
;
yet
he
receiues
none
,
because
his
heart
is
closed
vp
through
vnbeleefe
.
This
is
it
which
makes
the
heart
like
a
stopped
vessell
,
which
hath
no
entrance
for
Gods
grace
.
Wee
therfore
,
in
the
feare
of
God
,
must
labour
to
haue
our
hearts
purged
from
this
vnbeleefe
,
and
lip-faith
,
and
to
be
endued
with
true
sauing
faith
;
whereby
we
may
profitably
heare
the
word
,
and
receiue
the
sacraments
,
and
so
enioy
Gods
most
excellent
promises
in
Christ
.
Men
may
lie
,
and
be
deceiued
;
but
,
God
is
truth
it selfe
,
and
cannot
lie
:
and
therefore
,
as
he
hath
made
his
promise
of
life
to
beleeuers
,
and
to
no
other
▪
so
will
hee
surely
accomplish
the
same
to
them
,
and
to
no
other
.
Wherefore
,
if
we
loue
our
soules
,
and
desire
life
,
let
vs
get
into
our
hearts
the
grace
of
faith
.
And
thus
much
of
the
third
effect
of
their
faith
.
The
fourth
and
fift
effects
,
which
I
will
handle
together
,
are
these
:
Stopped
the
mouths
of
Lions
:
Quenched
the
violence
of
the
fire
.
]
For
the
fourth
.
Whereas
some
of
these
persons
are
said
to
haue
stopped
the
mouthes
of
Lions
,
it
is
to
be
vnderstood
of
Daniel
▪
as
appeareth
in
the
6.
Chapter
of
that
booke
.
For
,
Daniel
(
through
the
malice
of
others
that
incensed
the
Kings
wrath
against
him
)
was
cast
into
the
denne
of
hunger-bit
Lions
.
But
,
Daniel
euen
then
beleeued
in
the
Lord
,
and
put
all
his
trust
in
God
;
and
for
this
cause
,
the
Lord
by
his
angel
stopped
the
mouthes
of
the
Lions
,
and
(
as
it
were
)
sealed
vp
their
pawes
,
that
they
could
not
hurt
him
.
The
fift
effect
,
in
quenching
the
violence
of
the
fire
,
must
bee
vnderstood
of
Shadrach
▪
Meshach
,
and
Abednego
,
the
companions
of
Daniel
:
which
three
(
as
we
may
read
Dan.
3.
)
refused
to
worship
the
golden
image
,
which
Nabuchadnezzar
had
set
vp
.
For
which
cause
,
they
were
cast
into
an
hot
burning
Ouen
;
but
,
they
put
their
trust
in
God
,
and
claue
fast
vnto
him
in
obedience
,
euen
to
the
hazzard
of
their
lyues
.
Whereupon
,
the
Lord
by
his
omnipotent
power
,
did
most
miraculously
preserue
them
,
by
staying
the
rage
of
the
fire
,
contrary
to
the
nature
thereof
,
that
it
had
no
power
ouer
their
bodies
;
nay
,
it
did
not
burne
the
haire
of
their
heads
,
nor
cause
their
garments
to
smell
.
And
therefore
they
are
said
,
to
haue
quenched
the
violence
of
it
,
because
it
had
no
power
ouer
them
,
thogh
it
burned
most
fiercely
;
but
was
to
them
,
as
though
it
had
been
quite
put
out
and
quenched
.
Now
,
ioyn
these
two
effects
together
,
&
they
affoord
vs
good
instructions
.
First
,
here
wee
learne
how
to
behaue
our selues
in
time
of
danger
,
and
at
the
point
of
death
.
Euen
as
these
foure
men
did
,
so
must
we
from
the
bottome
of
our
hearts
forsake
our selues
,
and
put
all
our
trust
in
Christ
.
This
did
Daniel
,
when
he
was
in
the
Lions
den
:
and
this
did
the
3.
Children
,
in
the
hot
fiery
furnace
.
And
this
hath
beene
alwaies
the
auncient
practice
of
Gods
children
in
all
ages
;
At
the
very
point
of
death
,
and
in
the
extremitie
of
all
danger
,
they
rested
themselues
wholly
vpon
the
mercifull
promises
of
the
true
God
.
The
time
wil
come
vpon
vs
all
,
wherein
wee
shall
be
called
to
the
practice
of
this
duty
:
for
,
we
must
all
passe
the
doore
of
death
,
&
once
lie
in
the
pangs
thereof
.
Now
,
what
shall
we
doe
,
when
we
lie
halfe
dead
,
gasping
&
panting
for
breath
,
able
to
speake
to
no
man
,
nor
to
heare
any
speaking
to
vs
,
when
all
comfort
of
the
world
failes
vs
?
Surely
,
we
must
then
,
at
that
very
instant
,
labour
to
leaue
our selues
and
this
world
,
and
yeeld
vp
our selues
by
faith
into
the
hands
of
GOD
,
and
cleaue
fast
vnto
Christs
Passion
,
from
the
bottome
of
our
hearts
▪
and
he
will
surely
deliuer
vs
from
the
danger
;
stopping
the
mouth
of
Satan
that
roaring
Lion
,
&
quenching
the
fire
of
hell
,
that
it
shall
not
touch
vs
.
But
some
will
say
,
if
this
be
all
we
must
doe
,
then
all
is
well
:
for
,
this
I
can
soone
doe
when
time
serues
,
and
therefore
I
will
take
no
care
till
then
?
Answer
.
Beware
of
spirituall
guile
▪
for
,
it
will
be
found
a
most
hard
matter
,
for
a
man
to
rely
and
cast
himselfe
wholly
vpon
Christ
,
in
the
houre
and
pang
of
death
.
For
then
,
aboue
all
times
,
is
the
diuell
busie
against
vs
:
then
will
the
conscience
stir
,
if
euer
;
and
the
body
being
tormented
,
the
soule
must
needes
be
wonderfull
heauie
.
This
we
may
see
by
the
state
of
our
Sauiour
Christ
,
in
his
agony
and
passion
:
and
therefore
wee
must
not
reckon
so
lightly
of
this
duty
.
Question
.
But
,
if
it
be
so
hard
a
thing
,
how
could
Daniell
and
the
three
children
doe
it
?
Answer
.
They
were
prepared
for
it
▪
for
,
they
rested
vpon
God
in
the
time
of
peace
;
and
so
were
enabled
to
rely
vpon
him
in
time
of
perill
.
Euen
so
if
we
would
beleeue
in
God
when
wee
die
,
&
then
shew
forth
our
faith
,
we
must
while
we
liue
put
our
trust
in
him
,
and
shew
it
by
obedience
:
for
,
rare
it
is
to
finde
a
man
that
liues
in
vnbeliefe
,
to
shew
forth
faith
at
his
end
.
And
therefore
while
wee
haue
health
,
strength
,
and
peace
,
wee
must
labour
to
beleeue
,
and
then
shall
wee
finde
the
comfort
of
it
in
time
of
perill
,
and
of
death
.
Secondly
,
from
these
two
effects
of
faith
,
wee
obserue
further
,
that
Gods
diuine
prouidence
doth
firmely
rule
and
gouerne
the
whole
world
.
Ordinarily
God
gouernes
the
world
by
secundarie
causes
,
setting
one
creature
ouer
another
,
and
ordaining
one
to
doe
this
thing
,
and
another
that
,
and
accordingly
they
worke
:
but
we
must
not
thinke
that
God
is
bound
to
any
of
these
meanes
,
but
is
most
free
to
vse
them
,
or
not
to
vse
them
.
Ordinarily
he
executeth
this
or
that
punishment
by
this
or
that
creature
,
and
so
by
meanes
conuayes
his
blessings
:
but
yet
he
can
work
without
them
,
as
here
we
see
.
For
,
he
preserues
his
creatures
against
the
ordinary
meanes
;
as
,
Daniel
from
the
Lions
,
whose
nature
is
to
deuoure
:
and
against
the
nature
of
fire
,
he
saued
the
three
children
in
the
fire
.
So
that
God
worketh
by
meanes
,
but
yet
freely
;
because
he
can
work
at
his
pleasure
either
without
or
against
meanes
:
and
his
powerfull
hand
,
sauing
against
meanes
,
shewes
his
ruling
and
disposing
prouidence
ouer
all
things
.
Thirdly
,
by
these
effects
of
their
faith
wee
learne
,
that
Gods
goodnesse
and
mercy
towardes
beleeuers
,
is
farre
greater
,
and
more
vnspeakeable
than
euer
he
promised
,
or
they
could
exspect
.
This
point
is
carefully
to
be
considered
of
vs
all
;
for
,
it
is
of
singular
&
extraordinary
vse
,
especially
in
time
of
perill
and
trouble
:
and
yet
we
see
it
is
the
plaine
truth
of
God
;
and
therefore
Paul
giues
thanks
and
praise
vnto
God
,
who
is
able
to
do
for
vs
exceeding
aboundantly
aboue
all
that
wee
aske
or
thinke
.
Ephes.
3.20
.
Daniel
put
his
trust
in
the
Lord
,
when
he
was
in
the
Lions
den
:
and
what
doth
he
obtaine
for
his
labour
?
the
Lord
neuer
promised
to
stop
the
Lions
mouthes
,
neither
did
Daniell
euer
presume
vpon
that
deliuerance
;
and
yet
the
Lord
saued
him
.
And
so
the
three
children
,
though
they
made
no
account
of
their
liues
,
because
God
had
not
promised
to
keep
them
from
burning
,
yet
they
com
out
in
safety
.
For
,
God
in
mercy
so
quenched
the
heat
of
the
fire
vnto
them
,
that
thogh
it
burnt
to
death
those
that
cast
them
in
;
yet
did
it
not
so
much
as
burne
their
garments
,
or
the
haire
of
their
heads
,
to
cause
the
same
to
smel
.
And
the
like
is
his
goodnesse
towards
all
his
seruants
.
Dauid
saith
,
Psal.
21.3
.
The
Lord
preuented
him
with
liberall
blessings
;
that
is
,
when
Dauid
neuer
asked
such
blessings
at
Gods
hand
,
euen
then
did
the
Lord
bestowe
his
liberall
blessings
vpon
him
:
as
namely
this
,
when
Dauid
was
following
his
Fathers
sheepe
,
and
walking
in
his
calling
,
he
neuer
dreamed
of
any
Kingdome
;
yet
thence
the
Lord
took
him
to
be
King
ouer
his
people
Israell
.
So
the
Israelites
hauing
been
70.
yeares
in
captiuity
,
neuer
thought
of
returne
;
and
yet
then
were
they
deliuered
:
and
their
deliuerance
was
so
strange
and
miraculous
,
that
they
were
like
them
that
dreame
,
Psal.
126.1
.
When
Peter
was
cast
into
prison
by
Herod
,
and
committed
to
foure
quaternions
of
Souldiers
to
be
kept
,
Acts
12.4
.
the
Angel
of
the
Lord
came
and
awoke
him
as
he
slept
,
and
led
him
out
of
prison
,
past
the
watches
,
and
through
the
iron
gate
,
and
then
left
him
.
Now
,
this
deliuerance
was
so
strange
vnto
him
,
that
he
knew
not
whether
it
was
true
,
but
thought
he
had
seene
a
vision
.
From
hence
it
is
that
God
hath
made
this
gracious
promise
vnto
his
Church
,
to
answer
before
they
call
,
and
to
heare
while
they
speake
,
Isay
65.24
.
So
endlesse
is
his
mercy
,
and
his
goodnesse
so
vnspeakeable
towards
his
seruants
,
that
if
they
cleaue
vnto
him
vnfainedly
,
they
shall
finde
his
bounty
farre
surpassing
all
that
they
could
aske
or
thinke
.
The
consideration
hereof
serues
to
stirre
vp
euery
one
of
vs
in
our
places
,
to
cleaue
vnfainedly
vnto
the
true
God
,
with
all
our
hearts
by
faith
,
in
due
reuerence
and
obedience
.
If
a
seruant
were
to
choose
his
Master
,
and
among
an
hundred
should
heare
of
one
,
that
besides
his
wages
,
would
giue
vnto
his
seruants
,
gifts
which
they
would
not
think
of
;
this
seruant
would
forsake
all
the
rest
to
com
vnto
this
one
.
Behold
,
the
Lord
our
God
is
this
bountifull
master
:
who
doth
not
only
keep
couenant
with
his
seruants
,
in
a
full
accomplishment
of
his
promises
;
but
is
exceeding
gracious
,
preuenting
them
with
liberall
blessings
,
aboue
all
that
they
can
wish
for
themselues
:
wherfore
let
vs
forsake
all
our
bad
Masters
,
the
world
,
the
flesh
,
and
the
diuell
,
in
the
seruice
of
sinne
;
and
resigne
our selues
with
full
purpose
of
heart
,
to
serue
this
our
good
GOD
,
to
the
end
of
our
dayes
.
There
is
no
man
liuing
,
that
can
haue
such
cause
of
true
ioy
in
heart
,
as
Gods
seruants
haue
:
for
,
God
shewes
more
kindenesse
vnto
them
,
then
they
can
aske
or
thinke
of
.
And
take
this
for
truth
also
:
there
be
none
that
thus
giue
themselues
to
serue
God
faithfully
with
all
their
harts
,
but
before
they
die
they
shal
finde
this
to
be
true
,
that
God
is
a
most
mercifull
GOD
,
and
his
goodnesse
endlesse
towards
them
aboue
their
deserts
.
Secondly
,
this
endlesse
mercy
of
GOD
,
must
mooue
vs
all
to
repent
vs
of
our
sinnes
,
and
to
trust
in
him
for
the
pardon
of
them
,
be
they
neuer
so
many
or
haynous
:
for
,
they
can
neuer
reach
to
the
multitude
of
his
mercies
.
Though
they
be
in
number
like
the
sand
of
the
sea
,
they
must
not
dismay
vs
from
comming
to
him
:
but
considering
that
his
goodnesse
is
endlesse
,
and
his
mercy
is
ouer
all
his
workes
,
we
must
come
vnto
him
for
the
pardon
of
our
sinnes
.
For
,
GOD
is
mercifull
to
performe
his
promise
;
yea
,
and
beyond
his
promise
,
to
doe
for
vs
more
than
wee
can
thinke
of
.
Many
indeede
abuse
this
mercie
of
GOD
,
by
presuming
thereon
to
goe
on
in
sinne
:
but
such
deceiue
themselues
;
For
,
God
will
not
be
mercifull
vnto
them
,
Deut.
29.20
.
It
is
the
penitent
person
that
shall
finde
mercy
.
The
sixt
effect
of
their
faith
,
is
in
these
words
:
Escaped
the
edge
of
the
sword
.
The
words
in
the
originall
,
are
thus
:
Escaped
the
mouth
of
the
sword
:
which
is
the
Hebrew
phrase
in
the
olde
Testament
,
and
heere
followed
by
the
Pen-man
of
this
Epistle
;
and
before
,
where
he
calleth
the
word
of
God
a
two
mouthed
sword
,
Heb.
4.12
:
hereby
meaning
(
as
it
is
translated
)
a
two
edged
sword
.
This
effect
must
be
vnderstood
of
two
worthy
Prophets
,
Elias
and
Elizeus
:
for
Elias
,
wee
may
reade
,
that
when
he
had
slaine
Baals
Priests
(
1.
Kings
19.1
.
)
Iezabel
the
Queene
threatened
to
kill
him
▪
which
he
hearing
,
fled
into
the
wildernesse
,
and
thence
was
led
to
Mount
Horeb
,
and
there
escaped
by
meanes
of
his
faith
.
And
for
Elizeus
,
wee
may
reade
,
that
when
he
disclosed
the
King
of
Syriah
his
counsell
to
the
King
of
Israel
(
2.
Kings
6.
)
hee
was
compassed
about
in
Dothan
,
the
city
where
he
lay
,
with
a
huge
hoast
of
Assyrians
;
but
,
praying
to
the
Lord
,
the
Lord
smote
the
hoast
with
blindnesse
,
and
so
the
Prophet
led
them
in
safetie
to
Samaria
.
So
then
,
the
meaning
of
this
effect
,
is
,
that
when
these
seruants
of
God
were
in
distresse
,
&
danger
of
death
,
they
denied
themselues
,
and
their
owne
helpe
,
&
by
faith
relied
vpon
God
vnfainedly
,
from
the
bottom
of
their
hearts
;
&
so
found
deliuerance
with
God
,
from
the
perill
of
death
.
First
,
here
wee
learne
,
that
God
prouides
for
the
safetie
and
deliuerance
of
his
seruants
,
in
the
extremitie
of
peril
and
danger
,
when
both
might
and
multitude
are
against
them
.
This
point
we
haue
touched
in
diuers
examples
before
,
and
therefore
doe
here
onely
name
it
.
Secondly
,
in
that
these
men
in
the
extremity
of
danger
beleeued
,
and
so
escaped
the
edge
of
the
sword
;
we
learne
,
that
when
we
are
in
greatest
danger
,
so
as
we
see
no
way
to
escape
;
euen
then
wee
must
put
our
trust
in
the
true
God
,
and
he
will
saue
vs
.
This
wee
must
doe
,
not
onely
for
the
safety
of
our
body
;
but
more
especially
,
for
the
saluation
of
our
soule
.
Put
the
case
a
man
were
in
despaire
of
his
saluation
,
and
that
hee
sees
legions
of
diuels
compassing
him
about
to
take
him
away
:
what
must
this
man
doe
in
this
case
?
Answ.
Looke
what
Elias
and
Elizeus
did
,
the
same
thing
must
hee
doe
;
hee
must
not
lie
dead
in
desperation
,
yielding
thereto
:
but
,
at
the
very
same
time
,
when
such
terrors
oppresse
him
,
hee
must
by
faith
lift
vp
his
heart
to
God
,
and
put
all
his
trust
and
confidence
in
him
,
thorough
Christ
.
And
,
if
hee
can
this
doe
,
hee
may
assure
himselfe
,
that
hee
shall
as
certainly
escape
these
fearefull
terrors
of
conscience
,
and
the
torments
of
hell
,
as
Elias
&
Elizeus
did
the
edge
of
the
sword
:
for
,
let
a
man
put
his
whole
trust
in
God
,
and
whatsoeuer
his
troubles
bee
,
God
will
deliuer
him
.
Great
are
the
troubles
of
the
righteous
:
but
the
Lord
deliuers
him
out
of
them
all
,
Psal.
34.19
.
Indeed
wee
must
not
limit
God
,
for
time
,
or
manner
of
deliuerance
;
but
,
waite
on
GOD
by
faith
,
accounting
his
grace
sufficient
,
till
deliuerance
come
.
And
thus
much
of
the
sixt
effect
.
The
seauenth
effect
of
their
faith
is
this
:
Of
weake
were
made
strong
.
Or
thus
:
Of
weake
were
restored
to
health
.
This
must
bee
vnderstood
of
Hezekias
,
a
worthy
king
of
Iuda
,
who
(
as
we
may
read
,
2.
Kings
20.
)
beeing
sore
sicke
,
euen
vnto
death
,
was
restored
to
health
,
and
obtained
of
GOD
the
lengthening
of
his
daies
,
for
the
space
of
fifteene
yeares
.
Which
wonderfull
recouery
,
hee
obtained
by
meanes
of
his
faith
,
which
hee
shewed
in
time
of
his
sicknesse
,
by
a
prayer
he
made
vnto
God
;
the
substance
wherof
,
stood
in
these
two
things
:
First
,
beeing
very
sicke
,
hee
praied
for
the
pardon
of
his
sinnes
.
This
appeareth
by
his
thanksgiuing
,
vpon
his
recouery
,
Isay
38.17
.
where
hee
confesseth
,
that
God
had
cast
all
his
sinnes
behinde
his
backe
.
Now
,
looke
for
what
hee
gaue
thanks
;
that
(
no
doubt
)
hee
had
before
begged
of
God
in
praier
.
Secondly
,
hee
made
request
vnto
GOD
for
prolonging
of
his
daies
,
for
some
reasons
which
did
concerne
himselfe
;
and
this
hee
also
prayed
for
in
faith
.
Now
,
the
reasons
moouing
him
to
pray
for
longer
life
,
were
these
:
First
,
hee
had
then
no
issue
to
succeed
him
in
his
Kingdome
;
and
therefore
hee
praied
for
life
,
to
beget
a
childe
,
which
might
sit
vpon
his
throne
after
him
.
And
the
ground
of
this
praier
was
this
;
GOD
had
made
a
particular
promise
vnto
Dauid
and
Salomon
,
1.
Kings
8.25
,
that
they
should
not
want
issue
after
them
,
to
sit
vpon
the
Throne
of
Israel
,
so
that
their
children
tooke
heede
to
their
way
,
to
walke
before
the
LORD
,
as
Dauid
did
.
Now
,
King
Hezekiah
,
knowing
this
promise
,
had
regard
hereunto
:
and
,
building
himself
hereon
,
his
conscience
bearing
him
witnesse
,
that
hee
had
walked
before
the
Lord
vprightly
,
hee
praies
for
issue
to
succeed
him
;
and
,
for
that
cause
,
he
desires
strength
of
body
,
and
length
of
daies
.
This
appeareth
notably
by
his
praier
,
2.
King
.
20.3
,
Lord
(
saith
he
)
I
beseech
thee
now
remember
how
I
haue
walked
before
thee
in
truth
,
and
with
a
perfect
heart
.
The
summe
of
his
praier
is
this
:
All
the
kings
succeeding
Dauid
and
Salomon
,
which
walke
in
Gods
commandements
,
shall
haue
issue
to
sit
on
their
thrones
after
them
.
Now
,
from
hence
he
praies
thus
;
Oh
Lord
,
I
haue
walked
before
thee
,
in
truth
and
sincerity
of
heart
:
and
hereupon
the
conclusion
followes
,
grant
me
issue
to
sit
vpon
my
throne
after
me
;
and
therefore
,
life
and
health
to
accomplish
the
same
.
Secondly
,
he
praied
that
he
might
liue
to
glorifie
God
,
in
that
weighty
calling
,
wherein
God
had
placed
him
ouer
his
people
.
This
appeareth
likewise
,
by
his
thanksgiuing
vnto
the
Lord
,
vpon
his
recouery
;
where
hee
saith
,
Isay
38.20
.
●he
Lord
was
ready
to
saue
me
:
therefore
wee
will
sing
my
song
all
the
daies
of
our
life
in
the
house
of
the
Lord
.
Thus
by
his
worthy
praier
,
hee
shewed
forth
his
faith
notably
:
by
vertue
whereof
,
beeing
sicke
vnto
death
,
hee
obtained
of
the
Lord
,
the
prolonging
of
his
daies
,
for
the
space
of
fifteene
yeares
.
And
,
so
we
see
,
to
whom
this
seauenth
effect
of
faith
is
to
be
referred
.
Here
we
are
taught
a
speciall
duty
,
for
the
recouery
of
our
health
,
in
the
time
of
sickenesse
:
to
wit
,
before
wee
vse
the
ordinary
meanes
of
Physicke
,
wee
must
(
according
to
this
example
)
first
put
our
faith
in
practice
,
by
humbling
our selues
for
our
sinnes
past
,
confessing
them
truely
vnto
God
,
and
praying
for
pardon
,
from
a
resolute
purpose
of
heart
,
to
lead
a
newe
life
;
and
also
,
by
intreating
health
of
God
,
and
his
good
blessing
vpon
the
meanes
which
we
shall
vse
for
our
recouery
.
Thus
haue
other
of
Gods
seruants
done
,
beside
Hezekias
.
When
Dauid
was
grieuously
sicke
,
the
principal
thing
he
did
,
was
this
practice
of
faith
;
in
humbling
his
soule
before
God
for
his
sinnes
,
and
intreating
earnestly
the
pardon
of
them
,
as
we
may
see
Psa.
6.
&
38.
This
is
the
principal
thing
,
which
in
those
Psalms
is
propounded
of
Dauid
.
And
so
the
Apostle
counsels
,
Iam.
5.14
,
15
▪
Is
any
man
sicke
among
you
?
let
him
call
for
the
Elders
of
the
Church
:
and
what
must
they
doe
?
Surely
,
first
pray
for
him
;
and
then
(
as
the
custome
was
in
those
daies
)
anoint
him
with
oyle
,
in
the
name
of
the
Lord
.
And
the
praier
of
faith
shall
saue
the
sicke
,
and
the
Lord
shall
raise
him
vp
againe
:
and
if
hee
haue
committed
any
sinne
,
it
shall
be
forgiuen
him
.
And
,
here
we
must
be
admonished
,
to
beware
of
the
bad
practices
of
the
world
,
in
this
case
:
the
most
men
in
their
sickenesse
,
first
seeke
to
the
Physicians
;
and
if
that
faile
them
,
they
send
for
the
Minister
.
This
was
King
Asa
his
practice
,
for
which
hee
is
branded
to
all
posteritie
,
that
beeing
diseased
in
his
feete
,
hee
sought
vnto
Physicians
,
and
not
vnto
the
Lord
,
2.
Chron.
16.12
;
though
otherwise
,
hee
had
good
things
in
him
,
as
1.
King
.
15.14
.
And
,
many
do
farre
worse
,
who
seeke
to
witches
and
inchanters
,
when
they
,
or
theirs
,
are
in
such
distresse
:
but
,
this
is
to
forsake
God
,
and
to
seeke
help
of
the
diuel
,
like
to
Ahaziah
,
who
sent
to
Baalzebub
the
God
of
Ekron
,
to
know
of
his
recouery
,
when
he
was
sicke
vpon
a
fall
,
2.
Kings
1.2
.
This
should
be
far
from
all
Gods
children
:
for
,
as
Ahaziahs
sickenesse
became
deadly
,
through
his
sending
to
Baalzebub
;
so
vndoubtedly
,
many
diseases
become
incurable
,
by
the
bad
and
preposterous
dealing
of
the
Patient
,
who
either
vseth
vnlawfull
meanes
,
or
lawfull
meanes
disorderedly
,
or
trusting
therein
.
Wee
therefore
,
in
this
case
,
must
remember
our
duty
in
the
practice
of
faith
,
as
Hezekiah
did
.
The
eight
fruit
of
faith
,
is
this
:
Waxed
valiant
in
battell
.
This
effect
may
well
bee
vnderstood
of
all
the
Iudges
before
named
,
and
of
all
the
good
Kings
in
Iuda
and
Israel
.
But
yet
,
there
be
two
especially
,
to
whom
wee
may
more
peculiarly
referre
it
:
to
wit
,
Samson
,
and
Dauid
.
For
,
Samson
,
he
by
meanes
of
faith
,
came
to
be
so
mighty
(
Iudg.
15.15
.
)
that
with
the
Iawe
bone
of
an
asse
he
slew
a
thousand
Philistims
.
And
for
Dauid
,
he
likewise
was
so
incouraged
by
faith
,
that
with
the
same
sling
,
wherewith
he
kept
his
fathers
sheepe
(
which
was
but
a
slender
weapon
for
warre
)
hee
encountred
with
Goliah
that
huge
Philistim
,
and
hit
him
with
a
stone
in
the
forehead
,
and
slew
him
.
Both
these
facts
,
were
the
fruits
of
their
faith
,
which
made
them
bolde
to
encounter
with
these
mighty
enemies
.
In
this
effect
of
their
faith
,
first
,
wee
may
obserue
,
that
true
fortitude
and
manhood
,
right
valour
and
courage
,
comes
from
true
faith
.
It
must
bee
graunted
,
that
many
heathen
men
had
great
strength
and
courage
;
but
indeed
,
it
was
but
a
shadow
of
true
valour
:
for
,
right
valour
coms
from
a
beleeuing
heart
.
And
,
therefore
it
is
said
,
that
these
Iudges
and
Princes
of
Israel
,
waxed
strong
in
battell
by
faith
.
Secondly
,
Doth
true
faith
make
men
valiant
in
battell
?
Then
should
the
preaching
of
the
word
,
bee
set
vp
,
and
maintained
,
as
well
in
the
Campe
,
and
Guarison
,
and
among
Souldiers
on
the
Seas
;
as
in
Cities
and
Townes
of
peace
.
For
,
the
preaching
of
the
word
,
is
the
meanes
of
this
faith
which
giues
valour
in
battell
,
to
them
that
fight
in
a
good
cause
.
Hence
it
was
,
that
the
Lord
inioyned
by
Moses
,
that
when
the
people
of
Israel
went
out
to
battell
,
the
Priests
should
come
forth
,
Deut.
20.2.3
.
and
incourage
the
people
,
that
their
hearts
might
not
faint
,
nor
feare
,
nor
dread
their
enemies
;
because
of
the
powerfull
presence
of
God
fighting
for
them
.
The
Papists
obiect
this
(
by
way
of
reproach
)
against
Zwinglius
,
who
was
one
of
the
restorers
of
the
Gospel
;
That
hee
died
in
the
fielde
among
Souldiers
:
But
,
this
indeed
is
no
reproach
,
but
rather
a
matter
of
great
commendation
vnto
him
;
in
that
,
for
the
increase
of
faith
and
knowledge
,
in
them
that
were
weake
Christians
about
him
,
hee
was
content
to
hazard
his
owne
life
.
And
thus
much
of
the
eight
effect
.
The
ninth
effect
of
faith
,
for
which
these
worthy
men
are
commended
,
is
this
;
They
turned
to
flight
the
Armies
of
the
Alients
.
This
may
be
vnderstoode
of
the
most
of
the
Iudges
,
and
of
the
good
Kings
of
Iuda
and
Israell
.
But
I
will
make
choyse
,
especially
of
two
,
Gedion
,
and
Iehosaphat
:
for
,
Gedion
,
one
of
the
Iudges
,
with
three
hundred
Souldiers
(
Iudges
6.
and
7
)
altogether
vnweaponed
,
onely
with
light
pitchers
in
their
hands
,
put
to
flight
a
mighty
huge
Armie
of
the
Midianites
.
And
Iehosaphat
a
godly
King
,
being
assaulted
with
a
mighty
and
great
Armie
of
Moabites
,
Ammonites
,
and
men
of
mount
Seir
,
knew
that
by
force
of
armes
hee
could
not
withstand
them
;
and
therefore
by
faith
makes
a
worthy
prayer
vnto
the
Lord
,
and
the
Lord
heard
him
,
and
set
his
enemies
one
against
another
,
and
so
did
he
put
them
to
flight
:
which
hee
could
neuer
haue
done
by
any
strength
of
his
owne
.
Heere
wee
may
learne
,
how
Kingdomes
and
people
may
become
able
to
put
to
flight
their
enemies
.
The
best
way
is
,
to
put
in
practice
their
faith
in
God
;
by
humbling
themselues
truly
for
their
sinnes
past
,
with
vnfained
confession
of
them
vnto
God
,
praying
withall
earnestly
for
the
pardon
of
them
;
and
for
Gods
aide
,
assistance
,
&
protection
against
their
enemies
.
The
power
of
this
meanes
is
euident
in
Scripture
:
and
therefore
when
Eliah
was
taken
vp
,
Elisha
cried
,
My
Father
,
my
Father
,
the
Chariot
of
Israell
,
and
the
horse-men
thereof
,
2.
Kings
2.12
:
giuing
him
this
notable
commendations
,
that
he
was
as
good
to
Israell
,
by
meanes
of
his
faith
,
as
all
their
Chariots
and
Horse-men
.
Question
.
How
could
that
possibly
be
true
?
Answer
.
If
we
reade
the
Story
,
wee
shall
finde
it
to
be
most
true
,
that
by
his
prayers
which
he
made
in
faith
,
he
did
as
much
or
more
then
al
the
strength
of
the
Land
could
doe
.
And
so
it
shall
be
with
all
Christian
Kings
and
people
:
if
they
can
shew
forth
their
faith
,
by
prayer
vnto
God
,
they
shall
doe
wonderfull
much
hereby
,
in
subduing
of
their
enemies
.
To
apply
this
to
our selues
;
wee
haue
had
many
and
dangerous
assaults
from
Popish
enemies
,
both
domestical
and
forraine
,
who
haue
of
long
time
,
and
no
doubt
stil
doe
purpose
our
ouerthrowe
.
Now
,
how
shall
wee
be
able
to
withstand
their
might
,
and
to
escape
their
malice
?
True
it
is
,
Christian
policy
,
and
warlike
prouision
must
be
vsed
:
yet
our
stay
and
rest
must
not
be
thereon
;
but
wee
must
stirre
vp
our
faith
,
both
Magistrates
and
Subiects
,
Prince
and
people
:
and
first
of
all
humble
our selues
for
our
sins
,
and
shew
forth
our
repentance
by
new
obedience
in
time
to
come
;
and
then
pray
for
a
blessing
vpon
the
outward
meanes
which
shall
be
vsed
.
This
is
the
right
practice
of
faith
,
in
the
case
of
danger
by
our
enemies
;
which
we
shal
finde
(
if
we
exercise
it
vnfainedly
)
to
be
a
surer
meanes
of
safety
and
victory
against
our
enemies
,
then
all
worldly
munition
and
policie
.
For
hereby
we
shall
haue
the
Lord
for
our
protection
,
and
his
blessing
vpon
the
outward
meanes
,
giuing
strength
and
good
successe
thereunto
;
when
as
,
omitting
this
duty
,
the
Lord
will
not
be
with
vs
,
and
then
we
shall
finde
that
vaine
is
the
strength
or
wit
of
man
.
Let
vs
not
therefore
betray
our selues
wilfully
into
our
enemies
hand
;
but
by
this
practice
of
faith
,
enable
our selues
against
all
our
enemies
whatsoeuer
:
otherwise
wee
may
iustly
feare
to
be
deliuered
into
their
hands
,
for
a
prey
vnto
their
teeth
.
And
therefore
,
if
we
loue
our
owne
safetie
,
and
the
wel-fare
of
our
Land
,
let
vs
practice
this
duty
:
For
,
the
prayer
of
faith
auaileth
much
with
God
,
if
it
be
feruent
;
and
therefore
the
Lord
saith
to
Moses
,
when
he
fell
down
before
him
,
to
turne
backe
the
wrath
that
was
broken-in
vpon
the
people
,
Let
me
alone
:
as
though
Moses
had
held
,
or
bound
the
Lords
hand
by
his
prayer
,
that
hee
could
not
smite
his
people
.
And
thus
much
for
the
ninth
fruite
of
faith
.
The
faith
of
the
widowe
and
the
Shunamite
.
VERSE
35.
The
women
receiued
their
dead
raised
vp
to
life
.
THis
is
the
tenth
and
last
fruit
of
their
faith
,
which
must
be
vnderstood
of
these
two
women
especially
:
the
widow
of
Zarephath
,
and
the
Shunamite
.
The
widow
of
Zarephath
,
giuing
entertainment
:
●
.
Kings
17.
o
Eliiah
in
the
great
famine
,
had
this
blessing
vouchsafed
vnto
her
for
her
faith
,
that
her
dead
sonne
was
restored
to
life
by
the
Prophet
:
And
the
Shunamite
that
prouided
lodging
for
the
Prophet
Elisha
,
2.
Kings
4.
had
her
onely
son
restored
to
life
from
death
by
the
Prophet
through
faith
.
Now
heere
we
must
obserue
,
that
these
two
women
did
not
only
beleeue
in
the
true
God
;
but
more
particularly
,
that
God
would
vse
these
his
seruants
,
as
meanes
to
restore
to
life
their
two
children
that
were
dead
:
as
appeares
by
this
,
that
both
of
them
made
means
to
the
Prophet
,
for
the
reuiuing
of
their
children
;
which
they
did
,
by
faith
.
But
some
wil
say
,
This
last
effect
of
faith
,
may
seeme
to
crosse
the
Scripture
else-where
;
which
saith
,
that
Christ
is
the
first
fruites
of
them
that
sleepe
.
1.
Cor.
15.20
.
How
then
could
these
that
were
before
Christs
incarnation
,
be
restored
from
death
to
life
?
Answer
.
Saint
Pauls
meaning
is
this
;
that
Christ
is
the
first
of
all
those
that
rose
from
death
to
life
,
to
die
no
more
,
but
to
liue
for
euer
.
So
,
indeede
,
Christ
is
the
first
fruites
of
them
that
sleepe
:
for
,
he
rose
to
liue
for
euer
.
As
for
these
two
,
and
some
other
,
mentioned
both
in
the
olde
Testament
and
the
new
,
that
were
raised
from
death
to
life
,
they
rose
not
from
the
sleepe
of
death
,
to
liue
for
euer
,
but
to
die
againe
.
In
this
tenth
fruite
of
faith
,
all
Parents
may
learne
their
duty
towards
their
children
,
in
the
case
of
sicknesse
or
such
like
.
They
must
follow
the
example
of
these
two
godly
women
,
and
labour
especially
to
shew
forth
their
faith
in
such
duties
as
God
requireth
in
such
a
case
:
to
wit
,
they
must
humble
themselues
for
their
owne
sinnes
,
and
for
the
sinnes
of
their
children
and
family
;
praying
earnestly
to
God
for
the
pardon
of
them
(
for
GOD
may
visite
the
iniquity
of
the
Parents
vpon
the
children
in
bodily
iudgements
)
and
entreating
the
Lord
to
restore
them
to
health
and
liberty
:
and
withall
,
they
must
vse
the
ordinarie
lawfull
meanes
of
recouerie
in
physicke
and
such
like
,
praying
to
God
for
a
blessing
thereupon
.
This
is
their
dutie
;
but
(
alas
!
)
the
manner
and
practice
of
many
Parents
,
is
farre
otherwise
:
for
,
whereas
they
should
first
seeke
vnto
the
Lord
,
and
come
to
his
Prophet
,
they
either
runne
first
to
the
ordinary
meanes
of
physicke
;
or
,
being
worse
disposed
,
seeke
help
of
wizards
&
blessers
by
their
charmes
and
sorceries
,
forsaking
GOD
and
running
to
the
Diuell
.
Indeede
,
the
vse
of
lawfull
meanes
is
not
to
be
discommended
simply
:
but
this
preposterous
course
is
blame-worthy
,
and
depriues
many
,
of
Gods
blessing
in
the
meanes
,
That
they
seeke
helpe
of
Physick
,
before
they
haue
sought
to
the
Lord
,
in
this
holy
practice
of
faith
.
Quest.
But
how
can
the
parents
faith
benefit
the
childe
?
Answ.
It
cannot
procure
vnto
it
eternall
life
:
for
,
euery
one
must
bee
saued
by
his
owne
faith
in
Christ
.
And
,
yet
the
childe
receiues
many
a
good
blessing
at
Gods
hand
,
by
meanes
of
the
Parents
faith
;
as
namely
,
the
benefit
of
the
couenant
of
grace
in
the
seales
thereof
;
besides
the
fruition
of
many
temporall
blessings
,
as
life
it selfe
,
in
this
place
.
The
consideration
hereof
,
must
mooue
all
parents
,
aboue
all
things
,
to
labour
for
true
faith
:
for
,
by
the
practice
hereof
,
they
shall
be
able
to
bring
the
greatest
blessing
vpon
themselues
,
and
their
children
,
and
vpon
the
lawfull
meanes
which
they
shall
vse
for
their
good
.
Say
,
the
Lord
shall
lay
his
hand
vpon
children
and
seruants
in
a
family
,
what
must
parents
and
masters
doe
?
Surely
,
the
best
way
for
helpe
,
is
the
practice
of
faith
,
in
true
humiliation
for
sinne
,
and
prayer
to
God
for
mercy
,
and
for
a
blessing
vpon
the
meanes
which
they
shall
vse
.
In
all
societies
this
is
true
,
that
by
the
faith
of
the
gouernors
,
many
curses
are
remooued
,
and
many
blessings
procured
.
God
sends
his
Iudgements
among
vs
daily
,
and
we
knowe
not
when
other
moe
shall
befall
vs
:
but
for
the
remoueall
and
preuenting
of
them
,
we
must
giue
our selues
to
true
humiliation
and
praier
;
and
so
shal
we
finde
the
Lords
mercy
towards
vs
,
as
these
two
women
did
.
And
thus
much
of
this
tenth
fruit
of
faith
,
and
of
them
all
seuerally
.
Now
,
from
them
all
ioyntly
together
,
obserue
this
speciall
point
;
That
faith
is
such
a
grace
of
God
,
as
doth
bring
downe
from
heauen
vpon
euery
beleeuer
,
all
Gods
blessings
that
are
needfull
for
him
.
Who
is
hee
that
desires
not
to
bee
made
partaker
of
GODs
blessing●
needfull
for
him
,
both
in
soule
and
body
?
Well
:
the
onely
way
and
meanes
hereto
,
is
to
get
a
true
and
liuely
faith
,
and
to
put
the
same
in
practice
,
in
all
such
duties
as
God
shall
require
at
our
hands
.
The
worthy
men
before
named
,
obtained
al
the
former
most
wonderfull
blessings
,
by
meanes
of
their
faith
:
By
it
they
scaped
the
edge
of
the
sword
,
they
quenched
the
violence
of
the
fire
,
waxed
mighty
in
battel
,
&c.
as
wee
haue
heard
.
Now
,
if
faith
be
such
a
notable
grace
of
God
,
then
aboue
all
things
in
this
world
,
let
vs
labour
for
it
.
We
must
not
content
our selues
with
lip-faith
,
and
so
presume
vpon
Gods
mercies
;
but
,
wee
must
labour
for
a
true
and
liuely
faith
in
Christ
,
which
may
purifie
our
hearts
,
and
bring
forth
fruit
in
our
lyues
.
Here
are
strong
motiues
to
perswade
vs
hereunto
:
for
,
what
doe
wee
desire
?
riches
,
honour
,
or
fauour
,
and
grace
in
the
world
?
would
wee
haue
health
,
and
strength
?
nay
,
the
fauour
of
God
,
which
is
all
in
all
?
then
,
looke
to
get
true
faith
:
for
,
in
the
practice
thereof
,
thou
shalt
obtaine
of
God
,
all
needfull
blessings
,
both
temporall
and
spirituall
.
Many
toyle
themselues
exceedingly
,
by
worldly
meanes
to
get
temporall
blessings
,
as
health
,
wealth
,
honour
,
&c.
and
yet
neuer
attaine
thereto
,
because
they
seeke
them
not
by
faith
.
I
confesse
,
naturall
men
get
many
good
things
:
but
to
them
they
are
no
blessings
;
because
they
want
faith
both
in
getting
,
and
keeping
of
them
:
for
,
they
lay
all
religion
aside
,
and
toyle
themselues
wholly
in
worldly
meanes
.
This
course
the
childe
of
God
must
beware
of
.
Say
,
that
a
Prince
bids
one
of
his
seruants
goe
to
his
Treasurie
,
and
there
inrich
himselfe
with
Iewels
,
with
gold
,
and
siluer
,
and
with
whatsoeuer
he
lacketh
:
what
will
this
man
doe
?
Surely
,
first
hee
will
call
for
the
keyes
,
wherby
he
may
vnlocke
the
doors
and
chests
;
for
else
he
can
get
nothing
.
Behold
,
in
the
Ministerie
of
his
word
,
God
shewes
vs
his
full
treasury
,
wherin
wee
may
inrich
our selues
,
with
all
his
blessings
:
Now
,
wee
must
not
with
the
foole
,
runne
without
the
key
,
but
labour
first
,
for
true
faith
;
which
is
that
key
,
whereby
Gods
heauenly
treasures
are
opened
vnto
vs
:
and
,
we
must
be
sure
that
we
haue
a
sound
key
;
that
is
,
a
true
and
sound
faith
,
which
may
strongly
turn
about
the
lockes
of
Gods
treasury
.
For
,
this
is
most
certaine
,
he
that
doth
vnfainedly
beleeue
,
shall
neuer
want
any
thing
,
either
in
body
or
soule
,
that
is
good
for
him
to
haue
.
Euery
one
will
say
,
hee
beleeues
;
but
the
truth
is
,
that
true
faith
is
rare
:
for
,
mens
hearts
are
not
purified
,
nor
their
lyues
changed
;
but
they
remaine
as
sinnefull
as
ever
they
were
:
which
causeth
Gods
iudgements
to
be
rife
among
vs
.
Wherefore
,
as
we
desire
our
owne
good
,
both
in
soule
and
body
;
so
let
vs
labour
for
true
faith
,
and
shewe
forth
the
power
of
it
in
our
lyues
.
And
thus
much
of
these
Iudges
and
Prophets
,
and
of
the
fruits
of
their
faith
.
Beleeuers
vnder
the
Maccabees
.
VERSE
35.
Others
also
were
racked
,
and
would
not
bee
deliuered
,
that
they
might
receiue
a
better
resurrection
.
IN
these
words
,
the
author
of
this
Epistle
proceedes
to
the
fourth
order
of
Examples
of
faith
,
contained
in
this
Chapter
:
wherein
(
as
in
the
former
lastly
handled
)
hee
proceedes
briefly
,
heaping
vp
in
fewe
words
,
many
worthy
examples
of
faith
,
concealing
the
names
of
the
parties
,
&
onely
setting
downe
those
things
,
for
which
their
faith
is
commended
vnto
vs
.
And
this
fourth
and
last
order
of
examples
,
comprehendeth
such
beleeuers
as
liued
vnder
the
regiment
of
the
Maccabees
,
and
afterward
to
the
comming
of
Christ
.
For
,
of
beleeuers
in
former
times
,
it
cannot
be
vnderstoode
▪
because
there
is
a
manifest
distinction
put
betweene
these
beleeuers
,
and
the
former
Iudges
,
Kings
,
and
Prophets
;
in
these
words
,
others
also
:
whereby
it
is
plaine
,
that
heere
he
propounds
examples
of
beleeuers
different
from
those
which
hee
mentioned
before
.
And
it
is
also
plaine
,
that
these
beleeuers
liued
before
the
comming
of
Christ
.
For
,
howsoeuer
the
Christians
in
the
Primitiue
Church
,
were
racked
,
scourged
,
and
tormented
after
this
sort
;
yet
of
them
this
place
cannot
be
vnderstoode
,
because
they
enioyed
the
promise
of
the
Messias
:
but
,
these
heere
mentioned
,
enioyed
not
that
promise
in
their
dayes
,
but
wayted
for
it
by
faith
,
and
therein
died
,
Verse
39.
And
indeede
,
in
the
time
of
the
Maccabees
,
the
Church
of
the
Iewes
was
wonderfully
persecuted
by
Antiochus
,
about
two
hundred
yeares
before
Christ
;
as
we
may
see
,
2.
Maccabees
4.
and
6.
chapters
.
Question
.
Where
had
the
Author
of
this
Epistle
this
large
narration
of
these
strange
persecutions
,
seeing
they
are
not
registred
in
the
bookes
of
the
olde
Testament
?
Answere
.
Wee
may
iudge
,
that
hee
gathered
it
out
of
the
Stories
and
Records
of
men
:
which
(
howsoeuer
they
bee
not
now
extant
)
yet
in
his
dayes
in
the
Primitiue
Church
were
extant
,
knowen
,
and
approoued
.
Neither
must
this
seeme
strange
vnto
vs
:
for
,
the
spirit
of
God
,
in
the
olde
Testament
speaking
of
men
,
hath
oftentimes
reference
and
relation
therein
to
humane
Writings
;
as
this
phrase
(
The
rest
of
the
actes
of
such
and
such
,
are
they
not
written
in
the
bookes
of
the
Chronicles
of
the
Kings
of
Iuda
and
Israell
)
so
often
vsed
in
the
bookes
of
Kings
and
Chronicles
,
doth
euidently
declare
.
Nowe
,
those
bookes
of
Chronicles
,
were
not
parcelles
of
holy
Scripture
,
but
ciuill
or
ecclesiasticall
Stories
,
like
to
our
bookes
of
Martyrs
and
Chronicles
.
2.
Timothie
chapter
3.
verse
8
,
Saint
Paul
saith
,
Iannes
and
Iambres
resisted
Moses
.
Nowe
,
in
the
booke
of
Exodus
,
wee
shall
not
finde
the
Sorcerers
that
withstoode
Moses
,
once
named
.
And
Saint
Iude
maketh
mention
of
a
Prophecie
of
Enoch
,
Iude
verse
14
;
which
in
all
the
olde
Testament
is
not
recorded
:
and
it
is
like
,
that
Moses
was
the
first
Penne-manne
of
holie
Scripture
.
Whence
then
had
these
Apostles
these
things
?
Answere
.
No
doubt
,
the
holy
Ghost
might
reueale
such
things
vnto
them
,
though
they
had
beene
vnknowen
in
those
times
:
but
it
is
more
probable
,
that
the
Apostles
had
them
out
of
some
Iewish
Writers
,
or
records
then
extant
,
and
approued
among
the
Iewes
.
So
Paul
,
preaching
to
the
Athenians
,
alledgeth
the
saying
of
Aratus
an
Athenian
Poet
:
For
,
Acts
17.28
.
wee
are
his
generation
.
And
to
the
Corinthians
,
he
propoundeth
a
sentence
of
Menander
;
Euill
words
corrupt
good
manners
.
1.
Cor.
15.
And
to
Titus
,
hee
alledgeth
Epimenides
,
a
Cretian
Poet
;
The
Cretians
are
alwaies
liers
,
euill
beasts
▪
slowe
bellies
,
Titus
1.12
.
Now
whereas
the
spirit
of
God
taketh
these
sentences
out
of
the
writings
of
men
;
we
may
learne
,
that
to
read
the
writings
of
men
is
not
vnlawfull
,
but
a
thing
of
good
vse
to
the
seruants
of
God
.
But
wheras
som
would
hence
proue
,
that
their
authority
may
be
alledged
ordinarily
at
euery
mans
pleasure
in
the
publique
ministerie
,
it
hath
no
ground
in
these
places
.
For
,
first
,
the
Apostles
were
so
guided
by
the
holy
Ghost
in
their
publique
Ministerie
,
that
they
could
not
erre
:
but
no
Ministers
at
this
day
haue
such
a
priuiledge
.
Secondly
,
the
Apostles
,
alledging
or
recording
the
sayings
of
men
,
in
their
Sermons
or
Writings
,
did
thereby
sanctifie
them
,
and
make
them
to
become
a
part
of
holy
Scripture
.
This
,
no
ordinarie
Minister
can
doe
:
but
let
him
alledge
a
humane
testimonie
tenne
thousand
times
,
yet
still
it
remaines
humane
,
and
is
not
Gods
word
.
Thirdly
,
they
that
would
warrant
their
practice
,
in
alledging
humane
testimonies
in
their
Sermons
,
by
the
Apostles
,
ought
to
follow
the
Apostles
in
their
manner
of
allegations
.
Now
,
the
Apostles
were
so
sparing
heerein
,
that
in
many
bookes
wee
shall
not
finde
one
:
for
,
there
are
onely
three
,
in
all
the
new
Testament
.
Againe
,
the
Apostles
did
it
without
ostentation
:
for
,
the
names
of
the
Authors
are
concealed
,
whence
they
tooke
their
testimonies
.
And
lastly
,
the
Apostles
did
it
vpon
weighty
cause
and
iust
occasion
;
to
wit
,
when
they
were
perswaded
in
conscience
,
that
those
testimonies
would
conuince
the
consciences
of
their
hearer
in
those
things
for
which
they
alledged
them
.
Now
,
how
farre
many
differ
from
the
Apostles
in
their
allegations
,
let
the
world
iudge
.
Yet
before
wee
come
to
speake
of
these
examples
of
faith
in
particular
,
there
are
sundry
generall
points
to
be
handled
.
In
the
three
former
verses
,
the
spirit
of
GOD
hath
sette
downe
the
prosperous
successe
of
beleeuers
,
through
faith
▪
But
heere
hee
comes
to
acquaint
vs
,
with
a
different
estate
of
other
beleeuers
,
vnder
greeuous
persecutions
and
torments
,
euen
vnto
most
cruell
and
bitter
kindes
of
death
.
From
this
which
the
Apostle
heere
obserueth
,
wee
may
take
a
view
of
the
state
of
Gods
Church
and
people
heere
in
this
world
.
For
,
GOD
vouchsafeth
peace
and
prosperous
successe
to
some
,
as
a
iust
reward
of
faith
and
obedience
:
but
others
must
want
the
comfort
of
outward
peace
and
welfare
,
and
vndergoe
most
greeuous
trials
and
persecutions
.
Looke
,
as
there
is
a
continuall
interchange
betweene
day
and
night
,
and
the
one
doth
constantly
follow
the
other
,
so
as
it
is
one
while
day
,
and
an
other
while
night
:
so
is
it
with
the
Church
of
God
,
and
with
true
beleeuers
in
this
world
;
somtime
they
haue
peace
and
prosperity
:
and
this
continueth
not
alway
,
but
another
while
they
are
in
trouble
,
miserie
,
and
persecution
.
To
make
this
point
more
plaine
,
because
it
is
of
some
importance
;
wee
may
beholde
the
truth
of
it
,
in
the
Church
of
GOD
from
the
beginning
.
Adams
familie
was
GODs
Church
,
and
therein
was
first
notable
peace
:
but
when
GOD
accepted
Abels
sacrifice
,
and
refused
Cains
,
then
persecution
began
,
and
Cain
slew
his
brother
Abell
.
Abraham
is
called
the
Father
of
the
faithfull
,
and
his
family
in
those
daies
,
was
the
true
Church
of
God
;
wherin
,
we
may
notably
see
this
changeable
estate
:
for
,
Gods
calls
him
out
of
Charran
,
to
dwell
in
the
land
of
Canaan
,
Exod.
12.1
,
10.
But
,
within
a
while
,
the
family
was
so
great
in
the
Land
,
that
hee
was
faine
to
goe
downe
into
Egypt
,
to
soiourne
there
.
And
,
there
the
Lord
blessed
him
exceedingly
,
and
inriched
him
so
greatly
,
that
he
became
a
mighty
Prince
,
able
to
encounter
with
the
Kings
of
those
nations
in
battell
,
after
his
returne
to
Canaan
,
Exod.
14.
The
Israelites
,
Gods
chosen
people
,
were
400.
yeare
in
bondage
in
Egypt
;
but
,
at
the
appointed
time
God
gaue
them
a
glorious
deliuerance
:
and
,
yet
they
were
tried
in
the
wildernes
40.
yeares
;
after
which
time
,
they
were
planted
safely
in
the
fruitfull
Land
of
Canaan
,
a
Land
that
flowed
with
milke
and
hony
.
And
there
also
,
the
Church
of
God
was
in
this
case
;
sometime
in
prosperitie
,
and
otherwhiles
in
aduersity
:
for
,
when
it
was
ruled
by
Iudges
(
as
in
that
booke
appeares
)
for
ten
,
twenty
,
thirty
,
or
fourty
yeares
together
,
the
Israelites
for
their
sinnes
,
were
in
subiection
&
bondage
to
the
nations
about
them
;
as
the
Moabites
,
the
Philistims
,
the
Ammonites
,
&c.
Yet
then
,
when
they
cried
to
God
,
he
sent
them
some
mighty
iudge
to
deliuer
them
,
for
so
long
time
againe
.
This
was
the
interchangeable
estate
of
the
Church
,
all
the
time
of
the
Iudges
.
And
afterward
,
when
it
was
gouerned
by
Kings
,
it
was
in
the
same
case
:
for
,
one
while
God
gaue
them
good
Kings
,
who
would
aduance
religion
,
and
maintaine
and
cherish
the
Priests
and
Prophets
of
God
;
and
,
for
their
time
the
Church
prospered
.
But
otherwhiles
,
for
their
sinnes
,
God
would
send
them
wicked
Princes
;
which
persecuted
the
Prophets
,
and
the
godly
in
the
Land
.
This
is
plaine
in
the
bookes
of
the
Kings
and
Chronicles
.
After
the
raign
of
good
king
Iosias
,
cam
the
captiuity
into
Babylon
:
&
,
70
,
years
expired
,
the
Lord
by
K.
Cyrus
returned
them
againe
.
After
their
returne
,
they
were
one
while
in
peace
,
and
another
while
in
distresse
;
as
we
may
see
in
the
bookes
of
Ezra
and
Nehemias
:
but
,
aboue
all
other
,
that
persecution
of
Antiochus
Epiphanes
,
was
most
notorious
,
which
was
foretold
by
Daniel
in
his
Prophecy
,
Dan.
11.36
.
and
is
recorded
in
the
books
of
the
Maccabees
.
To
come
to
the
times
of
the
Gospel
:
The
Primitiue
Church
,
after
the
ascension
of
Christ
,
in
the
first
300.
yeares
,
suffered
ten
most
bloody
&
grieuous
persecutions
:
betwixt
each
of
which
,
shee
yet
had
some
times
of
peace
,
and
(
as
it
were
)
respite
to
breath
in
.
And
,
after
the
tenth
persecution
ended
,
the
Lord
raised
vp
the
good
Emperour
Constantine
;
who
broght
peace
&
welfare
vnto
the
church
.
But
,
soone
after
him
,
the
heresie
of
Arrius
,
raised
vp
by
the
diuell
,
brought
as
grieuous
persecutions
vpon
the
church
,
as
euer
the
Pagans
did
;
beeing
a
most
blasphemous
heresie
,
denying
the
eternall
deity
of
Christ
,
and
of
the
holy
Ghost
:
and
,
it
preuailed
in
the
Church
for
80.
yeares
.
Not
long
after
the
suppression
of
that
heresie
,
began
the
idolatry
and
tyrannie
of
Antichrist
to
preuaile
in
the
Church
,
for
many
hundred
yeares
.
And
now
,
about
some
fourescore
yeares
agone
,
the
Lord
in
mercy
raised
vp
worthy
instruments
,
by
whose
meanes
,
hee
deliuered
his
Church
from
that
idolatry
and
blindnesse
:
yet
so
,
as
still
the
church
hath
felt
the
bloody
hand
of
Antichrist
in
grieuous
persecutions
.
All
which
,
shewes
this
to
be
most
true
;
that
the
outward
state
of
Gods
Church
,
is
interchangeable
,
hauing
one
while
peace
,
and
another
while
grieuous
persecution
.
To
apply
this
to
our selues
:
God
hath
planted
his
Church
among
vs
in
this
land
,
and
for
many
yeares
together
,
hath
blessed
vs
with
prosperity
and
peace
;
which
,
in
great
mercy
hee
hath
giuen
vs
as
a
reward
of
the
faith
of
his
seruants
which
are
among
vs
:
and
,
during
this
time
,
wee
haue
had
great
freedome
and
liberty
in
Gods
holy
ministery
,
for
the
word
,
praier
,
&
sacraments
.
But
,
we
must
knowe
,
that
the
state
of
Gods
Church
,
for
peace
and
trouble
is
interchangeable
,
as
day
and
night
,
for
light
and
darkenesse
.
Wherefore
,
we
must
be
aduertised
,
to
look
vnto
our selues
:
for
,
our
estate
in
peace
must
not
last
alwaies
,
these
golden
daies
will
haue
an
ende
,
and
troubles
and
afflictions
will
vndoubtedly
come
.
Indeede
,
God
onely
knoweth
,
what
kinde
of
afflictions
shall
befall
,
and
the
particular
time
thereof
:
but
,
that
they
shall
come
in
the
time
appointed
of
God
,
we
may
resolue
our selues
by
the
reasons
following
.
First
,
the
tenour
of
the
Law
,
is
this
;
that
the
curse
doth
follow
the
transgression
:
so
,
that
when
any
man
,
family
,
or
people
,
liue
in
the
breach
of
Gods
commandements
,
they
must
looke
for
Gods
iudgements
to
bee
powred
vpon
them
.
Now
,
we
may
too
truely
assume
,
that
this
our
nation
and
people
abound
with
grieuous
sinne
in
all
estates
:
For
,
in
the
ciuill
estate
(
to
omit
manifold
practices
of
oppression
)
Where
is
iustice
without
bribery
?
or
bargaining
,
without
fraud
and
deceit
?
And
,
in
the
ministery
(
beside
many
abuses
)
where
is
that
care
which
ought
to
be
,
for
the
building
of
Gods
Church
?
And
,
for
the
body
of
our
people
(
beside
grosse
ignorance
,
and
superstition
)
what
fearfull
blasphemy
,
whoredome
,
swearing
,
and
Sabbaoth-breaking
,
doth
every
where
abound
?
beside
fearefull
Atheisme
,
which
is
a
mother
of
abhominations
:
whether
we
respect
naturall
Atheisme
,
whereby
many
deny
God
by
their
workes
;
or
,
learned
Atheisme
in
some
,
who
dispute
against
the
truth
of
God
,
reuealed
in
his
word
.
All
these
,
and
many
other
sinnes
among
vs
,
crie
lowd
for
GODs
iudgements
vpon
vs
;
euen
for
that
fearefull
iudgement
,
the
remooueall
of
Gods
kingdome
in
the
Gospel
of
peace
.
Secondly
,
consider
what
manner
of
persons
of
place
,
and
note
,
both
in
Church
and
common
wealth
,
God
takes
from
vs
by
death
,
even
in
their
best
time
:
are
they
not
such
as
excelled
among
vs
,
for
great
wisdom
and
learning
,
and
for
true
piety
and
good
conscience
?
now
,
howsoeuer
this
may
seeme
but
a
small
thing
in
the
eyes
of
many
;
yet
vndoubtedly
,
it
is
a
forerunner
of
Gods
iudgements
:
for
,
the
righteous
perish
,
and
no
man
considereth
it
in
heart
;
and
mercifull
men
are
taken
away
,
and
no
man
vnderstandeth
that
the
righteous
is
taken
away
from
the
euill
to
come
.
Isa.
57.1
.
Thirdly
,
God
hath
set
his
fearefull
iudgements
among
vs
,
and
about
vs
,
warre
and
sword
in
our
neighbour
nations
;
which
also
hath
beene
oft
shaken
at
vs
:
also
,
famine
and
pestilence
throughout
our
owne
Land
,
by
intercourse
and
long
continuance
,
Leuit.
26.
Now
this
is
the
truth
of
God
,
that
,
when
God
sendes
his
iudgements
vpon
a
people
;
if
they
doe
not
repent
,
one
iudgement
is
but
the
forerunner
of
another
more
grieuous
and
terrible
than
the
former
.
But
,
little
or
no
repentance
appeares
among
vs
;
nay
rather
,
we
fall
away
more
and
more
,
and
so
stand
still
in
daunger
of
more
fearefull
iudgements
.
Lastly
,
it
is
vsuall
with
God
,
thus
to
deale
with
his
own
seruants
:
as
he
doth
sometime
reward
their
faith
and
obedience
with
peace
;
so
,
otherwhiles
he
wil
trie
their
faith
by
affliction
.
Thus
he
dealt
with
his
seruant
Iob
,
though
there
were
none
for
piety
like
him
in
his
time
,
through
all
the
world
.
Now
,
God
hath
his
seruants
among
vs
:
for
the
triall
of
whose
faith
,
we
may
perswade
our selues
,
some
tribulation
shall
come
vppon
vs
;
For
,
all
that
will
liue
godly
in
Christ
Iesus
,
shall
suffer
tribulation
,
2.
Tim.
3.12
.
This
being
so
,
that
our
peace
shall
be
turned
into
trouble
(
as
by
the
former
reasons
,
which
directly
fasten
themselues
vpon
our
Church
and
state
,
may
euidently
appear
)
let
vs
then
here
learne
our
dutie
.
First
,
wee
must
cast
with
our selues
,
what
may
bee
the
worst
that
can
befall
vs
,
when
triall
and
persecution
shall
come
.
This
is
the
counsell
of
our
Sauiour
Christ
to
those
that
would
follow
him
constantly
as
good
disciples
:
they
must
,
as
good
builders
,
consider
of
the
cost
,
before
they
laie
the
foundation
;
and
,
like
good
Warriers
,
consider
of
their
strength
,
before
they
goe
out
into
the
field
,
lest
they
leaue
off
,
&
turn
back
,
like
fooles
and
cowards
,
Luk.
14.28
.
&c.
We
by
Gods
mercy
doe
now
professe
the
true
religion
of
Christ
,
with
hope
to
be
saued
thereby
:
therefore
,
wee
must
cast
with
our selues
,
what
our
religion
may
cost
vs
,
and
see
before
hand
,
what
is
the
worst
thing
that
may
befall
vs
,
for
our
profession
of
Christ
and
his
Gospel
.
If
wee
haue
not
done
this
,
at
the
beginning
of
our
profession
,
we
must
now
doe
it
;
for
,
Better
late
,
than
neuer
:
lest
going
on
securely
,
without
this
account
making
,
we
shamefully
forsake
Christ
when
triall
comes
.
In
former
times
,
the
constant
profession
of
Christ
,
hath
cost
men
losse
of
friends
,
losse
of
goods
,
and
liberty
;
yea
,
the
losse
of
their
hearts
blood
:
and
,
the
same
case
may
befall
vs
.
Wherefore
,
wee
must
cast
with
our selues
,
and
see
whether
wee
bee
willing
to
suffer
the
losse
of
goods
,
and
friends
;
yea
,
the
losse
of
our
liues
,
for
the
defence
of
Christs
true
religion
.
Againe
,
as
this
estate
of
the
Church
must
mooue
vs
to
make
this
account
,
for
resolution
in
suffering
;
so
it
must
teach
vs
to
labour
for
those
sauing
graces
of
Gods
spirit
,
which
may
inable
vs
to
stand
fast
in
all
temptations
,
troubles
&
persecutions
.
We
must
not
content
our selues
with
blazing
lamps
,
as
the
fiue
foolish
virgins
did
;
but
,
get
the
oyle
of
grace
into
the
vessels
of
our
hearts
.
Knowledge
in
the
word
,
is
a
commendable
thing
;
but
not
sufficient
to
make
vs
stand
in
the
day
of
triall
.
We
,
therfore
,
must
labour
for
true
sauing
graces
;
especially
for
this
,
to
haue
our
hearts
rooted
and
grounded
in
the
loue
of
God
,
through
faith
:
whereby
we
are
assured
,
that
God
is
our
father
in
Christ
,
and
Iesus
Christ
our
redeemer
,
and
the
holy
Ghost
our
comforter
and
sanctifier
.
This
assurance
of
faith
will
stablish
our
hearts
in
all
estates
:
come
life
,
come
death
,
wee
neede
not
feare
;
for
,
nothing
shall
be
able
to
separate
vs
from
this
loue
of
God
in
Christ
Iesus
.
And
thus
much
of
the
coherence
of
this
verse
with
the
former
.
Now
to
the
words
.
Others
also
were
racked
,
&c.
Heere
the
holy
Ghost
begins
to
propound
the
fruites
of
faith
,
for
which
this
last
ranke
of
beleeuers
are
commended
vnto
vs
.
And
they
are
not
such
famous
exploites
as
the
former
,
but
nine
seuerall
kindes
of
sufferings
;
vnto
all
which
,
wee
must
remember
to
apply
this
clause
by
faith
,
from
the
33
,
verse
:
as
thus
,
Through
faith
,
they
endured
racking
,
mocking
,
and
so
for
all
the
rest
.
Out
of
these
effects
in
generall
,
wee
may
learne
two
things
:
First
,
a
singular
fruite
of
faith
,
for
which
it
is
heere
so
highly
commended
in
this
last
ranke
of
examples
:
to
wit
,
that
by
it
the
childe
of
GOD
is
enabled
to
beare
whatsoeuer
the
Lord
shall
lay
vpon
him
.
The
torments
wherewith
mans
body
may
be
afflicted
,
are
manie
and
terrible
;
and
yet
,
be
they
neuer
so
many
,
nor
so
terrible
,
true
sauing
faith
will
make
the
childe
of
GOD
to
beare
them
all
for
the
honour
of
Christ
.
The
effects
of
faith
before
set
downe
,
were
many
and
singular
:
but
vndoubtedly
,
this
strength
of
patience
,
which
it
giueth
vnder
the
greatest
torments
for
Christes
sake
,
is
one
of
the
principall
.
This
,
Paul
doth
notably
testifie
in
this
profession
(
Romanes
chapter
8.
verses
38
,
39.
)
I
am
perswaded
,
that
neither
death
nor
life
,
nor
Angelles
▪
nor
principalities
,
nor
powers
;
nor
things
present
,
nor
things
to
come
;
nor
height
,
nor
depth
,
nor
any
other
creature
,
shall
bee
able
to
separate
vs
from
the
loue
of
GOD
,
which
is
in
Christ
Iesus
our
Lord
.
Oh
singular
power
of
faith
!
which
so
firmely
vnites
the
beleeuer
vnto
Christ
,
that
no
torments
in
the
world
,
no
not
all
the
power
of
Satan
,
and
his
Angels
,
can
separate
them
asunder
.
Question
.
How
doth
faith
worke
this
indissoluble
power
in
cleauing
vnto
Christ
?
Answere
.
After
this
manner
:
It
is
the
property
of
faith
,
to
perswade
the
conscience
,
of
Gods
loue
and
fauour
in
Christ
;
and
vpon
this
perswasion
,
the
heart
begins
to
loue
God
againe
.
Now
,
by
this
loue
doth
faith
worke
,
and
make
a
man
able
to
beare
all
torments
that
can
be
inflicted
for
religions
sake
:
for
,
Loue
suffereth
all
things
,
1.
Cor.
13.7
.
euen
that
loue
wherewith
one
man
loueth
another
:
how
much
more
then
shall
this
loue
wherewith
we
loue
God
in
Christ
,
make
vs
to
suffer
any
thing
for
his
names
sake
?
Hence
it
is
,
that
loue
is
said
to
be
strong
as
death
:
and
the
coales
therof
are
fierie
coales
,
and
a
vehement
flame
:
Cant.
8.6
.
yea
,
much
water
cannot
quench
loue
,
neither
can
the
flouds
drowne
it
;
that
is
,
grieuous
persecutions
and
torments
cannot
extinguish
the
same
.
Nay
,
such
is
the
power
of
loue
to
GOD
when
it
is
feruent
,
that
it
makes
a
man
so
zealous
of
Gods
glory
,
that
if
there
were
no
other
way
to
glorifie
God
,
than
by
sufferings
;
the
childe
of
God
would
rather
yeeld
himselfe
to
endure
the
torments
of
the
damned
,
than
suffer
God
to
lose
his
glory
.
This
wee
may
see
in
Paul
,
Rom.
9.3
:
I
would
wish
my selfe
(
saith
he
)
to
be
separate
from
Christ
for
my
brethren
that
are
my
kinsmen
,
according
to
the
flesh
:
that
is
,
the
Israelites
;
meaning
for
the
aduancement
of
Gods
glory
in
their
calling
and
saluation
.
Such
zeale
likewise
we
may
see
in
Moses
:
for
,
thinking
that
God
should
lose
his
glory
,
if
the
Israelites
were
destroyed
,
he
prayes
the
Lord
to
pardon
their
sinne
:
But
if
thou
wilt
not
,
then
(
saith
hee
)
raze
me
out
of
the
booke
which
thou
hast
written
.
Exod.
32.32
.
This
being
the
fruite
of
faith
,
To
make
a
man
able
and
willing
to
suffer
any
thing
for
Christs
sake
;
we
must
heereby
be
moued
to
labour
for
true
faith
:
for
,
tribulation
may
come
;
nay
,
some
affliction
will
come
on
euery
childe
of
God
,
more
or
lesse
.
Now
,
without
faith
wee
shall
neuer
be
able
to
glorifie
God
vnder
the
crosse
.
The
iust
must
liue
by
faith
in
this
estate
,
Heb.
10.38
;
as
,
here
they
endure
racking
,
burning
,
hewing
asunder
,
&c.
and
all
by
faith
.
Secondly
,
out
of
all
these
sufferings
heere
endured
by
faith
,
note
the
minde
and
disposition
of
vngodly
men
towards
Gods
Church
and
people
;
they
are
most
bitterly
&
bloudily
bent
against
them
:
for
,
here
they
put
in
execution
vpon
Gods
children
,
whatsoeuer
cruelty
the
diuell
could
suggest
into
their
hearts
.
And
this
hath
beene
their
disposition
and
behauiour
,
not
onely
before
Christes
incarnation
,
but
also
euer
since
:
as
may
appeare
by
the
manifolde
strange
tortures
,
deuised
against
Christians
in
the
Primitiue
Church
;
and
both
then
and
since
inflicted
vpon
them
.
Beholde
it
in
the
Church
of
Rome
,
especially
in
their
late
Inquisition
:
whereby
,
beside
the
cruell
racking
of
the
conscience
by
vniust
inquiries
,
they
put
the
Protestants
to
most
cruell
torments
.
The
consideration
of
this
cruell
disposition
in
the
wicked
,
against
the
godly
,
is
of
speciall
vse
.
First
,
it
proues
vnto
vs
,
that
the
religion
which
by
Gods
mercy
we
professe
,
contained
in
the
bookes
of
the
olde
and
new
Testament
,
is
no
politique
deuice
of
man
,
but
the
sacred
ordinance
of
the
euerliuing
God
.
For
,
if
it
were
the
inuention
of
man
,
it
would
so
fit
their
humour
,
and
accord
with
their
nature
,
that
generally
it
would
be
loued
and
embraced
,
and
not
one
of
an
hundred
would
mislike
it
.
But
,
we
see
it
is
generally
detested
;
This
Sect
is
euery
where
spoken
against
,
Acts
28.22
:
naturall
men
reiect
it
,
and
persecute
it
,
and
the
professours
of
●t
vnto
the
death
.
This
they
doe
,
because
true
religion
is
contrary
to
their
nature
,
as
light
is
to
darknesse
;
and
condemnes
those
wayes
and
courses
which
they
best
like
of
.
This
reason
shall
iustifie
true
religion
,
to
be
Gods
owne
ordinance
,
euen
to
the
conscience
of
the
worldly
Atheist
:
his
diuellish
malice
against
it
,
proues
Gods
diuine
truth
to
be
in
it
.
Secondly
,
doe
the
wicked
hate
the
godly
,
because
of
their
religion
and
profession
?
then
on
the
contrary
,
wee
must
learne
to
loue
religion
,
because
it
is
religion
;
and
the
professours
of
it
,
for
their
professions
sake
.
This
is
Christs
instruction
,
to
loue
a
disciple
because
he
is
a
disciple
;
Mat.
10.
Indeede
wee
must
loue
all
men
;
but
especially
those
that
embrace
the
Gospell
of
Christ
,
and
be
of
the
housholde
of
faith
:
for
,
all
such
are
brethren
,
hauing
one
Father
,
which
is
God
;
and
brethren
ought
to
loue
one
another
.
But
alas
this
lesson
is
not
learned
:
for
,
the
world
generally
is
giuen
to
mocking
,
and
scoffing
,
&
the
matter
of
their
mocking
is
religion
,
and
the
professers
thereof
.
This
ought
not
to
be
so
:
for
,
howsoeuer
men
may
faile
both
in
knowledge
&
practice
,
yet
the
professers
of
religion
should
not
be
so
despised
.
This
abuse
is
growen
to
such
a
height
,
that
many
refraine
the
diligent
hearing
of
the
word
preached
,
least
they
should
be
mocked
.
But
let
these
mockers
know
,
that
heerein
they
shake
hands
with
the
diuell
,
and
with
the
persecuters
of
Gods
Church
;
for
,
mocking
is
a
kinde
of
persecution
.
Young
Christians
should
not
be
so
dealt
with
;
but
rather
encouraged
,
for
the
aduancement
of
the
Kingdome
of
Christ
.
Thus
dealt
our
Sauiour
Christ
with
those
that
gaue
any
testimonie
of
the
sparkes
of
grace
:
when
the
young
man
said
,
He
had
from
his
youth
kept
Gods
commaundements
,
the
Text
saith
,
Iesus
beheld
him
and
loued
him
,
Marke
10.21
:
and
,
hearing
a
Scribe
answer
discreetly
,
he
said
vnto
him
;
Thou
art
not
farre
from
the
Kingdome
of
God
,
Marke
chapter
12.
ver.
34
:
Now
,
we
must
be
followers
of
Christ
,
and
walke
in
loue
,
iudging
and
speaking
the
best
of
all
professours
,
accounting
none
for
hypocrites
,
till
GOD
make
their
hypocrisie
knowen
.
It
is
a
note
of
a
Christian
to
loue
a
man
,
because
hee
loues
religion
:
on
the
contrarie
,
to
hate
a
man
,
because
hee
is
a
Christian
,
is
a
note
of
a
persecuter
,
and
an
enemie
to
Christ
.
And
thus
much
in
generall
.
Now
wee
come
in
particular
to
the
seuerall
kindes
of
sufferings
,
which
these
beleeuers
endured
by
faith
:
the
first
whereof
,
is
racking
;
in
these
words
:
others
also
were
racked
:
or
,
as
some
translate
it
;
And
others
were
beaten
with
clubbes
.
For
,
the
words
in
the
originall
will
beare
either
translation
:
and
,
both
of
them
fitly
agree
to
this
kinde
of
suffering
.
For
,
in
these
times
,
the
enemies
of
GODs
Church
,
vsed
to
set
the
bodies
of
them
that
were
to
be
tormented
,
vpon
rackes
,
and
engines
;
whereon
,
they
stretched
out
euery
ioynt
,
and
then
did
beat
the
whole
body
thus
racked
▪
with
clubs
,
till
the
party
were
starke
dead
.
An
example
of
this
kind
of
suffering
,
we
haue
in
Eleazer
a
Iewe
,
1.
Mac.
6.
who
vnder
Antiochus
was
first
racked
,
and
then
beaten
on
euery
part
of
his
body
,
vnto
the
death
;
because
he
refused
to
eat
swines
flesh
.
But
some
will
say
,
This
cannot
be
any
commendation
of
faith
,
to
be
racked
and
beaten
to
death
:
for
,
malefactors
and
traytors
are
so
vsed
.
Ans.
To
preuent
this
obiection
,
the
holy
Ghost
addeth
these
words
;
and
would
not
be
deliuered
:
or
,
would
not
accept
deliuerance
:
to
shewe
,
that
this
suffering
was
a
notable
commendation
of
true
faith
.
The
meaning
of
the
words
is
this
;
That
whereas
some
Iewes
in
the
olde
Testament
,
were
condemned
to
death
for
their
religion
,
by
persecutors
:
and
yet
,
had
life
and
libertie
offered
vnto
them
,
if
they
would
recant
,
and
forsake
their
religion
;
This
proffer
of
life
they
refused
,
and
would
not
be
deliuered
,
vpon
such
a
condition
.
In
this
example
of
faith
,
we
are
taught
to
hold
fast
true
religion
,
and
to
preferre
the
enioying
of
it
,
before
all
the
pleasures
and
commodities
in
the
world
;
yea
,
before
life
it self
.
This
point
,
Paul
vrgeth
in
sundry
exhortations
;
saying
,
Let
him
that
thinketh
he
standeth
,
take
heede
lest
hee
fall
:
1.
Co.
10.12
.
forbidding
vs
to
preserue
our
outward
peace
,
by
communicating
with
idolaters
.
And
againe
,
Stand
fast
in
the
faith
:
1.
Cor.
16.13
.
Yea
,
this
is
one
maine
point
that
Paul
vrgeth
to
Timothy
,
in
both
his
Epistles
;
to
keepe
faith
,
and
a
good
conscience
.
And
our
Sauiour
Christ
in
one
of
his
parables
,
Math.
13.44
.
compares
the
kingdom
of
heauen
,
to
a
treasure
hid
in
the
field
;
which
,
when
a
man
findeth
,
hee
hideth
it
,
&
goes
home
&
sels
al
he
hath
,
to
buy
the
field
.
Wherby
he
would
teach
vs
,
that
euery
ones
duty
,
who
would
enioy
the
Kingdom
of
heauen
,
is
this
;
In
regard
of
it
,
to
forgoe
and
forsake
all
things
else
,
esteeming
them
to
bee
drosse
and
dongue
,
as
Paul
did
,
Philip.
3.8
.
What
though
a
man
had
all
the
riches
and
pleasures
of
the
world
,
&
al
things
else
for
this
life
,
that
his
heart
could
wish
?
yet
,
if
he
want
religion
,
and
a
good
conscience
,
all
he
hath
is
nothing
:
for
,
so
he
wants
the
loue
and
fauour
of
God
,
&
shall
lose
his
soule
;
for
the
ransome
whereof
,
all
the
world
can
doe
nothing
.
Wherefore
,
we
must
hereby
be
admonished
,
to
haue
more
care
to
get
and
maintaine
true
religion
,
and
a
good
conscience
,
than
any
thing
in
the
world
besides
.
Now
,
because
nature
will
iudge
it
a
part
of
rashnesse
,
to
refuse
life
,
when
it
is
offered
;
therfore
,
to
preuent
this
conceit
,
against
these
beleeuers
,
the
holy
Ghost
sets
downe
a
notable
reason
of
this
their
fact
:
to
wit
,
They
refused
deliuerance
,
that
they
might
receiue
a
better
resurrection
.
Many
interpreters
vnderstand
these
words
,
of
the
resurrection
at
the
day
of
iudgement
simply
;
as
though
the
holy
Ghost
had
said
,
These
Martyrs
therefore
refused
to
be
deliuered
from
death
;
because
,
they
looked
to
receiue
,
at
the
day
of
iudgement
,
a
greater
measure
of
glory
:
euen
for
this
,
that
in
obedience
to
God
,
for
the
maintenance
of
true
religion
,
they
were
content
to
lay
downe
their
liues
.
This
(
no
doubt
)
is
the
truth
of
God
,
that
the
more
wee
humble
our selues
,
in
suffering
for
the
name
of
Christ
in
this
life
;
the
greater
shall
our
glory
bee
,
at
the
generall
resurrection
:
for
,
our
light
affliction
,
which
is
but
for
a
moment
,
causeth
vnto
vs
,
a
farre
more
excellent
,
and
eternall
waight
of
glory
,
2.
Cor.
4.17
.
And
yet
(
as
I
take
it
)
that
is
not
the
meaning
of
these
words
:
but
,
their
resurrection
at
the
last
day
,
is
here
tearmed
better
,
than
the
temporall
deliuerance
offered
vnto
them
.
For
,
beeing
in
torments
on
the
racke
,
they
were
but
dead
men
;
and
,
when
life
was
offered
vnto
them
,
it
was
(
as
it
were
)
a
kinde
of
resurrection
,
and
in
regard
of
the
enemies
of
the
Church
▪
a
good
resurrection
:
but
,
for
that
,
they
would
not
lose
the
comfort
of
resurrection
to
life
,
at
the
last
day
.
Here
then
,
are
two
resurrections
compared
together
.
The
first
,
is
a
deliuerance
from
temporall
death
:
the
second
,
is
a
rising
to
life
euerlasting
at
the
last
day
of
iudgement
.
Now
,
of
these
two
,
the
later
is
the
better
;
and
that
in
the
iudgement
of
Gods
seruants
,
and
Martyrs
.
So
then
,
the
true
meaning
of
these
wordes
,
is
this
:
These
seruants
of
God
,
refused
deliuerance
from
temporall
tortures
and
punishments
;
because
their
care
and
desire
was
,
that
their
bodies
might
rise
againe
to
life
euerlasting
,
at
the
day
of
iudgement
:
which
rising
againe
to
life
at
that
day
,
they
iudged
farre
better
,
than
to
rise
to
a
temporall
life
,
for
a
while
in
this
world
.
This
reason
,
wel
obserued
,
may
teach
vs
these
two
speciall
duties
:
First
,
to
be
carefull
aboue
all
things
,
for
assurance
in
our
consciences
(
as
these
seruants
of
God
had
)
that
our
bodies
shall
rise
againe
to
life
euerlasting
,
at
the
last
day
.
True
it
is
,
wee
make
this
confession
with
our
mouthes
,
among
the
articles
of
our
Faith
;
but
,
we
must
labour
to
bee
setled
and
resolued
effectually
in
our
hearts
,
that
these
our
bodies
(
be
they
neuer
so
miserably
tormented
here
)
shall
one
day
rise
to
life
and
glory
,
by
Iesus
Christ
.
All
the
true
Martyrs
of
Christ
,
knewe
,
and
were
resolued
of
this
:
and
this
it
was
,
that
made
them
so
confident
in
their
sufferings
.
And
,
if
wee
can
attaine
vnto
it
,
we
shall
finde
great
vse
hereof
,
both
in
life
and
death
.
For
our
lyues
,
this
will
moue
vs
to
embrace
true
religion
from
our
hearts
,
and
in
all
things
to
indeauour
to
keep
a
good
conscience
.
This
Paul
testifieth
,
Act.
24.15
,
16
:
for
,
hauing
made
profession
of
his
hope
in
the
resurrection
,
both
of
iust
and
vniust
;
he
saith
,
And
herein
I
endeauour
my selfe
to
haue
alwaies
a
cleere
conscience
both
towards
God
,
and
towards
men
.
And
for
death
,
this
perswasion
also
is
of
great
vse
;
for
,
it
will
notably
stay
the
heart
,
against
the
naturall
feare
of
death
.
It
is
a
wonder
to
see
,
how
terrible
the
thoughts
of
death
are
to
many
a
one
.
Now
,
this
feare
ariseth
hence
,
that
they
are
not
in
heart
resolued
of
their
resurrection
,
to
life
and
glory
at
the
last
day
:
for
,
if
they
were
,
they
would
endeuour
themselues
with
patience
and
with
comfort
,
to
vndergoe
the
pangs
thereof
,
though
neuer
so
terrible
.
Secondly
,
hence
we
must
learne
so
to
leade
this
temporall
life
,
that
when
we
are
dead
,
our
bodies
may
rise
againe
to
life
eternall
.
These
Martyrs
are
a
notable
precedent
herein
vnto
vs
:
for
,
they
are
so
resolute
to
holde
that
course
of
life
,
which
hath
the
hope
of
glory
,
that
they
will
rather
lose
temporall
life
,
then
leaue
that
course
.
And
,
indeede
this
duty
is
so
necessary
,
that
vnlesse
we
order
wel
this
temporall
life
,
we
can
neuer
haue
hope
to
rise
to
glory
.
Quest.
How
should
we
leade
this
temporall
life
,
that
we
may
rise
to
glory
,
after
death
?
Answer
.
This
,
S.
Iohn
teacheth
vs
,
Reuel.
20
,
6
▪
Blessed
and
holy
is
he
that
hath
his
part
in
the
first
resurrection
:
for
,
on
such
the
second
death
hath
no
power
.
Wee
must
therefore
labour
earnestly
to
haue
our
part
heerein
.
This
first
resurrection
is
spirituall
,
wrought
in
the
soule
by
the
holy
Ghost
;
causing
him
that
is
by
nature
dead
in
sinne
,
to
rise
to
newnesse
of
life
:
whereof
whosoeuer
is
truly
partaker
,
shall
vndoubtedly
rise
to
glory
.
For
,
they
that
are
quickned
in
Christ
from
the
death
of
sin
,
are
made
to
sit
together
in
heauenly
places
in
Christ
Iesus
,
Eph.
2.5.6
.
Naturall
death
may
seuer
soule
&
body
for
a
time
:
but
it
can
neuer
hinder
the
fruition
of
eternall
life
.
Wherefore
,
as
we
desire
this
life
which
is
eternall
when
we
are
dead
:
so
let
vs
frame
our
naturall
liues
to
die
vnto
sinne
while
we
are
aliue
.
Verse
36.
And
others
haue
beene
tried
by
mockings
,
and
scourgings
:
yea
,
moreouer
by
bonds
and
prisonment
.
The
second
kinde
of
suffering
,
wherewith
the
seruants
of
God
were
then
tried
,
is
mocking
.
Touching
the
which
,
we
may
obserue
diuers
points
:
First
,
whence
it
came
.
No
doubt
it
came
from
vngodly
persons
,
that
were
enemies
to
Gods
Church
,
&
true
religion
;
for
,
here
it
is
made
a
part
of
the
triall
of
Gods
Church
,
by
the
enemies
thereof
.
Heere
,
then
beholde
the
state
of
mockers
and
scoffers
at
the
seruants
of
God
:
they
are
heere
accounted
wicked
wretches
,
and
enemies
to
God
,
and
to
his
truth
.
So
Saint
Iude
,
speaking
of
certaine
false
Prophets
,
which
were
crept
into
the
Church
,
calls
them
vngodly
men
,
Iude
4
:
which
hee
prooues
afterward
,
by
their
black
mouth
in
euill
speaking
,
verse
8.10
.
And
Ismaell
is
accounted
a
persecuter
,
by
the
holy
Ghost
,
for
mocking
Isaac
,
Galatians
chapter
4.
verse
29.
And
Dauid
reckoning
vp
the
degrees
of
sinners
,
makes
the
chaire
of
the
scornfull
,
the
third
and
highest
,
Psalme
1.1
.
All
these
places
shew
the
haynousnesse
of
this
sinne
:
and
therefore
if
any
of
vs
,
young
or
olde
,
high
or
lowe
,
haue
beene
ouertaken
with
it
heeretofore
,
let
vs
now
repent
and
leaue
it
;
for
,
it
is
odious
in
Gods
sight
.
Thou
,
that
art
a
scoffer
,
mayst
flatter
thy selfe
,
and
thinke
all
is
well
,
let
the
matter
prooue
how
it
can
,
words
are
but
winde
.
But
knowe
,
thy
case
is
fearefull
;
for
,
as
yet
thou
wantest
the
feare
of
God
,
and
art
an
enemie
to
Christ
and
his
religion
:
and
one
day
thou
shalt
be
iudged
,
not
onely
for
thy
wicked
deedes
,
but
for
all
thy
cruell
speakings
,
Iude
verse
15.
Secondly
,
whereas
these
seruants
of
God
were
tried
by
mockings
,
it
shewes
that
Gods
Church
in
this
world
,
is
subiect
to
this
affliction
.
It
is
not
a
thing
newly
begunne
in
this
age
of
ours
,
but
hath
beene
alwayes
in
Gods
Church
from
the
beginning
.
Genesis
chapter
21.
verse
9
,
Ismaell
mocked
Isaac
;
and
Isay
brings
in
Christ
complaining
thus
:
Isay
chapter
8.
verse
18
,
Beholde
,
I
and
my
children
whom
the
Lord
hath
giuen
me
,
are
as
signes
and
wonders
in
Israell
.
And
Ieremie
saith
,
I
am
in
derision
daily
:
euery
one
mocketh
me
,
Ieremie
chapter
20.
verse
7
:
Yea
,
our
Sauiour
Christ
vpon
the
Crosse
,
when
hee
was
working
the
blessed
worke
of
mans
redemption
,
was
euen
then
mocked
by
the
spitefull
Iewes
,
Mat.
27.41
.
And
Paul
was
mocked
of
the
Athenians
,
for
preaching
Christ
and
the
resurrection
.
Acts
17.18
.
Now
,
if
this
haue
been
the
estate
of
Christ
our
head
,
&
of
his
most
worthy
Prophets
and
Apostles
,
to
be
mocked
&
scorned
;
then
must
no
child
of
God
at
this
day
think
to
escape
:
for
,
if
they
haue
done
this
to
the
green
tree
,
what
wil
they
doe
to
the
dry
?
Wherefore
,
if
we
belong
to
Christ
,
we
must
prepare
for
it
,
and
arme
our selues
with
patience
to
vndergoe
this
triall
.
The
Disciple
is
not
aboue
his
master
,
nor
the
seruant
aboue
his
Lord
.
If
they
haue
called
the
Master
of
the
house
Beelzebub
▪
how
much
more
them
of
the
house
?
Mat.
10.24
,
25
▪
Thirdly
,
whereas
these
seruants
of
God
were
tried
by
mockings
,
and
did
endure
the
same
,
by
faith
;
here
we
learn
how
to
behaue
our selues
,
when
we
are
subiect
to
mocking
and
derision
,
especially
for
religions
sake
.
We
must
not
returne
mock
for
mock
,
and
taunt
for
taunt
:
but
with
meeknesse
of
heart
learne
to
beare
the
same
.
When
Christ
was
vpon
the
Crosse
,
the
Iewes
most
shamefully
mocked
him
:
yet
euen
then
did
Christ
pray
for
them
.
And
the
same
was
Dauids
behauiour
,
as
we
may
reade
notably
,
Psal.
38.
verse
12
,
13
,
14
,
When
his
enemies
spake
euill
of
him
,
what
did
hee
?
Did
hee
raile
on
them
againe
?
No
;
Hee
was
as
a
deafe
man
,
and
heard
not
;
and
as
a
dumbe
man
which
openeth
not
his
mouth
;
euen
as
a
man
that
heareth
not
;
and
in
whose
mouth
are
no
reproofes
.
This
was
a
rare
thing
in
Dauid
,
that
he
could
thus
bridle
his
affections
in
the
case
of
reproach
:
but
,
read
the
15.
verse
,
and
wee
shall
see
the
cause
;
Hee
trusted
in
the
Lord
his
God
:
also
,
hee
considered
the
hand
of
God
in
their
reproaches
,
as
2.
Samuel
chapter
16.
ver.
10
:
and
these
things
made
him
silent
.
This
example
we
must
looke
vpon
,
and
learne
hereby
with
patience
to
possesse
our
soules
vnder
reproach
.
The
third
kinde
of
suffering
,
is
Scourging
.
They
were
not
onely
mocked
for
religion
,
but
also
whipped
and
scourged
.
The
fourth
,
is
Bonds
and
imprisonment
.
The
fift
is
stoning
verse
37
,
They
were
stoned
.
The
sixt
,
is
this
,
They
were
hewen
asunder
.
These
were
all
worthy
fruits
of
faith
,
being
endured
for
religions
sake
:
but
the
particular
points
might
heere
be
obserued
,
haue
beene
handled
before
;
and
therefore
I
pas●e
them
ouer
.
The
seauenth
kinde
of
suffering
,
is
this
:
they
were
tempted
.
These
words
,
by
the
change
of
a
letter
in
the
originall
,
may
be
reade
thus
.
They
were
burned
.
And
some
doe
so
translate
it
;
thinking
,
that
they
that
writ
or
copied
out
this
Epistle
at
the
first
,
did
put
one
letter
for
another
.
Their
reason
is
,
because
examples
of
grieuous
punishments
are
mentioned
both
before
and
after
this
:
and
therfore
they
thinke
this
should
be
burning
,
which
is
a
sore
and
grieuous
death
.
But
wee
may
safely
and
truly
reade
the
words
thus
;
They
were
tempted
:
conceiuing
heereby
,
that
they
were
enticed
and
allured
by
faire
promises
of
life
,
to
forsake
their
religion
.
So
,
the
same
word
is
vsed
by
Saint
Iames
,
saying
;
Euery
man
is
tempted
,
when
hee
is
drawen
away
by
his
owne
concupiscence
,
and
is
enti●ed
,
Iames
1.14
.
If
any
aske
,
why
this
kinde
of
triall
in
tempting
,
should
bee
placed
among
such
cruell
torments
?
I
answere
,
because
it
is
as
great
a
triall
as
any
can
be
.
For
,
it
is
as
dangerous
a
temptation
to
ouerthrow
religion
and
a
good
conscience
,
as
any
punishment
in
the
world
.
This
appeares
plainly
in
Christs
temptations
by
the
Diuell
:
for
,
in
those
three
,
Satan
bewraies
his
malice
and
craft
against
Christ
and
his
Church
most
notably
.
Now
Satan
,
not
preuailing
with
the
two
first
,
makes
his
third
and
last
assault
from
the
glory
and
dignity
of
the
world
:
for
,
shewing
vnto
Christ
all
the
Kingdomes
of
the
world
,
and
the
glory
of
them
,
hee
saith
,
All
these
will
I
giue
thee
,
if
thou
wilt
fall
downe
and
worship
me
,
Math.
4.9
.
Indeede
,
Christes
holy
heart
would
not
yeeld
vnto
it
:
but
,
that
it
was
a
grieuous
temptation
,
appeares
by
Christs
answeres
.
For
,
in
the
former
temptations
,
he
onely
disputed
with
Satan
out
of
Scripture
:
but
when
this
temptation
comes
,
Christ
bids
him
(
as
it
were
in
passion
)
auoide
Satan
;
signifying
thereby
not
onely
his
abhorring
of
that
sinne
,
but
also
the
danger
of
that
assault
by
the
world
.
And
indeede
,
these
temptations
on
the
right
hand
(
as
wee
may
call
them
)
will
most
dangerously
creepe
into
the
heart
,
and
cause
shipwracke
of
faith
and
a
good
conscience
.
All
Dauids
troubles
and
persecutions
could
not
bring
him
to
so
greeuous
sins
,
as
did
a
little
ease
&
rest
.
A
huge
great
Armie
cannot
so
soone
giue
entrance
to
an
enemie
into
a
Citie
,
as
riches
and
faire
promises
:
neither
can
bodily
torments
so
soone
preuaile
against
a
good
conscience
,
as
will
worldly
pleasures
and
faire
promises
.
In
regarde
whereof
,
wee
must
take
heede
that
wee
bee
not
deceiued
by
the
world
:
for
,
the
view
of
the
glory
and
pompe
thereof
,
will
sooner
steale
from
a
man
both
religion
and
good
conscience
,
then
any
persecution
possibly
can
do
.
And
indeede
,
who
doe
so
oft
change
their
religion
when
trialls
come
,
as
they
that
haue
the
world
at
will
?
The
eight
example
of
suffering
is
this
,
They
were
slaine
with
the
sword
.
There
can
be
nothing
saide
of
this
,
which
hath
not
beene
spoken
in
the
former
examples
:
and
therefore
I
omit
it
.
The
ninth
and
last
example
of
suffering
,
is
this
;
They
wandred
vp
and
downe
in
sheepes
skinnes
,
and
Goates
skinnes
,
being
destitute
,
afflicted
,
and
tormented
:
That
is
,
being
either
banished
,
or
constrained
by
flight
to
saue
their
liues
,
they
wandred
vp
and
down
in
base
attire
,
and
were
destitute
of
ordinary
foode
and
comfort
;
and
so
in
great
affliction
and
torment
.
Heere
wee
see
these
seruants
of
GOD
,
were
driuen
from
their
owne
Country
,
friends
,
and
families
,
by
persecution
.
Whence
we
obserue
,
that
in
time
of
persecution
,
a
Christian
man
may
lawfully
flie
for
his
safety
,
if
hee
be
not
hindred
by
the
bond
of
priuate
or
publique
calling
.
For
,
these
seruants
of
God
,
here
commended
for
their
faith
,
did
flie
when
they
were
persecuted
;
and
that
by
faith
:
therfore
the
action
is
lawfull
,
as
I
might
prooue
at
large
,
but
that
I
haue
spoken
of
it
heeretofore
.
When
our
Sauiour
Christ
knewe
that
the
Pharisies
heard
of
the
multitude
of
Disciples
which
he
made
,
Ioh.
4.1.3
.
hee
left
Iudea
,
where
they
had
greatest
iurisdiction
,
and
came
into
Galile
,
for
his
safety
.
The
Prophet
in
the
old
testament
did
fly
:
as
,
Elias
from
Iezabel
:
1.
King
.
19.3
.
And
,
so
did
the
Apostles
in
the
new
;
and
that
by
Christs
direction
,
Math.
10.23
.
Obiect.
1
But
some
will
say
,
Persecution
is
the
hand
of
God
,
&
therfore
no
man
may
flie
from
it
;
for
,
so
he
should
seeme
to
flie
from
God
himselfe
.
Ans.
Wee
must
consider
persecution
two
waies
:
first
,
as
it
is
the
hand
of
God
:
secōcondly
,
as
it
is
the
worke
of
the
wicked
enemies
of
Gods
Church
.
For
,
them
God
vseth
sometimes
a●
instruments
,
in
laying
his
hand
vpon
his
Church
,
either
for
chastisement
,
or
for
triall
.
Now
,
a
Christian
being
persecuted
for
the
truth
,
and
hauing
libertie
to
flie
,
cannot
bee
said
to
flie
from
Gods
hand
;
vnlesse
he
went
away
contrary
to
Gods
command
,
as
Ionas
did
,
beeing
sent
to
Niniue
:
and
beside
,
he
knowes
that
is
impossible
.
But
,
his
intent
is
to
flie
from
the
wrath
of
his
enemies
,
to
saue
his
life
,
for
the
further
good
of
Gods
Church
.
Again
,
the
reason
is
not
good
,
To
say
persecution
is
the
hand
of
God
:
therefore
a
man
may
not
flie
from
it
.
For
,
so
might
a
man
conclude
,
that
non●
ought
to
flie
from
sicknesse
,
or
from
warre
:
both
which
,
a
man
may
doe
with
a
safe
conscience
,
not
beeing
hindred
by
some
speciall
calling
.
Obiect.
2
But
euery
one
is
bound
to
testifie
his
faith
&
religion
,
before
his
enemies
;
and
therefore
may
not
flie
in
persecution
.
Answ.
True
indeede
:
a
Christian
man
must
so
testifie
his
faith
,
if
he
bee
called
thereto
of
God
:
but
if
God
giue
him
liberty
,
and
opportunitie
to
flie
,
then
he
will
not
haue
him
,
at
that
time
,
to
iustifie
his
religion
by
that
meanes
.
Obiect.
3
But
,
if
it
be
lawfull
to
flie
,
how
then
comes
it
to
passe
,
that
some
of
Gods
children
,
when
they
might
haue
fled
,
would
not
;
but
,
haue
stood
to
iustifie
their
profession
vnto
death
.
Ans.
We
must
iudge
reuerently
of
them
,
&
thinke
they
did
it
by
som
special
instinct
&
motion
of
Gods
spirit
;
as
appeareth
by
their
patience
&
constancy
in
their
greatest
torments
.
Examples
hereof
,
wee
haue
in
our
English
Acts
and
Monuments
,
in
men
worthy
of
notable
commendations
for
their
constancy
,
and
zeale
for
the
truth
of
the
Gospel
.
Quest.
If
flight
in
persecution
,
may
bee
an
action
of
faith
;
Whether
may
not
the
minister
of
Gods
word
fly
in
time
of
persecution
?
Answ.
There
be
some
cases
,
wherein
the
Minister
may
lawfully
fly
:
1
When
that
particular
Church
and
congregation
,
ouer
which
he
is
placed
,
is
dispersed
by
the
Enemies
▪
so
as
he
hath
no
hope
to
gather
and
call
them
back
againe
:
then
(
no
doubt
)
hee
may
flie
,
till
his
congregation
be
gathered
againe
.
2
If
the
persecutors
doe
specially
aime
at
the
Ministers
life
,
then
with
the
consent
of
his
flocke
,
he
may
goe
apart
for
his
owne
safetie
,
for
a
time
.
So
it
was
with
Paul
:
when
the
Ephesians
were
in
an
vproar
about
their
Diana
,
Paul
in
zeale
would
haue
entred
in
among
them
;
but
the
Disciples
suffered
him
not
,
Act.
19.30
.
This
they
did
for
Pauls
safetie
,
and
the
good
of
the
Church
;
for
,
they
knew
,
those
Idolaters
would
haue
beene
most
fierce
against
Paul
.
And
,
so
ought
euery
particular
Church
,
to
haue
speciall
care
of
the
life
of
their
Minister
.
Other
cases
there
be
,
in
which
he
may
flie
:
but
,
I
will
not
stand
to
recite
all
;
because
there
bee
so
many
circumstances
,
which
may
alter
the
case
,
as
well
respecting
his
enemies
,
as
himselfe
,
and
his
people
:
making
that
vnlawfull
at
one
time
,
&
to
some
persons
;
which
to
others
,
or
at
another
time
,
may
be
lawfull
.
Secondly
,
whereas
it
is
said
,
These
seruants
of
God
wandred
vp
and
downe
:
wee
doe
learne
,
that
a
man
may
lawfully
go
from
place
to
place
,
and
trauell
from
countrie
to
country
;
if
so
be
,
he
goe
in
faith
,
as
these
men
did
.
Againe
,
their
going
was
to
keepe
faith
,
and
a
good
conscience
:
and
,
for
the
same
ende
,
may
any
man
lawfully
trauell
from
place
to
place
.
But
,
when
men
goe
not
in
faith
;
nor
yet
,
for
this
ende
,
the
better
to
keepe
a
good
conscience
:
there
vndoubtedly
,
their
trauell
is
not
lawfull
.
By
this
then
,
we
haue
iust
cause
to
reprooue
the
badde
course
of
many
wanderers
among
vs
:
as
first
,
of
our
common
beggars
,
whose
whole
life
is
nothing
else
,
but
a
wandring
from
place
to
place
;
though
not
in
faith
,
nor
for
conscience
sake
:
but
,
they
finde
a
sweetnesse
in
their
idle
kind
of
life
;
and
therfore
they
wander
,
because
they
would
not
worke
.
Now
,
this
their
course
(
hauing
no
other
ground
,
but
loue
of
idlenesse
,
and
contempt
of
paines
in
a
lawfull
calling
)
cannot
be
but
greatly
displeasing
vnto
God
;
who
inioynes
,
that
euery
man
should
walke
in
some
lawfull
calling
,
and
eate
his
owne
bread
.
This
they
doe
not
;
and
therefore
the
curse
of
God
pursueth
them
:
for
,
generally
they
are
giuen
vp
to
most
horrible
sinnes
of
iniustice
,
and
vncleannesse
:
they
walke
inordinately
;
for
,
they
range
not
themselues
into
any
families
,
but
liue
liker
brute
beastes
,
than
men
:
they
are
not
members
of
any
particular
congregation
,
but
excommunicate
themselues
from
all
churches
;
and
so
liue
,
as
though
there
were
no
God
,
no
Christ
,
nor
true
religion
.
And
,
herein
we
may
see
Gods
hand
more
heauy
vpon
them
,
that
they
take
all
their
delight
in
that
course
of
wandring
,
which
in
it
owne
nature
is
a
curse
,
&
a
punishment
.
Secondly
,
we
may
here
also
iustly
reprooue
the
course
of
some
others
among
vs
,
who
will
needs
be
trauellers
;
not
for
religions
sake
(
for
that
were
commendable
,
if
they
had
such
neede
)
nor
yet
,
by
vertue
of
their
calling
(
which
were
lawfull
)
but
,
onely
for
this
ende
,
to
see
fashions
,
and
strange
countries
:
and
,
they
refraine
not
from
such
places
as
Rome
,
Spaine
,
&c.
wherein
,
that
cruell
Inquisition
will
hardly
suffer
any
to
passe
,
with
safetie
of
a
good
conscience
.
But
,
shall
we
thinke
that
this
their
trauell
is
commendable
?
No
surely
:
for
,
the
ende
of
lawfull
trauell
,
is
the
preseruation
of
faith
and
a
good
conscience
;
●r
,
the
bond
of
some
lawfull
calling
.
Now
,
these
men
trauelling
vpon
no
such
grounds
,
but
onely
vpon
pleasure
;
how
shal
we
think
they
will
stand
to
the
truth
,
when
they
thrust
themselues
into
such
needlesse
danger
,
and
triall
?
The
crazed
consciences
of
many
at
their
returne
,
shew
sufficiently
the
badnesse
of
that
course
.
Further
,
note
the
state
of
these
beleeuers
,
for
their
attire
;
it
was
of
sheep
skins
,
and
goate
skins
.
The
like
may
be
obserued
,
in
other
famous
Prophets
,
and
seruants
of
God
:
Eliiah
wore
a
garment
of
haire
,
and
thereby
was
knowen
,
2.
King
.
1.8
.
And
so
did
Iohn
Baptist
,
Matth.
3.4
.
Yea
,
the
false
Prophets
went
so
arraied
,
that
they
might
the
rather
be
respected
of
the
people
,
Zach.
13.4
.
And
,
our
Sauiour
Christ
saith
,
The
false
Prophets
shall
come
in
sheeps
cloathing
,
like
the
true
Prophets
;
when
as
indeede
,
they
are
rauening
Woolues
.
Now
,
the
true
Prophets
of
God
,
went
thus
basely
attired
;
that
not
onely
by
word
and
doctrine
,
but
also
in
life
in
conuersation
,
they
might
preach
repentance
vnto
the
people
.
And
indeede
,
euery
Minister
of
the
Gospell
,
ought
to
bee
a
light
vnto
his
people
,
both
in
life
and
doctrine
:
and
,
he
that
preacheth
well
,
and
doth
not
liue
according
to
his
doctrine
,
buildes
with
the
one
hand
,
and
pulls
downe
with
the
other
.
Now
,
whereas
these
seruants
of
God
,
went
vp
and
downe
in
such
base
attire
,
as
sheepe
skinnes
,
and
goat
skinnes
:
it
was
for
pouerties
sake
,
beeing
depriued
of
friends
,
goods
,
house
,
and
lands
;
and
so
,
destitute
of
prouision
for
better
attire
.
In
their
example
,
wee
may
note
that
Gods
seruants
and
children
may
bee
brought
to
extreame
pouerty
,
and
necessitie
;
so
as
they
shall
want
ordinary
foode
,
and
raiment
,
and
bee
faine
to
couer
themselues
with
beasts
skinnes
.
This
was
the
poore
state
and
condition
of
godly
Lazarus
.
Yea
,
Christ
Iesus
,
for
our
sakes
,
did
vndergoe
a
meane
estate
;
for
,
he
had
not
a
place
whereon
to
lay
his
head
:
and
at
his
death
,
hee
had
not
so
much
ground
of
his
owne
,
as
might
serue
for
a
buriall
place
;
but
,
was
laid
in
Iosephs
toombe
:
which
is
a
great
comfort
to
any
childe
of
God
in
like
distresse
.
For
,
why
should
any
be
dismayed
with
that
estate
,
which
Christ
Iesus
and
his
deerest
seruants
haue
vndergone
for
his
example
.
Heere
some
may
aske
,
how
this
can
stand
with
that
saying
of
Dauid
;
I
haue
beene
young
and
am
olde
:
yet
I
neuer
saw
the
righteous
forsaken
,
nor
his
seede
begging
bread
,
Psalm
.
37.
verse
25.
Answer
.
Dauids
saying
may
be
taken
two
wayes
:
first
,
as
his
owne
obseruation
in
his
time
.
For
,
he
saith
not
,
The
righteous
is
neuer
forsaken
;
but
,
that
hee
neuer
sawe
it
:
and
indeede
it
is
a
rare
thing
,
to
see
the
righteous
forsaken
.
Secondly
(
which
I
take
to
be
Dauids
meaning
)
the
righteous
man
is
neuer
forsaken
,
and
his
seed
too
.
For
,
if
God
lay
a
temporall
chasticement
on
any
of
his
seruants
,
suffering
them
to
want
,
yet
hee
forsaketh
not
his
seede
after
him
;
but
renueth
his
mercie
towards
them
,
if
they
walke
in
obedience
before
him
:
he
may
make
triall
of
godly
Parents
by
want
;
but
,
their
godly
children
shal
surely
be
blessed
:
so
,
that
this
hindereth
not
,
but
that
the
godly
may
be
in
want
.
Further
,
whereas
they
are
said
to
goe
vp
and
downe
in
Sheepes
skinnes
and
Goates
skinnes
,
we
must
vnderstand
,
that
they
did
it
by
faith
.
From
whence
we
learne
,
that
when
all
temporall
blessings
faile
,
then
the
childe
of
God
must
by
faith
lay
hold
vpon
Gods
gracious
promises
of
life
eternal
,
and
stay
himselfe
thereon
.
This
point
must
be
remembred
carefully
:
for
,
say
we
should
want
all
kind
of
temporall
benefits
,
must
we
thereupon
despaire
and
thinke
that
God
hath
forsaken
vs
?
God
forbid
:
nay
,
when
all
meanes
faile
,
and
the
whole
world
is
against
vs
,
yet
then
we
must
lay
holde
vpon
the
promise
of
life
eternall
in
Christ
,
and
thereupon
rest
our
soules
.
Thus
did
these
beleeuers
in
this
place
.
And
this
faith
did
Iob
notably
testifie
,
when
GOD
had
taken
from
him
,
children
,
goods
,
health
,
yea
,
and
all
that
he
had
,
yet
then
he
said
,
Iob
13.15
,
Though
he
kill
me
,
yet
will
I
trust
in
him
.
And
so
must
wee
endeuour
to
doe
if
that
case
befall
vs
:
for
,
when
all
worldly
helpes
and
comforts
faile
vs
,
this
promise
of
life
in
Christ
,
will
be
a
sweet
and
safe
refuge
for
our
soule
.
Being
destitute
,
afflicted
,
and
tormented
.
]
Here
the
Apostle
amplifieth
their
misery
in
their
wandring
estate
,
by
three
degrees
of
crosses
,
which
did
accompany
the
same
.
First
,
they
were
destitute
of
all
temporall
blessings
:
secondly
,
they
were
afflicted
both
in
body
and
minde
:
Thirdly
,
tormented
,
that
is
,
euill
entreated
.
These
are
added
for
a
speciall
cause
;
to
shew
that
these
seruants
of
God
were
laden
with
afflictions
:
They
were
banished
&
driuen
to
extreme
pouerty
;
they
were
depriued
of
all
their
goods
,
and
of
all
society
of
men
:
they
were
afflicted
in
body
and
in
minde
,
and
euill
entreated
of
all
men
;
no
man
would
doe
them
good
,
but
all
men
did
them
wrong
;
whereby
,
we
see
that
euen
waues
of
miseries
ouerwhelmed
them
on
euerie
side
.
Hence
wee
learne
,
that
Gods
seruants
may
be
ouerwhelmed
with
manifolde
calamities
at
the
same
instant
,
being
pressed
down
with
crosses
in
goods
,
in
body
,
minde
,
friends
,
and
euery
way
.
This
was
Iobs
case
,
a
most
worthy
seruant
of
God
;
he
was
afflicted
in
body
,
in
friends
,
goods
,
&
children
,
&
(
which
was
greatest
of
all
)
he
wrestled
in
conscience
with
the
wrath
of
God
;
Iob
13.16
.
Thou
writest
bitter
things
against
me
,
and
makest
mee
to
possesse
the
iniquities
of
my
youth
.
And
the
like
hath
beene
the
state
of
many
of
Gods
children
:
Psal.
88.3.7
,
My
soule
is
filled
with
euils
:
thou
hast
vexed
me
with
all
thy
waues
,
&c.
Question
.
How
can
this
stand
with
the
truth
of
Gods
word
,
wherein
are
promises
of
all
manner
of
blessings
both
temporall
and
spirituall
,
to
those
that
feare
him
:
Deut.
28.
1
,
2
,
&c.
If
thou
obey
the
voyce
of
the
Lord
thy
GOD
,
all
these
blessings
shall
come
vpon
thee
,
and
ouertake
thee
:
blessed
in
the
Citie
,
and
in
the
field
:
in
the
fruite
of
thy
body
,
and
of
thy
ground
and
cattell
.
Psal.
34.10
;
They
that
seeke
the
Lord
,
shall
lacke
nothing
that
is
good
.
For
,
Godlinesse
hath
the
promises
of
this
life
,
and
of
the
life
to
come
,
1.
Tim.
4.8
,
And
therefore
Dauid
compareth
the
godly
man
to
the
tree
that
is
planted
by
the
water
side
,
which
bringeth
forth
much
fruite
,
and
is
greene
and
well
liking
,
Psalme
1.3
.
How
then
comes
this
to
passe
,
that
Gods
owne
seruants
should
be
thus
oppressed
,
and
laden
not
with
one
calamity
or
two
,
but
with
sundry
and
grieuous
afflictions
at
the
same
time
?
Answer
.
True
it
is
,
the
Scripture
is
full
of
gracious
promises
of
temporal
blessings
vnto
Gods
children
:
but
they
are
conditionall
,
and
must
be
vnderstoode
with
an
exception
to
this
effect
;
Gods
children
shall
haue
such
and
such
blessings
,
vnlesse
it
please
God
by
afflictions
to
make
triall
of
his
graces
in
them
,
or
to
chastise
them
for
some
sinne
:
so
that
the
exception
of
the
crosse
,
for
the
triall
of
grace
,
or
chastisement
for
sinne
,
must
be
applied
to
all
promises
of
temporall
blessings
.
And
hence
it
comes
to
passe
,
that
the
most
worthy
&
renowned
seruants
of
God
for
their
faith
,
are
said
to
be
afflicted
and
in
miserie
.
For
,
his
promises
of
temporall
blessings
,
are
not
absolute
,
but
conditionall
.
All
things
are
theirs
(
as
Paul
saith
)
1.
Cor.
3.21
;
and
they
shall
haue
honour
,
wealth
,
fauour
,
&c.
vnlesse
it
please
God
to
proue
their
faith
,
or
to
chastice
their
sinnes
by
crosses
and
afflictions
.
Question
.
How
can
Gods
seruants
be
able
to
beare
so
many
and
grieuous
crosses
at
once
,
seeing
it
is
hard
for
a
man
to
beare
one
crosse
patiently
?
The
answere
is
heere
laid
downe
,
to
wit
,
by
faith
;
for
,
many
and
grieuous
were
the
miseries
that
lay
on
these
seruants
of
God
:
and
yet
by
beleeuing
the
promise
of
life
in
the
Messias
,
they
were
enabled
to
beare
them
all
.
This
is
a
soueraine
remedy
against
immoderate
griefe
in
the
greatest
distresse
:
and
,
vndoubtedly
the
flouds
of
affliction
shall
neuer
ouerwhelme
him
,
that
hath
his
heart
assured
by
faith
of
the
mercy
of
God
towards
him
by
Iesus
Christ
.
This
made
Dauid
say
,
He
would
not
feare
euill
,
though
he
should
walke
through
the
valley
of
the
shadow
of
death
,
Psal.
23.4
:
and
Paul
speaking
of
tribulation
,
anguish
,
famine
,
persecution
,
yea
,
and
death
it selfe
▪
saith
,
In
all
these
we
are
more
then
conquerers
through
him
that
hath
loued
,
Rom.
8.37
.
And
from
this
faith
it
was
,
that
hee
was
able
to
endure
all
estates
;
to
be
hungry
,
to
want
,
&c.
Phil.
4.12
,
13.
If
this
be
true
,
that
Gods
children
may
be
afflicted
with
manifolde
calamities
at
once
;
then
the
opinion
of
naturall
and
vngodly
men
is
false
,
who
iudge
him
to
be
wicked
and
vngodly
,
whom
God
ladeth
with
manifolde
calamities
.
This
was
the
iudgement
of
Iobs
three
friends
,
and
the
ground
of
all
their
disputation
against
him
;
that
,
because
God
had
laid
so
great
and
so
many
crosses
vpon
him
,
therfore
he
was
but
an
hypocrite
.
And
,
this
is
the
rash
iudgement
of
naturall
men
in
our
dayes
,
especially
vpon
those
that
make
profession
of
religion
:
when
Gods
hand
of
triall
or
correction
lies
vpon
them
,
they
presently
censure
them
for
hypocrites
:
but
this
is
a
wretched
opinion
;
for
Gods
dearest
children
may
be
pressed
downe
with
manifold
calamities
.
Secondly
,
seeing
faith
in
Christ
will
support
the
soule
vnder
manifolde
crosses
,
be
they
neuer
so
grieuous
;
wee
must
labour
in
the
feare
of
God
,
to
haue
our
hearts
rooted
and
grounded
in
this
faith
:
and
when
afflictions
come
,
we
must
striue
to
shew
forth
the
fruite
and
power
of
it
,
by
bearing
them
patiently
.
And
thus
much
of
the
seuerall
branches
of
affliction
,
in
this
last
example
of
beleeuers
.
VERSE
38.
Whom
the
world
was
not
worthy
of
,
they
wandred
in
the
wildernesse
,
and
mountaines
,
and
dens
,
and
Caues
of
the
earth
.
IN
these
words
,
the
holy
Ghost
doth
answere
to
a
secret
obiection
or
surmise
,
which
a
naturall
man
might
conceiue
against
the
beleeuers
spoken
of
before
.
For
,
it
being
said
,
that
they
wandred
vp
and
downe
,
Some
man
might
thinke
thus
:
no
meruaile
though
they
wandred
vp
and
down
;
for
it
may
be
,
they
were
not
worthy
to
liue
in
the
worlde
.
This
,
the
holy
Ghost
doth
flatly
denie
,
and
auoucheth
the
cleane
contrary
of
them
;
to
wit
,
that
they
wandred
vp
and
downe
by
faith
;
and
the
Lord
caused
them
so
to
doe
,
because
the
world
was
not
worthy
of
them
,
they
were
too
good
to
liue
in
the
world
.
In
this
answere
to
this
surmise
,
wee
may
obserue
what
is
the
opinion
of
naturall
men
,
concerning
the
children
of
God
;
to
wit
,
that
they
are
not
worthy
to
liue
in
the
world
,
but
the
earth
whereon
they
tread
,
is
too
good
for
them
.
This
hath
beene
,
is
,
and
will
be
the
worldes
estimation
of
Gods
children
.
Matthew
chapter
24.
verse
9
,
Ye
shall
be
hated
of
all
nations
for
my
names
sake
.
Iohn
,
chapter
16
,
verse
2
,
They
shall
excommunicate
you
;
yea
,
the
time
shall
come
,
that
whosoeuer
killeth
you
,
shall
thinke
hee
doth
God
good
seruice
.
Acts
chapter
22.
verse
22
,
Away
(
say
the
Iewes
,
of
Paul
)
with
such
a
followe
from
the
earth
:
it
is
not
meete
that
he
should
liue
.
And
hence
hee
saith
of
himselfe
,
and
the
other
Apostles
,
1.
Corinthians
chapter
4.
verse
13
,
They
were
made
the
filth
of
the
worlde
,
and
the
off-scouring
of
all
things
.
In
the
time
of
the
persecuting
Emperours
in
the
Primitiue
Church
,
when
any
common
calamity
befell
the
people
or
State
;
as
famine
,
dearth
,
pestilence
,
or
such
like
,
they
straight-way
imputed
it
to
the
Christians
;
saying
,
That
they
and
their
wicked
religion
were
the
cause
thereof
.
And
though
wee
haue
religion
maintained
among
vs
,
yet
the
poore
seruants
of
God
finde
the
like
welcom
in
the
world
:
for
,
thus
the
wicked
censure
them
euery
where
,
That
they
are
dissembling
hypocrites
,
and
none
so
bad
and
vile
persons
as
they
are
.
Now
,
if
any
man
aske
,
how
comes
it
to
passe
,
that
the
world
should
slander
them
so
,
and
thinke
so
vilely
of
them
;
Answer
.
First
,
because
they
be
taken
out
of
the
world
,
in
regard
of
state
and
condition
in
grace
,
Ioh.
15.19
,
therefore
the
world
hateth
them
,
Ioh.
15.19
.
Secondly
,
the
world
knowes
them
not
,
1.
Io●
.
3.1
.
and
therefore
speakes
euil
of
them
,
Iude
,
10.
Thirdly
,
the
wicked
measure
others
by
themselues
;
and
therefore
despise
the
godly
,
that
ioyn
not
with
them
,
1.
Pet.
4.3
.
Lastly
,
there
is
a
secret
enmitie
betweene
the
seed
of
the
wicked
,
&
the
seede
of
the
Church
:
(
1.
Ioh.
3.12
.
)
the
wicked
are
of
that
euill
one
,
the
diuell
;
and
therefore
,
must
needes
hate
the
godly
,
who
are
borne
of
God
.
So
that
,
when
wee
shall
see
or
heare
,
that
vngodly
persons
shall
in
any
such
sort
abuse
the
children
of
God
;
we
must
not
maruell
,
nor
be
troubled
at
it
,
for
,
it
is
no
newe
thing
,
it
hath
been
from
the
beginning
:
but
,
we
must
pray
that
God
would
open
their
eies
,
that
they
might
turne
from
their
sinnes
to
repentance
;
and
then
(
no
doubt
)
they
will
change
their
conceit
,
and
alter
their
behauiour
towards
them
:
as
Paul
did
,
Gal.
1.13
,
15.
Act.
9.1
,
26.
To
come
to
the
words
more
particularly
;
the
Holy
Ghost
saith
,
The
world
was
not
worthy
of
them
:
that
is
,
the
company
of
vngodly
liuers
,
without
Christ
,
and
voyde
of
grace
,
were
not
worthy
the
societie
of
these
holy
ones
;
&
,
for
this
cause
,
did
the
Lord
take
them
from
among
them
.
Here
note
a
singular
fruite
of
true
faith
:
it
brings
a
man
to
that
estate
,
and
giues
him
that
excellency
,
that
hee
is
more
worth
,
than
the
whole
world
.
I
meane
by
the
whole
world
,
the
estate
of
all
those
that
liue
in
the
world
,
out
of
Christ
.
If
then
,
a
man
would
haue
true
and
stable
dignity
,
let
him
labour
for
true
faith
:
for
,
faith
hath
this
priuiledge
,
to
aduance
a
beleeuer
to
true
honour
&
excellency
.
And
therefore
our
Sauiour
saith
,
As
many
as
receiued
him
by
faith
,
Iohn
1.12
.
to
them
he
gaue
power
,
or
prerogatiue
,
to
bee
the
sonnes
of
God
.
We
take
it
for
a
great
prerogatiue
,
to
be
the
childe
of
an
earthly
prince
;
and
so
it
is
:
but
,
to
be
the
sonne
of
God
(
who
is
King
of
Kings
)
is
a
preheminence
and
dignitie
aboue
all
dignities
;
and
,
no
tongue
can
expresse
the
excellency
therof
.
For
,
what
more
can
a
man
desire
,
than
to
bee
heire
of
glory
in
life
euerlasting
?
and
,
yet
true
faith
bringeth
this
to
a
beleeuer
.
It
is
an
excellent
dignity
,
to
be
matched
with
Angels
;
and
no
prince
in
the
world
,
by
all
humane
wit
or
power
can
attaine
vnto
it
:
but
yet
,
the
childe
of
God
can
▪
being
ioyned
to
God
by
faith
in
Christ
;
wherby
(
in
some
sort
)
he
is
aboue
the
Angels
themselues
:
for
,
our
nature
in
Christ
,
is
aduanced
aboue
the
nature
of
angels
.
Honours
and
dignities
,
in
Politicke
or
ciuill
estates
,
are
the
good
gifts
of
God
,
and
his
owne
ordinances
,
wherby
men
are
in
higher
places
,
and
in
account
are
aboue
another
:
but
yet
,
all
the
dignity
,
honour
,
and
pompe
of
the
world
,
seuered
from
that
dignitie
which
faith
bringeth
to
the
beleeuer
,
is
nothing
worth
.
Indeed
,
if
worldly
preheminence
be
ioyned
with
faith
,
it
is
a
great
and
excellent
prerogatiue
;
for
,
faith
makes
it
acceptable
vnto
God
.
but
,
seuer
faith
from
worldly
dignities
,
and
what
are
they
,
but
vanitie
of
vanities
?
which
will
turne
to
the
greater
condemnation
of
him
that
enioyeth
them
.
If
a
man
haue
fauour
in
the
Court
,
and
yet
want
the
Kings
fauour
,
it
is
nothing
:
and
,
such
are
all
temporall
dignities
,
without
Gods
fauour
;
for
,
at
his
indignation
they
vanish
away
.
Now
,
his
fauour
without
faith
,
can
no
man
haue
;
for
,
he
that
commeth
vnto
God
must
beleeue
,
vers.
6.
Here
,
all
these
that
are
in
place
aboue
others
,
either
by
birth
▪
or
speciall
calling
,
must
learne
aboue
all
things
to
labour
for
the
dignity
of
faith
.
When
wee
haue
such
things
wherein
we
delight
,
wee
desire
continuance
of
them
.
Behold
,
the
dignity
of
faith
is
euerlasting
:
and
besides
,
it
sanctifies
all
ciuill
dignities
,
and
makes
the
owners
of
them
glorious
,
&
acceptable
,
both
before
God
and
man
;
when
as
otherwise
,
without
faith
,
they
are
nothing
:
and
,
they
that
haue
them
,
can
doe
nothing
but
abuse
them
.
Againe
,
the
holy
Ghost
saith
,
The
world
was
not
worthy
of
these
men
,
for
another
cause
▪
and
that
is
this
.
Euery
Christian
man
by
his
faith
,
brings
many
blessings
among
those
parties
,
and
to
that
place
where
he
liueth
:
now
,
the
world
deserues
no
such
blessings
,
and
therefore
is
vnworthy
of
the
persons
by
whom
they
come
.
Question
.
How
doe
Christians
bring
blessings
to
places
where
they
liue
?
Answere
.
First
,
by
their
presence
:
for
,
as
GOD
saide
to
Abraham
the
Father
of
the
faithfull
,
Thou
shalt
be
a
blessing
,
Gen.
12.3
,
so
is
it
with
all
beleeuers
.
Laban
confesseth
that
hee
perceiued
that
the
Lord
had
blessed
him
for
Iacobs
sake
,
Gen.
30.27
.
And
Potiphar
sawe
that
Ioseph
was
a
blessing
in
his
house
:
For
,
the
Lord
made
all
that
he
did
to
prosper
,
Gen.
39.2.3
.
While
Lot
was
in
Sodome
,
the
Angell
could
not
destroy
it
.
Gen
19.22
.
And
if
there
had
beene
tenne
beleeuers
in
Sodome
,
the
Lord
would
haue
spared
all
for
tennes
sake
,
Gen.
18.32
.
Now
,
bringing
good
things
,
and
keeping
backe
Gods
iudgements
by
their
presence
,
they
are
thereby
blessings
.
Secondly
,
they
are
blessings
by
their
prayers
.
Abraham
prayed
for
Abimelech
,
Gen.
20.17.18
.
and
,
God
healed
him
and
his
family
of
barrennesse
.
At
Moses
prayer
,
Gods
iudgements
were
taken
from
Egypt
:
Exod.
7.12.13.30
.
and
his
wrath
appeased
toward
his
people
,
Exod.
32.11
,
14.
And
some
thinke
that
Stephens
prayer
at
his
death
for
his
persecuters
,
was
one
meanes
for
mercy
vnto
Saul
,
that
then
consented
to
his
death
.
Acts
7
,
60.
and
8.1
.
Thirdly
,
they
bring
blessings
vpon
a
place
,
by
their
example
:
for
,
when
men
shall
see
godly
persons
,
walking
before
them
in
the
feare
of
GOD
,
and
making
conscience
of
all
manner
of
sinne
,
it
is
a
speciall
meanes
to
cause
others
to
turne
from
their
wicked
wayes
,
to
newnesse
of
life
.
And
therefore
Peter
exhorts
the
Christians
to
haue
their
conuersation
honest
among
the
Gentiles
;
that
they
which
speake
euill
of
them
as
of
euill
doers
,
might
by
their
good
workes
which
they
should
see
,
glorifie
God
in
the
day
of
their
visitation
.
1.
Pet.
2.12
.
And
he
bids
godly
wiues
so
walke
,
that
their
husbands
may
be
wonne
without
the
word
,
by
beholding
their
pure
conuersation
which
is
with
feare
.
1.
Pet.
3.1.2
.
And
Paul
bids
the
Philippians
,
to
walke
blamelesse
in
the
middle
of
a
wicked
and
crooked
nation
,
as
lights
in
the
middle
of
the
world
,
Phil.
2.15
,
that
those
which
were
to
be
conuerted
,
by
their
good
conuersation
might
be
wonne
to
the
truth
.
GOD
sent
a
floud
vpon
the
world
for
the
greeuousnesse
of
mans
sinnes
.
Now
,
why
doth
hee
not
still
send
more
flouds
?
are
not
men
now
as
wicked
as
they
were
then
?
Yes
vndoubtedly
;
man
for
his
part
deserues
it
now
,
as
well
as
they
did
then
:
and
therfore
our
Sauiour
Christ
saith
,
as
it
was
in
the
dayes
of
Noah
,
so
shall
it
be
in
the
dayes
of
the
sonne
of
man
;
so
that
euery
day
we
deserue
a
new
floud
:
but
yet
the
Lord
stayes
the
execution
of
his
iudgements
for
a
time
,
that
his
elect
may
bee
gathered
and
conuerted
.
And
so
soone
as
that
is
done
,
heauen
and
earth
shall
goe
together
;
and
God
will
not
stay
one
moment
,
for
all
the
world
besides
.
So
that
euery
nation
and
people
in
the
world
haue
benefit
by
Gods
children
;
because
for
their
sakes
doth
the
Lord
stay
his
wrath
,
and
deferre
his
iudgements
,
euen
the
great
iudgement
of
fire
,
wherewith
the
world
shall
be
consumed
at
the
last
day
.
These
things
the
world
should
take
notice
of
,
as
well
to
moue
them
to
repentance
of
their
sinnes
,
whereby
they
are
made
vnworthy
the
presence
of
a
godly
man
,
as
also
to
perswade
them
to
better
behauiour
,
and
cariage
towards
the
godly
by
whom
they
are
so
many
wayes
blessed
.
The
holy
Ghost
addeth
,
that
they
wandred
in
wildernesse
▪
and
mountaines
,
and
donnes
,
and
Caues
of
the
earth
.
These
were
desolate
places
,
and
not
inhabited
:
and
yet
for
the
wickednesse
of
the
world
,
GOD
will
haue
these
beleeuer●
here
to
wander
.
Wee
must
not
thinke
,
that
they
betooke
themselues
voluntarily
to
this
solitary
life
;
but
onely
vpon
necessity
being
constrained
by
persecution
to
flie
into
the
wildernesse
,
for
the
sauing
of
their
liues
,
and
the
keeping
a
good
conscience
.
This
serues
to
descry
vnto
vs
the
blinde
errour
of
many
ages
afore
vs
,
wherein
it
hath
beene
thought
,
and
is
by
Papists
at
this
day
,
to
bee
a
state
of
perfection
,
to
liue
a
Monke
or
Hermite
out
of
all
societies
,
in
some
desert
place
,
and
there
to
spend
the
whole
life
in
contemplation
onely
,
&
that
voluntarily
:
and
they
magnifie
this
estate
so
much
,
that
heereby
they
thinke
to
merit
eternall
life
at
the
hands
of
God
.
But
these
beleeuers
did
neither
voluntarily
,
nor
with
opinion
of
merit
betake
themselues
to
this
solitarie
life
,
but
on
necessity
.
And
,
indeede
this
kinde
of
life
hath
no
warrant
in
Gods
word
:
for
,
euery
Christian
is
a
member
of
two
Kingdomes
;
of
Christs
Kingdome
of
grace
,
and
of
that
particular
state
where
he
dwelleth
:
and
by
reason
heereof
hath
a
two-folde
calling
;
a
temporall
,
and
a
spirituall
calling
.
In
both
of
which
,
he
must
walke
diligently
so
long
as
hee
can
,
doing
the
duties
both
of
a
childe
of
God
,
and
of
a
member
of
that
common-wealth
where
hee
liueth
.
Now
,
when
a
man
goes
voluntarily
to
leade
a
solitary
life
,
he
forsakes
his
temporall
calling
altogether
,
and
performes
the
other
but
negligently
;
for
,
hee
withdrawes
himselfe
from
many
duties
of
piety
,
whereby
the
people
might
be
furthered
to
God-ward
:
which
none
can
do
with
a
good
conscience
.
Further
,
obserue
the
places
where
they
are
constrained
to
wander
,
to
wit
,
in
Wildernesse
,
Caues
,
and
Dennes
;
places
where
wilde
beasts
haue
abode
and
recourse
:
and
yet
heere
they
liue
,
when
as
men
will
not
suffer
them
to
liue
among
them
.
Where
note
,
that
many
times
more
mercy
may
be
found
among
wilde
and
sauage
beasts
,
than
with
some
men
;
so
mercilesse
are
the
wicked
when
God
forsakes
them
,
and
leaues
them
to
themselues
.
The
Lions
entreate
Daniel
better
,
than
Darius
Courtiers
and
seruants
doe
;
Daniel
,
chapter
6.
And
Lazarus
findes
more
kindenesse
with
the
dogges
at
Diues
gates
,
then
with
him
,
and
all
his
family
besides
,
Luke
chapter
16.
verse
21.
The
consideration
whereof
must
teach
vs
to
nippe
sinne
in
the
head
at
the
beginning
,
and
not
to
suffer
it
to
growe
:
for
,
if
it
get
a
head
and
raigne
in
vs
,
it
will
make
vs
worse
than
brute
or
sauage
beasts
,
and
cruell
as
the
Diuell
himselfe
;
as
wee
may
see
in
the
worldes
vsage
of
these
beleeuers
.
Thus
we
see
the
state
of
true
beleeuers
,
vnder
many
and
greeuous
miseries
:
which
wee
must
well
obserue
,
to
arme
our selues
against
the
times
of
aduersities
,
which
GOD
may
sende
vpon
vs
.
Wee
must
not
iudge
it
a
cursed
estate
to
bee
vnder
the
Crosse
:
for
,
heere
wee
see
,
the
faith
of
his
seruants
is
commended
for
suffering
nine
seuerall
kindes
of
miseries
.
If
wee
shall
thinke
that
these
were
but
a
fewe
;
wee
must
knowe
that
in
them
the
holy
Ghost
setteth
down
the
state
of
his
Church
vnto
the
end
:
for
,
these
things
were
written
for
ensamples
vnto
vs
.
And
therefore
if
calamities
come
,
and
such
miseries
befall
vs
,
as
doe
driue
vr
toward
distrust
,
as
though
God
had
forsaken
vs
,
we
must
remember
that
God
did
not
forsake
these
his
children
in
their
calamities
,
and
therefore
also
will
not
forsake
vs
.
And
thus
much
for
this
last
example
.
VERSE
39.
And
these
all
through
faith
obtained
good
report
,
and
recei-not
the
promise
.
THe
holy
Ghost
hauing
set
down
at
large
a
worthie
and
notable
Catalogue
of
examples
of
faith
in
sundry
beleeuers
,
that
liued
from
the
beginning
of
the
world
,
to
the
time
of
the
Maccabees
,
doth
now
for
a
further
commendation
of
their
faith
,
rehearse
the
same
things
that
before
he
had
said
in
the
2.
and
13.
verses
of
this
chapter
.
In
saying
,
that
by
faith
,
they
all
receiued
good
report
;
his
meaning
is
,
that
they
did
beleeue
in
the
true
Messias
,
and
looked
for
saluation
in
him
alone
,
whereupon
they
were
approoued
of
God
himselfe
;
who
gaue
testimonie
hereof
,
partly
by
his
word
,
and
partly
by
his
spirit
in
their
consciences
,
and
partly
by
his
Church
▪
by
all
which
they
were
commended
,
and
assured
to
be
Gods
seruants
.
And
yet
,
notwithstanding
this
good
report
,
they
receiued
not
the
promise
;
that
is
,
the
promise
of
Christs
incarnation
in
their
daies
.
They
receiued
Christ
truely
by
faith
,
and
so
saw
his
day
;
but
,
his
actual
incarnation
in
the
flesh
,
they
liued
not
to
see
.
Whereas
it
is
said
,
That
by
faith
they
obtained
testimony
;
Here
first
obserue
,
that
there
is
nothing
in
man
,
that
makes
him
acceptable
to
God
,
but
faith
onely
.
GOD
regards
no
mans
person
:
hee
accepts
not
of
a
man
,
because
he
is
a
King
,
or
because
he
is
wise
,
or
rich
,
or
strong
,
&c.
But
,
if
a
man
beleeue
,
then
the
Lord
is
ready
to
giue
testimony
of
him
,
that
hee
likes
well
of
him
.
In
regard
whereof
,
wee
must
all
labour
diligently
,
aboue
all
other
things
,
to
get
true
faith
in
Christ
,
that
so
we
may
haue
approbation
at
Gods
hands
;
without
which
,
there
is
no
saluation
to
be
hoped
for
.
Secondly
,
here
also
learne
the
right
way
to
get
testimony
,
approbation
,
and
credit
with
men
;
a
thing
,
whereof
many
are
exceeding
glad
;
and
which
,
the
childe
of
God
must
not
contemne
.
Now
,
the
way
is
this
:
He
must
first
labour
to
get
approbation
at
GODs
hands
;
which
indeede
hee
cannot
doe
any
other
way
,
saue
onely
,
by
a
true
and
liuely
faith
,
as
wee
haue
heard
before
.
Now
,
the
Lord
God
approouing
of
him
,
hee
hath
the
hearts
of
all
men
in
his
hands
,
inclining
them
whither
hee
will
:
and
if
it
doth
stand
with
his
glory
,
hee
will
cause
them
to
like
,
and
to
speake
well
of
him
,
that
doth
beleeue
.
Many
,
indeede
,
get
great
applause
in
the
world
,
which
little
regard
true
faith
;
but
in
the
ende
,
this
their
glory
and
applause
,
will
be
their
shame
:
for
,
They
that
honour
me
,
will
I
honour
,
saith
the
Lord
:
but
he
that
despiseth
me
,
shal
be
despised
,
1.
Sam.
2.30
.
Lastly
,
whereas
the
holy
Ghost
saith
,
That
all
these
worthy
men
obtained
testimony
of
God
,
and
yet
receiued
not
the
promise
.
We
are
hereby
taught
,
that
we
which
now
liue
in
the
Church
,
are
much
more
bound
in
conscience
to
beleeue
,
than
they
that
liued
in
the
old
Testament
.
For
,
wee
haue
receiued
the
promise
of
Christs
incarnation
:
They
receiued
it
not
,
and
yet
beleeued
.
Wherefore
,
in
the
feare
of
God
let
vs
labour
for
true
faith
.
But
some
wil
say
,
What
should
we
heare
so
much
of
faith
?
we
do
all
beleeue
.
Answ.
Indeed
,
we
say
so
much
with
our
mouthes
:
but
,
it
is
a
rare
thing
to
finde
true
and
sound
faith
in
the
heart
;
for
,
gros●e
and
palpable
ignorance
abounds
euery
where
,
and
yet
men
wil
needs
be
good
beleeuers
which
is
a
thing
impossible
:
for
,
how
should
faith
be
without
knowledge
?
And
,
as
men
are
ignorant
,
so
they
haue
no
care
to
learne
,
nor
to
get
knowledge
,
that
so
they
might
come
by
true
faith
.
Their
hearts
are
wholly
taken
vp
with
the
world
,
for
matters
of
profit
and
delight
;
that
they
can
spare
no
time
,
to
seeke
for
this
pretious
gift
of
faith
.
Againe
,
many
haue
knowledge
,
with
whom
true
faith
is
rare
:
for
,
faith
purifies
the
heart
,
it
is
ioyned
with
a
good
conscience
,
and
shewes
it selfe
by
obedience
,
through
loue
.
Now
(
to
leaue
the
heart
to
God
)
where
almost
is
the
man
,
that
walkes
answerable
to
his
knowledge
?
May
we
not
truely
say
of
many
,
that
as
the
word
commeth
in
at
the
one
eare
,
it
goeth
out
at
the
other
?
And
,
among
those
which
learne
,
and
beare
away
something
,
there
is
little
care
to
practice
it
in
life
.
But
,
wee
must
knowe
,
that
if
wee
would
be
approoued
of
God
,
wee
must
beleeue
.
Now
,
so
long
as
wee
remaine
ignorant
;
or
else
,
hauing
knowledge
,
doe
not
ioyne
practice
therewith
,
in
obedience
from
a
good
conscience
:
vndoubtedly
,
we
haue
no
sparke
of
true
faith
in
vs
.
Wee
may
make
a
shewe
of
faith
,
and
so
beare
the
world
in
hand
we
beleeue
:
but
certainely
,
this
will
prooue
a
very
dead
faith
;
and
in
the
ende
,
and
finishing
of
all
,
appeare
to
bee
nothing
,
but
bare
lip-faith
,
and
meere
presumption
.
Now
,
to
conclude
this
point
,
we
must
know
,
that
vnlesse
wee
get
true
faith
,
as
these
beleeuers
had
(
which
wee
must
shewe
by
good
fruits
,
as
they
did
)
euen
they
shall
rise
vp
in
iudgement
against
vs
to
condemne
vs
,
at
the
last
day
.
For
,
they
beleeued
;
though
they
had
not
the
ground
of
faith
so
laid
before
them
,
as
we
haue
.
Wherefore
,
let
them
that
want
knowledge
,
labour
for
it
;
and
,
they
which
haue
it
,
let
them
ioyne
obedience
with
their
knowledge
,
that
the
faith
of
their
hearts
,
may
be
seene
by
the
fruits
of
their
liues
:
for
,
true
faith
cannot
bee
hid
,
but
will
breake
out
in
good
workes
.
VERSE
40.
God
prouiding
a
better
thing
for
vs
,
that
they
without
vs
should
not
be
made
perfect
.
BEcause
some
man
might
much
maruel
,
that
such
men
as
receiued
testimony
of
God
for
their
faith
,
should
not
yet
receiue
the
promise
;
therefore
here
the
holy
Ghost
renders
a
reason
thereof
:
to
wit
,
the
good
pleasure
of
God
,
appointing
that
Christ
should
bee
incarnate
at
such
a
time
,
as
was
most
conuenient
for
the
perfect
consummation
of
the
whole
Church
,
consisting
of
Gentiles
,
as
well
as
Iewes
.
For
,
though
these
ancient
beleeuers
,
were
in
time
long
before
vs
;
yet
God
prouided
Christs
incarnation
so
fitly
for
vs
,
that
they
without
vs
should
not
haue
perfect
consummation
in
glory
.
The
Exposition
.
God
prouiding
a
better
thing
for
vs
.
The
word
in
the
originall
,
translated
prouiding
,
signifieth
properly
foreseeing
;
wherein
is
likewise
included
,
Gods
decree
and
ordination
.
Now
,
this
we
must
knowe
:
that
it
is
a
peculiar
prerogatiue
,
belonging
to
the
true
God
alone
,
to
be
able
to
foresee
things
to
come
;
and
that
many
thousand
years
before
:
no
creature
of
himselfe
can
doe
it
.
And
,
yet
it
is
true
,
that
this
propertie
to
foresee
,
is
ascribed
vnto
God
,
not
properly
;
but
,
in
regard
of
our
capacitie
:
for
,
if
we
speake
of
God
properly
,
God
cannot
be
said
to
foresee
any
thing
;
because
all
things
bee
present
to
him
,
whether
past
,
or
to
come
.
This
prescience
,
or
foreknowledge
in
God
,
puts
a
difference
betweene
the
true
God
,
and
all
false
gods
;
yea
,
betweene
the
true
God
,
and
all
creatures
:
for
,
the
true
God
foresees
all
things
that
are
to
come
;
so
can
no
creature
doe
.
Indeed
,
some
creatures
foresee
and
foretell
some
things
;
yet
herein
,
they
come
short
of
the
diuine
property
:
for
,
God
foresees
all
things
by
himselfe
,
without
signes
,
or
causes
,
or
outward
meanes
.
But
,
creatures
onely
foresee
some
things
,
not
of
themselues
;
but
,
by
meanes
of
signes
,
and
outward
causes
,
or
by
reuelation
from
God
:
otherwise
can
no
creature
foresee
things
to
come
.
Now
,
as
we
said
before
,
this
fore-sight
in
God
includes
his
decree
and
ordination
:
for
,
therefore
did
these
things
so
come
to
passe
,
because
God
ordained
them
.
Whereby
we
see
,
that
Gods
prescience
of
fore-knowledge
is
not
idle
,
but
operatiue
,
and
ioyned
with
his
will
:
for
,
Math.
10.29
,
30
,
an
haire
cannot
fall
from
our
head
;
nor
a
sparrow
light
vpon
the
ground
,
without
his
will
.
As
all
things
in
time
come
to
passe
;
so
God
before
all
worlds
willed
,
that
is
,
decreed
and
appointed
them
.
And
,
vnder
this
large
extent
of
Gods
will
or
decree
,
wee
must
include
the
sinnefull
actions
of
men
:
for
,
God
doth
not
barely
foresee
them
,
but
decree
the
beeing
of
them
,
and
so
will
them
after
a
sort
;
though
not
to
be
done
by
himselfe
,
yet
by
others
.
When
Iudas
betrayed
Christ
,
and
Pilate
with
the
wicked
Iewes
condemned
and
reuiled
him
,
they
sinned
grieuously
;
&
yet
herein
,
they
did
nothing
,
but
that
which
Gods
hand
and
counsell
had
determined
before
to
be
done
.
This
point
well
considered
,
confutes
their
opinion
,
who
indeed
inlarge
Gods
prescience
or
fore
knowledge
ouer
all
things
,
both
good
and
euill
;
but
yet
exclude
sin
from
without
the
compasse
of
his
decree
and
ordination
.
But
,
here
we
see
,
Gods
foresight
includes
his
decree
;
and
nothing
comes
to
passe
simply
without
his
will
:
howsoeuer
many
things
bee
done
against
his
reuealed
will
;
yet
without
his
absolute
will
,
can
nothing
come
to
passe
.
Hee
worketh
all
things
according
to
the
counsell
of
his
owne
will
:
doing
himselfe
those
things
that
bee
good
,
and
willingly
permitting
euill
to
bee
done
by
others
,
for
good
ends
.
But
,
what
did
God
here
prouide
&
foresee
for
vs
?
Ans.
A
better
thing
:
that
is
,
God
in
his
eternall
counsell
prouided
a
better
estate
for
his
Church
in
the
newe
testament
;
than
he
did
for
beleeuers
in
the
olde
.
Hence
we
learne
,
that
as
God
hath
his
generall
prouidence
,
whereby
he
gouerneth
all
things
;
so
also
,
hee
hath
his
speciall
and
particular
prouidence
,
whereby
in
all
things
,
hee
prouides
and
brings
to
passe
,
that
which
is
best
for
his
Church
.
For
,
in
the
olde
testament
,
God
prouided
that
for
his
Church
,
which
was
meete
for
it
:
But
,
considering
that
the
Church
in
the
new
Testament
(
in
som
respects
)
was
to
haue
a
better
estate
,
than
the
Church
in
the
olde
testament
had
;
therefore
,
he
prouides
for
it
a
better
state
.
And
looke
,
as
in
his
eternall
wisdome
he
foreseeth
what
is
best
for
all
estates
and
times
;
so
in
his
prouidence
doth
he
accomplish
and
effect
the
same
.
For
vs
.
]
That
is
,
for
the
Church
in
the
newe
testament
:
where
note
,
that
Gods
Church
,
and
the
state
thereof
in
the
new
Testament
,
is
better
than
it
was
in
the
old
,
before
the
comming
of
Christ
.
The
holy
Ghost
here
speakes
this
plainely
;
and
therefore
,
we
need
no
further
proofe
therof
.
Qu.
How
should
it
be
better
with
the
Church
now
,
than
it
was
then
?
Ans.
True
it
is
,
that
God
gaue
the
couenant
of
grace
in
the
beginning
,
to
our
first
parents
in
Paradise
:
the
summe
whereof
was
this
;
The
seed
of
the
woman
shall
breake
the
Serpents
head
.
And
,
this
couenant
did
God
renue
and
reuiue
vnto
his
Church
,
from
time
to
time
,
in
all
ages
,
vnto
this
day
.
Both
circumcision
and
the
Passeouer
,
were
seales
of
this
couenant
;
as
well
as
our
Sacraments
bee
:
so
that
in
substance
they
differ
not
;
the
free
gift
of
grace
in
Christ
belonged
to
them
as
well
as
vnto
vs
.
The
beleeuing
Iewes
in
their
Sacraments
,
did
eate
the
same
spirituall
meate
,
and
drinke
the
same
spirituall
drinke
with
vs
(
as
the
Apostle
witnesseth
,
1.
Corinthians
chapter
10.
verse
3
)
:
and
beleeuers
then
,
obtained
the
same
eternall
life
that
wee
doe
now
by
faith
.
And
yet
if
wee
regarde
the
manner
of
administring
the
couenant
of
grace
in
Gods
Church
,
vnto
the
people
of
God
;
Heerein
doth
the
Church
of
the
new
Testament
farre
surpasse
the
Church
of
GOD
in
the
olde
:
and
,
indeede
heerein
consists
the
preheminence
of
the
Church
vnder
the
Gospell
;
which
stands
in
fiue
things
especially
:
First
,
in
the
olde
Testament
,
spirituall
and
heauenly
were
propounded
vnto
the
Church
,
vnder
temporall
and
earthly
blessings
.
This
is
plaine
by
Gods
dealing
with
the
Patriarchs
,
Abraham
,
Isaac
,
and
Iacob
;
for
,
the
Lord
promised
vnto
them
the
temporal
blessings
of
the
Land
of
Canaan
;
vnder
which
hee
signified
the
gift
of
life
euerlasting
,
in
the
Kingdome
of
heauen
.
But
,
in
the
new
Testament
,
life
euerlasting
is
plainly
promised
to
the
beleeuer
,
without
any
such
type
or
figure
.
Secondly
,
in
the
old
Test.
Christ
was
shewed
&
signified
vnto
them
in
ceremonies
,
rites
and
types
;
which
were
in
number
many
,
and
in
signification
some
of
them
dark
and
obscure
:
but
now
these
types
and
ceremonies
are
abolished
,
the
shadowe
is
gone
,
and
the
substance
come
:
and
in
steade
of
darke
signes
and
figures
,
wee
haue
two
most
plaine
and
sensible
Sacraments
.
More
plainely
,
the
couenant
of
grace
in
the
olde
Testament
,
was
sealed
by
the
bloud
of
Lambs
,
as
signes
of
the
bloud
of
Christ
:
but
now
to
his
Church
in
the
new
Testament
,
Christ
himselfe
hath
sealed
his
Testament
by
his
owne
bloud
.
Thirdly
,
in
the
olde
Testament
all
the
knowledge
they
had
was
in
the
Law
;
and
their
vnderstanding
in
the
Gospel
was
obscure
and
very
slender
:
but
,
in
the
new
Testament
,
not
onely
the
Law
is
made
manifest
,
but
also
the
supernaturall
knowledge
of
the
Gospell
.
Fourthly
,
the
Law
was
onely
committed
and
published
to
one
nation
and
people
:
but
the
Gospell
is
spred
and
preached
to
all
the
world
.
And
lastly
,
the
Church
in
the
olde
Testament
beleeued
in
Christ
to
come
:
but
,
now
the
Church
beleeues
in
Christ
,
which
is
already
come
&
exhibited
:
in
all
which
respects
,
the
Church
in
the
new
Testament
doth
exceed
the
Church
of
the
olde
.
Now
,
where
the
Text
saith
,
God
prouided
a
better
thing
for
vs
,
we
must
not
vnderstand
it
of
all
these
prerogatiues
,
but
onely
of
the
first
and
last
,
touching
the
actuall
exhibiting
of
Christ
in
the
flesh
:
as
Christ
also
imports
,
Luke
10.23
,
24
,
Blessed
are
the
eyes
which
see
that
ye
see
;
for
,
I
tel
you
,
many
Prophets
and
Kings
haue
desired
to
see
those
things
ye
see
,
and
haue
not
seene
them
:
Which
things
we
must
vnderstand
of
the
incarnation
of
Christ
.
And
that
this
is
such
a
prerogatiue
to
the
new
Testament
,
appeareth
by
olde
Simeon
,
who
when
hee
had
seene
Christ
in
the
Temple
,
as
it
was
promised
to
him
,
sang
vnto
God
this
song
(
Luke
2.29
)
Lord
,
now
lettest
thou
thy
seruant
depart
in
peace
according
to
thy
word
;
for
,
mine
eyes
haue
seene
thy
saluation
:
as
if
he
should
say
,
I
haue
now
Lord
liued
long
enough
;
let
mee
now
depart
in
peace
,
seeing
now
I
haue
seene
thy
Christ
my
Sauiour
(
where
wee
see
hee
makes
it
a
matter
of
full
contentment
vnto
his
soule
)
which
the
beleeuers
vnder
the
Law
saw
not
.
Hence
we
must
learne
our
duty
:
for
,
if
our
state
be
now
better
then
the
state
of
the
olde
Testament
was
,
and
if
wee
enioy
priuiledges
denied
to
Gods
ancient
seruants
before
and
vnder
the
Law
;
then
vndoubtedly
we
ought
to
striue
to
go
before
them
in
grace
and
obedience
;
for
,
euery
mans
accounts
shal
be
according
to
his
receites
.
He
that
receiues
fiue
talents
,
must
make
account
to
returne
moe
,
than
hee
that
receiues
two
:
where
GOD
is
more
aboundant
in
his
mercy
,
there
he
lookes
for
answerable
thankfulnesse
and
obedience
.
Wee
goe
beyond
the
auncient
Church
in
fiue
things
:
and
therfore
we
must
stirre
vp
our
hearts
to
be
answerable
in
grace
and
obedience
going
beyonde
them
.
But
if
for
all
this
,
wee
come
short
of
them
in
these
things
,
then
surely
our
case
is
fearefull
,
and
our
punishment
shall
be
the
greater
:
for
,
they
that
had
lesse
prerogatiues
,
shall
be
witnesses
against
vs
,
if
they
goe
beyonde
vs
in
obedience
.
That
they
without
vs
might
not
be
made
perfect
:
that
is
,
might
not
be
fully
glorified
.
Heere
is
the
reason
why
Christ
was
not
exhibited
in
their
dayes
.
Indeede
all
true
beleeuers
before
Christ
,
were
iustified
,
and
sactified
,
and
in
soule
receiued
to
glory
before
vs
;
yet
,
perfected
in
soule
and
body
both
,
they
must
not
be
before
vs
:
but
wee
must
all
be
perfected
together
.
Now
,
his
will
herein
hee
bringeth
thus
to
passe
;
All
must
be
perfected
in
Christ
:
But
he
will
not
haue
Christ
to
come
and
suffer
,
till
the
fullnesse
of
time
came
,
in
these
last
dayes
,
Heb.
1.2
.
(
as
the
Apostle
speaketh
)
that
the
beleeuers
liuing
in
these
last
dayes
,
might
haue
time
of
being
in
the
Church
to
be
called
,
iustified
,
and
sanctified
;
that
so
they
might
bee
glorified
with
them
that
liued
before
.
For
,
put
the
case
that
Christ
had
suffered
in
the
dayes
of
Abraham
or
Dauid
,
or
there-about
;
then
the
end
of
the
world
must
needes
haue
come
the
sooner
:
for
,
so
it
was
foretolde
▪
that
Christ
should
come
in
the
later
ages
of
the
world
.
1.
Pet
▪
1
▪
20.
Now
,
if
the
world
had
beene
sooner
cut
off
,
then
had
there
not
beene
time
of
birth
and
calling
,
for
all
the
elect
that
now
liue
and
shall
liue
:
therefore
for
their
sakes
was
Christs
comming
deferred
,
till
the
fulnesse
of
time
.
And
this
I
take
to
be
the
meaning
of
the
words
.
Now
,
in
that
the
holy
Ghost
here
saith
,
The
members
of
Christ
in
the
new
Testament
must
bee
perfected
,
with
all
the
ancient
beleeuers
in
the
olde
;
wee
must
heereby
be
admonished
to
conforme
our selues
vnto
these
ancient
Fathers
in
the
participation
of
grace
&
practice
of
obedience
in
this
life
.
For
,
how
can
we
looke
to
be
glorified
with
them
after
this
life
,
if
heere
wee
be
not
like
them
in
grace
.
Christ
tells
his
followers
,
that
many
should
come
from
the
East
and
from
the
West
,
to
sit
with
Abraham
,
Isaac
,
and
Iacob
,
in
the
kingdome
of
heauen
,
Math
,
8.11
,
12
,
(
because
they
were
followers
of
these
Patriarchs
in
the
faith
)
when
as
the
children
of
the
Kingdome
,
that
is
,
many
Iewes
by
birth
,
borne
in
the
Church
,
should
be
cast
into
vtter
darknesse
.
Now
,
if
Christ
denie
to
glorifie
the
children
and
posterity
of
these
ancient
beleeuers
,
because
they
did
not
follow
them
in
grace
and
in
obedience
:
how
can
we
which
are
by
nature
sinners
of
the
Gentiles
,
looke
to
bee
glorified
with
them
,
vnlesse
in
grace
and
obedience
we
conforme
our selues
vnto
them
?
Thus
much
for
these
examples
of
faith
:
Now
something
must
be
added
out
of
the
next
Chapter
;
because
there
the
holy
Ghost
makes
vse
of
all
these
worthy
examples
.
A
Commentarie
vpon
part
of
the
12.
Chapter
to
the
Hebrewes
.
VERSE
1.
Wherfore
,
let
vs
also
,
seeing
wee
are
compassed
with
so
great
a
clowd
of
witnesses
,
cast
away
euery
thing
that
presseth
down
,
and
that
sinne
that
hangeth
so
fast
on
:
let
vs
runne
with
patience
the
race
that
is
set
before
vs
.
IN
these
words
,
the
holy
Ghost
propoundeth
a
worthy
exhortation
to
the
Christians
of
the
newe
Testament
;
that
they
should
labour
to
be
constant
in
the
profession
of
the
faith
:
that
is
,
in
holding
,
embracing
,
and
beeleeuing
,
true
Christian
religion
.
And
his
reason
is
framed
thus
;
The
Saints
of
God
in
the
olde
Testament
,
were
constant
in
the
faith
:
and
therefore
,
you
must
likewise
be
constant
in
the
faith
,
that
liue
in
the
new
Testament
.
The
first
part
of
the
reason
is
laid
downe
in
all
the
examples
of
the
former
chapter
.
The
conclusion
or
sequel
is
contained
in
this
1.
verse
.
Wherein
,
wee
may
obserue
two
points
:
an
exhortation
vnto
constancy
in
true
religion
;
and
the
way
or
meanes
to
attaine
thereunto
.
The
exhortation
is
inferred
vpon
the
former
examples
;
which
are
all
here
applied
as
precedents
and
directions
vnto
vs
,
for
constancy
and
perseuerance
in
the
faith
:
in
these
words
.
Wherefore
,
seeing
we
are
compassed
about
with
such
a
cloud
of
witnesses
:
that
is
,
Seeing
Abel
,
Enoch
,
Noe
,
Abraham
,
and
all
the
rest
of
the
holy
Fathers
,
who
are
a
clowd
of
witnesses
vnto
vs
(
that
is
,
lights
,
and
leaders
before
vs
)
were
constant
in
true
religion
(
whether
we
respect
their
faith
in
Gods
promises
,
or
obedience
to
his
commandements
)
therefore
,
we
also
must
be
constant
in
the
faith
.
The
way
or
meanes
hereunto
,
stands
in
three
duties
,
in
the
words
following
;
Let
vs
cast
away
,
&c.
For
the
exhortation
:
First
in
generall
,
the
very
inferring
of
it
from
the
former
examples
,
teacheth
vs
this
speciall
duty
;
That
euery
one
in
Gods
Church
,
must
apply
vnto
himselfe
those
instructions
,
that
are
laid
downe
,
either
generally
in
doctrine
,
or
particularly
in
example
.
And
therfore
the
holy
Ghost
here
saith
not
,
Let
the
Galatians
or
the
Corinthians
(
which
were
renowmed
Churches
)
bee
constant
in
the
faith
;
but
,
Let
vs
,
that
is
,
you
Hebrewes
,
with
my selfe
,
bee
constant
in
the
faith
,
following
the
example
of
your
ancient
fathers
.
It
is
said
of
the
ancient
Iewes
,
that
many
of
them
heard
Gods
word
;
but
it
was
not
profitable
vnto
them
,
Heb.
4.2
.
because
it
was
not
mingled
with
faith
in
them
.
What
is
it
to
mingle
the
word
with
faith
?
It
is
,
not
onely
to
receiue
it
by
faith
,
beleeuing
it
to
be
true
;
but
also
,
by
the
same
hand
of
faith
,
to
apply
it
to
a
mans
own
soule
,
to
his
heart
,
and
life
.
And
vndoubtedly
,
Gods
word
thus
applied
to
a
mans
particular
person
,
hath
in
it
great
power
and
fruite
;
whether
we
regard
information
of
iudgement
,
or
reformation
of
life
But
,
it
is
a
hard
thing
to
doe
,
and
rare
to
finde
a
man
that
doth
sincerely
apply
vnto
himselfe
,
either
generall
doctrines
,
or
particular
examples
.
We
are
all
prone
to
shift
it
from
our selues
,
and
to
lay
it
vpon
others
,
saying
;
This
is
a
good
Item
,
or
a
good
lesson
,
for
such
a
one
,
or
such
a
one
,
if
hee
were
here
;
or
,
if
he
would
marke
it
.
In
the
meane
while
,
what
benefit
reape
we
to
our
owne
soules
?
for
,
the
word
not
applied
to
our selues
,
doth
vs
no
good
:
it
is
like
Physicke
not
taken
,
or
food
not
eaten
.
And
,
hence
it
coms
to
passe
,
that
though
we
heare
much
;
yet
wee
profit
little
by
the
ministery
of
Gods
word
.
We
must
therefore
learne
to
follow
Maries
example
,
who
pondered
Christs
words
,
and
laid
them
vp
in
her
owne
heart
.
When
an
exhortation
is
giuen
,
we
must
not
post
it
off
,
and
lay
it
vpon
others
mens
shoulders
;
but
,
apply
it
to
our selues
,
and
lay
it
to
our
owne
hearts
,
saying
,
This
instruction
is
for
me
.
Hereby
(
no
doubt
)
wee
should
feele
greater
blessings
vpon
the
preaching
of
the
word
,
than
yet
wee
doe
.
And
,
to
mooue
vs
hereunto
,
let
vs
consider
,
that
Satan
our
vtter
enemie
(
who
seekes
nothing
but
our
destruction
)
is
most
busie
to
hinder
this
application
of
the
word
,
either
by
the
minister
,
or
by
a
mans
owne
conscience
.
As
for
example
:
when
the
minister
(
by
occasion
out
of
Gods
word
)
shall
confute
,
either
errour
in
iudgement
,
or
misdemeanour
in
life
;
then
,
men
that
heare
,
and
are
guilty
thereof
,
should
say
,
This
is
mine
errour
,
or
my
fault
;
now
am
I
confuted
,
or
reproued
.
And
God
(
no
doubt
)
if
men
would
thus
do
,
would
make
it
effectuall
vnto
them
at
the
length
.
But
,
in
stead
of
this
applying
to
our selues
(
either
through
our
owne
corruption
,
or
Satans
suggestion
,
or
both
)
we
shift
it
from
our selues
,
and
say
,
Now
hee
reprooues
such
a
one
,
and
such
a
one
;
and
speakes
against
such
,
and
such
:
and
indeed
,
Satan
(
by
his
good
will
)
would
neuer
haue
a
man
to
apply
the
word
rightly
to
himselfe
.
Therefore
,
seeing
Satan
is
so
busie
,
and
this
is
his
deceit
,
to
make
a
man
shift
off
an
exhortation
or
reproofe
from
himselfe
,
and
to
lay
it
on
others
;
wee
must
be
as
carefull
to
apply
it
to
our selues
,
and
to
lay
it
to
our
owne
consciences
:
and
then
(
no
doubt
)
we
shall
finde
it
to
be
a
word
of
power
,
able
to
reforme
both
the
misdemeanour
of
our
liues
,
and
the
errours
of
our
mindes
.
Now
,
to
the
reason
more
particularly
.
Wee
must
be
constant
in
the
faith
,
because
we
are
compassed
about
with
so
great
a
cloude
of
witnesses
.
Heere
the
ancient
Fathers
of
the
olde
Testament
,
which
in
the
former
chapter
were
commended
vnto
vs
for
their
faith
,
are
compared
to
a
cloude
,
and
then
to
a
cloude
compassing
vs
.
Lastly
,
to
a
cloude
of
witnesses
.
They
are
compared
to
a
cloude
(
as
I
take
it
)
by
allusion
to
the
cloud
which
directed
and
led
the
Israelites
in
the
wildernesse
:
for
,
when
they
came
from
Egypt
,
and
were
40.
yeares
in
the
Desert
of
Arabia
;
all
that
while
,
they
were
directed
by
a
pillar
of
cloud
by
day
,
Exod.
13.21
.
Now
,
looke
as
this
cloud
guided
the
Israelites
from
the
bondage
of
Egypt
,
to
the
Land
of
Canaan
:
so
doth
this
companie
of
famous
beleeuers
,
direct
all
the
true
members
of
Gods
Church
in
the
new
Testament
,
the
right
way
from
the
Kingdome
of
darknesse
,
to
the
spirituall
Canaan
the
kingdome
of
heauen
.
And
this
is
the
true
cause
why
these
worthy
beleeuers
are
compared
to
a
cloud
.
Mark
further
,
they
are
called
a
cloud
:
but
what
a
cloude
?
namely
,
compassing
vs
.
A
compassing
cloud
they
are
called
,
by
reason
of
the
great
company
of
beleeuers
;
so
as
which
way
soeuer
a
man
turnes
him
,
hee
shall
see
beleeuers
on
euery
side
:
and
they
are
said
to
compasse
vs
,
because
they
giue
vs
direction
in
the
course
of
Christianity
,
as
the
cloud
did
the
Israelites
in
the
wildernesse
.
Now
,
wheras
the
whole
company
of
beleeuers
is
called
a
cloud
compassing
vs
:
heere
is
answered
a
common
obiection
of
temporizers
,
which
argue
thus
against
religion
;
There
are
so
many
kindes
of
religion
now a-dayes
,
that
no
man
can
tell
which
to
be
of
:
and
therefore
it
is
good
to
be
of
no
religion
,
till
we
be
certified
,
which
is
the
true
religion
.
This
carnall
reason
is
here
answered
:
for
,
howsoeuer
in
som
things
,
there
be
variety
of
opinions
in
Gods
Church
,
yet
for
the
substance
of
religion
all
agree
in
one
.
For
,
the
company
of
beleeuers
in
this
world
,
resembles
a
cloud
that
goes
before
vs
,
shewing
vs
the
right
way
which
we
are
to
walke
in
,
to
the
Kingdome
of
heauen
.
Secondly
,
in
that
these
ancient
beleeuers
are
called
a
cloud
compassing
vs
,
we
are
taught
,
that
as
the
Israelites
did
follow
the
cloud
in
the
wildernes
from
the
Land
of
Egypt
to
Canaan
;
so
must
we
follow
the
example
of
these
ancient
beleeuing
fathers
&
Prophets
,
to
the
kingdom
of
heauen
.
It
is
a
strange
thing
to
see
how
the
Israelites
followed
that
cloud
.
They
neuer
went
,
till
it
went
before
them
:
and
when
it
stood
still
,
they
stood
still
also
,
though
it
were
2.
yeares
together
;
and
when
it
began
to
moue
,
they
moued
with
it
.
So
in
the
same
maner
must
we
set
before
our
eyes
,
for
a
pattern
of
life
,
the
worthy
examples
of
beleeuers
in
the
old
Testament
:
for
,
whatsoeuer
was
written
,
was
written
for
our
learning
.
Rom.
15.4
.
We
must
therfore
be
followers
of
them
in
faith
,
obedience
,
and
other
graces
of
God
;
and
so
shall
we
be
directed
to
life
euerlasting
,
in
the
spirituall
Canaan
the
kingdom
of
heauen
.
And
yet
we
must
not
follow
them
absolutely
.
For
,
all
of
them
had
their
infirmities
,
&
som
of
them
had
their
grieuous
faults
,
wherby
they
were
tainted
▪
&
their
commendation
somwhat
blemished
:
but
,
we
must
follow
them
in
the
practice
of
faith
&
other
graces
of
God
.
The
cloud
that
guided
the
Israelites
,
had
two
parts
;
Exod.
14.20
.
a
light
part
&
a
dark
.
The
Egyptians
who
were
enemies
to
Gods
people
▪
had
not
the
light
part
before
them
,
but
the
dark
part
:
&
so
following
that
,
they
rushed
into
the
red
sea
,
&
were
drowned
;
when
as
the
Israelites
folowing
the
light
part
went
through
,
in
safety
:
Euen
so
these
beleeuers
had
in
them
two
things
;
their
sins
which
be
their
darke
part
,
which
if
we
follow
,
we
cast
our
soules
into
great
danger
&
destruction
:
and
faith
with
other
graces
of
God
,
which
are
their
light
part
,
which
we
must
follow
as
our
light
;
which
if
we
doe
carefully
,
it
will
bring
vs
safe
to
the
Kingdome
of
heauen
.
So
Paul
bids
the
Corinthians
,
be
followers
of
him
;
yet
not
absolutely
in
euery
thing
,
but
as
he
followes
Christ
:
and
so
must
we
follow
the
Fathers
,
as
they
went
on
in
faith
in
Christ
.
Further
,
they
are
a
cloud
of
witnesses
:
that
is
,
a
huge
multitude
of
witnesses
.
And
they
are
so
called
;
First
,
because
by
their
owne
bloud
they
confirmed
the
faith
which
they
professed
:
Secondly
,
because
they
did
all
confirme
the
doctrine
of
true
religion
,
whereof
they
were
witnesses
,
partly
by
speaches
,
and
partly
by
actions
in
life
and
conuersation
.
And
so
is
euery
member
of
Christ
a
witnesse
;
as
the
Lord
often
calls
the
beleeuing
Israelites
,
Isa.
43.9.10
,
12
his
witnesses
.
Quest.
How
came
this
to
passe
,
that
these
beleeuers
should
bee
Gods
witnesses
?
Answere
.
Surely
,
because
they
testified
the
truth
,
and
excellencie
of
Gods
holy
religion
,
both
in
word
and
action
,
in
life
and
conuersation
.
Now
,
seeing
these
in
the
olde
Testament
were
Christs
witnesses
;
First
,
hereby
all
ignorant
persons
must
be
stirred
vp
to
be
carefull
to
get
faith
,
and
to
learne
true
religion
.
If
any
thing
will
moue
a
man
to
become
religious
,
this
will
;
for
,
out
of
all
the
world
,
God
will
chuse
faithfull
men
to
be
his
witnesses
,
to
testifie
of
his
religion
vnto
others
.
If
a
man
were
perswaded
that
some
worthy
mighty
Prince
would
vouchsafe
to
call
him
to
beare
witnesse
of
the
truth
on
his
side
,
he
would
be
wonderfull
glad
thereof
,
and
take
it
for
a
great
honour
to
him
.
How
much
more
then
ought
wee
to
labour
for
knowledge
,
faith
and
obedience
in
true
religion
,
that
we
may
become
witnesses
vnto
the
Lord
our
God
?
if
it
be
a
dignity
to
be
witnesse
to
an
earthly
Prince
;
oh
then
what
a
great
prerogatiue
is
this
,
for
a
silly
sinfull
man
,
to
becom
a
witnesse
to
the
truth
of
the
euerliuing
God
,
who
is
King
of
Kings
,
&
whose
word
needes
no
confirmation
?
This
must
make
vs
al
to
labour
for
knowledge
,
&
for
faith
,
and
for
the
power
of
religion
:
but
,
if
we
wil
remaine
stil
in
our
ignorance
,
and
neuer
labour
for
knowledge
,
then
shall
these
seruants
of
God
that
beleeued
in
the
olde
Testament
,
stand
vp
and
witnesse
against
vs
at
the
day
of
iudgement
:
for
,
they
had
not
such
meanes
as
we
haue
,
and
yet
they
became
most
faithfull
witnesses
.
Secondly
,
this
must
teach
vs
to
be
careful
,
that
as
in
word
we
professe
Christ
,
so
indeed
we
may
confesse
him
,
expressing
the
power
of
his
grace
in
vs
.
For
,
by
this
true
confession
of
Christ
,
we
are
made
his
witnesses
:
but
when
wee
confesse
Christ
in
word
onely
,
and
yet
in
life
&
practice
denie
him
,
then
we
are
vnfaithful
witnesses
;
for
,
we
say
&
vnsay
.
In
an
earthly
court
,
if
a
man
should
one
while
say
one
thing
,
&
another
while
another
thing
,
he
would
not
be
accepted
for
a
witnesse
,
but
rather
be
excepted
against
,
as
altogether
vnworthy
;
and
so
would
prooue
a
discredit
to
his
friends
cause
,
&
a
shame
to
himself
:
so
it
is
with
vs
in
Christs
cause
;
if
we
professe
in
word
,
&
deny
indeed
,
we
discredit
Christ
and
his
profession
,
&
shame
our selues
for
euer
.
And
therfore
we
must
be
carefull
not
only
in
word
and
iudgement
,
but
in
life
&
conuersation
,
to
make
a
true
&
constant
confession
of
Christ
and
of
his
truth
.
And
thus
much
for
the
exhortation
.
Now
followeth
the
2.
point
to
be
obserued
in
this
verse
;
namely
,
the
manner
how
Gods
Church
&
people
may
put
in
practice
this
worthy
exhortation
of
the
holy
Ghost
,
To
be
constant
in
the
faith
.
And
this
consists
in
three
duties
:
1.
They
must
cast
away
that
which
presseth
downe
:
2.
They
must
cast
away
that
sin
that
hangeth
so
fast
on
;
or
sin
which
so
readily
doth
compasse
vs
about
:
3.
They
must
run
the
race
that
is
set
before
them
,
with
patience
.
Whosoeuer
in
Gods
Church
either
Iew
or
Gentile
,
can
performe
these
3.
things
,
shall
be
able
no
doubt
to
follow
the
counsell
of
the
holy
Ghost
,
&
continue
constant
in
the
faith
vnto
the
end
.
Of
these
3.
in
order
.
The
1.
thing
then
to
be
done
,
is
this
,
We
must
cast
away
that
which
presseth
down
;
or
thus
,
Cast
away
the
waight
,
or
burthen
(
for
so
much
the
word
in
the
originall
signifieth
)
euen
that
burthen
which
so
presseth
down
the
poore
Christian
,
that
he
cannot
goe
on
forward
in
the
course
of
godlinesse
and
Christianity
.
By
burthen
or
weight
,
here
we
must
vnderstand
5.
things
:
1.
The
loue
of
this
temporall
life
:
2.
Care
for
earthly
things
:
3.
Riches
&
temporal
wealth
:
4.
Worldly
honour
&
preferments
:
5.
Worldly
delights
and
pleasures
.
All
these
are
things
which
lie
heauy
on
mans
soule
,
as
weighty
burthens
which
presse
it
downe
,
especially
then
when
the
soule
should
lift
vp
it self
to
seek
heauenly
things
.
So
in
the
Parable
of
the
Sower
,
riches
,
pleasures
,
&
cares
for
the
things
of
this
life
,
are
called
thornes
,
which
choake
the
word
of
God
in
a
mans
heart
,
and
make
it
vnfruitfull
.
And
,
surfetting
&
drunkennes
,
are
said
to
be
things
which
oppress
the
heart
,
and
make
it
heauy
.
And
,
easie
it
were
,
to
shewe
by
many
testimonies
,
that
all
these
fiue
things
do
press
down
the
heart
;
especially
then
,
when
it
should
be
lifted
vp
in
the
seeking
of
heauenly
things
.
Now
in
this
,
that
these
5.
things
are
waighty
burdens
,
we
may
learne
;
first
,
what
is
the
cause
,
that
in
these
our
daies
,
euery
where
the
Gospel
of
Christ
,
being
published
,
preached
,
&
expounded
,
takes
so
little
place
in
mens
hearts
;
whether
we
regard
knowledge
&
vnderstanding
,
or
affection
and
obedience
.
For
,
Gods
word
,
is
a
word
of
power
,
mighty
in
operation
:
how
comes
it
to
passe
then
,
that
the
ground
is
barren
,
where
it
is
cast
?
why
makes
it
not
men
learned
&
religious
?
Ans.
Surely
,
in
euery
place
where
the
word
of
God
is
preached
,
especially
among
vs
,
these
fiue
things
possess
the
hearts
of
men
,
&
exercise
all
the
thoghts
of
the
minde
,
and
affections
of
the
heart
.
From
whence
it
commeth
to
passe
,
that
after
long
preaching
,
there
is
little
fruit
,
or
profit
;
either
for
knowledge
,
or
obedience
:
for
,
where
the
heart
is
pressed
downe
with
the
waight
of
these
earthly
things
;
there
the
word
of
God
can
take
no
place
,
nor
bring
forth
fruit
.
And
,
this
is
generally
true
among
vs
;
though
we
heare
Gods
word
from
year
to
year
,
and
thereby
might
increase
in
knowledg
,
&
obedience
,
if
we
would
;
yet
in
many
,
there
is
little
shew
of
either
:
and
,
the
cause
is
in
these
worldly
cares
,
which
take
place
in
our
hearts
.
For
,
this
is
a
most
certaine
truth
,
that
so
long
as
our
hearts
are
addicted
to
the
greedy
seeking
after
these
earthly
things
,
honour
,
pleasures
,
&c.
so
long
will
the
ground
of
our
hearts
bee
barren
.
The
good
seed
of
Gods
word
may
be
sowen
therein
;
but
,
little
fruit
shall
come
thereof
,
saue
briers
and
weeds
:
which
will
increase
our
damnation
.
Again
,
whereas
the
loue
of
temporal
life
,
&
care
of
earthly
things
,
&c.
are
sore
burdens
pressing
downe
a
mans
heart
from
heauen
to
earth
,
and
making
it
heauy
,
and
sad
,
and
dead
in
regard
of
all
spirituall
exercises
and
contemplations
.
Hereby
we
are
taught
,
oftentimes
to
giue
our selues
to
eleuate
and
lift
vp
our
mindes
and
hearts
to
God
,
partly
by
meditation
in
his
word
,
partly
by
inuocation
on
his
name
,
and
partly
by
thanksgiuing
.
And
,
to
doe
these
things
the
better
,
we
must
remember
to
set
apart
some
speciall
time
euery
day
,
for
this
speciall
worke
;
so
as
we
may
say
with
Dauid
,
Psal.
25.1
,
Lord
,
I
lift
vp
my
heart
vnto
thee
,
Dauid
was
well
acquinted
with
this
exercise
,
and
so
was
Daniel
:
for
,
both
of
them
vsed
this
,
as
we
may
read
,
Psa.
55.17
.
Euening
and
morning
(
saith
Dauid
)
and
at
noone
wil
I
pray
,
&
make
a
noyse
.
And
Daniel
vsed
to
pray
vnto
God
3.
times
a
day
;
wherein
,
Dan.
6.10
.
he
would
heartily
&
vnfainedly
call
vpon
God
,
with
thanksgiuing
.
And
,
great
reason
we
should
do
so
;
for
,
wee
liue
in
this
world
,
wherein
are
innumerable
waighty
things
,
which
press
down
our
hearts
from
looking
vp
to
heauen
:
&
therfore
,
we
must
often
practice
our selues
in
holy
meditation
&
prayer
vnto
God
;
that
so
we
may
lift
vp
our
soules
vnto
God
,
from
the
things
of
this
world
.
To
vse
a
fit
comparison
,
we
know
that
those
who
keep
clocks
,
if
they
would
haue
the
clock
stil
going
,
must
once
or
twice
a
day
winde
vp
the
plummets
which
cause
the
wheels
to
go
about
;
because
they
are
still
drawing
downward
:
Euen
so
,
seeing
our
hearts
haue
plummets
of
lead
,
which
are
worldly
cares
and
desires
,
to
press
them
down
,
from
seeking
vp
to
heauen
;
we
must
doe
with
our
hearts
,
as
the
clock-keeper
doth
with
his
plummets
,
winde
them
vp
vnto
God
euery
day
:
&
,
for
this
ende
,
must
set
apart
some
particular
time
to
do
the
same
,
in
holy
duties
.
Why
doth
God
command
the
7.
day
to
be
sanctified
,
and
set
apart
,
from
all
bodily
exercises
,
&
worldly
cares
?
vndoubtedly
,
it
is
for
this
end
;
to
cause
men
to
eleuate
their
hearts
from
all
wordly
things
,
to
seeke
the
things
aboue
:
else
,
if
the
minde
should
be
alwaies
pressed
down
with
worldly
cares
,
it
could
neuer
attain
to
heauens
ioys
.
He
that
hath
not
conscience
on
the
Lords
day
,
to
lift
vp
his
heart
to
heauen
,
by
prayer
,
and
hearing
Gods
word
,
with
meditation
theron
;
cannot
possibly
haue
any
soundnes
in
religion
,
nor
his
heart
firmely
settled
on
heauenly
things
.
Thirdly
,
whereas
the
holy
Ghost
saith
,
That
the
Hebrewes
must
cast
away
the
weight
that
presseth
downe
;
Here
wee
are
taught
,
in
what
manner
,
and
how
farre
forth
wee
must
vse
the
things
of
this
life
:
as
riches
,
honours
,
and
lawfull
pleasures
;
yea
and
all
temporall
blessings
whatsoeuer
:
namely
,
so
farre
forth
,
as
they
will
further
vs
in
the
course
of
religion
,
and
in
the
exercises
of
godlinesse
,
and
vertue
;
and
no
further
:
But
(
finding
by
experience
,
that
these
temporall
things
be
a
burden
vnto
vs
,
pressing
vs
downe
,
and
making
vs
vnfit
for
spirituall
exercises
)
we
must
leaue
them
,
and
abstaine
from
them
.
This
is
that
moderation
,
which
we
must
vse
in
temporall
things
:
for
,
the
maine
ende
that
euery
man
must
propound
to
himselfe
in
all
things
,
is
this
;
That
God
may
bee
glorified
.
Now
,
that
a
man
may
glorifie
God
,
it
is
necessary
that
hee
should
walke
in
the
waies
of
godlinesse
,
and
of
true
religion
.
Therefore
,
looke
as
riches
and
worldly
commodities
may
further
vs
in
Christian
religion
,
and
godlinesse
;
so
farre
forth
must
wee
vse
them
,
and
therein
giue
glory
to
God
:
but
,
when
they
hinder
vs
therein
,
then
we
must
leaue
them
,
and
cast
them
off
.
The
Mariner
that
is
vpon
the
sea
in
a
great
tempest
,
seeing
his
ship
too
sore
laden
,
will
cast
out
any
of
his
commodities
;
first
,
that
that
is
the
heauiest
,
and
at
last
(
if
neede
bee
)
the
most
pretious
iewels
that
bee
in
his
ship
,
before
he
will
see
it
lost
:
Euen
so
must
wee
doe
in
the
sea
of
this
world
,
when
wee
see
riches
,
honours
,
and
lawfull
pleasures
,
to
make
vs
vnfit
&
vntoward
for
the
exercises
of
pietie
,
and
religion
;
then
away
with
them
,
wee
must
cast
them
off
,
how
deare
soeuer
they
be
vnto
vs
.
And
thus
much
for
the
first
duty
.
The
second
duty
that
we
must
performe
,
for
constancy
in
religion
,
is
this
;
wee
must
cast
away
the
sinne
that
hangeth
so
fast
on
:
or
,
as
the
words
will
better
beare
,
We
must
cast
away
the
sinne
,
that
is
so
fit
,
or
so
ready
to
compasse
vs
about
euery
way
.
By
sinne
here
,
wee
must
not
vnderstand
actuall
sinne
,
the
practicing
of
vngodlinesse
in
life
and
conuersation
;
but
,
originall
sinne
,
which
is
the
corruption
of
nature
,
in
which
men
are
conceiued
and
borne
.
Now
,
this
originall
sinne
,
is
said
to
be
ready
to
compasse
vs
about
;
because
(
as
Paul
saith
of
himselfe
)
when
a
man
would
doe
good
,
it
causeth
euill
to
be
present
with
him
;
so
as
that
good
thing
which
he
would
doe
,
that
he
doth
not
:
but
the
euill
which
he
would
not
doe
,
that
doth
he
.
And
,
it
is
said
to
compasse
vs
about
;
because
,
whatsoeuer
in
heart
a
man
doth
desire
,
or
affect
,
or
purpose
to
do
,
this
originall
sinne
doth
corrupt
and
defile
the
same
vnto
him
:
and
,
whatsoeuer
in
action
a
man
would
bring
to
passe
,
it
doth
likewise
pollute
it
.
By
reason
whereof
,
it
comes
to
passe
,
that
we
may
truly
say
,
that
all
the
thoghts
,
affections
,
wills
,
and
purposes
,
yea
and
euery
action
of
Gods
children
,
are
all
mixed
and
stained
with
the
corruption
of
this
sinne
.
So
that
this
hinders
Gods
deare
seruants
and
children
,
that
they
cannot
goe
on
in
the
course
of
godlinesse
and
christianity
,
as
they
would
;
but
,
either
they
fall
in
their
iourney
many
times
:
or
,
if
they
stand
,
yet
they
doe
often
stagger
,
and
goe
very
faintly
and
haltingly
forward
.
From
this
that
the
holy
Ghost
saith
,
Originall
sinne
compasseth
the
beleeuer
about
,
we
are
to
obserue
and
learne
sundry
points
.
First
,
this
serueth
notably
to
confute
some
errors
maintained
and
vpheld
by
the
Church
of
Rome
:
for
,
they
say
,
that
after
a
man
is
regenerate
by
Gods
spirit
,
there
is
nothing
in
him
that
God
can
iustly
hate
;
and
,
they
doe
curse
all
other
,
that
holde
the
contrary
.
Now
,
to
ratifie
this
their
doctrine
,
that
original
sinne
,
after
regeneration
,
is
not
sinne
properly
;
They
say
,
that
after
regeneration
,
it
is
no
more
sinne
,
than
Tinder
is
fire
;
which
in
it selfe
is
no
fire
,
but
very
apt
and
fit
vpon
the
least
occasion
,
to
be
set
on
fire
.
But
,
this
opinion
is
here
ouerthrowen
,
by
this
that
the
holy
Ghost
saith
;
That
the
beleeuing
Hebrewes
,
that
is
,
Gods
Church
must
cast
away
this
sinne
.
Where
it
is
plain
,
that
after
regeneration
,
whereby
a
man
receiueth
the
spirit
of
sanctification
,
and
adoption
,
hee
hath
sinne
in
him
;
for
,
this
sinne
is
most
apt
and
ready
to
hinder
him
in
the
course
of
Christianity
and
godlinesse
.
Now
,
if
sinne
were
not
properly
sinne
,
it
must
lose
it
owne
nature
and
quality
;
and
,
if
it
had
lost
it
proper
quality
,
it
would
not
be
so
ready
to
hinder
a
man
in
the
course
of
godlinesse
,
both
in
thought
,
wordes
,
and
deedes
.
So
that
here
it
is
manifest
and
plaine
,
that
in
a
regenerate
man
,
there
is
sinne
properly
:
And
,
howsoeuer
hee
be
free
from
the
guilt
and
punishment
of
sinne
;
yet
the
corruption
remaineth
still
in
him
,
though
greatly
weakened
through
Sanctification
.
Againe
,
here
obserue
,
that
the
opinion
of
many
men
concerning
their
sanctification
,
is
erroneous
:
for
,
some
there
be
,
who
haue
thought
that
a
man
might
be
perfectly
sanctified
in
this
life
,
and
haue
originall
sinne
quite
abolished
.
But
,
this
is
most
false
:
for
,
this
Church
of
the
Hebrewes
had
as
worthy
men
in
it
for
godlinesse
,
and
sanctification
,
as
any
are
in
these
daies
;
yea
,
and
the
author
of
this
Epistle
was
(
no
doubt
)
a
man
that
had
receiued
a
great
measure
of
sanctifying
grace
:
yet
,
including
himselfe
among
them
,
he
exhorts
the
Hebrewes
thus
;
Let
vs
cast
off
the
burden
,
and
sinne
,
that
is
so
ready
to
compasse
vs
about
.
What!
had
the
Apostle
,
&
these
Christians
sinne
in
them
?
Yes
,
or
else
the
holy
Ghost
would
neuer
bid
them
cast
it
off
:
for
,
it
were
a
vaine
thing
,
to
bid
them
cast
off
that
which
they
had
not
.
Therefore
,
they
were
not
perfectly
sanctified
;
as
indeede
no
man
euer
was
,
or
shall
be
,
in
this
life
,
Christ
onely
excepted
.
Wee
must
not
maruell
at
this
,
that
no
man
is
perfect
in
this
life
:
nay
,
we
must
rather
maruell
at
this
,
that
God
hath
giuen
to
any
of
vs
,
any
droppe
of
sound
grace
,
beeing
such
miserable
wretched
sinners
as
we
are
.
The
Lord
himselfe
hath
giuen
many
reasons
,
why
men
should
not
bee
perfect
in
this
life
.
As
first
:
If
a
man
were
perfectly
sanctified
in
this
life
,
then
were
hee
perfectly
iust
and
righteous
in
himselfe
euen
before
GOD
,
and
so
should
be
saued
;
yet
not
by
free
grace
and
mercy
alone
in
Christ
:
and
thus
should
Christ
not
bee
a
whole
and
alone
Sauiour
;
but
onely
a
meanes
to
conuay
into
a
man
that
sauing
grace
whereby
a
man
should
be
saued
.
But
Christ
is
our
whole
and
onely
righteousnesse
,
whereby
wee
are
iustified
and
saued
;
and
this
may
our
corruption
teach
vs
,
which
stil
remaines
in
vs
,
not
quite
mortified
till
the
houre
of
death
.
Secondly
,
whatsoeuer
grace
we
receiue
of
God
,
it
comes
by
meanes
of
faith
,
which
GOD
worketh
in
vs
:
And
looke
how
it
stands
with
vs
in
regard
of
faith
,
so
is
it
with
vs
for
all
other
graces
.
But
,
faith
in
the
best
beleeuer
is
imperfect
in
this
life
,
and
mixed
with
much
doubting
;
and
therefore
all
other
gifts
and
graces
which
come
by
faith
,
as
righteousnesse
,
repentance
,
and
sanctification
,
are
also
imperfect
in
this
life
.
From
this
,
that
sanctification
in
this
life
is
imperfect
,
we
learn
(
for
the
ouerthrowing
of
another
error
of
the
Church
of
Rome
)
that
no
man
can
stand
at
Gods
tribunall
seate
,
iustified
by
inherent
iustice
or
righteousnesse
.
For
,
that
which
wee
call
Sanctification
,
the
Papists
call
the
Iustification
of
a
sinner
;
making
two
parts
of
iustification
:
the
first
,
whereby
a
sinner
of
an
euill
man
is
made
good
;
by
the
pardon
of
sinnes
,
and
the
infusion
of
inward
righteousnesse
,
standing
in
hope
and
charity
especially
:
And
the
second
,
wherby
of
a
good
man
,
one
is
made
better
,
and
more
iust
:
and
this
they
say
,
may
proceede
from
the
merite
of
a
mans
owne
workes
of
grace
;
and
hereby
they
hold
a
man
stands
righteous
before
God
.
But
looke
how
it
standes
with
grace
in
vs
in
this
life
,
so
likewise
shal
it
stand
with
the
same
graces
at
the
last
day
;
if
they
bee
imperfect
now
,
and
so
not
able
to
iustifie
vs
before
GOD
,
they
shall
also
be
found
imperfecte
then
to
that
purpose
and
effecte
▪
But
now
they
are
imperfect
,
as
hath
beene
shewed
,
and
therefore
cannot
then
stand
for
our
righteousnesse
;
vnlesse
we
will
imagine
that
God
will
then
accept
of
an
imperfect
Iustice
.
Wherefore
,
their
Doctrine
is
erroneous
,
&
a
doctrine
of
all
terrour
and
desperation
:
for
,
who
dare
aduenture
the
saluation
of
his
soule
vpon
his
owne
righteousnesse
?
Wee
denie
not
,
but
that
God
accepteth
of
our
sanctification
;
yet
not
as
the
matter
of
our
iustification
vnto
life
:
that
onely
is
the
obedience
and
righteousnesse
of
Iesus
Christ
,
accepted
of
God
for
vs
,
and
made
ours
by
faith
;
for
,
that
alone
is
aunswerable
to
the
rigour
of
the
Law
.
Thirdly
,
this
also
sheweth
the
errour
of
those
,
who
hold
that
concupiscence
or
originall
sinne
,
is
not
a
quality
,
but
an
essence
or
substance
liuing
and
subsisting
by
it selfe
.
For
,
here
wee
see
a
plaine
difference
betweene
a
mans
body
and
soule
,
and
originall
sinne
that
compasseth
them
;
else
the
holy
Ghost
would
not
bid
vs
to
cast
off
this
sinne
:
for
,
that
which
is
of
the
substance
of
man
,
cannot
by
man
bee
cast
off
.
And
to
make
this
more
plaine
,
we
must
knowe
,
that
in
man
descending
from
Adam
,
there
be
three
things
:
1.
The
substance
of
his
soule
and
body
:
2.
The
powers
and
faculties
in
them
both
.
3.
The
corruption
or
bad
disposition
in
those
powers
and
faculties
,
whereby
a
man
is
vnconformable
to
the
will
of
his
Creator
,
and
prone
to
that
which
is
euill
.
And
this
third
thing
is
it
,
which
is
here
spoken
of
,
different
from
mans
substance
and
faculties
;
and
so
is
not
a
substance
in
man
,
or
mans
nature
corrupted
,
but
an
ill
disposition
therein
.
Fourthly
,
hence
also
wee
learne
,
what
a
regenerate
man
doth
most
feele
in
himselfe
;
namely
,
originall
sinne
,
the
corruption
of
his
nature
:
for
,
that
hangs
on
fast
,
and
hinders
him
in
the
practice
of
all
good
duties
.
This
,
Paul
knew
well
;
and
therefore
confesseth
,
that
hee
saw
another
Law
in
his
members
,
rebelling
against
the
Law
of
his
minde
,
and
leading
him
captiue
vnto
the
Law
of
sinne
,
which
was
in
his
members
,
Rom.
7.23
:
This
caused
him
to
leaue
vndone
the
good
which
he
would
haue
done
;
and
to
do
the
euill
,
which
he
would
not
doe
,
Verse
19.
And
Dauid
felt
the
same
thing
when
he
saide
;
I
will
runne
the
way
of
thy
commaundements
,
when
thou
shalt
enlarge
my
heart
.
Why
doth
Dauid
speak
of
the
enlarging
of
his
heart
?
Surely
,
he
felt
in
himselfe
this
originall
sinne
,
which
did
streicten
his
good
affections
,
so
as
hee
could
not
put
them
forth
so
much
as
hee
would
toward
the
Law
of
God
.
And
when
hee
saith
,
Psal.
51.12
,
Stablish
me
oh
Lord
by
thy
free
spirit
;
he
would
giue
vs
to
vnderstand
,
that
by
originall
corruption
hee
was
restrained
of
his
Christian
liberty
,
and
hindred
in
all
good
affections
,
holy
actions
,
and
heauenly
meditations
:
which
causeth
him
to
pray
for
liberty
and
freedome
by
the
spirit
.
So
that
it
is
plaine
,
the
seruant
of
God
feeles
this
corruption
,
clogging
and
hindering
him
from
all
good
duties
.
1.
This
serues
to
admonish
all
secure
persons
,
which
neuer
felt
sinne
to
bee
a
clogge
or
burthen
vnto
them
,
of
their
fearfull
and
dangerous
estate
.
For
,
to
euery
childe
of
God
,
originall
corruption
is
a
grieuous
burthen
.
Now
,
conferre
with
a
natural
man
,
and
aske
him
what
imperfections
and
wants
he
feeles
in
himselfe
:
his
answer
is
;
he
neuer
was
hindered
by
any
corruption
in
all
his
life
:
he
neuer
felt
doubting
or
want
of
loue
either
to
God
or
to
his
brethren
:
he
feeles
no
pride
of
heart
,
no
guile
or
hypocrisie
,
nor
vaine-glory
,
&c.
If
wee
take
these
men
vpon
their
words
,
they
are
Angels
among
men
:
but
indeede
they
are
blinde
and
ignorant
,
and
wonderfully
deceiued
by
Satan
:
for
,
all
Gods
seruants
in
this
life
doe
continually
bewaile
the
corruption
of
their
nature
,
crying
out
against
originall
sinne
,
that
it
hinders
them
in
doing
the
good
things
which
they
would
doe
;
and
causing
them
to
doe
that
euill
which
they
would
not
.
These
men
therefore
,
that
are
neuer
troubled
with
corruption
,
but
(
to
their
owne
thinking
)
haue
grace
at
will
,
are
in
a
fearefull
case
,
their
mindes
are
still
blinded
,
and
their
hearts
hardned
;
they
are
dead
in
sin
,
abiding
in
darknesse
vnto
this
houre
.
And
if
they
goe
thus
on
to
death
,
they
shall
finde
that
sinne
will
vnvizor
himselfe
,
and
then
they
shall
knowe
what
sinne
meanes
,
and
finde
the
terrour
,
and
feele
the
burthen
of
it
when
it
is
too
late
;
like
the
foolish
virgines
that
knew
what
the
want
of
oyle
meant
,
when
the
doores
were
shut
.
Secondly
,
this
shewes
vnto
vs
,
what
is
the
state
and
condition
of
the
childe
of
God
in
this
life
;
He
is
not
heere
a
Saint
feeling
no
corruption
,
perfectly
sanctified
&
freed
from
all
sinne
:
but
such
a
one
as
feeles
the
burthen
of
corruption
,
hindering
him
in
his
Christian
course
;
vnder
which
hee
sighes
and
groanes
,
labouring
by
all
good
meanes
to
bee
disburthened
,
and
to
cast
it
off
.
It
is
indeede
a
matter
of
great
comfort
for
a
man
to
feele
Gods
graces
in
himselfe
;
as
faith
,
loue
,
repentance
,
sanctification
,
and
such
like
:
but
no
childe
of
GOD
can
alwayes
or
alone
feele
the
comfort
of
grace
;
most
commonly
hee
shall
be
troubled
with
sinne
,
if
he
be
Gods
childe
.
Now
,
if
feeling
it
,
hee
dislike
himselfe
,
and
striue
to
bee
eased
of
it
,
this
is
a
sure
argument
of
his
happy
estate
.
Fiftly
,
this
commaundement
to
cast
away
sinne
that
presseth
downe
,
teacheth
euery
childe
of
GOD
to
labour
earnestly
for
the
gouernment
and
direction
of
Gods
spirit
:
for
,
wee
haue
within
vs
originall
corruption
,
that
like
an
armed
man
besets
vs
about
,
and
hindereth
vs
in
euerie
good
thing
wee
take
in
hand
.
Wee
must
therefore
pray
vnto
GOD
daily
,
that
hee
would
guide
vs
by
his
good
spirit
:
for
,
by
reason
of
the
corruption
of
our
nature
,
and
the
deceitfulnesse
of
sinne
,
wee
shall
vtterly
faile
,
vnlesse
Gods
spirit
gouerne
vs
,
both
in
the
thoughts
of
our
hearts
,
in
the
words
of
our
mouthes
,
and
the
actions
of
our
liues
.
This
,
Dauid
knew
well
,
and
therefore
prayeth
to
the
Lord
for
his
good
spirit
,
to
leade
him
into
the
Land
of
Righteousnesse
.
Psal.
143.10
.
Lastly
,
seeing
wee
haue
this
corruption
of
nature
in
vs
,
wee
must
keepe
our
hearts
with
all
diligence
,
and
set
watch
and
ward
about
them
.
So
Salomon
saith
:
Counterguard
thy
heart
my
sonne
,
Prouerbs
4.23
.
Why
doth
Salomon
giue
this
commandement
?
Surely
,
for
special
cause
:
for
,
euery
man
while
he
liues
on
earth
,
is
compassed
about
with
his
owne
corrupt
nature
;
which
like
a
home-borne
traytor
seekes
to
deliuer
the
heart
into
the
possession
of
Satan
,
and
so
to
defraud
God
of
his
right
.
Againe
,
the
heart
is
mans
Treasury
,
from
whence
come
all
actions
good
and
badde
:
now
,
if
it
bee
well
kept
and
guarded
,
the
Lord
will
dwell
in
thy
heart
,
and
thence
will
proceede
the
issues
of
life
:
but
,
if
it
bee
left
open
,
for
corruption
to
enter
and
take
place
;
then
is
it
made
an
habitation
for
the
diuell
.
If
a
citie
were
besieged
about
by
bloody
enemies
,
the
inhabitants
thereof
would
set
watch
and
ward
in
euery
place
,
to
keepe
out
the
enemie
:
so
,
wee
hauing
originall
sinne
,
as
a
fierce
enemie
compassing
vs
about
,
for
to
work
our
destruction
some
way
or
other
,
must
labour
to
haue
our
hearts
guarded
with
a
watch
of
grace
,
that
our
corruption
may
not
let
in
Satan
there
to
dwell
,
or
to
haue
any
abode
.
But
(
will
some
say
)
how
shall
we
get
a
watch
that
may
thus
keepe
our
hearts
?
Answ.
Wee
must
labour
that
the
word
of
God
may
dwell
plentifully
in
our
hearts
;
and
there
,
as
the
scepter
of
Christ
,
to
be
held
vp
by
the
grace
of
faith
,
ruling
our
wills
and
affections
,
&
bringing
into
subiection
euery
thoght
,
to
the
obedience
of
Christ
.
In
such
a
heart
Christ
dwells
,
who
is
stronger
than
Satan
:
and
,
here
can
neither
corruption
set
open
the
doore
to
Satan
,
nor
Satan
enter
,
but
all
things
are
in
safetie
.
Also
,
the
actions
that
proceede
hence
,
shall
be
the
issues
of
life
,
beeing
holy
and
pleasing
vnto
God
.
And
thus
much
of
the
second
point
.
The
third
duty
to
bee
performed
for
our
continuance
in
the
faith
,
is
this
:
Wee
must
runne
with
patience
the
race
that
is
set
before
vs
.
In
these
words
the
holy
Ghost
borroweth
a
comparison
from
the
games
of
men
that
did
runne
a
race
:
and
thus
we
may
conceiue
it
▪
The
race
that
the
Holy
Ghost
propounds
vs
to
runne
,
is
the
race
of
Christian
Religion
:
the
parties
that
must
runne
in
this
race
,
are
all
Christians
,
men
or
women
,
high
or
lowe
;
not
one
excepted
:
the
price
and
crowne
for
which
we
runne
,
is
euerlasting
glory
:
the
iudge
of
the
runners
is
the
Lord
himselfe
,
who
hath
appointed
this
race
vnto
euery
Christian
in
this
life
;
who
also
,
will
giue
the
reward
to
euery
one
that
runneth
well
.
In
this
comparison
,
wee
may
obserue
many
good
instructions
:
First
,
in
that
Christian
religion
is
compared
to
a
race
;
We
are
taught
,
that
euery
one
that
professeth
religion
must
goe
forward
therein
,
growing
in
knowledge
,
faith
,
piety
,
and
in
euery
grace
of
God
.
He
that
runnes
a
bodily
race
,
must
neither
stand
still
,
nor
goe
backward
(
for
,
then
then
he
shall
neuer
get
the
price
)
but
,
still
goe
forward
to
the
race
ende
:
So
must
euery
Christian
goe
forward
in
grace
,
following
hard
towards
the
marke
,
for
the
price
of
the
high
calling
of
God
.
If
wee
care
not
for
eternall
life
,
then
we
may
take
our
ease
,
and
let
grace
alone
;
but
,
if
wee
tender
our
owne
saluation
,
wee
must
goe
on
in
the
graces
of
religion
,
as
a
runner
doth
goe
forward
in
his
race
.
This
beeing
wel
obserued
,
would
rowze
vp
our
drowzie
Christians
,
that
make
no
progresse
in
religion
.
Secondly
,
this
resemblance
of
Christianity
to
a
race
,
teacheth
vs
al
to
striue
to
go
one
before
another
in
knowledge
,
faith
,
and
holy
obedience
:
thus
runners
doe
,
that
run
a
bodily
race
.
Also
in
the
world
,
the
manner
of
men
is
,
to
labour
and
striue
to
goe
one
before
another
in
riches
,
preferment
,
in
fine
apparell
,
and
in
all
bodily
delights
:
now
,
shall
men
striue
to
bee
first
in
these
transitory
things
,
and
shall
wee
neglect
our
duty
about
these
spirituall
graces
?
wherein
,
the
more
we
excell
,
the
more
acceptable
wee
are
to
God
,
and
shall
bee
more
glorious
in
the
world
to
come
.
Thirdly
,
seeing
Christianity
is
a
race
,
wee
must
remember
to
be
constant
therein
,
till
we
come
to
the
ende
of
our
faith
;
euen
the
saluation
of
our
soules
.
It
hath
beene
the
manner
of
our
people
,
to
turne
in
religion
with
the
State
and
Time
;
and
yet
,
to
this
day
many
thousands
come
to
our
assemblies
,
that
would
turne
to
Popery
,
if
that
abhomination
should
be
set
vp
againe
:
for
(
say
they
)
It
was
a
merry
world
,
when
that
religion
was
vp
.
But
,
this
is
not
the
property
of
good
runners
:
If
wee
would
haue
the
crowne
of
life
,
we
must
hold
true
religion
constantly
vnto
the
death
.
Lastly
,
like
good
runners
we
must
minde
our
way
▪
and
haue
our
hearts
set
vpon
the
ende
of
our
race
;
which
is
,
euerlasting
life
.
Each
ordinary
traueller
,
is
very
inquisitiue
of
his
way
,
and
all
his
care
is
to
goe
the
neerest
way
he
can
to
his
iourneys
ende
.
Behold
,
wee
are
trauellers
,
and
our
iourney
is
to
heauen
;
we
must
therefore
endeauour
to
goe
the
straightest
way
we
can
,
to
come
to
life
euerlasting
:
neither
must
we
make
delaies
in
this
way
,
but
vse
all
helpes
to
further
vs
herein
;
for
,
the
matter
is
of
great
importance
whereabout
we
goe
.
Here
some
will
say
,
We
like
this
well
;
but
,
true
religion
hath
alwaies
many
enemies
,
and
fewe
hearty
friends
:
besides
,
if
a
man
run
this
way
,
hee
must
runne
alone
,
and
suffer
also
many
crosses
and
reproaches
.
Answ.
This
is
most
true
:
and
therefore
the
holy
Ghost
addeth
;
That
wee
must
runne
this
race
with
patience
:
We
must
not
be
discouraged
because
of
these
crosses
and
afflictions
;
but
labour
with
patience
to
beare
that
part
of
affliction
,
what
euer
it
bee
,
that
shall
light
vpon
vs
in
our
iourney
.
This
is
Christs
counsell
to
his
Disciples
,
Luke
21.19
.
Possesse
your
soules
in
patience
:
as
if
hee
should
say
,
If
you
would
saue
your
soules
,
you
must
labour
to
beare
all
crosses
that
fall
on
you
,
with
patience
.
In
the
parable
,
Luk.
8.15
,
They
that
receiue
the
seed
in
good
ground
,
are
they
,
which
with
an
honest
and
good
heart
heare
the
word
,
and
keepe
it
,
and
bring
forth
fruite
.
But
how
?
with
patience
.
Euery
one
that
heares
Gods
word
,
&
makes
conscience
thereof
,
shall
haue
enemies
to
scoffe
,
and
mock
,
and
to
afflict
him
;
which
the
diuell
sets
a-worke
,
to
hinder
the
growth
of
the
word
in
his
heart
:
but
,
must
he
therefore
cease
to
bring
forth
fruite
?
no
,
hee
must
bring
forth
fruite
with
patience
.
And
so
must
we
doe
in
the
race
of
true
religion
:
for
,
crosses
,
afflictions
,
and
mockings
will
come
;
but
these
stormes
must
not
turne
vs
backe
:
nay
,
the
more
they
beate
vpon
vs
,
the
more
must
we
arme
our selues
with
patience
,
by
which
wee
shall
be
able
to
beare
them
all
.
And
thus
much
for
this
third
duty
;
as
also
of
the
exhortation
vnto
Constancie
in
the
faith
,
after
the
example
of
all
these
godly
Fathers
.
FINIS
.
The
Printers
Aduertisement
.
CHristian
Readers
,
in
most
part
of
these
printed
Books
,
yee
shall
finde
the
faults
heereunder
set
downe
,
already
amended
to
your
hands
:
onely
,
in
some
fewe
of
the
Copies
(
wherein
they
past
vs
,
vnespied
)
they
had
neede
to
be
corrected
with
your
Penne
:
viz.
Page
160
,
line
20
,
sinne
for
sonne
:
p
:
358
,
line
24
,
they
iolly
for
the
iolly
:
p.
359
,
line
30
,
Ismael
for
Israel
.
And
in
all
the
Copies
,
there
is
a
wrong
Title
escaped
in
the
Page
384
,
viz.
Moses
faith
,
for
Moses
Parents
faith
.
Notes, typically marginal, from the original text
Notes for div A09376-e150
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Notes for div A09376-e69790
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Notes for div A09376-e75940
Notes for div A09376-e84390
Notes for div A09376-e86050
Notes for div A09376-e86920
Notes for div A09376-e90120
Notes for div A09376-e91280
Notes for div A09376-e94140
Notes for div A09376-e94470
Notes for div A09376-e99000