Hab.
2.4
.
The
iust
man
shall
liue
by
his
faith
.
IN
the
former
chapter
the
Prophet
complaines
,
and
expostulates
the
matter
with
God
,
why
the
Iewes
the
people
of
God
should
be
oppressed
by
the
Chaldeans
,
the
enemies
of
God
.
In
the
beginning
of
the
2.
chapter
the
Lord
makes
answer
to
the
Prophet
,
and
the
effect
of
the
answer
is
this
:
They
shall
certenly
be
deliuered
in
the
time
appointed
,
but
they
shal
not
yet
be
deliuered
.
Vpon
this
answer
the
Prophet
might
happily
obiect
on
this
manner
:
How
then
shall
the
afflicted
Iewes
be
able
to
liue
in
the
mean
season
:
the
Lord
answers
by
a
distinction
thus
;
The
vniust
man
puffs
vp
himselfe
with
vaine
confidence
,
but
the
iust
man
shall
liue
by
his
faith
.
For
the
better
vnderstanding
of
the
words
,
fiue
things
are
in
order
to
be
explaned
.
The
first
,
what
is
meant
by
the
iust
man
.
Iustice
mentioned
in
the
word
is
twofold
:
the
iustice
of
the
law
,
and
the
iustice
of
the
Gospel
.
The
iustice
of
the
law
hath
in
it
all
the
points
and
parts
of
iustice
,
and
all
the
perfection
of
all
parts
:
and
it
was
neuer
found
in
any
vpon
earth
except
Adam
and
Christ
.
The
iustice
of
the
Gospel
,
hath
all
the
parts
of
true
iustice
,
but
it
wants
the
full
perfection
of
parts
:
as
a
childe
hath
all
the
parts
of
a
man
in
the
infancie
,
though
it
want
perfection
of
stature
and
talnesse
.
And
this
kind
of
iustice
is
nothing
else
,
but
the
conuersion
of
a
sinner
,
with
a
purpose
,
will
,
&
endeauour
to
please
God
,
according
to
all
the
commandements
of
the
Law
.
Thus
was
Noe
iust
,
Iob
,
The
second
point
to
be
considered
is
,
what
life
is
here
meant
?
As
death
is
here
twofold
,
the
first
and
the
second
;
so
is
life
.
The
first
is
the
coniunction
of
the
bodie
and
the
soule
,
the
second
is
the
coniunction
of
the
whole
man
with
God
.
The
first
is
called
naturall
,
the
second
spirituall
or
eternall
life
:
and
both
are
meant
in
this
place
.
For
Paul
brings
this
very
text
to
proue
the
iustification
of
a
sinner
by
faith
;
shall
liue
,
hauing
relation
not
onely
to
the
time
of
affliction
then
to
come
,
but
also
to
eternall
life
.
The
third
point
to
be
considered
is
,
what
is
the
faith
here
meant
?
And
that
is
iustifying
or
sauing
faith
;
because
we
must
liue
by
the
same
faith
,
whereby
we
are
saued
.
And
faith
hath
his
effect
not
onely
after
this
life
,
but
also
in
this
life
.
We
must
liue
first
by
it
before
we
can
be
saued
by
it
.
Paul
therefore
in
his
own
example
expounding
this
text
,
saith
,
And
in
that
I
liue
in
the
flesh
,
I
liue
by
the
faith
of
the
sonne
of
God
,
who
hath
loued
me
,
and
giuen
himselfe
for
me
.
The
fourth
point
is
the
construction
of
the
wordes
;
and
that
is
two
waies
.
The
first
is
thus
,
The
iust
by
faith
,
shall
liue
:
the
words
by
faith
,
being
ioyned
vpon
the
word
lust
.
And
then
the
sense
is
this
:
He
that
is
iust
by
his
faith
,
shall
liue
,
or
haue
eternall
life
.
The
second
is
thus
;
The
iust
,
shall
liue
by
his
faith
:
the
words
by
faith
,
being
ioyned
to
the
words
shall
liue
:
&
then
the
sense
is
this
:
The
iust
while
he
liues
in
this
world
,
he
shall
liue
by
his
faith
.
This
latter
construction
and
sense
,
I
rather
choose
and
imbrace
,
because
Paul
,
liuing
by
faith
,
and
liuing
by
workes
.
The
fifth
and
last
point
to
be
considered
is
,
How
a
man
should
liue
by
faith
.
Because
this
last
point
is
of
great
moment
,
I
will
spend
some
time
in
the
explaning
of
it
.
That
a
man
then
may
liue
by
his
faith
,
two
things
are
required
:
the
first
,
that
faith
be
rightly
conceiued
&
grounded
in
the
heart
;
the
second
,
that
after
it
is
once
conceiued
,
it
Raigne
and
rule
in
the
heart
.
That
faith
may
rightly
be
conceiued
,
two
things
are
required
.
The
first
is
the
knowledge
of
the
word
of
God
,
for
faith
stands
in
relation
to
the
word
:
&
the
word
alone
is
the
foundation
of
our
faith
.
Hereupon
the
word
is
called
the
foundation
of
the
Prophets
&
Apostles
.
By
faith
we
vnderstand
that
the
world
was
ordained
by
God
.
In
God
I
wil
praise
his
word
.
threatnings
,
because
they
restraine
disobedience
:
promises
,
because
they
serue
to
confirme
vs
in
our
obedience
.
Againe
,
promises
are
either
principall
or
lesse-principall
.
The
maine
or
principal
promise
is
that
,
in
which
God
offereth
and
reuealeth
righteousnesse
and
life
euerlasting
by
Christ
.
Within
this
promise
is
contained
the
graunt
of
remission
of
our
sinnes
,
of
necessarie
patience
,
of
the
assistance
of
the
spirit
of
God
,
and
of
all
gifts
that
are
inseparably
ioyned
with
faith
.
Promises
lesse-principall
are
concerning
deliuerances
in
temptations
,
safetie
in
daungers
,
health
,
wealth
,
libertie
,
peace
,
&c.
And
these
must
all
be
vnderstoode
with
an
exception
of
the
crosse
and
correction
:
and
they
shal
so
farre
forth
be
accomplished
as
they
serue
for
Gods
glorie
and
the
good
of
them
that
beleeue
.
Now
all
these
heads
&
points
of
the
word
of
God
must
be
knowne
,
and
that
in
some
particular
sort
,
that
a
man
may
liue
by
his
faith
.
The
second
thing
required
for
the
right
conceiuing
of
faith
is
,
after
the
word
of
God
is
once
known
,
To
trust
God
vpon
his
word
:
yea
to
depend
vpon
it
,
&
to
build
vpon
it
.
This
is
the
first
&
principall
worke
of
true
faith
:
&
it
is
called
by
Paul
the
obedience
of
faith
:
That
this
obedience
,
which
we
giue
to
God
by
trusting
his
very
word
,
may
be
right
obedience
,
it
must
haue
sixe
conditions
.
First
of
al
,
it
must
be
absolute
,
for
we
must
(
as
it
were
)
shut
vp
our
owne
eyes
,
and
simply
without
any
more
ado
trust
god
vpon
his
bare
&
naked
word
,
and
suffer
our selues
to
be
ledde
by
it
.
In
naturall
things
experience
is
first
,
and
then
faith
comes
afterward
.
And
Thomas
following
nature
desired
first
to
feele
,
before
he
would
beleeue
.
But
God
must
be
trusted
,
though
that
which
he
saith
be
against
reason
and
experience
.
Thus
Abraham
beleeued
God
against
all
humane
hope
.
sincere
.
For
we
must
trust
Gods
word
for
it selfe
,
because
it
is
Gods
word
;
all
by-respects
set
apart
.
They
,
which
are
as
the
stony
ground
receiue
Gods
word
and
reioyce
in
it
:
and
yet
afterward
in
time
of
temptation
goe
awrie
.
The
reason
is
,
because
they
receiue
the
word
,
&
reioyce
in
it
not
properly
for
it self
,
but
in
respect
of
honour
,
profite
,
they
reioyced
in
it
but
for
a
season
.
The
third
condition
is
,
that
we
must
trust
God
not
in
a
part
,
but
in
his
whole
word
:
and
therefore
many
faile
in
their
faith
,
that
are
content
to
trust
him
in
his
promises
of
mercie
&
saluation
,
but
list
not
to
beleeue
him
in
his
commaundements
and
threats
.
The
fourth
condition
is
,
that
we
must
trust
God
in
his
word
,
with
al
our
hearts
,
that
it
may
take
deepe
roote
and
be
an
ingrafted
word
.
an
honest
heart
,
that
is
,
with
an
heart
in
which
there
is
a
distinct
and
setled
purpose
not
to
sinne
,
but
in
all
things
to
doe
the
will
of
God
.
The
good
hearers
are
they
which
receiue
the
word
with
an
honest
and
good
heart
.
stable
and
constant
.
The
Lord
saith
,
my
soule
hath
no
pleasure
in
them
that
withdraw
themselues
,
that
is
,
which
for
a
time
beleeue
God
,
and
afterward
pull
backe
their
foot
and
goe
backe
from
their
faith
.
Seeing
this
is
the
right
way
to
conceiue
faith
,
to
know
the
word
of
god
and
to
trust
him
vpon
the
same
word
,
all
such
as
would
liue
by
faith
,
must
haue
their
harts
kindled
with
a
desire
to
doe
the
things
before
named
,
specially
to
giue
credence
to
euery
word
of
God
.
We
may
not
forsake
God
for
any
creature
:
now
we
forsake
him
,
when
we
distrust
him
in
his
word
.
Againe
not
to
beleeue
God
,
is
very
Atheisme
.
For
by
this
meanes
God
is
made
a
lyar
,
and
his
glorie
and
maiestie
is
abolished
.
It
is
the
greatest
part
of
our
glorie
to
beleeue
God
:
He
that
receiues
his
testimonie
,
puts
to
his
seale
,
that
God
is
true
:
that
is
,
giues
vnto
God
,
as
it
were
,
a
testimonial
of
his
truth
,
and
thereto
puts
his
hand
and
seale
.
And
what
greater
honour
can
there
be
then
this
,
that
the
creature
should
giue
testimonie
to
the
creator
?
Thus
much
of
the
conceiuing
of
faith
:
now
followes
the
Raigne
of
faith
.
The
raigne
of
faith
is
,
when
it
beares
rule
&
sway
in
heart
and
life
.
For
where
faith
is
,
there
neither
thought
,
will
,
affection
,
nor
lust
raigns
,
but
faith
alone
.
It
raignes
by
two
actions
.
First
of
all
it
mooues
&
makes
vs
to
attend
on
the
calling
of
God
,
&
yeeld
subiection
to
him
in
all
his
commandements
.
Paul
saith
,
establisheth
the
law
:
and
one
reason
is
;
because
it
makes
vs
doe
that
which
the
lawe
prescribes
.
Again
Paul
saith
,
that
his
weapons
are
spirituall
and
mightie
,
bringing
euery
thought
in
subiection
to
God
.
Now
these
mightie
weapons
are
the
word
of
god
,
seede
of
God
remaines
in
him
,
that
is
,
the
word
mingled
with
faith
.
memorie
,
attention
.
Memorie
,
whereby
Gods
word
is
laid
vp
in
the
heart
;
that
it
may
be
drawne
out
to
vse
when
occasion
shall
be
offered
.
Attention
is
,
when
faith
makes
vs
seriously
to
consider
and
to
beleeue
that
the
commandement
of
God
is
a
commandement
not
for
forme
but
in
truth
,
and
that
it
doth
indeede
pertaine
to
vs
.
An
example
of
both
these
actions
of
faith
we
haue
in
Ioseph
,
who
when
he
was
tempted
to
folly
of
Potiphars
wife
,
answered
,
Shal
I
doe
this
wickednes
,
AND
SINNE
AGAINST
GOD
.
Marke
here
how
his
mind
was
filled
and
possessed
with
a
thought
and
consideration
of
Gods
commandement
.
The
second
action
of
faith
wherby
it
raignes
in
the
heart
is
,
to
establish
and
confirme
them
that
beleeue
in
their
obedience
and
subiection
to
God
.
And
this
it
doth
,
by
presenting
Gods
promises
to
the
minde
.
For
by
meanes
of
them
it
worketh
foure
actions
in
the
heart
.
First
of
all
it
makes
vs
flie
vnto
the
true
God
alone
,
whose
the
promises
are
.
Secondly
it
makes
vs
to
beleeue
that
God
both
can
and
will
helpe
vs
according
to
our
neede
.
Thirdly
it
makes
vs
to
hope
for
his
helpe
,
that
is
,
for
good
successe
in
prosperitie
and
deliuerance
,
or
some
mitigation
of
our
euills
in
aduersitie
,
according
to
the
tenour
of
his
promises
.
Lastly
though
temporall
blessings
faile
,
it
makes
vs
still
to
rest
on
God
for
mercie
and
for
life
euerlasting
.
And
thus
at
all
times
it
makes
God
to
be
our
Refuge
,
our
castle
,
our
rocke
,
and
tower
of
defence
.
Thus
we
see
generally
how
faith
raignes
.
To
proceede
further
:
the
iust
man
liues
a
double
life
,
namely
a
spirituall
life
and
a
temporall
,
and
both
of
them
are
led
by
faith
;
as
I
wil
plainly
manifest
.
Spirituall
life
,
which
is
the
beginning
of
eternall
life
,
stands
specially
in
foure
things
,
Reconciliation
with
God
,
peace
of
conscience
,
ioy
of
the
holy
Ghost
,
and
newnes
of
life
.
Touching
reconciliation
with
God
in
Christ
;
it
is
reuealed
,
offered
,
and
giuen
vnto
vs
in
the
maine
promises
of
the
Gospel
,
and
in
the
Sacraments
:
and
it
is
no
way
in
this
world
made
ours
and
holden
of
vs
,
but
by
our
faith
.
And
in
the
case
of
our
reconciliation
with
God
,
faith
hath
two
actions
,
one
to
receiue
it
,
the
other
to
assure
vs
of
it
.
Touching
the
first
,
faith
apprehends
and
receiues
reconciliation
on
this
manner
.
First
of
all
the
spirit
of
God
works
in
men
a
gennerall
faith
of
the
law
and
the
threatnings
thereof
,
the
spirit
of
bondage
to
feare
.
Because
it
causeth
in
vs
a
sight
of
our
sinnes
,
an
apprehension
of
Gods
anger
,
feare
of
due
and
deserued
condemnation
,
despaire
of
our selues
in
respect
of
our selues
.
This
beeing
done
,
the
same
spirit
worketh
in
vs
an
other
faith
called
sauing
or
iustifying
faith
,
and
it
apprehendeth
or
receiueth
Christ
with
his
benefites
,
by
certaine
steppes
and
degrees
,
and
they
are
specially
three
.
For
first
of
all
vpon
a
thorough
touch
and
liuely
sense
of
our
miserie
,
there
ariseth
in
the
minde
an
earnest
and
serious
meditation
of
the
promise
of
mercie
and
the
benefites
therein
offered
:
and
it
is
called
the
opening
or
pearcing
of
the
eare
.
stablished
thought
.
On
this
manner
come
we
by
degrees
to
receiue
Christ
for
our
full
reconciliation
with
God
.
For
,
when
vpon
the
commandement
to
beleeue
,
we
doe
in
any
measure
beleeue
Christ
to
be
our
Christ
,
he
is
our
Christ
indeede
according
to
the
tenour
of
the
Euangelicall
couenant
.
Thus
faith
apprehending
Christ
for
our
reconciliation
with
God
,
becomes
a
victorious
conquerour
&
preuailes
against
the
Law
,
Satan
,
hell
,
death
,
condemnation
,
The
second
action
of
faith
in
the
case
of
our
reconciliation
with
God
,
is
to
certifie
and
assure
vs
in
conscience
thereof
:
and
that
is
done
by
a
practicall
syllogisme
,
which
faith
frames
in
the
minde
on
this
manner
:
He
that
beleeues
the
gospel
,
shall
haue
all
the
benefits
and
blessing
of
God
promised
therein
;
But
I
beleeue
the
Gospell
,
and
I
beleeue
in
Christ
:
Therefore
the
benefits
promised
therein
,
are
mine
.
The
major
or
first
part
of
this
reason
,
is
the
voice
of
the
Gospel
:
the
minor
or
the
second
part
is
the
voice
of
the
beleeuing
heart
,
which
subiecteth
it selfe
in
wil
and
affection
to
the
commandement
which
biddes
vs
beleeue
in
Christ
:
and
this
is
the
acte
of
speciall
faith
.
And
we
may
not
thinke
that
this
voice
of
the
beleeuing
heart
is
a
false
alarum
.
For
he
that
truly
beleeues
hath
his
minde
and
conscience
supernaturally
inlightened
to
discerne
that
he
beleeues
.
The
third
part
,
or
the
conclusion
is
the
foundation
of
all
our
ioy
and
spirituall
comfort
.
For
it
containes
in
it
the
chiefest
certentie
of
our
adoption
and
saluation
that
can
be
had
in
this
life
,
namely
the
certentie
of
faith
,
whence
followes
in
a
lower
degree
in
the
second
place
,
the
certentie
that
is
by
workes
.
And
thus
doth
faith
certifie
all
such
as
truely
beleeue
that
they
are
the
children
of
God
.
Out
of
the
former
conclusion
,
or
out
of
the
certentie
which
is
by
faith
,
followes
a
full
and
liuely
certentie
of
the
doctrine
of
the
Gospel
,
worthie
consideration
;
on
this
manner
.
There
is
a
three-fold
certentie
:
the
first
is
certentie
of
reason
or
of
generall
faith
,
when
a
man
by
force
of
argument
is
conuicted
of
the
certentie
of
the
doctrine
of
the
Bible
.
This
may
be
in
the
wicked
and
vngodly
without
faith
in
Christ
.
After
this
,
in
the
elect
by
a
more
speciall
worke
of
Gods
spirit
,
followes
a
faith
in
Christ
,
and
the
certentie
of
iustifying
or
speciall
faith
expressed
in
the
conclusion
of
the
former
syllogisme
.
Thirdly
after
this
certentie
of
speciall
faith
followes
an
other
experimental
certentie
of
the
truth
of
the
Bible
,
which
also
faith
concludes
on
this
manner
:
That
doctrine
which
assures
vs
to
be
Gods
children
is
certenly
of
God
:
But
the
doctrine
of
the
Gospell
,
beleeued
or
mingled
with
our
faith
,
assures
vs
to
be
Gods
children
Therefore
it
is
of
God
.
The
major
is
graunted
of
all
:
the
minor
is
in
effect
the
conclusion
of
the
former
syllogisme
,
and
it
is
knowne
by
an
experience
of
that
spirituall
comfort
which
the
godly
feele
in
their
hearts
.
The
conclusion
sets
downe
the
certentie
of
the
Bible
vpon
a
further
ground
,
then
any
wit
or
learning
of
man
can
attaine
vnto
without
the
spirit
of
grace
,
namely
vpon
an
inward
assurance
of
our
reconciliation
with
God
.
Of
this
certentie
our
Sauiour
Christ
speakes
notably
,
If
any
man
will
doe
my
fathers
will
,
he
shall
know
[
namely
by
that
comfort
which
he
shall
feele
vpon
his
subiection
]
of
the
doctrine
,
whether
it
be
of
God
,
or
whether
I
speake
of
my selfe
.
And
Paul
saith
,
that
the
spirituall
man
,
that
is
,
one
regenerate
by
the
spirit
of
God
,
iudgeth
all
things
.
Hence
it
followes
,
that
such
as
desire
to
be
setled
for
their
religion
,
and
such
as
desire
to
be
good
and
profitable
students
in
Diuinitie
,
must
first
of
all
humble
themselues
and
indeauour
in
their
hearts
truly
to
beleeue
in
Christ
.
Because
hence
flowes
the
best
experience
of
the
certentie
and
consequently
of
the
vnspeakable
excellencie
of
the
Bible
.
Thus
then
we
see
,
how
we
are
to
receiue
,
hold
,
and
inioy
our
Reconciliation
with
god
in
Christ
,
by
no
other
thing
within
vs
,
but
by
meanes
of
our
faith
alone
.
And
therefore
we
must
haue
speciall
care
,
that
we
may
by
the
vse
of
Gods
meanes
attaine
to
a
liuely
faith
.
And
for
this
cause
we
must
do
two
things
:
first
we
are
to
labour
to
be
conuicted
in
conscience
of
the
certentie
of
the
word
.
This
done
,
we
must
then
subiect
our
wils
to
the
commandement
of
God
that
biddes
vs
beleeue
in
Christ
:
we
must
bewaile
our
vnbeleefe
:
we
must
striue
against
the
same
,
and
pray
vnto
God
to
confirme
and
increase
our
faith
,
by
establishing
our
hearts
in
his
loue
.
The
second
part
of
spirituall
life
is
Peace
of
conscience
,
which
is
nothing
else
but
a
constant
&
stable
tranquilitie
of
minde
,
when
the
conscience
doth
not
accuse
but
excuse
:
and
when
neither
hell
,
death
,
condemnation
,
nor
any
danger
is
feared
ouermuch
.
This
peace
was
in
Dauid
,
I
laid
me
down
&
slept
,
and
rose
againe
,
in
the
middest
of
manifold
daungers
.
This
peace
is
of
great
excellencie
,
for
it
is
the
peace
of
God
:
Beeing
iustified
by
faith
we
haue
peace
with
God
.
1.
Chron.
20.20
.
Trust
in
the
Lord
and
ye
shall
be
secure
.
Yea
,
as
our
faith
is
,
so
is
our
peace
:
no
faith
,
no
peace
:
liuely
faith
,
liuely
peace
:
constant
faith
,
constant
peace
:
faith
in
life
,
peace
in
life
:
faith
in
death
,
peace
in
death
:
so
as
we
may
say
with
Simeon
;
Lord
,
now
lettest
thou
thy
seruant
depart
in
peace
.
The
third
part
of
spirituall
life
is
,
ioy
of
the
Holy
Ghost
:
and
that
is
to
reioyce
in
God
because
he
is
our
God
,
and
in
Christ
because
he
is
our
Christ
.
And
this
kind
of
ioy
is
not
taken
from
vs
or
abated
in
afflictions
,
but
rather
increased
.
Rom.
5.3
.
We
reioyce
in
tribulations
.
And
Hebr.
10.34
.
Ye
endured
the
spoyling
of
your
goods
with
ioy
.
Now
,
our
faith
in
the
promise
of
life
is
the
mother
and
breeder
of
this
ioy
,
which
ariseth
of
that
happie
and
blessed
conclusion
that
faith
frames
in
the
mind
;
I
beleeue
:
therfore
the
blessings
of
God
promised
in
the
Gospel
,
are
mine
.
Beleeuing
ye
reioyce
with
ioy
vnspeakable
and
glorious
.
Again
the
continuance
and
increase
of
our
faith
,
is
the
increase
of
this
ioy
.
The
last
part
of
spirituall
life
is
,
newnesse
of
life
and
conuersation
,
whereby
we
are
borne
anew
,
and
made
new
creatures
:
not
because
the
substance
of
bodie
and
soule
is
changed
,
but
because
the
image
of
God
is
restored
.
Now
this
change
both
for
the
whole
and
for
the
parts
thereof
,
is
by
faith
.
Touching
the
whole
:
Men
as
they
are
new
creatures
haue
their
beginning
from
the
word
of
promise
,
or
from
Christ
crucified
who
is
propounded
in
the
promise
,
and
that
as
the
said
word
,
or
Christ
is
apprehended
by
faith
.
Act.
15.9
.
Your
hearts
beeing
purified
by
faith
.
1.
Ioh.
3.3
.
He
which
hath
this
hope
,
purifieth
himselfe
.
1.
Pet.
1.22
.
Your
soules
are
purified
in
obeying
the
truth
.
And
again
,
Being
borne
anew
of
the
immortall
seede
of
the
word
.
The
parts
of
newnesse
of
life
are
specially
three
:
True
wisedome
,
good
affections
,
good
workes
.
True
wisdome
is
to
aduise
of
good
things
,
and
to
vse
good
meanes
for
the
execution
thereof
.
This
wisdome
ariseth
of
our
faith
in
the
word
of
God
.
Dauid
saith
he
was
wiser
then
his
teachers
,
and
wiser
then
the
auncient
:
and
he
renders
the
cause
therof
from
the
worke
of
his
faith
.
For
thy
testimonies
are
euer
with
me
,
and
they
are
my
meditation
.
Whatsoeuer
is
not
of
faith
is
sinne
.
The
second
is
an
acte
of
iustifying
faith
,
which
is
to
purge
the
heart
,
and
to
cause
it
to
bring
foorth
the
good
worke
to
be
done
.
Psal.
116.10
.
I
beleeued
,
therefore
I
spake
.
The
third
is
also
an
act
of
iustifying
faith
,
and
that
is
when
the
worke
is
done
,
to
apprehend
Christ
who
by
his
merit
is
to
couer
the
defect
of
the
worke
:
because
no
work
of
ours
can
please
God
without
remission
of
sinne
.
Thus
newnes
of
life
with
all
the
parts
thereof
,
hath
his
offspring
of
our
faith
.
Yea
after
that
a
man
is
once
made
a
new
creature
,
faith
giues
him
his
life
and
sense
:
faith
is
the
eye
of
the
minde
,
whereby
we
behold
Christ
in
the
word
and
sacraments
.
By
this
faith
Abraham
saw
the
day
of
Christ
and
reioyced
.
Blessed
are
they
which
haue
not
seene
and
haue
beleeued
.
Againe
faith
is
the
hand
of
the
soule
,
whereby
we
lay
holde
on
Christ
and
receiue
him
with
all
his
benefits
.
It
is
the
mouth
of
the
heart
,
whereby
we
feed
on
Christ
,
eating
his
bodie
and
drinking
his
blood
to
eternall
life
.
It
is
the
feete
of
the
soule
,
To
goe
yet
further
,
Spirituall
life
is
most
of
all
manifest
in
afflictions
and
temptations
,
in
the
bearing
whereof
faith
raignes
:
and
that
by
a
threefold
action
.
First
of
all
it
makes
vs
to
depend
on
gods
promises
,
and
to
trust
God
without
limitation
.
For
it
doth
not
limit
God
to
any
set
time
of
deliuerance
,
but
leaues
all
to
God
.
He
that
beleeues
,
doth
not
make
hast
.
He
will
trust
in
God
,
though
he
kill
him
.
It
was
a
grieuous
affliction
for
Dauid
to
be
driuen
out
of
his
kingdome
by
his
owne
son
,
yet
marke
what
he
saith
in
the
flight
:
If
he
say
,
I
haue
no
delight
in
thee
,
behold
here
I
am
,
let
him
doe
vnto
me
as
shall
seeme
good
in
his
eyes
.
The
second
action
of
faith
is
to
make
vs
beleeue
the
promises
of
God
,
when
we
feele
the
contrarie
,
and
in
one
contrarie
to
beleeue
an
other
.
When
we
feele
our
owne
sinnes
,
it
makes
vs
beleeue
our
iustification
:
when
we
feele
our
wretchednesse
and
miserie
,
it
makes
vs
beleeue
our
happinesse
:
when
we
feele
nothing
but
death
,
it
makes
vs
beleeue
our
eternall
saluation
:
when
we
apprehend
Gods
anger
and
feele
him
to
be
our
enemie
,
it
makes
vs
to
apprehende
his
mercie
and
to
beleeue
his
fatherly
kindnesse
.
When
Christ
was
forsaken
of
God
,
he
euen
then
by
his
faith
beleeues
God
to
be
his
God
.
The
third
action
of
faith
in
afflictions
,
is
to
assure
vs
of
Gods
presence
,
and
to
beholde
him
with
the
eyes
of
faith
.
Thus
Dauid
saith
,
I
haue
set
the
Lord
alwaies
before
me
:
for
he
is
at
my
right
hand
.
Moses
left
Egypt
and
feared
not
the
wrath
of
the
king
:
because
he
saw
him
that
was
inuisible
.
When
the
seruant
of
Elisha
feared
ouer
much
the
host
of
the
king
of
Syria
that
compassed
the
towne
of
Dothan
,
By
this
which
hath
beene
said
,
we
are
admonished
first
of
all
to
acquaint
our selues
with
the
promises
of
God
,
as
they
are
recorded
in
the
bookes
of
the
Prophets
and
Apostles
:
secondly
at
all
times
to
build
vpon
them
by
our
faith
,
and
not
to
suffer
our selues
to
be
drawne
from
them
,
though
all
temporall
blessings
of
God
faile
vs
,
yea
health
and
life
it selfe
.
This
is
to
arme
our selues
with
a
shield
against
all
the
fierie
darts
of
the
deuill
,
and
to
put
on
a
breast-plate
that
will
saue
the
heart
and
life
,
Thus
much
of
spirituall
life
.
That
our
temporall
life
is
lead
by
faith
,
I
make
it
thus
manifest
.
Temporall
life
is
preserued
and
maintained
by
an
honest
calling
:
euery
calling
hath
his
labour
&
work
:
and
the
labour
of
all
callings
hath
miserie
and
trouble
for
his
companion
and
fellow
;
and
in
all
these
faith
raignes
and
beares
the
sway
in
them
that
beleeue
.
For
the
first
,
that
is
for
the
choosing
and
holding
of
our
callings
with
good
conscience
,
there
is
required
a
double
vse
of
faith
.
For
we
must
haue
a
faith
,
wherby
we
must
be
assured
that
our
callings
are
good
&
lawfull
in
themselues
:
as
Paul
saith
,
What
soeuer
is
not
of
faith
,
is
sinne
.
For
the
setling
of
this
faith
,
this
rule
must
be
remembered
,
That
offices
and
callings
which
serue
to
preserue
the
good
estate
of
any
familie
,
Church
,
or
commonwealth
,
are
lawfull
and
of
God
:
because
these
are
estates
ordained
of
God
,
and
established
in
the
commaundements
of
the
morall
law
,
specially
in
the
first
,
fifth
,
and
sixth
commandements
.
Againe
faith
is
required
,
wherby
euery
man
must
beleeue
that
the
calling
in
which
he
is
,
is
the
particular
calling
in
which
God
will
be
serued
of
him
.
For
vnlesse
the
conscience
be
setled
in
this
,
no
good
worke
can
be
done
in
any
calling
.
And
for
the
better
establishing
of
the
conscience
,
an
other
rule
must
be
remembred
,
That
they
which
are
furnished
with
gifts
for
their
callings
,
namely
aptnesse
and
willingnes
,
and
are
thereunto
called
or
set
apart
by
men
whome
it
concernes
to
call
,
are
indeede
called
of
God
.
Thus
the
Elders
of
Ephesus
,
be
made
ouerseers
by
the
holy
Ghost
.
And
Paul
saith
,
In
the
labour
and
worke
of
our
calling
there
is
required
a
double
action
of
saith
.
The
first
is
to
order
our
labours
,
that
they
be
done
in
good
manner
,
that
is
,
in
obedience
,
and
to
good
endes
,
that
is
,
to
Gods
glorie
,
and
to
the
good
of
men
with
whom
we
liue
.
Nohe
said
to
build
an
Arke
by
faith
,
and
good
princes
to
order
their
common
wealths
,
&
in
way
of
protection
to
make
warre
with
their
enemies
:
Cast
thy
burthen
on
the
Lord
and
he
shall
nourish
thee
.
Be
nothing
carefull
,
but
in
all
things
let
your
requests
be
shewed
vnto
God
in
prayer
and
supplication
with
thanksgiuing
:
&
,
Cast
your
care
on
God
.
Now
this
faith
,
wherby
we
depend
on
God
for
the
successe
of
our
labours
,
hath
an
infallible
ground
,
namely
,
That
God
best
knowes
our
wants
,
and
he
will
giue
vnto
vs
all
things
which
he
in
his
wisdome
knows
to
be
necessarie
.
Christ
saith
,
Your
heauenvly
father
knoweth
that
you
haue
neede
of
these
things
,
that
is
,
food
and
rayment
.
He
careth
for
you
:
nothing
shall
be
wanting
vnto
them
that
feare
God
.
If
men
would
by
faith
build
on
these
promises
,
they
should
not
neede
like
drudges
of
the
world
to
foyle
and
spend
themselues
,
&
the
best
part
of
their
daies
in
worldly
cares
,
as
they
doe
.
For
they
should
haue
a
greater
blessing
of
God
with
lesse
care
,
if
they
would
trust
him
:
and
they
should
haue
farre
more
time
then
they
haue
to
care
for
heauen
and
heauenly
things
.
Thirdly
and
lastly
,
euery
calling
since
the
fall
of
Adam
hath
miserie
and
affliction
to
be
his
companion
.
And
for
the
quiet
bearing
of
the
miseries
of
euery
calling
,
faith
is
of
great
moment
.
For
it
workes
patience
by
perswading
and
setling
our
mindes
in
two
things
:
the
first
,
that
God
is
well
pleased
with
vs
,
and
that
we
are
reconciled
to
God
in
Christ
:
the
second
,
that
all
our
miseries
shall
in
the
ende
turne
to
our
good
&
euerlasting
saluation
.
And
where
these
two
perswasions
take
place
,
there
is
contentation
in
any
estate
.
Thus
much
for
the
meaning
of
the
text
:
nowe
followes
the
vse
.
The
first
and
principall
vse
concernes
the
information
of
our
iudgement
,
in
the
maine
point
of
our
saluation
.
For
hence
Paul
hath
taught
vs
to
gather
,
that
a
sinner
is
iustified
before
God
by
his
faith
,
without
the
workes
of
the
lawe
.
And
he
disputes
on
this
manner
:
If
a
sinner
be
iustified
by
faith
,
he
is
not
iustified
by
the
lawe
:
but
a
sinner
is
iustified
by
faith
:
therefore
he
is
not
iustified
by
the
law
.
The
conclusion
is
propounded
in
the
eleuen
verse
of
the
3.
chapter
to
the
Galatians
.
The
major
is
confirmed
in
the
12.
verse
by
the
diuers
manner
of
iustifying
:
The
law
(
saith
Paul
)
iustifieth
by
doing
,
not
by
beleeuing
:
and
faith
iustifieth
not
by
doing
,
but
by
beleeuing
.
The
minor
is
confirmed
in
the
11.
verse
by
the
testimonie
of
the
prophet
Habacuk
:
The
iust
shall
liue
by
his
faith
.
And
whereas
the
Papists
of
our
time
say
that
Paul
in
this
argument
disputes
onely
against
such
workes
of
the
law
as
are
done
by
nature
,
but
not
by
grace
:
they
erre
and
are
deceiued
.
For
he
opposeth
not
workes
of
nature
and
works
of
grace
,
but
workes
and
faith
doing
and
beleeuing
:
and
the
prophet
saith
very
plainely
,
and
marke
it
;
that
the
iust
man
,
who
is
a
doer
of
the
workes
of
grace
,
is
iustified
and
liues
not
by
his
workes
,
but
by
his
faith
.
Againe
,
where
they
make
a
double
iustification
;
one
whereby
a
sinner
is
made
a
iust
man
,
the
other
whereby
a
iust
man
is
made
more
iust
:
and
teach
that
the
first
is
by
faith
without
works
,
and
the
second
by
faith
and
workes
,
they
erre
likewise
.
For
not
onely
a
sinner
vnconuerted
,
but
the
iust
man
stands
iust
,
and
is
still
iustified
by
his
faith
without
his
workes
.
Paul
when
he
alleadged
this
text
knew
but
of
one
iustification
,
whether
we
respect
the
beginning
or
the
continuance
and
the
accomplishment
thereof
.
Secondly
,
hence
may
be
learned
the
right
way
of
reformation
of
our
liues
.
In
this
reformation
two
things
are
required
:
an
Examination
,
and
a
change
.
If
we
examine
our
liues
by
this
text
,
we
shall
finde
two
maine
faults
and
aberrations
in
the
liues
of
men
.
The
first
is
,
that
they
reiect
&
put
away
the
rule
of
direction
that
serues
for
the
ordering
of
their
liues
.
And
this
they
doe
,
when
they
doe
not
beleeue
and
trust
God
in
his
word
.
And
we
may
not
thinke
,
that
this
our
vnbeleefe
is
a
small
matter
:
because
it
is
a
mother
sinne
of
all
other
sinnes
:
and
it
is
the
principall
law
of
the
kingdome
of
darknes
,
not
to
beleeue
God
.
Hereupon
our
enemie
Satan
endeauoured
by
all
meanes
to
imprint
this
lesson
of
vnbeleefe
in
the
mindes
of
our
first
parents
:
and
hauing
effected
his
purpose
,
he
euer
since
endeauoured
to
make
this
sinne
to
raigne
in
the
liues
of
men
.
It
raignes
commonly
by
seauen
especiall
fruits
or
sinnes
.
The
first
is
Atheisme
,
when
men
denie
God
and
his
word
.
Atheisme
hath
two
parts
:
Epicurisme
and
Temporising
.
Epicurisme
is
,
when
men
contemning
Gods
commandements
,
threatnings
,
promises
,
care
for
nothing
but
meat
,
drinke
,
and
pleasures
.
Temporising
is
,
when
men
imbrace
religion
on-so
farre
forth
as
they
are
forced
by
lawes
and
times
,
and
no
otherwise
.
These
are
the
common
sinnes
of
our
daies
.
The
second
fruite
is
Heresie
,
and
that
is
,
when
men
distrust
God
in
some
article
of
faith
.
This
fruit
abounds
in
this
last
age
of
the
world
:
because
in
these
times
the
deuill
hath
reuiued
the
heresies
of
the
former
ages
.
The
third
fruit
is
Apostasie
,
and
that
is
when
men
chaunge
their
faith
and
religion
.
And
this
change
is
made
,
when
the
euill
heart
of
vnbeleefe
causeth
them
to
depart
from
the
liuing
God
.
Hypocrisie
,
which
is
to
make
a
shew
and
pretence
of
faith
,
and
to
want
the
power
of
it
in
honest
and
godly
conuersation
:
or
againe
,
hypocrisie
is
nothing
else
but
the
vnbeleefe
of
the
heart
couered
ouer
with
the
false
appearance
of
faith
.
And
it
is
the
common
sinne
of
these
times
,
in
which
a
formall
or
ceremoniall
faith
and
ceremonial
repentance
beare
a
great
sway
.
For
men
make
the
highest
degree
of
profession
that
can
be
,
when
they
come
to
the
Lords
table
:
and
yet
afterward
take
to
themselues
libertie
to
liue
and
doe
as
they
list
.
The
fifth
fruit
is
carnall
securitie
,
when
men
vpon
contempt
of
the
iudgements
of
God
,
and
threatnings
of
his
word
,
goe
on
still
in
their
sinnes
,
flattering
and
soothing
themselues
.
Thus
the
sonnes
in
law
of
Lot
,
wilfull
ignorance
of
the
will
and
word
of
God
.
For
the
deuill
blinds
the
mindes
of
vnbeleeuers
,
that
the
light
of
the
Gospel
shine
not
vnto
them
.
worldlines
,
and
that
is
when
men
mind
nothing
but
worldly
matters
.
And
this
comes
of
the
want
of
faith
in
the
prouidence
of
God
.
The
second
maine
aberration
in
the
liues
of
men
is
,
that
they
set
vp
false
Rules
to
order
their
liues
by
:
and
they
are
foure
.
The
first
is
the
light
of
naturall
reason
.
For
many
are
of
opinion
,
that
it
is
sufficient
to
the
pleasing
of
God
,
if
they
liue
ciuilly
,
that
is
,
doe
iustice
to
euery
man
,
and
liue
peaceably
,
hurting
none
.
This
is
the
blinde
Diuinitie
of
the
world
,
that
if
they
carrie
themselues
thus
and
thus
,
whatsoeuer
their
sinnes
be
,
God
will
hold
them
excused
.
But
they
are
farre
wide
:
for
in
a
life
acceptable
to
God
,
faith
is
required
;
the
light
of
reason
will
not
serue
the
turne
.
Paul
saith
,
The
wisdome
of
the
naturall
man
is
enmitie
to
God
:
and
he
can
not
discerne
the
things
of
God
.
The
Pharisies
had
ciuil
iustice
and
goodnes
:
yet
saith
Christ
,
except
your
iustice
exceede
theirs
,
ye
cannot
enter
into
the
kingdome
of
heauen
.
The
second
false
Rule
is
Sense
,
that
is
,
seeing
and
feeling
:
by
this
men
commonly
liue
.
If
we
enioy
the
good
blessings
of
God
,
health
,
wealth
,
libertie
,
peace
,
honour
,
good
report
,
then
we
can
trust
God
:
but
if
he
withdraw
his
blessings
and
present
himselfe
to
vs
with
an
emptie
hand
,
we
trust
him
no
longer
,
nay
we
murmure
and
despaire
,
and
without
feare
of
God
vse
any
vnlawful
means
to
releeue
our selues
.
Thogh
we
haue
his
pretious
word
,
yet
doe
we
not
trust
him
vpon
on
his
bare
and
naked
word
,
vnlesse
withall
he
lay
downe
vnto
vs
some
good
pawne
,
and
make
vs
to
feele
and
enioy
his
good
blessings
.
Againe
if
any
man
,
that
is
our
friend
,
make
promise
of
helpe
or
deliuerance
in
any
danger
,
we
rest
content
and
finde
our selues
much
eased
thereby
:
and
yet
the
promises
made
by
God
in
his
word
of
helpe
and
deliuerance
,
though
they
be
often
read
vnto
vs
,
and
often
vrged
,
breede
not
the
like
contentation
.
He
that
on
his
death-bedde
hath
commended
his
children
to
some
trustie
friend
,
departs
more
quieted
in
minde
,
then
if
he
had
commended
them
without
helpe
of
friend
to
God
their
best
father
.
A
man
vpon
good
securitie
lendes
to
an
other
,
an
100.
pounds
hoping
for
the
principall
with
the
increase
at
the
yeares
ende
:
yet
dare
he
not
skarse
deliuer
an
100.
pence
to
the
poore
members
of
Christ
,
vpon
the
promise
and
bond
of
God
himselfe
,
who
saith
,
He
that
giues
to
the
poore
,
lends
to
the
Lord
,
and
he
will
returne
the
said
gifts
with
a
blessing
.
Now
all
this
comes
to
passe
,
because
men
rather
trust
them
whome
they
see
,
then
God
whom
they
neuer
saw
Moreouer
it
is
a
propertie
of
them
that
doe
indeede
beleeue
,
to
iudge
their
estate
by
feeling
:
but
herein
they
deceiue
themselues
.
For
we
must
liue
by
faith
and
not
by
feeling
:
and
feeling
is
often
deceitfull
.
Because
such
as
finally
fall
away
from
God
may
haue
a
feeling
,
or
tast
of
the
good
word
of
God
,
The
3.
false
Rule
is
False
faith
,
which
is
without
or
against
the
word
.
Thus
the
Turke
liues
by
his
false
faith
:
the
Iew
by
his
:
the
Papist
by
his
For
he
beleeues
as
wel
the
Traditions
of
men
,
as
the
word
of
God
,
and
he
puts
his
trust
not
onely
in
God
,
but
also
in
the
creatures
,
namely
Saints
and
Angels
.
Thus
also
do
Magitians
,
sorcerers
,
witches
,
inchaunters
,
whatsoeuer
they
doe
,
by
a
satanicall
faith
in
that
couenant
which
they
haue
made
with
the
deuill
.
And
such
persons
as
aske
counsell
of
witches
and
wizzards
,
called
cunning
men
and
women
;
help
themselues
onely
by
their
false
faith
.
For
when
they
vse
charmes
or
spells
,
or
like
Satanicall
ceremonies
,
they
commonly
finde
successe
and
are
helped
of
the
euills
that
betide
them
.
And
that
comes
to
passe
on
this
manner
.
In
the
vse
of
the
foresaide
ceremonies
prescribed
and
deliuered
by
witches
,
they
haue
a
blind
and
erronious
faith
:
vpon
their
faith
followes
a
Satanicall
operation
in
effecting
of
the
care
desired
For
charmes
or
spells
beeing
but
wordes
haue
no
vertue
in
them
to
ease
or
help
man
or
beast
,
either
by
creation
or
by
any
ordinance
of
God
in
his
word
:
and
therfore
the
effect
they
haue
,
is
by
the
power
of
the
deuill
vpon
mans
faith
.
Let
our
common
people
thinke
on
this
,
who
though
they
much
boast
of
their
faith
in
Christ
,
yet
when
they
are
in
any
extremitie
or
danger
,
very
commonly
practise
this
Satanicall
faith
.
The
last
false
rule
is
,
the
lust
of
the
heart
:
and
by
this
rule
doe
most
men
square
their
liues
.
The
lust
that
commonly
rules
is
threefold
:
lust
concerning
bodily
pleasure
,
lust
of
worldly
wealth
,
lust
of
honour
,
as
S.
Iohn
saith
,
Whatsoeuer
is
in
the
world
,
is
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
.
Thus
much
of
the
examination
:
now
followes
the
change
.
That
we
may
change
our
liues
in
respect
of
vnbeleefe
,
foure
things
are
required
.
The
first
is
,
that
we
must
acknowledge
and
bewaile
our
vnbeleefe
with
the
manifold
fruits
thereof
.
And
we
haue
good
cause
to
doe
so
.
to
vnbeleeuers
all
things
are
vncleane
,
yea
their
minds
and
consciences
are
defiled
.
Thirdly
vnbeleefe
depriues
vs
of
the
good
blessings
of
god
which
otherwise
we
might
enioy
.
If
ye
beleeue
not
,
ye
shall
not
be
established
,
The
second
thing
to
be
done
,
is
to
make
examination
whether
we
be
in
conscience
conuicted
of
the
certentie
of
the
word
or
no.
If
we
be
not
,
we
must
labour
to
be
conuinced
.
Because
that
naturall
atheisme
,
whereby
we
doubt
whether
the
bookes
of
the
Prophets
and
Apostles
be
the
word
of
God
or
no
,
hinders
the
certentie
of
faith
.
For
the
setling
of
the
conscience
in
this
point
,
these
arguments
may
be
vsed
.
The
first
:
it
is
a
principle
in
nature
that
there
is
a
God
:
if
there
be
a
God
,
nature
can
say
he
is
to
be
worshipped
:
if
he
be
to
be
worshipped
,
he
hath
reuealed
himselfe
and
his
will
to
man
,
for
otherwise
he
cannot
be
worshipped
.
And
this
reuelation
is
to
be
found
in
the
writings
of
the
Prophets
and
Apostles
,
and
in
no
other
writings
of
men
:
because
we
finde
the
doctrine
of
Scriptures
to
be
agreeable
to
the
very
nature
and
maiestie
of
God
,
and
so
is
no
other
doctrine
or
learning
whatsoeuer
.
For
it
is
the
most
auncient
,
and
all
other
religions
come
far
short
of
it
.
It
is
one
and
the
same
,
euermore
consenting
with
it selfe
,
without
chaunge
or
alteration
.
The
Apostles
agree
with
the
prophets
:
the
Prophets
with
Moses
:
and
all
with
the
first
reuelation
made
at
the
creation
Againe
[
a
](A09439-e2690-b)
a
Psal.
10.6.11.13
.
&
14.
2.
Luk.
18.11
,
12.
Apoc.
18.7
.
1.
Cor.
2.14
.
Math.
12.24
.
Psal.
7.8
.
Isa.
28.15
.
Luk.
12.19.45
.
it
discouers
and
reueales
the
secret
thoughts
of
men
,
that
no
art
or
learning
can
discouer
:
and
this
argues
that
it
was
penned
by
him
who
is
the
searcher
of
all
hearts
.
The
second
argument
is
a
wonderfull
Euidence
of
the
truth
,
not
to
be
found
in
any
other
writings
in
the
world
.
This
euidence
stands
specially
in
eight
things
The
first
is
,
that
the
writers
of
Scriptures
fully
and
plainely
set
downe
their
owne
faults
,
This
done
:
then
followes
the
third
point
,
and
that
is
,
that
we
must
search
and
inquire
what
is
the
substance
and
scope
of
the
worde
of
god
.
The
scope
of
the
whole
Bible
is
Christ
with
his
benefits
,
and
he
is
reuealed
,
propounded
,
and
offered
vnto
vs
in
the
maine
promise
of
the
word
:
the
tenour
whereof
is
,
That
God
will
giue
remission
of
sinnes
and
life
euerlasting
to
such
as
will
beleeue
in
Christ
.
To
this
main
promise
,
God
hath
added
a
maine
commaundement
,
which
biddes
vs
to
beleeue
the
said
promise
,
If
ye
will
and
obey
,
ye
shall
eate
the
good
things
of
the
land
.
Luke
11.13
.
Your
heauenly
father
giueth
the
holy
Ghost
to
them
that
desire
him
.
Math.
11.
My
yoke
is
easie
and
my
burden
light
.
Therefore
let
vs
trie
our selues
whether
we
haue
a
will
to
subiect
our selues
to
the
word
of
God
,
that
biddes
vs
beleeue
in
Christ
.
Neuerthelesse
we
may
not
thinke
that
this
will
to
beleeue
is
in
our
power
.
For
it
is
by
the
speciall
mercie
of
God
stirred
vp
in
the
hearts
of
the
Elect
,
by
the
operation
of
the
Holy
Ghost
.
The
fourth
and
last
thing
in
this
change
is
,
that
faith
in
Christ
,
or
in
the
word
beleeued
,
must
raigne
and
rule
in
the
heart
:
bringing
the
whole
man
in
subiection
to
the
whole
word
of
god
.
And
this
faith
in
Christ
doth
:
because
when
it
is
once
setled
in
the
heart
,
it
workes
in
vs
a
ful
and
setled
faith
of
euery
part
of
the
word
of
God
;
namely
of
his
precepts
and
of
his
threats
.
Here
then
our
dutie
is
to
subiect
our selues
by
meanes
of
our
faith
to
the
whole
word
:
and
to
suffer
nothing
within
vs
but
it
alone
to
beare
sway
.
The
third
vse
followeth
:
in
that
we
are
to
liue
by
our
faith
,
we
are
taught
to
seeke
for
knowledge
of
the
wil
and
word
of
God
,
&
daily
to
increase
in
the
same
knowledg
;
specially
to
acquaint
our
selues
with
the
commaundements
of
God
that
concerne
vs
,
with
his
promises
,
and
threatnings
.
For
faith
is
the
life
of
our
soules
,
&
the
word
is
the
life
of
faith
:
because
it
is
first
kindled
and
afterward
confirmed
by
the
hearing
of
Gods
word
.
Again
the
word
moderates
our
faith
,
that
we
beleeue
not
more
then
we
should
,
or
come
short
in
beleeuing
.
The
word
therefore
that
serues
thus
to
limit
our
faith
,
must
be
knowne
in
his
seuerall
heads
and
points
.
Fourthly
,
hence
we
learne
how
we
are
to
cary
our selues
in
greatest
dangers
,
as
in
the
time
of
plague
&
pestilence
,
in
the
time
of
famine
,
in
the
time
of
warre
&
bloodshed
,
in
the
time
of
our
last
and
deadly
sicknes
.
We
haue
then
neede
of
great
helpe
:
and
the
onely
way
is
then
to
stay
our selues
and
establish
our
hearts
by
our
faith
on
Gods
promises
.
It
is
the
very
scope
of
this
text
to
teach
this
one
point
of
doctrine
to
the
Iewes
,
beeing
now
oppressed
by
the
Babylonians
.
Dauid
in
danger
,
and
Christ
in
the
time
of
his
passion
,
by
their
faith
commende
their
spirites
into
the
handes
of
God
.
Of
the
martyrs
and
Saints
of
God
,
Remember
the
promise
made
to
thy
seruant
,
wherein
thou
hast
caused
me
to
trust
:
it
is
my
comfort
in
my
trouble
:
for
thy
promise
hath
quickned
me
.
Vnderstand
here
the
promise
as
it
was
tempered
and
mingled
with
his
faith
.
Againe
faith
in
the
times
of
daunger
doth
as
it
were
sense
and
compasse
vs
with
the
promises
of
God
.
This
may
be
gathered
by
the
opposition
that
is
betweene
these
wordes
and
the
former
.
The
vniust
man
puffs
vp
himselfe
;
saith
the
Prophet
,
or
builds
towers
of
defence
to
himselfe
:
but
the
iust
man
onely
beleeues
:
and
that
shall
be
to
him
in
stead
of
all
the
towers
in
the
world
.
For
it
brings
vs
vnder
the
presence
,
wing
,
and
protection
of
god
:
it
makes
him
to
be
our
safeguard
and
tower
of
defence
.
This
doctrin
is
to
be
thought
on
the
rather
;
because
,
though
we
now
inioy
peace
and
other
blessings
of
God
,
yet
our
common
sinnes
and
especially
our
vnbeleefe
,
calls
downe
for
the
great
and
grieuous
iudgements
of
God
.
Moreouer
,
hence
we
are
taught
that
euery
man
must
haue
a
faith
of
his
owne
,
The
iust
man
shall
liue
by
his
OWN
faith
,
saith
the
Prophet
.
And
good
reason
:
for
euery
man
is
a
creature
of
god
and
must
doe
his
homage
to
God
by
beleeuing
in
him
:
&
because
euery
man
hath
neede
of
Christ
for
himselfe
:
therefore
must
euery
one
haue
a
faith
of
his
owne
to
lay
holde
on
Christ
.
It
may
be
obiected
,
that
some
time
the
faith
of
others
hath
saued
men
.
Mark
.
2.5
.
When
Christ
saw
their
faith
,
he
saide
to
the
sicke
of
the
palsie
,
Thy
sinnes
are
forgiuen
thee
.
And
,
Iam.
5.6
.
The
prayer
of
faith
shall
saue
the
sicke
.
I
answer
,
that
the
faith
of
one
man
may
be
a
meanes
to
procure
health
of
bodie
and
other
temporall
blessings
,
yea
faith
vnto
others
:
yet
cannot
any
man
receiue
pardon
of
sinnes
,
and
eternall
life
but
for
himselfe
.
Therefore
when
it
is
said
in
the
first
place
,
When
he
saw
their
faith
,
the
faith
of
the
palsie
man
must
not
be
excluded
but
included
:
and
the
place
of
Iames
speakes
onely
of
the
bodily
health
.
Againe
,
it
may
be
alleadged
,
that
seeing
we
are
iustified
by
the
iustice
of
an
other
,
namely
of
Christ
:
we
may
also
be
iustified
and
saued
by
the
faith
of
an
other
.
I
answer
,
that
the
reason
is
not
like
,
because
the
obedience
of
Christ
is
both
his
and
ours
:
his
,
because
it
is
in
him
:
ours
,
because
it
is
applied
vnto
vs
by
God
,
and
receiued
by
our
faith
:
and
the
like
can
not
be
saide
of
the
faith
of
any
other
man
.
Thirdly
it
may
be
alleadged
,
that
infants
haue
no
faith
of
their
owne
.
I
answer
,
there
be
three
opinions
touching
Infants
faith
.
The
first
,
that
infants
haue
actuall
faith
wrought
in
them
by
the
holy
Ghost
:
because
it
is
said
,
Mat.
18.6
.
Whosoeuer
offendeth
one
of
these
little
ones
that
beleeues
in
me
.
But
this
opinion
seemes
to
be
an
vntruth
:
because
faith
presupposeth
understanding
and
knowledge
,
which
infants
want
.
Againe
,
if
infants
receiued
to
beleeue
when
they
are
young
,
they
would
,
no
doubt
,
shew
it
when
they
come
to
be
of
yeares
:
but
faith
they
shew
none
,
vnlesse
they
attaine
vnto
it
afterward
by
diligent
teaching
and
instruction
.
And
the
place
in
Matthew
may
be
vnderstood
of
men
of
yeares
,
who
if
they
haue
contrite
and
humbled
hearts
,
are
little
ones
beleeuing
in
Christ
.
Againe
,
children
after
some
yeares
by
good
education
and
instruction
,
may
attaine
to
some
knowledge
and
consequently
to
faith
.
Thus
Timothie
was
brought
vp
in
the
Scripture
of
a
childe
.
The
second
opinion
is
,
that
all
places
of
Scripture
intreating
of
faith
are
to
be
vnderstood
of
men
of
yeares
,
and
that
children
are
saued
by
some
other
vnknown
and
vnspeakeable
way
without
faith
.
I
somewhat
doubt
of
this
:
Whosoeuer
beleeueth
not
is
alreadie
condemned
.
Againe
,
Without
faith
it
is
impossible
to
please
God
.
The
third
opinion
is
,
that
children
haue
faith
after
a
sort
:
because
the
parents
according
to
the
tenour
of
the
couenant
,
I
will
be
thy
God
,
and
the
God
of
thy
seede
,
beleeue
for
themselues
and
their
children
;
and
therefore
their
faith
is
not
onely
theirs
but
also
the
faith
of
their
children
.
Hence
it
is
that
the
Scripture
saith
,
If
the
roote
be
holy
,
the
branches
are
holy
:
and
,
If
ye
beleeue
,
your
children
are
holy
.
According
to
humane
law
,
the
father
and
his
heires
are
but
one
person
,
the
father
couenanting
for
himselfe
and
his
children
:
what
then
should
hinder
,
that
the
father
might
not
beleeue
for
his
child
,
and
the
child
by
the
parents
faith
haue
title
to
the
couenant
,
and
the
benefits
thereof
.
It
is
alleadged
,
[
a
](A09439-e3070-b)
a
Bella●
.
l.
1
,
de
bapt
▪
c
4.
that
by
this
meanes
children
shall
be
borne
beleeuers
,
and
so
be
conceiued
and
borne
without
originall
sinne
.
I
answer
:
Beleeuing
parents
sustaine
two
persons
:
one
,
whereby
they
are
men
:
and
thus
they
bring
forth
children
hauing
mans
nature
with
all
the
corruptions
of
nature
.
The
other
,
as
they
are
holy
men
and
beleeuers
:
&
thus
they
bring
forth
infants
that
are
not
so
much
their
children
as
the
children
of
God
.
And
Infants
are
Gods
children
not
by
vertue
of
their
birth
,
but
by
meanes
of
parents
faith
,
which
intitles
them
to
all
the
blessings
of
the
couenant
.
Children
proportionally
sustain
a
double
person
:
If
they
be
considered
in
and
by
themselues
,
they
are
conceiued
and
borne
in
Originall
sinne
.
If
they
be
considered
as
they
are
holy
and
beleeue
by
the
faith
which
is
both
theirs
and
their
parents
faith
,
and
consequently
haue
by
this
means
title
to
Christ
and
his
benefits
;
originall
sinne
is
couered
,
and
remitted
.
If
it
be
said
,
that
by
this
meanes
all
children
of
beleeuing
parents
are
the
children
of
God
;
I
answer
,
that
we
must
presume
that
they
are
all
so
;
leauing
secret
iudgements
to
God
.
To
this
third
opinion
I
most
incline
:
because
we
are
to
iudge
,
that
infants
of
beleeuing
parents
in
their
infancie
dying
are
iustified
,
&
I
find
no
iustification
in
Scripture
without
faith
.
And
this
hath
beene
the
iudgement
of
auncient
fathers
.
Aug.
serm.
14.
of
the
words
of
the
Apostle
.
How
(
saith
he
)
doe
infants
beleeue
?
by
the
faith
of
the
parents
.
If
by
the
faith
of
parents
they
be
purged
,
by
parents
sinne
they
are
polluted
.
The
bodie
of
sinne
in
the
first
parents
begot
them
sinners
:
and
the
spirit
of
life
in
their
latter
parents
did
regenerate
them
to
be
beleeuers
.
Bernard
,
epist.
77.
saith
,
Among
the
nations
as
many
as
were
faithfull
,
if
they
were
of
yeares
,
we
beleeue
that
they
were
clensed
by
faith
and
the
sacrifices
,
and
that
the
parents
faith
alone
auaileth
for
children
,
yea
that
it
is
sufficient
for
them
.
Againe
,
It
is
meete
and
for
the
honour
of
God
,
that
to
whome
age
denies
their
owne
faith
,
grace
should
graunt
to
them
a
benefit
by
the
faith
of
an
other
.
Thus
then
it
is
manifest
,
that
euery
person
must
haue
a
faith
of
his
owne
.
Hence
we
learne
,
that
the
doctors
of
the
Romish
Church
erre
and
are
deceiued
,
[
a
](A09439-e3160-b)
a
Immanuel
Sa.
in
Aphorismis
cōfestatiorum
.
when
they
teach
,
that
a
man
may
rest
himselfe
in
the
faith
of
his
teachers
,
beleeuing
in
sundrie
things
only
as
the
Church
beleeues
,
though
he
knew
not
distinctly
what
is
the
faith
of
the
Church
.
Againe
,
here
the
Popes
pardons
fall
to
ground
.
For
in
vaine
doth
the
Pope
by
the
power
of
the
keyes
,
apply
the
meritorious
works
and
the
satisfactorie
suffrings
of
one
man
to
an
other
,
considering
euery
man
is
saued
onely
by
his
owne
faith
.
The
wise
virgins
professed
that
they
had
oyle
no
more
then
serued
their
owne
turnes
.
They
knew
not
the
popish
doctrine
,
that
men
might
haue
good
works
enough
for
themselues
,
and
an
ouerplus
for
others
.
that
one
mans
good
workes
cannot
be
applied
to
an
other
.
Hierome
saith
,
Euery
man
shall
receiue
a
reward
for
his
owne
workes
:
and
that
one
mans
workes
cannot
couer
another
mans
faults
in
the
day
of
iudgement
.
The
speech
of
Leo
may
stoppe
the
mouths
of
all
Papists
.
the
death
of
the
Saints
be
preticus
in
the
sight
of
God
,
yet
the
killing
of
no
innocent
is
the
reconciliation
of
the
world
.
The
righteous
haue
receiued
crowns
but
they
haue
not
giuen
crownes
.
And
the
fortitude
of
beleeuers
ministers
examples
of
patience
,
but
not
gifts
of
iustice
.
For
the
deaths
of
them
all
were
priuate
or
particular
:
neither
did
any
of
them
by
his
funerall
discharge
another
mans
debt
:
considering
among
the
sinnes
of
men
,
Christ
our
Lord
is
onely
found
in
whom
all
are
crucified
,
dead
,
and
buried
,
and
rise
againe
.
Paul
indeede
saith
to
the
Corinthians
,
that
he
desired
to
be
bestowed
for
their
soules
:
and
,
that
he
suffers
all
things
for
the
elect
:
but
this
he
speakes
in
respect
of
his
Apostolicall
ministerie
,
and
not
in
respect
of
any
workes
of
satisfaction
,
performed
by
him
in
the
behalfe
of
others
.
Againe
he
saith
,
I
beare
in
mine
owne
body
the
remainders
of
the
sufferings
of
Christ
:
Thirdly
by
this
we
learne
,
not
to
relie
on
the
gifts
,
suffrages
,
and
praiers
of
others
:
but
to
seeke
for
a
sufficient
&
liuely
faith
of
our
owne
.
The
foolish
virgins
that
supposed
they
might
haue
furnished
themselues
with
sufficient
oyle
of
the
wise
virgins
,
were
vtterly
disappointed
.
Therfore
the
speech
of
the
Papists
is
to
be
detested
:
that
the
suffrages
of
the
liuing
,
that
is
,
their
fastings
,
prayers
,
almes
,
masses
,
&c.
do
three
waies
helpe
the
dead
,
by
way
of
merit
of
congruitie
,
by
way
of
intreatie
,
and
by
way
of
satisfaction
.
Lastly
here
we
learne
that
faith
and
the
iustice
of
good
conscience
must
alwaies
goe
together
.
And
for
this
cause
it
is
not
said
,
that
man
liues
by
faith
,
but
the
iust
man
.
Let
all
protestants
learne
and
remember
this
.
For
it
is
Gods
commandement
that
we
should
ioyntly
keepe
faith
and
good
conscience
.
And
it
is
a
common
offence
to
Atheists
,
papists
,
worldlings
,
that
such
as
pretend
faith
,
faile
in
the
righteousnesse
of
good
conscience
.
Some
it
may
be
,
will
say
,
that
it
shall
suffice
for
them
to
call
vpon
God
when
they
are
dying
,
and
to
die
by
faith
.
I
answer
,
that
we
must
not
onely
die
and
be
saued
,
but
also
liue
in
this
world
by
our
faith
.
FINIS
.