SERMON
of
Maister
Iohn
Caluin
,
on
the
Historie
of
Melchisedech
:
Wherein
is
also
handled
,
Abrahams
courage
in
rescuing
his
Nephew
Lot
:
and
his
Godlines
in
paying
tithes
to
Melchisedech
.
Also
,
Abrahams
Faith
,
in
belieuing
God
:
comprehending
foure
Sermons
.
And
,
Abrahams
Obedience
,
in
offering
his
sonne
Isaack
;
in
three
Sermons
.
Translated
out
of
French
,
by
Thomas
Stocker
,
Gent.
LONDON
Printed
by
Iohn
Windet
,
and
are
to
be
sold
at
the
shop
of
Andrew
Maunsell
,
in
the
Royall
Exchaunge
.
1592.
TO
THE
RIGHT
HONOrable
Syr
Robert
Cycill
Knight
,
one
of
her
Maiesties
most
honourable
priuie
Councell
.
AS
it
hath
been
for
the
most
part
(
right
Honorable
)
a
very
commendable
and
orderlie
course
amongest
the
learned
,
as
well
diuine
as
prophane
writers
,
to
publish
their
workes
to
bee
read
and
heard
of
the
common
people
,
either
in
their
owne
vulgare
toong
for
their
benefit
,
or
els
in
Hebrew
,
Greeke
,
or
Latin
,
for
the
learneder
sort
:
so
hath
been
also
their
maner
to
dedicate
them
vnto
some
honorable
or
worshipfull
personages
,
for
the
patronizing
of
those
their
paines
and
trauels
:
which
their
doings
,
haue
at
this
present
made
mee
presume
vppon
your
honourable
curtesie
,
to
dedicate
this
my
trauell
of
these
Sermons
of
Maister
Iohn
Caluin
,
translated
by
me
out
of
French
into
English
,
for
the
benefit
of
my
Country
men
,
that
vnderstand
not
the
same
language
.
Most
humbly
beseeching
you
Sir
,
to
accept
hereof
,
as
a
token
of
my
pore
good
will
towards
you
,
not
in
respect
of
my
trauell
which
is
but
rude
and
of
no
worth
,
but
in
regard
of
the
worthines
of
the
matter
,
and
of
the
graue
and
reuerend
handling
thereof
by
mine
Authour
.
The
Lord
of
Lords
increase
all
honorable
and
godly
vertues
in
you
(
that
you
may
be
as
excellent
a
Magistrate
in
this
common-weale
as
your
honourable
and
most
wise
father
hath
of
long
time
been
and
stil
is
,
)
with
prosperitie
in
this
life
,
to
his
diuine
pleasure
,
and
after
the
course
of
this
time
ended
,
perpetuall
ioy
and
felicitie
.
Your
Honors
at
commandment
,
Thomas
Stocker
.
The
Translator
to
the
Christian
Reader
.
THou
shalt
receiue
here
(
Christian
Reader
)
these
fewe
Sermons
of
Maister
Iohn
Caluin
,
for
thy
benefit
,
if
thou
wilt
diligently
read
them
without
a
preiudicate
mind
.
Where
,
in
the
first
three
,
thou
shalt
finde
how
Abram
deliuered
his
nephew
Lot
from
the
hands
of
those
which
had
taken
him
prisoner
,
and
wherein
also
is
handled
who
they
are
that
ought
to
take
warre
in
hand
,
and
how
farre
they
ought
to
proceed
therein
.
In
the
next
foure
is
handled
the
doctrine
of
iustification
and
saluation
,
by
Faith
onely
:
whereby
such
as
are
ledde
away
by
a
false
opinion
of
their
good
workes
and
frree
will
,
may
greatly
profit
themselues
,
and
lay
fast
hold
vpon
Iesus
Christ
alone
,
for
their
righteousnes
and
sanctfication
,
knowing
how
greatly
these
two
graces
must
bee
distingu●shed
and
not
confused
,
and
that
although
they
bee
neuer
so
closely
tied
and
linked
togither
,
yet
whosoeuer
he
is
that
will
be
said
to
be
reputed
to
be
righteous
and
acceptable
before
God
,
by
the
benefit
of
his
onely
beloued
sonne
,
and
in
the
meane
while
haue
no
care
nor
conscience
,
ne
yet
will
shew
any
signe
and
token
of
the
amendment
of
his
life
,
and
liue
in
an
holy
conu●rsation
,
that
man
I
say
must
needs
diuide
them
,
and
cut
in
sunder
the
inseperable
bond
of
them
,
&
as
much
as
in
him
lieth
,
striueth
to
dismember
Iesus
Christ
,
who
by
his
righteousnes
,
hauing
made
vs
good
trees
,
doth
also
sanctifie
vs
,
to
cause
vs
beare
&
bring
forth
good
fruit
.
In
the
last
three
,
there
is
handled
Abrahams
obedience
in
the
sacrificing
of
his
son
Isahac
,
which
was
a
wonderfull
trial
,
so
that
in
this
thou
maist
see
that
Abraham
who
is
by
the
spirit
of
God
named
the
father
of
the
faithfull
,
was
all
the
course
of
his
life
maruellously
tried
.
And
therfore
as
many
as
will
be
indeed
the
children
of
faithful
Abraham
,
must
walke
in
his
steppes
and
abide
many
hard
trials
all
their
life
long
,
except
it
shall
please
the
Lord
in
great
mercy
to
forbeare
them
.
Let
vs
therfore
beseech
the
Lord
of
all
mercy
,
in
the
name
of
this
great
mediator
,
by
whom
alone
we
haue
accesse
vnto
the
throne
of
grace
,
daily
to
purge
vs
more
and
more
,
to
the
end
,
that
by
his
holie
spirit
we
may
bring
foorth
more
and
better
fruit
,
then
we
haue
yet
heretofore
dene
,
that
it
may
all
serue
for
his
glory
,
and
the
edification
of
his
whole
Church
.
Farewell
.
Faultes
escaped
in
the
Printing
|
Page
.
|
Line
.
|
Faultes
.
|
Corrections
.
|
|
Pa.
4.
|
Li.
24.
|
been
peaceably
,
|
liued
peaceably
.
|
|
60.
|
li.
1.
|
mighty
aray
,
|
mighty
Army
.
|
|
60.
|
li.
15.
|
and
vnto
himselfe
,
|
and
not
vnto
himself
.
|
|
65.
|
li.
30
|
Aduichilate
,
|
Adnichilate
|
|
84.
|
li.
28.
|
and
to
apply
,
|
then
to
apply
|
|
86.
|
li.
14
|
sophisled
,
|
sophisted
|
|
102.
|
li.
7.
|
Aduichilate
,
|
Adnichilate
.
|
|
102.
|
li.
18.
|
may
remoue
.
|
might
remoue
.
|
|
102.
|
li.
18.
|
the
same
may
remoue
,
|
might
remoue
,
|
|
109.
|
li.
6.
|
OF
HER
,
|
OF
HVR
.
|
|
158.
|
|
without
we
haue
,
|
without
doubt
we
haue
|
THE
FIRST
SERMON
of
the
Historie
of
Melchisedech
:
wherin
is
also
handled
the
deliuerance
of
Lot
,
done
by
Abram
.
Gen.
Cap.
14.
13
Then
came
one
that
had
escaped
,
and
tolde
Abram
the
Hebrew
which
dwelt
in
the
plain
of
Mamre
the
Amorite
,
brother
of
Eshcol
,
and
brother
of
Aner
:
who
were
confederate
with
Abram
.
14
When
Abram
heard
that
his
brother
was
taken
,
hee
brought
foorth
of
them
that
were
borne
and
brought
vp
in
his
house
,
three
hundreth
and
eighteene
,
and
pursued
them
vnto
Dan.
15
Then
he
and
his
seruants
diuided
themselues
against
them
by
night
,
and
smote
them
and
pursued
them
vnto
Hobah
,
which
is
on
the
left
side
of
Damascus
.
16
And
he
recouered
all
the
substance
.
&c.
WE
are
to
proceed
in
the
historie
which
yesterday
we
began
with
all
concerning
Lots
deliuerance
.
And
first
wee
may
behold
the
great
goodnes
&
fauour
of
God
towards
Abram
,
in
giuing
him
the
meane
for
the
rescuing
of
him
.
And
mark
why
Moses
especially
saith
(
That
one
which
had
escaped
,
came
vnto
Abram
the
Hebrewe
)
True
it
is
,
that
this
word
is
not
spoken
by
way
of
reproach
:
For
the
Tribe
of
Eber
was
there
so
called
:
And
Eber
,
was
descended
of
Sem
(
as
heretofore
wee
haue
declared
)
so
that
now
God
had
seperated
Abram
in
such
sort
,
as
that
he
should
not
be
tainted
or
polluted
amongst
the
Cananites
.
Neuertheles
how
euer
it
is
,
Moses
gaue
him
this
title
,
as
if
hee
should
haue
said
,
Thou
art
but
a
straunger
&
a
new
come
ghuest
in
the
land
of
Canaan
.
And
besides
,
no
maruell
though
there
was
no
account
made
of
him
,
sith
he
had
neither
kinsfolkes
nor
yet
friendes
there
.
And
yet
for
all
that
,
God
graunted
him
such
fauour
and
priuiledge
,
as
that
when
time
and
place
serued
,
hee
was
aduertised
of
the
euill
that
was
betide
his
Nephew
that
he
might
helpe
to
rescue
him
.
Now
Moses
addeth
,
that
hee
was
in
league
with
some
of
his
neighbours
.
And
yet
we
see
that
he
was
not
long
before
driuen
to
wander
from
place
to
place
,
this
way
and
that
,
by
reason
he
was
euery
where
discurteously
entreated
:
for
where
euer
hee
came
,
he
was
still
driuen
to
the
worst
.
In
verie
deed
,
God
had
commanded
him
to
tread
ouer
the
land
far
and
neere
,
to
trie
him
,
howbeit
,
he
was
before
that
driuen
of
necessitie
to
do
it
.
Now
there
is
no
doubt
but
that
his
vertues
had
gotten
him
such
credit
and
authoritie
,
as
that
hee
was
accepted
amongst
them
,
yea
euen
the
chiefest
men
of
that
country
made
account
of
him
as
of
their
friend
,
and
allianced
with
him
to
ioine
togither
one
with
another
.
And
yet
this
is
certaine
,
that
al
the
vertues
in
the
world
cannot
somtimes
afford
a
man
any
such
good
turne
:
except
these
two
things
concurre
togither
with
them
:
The
one
is
,
that
they
which
behaue
themselues
iustly
&
soundly
:
will
first
conforme
their
liues
according
to
the
prescript
rule
of
the
word
of
God
,
and
so
long
as
they
serue
God
,
they
will
also
shew
an
humane
affection
vnto
their
neighbours
,
and
thereby
redeeme
vnto
themselues
many
times
,
peace
,
and
staie
the
mallice
of
those
which
otherwise
would
be
readie
to
grieue
&
vex
them
.
And
in
verie
deed
,
If
you
endure
griefe
,
and
suffer
wrong
for
well
doing
,
and
yet
by
the
testimonie
of
your
owne
consciences
,
ye
take
it
patiently
,
then
are
you
worthie
of
thankes
before
God
.
And
this
is
it
that
we
are
here
in
this
place
to
note
.
Now
the
second
is
,
That
God
blesseth
all
those
which
so
iustly
walke
,
and
mollifieth
the
hearts
of
men
towards
them
.
When
then
we
heare
it
here
said
,
That
Abram
had
some
to
ioyne
with
him
,
no
doubt
of
it
,
it
may
easily
bee
seene
,
that
they
were
such
as
before
time
no
whitliked
of
him
,
or
els
such
kinde
of
men
as
sought
to
liue
riotously
and
vpon
the
spoile
:
for
in
verie
deed
such
men
were
inclinable
inough
to
ioyne
with
him
.
Howbeit
,
to
saie
the
truth
,
this
alliance
of
theirs
was
to
continue
but
onely
for
a
time
.
For
it
is
certaine
,
that
Abram
would
neuer
conuerse
with
those
whome
God
had
alreadie
condemned
,
although
he
staied
their
execution
:
and
it
had
been
also
contrarie
to
the
promise
.
And
therefore
Abram
stood
alwaies
vpon
a
sure
ground
,
because
he
would
not
lessen
the
blessing
promised
vnto
him
.
Neuertheles
,
how
euer
it
was
,
yet
did
he
neuer
refuse
to
allye
himselfe
with
them
,
because
he
might
therby
haue
been
peaceably
,
and
not
bee
as
it
were
a
praie
and
spoile
amongst
them
,
whereby
we
are
admonished
,
as
I
haue
alreadie
said
,
so
to
conuerse
with
men
,
yea
although
they
should
be
as
it
were
sharpe
prickes
to
pricke
vs
,
despitefully
to
entreat
vs
,
and
maliciously
and
hardly
to
deale
with
vs
,
yet
should
we
yeeld
vnto
it
,
because
they
might
perceiue
that
we
desired
nothing
but
peace
,
&
the
procuring
of
their
welfare
.
And
although
they
went
about
by
all
meanes
possible
to
hurt
,
and
iniuriously
handle
vs
:
yet
notwithstanding
should
wee
stil
rest
in
this
hope
,
that
God
would
change
their
cursed
and
venimous
hearts
,
or
els
so
bridle
them
,
as
that
although
wee
were
as
sheep
amongst
a
sort
of
rauening
wolues
,
yet
that
wee
shall
bee
garded
and
warranted
by
the
hand
of
this
heauenly
shepheard
.
Thus
we
see
what
wee
are
hereby
to
learne
.
Now
the
cause
of
the
warre
is
eftsoones
set
down
vnto
vs
,
in
that
Abram
seeing
his
kinsman
taken
prisoner
,
tooke
armes
vpon
him
.
They
had
long
before
that
,
giuen
him
many
occasions
to
fall
out
with
them
:
and
yet
all
the
damage
they
had
done
him
,
and
all
the
losse
that
hee
had
receiued
at
their
handes
,
could
neuer
induce
him
to
make
warre
.
Hee
beare
all
those
things
patiently
:
but
the
only
captiuitie
of
his
Nephew
moued
him
therunto
.
Here
a
question
might
be
asked
,
whether
it
was
lawfull
for
Abram
to
take
Armes
vpon
him
yea
or
no
:
for
although
(
as
wee
say
in
common
prouerbe
)
that
blood
cannot
lye
,
and
that
he
might
haue
such
an
affection
to
recouer
his
Nephew
,
as
that
it
could
not
be
imputed
to
him
as
a
fault
:
yet
neuertheles
●e
must
hold
this
for
a
generall
rule
:
That
it
is
not
lawfull
for
any
man
whatsoeuer
,
to
take
Armes
vpon
him
.
That
it
is
they
that
haue
the
right
and
superioritie
to
punish
the
wicked
,
he
saith
,
Behold
why
they
carrie
the
sword
,
It
is
not
because
they
should
vsurpe
it
at
their
pleasure
,
and
do
with
it
as
it
pleaseth
other
men
.
God
then
must
bee
the
Authour
thereof
.
Thus
you
see
why
I
haue
said
,
that
no
man
may
vse
force
and
violence
,
without
he
receiue
the
same
from
him
to
whome
it
belongeth
.
And
therefore
there
are
none
but
Kinges
,
Princes
,
and
Magistrates
,
that
may
take
Armes
vpon
them
,
and
with
whome
men
may
ioyne
themselues
.
And
this
is
a
point
vpon
which
we
must
surely
ground
our selues
and
stand
vpon
:
For
,
what
a
thing
were
it
for
euerie
man
to
take
the
fieldes
when
anie
wrong
were
done
him
.
Without
doubt
that
were
to
bring
an
horrible
confusion
euerie
where
.
Moreouer
,
Saint
Paul
,
to
keepe
vs
within
compasse
,
Vengeance
is
mine
,
saith
the
Lord
.
Whereupon
he
concludeth
,
that
wee
must
giue
place
to
wrath
and
anger
.
God
taketh
this
office
of
reuenge
vnto
himselfe
,
if
there
be
any
extremitie
and
wrong
committed
,
because
it
is
his
office
to
punish
the
same
:
now
then
,
if
euery
man
shall
take
this
vpon
him
,
and
that
euery
priuate
man
shall
thrust
himselfe
in
,
to
be
reuenged
,
no
doubt
of
it
that
man
robbeth
God
of
his
honour
and
right
,
as
if
hee
would
exclude
him
quite
and
cleane
out
of
all
.
To
the
end
then
that
we
giue
place
vnto
ire
:
that
is
to
say
,
if
wee
will
haue
God
to
shewe
himselfe
to
bee
our
protectour
and
defender
,
and
bee
aduenged
of
our
enemies
,
and
take
our
warres
in
hand
,
wee
ought
all
bee
quiet
and
peaceable
.
For
,
he
that
shall
arme
himselfe
,
robbeth
God
as
I
haue
alreadie
saide
,
of
the
iurisdiction
which
hee
giueth
to
himselfe
for
the
defense
of
his
.
To
be
short
,
priuate
persons
ought
not
only
ro
abstaine
from
all
kinde
or
violence
,
but
also
are
to
haue
a
quiet
and
peaceable
minde
to
suffer
,
when
soeuer
it
shall
please
God
to
humble
them
.
And
in
the
meane
while
,
Behold
this
land
is
thine
and
to
thy
posteritie
.
That
Abram
armed
his
houshold
meney
.
We
see
by
this
,
with
what
wisdome
God
endued
him
,
although
hee
had
neuer
been
trained
in
the
wars
,
neither
yet
acquainted
with
any
stratagemmes
or
warlike
pollicies
,
whatsoeuer
:
and
yet
notwithstanding
we
see
that
he
surprized
his
enimies
,
charging
them
sodeinly
in
the
night
,
yea
euen
then
when
they
thought
themselues
most
safe
and
sure
being
throughly
fraught
with
good
meats
&
strong
drinks
:
and
solacing
themselues
with
the
ioy
of
the
spoile
of
Sodome
and
Ghomorre
.
Now
we
know
that
after
such
victories
there
is
much
ryot
and
filthines
committed
.
And
yet
Abram
had
so
much
cunning
as
to
surprize
his
enimies
:
although
in
very
deed
,
the
former
victories
which
his
enimies
had
obteined
,
had
bin
inough
greatly
to
haue
danted
him
.
And
againe
,
his
so
sodein
and
speedie
comming
must
needes
bring
with
it
a
great
to
doo
and
tumult
:
had
not
God
by
his
holie
spirite
gouerned
the
same
.
By
this
wee
are
to
vnderstand
,
that
GOD
would
needes
take
this
matter
in
hand
by
him
:
and
not
onely
for
Lots
sake
,
but
also
because
hee
should
know
,
that
the
proraise
of
GOD
was
neither
vaine
nor
friuolous
,
when
as
hee
had
giuen
him
the
dominion
and
superioritie
ouer
the
whole
lande
of
Canaan
.
And
this
is
that
in
summe
which
hereby
we
are
to
learne
.
It
followeth
after
(
that
the
King
of
Sodome
came
vnto
him
)
which
is
to
magnifie
the
great
fauour
and
grace
that
God
beare
vnto
Abram
.
For
,
wee
haue
alreadie
alledged
the
saying
of
Ezechiel
,
That
the
Sodomites
were
extreemly
proude
,
which
was
the
verie
spring
head
of
all
the
enormities
that
prouoked
the
vengeance
of
God
,
vtterly
to
roote
them
out
.
Now
how
proude
soeuer
the
King
of
Sodome
was
,
yet
was
hee
glad
to
come
and
doo
homage
to
Abram
,
because
hee
knew
that
both
his
life
and
all
his
Country
were
due
to
him
.
Heereby
then
wee
see
,
that
it
was
God
whiche
had
the
direction
in
this
matter
,
and
blessed
his
seruaunt
Abram
.
True
it
is
,
that
it
had
been
much
better
for
him
not
to
haue
gone
out
of
his
Tent
to
the
hazardyng
of
him selfe
so
daungerouslie
:
But
it
was
GOD
that
stretched
out
his
hand
vnto
him
,
because
he
would
haue
him
knowe
by
experience
,
his
power
and
aide
in
the
matter
.
This
consequently
,
greatlie
profited
Abram
:
For
if
hee
had
tarried
in
his
house
without
vnderstandyng
the
lyke
defense
of
GOD
,
without
all
doubt
hee
had
neuer
beene
so
rightlye
confirmed
as
afterwad
he
was
.
And
therefore
wee
see
,
that
when
GOD
sendeth
vs
anye
afflictions
,
although
at
the
first
they
bee
neuer
so
harde
and
greeuous
,
yet
for
all
that
,
in
the
ende
,
the
issue
of
them
is
profitable
and
beneficiall
to
our
good
.
Patience
engendreth
triall
.
To
the
end
we
might
effectually
know
,
that
it
is
God
which
hath
succoured
vs
:
and
when
we
once
know
that
,
we
might
more
&
more
be
confirmed
to
trust
in
him
.
And
hope
neuer
maketh
vs
ashamed
:
for
,
whosoeuer
shall
haue
recourse
to
God
,
shall
neuer
be
confounded
.
And
therefore
wee
see
,
that
we
can
neuer
rest
quiet
and
bee
peaceable
,
vntil
such
time
as
God
sheweth
vs
why
he
hath
afflicted
vs
,
and
that
in
the
meane
while
,
he
maketh
vs
to
feele
that
it
is
for
our
good
,
and
so
consequently
we
haue
occasion
to
blesse
him
,
and
call
vpon
him
more
assuredly
.
Thus
we
see
what
we
are
here
to
obserue
as
concerning
this
point
.
Now
where
it
is
said
,
that
the
king
of
Sodome
came
vnto
Abram
,
hee
addeth
anon
after
,
(
that
Melchisedech
king
of
Shalem
,
offered
also
bread
and
wine
.
)
And
for
as
much
as
hee
was
the
high
Priest
of
God
,
that
he
blessed
Abram
:
and
that
Abram
gaue
him
the
tythe
of
all
the
spoile
.
Here
we
see
as
notable
an
historie
as
anie
is
in
all
the
holie
scripture
,
and
not
only
an
historie
,
but
such
a
one
also
as
is
a
liuely
image
to
represent
our
Lord
Iesus
Christ
,
as
in
the
110.
Psalme
it
is
written
.
For
,
it
is
not
without
cause
there
set
downe
,
That
God
had
sworne
and
would
not
repent
him
thereof
,
that
he
wold
neuer
breake
the
solemne
oth
which
he
had
made
.
That
is
to
saie
,
That
Iesus
Christ
is
a
Priest
for
euer
after
the
order
of
Melchisedech
.
If
there
were
nothing
els
but
the
historie
thereof
,
we
see
that
Melchisedech
is
called
God
his
Priest
:
howbeit
how
euer
it
is
,
yet
is
he
most
like
in
estate
and
degree
vnto
Abram
,
but
wanteth
a
great
peece
of
it
.
For
,
as
wee
shall
heare
after
,
Abram
is
called
the
father
of
all
the
faithfull
and
of
the
whole
Church
,
and
that
all
such
as
are
the
children
of
God
,
must
be
his
spirituall
children
.
And
therefore
Melchisedech
in
one
respect
must
needes
bee
his
inferiour
.
It
is
farre
from
the
meaning
of
Moses
,
to
preferre
him
before
Abram
,
as
the
Apostle
verie
rightly
doth
,
Isaiah
,
Who
shall
tel
the
line
that
shal
come
of
him
?
The
Church
,
by
the
vertue
&
power
of
our
lord
Iesus
Christ
is
immortal
:
That
hee
had
as
yet
reserued
vnto
himselfe
seuen
thousand
,
that
is
to
saie
,
a
great
number
,
that
had
not
bowed
their
knee
vnto
Baul
.
So
then
,
as
I
haue
alreadie
said
,
our
faith
should
bee
maruellously
shaken
,
yea
vtterly
ouerthrowne
;
If
we
shuld
be
persuaded
of
this
,
that
God
had
so
forsaken
the
world
,
as
that
he
had
no
Church
left
in
it
.
And
therefore
let
vs
learne
,
not
to
iudge
by
the
outward
sight
of
the
eye
,
whether
there
be
a
Church
,
or
no
:
but
let
vs
rather
reuounce
our
owne
insight
:
because
wee
are
aduertised
,
that
God
will
many
times
haue
a
litle
seed
of
it
lie
hidden
:
as
the
graines
of
corne
are
not
seene
so
long
as
there
lieth
a
great
heape
of
strawe
vppon
it
,
because
the
graines
are
small
and
few
which
are
couered
with
it
.
Euen
so
it
seemeth
sometimes
,
that
all
the
faithfull
seruants
of
God
,
are
heere
quite
and
cleane
rooted
out
from
the
face
of
the
earth
:
howbeit
,
the
Lord
hath
incomprehensible
means
for
the
vpholding
of
his
:
and
hee
must
needs
be
continually
worshipped
and
serued
,
not
that
he
doth
looke
for
a
great
,
glorious
,
and
pompous
multitude
in
his
Church
:
but
it
may
suffice
vs
that
hee
knoweth
who
are
his
.
And
so
let
vs
depart
from
all
iniquitie
,
that
we
might
call
aloude
vpon
his
name
,
&
ioyne
our selues
with
our
brethren
,
although
wee
know
them
not
:
For
that
dependeth
vppon
God
his
adoption
,
when
as
hee
witnesseth
vnto
vs
by
his
holie
spirit
,
that
hee
hath
a
great
number
of
faithfull
ones
,
neither
is
it
needfull
that
we
know
them
.
Wherefore
it
is
his
will
and
pleasure
that
they
shuld
be
dispersed
throughout
the
face
of
the
whole
earth
,
&
haue
no
reputation
before
men
:
but
be
contemtable
and
despised
persons
,
and
to
be
short
,
to
be
no
more
knowne
&
esteemed
of
,
then
if
they
laie
troden
vnder
mens
feet
.
And
thus
much
for
this
:
&
yet
wee
are
to
gather
from
this
place
some
exhortation
,
which
is
,
not
to
folow
the
multitude
.
For
,
Melchisedech
might
haue
fallen
to
idolatry
as
wel
as
the
rest
,
if
he
had
had
a
regard
to
that
which
they
did
:
for
,
there
was
nothing
all
there
about
,
but
a
very
polution
of
the
seruice
of
God
,
&
yet
he
continued
in
that
which
he
knew
to
be
good
&
iust
,
according
to
that
which
God
had
instructed
him
in
.
Neither
was
ther
any
law
at
that
time
writen
:
but
God
had
giuen
him
so
much
knowledge
,
as
wel
by
Noe
,
as
by
Sem
,
as
was
necessary
to
saluation
.
Now
if
so
smal
an
instruction
as
Melchisedech
had
,
constantly
established
him
in
pure
religion
,
how
shall
we
be
able
to
excuse
our selues
,
when
as
god
daily
representeth
himselfe
vnto
our
eares
,
that
he
hath
set
downe
a
law
which
sheweth
vs
how
he
wil
be
worshipped
&
serued
,
hath
giuen
vs
prophets
to
explane
it
vnto
vs
,
and
hath
giuen
vs
also
a
ghospel
,
which
is
a
trumpet
to
sound
not
only
into
our
eares
,
but
also
throughly
to
pearce
both
our
thoughts
&
affections
?
when
God
then
hath
so
many
meanes
to
keep
vs
within
compasse
to
serue
him
purely
&
sincerely
,
if
we
then
decline
from
the
same
,
&
be
transported
away
by
men
,
&
vnder
a
colour
that
we
see
such
a
custome
beare
sway
,
that
such
an
abuse
ruleth
&
reigneth
,
&
is
receiued
&
accepted
,
and
that
we
dwel
&
liue
amongst
infidels
and
idolaters
:
what
a
condemnation
shall
that
be
vnto
vs
,
seeing
that
Melchisedech
so
constantly
&
firmely
persisted
&
stood
soundly
in
his
faith
&
beliefe
?
Let
vs
therefore
lift
vp
our
eies
vnto
God
,
haue
our
eares
fixed
as
it
were
vnto
his
word
,
&
all
our
senses
attentiue
,
that
we
be
neuer
carried
away
,
although
we
shuld
be
tossed
vp
&
downe
here
below
as
it
were
in
the
sea
,
&
driuen
too
and
fto
with
windes
and
tempests
:
and
that
if
there
were
a
people
that
should
hold
a
religion
,
&
that
there
should
be
some
great
king
that
would
haue
them
,
thus
&
thus
to
gouern
themselues
,
yet
let
vs
learne
to
hold
vs
alwaies
vnto
our
God
alone
,
&
that
it
is
inogh
for
vs
,
to
bewar
that
we
neuer
decline
from
the
way
which
he
hath
shewed
vnto
vs
by
his
word
:
&
that
the
bright
shining
light
of
the
law
&
the
ghospell
be
euer
before
vs
,
&
that
we
shal
neuer
erre
,
so
long
as
we
know
God
to
be
our
guide
&
leader
.
Thus
wee
see
what
wee
are
to
learne
from
the
example
of
Melchisedech
.
Let
vs
now
come
to
the
text
of
Moses
:
It
is
said
that
Melchisedech
king
of
Salem
,
offered
bread
and
wine
,
and
was
a
priest
of
the
liuing
God
,
and
blessed
Abram
.
It
is
meete
that
this
text
bee
resolued
:
That
Melceisedech
,
inasmuch
as
he
was
a
king
,
receiued
Abram
,
and
gaue
vnto
him
bread
and
wine
for
the
refreshing
of
his
people
:
and
being
by
qualitie
,
a
Priest
,
blessed
him
,
and
that
Abram
also
gaue
him
the
tythe
of
all
the
spoile
.
Here
we
see
,
that
Melchisedech
is
set
before
vs
both
a
King
and
a
Priest
.
Now
here
wee
are
to
distinguish
,
of
the
diuers
actes
,
by
the
seuerall
offices
.
For
as
I
haue
already
said
,
in
as
much
as
he
was
a
King
,
he
dealt
liberally
with
Abram
:
hee
refreshed
him
and
all
his
company
:
and
for
as
much
as
hee
was
a
Priest
,
hee
blessed
Abram
.
Now
,
it
was
a
common
thing
amongst
the
auncient
Fathers
,
for
euery
king
to
be
a
priest
:
and
the
very
prophane
people
do
shew
,
that
that
was
vsed
in
many
Countries
.
For
,
Kings
were
not
contented
with
their
kingly
estate
,
but
desired
also
through
ambition
to
be
Priests
,
because
they
thought
it
to
be
a
more
holie
dignitie
,
then
the
maiestie
of
a
King
.
And
thus
wee
see
why
they
would
oftentimes
be
Priests
.
And
in
verie
deed
we
see
,
that
that
was
a
most
ambitious
desire
,
and
that
they
which
coueted
credite
and
estimation
,
would
alwaies
aspire
and
clime
that
way
:
but
how
euer
it
is
,
it
is
certaine
that
Moses
reciteth
this
as
a
singular
thing
in
Melchisedech
.
Neuertheles
we
see
,
that
God
hath
in
his
law
made
a
difference
betweene
the
one
and
the
other
,
and
wil
not
haue
them
both
to
rest
in
one
person
.
And
Moses
was
as
excellent
a
man
in
all
perfection
That
obedience
is
better
then
all
the
sacrifices
in
the
world
.
That
blessed
are
the
eyes
which
saw
that
,
that
the
Disciples
had
seene
:
for
manie
kings
and
prophets
had
an
earnest
desire
to
enjoy
such
a
fight
,
and
yet
could
neuer
attaine
vnto
that
which
they
sought
for
:
but
contented
them selues
with
an
assured
confidence
that
the
promise
of
God
should
be
accomplished
in
time
conuenient
:
as
hereafter
we
shal
see
,
when
as
Iacob
in
passing
out
of
this
life
said
,
I
shall
see
thy
sauing
health
O
Lord
,
and
will
put
my
confidence
therein
.
Now
then
,
when
we
shall
make
such
comparison
,
wee
haue
wherewithall
mightily
to
be
strengthened
,
and
to
be
angry
at
whatsoeuer
the
diuel
may
thrust
in
,
to
withdraw
vs
from
the
puritie
of
the
Gospell
:
and
bee
so
much
the
more
stirred
vp
to
embrace
our
lord
Iesus
Christ
,
seeing
that
he
hath
brought
the
full
and
perfect
truth
of
that
which
was
figured
in
the
law
.
Thus
we
see
how
wee
are
to
benefite
our selues
by
this
place
of
scripture
.
As
touching
Melchisedech
his
dwelling
place
,
it
is
most
like
to
be
true
that
it
was
Irusalem
how
be
it
,
there
hath
bin
a
compounded
word
Iebusalem
,
by
reason
of
the
Iebusites
that
occupied
that
place
there
.
How
euer
it
is
,
that
was
the
Citie
wherein
Melchisedech
had
been
,
and
there
also
where
Iesus
Christ
exercised
his
office
of
priesthood
,
not
onely
when
he
preached
the
Gospell
,
but
also
when
he
was
crucified
for
vs
,
and
offered
vp
an
holy
oblation
vnto
God
his
father
,
to
reconcile
vs
vnto
him
for
euer
,
and
to
clense
vs
of
all
our
sinnes
.
Let
vs
now
prostrate
our selues
before
the
maiestic
of
our
good
God
,
in
acknowledging
our
offences
:
beseeching
him
to
receiue
vs
to
his
mercy
.
And
seeing
that
wee
are
condemned
as
of
our selues
,
that
we
might
by
the
meanes
of
the
redeemer
which
he
hath
giuen
vs
,
be
deliuered
from
the
curse
,
in
which
we
should
be
plunged
,
if
it
were
not
that
he
had
redeemed
vs
by
his
infinit
goodnes
:
and
that
as
hee
hath
stretched
out
his
hand
to
pull
vs
vnto
our
Lord
Iesus
Christ
,
that
hee
would
more
and
more
confirme
vs
in
such
perseuerance
of
faith
,
as
that
we
might
cleaue
vnto
to
him
,
&
neuer
be
withdrawne
from
him
by
any
temptations
of
this
world
.
But
that
we
shuld
rathet
fight
against
all
the
Alarms
wherewith
Sathan
should
set
vpon
vs
,
vntill
such
time
as
we
do
come
vnto
that
euerlasting
kingdome
,
which
was
prepared
for
vs
before
the
creation
of
the
world
,
and
which
was
so
dearly
purchased
for
vs
.
That
it
would
please
him
to
shew
not
onely
vnto
vs
this
fauour
,
but
also
vnto
all
people
,
&c.
THE
SECOND
SERmon
of
Melchisedech
,
wherein
is
shewed
that
he
was
a
figure
that
Iesus
Christ
should
be
both
an
euerlasting
King
and
Priest
.
Gen.
Cap.
14.
18.
And
Melchisedech
king
of
Shalem
,
brought
forth
bread
and
wine
:
and
he
was
a
Priest
of
the
most
high
God
.
19.
Therefore
he
blessed
him
saying
:
blessed
art
thou
Abram
of
God
most
high
,
possesser
of
heauen
and
earth
.
20
And
blessed
bee
the
most
high
God
,
which
hath
deliuered
thine
enemies
into
thine
hand
.
And
Abram
gaue
him
tithe
of
all
the
spoile
.
WE
haue
already
begun
to
declare
,
that
Melchisedech
,
of
whom
mention
is
here
made
,
was
a
figure
of
our
lord
Iesus
Christ
.
And
to
the
ende
wee
might
the
more
attentiuely
hearken
vnto
this
doctrine
,
wee
are
to
remember
that
,
which
yesterday
was
deliuered
vnto
vs
,
that
is
,
that
God
sware
by
a
solemne
oath
,
That
he
that
should
be
king
;
ouer
the
people
,
should
also
be
a
Priest
.
Now
it
is
certaine
,
that
God
is
verie
sparing
and
carefull
of
his
name
;
and
casteth
it
not
out
at
all
aduentures
:
for
his
meaning
is
,
that
wee
should
haue
it
in
all
reuerend
regard
,
&
not
take
it
but
vpon
necessitie
,
&
to
such
an
vse
as
is
worthie
the
holines
thereof
:
and
for
his
part
also
giueth
vs
an
example
.
And
therefore
wee
are
to
conclude
,
that
this
is
a
point
of
great
importance
and
maruellous
profitable
for
vs
to
know
,
that
hee
which
should
be
the
redeemer
of
the
people
,
should
also
haue
the
title
both
of
a
king
&
a
priest
.
And
in
deed
,
if
wee
should
seperate
the
one
from
the
other
,
the
faith
that
wee
haue
in
our
Sauiour
Iesus
Christ
,
should
be
verie
weake
,
and
should
haue
no
certaine
nor
firme
foundation
.
For
,
there
are
two
things
requisite
to
our
saluation
:
the
one
is
,
that
God
accepteth
vs
as
rightuous
,
and
voweth
vs
for
his
children
:
the
other
is
,
that
we
might
be
guided
by
his
hand
,
and
mainteined
and
warranted
by
his
inuincible
power
.
If
we
should
take
but
one
of
these
points
,
wee
should
vnderstand
it
but
by
halfes
.
And
marke
how
:
Put
the
case
that
God
were
mercifull
vnto
vs
,
and
would
not
impute
vnto
vs
our
sinnes
,
yet
if
the
diuell
had
power
ouer
vs
,
and
we
left
as
a
praie
vnto
all
the
assaults
wherwith
he
should
assaile
vs
:
how
could
it
otherwise
be
,
but
that
we
must
be
most
miserable
castawaies
.
On
the
other
side
,
if
God
should
display
his
power
for
our
defense
,
and
yet
we
not
reconciled
vnto
him
,
and
so
not
reputed
and
holden
to
be
righteous
and
iust
:
no
doubt
of
it
but
that
wee
must
needes
still
come
to
reckoning
.
And
then
woe
vnto
vs
,
when
as
we
should
be
iudged
without
mercie
.
But
we
know
,
that
all
our
righteousnes
consisteth
in
this
,
that
God
hath
mercy
vpon
vs
,
and
hath
buried
all
our
offences
.
And
therefore
it
behoueth
,
that
our
Lorde
Iesus
Christ
should
shewe
himselfe
to
bee
both
a
King
and
a
Priest
,
that
is
to
saie
,
that
hee
should
on
the
one
side
make
an
attonement
betweene
God
and
vs
,
to
the
end
wee
might
boldly
come
when
as
we
were
driuen
to
call
vpon
him
for
aide
,
and
assure
our selues
that
he
voweth
vs
for
his
children
.
And
all
this
we
haue
by
the
benefite
of
the
death
of
our
Lord
Iesus
Christ
.
For
,
in
that
hee
shead
his
blood
,
it
was
to
to
wash
&
cleanse
vs
of
all
our
spots
:
hee
was
made
a
sacrifice
of
satisfaction
,
on
,
so
that
we
thereby
are
discharged
of
an
our
debts
,
&
the
obligation
that
was
against
our
saluation
,
was
,
as
Saint
Paul
saith
to
the
Collossians
,
broken
&
cancelled
.
Thus
we
see
what
it
was
that
was
accomplished
in
the
person
of
the
some
of
God
,
WE
GIVE
THEE
POWER
TO
OFFER
SACRIFICE
VNTO
GOD
,
TO
APPAISE
HIM
.
What
an
horrible
blasphemy
is
this
?
For
this
is
as
much
as
to
make
GOD
a
lyar
,
and
to
make
voyd
the
solemne
oath
which
hee
hath
pronounced
with
his
owne
mouth
,
and
which
is
spoken
of
in
the
hundreth
and
tenth
Psalme
that
wee
haue
alledged
,
where
God
saith
,
That
Iesus
Christ
shall
bee
a
Priest
for
euer
,
euen
he
alone
:
that
is
,
according
to
the
order
of
Melchisedech
,
who
hath
not
his
like
or
match
.
And
yet
notwithstanding
,
behold
how
the
Popish
Priest
bragge
that
they
offer
vp
Iesus
Christ
,
and
that
they
are
Gods
Priests
to
make
reconciliation
for
the
sinnes
both
of
the
quicke
and
of
the
dead
.
For
they
are
not
content
to
redeem
such
as
by
them selues
out
of
their
clowches
,
as
out
of
the
hands
of
the
eues
:
but
will
haue
also
their
Priesting
witcherie
extend
it selfe
euen
to
the
dead
.
Wee
see
heere
,
that
there
is
a
constraint
more
then
manifest
,
betweene
this
decree
which
is
pronounced
and
spoken
by
the
holie
mouth
of
GOD
,
and
that
which
Antichrist
hath
falsly
deuised
,
and
which
euen
at
this
day
hee
still
vpholdeth
and
mainteineth
.
Wee
are
therefore
to
note
:
that
Iesus
Christ
did
not
offer
vp
himselfe
onely
once
for
all
,
to
the
end
to
appaise
the
wrath
of
God
his
father
towardes
vs
,
and
to
paie
all
our
debtes
:
but
that
also
the
power
of
this
oblation
which
hee
made
should
endure
for
euer
,
and
qee
permanent
.
And
therefore
we
may
see
why
the
Apostle
vseth
this
similitude
,
This
is
my
blood
of
the
new
Testament
,
and
so
consequently
sor
euer
:
as
if
hee
should
haue
said
,
that
wee
should
not
thinke
that
he
had
made
a
reconciliation
which
should
not
endure
,
and
as
though
it
had
bin
but
for
a
day
or
a
yeare
only
:
but
that
at
this
day
hee
occupieth
the
place
of
a
priest
.
Because
hee
is
the
Mediator
vnto
God
his
father
,
in
the
power
of
the
death
and
passion
which
once
he
suffered
:
and
doth
make
intercession
for
vs
,
as
that
we
are
assured
that
we
are
acceptable
vnto
God
,
when
as
we
come
vnto
him
in
the
name
of
our
Aduocat
:
and
are
grounded
and
setled
vppon
the
oblation
which
he
once
made
,
to
the
end
it
might
serue
vs
at
this
day
,
and
vnto
the
worlds
end
.
I
haue
alreadie
said
,
that
it
were
not
inough
that
wee
were
thus
set
at
one
with
God
,
and
our
sinnes
forgiuen
vs
,
without
we
were
eftsoons
defended
and
conserued
,
vnder
his
mightie
hand
and
protection
.
And
therefore
it
was
meet
that
Iesus
Christ
should
be
a
king
.
For
,
all
the
saluation
that
we
must
looke
for
from
the
hand
of
God
,
must
come
from
our
Lord
Iesus
Christ
.
We
must
not
flie
in
the
ayre
to
looke
a
farre
of
for
that
which
we
want
:
for
he
giueth
and
offreth
himselfe
vnto
vs
.
And
therefore
we
must
in
the
person
of
this
Redeemer
,
finde
out
all
fulnesse
of
that
which
is
requisite
for
our
saluation
.
For
that
cause
is
our
Lord
Iesus
Christ
called
a
king
:
the
vnction
which
was
bestowed
on
him
apperteineth
vnto
his
kingdome
,
to
the
ende
wee
might
be
enriched
with
all
his
benefites
,
and
defended
against
all
our
enemies
,
&
to
haue
him
to
be
an
inuincible
fortresse
for
vs
.
And
although
we
be
set
vpon
,
yet
shall
wee
haue
alwaies
the
victorie
.
Thus
we
see
how
the
riches
of
the
kingdom
of
heauen
are
bestowed
vpon
vs
.
And
forsomuch
as
Iesus
Christ
was
replenished
with
them
,
in
all
perfection
and
fulnes
:
wee
for
our
parts
are
voyd
of
them
,
and
want
them
.
And
thefore
we
must
come
and
begge
them
of
him
,
that
he
might
deale
liberally
with
vs
in
helping
of
vs
,
which
hee
doth
when
as
he
bestoweth
the
graces
of
his
holie
spirit
vpon
vs
,
that
we
might
be
reformed
according
to
his
image
:
and
the
diuell
repulsed
and
put
to
flight
.
Now
I
pray
you
what
strength
haue
we
of
our selues
?
For
the
least
temptation
in
the
world
will
throw
vs
downe
,
yea
and
our
very
shadow
will
make
vs
as
it
were
vanish
away
.
But
it
is
said
,
that
when
Iesus
Christ
shall
take
vs
into
his
protection
,
we
shall
be
in
such
a
fortresse
,
as
that
all
the
enemies
wee
haue
shall
neuer
be
able
to
haue
power
ouer
vs
.
Now
wee
see
a
great
deale
better
,
that
it
is
not
without
cause
that
God
vsed
a
solemne
oath
,
when
as
he
made
our
Lord
Iesus
Christ
a
King
and
Priest
after
.
the
order
of
Melchisedech
.
Now
the
Apostle
goeth
further
and
standeth
vppon
the
names
,
for
,
Melchisedech
,
signifieth
a
king
of
righteousnes
.
Hee
sheweth
vs
then
hereby
,
that
the
kingdom
of
the
sonne
of
God
is
not
common
,
neither
yet
to
bee
esteemed
lyke
vnto
other
kingdomes
:
But
that
the
propertie
thereof
is
to
make
vs
righteous
.
For
,
earthly
Princes
may
verie
well
bee
called
righteous
,
whilst
they
faithfully
execute
their
office
,
abstaine
from
outrages
,
tiranny
&
crueltie
,
and
render
to
euery
man
his
due
:
in
this
sort
they
may
be
said
to
be
righteous
.
Howbeit
,
there
is
another
manner
of
righteousnes
In
the
son
of
God
:
and
it
is
it
,
whereof
we
are
made
partakers
.
A
man
may
be
as
it
were
an
Angel
in
all
vertues
:
neuertheles
this
serueth
no
further
then
for
his
owne
person
.
He
may
giue
good
example
vnto
others
,
correct
them
that
haue
done
amisse
,
look
that
men
liue
honestly
&
according
to
the
law
:
but
to
make
other
righteous
,
passeth
all
mans
power
.
And
therefore
the
righteousnes
of
our
Lord
Iesus
christ
is
not
shut
vp
within
himself
to
haue
it
for
himself
only
:
but
so
to
communicat
it
vnto
vs
,
as
that
by
his
means
we
may
be
made
iust
before
god
.
And
how
shuld
that
be
?
we
haue
alreadie
shewed
,
that
God
reputeth
vs
for
iust
&
innocent
,
when
as
it
pleaseth
him
to
bury
our
sins
&
iniquities
.
And
again
,
accordingly
as
he
hath
regenerated
vs
by
the
spirit
of
our
lord
Iesus
christ
,
that
is
also
to
cloath
vs
with
his
righteousnes
.
Howbeit
,
this
is
but
in
part
,
whiles
we
liue
in
this
vorld
,
our
sins
are
fully
forgiuen
vs
without
exception
:
&
yet
notwithstanding
we
are
not
so
reformed
,
but
that
there
stil
remaineth
in
vs
infirmities
and
sins
.
And
therfore
we
must
imbrace
this
righteousnes
,
that
is
to
saie
,
vnto
the
remission
of
our
sins
.
But
how
euer
it
is
,
wee
see
in
what
sort
our
Lord
Iesus
Christ
maketh
vs
partakers
of
his
righteousnes
.
Here
we
see
the
first
point
that
we
are
to
note
.
The
second
is
,
of
the
place
Salem
.
And
Salem
,
is
as
much
to
say
as
peace
:
And
the
Apostle
sheweth
vs
,
that
ouer
and
besides
the
righteousnes
which
wee
receiue
from
our
Lord
Iesus
Christ
,
we
eftsoones
enioy
a
peace
,
which
he
only
openeth
,
&
which
by
none
other
meane
we
can
obtaine
.
And
although
the
wicked
,
&
contemners
of
God
striue
to
bee
at
rest
and
peace
,
yet
doth
the
Lord
so
awaken
them
,
with
a
spirit
of
phrensie
,
as
that
they
are
like
men
halfe
dead
.
For
marke
how
the
wicked
striue
to
bee
at
rest
and
peace
.
That
is
,
they
forget
God
as
much
as
in
them
lieth
,
&
so
become
very
brutish
.
And
yet
in
despight
of
their
teeth
,
God
will
put
them
in
minde
of
him
,
and
when
hee
appeareth
vnto
them
,
they
tremble
as
before
their
Iudge
.
And
besides
,
they
haue
an
hundreth
thousand
witnesses
:
for
their
own
consciences
are
more
then
all
the
actions
in
the
world
,
yea
they
cannot
but
condemne
themselues
.
And
although
God
seemeth
to
hold
his
peace
,
yet
cannot
the
wicked
be
pardoned
,
but
that
they
must
needes
be
enforced
to
feele
their
curse
.
There
is
no
peace
for
the
wicked
.
But
as
S.
Paul
saith
to
the
Ephesians
,
Christ
is
our
peace
,
because
hee
hath
conioyned
and
vnited
vs
vnto
God
his
father
.
That
beeing
iustified
by
faith
,
wee
are
at
peace
with
God
.
Hee
maketh
a
difference
of
the
peace
of
the
wicked
,
that
is
to
say
,
betweene
the
peace
which
they
seeke
after
,
and
cannot
finde
it
,
and
the
peace
of
the
faithfull
.
The
wicked
wil
turne
their
backe
vpon
God
,
and
flie
from
him
as
farre
as
they
possibly
can
:
but
the
faithful
come
before
him
,
and
acknowledge
him
for
their
father
,
because
they
know
that
he
wil
not
impute
their
sinnes
vnto
them
,
forsomuch
as
Iesus
Christ
hath
forgiuen
them
,
them
.
And
thus
haue
they
peace
,
and
reioyce
in
the
infinite
mercies
which
hee
hath
bestowed
vppon
them
.
And
therfore
it
is
not
without
cause
that
Iesus
Christ
is
called
the
king
of
peace
.
And
there
is
more
in
it
then
so
,
for
the
faithfull
are
not
only
assured
for
the
time
present
,
but
also
for
the
time
to
come
.
For
they
knowe
that
God
hath
begun
his
work
in
them
conditionally
that
he
wil
performe
it
:
That
Iesus
Christ
is
yesterday
,
and
to
day
,
and
the
same
for
euer
:
that
his
power
doth
and
shall
shew
it selfe
vnto
the
end
of
the
world
.
Marke
then
how
wee
must
altogither
haue
recourse
vnto
this
power
(
which
the
fathers
themselues
felt
and
proued
before
such
time
as
he
was
manifested
in
the
flesh
)
nothing
doubting
,
that
although
men
may
be
absent
from
him
,
and
that
there
is
a
great
space
betweene
heauen
and
earth
:
yet
notwithstanding
that
we
shall
continually
bee
quickened
by
his
life
,
enriched
by
his
benefites
,
and
vpholden
and
preserued
by
his
power
.
For
seeing
the
Sunne
which
is
but
an
insensible
creature
,
fructifieth
the
earth
,
giueth
heate
thereunto
,
and
that
God
by
meane
thereof
,
nourisheth
and
vpholdeth
vs
:
what
shall
it
be
in
respect
of
Iesus
Christ
,
who
is
no
insensible
creature
,
no
,
no
creature
at
all
,
but
verie
God
manifested
in
the
flesh
,
yea
,
our
Mediatour
,
on
whome
GOD
hath
bestowed
whatsoeuer
is
requisite
for
our
saluation
.
Thus
wee
see
in
summe
,
what
wee
haue
to
learne
heereby
.
Now
,
where
the
Papists
&
all
such
as
beare
the
name
of
Christians
,
ought
by
this
place
of
Moses
to
bee
taught
,
that
Iesus
Christ
,
is
an
onelie
King
and
Priest
,
that
hath
vnited
vs
vnto
GOD
his
Father
,
and
who
also
is
the
cause
that
the
Father
holdeth
vs
vnder
his
protection
,
they
haue
turned
it
cleane
contrarie
to
that
which
is
here
set
downe
.
And
this
error
was
not
begunne
by
the
Papists
,
let
vs
not
laie
more
vpon
them
then
in
deede
is
due
vnto
them
:
for
they
haue
blasphemies
inough
amongst
them
,
to
condemne
them selues
an
hundreth
tymes
.
But
it
is
great
pitie
,
that
the
diuel
hath
so
ruled
and
reigned
amongst
them
,
as
that
hee
hath
for
these
fourteene
hundreth
yeeres
so
blinded
those
that
name
themselues
Christians
,
as
that
they
are
gone
so
farre
as
to
deuise
a
bewitching
fantasie
,
that
Iesus
Christ
was
figured
in
the
person
of
Melchisedech
,
&
that
his
bodie
is
the
heauenly
brcad
,
&
his
blood
the
wine
to
nourish
soules
,
and
that
he
offered
both
the
one
and
the
other
.
Now
at
the
first
sight
,
this
Allegorie
will
please
such
as
haue
itching
eares
:
how
Iesus
Christ
calleth
his
bodie
,
bread
,
and
his
blood
,
wine
.
And
therefore
this
seemeth
verie
well
to
agree
,
that
Melchisedech
offered
bread
and
wine
,
because
the
bodie
of
Iesus
Christ
ought
to
haue
this
power
in
it selfe
to
feed
vs
,
and
his
blood
also
to
quicken
our
soules
:
howbeit
,
heere
is
no
speaking
of
anie
oblation
made
vnto
God
.
But
Moses
saith
,
that
Melchisedech
king
of
Salem
,
offered
bread
and
wine
,
that
is
to
saie
,
that
he
presented
it
vnto
Abram
.
It
shuld
here
fal
out
that
Abram
was
God
,
because
the
oblation
was
deliuered
vp
vnto
his
owne
person
:
and
yet
it
was
not
to
himselfe
alone
,
but
for
his
whole
company
also
.
So
here
the
kingly
liberalitie
of
Melchisedech
,
after
hee
had
once
friendly
receiued
him
.
Now
to
referre
this
vnto
God
,
were
to
peruert
the
whole
substance
of
the
matter
,
as
may
be
seene
.
And
besides
,
our
Lord
Iesus
Christ
,
offered
his
bodie
and
blood
,
not
that
they
were
before
bread
&
wine
:
but
because
they
wer
offred
,
they
are
called
bred
&
wine
:
that
is
to
say
,
they
are
of
the
power
&
nature
of
bread
&
wine
vnto
vs
.
For
,
how
is
it
that
our
soules
are
susteined
by
the
body
&
blood
of
our
Lord
Iesus
Christ
,
&
our
liues
preserued
by
them
?
Forsooth
it
is
,
because
that
the
sacrifice
that
was
once
offered
,
is
the
summe
and
perfection
of
all
goodnes
.
And
therefore
if
Iesus
Christ
had
not
been
before
offred
vp
,
his
bodie
had
not
been
at
this
day
,
meat
,
neither
yet
his
blood
,
drinke
.
And
marke
,
why
Saint
Paul
saith
in
the
first
epistle
to
the
Corinths
,
That
Iesus
Christ
our
Passeouer
,
was
offered
vp
for
vs
:
let
vs
therefore
now
eate
.
And
this
is
the
order
that
we
must
holde
:
that
is
,
that
the
oblation
be
first
made
,
that
wee
afterward
,
by
the
power
therof
might
be
nourished
and
filled
with
the
bodie
&
blood
of
our
Lord
Iesus
Christ
.
So
that
now
wee
see
euerie
manner
of
way
,
that
these
miserable
fantasticall
people
who
haue
corrupted
this
place
of
Moses
,
haue
no
vnderstanding
of
our
Lord
Iesus
Christ
.
Now
the
Papists
(
as
they
haue
been
possessed
by
Sathan
,
and
cast
vp
into
a
reprobate
sense
,
not
knowing
to
iudge
betweene
white
and
blacke
,
and
that
by
the
iust
iudgement
of
God
)
haue
made
themselues
selues
so
rediculous
,
as
that
the
verie
children
in
the
streets
might
spit
in
their
faces
,
&
yet
not
contenting
themselues
with
this
erro●
only
:
haue
brought
in
also
a
great
number
o●
other
filthy
dregs
of
their
own
.
And
therupo●
haue
said
,
that
bread
&
wine
must
bee
daily
offred
vp
:
sith
the
priesthood
of
Iesus
Christ
is
answerable
vnto
the
priesthood
of
Melchisedech
.
Wheras
first
of
all
they
are
conuinced
by
their
owne
mouthes
of
ouer
grosse
follye
.
For
they
say
that
in
their
Masse
,
there
remaineth
neither
bread
nor
wine
after
the
consecration
or
rather
charming
of
their
Oste
as
they
call
it
,
but
euen
God
himselfe
.
And
although
wee
see
bread
,
&
the
wine
that
distilleth
,
yet
they
say
they
ar
but
speeches
,
that
is
to
say
,
visible
figures
,
in
which
is
no
substance
.
For
,
they
wold
make
men
beleeue
that
there
is
neither
bread
nor
wine
,
and
so
neither
belieue
either
their
sight
,
tast
,
or
yet
any
of
the
rest
of
all
their
sences
.
And
yet
in
the
meane
while
they
make
men
belieue
that
it
is
al
nothing
,
when
as
they
haue
pronounced
the
sacramental
words
,
as
they
terme
them
.
So
that
if
they
should
offer
vp
bread
&
wine
,
where
are
they
?
For
they
say
,
that
there
is
none
of
them
there
.
And
yet
for
al
that
,
they
allege
this
text
,
&
say
that
there
must
be
bread
&
wine
offered
vp
.
We
see
then
their
beastlines
to
be
so
grosse
,
as
that
very
children
may
laugh
them
to
scorne
,
and
be
their
iudges
.
And
besides
,
if
they
will
haue
any
correspondence
between
Melchisedech
and
our
Lord
Iesus
Christ
,
then
must
the
Psalme
which
wee
haue
alledged
,
THAT
MELCHISEDECH
BLESSED
ABRAM
,
because
hee
was
the
Priest
of
the
high
God
.
This
blessing
importeth
a
superioritie
,
as
the
Apostle
very
well
aduertiseth
vs
,
when
as
hee
saith
,
That
the
better
blesseth
the
lesse
.
And
therefore
in
the
qualitie
of
a
priest
Abram
must
needes
be
inferiour
to
Melchisedech
.
And
yet
it
is
said
,
that
Abram
was
the
father
and
head
of
the
church
:
and
therfore
we
must
needes
conclude
,
that
Melchisedech
represented
a
greater
person
then
any
mortall
man
could
be
.
And
this
was
it
that
made
many
of
the
Fathers
imagine
him
to
bee
an
Angell
:
but
those
are
verie
foolish
&
mere
toyish
inuentions
.
For
,
when
he
is
called
the
Priest
of
the
liuing
God
,
no
doubt
of
it
hee
was
knowne
to
be
a
man
in
the
country
,
and
also
King
of
Salem
.
And
this
is
as
great
a
mockery
:
for
put
the
case
it
had
ben
an
Angell
,
yet
should
he
not
haue
bin
greater
then
Abram
in
this
generall
paternitie
of
the
whole
church
.
And
therefore
we
must
come
backe
vnto
this
:
which
is
,
that
although
Melchisedech
was
a
mortall
man
,
yet
surpassed
hee
in
dignitie
the
Angels
of
heauen
,
by
reason
of
his
priesthood
:
not
as
of
himselfe
,
but
by
reason
of
him
whose
figure
he
beare
:
as
Dauid
was
far
greater
then
all
the
Angels
,
when
it
was
said
of
him
,
Thou
art
my
sonne
,
this
daie
haue
I
begotten
thee
.
This
was
not
spoken
saith
the
Apostle
,
of
any
Angel
:
and
yet
was
Dauid
a
wretched
sinner
,
the
sonne
of
Adam
,
euen
as
well
as
any
of
the
rest
.
And
how
then
is
it
here
,
that
he
is
so
highly
exalted
,
as
that
the
Angels
are
made
inferiors
vnto
him
?
It
is
because
that
this
figure
represented
the
maiestie
of
the
sonne
of
God
,
&
not
the
person
of
Dauid
alone
.
Wee
must
then
come
to
this
point
,
that
Melchisidech
could
not
bee
aboue
Abram
,
but
in
regarde
of
the
truth
which
he
figured
.
And
therefore
wee
must
conclude
,
that
Iesus
Christ
was
euen
then
declared
,
to
the
end
that
the
beliefe
of
the
faithfull
might
bee
altogither
grounded
on
him
:
because
there
was
none
other
saluation
giuen
vnder
heauen
from
the
beginning
,
but
the
same
which
is
at
this
daie
reuealed
vnto
vs
in
the
Gospell
.
Now
,
it
is
true
that
there
is
a
common
kinde
of
blessing
.
For
,
to
blesse
,
is
oftentimes
taken
in
the
holie
scripture
,
for
to
praie
:
as
hereafter
wee
shall
see
,
that
one
common
man
,
blesseth
another
saying
,
God
blesse
thee
:
as
when
we
salute
one
another
,
they
are
blessings
,
this
is
the
common
phrase
of
the
holie
scriptures
.
But
there
is
a
singuler
blessing
which
is
reserued
for
the
priestes
.
And
therefore
marke
,
why
it
is
so
often
saide
in
the
lawe
,
The
priestes
which
blesse
the
people
in
the
name
of
God
,
that
is
to
say
,
which
haue
that
authoritie
giuen
them
thereto
.
And
the
same
forme
hath
been
deliuered
vnto
vs
in
the
sixt
Chapter
of
Numbers
,
where
it
is
said
:
Thus
shall
the
priestes
blesse
my
people
,
The
Lord
blesse
you
and
keepe
you
,
the
Lorde
make
his
face
to
shine
vpon
you
.
And
againe
,
The
Lord
be
fauourable
vnto
you
:
and
grant
you
his
peace
.
Thus
wee
see
what
a
form
the
Lord
hath
set
downe
in
his
church
.
And
for
this
cause
also
it
is
said
,
when
as
Iesus
Christ
ascended
into
heauen
,
that
he
lifted
vp
his
handes
ouer
his
Apostles
,
as
the
priestes
did
:
to
the
end
to
accomplish
the
figures
of
the
lawe
,
in
blessing
his
Disciples
.
This
then
is
the
blessing
which
is
heere
spoken
of
.
Holy
father
I
do
not
onely
pray
here
vnto
thee
for
these
(
to
wit
,
for
the
eleuen
apostles
and
Disciples
which
he
had
chosen
vnto
himself
)
But
I
pray
also
for
all
those
which
shall
belieue
in
my
name
through
their
preaching
,
that
they
may
all
be
one
in
me
,
as
I
am
one
in
thee
,
and
that
wee
may
be
all
one
.
In
this
sort
did
our
sauiour
Iesus
Christ
pronounce
these
words
out
of
his
owne
month
:
to
wit
,
that
he
praid
not
for
his
Disciples
alone
,
which
were
of
his
own
company
,
but
also
for
as
many
as
belieue
in
him
through
their
preaching
.
Let
vs
heere
then
learne
,
that
when
soeuer
wee
shall
imbrace
the
doctrine
of
the
Ghospell
in
true
obedience
,
that
wee
be
surely
persuaded
that
the
sonne
of
God
is
giuen
to
vs
for
our
souereign
and
onely
good
.
Thus
we
see
how
powerfull
his
praier
will
alwaies
be
:
for
it
is
needlesse
for
him
to
beginne
the
same
at
euening
,
at
morne
,
&
euerie
day
.
For
it
is
sufficient
that
he
hath
sealed
it
with
his
blood
,
and
by
that
onely
and
euerlasting
sacrifice
which
hee
offered
vp
once
for
all
.
For
,
wee
are
assured
to
haue
our
praiers
heard
,
when
as
we
pray
vnto
God
in
the
name
of
our
lord
Iesus
Christ
.
For
,
our
praiers
shuld
stink
,
yea
&
infect
the
aire
,
if
wee
considered
what
God
is
,
and
afterward
considered
what
wee
our selues
are
.
Howbeit
our
praiers
are
made
holy
through
the
priestly
blessing
of
our
Lord
and
Sauiour
Iesus
Christ
,
vnto
whom
we
must
looke
that
wee
might
bee
partakers
of
all
his
benefites
.
Thus
we
see
in
summe
,
how
we
are
to
applie
this
saying
of
Moses
vnto
our
benefite
,
and
the
building
vp
of
our
faith
,
where
it
is
said
,
That
Abram
the
father
of
the
faithfull
was
blessed
.
We
see
herein
,
that
Abram
as
of
him selfe
was
accursed
,
sith
hee
was
faine
to
borrow
the
priestly
blessing
.
And
Melchisedech
also
right
well
knew
,
that
there
is
nothing
in
vs
but
miserie
and
wretchednes
,
and
that
it
is
God
that
must
blesse
vs
,
and
that
we
must
imbrace
it
with
all
humilitie
,
if
wee
will
enioy
the
benefite
that
is
brought
vnto
vs
by
our
Lord
Iesus
Christ
,
and
which
hee
daily
offreth
vnto
vs
by
the
preaching
of
the
Gospell
.
Now
hereupon
,
Moses
reciteth
the
blessing
of
Melchisedech
,
BLESSED
ART
THOV
ABRAM
,
saith
he
,
OF
GOD
MOST
HIGH
,
possesser
of
heauen
and
earth
,
And
blessed
bee
the
most
high
God
that
hath
deliuered
thine
enemies
into
thy
hand
:
hee
blessed
Abram
in
the
name
of
God
,
as
wee
haue
alreadie
alledged
out
of
the
law
.
Wee
must
not
heere
vnderstand
,
that
when
the
priestes
haue
the
office
to
blisse
,
that
it
proceedeth
as
from
their
owne
authoritie
,
and
that
God
hath
resigned
his
office
ouer
vnto
them
,
and
his
honour
and
praise
to
be
thereby
so
much
lessened
.
For
when
God
worketh
by
his
Ministers
,
yet
loseth
hee
thereby
no
part
of
his
dignitie
,
neither
is
his
power
therby
by
anie
whit
obscured
,
or
yet
anie
thing
of
that
which
he
giueth
taken
from
him
.
But
it
pleaseth
him
to
vse
these
means
with
this
condition
,
that
men
should
alwaies
come
againe
vnto
him
,
&
not
draw
any
one
drop
of
good
from
any
other
fountain
then
from
that
spring
head
.
Here
we
see
namely
why
it
is
said
,
Blessed
art
thou
Abram
of
God
most
high
:
as
if
Melchisedech
should
haue
said
:
that
he
is
nothing
of
himself
,
nor
can
do
any
thing
as
of
himself
.
But
seeing
that
God
had
called
him
to
serue
him
,
that
he
should
also
call
vpon
him
,
&
testifie
likewise
his
name
vnto
Abram
.
We
see
then
,
that
it
is
the
office
of
Iesus
Christ
to
blesse
,
that
is
to
say
,
to
make
vs
agreeable
vnto
God
,
to
blot
out
all
the
iniquitie
that
is
in
vs
.
But
this
must
conduct
vs
to
God
a
great
deale
hier
:
that
is
,
vnto
the
inestimable
loue
of
God
the
Father
,
God
then
so
loued
the
world
,
as
that
he
spared
not
his
onely
sonne
.
Thus
wee
see
how
wee
are
blessed
by
the
priestly
power
of
this
Sonne
of
GOD
.
Howbeit
,
the
Father
notwithstanding
calleth
vs
vnto
him
,
that
wee
might
honour
him
,
and
acknowledge
so
great
a
benefite
that
it
hath
pleased
him
to
bestow
vppon
vs
,
euen
through
that
spring-head
.
To
be
short
,
we
see
here
,
that
all
the
good
which
wee
are
to
desire
and
hope
for
,
commeth
from
God
alone
,
from
whome
alone
we
must
looke
to
receiue
and
haue
the
same
.
Euerie
man
desireth
to
liue
easily
and
pleasantly
,
and
to
haue
whatsoeuer
he
thinketh
to
bee
fit
for
him
.
And
this
is
a
wish
which
is
common
both
with
the
good
and
the
bad
.
But
fewe
there
are
that
seeke
for
their
felicitie
in
God
.
They
desire
all
to
bee
happie
and
blessed
:
and
yet
they
make
no
account
of
him
from
whome
all
blessednes
and
felicitie
proceedeth
.
And
this
kinde
of
dealing
is
like
vnto
a
man
which
were
so
meruellous
thirstie
,
and
feeble
as
that
he
were
readie
to
giue
vp
the
ghost
withall
,
and
another
should
come
vnto
him
and
say
,
Behold
here
is
a
verie
fine
spring
of
water
,
and
yet
hee
would
not
once
vouchsafe
to
drinke
of
it
:
and
should
haue
there
also
water
and
wine
,
and
yet
would
not
once
come
neere
to
taste
of
the
same
.
Euen
so
fareth
it
with
such
as
desire
and
couet
to
vnderstand
whatsoeuer
commeth
into
their
said
braines
,
and
which
they
also
knowe
to
bee
meete
and
requisite
for
them
,
and
yet
notwithstandyng
doo
contemne
GOD
,
and
will
in
no
wise
come
neere
him
.
Let
vs
then
learne
,
that
as
often
as
we
desire
to
haue
either
for
our
soules
our
bodies
that
which
is
to
be
wished
,
to
begin
at
this
end
,
that
God
is
merciful
vnto
vs
,
and
doth
so
receiue
vs
to
his
mercie
,
as
that
wee
may
approach
and
haue
enterance
vnto
him
,
and
may
be
so
satisfied
with
his
benefites
as
may
bee
profitable
for
our
saluation
.
Thus
then
wee
see
what
it
is
that
wee
are
to
obserue
by
this
saying
:
That
Abram
is
blessed
,
euen
of
the
most
high
God
.
After
this
,
Melchisedech
addeth
a
blessing
,
in
that
God
had
giuen
victory
vnto
our
father
Abram
.
AND
BLESSED
(
saith
hee
)
BE
THE
LIVING
GOD
THAT
HATH
DELIVERED
THINE
ENEMIFS
INTO
THINE
HAND
.
By
this
we
are
admonished
,
alwaies
to
ioyne
praise
and
thankesgiuing
vnto
God
,
with
the
petitions
and
supplications
which
we
make
vnto
him
,
as
S.
Paul
also
sheweth
vnto
vs
in
his
Epistle
to
the
Philippians
,
Let
your
desires
and
petitions
be
manifest
to
God
.
That
is
to
say
,
bite
not
vpon
the
bit
saith
hee
,
as
the
infidels
do
,
when
as
they
see
this
thing
were
good
and
fit
for
mee
.
They
complaine
.
But
wherefore
?
Their
hearts
are
euen
closed
vp
,
and
neuer
come
vnto
GOD
to
craue
at
his
hands
the
things
which
they
want
.
And
therfore
the
Apostle
saith
in
that
place
,
Poure
put
your
petitions
,
thoughts
,
and
desires
before
God
:
that
is
to
say
,
when
you
know
your
selues
to
want
this
thing
and
that
:
seeke
for
the
benefite
where
it
is
,
and
there
you
may
finde
it
,
to
wit
,
in
God
:
Let
your
praiers
,
supplications
,
and
thankesgiuings
,
shewe
that
you
are
before
God
:
&
when
you
haue
praied
as
I
haue
before
said
:
Let
your
thankesgiuing
bee
conioyned
with
your
petitions
.
For
,
if
we
pray
murmuringly
,
&
with
a
grieued
and
discontented
minde
,
that
is
to
blaspheme
his
holie
name
.
And
therefore
our
praiers
must
be
a
sacrifice
of
a
sweet
smelling
sauour
.
For
we
do
him
great
wrong
and
iniurie
when
as
we
will
make
him
to
submit
him selfe
and
be
subiect
to
our
appetites
,
and
not
be
contented
with
his
fauour
and
grace
.
We
see
then
why
we
ought
to
be
roundly
admonished
,
as
often
as
we
pray
vnto
God
,
to
render
vnto
him
also
praise
and
thanks
,
&
yeeld
our selues
wholly
to
his
will
,
and
acknowledge
and
confesse
,
all
the
benefits
which
we
haue
receiued
at
his
hands
:
as
in
the
Psalme
it
is
said
:
Call
vpon
me
in
the
day
of
thy
trouble
,
and
I
will
heare
thee
〈◊〉
and
thou
shalt
praise
and
glorifie
me
.
And
after
this
sort
,
wee
see
howe
Melchisedech
doth
here
the
like
as
touching
Abram
.
Now
,
that
we
may
the
more
familyarly
comprehend
this
matter
,
we
are
to
note
,
that
our
praiers
are
to
haue
regard
as
wel
vnto
the
time
past
,
as
vnto
the
time
to
come
,
&
for
the
time
past
,
to
confesse
vnto
God
the
benefits
which
we
haue
alreadie
receiued
of
him
:
and
for
the
time
to
come
,
to
craue
of
his
maiestie
,
that
it
would
please
him
to
continue
and
perseuere
the
same
his
mercie
vnto
vs
as
he
hath
begun
,
euen
vnto
the
end
.
Now
we
are
here
especially
to
note
this
one
thing
:
that
althogh
Abram
was
so
mightily
aduanced
,
as
to
be
made
the
father
of
the
faithfull
,
to
be
blessed
of
God
with
all
vertues
,
and
to
haue
a
most
excellent
spirit
of
faith
:
yet
Melchisedech
neuertheles
told
him
that
hee
was
continually
to
go
forward
and
increase
from
grace
to
grace
vnto
the
ende
,
and
daily
haue
recourse
vnto
God
to
call
vppon
him
.
For
,
when
he
blessed
him
,
he
read
him
eftsoones
a
lesson
,
which
hee
was
well
to
looke
vnto
,
and
to
practise
the
same
also
all
the
daies
of
his
life
.
If
it
behoued
then
Abram
,
continually
to
call
vpon
God
,
what
graces
soeuer
he
had
receiued
,
and
how
honourable
soeuer
he
was
,
and
yet
notwithstanding
must
alwaies
bee
exercised
in
praiers
and
supplications
:
what
then
shall
become
of
vs
that
are
so
far
inferiour
vnto
him
in
all
these
things
?
Thus
then
wee
see
,
why
I
haue
said
that
our
praiers
should
haue
respect
vnto
the
time
to
come
,
seeing
wee
haue
alwaies
need
of
God
his
helpe
,
to
haue
mercie
vpon
vs
,
and
heale
vs
,
and
more
and
more
to
encrease
his
graces
in
vs
.
And
besides
,
these
praiers
of
ours
must
haue
regard
vnto
the
times
past
,
concerning
our
giuing
;
of
thanks
and
praises
vnto
him
for
the
same
:
that
is
,
we
must
protest
that
whatsoeuer
good
wee
haue
commeth
from
him
:
and
bee
so
contented
as
that
although
wee
should
be
neuer
so
much
vexed
and
grieued
:
yet
must
we
still
reioyce
,
forsomuch
as
we
haue
knowne
and
proued
him
to
bee
a
father
vnto
vs
,
and
hath
also
shewed
himselfe
to
bee
such
a
one
in
deed
,
by
reason
of
the
benefites
which
hee
hath
heeretofore
bestowed
vppon
vs
.
And
this
is
it
which
wee
are
heere
to
obserue
.
As
concerning
the
words
of
Melchisedech
,
BLESSED
BE
GOD
WHICH
HATH
DELIVERED
THINE
ENEMIES
INTO
THINE
HAND
.
The
same
telleth
vs
that
all
victorie
commeth
from
GOD
.
And
also
that
Abram
through
his
owne
industrie
,
prowes
,
and
valure
,
discomfite
not
the
Kings
of
whome
mention
is
made
:
but
GOD
whiche
conducted
him
.
True
it
is
,
that
Abram
surprised
his
enemies
in
the
night
,
as
wee
haue
heard
,
and
hee
did
it
because
hee
was
no
expert
man
of
warre
:
now
to
what
ende
serueth
all
this
,
saue
onely
to
shewe
that
it
was
GOD
whiche
gaue
him
that
prosperous
successe
?
Wee
see
also
,
that
although
DAVID
had
a
strong
and
mightie
araie
,
and
had
valiant
and
renowmed
souldiers
,
and
himselfe
likewise
an
expert
man
of
warre
,
besides
,
that
God
had
made
him
a
king
,
That
it
was
God
that
had
giuen
him
the
feet
of
an
Hart
,
that
it
was
he
that
had
aduanced
him
,
and
so
strengthened
him
,
as
that
he
brake
in
sunder
the
barres
of
brasse
,
&
that
it
was
he
that
had
ouerthrowne
his
enemie
.
Dauid
then
protesteth
that
there
was
nothing
in
him
as
of
himselfe
that
got
him
all
his
victories
.
Seeing
then
that
Dauid
who
in
the
iudgement
of
men
had
the
means
to
discomfit
his
enemies
,
and
yet
confesseth
without
hipocrisie
,
that
all
was
to
be
attributed
vnto
God
,
and
vnto
himselfe
,
to
the
end
,
that
his
name
might
thereby
bee
glorified
:
what
shall
we
then
say
Abram
,
who
neuer
in
all
his
life
followed
the
warres
,
neither
yet
euer
knew
,
as
a
man
would
say
,
how
to
draw
a
sword
?
And
yet
notwithstanding
,
that
hee
should
vanquish
such
a
multitude
of
people
,
who
were
alreadie
puffed
vp
with
presumption
,
by
reason
they
had
discomfited
their
enemies
,
and
pilled
and
sacked
fiue
Cities
:
and
therefore
we
must
needs
conclude
,
that
it
was
the
Lord
which
did
it
.
Now
therefore
how
euer
it
is
,
wee
are
to
gather
from
this
place
,
that
if
wee
lift
vp
but
one
of
our
fingers
,
we
must
confesse
it
to
be
God
that
conducteth
vs
thereunto
,
to
the
end
wee
might
not
take
vpon
vs
any
thing
with
a
presumptuous
arrogancy
,
as
if
we
could
do
any
thing
of
our selues
,
and
were
men
of
abilitie
and
great
power
.
Let
those
then
which
are
to
take
in
hand
warres
,
or
gouernments
of
common
weales
,
or
any
other
matters
of
importance
,
put
themselues
into
the
hands
of
God
,
knowing
that
it
is
not
without
cause
that
hee
is
called
the
God
of
Hostes
.
And
thus
much
for
this
point
.
Moreouer
,
wee
are
to
apply
this
vnto
a
second
vse
:
which
is
concerning
the
spirituall
power
that
is
giuen
vnto
vs
to
surmount
&
ouercome
Sathan
,
with
all
,
and
whatsoeuer
is
against
our
saluation
:
We
fight
not
(
faith
Paul
)
against
flesh
&
blood
,
but
against
principalities
&
powers
in
high
places
,
&
against
the
diuels
which
haue
fiery
dartes
flying
.
Thus
wee
see
how
wee
must
bee
exercised
.
Seeing
then
that
the
diuell
is
our
principall
enemie
,
and
that
the
darts
,
swords
,
and
all
the
meanes
which
he
hath
to
hurt
vs
,
are
spirituall
,
let
vs
learne
to
call
vpon
our
God
.
For
,
what
power
haue
we
?
Or
what
agilitie
?
And
therefore
it
is
God
that
must
fight
for
vs
,
and
let
vs
bee
quiet
&
stil
,
and
stand
as
if
we
had
our
hands
bound
behind
vs
:
and
yet
not
so
neither
,
but
that
we
must
do
our
endeuours
:
because
all
the
faithfull
must
valiantly
fight
against
the
lustes
of
their
flesh
:
and
yet
must
the
power
come
from
aboue
,
and
they
aduichilate
all
opinion
of
their
free-will
and
strength
,
which
is
the
drunkennes
of
Popery
,
when
as
they
proudly
lift
themselues
vp
against
GOD
.
To
bee
short
,
wee
must
therefore
(
I
say
)
acknowledge
that
we
can
do
nothing
as
of
our selues
,
neither
as
concerning
our
bodies
or
yet
our
soules
.
But
seeing
that
God
hath
taken
the
charge
vpon
him
to
conduct
vs
:
let
vs
vnderstand
and
bee
fullie
perswaded
,
that
hee
hath
strength
inough
for
vs
,
and
that
wee
can
doo
nothing
without
him
,
and
yet
are
able
to
do
all
things
by
him
and
through
him
.
Let
vs
now
prostrate
our selues
and
fall
downe
before
the
maiestie
of
our
good
God
,
in
acknowledging
our
oftences
,
beseechyng
him
to
touch
vs
daily
more
and
more
with
such
repentance
,
as
that
wee
may
groane
to
obtaine
forgiuenes
of
all
our
iniquities
which
make
vs
indebted
ynto
him
:
&
seeke
after
him
by
that
meane
which
he
hath
establushed
vs
in
:
that
is
,
by
the
meane
of
our
Lord
and
Sauiour
Iesus
Christ
,
knowing
that
sith
wee
are
reconciled
by
his
death
and
passion
,
that
God
will
not
leaue
vs
,
but
accept
vs
for
his
welbeloued
children
,
although
wee
bee
miserable
wretched
creatures
,
full
of
sinne
and
iniquitie
.
Morcouer
,
that
it
would
please
him
by
his
holy
spirit
so
to
strengthen
vs
,
as
that
wee
may
feele
that
the
principall
power
and
dominion
was
not
giuen
in
vaine
vnto
our
Lord
and
Sauiour
Iesus
Christ
,
for
so
much
as
he
hath
enriched
vs
with
spirituall
blessings
,
of
which
in
our
owne
nature
we
are
altogither
bare
.
That
he
will
not
onely
shew
vs
this
fauour
,
but
vnto
all
other
people
also
,
&c.
THE
THIRD
SERMON
,
of
Melchisedech
,
wherein
is
treated
of
the
vse
and
right
of
tithes
,
and
also
of
an
oath
.
Gen.
Cap.
14.
And
Abram
gaue
tithe
of
all
vnto
Melchisedech
.
21
Then
the
king
of
Sodome
saide
to
Abram
,
giue
me
the
persons
and
take
the
goods
to
thy selfe
.
22
And
Abram
said
to
the
king
of
Sodome
,
I
haue
lift
vp
mine
hand
vnto
the
Lord
the
most
high
God
,
possessor
of
heauen
and
earth
.
23
That
I
will
not
take
of
all
that
is
thine
,
so
much
as
a
thread
or
shoolatchet
,
lest
thou
shouldest
saie
,
I
haue
made
Abram
rich
.
24
Saue
onely
that
,
which
the
yoong
men
haue
eaten
,
and
the
part
of
the
men
which
went
with
mee
,
Aner
,
Eshcol
,
and
Mamre
,
let
them
take
their
parts
.
IT
was
yesterday
handled
by
vs
at
large
,
that
Melchisedech
,
of
whom
mention
here
is
made
,
was
a
figure
&
image
of
our
Lord
and
Sauiour
Iesus
Christ
,
because
hee
was
in
dignitie
aboue
Abram
,
who
was
the
Father
of
the
Church
:
and
as
it
is
likewise
said
in
the
Psalme
,
That
the
Redeemer
that
was
to
come
,
should
not
be
onely
a
king
,
but
also
a
priest
after
the
order
of
Melchisedech
.
We
haue
also
shewed
why
all
this
was
spoken
,
to
what
purpose
it
serueth
vs
,
and
what
benefite
wee
receiue
thereby
.
Lastly
,
the
blessing
likewise
was
set
foorth
,
that
is
,
that
through
the
power
of
the
office
and
order
which
was
in
Melchisedech
,
Abram
was
blessed
,
thereby
to
shew
that
all
our
praiers
should
bee
abhominable
before
the
maiestie
of
God
,
and
be
able
to
obtaine
nothing
at
his
handes
,
without
Iesus
Christ
made
intercession
for
vs
,
which
office
is
attributed
vnto
him
in
the
holie
scripture
.
Now
it
is
here
said
,
That
Abram
gaue
tithe
of
all
vnto
Melchisedech
.
This
therefore
declareth
a
priestly
dignitie
that
was
in
Melchisedech
,
as
is
well
remembred
by
the
Apostle
.
We
must
not
hereupon
,
certainly
collect
,
Abram
:
Thy
seed
shall
possesse
the
land
.
Leuy
should
haue
bin
a
chief
man
in
the
house
of
Abram
:
and
yet
he
was
thrust
out
of
it
:
&
in
stead
of
him
,
were
two
chiefe
men
made
of
the
house
of
Ioseph
:
to
wit
,
Ephraim
and
Manasses
.
Here
we
see
that
Leuy
was
depriued
of
his
enheritance
,
albeit
●t
was
before
assigned
vnto
him
by
God
him selfe
.
And
that
is
the
reason
why
his
successors
are
recompensed
with
tithes
.
Now
God
did
this
for
two
reasons
:
the
first
is
,
because
they
should
not
bee
distracted
neither
from
the
seruice
which
was
committed
to
their
charge
,
ne
yet
from
doctrine
.
For
God
chose
not
the
priests
vnder
the
law
,
for
performing
of
the
ceremonies
only
:
but
for
another
reason
of
which
the
Prophet
Malachy
speaketh
:
Paul
,
That
they
which
ministred
at
the
Aulter
in
the
olde
Testament
were
mainteined
,
that
they
which
at
this
daie
sacrifice
vnto
God
after
a
more
excellent
manner
,
that
is
,
which
winne
soules
vnto
him
,
to
make
of
them
sacrifices
vnto
his
maiestie
,
that
they
should
also
bee
as
well
prouided
for
and
mainteined
:
and
although
GOD
hath
not
quallified
how
nor
by
what
manner
of
reuenue
they
should
bee
mainteined
,
yet
is
there
a
lawe
for
it
.
Now
then
,
sith
God
hath
been
knowne
through
the
preaching
of
the
Ghospell
,
a
Christian
order
and
lawe
hath
been
made
,
for
the
giuing
and
bestowing
of
one
part
of
tithes
.
And
herein
wee
may
see
the
deceit
of
the
Pope
and
of
his
shauelings
:
for
,
when
they
handle
the
lawe
of
tithes
in
their
Canons
,
they
take
it
as
if
it
were
transferred
to
them
after
that
Iesus
Christ
had
put
an
end
vnto
the
priesthood
of
Leuy
.
All
these
are
very
leasings
,
falsefying
the
holie
scripture
,
&
wickedly
corrupting
the
same
.
For
we
see
to
the
contrary
,
as
hath
been
before
shewed
,
that
it
is
long
ago
sithence
,
that
it
was
not
knowne
what
the
paying
of
tithes
was
by
vertue
of
the
lawe
of
Moses
▪
and
they
were
always
paide
either
to
the
Emperour
,
or
to
some
other
perticuler
great
men
.
But
now
sith
the
thing
hath
bin
so
ordeined
(
so
therin
be
no
abuse
,
and
to
make
men
belieue
contrary
to
all
truth
,
that
it
came
from
the
holy
scripture
:
but
to
be
taken
for
a
politike
law
.
)
Let
vs
hold
that
rule
which
Saint
Paul
setteth
downe
:
That
wee
musle
not
the
mouth
of
the
Oxe
when
hee
trauelleth
to
feede
vs
:
and
therefore
it
standeth
with
a
far
greater
reason
,
that
they
which
preach
the
doctrine
of
the
Ghospell
,
ordeined
in
so
excellent
an
estate
,
shuld
not
be
abridged
and
depriued
of
their
maintenance
,
but
be
verie
well
waged
.
Now
as
I
haue
alreadie
saide
,
when
tithes
and
such
like
are
bestowed
vnto
a
good
vse
:
we
must
not
so
straightly
looke
into
the
matter
,
as
to
aske
the
cause
why
it
is
so
,
as
many
fantasticall
fellowes
will
,
who
at
this
day
could
bee
contented
to
turne
the
whole
world
vpside
downe
saying
,
O
,
it
is
no
time
now
to
paie
tithes
,
for
seeing
the
thing
hath
been
so
long
abused
,
it
is
no
reason
it
should
any
longer
continue
.
Then
must
wee
by
their
saying
scrape
out
all
:
for
they
think
that
Christianitie
consisteth
in
changing
the
colour
of
the
Sunne
and
the
Moone
.
But
if
there
be
any
thing
that
is
to
be
amended
,
as
I
haue
said
,
as
if
the
Papists
haue
brought
in
any
false
opinion
,
let
that
be
vtterly
abolished
.
But
in
the
meane
while
,
let
vs
hold
vs
vnto
al
good
ordenance
:
to
wit
,
let
the
tithes
and
all
such
things
that
are
for
the
maintenance
of
the
poore
,
and
the
Ministers
:
let
these
thinges
bee
reduced
vnto
their
lawfull
vse
,
and
let
not
vnsaciable
wide
gullets
deuour
all
.
Let
them
not
consume
them
vpon
their
superfluities
,
in
pompes
,
drunkennes
,
and
other
dissolutenes
:
but
let
them
know
,
that
these
are
holy
goods
,
which
ought
to
be
reserued
for
the
vse
of
the
Church
,
as
well
for
the
maintenance
of
the
poore
as
I
haue
alreadie
said
,
as
also
for
the
feeding
of
those
which
serue
God
and
his
people
.
Thus
wee
see
,
that
it
was
fit
wee
should
touch
by
the
way
,
the
lawe
concerning
tithes
:
and
let
vs
now
go
on
with
that
which
followeth
.
Moses
now
returneth
to
the
king
of
Sodome
,
of
whom
he
had
before
spoken
:
and
ceaseth
to
speake
of
Melchisedech
.
Hee
saith
,
that
the
king
of
Sodome
would
haue
nothing
els
but
the
personnes
,
and
leaue
all
the
spoyle
to
Abram
:
As
if
hee
would
haue
saide
,
that
hee
demaunded
no
whit
of
that
which
was
taken
from
him
by
his
enemies
,
for
hee
knew
verie
well
that
Abram
had
wonne
it
by
conquest
:
he
onely
required
but
the
persons
and
his
dwelling
place
.
Wee
know
not
whether
he
did
this
hipocritically
yea
or
no
,
considering
that
all
was
in
Abram
his
hands
,
or
whether
hee
thought
in
truth
that
hee
was
worthie
of
all
,
and
that
it
was
inough
that
hee
and
his
people
were
rescued
from
the
handes
of
his
enemies
.
But
how
euer
it
was
,
it
is
saide
that
Abram
refused
that
offer
,
that
hee
would
take
nothing
that
was
his
,
no
not
so
much
as
a
thread
or
a
shoolatchet
.
That
is
to
saie
,
not
the
worth
of
a
pinne
as
wee
commonly
say
:
saue
that
,
saith
hee
,
which
the
yoong
men
haue
eaten
:
for
they
came
not
thither
to
paie
any
reckoning
,
and
besides
,
they
could
haue
no
lesse
reward
for
ventring
their
liues
to
deliuer
the
Sodomites
.
Well
sir
,
as
for
that
which
they
haue
eaten
,
let
that
,
I
say
,
alone
:
but
as
for
those
that
came
with
mee
Aner
,
Eshcol
,
and
Mamre
,
they
must
needes
haue
their
portion
of
the
spoyle
:
for
I
will
abridge
them
of
no
whit
of
their
benefite
,
neither
is
it
for
mee
to
impose
a
law
or
matter
of
necessitie
vppon
them
:
I
am
liberall
,
and
therefore
I
can
in
no
wise
straighten
nor
measure
them
.
Let
them
then
take
their
shares
,
as
for
mee
,
I
will
haue
nothing
.
And
for
the
better
confirming
of
his
speech
,
hee
saith
,
I
haue
lifted
vp
my
hand
vnto
the
Lord
the
most
high
GOD
,
possessor
of
heauen
and
earth
,
as
if
hee
would
haue
said
,
that
hee
had
sworne
and
would
performe
it
,
because
it
was
not
lawfull
for
him
to
call
backe
his
word
,
and
so
thereby
stoppe
his
mouth
about
the
matter
.
Wee
see
heere
,
that
Abram
his
meaning
was
to
eschue
all
offences
,
when
as
hee
refused
to
reape
anie
benefite
of
anie
thing
that
was
his
.
For
if
the
warre
which
hee
had
taken
in
hand
was
lawfull
,
that
then
hee
might
iustly
reserue
to
himselfe
,
in
the
iudgement
of
men
,
whatsoeuer
he
had
taken
:
but
beause
he
would
shew
that
hee
was
not
carried
away
with
a
couetous
desire
,
and
that
hee
tooke
not
armes
vpon
him
for
gaine
,
hee
said
,
That
he
would
not
haue
no
not
so
much
as
one
thread
of
his
:
and
that
in
saying
thus
,
(
To
the
end
thou
shouldest
not
say
,
that
thou
hast
enriched
Abram
it
is
certaine
that
hee
was
not
ambitious
.
As
oftentimes
,
we
shall
see
men
of
great
minde
that
do
willingly
desire
to
enrich
themselues
with
other
mens
goods
:
but
because
they
feare
the
shame
&
reproaches
of
the
world
,
they
will
yet
for
fashions
sake
,
shew
therein
a
kind
of
constancy
.
Howbeit
,
Abram
did
not
so
:
but
as
I
haue
said
,
hee
did
it
because
hee
would
not
haue
the
name
of
God
through
his
occasion
bee
euill
spoken
of
.
For
it
might
bee
said
,
what
I
beseech
you
?
This
man
,
for
any
thing
that
wee
can
yet
see
,
hath
hitherto
shewed
himselfe
to
be
very
simple
,
and
that
he
worshipped
God
by
himselfe
,
and
is
wonderfull
deuout
:
hee
saith
that
hee
forsooke
his
country
at
the
commandement
of
God
,
and
yet
hee
maketh
warre
,
robbeth
and
spoileth
,
and
therefore
any
man
may
see
that
hee
is
no
better
then
a
theefe
.
Here
wee
see
that
vnder
the
name
of
Abram
,
the
name
of
God
had
been
hazarded
vnto
many
slaunders
.
And
this
is
the
cause
also
why
hee
kept
himselfe
within
compasse
.
Now
this
is
written
for
our
learning
.
For
,
in
the
first
place
we
are
to
obserue
this
rule
,
that
it
is
not
inough
that
our
consciences
be
pure
before
God
,
but
we
must
also
procure
(
as
S.
Paul
thereof
sheweth
vs
an
example
)
To
bee
reputed
and
well
thought
of
amongst
our
neighbours
:
And
why
?
because
they
might
not
condemne
vs
,
by
reason
they
shuld
haue
this
opinion
of
vs
that
we
would
do
no
euil
thing
,
but
rather
stir
them
vp
to
well
doing
.
True
it
is
,
that
we
shall
neuer
be
able
to
escape
the
bitings
and
barkings
of
many
dogs
:
yea
and
although
wee
were
without
all
blot
and
blemish
,
yet
will
they
neuer
leaue
slaundering
and
euil
speaking
of
vs
:
for
the
sonne
of
Gnd
had
his
part
that
way
,
and
all
the
Prophets
and
Apostles
were
also
charged
with
false
reports
.
And
therefore
(
as
S
Paul
saith
in
another
place
)
wee
must
be
alwaies
readie
to
do
good
,
&
yet
to
be
euill
spoken
of
,
to
be
wonderfully
scoffed
at
,
reproched
and
iniuried
,
for
that
must
be
our
reward
:
&
yet
notwithstanding
,
we
must
as
much
as
in
vs
lieth
,
not
giue
any
occasion
to
such
as
hunt
after
it
,
but
stoppe
their
mouthes
to
the
end
the
name
of
God
,
as
I
haue
alreadie
said
,
be
not
euil
spoken
of
through
our
default
.
Here
we
see
then
wherein
we
are
to
follow
Abram
,
that
is
,
wee
must
vnderstand
that
we
are
looked
vnto
on
euery
side
:
yea
and
although
wee
were
not
,
yet
we
owe
this
duetie
vnto
our
neighbours
,
not
to
giue
any
offence
vnto
those
that
are
weake
:
who
by
vs
might
take
any
euill
example
.
For
let
vs
bee
assured
that
there
will
be
alwaies
wicked
men
to
seeke
to
accuse
vs
,
to
picke
quarrels
against
vs
and
defame
vs
:
but
yet
for
all
this
,
(
as
I
haue
alreadie
sayd
,
)
let
vs
be
cleare
aboard
and
guiltles
.
For
it
is
the
will
of
God
that
we
should
be
,
as
it
were
,
set
vppon
a
scaffold
,
to
carry
his
name
and
badge
,
as
S.
Paul
saith
to
the
Philippians
,
and
on
the
other
side
,
shine
before
the
wicked
:
and
although
they
bee
froward
and
peruerse
people
,
yet
let
vs
walke
before
them
holily
and
godly
:
that
thereby
they
may
be
ashamed
,
not
being
able
to
finde
any
thing
in
vs
wherby
we
may
be
euill
spoken
of
:
and
that
they
may
by
that
means
be
made
more
inexcusable
,
when
as
they
shall
see
vs
serue
God
in
integritie
of
life
,
and
themselues
addicted
to
all
fraud
,
villanies
,
and
such
like
.
Thus
we
see
how
wee
are
to
put
in
practise
this
doctrine
.
Now
,
as
concerning
Abram
his
act
,
wee
see
here
what
a
good
conscience
he
had
.
For
if
wane
be
once
taken
in
hand
,
we
think
then
that
it
is
lawfull
for
vs
to
do
what
we
lust
,
as
it
is
said
in
an
auncient
prouerbe
,
That
when
warres
are
on
foote
,
then
lawes
cease
:
although
in
deed
there
is
pollicie
and
lawe
,
because
it
is
then
more
requisite
then
in
the
time
of
peace
:
and
there
must
bee
also
a
kinde
of
superioritie
,
to
the
end
euery
Captaine
might
be
obeyed
,
that
all
souldiers
might
attend
vppon
their
Ensigne
or
Colours
,
that
men
might
not
hazard
themselues
at
all
aduentures
,
and
also
be
verie
vigilant
to
beware
of
the
enemy
.
And
therefore
these
things
which
concerne
the
factes
of
Armes
,
ought
to
haue
rules
,
lawes
,
and
statutes
:
and
yet
notwithstandyng
it
is
impossible
to
haue
anie
warres
without
the
committing
of
many
outrages
,
And
this
is
it
also
,
why
all
such
as
thinke
to
drawe
their
swordes
,
ought
to
feare
and
tremble
as
often
as
they
thinke
of
the
taile
and
sequele
that
it
draweth
after
it
.
For
it
is
impossible
but
that
in
such
a
mixture
there
must
bee
a
great
number
of
innocentes
slaine
,
many
houses
,
fatherles
children
,
and
widowes
sacked
and
spoyled
:
and
that
the
goods
of
such
as
are
most
impotent
,
shall
be
taken
from
them
,
according
as
the
souldiour
shall
finde
himselfe
to
want
:
and
ouer
&
besides
all
this
,
if
they
shall
want
munition
,
&
that
the
belly
thinketh
it
shall
suffer
famine
,
they
will
spare
nothing
.
Thus
we
see
how
warre
it selfe
bringeth
alwaies
with
it
confusion
.
Moreouer
,
they
that
goe
a
warfare
,
although
they
haue
neuer
so
lawfull
titles
,
and
can
shew
great
reason
and
cause
,
to
induce
them
thereunto
,
yea
and
be
enforced
as
it
were
of
necessitie
to
follow
it
:
yet
notwithstanding
they
will
not
sticke
to
take
libertie
inough
and
dispense
with
themselues
in
whatsoeuer
they
do
:
for
thus
they
wil
say
,
If
mine
enemy
had
vanquished
mee
,
what
would
hee
haue
done
?
Doo
you
thinke
that
hee
would
haue
spared
either
me
or
mine
?
Out
of
doubt
if
he
had
conquered
mee
,
hee
woulde
haue
put
to
sacke
all
that
I
had
had
,
all
had
gone
to
hauocke
:
and
sith
it
is
so
,
why
should
not
I
doo
the
lyke
?
Thus
wee
see
how
they
which
make
warre
dispense
with
themselues
&
take
such
libertie
,
as
that
they
thinke
they
do
no
hurt
when
as
they
spoile
and
scrape
togither
whatsoeuer
commeth
next
to
hand
:
and
yet
we
see
that
Abram
dealt
not
so
.
True
it
is
,
that
when
the
children
of
Israel
entred
the
land
of
Canaan
,
they
sacked
the
whole
country
before
them
.
But
why
?
because
the
Lord
had
so
commanded
them
,
and
therefore
they
could
none
otherwise
do
:
yea
they
were
also
most
rigoriously
plagued
,
because
they
spared
the
inhabitants
of
the
land
.
And
besides
,
God
threatened
them
,
that
if
they
left
any
one
of
them
aliue
,
that
they
should
be
as
goades
in
their
sides
,
and
as
thornes
or
prickes
in
their
eies
.
But
in
this
case
there
is
a
perticuler
reason
:
for
Abram
was
not
appointed
by
God
to
put
on
Armes
to
purge
the
Citie
of
Sodom
&
the
neighbour
Cities
,
of
their
inhabitants
,
nor
yet
to
haue
rule
ouer
them
.
For
he
went
not
onely
to
recouer
his
Nephew
Lot
:
although
by
that
meanes
God
had
also
compassion
of
the
Sodomites
&
their
neighbors
,
because
he
would
for
a
little
while
defer
the
vengeance
which
he
had
prepared
for
them
:
Abram
therfore
knowing
the
reason
why
he
had
taken
Armes
vppon
him
,
tooke
not
libertie
,
nor
yet
sought
cunningly
to
excuse
himselfe
,
as
such
as
hunt
after
gaine
do
:
but
said
that
hee
would
take
nothing
.
And
yet
for
all
that
he
could
not
abridge
Aner
,
Eshcol
,
and
Mamre
,
of
any
portion
that
was
due
vnto
them
,
because
they
were
men
ouer
whom
he
had
no
gouernment
.
For
they
came
thither
with
him
of
good
wil
:
and
beeing
his
friends
and
allies
ayded
him
,
to
the
ende
to
bring
backe
his
Nephew
Lot
:
and
therfore
would
in
no
wise
take
any
of
their
right
from
them
.
Here
on
the
one
side
wee
see
what
a
temperate
man
Abram
was
,
and
on
the
other
side
we
see
,
although
he
tooke
not
the
worth
of
a
pinne
,
yet
could
it
not
so
fare
with
him
,
but
that
he
receiued
thereby
Iosse
and
domage
,
and
that
such
as
were
in
his
company
could
not
chuse
but
be
spoyled
:
which
thing
more
manifestly
sheweth
,
that
whosoeuer
hee
is
that
shall
begin
to
make
warre
,
yea
although
hee
might
be
as
it
were
as
an
Angell
of
heauen
,
that
cared
not
either
for
gold
or
siluer
,
and
had
rather
die
then
vouchsafe
once
to
gaine
the
worth
of
an
halfepenny
,
vnder
pretence
that
hee
had
aduentured
his
life
:
yet
notwithstanding
,
that
warre
of
it selfe
bringeth
alwaies
with
it
many
sinnes
and
iniquities
,
or
els
wonderfull
excesse
:
and
although
it
might
iustly
be
said
to
be
lawfull
,
yet
can
it
not
be
chosen
but
that
great
outrage
will
be
committed
,
and
many
men
come
home
by
weeping
crosse
as
wee
say
:
for
,
one
man
shall
haue
his
house
set
on
fire
,
another
shall
be
robbed
,
another
rifled
euen
to
his
verie
bedstraw
,
and
another
shall
be
so
spoyled
of
all
his
wares
,
as
that
hee
shall
bee
left
starke
bare
.
And
therfore
whensoeuer
there
is
open
warres
,
there
must
needs
be
weeping
&
wailing
,
and
wringing
of
hands
:
wherefore
,
wee
ought
continually
to
be
admonished
to
bee
as
it
were
close
fisted
:
and
take
heede
how
they
enter
into
such
confusions
,
as
that
there
can
be
found
no
remedy
against
them
,
albeit
they
carried
such
a
mind
with
them
in
their
gouernment
,
as
the
very
Angels
do
,
as
I
haue
alreadie
said
.
To
bee
short
,
they
that
iustly
defend
themselues
,
and
are
enforced
so
to
do
,
ought
yet
so
wisely
and
warily
to
behaue
themselues
,
as
that
they
folow
at
least
the
steps
of
our
father
Abram
.
And
if
it
cannot
otherwise
be
auoided
,
but
that
there
must
be
great
excesse
,
great
losse
&
spoile
committed
,
yet
let
them
at
the
least
resolue
thus
with
themselues
,
not
to
take
war
in
hand
rashly
,
of
self
wil
,
and
for
spoile
:
but
that
it
bee
done
for
the
iust
defence
of
a
country
,
when
as
it
shal
be
inuaded
by
some
wicked
&
mischieuous
violence
.
For
,
men
may
defend
themselues
against
any
king
or
prince
,
if
so
be
they
wil
set
vpon
such
as
are
desirous
to
liue
peaceably
,
and
craue
their
friendship
.
Let
men
then
haue
alwaies
this
regard
not
to
be
ambitious
&
high
minded
,
ne
yet
desire
another
mans
wealth
:
or
els
if
any
man
wil
take
armes
vpon
him
,
let
him
looke
wel
to
that
which
is
here
spoken
of
Abram
▪
and
conforme
himselfe
after
his
example
.
For
the
holie
Ghost
meant
not
to
commend
him
only
because
he
was
not
couetous
,
&
cared
not
for
gold
nor
siluer
:
but
hath
set
him
before
vs
as
a
glasse
,
to
the
end
to
learne
vs
what
rule
to
follow
to
do
the
like
.
For
,
we
may
finde
out
fond
excuses
inough
to
couer
our
careles
spoiling
&
robbing
:
but
that
wil
not
serue
our
turnes
without
we
conforme
vs
vnto
the
example
of
our
father
Abram
.
And
this
is
it
that
we
are
to
learn
from
this
place
.
Howbeit
,
Abram
contented
not
himself
simply
and
plainly
to
say
thus
vnto
the
king
of
Sodom
:
but
he
also
sweare
withal
,
&
said
that
he
had
bound
himself
by
an
oath
,
to
the
end
to
stop
all
mouthes
,
and
cut
of
all
exceptions
that
the
king
might
not
go
farther
&
say
,
wel
it
were
better
for
thee
to
take
the
spoile
:
no
saith
Abram
,
I
wil
stand
to
that
I
haue
sayd
.
And
besides
,
I
haue
lifted
vp
my
hand
vnto
the
Lord
the
most
high
God
.
Now
this
manner
of
speech
,
of
lifting
vp
the
hand
,
is
because
that
men
which
are
blockish
and
earthlie
▪
might
be
put
in
minde
when
they
sweare
,
by
some
signe
&
token
,
that
it
is
as
it
were
to
cal
God
to
witnes
as
iudge
.
In
very
deed
the
word
of
it self
importeth
as
much
,
when
as
we
wil
say
I
protest
before
God
,
or
as
God
is
my
witnesse
,
or
God
plague
me
els
.
Now
,
when
we
vse
this
manner
of
speech
,
our
haires
of
our
heads
should
stand
vpright
if
we
lye
,
or
vse
any
kinde
of
deceit
,
for
God
will
not
forsake
himselfe
to
agree
vnto
our
leasings
,
for
if
he
should
,
hee
must
needes
aduihilate
his
owne
maiestie
.
For
,
he
is
as
verily
true
,
as
his
essence
is
vnchangeable
.
The
words
then
are
sufficient
inough
of
themselues
:
howbeit
we
are
so
blockish
and
dull
,
as
that
we
had
great
need
to
haue
some
helpes
to
put
vs
in
mind
,
and
therewithall
to
make
vs
tremble
before
his
maiestie
when
we
sweare
,
&
therfore
we
see
why
in
all
ages
men
were
wont
to
lift
vp
their
handes
,
and
that
by
God
his
owne
conduction
.
And
men
lifted
vp
their
handes
in
a
solemne
oath
,
euen
as
wee
doo
when
wee
pray
.
For
,
when
we
lift
vp
our
hands
,
it
is
as
much
as
if
we
besought
God
to
come
downe
from
heauen
to
helpe
vs
:
not
that
he
chaungeth
his
place
,
but
that
he
so
spreadeth
forth
his
power
as
that
wee
may
feele
him
to
bee
present
in
graunting
our
petitions
.
Thus
we
see
how
by
ceremonie
and
our
outward
gesture
,
we
shew
that
our
praiers
conioyne
vs
vnto
God
,
and
that
by
them
wee
enter
heauen
through
faith
,
and
that
God
for
his
part
,
descendeth
vnto
vs
,
to
shew
himselfe
to
bee
at
hand
.
Euen
so
also
it
is
saide
of
an
oath
,
when
as
we
lift
vp
our
handes
,
that
is
,
as
if
we
should
say
:
I
call
God
to
witnesse
,
and
that
I
am
here
before
him
when
as
I
speake
:
that
if
I
deale
deceitfully
,
it
is
as
much
as
if
I
stained
and
violated
his
maiestie
.
Now
wee
see
the
meaning
of
these
words
.
And
let
vs
here
note
,
that
the
oath
of
the
faithfull
,
ought
to
be
rightly
weighed
,
two
or
three
times
:
for
they
that
vse
it
,
in
taking
the
name
of
God
also
vpon
euery
light
occasion
of
speech
,
shew
themselues
to
be
contemners
thereof
.
For
,
if
we
reuerenced
the
name
of
God
as
it
deserueth
,
without
doubt
wee
would
not
so
vainly
tosse
it
vp
and
downe
,
as
men
vse
to
tosse
Tennis
balles
:
for
when
we
heare
othes
tossed
vp
and
downe
in
many
mens
mouths
,
by
that
we
may
perceiue
them
to
be
wicked
,
godles
,
and
profane
men
,
and
such
as
in
deed
know
not
God
at
all
.
Now
,
they
will
not
in
any
wise
confesse
that
they
know
not
God
:
for
,
when
a
man
shall
heare
them
both
in
market
place
and
street
sweare
continually
:
and
thereupon
reproue
them
,
this
by
and
by
is
their
answere
:
O
good
sir
,
I
promise
you
for
mine
owne
part
,
I
feare
God
:
surely
sir
,
it
seemeth
you
do
so
with
lye
and
all
.
For
out
of
al
doubt
,
if
we
do
fear
him
in
deed
,
it
wold
be
seene
by
our
sober
and
wise
taking
of
his
name
in
our
mouthes
,
&
not
by
prophaning
of
the
same
.
And
in
verie
deed
,
when
as
wee
shall
throughly
consider
what
is
the
cause
of
an
oath
,
assuredly
wee
shall
continually
prouoke
God
against
vs
,
if
we
abuse
and
corrupt
the
same
.
For
,
as
S.
Paul
saith
,
Mortall
men
sweare
by
one
greater
then
themselues
,
and
God
sweareth
by
himselfe
,
because
there
is
none
greater
then
himself
.
And
therfore
in
all
othes
the
name
of
God
must
be
put
in
.
It
is
very
true
,
that
when
a
man
shal
say
,
By
God
,
it
is
not
expresly
said
word
by
word
,
that
God
plagueth
and
executeth
vengeance
:
men
will
not
so
say
,
but
it
is
inogh
that
his
name
is
there
put
in
as
iudge
.
After
what
sort
then
so
euer
wee
speake
,
God
is
not
to
be
so
fisted
withal
:
and
besides
,
we
shall
gaine
nothing
at
his
hands
to
vse
any
sophistication
with
him
,
for
without
doubt
the
shame
will
still
light
vpon
our
own
heads
.
Moreouer
,
if
any
man
at
any
time
would
rightly
deliuer
an
oath
,
it
is
most
certaine
that
God
shal
there
be
named
and
called
to
witnesse
.
Now
,
he
cannot
be
a
witnesse
without
also
he
be
a
iudge
.
And
besides
,
there
is
now
&
then
cursing
and
banning
,
that
is
to
say
,
a
man
wil
beseech
God
to
plague
him
as
he
deserueth
,
when
soeuer
he
abuseth
his
holy
name
,
we
see
also
why
it
is
so
often
sayd
in
the
holy
scripture
,
God
do
thus
and
thus
vnto
me
,
that
is
to
say
,
God
plague
mee
both
in
bodie
and
soule
.
In
other
places
this
is
not
expressed
,
but
there
is
onely
an
if
,
and
is
an
interrupted
kinde
of
speech
as
in
this
place
,
I
haue
lifted
vp
my
handes
vnto
the
Lorde
most
high
God
,
if
so
be
I
take
any
thing
thereof
.
Now
what
is
the
meaning
of
this
?
We
must
thus
vnderstand
it
,
Let
GOD
bee
iudge
,
and
plague
mee
if
I
lye
,
and
speake
not
the
truth
.
This
broken
and
interrupted
kinde
of
speech
,
sheweth
that
when
wee
should
sweare
,
wee
must
bee
helde
backe
as
it
were
with
a
byt
:
to
the
ende
wee
do
not
lightly
and
vnaduisedly
prouoke
the
wrath
of
God
.
For
,
out
of
all
doubt
,
they
which
sweare
often
and
at
randon
,
are
euerie
time
forsworne
,
because
they
are
things
that
goe
hand
in
hand
togither
:
so
that
when
soeuer
we
heare
any
man
sweare
at
the
Table
or
in
the
streetes
,
a
man
may
boldly
say
vnto
him
,
My
friend
,
you
do
not
onely
abuse
the
name
of
God
,
but
are
also
forsworne
when
as
the
name
of
god
is
thus
profaned
in
your
mouth
:
we
are
therfore
to
keep
vs
within
the
bounds
of
sobrietie
,
when
as
we
must
needs
take
the
name
of
God
so
in
our
mouthes
.
But
here
by
the
way
may
rise
a
question
:
whether
it
was
lawfull
for
Abram
to
sweare
for
so
small
a
matter
:
for
it
is
sayd
,
Thou
shalt
not
take
the
name
of
thy
Lorde
thy
God
in
vaine
.
And
therfore
could
not
Abram
haue
been
contented
to
haue
sayd
plainly
,
no
:
I
will
not
haue
one
iote
of
anie
thing
:
but
whatsoeuer
hath
been
taken
from
thee
.
I
will
deliuer
it
thee
againe
with
mine
owne
hand
:
for
,
I
will
not
be
the
richer
by
one
farthing
of
that
is
thine
.
A
man
would
thinke
that
if
he
had
said
thus
it
had
bin
inough
:
howbeit
we
see
what
the
hipocrisie
of
men
is
:
for
,
for
honesties
sake
,
men
will
offer
wonderful
much
,
and
yet
they
which
will
thus
speake
,
haue
a
clean
contrary
meaning
in
their
harts
.
Thus
we
see
,
that
they
think
that
a
man
is
not
bound
when
he
maketh
any
such
offer
in
words
:
for
they
say
,
that
it
is
but
a
superfluous
kinde
of
speech
,
because
they
thinke
not
that
men
which
haue
such
a
ciuil
courage
with
them
,
haue
either
faith
or
honestie
in
them
,
forsomuch
as
most
men
are
subiect
thereunto
:
and
therefore
it
stood
Abram
vpon
,
to
sweare
.
And
besides
,
it
behoued
him
also
to
free
himselfe
from
all
kinde
of
temptation
,
and
so
hold
himselfe
within
the
compasse
of
his
duetie
,
as
that
although
he
might
lawfully
enrich
himselfe
with
another
man
his
goods
,
yet
that
hee
should
then
abstain
from
giuing
himselfe
any
such
libertie
,
and
withdraw
himselfe
from
doing
any
such
thing
,
by
vertue
of
the
oath
which
hee
had
sworne
.
Wee
see
now
hereby
,
that
it
was
not
without
cause
that
Abram
said
that
hee
had
sworne
,
to
the
end
the
king
of
Sodome
should
by
no
means
haue
cause
to
reply
,
and
also
for
that
there
was
a
law
,
which
enforced
him
to
abstaine
from
doing
of
any
thing
that
might
breed
an
offence
,
and
whereby
God
likewise
might
bee
nothing
esteemed
of
among
the
heathen
.
Moreouer
,
we
haue
also
another
thing
to
consider
in
that
hee
saith
,
(
That
hee
haa
lifted
vp
his
hand
vnto
the
Lord
God
most
high
,
possessour
of
heauen
and
earth
)
Euen
as
Melchisedech
in
like
sort
vsed
the
same
forme
when
he
gaue
the
blessing
.
For
,
Abram
was
not
contented
to
call
the
name
of
God
to
witnes
,
but
he
would
also
expresse
what
maner
of
God
it
was
that
hee
worshipped
.
Wee
know
well
inough
that
the
world
was
at
that
time
full
of
idolatry
and
superstition
,
&
yet
euery
man
had
the
name
of
God
in
his
mouth
,
euen
as
at
this
day
the
heathen
will
greatly
brag
that
they
honour
God
.
For
,
the
Turkes
,
Iewes
,
and
Papists
,
wil
not
sticke
to
abuse
this
holy
name
:
howbeit
,
it
is
but
a
polluting
thereof
,
forsomuch
as
the
Turkes
worship
that
which
they
haue
deuised
of
their
owne
braines
,
and
so
blaspheme
the
liuing
God
.
For
as
Saint
Iohn
saith
,
Hee
that
hath
not
the
Sonne
,
hath
not
the
Father
:
Possessor
of
heauen
&
earth
:
to
shewe
that
God
is
not
in
heauen
as
fantasticall
heads
imagine
,
as
to
say
that
he
sitteth
there
,
onely
to
behold
that
which
is
done
in
the
world
:
&
contenteth
himself
that
he
once
made
all
things
:
&
now
letteth
vs
alone
scipping
&
leaping
here
below
vp
&
downe
like
Frogs
.
But
Abram
sheweth
that
he
had
not
so
blockish
an
opinion
of
his
maiesty
,
but
attributeth
vnto
him
an
infinit
power
that
spreddeth
it self
all
ouer
both
henen
&
earth
.
And
this
is
done
to
make
vs
walke
in
his
fear
,
and
to
aduertise
vs
that
we
are
alwaies
before
his
eies
:
&
that
both
our
wits
&
very
thoughts
shal
come
in
a
reckning
before
him
:
for
God
is
not
the
possessor
of
heauen
&
earth
to
eate
&
feed
,
&
to
do
nothing
els
:
he
is
not
possessor
of
them
to
make
nothing
but
dumbe
shews
with
them
:
but
contenteth
himself
also
with
his
alone
&
infinit
maiesty
,
hauing
in
himself
all
blessednes
.
And
although
hee
had
neuer
created
anie
thing
,
yet
had
he
been
therby
no
whit
either
lessened
nor
encreased
.
And
therefore
when
he
is
thus
called
,
it
is
to
shew
,
that
he
hath
all
things
in
subiection
,
and
that
we
must
all
answere
before
him
:
and
that
hee
so
ruleth
the
world
,
as
that
nothing
is
hid
from
him
:
and
that
his
office
is
so
to
sound
the
thoughtes
,
and
to
examine
all
our
wordes
and
deeds
,
as
that
being
possessor
both
of
heauen
&
earth
,
he
is
also
with
all
,
our
Lord
and
Iudge
.
Thus
wee
see
why
this
title
is
imposed
vpon
him
,
because
wee
might
walke
here
as
before
his
maiestie
.
We
should
haue
a
wise
catch
of
it
to
hunt
after
secret
corners
,
seeing
that
all
things
shal
come
to
light
:
and
if
so
be
we
did
thinke
at
this
day
to
deceiue
him
with
our
cunning
shifts
,
yet
will
it
in
the
end
light
all
vpon
our
owne
heads
.
Againe
,
when
as
God
is
named
to
be
possessor
of
heauen
&
earth
,
we
are
aduertised
to
loue
him
as
our
nource
Father
,
and
to
feare
him
as
our
Iudge
.
For
,
he
is
possessour
of
heauen
and
earth
,
because
hee
is
the
chiefe
ruler
ouer
vs
,
and
must
appeare
before
his
iudgement
seate
,
to
receiue
whatsoeuer
we
haue
done
in
our
bodies
,
whither
it
be
good
or
ill
.
This
is
the
possession
which
he
hath
in
heauen
and
earth
.
Now
he
possesseth
not
this
for
himselfe
onely
:
but
bountifully
of
his
infinite
goodnes
,
bestoweth
vpon
vs
whatsoeuer
we
want
,
because
he
hath
created
all
things
for
our
vse
.
And
therfore
we
cannot
be
but
villainous
ingratefull
people
,
when
as
we
heare
the
infinite
power
and
goodnes
of
our
God
thus
spoken
of
,
and
do
by
experience
also
feele
the
same
,
if
wee
endeuour
not
ourselues
eftsoons
to
loue
him
,
and
yeeld
vnto
him
obedience
.
And
vnder
this
word
Heauen
also
,
not
only
the
benefites
which
we
receiue
by
the
Sun
and
Starres
are
set
before
vs
,
but
the
angels
likewise
are
here
put
in
amongst
,
that
we
might
learne
to
conforme
our selues
like
vnto
them
.
If
then
such
noble
creatures
as
they
are
,
haue
none
other
regard
but
to
apply
themselues
vnto
his
seruice
:
what
shall
become
of
vs
poore
wormes
of
the
earth
,
or
rather
straying
wilde
beastes
,
when
as
wee
shall
do
nothing
els
but
rebell
against
his
maiestie
,
in
giuing
our selues
ouer
vnto
our
filthy
lusts
&
appetites
.
Is
it
not
too
too
great
a
shame
for
vs
,
to
see
the
Angels
so
humble
,
as
I
haue
already
said
:
&
our selues
to
be
so
proud
&
rebellious
?
Here
we
see
them
in
summe
what
wee
are
to
remember
,
that
whensoeuer
we
shall
speake
of
God
,
we
must
alwaies
ioyne
his
power
with
his
essence
:
and
not
suffer
this
word
,
God
,
so
lightly
to
passe
through
our
lippes
as
many
men
do
,
but
wee
must
know
,
that
as
hee
is
eternall
,
and
hath
made
all
thinges
,
that
hee
hath
also
reserued
vnto
himselfe
the
dominion
&
rule
ouer
our
persons
,
our
goods
,
and
ouer
all
the
rest
of
the
creatures
:
and
that
wee
must
know
that
wee
are
to
render
an
account
vnto
him
,
yea
and
that
such
an
account
as
that
we
are
yet
in
the
meane
while
exhorted
notwithstanding
to
loue
him
in
deed
and
in
truth
,
&
submit
our selues
vnto
his
obedience
:
for
he
wil
not
only
win
vs
by
force
&
violence
vnder
the
name
of
his
maiesty
,
but
also
by
the
graces
&
benefits
which
hee
bestoweth
vpon
vs
,
to
the
end
wee
might
bee
alured
to
come
vnto
him
:
so
that
in
al
our
words
,
thoughts
,
&
deeds
,
we
alwaies
haue
regard
to
glorifie
his
holy
name
.
Let
vs
now
prostrate
our selues
before
the
maiesty
of
our
good
God
,
in
acknowledging
our
offences
,
beseeching
him
so
to
touch
vs
with
them
,
as
that
we
may
be
humbled
before
him
,
&
bee
grieued
with
our selues
and
ashamed
,
to
the
end
wee
may
put
our
whole
trust
in
his
mercy
which
hee
hath
shewed
vnto
vs
in
his
only
son
,
&
haue
all
our
refuge
to
him
.
And
besides
,
that
hee
so
dearly
redeemed
vs
,
as
that
wee
endeuour
to
dedicate
our selues
wholy
vnto
him
in
puritie
both
in
body
and
soule
:
&
do
him
such
homage
as
that
we
may
shew
that
indeed
we
desire
not
to
liue
to
our selues
:
but
yeeld
our selues
wholly
to
serue
him
,
sith
it
hath
pleased
him
to
receiue
vs
to
himselfe
.
That
he
will
not
onely
,
&c.
THE
FIRST
SERMON
,
of
Iustification
,
preached
by
Maister
Iohn
Caluin
.
Gen.
Cap.
15.
4
Then
behold
,
the
word
of
the
Lord
came
vnto
him
,
saying
:
this
man
shall
not
be
thine
heire
,
but
one
that
shall
come
out
of
thine
owne
bowels
,
he
shall
be
thine
heire
.
5
Moreouer
,
he
brought
him
foorth
and
sayd
:
Looke
vp
now
vnto
Heauen
,
and
tell
the
Stars
if
thou
be
able
to
number
them
:
and
hee
said
vnto
him
,
so
shall
thy
seed
be
.
6
And
Abram
belieued
the
Lord
,
&
he
counted
that
to
him
for
righteousnes
.
WE
heard
yesterday
,
how
Abram
in
making
his
moane
vnto
God
,
because
he
had
neuer
a
childe
to
be
his
heire
,
mistrusted
not
the
promise
:
as
many
of
vs
will
murmure
and
grudge
,
if
hee
by
and
by
yeeldeth
not
vnto
vs
that
we
desire
,
and
which
best
liketh
vs
.
Now
Abram
would
not
do
so
,
but
contented
himselfe
that
hee
felt
God
to
bee
good
and
gracious
vnto
him
,
and
that
hee
was
his
,
both
in
life
and
in
death
.
For
he
neuer
went
further
:
but
the
thing
which
he
only
looked
vnto
,
was
,
which
way
the
promise
might
be
accomplished
.
Now
he
had
in
very
deed
,
promised
the
Redeemer
:
and
for
that
cause
was
he
so
earnest
to
haue
issue
:
but
not
in
any
worldly
respect
as
we
haue
heretofore
said
,
but
because
he
could
not
otherwise
be
persuaded
that
God
loued
him
.
And
this
is
the
rather
confirmed
by
the
promise
which
God
made
him
:
for
hee
granted
him
his
request
euen
at
the
very
first
,
&
reproued
him
also
for
his
doubting
thereof
,
because
God
had
giuen
him
his
word
before
.
For
he
said
(
HE
SHALL
NOT
BE
THINE
HEIRE
,
but
one
shall
come
out
of
thine
own
bowels
,
he
shal
be
thine
heire
.
No
doubt
of
it
,
God
many
times
graunteth
vnto
men
their
vnaduised
requestes
:
but
we
see
heere
,
that
he
aduowed
his
seruant
Abrams
desire
.
And
it
was
not
without
cause
,
forsomuch
as
he
craued
nothing
els
but
to
haue
the
promise
ratified
by
that
meane
that
it
was
required
:
but
because
he
was
ouer
hastie
,
God
said
vnto
him
,
no
:
and
repulsed
his
ouer
vehement
hotte
desire
,
not
but
that
hee
might
lawfully
require
to
see
the
Redeemer
:
howbeit
wee
must
alwaies
keepe
a
measure
,
and
how
euer
it
is
,
rest
vppon
the
prouidence
of
God
:
because
he
knoweth
when
it
is
best
to
do
vs
good
.
And
therfore
we
must
patiently
abide
his
leisure
,
for
,
as
the
holie
scripture
saith
,
it
is
the
verie
propertie
of
faith
so
to
do
.
To
be
short
,
we
see
here
how
God
sheweth
that
Abrams
request
in
desiring
to
haue
issue
liked
him
well
,
considering
to
what
end
he
desired
it
.
And
because
hee
saw
his
weaknes
hee
would
needes
adde
thereunto
some
confirmation
:
and
brought
him
out
of
his
Tent
,
and
said
vnto
him
,
(
LOOKE
VP
NOW
VNTO
HEAVEN
:
and
tell
the
Starres
if
thou
be
able
,
so
shall
thy
seede
bee
.
)
But
if
there
bee
such
an
infinite
number
of
Starres
,
as
that
they
shall
dazle
thine
eyes
when
thou
wouldest
looke
vpon
them
to
tell
them
:
euen
so
shall
thy
seede
,
after
such
an
vnaccustomed
sort
bee
multiplied
,
as
that
men
shall
wonder
thereat
,
by
reason
of
the
strangenes
thereof
.
Now
as
we
haue
alreadie
handled
in
the
twelfth
Chapter
,
this
place
cannot
otherwise
bee
interpreted
,
but
that
Iesus
Christ
is
the
head
,
and
direct
line
as
it
were
of
the
seed
of
Abram
:
for
we
shall
heare
hereafter
,
that
Ismael
was
begotten
,
and
yet
for
all
that
the
promise
was
not
accomplished
:
notwithstanding
that
he
was
the
naturall
sonne
of
Abram
,
but
not
(
as
Saint
Paul
saith
)
the
naturall
sonne
of
the
promise
.
And
therefore
wee
must
not
take
this
here
to
be
a
carnall
generation
:
but
looke
higher
,
to
wit
,
That
it
is
he
that
numbreth
the
multitude
of
the
Stars
,
&
giueth
them
their
names
:
that
is
to
say
,
it
is
hee
that
maketh
them
subiect
vnto
him
and
to
his
gouernment
.
And
therefore
when
we
open
our
eyes
to
behold
the
Stars
,
we
must
by
and
by
looke
vnto
their
creation
:
for
in
a
minute
,
assoone
as
God
had
spoken
the
word
,
behold
the
heauen
was
full
of
this
army
royall
,
as
the
scripture
calleth
them
.
Thus
we
see
that
the
heauenly
hostes
were
created
in
a
minute
,
and
are
continually
obedient
vnto
his
maiestie
.
We
see
that
all
the
Stars
keep
their
due
course
and
compasse
,
and
although
their
reuolution
be
euery
way
great
,
&
that
the
Planets
may
remoue
the
firmament
,
&
may
be
all
mixed
togither
:
yet
wee
see
that
they
are
all
so
directed
,
as
that
wee
are
enforced
to
wonder
at
it
.
Seeing
then
it
is
so
,
no
maruell
though
this
glasse
was
let
before
the
eyes
of
Abram
:
for
therein
hee
might
haue
thus
concluded
,
sith
GOD
in
a
moment
furnished
all
heauen
with
Starres
,
where
before
was
not
one
:
may
hee
not
also
furnish
not
onely
my
house
,
but
an
whole
Country
,
yea
many
Countries
,
whensoeuer
hee
meaneth
to
bestowe
posteritie
vppon
mee
?
For
his
power
is
no
whit
lessened
:
for
hee
did
not
onely
create
the
world
at
once
,
but
after
hee
had
created
it
,
hee
miraculously
preserued
the
same
continually
.
And
therefore
▪
Abram
had
a
sure
and
certaine
token
,
and
as
it
were
a
pawne
giuen
him
.
And
heerein
wee
see
,
that
God
knew
some
infirmitie
to
bee
in
him
:
not
that
hee
distrusted
that
which
God
had
promised
,
but
because
hee
was
a
man
,
he
could
not
keepe
himselfe
within
such
compasse
,
but
that
hee
would
needs
aske
the
question
how
it
could
be
possible
that
in
his
,
seede
all
the
nations
of
the
world
should
be
blessed
:
and
therefore
because
his
faith
was
somewhat
weake
,
as
yesterday
wee
heard
:
wee
see
why
God
after
this
manner
added
vnto
him
this
aide
and
helpe
.
And
so
,
wee
haue
to
note
in
this
place
as
in
all
the
rest
,
that
God
supporteth
vs
in
all
our
weakenesse
.
Not
that
we
should
flatter
our selues
:
for
wee
are
to
fight
against
all
our
passions
,
&
against
al
our
euill
thoughtes
and
affections
,
to
giue
place
vnto
the
truth
of
God
,
and
to
hold
it
for
certaine
and
infallible
:
howbeit
whatsoeuer
wee
doo
,
it
cannot
bee
but
that
it
must
in
some
sort
bee
weake
:
and
although
wee
know
not
our
owne
faults
,
yet
God
knoweth
them
well
inough
.
How
then
should
we
do
,
if
hee
of
his
infinite
goodnes
spared
vs
not
?
Here
then
we
see
what
wee
are
to
consider
from
this
Text
,
where
it
is
sayde
,
That
God
confirmed
Abram
both
in
his
word
and
in
his
promise
,
as
we
might
daily
see
the
like
in
our selues
,
if
wee
were
not
blinded
in
our
owne
malice
:
because
we
regard
not
so
narrowly
and
diligently
the
workes
of
God
as
we
should
.
But
if
we
made
benefite
of
all
the
meanes
which
God
offreth
vs
,
that
we
might
assure
our selues
of
his
promises
,
wee
should
see
that
where
he
spared
his
seruant
Abram
,
as
hee
knoweth
vs
to
be
an
hundreth
times
more
weake
,
that
he
will
not
for
his
part
forget
any
thing
which
may
confirme
our
faith
.
Now
heereupon
,
Moses
addeth
and
saith
,
THAT
ABRAM
BELEEVED
GOD
,
and
it
was
imputed
to
him
for
righteousnes
.
)
Here
wee
see
a
Text
plaine
inough
,
and
at
the
first
sight
not
greatly
to
bee
stood
vpon
,
and
yet
the
Iewes
are
so
blockish
and
blinde
,
as
that
they
know
not
what
it
meaneth
.
And
amongst
Christians
also
,
hardlie
shall
we
find
one
amonst
an
hundreth
,
which
vnderstandeth
onely
the
meaning
of
these
words
.
For
if
these
three
or
foure
words
were
truly
vnderstood
(
THAT
ABRAM
BELEEVED
,
and
it
was
imputed
vnto
him
for
righteousnes
)
without
doubt
it
wold
ouerthrow
the
whole
state
of
Popery
:
all
superstitions
which
at
this
day
beare
sway
should
cease
:
and
all
controuersies
now
in
dispute
be
appaised
.
For
this
is
the
key
which
openeth
what
soeuer
is
requisite
for
our
saluation
:
this
is
the
meanes
to
decide
all
controuersies
:
this
is
the
foundation
of
all
true
religion
:
to
be
short
,
this
is
it
that
setteth
open
the
heauens
vnto
vs
,
if
we
can
comprehend
that
which
Moses
heere
in
a
word
setteth
downe
vnto
vs
.
And
so
much
the
more
are
we
to
detest
these
dogges
that
are
so
shameles
,
as
to
dare
to
obscure
such
a
maruellous
cleare
light
:
of
which
sort
are
they
which
say
that
Abram
was
taken
to
be
a
wise
man
,
and
that
,
that
was
a
vertue
in
him
to
beleeue
God
:
now
we
should
in
verie
deed
abhorre
these
dogges
.
For
these
are
the
most
wicked
blasphemies
that
Sathan
is
anyway
possibly
able
to
spue
out
.
Now
as
for
the
Iewes
,
wee
are
no
whit
to
maruell
at
them
,
because
they
had
no
expositor
.
No
doubt
of
it
,
God
mightily
shined
in
the
face
of
Moses
,
howbeit
they
had
a
vale
before
them
,
as
S.
Paul
saith
:
THAT
ABRAM
BELEEVED
GOD
,
and
on
the
other
side
he
addeth
,
that
this
beleefe
or
faith
,
was
imputed
to
him
for
righteousnes
.
And
first
we
are
here
to
define
what
BELEEFE
is
:
for
otherwise
wee
shall
make
nothing
of
it
.
And
here
we
see
how
the
Papists
are
entangled
in
their
errors
:
for
although
they
confesse
in
part
,
that
wee
are
iustified
by
faith
,
yet
can
they
not
fully
conceiue
and
accept
it
.
And
what
is
the
reason
?
Forsooth
,
it
is
because
they
vnderstand
not
what
this
word
Faith
or
Beleefe
meaneth
.
And
for
the
better
vnderstanding
hereof
,
we
must
ioyn
somthing
betweene
faith
and
the
promise
.
For
a
man
may
sing
well
with
one
voice
alone
:
howbeit
there
will
bee
no
perfect
melodie
,
without
ther
be
many
tunable
voices
agreeing
togither
.
Euen
so
is
it
with
faith
:
for
,
if
the
word
of
God
goeth
not
before
,
and
faith
agree
therwith
,
there
will
neuer
be
any
good
hermony
.
For
the
word
of
God
&
faith
,
are
two
things
which
cannot
be
seperated
.
For
so
a
man
may
speake
exceeding
much
of
beleefe
,
and
yet
notwithstanding
it
should
be
(
as
we
say
)
like
an
hie
Almaine
,
a
barbarous
kinde
of
speech
,
as
it
is
amongst
the
Papists
,
vntill
such
time
as
wee
bee
come
vnto
this
point
,
that
God
must
speak
,
&
we
must
haue
our
eares
open
&
attentiue
to
obey
and
giue
place
vnto
his
word
.
What
then
is
Belief
?
It
is
to
receiue
whatsoeuer
is
spoken
vnto
vs
from
the
mouth
of
god
,
with
such
reuerence
,
as
that
we
hold
it
to
be
certain
&
sure
.
And
yet
wee
must
do
more
then
all
this
:
for
God
wil
somtimes
speak
in
such
sort
,
as
that
we
shal
be
no
whit
the
better
to
heare
him
.
We
haue
seene
heretofore
that
when
he
spake
vnto
Cayn
,
and
asked
him
where
his
brother
was
the
Cain
right
well
knew
that
he
must
answer
before
his
iudge
in
despite
of
his
teeth
,
neuertheles
he
grombled
and
was
angry
,
saying
:
who
made
mee
my
brothers
keeper
?
Adam
also
heard
the
like
voice
,
where
art
thou
?
howbeit
hee
was
so
afeard
as
that
he
would
haue
hid
himself
,
and
haue
been
glad
to
haue
found
some
bottomles
dungeon
to
haue
fled
from
the
presence
of
God
.
Wherefore
it
is
not
inough
for
vs
to
heare
the
word
of
God
with
that
authoritie
that
it
deserueth
:
but
it
must
also
be
therewithall
quallified
:
that
is
to
say
,
it
must
be
such
a
sure
and
certaine
word
vnto
vs
as
may
make
vs
approach
neere
vnto
God
,
and
make
vs
partakers
of
his
bountie
and
goodnes
:
and
not
to
doubt
but
that
he
wil
be
our
Father
and
Sauiour
,
and
so
therupon
may
be
bold
to
call
vppon
him
,
and
hold
our selues
for
his
children
,
&
flie
vnto
him
for
succour
and
aide
.
Thus
we
see
how
Abram
beleeued
:
it
was
no
fantasticall
opinion
which
hee
had
conceiued
in
his
braine
:
I
AM
THINE
EXCEEDING
GREAT
REWARD
.
I
AM
THY
DEFENCE
:
FEARE
NOT
,
FOR
I
AM
THE
ALMIGHTIE
GOD
WHICH
HATH
BROVGHT
THEE
OVT
OF
CHALDE
,
AND
OVT
OF
HER
OF
THE
CHALDEANS
,
and
as
hereafter
wee
shall
see
,
and
as
we
haue
already
partly
handled
it
in
the
twelfth
Chapter
,
That
Abram
beleeued
not
God
in
hearing
I
cannot
tell
what
,
and
which
apperteined
nothing
vnto
him
,
or
to
heare
some
perticuler
speech
:
but
he
beleeued
God
,
when
as
hee
verily
beleeued
that
hee
was
kept
and
reserued
to
be
an
inheritour
of
the
kingdome
of
heauen
.
Thus
we
see
what
his
faith
was
.
But
for
the
better
vnderstanding
hereof
,
wee
are
to
note
,
that
there
is
a
perticuler
faith
,
and
a
faith
also
which
comprehendeth
whatsoeuer
is
requisite
for
our
saluation
.
As
if
God
should
now
threaten
vs
,
it
might
so
fall
out
as
that
it
would
moue
and
touch
the
hearts
of
verie
hypocrites
&
contemners
of
his
word
.
Now
this
is
said
to
be
a
perticuler
faith
.
For
how
many
do
we
see
,
when
as
the
iudgements
of
God
are
set
before
them
,
to
be
amazed
,
and
seared
as
it
were
within
with
an
hotte
yron
,
looking
on
euery
side
when
they
should
fall
vpon
them
:
and
why
so
.
Forsooth
,
the
reason
is
,
that
although
they
would
stomacke
and
brag
out
the
matter
neuer
so
much
,
yet
shall
they
bee
driuen
to
acknowledge
and
vnderstand
,
that
they
shal
neuer
be
able
to
escape
the
heauenly
iudge
his
handes
.
These
men
then
,
I
say
,
haue
a
certain
kind
of
faith
,
howbeit
it
is
but
in
part
:
and
it
is
such
a
peece
of
faith
,
as
will
do
them
no
good
:
as
for
example
,
you
shall
see
some
men
assure
themselues
vppon
a
perticuler
promise
,
when
as
they
are
in
daunger
:
for
if
a
man
shall
come
and
saie
vnto
them
,
that
God
will
haue
compassion
vppon
them
,
they
can
lyke
verie
well
of
this
speech
,
howbeit
it
is
but
onelie
in
an
expectation
.
Againe
,
we
shall
see
another
man
extreemly
sicke
,
or
suffering
great
pouertie
:
and
it
may
be
that
hee
will
call
vppon
GOD
for
aide
.
Another
man
may
bee
brought
vnto
such
an
extreame
daunger
,
as
that
hee
is
as
it
were
at
his
wittes
ende
:
yet
hee
hath
a
good
hope
,
because
hee
knoweth
that
God
can
helpe
him
.
Nowe
these
are
but
perticuler
beleefes
,
and
can
not
saue
vs
,
and
so
consequently
,
not
iustefie
vs
:
but
when
wee
shall
assure
our selues
of
our
adoption
,
wherein
consisteth
all
our
felicitie
:
this
is
it
that
maketh
vs
hope
that
GOD
will
bee
our
Father
vnto
the
ende
:
because
hee
hath
promised
that
his
children
shall
not
perish
:
and
that
wee
maye
call
vppon
him
as
vppon
our
GOD
,
for
our
vndoubted
saluation
.
Now
then
when
as
wee
shall
haue
this
promise
by
which
God
vniteth
vs
vnto
him selfe
,
and
so
allyeth
him selfe
vnto
vs
,
as
that
wee
neuer
doubt
that
hee
will
forget
vs
:
this
then
is
such
a
faith
as
comprehendeth
within
it
all
the
promises
.
The
feare
of
God
which
proceedeth
from
Fayth
,
hath
not
onelie
the
promises
of
the
life
now
,
but
of
the
Life
to
come
.
For
wee
maye
conclude
,
that
all
thinges
shall
goe
well
with
vs
,
if
so
be
that
God
fauoureth
vs
and
accepteth
of
vs
.
Heere
then
wee
see
what
wee
are
to
retaine
as
concernyng
this
worde
Beleefe
.
(
Abram
then
beleeued
GOD
)
that
is
to
saie
,
Abram
receiued
the
promise
,
by
which
GOD
certefied
him
,
that
hee
was
his
Sauiour
,
that
hee
embraced
our
Lord
Iesus
Christ
that
was
offered
him
,
by
whom
hee
knew
wee
were
reconciled
vnto
God
,
although
wee
were
woorthie
to
bee
accompted
his
enemies
,
and
to
haue
mortall
warres
made
vppon
vs
,
by
reason
of
our
sinne
and
corruption
.
Wherefore
Abram
is
beholden
vnto
our
Lorde
Iesus
Christ
,
and
was
fully
perswaded
that
that
was
the
verie
bond
,
by
which
wee
are
conioyned
and
vnited
vnto
God
,
as
that
we
are
partakers
both
of
his
life
and
also
of
all
his
benefites
.
Here
then
we
see
Abrams
beliefe
,
to
the
end
we
take
it
not
so
leanly
and
sparingly
as
the
Papists
do
.
Wee
see
now
in
summe
,
that
we
shal
neuer
be
able
to
vnderstand
what
this
word
Faith
and
Beliefe
meaneth
,
except
we
come
to
this
melodie
of
the
Promise
,
and
of
the
Receipt
thereof
.
And
why
is
it
that
God
so
often
saith
by
his
Prophets
,
I
will
call
you
my
people
,
and
you
shall
say
,
Thou
art
our
God
?
Thus
we
see
why
God
first
speaketh
:
and
it
belongeth
to
him
so
to
do
:
for
,
what
a
rash
part
were
it
of
me
to
insinuate
my selfe
to
come
vnto
God
,
and
to
call
him
my
Father
,
who
am
no
better
then
a
worme
crawling
vppon
the
earth
,
no
nor
so
good
neither
:
but
rather
sinne
and
horrible
infection
to
be
condemned
for
euer
,
whom
Sathan
by
nature
possesseth
,
&
whose
bond-slaues
wee
all
are
:
and
yet
call
God
my
Father
?
Yea
,
to
see
mee
vsurpe
and
take
vppon
me
such
honour
as
the
verie
Angels
themselues
as
of
themselues
,
are
not
worthie
?
But
when
he
hath
once
pronounced
this
saying
,
I
am
thy
Father
:
now
it
is
no
more
cursed
boldnesse
and
presumption
to
take
our selues
to
be
of
the
number
of
his
children
,
but
an
holy
confidence
and
trust
,
by
which
we
ratefie
his
truth
.
And
this
is
the
greatest
honour
that
we
can
do
him
,
when
as
he
hath
said
the
word
,
to
content
our selues
therwith
and
rest
therin
.
Thus
I
say
,
wee
see
what
true
beleefe
is
,
euen
that
which
is
here
shewed
vnto
vs
by
the
example
and
instruction
in
Abram
.
Now
it
is
said
,
that
that
was
imputed
vnto
him
for
righteousnes
:
and
that
it
was
God
that
imputed
the
same
vnto
him
.
We
are
now
to
set
downe
what
this
word
Impute
,
and
this
word
Righteousnes
,
signifieth
,
in
comprehending
also
therewith
the
name
of
God
.
This
word
Impute
,
importeth
as
much
,
as
to
allow
or
account
of
.
As
when
a
man
oweth
any
thing
,
if
he
hath
payd
it
,
he
is
allowed
it
.
Or
if
when
his
debtes
are
set
downe
he
sheweth
,
that
he
hath
payd
this
,
and
payd
that
,
well
hee
is
so
allowed
it
,
as
that
he
is
discharged
of
it
,
and
hath
his
quietus
est
.
Now
in
our
naturall
French
language
this
word
Impute
,
is
alwaies
taken
in
ill
part
.
For
we
neuer
say
,
that
anie
vertue
is
imputed
to
a
man
:
for
the
word
Impute
importeth
a
matter
of
reproach
,
or
of
a
fault
done
:
for
wee
will
say
,
this
matter
will
be
imputed
vnto
him
as
a
fault
.
Now
the
scripture
vseth
this
word
in
common
,
as
well
in
good
part
as
in
ill
,
that
is
,
imputeth
righteousnes
,
and
imputeth
not
sinnes
.
And
therefore
when
it
is
said
,
that
Faith
was
imputed
vnto
Abram
▪
it
is
as
much
to
saie
,
as
that
it
ouerthroweth
whatsoeuer
might
come
as
from
him
.
Neuertheles
we
shall
neuer
be
able
to
vnderstand
the
valure
and
estimation
of
this
word
,
but
by
the
contrarie
.
For
when
it
is
sayd
,
that
sinnes
are
imputed
vnto
vs
,
it
is
as
much
to
saie
,
as
our
sinnes
are
registred
in
the
Recordes
,
and
we
stand
in
them
condemned
,
so
that
there
remaineth
nothing
but
iudgement
and
execution
.
And
therefore
accursed
are
wee
so
long
as
God
imputeth
vnto
vs
our
trespasses
.
For
it
is
sayd
,
Blessed
are
they
to
whome
the
Lord
imputeth
not
their
sinnes
.
And
so
consequently
,
accursed
is
the
whole
world
,
when
as
GOD
shall
proceede
as
a
Iudge
against
it
,
and
impannell
a
Iewrie
of
life
and
death
thereon
.
What
then
is
the
meaning
of
these
wordes
:
That
Faith
is
imputed
for
righteousnes
?
It
is
this
,
that
God
putteth
it
into
an
allowance
for
vs
,
so
that
thereby
our
sinnes
are
not
imputed
vnto
vs
:
for
the
one
cannot
bee
vnderstood
without
the
other
:
and
therefore
the
imputing
of
righteousnes
,
is
the
cause
why
our
sinnes
are
no
more
imputed
vnto
vs
to
iudge
and
condemne
vs
.
For
the
imputing
of
righteousnes
,
is
in
summe
,
meere
pardon
and
absolution
.
Here
now
we
see
the
right
meaning
of
this
word
.
And
now
let
vs
see
what
this
word
righteousnes
importeth
:
For
this
word
is
not
a
vertue
,
as
if
a
man
should
saie
him
to
be
iust
and
righteous
which
gouerneth
without
out
reproach
.
But
the
righteousnes
which
is
here
spoken
of
,
is
a
fauour
and
grace
which
God
bestoweth
vppon
vs
,
because
he
would
haue
mercie
vppon
vs
,
and
of
his
meere
liberalitie
bee
reconciled
vnto
vs
.
And
therefore
this
righteousnes
which
Moses
heere
speaketh
of
,
is
not
a
qualitie
that
wee
are
to
looke
for
in
men
:
but
a
fauour
which
God
beareth
vnto
vs
,
when
as
it
pleaseth
him
to
burie
our
sinnes
in
the
bottomlesse
sea
of
his
mercy
,
and
not
once
looke
after
them
again
:
and
accept
of
vs
as
if
wee
had
absolutely
accomplished
the
law
.
And
why
is
that
?
Forsooth
,
because
Iesus
Christ
is
righteous
,
and
his
perfect
righteousnes
is
imputed
and
allowed
vnto
vs
.
And
as
he
is
ours
by
the
gift
of
God
his
Father
,
and
daily
offereth
himselfe
also
vnto
vs
by
the
Ghospell
,
euen
so
communicateth
he
his
righteousnes
vnto
vs
,
when
as
we
possesse
and
enioy
him
.
And
God
vouchsafeth
it
euen
as
well
as
if
wee
our selues
had
wrought
the
same
in
our
owne
persons
.
And
thus
we
see
what
the
meaning
of
this
word
Righteousnes
is
:
for
now
I
do
but
vnfold
these
things
by
litle
and
litle
,
because
wee
meane
heereafter
to
amplifie
the
true
summarie
of
the
whole
.
Wee
will
nowe
come
to
speake
of
the
name
of
GOD
:
For
men
may
impute
vs
to
bee
righteous
,
by
reason
of
some
apparance
and
outward
shewe
of
holines
and
vertue
,
which
they
may
thinke
to
be
in
vs
,
and
to
like
well
of
vs
,
and
so
wee
shall
haue
a
great
number
of
imputations
,
that
is
to
say
,
verie
Catalogues
of
righteousnes
and
imputations
,
we
shall
be
absolued
,
yea
and
also
exceedingly
commended
and
praised
,
when
as
they
shal
see
vs
to
haue
walked
godly
&
vertuously
:
and
yet
all
this
is
nothing
.
And
therefore
we
must
come
vnto
the
heauenly
iudge
as
it
is
said
of
him
.
And
see
why
Moses
namely
expresseth
,
That
God
imputeth
Abrams
beleefe
for
righteousnes
.
Now
if
all
the
world
had
so
esteemed
and
liked
of
Abrams
faith
,
and
had
canozized
him
,
as
a
man
would
say
,
as
if
he
had
been
an
Angell
,
it
had
vanished
away
all
like
smoke
,
but
it
is
God
that
spake
it
,
euen
hee
who
is
a
competent
iudge
,
and
to
whom
belongeth
thé
giuing
of
sentence
,
either
of
saluation
or
condemnation
.
Wherefore
when
God
absolued
Abram
after
that
maner
,
and
acknowledged
&
held
him
for
righteous
,
this
we
see
was
the
principall
point
.
And
therefore
we
now
see
that
Abram
was
iustified
by
Faith
.
Whereuppon
S.
Paul
saith
,
it
followeth
,
that
he
could
no
way
deserue
to
be
righteous
by
his
workes
,
and
that
he
brought
nothing
with
him
of
his
owne
why
God
should
like
of
him
,
but
that
he
freely
receiued
him
and
made
him
one
of
his
children
.
And
in
deed
S.
Paul
when
hee
meaneth
to
speake
of
free
iustification
,
taketh
here
this
way
with
himself
,
to
shew
that
there
is
none
other
hope
to
bee
saued
,
but
by
the
meere
mercie
and
goodnes
or
God
,
because
hee
pardoneth
our
sinnes
,
that
wee
might
please
him
.
Wherefore
when
S.
Paul
entreth
into
this
argument
,
hee
fetcheth
this
Theme
from
Abram
:
for
hee
presupposeth
that
which
is
true
,
that
there
are
not
sundrie
waies
to
be
iustified
before
God
,
and
that
there
is
but
one
onely
rule
.
And
therefore
if
Abram
was
iustified
by
faith
,
we
al
also
must
so
be
without
exception
.
Moreouer
,
if
there
could
be
found
in
any
mortall
man
that
vertue
which
might
merite
:
no
doubt
of
it
,
Abram
surmounted
all
others
therin
.
We
haue
alreadie
heard
how
he
forsooke
the
country
,
wherin
he
was
borne
,
how
he
renounced
him selfe
and
all
his
humane
and
naturall
affections
,
and
how
he
absolutely
obeyed
God
.
We
haue
also
heard
of
his
patience
,
how
constantly
he
aboad
in
al
his
temptations
,
how
he
persisted
to
the
end
,
in
the
vocation
wherunto
god
had
called
him
:
to
be
short
,
we
haue
heard
that
he
failed
in
nothing
.
Now
,
we
that
are
here
are
far
from
this
perfection
.
How
then
dareth
he
whatsoeuer
he
is
,
be
once
so
bold
as
to
vant
himself
to
be
able
to
appeare
righteous
before
God
through
his
owne
merits
,
considering
that
Abram
was
neuer
able
to
doo
it
?
howbeit
,
let
that
suffice
vs
which
I
haue
alreadie
spoken
of
,
to
wit
,
that
there
is
but
one
onelie
rule
that
can
make
vs
please
God
:
and
that
is
it
which
is
heere
set
downe
vnto
vs
in
the
person
of
Abram
.
And
withall
,
wee
must
thus
conclude
also
,
that
sith
Abram
was
iustified
by
beleeuing
God
,
that
our
workes
can
no
whit
auaile
vs
to
be
lyked
of
God
,
and
to
make
a
foundation
of
the
hope
which
we
must
haue
of
euerlasting
saluation
:
it
is
God
that
must
giue
vs
all
in
all
,
and
not
wee
once
presume
to
bring
any
thing
with
vs
of
our
owne
towardes
it
.
We
will
speake
hereof
more
at
large
hereafter
:
but
in
the
meane
while
wee
will
vse
the
easiest
way
of
proceeding
herein
we
possibly
may
.
Here
now
we
see
as
I
haue
already
said
,
our
A.
B.
C.
And
this
is
the
perfection
of
all
our
wisedome
.
And
will
not
this
be
inough
when
as
we
haue
learned
the
principle
and
ground
of
our
faith
?
and
vnderstood
what
entrance
we
should
haue
for
our
profit
in
the
schoole
of
God
?
which
is
the
principall
key
of
all
the
Gospell
,
and
which
leadeth
vs
euen
to
the
true
end
,
wherby
we
may
know
which
way
we
may
walke
aright
,
and
attaine
vnto
the
inheritance
which
God
hath
layd
vp
in
store
for
vs
.
And
therefore
when
as
wee
shall
perceiue
that
this
place
leadeth
vs
thereunto
,
no
doubt
of
it
we
should
,
either
ought
to
looke
vnto
it
,
or
els
we
shal
be
most
villainously
vnthankfull
.
Now
we
haue
hitherto
set
downe
these
things
most
familiarly
and
easily
,
so
that
there
is
not
so
yoong
a
childe
as
cannot
but
taste
therof
.
Let
vs
now
then
come
to
the
point
which
I
haue
a
ready
touched
,
which
is
,
that
Abram
brought
nothing
with
him
whatsoeuer
,
why
God
should
accent
him
:
but
rested
wholly
vppon
the
meere
grace
and
liberalitie
conteined
in
the
promise
.
Let
vs
now
then
hereuppon
consider
of
what
time
it
is
spoken
.
Certaine
it
is
that
Abram
had
serued
God
so
long
,
as
that
a
man
would
haue
thought
hee
might
now
haue
been
very
well
discharged
and
freed
,
in
the
common
&
ordinary
iudgement
of
man
.
And
therefore
it
must
necessarily
follow
,
that
Abram
was
all
his
life
long
iustified
by
the
only
meane
of
Faith
.
Now
this
would
se●me
somewhat
obscure
and
darke
if
wee
should
●not
make
it
more
plaine
and
manifest
.
And
it
shall
bee
made
the
plainer
and
minifester
in
giuing
light
vnto
the
truth
by
the
leasinges
of
Poperie
,
and
by
the
errors
wherewith
all
those
infernall
schooles
are
corrupted
and
infected
.
I
haue
alreadie
said
,
that
the
Papists
wil
easily
inough
grant
,
that
without
faith
we
can
no
waies
please
God
,
●or
be
in
his
fauor
.
Wherfore
when
they
haue
●nce
granted
this
principle
,
that
wee
are
all
accursed
in
Adam
:
then
may
they
as
wel
say
,
that
we
must
receiue
the
first
grace
from
Iesus
Christ
.
That
is
to
say
,
that
seeing
we
are
plunged
in
the
bottomles
pit
of
destruction
through
originall
sinne
,
Iesus
Christ
must
needs
fetch
vs
out
of
it
.
Now
,
from
hence
they
draw
a
false
and
pernicious
doctrine
,
by
which
they
corrupt
and
falsifie
Moses
conclusion
,
and
S.
Pauls
also
most
excellent
interpretation
.
For
they
say
,
that
the
righteousnes
which
they
call
Initiall
commeth
of
faith
,
and
of
pure
and
simple
Faith
:
but
that
afterward
,
we
must
be
partly
iustified
by
our
workes
.
Now
this
is
somewhat
darke
to
bee
vnderstood
,
howbeit
I
will
so
set
it
downe
,
as
that
euerie
one
shall
be
able
to
vnderstand
it
.
This
word
then
Initiall
,
is
as
much
to
say
as
Beginning
,
and
it
is
a
word
that
is
taken
from
the
Latine
:
for
it
is
as
much
to
say
,
as
the
beginning
righteousnes
in
a
pure
faith
.
Wherfore
the
Papists
will
confesse
that
God
taketh
vs
to
be
his
enimies
,
and
doth
accu●se
vs
:
because
we
are
nothing
els
but
as
it
were
a
most
filthie
and
stinking
dunghill
:
a●d
therefore
by
reason
of
our
staines
and
poll●tions
,
he
cannot
chuse
but
reiect
vs
.
They
wil
grant
al
this
:
and
it
seemeth
at
the
first
sight
to
be
the
way
to
humble
vs
.
And
besides
,
also
they
shew
no
les
but
that
it
is
Iesus
Christ
that
must
help
&
remedie
whatsoeuer
wants
we
haue
,
to
hold
vs
by
the
hand
,
and
reconcile
vs
vnto
God
his
Father
.
Now
,
when
they
haue
brought
vs
to
this
,
then
they
tel
vs
that
we
must
in
part
merite
to
be
righteous
,
and
that
must
forsooth
be
done
,
though
the
merites
of
our
workes
:
so
as
they
set
downe
free
righteousnes
all
at
once
,
when
as
we
are
receiued
into
the
Church
by
Baptisme
,
which
is
inough
:
&
so
we
see
that
Iesus
Christ
hath
done
his
part
.
And
yet
in
verie
deed
they
adde
and
say
,
that
we
cannot
be
absolutely
righteous
:
but
they
shall
in
spite
of
their
teeth
feele
it
,
and
experience
also
will
conuince
them
,
that
they
are
many
waies
beholden
to
God
.
But
soone
after
they
come
in
&
say
,
that
they
haue
their
satisfactions
,
and
do
recompence
God
otherwise
,
in
doing
of
things
which
they
are
not
commanded
,
as
fasting
on
such
a
day
,
abstaining
from
eating
of
flesh
another
day
,
going
on
pylgrimage
,
causing
Masses
to
be
sung
,
and
such
other
like
tryfling
toyes
,
which
they
make
a
mountaine
of
to
acquite
themselues
before
God
.
Thus
we
see
how
they
bestow
themselues
all
their
life
long
,
to
be
made
righteous
by
their
workes
and
merits
,
being
once
iustified
by
faith
,
that
is
to
say
,
being
brought
into
the
way
.
They
confesse
that
Iesus
Christ
openeth
the
doore
vnto
them
:
but
they
saie
,
that
they
themselues
must
enter
in
at
it
and
performe
the
voyage
.
There
is
in
them
also
another
error
:
for
they
thinke
that
when
they
do
any
good
deed
,
although
there
be
much
euil
amongst
,
yet
that
this
good
deed
is
accounted
of
,
and
this
they
call
partiall
righteousnes
.
And
thus
they
make
a
patched
and
peeced
righteousnes
,
taking
here
and
there
a
peece
,
rouing
about
&
making
such
a
medley
,
as
is
nothing
worth
,
but
a
confused
matter
or
no
vnderstanding
.
They
say
also
that
we
are
first
iustified
by
the
meere
grace
of
Iesus
Christ
,
and
next
,
by
Faith
:
and
then
by
our
workes
and
partly
by
our
satisfactions
,
which
serue
to
appaise
the
wrath
of
God
against
vs
,
and
to
acquit
vs
of
all
the
sinnes
wherof
we
are
guiltie
.
And
this
is
the
opinion
of
the
Papists
.
Let
vs
now
see
when
it
was
that
Abram
was
iustified
,
as
we
haue
alreadie
touched
it
:
hee
was
a
man
indued
with
all
vertues
,
a
man
that
had
forsaken
him selfe
,
wholy
to
please
God
.
And
therefore
it
might
seeme
that
hee
mought
haue
had
some
righteousnes
in
him
,
if
any
were
to
bee
founde
in
anie
liuing
creature
:
and
yet
for
all
that
,
his
faith
was
imputed
vnto
him
for
righteousnes
.
And
therefore
S.
Paul
concludeth
therupon
,
that
he
had
no
workes
in
him
to
iustifie
himselfe
.
And
when
,
I
pray
you
,
had
hee
none
in
him
?
For
sooth
euen
then
,
when
hee
had
had
so
notably
trauelled
&
endured
such
trials
,
as
that
hee
might
haue
been
the
verie
patterne
as
it
were
of
all
Angellike
vertues
,
for
his
chastitie
,
for
his
patience
,
for
his
obedience
towardes
God
,
for
his
pietie
:
to
bee
short
,
he
mortified
all
his
affections
,
that
he
might
frame
himselfe
wholly
vnto
the
righteousnes
of
God
.
And
when
he
had
done
all
this
,
yet
(
as
Saint
Paul
saith
)
had
he
nothing
whereof
to
glory
:
but
must
stop
his
mouth
,
vntill
such
time
as
hee
was
iustified
by
faith
,
and
therfore
we
see
by
the
circumstance
of
the
time
,
that
the
righteousnes
of
faith
wherof
wee
now
speake
,
is
not
such
as
the
Papists
imagine
.
But
it
is
as
much
as
if
the
scripture
should
say
,
seeing
then
that
we
are
poore
miserable
sinners
engaged
vnto
God
,
and
vnder
the
condemnation
of
eternall
death
:
it
must
needs
be
that
hee
must
accept
of
vs
by
some
other
mean
,
that
is
,
he
must
not
examin
what
we
are
,
nor
yet
looke
to
finde
any
thing
in
vs
which
any
way
might
make
vs
acceptable
in
his
sight
,
but
hold
vs
to
be
righteous
,
because
it
is
his
good
pleasure
so
to
doo
,
or
else
because
we
rest
vpon
his
promises
,
by
which
he
hath
preuented
vs
.
Here
wee
see
the
righteousnes
that
endureth
,
which
extendeth
it selfe
both
in
life
and
death
.
But
we
are
now
to
set
downe
these
thinges
more
largely
and
plainly
.
And
first
wee
are
to
remember
that
which
earst
I
touched
,
that
is
▪
wee
must
seeke
for
our
righteousnes
els
where
then
in
our selues
,
because
there
is
none
in
vs
.
And
see
why
S.
Paul
so
greatly
insisteth
and
standeth
vpon
the
curse
of
mankinde
,
when
as
he
would
driue
vs
to
this
point
,
that
God
freely
justifieth
vs
:
for
there
hee
sheweth
that
the
Heathen
are
also
condemned
,
although
they
haue
neither
lawe
,
scripture
,
nor
Prophets
,
and
saith
,
that
they
are
of
themselues
alreadie
damned
,
and
need
neuer
go
any
farther
.
For
God
hath
manifested
himselfe
to
all
in
general
,
in
giuing
vs
eyes
to
behold
the
creation
of
the
world
.
Now
we
see
that
we
smother
and
suppresse
the
glory
which
we
ought
most
manifestly
to
behold
.
And
therfore
we
must
conclude
,
that
we
are
all
yea
most
vnthankfull
sacrilegers
,
because
we
robbe
God
of
that
honour
that
is
due
vnto
him
.
As
for
those
that
are
vnder
the
law
,
there
is
a
double
condemnation
vppon
their
heades
,
for
they
sinne
wittingly
,
because
they
know
the
will
of
God
plainly
manifested
vnto
them
.
Heere
then
wee
see
all
mankinde
enclosed
within
the
curse
.
Let
therefore
,
saith
he
,
euerie
mouth
be
stopped
,
and
be
still
:
whereupon
hee
bringeth
in
many
places
of
the
scripture
,
to
shewe
,
that
God
looked
vppon
the
children
of
men
,
and
found
not
one
good
,
but
all
corrupt
:
that
is
to
say
,
they
were
so
wrapped
vp
in
their
iniquities
,
as
that
they
were
to
be
abhorred
.
Here
then
we
see
what
we
are
to
note
in
the
first
place
,
that
is
,
wee
are
hereby
to
vnderstand
what
our
state
&
condition
is
,
vntill
such
time
as
God
commeth
vnto
vs
to
haue
mercie
vpon
vs
,
and
looketh
after
vs
when
as
we
are
plunged
in
the
bottomles
pit
of
hell
.
Thus
then
we
see
at
what
ende
we
must
begin
,
if
we
will
rightly
vnderstand
how
and
wherefore
we
are
iustified
by
Faith
.
But
this
cannot
now
be
followed
as
it
should
,
and
therefore
we
wil
let
it
alone
vntill
our
next
exercise
.
Let
vs
now
then
fall
downe
before
the
maiestie
of
our
good
God
and
mercifull
Father
in
Iesus
Christ
,
in
acknowledging
our
manifold
sinnes
and
iniquities
,
whereby
we
are
most
engaged
and
bound
vnto
him
,
and
for
which
wee
ought
to
be
vtterly
confounded
in
our selues
.
And
although
we
be
cast
down
into
such
a
bottomles
depth
of
dispair
,
yet
let
vs
not
cease
to
lift
vp
our
heades
and
hands
vnto
his
maiestie
,
seeing
he
hath
shewed
vs
such
fauour
as
to
looke
after
vs
,
because
he
would
gather
vs
vnto
himselfe
,
and
because
also
that
Iesus
Christ
descended
into
hell
to
bring
vs
out
thereof
,
and
lead
vs
vnto
the
kingdome
of
heauen
.
And
therefore
let
this
bee
so
printed
in
our
hearts
,
as
that
wee
may
be
truely
lifted
vp
by
faith
to
call
vpon
this
good
God
,
who
hath
adopted
vs
for
his
children
,
and
wholly
rest
vppon
him
.
And
let
vs
farther
beseech
him
to
grant
vs
the
grace
so
to
walke
,
as
that
his
adoption
be
not
vaine
nor
vnprofitable
in
vs
,
but
that
it
may
shew
the
fruites
thereof
,
insomuch
as
we
shall
bee
gouerned
by
our
Lorde
Iesus
Christ
,
accordingly
as
hee
hath
incorporated
vs
into
himselfe
.
Let
vs
not
onely
,
&c.
THE
SECOND
SERmon
,
of
Iustification
.
Gen.
Cap.
15.
6
Abram
beleeued
the
Lord
,
and
hee
counted
that
to
him
for
righteousnes
.
WE
beganne
yesterday
to
handle
which
was
the
right
way
to
learn
how
to
please
God
by
faith
,
that
is
,
wee
must
begin
at
our
first
estate
and
condition
,
and
see
what
wee
were
borne
in
Abram
.
In
whom
we
see
our selues
to
be
all
accursed
,
damned
,
and
lost
.
And
vntill
such
time
as
we
know
that
aright
,
we
shal
neuer
feele
what
it
is
to
obtaine
the
fauour
and
mercie
of
God
.
Here
then
wee
see
the
true
foundation
whereon
to
build
,
which
is
,
that
after
wee
haue
rightly
examined
what
we
are
,
and
finding
nothing
in
our selues
but
vtter
shame
and
confusion
,
we
might
seeke
for
the
remedie
els
where
.
And
for
the
making
of
such
a
triall
,
wee
must
of
necessitie
come
to
the
scriptures
.
In
verie
deed
if
euery
man
did
consider
himselfe
without
flatterie
,
we
should
iudge
our selues
without
any
further
triall
.
We
should
not
need
to
vse
long
circumstances
about
the
finding
out
of
testimonies
inough
against
our selues
:
for
euerie
one
of
vs
hath
an
hotte
burning
skarre
in
himselfe
,
to
imprint
the
curse
of
God
vpon
vs
.
But
because
wee
are
subiect
to
hide
our
sinnes
and
bury
them
,
therfore
hath
God
set
his
word
before
vs
as
a
glasse
,
that
we
might
therein
behold
how
to
learne
to
iudge
our selues
thereby
,
and
not
after
our
owne
fantasies
.
And
although
wee
perceiue
not
at
the
first
our
owne
miserie
,
yet
when
we
shall
see
the
same
laid
open
by
the
word
of
God
,
that
were
inough
wholly
to
confound
vs
.
For
if
euerie
one
of
vs
should
trust
to
his
own
opinion
,
we
would
then
be
all
righteous
.
For
Salomon
saith
,
That
we
are
all
so
blinded
with
selfeloue
,
as
that
there
is
not
one
of
vs
all
but
wil
make
our selues
belieue
that
we
are
wonderfull
verteous
:
But
it
is
God
(
saith
hee
)
that
weigheth
the
hearts
.
And
therefore
we
must
be
tried
by
another
balance
:
for
when
we
thinke
our selues
to
be
ful
of
merits
,
they
proue
nothing
else
but
false
stuffe
and
verie
drosse
.
And
when
the
world
also
thinketh
so
of
vs
,
it
declareth
that
they
looke
no
farther
but
to
the
outward
shew
.
Now
,
that
which
men
so
highly
esteeme
of
,
is
abhominable
before
God
.
And
why
so
?
because
that
wee
must
iudge
of
workes
according
to
the
hidden
and
secret
affection
of
the
heart
.
With
thee
O
Lord
is
alwaies
mercie
and
plenteous
redemption
.
Now
these
miserable
faithlesse
people
who
doubt
of
the
will
of
God
,
and
are
neuer
quiet
but
in
great
perplexitie
,
without
doubt
can
neuer
serue
God
couragiously
,
neither
will
God
at
any
time
accept
of
that
they
do
,
for
he
wil
haue
vs
sacrifice
vnto
him
willingly
:
and
S.
Paul
also
saith
,
That
he
loueth
those
which
deale
liberally
with
him
,
and
come
with
a
free
affection
.
Here
then
we
see
that
our
works
how
glorious
soeuer
they
seeme
to
be
either
in
our
owne
eyes
or
in
the
eyes
of
the
world
▪
are
but
dung
and
filth
before
God
,
vntil
such
time
as
hee
hath
cleansed
vs
of
our
sports
and
vncleannes
,
and
besides
hath
shewed
vs
,
what
marke
he
would
haue
vs
shoote
at
,
&
to
what
we
shuld
direct
the
whole
course
of
our
life
,
that
is
to
saie
,
he
would
haue
vs
honour
him
,
and
being
once
dedicated
vnto
his
seruice
,
labour
to
conforme
our selues
fully
and
wholy
vnto
that
righteousnes
which
he
hath
set
before
vs
.
Howbeit
we
will
handle
this
more
at
large
,
when
as
wee
shall
speake
of
the
law
:
but
for
this
present
it
shal
suffice
that
we
vnderstand
,
that
because
wee
are
carried
with
selfe
loue
,
and
that
,
that
is
not
only
as
it
were
a
wimple
to
blindfold
our
eyes
,
but
doth
also
as
it
were
wholly
bewitch
vs
,
so
as
wee
are
become
very
blockish
,
and
do
not
once
conceiue
&
thinke
of
our
miseries
.
And
therfore
as
I
haue
alreadie
said
,
it
is
meete
that
God
should
condemne
vs
by
his
word
.
That
God
filleth
the
hungry
&
pore
afflicted
.
No
doubt
of
it
his
goodnes
extendeth
it self
to
none
but
to
those
that
are
worthy
of
it
:
but
when
we
speak
of
gathering
his
church
togither
,
he
must
then
prepare
it
by
this
meane
,
and
for
that
cause
it
is
namely
said
,
That
the
spirite
of
God
must
rest
vpon
our
Lord
Iesus
Christ
,
that
he
might
announce
deliuerance
vnto
the
captiues
,
to
make
the
miserable
blind
to
see
,
to
heale
the
sick
and
diseased
,
and
to
strengthen
&
comfort
the
feeble
and
weake
.
Now
hee
accomplisheth
that
when
he
saith
,
Come
vnto
me
all
ye
that
labour
and
are
heauie
laden
,
and
I
will
refresh
you
,
and
you
shall
finde
rest
to
your
soules
.
Here
then
we
see
that
it
is
humilitie
that
leadeth
vs
vnto
our
Lord
Iesus
Christ
,
that
wee
might
be
partakers
of
the
righteousnes
which
he
bringeth
vs
.
Now
,
humilitie
is
not
such
a
maner
of
thing
as
many
suppose
it
to
be
,
as
to
shewe
a
godly
and
humble
countenance
before
God
,
but
we
must
be
so
bare
and
emptie
of
any
good
thing
in
vs
,
as
that
we
must
cast
our selues
downe
at
his
feete
,
and
acknowledge
that
wee
are
nothing
els
but
miserable
and
wretched
sinners
,
and
so
without
al
hope
of
saluation
as
of
our selues
.
Thus
we
see
how
wee
come
vnto
his
mercie
,
which
is
by
the
feeling
&
apprehending
of
our
miseries
.
And
these
two
things
cannot
be
seperated
.
For
why
is
it
that
God
taketh
pitie
vpon
vs
and
helpeth
vs
?
Forsooth
,
it
is
because
he
beholdeth
our
miseries
,
and
that
is
it
which
stirreth
and
moueth
him
to
mercie
.
And
see
also
why
S.
Paul
treating
of
our
saluation
saith
,
you
are
not
saued
as
of
your selues
,
it
is
the
gift
of
God
throgh
faith
:
for
ye
are
his
workemanship
,
because
hee
hath
created
you
in
Christ
Iesus
vnto
good
works
,
which
he
hath
before
ordeined
that
ye
should
●oo
them
.
Here
Saint
Paul
excludeth
whatsoeuer
good
opinion
wee
can
conceiue
of
our
owne
power
,
when
as
he
saith
,
Go
to
now
,
if
ye
shal
attribute
any
part
of
commendation
of
saluation
vnto
your selues
,
and
yet
thinke
that
you
haue
not
atteined
thereunto
as
of
your selues
,
but
that
you
haue
been
holpen
therein
:
see
how
this
geare
may
or
can
stand
togither
?
For
you
were
created
mortal
men
,
that
is
to
say
,
Sinners
:
and
therefore
all
accursed
,
banished
and
estraunged
from
the
presence
of
God
,
in
whom
is
all
goodnesse
.
And
therefore
you
must
conclude
,
that
you
are
all
as
it
were
dead
.
Wherefore
there
must
be
a
new
and
a
second
amendment
and
reparation
before
you
bee
any
thing
in
the
sight
of
God
.
And
when
you
haue
been
regenerated
in
Iesus
Christ
,
the
same
then
is
called
,
a
new
creation
.
And
therefore
euerie
one
of
you
is
the
creature
of
God
,
when
as
he
hath
formed
and
called
you
vnto
himselfe
,
without
anie
disposition
therunto
for
your
owne
part
,
but
God
hath
prepared
good
workes
by
his
holie
spirit
.
Seeing
then
that
it
is
thus
,
we
may
very
well
conclude
,
that
our
saluation
commeth
no
whit
of
our selues
,
no
not
one
drop
of
it
,
but
is
the
onely
meere
gift
of
God
proceding
of
his
owne
liberality
.
Thus
then
we
see
as
touching
the
first
point
,
that
for
the
obteining
of
mercy
and
grace
at
God
his
hands
,
wee
must
truly
acknowledge
our selues
what
we
are
,
how
miserable
our
estate
&
condition
is
,
&
that
we
are
all
but
castawaies
.
Now
when
I
speak
thus
,
it
is
not
ment
that
our
knowledge
must
be
a
rouing
understanding
,
swimming
in
our
brain
,
but
our
harts
must
by
it
be
deadly
wounded
,
that
we
may
feele
the
iudgements
of
God
so
to
terrifie
vs
,
as
that
wee
may
bee
brought
almost
into
vtter
dispaire
.
For
,
how
shuld
we
know
what
a
benefit
meat
&
drink
is
,
except
we
were
touched
with
hunger
and
thirst
?
For
if
we
were
stuffed
,
&
ful
,
we
would
continue
so
,
we
would
neuer
seek
after
crum
nor
crust
(
as
we
say
)
but
it
is
hunger
that
driueth
vs
to
hunt
after
victuals
:
for
when
wee
are
sicke
,
wee
seeke
for
remedie
,
but
if
a
man
wer
so
sensles
as
that
he
felt
no
kind
of
grief
,
he
would
die
an
hundreth
times
before
hee
wold
call
for
help
,
or
yet
once
desire
it
:
wherfore
(
as
I
haue
alreadie
said
)
wee
must
bee
so
touched
with
our
miseries
,
as
if
we
wer
dead
in
deed
,
&
as
if
wee
felt
that
death
,
whereof
the
scripture
speaketh
,
that
wee
might
attaine
to
that
life
whiche
our
Lorde
Iesus
Christ
offereth
vnto
vs
by
his
Ghospell
,
and
this
is
the
cause
why
the
scripture
so
often
reproueth
,
and
as
it
were
condemneth
vs
for
our
sinnes
.
For
God
taketh
no
pleasure
in
dealing
with
vs
after
this
maner
,
but
because
he
knoweth
the
necessitie
thereof
.
So
then
looke
how
many
threatenings
,
sentences
of
condemnation
,
of
reproofes
,
and
such
like
are
in
the
holy
scripture
,
they
are
euen
so
many
Mallettes
to
knocke
vs
on
the
heads
,
to
bring
vs
vnto
that
humilitie
which
wee
are
so
farre
from
,
vntill
such
time
as
hee
hath
violently
in
such
sorte
mortified
vs
.
And
thus
much
for
this
straine
.
Moreouer
,
we
must
come
to
a
larger
account
and
reckening
of
that
which
hath
bin
already
spoken
,
which
is
,
that
vntill
such
time
as
we
haue
beheld
our
miseries
in
the
word
of
God
,
wee
shall
be
lulled
in
a
dead
sleepe
in
our
hypocrisie
&
become
very
careles
:
and
this
securitie
will
cause
to
contemne
the
word
of
God
,
and
so
by
little
and
little
be
quite
and
cleane
excluded
from
it
.
Now
God
hath
set
before
vs
our
condemation
,
namely
in
the
lawe
:
and
in
verie
deed
all
the
scripture
is
full
of
them
:
and
when
it
is
said
,
that
it
is
profitable
,
amongst
other
thinges
,
it
layeth
out
the
reproofes
.
And
besides
,
we
knowe
what
the
Ghospell
teacheth
,
Repent
and
amend
,
for
the
kingdome
of
God
is
at
hand
.
Thus
wee
see
how
God
disposeth
his
elect
to
receiue
the
free
righteousnes
which
he
bestoweth
vpon
them
by
his
sonne
,
which
is
,
that
wee
should
repent
and
amend
.
And
what
is
the
meaning
hereof
?
Forsooth
,
there
must
be
such
a
sorrow
and
griefe
in
vs
for
our
sinnes
,
as
that
we
must
condemne
our selues
for
our
wickednes
,
and
be
reuenged
of
our selues
as
S.
Paul
saith
:
That
it
bringeth
nothing
but
wrath
.
When
as
wee
shall
thronghly
weigh
and
consider
that
which
is
spoken
,
wee
shall
finde
God
to
be
against
vs
,
and
cannot
come
neare
,
without
it
be
to
haue
him
armed
and
thundring
against
vs
,
&
clearly
to
destroy
vs
.
True
at
is
,
that
the
law
right
well
sheweth
vs
what
it
is
to
liue
righteously
,
and
to
attaine
thereunto
if
we
were
capable
therof
,
as
hereafter
shal
be
more
largely
handled
.
It
is
written
in
Leuiticus
,
That
who
soeuer
shall
do
these
thinges
shall
liue
by
them
:
but
in
the
meane
while
,
let
vs
see
whether
we
come
anie
thing
neare
vnto
that
which
God
commandeth
vs
yea
or
no
?
In
very
deed
,
we
are
so
arrogant
and
proud
,
as
that
the
law
,
vntill
we
well
vnderstand
it
,
can
neuer
bee
able
to
conuince
and
conquere
all
our
fond
presumption
.
For
we
see
how
Saint
Paul
,
Thou
shalt
not
kill
,
in
verie
deed
he
right
well
knew
that
he
was
no
murtherer
:
Afterward
it
is
said
,
Thou
shalt
not
commit
adultrie
,
neuer
any
man
knew
him
to
be
a
leacher
or
whoremaister
.
Next
after
:
Thou
shalt
not
steale
,
neither
yet
was
it
euer
knowne
that
he
was
a
theefe
.
And
therefore
he
thought
himself
to
be
cleare
before
God
.
Thus
wee
see
how
in
what
a
sound
drowsie
sleepe
he
was
in
his
vaine
flatteries
.
But
afterward
God
awakened
him
and
drew
him
further
on
,
and
made
him
enter
and
search
into
the
depth
of
his
thoughts
.
And
where
it
is
said
,
Thou
shalt
not
couet
,
then
he
saw
himselfe
so
conuicted
and
condemned
,
as
that
there
was
no
more
absolution
for
him
.
For
he
felt
a
great
many
of
vanities
in
himselfe
that
tickled
him
,
his
weakenes
made
him
thinke
vpon
many
temptations
,
and
hee
knew
that
he
was
not
able
to
discharge
himselfe
of
the
hundreth
part
of
the
loue
of
GOD
which
ought
to
be
in
al
the
faithful
.
This
did
Saint
Paul
know
:
and
so
we
see
how
that
he
,
like
a
miserable
dead
man
forgot
his
life
,
whereof
he
was
beguiled
&
deceiued
,
&
acknowledged
himself
to
be
altogither
like
a
wretched
rotten
carkes
before
God
.
For
the
law
so
slue
him
:
as
that
hee
had
nothing
in
the
world
to
presume
vpon
in
himselfe
.
And
therfore
,
as
I
haue
alreadie
said
,
wee
may
see
,
that
there
is
an
especiall
reason
conteined
in
the
lawe
of
God
,
to
shewe
vs
that
there
is
nothing
in
vs
but
condemnation
.
For
we
must
chiefly
stand
here
vpon
euery
commandement
.
Wee
must
haue
but
one
only
God
.
And
what
is
he
?
&
how
must
wee
honour
and
serue
him
?
Seeing
then
that
we
must
be
wholy
bound
and
tied
vnto
him
,
let
vs
looke
after
none
other
good
,
felicitie
,
nor
reioycing
,
but
to
glorifie
him
,
let
there
be
neuer
heard
from
our
mouthes
anie
thing
els
but
praises
&
thanksgiuing
,
vnto
his
maiesty
,
&
let
it
not
be
perceiued
any
maner
of
way
,
but
that
we
forsake
the
world
,
and
wholy
desire
to
come
vnto
him
,
&
to
magnifie
his
name
as
he
worthily
deserueth
.
Thus
then
wee
see
the
foure
Commandements
of
the
first
table
,
set
here
before
vs
.
Now
when
we
shal
haue
throughly
serched
the
contents
of
them
,
let
vs
then
come
to
the
examining
of
our selues
,
and
we
shall
finde
that
in
steed
of
resting
vpon
him
,
we
are
become
verie
wilde
roges
&
vacabonds
,
and
such
also
as
that
our
thoughts
&
imaginations
do
lead
vs
and
carry
vs
away
euery
where
.
And
first
let
vs
come
to
speake
of
praier
:
for
this
action
should
cause
vs
that
are
here
beneath
on
the
earth
,
to
haue
our
cogitations
in
heauen
,
because
we
are
then
as
it
were
in
the
presence
of
our
God
.
And
yet
notwithstanding
when
wee
do
praie
,
what
a
number
of
friuolous
imaginations
shall
wee
haue
in
our
heades
,
which
will
holde
vs
their
captiues
?
And
seeing
it
is
so
,
what
must
be
the
rest
of
our
whole
life
?
Euen
the
lyke
will
become
of
all
the
Commandements
of
the
lawe
,
when
as
we
shall
compare
them
with
our
liues
.
And
therefore
wee
shall
not
finde
one
onely
death
,
but
an
hundreth
thousand
.
Furthermore
,
wee
see
also
how
God
in
his
lawe
meaneth
to
touch
vs
to
the
quicke
:
for
it
is
sayd
,
that
the
heart
must
in
deede
and
in
good
earnest
bee
wounded
.
For
,
after
that
this
sentence
is
pronounced
:
Cursed
bee
hee
that
shall
not
doo
all
thinges
which
heere
are
written
,
hee
is
not
contented
alone
to
bee
Iudge
,
and
to
haue
thus
condemned
vs
by
his
owne
mouth
:
but
will
haue
the
people
also
to
say
,
Amen
:
that
is
to
say
,
he
wil
haue
euery
man
to
condemne
himselfe
willingly
and
of
his
owne
accord
,
and
so
be
altogither
held
as
condemned
,
confessing
the
sentence
which
he
hath
giuen
to
be
iust
and
right
.
So
then
we
see
how
the
law
driueth
vs
so
to
enter
to
examine
&
trie
our
life
,
that
we
shal
finde
no
hope
in
our selues
,
but
bee
driuen
to
seeke
the
beginning
of
our
righteousnes
at
our
Lord
Iesus
Christ
his
hand
.
Now
we
see
,
that
these
two
things
are
as
contrary
one
to
another
as
fire
and
water
,
as
,
to
be
accounted
righteous
before
God
by
our
works
,
and
to
be
accepted
of
him
,
by
the
vertue
and
power
of
faith
.
For
as
Saint
Paul
saith
,
if
wee
should
bring
any
thing
that
is
ours
,
no
doubt
of
it
God
should
then
be
beholden
vnto
vs
,
although
wee
were
neither
wholly
,
nor
yet
perfectly
righteous
:
yet
how
euer
it
were
,
there
might
some
proportionable
reward
be
done
vnto
vs
.
But
it
is
saide
,
that
faith
and
workes
can
neuer
agree
togither
:
and
therefore
this
must
be
our
conclusion
,
that
when
we
are
iustified
by
faith
,
workes
must
needes
cease
and
be
nothing
worth
.
Now
this
at
the
first
sight
,
may
seeme
to
be
an
hard
kinde
of
speech
,
to
wit
,
that
faith
and
good
works
can
neuer
go
togither
:
for
it
might
seeme
,
that
if
faith
onely
iustifieth
,
that
the
raines
are
slacked
and
let
lose
to
all
iniquitie
.
That
God
hath
concluded
all
vnder
sin
,
that
he
might
be
knowne
to
be
onely
righteous
,
and
euerie
mouth
bee
stopped
,
because
it
is
hee
onelie
that
iuslifieth
sinners
through
the
grace
of
our
Lorde
Iesus
Christ
,
and
that
bringeth
vs
into
the
way
of
his
righteousnes
.
As
also
in
the
third
to
the
Galathians
,
when
as
Saint
Paul
propoundeth
this
question
.
How
is
it
possible
that
God
gaue
the
lawe
after
the
promise
?
For
it
should
seeme
that
God
chaunged
his
purpose
,
and
was
misaduised
,
because
hee
freely
iustified
Abram
,
and
a
long
time
after
gaue
the
law
:
and
therein
hee
saith
,
That
whosoeuer
shal
do
these
things
,
shall
liue
by
them
.
Hereunto
Saint
Paul
answereth
,
That
the
law
was
not
giuen
to
adnihilate
the
free
promise
,
but
for
the
vse
,
whereof
I
haue
alreadie
spoken
,
that
is
,
that
wee
must
bee
all
concluded
vnder
sinne
and
condemnation
,
for
else
wee
should
neuer
feele
of
what
price
the
mercie
of
God
was
,
nor
neuer
looke
after
it
,
and
besides
wee
would
thinke
that
wee
had
no
neede
of
it
.
And
in
verie
deed
there
are
two
sortes
of
people
,
which
make
no
account
of
our
Lorde
Iesus
Christ
,
robbing
themselues
of
all
the
benefites
which
we
haue
by
him
,
and
of
the
saluation
also
which
we
haue
by
his
death
and
resurrection
.
The
one
sort
are
they
which
persuade
themselues
to
haue
some
worthines
in
them
,
and
therupon
in
the
aboundance
of
their
pride
despite
God
:
and
such
are
your
iolly
rable
of
Monkes
,
Friers
,
and
their
like
:
who
haue
a
certaine
glorious
glittering
shew
of
righteousnes
,
counterfetting
a
maruellous
,
and
as
it
were
,
Angellike
holines
.
These
men
,
I
say
,
shut
vp
the
Gate
and
haue
no
enterance
vuto
Iesus
Christ
:
for
the
thrust
him
farre
inough
of
from
themselues
.
The
second
sort
are
they
which
are
negligent
and
secure
,
&
think
not
themselues
to
be
righteous
.
And
why
so
?
for
some
of
them
ar
whoremaisters
,
some
are
theeues
,
some
drnnkards
,
some
effeminate
persons
,
and
some
such
contemners
of
God
,
as
that
little
children
may
iudge
them
to
be
so
.
These
men
are
not
deceiued
by
pride
and
arrogancy
,
but
are
made
so
drunke
by
satan
,
as
that
they
neuer
thinke
of
euerlasting
life
,
but
are
become
altogither
brutish
.
And
see
why
Salomon
saith
,
That
he
is
happie
and
blessed
who
is
carefull
ouer
his
owne
heart
.
And
which
feareth
,
and
watcheth
to
vnderstand
his
sinnes
and
wretchednes
.
We
see
then
that
the
law
was
not
giuen
after
the
promise
for
any
other
reason
,
but
to
condemne
vs
,
to
the
end
we
might
seek
for
all
our
righteousnes
in
God
,
and
to
giue
all
praise
vnto
him
for
our
saluation
.
Let
vs
then
here
note
this
finall
cause
,
and
therefore
S.
Paul
in
the
first
Chapter
to
the
Ephesians
,
discourseth
of
this
matter
more
at
large
.
For
hee
passeth
it
not
ouer
slightly
,
but
handlet
the
matter
so
as
if
he
would
thunder
it
in
our
cares
,
to
the
end
saith
hee
,
That
the
glorie
of
God
might
bee
knowne
,
hee
alone
to
be
glorified
,
hee
alone
to
bee
knowne
righteous
,
that
we
might
know
that
from
him
we
haue
all
.
For
wee
must
know
saith
hee
,
That
without
his
meere
fauour
and
grace
we
are
all
camned
.
Here
we
see
I
say
in
summe
what
God
his
pretence
is
,
when
he
taketh
from
vs
all
opinion
of
our
owne
power
and
strength
,
that
is
,
hee
meaneth
that
he
would
haue
him selfe
to
be
knowne
to
be
onely
iust
,
and
vs
to
be
lost
and
damned
soules
of
our selues
.
So
that
whosoeuer
they
are
which
chalenge
to
themselues
the
least
righteousnes
that
may
be
,
as
if
they
were
aiders
and
assisters
vnto
God
,
as
the
Papists
call
themselues
Cooperators
or
workers
togither
with
God
,
doo
without
doubt
,
commit
a
more
detestable
fault
then
all
the
theeues
in
the
world
.
For
what
is
it
to
take
away
from
a
mortall
man
gold
and
siluer
,
and
all
that
hee
is
worth
besides
,
in
respect
of
robbing
God
of
his
honor
being
the
chiefest
thing
that
he
desireth
,
to
haue
to
be
reserued
vnto
himselfe
?
which
is
this
,
that
hee
alone
is
to
bee
acknowledged
righteous
:
and
then
when
miserable
mortall
creatures
,
or
rather
crawling
vermine
on
the
earth
,
who
are
no
better
then
a
most
corrupt
and
filthie
thing
,
shal
stand
vp
in
Gods
steed
and
say
,
Thou
art
not
the
whole
worker
of
our
saluation
,
but
we
haue
holpen
thee
in
it
.
Is
not
this
most
cursed
blasphemy
,
when
as
we
shall
presume
to
bring
with
vs
some
portion
of
righteousnes
before
God
?
But
here
we
are
to
remember
that
which
we
yesterday
handled
,
that
is
to
say
,
that
this
word
Iustifie
,
importeth
not
that
wee
are
made
righteous
,
that
is
,
that
God
so
renueth
vs
,
as
that
we
are
Angels
:
but
it
importeth
that
hee
accepteth
and
alloweth
of
vs
of
his
meere
goodnes
,
albeit
we
be
miserable
sinners
.
And
therefore
wee
may
heere
see
,
how
Moses
in
this
place
toucheth
this
word
Impute
,
as
if
hee
should
haue
said
,
that
this
hangeth
vpon
the
free
fauour
of
God
,
and
is
not
be
enquired
of
whether
righteousnes
is
in
regard
of
man
,
or
whether
he
is
worthie
to
be
accepted
.
There
is
none
at
all
of
this
meant
.
But
let
vs
be
contented
that
God
accepteth
vs
for
righteous
,
al
thogh
we
are
no
whit
so
in
deed
.
And
here
also
wee
see
why
the
righteousnes
of
faith
excludeth
works
:
for
looke
what
is
wanting
in
vs
we
receiue
from
Iesus
Christ
.
I
say
not
in
part
,
as
the
Papists
ensnare
themselues
,
but
we
borrow
the
righteousnes
of
Iesus
Christ
:
because
there
is
not
a
droppe
or
yet
a
myte
therof
in
vs
.
And
therfore
works
must
needs
be
ouerthrowne
,
when
as
we
seek
for
righteousnes
els
where
.
For
if
there
were
onely
one
part
in
Iesus
Christ
,
and
another
in
vs
,
hee
should
not
be
the
whole
:
&
then
how
should
this
saying
be
fulfilled
,
That
the
fulnes
of
graces
were
giuen
to
him
by
the
holie
Ghost
,
that
hee
might
distribute
them
vnto
euerie
one
according
to
measure
?
For
these
two
words
,
To
get
,
and
to
Receiue
,
are
cleane
contrarie
one
to
the
other
:
and
when
God
iustifieth
vs
,
it
is
by
his
adoption
,
and
because
wee
are
by
nature
the
children
of
wrath
,
therefore
he
adopteth
vs
and
taketh
vs
for
his
children
.
And
what
findeth
hee
in
vs
?
nothing
in
the
world
that
can
induce
vs
,
to
do
well
.
And
therefore
the
inheritance
of
our
saluation
which
wee
hope
after
,
and
which
is
promised
vs
in
the
Ghospell
,
commeth
from
this
adoption
of
God
,
and
from
nothing
that
is
in
vs
:
for
if
wee
could
obtaine
or
get
anie
thing
of
our selues
,
without
doubt
wee
would
part
stakes
with
God
,
euen
as
the
Papistes
doo
.
But
because
GOD
so
dealeth
as
that
wee
doo
nothing
,
therefore
is
hee
alone
to
bee
glorified
.
We
now
presently
see
in
summe
,
that
the
righteousnes
which
is
here
spoken
of
,
importeth
nothing
else
but
the
remission
of
sinnes
,
and
the
credite
which
we
haue
in
the
name
of
our
Lord
Iesus
Christ
,
to
bee
made
righteous
through
the
merite
of
his
obedience
:
but
when
Saint
Paul
would
seuerely
instruct
vs
,
according
to
our
childishnes
,
hee
bringeth
in
onely
remission
of
sinnes
,
&
reasoneth
after
this
sort
,
We
cannot
,
saith
hee
,
be
iustified
by
our
workes
:
and
why
so
?
forsooth
,
because
it
is
written
:
The
man
is
blessed
whose
sinne
.
the
Lord
pardoneth
,
and
whose
iniquities
are
remitted
,
and
whose
wickednes
is
not
imputed
vnto
him
.
Heere
saith
hee
,
wee
see
all
our
felicitie
,
which
is
,
when
God
receiueth
vs
to
mercie
,
and
forgetteth
&
burieth
all
our
sinnes
,
whereof
wee
are
guiltie
before
him
.
Seeing
then
it
is
so
,
it
must
needs
follow
,
that
wee
are
all
accursed
vntill
such
time
as
God
hath
forgiuen
vs
:
and
if
wee
be
wicked
,
where
then
shall
be
found
our
righteousnes
?
For
,
god
cannot
hate
that
which
is
agreeable
vnto
his
nature
,
for
hee
is
the
fountaine
or
all
righteousnes
:
And
therefore
if
he
finde
in
vs
neuer
so
little
goodnesse
,
no
doubt
of
it
hee
will
accept
of
it
.
Wherefore
wee
must
conclude
,
that
because
we
are
wicked
,
we
are
vnrighteous
and
altogither
accursed
,
and
can
no
way
be
blessed
without
God
loueth
vs
.
Now
,
if
he
loueth
vs
,
he
must
needs
eftsoones
allow
and
like
of
vs
,
and
if
hee
allow
and
like
of
vs
,
we
must
needs
be
righteous
.
These
are
principles
which
we
ought
to
vnderstand
.
Howbeit
wee
are
yet
to
know
,
that
we
cannot
be
blessed
without
God
loue
vs
:
for
so
long
as
he
is
our
enemie
,
Alas
,
in
what
a
wofull
estate
and
condition
are
wee
?
Whereuppon
then
dependeth
our
felicitie
?
Forsooth
euen
heerein
,
when
as
God
loueth
vs
.
We
are
now
to
consider
how
it
is
that
hee
loueth
vs
:
hee
must
needs
allow
and
like
of
vs
,
as
I
haue
alreadie
said
,
for
he
cannot
deny
himselfe
.
For
if
hee
reiect
&
abhorre
vs
,
how
shall
we
be
reconciled
vnto
him
?
Now
let
vs
see
by
what
means
:
for
God
cannot
be
transfigured
,
and
if
(
as
S.
Paul
saith
)
we
should
pretend
any
such
thing
it
were
in
vaine
:
for
hee
will
continue
alwaies
like
himselfe
,
&
knoweth
well
inough
to
seperate
vs
with
all
our
leasings
,
and
race
vs
out
of
his
Rowle
:
and
how
●●all
God
then
allow
&
like
of
vs
?
Wel
sir
,
we
must
be
righteous
.
Now
,
what
righteousnes
is
it
?
It
is
not
that
righteousnes
which
we
suppose
to
haue
in
our
workes
,
ne
that
we
are
able
to
acquire
our selues
before
him
,
or
yet
satisfie
by
any
duetie
that
wee
can
performe
:
none
of
all
this
will
serue
our
turnies
.
What
righteousnes
then
is
it
?
Forsooth
euen
this
,
that
God
must
pardon
our
sinnes
,
forget
our
iniquities
,
and
not
impute
our
offences
vnto
vs
.
And
therefore
Dauid
had
reason
to
vse
these
three
maner
of
speeches
:
for
a
man
would
thinke
,
this
to
be
a
superfluous
kinde
of
language
:
but
he
especially
reitterateth
this
,
because
the
condition
of
man
wherein
he
is
borne
and
drowned
ouer
head
&
eares
,
is
not
onely
a
bottomles
depth
,
vntill
such
time
as
God
draweth
him
out
thereof
,
but
the
bottomles
depth
of
all
depthes
,
that
is
,
it
is
the
bottomles
depth
of
hell
.
And
therfore
God
must
deale
herein
after
a
singuler
maner
.
And
therefore
we
see
why
he
also
soone
after
speaketh
,
and
that
in
the
spirit
in
whom
is
no
deceit
:
for
it
is
meet
we
should
vnderstand
how
necessary
the
mercy
of
God
is
for
vs
,
because
our
sinnes
are
so
filthie
and
horrible
,
as
that
they
are
able
to
infect
and
poyson
both
heauen
&
earth
,
and
not
to
prouoke
God
alone
against
vs
,
but
also
the
Angels
,
the
Sunne
and
Moone
&
all
the
hostes
both
of
heauen
and
earth
.
Wherefore
we
see
why
Dauid
so
highly
magnifieth
the
forgiuenes
of
sinnes
.
And
thereupon
S.
Paul
himself
also
concludeth
,
and
sheweth
vs
wherein
our
whole
righteousnes
consisteth
,
which
is
,
that
our
sinnes
are
forgiuen
vs
.
And
let
vs
likewise
note
as
I
haue
alreadie
said
,
that
Dauid
speaketh
&
setteth
it
down
in
the
spirit
,
in
whom
is
no
guile
:
for
hee
sheweth
that
we
cannot
haue
our
sinnes
forgiuen
vs
,
albeit
God
offereth
vs
forgiuenes
:
vntill
such
time
as
wee
be
wholly
confounded
in
our selues
,
and
bee
so
rowzed
vp
&
awakened
,
as
that
no
hypocrisie
nor
dissimulation
make
vs
belieue
this
or
that
,
ne
yet
remaine
in
a
dead
sleepe
of
securitie
:
but
that
we
finde
our selues
to
be
like
most
miserable
damned
and
lost
soules
,
and
such
as
the
iudgements
of
God
do
so
persecute
,
as
that
we
know
not
which
way
to
turn
vs
,
and
to
be
in
such
a
desperate
case
as
if
we
saw
present
death
before
vs
,
and
the
hand
of
God
armed
to
execute
the
sentence
of
the
curse
which
he
pronounceth
against
vs
.
And
this
is
the
definition
of
the
righteousnes
which
wee
are
to
note
,
if
wee
will
haue
it
rightly
defined
.
Wee
see
also
why
it
is
sayd
in
the
fifteenth
of
the
Acts
,
where
Saint
Paul
speaking
of
the
ceremonies
of
the
law
saith
,
that
we
must
be
iustified
by
our
Lord
Iesus
Christ
,
of
all
the
thinges
whereof
the
lawe
of
Moses
could
not
iustefie
vs
.
This
word
the
Law
,
carrieth
here
a
long
taile
with
it
:
for
,
wee
must
vnderstand
why
S.
Paul
,
especially
speaketh
of
the
ceremonies
of
the
law
,
when
as
hesaith
,
that
works
cannot
any
waies
make
vs
acceptable
before
God
.
Now
the
Papists
,
and
manie
of
the
auncient
Fathers
which
knew
not
the
scriptures
,
but
were
as
a
man
would
say
halfe
Philosophers
,
were
wonderfully
troubled
about
this
word
the
Law
,
and
though
that
Saint
Paul
contended
not
about
morall
workes
as
they
called
them
:
that
is
to
say
,
that
hee
went
not
about
to
deny
that
we
were
not
righteous
before
GOD
,
if
we
liued
chastly
,
temperately
,
soberly
,
wronging
no
man
,
and
holding
all
such
other
lyke
morall
vertues
:
they
thought
that
Saint
Paul
touched
none
of
this
,
but
meant
in
verie
deed
that
all
these
workes
,
partly
deserued
saluation
:
but
they
thought
that
the
ceremonies
of
the
lawe
could
no
way
bee
profitable
to
iustification
.
Now
this
imagination
is
too
too
grosse
follie
:
for
,
first
,
Saint
Paule
neuer
once
spake
of
the
ceremonies
of
the
law
.
Wherefore
see
here
I
beseech
you
,
how
most
vnaduisedly
they
are
abused
:
and
to
prooue
it
to
bee
so
,
consider
that
place
of
the
Psalme
which
I
erst
alledged
,
how
Dauid
placeth
mans
blessednesse
in
the
onlie
forgiuenesse
of
sinnes
,
That
whosoeuer
shall
doo
these
things
,
shal
liue
in
them
.
Put
the
case
that
there
neuer
had
bin
any
law
published
,
yet
should
we
haue
been
no
whit
the
more
acceptable
vnto
God
.
And
as
for
himselfe
he
oweth
vs
no
duetie
,
neither
is
he
any
whit
bound
vnto
vs
:
That
when
wee
haue
done
whatsoeuer
is
commanded
vs
,
yet
must
we
needes
confesse
that
we
are
vnprofitable
seruants
.
And
why
so
?
what
?
are
we
at
our
owne
choise
and
libertie
to
doo
what
wee
lust
?
Is
there
anie
thing
in
vs
that
is
our
owne
?
no
verely
,
and
therefore
cannot
we
plead
any
merit
,
albeit
we
perfectly
fulfilled
the
law
.
Whereuppon
then
dependeth
the
confidence
which
wee
take
in
our
workes
?
Forsooth
euen
vpon
this
promise
,
That
whosoever
shall
do
these
thinges
,
shall
liue
by
them
.
For
God
bounde
himselfe
hereunto
of
his
owne
accord
,
albeit
hee
was
not
in
reason
tied
vnto
it
.
Wherefore
when
as
S.
Paul
speaketh
of
the
workes
of
the
law
,
he
sheweth
,
that
although
God
hath
promised
to
all
those
to
whom
he
hath
made
promise
,
that
how
many
soeuer
shall
accomplish
all
which
hee
hath
commanded
by
the
righteousnes
of
the
law
,
shall
be
reputed
&
taken
to
be
righteous
,
and
haue
thereby
euerlasting
life
:
notwithstanding
that
the
workes
of
the
law
cannot
do
it
.
And
why
so
?
because
they
still
leaue
vs
vnder
the
curse
of
the
law
and
condemnation
:
for
wee
can
do
nothing
else
but
sinne
,
so
long
as
we
remain
in
this
tabernacle
of
the
flesh
,
and
hee
whatsoeuer
hee
is
,
that
shall
thinke
himselfe
to
be
most
righteous
,
shall
neuer
be
able
to
acquite
and
discharge
himselfe
of
the
hundreth
part
of
his
duetie
therein
.
What
shall
we
then
doo
,
but
euen
hold
downe
our
heades
,
and
prostrate
our selues
at
the
feete
of
our
Iudge
,
and
so
craue
pardon
and
forgiuenes
?
as
heereafter
shall
be
more
largely
let
downe
.
Let
vs
now
then
returne
vnto
the
place
depending
vpon
that
which
I
haue
alreadie
touched
,
which
is
,
that
Iesus
Christ
is
set
before
vs
to
iustitie
vs
in
all
things
whereof
the
law
of
Moses
was
neuer
able
to
do
.
For
it
shuld
seem
,
that
they
thought
themselues
to
be
holpen
as
wel
by
the
ceremonies
,
as
also
by
all
the
rest
of
the
law
,
to
make
them
of
great
account
before
God
,
and
to
be
able
to
please
him
:
for
if
they
failed
,
then
had
they
the
sacrifices
as
fit
remedies
,
as
the
sprinkeling
of
blood
to
cleanse
them
,
certaine
washings
also
to
make
satisfaction
vnto
God
,
and
many
other
promises
besides
.
It
should
seeme
then
that
all
this
was
nothing
to
make
them
acceptable
before
God
,
but
contrariwise
,
that
Iesus
Christ
must
come
to
iustifie
vs
of
those
thinges
,
whereof
the
law
was
neuer
able
to
do
.
What
is
ment
by
this
saying
to
iustifie
vs
of
things
?
That
is
to
saie
,
to
pardon
and
forgiue
vs
them
.
Wee
see
now
by
this
place
which
I
haue
alreadie
spoken
of
,
that
the
righteousnes
which
Moses
here
speaketh
of
,
is
not
a
thing
resident
in
our
persons
.
But
Gods
free
forgiuing
of
vs
,
when
as
hee
is
mercifull
and
louing
vnto
vs
,
albeit
we
are
no
whit
worthy
thereof
:
for
this
which
Moses
heere
setteth
downe
,
shal
neuer
be
able
to
be
found
in
any
man
whatsoeuer
,
but
in
Iesus
Christ
who
must
onely
iustifie
vs
:
and
how
is
that
?
that
is
,
if
the
Diuell
shall
accuse
vs
,
and
God
readie
to
iudge
and
condemne
vs
:
then
will
Iesus
Christ
answere
for
vs
as
our
suretie
.
Thus
we
see
how
the
obedience
of
Iesus
Christ
serueth
vs
as
a
cloake
to
couer
al
our
rebellions
and
iniquities
.
It
is
he
that
hath
satisfied
for
vs
,
and
discharged
vs
of
all
our
debtes
by
the
merit
of
his
death
,
&
shed
his
precious
bloud
to
wash
vs
withall
.
To
be
short
,
we
finde
in
the
person
of
the
Sonne
of
God
,
whatsoeuer
is
requisite
to
make
vs
acceptable
before
him
,
because
our
sinnes
are
not
imputed
vnto
vs
.
Here
then
we
see
in
summe
,
what
we
are
to
remember
from
this
place
.
We
are
now
to
proceed
somewhat
further
,
that
is
to
say
,
that
when
God
hath
once
for
all
receiued
vs
thus
to
mercy
,
how
hee
continueth
,
holdeth
,
and
voweth
vs
for
righteous
all
the
daies
of
our
liues
,
and
euen
in
death
also
:
for
this
is
the
principal
point
wherat
we
must
aime
&
come
vnto
,
howbeit
we
cannot
at
this
time
stand
to
handle
it
.
Let
it
suffice
them
,
to
the
end
things
might
be
well
kept
in
minde
,
that
wee
know
&
vnderstand
what
the
open
way
is
,
that
wee
must
haue
to
be
partakers
of
the
euerlasting
saluation
which
commeth
vnto
vs
by
Iesus
Christ
the
sonne
of
God
,
that
is
,
wee
must
know
&
vnderstand
how
miserable
&
wretched
our
state
and
condition
is
,
not
by
confessing
the
same
with
our
mouthes
onely
,
or
hauing
a
vain
imagination
swimming
in
our
brains
therof
.
But
to
be
so
sorrowfully
wounded
and
greeued
,
as
that
wee
be
confounded
before
the
maiestie
of
God
,
euen
to
the
very
hating
&
detesting
of
our
owne
selues
.
And
when
we
shall
thus
rightly
iudge
of
our selues
,
then
shall
wee
be
sure
that
God
will
forgiue
vs
.
And
when
wee
shall
bee
thus
mortified
in
our selues
,
then
shall
wee
finde
life
in
Iesus
Christ
.
For
it
is
not
inough
that
we
knowe
our selues
to
bee
verie
wretched
sicke
creatures
,
and
poore
and
needie
soule●●
but
we
must
be
dead
altogither
,
to
the
end
we
might
by
the
onely
grace
of
our
Lord
Iesus
Christ
be
reuiued
.
And
that
hereupon
we
may
bee
so
humbled
as
the
scripture
willeth
vs
,
which
is
,
to
giue
vnto
god
that
honor
that
is
due
vnto
him
.
And
it
is
not
without
cause
that
Dauid
speaketh
,
That
it
is
an
humble
and
contrite
heart
which
God
requireth
.
For
wee
shall
neuer
come
vnto
him
except
wee
bee
altogither
cast
downe
in
our selues
.
And
then
wee
must
carry
this
minde
and
affection
with
vs
,
that
we
are
wonderfully
grieued
&
perplexed
in
our
distresses
,
and
then
will
we
in
deed
confesse
that
we
are
not
righteous
.
And
then
also
shall
our
desire
and
affection
be
so
enflamed
,
as
that
we
shall
not
looke
for
our
righteousnes
in
our
merits
,
but
cleane
contrary
,
and
hauing
cast
away
all
arrogancy
,
looke
for
all
our
benefit
and
saluation
in
his
onely
Sonne
,
and
so
when
wee
haue
once
knowne
that
hee
hath
pluckt
vs
out
of
the
shadow
of
death
,
our
mouthes
shall
then
be
open
and
disposed
to
preach
his
vnspeakable
praises
,
according
to
that
saying
of
Saint
Peter
,
treating
of
the
end
of
our
saluation
,
in
the
first
Chapiter
of
his
first
Canonicall
Epistle
.
Let
vs
now
prostrate
our selues
before
the
maiestie
of
our
good
God
,
in
acknowledging
our
sinnes
,
beseeching
him
to
cause
vs
more
and
more
to
feele
them
,
and
so
to
gouerne
vs
by
his
holie
spirit
,
as
that
we
seek
after
nothing
els
but
the
glorifying
and
blessing
of
his
holie
name
,
and
to
acknowledge
how
many
maner
of
waies
we
are
bound
vnto
him
,
euen
holding
of
him
all
the
hope
of
life
we
haue
,
and
al
that
while
not
to
be
weary
in
seruing
of
him
,
but
do
the
best
wee
can
to
conforme
vs
vnto
his
holie
will
,
vntil
such
time
as
hee
hath
so
spoiled
vs
of
all
the
corruptions
of
our
flesh
,
as
that
we
may
be
wholy
cloathed
with
his
righteousnes
.
So
shall
wee
all
say
,
O
Almightie
God
and
heauenly
Father
,
&c.
THE
THIRD
SERMON
of
Iustification
.
Gen.
Cap.
15.
6
Abram
beleeued
the
Lord
,
and
hee
counted
that
vnto
him
for
Righteousnes
.
WE
heard
yesterday
that
wee
must
in
no
case
part
stakes
with
God
in
the
matter
of
our
saluation
,
but
all
praise
must
bee
giuen
to
him
for
it
.
For
when
we
shall
throughly
looke
into
whatsoeuer
can
be
found
in
vs
,
wee
must
conclude
,
that
we
are
so
voyd
of
all
integritie
,
as
that
there
is
nothing
in
vs
but
all
corruption
,
and
so
consequently
,
nothing
but
death
.
Habacuck
,
That
wee
liue
by
faith
:
wee
are
thereby
taught
,
that
faith
is
as
it
were
the
keye
that
openeth
vnto
vs
the
kingdome
of
heauen
.
If
it
bee
then
our
inheritance
,
wee
must
needes
beeing
the
children
come
thether
:
and
wee
cannot
bee
the
children
of
God
,
as
Saint
Iohn
in
his
first
Chapiter
saith
,
but
by
faith
.
That
hee
is
called
the
seale
of
the
inheritance
of
saluation
which
we
wait
and
looke
for
.
Seeing
then
it
is
so
,
that
the
certaintie
of
faith
importeth
that
we
are
gods
adopted
children
,
and
that
our
saluation
is
grounded
therupon
,
there
must
also
be
put
to
a
seal
,
as
a
signe
and
token
that
it
is
infallible
.
Here
then
wee
see
,
that
it
is
not
inough
for
vs
to
confesse
that
God
is
the
author
of
our
saluation
,
&
the
same
to
be
attributed
to
him
only
:
but
we
must
also
on
the
other
sides
come
vnto
him
,
&
priuatly
cal
vpon
him
as
our
father
,
and
be
fully
resolued
that
he
will
not
forsake
vs
.
Now
this
certaintie
the
Papists
could
neuer
skill
of
,
but
doo
strongly
and
constantly
repugne
it
,
saying
,
that
wee
may
not
in
anie
wise
resolue
that
God
alloweth
and
liketh
vs
,
and
that
we
stand
in
his
grace
and
fauour
:
but
onely
that
wee
may
haue
some
probable
coniecture
thereof
.
Now
to
say
thus
,
is
vtterly
to
ouerthrow
the
whole
foundation
of
Christianitie
.
And
in
very
deed
,
when
Saint
Paul
speaketh
of
this
matter
,
hee
driueth
vs
vnto
this
reason
,
Enter
not
into
iudgement
with
thy
seruant
O
Lord
:
for
no
man
liuing
shall
be
iustified
in
thy
sight
.
And
therfore
we
must
conclude
,
that
we
shal
be
euer
vexed
and
troubled
,
and
our
spirits
wonderfully
perplexed
,
if
we
had
not
saluation
elfe
where
then
from
our
merits
.
And
for
the
better
vnderstanding
hereof
,
let
vs
wel
weigh
&
consider
of
that
which
hath
been
alreadie
spoken
,
that
is
,
wee
must
not
thinke
to
paie
God
with
nifles
.
For
it
is
a
fearefull
thing
to
haue
him
against
vs
.
Now
he
cannot
otherwise
be
,
but
so
long
as
wee
shall
presume
vpon
workes
.
For
we
do
euen
so
much
derogate
from
him
,
and
robbe
him
of
his
right
,
as
hath
been
heretofore
shewed
,
that
whosoeuer
hath
not
his
mouth
stopped
from
attributing
vnto
himselfe
the
least
glorie
,
and
his
mouth
wide
to
confesse
God
only
to
be
iust
:
without
doubt
that
man
opposeth
himself
vnto
his
maiestie
.
Now
we
shal
neuer
obtaine
our
sute
against
him
:
but
the
condemnation
will
stil
light
vpon
our
owne
heads
.
And
therfore
let
vs
not
wittingly
and
in
deed
prouoke
his
wrath
against
vs
,
&
besides
,
it
cannot
be
chosen
,
but
that
wee
must
needs
be
out
of
our
wits
,
when
as
we
wil
trust
vnto
our
merites
.
And
heerein
is
a
twyfold
abuse
,
which
also
bringeth
with
it
a
third
.
The
one
is
,
when
as
we
thinke
to
recken
with
God
hand
ouer
head
as
the
Papists
do
.
And
although
they
faile
in
many
things
,
yet
make
they
themselues
belieue
that
hee
accepteth
them
.
Now
God
hath
promised
nothing
but
to
such
as
shall
accomplish
the
whole
lawe
.
And
therefore
let
vs
note
well
these
words
:
That
whosoeuer
shall
do
all
the
things
written
in
the
lawe
,
shall
liue
by
them
:
It
is
not
saide
one
part
onely
.
Which
also
agreeth
with
the
saying
of
Saint
Iames
,
That
hee
which
forbad
to
commit
adulterie
,
forbad
also
to
steale
.
For
although
a
man
shall
haue
liued
all
the
dayes
of
his
life
chastly
,
and
yet
bee
guiltie
of
some
other
precept
,
hee
is
neuerthelesse
but
a
damned
soule
.
Who
shall
ascend
into
heauen
?
For
it
is
impossible
that
wee
should
come
there
:
for
where
are
our
wings
to
flie
vp
thither
?
And
besides
,
as
I
haue
already
said
,
hell
standeth
gaping
wide
open
readie
to
receiue
vs
:
if
so
be
that
he
wil
giue
iudgement
against
vs
:
and
then
we
will
saie
,
how
know
we
that
we
are
pardoned
and
forgiuen
,
but
that
God
may
verie
well
throw
vs
downe
headlong
into
the
bottomles
pit
of
hell
.
Now
hereupon
Saint
Paul
answereth
and
setteth
downe
the
remedie
,
which
is
this
,
that
we
must
not
doubt
,
but
that
heauen
is
ours
.
And
how
shal
we
be
sure
of
that
?
Forsooth
,
because
that
in
the
person
of
Iesus
Christ
we
know
it
to
be
set
wide
open
for
vs
.
And
therefore
the
asking
of
this
question
doubtfully
,
Who
shall
ascende
into
Heauen
?
Saint
Paule
saith
,
Is
to
fetch
Iesus
Christ
downe
from
thence
.
For
wee
knowe
that
the
Sonne
of
God
hath
saide
,
That
there
are
manie
Mansions
in
his
fathers
house
,
and
that
hee
hath
not
taken
them
for
his
owne
perticuler
benefite
,
but
to
the
ende
to
receiue
vs
togither
vnto
himselfe
,
as
fellowe
heires
with
him
.
As
concerning
hell
,
he
descended
into
it
:
for
hee
suffred
the
torments
and
paines
which
wee
should
haue
suffered
,
hee
suffered
the
horrible
torments
of
Gods
wrathfull
curse
,
which
made
him
cry
out
and
saie
,
My
God
,
mys
God
,
why
hast
thou
forsaken
mee
?
Euen
so
then
when
as
we
make
our
saluation
certaine
,
then
we
may
see
that
we
are
assured
.
And
that
also
is
his
meaning
where
he
saith
,
Who
shall
laie
anie
thing
to
the
charge
of
Gods
chosen
?
He
is
angry
with
Sathan
and
with
whatsoeuer
is
against
vs
,
as
if
he
would
haue
said
,
seeing
that
wee
haue
forsaken
all
our
arrogancy
,
and
haue
no
such
imagination
as
once
to
thinke
that
we
can
bring
anie
thing
of
our
own
with
vs
vnto
God
to
make
vs
acceptable
,
considering
that
we
know
that
it
is
of
his
owne
free
mercy
and
goodnes
that
he
hath
chosen
vs
,
as
also
called
vs
vnto
him selfe
by
the
Gospel
,
let
the
diuel
with
all
his
suppostes
accuse
vs
as
much
as
they
lust
,
yet
will
he
iustifie
&
pardon
vs
:
&
how
?
Forsooth
saith
hee
,
behold
how
our
Lord
Iesus
Christ
maketh
intersession
for
vs
,
&
by
the
power
and
vertue
of
this
praier
,
forsomuch
as
hee
is
our
Advocate
for
the
appaising
of
the
wrath
of
God
his
Father
,
by
this
we
see
how
we
are
pardoned
.
And
this
is
the
certaintie
wherof
he
speaketh
in
another
place
,
as
we
haue
already
said
.
God
,
I
thanke
thee
,
that
I
am
not
as
other
men
are
,
an
extortioner
,
vniust
,
a
theefe
,
nor
an
Adulterer
,
nor
as
this
Publican
.
A
man
would
thinke
this
to
bee
a
iolly
entrance
,
when
as
hee
submitted
himselfe
wholly
vnto
God
,
and
protested
that
whatsoeuer
goodnes
and
vertue
was
in
him
,
proceeded
from
the
meere
gift
of
the
holie
Ghost
:
but
what
of
all
this
?
yet
was
hee
so
proudly
and
arrogantly
puffed
vp
,
as
that
he
thought
himselfe
to
be
allowed
and
liked
of
for
his
works
.
And
therfore
we
see
why
God
condemned
him
:
for
it
could
not
be
chosen
but
that
he
was
exceeding
blockish
,
to
think
that
God
was
bound
vnto
him
for
his
works
.
Wherefore
wee
must
all
flie
vnto
the
meere
mercy
of
God
,
and
then
,
I
saie
,
we
shall
be
assured
that
he
will
loue
vs
,
when
as
wee
shall
looke
for
all
our
merits
in
Iesus
Christ
,
neuer
ceasing
to
praie
vnto
him
notwithstanding
our
great
vnworthines
,
because
he
hath
not
adopted
vs
,
either
for
our
persons
or
yet
for
our
workes
,
but
of
his
meere
and
free
mercy
:
thus
wee
see
how
wee
shall
be
assured
of
our
saluation
.
True
it
is
,
that
we
shall
alwaies
be
full
of
scruples
and
doubtes
,
by
reason
that
our
faith
is
not
perfect
in
vs
:
but
yet
our
assurance
shall
alwaies
surmount
,
so
long
as
we
fight
stoutly
,
and
embrace
the
promises
of
God
,
and
make
them
a
buckler
and
defence
against
all
the
temptations
and
distrustes
,
which
the
diuell
shall
set
before
vs
.
When
then
we
speake
of
this
certaintie
of
faith
,
we
meane
not
but
that
it
may
be
shaken
,
and
we
,
many
times
be
greatly
perplexed
&
distressed
:
but
our
meaning
is
,
that
we
may
in
the
end
conclude
how
euer
it
fall
out
,
that
God
wil
haue
mercy
vpon
vs
,
and
so
vpon
this
assurednes
pray
vnto
him
.
And
this
is
it
which
we
are
now
to
keepe
in
minde
.
We
easily
see
then
by
this
,
that
they
which
haue
taken
this
word
Iustifie
,
to
be
said
that
God
chaungeth
vs
,
and
gouerneth
vs
by
his
holie
spirit
to
serue
God
,
are
too
too
much
abused
:
for
there
are
many
that
will
say
that
wee
are
not
iustified
by
our
merits
,
neither
yet
that
there
is
anie
one
iote
in
vs
wherein
to
glorie
,
and
that
whatsoeuer
goodnes
is
in
vs
commeth
from
the
free
gift
of
God
,
because
that
as
of
our selues
we
can
doo
nothing
els
but
sin
:
all
this
they
will
confesse
,
and
wil
in
summe
say
,
that
we
are
iustified
by
meere
grace
and
not
by
our
workes
,
and
that
there
is
no
goodnes
in
vs
,
but
that
God
giueth
all
:
haue
they
confessed
all
this
?
Yea
verily
:
and
yet
they
still
go
about
to
ouerthrow
both
themselues
and
others
.
And
how
so
?
Forsooth
,
because
they
thinke
that
they
haue
atteined
vnto
perfection
,
when
as
in
verie
deed
,
there
is
nothing
els
in
them
but
imperfection
.
For
,
where
shal
we
find
a
man
that
when
he
shall
be
thus
cast
down
in
himself
,
as
to
be
no
bodie
as
it
were
,
and
confesse
himself
to
be
altogither
accursed
,
&
whatsoeuer
goodnes
is
in
him
to
come
of
Gods
owne
meere
liberalitie
,
so
as
God
is
therfore
to
be
exalted
&
magnified
,
&
himselfe
to
be
nothing
,
to
the
ende
hee
might
acknowledge
&
humble
himselfe
vnto
God
&
say
,
that
all
which
he
hath
,
he
receiueth
from
his
meere
goodnes
?
Yea
but
we
haue
already
said
that
if
we
be
doubting
,
then
are
heauen
gates
shut
vp
against
vs
.
Now
we
cannot
chuse
but
doubt
,
or
els
be
starke
staring
mad
when
as
we
regard
our
own
works
.
Admit
that
god
by
his
holie
spirit
hath
regenerated
a
man
,
&
doth
onely
thanke
God
as
the
Pharisie
did
,
and
say
,
surely
all
that
I
haue
I
haue
from
God
,
and
yet
notwithstanding
when
he
praieth
,
he
must
pray
confidently
and
in
full
assurance
.
And
how
shall
he
do
that
?
For
whilest
he
is
yet
imperfect
and
weake
,
the
vertues
which
God
hath
bestowed
vpon
him
shall
be
mingled
with
many
vices
:
yea
&
these
vertues
also
shal
be
corrupt
,
because
I
say
,
he
shal
not
be
fully
clensed
of
the
spots
of
the
flesh
.
When
a
man
shal
find
himselfe
thus
as
a
man
would
say
,
half
seas
ouer
,
&
yet
be
far
from
the
end
and
marke
whether
he
would
go
,
how
can
he
otherwise
do
but
doubt
?
Let
vs
therfore
now
conclude
,
that
it
is
nothing
to
confesse
&
say
that
our
saluation
proceeded
from
the
meere
grace
&
fauor
of
God
,
because
he
gouerneth
vs
with
his
holy
spirit
,
but
that
we
must
flie
vnto
the
remission
of
our
sins
.
And
so
they
that
plaie
the
wrangling
so
phisters
herein
,
saying
,
that
we
are
not
iustified
by
our
works
,
because
the
good
workes
are
not
ours
,
but
the
gifts
of
the
holy
Ghost
,
forget
that
point
which
wee
erst
touched
,
that
is
to
say
,
that
our
faith
must
be
certain
,
&
that
it
cannot
be
certain
except
Iesus
Christ
be
our
aduocat
,
&
his
death
a
satisfaction
for
our
sins
,
so
as
we
cannot
do
it
without
we
confesse
the
debt
,
as
by
the
example
of
the
publican
which
we
haue
alleged
may
be
seen
.
And
we
see
also
,
that
this
righteousnes
must
not
be
for
a
day
only
,
but
must
continue
al
the
daies
of
our
liues
.
For
although
we
haue
profited
by
seruing
of
God
,
yet
for
all
that
it
hath
bin
in
imperfection
.
And
therefore
it
is
plaine
faith
that
must
iustifie
vs
.
And
here
must
be
put
to
the
wall
and
ouerthrowne
,
that
foolish
and
peruerse
opinion
of
the
Papistes
,
who
thinke
themselues
to
bee
partly
iustified
by
their
woorkes
,
and
partly
by
the
forgiuenes
which
they
obtaine
by
the
grace
of
God
:
for
God
must
fully
and
wholly
be
mercifull
vnto
vs
,
as
hath
been
shewed
.
And
why
so
?
For
part
of
our
workes
merite
nothing
:
and
besides
,
there
is
corruption
euen
in
the
verie
best
worke
we
do
,
if
we
shall
speake
of
iudging
of
it
according
to
the
worthines
therof
.
And
therefore
we
see
that
we
are
fully
and
wholly
excluded
.
Wherefore
we
must
grow
to
this
point
,
that
the
most
righteous
,
althogh
they
seeme
as
righteous
as
the
Angels
,
yet
must
they
be
accepted
of
God
freely
.
But
here
may
arise
an
obiection
in
this
sort
:
why
fir
?
there
is
a
great
difference
betweene
those
whom
God
hath
alreadie
called
,
and
those
who
are
altogither
estranged
from
him
,
and
also
there
is
great
diuersitie
betweene
the
faithfull
man
,
when
as
God
hath
set
him
in
the
right
way
,
and
when
he
leaueth
him
vnto
the
corruption
of
his
owne
nature
.
For
wee
shall
see
some
man
to
haue
liued
a
long
time
like
a
straied
sheep
&
castaway
:
and
at
last
,
God
enlighteneth
him
by
his
Ghospell
,
and
so
toucheth
and
reformeth
him
,
as
that
a
man
shall
see
him
,
as
the
scripture
speaketh
,
to
become
a
new
creature
.
And
without
doubt
,
we
can
neuer
be
said
to
be
right
Christians
,
without
we
be
after
that
maner
renued
,
and
be
made
the
workemanship
of
God
created
in
our
Lord
Iesus
Christ
:
to
doo
the
workes
which
God
hath
prepared
:
all
this
,
I
say
,
must
be
in
it
.
But
herein
may
seeme
to
be
some
absurditie
.
God
iustified
the
theefe
that
was
hanged
,
because
he
acknowledged
his
saluation
to
be
in
Iesus
Christ
:
and
when
hee
was
iustified
,
had
hee
none
other
qualitie
in
him
then
he
had
before
?
Yes
verely
.
Why
then
say
we
,
that
free
righteousnes
hath
hir
course
all
our
life
long
.
In
deed
a
faithfull
man
will
at
the
least
be
well
affected
to
hold
himselfe
within
the
compasse
of
Gods
obedience
,
he
will
be
displeased
with
his
sinnes
,
yea
groane
and
greeue
for
them
,
and
his
chiefe
de●●re
wil
be
to
frame
his
life
according
to
the
lawe
.
Now
when
a
faithful
man
is
come
to
this
,
we
must
not
say
that
hee
is
iustified
as
hee
was
at
the
first
,
bicause
he
was
then
a
dissolute
man
,
and
altogither
estranged
from
God
.
To
this
we
answere
,
when
God
at
the
first
iustifieth
vs
,
that
is
to
saie
,
when
hee
hath
mercy
vpon
vs
,
and
plucketh
vs
out
from
that
condemnation
wherein
we
were
,
he
vseth
then
a
generall
pardon
:
and
then
when
hee
iustifieth
vs
afterward
,
he
then
acknowkledgeth
the
benefits
which
hee
hath
bestowed
vpon
vs
,
and
auoweth
&
alloweth
them
,
for
he
cannot
deny
himself
:
&
when
he
gouerneth
vs
by
his
holy
spirit
,
although
sinne
dwelleth
in
vs
,
yet
reigneth
it
not
in
vs
,
as
it
is
written
,
Although
wee
doo
not
the
good
which
wee
would
,
yet
wee
striue
to
do
it
.
And
therefore
God
alloweth
and
liketh
of
that
,
because
it
commeth
from
him
:
but
here
we
are
to
note
,
that
he
iustifieth
vs
both
in
our
persons
and
also
in
our
workes
by
faith
only
.
For
when
he
receiueth
vs
at
the
first
,
he
cannot
iustifie
anie
workes
that
are
in
vs
.
And
why
so
?
because
they
are
all
wicked
.
For
as
wee
haue
alreadie
saide
,
what
fruit
can
a
rotten
tree
bring
forth
.
And
therefore
when
God
draweth
vnto
him
miserable
sinners
,
that
are
banished
and
cast
out
of
his
kingdome
and
Church
,
he
doth
not
iustifie
their
works
:
but
beholding
their
miseries
,
and
hauing
compassion
of
their
perdition
,
lo
,
for
that
cause
he
iustifieth
them
.
Now
after
that
hee
hath
receiued
them
,
he
iustifieth
them
in
their
persons
,
that
is
to
say
,
he
accepteth
them
as
his
children
,
and
after
that
,
he
iustifieth
their
workes
:
and
how
doth
he
that
?
Forsooth
,
not
by
calling
them
to
an
account
,
nor
iudging
them
rigorously
:
for
there
will
be
alwaies
,
as
I
haue
said
,
some
corruption
amongst
,
or
els
some
slips
and
by
slidings
and
such
like
things
which
wil
marre
all
.
For
if
a
man
put
the
best
wine
in
the
worlde
into
an
vnsauery
hogshead
,
or
into
a
fustie
bottle
,
the
wine
wil
be
all
mard
.
Euen
so
fareth
it
with
all
our
works
:
for
so
long
as
God
guideth
and
gonerneth
vs
by
his
holy
spirit
,
they
ar
good
,
holy
,
&
commendable
:
but
marke
what
vessels
we
are
,
surely
very
filthy
&
corrupt
.
Euen
so
are
our
works
,
&
therfore
God
must
purge
&
cleanse
them
.
And
how
is
that
?
verily
euen
by
his
grace
in
pardoning
the
faults
&
imperfections
which
are
in
them
.
Wherfore
euen
as
there
is
diuersitie
between
a
faithfull
man
,
&
whom
God
calleth
at
the
beginning
vnto
the
Gospel
,
so
also
is
there
some
diuersity
in
iustification
.
But
it
altereth
not
in
this
behalf
,
that
is
,
that
God
alwaies
iustifieth
his
freely
,
that
is
to
say
,
that
he
accepteth
them
,
not
for
anie
vertues
that
are
in
themselues
,
for
there
is
none
at
all
in
them
,
neither
yet
for
those
which
he
hath
bestowed
vpon
them
:
for
they
are
to
be
condemned
by
reason
of
the
infirmitie
that
is
in
them
.
But
because
as
Saint
Paule
saith
,
That
those
whome
hee
hath
chosen
he
hath
iustified
.
Here
then
we
see
in
summe
,
what
we
are
to
retaine
as
touching
the
motion
of
this
question
.
Now
we
are
to
note
,
that
ouer
and
besides
the
thing
which
the
Papists
imagine
,
that
we
may
partly
obtaine
to
be
righteous
,
and
so
consequently
bee
pardoned
at
Gods
hand
,
they
are
too
too
grosSecondly
deceiued
,
bicaly
deceiued
in
their
satisfactions
,
and
blind
also
,
I
say
,
in
this
they
are
,
to
thinke
themselues
to
haue
certaine
vertues
,
which
God
ought
to
allow
and
like
of
.
But
in
very
deed
they
are
ashamed
to
say
that
their
workes
doo
merite
,
but
that
they
carry
some
likelihood
with
them
:
for
,
say
they
,
although
they
do
not
perfectly
merit
,
yet
is
it
meet
that
God
who
is
iust
,
should
accept
of
that
good
which
they
do
.
Yea
but
they
are
so
farre
blinded
in
their
righteousnes
,
as
that
they
vnderstand
not
their
sinnes
,
as
we
haue
alreadie
said
:
Againe
,
they
are
secondly
deceiued
,
bicause
they
think
themselues
able
to
acquite
themselues
by
their
satisfactions
.
I
will
heere
forbeare
to
speake
what
their
satisfactions
are
,
because
they
are
most
foolish
,
whereby
they
do
nothing
else
but
prouoke
the
heauy
wrath
of
God
against
them
,
thinking
to
pay
him
with
filthie
toyes
and
trifles
,
to
wit
,
with
superstitions
deuised
of
their
owne
braine
:
for
what
satisfactions
can
we
make
,
to
deliuer
vs
from
the
iudgement
of
God
?
And
what
is
the
committing
of
one
sinne
worthie
of
?
Truely
we
thinke
that
when
wee
haue
violated
the
righteousnes
of
God
,
and
haue
payd
some
small
portion
for
it
,
that
we
haue
done
inough
.
Must
we
not
thinke
that
Sathan
wholly
possesseth
vs
,
when
as
we
become
thus
arrogant
?
Now
this
is
the
greatest
part
of
Popish
doctrine
,
to
be
pardoned
,
when
as
we
haue
deserued
rather
to
be
punished
.
And
this
proceedeth
herehence
,
because
they
think
they
should
be
iustified
by
their
workes
:
and
therefore
they
saie
,
that
this
is
but
coniecturall
,
for
they
cannot
choose
but
see
,
that
if
wee
examine
our selues
,
we
shal
come
short
in
the
end
,
neither
can
wee
haue
that
which
is
requisite
for
the
making
vp
of
our
accountes
before
God
,
to
say
that
we
are
discharged
.
But
ouer
and
besides
this
coniecture
,
they
haue
another
foolish
toye
in
their
heads
,
which
is
this
,
why
say
they
,
if
it
were
true
that
God
fououred
vs
to
day
,
it
may
be
that
hee
would
not
doo
so
to
morrow
.
Now
they
neuer
thinke
that
faith
is
alwaies
accompanied
with
hope
,
and
that
hope
extendeth
it selfe
both
in
life
&
death
.
And
we
see
also
besides
,
that
there
is
a
farre
greater
fault
,
&
that
is
,
they
neuer
looke
vnto
the
last
article
of
death
,
whereof
we
will
speake
(
God
willing
)
hereafter
.
And
therefore
we
will
at
this
time
go
on
with
that
wee
haue
begun
,
which
is
,
they
thinke
to
satisfie
and
appaise
God
,
when
as
they
bring
with
them
some
recompence
for
the
sinnes
&
iniquities
which
they
haue
committed
.
Wherin
they
robbe
God
of
his
honor
:
for
,
if
it
were
so
,
then
hee
alone
were
not
sufficient
to
reconcile
vs
vnto
God
his
father
.
Now
it
is
not
without
cause
that
he
is
called
our
ransome
:
for
hee
made
himselfe
our
suretie
vpon
this
condition
,
that
hee
tooke
vpon
him
to
paie
our
debtes
fully
and
wholly
.
And
therefore
whosoeuer
will
now
take
vpon
him
to
paie
GOD
,
vsurpeth
the
office
of
Iesus
Christ
,
which
is
a
most
abhominable
abuse
.
And
yet
the
Papists
build
their
saluation
hereon
.
But
for
all
this
they
cauill
and
saie
,
that
although
our
Lord
Iesus
Christ
hath
obteined
pardon
as
wel
for
the
sinne
as
for
the
punishment
therof
,
yet
notwithstanding
that
this
is
reserued
:
although
they
manifestly
gainsaie
themselues
.
For
on
the
other
side
they
saie
,
that
our
Lord
Iesus
Christ
hath
not
merited
for
vs
,
but
is
the
occasion
of
merit
.
Now
as
I
haue
alreadie
said
,
they
will
say
that
wee
are
by
nature
so
ill
and
so
exceeding
wicked
,
as
that
we
can
do
nothing
which
God
will
accept
:
but
say
that
when
Iesus
Christ
goeth
before
,
he
giueth
vs
the
occasion
of
merit
,
&
this
they
call
the
first
merit
,
so
that
they
giue
vnto
him
some
litle
gobet
or
small
portion
,
and
to
our selues
the
chiefe
.
Now
if
it
be
so
that
Iesus
Christ
hath
onely
merited
the
occasion
of
merit
,
that
is
to
say
,
that
wee
must
by
him
come
to
heauen
,
it
must
needs
folow
,
that
we
shall
be
alwaies
bound
vnto
God
as
well
for
the
punishment
,
as
for
the
sin
.
And
this
is
an
enormious
abomination
,
when
as
the
papists
wil
presume
thus
to
discharge
themselues
before
God
with
their
satisfactions
.
And
besides
,
as
one
mischiefe
draweth
on
another
,
euen
so
thrust
they
themselues
into
a
most
wearisome
labyrinth
:
for
they
know
well
inough
that
if
we
strained
our selues
to
do
an
hundreth
times
more
then
wee
are
able
,
yet
could
wee
in
no
wise
content
&
satisfie
God
for
our
sins
.
And
why
so
?
because
we
come
so
short
in
doing
that
we
should
,
as
is
most
fearful
.
And
Dauid
saith
,
What
man
is
he
that
knoweth
his
sins
.
That
God
so
loued
the
world
,
as
that
he
spared
not
his
onely
begotten
Sonne
,
to
the
ende
that
so
manie
as
should
beleeue
in
him
should
not
perish
,
but
should
passe
from
death
to
life
.
Thus
wee
see
to
speake
properly
,
that
it
is
GOD
alone
which
iustifieth
vs
:
agreeing
with
that
saying
of
Saint
Paul
in
the
fifth
Chpiter
of
the
second
to
the
Corinths
,
saying
,
That
God
appeared
in
Iesus
Christ
,
in
reconciling
the
world
vnto
himselfe
,
not
imputing
their
sinnes
vnto
them
,
because
that
Iesus
Christ
who
knew
no
sin
,
was
made
sinne
for
vs
,
that
wee
should
bee
made
the
righteousnes
of
God
in
him
.
Here
wee
see
that
Saint
Paule
in
the
first
place
sheweth
,
how
God
iustifieth
vs
,
that
is
,
that
hee
imputeth
not
vnto
vs
our
sinnes
.
And
thus
much
as
touching
the
definition
of
the
word
.
And
yet
wee
are
taught
,
that
it
is
the
proper
office
of
God
to
iustifie
vs
.
For
he
saith
,
that
he
was
in
Iesus
Christ
in
recōcilng
the
world
vnto
himselfe●
,
and
besides
,
hee
is
ou●
righteousnes
,
that
is
to
saie
,
hee
alloweth
and
liketh
of
vs
:
why
then
is
it
sayd
,
that
faith
iustifieth
?
Forsooth
,
euen
this
way
:
for
if
wee
did
looke
vnto
the
principall
cause
,
and
sought
out
who
is
the
Authour
of
our
saluation
,
wee
would
still
saie
,
that
GOD
of
his
meere
goodnes
iustifieth
vs
,
because
hee
hath
mercie
vppon
vs
,
imputeth
not
our
sinnes
,
but
pardoneth
vs
.
Now
it
is
Iesus
Christ
also
that
for
his
part
iustifieth
vs
,
because
hee
is
the
verie
true
matter
of
our
iustification
.
Where
then
must
we
seeke
after
it
.
In
the
washing
of
his
blood
which
hee
shed
for
vs
,
in
the
sacrifice
which
hee
offered
for
the
recompence
of
our
sinnes
,
in
that
hee
rendered
full
obedience
,
in
such
sort
,
That
Loue
is
greater
then
Faith
.
True
it
is
,
that
they
mistake
this
place
:
but
admit
,
that
loue
were
more
worthy
then
faith
.
For
we
do
not
now
speake
about
such
trifling
toyes
,
as
to
say
,
that
hee
were
worthie
to
be
the
greatest
king
in
the
world
,
that
could
may
nure
and
dresse
the
ground
as
wel
as
any
husband
man
or
vine-dresser
.
And
euen
so
fareth
it
with
faith
,
for
,
it
iustifieth
vs
not
as
I
haue
already
said
,
for
any
excellency
that
is
in
it selfe
,
but
because
it
borroweth
that
of
Iesus
Christ
which
is
wanting
in
vs
.
And
therefore
is
it
that
S.
Paul
saith
,
That
the
righteousnes
of
faith
ouerthroweth
and
maketh
voyd
all
the
righteousnes
of
workes
,
and
whatsoeuer
worldly
glory
else
.
And
therefore
the
Papists
are
herein
too
too
blockish
,
and
wee
for
our
partes
are
so
much
the
rather
to
rest
vpon
this
point
which
we
haue
already
spoken
of
,
that
is
to
say
,
that
we
are
iustified
by
faith
,
to
wit
,
that
the
way
to
make
vs
to
bee
acceptable
vnto
God
is
,
to
haue
vs
laie
open
a
ready
way
vnto
our
Lord
Iesus
Christ
,
that
thereby
hee
may
applie
his
righteousnes
vnto
our selues
.
Here
wee
see
then
,
that
faith
is
the
only
meane
and
instrument
:
but
that
God
is
the
cause
and
author
,
and
that
all
praise
belongeth
vnto
our
Lord
Iesus
Christ
,
who
is
the
right
and
true
matter
and
substance
thereof
.
And
this
is
it
that
we
are
here
to
remember
.
And
consequently
,
we
see
also
that
the
Papists
do
too
too
foolishly
cauill
to
say
,
that
faith
it self
is
a
worke
,
and
that
if
we
be
iustified
by
faith
,
that
then
workes
are
not
excluded
.
And
to
proue
their
matter
withall
,
they
alledge
that
which
is
written
in
the
sixt
of
Saint
Iohn
,
This
is
the
worke
that
God
requireth
of
you
,
that
you
belieue
in
his
only
Sonne
:
Now
Iesus
in
this
place
,
calleth
faith
a
worke
,
as
if
he
should
haue
sayd
,
you
see
whereat
you
must
ayme
,
and
applie
your
whole
studie
:
for
the
question
is
not
that
the
worke
should
merit
.
And
besides
,
if
wee
did
confesse
that
faith
were
a
worke
,
which
indeed
it
is
not
,
yet
iustifieth
it
not
as
a
work
done
by
vs
:
for
if
I
giue
almes
,
and
pretend
therby
to
merit
before
God
,
see
how
I
shuld
bee
iustified
by
my
woorkes
:
if
I
helpe
my
neighbour
,
and
trauell
to
do
good
vnto
this
man
or
vnto
that
,
as
they
shall
haue
neede
:
Loe
how
I
should
be
iustified
by
my
workes
.
Now
the
reason
is
cleane
contrarie
in
faith
:
for
in
confessing
that
we
are
all
accursed
,
and
that
by
faith
we
receiue
that
which
God
offereth
vnto
vs
,
we
bring
nothing
with
vs
on
our
behalf
,
but
come
empty
fisted
vnto
him
.
Faith
then
iustifieth
,
not
by
bringing
anie
worthines
or
merit
with
it
vnto
God
,
but
because
God
receiueth
from
Iesus
Christ
that
which
hee
presenteth
vnto
him
in
our
name
.
And
this
confession
must
goe
before
,
that
there
is
nothing
in
them
which
keepe
such
a
course
,
that
is
to
saie
,
to
demand
righteousnes
at
Gods
hands
,
wherof
they
are
vtterly
void
.
And
therefore
we
see
that
the
Papists
herein
deale
verie
foolishly
,
to
say
that
we
are
iustified
by
a
worke
,
if
so
bee
wee
bee
iustified
by
faith
.
Now
faith
is
a
sacrifice
wherewith
God
is
pleased
,
because
he
is
thereby
honored
,
and
praise
and
thankes
rendred
vnto
him
,
who
is
only
iust
and
good
:
and
yet
are
we
not
iustified
,
by
the
power
and
vertue
thereof
.
To
be
short
,
when
God
iustifieth
vs
by
faith
,
there
is
in
this
iustifying
enclosed
the
grace
which
hee
bestoweth
vpon
vs
,
because
hee
will
not
see
and
behold
the
infirmitie
which
is
in
our
faith
.
Faith
then
iustifieth
:
but
yet
as
it
is
defectiue
and
imperfect
,
and
yet
therein
it
iustifieth
.
How
can
that
be
,
being
defectiue
and
imperfect
?
Yes
well
inough
:
for
as
I
haue
alreadie
said
,
it
is
not
required
at
the
hand
of
faith
to
do
any
such
thing
,
as
hauing
power
of
it selfe
to
iustifie
,
but
receiueth
simply
that
which
is
giuen
it
to
doo
it
,
from
God
.
And
therefore
if
wee
haue
but
the
least
sparke
of
faith
as
a
man
would
saie
,
with
this
conclusion
,
that
there
is
no
life
in
vs
but
that
which
we
haue
in
Iesus
Christ
:
and
that
all
fulnesse
is
in
him
,
from
whom
we
draw
that
which
we
haue
,
and
wherwith
we
are
filled
,
without
all
doubt
,
we
haue
then
inough
.
Wherefore
let
let
vs
learne
so
to
belieue
in
our
Lorde
Iesus
Christ
,
as
that
when
soeuer
we
shall
stand
in
doubt
,
wee
yet
neuer
cease
to
submit
our selues
vnto
his
mercy
which
can
neuer
faile
,
and
continually
flie
vnto
him
,
knowing
right
well
that
all
perfection
of
righteousnes
is
in
him
,
and
is
such
also
as
that
we
shall
be
made
partakers
thereof
,
and
that
although
we
had
but
the
least
drop
of
faith
as
Saint
Paul
saith
,
Let
vs
now
prostrate
our selues
before
the
maiestie
of
our
good
God
,
in
acknowledging
our
sinnes
,
beseeching
him
to
make
vs
feele
the
power
and
vertue
which
hee
hath
giuen
vnto
his
onely
sonne
,
that
we
might
thereby
be
drawne
and
wholly
cleaue
vnto
him
.
And
that
wee
may
learne
to
be
gathered
togither
vnder
the
confidence
which
hee
hath
giuen
vs
in
him
,
fighting
against
all
our
infirmities
,
and
in
the
meane
while
,
that
all
presumption
and
pride
be
cast
downe
in
vs
,
and
that
there
remaine
nothing
else
in
vs
,
but
to
confesse
that
as
he
is
iust
,
so
also
that
it
belongeth
to
him
to
poure
out
his
righteousnes
vpon
vs
,
to
the
ende
wee
may
enioy
the
fruite
which
proceedeth
thereof
,
to
wit
,
the
inheritance
of
the
heauenly
life
.
And
that
hee
will
not
onelie
,
&c.
THE
FOVRTH
Sermon
of
Iustification
.
6
Abram
beleeued
the
Lord
,
and
he
counted
that
vnto
him
for
righteousnes
.
7
Againe
he
said
vnto
him
,
I
am
the
Lorde
that
brought
thee
out
of
Vr
of
the
Chaldees
,
to
giue
thee
this
land
to
inherit
it
.
WE
said
yesterday
that
when
God
had
once
receiued
the
faithfull
into
his
grace
and
fauour
,
that
he
acknowledged
and
maketh
knowne
also
that
which
he
bestoweth
vpon
them
.
For
by
faith
we
receiue
the
holie
Ghost
,
because
Iesus
Christ
cannot
be
separated
from
it
.
And
therefore
wee
must
needs
be
renewed
when
as
we
beleeue
God
,
because
we
apprehend
his
power
,
which
hee
offereth
vnto
vs
to
communicate
with
vs
in
his
sonne
.
Now
God
cannot
set
light
by
and
reiect
his
owne
gifts
:
wherefore
hee
must
accept
of
these
workes
which
hee
giueth
vs
,
not
that
they
are
worthy
as
we
haue
alreadie
said
:
because
there
is
alwaies
some
infirmities
so
to
corrupt
them
,
as
that
they
are
vnworthy
either
to
be
accounted
of
or
receiued
.
And
although
God
should
find
fault
&
reiect
whatsoeuer
good
that
we
able
to
thinke
or
doo
,
yet
could
we
in
no
wise
accuse
him
of
crueltie
:
And
why
so
?
Forsooth
,
because
they
may
be
alwaies
amended
:
and
yet
doth
hee
accept
of
that
which
is
not
worthie
the
acceptation
,
&
al
because
he
acknowledgeth
vs
for
his
children
,
and
also
vpholdeth
vs
as
by
his
Prophet
is
saide
.
If
then
wee
aske
why
God
alloweth
of
our
weake
affection
in
seruing
of
him
?
It
is
because
he
beareth
with
vs
,
and
would
not
haue
vs
marked
as
mercenarie
and
hired
men
,
but
contenteth
himselfe
to
see
vs
serue
him
franklie
and
freelie
,
none
otherwise
than
as
a
naturall
father
requireth
at
the
handes
of
his
childe
.
For
although
a
childe
shall
marre
that
which
his
father
setteth
him
to
doo
,
yet
is
the
father
glad
when
as
he
hath
seene
that
in
very
deede
his
meaning
was
to
doo
it
well
.
Euen
so
fareth
it
with
our
good
God
,
who
bearing
a
fatherly
loue
vnto
vs
,
forgetteth
whatsoeuer
defect
is
in
our
workes
and
will
not
call
them
to
an
account
.
Here
(
I
say
)
wee
see
in
summe
,
how
that
ouer
and
besides
our
persons
wee
are
iustified
also
by
that
we
doo
,
that
is
to
say
,
that
God
accepteth
both
of
our selues
and
of
our
workes
also
as
righteous
.
And
let
vs
also
see
from
whence
this
word
Reward
whereof
the
Scripture
so
often
speaketh
proceedeth
:
For
God
sheweth
not
onely
in
the
lawe
,
but
also
in
the
Gospell
,
that
they
which
serue
him
faithfully
shall
not
lose
their
labour
,
nor
be
frustrate
of
their
hope
.
And
why
so
?
Verily
because
their
Reward
is
surely
laide
vp
in
heauen
.
But
how
can
this
agree
with
that
which
wee
haue
alreadie
said
?
That
is
,
that
if
our
works
iustifie
vs
,
then
must
faith
and
the
promises
(
as
saint
Paul
saith
)
be
of
none
effect
.
Now
wee
shall
see
them
agree
right
well
together
,
when
as
one
of
them
shall
depend
vpon
another
:
But
if
we
shall
on
the
one
side
put
our
works
in
one
ballance
,
and
the
grace
of
God
in
another
,
without
doubt
we
shall
find
great
contrarietie
.
Neuerthelesse
,
when
as
wee
say
e
that
God
hath
mercie
vpon
vs
,
because
wee
are
sinners
:
and
that
when
hee
hath
regenerated
vs
by
his
holy
spirite
,
that
hee
alloweth
and
liketh
of
the
good
which
he
hath
put
in
vs
,
albeit
it
be
nothing
in
respect
of
the
ill
that
remaineth
.
When
we
shal
speake
after
this
manner
,
it
is
as
much
as
if
wee
should
say
,
that
first
God
is
mercifull
vnto
vs
,
and
doth
not
impute
vnto
vs
our
sinnes
and
iniquities
,
but
adopteth
vs
who
were
lost
and
damned
soules
,
to
bee
his
children
.
And
in
the
second
place
,
it
is
said
that
hee
iustifieth
vs
also
by
our
works
,
and
that
because
he
is
mercifull
and
will
not
iudge
vs
rigorouslie
,
neither
regardeth
them
what
they
are
,
to
esteeme
of
them
as
worthy
or
meritorious
:
But
dealeth
in
this
behalfe
as
a
natural
louing
father
doth
.
And
herein
in
I
say
,
hee
came
to
call
sinners
and
not
the
righteous
,
and
although
saint
Paul
also
saith
,
that
he
came
to
call
sinners
to
saluation
,
and
that
it
is
not
for
any
workes
that
we
haue
done
,
that
the
inheritance
of
the
kingdome
of
heauen
is
prepared
for
vs
,
but
because
he
is
louing
and
kinde
vnto
vs
,
and
is
disposed
to
bestowe
his
infinite
goodnes
vpon
vs
:
and
yet
for
all
this
receiue
we
reward
;
that
is
to
say
,
that
when
we
haue
serued
God
,
we
shall
be
rewarded
,
as
oftentimes
it
is
saide
in
the
holy
Scripture
.
Thus
we
see
that
after
this
sort
these
two
places
which
seeme
to
be
repugnant
one
to
another
,
agree
very
wel
together
,
that
is
,
that
by
Faith
we
are
imputed
righteous
,
and
that
the
zeale
which
Phine●●
had
in
maintaining
the
honour
of
God
and
purging
the
Sanctuarie
which
was
polluted
,
it
was
imputed
vnto
him
for
righteousnes
.
Now
this
was
a
vertuous
worke
:
and
therefore
shuld
seeme
that
he
was
not
iustified
by
faith
;
but
yet
as
I
haue
already
saide
,
this
may
very
well
hang
together
.
For
Phinees
was
the
sonne
of
Abram
,
and
therefore
God
must
be
mercifull
vnto
him
as
well
as
vnto
the
rest
.
But
because
that
God
holpe
him
,
and
was
reconciled
vnto
him
by
that
grace
which
hee
bestoweth
vpon
all
his
chosen
,
euen
vnder
the
old
Testament
wee
see
that
God
reputed
it
as
a
righteous
worke
.
And
how
so
?
verily
that
forsomuch
as
there
was
some
imperfection
and
weakenes
in
him
,
therefore
must
God
as
I
haue
already
saide
,
support
him
.
Let
vs
also
heare
what
saint
Paul
saith
,
which
is
this
,
that
wee
must
labour
powerfullie
to
serue
God
,
for
the
hopes
sake
which
is
laid
vp
for
vs
in
heauen
,
of
which
hope
we
haue
heard
before
in
the
word
of
truth
of
the
Gospell
,
where
saint
Paul
sheweth
that
the
faithfull
more
couragiously
and
vehemently
goe
on
to
serue
and
honour
God
,
and
giue
themselues
to
bee
charitable
;
because
they
right
well
knowe
that
they
shall
not
loose
their
labour
,
as
it
is
written
.
Yea
,
but
how
know
they
that
?
Forsooth
by
the
testimonie
of
the
Gospell
.
Now
what
are
the
words
of
the
Gospel
?
Verily
,
God
will
bee
mercifull
vnto
vs
,
if
so
wee
beleeue
in
his
onelie
sonne
:
For
the
righteousnes
which
is
there
offered
vs
,
as
saint
Paul
saith
,
hath
borne
witnes
of
the
law
:
But
is
not
holpen
by
the
law
:
that
is
to
say
,
by
whatsoeuer
works
we
are
able
to
doo
.
But
because
wee
are
grounded
on
the
grace
of
our
Lorde
Iesus
Christ
:
This
Text
then
sheweth
vs
,
that
the
faithfull
may
bee
a
great
deale
better
and
more
earnestly
disposed
to
serue
God
,
because
they
knowe
that
their
paines
shall
be
accepted
:
And
yet
notwithstanding
they
rest
themselues
vpon
this
free
goodnes
which
is
promised
them
,
because
they
flie
vnto
our
Sauiour
Iesus
Christ
.
Heere
wee
see
how
grosly
the
Papists
are
deceiued
.
For
from
this
word
Reward
,
they
draw
the
word
Merite
,
as
if
they
would
play
the
Alcumistes
.
Now
there
is
great
difference
betweene
the
one
and
the
other
:
For
what
importeth
this
word
Merite
.
To
Merite
,
is
to
make
God
bound
vnto
vs
,
that
we
might
say
,
I
haue
wel
deserued
this
thing
or
that
;
I
am
worthy
of
it
:
And
he
which
doth
not
acknowledge
the
Merite
,
is
vnthankfull
,
if
hee
discharge
his
duetie
vnto
him
,
vnto
whom
he
is
bound
and
beholden
.
If
we
could
then
deserue
any
thing
at
Gods
handes
,
it
must
needs
follow
,
that
he
for
his
part
should
he
beholden
vnto
vs
,
and
doo
vs
wrong
if
he
paid
vs
not
that
which
he
ought
vs
.
True
it
is
that
he
is
pur
debtor
;
but
a
voluntary
debtor
:
For
hee
shall
neuer
find
any
thing
in
vs
why
hee
should
be
beholden
vnto
vs
;
but
bindeth
himselfe
by
his
promises
.
Now
in
very
deede
hee
hath
promised
vs
Reward
,
but
it
is
of
his
owne
free
gift
,
and
of
no
desert
of
ours
:
for
that
were
to
come
from
a
poste
to
a
pudding-prick
,
to
go
so
from
one
to
another
,
and
to
conclude
that
these
two
words
are
all
one
,
where
there
is
so
great
diuersitie
.
Wherefore
let
vs
not
meruaile
though
the
Papistes
still
conclude
their
Arguments
thus
,
and
storme
when
we
say
,
That
works
cannot
iustifie
vs
.
For
their
supposall
is
false
,
that
is
to
say
,
that
if
GOD
rewardeth
those
that
are
his
,
that
therefore
he
is
bound
to
doo
it
,
and
that
they
are
also
worthy
of
it
,
and
that
their
workes
import
some
Merite
;
Nowe
all
this
is
not
worth
a
straw
.
The
reason
I
haue
alredy
shewed
,
to
wit
,
that
when
God
promiseth
vs
Reward
it
is
not
because
that
wee
are
worthy
thereof
,
but
because
it
pleaseth
him
to
adde
grace
vnto
grace
,
and
all
of
his
meere
mercie
,
goodnes
and
liberalitie
.
Now
we
are
alwaies
to
keepe
this
in
minde
:
and
in
very
deede
what
should
we
look
for
at
his
hands
,
if
we
had
nothing
but
that
that
we
deserue
?
Assuredly
,
we
should
be
driuen
to
that
vnquietnes
whereof
wee
erst
spake
,
that
we
should
alwaies
bee
in
doubt
and
perplexed
.
And
therefore
our
faith
must
bee
certaine
.
And
this
is
that
in
summe
which
heere
we
are
to
remember
.
Let
vs
now
come
vnto
the
wordes
of
Saint
Iames
,
who
seemeth
to
be
contrarie
vnto
S.
Paul
and
all
the
rest
of
the
holie
Scriptures
,
as
we
haue
alreadie
spoken
:
Saint
Iames
saith
,
That
we
are
not
iustified
by
faith
,
but
by
workes
.
A
man
would
thinke
that
there
could
not
be
found
two
places
more
contrarie
one
to
the
other
,
as
to
say
,
That
we
are
iustified
by
faith
onely
,
without
works
,
and
that
we
are
iustified
by
workes
,
and
not
by
faith
,
and
yet
notwithstanding
it
is
most
certaine
that
S.
Iames
,
who
spake
by
the
spirite
of
God
,
gainsaid
not
the
doctrine
which
was
preached
and
published
from
the
beginning
in
the
Church
,
ratified
by
the
Prophets
,
and
which
hath
beene
lastly
more
notably
confirmed
by
our
Lorde
Iesus
Christ
,
and
by
his
Apostles
.
Howbeit
the
solution
is
verie
easie
,
when
as
wee
shall
looke
into
the
drift
and
meaning
of
S.
Iames
:
For
he
reasoneth
not
there
what
true
faith
may
do
,
neither
doeth
he
speake
at
all
of
true
faith
,
but
of
a
counterfait
faith
,
and
such
as
is
but
like
vnto
an
image
and
an
illusion
.
For
he
reasoneth
there
against
such
as
vnder
the
colour
of
Christianitie
will
take
libertie
to
do
al
wickednes
,
as
at
this
daye
there
are
too
too
many
.
And
besides
,
the
diuel
doth
so
bestirre
himselfe
to
blind
vs
,
as
he
would
make
vs
beleeue
that
all
our
sinnes
are
forgiuen
vs
,
and
so
vnder
the
name
of
Christianitie
would
make
vs
become
verie
brutish
,
and
thereby
peruert
all
.
And
to
bring
also
the
doctrine
of
the
Gospell
&
professors
into
a
slaunder
,
to
the
end
also
it
might
be
thought
,
that
the
doctrine
of
the
Gospell
did
ouerthrow
good
workes
,
&
would
not
haue
vs
worship
and
serue
God
,
as
the
Papistes
at
this
day
despitefully
reproche
vs
therewithall
.
Wherefore
S.
Iames
seeing
many
dissolute
and
profane
people
thus
falsly
abuse
the
name
of
the
Gospell
,
and
pretended
the
name
Faith
:
He
saith
,
well
,
Let
mee
see
thy
faith
without
workes
,
and
I
will
shewe
thee
my
faith
by
my
workes
:
whereby
he
sufficiently
sheweth
,
that
his
meaning
was
not
to
speake
of
such
a
faith
as
we
haue
defined
:
that
is
;
that
we
should
be
certaine
and
sure
of
the
goodnes
of
God
by
his
word
,
and
knowe
him
to
be
our
Father
through
our
Lorde
Iesus
Christ
.
Now
S.
Iames
speaketh
not
of
such
a
faith
as
this
is
;
and
that
which
is
not
such
a
one
,
cannot
bring
foorth
workes
.
We
haue
alreadie
said
;
that
by
faith
we
receiue
the
spirite
of
our
Lord
Iesus
Christ
.
And
he
and
his
spirite
cannot
be
separated
.
And
wee
knowe
that
it
is
said
,
That
it
is
not
giuen
vnto
vs
onely
for
righteousnes
,
but
for
sanctification
also
:
that
is
to
say
;
that
wee
might
be
purged
of
all
the
filthie
lustes
of
our
flesh
,
That
we
might
be
made
like
vnto
the
righteousnes
of
God
.
So
then
if
S.
Iames
had
spoken
of
this
true
faith
,
it
had
beene
great
follie
for
him
to
haue
said
,
Shewe
me
thy
faith
without
workes
,
and
I
will
shewe
thee
my
faith
by
my
worlds
:
as
is
he
would
haue
said
;
that
true
faith
is
so
conioyned
with
good
workes
,
as
without
them
it
is
dead
,
to
wit
;
it
is
no
faith
,
as
afterward
he
saith
.
And
therefore
S.
Iames
right
well
sheweth
,
that
he
spake
not
of
a
faith
which
embraceth
the
promises
of
God
,
and
by
which
we
are
certified
of
our
saluation
.
And
herein
the
Papistes
do
grossely
abuse
them-selues
,
to
forge
vnto
themselues
a
faith
,
which
they
call
vnformed
;
that
is
to
say
,
without
figure
or
shape
,
and
say
;
that
faith
of
it selfe
is
as
it
were
but
like
a
piece
of
earth
or
claye
which
a
man
shoulde
take
to
dawbe
withall
.
Here
yee
see
(
say
they
)
what
faith
is
.
And
besides
,
they
saie
,
that
when
Charitie
is
conioyned
thereto
,
then
it
is
like
a
pot
that
is
made
of
the
same
piece
or
lump
of
earth
,
which
before
had
no
forme
or
fashion
.
Thus
wee
see
what
a
iolly
imagination
the
Papistes
haue
,
whereby
they
declare
that
they
know
not
what
faith
is
:
For
it
is
an
absolute
and
singular
gift
of
God
.
And
after
it
is
said
.
That
we
receiue
the
spirite
of
adoption
,
by
which
he
so
renueth
and
also
incorporateth
vs
into
our
Lorde
Iesus
Christ
,
as
that
wee
are
made
members
of
his
bodie
,
and
withall
newe
creatures
.
Wee
see
then
that
the
Papistes
knowe
not
these
things
,
neither
yet
vnderstand
the
principles
and
rudiments
of
Christianitie
no
more
than
brute
beastes
without
sence
.
And
what
a
feareful
thing
is
this
that
they
do
nothing
else
but
brag
of
these
things
:
And
yet
they
thinke
themselues
to
be
the
greatest
diuines
in
the
world
,
when
as
they
haue
made
a
distinction
forsooth
;
betweene
vnformed
and
formed
faith
:
which
is
as
much
as
if
they
had
said
;
a
God
in
whome
is
no
power
nor
vertue
,
&
then
a
God
who
sheweth
himselfe
powerfull
and
iust
.
And
thus
haue
they
forged
vnto
themselues
a
double
faith
.
And
why
then
doeth
S.
Iames
vse
here
this
word
?
And
why
do
wee
vse
this
worde
,
Church
?
This
worde
Bishop
?
this
saying
Gods
seruice
?
Deuotion
,
&
Zeale
?
But
when
we
speake
of
the
Papistes
,
we
neuer
yeelde
vnto
them
in
truth
that
they
haue
any
church
which
is
to
be
obeyed
:
For
in
deed
they
haue
nothing
but
some
ruynes
of
a
Church
,
and
a
certaine
canuassing
and
tossing
of
seruice
of
their
own
deuising
,
and
(
as
they
thought
)
to
serue
God
withall
.
But
that
is
the
Church
where
God
dwelleth
by
his
worde
.
Afterward
,
when
wee
speake
of
them
,
wee
vse
honourable
wordes
,
and
yet
our
meaning
is
none
other
,
but
that
they
vsurpe
these
titles
with
iolly
shewes
&
markes
.
Howbeit
wee
do
not
altogether
stand
vpon
words
.
And
after
this
manner
dealeth
S.
Iames
:
for
he
standeth
not
vpon
the
worde
,
but
taketh
vpon
him
to
speake
of
the
friuolous
vaunting
which
was
in
the
mouth
of
these
scoffers
that
would
be
taken
for
good
Christians
,
&
saith
,
your
faith
;
that
is
to
saie
:
that
faith
which
you
talke
of
is
nothing
:
As
if
wee
should
aske
the
question
at
this
day
:
what
is
the
Catholicke
Church
which
the
Papists
so
bragge
of
?
Surely
it
is
a
very
harlot
.
For
we
knowe
that
the
true
Church
is
the
spouse
of
our
Sauiour
Iesus
Christ
,
which
ought
to
bee
purged
and
washed
with
his
bloud
,
Let
vs
now
come
vnto
the
obedience
of
Abram
when
he
was
readie
to
sacrifice
his
sonne
:
for
if
that
be
the
cause
of
Abram
his
righteousnes
,
it
must
needes
be
that
it
went
before
:
For
what
a
doltish
speach
were
this
,
to
say
,
that
the
corne
that
shall
growe
a
yere
hence
shall
feede
me
from
this
day
vntill
this
time
twelue
monethes
.
Nowe
there
is
not
the
least
childe
in
the
world
which
seeth
not
this
.
Now
,
there
was
a
long
time
part
before
God
commaunded
Abram
to
sacrifice
his
sonne
,
and
yet
was
he
iustified
before
.
We
see
then
,
in
summe
,
that
we
neede
not
to
looke
for
any
glose
out
of
saint
Iames
his
words
;
he
saith
,
that
he
was
iustified
,
that
is
to
say
,
that
he
was
shewed
to
be
iustified
:
For
these
Scoffers
against
whom
hee
contendeth
saide
,
wee
are
iustified
by
faith
,
and
therefore
what
need
we
to
take
any
great
care
to
serue
God
,
seeing
our
workes
are
of
no
worth
,
neither
any
reckoning
bee
made
of
them
in
time
to
come
.
Now
first
and
formost
they
peruert
all
in
saying
,
that
there
shall
bee
no
reckoning
made
of
works
:
For
they
shal
come
in
account
with
the
grace
of
God
.
But
when
they
shall
scoffingly
say
,
that
it
is
to
no
purpose
to
doo
good
works
,
is
as
much
as
if
they
would
teare
Iesus
Christ
in
pieces
.
For
by
faith
we
receiue
him
,
and
are
vnited
vnto
him
with
this
condition
,
that
he
reconcileth
vs
vnto
his
father
,
putteth
away
our
sinnes
,
and
regenerateth
and
gouerneth
vs
by
his
holy
spirit
.
And
these
are
inseparable
thinges
as
we
haue
alleaged
out
of
saint
Paul
.
Seeing
then
it
is
so
,
saint
Iames
had
good
cause
to
say
,
how
can
you
be
iustified
without
works
?
For
Faith
(
saith
he
)
without
workes
is
dead
.
And
besides
,
if
you
bee
the
faithfull
children
of
God
,
you
can
be
none
otherwise
iustified
than
your
father
Abram
was
.
Nowe
Abram
was
so
iustified
as
that
good
workes
were
ioyned
with
Faith
;
And
therefore
you
must
shewe
your selues
like
vnto
him
,
or
else
you
mocke
God
,
in
prophaning
so
holy
and
sacred
a
thing
as
the
name
of
faith
and
righteousnes
is
.
Here
we
see
saint
Iames
his
meaning
out
of
this
Text
:
But
these
Popish
mastiue
Curres
can
no
whit
skill
of
this
,
and
what
is
the
reason
?
Verily
because
they
contemne
God
:
howbeit
you
shall
heare
them
with
open
mouth
talke
of
good
workes
,
and
a
man
woulde
thinke
,
to
heare
them
debate
thereof
,
that
they
were
Angels
,
and
yet
you
may
see
what
they
are
.
And
I
would
to
God
that
the
whole
state
of
their
life
were
not
altogether
dissolute
;
for
a
man
shall
finde
neither
Monke
nor
Fryar
,
Doctor
,
nor
yet
any
of
that
shorne
Rable
,
but
they
are
either
rybauldes
,
skorners
of
God
,
whoremongers
,
drunkards
,
blasphemers
:
To
bee
short
,
it
shoulde
seeme
that
they
had
conspired
with
the
Diuell
to
bring
the
whole
world
vnto
confusion
.
And
yet
for
all
this
they
wil
pretend
good
works
,
and
speake
of
nothing
else
.
And
therefore
it
is
no
meruaile
although
they
bee
so
blind
.
But
to
speak
but
a
word
of
that
which
we
haue
explaned
out
of
saint
Iames
we
are
to
note
,
that
we
ar
iustified
but
not
without
works
,
&
yet
we
are
iustified
without
works
:
when
we
say
that
wee
are
iustified
,
but
not
without
workes
,
we
separate
not
this
.
And
how
so
?
verily
,
because
that
he
who
is
iustified
before
God
by
faith
,
is
as
much
to
say
;
that
God
forgiueth
him
his
sinnes
;
beleeueth
in
the
passion
and
death
of
our
Lord
Iesus
Christ
,
and
knoweth
that
by
his
resurrection
,
he
receiueth
life
from
him
.
So
then
,
whosoeuer
beleeueth
after
this
sort
,
is
not
iustified
without
workes
.
And
why
?
Because
that
God
bestoweth
his
holie
spirit
vpon
him
,
which
so
reformeth
him
,
as
that
good
workes
cannot
be
chosen
but
be
ioyned
together
with
faith
.
And
yet
is
the
other
saying
also
true
,
to
wite
,
that
we
are
iustified
without
workes
;
that
is
to
saie
,
without
any
helpe
of
good
workes
,
so
as
we
alwaies
remain
bound
vnto
God
.
Here
wee
see
two
places
without
altering
the
wordes
:
wherein
it
should
seeme
they
were
altogether
diuers
and
sundry
,
as
to
say
,
that
we
are
iustified
without
works
,
&
that
we
are
not
iustified
without
works
,
howbeit
the
meaning
is
,
that
works
are
not
for
all
this
the
cause
of
our
saluation
,
as
to
make
them
merite
any
whit
before
God
,
so
as
to
accept
vs
according
to
our
worthines
:
But
it
is
because
that
as
I
haue
already
said
,
our
Sauiour
Iesus
Christ
beareth
vs
not
onely
a
simple
grace
and
fauour
,
but
a
double
,
that
is
to
say
:
that
on
the
one
side
he
couereth
all
our
iniquities
and
offences
through
his
pure
obedience
,
and
appeaseth
the
wrath
of
God
his
father
by
that
Sacrifice
which
hee
offered
vp
once
for
all
,
to
make
satisfaction
for
our
sinnes
:
And
yet
hee
so
ruleth
and
gouerneth
vs
in
the
meane
while
by
his
holy
spirite
whome
hee
hath
receiued
in
all
fulnes
and
resteth
vpon
him
,
that
if
so
be
we
doo
not
abuse
his
grace
bestowed
vpon
vs
,
we
are
freed
from
the
bands
of
Sathan
,
that
we
might
take
good
heede
as
(
S.
Peter
saith
)
not
to
follow
the
lusts
and
desires
of
the
flesh
.
This
then
wee
see
may
suffice
for
the
exposition
of
this
place
.
Nowe
Moses
addeth
immediately
following
,
that
God
spake
againe
vnto
Abram
,
and
said
:
I
am
the
Lord
which
brought
thee
out
of
Vr
of
the
Chaldees
to
giue
thee
this
Land
to
inherite
it
.
Here
we
see
that
God
reitereateth
his
promises
for
the
confirming
,
nourishing
and
increasing
of
Abram
his
faith
vntill
such
time
as
it
was
growne
vnto
a
full
perfection
.
Wherevppon
wee
are
to
conclude
,
that
although
Abram
was
the
mirrour
and
patterne
of
all
the
faithfull
,
and
the
very
Image
of
righteousnes
,
yet
was
his
faith
imperfect
:
For
else
the
promise
that
is
here
set
downe
,
were
superfluous
.
For
if
the
faith
of
Abram
was
so
throughly
confirmed
as
that
it
coulde
not
bee
amended
;
God
needed
not
to
haue
spoken
any
more
.
And
why
so
?
The
promises
haue
this
vse
and
benefit
that
they
draw
vs
vnto
faith
,
and
when
wee
haue
gotten
it
,
they
are
to
leade
vs
to
the
right
way
,
to
incourage
and
stirre
vs
vp
to
goe
on
valiantly
,
to
refresh
vs
when
we
are
almost
weary
,
to
augment
our
vertue
when
it
beginneth
to
faile
and
to
be
weake
.
Here
(
I
say
)
we
see
why
our
Sauiour
Iesus
Christ
testifieth
&
declareth
vnto
vs
of
his
meere
goodnes
that
he
is
our
God
:
that
is
,
to
begin
faith
in
vs
;
or
els
to
bring
it
to
perfection
.
And
therefore
wee
must
conclude
that
it
was
needfull
for
Abram
to
goe
somewhat
further
.
And
hereby
we
see
that
although
our
faith
be
vnperfect
,
yet
that
God
ceaseth
not
to
iustifie
vs
.
And
what
is
the
reason
?
Because
he
imputeth
not
the
infirmity
that
is
in
it
vnto
vs
:
but
how
euer
it
is
,
wee
are
here
admonished
by
this
place
not
to
bee
preuented
by
any
foolish
opinion
of
our
owne
,
as
a
great
many
of
men
are
,
who
thinke
themselues
to
be
such
great
Clarks
,
as
that
they
will
not
once
vouchsafe
to
come
any
more
vnto
the
schoole
of
God
.
Let
vs
therefore
vnderstand
and
know
:
that
although
our
faith
were
greater
and
more
powerfull
than
now
it
is
;
yet
must
wee
be
schollers
all
our
life
long
to
haue
the
word
of
God
sounding
in
our
cares
,
and
to
haue
our
memories
rubbed
ouer
&
refreshed
,
that
we
might
not
forget
that
which
wee
haue
learned
;
that
that
which
hath
not
taken
deepe
roote
in
our
heartes
,
may
receiue
a
better
and
deeper
impression
:
and
that
God
when
he
hath
cast
his
seede
into
vs
(
according
to
saint
Paul
his
comparison
)
wee
may
daily
water
it
in
vs
:
For
,
it
were
not
inough
to
haue
the
seede
cast
into
the
grounde
without
God
shoulde
sende
downe
raine
from
heauen
and
bedewe
it
:
for
when
the
husband-man
shall
haue
done
his
duety
in
tilling
the
lande
,
it
is
to
no
purpose
without
GOD
should
giue
increase
thereof
from
heauen
.
Euen
so
must
it
bee
with
vs
when
as
wee
shall
haue
receiued
the
seede
of
the
incorruptible
life
,
GOD
must
raine
downe
from
heauen
;
that
is
to
say
,
hee
must
continually
benefite
and
strengthen
our
faith
:
which
cannot
be
except
we
be
daily
instructed
from
his
mouth
.
Let
vs
nowe
come
to
the
contents
of
this
sentence
,
I
am
the
Lord
which
brought
the
out
of
Vr
of
the
chaldees
.
These
words
here
are
inserted
for
Abram
to
cause
him
to
eschew
all
Idolatry
and
superstition
wherein
he
had
been
hertofore
brought
vp
.
For
as
it
is
often
shewed
vnto
vs
out
of
the
holy
Scripture
,
that
we
must
not
worship
God
confusedly
,
nor
imagine
him
to
bee
such
a
one
as
we
thinke
:
But
wee
must
know
what
God
that
is
which
we
must
flie
vnto
,
and
must
bee
separated
&
distinguished
from
all
the
imaginations
&
deuises
of
mans
braine
,
whereby
we
so
greatly
deceiue
our selues
,
and
are
also
deceiued
by
Sathan
.
And
that
is
the
reason
which
S.
Paul
maketh
in
his
Epistle
to
the
Hebrewes
,
the
eleuenth
Chapter
and
the
sixth
verse
:
saying
,
When
wee
will
come
vnto
God
,
wee
must
beleeue
that
God
is
,
and
that
hee
is
a
rewarder
of
them
that
diligently
seeke
him
.
Wee
cannot
come
then
vnto
God
,
except
we
beleeue
that
God
is
,
that
is
to
say
:
we
must
not
be
wauering
nor
doubtfull
;
but
wee
must
bee
firmely
and
constantly
assured
,
that
that
God
which
created
heauen
and
earth
is
hee
who
sheweth
himselfe
vnto
vs
,
and
whose
will
wee
knowe
both
by
the
lawe
and
Gospell
:
and
not
to
reason
what
God
is
,
as
the
poore
heathen
haue
done
,
who
haue
beene
so
maruellously
tormented
about
it
,
and
haue
runne
themselues
so
farre
into
such
a
Labyrinth
and
Maze
,
as
that
they
could
neuer
winde
themselues
out
of
it
againe
.
But
we
know
that
God
is
manifested
vnto
vs
in
that
he
is
beneficiall
vnto
vs
for
our
saluation
.
And
thus
much
for
the
first
point
.
The
second
is
,
that
he
is
a
Rewarder
of
them
that
diligently
seeke
him
.
Now
this
word
Rewarder
,
importeth
not
that
God
rendreth
that
vnto
vs
which
he
oweth
vs
,
but
that
we
shall
not
bee
frustrate
in
putting
our
trust
in
him
.
And
therfore
we
must
looke
after
what
manner
wee
aske
him
:
For
if
wee
will
bring
our
workes
with
vs
;
that
is
euen
to
kicke
against
God
:
so
farre
off
is
it
for
vs
to
bee
vnited
vnto
him
by
that
meanes
.
And
saint
Paul
saith
,
that
when
the
Iewes
thought
to
trust
in
their
works
and
put
their
hope
of
saluation
in
them
,
that
they
hurt
and
vndid
themselues
:
and
that
was
the
cause
of
their
breake
necke
insteede
of
going
forward
.
Wherefore
if
we
will
seeke
God
aright
,
we
must
without
all
doubt
cast
from
vs
all
vaine
presumption
of
our
own
strength
:
For
seeing
he
hath
adopted
vs
of
his
meere
fauour
and
grace
,
it
is
most
certaine
,
we
shall
neuer
be
accepted
of
him
,
except
it
bee
because
hee
forgiueth
vs
our
sinnes
.
And
thus
saith
the
Apostle
,
shall
we
be
assured
;
that
if
we
seeke
God
after
this
sort
,
wee
shall
neuer
bee
frustrate
.
And
for
the
same
purpose
is
it
saide
,
I
am
the
Lorde
which
brought
thee
out
of
Vr
of
the
Chaldees
to
giue
thee
this
Lande
to
inherite
it
.
This
is
as
much
as
if
God
hid
bound
himselfe
a
newe
vnto
his
seruaunt
Abram
,
declaring
vnto
him
that
he
should
not
need
to
feare
but
that
which
he
before
heard
should
be
accomplished
:
and
that
although
the
effect
thereof
was
deferred
and
prolonged
a
great
while
,
yet
must
hee
walke
patiently
,
knowing
that
God
speaketh
not
in
vaine
:
and
besides
that
hee
hath
his
times
and
seasons
for
the
accomplishing
of
his
will
.
And
that
it
lyeth
in
him
and
in
his
secret
counsaile
,
and
is
not
to
be
brought
to
follow
our
appetites
and
humours
.
But
yet
wee
are
to
note
,
that
God
confirmed
the
faith
of
Abram
by
his
auncient
benefites
:
For
hee
faith
I
brought
thee
out
of
Vr
of
the
Chaldees
.
And
this
made
Abram
to
trust
a
great
deale
more
vnto
God
,
whenas
he
had
already
found
by
experience
that
God
was
his
father
and
Sauiour
.
For
by
how
much
that
we
haue
heretofore
felt
pi
the
goodnes
,
aide
,
and
helpe
of
God
,
by
so
much
more
should
we
assure
our selues
of
him
for
the
time
to
come
.
Thus
wee
see
how
the
experience
of
the
time
past
should
still
more
and
more
assure
vs
afterwarde
.
And
this
was
the
pretence
of
God
in
saying
,
I
haue
brought
thee
out
of
Vr
of
the
Chaldees
:
As
if
he
should
haue
saide
:
it
is
not
now
onely
that
I
haue
shewed
my selfe
to
bee
thy
God
,
but
thou
hast
felt
that
I
haue
vpholden
thee
with
a
mighty
&
outstretched
arme
:
thou
wert
vtterly
cast
away
,
and
a
poore
damned
soule
;
and
yet
did
I
take
thee
vnto
my self
,
to
the
ende
to
saue
thee
.
And
therefore
sith
I
haue
pluckt
thee
out
of
the
bottomlesse
pit
of
hell
,
let
my
grace
which
thou
hast
now
felt
,
be
an
inuincible
fortresse
vnto
thee
:
and
I
for
my
part
also
will
so
continue
.
No
we
it
is
certaine
that
we
haue
this
generall
rule
also
from
God
,
which
is
,
that
one
grace
which
hee
bestoweth
on
vs
draweth
another
with
it
;
For
hee
is
neuer
weary
:
and
this
is
a
spring
that
can
neuer
be
drawn
dry
,
&
therfore
let
vs
boldly
draw
out
of
it
,
and
we
shall
bee
sure
to
find
alwaies
more
and
more
to
fill
vs
withall
.
Thus
then
we
see
what
this
saying
importeth
,
I
am
the
Lord
which
brought
thee
out
of
Vr
of
the
Chaldees
After
that
God
hath
set
before
vs
his
maiestie
,
and
shewed
himselfe
to
bee
the
maker
both
of
heauen
and
earth
,
hee
bringeth
in
this
as
an
especiall
matter
,
which
is
,
that
Abram
had
felt
and
knowne
him
to
bee
such
a
one
,
when
as
hee
had
pluckt
him
out
of
the
bottomles
depth
wherein
he
was
,
and
he
addeth
To
giue
thee
this
land
to
inherite
it
.
Heere
(
as
I
haue
already
said
)
God
renueth
all
the
promises
which
he
had
made
to
his
seruant
Abram
,
because
he
should
make
a
collection
of
them
.
For
faith
ought
to
haue
this
priuiledg
,
to
heap
vp
together
whatsoeuer
may
defend
it
against
all
the
temptations
and
assaultes
of
Sathan
.
Here
we
see
what
the
cause
is
of
the
ruine
of
a
great
many
of
men
:
that
is
,
their
negligence
and
securitie
.
For
,
as
I
haue
already
saide
,
they
thinke
themselues
to
be
great
Doctors
,
when
as
they
haue
learned
but
one
sentence
out
of
the
holy
Scripture
:
yea
,
they
suppose
that
they
haue
euen
inough
of
it
.
But
when
they
shall
come
to
the
tryall
they
will
shew
themselues
then
to
be
but
empty
vessels
:
For
if
the
Diuel
fi●d
but
the
least
hole
to
enter
into
them
,
hee
will
poison
them
with
his
deadly
poison
:
much
like
vnto
a
broken
tile
vppon
an
house
,
for
the
raine
that
shall
run
in
at
the
brokennes
thereof
will
in
processe
of
time
,
rot
the
whole
house
,
Euen
so
fareth
it
with
such
as
think
themselues
too
too
well
learned
,
and
yet
are
in
very
deede
most
blockish
dunces
:
whom
the
Diuell
after
finding
an
hole
in
,
so
entreth
in
thereat
,
as
that
the
house
falleth
quite
and
cleane
vnto
the
ground
.
Now
we
must
not
be
weary
in
profiring
,
but
make
a
good
big
collection
of
all
the
promises
of
God
,
and
alwaies
haue
a
feeling
of
the
fruit
of
them
:
and
not
onely
so
,
but
wee
must
also
labour
continually
to
increase
our
faith
as
it
is
very
needfull
:
because
it
will
euer
be
weake
.
And
to
be
short
we
must
still
go
on
from
f●ith
to
faith
.
It
is
said
that
God
gaue
the
land
of
Chanaan
to
Abram
:
It
was
in
very
deede
already
giuen
him
,
as
we
haue
heard
in
the
twelfth
Chapter
.
And
this
was
reiterated
vnto
him
many
times
:
his
eares
were
now
well
beaten
with
it
.
It
should
seeme
then
that
this
was
an
vnprofitable
and
superfluous
kind
of
speach
.
But
as
I
haue
alreadie
said
;
this
was
an
inestimable
benefit
vnto
Abram
,
whenas
he
was
thus
refreshed
and
comforted
,
that
hee
might
not
faile
,
but
still
follow
the
holie
calling
of
God
.
Moreouer
,
wee
are
to
note
,
that
God
entertaineth
him
onely
with
wordes
:
And
herein
we
see
what
honour
we
are
to
beare
him
,
and
not
distrust
him
,
although
we
see
not
before
our
eyes
the
effect
of
that
which
he
promiseth
vs
;
but
hold
our selues
stil
in
suspens
.
He
saith
,
I
haue
brought
thee
into
this
land
which
I
gaue
thee
.
Well
,
my
God
,
thou
hast
promised
to
giue
it
mee
in
deede
:
But
beholde
I
am
old
and
drie
;
when
will
that
time
come
?
O
,
care
thou
not
for
that
:
for
I
will
be
mercifull
vnto
thee
.
Well
,
be
it
so
.
But
where
is
the
demonstration
of
that
which
I
haue
looked
for
all
this
while
.
For
I
am
at
deathes
dore
,
and
am
here
a
stranger
,
&
haue
no
seede
(
as
hath
beene
heretofore
said
)
and
how
shal
I
do
then
O
Lord
?
Well
,
take
my
worde
for
it
.
This
then
is
the
nature
of
faith
:
To
haue
all
our
senses
subiect
vnto
the
will
of
God
,
and
beleeue
his
trueth
.
Our
eares
also
must
be
open
and
attentiue
to
receiue
whatsoeuer
he
speaketh
vnto
vs
:
and
that
when
he
hath
once
said
the
worde
;
conclude
,
that
it
shall
be
so
.
But
which
way
can
that
be
?
O
,
we
are
not
to
reason
that
;
neither
is
it
in
our
disposition
:
But
wee
must
leaue
it
vnto
the
counsell
and
will
of
God
,
as
we
haue
alreadie
said
.
This
then
is
the
honour
winch
wee
must
do
vnto
GOD
;
euen
to
beleeue
his
holy
worde
.
More
ouer
,
wee
are
still
to
obserue
that
which
hath
heretofore
been
spoken
,
that
is
to
saye
:
That
God
simply
gaue
the
land
of
Chanaan
vnto
his
seruaunt
Abraham
for
a
pawne
,
to
the
end
he
should
not
muse
to
him selfe
,
nor
trouble
his
head
about
it
:
For
then
had
Abraham
had
but
a
colde
pull
,
if
he
had
had
nothing
else
but
that
land
.
But
without
doubt
he
was
led
by
another
spirite
,
which
is
:
Hee
sawe
the
verie
day
of
our
Sauiour
Iesus
Christ
;
as
in
the
Gospell
according
to
Iohn
it
is
written
.
And
besides
,
he
confessed
himselfe
to
be
but
a
Pylgrime
here
in
this
world
:
and
therefore
looked
for
his
inheritance
elsewhere
.
And
where
it
is
saide
:
that
this
lande
was
giuen
him
for
to
inherit
;
that
was
not
the
marke
which
he
shot
at
:
his
minde
was
not
set
thereon
;
but
had
a
further
reache
.
For
,
by
reason
(
as
wee
haue
alreadie
saide
)
that
hee
forsooke
his
natiue
countrey
,
and
left
it
,
to
liue
in
a
strange
and
an
vnknowen
place
:
it
must
needes
be
,
that
his
minde
was
altogether
occupied
about
:
the
heuenly
inheritance
.
So
then
we
are
here
to
note
:
that
although
the
lande
of
Chanaan
is
here
called
his
inheritance
,
as
also
Gods
house
and
resting
place
:
yet
is
it
but
as
a
pawne
;
or
to
speake
more
properly
,
but
as
an
earnest
pennie
:
For
a
pawne
importeth
as
much
at
the
least
as
the
full
worth
of
the
thing
which
wee
are
to
be
assured
of
.
But
an
earnest
pennie
is
,
as
a
man
would
saye
,
nothing
.
And
to
giue
a
pennie
,
as
we
call
it
,
vnto
God
,
for
a
bargaine
worth
an
hundreth
thousand
crownes
and
more
is
nothing
.
For
of
what
worth
is
that
piece
which
wee
giue
?
forsooth
of
no
value
.
Now
,
can
a
potte●●
or
gallen
of
wine
be
worth
a
great
possession
or
lande
that
is
able
to
enrich
three
or
fouremen
?
And
yet
,
be
as
be
may
,
this
earnest
pennie
is
destined
vnto
such
an
vse
.
And
therefore
this
lande
of
Chanaan
was
the
inheritance
of
all
the
children
of
Abraham
,
and
of
as
manie
as
haue
descended
of
his
lyne
:
but
yet
so
,
as
that
it
was
but
an
earnest
penie
for
heauen
:
Insomuch
,
that
the
verie
faithful
looked
not
so
much
vnto
that
,
neither
yet
set
so
their
mindes
on
it
;
But
setled
their
cogitations
&
thoughts
a
great
deale
higher
.
We
see
then
,
whether
God
meant
to
call
Abram
,
as
if
he
had
said
;
that
he
did
him
no
wrong
in
leauing
him
to
languish
:
Because
he
was
sure
that
the
promises
should
be
performed
:
&
therfore
not
to
stand
vpon
his
own
wit
.
And
why
so
?
Because
he
was
to
looke
vnto
him
that
spake
the
worde
,
who
was
the
vnchangeable
God
.
Now
by
reason
that
wee
our selues
are
so
changeable
as
that
our
mindes
alter
euery
minute
;
Wee
therefore
grieue
and
vexe
,
when
we
see
that
God
perfourmeth
not
that
at
the
verie
first
,
which
he
hath
promised
vs
.
And
because
wee
see
our
liues
to
be
so
short
;
and
the
time
wee
haue
to
liue
,
to
be
but
as
a
shadow
which
fleeteth
sodainely
away
;
wee
thinke
that
GOD
will
neuer
come
time
enough
:
wherefore
wee
must
learne
to
correct
this
fault
,
by
these
words
that
wee
heare
here
to
be
spoken
to
Abram
:
I
am
the
Lorde
which
changeth
not
.
And
besides
,
wee
heare
what
is
said
in
other
places
:
That
a
thousand
yeares
are
but
as
one
day
with
him
.
And
Saint
Peter
also
saith
:
That
in
the
last
dayes
there
shall
come
mockers
who
shall
say
:
where
is
the
promise
of
his
comming
?
as
though
the
threatnings
&
promises
of
God
were
of
none
effect
.
No
,
no
,
(
saith
he
)
deceiue
not
your selues
:
he
will
accomplish
whatsoeuer
he
hath
spoken
,
though
it
be
late
:
For
a
thousand
yeares
with
him
,
are
as
but
one
day
:
And
therefore
wee
must
looke
a
great
deale
higher
,
and
knowe
,
that
sith
it
is
the
Lord
that
hath
said
it
,
and
neuer
changeth
;
that
he
will
do
that
which
he
hath
spoken
,
but
not
whenas
it
pleaseth
vs
;
but
whenas
he
knoweth
it
to
be
best
:
first
for
his
owne
glorie
;
and
next
,
for
our
saluation
and
good
:
neither
must
we
be
ouer
earnest
,
nor
yet
ouer
remise
and
slacke
;
but
goe
out
of
our selues
&
come
vnto
him
,
in
whome
is
no
inconstancie
nor
shewe
of
change
,
for
he
is
the
Lorde
.
And
let
vs
learne
thus
much
:
that
when
hee
hath
once
spoken
the
worde
,
that
it
is
enough
;
because
his
worde
is
an
infallible
trueth
.
Furthermore
,
let
vs
acknowledge
his
goodnes
in
supporting
and
bearing
with
our
weaknes
herein
,
because
he
speaketh
not
onely
once
,
but
putteth
vs
still
in
remembrance
of
his
promises
:
meaning
thereby
to
haue
vs
profit
and
be
confirmed
by
them
all
the
dayes
of
our
life
;
and
not
beleeue
him
onely
for
a
day
or
two
,
but
for
euer
.
And
let
vs
be
guided
and
gouerned
by
his
power
,
not
onely
all
our
life
long
,
but
euen
in
death
also
,
vntil
such
time
as
we
are
come
vnto
his
kingdom
,
where
we
shal
neuer
neede
to
be
more
spoken
vnto
;
neither
haue
neede
either
of
Faith
or
yet
any
other
such
like
things
:
For
then
shall
we
enioy
the
full
brightnes
of
that
,
which
wee
doe
now
but
see
in
the
darke
;
and
see
him
face
to
face
,
as
it
were
in
a
glasse
.
Let
vs
now
prostrate
our selues
before
the
Maiestie
of
our
good
God
,
and
acknowledge
our
sinnes
;
beseeching
him
to
cause
vs
so
to
feele
them
,
as
that
they
may
humble
vs
before
him
,
and
make
vs
continually
grone
vnder
the
burthen
of
our
iniquities
,
vntill
such
time
as
he
hath
freed
vs
from
this
bondage
of
sinne
,
wherein
we
are
,
and
haue
a
singular
desire
to
conforme
our selues
vnto
his
holy
will
,
and
not
liue
vnto
our selues
,
but
vnto
our
Lord
Iesus
Christ
,
who
hath
so
dearly
redeemed
vs
,
gaue
him selfe
to
death
for
our
sinnes
,
and
rose
againe
for
our
iustification
.
That
it
would
please
him
not
to
graunt
vnto
vs
onely
this
grace
;
but
vnto
all
people
and
Nations
of
the
earth
,
&c.
FINIS
.
Three
Sermons
,
beginning
at
the
latter
end
of
the
21
Chapter
of
Genesis
,
concerning
Abrahams
sacrificing
of
his
sonne
Izhak
.
By
Iohn
Caluin
.
33
And
Abraham
planted
a
groue
in
Beersheba
,
and
called
there
on
the
name
of
the
Lord
,
the
euerlasting
God
.
34
And
Abraham
was
a
stranger
in
the
Philistims
land
a
long
season
.
Gen.
22.
1
And
after
these
things
God
did
proue
Abraham
,
&
said
vnto
him
,
Abraham
,
Who
aunswered
,
Here
am
I.
2
And
he
said
,
Take
now
thine
onely
sonne
Izhak
whom
thou
louest
,
and
get
thee
vnto
the
land
of
Moriah
,
and
offer
him
there
for
a
burnt
offring
vpon
one
of
the
Mountaines
,
which
I
wil
shewe
thee
.
WE
saw
yesterday
how
Abraham
in
discharge
of
his
dutie
vnto
the
king
of
Gerar
,
paid
him
tribute
.
Now
Moses
heerevpon
addeth
,
that
so
soone
as
he
was
throughlie
setled
,
hee
solemnlie
called
vpon
the
name
of
God
.
We
haue
here
then
in
effect
to
learne
that
Abraham
willinglie
submitted
himselfe
vnto
the
chiefe
Gouernour
of
the
Countrie
:
not
tarrying
vntill
such
time
as
hee
was
inforced
to
doo
the
dutie
of
a
good
and
faithfull
Subiect
,
but
did
it
without
beeing
required
therevnto
:
And
yet
for
all
this
wee
contrariwise
see
,
that
it
no
way
letted
him
to
serue
God
truelie
.
And
although
(
as
we
haue
heretofore
said
)
it
was
an
odious
matter
to
be
of
a
Religion
,
True
it
is
,
that
the
ceremonie
which
God
commaunded
the
Iewes
to
vse
,
ceaseth
at
this
day
:
to
wit
,
that
they
should
consecrate
their
houses
before
they
occupied
them
.
But
the
trueth
and
ende
thereof
whereunto
God
had
respect
,
is
left
vnto
vs
:
to
wit
,
that
when
wee
are
placed
and
settled
,
not
to
vse
them
like
Closets
to
shut
out
the
presence
of
GOD
,
neither
yet
to
take
libertie
to
walke
after
our
owne
appetites
and
lustes
.
But
seeing
God
hath
vouchsafed
vs
this
fauour
,
to
graunt
vs
houses
to
dwell
in
,
although
they
stande
in
neuer
so
base
an
out-corner
of
a
backside
:
yet
let
vs
there
honour
him
,
and
wholy
dedicate
them
vnto
his
seruice
and
worship
.
Nowe
it
is
not
meant
,
that
wee
shoulde
dedicate
the
walles
and
roofes
vnto
him
;
but
the
whole
housho●de
:
to
wit
,
wee
shou●d
be
wholy
his
,
and
make
our
soules
and
bodies
an
oblation
and
sacrifice
,
and
labour
also
to
make
the
rest
to
be●ike
and
agreeable
therin
.
Now
,
to
say
truely
:
an
housholder
shoulde
first
of
all
begin
with
him selfe
:
and
yet
hee
must
not
forget
,
neither
to
haue
his
wife
also
well
instructed
.
And
besides
,
if
God
hath
bestowed
children
and
seruaunts
vpon
him
;
he
is
to
looke
,
that
,
they
be
all
held
within
the
obedience
of
God
,
as
here
it
is
saide
;
that
Abraham
held
his
houshold
.
But
to
say
truely
:
this
is
a
thing
seeldome
vsed
.
For
,
wee
see
that
euery
man
wi●l
serue
God
,
as
best
●iketh
himselfe
:
making
in
the
meane
time
(
as
it
were
)
little
or
no
account
of
his
Maiestie
.
For
,
if
Maisters
and
Mistresses
may
ho●de
their
seruaunts
to
their
worke
which
may
benefite
them
,
they
thinke
all
is
well
.
But
if
God
be
neuer
so
much
blasphemed
and
contemned
,
and
the
house
so
profaned
,
as
that
there
is
neither
zeale
nor
yet
religion
in
it
,
there
are
no
wordes
made
of
it
,
but
all
is
well
.
But
let
them
assure
them selues
hereof
that
God
will
not
sleightly
lose
his
right
.
Let
vs
therefore
learne
so
to
vse
our
dwelling
houses
,
as
that
GOD
may
there
dwell
with
vs
as
our
chiefe
gouernour
,
and
let
both
great
and
small
,
dedicate
them selues
vnto
him
,
and
therewithall
not
onely
offer
vp
vnto
him
their
soules
,
but
their
bodies
also
.
Neither
let
them
thinke
which
cannot
honour
God
,
without
it
be
to
the
hazarding
of
their
liues
,
that
they
are
therefore
to
be
excused
if
they
honour
him
not
.
For
,
that
is
the
most
excellent
honour
that
wee
owe
or
can
doe
vnto
him
.
Neither
must
wee
alleage
and
saye
;
that
wee
haue
not
any
such
warrant
or
libertie
to
hazard
our
liues
.
But
say
what
we
say
will
,
that
which
is
here
spoken
of
Abrabam
,
must
serue
vs
for
an
instruction
;
because
we
knowe
him
to
be
the
paterne
of
all
the
faithfull
,
in
as
much
as
he
is
their
father
.
And
therefore
seeing
it
is
so
;
let
vs
knowe
that
although
wee
dwell
euen
in
the
middest
of
the
enimies
of
God
and
of
his
trueth
,
and
were
presently
to
be
persecuted
;
yet
ought
wee
to
make
a
confession
of
our
Faith
:
for
,
wee
must
preferre
the
principall
before
the
accessaries
.
Thus
we
see
what
we
haue
to
learne
from
this
place
.
Now
it
is
namely
saide
;
that
hee
called
vpon
the
eternall
God
,
the
God
that
gouerneth
all
the
worlde
;
to
wit
,
of
the
God
that
liueth
for
euer
.
Here
Moses
maketh
,
as
it
were
,
a
comparison
betweene
the
alterations
and
changes
which
ran
in
Abraham
his
mind
,
and
between
the
staidnes
of
his
Faith
,
which
was
so
constant
and
firme
,
as
that
he
would
not
change
what
euer
came
of
it
.
Here
then
we
see
how
Abraham
was
carried
too
and
fro
.
First
hee
altered
his
dwelling
place
;
yea
,
and
was
driuen
like
chaffe
before
the
winde
.
And
yet
the
case
(
notwithstanding
)
was
such
,
that
hee
knewe
he
must
needes
still
continue
,
firme
&
constant
in
God
;
and
his
faith
to
be
so
foundly
and
strongly
laide
,
as
that
nothing
shoulde
be
able
to
shake
it
,
nor
yet
once
a●ter
his
person
.
Thus
we
see
how
Abraham
still
followed
that
course
which
God
directed
him
in
.
And
so
he
worshipped
the
eternall
God
,
although
it
seemed
that
God
played
with
him
as
with
a
Tennis
Ball
,
tossing
him
this
way
and
that
.
Now
it
is
said
,
that
he
dwelt
in
the
Philistins
countrey
a
long
while
together
.
But
the
wordes
which
Moses
vseth
,
signifie
,
To
dwell
as
a
stranger
.
And
this
is
a
thing
well
to
be
noted
:
For
although
he
was
suffered
peaceably
to
dwell
there
,
and
was
no
whit
wronged
nor
violently
dealt
withall
as
before
time
hee
had
beene
:
yet
for
all
that
he
knewe
that
he
was
not
as
yet
possessor
and
owner
of
this
land
:
and
yet
it
is
true
,
that
God
had
giuen
it
him
euen
before
he
came
into
it
,
&
had
ratified
the
same
benefite
many
time
.
For
so
it
is
,
that
it
was
said
vnto
him
,
Thy
seede
for
foure
hundredth
yeares
shall
be
a
stranger
in
another
land
.
And
therefore
Abraham
must
put
this
doctrine
continually
in
practize
:
to
wit
,
to
be
quiet
&
at
rest
,
notwithstanding
that
he
be
there
as
a
stranger
by
way
of
borowing
leaue
,
&
must
always
haue
one
foote
lifted
vp
to
be
going
.
To
be
short
,
he
must
be
like
a
birde
on
a
bough
,
as
we
say
.
Thus
we
see
why
he
did
homage
vnto
the
king
of
Gerar.
For
he
forsook
not
the
grant
which
God
had
made
him
:
but
because
the
time
was
not
yet
come
for
him
(
to
enioy
it
,
&
to
take
possession
therof
:
he
was
therefore
contented
to
liue
there
as
a
stranger
.
119
Psalme
:
That
God
is
a
pauillion
from
generation
to
generation
,
to
all
such
as
trust
in
him
.
Fox
Abraham
was
thrust
out
vnto
winde
&
raine
,
&
to
all
stormes
,
when
as
he
dwelt
amongst
a
barbarous
&
verie
cruell
people
;
&
yet
God
ouershadowed
him
:
but
it
was
because
he
rather
liked
to
leaue
the
earth
,
and
to
lift
his
heart
vp
to
heauen
,
than
to
beat
his
head
about
the
getting
of
lands
&
possessions
.
He
therefore
so
passed
ouer
this
world
,
as
that
he
neuer
set
his
minde
vpon
it
.
And
so
God
in
the
ende
shewed
the
effect
&
performance
of
this
promise
;
not
but
that
he
had
seen
somwhat
thereof
whilest
he
liued
.
But
his
hope
,
as
we
haue
already
said
,
stretched
it self
a
great
deale
farther
:
and
so
consequently
we
may
say
with
the
Apostle
,
That
he
builded
not
his
neast
here
in
this
world
:
neither
was
it
the
marke
wher
at
he
aymed
:
Now
if
this
then
was
in
him
at
those
daies
when
as
the
doctrine
appeared
nothing
so
cleare
by
farre
,
as
at
this
day
it
doeth
vnto
vs
.
What
excuse
shall
wee
make
,
forsomuch
as
our
Lorde
Iesus
Christ
hath
once
appeared
,
and
was
conuersant
here
in
the
world
,
and
ascended
into
heauen
,
and
hath
set
open
the
gate
for
vs
,
and
doth
by
his
Gospell
incessantly
solicite
vs
to
aspire
vpward
?
If
wee
(
I
say
)
be
continually
wrapped
and
swadled
vp
in
these
corruptible
things
?
must
not
this
be
a
most
villainous
vnthankfulnesse
?
And
therefore
,
let
vs
learne
so
to
dwell
in
this
world
,
as
that
wee
may
enioy
and
take
pleasure
of
the
benefits
which
the
Lorde
bestoweth
here
vpon
vs
:
but
yet
in
such
sort
,
as
to
saye
with
Saint
Paul
:
That
our
conuersation
is
in
Heaven
;
That
so
long
as
wee
dwell
in
these
mortall
bodies
,
wee
are
as
it
were
absent
from
God
.
Wee
see
also
that
wee
haue
not
the
fruition
of
his
presence
:
Because
that
our
spirituall
life
is
hid
.
For
if
it
were
not
so
,
That
which
a
man
hopeth
to
haue
is
not
seene
.
Nowe
,
it
is
verie
much
that
is
here
spoken
of
Abraham
.
Lo
here
verie
great
and
commendable
vertues
,
as
when
GOD
graunteth
him
rest
and
peace
,
he
doeth
not
securely
sleepe
therein
:
for
although
the
king
gaue
him
leaue
to
dwel
patiently
in
his
Tent
,
yet
hee
acknowledged
himselfe
to
bee
but
a
stranger
:
and
although
euery
man
became
his
friend
,
and
were
ready
to
bee
at
vnitie
with
him
;
yet
coulde
hee
in
no
wise
keepe
company
with
them
,
but
had
rather
haue
beene
at
vtter
defiance
with
them
,
than
he
would
at
any
hand
haue
conformed
and
framed
himselfe
to
their
superstitions
and
idolatries
,
and
still
helde
his
course
in
truly
worshipping
of
the
liuing
God
.
In
all
this
(
as
I
haue
already
said
)
hee
shewed
very
excellent
vertues
.
But
Moses
addeth
another
sacrifice
which
is
farre
greater
,
and
much
more
exquisite
:
that
is
,
Abraham
was
inforced
to
kill
his
sonne
,
yea
euen
his
owne
only
sonne
.
Nowe
this
was
an
Obedience
vnto
God
beyond
all
measure
surpassing
any
mans
power
to
performe
,
although
in
very
deede
we
ought
to
be
his
,
both
in
life
and
death
:
But
that
which
is
here
commaunded
Abraham
to
doo
,
is
farre
beyond
all
the
rest
.
For
the
matter
in
question
is
not
onely
of
Abraham
his
full
Obedience
towards
God
,
in
forsaking
himselfe
,
and
in
hauing
his
sonne
to
bee
taken
from
him
which
was
giuen
him
,
and
so
to
bee
quite
and
cleane
rid
of
him
when
as
it
should
please
God
to
take
him
from
him
,
and
to
suffer
all
this
patiently
.
This
I
say
is
not
the
question
,
but
the
matter
is
,
that
hee
must
kill
him
with
his
owne
handes
.
Now
this
is
such
an
hard
and
strange
thing
,
as
that
the
very
hearing
of
it
once
spoken
off
,
is
able
to
astonish
and
kill
the
very
heart
of
any
man
.
It
is
not
then
without
cause
that
Moses
from
the
nineteenth
Chapter
after
he
had
hertofore
spoken
of
the
life
of
Abraham
,
setteth
downe
this
Acte
,
Get
thee
out
of
thy
fathers
house
,
and
from
all
thy
kinsfolkes
,
and
from
the
place
where
thou
wert
borne
,
and
I
pray
you
where
could
hee
finde
a
better
place
to
dwell
in
?
This
is
the
Countrie
which
I
meane
to
bring
thee
vnto
,
a
Country
forsooth
which
he
neuer
knewe
:
and
therefore
he
must
be
there
like
a
feather
cast
into
the
wind
,
not
knowing
which
way
to
winde
himselfe
.
This
I
say
was
a
grieuous
temptation
to
Abraham
,
when
as
he
must
needs
go
whither
God
called
him
,
not
knowing
whither
,
and
yet
neuertheles
this
was
as
it
were
his
a
b
c.
Thus
we
see
how
God
beginneth
,
when
as
he
meneth
to
teach
in
his
school
.
And
hee
was
no
sooner
come
into
the
lande
,
but
that
hee
was
eftsoones
driuen
out
thereof
as
it
were
with
famine
,
and
his
wife
also
taken
from
him
.
And
the
next
time
also
,
we
see
that
hee
was
vexed
in
euery
place
and
could
haue
no
rest
any
where
,
for
there
was
not
any
one
within
all
the
Country
which
did
not
set
himselfe
against
him
,
and
yet
he
patiently
endured
and
suffered
all
these
thinges
.
And
yet
notwithstanding
hee
did
not
once
mu●mure
against
GOD
,
but
indured
all
the
troubles
and
afflictions
that
were
laid
vpon
him
without
discouragement
:
being
farre
vnlike
vnto
those
that
are
so
delicate
and
effeminate
,
as
that
if
GOD
deale
not
with
them
to
their
owne
good
liking
they
will
clout
it
vp
together
,
and
quite
and
cleane
forget
their
obedience
towardes
his
Maiestie
.
And
although
Abraham
was
this
roughly
hand●ed
,
yet
conunued
he
the
course
hee
began
:
But
how
long
suffered
he
all
these
tryals
?
hee
was
not
onely
thus
dealt
withall
three
or
fower
yeares
together
,
but
was
so
tumbled
and
tossed
as
that
when
he
had
passed
twenty
thirty
,
and
forty
years
in
that
Land
,
he
was
to
beginne
againe
to
abide
worse
stormes
than
hee
had
at
any
time
before
bidden
;
as
to
bee
inforced
to
forsake
the
loue
of
his
eldest
sonne
,
and
to
bee
vtterly
spoiled
of
him
,
which
was
to
him
more
griefe
and
sorrow
than
a
very
kinde
of
death
it selfe
.
After
hee
had
sustained
these
great
and
most
grieuous
temptations
,
that
GOD
had
promised
to
giue
him
the
Land
,
yet
was
hee
so
baited
,
as
if
hee
had
not
beene
worthy
once
to
haue
set
his
foote
in
any
place
of
the
Land
.
God
had
also
promised
him
seede
,
After
these
things
:
it
is
to
shew
that
God
meaneth
to
set
before
vs
in
the
person
of
Abraham
such
a
spectacle
,
as
that
whensoeuer
wee
shall
come
to
the
fight
,
it
shall
not
bee
hurtfull
vnto
vs
to
followe
his
steppes
,
neither
yet
thinke
it
strange
or
any
newe
thing
to
conforme
and
fashion
our selues
like
vnto
him
who
is
father
of
the
whole
Church
.
But
yet
this
is
most
certain
that
although
euery
man
woulde
throughly
looke
vnto
the
temptations
which
he
is
to
suffer
,
yet
shall
he
not
be
able
to
see
the
hundreth
part
of
that
which
wee
see
in
Abraham
.
And
therefore
this
is
to
bee
noted
;
that
as
God
had
bountifully
bestowed
the
giftes
and
graces
of
his
holy
spirite
vpon
him
,
so
also
meant
hee
to
make
a
through
tryall
of
his
faith
:
for
God
will
not
haue
his
gifts
lie
a
rusting
and
bee
vnprofitable
in
vs
;
But
will
deale
with
euery
man
according
to
that
measure
of
his
graces
which
he
hath
vouchsafed
vs
.
For
hee
prepareth
vs
to
indure
them
,
or
els
we
were
neuer
able
to
vndergoe
them
:
nor
once
moue
one
finger
to
doo
wel
,
except
the
Lord
doth
so
dispose
the
same
and
giueth
vs
the
power
to
doo
it
.
And
therefore
whensoeuer
he
putteth
vs
to
the
Combat
,
he
bestoweth
the
graces
of
his
holy
spirite
vpon
vs
.
Now
forsomuch
as
Abraham
had
great
perfection
in
comparison
of
vs
,
according
as
wee
are
men
,
see
how
God
also
prooued
him
with
such
strange
sorts
of
tryalls
as
wee
are
neuer
able
to
come
nere
vnto
.
Howbeit
so
much
the
lesse
excuse
haue
wee
for
our
idlenes
,
coldnes
,
and
wantonnes
,
if
we
follow
not
at
least
in
some
measure
our
father
Abraham
.
And
although
the
constancy
of
our
faith
be
not
equal
vnto
his
,
yet
if
wee
indeuour
not
our selues
to
follow
him
some
what
aloofe
(
as
we
say
)
according
to
our
abilitie
and
infirmitie
,
without
doubt
we
shall
be
without
all
excuse
.
So
then
wee
haue
from
hence
to
gather
:
That
Abraham
was
all
his
life
long
tormented
both
in
soule
and
bodie
:
and
yet
when
it
was
come
euen
to
the
vpcast
(
as
we
say
)
God
would
needs
prooue
him
without
all
comparison
more
liuely
than
euer
at
any
time
before
he
had
done
,
so
that
it
had
beene
able
to
haue
madehim
a
hundred
thousand
times
to
haue
dispaired
,
had
he
not
in
most
wonderfu●
manner
confirmed
him
therein
by
his
holy
spirit
.
To
what
ende
is
this
matter
of
Abrahams
recited
vs
?
Euerie
man
is
tempted
of
his
owne
concupiscence
:
To
examine
,
to
prooue
;
not
that
hee
needed
to
inquire
what
is
in
vs
,
The
bookes
are
not
as
yet
open
:
but
yet
so
as
that
God
knoweth
and
iudgeth
that
which
he
will
make
manifest
at
the
last
day
.
And
therefore
hee
hath
no
neede
to
sounde
and
try
vs
,
That
it
is
good
reason
,
that
our
faith
should
be
tryed
.
I
will
giue
thee
a
sonne
,
who
shall
be
so
blessed
,
as
that
all
men
shall
be
saued
through
the
grace
which
I
shall
bestowe
vpon
him
:
and
yet
must
this
sonne
be
put
to
death
?
Here
then
wee
see
(
as
I
haue
alreadie
said
)
Hell
standing
wide
open
,
and
the
diuel
so
ruling
,
as
that
all
is
quite
and
cleane
destroyed
:
For
there
is
no
more
looking
for
the
promises
of
saluation
,
seeing
that
hee
that
should
giue
life
to
all
creatures
,
is
himselfe
put
to
death
.
Now
,
whither
then
must
wee
goe
?
The
question
then
is
not
here
,
according
to
mans
iudgement
,
to
wound
the
heart
of
Abraham
with
afflictions
and
sorrowes
onely
?
but
the
question
is
to
kill
his
verie
faith
,
and
all
the
hope
conceiued
of
his
owne
saluation
.
It
should
seem
that
God
meant
to
tread
vnderfoote
whatsoeuer
hope
of
his
grace
and
goodnes
he
had
promised
him
.
To
be
short
,
it
should
seeme
that
he
did
but
mocke
Abraham
:
As
if
he
should
haue
saide
:
Goe
thy
way
;
thou
art
but
a
beast
to
waite
and
follow
mee
,
and
to
take
such
paine
to
obey
mee
.
I
promised
thee
a
Trybe
,
from
which
the
saluation
of
the
whole
worlde
should
come
:
and
I
haue
performed
my
promise
in
giuing
thee
thy
sonne
Isaak
:
But
thou
must
by
and
by
go
and
cut
his
throat
,
thereby
to
let
thee
vnderstand
,
that
thou
art
but
a
simple
and
foolish
fellow
,
to
trust
vnto
that
which
I
haue
promised
thee
;
and
to
thinke
to
haue
a
Trybe
,
&
such
a
precious
Trybe
also
as
should
be
more
worth
than
all
the
whole
world
besides
:
yea
,
than
an
hundreth
thousand
worldes
.
For
this
is
a
matter
which
concerneth
the
euerlasting
saluation
of
thine
owne
soule
,
&
of
the
soules
of
all
men
else
:
and
yet
thou
art
nowe
going
about
to
deface
all
this
.
Now
(
as
I
haue
alreadie
said
)
it
is
impossible
for
vs
euer
to
be
able
sufficiently
to
comprehend
these
things
,
and
so
to
be
touched
sufficiently
to
the
quicke
with
them
:
and
yet
notwithstanding
wen
〈◊〉
meditate
vpon
them
,
because
they
were●
〈◊〉
written
in
vaine
.
Here
then
wee
see
the
pr●●●
face
of
this
historie
.
Let
vs
now
set
downe
particular
that
which
Moses
hath
here
to●●ched
:
Take
thine
onely
sonne
,
thy
sonne
Isaak
,
thy
sonne
whome
thou
onely
louest
.
Thus
we
see
that
God
contenteth
not
himselfe
with
the
pearsing
of
Abraham
his
heart
;
as
if
hee
should
stabbe
him
in
with
a
dagger
,
but
setteth
him
vpon
the
racke
,
and
retcheth
him
vp
to
diuers
pinnes
,
as
though
after
he
had
so
racked
him
,
he
meant
to
giue
him
also
the
strappado
,
&
after
that
another
kinde
of
more
grieuous
torture
.
For
when
he
had
commanded
him
to
kill
his
sonne
;
was
it
not
ynough
that
he
said
vnto
him
:
Go
thy
way
and
sacrifice
thy
sonne
?
But
he
said
vnto
him
:
Take
thy
sonne
,
yea
thine
onely
sonne
,
thy
sonne
Isaak
,
him
whome
thou
onely
louest
:
thereby
to
shew
that
hee
had
cut
away
all
hope
from
Abraham
.
Now
,
where
hee
saith
,
Thy
sonne
whome
thou
onely
louest
;
this
was
not
a
fatherly
loue
onely
,
as
naturall
fathers
naturally
loue
their
children
:
But
Abraham
loued
Isaak
accordingly
as
he
respected
the
saluation
of
his
soule
,
and
of
the
whole
worlde
,
by
which
meanes
they
might
be
companions
with
the
Angels
,
and
inheritors
of
the
kingdome
〈◊〉
.
〈◊〉
●●inally
,
here
wee
see
what
this
speach
one●●●onne
,
and
best
beloued
sonne
meaneth
.
And
〈◊〉
sides
,
the
worde
Isaak
which
is
here
na●●●d
,
is
set
downe
as
a
worde
of
reproche
.
●or
God
named
him
Isaak
,
and
not
men
.
Heere
wee
see
that
God
gaue
the
childe
the
name
:
and
what
was
that
?
Laughter
,
&
Ioye
,
Nowe
it
should
seeme
that
all
this
was
but
in
mockerie
,
as
if
he
would
haue
saide
:
This
is
verie
well
for
thee
;
for
here
is
nothing
but
ioyfulnes
.
Thou
greatly
ioyest
in
Isaak
,
and
thinkest
all
this
to
be
matter
of
ioye
.
But
there
will
come
,
ere
it
belong
,
such
a
quame
ouer
thy
stomach
as
will
pearse
thee
at
the
verie
heart
:
For
thou
thy selfe
must
be
the
hangman
to
this
childe
whome
thou
so
dearely
louest
:
and
must
drawe
out
thy
knife
,
and
lift
vp
thine
hande
to
cut
his
throat
,
Must
not
Abraham
(
nowe
thinke
you
)
be
thought
to
be
a
very
hangman
;
and
by
this
meanes
stirre
vp
all
his
neighbours
about
him
in
a
rage
:
to
say
,
what
a
villaine
is
this
,
that
is
gone
out
to
kill
his
owne
sonne
?
Beholde
a
mad
man
;
a
man
possest
with
a
diuell
;
must
not
this
be
a
verie
diuelish
furie
?
Thus
wee
see
him
confounded
,
as
it
were
,
before
God
,
and
abhorred
of
the
worlde
.
But
yet
this
is
not
all
:
for
hee
saith
,
Take
thy
sonne
;
and
what
shall
I
doe
with
him
?
Take
him
,
I
saie
,
and
sacrifice
him
.
And
wither
shall
I
lead
him
?
Carrie
him
vnto
such
a
mountaine
As
I
shall
name
vnto
thee
.
Nowe
,
must
Abraham
needes
be
verie
sore
vexed
and
grieued
:
and
besides
;
must
hee
needes
kill
his
onely
sonne
?
Must
hee
needes
also
trauaile
such
a
long
and
tedious
iourney
without
any
guide
he
coulde
not
tell
whether
?
And
must
God
likewise
holde
his
nose
not
onely
to
the
grind-stone
;
but
also
so
racke
and
torment
him
,
as
it
is
impossible
for
any
tongue
to
speake
,
or
heart
to
imagine
?
Are
not
these
such
thinges
as
farre
surpasseth
all
mans
reason
,
and
(
as
it
were
impossible
)
to
suffer
and
abide
?
For
,
as
it
was
before
saide
vnto
him
,
when
he
departed
from
the
place
where
he
was
;
that
hee
knewe
not
whither
GOD
woulde
lead
him
:
euen
so
is
it
here
;
for
there
is
no
place
at
this
time
assigned
him
,
otherwise
than
thus
:
Thou
shalt
goe
from
hence
into
the
lande
of
Moria
.
Hee
must
needes
goe
forsooth
,
from
the
place
where
hee
had
liued
the
moste
parte
of
his
aged
yeares
;
yea
,
vntill
hee
was
verie
olde
,
as
wee
haue
alreadie
heard
:
Goe
thy
waye
(
sayeth
hee
)
and
when
thou
art
there
,
then
will
I
shewe
thee
where
thou
shalt
sacrifice
thy
sonne
.
Here
then
wee
see
,
how
many
waies
the
Lord
so
sounded
the
heart
of
his
seruaunt
,
as
that
all
the
temptations
which
wee
were
able
to
pyle
vp
togither
would
neuer
be
like
:
and
if
wee
should
compare
them
with
those
that
should
be
laide
vpon
vs
to
abide
,
they
would
seeme
nothing
in
respect
of
that
which
wee
here
see
.
And
therfore
we
see
that
God
wonderfully
spareth
our
weaknes
,
in
not
bringing
vs
thus
farre
.
For
if
any
of
vs
should
be
visited
with
any
sicknes
that
should
last
long
,
wee
would
so
sorrow
and
grieue
,
as
that
we
would
be
verie
angrie
with
God
.
Againe
,
if
any
man
should
dye
,
his
wife
would
growe
so
melancholie
,
as
that
shee
would
be
altogether
impatient
and
murmuring
.
If
God
should
take
away
any
of
our
children
:
yea
,
although
wee
had
many
,
wee
would
be
angrie
with
our selues
,
and
weepe
and
mourne
extremely
:
and
therefore
,
what
would
we
do
if
we
should
be
brought
to
this
passe
,
as
here
it
is
said
,
euen
to
kill
with
our
owne
hands
our
owne
children
,
and
not
leaue
one
aliue
,
but
dispatch
our
house
of
them
all
?
yet
would
not
all
this
be
any
whit
comparable
vnto
Abraham
his
triall
.
For
,
the
children
which
God
bestoweth
vpon
vs
now
at
this
day
,
are
not
the
ground
worke
of
our
saluation
:
Neither
ought
wee
to
leaue
the
hauing
of
our
Lord
Iesus
Christ
,
although
all
humaine
knowledge
should
perish
and
decay
:
Wherefore
let
vs
acknowledge
that
God
supporteth
vs
,
and
pittieth
our
weaknes
when
as
hee
bringeth
not
vs
vnto
so
hard
a
tryall
,
as
this
which
Moses
heere
maketh
mention
of
.
Let
this
then
be
a
good
aduertisement
vnto
vs
that
when
God
shal
proue
vs
,
that
we
yeeld
our
necks
to
the
yoke
,
&
suffer
him
to
make
tryall
of
vs
.
And
this
is
the
most
principall
point
of
all
our
life
,
so
to
yeeld
our selues
as
that
God
may
dispose
of
vs
as
pleaseth
him
:
and
not
grudgingly
reply
and
say
,
that
he
dealeth
thus
and
thus
hardly
with
vs
.
This
(
I
say
)
is
the
chiefest
point
of
our
whole
life
.
In
very
deede
(
I
must
needes
say
)
that
this
were
a
very
excellent
great
good
gift
in
vs
,
as
to
bee
able
to
walke
in
integrity
of
life
amongst
our
neighbours
,
to
doo
no
man
wrong
,
to
liue
chastly
,
and
soberly
all
the
daies
of
our
life
,
eschewing
all
drunkennes
,
intemperancie
,
blasphemie
,
and
such
like
.
Well
syr
,
I
must
needes
in
truth
say
,
that
these
are
great
vertues
,
but
yet
they
are
not
alwaies
found
in
vs
;
and
yet
for
all
that
,
this
is
not
the
chiefest
point
.
For
the
principallest
point
,
(
as
I
haue
already
said
)
is
this
,
that
when
we
serue
God
,
although
many
sorrowes
and
griefes
torment
vs
,
although
the
Diuell
soundeth
vs
alarmes
,
and
lyeth
in
ambush
for
vs
,
although
men
growe
so
peruerse
and
wicked
,
as
that
one
spurreth
vs
heere
;
another
striketh
vs
there
,
and
another
seeketh
our
vtter
destruction
:
And
on
the
other
side
,
although
wee
hang
our
wings
(
as
we
say
,
)
although
wee
be
hungerbit
,
and
altogether
blamed
&
contemned
,
although
all
these
things
fall
out
for
our
shares
and
portion
,
yet
must
wee
so
blesse
the
name
of
God
,
as
that
we
must
mi●tigate
and
ease
all
our
anguishes
and
suffrings
,
and
bee
ready
alwaies
to
say
,
O
Lord
,
thy
will
be
done
,
deale
with
vs
as
it
pleaseth
thee
,
and
although
this
geare
should
fall
out
farre
worse
than
thus
,
yet
must
we
receiue
all
things
patiently
.
Now
when
as
wee
shall
growe
vnto
this
patience
,
that
(
no
doubt
)
is
the
most
principall
marke
that
wee
must
shoote
at
.
And
aboue
all
things
,
this
historie
ought
a
great
deale
the
move
bee
respected
and
meditated
of
vs
,
considering
that
the
Lord
would
shew
that
vnto
vs
which
wee
are
to
comprehend
from
our
father
Abraham
,
to
the
ende
wee
might
follow
his
example
.
And
when
as
God
,
(
as
I
haue
already
saide
)
shall
haue
thus
framed
vs
,
and
brought
vs
to
this
passe
,
let
vs
dedicate
our selues
and
all
that
we
haue
vnto
his
Maiestie
.
For
it
Abraham
had
not
had
this
grounde
and
principle
,
without
doubt
he
had
neuer
stept
one
foote
forwarde
,
but
had
rather
fled
away
from
God
▪
than
haue
come
neare
him
:
howbeit
hee
had
not
this
principle
as
from
himselfe
,
but
because
it
was
the
gift
of
God
,
hee
was
not
therefore
to
vse
it
and
keepe
it
backe
as
it
pleased
him
:
But
must
make
a
reckoning
of
it
to
him
that
gaue
it
him
,
saying
,
Here
am
I
,
as
after
warde
hee
shewed
it
.
For
when
God
called
him
and
said
,
Abraham
:
Here
am
I
Lord
,
(
quoth
hee
)
This
answere
shewed
that
Abraham
was
as
it
were
ready
at
hand
to
receiue
the
commandements
which
God
would
giue
him
,
euen
as
a
diligent
seruant
should
doo
.
For
if
his
Maister
goeth
forth
,
he
is
by
and
by
at
his
heeles
,
to
say
,
will
it
please
you
to
haue
any
thing
with
mee
?
And
if
his
Maister
tarrieth
within
dores
,
hee
will
settle
himselfe
to
harken
what
his
Maister
wil
command
him
;
as
to
bid
him
doo
this
,
or
goe
to
such
a
place
.
So
then
Abraham
shewed
that
he
serued
not
himself
nor
his
owne
affections
,
but
so
dedicated
himselfe
vnto
God
,
as
that
whatsoeuer
hee
had
was
his
also
.
Neither
did
hee
this
hypocritically
,
as
a
great
many
of
men
may
say
vnto
God
with
their
mouthes
,
Here
am
I
:
and
yet
notwithstanding
be
farre
inough
from
him
.
But
when
Abraham
saide
,
Here
am
I
,
he
protested
thereby
that
hee
was
euen
before
God
:
for
afterward
,
he
protested
,
that
his
feete
,
handes
,
eies
,
eares
,
all
his
senses
,
and
all
the
partes
both
of
his
bodie
and
soule
were
ready
to
serue
God
,
and
to
put
his
necke
vnder
his
yoke
,
and
to
goe
whither
soeuer
hee
would
haue
him
.
Thus
we
see
what
wee
are
to
retaine
from
our
father
Abraham
:
&
so
let
vs
vnderstand
and
know
that
without
this
scope
and
end
we
shall
altogether
erre
(
as
I
haue
already
saide
)
we
may
haue
all
the
commendable
vertues
of
the
world
,
&
be
esteemed
of
also
like
Angels
,
and
yet
all
not
worth
a
button
,
without
wee
knowe
that
God
seeth
vs
,
and
would
haue
vs
continually
to
bende
our selues
in
all
obedience
vnto
him
.
And
although
hee
should
at
any
time
make
vs
turne
this
way
and
that
,
and
make
vs
trauaile
and
toile
to
the
vttermost
;
yet
let
not
vs
at
any
hande
giue
ouer
obaying
and
fearing
him
,
but
say
:
Lord
,
here
am
I
,
whatsoeuer
come
of
me
:
and
be
angry
with
all
the
obstacles
which
may
hinder
and
pull
vs
backe
;
&
be
at
defiance
with
all
the
difficulties
,
vexations
,
&
combats
that
may
be
raised
against
vs
:
Let
vs
(
I
say
)
bee
angry
with
all
this
geare
,
that
wee
may
continually
goe
on
our
course
,
vntill
such
time
as
wee
be
come
vnto
that
scope
and
marke
,
wherunto
God
calleth
vs
:
that
is
to
say
,
vntill
wee
bee
deliuered
from
all
our
miseries
and
afflictions
,
and
inioy
the
rest
of
his
heauenly
kingdome
.
Let
vs
nowe
prostrate
our selues
before
the
Maiestie
of
our
good
GOD
in
acknowledging
our
sinnes
,
beseeching
him
that
he
wil
make
vs
so
to
feele
them
as
that
we
may
be
displeased
with
them
,
and
more
and
more
to
bee
dispoiled
of
them
,
and
so
to
bee
clad
with
his
righteousnes
,
as
that
hee
may
wholly
rule
and
raigne
in
vs
,
so
that
by
that
meanes
wee
may
declare
our selues
to
bee
his
,
as
hee
hath
most
dearely
bought
vs
:
and
that
Iesus
Christ
being
dead
,
and
risen
againe
hath
also
bought
vs
vnto
himselfe
,
to
make
vs
partakers
of
his
glory
,
and
continually
to
conduct
vs
both
in
life
and
death
.
FINIS
.
The
Seconde
Sermon
of
Abraham
his
Sacrificing
of
his
Sonne
Isaak
.
3
Then
Abraham
rose
vp
earlie
in
the
morning
,
and
sadled
his
Asse
,
and
tooke
two
of
his
seruants
with
him
and
Isaak
his
sonne
,
and
cloue
wood
for
the
burnt
offring
,
and
rose
vp
and
went
to
the
place
which
God
told
him
.
4
Then
the
third
day
Abraham
lift
vp
his
eies
,
and
saw
the
place
a
farre
off
.
5
And
said
vnto
his
seruants
,
Abide
you
here
with
the
Asse
:
For
I
and
the
childe
will
goe
yonder
and
worship
,
and
come
againe
vnto
you
.
6
Then
Abraham
tooke
the
woode
of
the
burnt
offring
,
and
laid
it
vpon
Isaak
his
sonnee
,
and
hee
tooke
the
fier
in
his
hande
,
and
the
knife
,
and
they
went
both
together
.
7
Then
spake
Isaak
vnto
Abraham
his
father
,
and
saide
,
My
father
.
And
hee
answered
,
Here
am
I
,
my
sonne
.
And
he
said
,
Behold
the
fire
and
the
woode
,
but
where
is
the
Lambe
for
the
burnt
offring
?
8
Then
Abraham
answered
,
My
sonne
,
God
will
prouide
him
a
Lambe
,
for
aburnt
offring
:
So
they
went
both
together
.
WE
haue
heard
that
this
was
the
chiefest
and
hardest
conflict
that
euer
Abraham
sustained
in
all
the
daies
of
his
life
,
the
going
with
his
sonne
Isaak
into
a
mountain
and
there
to
offer
him
for
a
burnt
offring
:
because
in
the
first
place
he
was
to
kill
him
with
his
owne
hands
.
Now
it
hath
beene
shewed
vs
here
before
,
that
God
would
declare
vnto
vs
in
our
father
Abraham
,
that
we
must
so
ouercome
all
our
naturall
affections
,
as
that
his
honour
bee
preferred
aboue
all
the
rest
.
For
although
a
husbande
loueth
his
wife
neuer
so
dearely
,
a
father
his
children
neuer
so
tenderly
,
yet
all
this
must
be
troad
vnder
foote
when
the
matter
for
the
seruing
of
God
commeth
in
question
:
For
that
is
the
most
precious
of
all
other
precious
things
.
Wee
haue
also
declared
,
that
Abraham
was
not
tempted
onely
in
that
God
commaunded
him
to
kill
his
sonne
,
but
in
that
it
seemed
that
all
the
promises
which
God
before
had
made
vnto
him
were
all
as
a
man
would
say
,
quite
and
cleane
frustrate
and
voide
:
For
they
all
depended
vpon
that
which
wee
haue
already
heard
,
That
the
blessed
seede
should
bee
raised
in
Isaak
.
And
therefore
it
seemed
that
God
meant
to
frustrate
his
promise
made
to
Abraham
.
Now
although
it
might
seem
in
any
naturall
mans
reason
,
that
God
herein
was
contrary
to
himselfe
,
&
that
that
commandement
of
his
was
to
adnihilate
that
which
before
hee
had
heard
from
Gods
owne
mouth
,
yet
he
constantly
obayed
〈◊〉
Maiestie
,
without
further
questioning
.
Now
it
might
stand
at
the
first
sight
,
that
that
which
he
did
,
had
no
good
found
foundation
of
a
true
and
liuely
faith
,
because
faith
hath
respect
to
the
promisses
.
And
yet
(
as
I
haue
already
saide
)
Abraham
could
looke
for
nothing
but
by
Isaak
his
meanes
:
Because
it
is
saide
,
That
in
Christ
Iesus
all
the
promises
of
God
are
most
sure
,
For
our
Sauiour
Iesus
Christ
must
come
of
the
stocke
of
Isaak
,
and
that
was
in
very
deede
the
seede
which
was
promised
him
.
How
then
coulde
Abraham
bee
contented
to
haue
his
sonne
to
die
,
and
yet
to
haue
the
promises
of
God
to
stand
in
full
strength
power
and
vertue
?
Now
the
Apostle
saith
,
That
by
faith
,
Abraham
offred
his
sonne
Isaacke
.
That
hee
beleeued
that
God
was
as
able
to
raise
seede
out
of
the
ashes
of
Isaak
,
as
he
was
able
to
performe
his
former
promises
.
Now
this
is
a
profitable
point
for
vs
,
if
wee
vnderstand
it
aright
:
For
wee
are
heereby
admonished
so
to
beleeue
in
God
,
as
that
we
looke
further
than
vnto
the
world
,
and
whatsoeuer
els
wee
are
able
to
perceiue
and
comprehend
by
our
naturall
reason
and
vnderstanding
.
For
if
faith
staid
it self
vpon
that
which
we
see
,
it
Were
nothing
.
And
then
were
the
power
of
God
maruelousely
diminished
.
Moreouer
,
wee
are
to
consider
of
the
wordes
of
the
Apostle
,
saying
in
this
manner
,
Faith
is
the
ground
of
things
hoped
for
,
and
the
euidence
of
things
not
seene
:
Agreeing
with
the
words
of
the
Apostle
in
his
Epistle
to
the
Romains
,
saying
,
We
hope
not
for
the
things
which
we
see
,
but
for
the
things
we
see
not
:
yea
,
euen
for
thinges
that
seeme
to
bee
impossible
.
Sith
then
it
is
so
that
the
promises
of
God
doo
not
set
before
our
eies
that
which
is
contained
in
them
:
we
must
(
as
I
haue
already
said
)
when
we
speake
of
faith
looke
further
than
vnto
the
world
.
And
how
is
that
?
To
wit
,
wee
must
not
measure
the
infinite
power
of
God
with
the
meanes
which
are
set
before
vs
,
and
as
wee
comprehend
them
.
But
when
as
we
shall
haue
these
toyes
in
our
heads
,
as
to
thinke
that
this
or
that
can
neuer
come
to
passe
,
and
that
there
seeme
to
bee
a
very
contradiction
in
the
case
,
yet
let
vs
thus
conclude
,
without
all
doubt
God
will
performe
whatsoeuer
hee
hath
spoken
.
But
wee
will
say
,
howe
can
it
possibly
bee
?
Oh
let
not
vs
iudge
of
it
,
wee
must
here
bring
vnder
our
owne
senses
and
wits
,
and
doo
God
this
honour
,
to
say
,
that
he
is
faithful
:
But
wee
knowe
not
what
will
bee
the
issue
thereof
,
or
else
thinke
that
all
is
shut
vp
and
closed
.
Here
then
we
see
what
we
are
to
learne
out
of
these
words
of
the
Apostle
.
Now
if
Abraham
had
reasoned
like
naturall
man
,
he
might
haue
said
,
that
God
was
not
contrary
vnto
him selfe
:
For
he
told
me
that
I
should
haue
seede
by
Isaak
,
and
that
from
thence
,
the
Sauiour
of
the
world
should
come
:
and
I
must
not
forget
this
.
And
yet
at
this
present
he
hath
commanded
me
to
kill
Isaak
;
Here
is
no
order
in
this
,
for
I
will
take
him
at
his
first
worde
,
and
that
must
stand
.
Thus
wee
see
that
Abraham
might
after
this
manner
haue
excused
himselfe
,
and
yet
haue
beene
a
Rebell
vnto
God
vnder
the
colour
of
obedience
.
But
what
doth
hee
?
hee
considered
with
himselfe
that
God
was
almighty
,
and
therefore
able
to
accomplish
whatsoeuer
promise
hee
had
made
concerning
Isaak
.
You
say
wel
syr
,
but
what
if
he
had
died
,
how
then
?
And
what
of
that
?
As
though
God
were
not
Lord
ouer
death
:
Heere
wee
see
the
right
conflict
of
Abrahams
faith
,
which
is
,
death
is
set
before
his
eies
which
was
inough
to
confound
him
;
but
he
extolled
the
power
of
God
farre
beyond
all
this
and
said
,
yet
will
GOD
ouercome
and
bee
a
mightie
Conquerour
herein
.
And
howe
can
that
bee
?
Oh
this
is
not
a
matter
for
any
man
to
iudge
or
determine
of
,
nor
to
giue
scope
to
his
opinion
to
measure
the
power
of
GOD
,
but
hoodwinke
himselfe
and
say
thus
:
God
will
so
bring
this
matter
to
passe
,
as
that
I
shall
be
astonished
to
see
it
.
But
it
is
not
for
me
to
aske
how
and
which
way
he
will
doo
it
:
for
I
must
keepe
me
within
compasse
,
vntill
such
time
as
God
sheweth
me
that
,
which
I
before
knew
not
.
And
this
may
the
more
clearely
appeare
,
by
the
answer
of
Abraham
vnto
his
sonne
,
when
hee
saith
,
My
Sonne
,
GOD
will
prouide
one
.
Now
then
when
see
how
wee
are
to
honour
God
,
that
is
,
when
as
wee
speake
of
the
acceptation
of
his
promises
,
we
hold
vs
to
them
,
and
resolue
to
go
whithersoeuer
he
commandeth
vs
:
To
wite
,
let
vs
know
,
That
the
issues
of
death
are
in
his
hande
,
as
in
the
three
score
and
eight
Psalme
it
is
saide
:
and
although
we
see
nothing
else
but
bottomles
depths
before
vs
,
making
shew
to
swallow
vs
quite
and
cleane
vp
:
yet
let
vs
goe
on
whither
soeuer
GOD
calleth
vs
.
Now
it
is
namely
said
,
That
Abraham
sadled
his
Asse
,
and
laid
the
wood
vpon
him
with
the
rest
of
the
prouision
,
and
went
on
with
two
of
his
Seruaunts
and
his
Sonne
.
Heere
Moses
more
especially
expresseth
that
,
which
hath
beene
heeretofore
touched
▪
To
wite
,
that
God
tryed
the
faith
of
Abraham
to
the
full
,
in
holding
him
in
suspence
.
It
was
sufficient
,
if
Abraham
had
but
cut
the
wood
,
and
had
gone
but
an
arrowe
shot
onely
to
haue
killed
his
sonne
:
But
he
must
take
a
good
long
iourney
in
hand
,
hee
could
not
tell
whither
,
nor
yet
how
faire
;
and
withall
,
night
also
approcheth
,
which
alwaies
bringeth
with
it
more
sorrowe
,
griefe
and
care
:
for
whensoeuer
any
man
is
full
of
pensiuenes
and
care
,
no
doubt
of
it
,
his
paine
and
griefe
is
farre
more
intollerable
in
the
night
than
in
the
day
:
and
yet
must
Abraham
abide
al
this
,
and
be
vexed
euery
way
.
Well
Syr
,
hee
riseth
againe
next
morning
betimes
,
and
then
beginneth
his
griefe
afresh
.
All
that
day
hee
beholdeth
his
sonne
,
whome
he
must
after
a
short
while
kill
:
and
besides
,
these
fantasies
are
still
tumbling
in
his
minde
.
What
?
must
I
murder
mine
owne
flesh
and
bloud
?
and
must
I
commit
the
most
detestable
act
that
is
possibly
to
be
imagined
,
both
before
God
and
men
?
Why
?
this
is
such
a
monstrous
piece
of
woork
,
as
is
able
to
make
the
haires
of
all
the
whole
world
stand
vpright
?
And
yet
(
notwithstanding
)
fall
out
as
it
will
,
Abraham
must
be
driuen
still
to
do
it
,
and
continue
the
second
night
vntill
the
third
day
before
such
time
as
God
shewed
him
the
mountaine
Moria
,
which
is
the
place
whereon
Ierusalem
was
afterward
built
.
Here
then
wee
see
what
wee
are
hereby
to
learne
:
to
wit
,
that
if
wee
will
stoutly
fight
against
all
temptations
,
we
must
not
haue
a●sodaine
kind
of
heate
of
faith
onely
:
But
such
a
perseuerance
therein
as
that
we
neuer
giue
ouer
,
although
God
continueth
vs
still
in
combats
and
fights
,
and
deliuereth
vs
not
out
of
them
at
the
first
incounter
.
And
this
is
a
very
necessarie
point
for
vs
to
consider
of
,
for
you
shall
haue
many
men
shew
great
and
singular
affection
in
their
obedience
towardes
God
,
and
yet
many
times
it
will
shew
it selfe
to
be
but
like
a
puffe
of
winde
which
soone
vanisheth
away
,
as
wee
haue
seene
too
too
much
experience
thereof
.
Wherefore
let
vs
not
thinke
it
strange
if
God
deliuereth
not
vs
incontinent
when
as
wee
shall
bee
assailed
to
fight
,
and
to
haue
our
faith
proued
,
albeit
we
conquer
not
the
first
day
:
But
we
must
fight
continually
and
not
thinke
that
God
passeth
measure
,
but
rather
let
vs
choose
to
follow
the
example
of
our
father
Abraham
in
this
behalfe
.
Now
it
is
soone
after
said
,
That
he
commanded
his
seruants
to
abide
there
,
and
laid
the
wood
vppon
his
sonne
Isahak
which
was
for
the
sacrifice
.
For
the
question
was
not
onely
to
kill
Isahak
,
but
to
burne
him
also
to
ashes
:
Wherefore
he
laid
the
wood
vpon
Isahak
,
and
commanded
his
seruants
to
abide
there
:
For
hee
right
well
knewe
that
his
seruaunts
would
neuer
haue
suffered
him
to
commit
such
an
Acte
,
But
would
rather
haue
thought
thus
with
themselues
:
Did
you
euer
see
such
a
doting
olde
man
?
Surely
he
is
mad
,
he
saith
that
God
commaunded
him
so
to
doo
:
But
is
it
possible
that
GOD
would
commaund
such
a
cruell
thing
to
be
done
?
And
therefore
they
would
neuer
haue
imagined
this
obedience
to
be
any
part
of
the
seruice
of
God
;
but
would
rather
haue
taken
it
to
bee
the
part
of
a
surious
and
mad
man
.
Now
Abraham
knew
this
well
inough
,
and
this
is
a
circumstance
which
wee
are
to
note
,
to
wite
,
that
seeing
he
vnderstoode
the
infamie
and
reproch
that
would
light
vppon
him
,
and
that
euery
man
would
thinke
it
was
done
rather
like
a
franticke
man
,
than
a
seruice
which
could
any
way
please
GOD
:
sith
,
(
I
say
)
he
vnderstoode
this
,
and
yet
cared
not
how
ignominiously
men
would
iudge
of
him
in
committing
a
fault
cleane
against
nature
,
and
such
an
enormious
and
detestable
cruelty
as
could
not
bee
a
greater
,
and
yet
would
not
desist
from
the
pursuing
thereof
:
Let
vs
learne
after
his
example
,
that
although
all
the
world
should
find
fault
with
vs
,
and
spit
in
our
faces
,
and
be
condemned
,
where
we
should
be
commended
for
our
true
seruing
of
God
,
yet
let
not
vs
at
any
hande
cease
to
obay
and
doo
whatsoeuer
hee
commaundeth
.
For
,
if
this
constancie
be
not
in
vs
,
without
doubt
,
wee
serue
our
owne
ambition
;
and
so
shall
haue
our
reward
as
our
Sauiour
Christ
saith
:
That
when
we
shal
looke
after
the
praises
of
men
,
in
saying
that
all
that
wee
doe
is
well
done
,
and
we
well
pleased
to
bee
here
so
commended
:
Let
vs
looke
to
haue
no
part
in
heauen
,
because
wee
haue
had
ouermuch
regard
vnto
the
world
.
But
if
we
shal
haue
this
patience
in
vs
;
as
that
although
men
turne
vnto
the
worst
whatsoeuer
we
doo
in
the
obeying
of
God
,
and
yet
wee
goe
on
that
good
course
which
we
began
without
pulling
our
heads
out
of
the
choller
;
Then
shall
we
be
sure
to
find
our
reward
in
heauen
.
Thus
we
see
how
wee
should
shew
our selues
in
truth
,
that
it
is
God
vnto
whom
wee
goe
about
to
approue
our selues
.
To
bee
short
,
if
wee
set
not
at
naught
all
the
iudgements
of
men
,
and
patiently
beare
all
the
opprobries
,
ignomies
,
and
blames
that
can
possibly
be
laid
vpon
vs
,
it
is
most
sure
that
our
faith
doth
not
shew
it selfe
such
as
it
ought
to
be
.
Wee
see
also
why
saint
Paul
exhorteth
vs
by
his
example
,
to
walke
through
shame
and
infamie
,
in
steede
of
good
report
:
and
for
well
dooing
,
to
bee
euill
spoken
of
:
that
is
to
say
,
when
as
wee
shall
haue
had
a
iust
and
good
meaning
,
and
that
wee
shall
haue
God
for
witnes
that
we
haue
desired
to
conforme
and
frame
our selues
to
doo
his
wil
:
and
yet
men
charge
vs
and
lay
false
crimes
vnto
vs
.
Let
vs
content
our selues
that
God
accepteth
and
approueth
vs
.
Now
we
had
as
great
neede
of
this
doctrine
at
this
day
as
euer
wee
had
:
For
generally
,
if
wee
make
profession
of
Christianity
:
Wee
must
looke
to
bee
eseemed
as
heretiques
,
and
dogs
:
and
to
haue
the
world
iudge
vs
to
seeke
nothing
els
but
innouations
and
troubles
:
and
to
bee
very
Rebels
:
and
that
wee
haue
forsaken
God
:
and
to
bee
short
,
that
wee
are
farre
worse
than
Apostataes
.
Thus
we
see
how
the
Papists
speake
daily
of
vs
.
Now
if
wee
be
so
effeminate
,
and
haue
such
itching
eares
,
as
we
see
a
great
many
that
would
faine
keepe
themselues
in
their
good
reputation
;
without
doubt
we
shall
cunningly
dawbe
and
smooth
ouer
euery
thing
,
and
so
in
the
end
forsake
God
.
Wherefore
wee
are
so
much
the
rather
rightly
to
meditate
vppon
this
doctrine
.
To
wit
,
wee
must
not
care
what
reputation
we
haue
with
men
,
so
that
we
be
approued
before
God
.
We
may
also
come
to
particulars
,
as
if
any
man
shall
walke
in
the
simplicitie
of
his
heart
godly
and
honestly
,
yee
shall
haue
some
fall
a
scoffing
at
him
,
yee
shall
haue
other
some
call
him
hypocrite
,
and
another
sort
will
say
,
that
he
doth
it
for
gaine
.
Thus
we
see
how
the
Diuell
by
these
subtle
practises
goeth
about
to
make
vs
become
dissolute
.
Wherefore
we
are
to
learne
,
so
to
apply
all
our
senses
vnto
God
,
as
that
although
men
neuer
so
vniustly
blame
vs
,
yet
let
not
vs
be
mooued
once
to
bend
or
yeeld
,
but
haue
an
eie
alwaies
vnto
the
way
that
is
set
before
vs
.
We
see
also
what
collection
we
are
to
make
heereof
,
what
a
strong
faith
Abraham
had
when
he
was
thus
qualified
,
for
hee
premeditated
these
things
,
as
if
he
had
been
at
his
ease
:
For
if
we
be
any
whit
passioned
,
&
then
haue
a
purpose
to
doo
good
,
yet
shall
our
mindes
many
times
be
carryed
away
,
and
shal
become
so
blockish
,
as
that
wee
cannot
tell
at
which
end
to
beginne
,
nor
what
order
to
take
.
We
see
it
in
those
that
are
of
the
greatest
magnanimitie
,
that
when
they
are
perplexed
,
they
wil
not
goe
so
directly
to
a
matter
as
otherwise
they
could
.
Now
Abraham
must
needs
haue
a
troubled
minde
amongst
all
the
fantasies
which
were
in
his
head
,
as
to
thinke
,
surely
my
Seruants
will
keepe
me
from
dooing
this
Act
,
because
they
will
thinke
me
to
be
mad
:
and
in
steede
of
binding
my
sonne
,
they
will
bind
me
and
carry
mee
backe
in
spite
of
my
teeth
into
some
house
,
and
there
keepe
me
like
a
mad
and
sauáge
beast
,
as
if
God
had
vtterly
condemned
me
.
Now
Abraham
foresaw
all
these
thinges
.
Hereby
wee
may
iudge
,
that
in
the
middest
of
these
darknesses
he
was
so
enlightened
by
the
spirite
of
God
,
as
that
he
had
alwaies
counsell
&
discretion
accordingly
as
he
had
need
therof
.
We
are
therefore
by
his
example
let
to
vnderstand
,
that
when
wee
haue
such
great
passions
as
may
astonish
vs
,
so
as
wee
knowe
not
which
way
to
turne
vs
;
Let
vs
beseech
the
Lord
to
direct
vs
.
And
although
our
natural
senses
be
confounded
:
yet
that
the
brightnes
of
the
faith
which
wee
haue
may
so
ouercome
,
as
that
wee
may
knowe
which
way
to
hold
.
Now
Moses
hath
here
before
recyted
,
that
God
sent
yet
a
farre
more
sharpe
torture
vnto
his
seruant
Abraham
than
to
any
of
the
rest
.
For
as
he
was
going
on
the
way
with
his
sonne
Isaak
,
he
said
vnto
his
father
,
My
father
:
wee
must
not
thinke
that
this
spe●ch
came
from
Isaak
at
all
a
verie
venture
,
(
●s
we
say
:
)
But
God
had
determined
so
to
racke
the
f●ith
of
Abraham
,
as
if
he
would
haue
rent
his
heart
in
pieces
.
For
,
there
was
nothing
in
the
world
that
wou●d
haue
so
grieued
Abraham
as
these
kinde
and
louing
words
,
My
father
.
Now
this
was
a
sword
to
wound
Abraham
euen
to
death
:
and
yet
(
as
I
haue
alreadie
said
)
all
this
came
from
the
counsell
of
God
▪
who
meaneth
here
to
set
before
vs
a
patterne
and
glasse
of
this
his
great
constancie
;
that
whensoeuer
wee
shal
be
put
to
fight
against
all
the
temptations
of
the
world
,
wee
might
vnderstand
that
hardly
shal
we
be
able
to
abide
the
hundreth
part
of
that
he
abode
,
&
yet
he
ouercame
it
.
Then
Abraham
said
vnto
him
,
Here
am
I
my
sonne
.
And
soone
after
Isaak
said
vnto
him
,
Loe
,
here
is
wood
&
fire
,
we
are
going
to
do
sacrifice
;
&
to
what
purpose
?
for
here
is
neuer
a
beast
to
offer
in
sacrifice
?
Isaak
right
wel
knew
that
they
went
to
offer
a
burnt
offring
vnto
God
;
but
he
knew
not
what
it
was
that
should
be
offred
,
&
therefore
he
asked
.
Was
it
possible
for
Abraham
to
be
thus
racked
,
&
be
able
to
beare
it
?
Yea
forsooth
:
for
God
would
not
abate
him
an
inch
of
it
,
because
we
might
learn
to
haue
so
much
the
greater
courage
.
Thus
we
see
what
we
haue
here
to
retaine
.
True
it
is
,
that
Moses
recyteth
this
simply
&
plainly
.
Now
,
if
we
should
read
these
things
without
thinking
why
they
were
written
:
without
doubt
we
shuld
haue
but
a
cold
pul
of
it
:
neither
should
we
be
greatly
moued
with
it
.
But
when
as
we
shal
haue
throughly
considered
,
in
what
estate
Abraham
was
,
and
how
mightily
his
heart
was
distressed
,
&
ther
vpon
shall
come
to
iudge
when
this
strange
temptation
was
put
vpon
him
:
and
into
what
anguish
he
might
be
driuen
,
when
as
his
sonne
said
vnto
him
,
My
father
:
First
,
to
see
Abraham
marke
the
simplicitie
of
his
sonne
;
&
then
after
,
to
think
with
him selfe
,
Alas
poore
boye
,
thou
knowest
not
for
what
purpose
thou
art
prepared
.
As
for
example
:
If
a
poore
man
should
be
led
to
his
death
,
not
knowing
any
thing
therof
;
although
he
were
nothing
to
vs
,
and
wee
not
present
when
as
he
should
be
thus
dealt
withall
,
but
did
only
thinke
vpon
it
,
and
saye
in
our selues
:
what
a
straunge
thing
is
this
,
to
heare
of
a
poore
man
ledd
to
the
shambles
as
a
lambe
to
be
slaine
,
no
whit
doubting
of
any
such
thing
.
Surely
,
the
verie
thinking
of
it
would
make
vs
shed
teares
.
Now
,
behold
Abraham
,
he
seeth
his
owne
sonne
,
and
besides
,
he
seeth
him
as
a
lambe
lead
by
himselfe
to
the
shambles
,
and
him selfe
also
to
be
the
man
that
must
cut
his
throat
,
and
afterward
burne
him
to
ashes
:
and
to
heare
his
soone
which
was
with
him
speake
so
simply
,
Where
is
the
beast
for
the
burnt
offering
?
To
be
short
;
wee
see
,
that
although
God
at
this
d●y
should
send
vs
all
the
afflictions
that
could
be
deuised
,
yet
shoulde
they
be
nothing
in
respect
of
that
which
Abraham
here
did
beare
.
And
if
wee
woulde
alledge
our
infirmities
,
and
saye
,
that
our
humaine
passions
would
so
carrie
vs
away
,
as
that
wee
should
neuer
be
able
to
do
it
.
Why
?
Let
vs
thinke
that
Abraham
was
no
more
made
either
of
Iron
or
Steele
than
wee
are
.
But
fall
out
as
it
would
,
he
was
fully
resolued
to
giue
the
whole
mastrie
&
superioritie
vnto
God
,
and
so
subiect
himselfe
,
as
to
renounce
and
forsake
him selfe
.
Thus
wee
see
whither
we
must
bend
our selues
to
come
,
although
we
haue
many
lets
by
the
way
:
and
although
wee
thinke
wee
are
not
able
to
march
one
foote
forwarde
;
yet
must
wee
enforce
our selues
beyond
all
force
.
For
the
question
is
not
here
;
that
wee
should
go
vnto
it
as
in
our
owne
strength
,
as
though
we
were
verie
able
people
of
our selues
:
But
we
must
attend
&
looke
to
haue
God
to
furnish
vs
with
that
which
is
impossible
for
vs
to
doe
,
and
farre
aboue
our
power
and
abilitie
.
This
then
is
it
which
we
are
here
to
retaine
.
Moreouer
,
let
vs
not
doubt
,
that
although
there
come
neuer
so
manie
things
thwarting
vs
.
but
that
it
is
God
that
hath
to
do
in
it
:
and
not
thinke
any
thing
to
come
by
Fortune
,
when
as
we
are
vexed
this
way
,
and
assayled
that
way
;
but
let
vs
thinke
that
God
guideth
and
gouerneth
all
:
and
that
he
doth
it
,
to
the
end
we
might
learne
the
better
to
obey
him
,
and
not
to
haue
our
head
and
armes
onely
armed
,
but
all
the
whole
bodie
:
and
to
be
so
furnished
as
Saint
Paul
also
exhorteth
vs
,
as
that
wee
may
be
armed
to
be
able
to
fight
stoutly
:
for
there
he
biddeth
vs
Take
the
sword
,
the
shield
,
and
Helmet
,
and
all
the
whole
furniture
,
euen
from
top
to
toe
.
And
besides
he
biddeth
vs
to
put
on
the
whole
complete
armour
of
God
.
And
why
doth
he
so
?
because
although
we
thinke
our selues
to
be
well
armed
in
one
place
,
yet
wil
the
diuel
by
his
craft
&
subtiltie
,
finde
the
meane
td
assaile
in
another
place
,
and
continually
lye
in
ambush
for
vs
.
Thus
wee
see
then
,
that
wee
must
learne
wisely
so
to
furnish
our selues
,
as
that
the
diuel
shal
not
be
able
to
finde
any
breach
about
vs
,
neither
yet
finde
any
open
place
to
enter
into
vs
;
but
that
we
shall
be
able
to
repulse
both
on
the
right
and
on
the
left
side
.
And
the
answer
which
Abraham
maketh
vnto
his
sonne
sheweth
the
same
a
great
deale
better
when
as
he
sayeth
,
My
sonne
,
God
will
prouide
a
Sacrifice
.
In
these
words
we
see
that
which
hath
heretofore
been
declared
;
to
wite
,
that
our
faith
must
looke
further
than
vnto
this
worlde
.
Neither
can
wee
beleeue
in
God
,
without
we
giue
place
vnto
his
prouidence
to
rule
ouer
all
thinges
whatsoeuer
that
wee
are
able
to
iudge
of
or
apprehend
.
And
in
verie
deede
,
wee
should
verie
well
encline
our selues
thereunto
,
if
wee
did
consider
euen
of
those
workes
of
God
which
wee
see
before
our
eyes
.
If
wee
doe
thinke
of
the
course
of
nature
,
wee
shall
see
the
clowdes
passe
to
&
fro
,
and
yet
wee
knowe
not
what
God
will
doe
with
them
.
Wee
see
how
the
raine
falleth
:
we
see
also
a
whirle-winde
arise
with
great
and
sudden
raine
.
Wee
see
likewise
the
heauen
in
short
time
waxe
darke
:
and
where
before
it
was
faire
and
cleare
,
there
is
nowe
nothing
else
but
obscuritie
ouer
all
.
All
these
things
wee
see
,
and
wee
shall
haue
Philosophers
set
vs
downe
naturall
causes
hereof
,
and
yet
without
all
doubt
wee
shall
bee
confounded
of
these
things
.
Nowe
,
what
if
God
should
presently
deale
after
a
straunge
manner
,
not
keeping
his
common
and
accustomed
order
?
This
then
should
be
our
instruction
,
to
be
wonderfully
astonished
when
as
wee
speake
of
the
incomprehensible
power
of
God
.
And
so
wee
should
frame
our selues
to
acknowledge
his
prouidence
,
and
worship
him
when
as
he
declareth
vnto
vs
that
he
will
surmount
all
our
reason
and
vnderstanding
.
But
what
?
It
is
great
pitie
that
we
cannot
exalt
God
,
and
saye
that
he
can
do
no
more
than
all
our
senses
are
able
,
at
the
first
,
to
promise
vs
.
And
this
is
the
reason
why
there
is
so
little
faith
in
the
worlde
.
And
they
also
which
are
reasonably
well
affected
,
and
think
them-selues
disposed
to
beleeue
GOD
;
yet
is
their
faith
so
leane
and
weake
,
as
that
a
man
shall
not
neede
to
haue
any
thing
at
all
to
rebate
the
edge
thereof
.
Now
,
all
the
mischiefe
that
commeth
hereof
is
this
,
that
wee
are
not
persuaded
of
the
prouidence
of
God
.
When
Saint
Paul
speaketh
of
Abraham
,
he
saith
,
That
he
gaue
glorie
vnto
God
,
And
this
is
a
part
of
that
whereof
he
speaketh
:
That
we
must
referre
all
things
whatsoeuer
which
may
any
way
trouble
vs
▪
and
whereof
we
can
find
no
reason
for
it
,
vnto
the
prouidence
of
God
.
And
therefore
wee
are
a
great
deale
the
more
to
meditate
vpon
this
doctrine
.
For
whensoeuer
,
and
how
often
so
euer
there
shall
arise
fantasies
in
our
heads
to
pull
vs
backe
and
coole
vs
,
not
to
do
that
which
God
commaundeth
vs
,
let
this
alwaies
be
our
shield
and
defence
:
God
will
prouide
;
But
as
how
?
It
seemeth
many
times
that
that
which
God
commaundeth
vs
,
bringeth
therwith
great
inconueniences
.
And
this
is
the
cursed
wisedome
of
man
that
is
the
greatest
enimie
vnto
faith
,
and
which
hath
alwayes
borne
the
mightiest
sway
.
For
,
wee
see
that
God
commaundeth
Kings
,
Princes
,
&
Magistrates
to
looke
that
he
be
honoured
,
&
his
seruice
purely
&
sincerely
maintained
.
Now
hereupon
we
shall
haue
men
consider
thus
&
thus
with
them selues
,
and
saye
,
why
?
the
world
is
now
growne
to
be
so
wicked
&
peruerse
,
as
there
is
no
dealing
with
it
:
and
if
we
should
go
on
this
course
,
all
the
world
would
rayle
and
crye
out
on
vs
.
And
besides
;
if
this
straight
dealing
should
be
vsed
,
it
will
neuer
come
to
good
.
For
we
see
that
it
is
not
so
easie
a
matter
to
mannage
and
gouerne
men
:
There
will
come
troubles
of
it
.
And
againe
,
if
they
perceiue
things
somewhat
hard
to
be
brought
to
passe
;
then
must
there
be
some
qualification
,
or
else
there
will
be
no
good
done
in
it
.
Thus
wee
see
(
I
say
)
with
what
temptations
they
shall
be
solicited
which
goe
about
to
oppose
them selues
vnto
any
wickednes
.
Nowe
what
commeth
hereof
in
the
ende
?
Surely
,
most
commonly
,
that
they
which
seeme
to
be
most
circumspect
&
wise
,
and
thinke
to
see
farthest
into
this
geare
;
will
so
speake
and
deale
,
as
that
they
will
prooue
neither
fish
nor
flesh
,
as
wee
say
:
And
so
by
this
meanes
,
God
is
quite
and
cleane
shut
out
of
the
dores
.
For
,
first
this
mischief
commeth
of
it
;
we
obey
him
not
soundly
&
roundly
as
we
should
:
And
besides
,
we
rob
him
of
that
honour
that
belongeth
vnto
him
.
For
,
if
any
man
shall
saye
:
O
such
a
matter
may
fall
out
if
you
so
deale
.
What
?
is
God
dead
?
Hath
not
he
foreseen
for
all
the
inconueniences
that
might
come
to
passe
?
And
if
any
man
shal
say
;
this
geare
must
not
goe
on
this
sort
:
for
then
such
a
mischiefe
wil
follow
theron
.
Is
not
this
to
accuse
God
of
folly
?
&
to
rob
him
of
his
power
?
as
if
he
could
not
restraine
any
man
from
going
whither
he
would
?
and
yet
notwithstanding
,
the
issue
therof
to
be
both
good
&
prosperous
?
Euen
so
standeth
it
with
the
ministers
of
the
word
of
God
:
for
,
there
are
a
verie
fewe
of
them
that
can
discharge
their
dueties
.
True
it
is
,
that
they
haue
many
vices
which
hinder
them
:
but
this
cursed
and
diuelish
wisedome
raigneth
in
many
,
which
will
not
sticke
to
stirre
vp
sundrie
contentions
and
troubles
,
and
thereupon
be
carried
with
euerie
winde
,
where
they
may
any
way
corrupt
and
falsifie
the
doctrine
of
the
Gospell
,
as
at
this
day
are
manie
such
.
For
howe
are
they
bewitched
,
that
will
deale
betweene
Poperie
&
Christianitie
,
but
that
they
think
thus
and
thus
with
themselues
:
O
,
my
masters
;
to
change
and
alter
things
after
this
maner
,
were
euen
to
make
a
newe
world
.
O
,
we
may
not
thus
doe
:
for
,
if
wee
make
such
an
alteration
as
you
speake
of
?
It
is
twentie
to
one
,
that
all
will
come
to
naught
.
Thus
wee
fee
how
wee
are
contented
to
doe
all
thinges
by
halues
,
and
swimme
betweene
two
riuers
.
By
this
wee
see
how
the
doctrine
of
the
word
of
God
is
corrupted
:
and
yet
notwithstanding
(
as
wee
haue
alreadie
shewed
)
when
as
there
shall
any
mischiefe
begin
to
arise
,
things
will
goe
continually
worse
and
worse
,
in
such
fort
,
as
they
shall
not
be
able
to
help
it
when
they
would
.
Now
we
neede
not
to
go
so
farre
as
to
publique
persons
:
but
to
come
nearer
vnto
an
housholder
that
would
set
his
house
in
good
order
;
he
shall
haue
these
imaginations
alwaies
with
him
:
O
,
if
I
doe
that
which
God
hath
ordained
mee
,
such
a
thing
may
fall
out
thus
and
thus
.
Or
if
a
man
shal
trauell
for
the
maintenance
of
his
life
,
hee
will
consider
thus
with
him selfe
:
O
,
if
I
deale
thus
simply
&
plainly
,
I
shal
be
like
a
sheepe
in
the
iawes
of
wolues
:
for
there
are
such
subtill
and
cunning
deuises
in
the
world
,
that
the
wolues
wil
beguile
me
:
euery
man
will
seeke
to
circumuent
and
intrap
mee
;
and
if
I
do
not
the
like
what
shal
become
of
me
?
Now
,
if
I
make
my self
either
an
Eawe
or
a
Weather
,
out
of
doubt
they
will
eat
the
verie
wooll
off
fro
my
back
.
Thus
wee
see
What
euery
man
thinketh
,
as
if
there
were
no
prouidence
of
God
at
al.
More
ouer
,
if
the
matter
should
come
in
question
for
the
giuing
of
our
liues
,
although
it
be
not
at
this
day
said
to
euery
one
of
vs
,
Take
thy
sonne
,
yea
thine
onely
sonne
Isaak
,
and
kill
him
;
yet
God
commaundeth
vs
in
generall
to
obey
him
,
in
confessing
that
he
is
our
father
and
sauiour
.
Our
sauiour
Iesus
Christ
would
haue
vs
to
beare
witnesse
of
him
,
And
if
I
shall
put
my selfe
in
daunger
to
be
slaine
,
I
shall
be
quite
and
cleane
forgotten
within
three
dayes
after
,
and
so
therby
breed
offence
to
a
great
many
others
:
For
many
wil
say
;
he
might
haue
escaped
this
wel
inough
if
he
had
listed
:
for
we
were
quiet
and
all
was
well
:
we
were
not
brought
in
question
about
any
thing
:
and
now
(
forsooth
)
there
must
be
a
needelesse
persecution
set
abroch
,
and
what
good
shall
any
man
get
by
thrusting
himselfe
in
this
manner
so
forward
?
Now
surely
these
are
verie
friuolous
allegations
.
For
I
pray
you
tell
mee
,
had
not
God
some
meaning
when
as
he
both
would
and
also
commaunded
vs
to
giue
our selues
in
sacrifice
vnto
his
maiestie
for
the
confession
of
our
faith
;
and
make
no
reckning
of
our
liues
in
regarde
of
honouring
of
his
most
holye
name
?
Did
not
hee
right
well
knowe
what
would
come
of
it
?
And
shall
wee
thinke
our selues
wiser
&
circumspecter
than
he
?
Wherefore
it
is
not
without
cause
(
as
I
haue
alreadie
said
)
for
vs
to
retaine
this
doctrine
amongest
the
rest
,
where
it
is
saide
,
My
sonne
,
God
will
prouide
a
Sacrifice
:
For
this
is
as
much
,
as
if
the
holie
Ghost
should
exhort
vs
,
not
to
be
ouerwise
(
as
wee
saye
)
in
our
owne
conceites
,
and
to
be
ouer-prouident
to
dispute
and
saye
;
which
way
,
I
pray
you
,
is
it
possible
that
this
matter
should
this
come
to
passe
?
But
let
vs
be
contented
,
that
sith
God
hath
spoken
the
worde
,
that
he
knoweth
well
inough
howe
to
compasse
it
.
And
then
let
it
goe
as
it
will
:
for
this
is
most
sure
;
that
all
shall
go
well
,
so
long
as
he
is
our
guide
.
And
in
the
meane
while
,
our
wisedome
and
reason
must
herein
giue
place
;
and
wee
must
be
wilfully
blinde
:
to
wite
,
wee
must
not
be
so
sharpe
sighted
as
these
iolly
wise
worlings
are
,
which
will
knowe
all
and
iudge
all
;
euen
to
the
controlling
of
whatsoeuer
God
shall
doe
.
Neither
let
vs
take
from
him
that
which
is
his
:
But
let
it
suffice
vs
,
that
wee
discharge
our selues
of
our
dueties
.
Thus
wee
see
that
wee
can
haue
no
faith
except
we
set
foorth
the
prouidence
of
God
:
and
the
meane
to
aduaunce
and
set
it
foorth
,
is
,
to
put
ouer
vnto
him
all
whatsoeuer
that
breedeth
nothing
else
but
doubtes
,
and
snareth
vs
in
manie
perplexities
.
And
to
bee
short
,
that
wee
may
saie
:
I
beseech
thee
O
Lord
,
to
guide
mee
whither
it
shall
please
thee
:
For
,
as
for
mee
,
I
am
but
a
poore
blinde
wretch
,
neither
is
it
fit
for
mee
to
looke
into
this
;
for
that
will
be
,
as
it
were
,
a
bottomlesse
depth
,
to
cast
my selfe
downe
headlong
into
,
when
as
I
shall
take
in
hand
to
direct
my selfe
,
and
to
be
mine
own
guide
.
Here
we
see
what
the
true
wisedome
is
,
which
all
the
children
of
God
ought
to
haue
:
that
is
,
not
to
be
ouer-wise
,
but
to
be
contented
with
their
measure
:
and
when
they
see
the
way
that
is
pointed
out
for
them
,
to
walke
therein
:
and
if
they
cannot
come
to
the
ende
thereof
at
the
first
;
yet
let
them
not
cease
to
go
on
.
And
although
they
see
,
as
it
were
,
mountaines
to
stay
them
,
and
the
Sea
to
swallow
them
vp
in
:
yet
yet
let
them
ouercome
all
this
,
and
know
that
it
was
not
written
in
vaine
by
the
Psalmist
,
where
it
is
saide
,
That
God
hath
commaunded
his
Angels
to
guide
and
direct
vs
,
when
as
wee
shall
walke
in
our
wayes
:
That
he
and
his
sonne
would
come
backe
againe
after
they
had
worshipped
and
sacrificed
in
the
Mountaine
:
For
he
did
assure
him selfe
that
his
sonne
Isaak
must
be
slaine
.
Now
it
is
not
lawfull
for
vs
in
any
wise
to
lye
:
And
therefore
it
seemeth
that
Abraham
in
this
point
did
amisse
.
Wherfore
some
men
doe
iudge
that
he
spake
it
by
the
spirite
of
Prophesie
.
But
if
it
should
be
so
,
then
his
faith
was
nothing
;
because
he
must
needs
then
be
ignorant
of
that
which
should
come
to
passe
.
For
if
God
had
reuealed
vnto
him
that
his
sonne
should
escape
;
then
could
there
be
neither
zeale
ne
yet
constancie
in
him
.
But
when
as
he
imagined
that
there
was
no
way
with
him
,
but
to
kill
his
sonne
;
this
shewed
a
testimonie
of
his
obedience
.
Why
then
sayd
hee
,
That
he
and
his
sonne
would
come
backe
againe
?
Let
vs
not
thinke
this
to
be
any
strange
manner
of
speach
:
for
when
any
of
vs
all
is
surprised
and
ouertaken
with
any
vehement
and
grieuous
passions
,
many
vaine
and
foolish
speaches
may
so
passe
our
lippes
,
as
that
wee
may
speake
wee
cannot
tell
what
.
And
therefore
Abraham
might
speake
like
a
man
,
as
it
were
beside
him selfe
:
and
yet
not
so
,
as
if
he
knewe
not
what
he
had
to
doe
?
for
,
if
he
had
obstinatly
done
it
,
then
had
he
not
pleased
God
.
But
Abraham
no
doubt
of
it
,
had
such
a
stayed
affection
to
do
that
which
God
commaunded
him
,
as
that
he
was
(
as
a
man
would
say
)
rauished
therewith
.
And
this
we
see
to
be
in
all
those
whom
God
hath
strengthned
:
As
when
a
man
goeth
to
execution
,
he
maketh
no
reckning
of
it
:
neither
wou●d
he
haue
any
man
to
diuert
him
from
it
:
For
he
had
thus
made
his
account
;
I
must
nowe
present
my selfe
before
God
,
and
therefore
I
must
forget
whatsoeuer
else
shall
come
in
my
minde
.
Thus
then
it
fell
out
with
our
father
Abraham
,
as
that
he
did
not
distinctly
thinke
of
euery
thing
that
he
was
to
aunswere
vnto
as
concerning
the
sacrifice
:
but
said
onely
,
wee
will
go
and
sacrifice
vnto
God
,
and
when
we
haue
made
our
oblation
,
we
will
come
backe
againe
.
And
thus
much
as
concerning
this
point
.
Nowe
it
is
saide
;
That
Abraham
and
his
sonne
went
farther
togither
.
It
is
not
without
cause
that
Moses
setteth
downe
these
wordes
twise
,
They
went
together
:
and
after
,
They
went
on
farther
together
.
When
it
is
said
,
That
they
went
together
,
it
is
to
let
vs
vnderstand
,
in
what
a
wonderfull
passion
Abraham
was
,
when
as
he
sawe
himself
alone
with
his
sonne
:
For
companie
manie
times
withdraweth
vs
from
being
so
troubled
and
grieued
as
otherwise
we
should
be
.
For
,
when
wee
are
alone
by
our selues
,
wee
are
then
more
pensiue
and
melancholie
.
Now
Abraham
saw
himselfe
to
go
with
his
sonne
,
&
to
conduct
him
:
and
also
after
he
had
so
aunswered
him
,
yet
to
goe
on
with
his
sonne
:
this
doeth
a
great
deale
the
more
amplifie
the
strength
he
had
;
so
that
nothing
could
so
withdrawe
him
,
as
that
he
did
not
continually
pursue
his
purpose
,
because
God
guided
him
.
Wherfore
we
see
that
he
was
strengthened
from
aboue
.
For
it
was
impossible
for
him
,
as
he
was
a
man
,
to
be
able
to
ouercome
these
sharpe
temptations
.
And
therefore
God
strengthened
him
with
a
mighty
and
an
outstretched
arme
.
But
that
which
is
here
set
downe
of
him
is
written
for
our
instruction
,
to
the
end
wee
might
know
,
that
although
Abraham
was
euen
as
weake
a
man
as
wee
are
,
yet
hee
still
stroue
and
ouercame
whatsoeuer
was
contrary
vnto
his
faith
,
and
that
through
the
onely
assistance
of
God
.
And
although
at
this
day
we
know
our
own
weaknes
,
yet
let
vs
not
as
a
great
many
doo
,
flatter
and
deceiue
our selues
therein
:
But
it
is
the
thing
that
should
the
rather
stirre
vs
vp
and
pricke
vs
forward
to
call
vpon
God
,
and
looke
for
that
at
his
hands
,
which
is
wanting
in
vs
,
and
so
perseuer
and
continue
,
as
that
although
the
Diuell
shall
deuise
euery
manner
of
way
to
make
vs
grow
dissolute
and
goe
backward
,
yet
let
vs
continually
goe
on
still
more
and
more
a
direct
course
.
For
,
that
which
is
heere
saide
of
Three
daies
iourney
,
is
to
shew
vnto
vs
that
we
must
continue
so
long
as
it
pleaseth
God
.
True
it
is
,
that
we
may
for
a
while
indure
temptations
;
yea
,
perhaps
a
whole
yeare
;
yea
,
tenne
,
peraduenture
all
the
daies
of
our
liues
,
and
all
this
must
be
abidden
.
But
here
we
are
to
note
that
Abraham
was
after
another
manner
of
sort
tempted
,
euen
all
his
life
long
:
For
,
after
he
had
recouered
his
sonne
Isaak
,
yet
was
hee
not
at
rest
and
quiet
,
but
we
see
what
terrible
conflicts
he
had
in
one
only
kind
of
temptation
.
And
therefore
let
vs
be
stirred
vp
continually
to
pray
to
God
from
day
to
day
,
&
neuer
cease
.
Moreouer
wee
are
to
note
a
thin
which
is
most
manifestly
seene
,
to
wite
,
the
obedience
of
Isaak
:
For
it
must
needes
be
that
hee
woulde
in
very
truth
willingly
and
of
his
owne
accord
be
sacrificed
,
or
at
the
least
had
such
a
loue
to
his
father
,
as
that
hee
woulde
frame
himselfe
to
his
will
to
be
made
a
burnt
offring
vnto
God
.
Heere
wee
see
why
it
is
namely
said
,
That
they
went
together
,
and
that
Isaak
carried
the
wood
.
Wherefore
let
vs
learne
so
to
submit
our selues
vnto
the
will
of
God
,
as
that
although
wee
must
violently
suppresse
our
passions
and
bring
our selues
vnder
(
as
wee
haue
already
saide
)
yet
let
vs
freely
and
of
our
own
accord
veeld
our selues
vnto
him
;
For
,
all
the
faithfull
must
thus
striue
and
fight
:
to
wite
,
that
although
they
suffer
neuer
so
much
sorrow
and
griefe
,
and
although
God
so
liuely
exerciseth
them
as
they
be
touched
with
some
doubts
and
remorse
of
conscience
,
and
be
sometimes
as
it
were
tired
with
their
peruerse
and
wicked
dealing
with
God
:
yet
must
they
in
the
end
conclude
thus
,
euen
to
submit
and
subiect
themselues
vnto
his
will
,
and
not
suffer
their
contrary
affections
so
to
hinder
them
from
submitting
themselues
vnto
him
,
but
that
they
willingly
and
of
their
owne
accord
submit
themselues
vnto
him
both
in
life
and
death
.
An
example
hereof
wee
haue
in
our
Sauiour
Iesus
Christ
,
speaking
vnto
Peter
in
this
sort
:
When
thou
shalt
be
old
(
saith
he
)
another
shall
carrie
thee
whither
thou
wouldest
not
.
Now
it
is
certain
that
S.
Peter
suffred
for
the
Gospel
,
hee
went
not
to
it
as
inforced
&
grudgingly
,
but
willingly
&
voluntarily
offred
himself
a
sacrifice
vnto
God
.
And
yet
our
Sauior
Iesus
Christ
saith
,
that
he
should
be
carried
whither
he
would
not
.
Thus
we
see
that
there
must
be
a
double
will
in
the
faithful
:
&
yet
such
as
are
not
incompatible
neither
.
For
,
of
our
owne
nature
we
are
continually
moued
,
stubbornely
to
withstande
God
.
And
th●●
is
a
wicked
will
.
Wherefore
it
must
be
tamed
&
kept
vnder
,
&
there
must
be
another
within
vs
that
must
correct
that
,
&
must
choose
rather
to
die
&
do
Gods
will
,
than
to
liue
&
withall
cast
off
his
yoke
.
This
then
we
are
to
retaine
from
these
words
,
That
Isaak
&
his
father
went
together
,
&
that
they
went
on
further
together
.
Let
vs
now
fall
downe
before
the
Maiestie
of
our
good
God
in
acknowledging
our
sins
,
and
beseech
him
so
to
touch
vs
,
as
that
we
may
hate
them
,
be
rid
of
them
,
&
forsake
them
.
And
yet
so
to
support
vs
in
our
weaknes
,
as
that
he
will
not
but
haue
our
seruice
to
please
him
although
it
be
vnperfect
,
&
that
there
are
many
things
in
vs
which
hee
may
find
fault
withall
.
And
moreouer
let
vs
learne
so
to
bee
led
by
him
,
as
that
we
open
not
our
eies
wider
than
is
lawfull
for
vs
:
But
assure
our selues
that
hee
will
alwaies
grant
a
good
issue
vnto
our
waies
,
so
that
we
looke
no
further
but
to
goe
whither
soeuer
hee
shall
commaund
vs
,
and
still
aime
at
that
marke
which
he
hath
set
before
vs
.
That
it
would
please
him
not
onely
,
&c.
FINIS
.