The
worlds
resurrection
.
Romans
.
Chapt.
XI
.
I
Demaund
then
,
hath
God
cast
away
his
people
?
God
forbid
:
for
I
also
am
an
Israelite
,
of
the
seed
of
Abraham
,
of
the
tribe
of
Beniamin
.
God
hath
not
cast
away
his
people
which
hee
knew
before
?
know
yee
not
what
the
Scripture
saith
of
Elias
,
how
hee
communeth
with
God
against
Israell
,
saying
.
Lord
they
haue
killed
thy
Prophets
,
and
digged
downe
thine
Altars
:
and
I
am
left
alone
,
and
they
seeke
my
life
&c.
WHat
then
(
may
some
repining
Iewe
obiect
)
hath
God
,
cast
away
.i.
hath
he
wholy
and
vniuersally
cast
of
and
excluded
from
righteousnesse
and
euerlasting
life
his
people
?
that
is
the
Israelits
or
Iewes
,
for
whose
faith
&
preseruation
he
hath
wrought
so
many
miracles
,
whome
hee
hath
fastned
and
affianced
vnto
him-selfe
by
so
sollemne
a
couenant
and
by
so
many
pretious
promises
,
&
whom
he
hath
enobled
and
renowned
by
so
many
illustrious
Patriarches
?
God
forbid
.i.
farre
bee
that
from
any
mans
thought
and
imagination
for
it
cannot
be
.
For
I
:
also
am
an
Israelite
,
of
the
seed
of
Abraham
of
the
tribe
of
Beniamin
.i.
I
by
mine
owne
example
can
testifie
the
contrary
,
for
I
(
notwithstanding
I
formerly
was
a
Pharisie
,
I
am
an
Israelite
,
therefore
God
hath
not
cast
of
all
.
God
hath
not
cast
of
his
people
whome
he
knew
not
before
.i.
Albeit
,
God
hath
generally
reiected
and
cast
of
the
bodie
and
greatest
number
of
the
Iewes
that
were
called
,
and
so
deemed
in
their
owne
eyes
,
and
in
the
estimation
of
the
world
,
by
reason
of
the
tenor
of
Gods
couenant
and
the
ceremonies
and
outward
excercises
of
religion
,
called
(
I
say
)
and
reputed
to
bee
Gods
people
;
yet
those
amongst
them
whom
hee
knew
before
.i.
whom
he
predest●nated
to
saluation
,
whom
hee
acknowledged
and
approued
for
his
owne
,
and
whom
he
preuented
by
his
speciall
fauour
,
this
people
he
neuer
fayled
,
nor
euer
will
renounce
and
relinquish
.
Know
you
not
what
the
scripture
sayeth
of
Elias
?
i.
I
for
resolution
of
this
doubt
referre
you
to
the
word
of
God
,
I
hope
that
you
are
neither
so
supine
and
negligent
that
you
haue
not
read
it
,
nor
so
grosse
of
capacitie
that
you
vnderstand
it
not
;
how
he
maketh
request
,
or
intercession
vnto
God
,
saying
against
Israel
,
i.
in
how
lamentable
and
zealous
maner
,
he
complaineth
against
them
,
namely
that
they
were
all
fallen
away
from
the
true
seruice
of
God
,
vnto
the
worship
of
the
Idoll
Baal
.
Lord
they
haue
k●lled
thy
Prophets
,
&
digged
downe
thine
altars
,
i.
they
haue
testified
and
declared
their
virulent
hatred
,
rage
,
and
malice
,
against
thee
and
thy
truth
,
by
murthering
and
massacring
all
thy
holy
and
sincere
Prophets
,
Priests
,
Leuites
,
that
by
preaching
,
doctrine
,
examples
and
practise
,
would
not
assent
too
and
applaude
,
but
condemne
and
oppose
themselues
against
their
idolatry
:
and
as
for
thine
altars
erected
and
builded
vp
long
agoe
by
these
holy
Fathers
for
thine
honor
,
they
haue
defaced
and
destroyed
them
.
And
I
am
left
alone
,
i.
none
else
constantly
and
sincerely
serueth
God
in
the
kingdome
,
and
none
doe
,
or
dare
publickly
defend
thy
cause
but
my selfe
,
and
they
seeke
my
life
,
that
is
,
they
thinke
it
not
sufficient
to
haue
committed
all
the
former
insolencies
and
villanies
,
but
they
also
,
(
to
make
vp
the
measure
of
their
iniquitie
,
and
in
hope
to
roote
out
euery
true
worshipper
;
)
laye
waite
for
my
life
.
Quest.
Is
Gods
couenant
made
with
his
people
,
by
mens
vnfaithfulnesse
euer
abolished
and
dissolued
?
A.
No
,
for
it
is
grounded
onely
in
GOD
who
is
vnchangeable
,
and
not
in
man
,
who
is
a
lyar
,
lighter
then
vanitie
it selfe
and
therefore
not
to
be
trusted
.
Secondly
,
Gods
couenant
is
an
euerlasting
couenant
,
and
his
mercy
extendeth
vnto
a
thousand
generations
,
therefore
wee
must
not
for
the
vnbeliefe
of
some
,
condemne
all
,
but
rather
hope
well
of
all
,
1.
Cor.
13.7
.
Q.
Whether
doth
Gods
fore-knowledge
in
the
Scripture
,
euer
make
a
difference
and
distinction
betweene
the
Elect
and
the
Reprobate
?
A.
Yes
many
times
,
as
in
this
and
other
places
of
holy
Scripture
,
where
Gods
knowledge
and
fore-knowledge
is
taken
for
the
good
pleasure
of
his
will
,
for
election
and
his
speciall
loue
and
approbation
,
as
in
Rom.
8.29
.
1.
Pet.
1.2
.
2.
Tim.
2.19
.
Psal.
1.6
.
Q.
Was
it
a
sinne
in
the
idolatrous
Iewes
,
to
demolish
and
pull
downe
altars
,
seeing
that
they
were
set
vp
and
seated
in
places
where
they
ought
not
?
A.
Yes
,
for
their
minde
and
intention
was
wicked
;
for
they
did
not
destroy
and
ouerthrow
the
Altars
,
because
they
were
not
set
vp
onely
in
Ierusalem
,
where
they
ought
to
be
by
Gods
expresse
commandement
;
but
because
they
would
not
haue
sacrifice
done
to
God
(
onely
.
)
Q.
Whether
that
the
true
Church
of
God
in
the
mysteries
of
predestination
and
other
points
of
faith
,
may
not
erre
and
be
deceiued
in
iudgment
?
A.
Yes
;
for
first
,
if
that
notable
.
Prophet
of
the
Lord
Elias
erred
in
iudgment
of
the
Church
,
Secondly
the
Church
and
the
principall
members
of
it
,
sinne
alwaies
and
are
ignorant
,
yea
,
and
many
times
erre
in
the
right
interpretation
of
the
Scripture
,
ergo
,
they
may
erre
in
faith
.
But
herein
lyeth
the
difference
,
first
the
true
Church
buildeth
her
faith
onely
vpon
the
Canonicall
Scriptures
of
the
Prophets
and
Apostles
,
secondly
shee
neuer
stiffely
and
obstinately
(
as
heretikes
doe
)
maintaineth
any
error
against
the
maine
principles
and
foundations
of
true
religion
.
Q.
Hath
God
cast
away
his
people
?
Simeon
,
Anna
,
and
a
few
others
were
saued
in
a
generall
corruption
of
doctrine
and
manners
,
and
lastly
in
the
mystie
fogge
and
more
then
Aegyptiacall
darkenesse
of
Poperie
,
ascended
vp
to
heauen
in
a
clowde
,
their
enemies
seeing
them
.
Nay
amongst
the
vnbeleeuers
themselues
,
and
Idolaters
in
the
Papacie
,
God
saueth
many
by
reason
of
the
promise
of
his
couenant
pawned
with
them
:
hence
it
is
that
he
conuerteth
many
before
the
close
and
end
of
this
life
,
whom
otherwise
hee
might
iustly
leaue
in
their
idolatrie
and
so
destroy
them
.
Reason
.
The
reason
hereof
is
,
first
,
because
the
truth
and
performance
of
Gods
promises
resteth
in
him-selfe
,
and
not
in
any
man
whatsoeuer
.
Secondly
all
his
sauing
gifts
are
without
repentance
.i.
constant
and
vnchangeable
.
1.
Vse
.
Let
vs
hang
all
our
saluation
on
Gods
couenant
and
promises
onely
,
for
all
other
helpes
and
additaments
of
men
are
vaine
,
false
,
and
will
faile
and
deceaue
vs
.
2.
Vse
.
Secondly
let
vs
lay
hold
vpon
,
and
apprehend
them
all
by
faith
,
and
so
inclose
,
and
impropriate
them
to
our selues
:
for
onely
faith
doth
giue
vs
right
vnto
them
,
yea
and
infeoffe
vs
in
,
and
giue
vs
liuery
and
seison
of
them
.
I
also
am
an
Israelite
.
From
Pauls
example
and
conclusion
,
wee
learne
:
That
euery
godly
and
beleeuing
man
,
may
be
fully
perswaded
and
assured
by
faith
,
Reason
.
The
reason
is
,
the
promise
and
assurance
hereof
is
made
to
the
beleeuer
&
sanctified
person
.
Psal.
15.5
.
Psal.
24.
v.
3.4.5
.
Secondly
doubting
and
despaire
of
Gods
loue
and
fauour
,
and
of
our
saluation
,
is
a
great
sinne
and
against
the
attributes
of
Gods
truth
,
mercy
,
and
goodnesse
:
and
if
wee
doe
great
wrong
and
iniurie
vnto
good
and
faithfull
men
,
when
wee
call
their
loue
and
loyaltie
into
question
,
much
more
when
we
doubt
of
the
goodnesse
and
truth
of
the
infinite
and
vnchangeable
good
maiestie
of
God
:
And
particular
doubting
distrust
and
dispaire
,
is
often
and
much
condemned
in
the
Scriptures
,
Math.
14.
v.
31.
Luke
12.
v.
29.
Heb.
12.
v.
12.
&
13.
Vse
.
1.
Hereby
is
condemned
that
false
and
comfortlesse
opinion
of
the
Romanists
,
that
depriueth
and
dispoileth
faith
of
his
forme
and
of
his
firme
apprehension
and
application
,
and
maketh
it
nothing
else
but
a
generall
beliefe
of
the
promised
blessednesse
of
God
,
and
a
giuing
of
an
assent
to
other
mysteries
reueiled
of
God
touching
the
same
,
which
the
very
diuels
,
and
reprobates
haue
or
may
haue
.
2.
Vse
.
Wee
must
labour
and
striue
by
the
continuall
and
carefull
vse
of
the
word
preached
,
the
Sacraments
,
prayer
,
and
conference
,
and
obseruation
of
Gods
fauours
towards
vs
,
both
in
blessings
spirituall
and
temporall
,
to
attaine
vnto
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
full
assurance
of
it
and
hauing
once
obtained
it
,
to
norrish
and
cherish
it
by
the
same
meanes
.
Q.
Hath
God
forsaken
his
people
whom
he
knew
before
?
A.
Here
Gods
fore-knowledge
,
beeing
taken
for
his
speciall
fauour
,
for
his
Predestination
and
adoption
of
them
(
which
is
alwaies
firme
and
vnalterable
)
wee
are
taught
these
two
conclusions
.
First
that
the
Predestination
and
the
Election
of
Gods
Saints
is
firme
,
certaine
and
vnmoueable
,
and
can
neuer
be
lost
,
and
that
not
onely
in
Gods
decree
,
but
also
in
their
owne
sence
and
feeling
Rom.
8.33
.
Tit.
1.1
.
Rom.
9.11
.
Rom.
11.7.2
.
Pet.
1.10
.
For
it
is
a
foundation
that
cannot
bee
shaken
.
Vse
.
It
checketh
the
Papists
who
make
predestination
mutable
and
vncertaine
,
and
so
would
despoile
and
disarme
vs
of
the
maine
ground
of
all
comfort
.
Whom
he
hath
fore-knowne
.
In
that
here
the
cause
why
God
doth
neuer
finally
reiect
or
forsake
his
people
,
is
onely
ascribed
to
his
fore-knowledge
.
1.
to
the
pleasure
of
his
good
will
,
Vse
.
Ergo
,
seeing
there
is
no
cause
of
glorying
in
vs
,
or
any
outward
ornament
,
and
seeing
nothing
mooued
God
to
elect
vs
,
but
onely
his
meere
mercy
and
fauour
,
let
vs
ascribe
and
returne
with
thankfull
hearts
all
the
glory
and
praise
,
thereof
to
him
,
to
whom
alone
it
appertaineth
.
Know
yee
not
what
the
scripture
saith
of
Elias
?
In
that
it
is
here
presupposed
,
(
if
not
granted
)
that
the
Iewes
to
whom
Paul
especially
addresseth
his
speach
,
(
for
by
an
Apostrophe
hee
afterwards
speaketh
to
the
Gentiles
,
from
the
13.
verse
to
the
25.
)
were
most
ready
and
expert
in
the
scriptures
;
we
are
aduertised
how
profitable
,
nay
,
Lastly
,
God
hath
both
in
the
old
Testament
,
as
also
in
the
new
,
laide
a
speciall
charge
and
command
vpon
all
sorts
of
people
,
soueraigne
and
subiect
,
publike
and
priuate
persons
,
mighty
and
meane
,
to
exercise
themselues
,
and
continually
to
trauaile
in
the
reading
and
meditation
of
holy
scripture
:
Deut.
6.6.7.8.9
.
Iosua
.
1.8
.
Psal.
1.2
.
Coloss.
3.19
.
Iohn
.
5.39
.
1.
Tim.
4.13
.
Vse
.
It
condemneth
the
idlenesse
and
vanitie
of
this
present
age
,
wherein
many
,
&
most
,
bestow
none
or
little
time
in
reading
and
consulting
the
sacred
Scriptures
,
wherein
they
might
bee
made
circumspect
,
redresse
their
waies
▪
haue
comfort
and
supportance
in
all
afflictions
,
and
be
made
wise
vnto
saluation
▪
But
in
the
practise
of
the
vnfruitfull
workes
of
darkenesse
,
in
the
excesse
of
sinne
and
vanitie
,
and
in
the
reading
and
reuising
toyes
and
trifles
that
can
minister
nothing
vnto
them
but
matter
of
mourning
and
cause
of
after
repentance
,
they
can
willingly
and
wilfully
spare
&
spend
whole
houres
,
daies
,
nights
,
weeks
.
The
Lord
amend
this
,
and
renue
and
reuiue
the
dying
&
pining
zeale
of
his
people
and
seruants
in
so
many
places
.
How
he
maketh
request
vnto
God
speaking
against
Israell
.
And
in
the
1.
of
Kings
19.10
.
he
saith
that
he
hath
beene
iealous
for
the
Lord
of
Hosts
(
all
tending
to
one
purpose
)
from
which
place
I
obserue
and
gather
.
That
the
Pastors
&
Preachers
of
Gods
word
especially
must
be
enfired
and
inflamed
with
an
holy
zeale
of
Gods
glory
,
&
with
a
holy
indignation
against
sin
and
idolatry
,
then
principally
when
with
Elias
&
others
,
they
see
most
grieuous
transgressions
of
the
people
,
when
they
see
Baals
Priests
,
viz.
Iesuites
and
Seminaries
,
Popish
Emisaries
to
be
had
in
request
and
high
reputation
;
and
themselues
and
the
true
Prophets
and
ministers
of
the
Lord
reuiled
and
reiected
,
yea
wringed
and
wronged
,
yea
killed
and
slaughtered
,
when
they
see
Christ
to
bee
vilified
and
Antichrist
to
be
deified
,
and
when
they
see
the
Gospell
troden
vnderfoot
&
impiety
&
superstition
aduanced
.
Examples
hereof
wee
haue
in
Moses
who
seeing
the
Golden
Calfe
that
the
Israelites
had
made
,
waxed
wroth
,
cast
the
tables
out
of
his
hands
,
brake
them
in
peeces
before
the
Mountaine
,
burned
the
calfe
in
fire
,
ground
it
to
powlder
,
strawed
it
vpon
the
water
,
and
made
the
Children
of
Israell
drinke
of
it
.
arose
vp
from
the
midst
of
the
Congregation
,
tooke
a
speare
in
his
hand
and
with
it
thrust
thorow
Zimri
the
sonne
of
Sal●
and
Cozbi
,
the
daughter
of
Zur
the
Midianitish
woman
,
and
so
the
plague
ceased
from
the
children
of
Israell
.
In
Zacharias
the
sonne
of
Ichoiada
,
the
Priest
,
who
obseruing
the
people
after
Ichoiodah
his
death
,
to
fall
away
to
idolatrie
,
in
zeale
reproued
them
,
for
transgressing
Gods
commandements
:
hee
told
them
,
that
they
should
not
prosper
,
but
that
as
they
had
forsaken
the
Lord
,
so
he
had
forsaken
them
:
and
herevpon
they
at
King
▪
Ioash
his
tyrrannicall
command
stoned
him
to
death
.
In
Iohn
the
Baptists
,
for
his
bold
reprehension
of
the
Pharasies
and
Saduces
,
and
for
reprouing
of
Herod
for
his
incest
,
and
many
other
sinnes
.
In
Peter
against
Ananias
and
Saphira
his
wife
Act.
5.3
.
In
Steuen
in
telling
the
Iewes
they
were
stif-necked
and
that
they
like
their
fathers
alwaies
resisted
the
holy
Ghost
,
that
they
had
not
kept
the
law
,
but
that
they
were
the
betraiers
and
murderers
of
the
iust
.
In
Paul
,
whose
spirit
was
stirred
vp
in
him
,
subiect
to
idolatrie
.
And
in
himselfe
and
Barnabas
,
who
when
the
people
with
their
Priest
would
haue
done
sacrifice
to
them
,
in
zeale
rent
their
owne
clothes
and
rebuked
the
people
.
In
Dauid
as
the
tipe
,
and
most
eminently
in
Christ
the
truth
and
perfection
,
all
of
whom
were
consumed
with
the
zeale
of
Gods
house
.
Psal.
69.19
.
Math.
21.12
.
Ioh.
2
,
15.
Reason
.
The
reason
hereof
is
,
because
they
are
Gods
watchmen
and
forewarne
the
people
,
they
are
Gods
trumpetters
to
tell
the
people
of
their
sinnes
,
and
the
spirituall
leaders
,
guides
and
directers
of
the
multitude
.
1
Vse
.
This
doctrine
serueth
for
reproofe
of
some
Ministers
of
our
time
who
either
are
remisse
and
negligent
,
and
seeking
their
owne
ease
,
neuer
oppose
themselues
by
doctrine
and
example
,
against
the
errors
and
sinnes
of
their
flockes
,
but
rather
applaude
them
or
(
at
least
)
in
conniuence
take
notice
of
nothing
;
and
if
the
shew
any
zeale
it
is
rather
for
their
own
Diana
and
advantage
,
then
for
Gods
true
religion
and
glory
.
2
Vse
.
It
is
a
great
comfort
for
all
true
and
sound
hearted
Ministers
,
who
in
an
aduized
and
discreete
zeale
within
the
compasse
of
their
callings
,
both
by
preaching
,
example
and
authority
shew
their
dislike
,
and
opposition
against
superstitions
and
enormous
sinnes
and
abuses
,
beeing
assured
that
what
contumelies
and
indignities
they
vndergoe
for
Gods
honour
,
he
will
honour
them
that
honor
him
and
despise
them
that
despise
him
.
They
haue
killed
thy
Prophets
and
digged
downe
thine
Alters
.
From
these
two
members
ioyntly
considered
,
Reas.
The
reason
in
regard
of
the
holy
monuments
of
Gods
seruice
is
,
because
they
are
profaine
and
wicked
and
regard
them
not
;
and
as
for
the
good
ministers
of
God
,
they
like
the
King
of
Aram
against
Ahab
(
though
indeed
a
most
wicked
King
▪
)
fight
against
none
(
in
comparison
)
but
against
them
,
for
they
seeme
stumbling
blockes
and
hubbes
in
their
way
who
by
their
ministerie
and
zealous
example
vexe
them
.
Apoc.
11.
ver.
10.
1.
Vse
.
Let
vs
be
thankefull
vnto
God
for
the
long
continued
vse
and
ministery
of
his
blessed
Gospell
,
and
that
neither
Prelates
nor
Pastors
nor
Preachers
are
not
giuen
into
the
hands
of
our
blood-thristy
&
woluish
aduersaries
2.
Vse
.
Secondly
let
the
ministers
prepare
and
resolue
them-selues
not
onely
to
suffer
rebuke
and
losse
for
Gods
cause
,
but
also
to
die
for
it
,
(
if
they
be
therevnto
called
)
for
God
will
highly
reward
them
,
and
they
shall
not
bee
loosers
but
gainers
by
it
,
and
not
damnified
,
but
euerlastingly
glorified
.
3.
Vse
.
Seeing
the
good
pastors
and
ministers
of
Gods
word
are
so
much
maligned
&
assaulted
by
Satan
and
his
instruments
,
let
all
the
people
of
God
pray
for
their
constancy
,
patience
,
successe
of
their
ministery
,
for
their
deliuery
and
preseruation
;
and
then
(
no
doubt
)
the
ministers
shall
speede
and
prosper
the
better
,
and
the
comfort
of
their
perseruation
shall
redound
to
the
people
.
And
I
am
left
alone
.
Herein
Elias
(
if
we
diligently
heed
the
story
and
time
wherein
he
prophecied
)
who
a
little
before
thought
that
he
had
conuerted
most
of
the
Israelites
,
and
now
he
thinketh
that
they
haue
vniuersally
reuolted
from
true
religion
,
wee
are
taught
that
the
most
excellent
seruants
of
God
haue
their
errours
and
infirmities
,
one
while
,
they
conceiue
ouer-well
of
men
,
and
another
while
ouer-ill
.
Act.
15.
ver.
37.38.39
.
1.
Vse
.
If
so
rare
and
singuler
men
these
many
times
erre
and
are
deceiued
,
let
no
man
presume
too
much
of
his
owne
knowledge
,
learning
and
iudgement
,
but
walke
humbly
,
and
alwayes
suspect
his
owne
ignorance
and
weakenesse
,
and
let
him
iudge
rashly
or
ouer-hastily
of
no
man
,
but
reserue
all
secret
iudement
to
God
.
If
none
for
the
present
ioyne
with
him
in
the
open
defense
of
Gods
worship
,
his
praise
,
preferment
and
exaltation
in
the
end
.
Elias
:
●
haue
left
or
reserued
to
my selfe
.
i.
I
haue
preserued
from
death
and
idolatry
,
7000.
men
.
i.
a
great
number
of
men
,
women
,
and
children
,
for
seauen
a
set
number
,
is
put
(
here
as
in
other
places
of
Scripture
)
for
one
indefinite
or
vncertaine
number
:
that
haue
not
bowed
their
knees
to
the
image
of
Baall
.
i.
that
haue
not
polluted
themselues
with
idolatry
,
no
not
so
much
as
in
outward
gesture
and
action
.
Euen
so
at
this
present
time
.
i.
in
the
time
of
the
new
Testament
,
there
is
a
remnant
,
i.
a
small
remainder
of
Iewes
in
comparison
of
those
that
perish
,
through
the
election
of
grace
,
i.
whom
God
of
his
grace
and
fauour
hath
elected
to
euer-lasting
life
,
and
which
shall
be
saued
by
faith
in
Christ
.
Questions
out
of
the
4.
&
5.
verses
.
Doth
the
Church
of
God
neuer
faile
or
cease
to
be
vpon
the
earth
?
An.
No
,
for
albeit
many
times
and
in
many
places
the
church
ceaseth
to
be
visible
,
conspicuous
and
glorious
;
yet
the
true
Catholicke
and
inuisible
Church
,
which
consisteth
onely
of
the
number
of
the
Predestinate
and
Elect
,
euer
was
,
is
,
and
shall
be
;
and
shall
alwayes
remaine
in
the
world
in
one
place
or
other
For
first
,
it
neuer
failed
when
it
was
brought
to
the
greatest
extremities
,
but
(
at
length
)
it
hath
alwayes
lifted
and
put
forth
her
head
out
of
the
darkenesse
where-with
it
was
oppressed
.
Secondly
Christ
his
kingdome
is
eternall
,
viz.
that
hee
will
be
their
God
,
and
the
God
of
their
seed
,
is
euerlasting
and
vnchangeable
,
therefore
there
must
needs
be
some
,
in
whom
the
couenant
must
bee
ratified
and
accomplished
.
Lastly
,
Gods
promises
cannot
lye
,
and
his
power
can
doe
althings
,
and
God
doth
nourish
and
preserue
the
church
by
his
word
and
prouidence
,
when
impietie
and
idolatry
euery
where
preuaileth
.
2.
Que.
Had
God
any
church
and
people
in
the
middest
of
the
darkenesse
of
Poperie
,
when
tyrants
and
false
Teachers
laboured
,
vtterly
to
roote
it
out
?
An.
Yes
,
as
may
especially
appeare
,
Apoc.
12.16
.
where
the
woman
the
Church
flying
into
the
wildernesse
.
i.
to
places
vnknowne
,
to
the
aduersaries
,
had
a
place
prepared
of
God
,
that
they
should
feed
her
there
a
thousand
two
hundreeh
and
three
score
dayes
.
i.
they
were
nourished
by
ordinary
meanes
,
Secondly
,
the
Papists
had
some
things
that
appertaine
to
the
true
Church
,
as
Baptisme
(
albeit
not
altogether
purely
administred
)
the
Scriptures
,
the
Apostles
Creede
,
the
Commandements
,
the
Lords
prayer
,
and
a
certaine
ministerie
.
Thirdly
,
in
the
ruinous
state
,
darkenesse
and
Apostacie
of
a
Church
,
the
very
reading
and
repeating
of
the
word
,
yea
,
the
very
sound
and
report
of
it
is
(
by
Gods
extraordinary
working
)
sufficient
and
effectuall
to
saue
all
those
whom
God
will
haue
saued
.
Act.
11.
v.
20.
&
21.
Iohn
4.28.29.40.41
42.
Rom.
10
18.
Lastly
,
God
hath
his
Church
and
seed
,
euen
in
Babylon
,
(
albeit
in
faith
and
affection
separated
and
disioyned
from
her
)
Apoc.
12.7
.
and
these
the
Dragon
maketh
warre
with
;
Likewise
Apoc
;
18.4
.
where
Gods
people
are
exhorted
to
come
out
of
Babilon
,
&c.
ergo
,
there
were
some
elect
,
and
some
of
Gods
people
there
.
Quest.
Therefore
may
not
we
perswade
our selues
that
many
of
our
Ancestors
and
fore-fathers
were
saued
in
the
middest
of
Poperie
?
An.
Yes
doubtlesse
,
as
well
as
in
the
corrupt
and
Apostaticall
time
of
Elias
,
for
nothing
hath
in
the
Papacie
befallen
the
Church
which
hath
not
befallen
vnto
it
in
times
past
.
Secondly
(
besides
the
reasons
expressed
in
the
answer
to
the
former
question
)
many
of
them
kept
and
held
the
principles
and
foundations
of
faith
,
and
so
rightly
enformed
their
children
,
seruants
,
and
families
therein
,
Apoc.
13.8
.
Thirdly
,
there
haue
beene
some
that
haue
alwayes
and
openly
,
by
preaching
,
writing
,
and
disputation
,
opposed
and
set
themselues
against
the
corruption
of
error
,
Apoc.
11.3.4.5.6.11
.
&
12.
Fourthly
,
many
thousand
children
Baptised
(
and
so
holy
)
dyed
in
their
infancie
and
child-hood
,
before
they
could
be
infected
and
poysoned
with
the
pestilence
of
error
,
Fiftly
,
God
pardoneth
many
faults
and
infirmities
in
his
children
,
whose
hearts
and
mindes
are
right
with
him
.
Mal.
3.
v.
17.
Lastly
,
many
of
our
Ancesto●●
(
albeit
transported
with
the
common
invndation
of
error
)
did
before
the
end
of
this
life
,
repent
of
their
sin
,
and
vtterly
renounce
and
disclaime
their
owne
merites
and
all
confidence
in
them
,
and
relied
vpon
Christ
onelie
by
true
faith
and
so
were
saued
.
Q.
Why
doth
God
sometimes
suffer
his
Church
to
bee
brought
into
such
affliction
,
darkenes
&
extremities
that
the
outward
face
of
it
cannot
be
seene
and
discerned
?
A.
For
two
causes
,
first
,
because
the
world
&
the
wicked
is
,
altogither
vnworthy
of
the
fellowship
of
Gods
Saints
and
the
ministery
of
the
word
,
and
therefore
God
hath
most
iustly
depriued
them
of
it
.
Secondly
,
God
for
the
preseruation
of
the
Church
will
haue
it
sometimes
to
bee
secret
and
vnknowne
,
for
otherwise
the
world
seeing
it
,
would
inuade
and
destroy
it
.
Apoc.
12.6
.
Q.
Is
it
not
lawfull
,
yea
and
sometimes
expedient
for
a
true
and
sound
Christian
,
for
the
auoding
of
offence
and
the
preseruation
of
his
life
,
to
dissemble
his
religion
,
and
to
goe
to
Masse
and
Idoll
seruice
?
A.
No
,
for
first
it
is
not
sufficient
for
vs
,
to
keepe
our
mindes
free
from
assent
vnto
,
and
from
approbation
of
idolatry
,
but
wee
must
keepe
our
bodies
vndefiled
also
2.
Cor.
7.1
.
Thirdly
,
God
requireth
not
only
the
beliefe
of
the
heart
,
but
also
the
confession
of
the
mouth
yea
and
the
outward
gesture
and
action
also
;
Rom.
10.9
.
Luk.
9.26
.
otherwise
wee
play
the
Hypocrites
and
God
will
discouer
and
detest
vs
.
Forthly
,
the
offence
that
Idolaters
conceiue
,
is
by
them
taken
and
not
by
vs
giuen
,
and
therefore
we
are
not
in
this
regard
to
respect
them
at
all
.
Math.
15.12.13.14
.
And
if
we
should
communicate
with
them
in
their
Idolatrous
worship
we
should
both
harden
them
in
their
error
and
destroy
,
or
(
at
least
)
weaken
the
faith
of
others
;
&
touching
preuention
of
danger
,
we
must
vse
no
vnlawful
means
to
diuert
it
,
but
commit
our selues
and
cause
vnto
the
power
,
Lastly
in
respect
of
maintenance
of
Gods
glory
our
liues
,
yea
,
(
if
neede
should
require
)
our
saluation
should
not
be
deare
and
pretious
vnto
vs
.
Apoc.
12.11
.
and
it
is
giuen
vnto
the
true
members
of
the
Church
(
as
a
speciall
priuiledge
)
not
onely
to
beleeue
in
Christ
but
also
to
suffer
for
him
.
I
haue
reserued
vnto
my selfe
.
It
belongeth
vnto
God
only
to
preserue
his
church
and
children
from
Idolatry
,
Rea.
The
reason
hereof
is
because
it
is
not
in
the
power
and
ability
of
any
mortal
man
to
saue
himself
,
but
it
must
proceed
from
the
power
and
promise
of
God
onely
.
Vse
.
It
condemneth
all
conceite
of
our
owne
excellency
and
presumption
,
which
wee
see
how
God
correcteth
in
his
owne
deare
children
,
as
in
Dauid
,
Peter
and
others
.
2
Vse
.
Secondly
in
all
temptatious
and
dangers
,
we
must
depend
onely
of
Gods
omnipotency
,
goodnesse
and
mercie
,
and
by
earnest
praier
and
supplication
craue
assistance
and
strength
from
God
who
will
denie
vs
nothing
tha●
we
aske
in
faith
and
in
his
Sonnes
name
▪
Luk.
11.13
.
Ioh.
15.16
.
Ioh.
5.14
.
To
my selfe
7000.
Hence
we
learne
the
perpetuitie
and
euerlasting
continuance
of
the
true
Church
of
Christ
vpon
the
earth
vnto
the
worlds
end
Math.
28.
vers.
19
and
20.
It
is
not
in
the
power
and
policy
,
might
or
malice
of
the
diuil
and
all
his
instruments
,
whether
tyrants
or
Seduce●●
and
false
Prophets
,
to
roote
it
out
and
extinguish
it
.
It
is
built
vpon
Christ
,
and
the
gates
of
hell
cannot
preuaile
against
it
,
it
is
the
mount
Syon
,
that
shal
neuer
be
remoued
,
and
the
ship
tossed
and
turmoiled
in
the
waters
,
billowes
,
tempests
,
and
windes
of
this
malignant
world
,
and
yet
shal
neuer
sinke
Math.
8.
vers.
25.
and
26.
Reason
.
For
Gods
couenant
is
an
euerlasting
couenant
,
his
mercie
endureth
for
euer
,
his
truth
shal
neuer
faile
towards
the
Church
,
The
vses
hereof
are
manifold
and
most
comfortable
.
2
Vse
We
must
not
bee
daunted
and
disheartned
,
much
lesse
despaire
of
Gods
Church
and
the
preseruation
of
a
seed
and
remnant
,
when
the
Godly
are
diminished
,
yea
and
sometimes
non
inuenti
sunt
,
and
the
wicked
braue
it
out
,
tyranize
ouer
the
Church
and
are
exceedingly
multiplied
;
for
many
that
seeme
good
are
but
hypocrites
and
dissemblers
and
the
Godly
themselues
(
albeit
liuing
amongst
vs
)
are
not
alway
knowne
vnto
vs
.
to
know
his
.
2.
Tim.
2
19.
and
God
in
the
corruptest
estate
of
a
Church
that
can
bee
immagined
,
reserueth
a
remnant
to
himselfe
.
3
Vse
In
this
case
wee
must
walke
by
faith
and
not
by
sight
,
and
iudge
not
by
the
outward
apparence
wherein
the
wisest
and
the
best
may
be
,
and
are
oft
deceiued
,
but
iudge
by
the
written
word
and
where
that
determineth
not
,
to
suspend
our
opinion
and
reserue
secret
iudgement
vnto
God
,
who
wil
further
manifest
the
truth
in
his
good
time
.
Deut
15.15
.
Which
haue
not
bowed
their
knees
to
Baal
.
The
first
reason
hereof
is
,
because
wee
are
to
make
a
conscience
of
all
Gods
commandements
and
to
abstaine
from
all
appearance
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
kinde
of
euill
.
Secondly
,
they
that
carelesley
assent
and
yeeld
vnto
that
which
is
apparently
euill
,
are
many
times
and
may
be
drawen
vnto
greater
cuills
and
sinnes
,
Vse
.
Hereby
the
wisdome
,
zeale
and
practise
of
those
Christians
is
highly
commended
,
who
choose
rather
to
hide
themselues
in
Den●es
,
Caues
,
Mountaines
,
yea
,
and
wander
vp
and
downe
in
sheepe
skinnes
and
in
goates
skinnes
,
being
destitute
,
afflicted
and
tormented
,
then
in
Churches
and
the
Groues
of
Idolatry
to
shew
any
countenance
by
any
out-ward
gesture
or
behauiour
.
2
Vse
.
It
condemneth
the
fearefulnesse
,
and
hypocrisie
of
such
who
thinke
it
sufficient
if
they
haue
(
as
they
say
)
faith
in
their
hearts
,
and
keepe
their
consciences
to
themselues
,
and
so
outwardly
communicate
with
Idoll
and
false
worship
,
but
the
commandement
of
God
,
the
practise
of
Christ
,
the
Prophets
,
Patriarkes
,
Apostles
,
Confessors
,
Martirs
,
and
of
all
sincere
Churches
,
is
directly
against
it
.
3
Vse
.
Thirdly
we
must
bee
so
farre
from
condemning
Gods
blessed
seruantes
and
martyrs
for
tendernes
of
consience
and
scrupulosity
herein
,
that
wee
must
our selues
with
ioynt
harmony
and
consent
of
heart
and
bodie
fly
and
shun
all
iust
shew
and
appearance
of
Idolatry
.
Euen
so
then
at
this
present
there
is
a
remnant
through
the
election
of
grace
.
This
verse
conteyneth
,
the
illustration
and
probation
of
Paules
proposition
touching
the
reiection
of
the
Iewes
:
and
the
summe
of
the
comparison
is
this
.
Euen
as
in
the
daies
of
Elias
,
all
the
children
of
Israell
seemed
to
haue
fallen
away
from
the
true
worshippe
of
GOD
to
the
adoration
of
Baal
,
and
yet
notwithstanding
there
were
seauen
thousand
,
(
though
vnknowne
to
Elias
)
that
neuer
bowed
their
knee
to
the
Idoll
;
euen
so
at
this
time
there
is
a
reseruation
of
many
elect
amongst
the
Iewes
,
albeit
the
greater
part
of
them
(
for
the
time
)
are
cast
away
.
From
this
application
and
comparison
of
the
Apostle
,
this
instruction
and
doctrine
offereth
it selfe
to
our
consideration
,
viz.
That
God
is
alwaies
true
and
like
himselfe
and
neuer
changeth
his
nature
,
couenant
,
promises
Psalm
.
89.
vers.
33
and
38.
Romanes
3
,
4.
2.
Samuel
7.28
.
And
therefore
it
cannot
bee
that
hee
hath
wholy
reiected
all
the
Iewes
.
For
God
is
voide
of
all
corruption
and
alteration
in
his
essence
,
it
can
neuer
faile
but
remaineth
the
same
from
et●rnity
to
eternity
.
Secondly
,
he
is
constant
and
vnmoueable
in
his
will
,
he
keepeth
all
his
decrees
once
made
,
and
he
neither
changeth
them
nor
hath
any
need
so
to
do
.
1.
Vse
.
This
serueth
notably
for
our
comfort
and
consolation
in
this
life
:
for
Gods
decree
of
election
is
certaine
,
&
the
grace
of
God
in
his
elect
is
perpetuall
.
Rom.
11.30
.
Ier.
31.
ver.
31.
Therefore
we
cannot
miscarry
.
2.
Vse
.
Whereas
God
is
alwaies
like
him
and
vnchangeable
,
we
must
learne
hence
to
be
constant
,
stedfast
and
vnchangeable
in
all
duties
of
piety
to
God
,
of
sobriety
to
our selues
,
and
of
charity
and
iustice
towards
all
men
:
otherwise
as
it
is
a
shrewd
and
fearefull
signe
of
Bastardy
when
the
child
in
nothing
resembleth
the
parents
,
so
it
is
a
dangerous
signe
that
wee
bee
none
of
the
Lords
,
when
we
are
so
ticklish
fickle
and
false
in
our
duties
and
couenants
both
to
God
and
men
,
herein
nothing
resembling
the
Maiesty
of
God
.
V.
5.
A
remnant
through
the
election
of
grace
.
V.
6.
And
if
it
be
of
grace
then
it
is
no
more
of
workes
,
or
els
were
grace
no
more
grace
.
A
remnant
.
From
the
warrant
and
authority
of
this
and
the
like
places
,
it
euidently
appeareth
,
that
the
number
of
the
Elect
and
of
those
that
shal
be
saued
is
(
at
all
times
)
verie
small
and
few
in
comparison
of
those
that
are
reprobates
and
that
perish
;
but
especially
in
the
time
of
a
generall
or
long
continued
defection
and
Apostacie
,
Luke
18.8
.
Math.
7.14
.
a
little
and
a
contemptible
flocke
,
they
are
but
,
a
remnant
and
reseruation
,
a
tenth
:
Isaias
,
and
Paul
say
,
though
the
number
of
the
children
of
Israell
were
as
the
sand
of
the
sea
,
yet
shall
but
a
remnant
bee
saued
Isay
10.21
.
et
22.
Rom.
9.27
.
Narrow
is
the
way
that
leadeth
vntol●fe
,
and
few
there
are
that
enter
into
it
.
Math.
7.
ver.
13
,
and
14.
The
cause
of
this
small
number
of
them
is
,
not
because
Christ
doth
enuy
saluation
to
any
,
1
Vse
.
It
ouerthroweth
the
error
of
them
that
determine
of
a
church
by
a
perpe●uall
multitude
;
whereas
alwaies
(
though
sometimes
more
and
sometimes
lesse
)
it
is
the
least
number
(
by
many
degrees
)
that
treadeth
in
the
right
way
,
that
followeth
the
truth
and
that
entereth
in
by
Christ
.
2
Vse
.
We
must
comfort
our selues
against
the
paucity
and
fewenes
of
Gods
children
,
that
his
can
neuer
fall
a
way
,
neither
can
they
perish
,
these
God
alwaies
hath
a
tender
regard
of
,
he
doth
take
notice
of
them
,
&
confirme
and
defend
them
against
all
crosse
euents
and
after-claps
.
And
as
for
other
mens
profanesse
,
vnbeliefe
,
Apostacy
,
it
shal
,
nor
can
,
neuer
any
whit
preiudice
their
fauor
and
felicity
;
for
euery
man
shall
beare
his
owne
burden
:
and
euery
man
shal
be
saued
by
his
owne
faith
,
or
condemned
for
his
owne
vnbeliefe
and
impenitency
.
V.
6.
And
if
it
bee
of
grace
,
then
it
is
no
more
of
workes
,
or
els
were
grace
no
more
grace
,
but
if
it
be
of
workes
,
it
is
no
more
grace
,
or
els
were
workes
no
more
workes
.
And
if
it
be
of
grace
.
for
els
grace
.
i.
not
of
grace
,
but
wages
giuen
vnto
them
,
for
the
worth
and
dignitie
of
the
worke
:
But
if
it
●ee
of
workes
then
it
is
no
more
of
grace
.
i.
arising
from
the
gratious
loue
,
pleasure
and
good
will
of
God
●●sls
.
i.
●f
it
be
of
grace
,
were
worke
no
more
worke
.
i.
the
merit
of
workes
were
no
more
merite
but
a
free
gift
.
From
the
Apostle
his
practise
,
reasoning
and
concluding
thus
;
from
the
contraries
,
the
affirming
of
one
of
which
doth
necessarily
deny
and
take
away
the
other
,
this
fundamentall
point
offereth
it selfe
to
our
view
and
consideration
;
That
in
the
matter
and
mysterie
of
mans
predestination
,
The
Scriptures
are
most
plaine
and
pregnant
for
the
demonstration
of
this
principle
.
Romanes
9.11
.
Ephesians
1.5
.
Iohn
15.16
.
Acts
13.48
.
Deut.
10.15
.
Further
reasons
to
backe
and
fortifie
this
assertion
are
these
,
first
all
disposion
of
mans
will
followeth
predestination
,
(
as
doth
likewise
faith
and
workes
)
and
therefore
cannot
possibly
be
any
cause
of
it
.
More-ouer
if
Gods
predestination
were
caused
by
foreseene
faith
and
workes
,
euerlasting
in
himselfe
,
in
Christ
to
the
praise
of
his
glorious
grace
,
and
hath
made
vs
vessels
of
mercy
,
of
gold
and
siluer
,
&c.
2.
Tim.
2.
v.
20
Therefore
in
the
worke
of
our
predestination
and
redemption
,
Gods
mercy
and
goodnesse
is
all
in
all
,
and
hath
not
any
respect
to
any
thing
that
is
without
,
and
not
partaker
of
his
owne
nature
and
essence
.
It
serueth
to
beate
downe
all
pride
and
humane
glory
,
and
all
confidence
in
any
of
our
owne
workes
,
because
all
the
workes
and
glory
of
our
saluation
is
from
Gods
grace
and
mercy
onely
,
and
not
from
our selues
,
or
any
thing
in
vs
,
2.
Vse
.
And
if
it
did
hang
vpon
our
owne
workes
wee
should
bee
vncertaine
,
because
wee
cannot
satisfie
GODS
iustice
.
Secondly
,
in
that
GOD
hath
beene
so
good
vnto
vs
,
3.
Vse
.
Lastly
,
wee
must
not
doubt
a●d
remaine
in
suspence
of
his
loue
and
fauour
,
but
take
notice
of
it
,
secure
and
perswade
our selues
of
it
more
and
more
.
For
God
is
full
of
mercie
and
goodnesse
,
who
is
a
louing
Father
,
a
kinde
and
sweete
Sauiour
in
Christ
,
and
doth
by
the
perfume
and
magneticall
attraction
of
his
mercies
,
prouoke
and
allure
all
men
to
worship
,
feare
,
loue
,
inuocate
and
trust
in
him
;
And
therefore
wee
cannot
offer
greater
indignitie
,
nor
doe
more
notable
iniurie
to
so
good
a
Maiestie
,
then
to
call
his
grace
,
goodnesse
,
or
mercy
into
question
.
Text.
v.
7.
What
then
,
Israell
hath
not
obtained
that
he
sought
.
2.
Section
.
i.
What
shall
wee
say
and
confesse
,
namely
this
,
as
the
trueth
is
,
that
Israell
,
i.
those
carnall
Israelites
,
who
boasted
themselues
to
be
Israelites
,
hath
not
obtained
that
he
sought
,
i.
that
whereas
they
went
about
and
endeauoured
to
attaine
vnto
iustification
and
eternall
life
by
their
owne
workes
and
merits
,
they
haue
not
obtained
it
,
v.
22.
But
the
election
hath
obtained
it
.
i.
the
elect
as
farre
forth
as
they
are
elect
,
haue
obtained
it
,
in
,
and
by
the
force
of
election
,
and
because
they
sought
it
onely
of
grace
through
faith
.
But
the
rest
.
i.
they
are
not
elected
but
reiected
,
haue
beene
hardened
.
i.
their
heart
hath
in
Gods
iust
iudgement
,
through
their
owne
malice
and
contempt
of
Christ
,
beene
so
brawned
and
drawne
with
such
an
hard
skin
,
that
no
doctrine
of
saluation
and
faith
can
bee
wrought
or
rooted
in
them
.
According
as
it
is
written
.
i.
by
the
Prophet
Isayas
,
God
hath
giuen
them
.
i.
powred
out
vpon
them
in
his
iudgements
and
indignation
;
the
spirit
of
pricking
(
according
to
the
translation
of
the
septuagint
,
which
Paul
followed
)
i.
all
ill
affection
and
bitternesse
of
spirit
,
against
the
light
of
truth
,
and
sharpe
and
greeuous
biting
of
minde
or
the
torments
of
enuie
and
of
a
galling
conscience
,
by
reason
of
the
preaching
and
successe
of
the
Gospell
,
or
(
according
to
the
Heb●●w
)
the
spirit
of
slumber
,
i.
a
dull
and
drowsie
minde
,
and
a
deepe
and
dead
sleepe
,
in
so
much
that
they
are
depriued
of
all
iudgement
and
feeling
,
eyes
that
they
should
not
see
.
i.
such
a
minde
,
whereby
they
cannot
vnderstand
the
true
doctrine
of
saluation
:
and
eares
that
they
should
not
heare
.
i.
such
an
heart
whereby
they
cannot
obey
the
Gospell
,
and
thereby
bee
conuerted
:
vnto
this
day
,
i.
from
Elias
his
time
,
vnto
the
time
of
Pauls
preaching
,
for
so
long
continued
their
hardening
,
and
euer
since
vnto
our
present
time
.
Quest.
Why
should
not
Israel
obtaine
that
he
sought
for
,
seeing
that
Christ
is
the
doore
,
and
Heauen
gates
stand
open
day
and
night
?
Ans.
First
,
because
they
would
not
acknowledge
nor
receiue
Christ
the
true
Messias
and
mediator
.
Secondly
,
they
did
not
,
nor
would
not
goe
the
right
way
to
saluation
,
but
by
their
owne
workes
.
The
rest
were
hardned
.
Quest.
Who
is
the
author
and
cause
of
the
Iewes
hardning
,
Sathan
,
or
themselues
,
or
God
?
Ans.
If
wee
consider
it
as
it
is
a
sinne
,
and
an
offence
against
God
,
then
it
proceedeth
onely
from
man
,
and
from
Sathan
;
for
mans
heart
is
stony
,
and
as
hard
as
Flint
by
nature
,
whereby
it
is
fitte
for
Sathan
to
worke
vpon
.
Secondly
,
mans
heart
beeing
so
hard
,
Sathan
doth
counsaile
,
●gge
,
and
solicite
it
to
sinne
:
and
man
,
beeing
destitute
of
grace
,
willingly
forsaketh
God
,
and
yeeldeth
his
assent
and
consent
vnto
euill
,
and
detesteth
good
,
and
so
becometh
more
hard
and
indurate
.
Thirdly
,
the
more
meanes
either
of
instruction
,
and
mercy
,
or
of
threatnings
and
iudgements
,
GOD
offereth
to
soften
and
ouer-come
their
hardnesse
,
the
more
,
they
,
by
with-standing
and
resisting
them
,
are
hardened
and
confirme
the
habite
of
their
nature
,
and
so
growe
worse
and
worse
.
And
thus
with
Pharao
they
more
harden
their
owne
hearts
,
so
that
the
sinne
and
fault
resideth
in
themselues
,
and
is
not
to
bee
imputed
to
God
:
Quest.
In
what
respects
doth
God
harden
?
Ans.
As
it
is
an
action
,
and
iudgment
,
and
a
worke
of
iustice
,
and
in
respect
of
the
end
and
euent
,
so
God
doth
it
,
and
is
the
author
of
it
:
As
it
is
an
action
or
motion
it
is
good
,
for
wee
all
haue
our
beeing
and
moouing
from
God
,
but
the
corruption
and
defect
of
the
action
,
proceedeth
from
mans
corrupt
minde
and
will
;
as
it
is
a
iudgment
God
is
the
author
of
it
,
thus
hee
hardened
Pharoes
heart
,
and
doth
by
the
ministerie
of
his
word
instrumentally
harden
the
wicked
.
Lastly
,
in
respect
of
the
end
and
euent
,
which
is
his
owne
glory
:
and
thus
God
in
the
hardening
,
blinding
,
and
obstinacie
of
the
Iewes
▪
tooke
occasion
to
call
and
shew
mercy
to
vs
Gentiles
,
and
thus
hee
turneth
their
hearts
whether
soeuer
pleaseth
him
,
and
doth
mooue
them
to
execute
his
owne
iudgements
;
and
thus
God
directed
Sathans
malice
,
the
Scribes
and
Pharisies
enuie
,
Iudas
his
couetousnesse
,
and
Pilate
his
iniustice
,
in
killing
the
Lord
of
glorie
,
to
the
redemption
of
mankind
,
the
instruments
intending
no
such
matter
,
Isay.
1●
v.
7.
Qu.
How
doth
God
harden
,
and
in
what
forme
?
Ans.
Not
by
infusing
malice
,
or
instilling
sinne
into
the
delinquent
,
for
he
is
iust
,
holy
,
and
purity
it selfe
,
and
therefore
he
cannot
but
hate
and
punish
it
;
but
he
doth
it
first
,
either
by
not
imparting
grace
,
or
by
with-drawing
his
spirit
from
them
,
for
God
is
not
bound
either
to
conferre
grace
vpon
them
which
they
want
,
or
to
continue
that
they
haue
receiued
.
Hee
is
an
absolute
Lord
,
and
a
most
free
agent
,
Secondly
,
God
hardneth
them
by
an
outward
action
,
that
is
,
indirectly
and
accidentally
,
by
casting
and
obiecting
certaine
outward
things
to
their
eyes
,
eares
,
and
outward
senses
,
whereby
they
might
bee
enlightned
,
mollified
and
saued
.
Of
this
kinde
are
preaching
,
sacraments
,
miracles
,
benefites
,
warnings
,
threatnings
,
punishments
,
all
these
through
their
owne
fault
and
want
of
faith
,
become
hurtfull
and
dangerous
vnto
them
:
euen
as
good
and
strong
wine
,
Thirdly
,
God
reiecteth
and
putteth
into
their
minds
and
heartes
good
thoughts
,
principles
and
motions
,
which
they
peruert
and
turne
to
their
owne
destruction
:
thus
God
put
into
Caiphas
his
minde
,
That
it
was
necessary
that
one
should
dye
for
the
people
,
I
finde
no
harme
in
the
man
,
was
good
and
of
God
;
but
I
will
chastice
him
,
&c.
This
consequence
but
a
bad
conclusion
,
of
himselfe
and
altogether
euill
.
Now
the
cause
why
God
offereth
these
outward
obiects
vnto
,
and
doth
put
these
inward
motions
into
men
,
whom
hee
knoweth
will
abuse
them
;
is
that
his
iustice
might
bee
seene
and
acknowledged
by
their
iniustice
.
Fourthly
,
by
giuing
successe
to
their
endeuours
,
and
by
letting
them
prosper
in
sinne
.
Thus
hee
bad
the
Diuell
goe
and
seduce
Ahabs
400.
false
Prophets
and
prosper
,
and
thus
Iudas
and
Pharao
prospered
in
their
wicked
designes
,
but
herein
Gods
end
and
scope
,
and
their
end
and
scope
much
differed
.
Isay.
10.
v.
7.
Quest.
How
can
God
bee
said
to
blind
the
reprobate
,
seeing
that
many
times
,
and
in
many
places
,
hee
offereth
the
light
and
brightnesse
of
his
glorious
gospell
vnto
them
,
An.
First
,
they
are
blind
by
nature
,
and
vncapable
of
the
sauing
trueth
,
and
God
is
not
indebted
nor
bound
vnto
them
,
who
,
albeit
hee
putteth
blindnesse
into
no
man
,
yet
hee
leaueth
them
therein
,
and
doth
not
infuse
light
into
them
;
so
that
the
more
meanes
are
vsed
for
their
instruction
and
illumination
,
the
more
they
are
hardened
and
blinded
;
for
euen
as
the
Owle
by
the
brightnesse
of
the
Sunne
is
blinded
,
Secondly
,
God
in
his
iustice
(
now
euery
action
of
iustice
hath
in
it
the
nature
and
respect
of
God
)
because
it
is
the
punishment
of
sinne
,
doth
by
further
blindnesse
and
hardenesse
of
heart
,
punish
their
corruption
and
stubborne
rebellion
,
which
they
haue
and
doe
most
greedily
drinke
in
,
and
draw
vpon
themselues
,
inso
much
that
they
winke
with
their
eyes
purposely
,
and
will
not
see
and
acknowledge
the
trueth
shining
forth
vnto
them
.
Quest.
In
Isay
the
Lord
fore-telleth
but
a
particuler
iudgement
,
and
why
is
it
here
generally
applyed
?
Ans.
First
,
the
rule
of
iustice
and
equitie
,
is
one
and
the
same
with
God
in
euery
age
,
and
therefore
hee
may
according
to
the
proportion
and
number
of
their
offenses
,
as
well
punish
many
of
the
Iewes
in
Pauls
time
and
sithence
,
as
some
particulers
in
Isaiahs
time
.
Secondly
,
their
sinne
and
contumacie
since
Christ
his
comming
hath
beene
more
generall
and
grieuous
,
then
the
sinnes
of
all
their
ancestors
,
therefore
it
is
accordinglie
to
bee
punished
.
Thirdly
,
the
punishments
of
particuler
men
in
Scripture
,
serue
for
generall
lessonings
and
warnings
vnto
vs
,
that
except
wee
repent
and
beleeue
,
wee
are
to
expect
the
like
iudgements
,
and
so
looke
to
drinke
of
the
same
cup.
Israell
hath
not
obtained
that
he
sought
.
It
is
not
enough
and
sufficient
for
men
to
desire
to
be
blessed
,
and
to
seeke
for
righteousnesse
and
saluation
,
yea
,
to
take
great
paines
for
it
,
(
for
so
much
Heretickes
,
Idolaters
,
Hypocrites
,
Iewes
,
Turkes
,
Papists
,
yea
and
Pagans
haue
performed
)
vnlesse
it
bee
by
the
right
lawfull
meanes
,
Secondly
,
they
are
counteruailed
,
yea
infinitely
exceeded
with
sinnes
both
of
commission
and
omission
:
but
true
righteousnesse
and
happinesse
is
onely
to
be
sought
and
found
in
Christ
Iesus
,
as
hee
is
reuealed
and
set
forth
vnto
vs
in
holy
writ
,
Act.
4.12
.
Act.
13.
vers.
38.
&
39.
Luke
.
24.
v.
47.
Reas.
Otherwise
if
wee
seeke
righteousnesse
and
saluation
preposterously
and
not
by
right
meanes
,
wee
labour
in
vaine
,
wee
denie
the
grace
of
God
,
and
do
digge
Wells
that
will
hold
no
water
.
To
this
purpose
the
Prophet
Isay
sheweth
,
that
the
people
doth
foolishly
,
who
neglecting
the
sweete
and
sauing
meate
and
drinke
of
Gods
Gospell
,
did
bestowe
great
paine
and
cost
in
procuring
other
meate
,
namely
humane
traditions
and
supe●stitions
,
which
had
no
vertue
of
nourishing
in
it
,
and
which
held
no
true
contentment
to
the
ouer-seers
of
them
:
Why
doe
yee
(
saith
hee
)
lay
out
siluer
and
not
for
bread
?
and
your
labour
without
beeing
satisfied
?
Hearken
diligently
vnto
mee
,
and
eate
that
which
is
good
,
and
let
your
soule
delight
in
fatnesse
.
The
vses
of
this
doctrine
are
manifold
.
-
1.
Vse
.
First
,
hereby
are
condemned
all
endeuours
and
good
meanings
and
intentions
that
are
not
of
faith
,
and
so
are
nothing
but
sinne
,
Roman.
14.
verse
.
14.
-
2.
Vse
.
Hereby
is
refuted
the
grosse
errour
of
those
that
hold
that
euery
man
is
and
shall
bee
saued
by
his
owne
religion
and
profession
,
where-as
there
is
but
one
trueth
,
and
one
way
of
saluation
,
and
that
fully
and
perfectly
described
in
holy
Scripture
.
Iohn
.
14.
vers.
6.
Math.
7.
vers.
13.
-
3.
Vse
.
We
must
(
if
we
would
be
blessed
and
so
saued
)
seeke
for
righteousnesse
and
iustification
in
Christ
onely
,
for
there
alone
it
is
to
be
found
.
Acts
4.12
.
1.
Ioh.
5.11
.
But
the
Election
hath
obtained
it
.
Vse
.
Wherefore
wee
must
bee
thankefull
vnto
the
diuine
Maiestie
,
for
so
great
and
free
saluation
,
and
ascribe
all
the
glorye
and
praise
of
it
vnto
his
mercie
onely
.
And
the
rest
haue
beene
hardened
.
1.
Vse
.
Let
not
the
Elect
and
the
true
seruants
of
God
be
offended
,
in
the
madnesse
and
senselesnesse
of
Reprobates
,
seeing
that
it
hath
his
originall
and
foundation
from
Gods
decree
of
reprobation
.
2.
Vse
.
Hereby
is
condemned
the
errour
and
ignorance
of
such
,
who
are
of
opinion
,
that
God
did
not
freely
of
himselfe
(
before
Adams
fall
)
determine
of
all
things
,
persons
,
accidents
,
circumstances
,
&c.
where
as
GOD
doth
effect
and
execute
nothing
in
time
,
but
that
which
hee
most
wisely
and
holily
determined
before
all
times
.
The
spirit
of
pricking
or
com●unction
.
Taking
the
word
in
this
sense
and
signification
,
we
are
taught
this
lesson
and
conclusion
.
Nay
they
are
so
offended
at
,
and
so
enuie
the
successe
and
prosperity
of
the
gospell
and
the
true
professors
of
it
,
that
they
cannot
rest
,
and
do
(
to
the
consuming
of
themselues
and
hastining
of
their
owne
speedy
and
iust
damnation
)
nothing
but
breath
out
gall
and
bitternesse
,
against
good
m●n
,
and
designe
Gods
Church
and
children
to
death
and
destruction
.
Act.
4.16.17.18
.
Ioh.
9.22
.
Math.
2.
v.
3.
Apoc.
20.
v.
9.
Rea.
The
reason
is
,
that
they
might
(
to
their
greater
damnation
)
haue
some
checks
and
inward
torments
of
conscience
whiles
they
trouble
and
persecute
the
Godly
;
which
is
to
them
but
a
beginning
and
a
fore-runner
of
euerlasting
damnation
.
Vse
.
Let
vs
beware
that
we
do
not
foster
and
norrish
any
roote
of
gall
and
bitternesse
in
our selues
against
Gods
truth
and
seruants
,
least
otherwise
wee
in
time
become
indurate
,
senselesse
and
desperate
,
but
let
vs
feare
God
and
his
iudgments
,
for
hee
that
alwaies
feareth
in
blessed
,
but
he
that
hardneth
his
heart
shall
fall
into
euill
.
The
spirit
of
slumber
.
Thus
it
is
in
the
originall
and
perhaps
(
as
it
is
well
gessed
at
by
some
)
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Doctrine
which
I
raise
hence
is
this
,
The
reasons
hereof
(
in
respect
of
the
wicked
themselues
,
)
are
,
first
because
they
reuolt
and
depart
from
the
word
of
God
,
and
hence
become
so
blockish
that
they
haue
no
sense
at
all
,
neither
acknowledge
Gods
hand
and
counsaile
in
their
paines
and
punishments
.
Secondly
enioying
long
peace
and
prosperity
,
and
hauing
no
open
and
professed
enemies
,
Thirdly
,
they
vainely
imagine
that
they
haue
sufficient
defense
and
prouision
against
imminent
euils
,
and
if
they
fall
out
they
haue
waies
and
meanes
enough
to
elude
and
escape
them
.
Let
vs
be
aduised
from
the
consideration
of
Gods
hand
vpon
the
Iewes
,
and
beware
and
take
heed
that
we
neuer
despise
nor
reiect
the
gospell
and
blessings
of
Christ
propounded
and
offered
vnto
vs
;
least
with
them
wee
bee
left
and
forsaken
in
our
naturall
blindnesse
and
by
continuing
stubbernely
and
stifly
in
our
sinnes
wee
become
worse
and
worse
,
and
so
die
in
our
sinnes
and
bee
damned
.
Eyes
that
they
should
not
see
.
The
reasons
hereof
are
,
first
because
they
are
none
of
his
people
and
elect
and
hee
is
not
indebted
any
way
vnto
them
therefore
he
sheweth
his
power
and
iustice
in
their
blinding
and
hardning
.
Secondly
,
because
for
the
abuse
of
the
gifts
and
graces
of
God
and
for
the
ill
imployment
of
their
talents
,
God
depriueth
them
of
the
knowledge
and
preaching
of
the
word
,
and
so
they
ranne
daylie
into
great
blindnesse
and
obstinacie
(
God
in
his
iust
iudgment
forsaking
them
)
or
els
,
if
they
enioy
the
ministery
of
the
word
;
their
hearts
are
so
hardned
and
starkned
with
wicked
desires
and
lusts
,
and
by
the
custome
of
sinne
draweth
as
it
were
such
a
thicke
skinne
vpon
it
,
that
it
can
by
no
warnings
and
admonitions
be
bent
or
bowed
,
and
they
so
hate
the
doctrine
of
the
gospell
,
that
they
neuer
heed
it
,
much
lesse
meditate
vpon
it
.
1
Vse
.
Let
vs
not
maruaile
at
this
iudgement
as
though
it
were
some
new
thing
,
that
they
that
doe
stubbernely
and
stifly
reiect
the
gospell
,
be
thus
blind
,
seeing
that
the
Prophets
so
long
before
complained
of
it
,
and
fore-told
it
;
but
let
vs
rather
beware
of
it
and
pray
that
we
be
not
for
our
naughtinesse
and
negligence
giuen
ouer
to
the
same
iudgment
.
2
Vse
.
Let
vs
be
truly
thankfull
vnto
God
,
and
giue
glorie
and
praise
vnto
him
,
that
leauing
and
forsaking
many
others
in
the
blindnesse
of
their
minde
and
hardnesse
of
their
hearts
,
hee
hath
by
his
spirit
opened
our
eyes
and
eares
to
vnderstand
the
doctrine
of
the
gospell
and
to
receiue
it
by
faith
vnto
saluation
,
for
hee
hath
not
done
so
with
euery
person
,
neither
haue
the
most
,
knowne
his
lawes
.
V.
9.
And
Dauid
saith
,
let
their
table
,
bee
made
a
snare
,
and
a
net
and
a
stumbling
block
euen
for
a
recompence
vnto
them
.
V.
10.
Let
their
eyes
be
hardned
that
they
see
not
,
and
bowe
their
backe
alwaies
.
And
Dauid
as
a
figure
of
Christ
saith
.
Let
their
table
.
i.
their
meat
,
drinke
,
law
,
scripture
,
sacraments
of
out-ward
worship
and
all
their
prerogatiues
and
excellencies
,
bee
made
.
i.
turned
into
a
snare
.
That
is
as
vnhappy
birds
are
ensnared
in
that
wherein
they
sought
releife
and
comfort
,
so
,
let
the
fore-named
benefits
wherein
they
outwardly
rest
,
and
which
by
their
wicked
opinions
and
errors
they
haue
peruerted
and
abused
,
and
their
preposterous
zeale
against
the
gospell
,
turne
to
their
destruction
,
Let
it
bee
a
stumbling
blocke
and
recompence
vnto
them
.
i.
Let
them
stumble
against
the
Law
and
holy
Scripture
as
against
a
stone
,
that
they
may
not
bee
builded
thereby
to
saluation
,
but
may
runne
head-long
to
their
owne
destruction
:
and
let
it
,
as
a
recompence
turne
to
their
more
grieuous
punishment
and
iudgement
,
and
leaue
them
without
all
excuse
.
Let
their
eyes
of
their
vnderstanding
be
darkned
.
i.
blinded
that
they
may
not
admit
and
receiue
the
sauing
light
of
the
gospell
,
that
they
be
without
counsaile
in
their
affaires
and
not
perceiue
the
euills
,
which
doe
hang
ouer
their
heads
,
and
bow
downe
their
backes
alwaies
.
i.
Let
them
not
speede
and
prosper
in
their
designes
and
actions
,
but
let
them
shrinke
and
halt
,
be
cast
downe
and
tremble
in
their
mindes
and
consciences
,
and
let
them
bee
brought
downe
and
diminished
by
slauerie
,
troubles
and
captiuity
,
and
so
weaken
their
strength
that
they
may
bee
vnprofitable
vnto
euery
worke
.
Q.
Did
not
Dauid
,
Elias
,
Paul
and
others
,
sinne
and
offend
God
in
praying
and
vsing
imprecation
against
Gods
enemies
?
A.
No
,
for
first
they
did
it
by
especiall
and
extraordinary
instinct
of
Gods
spirit
,
and
as
Prophets
,
or
figures
of
Christ
vnto
them
,
the
state
and
reprobation
of
diuers
persons
was
reuealed
of
God
.
Secondly
,
when
they
did
wish
eternall
destruction
to
the
enemies
of
God
,
they
did
not
(
to
speake
properly
)
pray
against
their
persons
,
but
against
the
kingdome
of
sinne
and
satan
in
them
,
which
cannot
bee
altogither
destroied
,
but
by
the
confusion
of
the
members
and
instruments
of
Satan
.
Thirdly
their
praiers
and
imprecations
proceeded
only
from
pure
zeale
of
Gods
glory
and
iustice
,
and
not
from
any
priuate
distemper
,
or
mixture
of
humane
passion
,
for
they
considered
them
not
as
their
owne
enemies
but
as
the
enemies
and
blasphemours
of
God
.
Q.
May
we
after
the
example
of
holy
men
in
scripture
pray
against
any
particuler
person
?
A.
No
,
except
we
could
by
a
Propheticall
or
Apostolicall
instinct
discerne
of
their
spirits
and
of
their
reprobation
,
which
guift
is
denied
vs
,
or
except
wee
knew
that
they
had
committed
the
sinne
against
the
holy
Ghost
,
which
is
a
malicious
and
finall
blasphemy
and
persecution
of
the
knowne
truth
and
principles
of
Gods
word
,
which
is
very
hard
to
iudge
of
,
for
any
one
particuler
person
especially
in
our
times
,
Q.
May
we
not
at
al
pray
against
the
enemies
of
Christs
gospell
?
An.
Yes
,
for
first
wee
haue
the
practise
and
warrant
of
holy
men
in
scripture
for
it
.
Psal.
69.22
.
2.
King
.
1.10
.
Act.
4.
ver.
29.
and
30.
2.
Tim.
4.
Secondly
,
when
we
pray
that
the
kingdome
of
God
may
come
,
we
,
(
by
consequence
)
pray
that
sinne
Satan
and
all
his
members
may
be
destroied
.
Thirdly
,
wee
are
to
pray
that
Gods
iustice
may
bee
acknowledged
and
magnified
in
the
plagues
,
punishments
and
ruine
of
the
wicked
.
Fourthly
we
must
loue
God
aboue
al
men
whatsoeuer
,
and
if
we
sincerely
loue
God
,
we
cannot
choose
but
hate
his
enemies
.
Q.
With
what
cautions
and
conditions
,
or
in
what
maner
may
we
lawfully
pray
against
Gods
enemies
?
A.
First
we
must
pray
against
Gods
enemies
in
generall
,
for
there
are
,
and
will
alwaies
be
many
such
,
whom
God
will
neuer
saue
.
Secondly
against
their
wicked
counsailes
,
plots
and
purposes
,
Thirdly
we
must
pray
conditionally
,
against
them
,
that
if
they
be
reprobates
and
so
incurable
,
they
may
be
iudged
and
iustly
condemned
,
but
if
they
be
elect
,
and
by
consequent
curable
,
they
may
bee
fatherly
corrected
and
so
conuerted
and
saued
.
Let
their
table
be
made
a
snare
,
a
net
a
stumbling
blocke
.
In
that
here
the
word
table
is
specially
and
principally
taken
for
the
holy
scripture
,
we
note
and
obserue
,
that
the
sacred
scripture
is
like
a
table
fraught
and
replenished
with
most
heauenly
and
exquisite
dishes
and
dainties
;
1.
Vse
.
It
must
teach
the
ministers
of
the
Gospell
alwaies
to
set
forth
this
table
of
the
word
of
God
,
which
is
truely
the
hole-some
and
sauing
food
of
the
soule
;
and
as
for
all
speculations
,
fancies
,
decrees
,
traditions
,
and
haie
and
stuble
of
worldly
vanities
let
them
wholy
leaue
them
off
and
renounce
them
.
2
Vse
.
Let
all
sorts
of
men
,
that
wil
be
saued
come
vnto
this
heauenly
banquet
continually
bringing
with
them
an
appetite
to
the
word
,
and
by
praier
and
meditation
of
their
owne
wants
and
the
soueraigne
vses
of
Gods
word
,
put
an
edge
to
and
sharpen
their
appetites
:
then
shall
they
bee
replenished
with
good
things
and
drinke
of
the
well
of
the
water
of
life
freely
;
otherwise
for
want
of
appetite
the
soule
will
soone
languish
and
pine
away
.
Their
table
be
a
snare
,
a
net
.
It
is
proper
and
peculiar
to
reprobates
and
profane
persons
to
stumble
at
Gods
blessings
,
Thus
many
abuse
the
doctrine
of
the
law
,
making
it
a
cause
of
iustification
before
God
,
thus
they
peruert
the
gospell
to
giue
leaue
and
allowance
to
licentiousnesse
and
liberty
,
thus
they
abuse
Gods
goodnesse
and
patience
to
patronize
them
in
their
sinnes
,
and
impenitency
,
thus
they
vse
their
riches
to
the
oppressing
of
others
,
their
meate
and
drinke
to
gluttony
,
drunkenesse
and
excesse
▪
their
apparell
to
ostentation
and
pride
,
the
Scriptures
to
maintaine
their
errours
and
heresies
,
the
holy
Sabbothes
to
iornyings
,
idlenesse
,
sportes
,
vanities
,
gaming
,
their
wisdome
and
counsaile
to
intrappe
and
deceiue
,
their
might
,
fauour
and
authority
to
discountenance
and
tread
downe
all
Godlinesse
and
goodnesse
and
to
aduance
and
countenance
all
impietie
atheisme
,
profanes
,
and
euill
practisesse
.
The
reason
hereof
is
,
they
want
faith
and
purity
of
heart
and
affections
,
and
therefore
can
vse
and
apply
nothing
well
,
Secondly
,
God
is
their
enemy
,
and
therefore
all
things
(
that
be
otherwise
naturally
and
of
themselues
good
)
are
by
Gods
curse
,
so
many
causes
of
their
ruine
.
Vse
If
wee
would
not
drawe
and
pull
Gods
curse
vpon
vs
through
the
mis-apply
or
abuse
of
his
guiftes
and
blessings
temporall
and
spirituall
,
let
vs
see
and
search
whether
we
bee
true
members
of
Christ
,
iustified
by
faith
,
and
haue
our
hearts
sanctified
by
GODS
spirit
,
for
vntill
we
be
called
and
regenerate
,
all
things
are
impure
and
vnholy
vnto
vs
and
wee
can
in
no
action
please
GOD
.
Rom.
14.23
.
2
Vse
.
If
we
could
with
comfort
&
good
conscience
vse
and
partake
of
any
of
Gods
creatures
wee
must
by
the
direction
of
his
word
,
be
perswaded
of
the
lawfull
vse
of
them
,
and
that
they
bee
ours
by
Gods
meanes
,
wee
must
also
by
praier
sanctifie
them
vnto
vs
,
crauing
a
blessing
of
God
,
and
desiring
him
to
direct
vs
in
the
right
vse
of
them
.
Let
their
eyes
be
darkned
that
they
see
not
.
Thus
the
Scribes
and
Pharises
with
whom
our
Sauiour
so
often
disputed
,
and
by
name
in
the
9.
of
Iohn
were
made
more
blinde
by
our
Sauiour
CHRIST
his
preaching
,
doctrine
,
conference
,
miracles
,
life
,
innocency
and
therefore
hee
saieth
,
that
hee
came
vnto
iudgement
in
this
world
,
that
they
which
see
might
bee
made
blinde
.
i.
They
that
see
by
their
owne
iudgment
and
thinke
that
they
neede
not
the
sight
of
grace
,
for
their
pride
and
contempt
,
are
more
blinded
,
`according
to
the
threatning
and
complaint
in
Isay.
Who
is
so
blinde
as
my
seruant
and
messenger
?
And
thus
the
Popes
,
Bishoppes
,
Priestes
,
Iesuites
,
Seminaries
of
the
Romish
Church
,
who
when
they
are
told
of
their
errours
,
demaund
if
the
Church
may
erre
,
falsely
perswading
themselues
that
they
are
the
Church
,
and
therefore
they
cannot
bee
deceiued
.
The
reason
of
this
iudgement
is
for
that
this
obstinate
and
malicious
blindnesse
,
is
the
beginning
and
progresse
to
eternall
damnation
.
1.
Vse
.
When
we
see
such
things
and
iudgements
come
to
passe
,
let
vs
not
bee
offended
nor
wauer
in
our
faith
;
but
rather
bee
confirmed
and
strengthened
in
it
;
for
as
much
as
such
iudgments
are
inflicted
vpon
the
opponents
and
contemners
of
it
,
It
must
bee
an
admonition
against
those
conceited
persons
,
who
deceiuing
themselues
,
thinke
they
see
,
3.
Vse
.
Wee
must
bee
thankfull
to
the
Lord
for
the
light
and
knowledge
imparted
vnto
vs
,
and
supplicate
vnto
his
diuine
Maiestie
,
that
hee
would
not
punish
our
sinnes
with
so
great
a
punishment
.
And
euer
bowe
downe
their
backes
.
Obser.
Seeing
the
curse
of
God
hangeth
ouer
the
enimies
heads
,
The
reason
hereof
is
,
for
that
it
is
in
the
hands
of
God
to
breake
their
strength
,
and
to
smite
them
with
a
spirituall
blindnesse
,
as
he
smote
the
Syrians
,
the
Aegiptians
and
Elymas
the
Sorcerer
with
materiall
blindnesse
.
Vse
.
The
vse
hereof
serueth
to
reprooue
the
faintnesse
and
want
of
faith
in
such
,
who
because
they
see
no
present
likelyhoods
,
beginnings
,
and
possibilities
of
the
wicked
mens
ruine
and
ouer-throwe
,
begin
to
call
in
question
Gods
iustice
,
and
to
frame
and
conforme
themselues
to
their
ill
wayes
and
practises
,
not
knowing
that
the
candle
of
the
wicked
is
soone
put
out
,
and
their
pompe
and
brauery
soone
commeth
to
naught
,
and
that
in
the
meane
time
the
godly
are
onely
proued
and
tried
,
whether
that
they
will
abuse
Gods
patience
and
bounty
as
the
wicked
worldlings
and
Atheists
doe
,
or
not
.
Bowe
downe
their
backs
.
Bowe
downe
their
backes
alwayes
,
or
make
their
loynes
to
stagger
,
(
as
in
the
originall
,
or
Hebrew
.
)
i.
cause
them
to
tremble
in
their
consciences●
.
From
both
these
translations
considered
together
,
we
may
obserue
,
how
grieuous
and
violent
is
the
inward
vexation
and
perplexities
of
an
euill
conscience
,
Vse
.
If
wee
would
bee
free
from
the
torments
and
trouble
of
an
euill
conscience
,
wee
must
repent
vs
vnfainedly
of
all
our
sinnes
,
and
with
faith
and
holy
zeale
embrace
and
constantly
follow
and
professe
the
Gospell
of
Christ
.
For
this
is
the
meane
and
way
,
both
to
procure
and
to
retaine
ioye
and
peace
of
conscience
in
all
trials
and
trouble●
whatsoeuer
.
The
third
Section
or
part
of
the
Chapter
.
Vers.
11.
I
demand
then
haue
they
stumbled
that
they
should
fall
?
God
forbid
:
but
through
their
fall
saluation
(
commeth
)
to
the
Gentiles
,
to
prouoke
them
to
follow
them
.
Vers.
12.
Wherefore
if
the
fall
of
them
bee
the
riches
of
the
world
,
and
the
diminishing
of
them
the
riches
of
the
Gentiles
:
how
much
more
(
shall
)
their
aboundance
?
Sense
.
I
Demand
then
,
haue
the
Iewes
stumbled
?
viz.
at
Christ
the
Rocke
and
stone
of
offence
,
that
they
should
fall
,
viz.
should
in
Gods
euer-lasting
counsell
be
wholy
cut
off
and
so
perish
.
God
forbid
,
i.
let
no
man
thinke
or
iudge
so
,
for
the
couenant
is
not
vtterly
abolished
,
but
they
(
many
of
them
)
remaine
in
possession
of
it
:
But
through
their
fall
,
i.
accidentally
and
indirectly
,
saluation
is
befallen
to
the
Gentiles
.
i.
A
doore
and
way
of
Gods
grace
is
opened
vnto
them
,
so
that
they
are
hereby
called
and
brought
into
Gods
Church
and
kingdome
.
If
the
fall
of
them
,
i.
their
fewnesse
and
small
number
,
bee
the
riches
of
the
world
,
i.
so
further
the
calling
of
the
Gentiles
,
how
much
more
shall
their
aboundance
,
(
doe
)
i.
when
the
greatest
number
of
them
shall
bee
called
,
and
embrace
the
Gospell
,
then
they
shall
much
more
further
it
.
And
the
further
meaning
hereof
is
,
that
if
their
fall
can
against
nature
doe
it
,
much
more
their
fulnesse
,
raysing
vp
,
and
calling
,
according
to
nature
will
effect
it
.
for
faith
is
of
greater
power
and
validity
,
then
infidelitie
,
and
grace
then
corruption
,
and
the
Iewes
if
they
had
beleeued
,
had
both
confirmed
the
trueth
of
God
,
and
by
their
doctrine
and
example
wonne
many
,
whome
now
by
their
obstinaci●
they
haue
estranged
and
lost
.
Question
.
Through
their
fall
.
Quest.
Can
the
Church
fall
away
from
the
couenant
,
grace
,
and
fauour
of
God
?
Ans.
The
body
in
generall
may
,
(
I
meane
)
those
that
are
onely
outwardly
called
,
and
the
ministery
of
the
Gospell
may
be
(
as
it
is
often
)
taken
from
them
,
and
so
they
fall
away
to
Atheisme
,
heresie
,
or
prophanesse
:
for
God
alwayes
hath
his
elect
,
which
come
to
Christ
,
and
shall
neuer
bee
cast
out
,
and
they
shall
neuer
depart
from
him
.
Thirdly
Christ
prayeth
for
them
,
and
is
alwayes
heard
.
Lastly
,
the
golden
chaines
of
saluation
.
2.
Question
.
Through
their
fall
saluation
is
hapned
to
the
Gentiles
.
Qu.
Are
they
excused
that
by
their
vnbeleefe
and
vnthankfulnesse
,
giue
an
occasion
vnto
other
mens
conuersion
?
Ans.
No
,
no
more
then
Iudas
,
who
by
his
treason
and
hanging
of
himselfe
,
ministred
an
occasion
(
viz.
accidentally
)
to
the
calling
and
surrogating
of
Matthias
in
his
roome
.
For
first
,
they
insteed
of
giuing
good
example
(
which
they
are
bound
to
doe
)
offend
and
scandalize
others
:
Secondly
the
good
commeth
not
from
them
as
any
causes
or
proper
instruments
of
it
,
but
is
to
be
ascribed
to
Gods
goodnesse
and
wisedome
onely
,
who
can
and
often
doth
out
of
darkenesse
bring
light
,
and
out
of
sinne
draw
good
.
Lastly
,
theeues
,
robbers
,
murtherers
and
oppressors
,
giue
occasion
of
enacting
and
executing
of
good
lawes
,
yet
no
thankes
to
them
,
for
they
had
no
such
intention
:
secondly
,
in
regarde
of
themselues
,
their
sinnes
are
farre
more
vile
and
horrible
,
then
the
good
that
commeth
accidentally
by
it
.
Haue
they
stumbled
that
they
should
fall
?
God
forbid
.
Here
we
may
note
and
obserue
Gods
goodnesse
,
The
reason
is
,
Gods
couenant
is
vnchangeable
,
and
reacheth
vnto
a
thousand
generations
,
and
the
infidelity
of
men
cannot
make
his
faith
and
truth
in
performance
of
his
promises
of
none
effect
:
Vse
.
This
must
encourage
and
confirme
vs
in
the
course
of
godlinesse
,
and
in
sauing
our selues
from
the
common
corruption
of
faith
or
manners
,
wee
shall
not
loose
our
reward
.
Bee
the
times
neuer
so
corrupt
,
religion
neuer
so
abolished
,
sinne
neuer
so
rife
,
Atheisme
and
superstition
neuer
so
much
swarme
and
abound
,
yet
God
thinketh
neuer
the
worse
of
his
,
or
thereby
taketh
an
occasion
to
handle
them
roughly
:
but
hee
maketh
a
distinction
and
difference
betweene
the
righteous
and
the
wicked
,
2.
Vse
.
Here
is
condemned
the
bad
and
vniust
practise
of
some
,
that
for
one
man
of
a
calling
or
profession
that
falleth
and
offendeth
,
taketh
occasion
rashlye
to
censure
and
condemne
all
;
as
though
all
the
Apostles
should
be
condemned
of
couetousnesse
and
treason
because
Iudas
was
such
;
or
all
holy
Deacons
of
Apostacie
,
Idolatry
and
fornication
,
because
Nicholaus
proued
to
be
such
;
or
all
professors
of
lying
and
indirect
dealing
,
because
Ananias
and
Saphyra
his
wife
were
detected
to
be
such
,
and
therefore
extraordinarily
punished
,
whereas
in
this
bad
and
worst
world
,
wee
may
meruaile
that
any
remaines
good
,
rather
then
all
or
most
are
such
.
Secondly
,
the
number
of
the
good
is
euer
farre
lesse
then
the
number
of
the
wicked
.
By
their
fall
,
saluation
is
come
to
the
Gentiles
.
Vse
.
Let
none
then
that
feare
God
bee
terrified
and
daunted
with
the
blustring
threatnings
,
or
furiousnesse
of
the
wicked
against
them
;
but
in
faith
,
patience
and
silence
,
commend
themselues
and
their
cause
to
God
,
for
hee
will
direct
all
to
good
,
and
out
of
euill
premises
,
draw
good
conclusions
.
Psal.
38.
&
Psal.
112.
To
prouoke
them
to
follow
them
.
See
heere
and
obserue
the
great
wisedome
and
louing
kindnesse
of
God
towards
his
children
,
they
haue
mooued
mee
to
iealousie
with
that
which
is
not
God
:
they
haue
prouoked
mee
to
anger
with
their
vanities
:
I
will
moo●e
them
to
iealousie
with
(
those
that
are
)
no
people
:
I
will
prouoke
them
to
anger
with
a
foolish
nation
.
And
herein
God
dealeth
with
them
as
a
tender
Father
with
his
vnkinde
or
disobedient
childe
that
will
not
come
to
him
,
1.
Vse
.
Hereby
are
condemned
those
that
by
their
Idolatrie
(
as
the
Papists
doe
)
or
else
with
others
,
by
their
arrogancie
,
pride
and
contempt
,
alienate
and
deteine
the
Iewes
from
Christianity
.
2.
Vse
.
Secondly
,
let
vs
endeuour
by
our
pure
and
sincere
seruing
of
God
,
by
our
holy
zeale
,
by
our
godly
life
and
iust
dealing
,
●one
fould
,
and
one
shepheard
.
Iohn
.
10.
v.
27.
3.
Vse
.
Let
vs
,
as
we
be
waile
their
hardnesse
of
heart
,
&
vile
contempt
of
Christ
and
his
Gospell
:
so
dayly
and
heartily
with
that
Elizaeus
of
our
age
,
now
in
glory
,
pray
for
their
conuersion
,
and
with
that
reuerend
Father
say
.
O
Lord
Iesu
,
thou
doest
iustly
reuenge
the
contempt
of
thy selfe
,
and
this
vnthankefull
people
is
worthy
whom
thou
shouldest
most
sharpely
punish
:
But
O
Lord
,
remember
thy
couenant●
,
and
regarde
the
afflicted
for
thy
names
sake
:
Also
grant
vnto
vs
,
that
are
of
all
men
most
vnworthy
,
whom
notwithstanding
thou
hast
counted
worthy
of
thy
merci●
,
that
wee
profiting
in
thy
grace
,
may
not
bee
instruments
of
thy
wrath
against
them
,
but
that
wee
may
rather
by
the
knowledge
of
thy
worde
,
and
by
the
examples
of
an
holy
life
,
through
the
working
of
thy
holy
spirit
,
reduce
them
to
the
right
way
,
that
thou
maiest
once
bee
glorified
for
euer
of
all
nations
and
people
.
Amen
.
The
fall
of
them
,
the
riches
of
the
world
.
Quest.
Can
good
come
of
euill
?
and
saluation
of
the
Gentiles
come
from
the
fall
of
the
Iewes
?
is
here
the
corruption
and
dying
of
one
,
the
cause
and
generation
of
another
?
Ans.
Although
euill
can
neuer
produce
good
as
the
proper
cause
of
it
:
yet
indirectly
and
by
occasion
it
may
worke
it
.
Thus
wee
see
that
from
euill
manners
and
the
corrupt
behauiour
of
men
,
good
lawes
haue
their
beginning
and
originall
.
Secondly
,
the
omnipotencie
,
and
infinite
maiestie
of
him
,
that
at
the
first
drew
light
out
of
darkenesse
,
can
draw
good
out
of
euill
.
The
riches
of
the
world
,
the
riches
of
the
Gentiles
.
rich
in
faith
,
to
be
riche
in
GOD
,
Luke
.
12.21
.
This
is
the
true
riches
,
and
properly
the●r
o●ne
,
for
they
shall
neuer
bee
taken
away
from
them
,
and
they
that
are
possessed
of
them
shall
neuer
hunger
nor
thirst
.
Io.
4.
This
is
the
treasure
hidde
in
the
field
of
the
Church
,
which
when
a
man
hath
found
,
bee
hideth
,
preserueth
it
,
and
for
ioy
thereof
goeth
and
selleth
all
that
he
hath
and
buyeth
that
field
.
This
is
that
pretious
pearle
which
a
marchant
finding
selleth
all
that
he
h●th
and
buyeth
.
And
as
a
man
,
(
albeit
otherwise
,
as
poore
and
miserable
as
Lazarus
,
)
being
possessed
with
no
worldly
goods
and
hereditaments
,
1
Vse
.
Wherefore
let
vs
not
dote
vpon
earthly
and
perishable
things
,
which
can
neuer
make
the
possessors
happy
and
blessed
before
God
:
but
let
the
word
of
God
dwell
richly
and
plentifully
in
vs
,
let
vs
seeke
to
compasse
the
knowledge
of
it
with
all
care
and
indeauour
;
for
of
all
other
things
it
is
most
pretious
,
and
it
alone
being
tempered
and
receiued
by
faith
,
doth
solace
and
satisfie
the
heart
,
and
yeeldes
true
and
perfect
contentment
vnto
it
.
2
Vse
.
We
must
so
labour
and
so
order
the
matter
that
Christ
be
our
treasure
and
our
rich
pearle
and
where
our
treasure
is
,
there
must
our
heart
bee
also
:
otherwise
if
wee
make
neuer
so
goodly
and
great
purchases
in
the
world
,
and
bee
neuer
so
stored
and
furnished
with
worldly
wealth
,
and
want
this
spirituall
treasure
,
this
spirituall
gould
,
siluer
,
Iewels
&c.
we
are
in
the
eyes
of
God
,
and
so
shal
be
one
day
declared
before
the
eyes
of
all
men
,
to
bee
most
beggarly
and
banckrupt
,
naked
and
ignoble
.
Luk.
12.21
.
Apoc.
3.17
.
V.
13
For
in
that
I
speake
to
you
Gentiles
,
in
as
much
as
I
am
an
Apostle
of
the
Gentiles
I
magnifie
(
or
adorne
)
mine
office
.
V.
14.
(
To
trie
)
if
by
any
m●anes
,
I
might
prouoke
them
that
are
of
my
flesh
to
follow
them
,
and
might
saue
some
of
them
.
I
speake
to
you
Gentiles
,
viz.
which
are
called
from
among
the
Gentiles
:
in
as
much
as
I
am
an
Apostle
of
the
Gentiles
.
i.
I
haue
beene
called
of
Christ
,
principally
that
I
should
bee
the
Doctor
of
the
Gentiles
,
that
I
might
carrie
his
name
before
them
.
Act.
9.15
.
Gal.
2.
ver.
7.
and
8.
I
magnifie
mine
office
.
i.
I
ommit
nothing
that
may
appertaine
to
set
it
forth
and
make
it
famous
and
illustrious
,
for
this
is
glorious
to
my
ministery
.
1
Cor.
15.10
.
1.
Thess.
2.
vers
.
If
by
any
meanes
I
might
prouoke
.
i.
by
preaching
and
my
example
stirre
vp
,
them
that
are
of
my
flesh
▪
i.
those
that
are
sprung
of
the
same
Ancestors
and
so
entirely
beloued
,
to
follow
them
.
i.
to
beleeue
in
Christ
and
embrace
the
gospell
,
and
might
saue
some
of
them
.
i.
bring
to
the
obedience
of
faith
and
,
by
consequence
,
to
saluation
.
Q.
It
is
proper
to
God
alone
to
conuert
men
to
God
,
how
then
can
the
ministers
be
said
to
conuert
&
saue
?
he
alone
giueth
faith
.
Eph.
2.20
he
alone
giueth
repentance
.
2.
Tim.
2.25
.
and
hee
alone
softneth
and
mollifieth
the
heart
.
Ezek.
32
?
An.
God
conuerteth
and
saueth
as
the
proper
effitient
cause
and
author
of
it
,
working
inwardly
and
making
the
ministers
doctrine
effectuall
,
but
the
ministers
and
preachers
do
it
as
outward
meanes
and
instruments
,
propounding
,
offring
and
applying
Gods
promises
vnto
their
hearts
,
whose
ministery
is
onely
so
farre-forth
sauing
and
conuerting
,
as
it
pleaseth
God
to
prosper
&
blesse
it
.
Act.
8.
v.
31.37.38
.
Act.
10.43
.
2.
Cor.
5
▪
v.
18.
Act.
16.
v.
14.
V.
I
magnifie
my
Ministery
▪
that
I
might
prouoke
them
,
and
might
saue
some
of
them
.
Wee
,
here
from
Pauls
practice
and
paines
in
the
adornation
of
this
ministery
,
learne
,
wherein
the
dignitie
,
ornament
and
true
honor
of
the
ministery
doth
consist
,
not
so
much
in
titles
,
pompe
,
prebends
,
multiplication
of
benefices
,
glorious
apparrell
,
eminencie
and
superiority
of
place
;
(
albeit
there
is
and
needes
must
bee
an
inequality
and
difference
of
order
and
degrees
,
in
the
ministers
for
composing
of
controuersies
and
auoyding
of
confusion
)
as
in
diligence
of
teaching
,
in
aduancing
true
religion
,
doctrine
and
life
,
and
in
winning
many
to
Christ
.
2.
King
.
2.12
.
Act.
20.
ver.
28.
The
reasons
hereof
are
these
.
First
God
hath
ordained
them
and
their
calling
to
this
end
Act.
26.
and
if
they
execute
it
not
their
sinne
is
greeuous
and
their
iudgment
most
fearefull
.
Secondly
hereby
Gods
name
is
magnified
amongst
men
;
and
the
sweet
oyntment
and
smell
▪
of
his
gospell
is
dispersed
farre
and
wide
.
Thirdly
they
confirme
their
ministery
and
comfort
their
soules
here
,
and
gaine
addition
of
glory
in
the
life
to
come
.
2.
Cor.
2.16
.
Apoc.
11.
Dan.
12.3
.
Vse
.
The
vse
hereof
is
first
to
taxe
and
condemne
the
couetous
,
idle
,
worldly
,
vitious
,
vnteaching
,
dumbe
,
absent
,
and
negligent
ministers
,
who
because
either
they
do
not
Gods
worke
at
all
(
especially
in
preaching
,
or
els
▪
execute
their
functions
very
negligently
,
are
subiect
and
lie
open
to
Gods
curse
,
and
are
to
answere
for
the
damnation
of
so
many
soules
as
perish
through
their
default
,
Hier.
48.10
.
Ezek.
33.
vers.
6.
and
8.
Acts
20
▪
26.27
.
2
Vse
.
Secondly
ministers
neglecting
all
other
by-matters
that
nothing
concerne
them
,
and
the
hunting
and
hauking
after
worldly
goods
and
glory
must
striue
with
all
diligence
to
performe
their
duties
,
and
to
make
this
their
onely
scope
and
marke
to
spread
Christ
his
gospell
farre
and
neere
,
and
so
to
conuert
and
saue
soules
.
2.
Tim.
4.
ver.
2.
and
3.
Act.
26.
ver.
18.
V.
Which
are
my
flesh
,
and
chap.
9.
ver.
3.
my
brethren
,
my
kinsmen
.
This
sympathy
and
indulgent
affection
appeared
most
notably
in
Christ
Iesus
in
weeping
ouer
the
Cittie
Ierusalem
,
and
bewayling
the
aproching
ruine
of
it
,
it
manifestly
also
discouered
it selfe
towards
Mary
his
Mother
,
whom
hee
so
much
respected
and
had
such
a
prouident
care
of
,
Paul
,
who
with
the
often
hazard
of
his
owne
life
,
labored
the
Iewes
conuersion
.
Vse
.
Let
vs
haue
a
due
regard
to
procure
good
,
spiritual
and
corporall
to
our
country
and
kinsfolkes
,
for
this
both
nature
and
religion
requireth
and
commendeth
;
If
nature
bind
vs
to
prouide
for
and
doe
good
to
our
parents
,
children
and
kinsfolke
,
much
more
must
grace
and
religion
bind
and
vrge
vs
to
care
for
their
spiritual
good
and
comfort
.
And
might
saue
some
of
them
.
Obs.
2.
We
learne
here
that
the
preaching
and
ministerie
of
the
gospell
,
is
not
a
matter
onely
of
ciuility
,
credit
or
a
bare
letter
,
but
the
power
of
God
,
the
worlds
saluation
,
the
immortall
seed
,
and
to
the
Elect
the
sweet
sauor
of
life
vnto
life
.
Act.
13.46.47
.
2.
Cor.
2.16
.
1.
Pe.
1.23
.
and
this
it
was
that
specially
exalted
Capernaum
to
Heauen
,
and
filleth
citties
and
townes
full
of
spirituall
ioy
.
Acts
8.8
.
The
reason
hereof
is
,
because
God
hath
annexed
a
promise
therevnto
,
and
is
effectuall
,
and
powerfull
hereby
to
draw
and
saue
all
that
belong
vnto
him
.
Mat.
28.19.20
.
●
1
Vse
.
It
condemneth
the
Swink-feldains
,
and
the
Atheists
of
the
world
,
that
thinke
the
word
preached
is
not
of
force
and
power
to
conuert
any
;
for
they
looke
vnto
the
outward
sound
and
letter
onely
,
and
not
to
the
powe●
,
and
promise
of
God
who
worketh
effectually
in
it
and
by
it
in
all
them
that
belong
vnto
him
.
Romanes
1.16
.
1.
Cor.
1.
ver.
24.
2
Vse
.
Let
not
men
despise
,
contemne
and
reiect
the
holy
ministery
,
but
thinke
and
speake
alwaies
honorably
of
it
,
let
men
herein
acknowledge
Gods
goodnesse
towards
them
,
and
accept
of
the
riches
and
treasures
of
his
grace
hereby
offered
vnto
them
.
For
albeit
it
cannot
profit
and
auaile
any
thing
to
saluation
without
the
assistance
of
the
holy
spirit
:
Yet
by
the
helpe
of
it
,
which
alwaies
accompanieth
it
in
the
elect
,
al
that
are
to
be
saued
,
are
ordinarily
won
.
Hence
no
Eunuch
conuerted
without
a
Philip
,
no
Cornelius
without
a
Peter
,
and
no
Lydia
without
a
Paul
.
V.
15.
For
if
the
casting
away
of
them
bee
the
reconciling
of
the
world
▪
what
shall
their
receiuing
bee
but
life
from
death
?
V.
16.
For
if
the
first
fruites
bee
holy
,
so
is
the
whole
lumpe
,
and
if
the
roote
bee
holy
so
are
the
branches
.
If
the
casting
away
of
them
,
viz.
i.
the
greatest
part
of
the
Iewes
,
bee
the
reconciling
of
the
world
.
i.
serue
and
tend
to
the
calling
of
the
Gentles
whereby
they
are
reconciled
vnto
God
,
what
shall
the
receiuing
be
.
i.
the
calling
of
the
fulnesse
of
the
Iewes
,
by
which
they
that
before
were
cast
off
,
shall
againe
be
admitted
and
receiued
into
the
Church
;
but
life
from
death
.
i.
a
recouery
and
bringing
of
spirituall
life
againe
to
the
Iewes
that
were
so
many
hundred
yeares
dead
in
their
sinnes
,
and
also
their
restitution
&
fulnesse
shal
giue
an
occasion
of
quickning
to
the
Gentiles
,
For
if
the
first
fruites
be
holy
so
is
the
whole
Lump
.
i.
For
as
then
when
the
Israelites
had
offred
the
first
fruites
of
their
bread
and
loaues
vnto
God
,
all
the
whole
Lumpe
and
rest
of
the
fruites
were
hereby
blessed
and
sanctified
vnto
them
,
that
they
might
with
good
conscience
bake
,
knead
and
feed
vpon
them
:
Euen
so
,
if
Abraham
Isack
and
Iacob
their
stock
,
fathers
and
founders
of
their
Nation
,
were
(
especially
)
by
reason
of
Gods
couenant
holie
and
accepted
with
GOD
:
so
shall
the
elect
of
their
posterity
bee
(
in
some
sort
)
fauoured
for
their
Fathers
sake
,
And
if
the
roote
bee
holy
.
i.
full
of
the
iuice
and
sappe
of
grace
,
so
shall
the
branches
.
i.
The
holie
remainers
by
force
of
GODS
couenant
shall
receiue
and
drawe
iuice
,
grace
and
goodnesse
from
it
.
Q.
If
the
conuersion
of
the
Iewes
shal
be
not
onely
vnto
them
,
but
also
vnto
the
Gentiles
a
spirituall
resurrection
,
and
life
from
the
dead
,
and
this
must
needes
bee
a
little
before
Christ
his
second
comming
,
how
can
this
place
then
agree
,
to
and
accord
with
,
that
in
Luke
where
it
is
sayd
?
But
when
the
Sonne
of
man
commeth
shal
hee
finde
faith
on
the
earth
?
Luk.
18.8
.
and
with
that
towards
the
end
of
the
world
Sathan
must
bee
loosed
▪
Apoc.
20.17
.
and
seduce
the
people
of
the
world
.
Ans.
They
may
very
well
and
aptly
bee
thus
reconciled
by
distinction
:
That
the
last
times
of
the
world
shal
be
happie
in
respect
of
the
benefits
of
Christ
and
the
light
of
the
Gospell
;
and
likewise
in
regard
of
the
gathering
togither
of
the
Church
of
Iewes
and
Gentiles
throughout
the
world
.
But
they
shal
be
vnhappie
and
miserable
by
reason
of
the
worlds
vnthankefulnesse
and
the
seducement
of
Antichrist
,
who
shall
not
be
(
wholy
)
abolished
before
Christ
his
commming
.
Secondly
,
the
number
of
Atheists
,
Hipocrites
,
Apostataes
and
prophane
persons
shall
incomparably
farre
exceed
the
number
of
those
that
truely
feare
God
and
sincerely
serue
him
:
yet
,
that
Church
shall
neuer
wholy
cease
but
vnder
the
tirany
of
Antichrist
,
there
shall
remaine
not
a
few
that
shall
rightly
call
vpon
Gods
name
,
and
all
the
elect
shal
be
saued
,
whom
the
Lord
out
of
all
the
families
,
nations
,
and
kindreds
of
the
earth
hath
marked
with
a
certaine
marke
of
Election
and
adoption
.
Or
thus
,
in
that
generation
or
age
,
wherein
the
Iewes
shal
be
conuerted
,
there
shal
be
much
faith
and
zeale
vpon
the
earth
,
but
in
the
next
following
wherein
many
false
Christs
shall
seduce
many
,
What
shall
their
receiuing
bee
but
life
from
death
?
Q.
Shall
not
the
generall
calling
the
conuertion
of
the
Iewes
bee
in
occasion
of
the
diminishing
and
reiection
of
the
Gentiles
?
A.
No
,
but
a
reuiuing
of
their
faith
and
a
quickning
of
the
word
.
For
the
ouerflowing
and
streaming
fountaine
of
Gods
mercie
and
goodnesse
is
neuer
drawne
drie
,
and
the
more
that
men
vse
it
,
the
more
it
runneth
out
and
sloweth
.
Secondly
,
if
that
which
is
euill
in
it selfe
.
viz.
the
fall
of
the
Iewes
was
sauing
to
the
Gentiles
(
albeit
accidentally
and
by
occasion
)
much
more
that
which
is
good
off
,
and
by
it selfe
,
shall
produce
and
bring
forth
good
effects
.
V.
If
the
first
fruites
bee
holy
,
then
the
whole
Lumpe
,
and
if
the
roote
,
then
the
branches
.
Q.
Are
they
,
that
are
borne
of
holy
parents
holy
,
or
can
parents
deriue
and
transfuse
grace
and
holinesse
into
their
children
?
A.
No
,
for
they
are
borne
and
conceiued
in
sinne
,
and
are
by
nature
the
children
of
wrath
,
but
they
are
holy
by
couenant
and
promise
onelie
,
whether
they
bee
Iewes
or
Gentiles
,
according
to
the
tennor
of
the
couenant
I
wil
be
thy
God
and
the
God
of
thy
seed
for
euer
.
Gen.
17.7
.
and
Gall.
3.9
.
and
they
which
be
of
faith
are
blessed
with
faithful
Abraham
.
Secondly
holy
and
beleeuing
parents
beget
not
children
as
they
are
holy
and
beleeuing
,
(
for
this
proceedeth
onely
from
grace
and
Gods
free
promise
)
but
as
they
are
men
and
naturall
parents
;
and
therefore
that
which
is
borne
of
the
flesh
is
flesh
(
as
all
are
by
nature
)
and
that
which
is
borne
(
viz.
againe
)
of
the
spirit
is
spirit
.
Iohn
3.6
:
Q.
In
that
the
patriarckes
and
Ancesters
of
the
Iewes
are
called
,
the
first
fruites
,
the
roote
,
the
naturall
oliues
are
not
the
preferments
,
prerogatiues
and
excellences
of
the
Iewes
farre
greater
then
of
the
Gentiles
?
much
euery
manner
of
way
,
but
not
in
repect
of
righteousnesse
and
merite
,
for
herein
they
are
equall
and
all
one
Eph.
2.23
.
Question
What
then
were
then
the
speciall
and
singular
ornaments
and
prerogatiues
of
the
Iewes
?
Ans.
Nine
specially
(
as
they
are
numbred
by
Saint
Paul
)
.
First
the
glorious
title
of
Israelites
,
which
name
Iacob
first
obtained
by
reason
of
wrestling
and
preuailing
with
the
Angell
.
Secondly
the
Adoption
to
bee
Gods
people
in
generall
.
Thirdly
the
Glorie
.
i.
the
honour
and
dignity
,
in
that
the
Lord
of
glory
did
(
as
it
were
)
dwell
amongst
them
signes
of
whose
speciall
presence
were
the
Arke
and
the
Temple
.
Fourthly
,
the
couenants
,
that
is
not
onely
the
testament
but
also
many
compactes
and
the
agreements
that
passed
betweene
GOD
and
the
people
.
Fiftly
the
giuing
of
the
law
,
Moral
,
Iudicial
,
Ceremonial
,
vnder
,
which
is
comprehended
the
Kingly
dignity
and
Magistracie
.
Sixtly
the
seruice
of
God
,
that
is
,
the
whole
Leuiticall
Ministerie
,
and
the
Administration
of
Gods
worship
.
Seuenthly
the
promises
,
that
is
,
of
earthly
and
spirituall
blessings
,
and
of
the
Gospell
promised
to
the
Fathers
.
Rom.
1.
v.
2.
Eightly
the
honorable
descent
from
the
holy
Fathers
and
Ancestors
,
for
whose
sake
God
doth
often
times
blesse
the
posteritie
:
Ninthly
and
lastly
,
the
hauing
of
Christ
for
their
kinsman
,
for
of
them
concerning
the
flesh
came
Christ
,
who
is
God
blessed
for
euer-more
.
Vers.
15.
If
the
casting
away
of
them
,
&
c
?
what
the
reconciling
,
&c.
Obs.
The
conuersion
of
the
nation
of
the
Iewes
,
shall
be
the
worlds
restauration
,
and
shall
wonderfully
confirme
the
faith
of
the
Gentiles
,
Rom.
11.12
.
Ioh.
10.16
.
The
reason
hereof
is
,
for
that
they
both
shall
haue
perfect
ioy
,
when
both
Iewes
and
Gentiles
shall
alike
enioy
the
common
●elicitie
,
and
all
scruples
,
doubts
,
and
all
causes
of
any
pretended
separation
,
shall
bee
taken
away
and
remooued
.
Secondly
,
an
increase
,
augmentation
and
an
honor
and
ornament
shall
be
hereby
added
to
the
Church
.
Vse
.
Let
vs
therefore
desire
and
seeke
after
their
conuersion
,
and
heartely
pray
for
it
,
and
by
writing
,
disputes
,
doctrine
,
and
holy
example
,
further
and
promote
it
,
for
this
shall
redound
to
Gods
glory
,
and
the
amplification
and
improouement
of
our
owne
,
both
temporall
and
eternall
happinesse
.
Ver.
15.
Be
but
life
from
death
.
In
that
by
the
Ministerie
of
the
Gospell
,
The
first
reason
hereof
is
,
because
it
is
the
power
of
God
to
saluation
,
immortall
seed
of
regeneration
and
eternall
life
;
for
hereby
God
doth
call
men
to
bee
his
children
and
doth
conuert
them
,
Vse
.
1.
The
first
vse
hereof
is
,
to
learne
vs
,
not
onely
to
magnifie
and
haue
the
Gospell
in
high
account
and
esteeme
,
that
bringeth
such
comfort
and
commoditie
with
it
;
but
also
to
receiue
it
,
yea
to
temper
it
(
as
men
doe
mixe
and
dulcifi●
their
tart
wine
with
suger
)
with
faith
,
and
to
apply
it
to
our
owne
selues
,
otherwise
it
will
bee
altogether
vnprofitable
vnto
vs
.
Vse
.
2.
Secondly
wee
must
hereby
bee
induced
and
perswaded
to
leade
and
liue
a
new
life
according
to
the
tenor
of
the
Gospell
and
the
intent
of
the
word
of
God
,
For
the
grace
and
Gospell
of
Christ
hath
brightly
appeared
,
teaching
vs
to
deny
vngodlinesse
and
worldly
lusts
,
and
to
liue
iustly
,
godlyly
,
and
soberly
in
this
present
world
.
Titus
2.11.12
.
Vse
.
3.
Thirdly
hereby
also
wee
are
remembred
and
put
in
minde
from
whence
the.
Gospell
hath
his
credit
,
authoritie
and
estimation
,
not
from
the
approbation
of
mans
reason
,
nor
from
the
applause
of
the
worlde
,
nor
from
the
persons
of
the
Ministers
,
but
from
God
,
and
from
the
admirable
and
supernaturall
effects
and
fruites
of
it
:
Obs.
Heere
is
commended
the
goodnesse
of
GOD
and
the
truth
of
his
couenant
of
grace
,
that
doth
redound
and
extend
it selfe
to
posteritie
and
succeeding
generations
,
euen
from
generation
to
generation
Exod
20.
Psal.
3.
Ver.
9.
Psal.
89.
Ver.
33.34
.
Psal.
103
Ver.
17.
The
reason
hereof
is
,
his
truth
and
couenant
doth
not
depend
vppon
any
creature
or
thing
,
without
himselfe
,
but
onely
vppon
him-selfe
and
therefore
can
by
no
outward
meanes
be
nullified
or
made
frustrate
.
Vse
.
Seeing
that
GOD
is
vnchangeable
,
true
,
and
cannot
deceiue
in
word
or
deede
;
Vse
.
2
Lette
vs
then
by
our
pietie
,
godlynesse
and
goodnesse
,
labour
to
bring
a
blessing
vppon
our
posteritie
:
For
the
children
and
posteritie
many
times
fare
the
better
and
are
respected
for
their
beleeuing
and
holy
fathers
sake
:
woe
then
to
ignorant
,
Popish
,
Atheisticall
,
lewd
,
licentious
,
blaspheming
and
filthy
minded
and
liuing
parents
,
who
by
their
ill
example
not
onely
peruert
and
poyson
their
children
,
but
also
bring
vppon
and
deriue
the
cursse
of
GOD
vnto
them
who
doth
visit
the
iniquitie
of
the
Fathers
vpon
the
Children
vnto
the
third
and
fourth
generation
of
them
that
hate
him
.
Vse
.
3.
Wee
must
bee
admonished
and
aduised
hereby
,
that
wee
doe
not
from
mens
vnworthynesse
and
present
condition
take
occasion
rashly
to
condemne
them
,
and
imperiously
to
insult
ouer
them
.
But
rather
ascend
higher
,
and
consider
the
roote
and
foundation
of
the
couenant
,
and
proceed
to
their
holy
Ancestors
,
that
wee
may
know
that
the
blessing
of
the
couenant
remaineth
in
them
:
Vers.
17.
And
though
some
of
the
branches
bee
broken
of
and
thou
being
a
wilde
Oliue
tree
,
was
graft
into
[
or
for
]
them
,
and
made
partaker
of
the
roote
and
fatnesse
of
the
Oliue
tree
.
Vers.
18.
Boast
not
thy selfe
against
the
branches
,
and
if
thou
boast
thy selfe
,
thou
bearest
not
the
roote
,
but
the
roote
thee
.
Though
some
of
the
branches
,
that
are
hypocrites
and
voyde
of
good
workes
bee
broken
of
,
id
est
.
reiected
and
cease
to
bee
a
Church
by
reason
of
their
vnbeliefe
,
and
thou
being
a
wilde
Oliue
.
i.
a
branche
and
bough
of
it
,
and
therefore
naturally
barren
,
vnfruitfull
,
and
bearing
nothing
but
bitter
leaues
,
was
graft
in
for
them
,
and
partaker
of
the
roote
i.
of
the
iuice
that
commeth
from
the
roote
Abraham
,
and
floweth
vnto
all
the
branches
,
and
of
the
fatnesse
,
i.
of
the
graces
,
promises
,
and
all
the
benefits
,
and
good
things
spirituall
and
outward
made
vnto
vs
in
Abraham
,
of
the
Oliue
tree
,
the
Church
of
the
Israelites
which
sprang
from
him
.
Boast
not
thy selfe
against
the
branches
,
i.
(
according
to
the
meaning
of
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
do
not
shake
thy
necke
against
them
by
insulting
,
triumphing
,
and
crowing
ouer
them
,
for
if
thou
boastest
thy selfe
,
thou
bearest
not
the
roote
.
i.
if
you
proudly
glory
and
vaunt
that
some
branches
being
broken
of
,
thou
art
ingrafted
into
the
tree
of
the
Church
,
know
thou
that
the
Church
of
the
Iewes
receiueth
nothing
from
thee
,
but
the
roote
thee
,
i.
thou
hast
thy
foundation
and
sustentation
,
and
whatsoeuer
thou
hast
from
this
,
that
thou
without
any
merite
of
thine
art
ingrafted
into
the
Church
of
God
:
neither
doth
the
Church
need
thee
,
but
thou
needest
the
Church
,
that
thou
maiest
be
a
member
of
it
,
therfore
thou
must
not
for
the
vnbeliefe
of
some
Iewes
scornefully
and
proudly
contemne
and
rage
against
the
whole
body
of
the
people
.
Q.
Some
of
the
branches
bee
broken
off
.
Can
the
true
members
of
the
Church
become
Infidels
,
and
so
bee
broken
off
from
the
fellowship
of
the
Church
?
Ans.
No
,
if
they
be
liuing
members
,
and
be
truely
by
faith
ingrasted
into
Christ
;
for
Christ
will
loose
none
of
those
that
the
Father
hath
giuen
him
to
bee
saued
,
Iohn
.
17.
but
these
that
fall
away
and
are
broken
off
,
are
onely
branches
and
members
in
regarde
of
the
couenant
,
and
in
their
owne
conceit
,
and
the
charitable
opinion
of
the
Church
,
but
not
truely
and
really
,
and
before
God
,
seeing
they
are
none
of
Gods
elect
,
and
are
destitute
of
faith
,
and
the
spirit
of
Christ
.
Quest
,
Who
▪
and
how
many
sortes
of
people
are
or
may
bee
cut
off
and
fall
away
from
the
Church
?
Ans.
Two
sorts
.
First
,
those
that
be
ingrafted
into
the
Church
by
the
tenor
and
authoritie
of
the
Generall
couenant
onely
,
whereby
God
promiseth
that
hee
will
be
their
God
,
and
the
God
of
their
seede
,
Secondly
,
they
that
indeed
receiue
the
seede
of
the
word
[
as
many
reprobates
doe
]
but
they
mixe
it
not
with
faith
,
and
it
hath
no
roote
in
them
,
neither
are
they
renued
and
inwardly
changed
by
it
.
The
word
in
these
may
be
,
and
soone
is
either
vtterly
lost
,
or
else
choaked
and
peruerted
,
and
so
they
may
be
cut
off
,
and
fall
away
finally
and
wholy
.
And
(
to
conclude
all
in
a
word
,
)
they
are
only
&
alone
cut
and
broken
off
,
that
are
Abrahams
sonnes
according
to
the
flesh
onely
[
as
the
body
of
the
Iewes
generally
were
in
Saint
Pauls
time
,
and
sithence
]
but
the
sonnes
of
promise
,
or
Abrahams
sonnes
by
faith
neuer
are
,
nor
euer
can
bee
broken
off
,
bee
their
number
neuer
so
small
,
nor
their
temptations
neuer
so
great
and
permanent
.
3.
Quest.
How
are
men
ingrafted
into
the
Church
?
Ans.
First
,
by
an
outward
calling
,
and
by
an
outward
profession
and
approbation
of
the
word
and
sacraments
.
Secondly
by
Baptisme
,
as
a
seale
of
our
adoption
and
entrance
or
matriculation
into
the
Church
.
Thirdly
,
by
the
testimony
and
in
the
opinion
of
the
Church
,
and
so
may
a
reprobate
or
hypocrite
be
ingrafted
.
Fourthly
,
in
Gods
secret
counsell
and
by
the
spirrit
of
faith
and
seale
of
Gods
holy
and
spirit
.
hereby
men
with
a
prepared
and
sanctified
hart
receiue
Gods
word
and
keepe
it
,
these
alone
Christ
draweth
vnto
him
and
inwardly
changeth
and
transnatureth
them
vntill
hee
perfect
them
and
bring
them
to
the
end
of
their
hope
,
that
is
,
the
saluation
of
their
soules
.
and
thus
are
the
Elect
onely
ingrafted
and
therefore
can
neuer
perish
.
Seeing
that
Christ
cannot
abide
barren
and
fruitlesse
vines
,
The
reason
hereof
is
,
for
that
the
anger
and
indignation
of
God
goeth
with
it
,
and
temporall
plagues
and
punishments
(
which
are
but
forerunners
of
euerlasting
iudgement
otherwise
)
surprize
and
ceaze
vppon
vs
.
Secondly
all
our
faith
and
profession
without
works
and
fruites
is
not
sincere
and
sound
before
God
,
but
copper
and
counterfeyt
.
For
true
faith
and
regeneration
can
no
more
in
their
proper
time
&
opportunity
be
without
fruite
and
obedience
,
then
the
sun
without
light
,
the
fire
without
heat
&
the
springing
fountaine
without
water
.
Vse
.
1.
Wherefore
let
vs
to
our
outward
profession
of
the
Gospell
adde
and
associate
the
continuall
traine
and
attendant
of
good
workes
of
pietie
&
deuotion
towards
God
,
and
of
loue
and
iustice
towards
men
.
Thus
God
hath
commanded
,
our
faith
requireth
(
for
the
testimony
and
cherishing
of
it
)
our
neighbours
need
it
,
and
God
both
regardeth
and
(
in
fauor
)
rewardeth
it
:
otherwise
,
if
we
bring
forth
no
fruit
of
godlinesse
&
goodnesse
,
it
followeth
that
we
neuer
had
true
communion
with
Christ
,
and
therefore
in
time
we
shall
bee
disclosed
and
discouered
to
haue
beene
but
meere
hypocrites
,
and
it
shall
be
notified
to
our selues
and
to
others
,
that
wee
neuer
did
appertaine
vnto
him
,
and
therefore
we
shal
neuer
bee
admitted
into
the
Court
and
Pallace
of
heauen
,
but
,
as
vnprofitable
seruants
,
cast
into
h●ll
fire
.
Thou
being
a
wilde
Oliue
tree
.
In
that
wee
Gentiles
are
compared
to
a
wilde
Oliue
,
wee
heare
learne
this
instruction
,
that
as
wee
Gentiles
,
euen
the
best
of
vs
,
are
naturally
,
and
before
our
conuersion
vnto
Christ
,
barren
,
fruitlesse
and
cursed
trees
▪
vntoward
and
vnapt
to
any
goodnesse
,
and
wholy
disposed
and
inclined
vnto
euil
.
Gen.
6.
V.
5.
Titus
▪
3
▪
V.
3.
Ephes.
2.
●
.
2.3
Psal.
14.1.2.3
.
1.
Cor.
6.9.10.11
.
The
first
reason
hereof
is
,
because
all
men
are
conceiued
and
borne
in
Originall
sinne
,
Vse
.
1
,
If
we
would
iudge
equally
and
charitably
of
other
mens
sins
and
follie
,
we
must
●ooke
vnto
our
owne
Originall
sinne
and
to
our
stuffe
at
home
▪
and
obserue
wherein
others
haue
the
preheminence
before
vs
so
shall
we
censure
others
with
more
conscience
&
compassion
,
and
be
the
more
preserued
from
filling
our selues
.
Vse
.
2.
Let
no
man
trust
in
his
owne
natural
goodnesse
,
vertue
and
worthynesse
,
I
haue
sinned
against
heauen
and
against
God
,
and
I
am
no
more
worthy
to
be
called
Gods
sonne
.
Vse
.
3.
Let
euery
christian
,
seeing
that
of
a
wild
Oliue
,
he
is
ingrafted
into
Gods
Church
,
be
alwaies
thankfull
for
so
great
a
benefit
,
and
lay
aside
his
wild
&
sauage
nature
,
&
in
piety
,
virtue
,
&
good
workes
imitate
&
resemble
the
noble
vine
Christ
Iesus
into
whom
he
is
ingraffed
,
Vse
.
4.
The
Ministers
and
Preachers
of
Gods
word
must
not
looke
to
finde
the
people
good
,
for
all
by
nature
are
blinde
,
ignorant
,
corrupt
,
rebellious
sinfull
;
but
by
doctrine
,
exhortation
,
and
examples
to
make
them
good
,
let
them
labour
to
husband
and
proine
the
vine-yard
,
let
them
gather
out
all
the
stones
and
rubbish
of
infidellity
and
superstition
,
and
let
them
endeuor
by
continu●l
Preaching
&
exhortation
to
beget
faith
in
their
hearers
,
and
so
to
ingraft
them
into
Christ
.
V.
20.
Was
graffed
in
for
them
.
No
man
must
despise
boast
or
glory
against
them
that
bestow
a
benifit
vpon
them
,
Dauid
,
and
rewarded
him
euil
for
good
;
he
visited
them
in
their
sicknes
,
praied
,
and
mourned
for
them
,
but
they
sought
his
downfall
and
ruine
.
The
reason
hereof
is
,
for
that
it
is
pride
and
great
vnthankefullnesse
,
is
reproued
nere
vnto
cursing
,
whose
end
is
to
be
burned
.
Vse
.
Seeing
that
we
receiue
the
couenant
and
doctrine
of
saluation
from
the
Iewes
,
and
are
of
meere
grace
grafted
in
by
God
for
them
,
we
must
humble
and
debase
our selues
before
him
,
which
is
able
to
saue
our
soules
.
Fatnesse
of
the
Oliue
.
In
that
here
and
also
in
the
55.
of
Isaiah
and
Luk.
14.
and
other
places
,
fatnes
,
fatlings
,
a
banquet
,
yea
to
wine
,
hony
,
milke
,
spices
,
and
such
like
delicate
things
,
wee
learne
that
howsoeuer
the
wicked
ones
of
the
world
,
In
the
Gospell
they
haue
most
sweete
and
delicate
food
,
Vse
.
Let
vs
therefore
seeke
to
feed
and
satisfie
our selues
only
here
,
let
vs
loue
and
delight
in
fatnesse
,
and
bring
alwaies
with
vs
an
appetite
to
the
word
,
and
then
shall
we
feed
on
the
bread
of
life
.
Made
partakers
of
the
roote
and
fatnesse
of
the
Oliue
—
Boast
not
thy selfe
against
the
branches
.
These
two
members
may
be
,
and
are
much
more
aptly
and
iustly
ioyned
togither
,
then
the
mingling
and
blending
togither
of
some
mens
Merchandise
and
wares
,
ad
deceptionem
visus
et
emptoris
,
for
better
shew
and
vent
;
and
from
this
coniunction
and
the
consideration
thereof
this
doctrine
ariseth
,
For
first
thus
to
offend
,
argueth
an
vnthankefull
heart
to
God
for
his
free
mercies
which
they
thus
abuse
.
Secondly
,
it
sheweth
an
heart
voide
of
equitie
and
compassion
;
and
therefore
GOD
in
his
iustice
cannot
but
in
time
punish
the
vnthankefull
,
and
denie
meanes
to
those
who
impart
none
to
others
.
Vse
1.
Wherefore
in
all
preferments
and
exaltations
(
for
the
auoiding
of
pride
and
contempt
of
our
inferiours
,
)
let
vs
walke
humbly
before
our
God
,
and
ascribe
our
aduancement
and
happinesse
to
his
mere
mercie
and
not
to
our
ragged
and
sinfull
merits
.
Vse
2.
By
this
doctrine
are
checked
and
condemned
,
some
in
the
worke
,
who
rather
by
prescription
of
time
and
secret
encrochment
,
then
by
equities
(
perhaps
)
and
diuine
approbation
,
are
become
monopolists
and
engrossers
of
other
mens
callings
and
commodities
,
and
herevpon
doe
not
onelie
like
the
leane
kine
of
Aegipt
eate
vp
the
fat
kine
of
Canaan
,
but
(
sometimes
)
also
take
occasion
to
triumph
and
insult
ouer
others
that
are
(
perhaps
)
better
members
in
a
common-wealth
then
themselues
.
But
herein
let
the
offenders
learne
humility
and
practise
more
equity
in
words
and
deedes
,
and
let
the
wronged
,
not
apprehend
matters
ouer
deepely
,
or
ouerstretch
them
,
but
commit
themselues
and
their
iust
cause
to
the
diuine
prouidence
,
and
to
humaine
iustice
,
and
count
it
a
more
blessed
thing
to
suffer
wrong
then
to
offer
it
Boast
not
thy selfe
against
them
.
The
first
reason
hereof
is
,
they
haue
not
these
gifts
and
endowements
aboue
others
,
because
they
are
better
by
nature
then
they
,
for
all
are
sinners
alike
,
and
they
haue
them
not
of
themselues
,
The
second
reason
is
,
that
God
can
,
and
often
doth
,
for
mens
vnthankefulnes
,
The
third
reason
is
,
because
God
can
,
and
many
times
doth
conuert
those
who
in
the
iudgment
of
the
world
,
are
desperate
and
past
care
,
examples
hereof
wee
haue
in
Manasses
,
Paul
,
Mary
Magdalen
,
and
the
Iaylor
,
and
in
many
of
them
that
crucified
Christ
,
yea
and
in
those
whom
Saint
Iohn
calleth
the
Sinagogue
of
Sathan
.
Vse
.
This
doctrine
serueth
to
condemne
a
sort
of
iolly
and
flourishing
professors
,
who
because
they
exceede
others
in
sharpnesse
of
witte
,
and
quicknesse
of
apprehension
,
and
because
they
can
(
better
then
other
)
argue
,
dispute
&
discourse
of
Misteries
and
matters
of
faith
and
Religion
,
vse
to
swell
in
a
conceite
of
their
own
perfection
,
as
though
they
were
the
only
singularists
&
magnificoes
of
the
world
,
but
as
for
their
brethren
,
that
are
(
perhaps
)
in
respect
of
vnspotted
life
,
guilesse
dealing
,
pure
and
humble
affection
much
before
them
,
they
,
because
they
want
that
outward
flourish
and
acute
appreh●●sion
wherein
themselues
seeme
to
excell
;
deface
,
and
dispraise
,
vilifie
and
despise
them
,
whereas
God
regardeth
the
inward
parts
principally
,
without
which
all
outward
things
are
of
no
acccount
with
him
.
Thou
bearest
not
the
roote
but
the
roote
thee
.
We
learne
here
,
For
first
,
we
haue
our
religion
&
doctrin
yea
the
beginning
,
foundation
&
establishment
of
our
church
from
them
.
Isa.
2.3
.
but
not
they
from
vs
.
For
the
Fathers
&
the
Prophets
,
sowed
the
seed
of
the
church
of
the
new
testament
:
Secondly
our
Sauiour
Christ
God
blessed
for
euermore
,
had
his
birth
and
beginning
from
them
,
and
so
hee
came
from
them
.
Rom.
9.4
.
chosen
nation
,
the
peculiar
people
,
and
a
royall
Priest-hood
,
when
all
the
world
besides
were
out
of
the
couenant
,
and
so
no
people
nor
beloued
,
yea
and
were
without
God
in
the
world
.
Lastly
all
the
particular
promises
,
such
as
were
the
land
of
Canaan
,
a
certaine
forme
of
gouernment
,
setled
sacrifices
,
and
ceremonies
,
the
glorious
Temple
,
particular
promises
of
long
life
,
and
of
dominion
annexed
to
the
morrall
law
,
and
the
preseruation
of
the
stock
amongst
them
,
out
of
which
the
Messias
should
come
belonged
and
were
proper
to
the
Iewes
of
the
olde
Testament
onelie
.
Vse
.
We
must
therefore
acknowledge
our selues
debters
vnto
the
Iewes
,
and
deepely
engaged
vnto
them
,
we
must
bee
so
farre
off
from
rendring
or
returning
vnto
them
euil
for
good
,
that
we
must
pray
for
their
recouery
,
and
do
our
vttermost
dilligence
,
by
doctrine
,
writing
,
and
vnblameable
life
to
allure
and
winne
them
to
the
approbation
and
acceptance
of
the
Gospell
.
V.
19.
Thou
wilt
saie
then
,
the
branches
are
broken
off
that
I
might
be
graft
in
.
V.
20.
Well
through
vnbeleife
they
are
broken
off
and
thoustandest
by
faith
:
be
not
high
minded
but
feare
.
V.
21.
For
if
God
spared
not
the
naturall
branches
,
[
take
heed
]
lest
he
also
spare
not
thee
.
Thou
wilt
say
.
i.
to
me
Paul
,
why
doest
thou
boast
of
the
holinesse
of
the
Iewish
stocke
,
surely
,
the
branches
are
broken
off
.
i.
they
are
cast
away
,
that
I
might
be
grafted
in
.
i.
am
ingrafted
in
the
Church
in
their
sted
.
Well
.
i.
thou
saieth
truely
,
they
through
their
vnbeliefe
are
broken
off
.
i.
excommunicated
and
eiected
out
of
Gods
church
:
now
standest
by
faith
grafted
into
Gods
Church
,
neither
art
thou
yet
falne
into
the
vnbeleife
of
the
Iewes
,
be
not
high
minded
.
i.
do
not
thinke
proudly
of
thy selfe
or
be
ouer-wise
in
thine
owne
conceit
,
but
feare
.
i.
remaine
in
true
humility
and
in
the
feare
of
God
,
and
be
religiously
carefull
to
preserue
faith
.
For
if
God
spared
not
.
i.
but
cast
them
off
for
their
vnbeliefe
.
The
naturall
branches
,
i.
the
Iewes
borne
in
the
Church
discended
from
those
holy
Fathers
,
Abraham
,
Isaac
,
and
Iacob
,
[
take
heed
]
least
hee
also
spare
not
thee
,
thou
that
art
but
ingrafted
in
,
and
taken
out
of
the
wilde
Oliue
,
maiest
possibly
be
discouered
to
bee
but
an
hypocrite
,
mayest
fall
away
from
the
grace
of
God
,
and
bee
thrust
out
of
his
Church
.
Be
not
high
minded
,
but
feare
.
Quest.
Is
a
man
to
doubt
or
stand
in
feare
,
whether
he
bee
in
Gods
fauour
or
not
,
or
whether
hee
shall
certainlie
be
saued
or
no
?
Ans.
No
,
Secondly
Christ
forbiddeth
doubting
and
distrust
in
many
places
.
Thirdly
,
doubting
and
distrustfull
feare
,
maketh
all
the
foundations
and
principles
of
faith
and
true
religion
[
which
need
no
demonstration
]
vncertaine
and
vnfruitfull
vnto
vs
.
Fourthly
,
it
doth
extenuate
Christs
benefits
,
offer
indignity
to
Gods
goodnesse
,
and
euert
&
peruert
the
nature
and
forme
of
faith
,
which
is
a
firme
assent
&
certaine
application
of
Gods
benefits
to
our selues
in
particuler
.
Fiftly
,
it
depriueth
vs
of
all
sweet
and
solide
comfort
in
aduersity
and
affliction
,
so
that
our
hartes
faile
vs
,
&
our
distracted
and
distressed
conscience
,
can
find
no
harbour
and
hauen
to
rest
and
repose
our selues
in
.
Sixtly
,
it
leaueth
vs
no
place
nor
vse
for
praier
and
the
right
inuocation
of
Gods
name
,
for
how
can
a
man
possibly
,
truly
,
and
confidently
pray
vnto
God
,
of
whose
fauour
and
furtherance
he
is
alwayes
in
doubt
&
suspence
.
Lastly
,
hee
that
beleeueth
not
,
maketh
Christ
a
lyer
,
in
that
he
will
giue
no
credit
and
assent
vnto
the
promises
that
he
propoundeth
and
offereth
vnto
him
.
But
feare
.
Q.
Why
then
doth
the
Apostle
bid
the
Gentiles
feare
?
If
they
must
feare
,
how
then
can
they
bee
certaine
?
A.
First
Paul
directeth
his
speech
here
not
to
euery
particular
person
,
but
to
the
Gentiles
in
generall
,
wherein
and
amongst
whom
there
might
be
many
proud
and
vnmortified
professors
,
and
many
doubling
and
dissembling
hypocrites
,
for
whom
this
admonition
was
very
necessary
Secondly
it
is
rather
a
Caue
at
then
a
Commination
,
&
serueth
not
to
astonish
them
,
but
to
stirre
them
vp
to
more
▪
carefullnesse
and
dilligence
.
Lastly
,
feare
in
this
text
is
not
to
bee
vnderstood
of
any
troubling
and
tormenting
feare
,
but
of
a
reuerend
awe
of
Gods
iudgements
,
and
of
an
holy
care
and
indeauor
to
preuent
and
diuert
the
disfauor
and
wrath
of
God
,
which
may
very
well
consist
and
consort
with
the
certainty
and
assurance
of
faith
,
The
naturall
braunches
.
How
can
the
Iewes
bee
truly
said
to
bee
naturall
braunches
,
and
consequently
good
,
seeing
that
euen
they
are
by
Adams
fall
,
sinners
,
enemies
to
GOD
and
the
children
of
wrath
,
as
well
as
others
?
Ephes.
2.3
.
Ans.
The
Iewes
indeed
had
no
naturall
holynesse
,
neither
was
it
deriued
from
carnall
succession
,
neither
was
their
nature
better
then
ours
,
but
they
are
naturall
braunches
and
were
so
called
by
reason
of
the
couenant
of
grace
made
with
them
,
onely
,
and
their
nation
.
Secondly
,
because
they
were
seuered
and
seperated
by
GODS
outward
couenant
and
calling
,
ceremonies
and
worshippe
from
all
the
world
,
a
Fountaine
sealed
vp
,
and
as
a
Garden
inclosed
.
i.
reserued
and
sanctified
,
for
Christ
his
owne
vse
and
seruice
.
If
God
spared
not
the
naturall
branches
.
Q
If
the
naturall
branches
bee
not
spared
,
then
they
that
are
ingrafted
into
Christ
by
faith
may
bee
cutte
off
.
Ans.
The
Argument
followeth
not
,
for
they
are
called
naturall
,
not
by
reason
of
their
sound
faith
which
they
now
had
,
but
because
of
Gods
couenant
,
and
because
naturally
they
had
their
beginning
from
the
Fathers
.
Secondly
they
were
onely
members
of
the
visible
Church
wherein
are
many
hypocrites
but
not
of
the
Catholike
and
inuisible
Church
.
Take
heed
least
he
spare
not
thee
i.
least
he
disdaine
thee
and
cast
thee
off
.
Ques
.
Can
an
elect
or
true
member
of
the
Church
fall●way
and
so
perish
?
Ans.
No
,
for
they
onely
haue
the
spirit
of
regeneration
whereby
they
are
sealed
vnto
the
day
of
redemption
:
They
may
(
for
the
time
)
bee
depriued
of
the
outward
ministery
and
meanes
of
grace
and
saluation
,
Ques
.
What
are
wee
then
to
thinke
and
iudge
of
those
,
that
from
the
profession
of
sound
doctrine
fall
away
to
superstition
or
Atheisme
,
and
from
outward
and
apparant
holynesse
to
open
prophanesse
and
licentiousnesse
,
and
thus
liue
and
die
,
were
they
euer
of
the
number
of
the
elect
or
any
members
of
the
inuisible
Church
?
Ans.
No
,
for
the
elect
and
members
of
the
Catholike
and
inuisible
Church
are
onely
indued
with
sauing
faith
,
true
repentance
,
a
liuely
hope
and
the
true
loue
of
the
godly
their
bretheren
,
which
graces
neuer
faile
,
die
,
or
are
vtterly
extinct
:
Whereas
Apostates
▪
and
they
that
degenerate
to
Atheisme
and
open
Prophanes
,
were
neuer
indued
with
true
faith
,
repentance
and
other
graces
that
accompany
saluation
:
Well
they
might
(
for
the
time
)
haue
the
shadow
of
them
,
but
they
neuer
had
the
truth
and
substance
.
Ques
.
Who
and
what
kinde
of
persons
fall
away
?
Ans.
First
,
they
that
are
outwardly
ingrafted
into
the
couenant
,
but
yet
are
not
inwardly
called
,
nor
elected
.
Secondly
they
that
receiue
the
seed
of
the
Gospel
,
but
without
the
roote
of
true
faith
,
and
inward
change
,
&
renouation
of
heart
and
affection
,
and
these
are
onely
the
reprobate
.
Math.
13.
V.
19.20.21.22
.
Ques
.
In
what
sort
or
in
what
regard
doe
they
fall
away
?
Ans.
First
by
their
vnbeliefe
and
vnthankefulnesse
refusing
the
promise
made
to
them
.
Secondly
by
corrupting
and
choaking
the
seed
of
the
word
either
by
want
of
memory
or
vnderstanding
,
&
of
defect
of
change
and
regeneration
,
or
absence
of
the
full
perswasion
of
the
truth
,
or
finally
either
by
troubles
and
persecutions
,
or
else
by
prosperitie
,
profitt
and
pleasures
.
Here-vpon
the
worde
and
Sacraments
and
the
golden
candlesticke
of
the
Angelicall
ministery
as
wholy
taken
from
them
(
as
sometime
it
iustly
commeth
to
passe
)
or
else
if
they
haue
no
meanes
continued
,
The
branches
are
cutte
off
that
I
might
be
grafted
in
.
Ergo.
Our
dignity
and
worthynesse
is
greater
then
that
of
the
Iewes
,
Wee
must
in
Gods
especiall
works
and
iudgements
dilligently
weye
and
consider
the
true
causes
and
distinguish
and
diffe●re
them
from
those
that
are
causes
accidentally
by
occasion
only
(
as
in
this
verse
.
)
For
the
fall
of
the
Iewes
could
not
be
properly
any
efficient
or
procreant
cause
of
the
saluation
of
the
Gentiles
,
the
effect
ariseth
from
the
proper
cause
and
resembleth
&
reteyneth
the
nature
of
it
.
The
reason
hereof
is
,
because
the
issue
,
euent
and
consequent
may
bee
good
,
(
God
so
ordering
,
directing
and
ouer-ruling
it
)
when
the
instruments
that
worke
onely
accidentally
and
ayme
at
their
owne
euill
ends
,
are
euil
and
mali●ious
.
Thus
Ioseph
was
exalted
after
all
his
troubles
,
and
Iobs
restitution
and
recouery
&
〈◊〉
redemption
by
Christ
his
death
,
was
in
regard
of
the
effect
and
euent
good
,
yet
they
wicked
Instruments
(
that
onely
accidentally
and
occasionally
wrought
it
)
sinned
heinously
,
and
are
not
to
bee
excused
.
For
if
they
would
or
had
pleased
God
in
their
proceedings
,
three
things
should
haue
beene
considered
of
them
.
First
,
that
they
had
the
holy
Scripture
for
warrant
.
Secondly
that
their
affections
were
in
tune
and
well
composed
.
Thirdly
that
their
ends
and
aymes
were
directlie
to
the
honor
and
glorie
of
GOD
:
but
of
these
respects
the
blinde
reprobates
haue
no
regard
.
Vse
.
The
vse
hereof
,
serueth
to
check
and
controule
many
insolent
,
surly
and
swelling
Gentiles
,
that
not
rightly
weighing
and
ballancing
the
true
causes
and
reasons
,
did
falslie
imagine
[
and
so
fondly
erre
]
that
the
Iewes
were
cut
and
cast
off
for
their
vnworthinesse
,
and
that
their
vnbeliefe
was
the
proper
cause
of
their
admittance
and
substitution
into
their
empty
places
and
roomes
,
and
heereby
they
highly
conceited
themselues
,
as
though
they
were
more
worthy
before
God
then
the
Iewes
.
2.
Vse
.
Heereby
is
mette
with-all
the
pride
and
ill
affection
of
some
,
who
reioyce
at
other
mens
ruines
and
downe-falls
,
whether
in
religion
or
in
outward
estate
,
or
both
,
whereas
it
is
iust
with
God
thus
to
giue
them
ouer
,
and
they
that
seeme
to
stand
,
may
fall
into
the
like
Apostacie
and
iudgments
,
for
they
by
nature
are
made
of
no
better
mettall
then
others
,
and
they
stand
no
longer
then
God
doth
support
them
.
Through
vnbeliefe
they
are
broken
.
Hence
it
was
that
the
Iewes
were
growne
out
of
request
with
God
,
lost
their
prerogatiues
,
ceased
to
bee
Gods
people
,
and
lastly
most
of
them
were
excluded
from
the
kingdome
of
Heauen
.
Vnbeliefe
was
the
first
sinne
of
Adam
and
Eue
,
and
was
the
cause
of
their
fall
,
and
so
of
all
the
sinne
and
miseries
that
befell
vnto
all
their
posteritie
.
The
reason
hereof
is
,
because
it
wilfully
refuseth
the
grace
of
God
offered
:
it
doth
distrust
and
discredit
Gods
word
,
contemne
his
promises
,
rebell
against
his
will
,
and
[
to
conclude
]
it
reiecteth
and
shutteth
out
Christ
,
1.
Vse
.
Wee
must
therefore
beware
of
infidelitie
and
vnbeliefe
,
wee
must
be
prouident
that
it
doe
not
wound
vs
with
his
dartes
,
and
then
the
Gun-shotte
of
all
other
temptations
shall
neuer
blinde
nor
batter
vs
:
let
vs
therefore
put
on
the
complet
harnesse
of
God
,
and
the
armour
of
proofe
,
i.
a
liuely
faith
,
which
will
quench
and
blunt
all
Sathans
Dartes
:
Secondly
▪
wee
must
alwayes
thinke
and
speake
honourably
of
Gods
word
,
and
labour
to
bee
riche
in
the
knowledge
of
his
wil
,
and
with
full
purpose
of
heart
cleaue
vnseperably
vnto
GOD
,
and
by
assent
of
minde
applie
and
claspe
fast
Christ
Iesus
,
and
all
his
sauing
graces
and
promises
vnto
our
owne
selues
,
and
then
nothing
shall
bee
able
to
dampe
or
daunt
vs
,
much
lesse
to
seclude
and
seperate
vs
from
Christ
,
and
the
certaine
enioyment
of
the
heauenly
Ierusalem
.
Thou
standest
by
faith
:
that
is
.
Thou
profitest
in
thy
profession
and
practise
of
Christianitie
by
faith
.
i.
by
a
firme
assent
of
thy
minde
,
relying
vpon
Gods
grace
,
and
acknowledging
and
receiuing
Christ
,
as
he
is
reueiled
in
holy
Scripture
,
from
whence
this
necessary
collection
ariseth
.
The
grafting
in
of
the
Gentiles
into
the
Oliue
,
1.
Vse
.
This
doctrine
serueth
,
to
argue
and
reprooue
those
that
condemne
the
doctrine
of
faith
,
whereas
without
it
there
is
neither
iustification
nor
saluation
.
By
it
wee
are
made
the
children
of
God
,
Iohn
.
1.12
.
and
stand
and
sticke
to
Christ
the
true
Vine
,
2.
Vse
.
Wee
must
loue
the
Lord
and
feare
him
,
for
his
great
mercies
shed
vpon
vs
,
and
for
his
pretious
promises
made
to
vs
,
for
they
are
not
procured
by
our
deferts
or
endeuours
,
but
frankely
and
freely
bestowed
vpon
vs
,
of
God
.
3.
Vse
.
We
must
nourish
and
preserue
faith
,
and
see
that
it
be
not
of
story
or
a
temporarie
faith
,
but
a
true
iustifying
faith
.
For
a
true
iustifying
faith
is
such
a
roote
,
such
a
foundation
and
assurance
so
built
and
founded
vpon
the
Rock
Christ
,
and
the
sacred
Scriptures
,
that
the
gates
and
power
of
Hell
cannot
preuaile
against
it
;
and
as
for
temporary
and
historicall
faith
like
a
flower
,
Be
not
high
minded
.
When
wee
see
proud
hipocrits
to
contemne
and
condemne
other
poore
men
for
their
present
misbeleife
and
miseries
,
The
reason
hereof
is
,
Secondly
for
that
if
they
will
not
repent
they
may
be
left
without
excuse
in
Gods
sight
.
Vse
.
1.
Let
vs
therefore
beware
and
bee
aduised
that
we
do
not
braue
out
and
insult
vpon
others
,
least
God
call
and
conuert
them
in
his
mercy
,
and
plague
and
punish
vs
in
his
iudgement
,
for
our
pride
and
contempt
.
Vse
2.
Let
no
man
presume
of
his
owne
ability
and
strength
,
as
though
hee
could
stand
by
it
in
temptation
,
neither
let
him
please
himselfe
in
a
conceite
and
imagination
of
his
owne
constancy
,
as
though
hee
might
liue
securely
and
dissolutely
,
and
yet
escape
all
danger
,
least
God
correct
and
plague
him
,
for
his
conceitednes
in
suffering
him
to
fall
into
grosse
sinnes
,
and
greeuous
euill
,
as
he
hath
suffered
many
others
.
1.
Cor.
10.
v.
11.
and
12.
But
feare
.
Wee
must
not
be
secure
,
Thirdly
,
wee
are
apt
and
ready
vppon
euery
temptation
to
fall
and
offend
and
so
deserue
reiection
;
and
therefore
that
wee
may
conteyne
our selues
in
our
duties
,
and
to
subiugate
and
subdue
our
proud
flesh
,
wee
had
need
euer
and
anon
with
Dauid
and
others
,
to
set
before
our
eies
Gods
threatnings
&
iudgements
against
sinne
.
Vse
.
1.
When
wee
see
and
behold
gods
iudgements
to
ceaze
vpon
others
,
we
must
bee
so
far
from
rash
and
presumptuous
censuring
and
condemning
of
them
,
that
we
must
first
descend
into
our
owne
selues
and
soules
,
and
ransacke
by
the
light
and
lanthorne
of
Gods
word
,
euery
corner
of
our
hearts
,
least
that
we
be
found
iu●penitent
and
so
in
wrapped
in
the
common
destruction
.
Vse
.
2.
We
must
by
a
dilligent
search
of
our
own
sores
,
and
by
a
narrow
view
&
inspection
of
Gods
law
,
iustice
and
iudgement
,
vse
all
dilligence
and
care
to
nourish
and
maintaine
this
holy
feare
,
&
so
to
snib
and
correct
al
high
and
presumptuous
thoughts
and
conceits
that
may
possibly
exalt
themselues
against
God
and
his
word
.
Vse
.
3.
We
must
learne
to
decline
from
all
occasions
of
offending
God
,
and
to
beware
of
al
shewe
and
kindes
of
euil
,
such
as
are
lewd
company
,
immoderate
feastings
,
idlenesse
,
or
the
lauish
spending
of
our
time
,
either
in
pleasures
and
deceitfull
delights
,
or
in
the
affected
reading
of
fables
,
fained
stories
,
play
books
,
popish
treatises
and
al
vnfruitfull
and
dangerous
curiosities
.
The
first
reason
hereof
,
is
,
first
because
their
sinnes
and
punishments
haue
a
proportion
and
likenesse
with
our
sinnes
and
punishments
.
Secondly
,
God
is
as
much
displeased
and
offended
with
sinne
and
Apostacy
now
,
as
in
time
past
,
for
hee
neither
doth
nor
can
remitte
ought
of
his
zeale
and
iustice
.
Vse
.
1.
We
must
learne
to
be
wise-hearted
and
to
make
our
election
sure
to
our selues
,
and
bee
kept
from
negligence
,
vnbeleefe
and
security
by
the
desertion
and
Apostacy
not
only
of
the
Iewes
,
but
also
of
the
whole
world
[
in
a
sort
]
for
most
are
reuolted
long
agoe
:
the
Easterne
parts
to
the
Turke
and
to
his
Alcoron
,
and
the
Westerne
parts
to
the
Romish
Antechrist
and
his
superstition
.
It
is
not
good
for
vs
to
put
in
aduenture
our
saluation
with
the
most
and
multitude
,
vnlesse
wee
would
perish
with
them
:
it
behoueth
us
to
beware
and
be
pure
from
their
distast
of
the
truth
,
from
their
carelesnesse
and
hypocrisie
,
least
God
in
his
iustice
forsaking
vs
,
we
fall
into
the
like
calamities
and
miseries
both
spirituall
and
bodily
.
Vse
.
2.
Hereby
are
highly
reproued
all
those
that
run
to
riot
and
swagger
and
sweare
it
out
,
&
liue
so
loosely
as
though
hell
were
broken
loose
,
and
God
had
dispensed
with
his
iustice
,
and
graunted
a
generall
indulgence
to
sin
&
rebell
against
him
,
and
yet
those
men
beare
themselues
in
hand
that
they
shall
neuer
be
moued
or
see
euil
.
These
men
haue
no
feeling
of
Gods
iudgements
,
Behold
therefore
the
bountifulnesse
and
soueritie
of
God
:
towards
them
which
are
falne
,
seueritie
:
but
toward
thee
bountifulnesse
,
if
thou
continue
in
his
bountifulnesse
,
or
else
thou
shalt
be
cut
of
.
And
they
also
if
they
abide
not
stil
in
vnbeliefe
shal
bee
graffed
in
,
for
God
is
able
to
graft
them
in
againe
.
For
if
thou
wast
cut
of
the
Oliue
tree
,
which
was
wilde
by
nature
,
and
wast
grafted
contrary
to
nature
in
a
right
Oliue
,
how
much
more
shall
they
that
are
grafted
by
nature
,
be
grafted
in
their
owne
Oliue
tree
.
Beholde
.i.
Consider
O
thou
beleeuing
Gentile
,
whosoeuer
thou
art
,
the
bountifulnesse
and
seueritie
of
God
.
Viz.
in
the
reprobation
and
casting
off
of
the
Iewes
,
and
the
election
and
calling
of
the
Gentiles
,
that
thou
maist
be
preserued
thereby
in
Gods
feare
;
towards
them
truly
that
haue
falne
,
that
is
toward
the
Iewes
that
haue
Stumbled
at
Christ
,
the
stone
of
offence
,
and
are
become
vnbeleeuers
,
and
cutte
from
the
Church
:
seueritie
,
but
towards
thee
bountifulnesse
,
which
thou
shalt
inioy
alwaies
:
if
thou
shalt
continue
in
his
bountifulnesse
,
namely
in
the
fauor
of
God
&
in
faith
,
and
thou
dost
not
by
thine
vnbeliefe
and
other
heynous
offences
,
make
him
vnto
thee
of
a
most
kinde
father
a
seuere
Iudge
:
Or
else
thou
shalt
be
cut
off
.i.
from
the
Oliue
tree
of
the
Church
and
Gods
people
.
And
they
also
.i.
the
Iewes
are
cut
from
the
Oliue
by
vnbeliefe
shall
be
graffed
,
in
the
Church
of
Christ
:
for
God
is
able
to
graft
them
in
againe
,
For
if
thou
,
that
hadst
beene
a
Gentile
in
times
past
,
was
cut
out
.
out
of
the
Oliue
tree
wilde
by
nature
.i.
out
of
the
wilde
and
vndressed
Oliue
,
and
wast
graft
into
a
right
Oliue
,
a
garden
and
trimmed
Oliue
,
from
whose
nature
in
respect
of
especiall
promises
made
to
them
,
and
in
regard
of
their
holy
Auncestors
,
thy
nature
much
differed
,
how
much
more
shall
they
which
are
by
nature
.i.
haue
great
affinitie
with
the
Patriarches
,
and
who
in
respect
of
their
beginning
did
sometime
(
by
reason
of
the
promises
)
belong
to
Gods
people
:
bee
grafted
in
.i.
againe
by
faith
:
in
their
owne
Oliue
.i.
the
Church
of
GOD
wherein
the
holy
Patriarches
the
Iewes
fathers
and
Auncestors
haue
the
first
partes
and
places
.
Beholde
Gods
bountifulnesse
and
Gods
seueritie
.
Ques
.
Is
not
God
changeable
in
his
promises
&
couenant
seeing
that
he
cast
of
the
Iewes
whom
formerly
hee
chose
and
loued
?
Ans.
No
,
for
first
he
speaketh
of
the
nation
in
generall
,
which
were
his
people
onely
by
outward
profession
,
and
not
by
secret
election
.
Secondly
they
were
grafted
in
the
Church
,
but
neuer
predestinate
to
life
eternall
,
for
then
they
could
not
haue
falne
away
:
Towards
thee
bountifulnesse
,
Ques
.
Seeing
that
continuance
and
perseuerance
in
grace
and
faith
seemeth
to
consist
in
our
owne
power
and
will
,
which
is
weake
and
changeable
,
cannot
the
elect
and
regenerate
loose
faith
and
so
wholy
fall
away
from
God
?
Ans.
No
,
for
first
,
constancy
and
perseuerance
doth
not
consist
in
our
owne
power
and
will
,
but
it
is
an
effect
of
Gods
election
,
&
an
especiall
marke
of
a
man
regenerate
.
1.
Iohn
2.22
.
Secondly
by
this
manner
of
speaking
,
the
holy
Ghost
intendeth
to
correct
pride
and
presumption
in
men
,
and
to
stirre
them
vp
to
a
godly
indeauor
,
to
maintaine
and
cherish
their
faith
and
to
be
workers
and
instruments
of
their
owne
saluation
by
vsing
all
the
good
meanes
that
God
hath
sanctified
for
that
purpose
.
Thirdly
faith
,
albeit
the
flame
and
outward
effects
of
it
,
may
be
quenched
for
a
time
,
yet
the
fire
was
neuer
put
out
,
but
at
the
least
blast
of
Gods
word
and
spirit
it
is
kindled
againe
,
and
breaketh
forth
into
a
bright
flame
.
Lastly
,
that
regeneration
and
the
gift
of
faith
is
neuer
wholy
lost
,
it
is
most
cleare
and
manifest
by
many
testimonies
of
scripture
,
God
putteth
his
feare
into
their
hearts
that
they
can
neuer
depart
from
him
.
The
grace
of
God
,
in
them
is
a
Well
of
water
springing
vp
into
euerlasting
life
,
Christ
is
alwaies
a
mediator
for
them
,
and
praieth
for
them
effectually
;
the
comforter
doth
abide
with
them
for
euer
,
God
doth
neuer
cast
them
off
and
they
shall
neuer
perish
.
Ioh.
6.
and
10.
They
if
they
abide
not
still
in
vnbeliefe
shal
be
grafted
in
.
Q.
How
can
predestination
bee
eternall
and
certaine
,
seeing
that
it
dependeth
vpon
mans
beleefe
or
vnbeleefe
?
An.
Our
beliefe
or
vnbeliefe
dependeth
vpon
predestination
,
for
they
that
are
elected
to
eternall
life
,
beleeue
.
Act.
13.48
.
and
they
that
are
eternall
refused
,
cannot
beleeue
nor
obey
the
Gospell
.
Ioh.
8.
and
therefore
predestination
dependeth
not
on
it
,
for
the
second
causes
hang
on
the
first
,
that
is
the
decree
of
God
and
not
the
first
on
the
second
.
Secondly
our
engrafting
into
the
Church
dependeth
not
vpon
our
owne
power
and
free-will
,
but
onely
vpon
the
power
of
God
and
his
mercy
.
Thirdly
,
wee
must
distinguish
of
the
times
.
The
Iewes
that
liue
in
one
time
or
age
,
may
bee
generally
reiected
,
but
not
so
in
another
,
(
especially
)
when
their
fulnesse
shall
(
as
wee
daily
expect
and
pray
for
)
come
into
the
Church
,
and
they
bee
by
faith
Abahams
children
.
Fourthly
,
the
Apostle
speaketh
not
of
euery
perticular
but
of
the
people
and
nation
in
generall
.
Lastly
,
their
duetie
is
shewed
vs
that
they
ought
not
to
please
themselues
in
their
ignorance
and
vnbeleife
,
but
to
desire
to
come
to
true
vnderstanding
and
faith
.
V.
22.
Behold
the
bountifulnesse
and
seuerity
of
God
.
The
whole
world
is
but
a
Theater
of
Gods
mercie
and
iudgements
,
The
reason
herof
is
,
first
because
God
is
almighty
,
and
therefore
nothing
is
or
can
bee
done
in
the
world
,
but
by
his
decree
and
knowledge
,
effectual
working
,
or
(
at
least
)
by
his
effectual
permission
:
secondly
God
sitteth
not
idle
in
heauen
,
(
as
Epicures
&
others
vainly
imagin
)
but
alwaies
worketh
&
doth
care
for
and
order
the
things
of
men
,
preparing
and
propounding
rewards
to
the
Godly
,
and
reseruing
and
prouiding
punishments
for
the
wicked
.
Gen.
6.5.6
.
Gen.
22.1
.
Deut.
8.2
.
&
13.3
.
Isa.
4
,
1.20.21.22.23
.
Vse
.
Let
vs
attribute
and
ascribe
nothing
to
chance
or
fortune
,
but
ascribe
all
to
Gods
holy
prouidence
,
who
decreeth
and
fore-seeth
,
gouerneth
ordereth
and
directeth
all
things
,
euen
the
least
and
most
vile
things
,
and
that
,
in
a
most
excellent
maner
,
&
to
most
excellent
ends
,
and
if
nature
nihil
facit
frustra
,
then
the
God
of
nature
,
who
is
wisdome
it selfe
doth
nothing
but
to
excellent
purpose
.
Towards
them
which
haue
fallen
,
seuerity
.
We
by
other
mens
sinnes
and
falls
must
bee
humbled
and
stand
in
feare
,
Iud.
Epist.
v.
7.
of
the
Iewes
exiled
their
owne
country
and
led
once
and
againe
into
captiuity
,
and
many
other
both
generall
and
particular
iudgements
,
recorded
in
scripture
,
both
in
the
old
testament
and
also
in
the
new
,
yea
all
ages
and
our
owne
experience
yeelde
vs
store
and
variety
of
examples
.
The
reason
hereof
is
,
because
God
is
mercifull
vnto
vs
,
and
would
not
haue
vs
perish
,
Vse
1.
Let
vs
pitty
and
commiserate
their
wofull
condition
that
haue
prouoked
Gods
indignation
against
them
,
let
vs
commend
them
to
God
in
our
praiers
,
and
do
out
vttermost
endeuour
to
recouer
them
.
Vse
2.
Let
vs
marke
and
meditate
vpon
Gods
seuerity
against
the
Hungarians
and
the
Greekes
and
other
places
of
Europe
,
that
haue
beene
captiuated
and
inthralled
to
the
Godlesse
and
barbarous
Turkes
,
together
with
Asia
and
Affrica
.
Let
vs
also
consider
the
great
and
long
Apostacy
of
Spaine
,
Italy
and
other
countries
in
the
West
part
of
the
world
,
from
Christ
to
the
Romish
Antichrist
,
and
withall
behold
Gods
incomparable
mercies
so
long
and
so
strangely
continued
,
vnto
vs
and
our
nation
.
Let
vs
acknowledge
our
owne
vnworthinesse
,
and
be
alwaies
thankefull
vnto
God
,
for
so
great
mercies
,
and
beware
least
we
contemne
the
ritches
of
his
goodnesse
and
patience
,
that
leadeth
and
prouoketh
vs
to
repentance
,
and
take
heed
that
,
that
be
not
found
in
vs
which
we
taxe
and
condemne
in
others
,
least
God
receiue
them
againe
into
fauor
,
and
withall
disclaime
and
cast
vs
off
.
But
towards
thee
bountifulnesse
.
The
particulars
hereof
appeare
towards
the
elect
,
and
euidence
them-selues
especially
in
Gods
constant
loue
towards
them
through
Christ
,
1.
Vse
.
Seeing
that
God
is
so
good
and
bountifull
to
his
elect
,
we
that
serue
so
good
a
Lord
and
maister
,
must
be
ashamed
to
offend
him
,
and
wee
must
thinke
it
an
intollerable
matter
to
requite
his
goodnesse
with
euill
.
And
when
God
shall
either
in
his
iustice
correct
vs
for
our
offences
,
or
else
chastice
vs
(
thereby
to
produce
and
worke
some
greater
good
)
wee
must
neuer
repine
and
grudge
against
him
;
for
he
in
wisdome
and
mercy
manageth
all
things
for
our
good
and
saluation
,
Hebr
,
12.7
.
and
10.
Rom.
8.28
.
2.
Wee
must
acknowledge
that
wee
receiue
all
good
things
from
God
alone
,
wee
must
admire
and
esteeme
them
,
and
repose
our
whole
trust
and
affiance
in
God
for
his
goodnesse
and
bountie
,
and
seeke
and
sue
vnto
him
by
prayer
and
supplications
in
all
our
distresses
and
distractions
;
then
will
he
delight
to
doe
vs
good
,
and
be
a
present
succour
and
shelter
vnto
vs
in
time
of
neede
.
Psal.
46.
v.
1.
Hebr.
4.
v.
16.
3.
Vse
.
Lastly
,
wee
must
day
and
night
,
publikely
and
priuately
,
sound
and
set
forth
his
mercies
toward
vs
,
that
whereas
he
might
haue
made
vs
and
left
vs
to
be
vnbeleeuing
Iewes
,
or
blinded
and
idolatrous
Papists
or
ignorant
Atheists
,
or
prophane
and
godlesse
Painims
,
hee
hath
vouchsafed
vs
the
glorious
light
of
his
sauing
truth
,
and
hath
taught
vs
both
outwardly
and
inwardly
how
to
walke
before
him
and
so
to
attaine
vnto
euerlasting
rest
and
blessednesse
.
If
thou
shalt
continue
in
his
bountifulnesse
.
Paul
fight
a
good
fight
,
finish
our
course
,
and
keepe
the
faith
.
The
reasons
hereof
,
are
(
especially
)
these
;
first
God
is
a
bountifull
Lord
and
vnchangeably
good
,
therefore
wee
must
serue
him
willingly
and
with
all
our
heartes
,
and
that
for
euer
if
we
would
be
rewarded
by
him
.
Secondly
except
we
persist
and
abide
in
Gods
loue
,
truth
and
seruice
,
all
our
former
labour
is
but
lost
,
al
our
righteousnesse
shall
be
forgotten
;
Vse
.
1.
Seeing
that
many
that
only
in
shew
and
neuer
in
good
earnest
imbraced
Gods
goodnes
and
his
promises
,
are
iustly
depriued
of
them
,
let
vs
while
wee
haue
time
and
meanes
,
labour
&
contend
to
go
forward
in
piety
and
religion
to
the
end
,
and
to
make
our
election
sure
(
vnto
vs
)
by
good
workes
.
2.
Pet.
1.10
.
Vse
.
3.
Here
are
iustly
reproued
those
that
serue
GOD
only
by
star●s
and
brunts
,
by
accompt
of
daies
,
yeares
and
moneths
,
and
so
are
soone
whot
and
soone
cold
,
soone
ripe
,
soone
rotten
,
their
zeale
and
religion
vanisheth
away
like
a
cloude
or
a
morning
dew
.
Hosea
.
6.
V.
4.
Vs.
3.
We
must
not
in
this
heauenly
course
consult
with
flesh
and
bloud
,
Or
else
thou
shalt
be
cut
of
.i.
because
thou
art
vnthankefull
,
or
but
an
Hipocrite
,
God
will
take
his
kingdome
and
Gospel
from
thee
,
It
is
expedient
and
necessary
for
the
ministers
and
preachers
of
the
word
sometimes
,
(
especially
)
in
time
of
a
generall
security
,
and
corruption
of
maners
when
they
see
and
espy
there
people
and
hearers
to
grow
secure
and
proud
,
The
first
reason
hereof
is
,
because
without
this
rough
dealing
,
the
conceited
Hipocrite
,
the
glosing
Gospeller
,
and
the
drowsie
professour
cannot
possibly
be
throughly
couninced
,
much
lesse
awaked
and
conuerted
.
Secondly
there
is
often
in
the
best
Christians
a
kind
of
be-nummednesse
,
a
kind
of
worldly
drowsinesse
,
and
a
kind
of
spirituall
pride
and
conceitednesse
,
therefore
for
the
finding
out
&
redresse
of
these
infirmities
and
faults
they
haue
need
of
daily
and
sound
admonition
,
1.
Vse
.
Let
vs
labour
and
endeuour
to
serue
God
in
singlenesse
of
heart
,
and
in
godly
sinceritie
,
without
any
by
respects
or
sinister
aimes
;
for
then
shall
we
cleare
our selues
from
hipocrisie
,
and
in
the
time
of
distresse
and
in
the
agonie
of
death
,
finde
and
feele
euerlasting
and
vnspeakable
comfort
.
2.
Vse
.
It
behoueth
vs
,
if
we
would
approue
the
soundnesse
of
our
conscience
,
or
bee
raised
from
the
sleepe
and
slumber
of
negligence
and
securitie
,
and
bee
kept
from
Apostacie
,
and
the
custome
and
sway
of
sinne
,
to
endure
and
admit
of
wholsome
reprehensions
and
sharpe
admonitions
.
If
we
do
so
,
they
will
bee
but
warnings
vnto
vs
,
nay
,
purgations
to
purge
vs
of
many
superfluous
humors
,
of
pride
;
false
opinions
,
and
euill
conuersation
,
yea
and
a
notable
restoratiue
to
recouer
vs
,
and
a
preseruatiue
to
keepe
vs
in
good
plight
,
being
once
cured
&
recouered
.
They
shall
be
grafted
in
.
Wee
learne
here
not
to
deny
all
hope
of
pardon
,
euen
to
men
that
fall
and
offend
most
greeuously
,
but
to
put
them
in
some
hope
of
obtaining
mercy
,
Reasons
.
For
,
first
Gods
power
is
infinite
,
and
his
mercies
bottomlesse
,
&
therfore
he
can
&
may
conuert
them
.
Secondly
,
if
there
be
no
hope
and
comfort
left
of
mercie
and
forgiuenesse
,
men
will
neuer
seeke
to
bee
reconciled
vnto
God
,
by
true
repentance
,
but
either
will
bee
swallowed
vp
of
despaire
,
or
else
persist
and
proceed
on
in
their
obstinacie
and
blindnesse
.
Vse
.
This
meeteth
with
the
error
of
the
Donatists
and
Nouatians
,
who
did
denie
repentance
,
and
receiuing
in
againe
into
the
fellowship
of
the
Church
to
those
that
shrunke
from
the
profession
of
faith
in
time
of
persecution
,
or
fell
into
manifest
offences
after
Baptisme
,
whereas
the
word
of
God
is
flatly
against
it
in
many
places
,
2.
Vse
.
Let
no
man
(
albeit
he
haue
beene
neuer
so
great
a
sinner
,
or
neuer
so
often
fallen
and
offended
)
despaire
of
Gods
mercy
,
but
onely
acknowledge
and
bewaile
his
sinnes
before
God
,
labour
and
resolue
to
forsake
his
sinnes
,
and
to
leade
a
new
life
,
and
wholy
and
perfectly
relie
himselfe
vpon
Gods
mercies
in
Christ
,
and
by
the
hand
of
faith
apply
them
continually
to
his
soule
,
and
then
though
his
sinnes
were
as
crimson
,
they
shall
he
as
white
as
snowe
:
though
they
were
as
redde
as
Scarlet
they
shall
be
as
wooll
,
for
Christ
his
satisfaction
is
of
infinite
validitie
and
vertue
:
our
sinnes
finite
,
but
his
mercies
are
infinite
.
For
God
is
able
to
graft
them
in
againe
.
Seeing
that
God
is
omnipotent
,
and
that
nothing
is
impossible
vnto
him
,
of
those
things
which
hee
will
,
that
his
power
doth
in
nothing
more
shine
out
,
then
in
the
iustification
and
sauing
of
men
:
1.
Reason
.
For
God
often-times
conuerteth
the
most
wicked
,
Mary
Magdaline
,
Paul
,
and
the
Theefe
vpon
the
crosse
,
and
of
those
of
the
Synagogue
of
Sathan
in
Saint
Iohns
time
▪
Secondly
,
we
shall
hereby
much
detract
and
derogate
from
Gods
greatnesse
and
goodnesse
,
and
foster
an
vncharitable
opinion
of
others
,
whereas
charitie
must
hope
and
beleeue
all
things
.
1.
Vse
.
Let
vs
by
this
doctrine
be
humbled
and
giue
the
glory
vnto
God
;
for
that
recouery
and
conuersion
commeth
from
his
power
and
mercy
onely
,
and
other-wise
man
in
matters
of
his
saluation
,
wanting
faith
,
can
doe
no
more
then
a
boughe
or
branche
broken
off
can
grow
greene
before
that
it
bee
by
the
Gardiners
or
Planters
hand
grafted
into
the
Tree
.
2.
Vse
.
Let
vs
in
all
dangers
,
all
outward
difficulties
and
impossibilities
,
and
in
the
performance
of
all
Gods
promises
build
vpon
his
powre
and
omnipotencie
,
(
viz.
so
farre
forth
as
it
standeth
with
his
reuealed
will
)
and
this
will
notably
stay
and
support
our
faith
in
all
temptations
and
triall
.
Iob.
19.25.26
.
Math.
22.29
.
Rom.
4.
v.
20.
Dan.
3.17
.
The
first
reason
hereof
is
,
because
Gods
couenant
with
his
elect
is
perpetuall
,
vnchangeable
,
and
extendeth
it
●elfe
to
a
thousand
generations
,
and
therefore
must
needs
be
accomplished
in
them
.
Psal.
103.17
.
&
18.
The
second
reason
is
drawne
from
the
power
&
practise
of
God
,
in
effecting
and
bringing
to
passe
greater
and
more
vnlikely
things
,
such
as
was
the
conuersion
of
the
Gentiles
who
neuer
were
Gods
peculiar
people
&
nation
,
nor
the
sonnes
of
Abraham
(
before
their
conuersion
to
Christ
)
nor
chosen
of
God
,
as
the
Iewes
were
:
&
therfore
much
more
can
he
&
will
(
in
his
good
time
)
bring
home
the
erring
and
wandring
Iewes
,
his
owne
peculiar
people
.
Vse
.
Let
vs
by
due
contemplation
&
pondering
of
the
workes
of
Gods
omnipotencie
in
greater
matters
,
not
doubt
of
it
in
the
performance
of
lesser
matters
.
As
for
example
,
can
&
could
God
make
all
the
world
of
nothing
?
could
he
destroy
Senacheribs
army
in
one
night
by
one
Angel
,
&
cannot
he
in
time
when
he
pleaseth
,
confound
&
destroy
Romish
Babell
,
by
his
Almighty
power
,
and
by
such
an
infinit
hoast
of
his
creatures
which
he
hath
alwaies
ready
at
command
?
The
first
part
of
diuision
of
the
Chapt.
v.
25.
ad.
33.
For
I
would
not
Bretheren
that
yee
should
be
ignorant
of
this
secret
(
least
yee
should
be
wise
in
your selues
)
that
partly
obstinacie
i●●ome
to
Israell
,
25.
verse
.
vntill
the
fulnesse
of
the
Gentiles
be
come
in
.
And
so
shall
all
Israel
be
saued
,
as
it
is
written
,
the
deliuerer
shall
come
out
of
S●ion
,
26.
verse
.
and
shall
turne
away
(
defections
)
or
vngodlinesse
from
Iacob
.
And
this
is
my
couenant
to
them
,
27.
verse
.
when
I
shall
take
away
their
sinnes
.
I
would
not
haue
you
ignorant
of
this
mystery
:
least
you
should
be
wise
in
your selues
.
i.
least
you
be
wise
in
your
owne
eyes
,
and
so
prowd
and
arrogant
,
that
partly
:
in
respect
of
some
persons
,
and
for
a
time
and
in
a
sort
,
but
not
altogether
:
obstinacy
,
i.
hardnesse
of
heart
and
vnbeleefe
:
is
come
to
Israell
,
to
the
Iewes
or
people
of
Israell
,
vntill
the
fulnesse
of
the
Gentiles
bee
come
in
.
i.
as
it
were
the
whole
body
of
the
Gentiles
.
So
that
no
nation
shall
be
left
out
,
and
though
they
bee
neuer
so
barbarous
,
as
they
of
America
,
amongst
whom
it
is
to
be
thought
,
that
some
of
the
Apostles
Disciples
preached
or
(
at
the
least
)
that
the
same
&
sound
of
the
Gospell
might
easily
be
brought
to
them
from
other
famous
and
populous
places
,
or
else
if
so
bee
that
not
so
much
as
the
fame
and
sound
of
the
holy
Gospell
hath
come
vnto
these
barbarous
people
&
countries
,
yet
it
is
agreeable
to
Christs
generall
promise
.
Math.
24.14
.
that
they
shall
in
succession
of
time
heare
of
it
and
haue
it
,
especially
when
other
parts
of
the
world
haue
declared
themselues
vnthankfull
for
it
and
vnworthy
of
it
(
as
all
the
Easterne
parts
haue
done
,
and
therefore
haue
iustly
lost
the
Gospell
)
which
shall
not
successiuely
,
and
(
at
least
for
a
time
)
embrace
the
Gospell
,
shall
enter
into
the
Church
and
bee
conuerted
.
And
so
when
the
fullnesse
of
the
Gentiles
and
Iewes
are
entred
into
the
church
,
●ll
Israell
.
i.
all
the
Elect
,
or
the
whole
body
of
the
people
of
Israel
then
liuing
or
the
fulnesse
of
them
,
as
verse
12.
that
is
the
greatest
part
of
them
,
shal
be
saued
.
i.
by
the
preaching
of
the
Gospell
be
effectually
called
,
and
iustified
by
faith
in
Christ
.
The
deliuerer
shall
come
out
of
Sion
,
the
Redeemer
and
Messias
shall
open
the
eyes
of
their
vnderstanding
,
and
take
away
from
them
the
vaile
of
Moses
,
and
shal
turne
away
vngodlinesse
from
Iacob
.
i.
shall
forgiue
pardon
,
and
iustifie
by
faith
the
posterity
of
Iacob
.
This
is
my
couenant
to
them
.
i.
this
shal
be
my
couenant
,
I
will
receiue
them
againe
into
my
couenant
,
from
which
before
through
vnbeleife
they
had
fallen
,
when
I
shall
take
away
their
sinnes
.
i.
I
shall
pardon
them
all
their
sinnes
for
Christ
his
sake
,
and
adopt
them
to
be
my
sonnes
,
and
so
they
shall
testifie
their
thankefulnesse
to
the
Sonne
of
God
,
by
confession
of
his
name
and
by
true
Godlinesse
.
A.
In
all
probability
it
is
like
to
follow
the
burning
and
destruction
of
Rome
,
for
then
the
stumbling
blocks
that
the
Papists
offer
them
,
by
their
imagery
,
inuocation
of
Saints
,
Latine
seruice
,
and
abhominable
and
most
senselesse
transubstantiation
,
shal
be
remoued
&
taken
away
.
Secondly
(
as
it
apeareth
in
the
18.
and
20.
cap.
of
Iohns
Apocalips
,
(
there
shal
be
some
reasonable
distance
of
time
betweene
the
burning
of
Rome
and
the
end
of
the
worlde
,
in
which
it
is
most
consonant
to
truth
that
the
Iewes
shal
be
called
,
for
their
conuersion
in
the
last
generall
signe
&
fore-runner
of
Christs
second
comming
so
far
forth
as
the
scripture
reuealeth
vnto
vs
.
2.
Q.
Whether
shall
the
Iewes
recouer
the
holy
land
againe
or
not
,
and
be
all
conuerted
and
dwell
their
;
seeing
that
it
is
said
their
deliuerer
shall
come
out
of
Sion
;
or
must
wee
thinke
rather
they
shal
be
conuerted
in
the
Countries
in
which
they
dwell
,
and
into
which
they
are
dispersed
or
shall
then
be
found
inhabiting
?
Ans.
They
are
likely
neuer
to
recouer
it
,
for
they
haue
no
such
promise
,
neither
haue
they
any
possiblity
of
meanes
to
compasse
it
.
Secondly
Christes
comming
vnto
them
shall
not
be
visible
but
spirituall
,
not
from
the
Earthly
Sion
,
which
long
sithence
hath
bene
made
desolate
,
but
from
his
spirituall
Sion
of
his
Catholike
Church
.
Lastly
it
is
most
probable
and
likely
that
they
shal
bee
conuerted
in
those
countries
into
which
they
are
dispersed
,
and
in
which
they
haue
their
residence
.
For
first
we
haue
some
smal
beginnings
(
here
&
there
)
of
it
.
Secondly
they
shall
better
and
sooner
by
by
their
zeale
and
example
reuiue
the
faith
of
the
Gentiles
beeing
mixed
and
conuersant
with
them
,
and
liuing
amongst
them
there
,
then
if
they
should
dwel
and
be
contained
all
in
one
country
.
What
is
meant
by
the
fulnesse
of
the
Gentiles
?
shall
be
called
?
Ans.
It
cannot
be
vnderstood
of
an
vniuersall
inlightning
of
the
whole
world
at
the
time
of
the
Iewes
conuersion
:
But
that
the
Gospell
should
now
the
second
time
bee
divulged
and
published
ouer
the
whole
world
,
wee
haue
neither
reason
,
Scripture
,
nor
commission
,
for
it
.
For
first
Apostolicall
callings
and
gifts
(
which
are
necessary
for
so
great
a
worke
)
are
many
hundred
yeares
sithence
ceased
.
Secondly
at
Christs
comming
there
shall
bee
almost
no
faith
that
is
sound
Doctrine
and
zeale
left
vppon
the
earth
,
Que●
.
Is
the
fulnesse
of
the
Gentiles
yet
come
in
?
Ans.
Albeit
diuers
thinke
so
,
and
especially
because
they
see
no
conuersion
of
any
other
countries
of
late
times
,
nor
any
certaine
probability
of
it
:
yet
it
is
much
to
be
hoped
for
,
and
not
without
rashnesse
to
be
presumed
,
What
is
ment
by
all
Israel
.
Whether
the
whole
body
of
the
Iewes
(
as
many
take
it
)
or
the
Catholick
Church
to
be
gathered
of
Iewes
&
Gentiles
Ans.
Specially
and
properly
here
is
ment
the
whole
body
of
the
Iewes
in
generall
,
and
of
whom
the
Apostle
directly
speaketh
,
but
not
euery
seuerall
and
singular
person
of
them
.
Secondly
it
is
opposed
to
a
remnant
or
part
,
therefore
it
must
needs
signifie
the
greatest
number
or
a
very
great
multitude
.
Qu●
.
The
deliuerer
shall
come
to
Sion
(
as
in
the
Hebrew
context
)
or
The
deliuerer
shall
come
out
of
Sion
or
from
Sion
,
as
Paul
applieth
it
)
how
can
or
may
these
two
scriptures
be
reconciled
?
Ans.
We
must
distinguish
of
the
times
vnto
which
the
Prophet
Isaiah
and
the
Apostle
Paul
had
respect
,
and
so
we
shall
more
easily
cleare
the
difference
:
Iunius
in
Paralle●is
.
Isaiah
pointeth
at
the
very
moment
of
the
time
that
was
then
to
come
,
but
Paul
passing
from
Christ
his
comming
vnto
other
things
that
follow
it
,
saith
,
he
shall
come
from
Sion
.i.
out
of
his
Church
for
the
good
and
comfort
of
it
.
So
that
Paul
doth
not
take
vpon
him
the
office
of
an
interpreter
,
but
applieth
it
to
his
time
,
and
who
can
dislike
or
gainsay
it
?
Ques
.
Shall
this
comming
be
corporall
or
spirituall
.
Ans.
It
cannot
now
be
corporall
,
for
the
heauens
must
containe
him
vntill
the
daies
of
iudgment
,
Obi.
But
saluation
came
not
to
the
Iewes
at
the
first
comming
of
Christ
therefore
he
must
needs
come
to
conue●t
them
at
his
second
comming
,
visibly
?
Ans.
Saluation
came
by
his
first
comming
,
but
not
altogether
at
one
time
and
in
one
age
,
but
in
diuers
successions
of
times
and
ages
,
for
he
must
saue
his
people
to
the
worlds
end
.
I
would
not
haue
you
ignorant
of
this
mistery
.
Mistery
here
importeth
a
thing
vnknowne
vnto
men
or
not
sufficiently
vnderstood
of
them
.
The
Doctrine
then
is
this
,
The
reason
hereof
is
because
the
knowledge
and
apprehension
hereof
is
supernaturall
,
and
proceedeth
onely
from
the
illumination
of
the
holy
spirit
which
is
often
called
by
Saint
Paul●
the
Reuelation
of
the
misterie
.
Rom:
16.25
.
Ephes.
3
V.
3.9
.
Vse
.
1.
The
vse
hereof
is
first
to
teach
vs
(
if
we
would
finde
out
and
know
diuine
misteries
)
to
deny
our selues
and
our
owne
naturall
wisdome
,
and
submit
and
subiect
our selues
and
senses
to
bee
taught
and
instructed
by
the
word
and
spirit
of
God
,
for
God
hideth
the
knowledge
of
his
secrets
from
the
wise
and
prudent
of
the
world
,
and
reuealeth
them
to
Babes
,
and
so
it
is
his
good
pleasure
.
Math:
11.25
.
Vse
.
2.
Wee
must
vse
all
holy
meanes
,
as
dilligent
search
,
attention
,
comparing
place
with
place
,
consulting
the
Originall
,
conference
with
our
Pastors
and
godly
brethren
,
hearing
and
reading
,
earnest
and
continuall
prayer
.
For
then
if
the
matter
directly
concerne
our
saluation
,
God
will
reueale
it
vnto
vs
,
or
if
it
be
not
so
necessary
,
if
God
reueale
it
not
●
wee
must
bee
content
,
and
reuerence
that
wee
know
not
,
and
rest
vntill
GOD
giue
farther
knowledge
and
vnderstanding
.
That
you
should
not
be
wise
in
your
owne
conceipt
.
The
reason
hereof
is
,
because
they
want
GODS
spirit
and
humilitie
to
guide
and
direct
them
,
without
which
all
other
meanes
are
vaine
and
without
force
.
Vse
.
1.
The
first
vse
hereof
,
serueth
to
condemne
the
badnes
and
madnes
of
many
not
only
Papists
,
but
others
in
many
countries
,
who
because
they
wil
not
be
thought
to
erre
,
will
stiffly
maintaine
grosse
,
false
and
absurd
opinions
,
as
wee
haue
many
Lutherans
,
Schismatikes
;
Sectaries
,
temporising
flatterers
for
instances
.
1.
Vse
.
Let
vs
not
measure
this
misterie
of
the
Iewes
conuersion
by
sence
and
reason
,
but
by
faith
,
and
seeing
it
is
a
misterie
yet
that
it
is
(
in
respect
of
the
forme
and
manner
of
their
conuersion
)
not
common
or
ordinary
;
let
vs
not
bee
curious
to
diue
and
discend
farther
into
particulars
then
Gods
word
,
or
(
at
least
)
very
probable
arguments
,
not
contrarying
the
same
wil
warrant
,
but
rest
in
expectation
vntill
the
time
come
,
and
in
the
interim
helpe
them
by
our
praiers
,
and
further
them
by
our
zealous
and
holy
example
.
Obstinacie
is
partly
come
to
Israell
,
that
is
,
it
is
not
vniuersall
nor
perpetuall
:
and
so
all
Israell
shal
be
saued
.
SEeing
that
the
Iewes
are
not
altogether
reiected
,
but
that
there
is
alwaies
a
remnant
remayning
,
as
appeareth
by
the
first
member
,
and
thè
experience
of
all
ages
iustifieth
:
&
especially
seeing
that
al
Israel
.i.
the
greatest
part
and
number
of
that
nation
,
are
to
be
called
and
conuerted
,
we
must
not
rashly
either
contemne
,
much
lesse
condemne
the
Iewes
,
The
first
reason
hereof
is
,
there
are
some
of
them
called
and
conuerted
in
all
ages
,
which
are
a
preludium
and
fore-runner
of
the
conuersion
of
the
rest
.
Secondly
they
are
the
faithfull
keepers
and
preseruers
of
the
old
Testament
.
Rom:
9.4
.
Rom:
3.
V.
2.
Thirdly
they
in
respect
of
the
time
past
:
Viz:
since
Christ
his
ascention
vntill
this
day
,
doe
(
in
a
sort
)
confirme
the
Christian
faith
,
seeing
that
the
iudgement
of
God
is
come
vpon
many
of
them
to
the
full
,
Fourthly
,
amongest
vs
Christians
scarce
one
of
a
hundred
answereth
his
holy
profession
,
and
therefore
we
haue
little
reason
to
insult
ouer
the
Iewes
,
that
are
so
faulty
our selues
.
Lastly
,
the
great
plenty
and
exceeding
number
of
them
:
for
in
Asia
and
Affrica
(
to
omit
diuers
places
of
Europe
)
there
are
infinite
numbers
of
them
,
who
when
they
shal
be
conuerted
,
shall
both
in
respect
of
themselues
and
vs
Gentiles
be
the
reuiuing
and
the
resurrection
of
the
world
,
must
keepe
vs
from
rash
censuring
of
them
.
Vse
.
Christian
Princes
and
Potentates
,
must
take
order
that
the
Iewes
amongest
them
,
may
by
degrees
bee
taught
true
religion
,
yea
they
should
force
them
to
heare
the
Gospell
,
and
not
leaue
the
miserable
soules
in
perpetuall
darknesse
,
that
they
euery
day
grow
worse
,
and
more
wilfull
in
their
errour
.
Secondly
they
must
by
seuerity
of
lawes
and
punishment
curbe
and
moderate
their
vnmeasurable
vsuries
,
whereby
they
much
damnifie
and
impouerish
Christian
men
.
Vse
2.
Let
the
people
amongst
whom
these
Iewes
liue
and
dwell
,
beware
least
by
their
pride
and
cruelty
they
doe
not
hinder
their
conuersion
,
for
were
it
not
for
this
,
doubtlesly
in
many
places
many
more
Iewes
then
now
are
,
would
be
moued
and
drawne
to
embrace
the
Gospell
.
As
it
is
written
.
The
reason
hereof
is
,
because
they
are
very
necessary
for
the
confirmation
of
our
faith
,
&
direction
of
our
liues
,
and
therfore
God
would
not
haue
vs
in
any
wise
ignorant
of
them
,
much
lesse
to
doubt
of
the
truth
of
them
.
Secondly
,
God
would
hereby
shew
and
declare
the
sufficiency
of
the
scriptures
,
and
so
(
consequently
)
warne
and
lesson
vs
that
we
giue
no
credit
to
bee
ruled
by
any
fained
reuelation
or
humaine
traditions
in
matter
of
saluation
,
but
only
consult
and
search
the
scriptures
,
which
containe
a
plaine
,
perfect
and
all
sufficient
doctrine
,
both
for
faith
manners
and
for
sauing
of
our
soules
.
Vse
1.
The
first
vse
is
to
condemne
,
partly
,
the
supine
and
merueilous
negligence
,
and
extreame
slouthfulnesse
of
them
that
know
not
such
necessary
and
fundamentall
points
,
and
principall
conclusions
so
euidently
and
so
oftentimes
spoken
of
,
and
vrged
in
the
sacred
scriptures
,
or
the
vnexcusable
vnbeleife
and
Atheisme
of
those
that
will
not
beleeue
such
plaine
places
and
proofes
of
Gods
word
,
but
say
or
(
at
least
)
thinke
that
the
scriptures
are
vntrue
,
the
fables
or
the
politicke
inuentions
of
men
to
keepe
and
r●taine
men
in
some
feare
and
awe
.
These
are
the
Marchiuillians
(
matchlesse
in
euil
)
of
our
times
.
Vse
.
2.
We
must
neuer
stagger
〈◊〉
,
or
doubt
of
them
,
neither
at
any
time
cal
the
certainty
and
accomplishment
thereof
in
question
,
As
it
is
written
.
Ministers
and
preachers
must
le●rne
hence
,
Reasons
hereof
are
,
first
God
so
requireth
and
commandeth
.
Ioh.
4.
Isa.
8.20
.
Ier.
2.
Secondly
the
word
of
God
is
for
all
and
in
all
points
that
concernes
faith
and
good
life
,
of
and
in
it selfe
perfectly
sufficient
2.
Tim.
3.16
.
and
17.
so
that
it
neither
admitteth
addition
nor
detraction
.
Thirdly
we
haue
for
our
light
and
direction
the
continuall
practise
of
all
the
Prophets
and
men
of
God
in
the
olde
Testament
:
Fourthly
,
the
often
and
vnsauorie
and
vnfruitfull
blending
and
addition
of
humaine
vanities
,
doth
but
darken
and
diminish
the
power
,
puritie
and
efficacie
of
Gods
word
.
Vse
1.
Hereby
are
condemned
first
the
Papists
,
that
will
not
admitte
and
allow
the
Scripture
to
bee
the
sole
and
all
sufficient
rule
and
touch-stone
of
Doctrine
and
faith
,
but
adde
and
equall
to
it
their
decretalls
,
traditions
&c.
The
Deliuerer
shall
come
out
of
Sion
:
Christ
the
Redeemer
.
for
feare
of
the
second
or
eternall
death
,
al
our
life
subiect
to
bondage
.
Hebr.
2.15
.
The
reason
hereof
is
,
for
that
all
men
without
this
Deliuerer
and
Redeemer
(
to
omit
their
temporall
miseries
and
malladies
)
are
in
farre
worser
estate
then
any
brute
beast
or
vgly
toad
,
or
any
other
vilde
creature
,
for
when
it
dieth
,
his
life
and
woe
endeth
together
with
it
:
but
the
death
of
man
without
a
Redeemer
,
and
without
faith
in
him
,
is
but
the
beginning
of
vncessant
and
euerlasting
terror
and
torment
.
Vse
.
Let
vs
labour
to
feele
and
finde
our selues
to
bee
thus
wretched
and
miserable
,
and
acknowledge
that
without
Christ
his
suffering
and
obedience
we
euerlastingly
perish
,
Vse
2.
Wee
must
in
time
seeke
vnto
Christ
onely
for
helpe
,
for
pardon
of
sinnes
and
for
saluation
,
he
hath
eternall
life
in
himselfe
,
and
is
author
of
eternall
saluation
,
to
all
that
obey
him
,
and
for
our
better
direction
herein
,
we
must
craue
and
desire
the
instructions
,
And
shall
turne
away
(
desections
)
and
vngodlinesse
from
Iacob
.
It
is
the
proper
office
of
Christ
Iesus
to
reconcile
the
reuolting
Iewes
,
and
by
consequence
all
the
elect
in
the
world
to
God
his
Father
.
1
Ioh.
2.1
.
and
2.
R●m.
5.8.9.10
.
Ioh.
1.29
,
Secondly
by
not
imputing
sinne
vnto
his
elect
,
Lastly
by
quite
abolishing
and
remouing
them
at
the
houre
of
death
and
at
the
day
of
iudgment
.
Apoc.
14.13
.
Hebr.
9.
ver.
28.
Act.
3.19
.
The
reason
hereof
as
,
Vse
1.
Therefore
we
must
seeke
for
saluation
in
none
els
but
in
Christ
&
in
his
only
merits
,
righteousnes
&
sufferings
,
for
he
alone
trod
downe
the
wine-presse
of
Gods
wrath
,
and
by
his
death
and
obedience
made
satisfaction
to
his
diuine
iustice
.
And
this
is
my
couenant
to
them
.
Vse
1.
It
teacheth
vs
first
,
not
to
despise
the
poore
Iewes
vnto
whom
this
couenant
was
first
made
,
and
in
some
,
of
whom
it
is
alwaies
verified
and
accomplished
.
Vse
2.
We
must
by
faith
apply
vnto
our selues
Christ
&
al
his
sauing
benefits
,
that
the
couenant
&
testament
may
be
firme
and
good
in
vs
&
vnto
vs
,
for
without
application
there
is
no
benefit
and
comfort
felt
and
enioyed
of
meate
,
drinke
,
apparell
,
phisick
,
weapon
,
so
much
losse
of
Gods
promises
.
When
I
shall
take
away
their
sinnes
.
The
reasons
hereof
are
first
,
for
that
sinne
is
committed
only
against
the
maiesty
&
law
of
God
,
and
as
for
the
offence
or
sin
committed
against
any
man
or
creature
,
it
is
no
more
in
it selfe
but
an
iniury
wrong
,
Let
herevnto
be
added
that
the
breach
of
mans
commandment
,
is
no
sin
,
vnlesse
it
do
withal
imply
&
include
the
transgression
of
Gods
commandment
,
that
commandeth
obedience
therevnto
in
all
things
where
it
doth
not
contradict
his
law
.
Secondly
God
taketh
away
not
onely
the
punishment
,
(
as
men
in
outward
punishments
partly
can
do
)
but
also
remoueth
the
gilt
&
corruption
of
nature
which
none
els
can
do
.
Ps.
51.
ver.
2.
and
7.
Thirdly
,
Gods
power
and
authority
is
most
absolute
and
altogether
independent
,
&
therfore
he
cannot
be
hindered
or
preuented
by
any
other
,
from
granting
and
giuing
pardon
vnto
his
children
,
as
the
lame
creple
in
Iohns
Gospell
was
for
38.
yeares
.
Vse
1.
Seeing
that
the
Lord
hath
made
a
promise
of
forgiuenesse
of
sins
to
the
Iewes
,
and
to
reconcile
them
by
the
couenant
of
grace
,
we
must
not
despaire
of
their
conuersion
,
much
lesse
vex
and
reuile
them
,
least
God
when
he
receiueth
them
againe
into
fauor
,
hee
deseruedly
exclude
and
cast
out
vs
,
for
our
contempt
&
vnthankfulnes
.
Vse
2.
Hereby
also
are
checked
and
confuted
al
superstitious
persons
,
Idolaters
,
Hypocrites
,
proud
persons
,
Pharisies
and
Papists
,
who
seeke
for
righteousnes
of
a
sinner
before
God
,
and
for
pardon
and
remission
of
sinnes
not
from
Gods
mercy
alone
in
Christ
,
but
from
humaine
satisfactions
,
indulgences
,
purgatory
and
praiers
for
the
dead
,
and
humaine
merits
.
Vse
3.
Seeing
that
God
alone
doth
take
away
sinne
,
&
that
from
them
that
seeke
&
sue
for
it
,
we
must
vse
al
the
means
to
obtaine
it
,
and
namely
,
humbly
confesse
our
sins
vnto
God
,
and
cry
vnto
Heauen
for
pardon
.
For
here
in
the
saying
is
chiefly
verified
,
spare
to
speake
,
spare
to
speede
.
Their
sinnes
.
The
glory
of
our
redemption
by
Christ
,
1.
Re.
For
it
belongeth
onely
vnto
the
beleeuers
and
repentant
.
Iohn
3.16
.
Act.
3.19
.
but
all
vnbeleeuers
and
vnpenite●t
persons
are
excepted
,
The
reason
hereof
is
,
because
without
forgiuenes
of
sins
,
we
are
more
miserable
then
all
creatures
,
for
when
wee
end
this
miserable
life
,
then
we
beginne
that
intolerable
torment
that
shall
neuer
haue
end
nor
ease
.
Fourthly
,
it
is
the
cause
(
onely
)
of
our
righteousnesse
before
God
,
and
the
gate
of
euerlasting
happinesse
,
and
therefore
they
are
onely
blessed
that
rely
vpon
Gods
free
mercy
for
the
pardon
of
their
sinnes
.
Vse
1.
Ministers
must
learne
hence
in
their
sermons
not
to
propound
and
offer
remission
of
sinnes
to
all
men
indifferently
,
&
without
condition
(
as
the
Papists
do
,
who
absolue
whore-mongers
,
murderers
,
drunkards
,
traytors
,
blasphemers
whom
God
doth
not
absolue
,
)
but
only
to
those
that
beleeue
and
truly
repent
.
Vse
2.
They
hence
are
knowne
to
erre
&
to
be
deceiued
who
thinke
that
remission
of
sins
,
is
but
the
beginning
of
righteousnes
and
happines
,
wheras
,
seeing
that
in
the
faithfull
&
deere
seruants
of
God
there
are
so
many
faults
,
defects
and
errors
,
it
sufficeth
not
once
to
haue
entered
the
way
of
blessednes
,
vnlesse
the
same
grace
do
follow
vs
,
vnto
the
tearme
and
end
of
our
life
.
Vse
3.
Here
are
condemned
the
heathen
Philosophers
,
who
being
ignorant
of
true
blessednes
&
the
means
to
attaine
vnto
it
,
sought
it
in
honors
,
pleasures
,
speculation
,
authority
,
morall
actions
,
and
not
in
Christ
by
faith
,
of
whom
they
were
altogither
ignorant
.
Secondly
Iewes
,
who
albeit
(
in
some
sort
)
they
apprehended
and
vnderstood
tru●
blessednes
yet
they
fought
to
be
partakers
of
it
,
by
their
owne
works
▪
&
by
the
ceremonies
of
the
law
,
and
not
by
forgiuenesse
of
sins
through
Christ
only
,
Lastly
Papists
who
wil
be
saued
by
their
own
works
and
satisfactions
and
be
hereby
iustified
before
God
.
Vse
.
Seeing
that
the
remission
of
sinnes
is
so
excellent
and
singular
a
priuiledge
of
the
Church
,
wee
must
(
if
neede
bee
)
purchase
this
treasure
and
this
pearle
with
the
losse
of
all
that
wee
haue
,
Vse
.
Lastly
desiring
to
be
assured
of
the
pardon
of
our
sins
,
we
must
not
willingly
and
wittingly
sin
against
the
light
of
our
conscience
and
offend
the
diuine
Maiesty
,
but
hate
,
leaue
&
forsake
them
,
otherwise
sin
vnrepented
off
,
is
neuer
forgiuen
.
Iohn
8.21.24
.
Luke
13.
V.
3.5
.
As
concerning
the
Gospell
they
are
enemies
for
your
sake
,
but
as
touching
the
election
,
they
are
beloued
for
the
Fathers
sakes
.
For
the
gifts
and
calling
of
God
are
without
repentance
.
Sense
.
As
concerning
the
Gospell
.i.
so
farre
forth
as
they
resist
and
persecute
it
,
they
are
enemies
.
1.
Hatefull
to
God
,
they
are
enemies
vnto
God
,
and
he
vnto
them
,
for
your
sake
.i.
you
by
occasion
hereof
,
may
be
receiued
into
their
roome
,
and
because
they
hate
,
distast
and
persecute
you
for
the
profession
of
the
Gospell
.
But
as
touching
the
election
.i.
in
regard
that
very
many
in
this
nation
are
chosen
for
eternall
life
,
they
are
beloued
.i.
deare
vnto
God
:
for
the
fathers
sake
.i.
for
by
reason
of
the
promise
made
to
the
holy
Fathers
,
Abraham
,
Isaack
and
Iacob
.
For
the
gifts
of
God
.i.
his
free
promises
which
of
his
grace
he
doth
promise
,
and
calling
of
God
.i.
that
whereby
he
already
hath
and
yet
doth
call
●ome
of
the
Iewes
,
to
the
knowledge
of
Christ
,
&
wherby
he
doth
determine
in
his
due
time
to
cal
the
rest
:
are
without
repentance
.i.
they
are
irreuocable
,
constant
,
&
such
as
he
cannot
repent
off
,
for
his
decree
if
vnchangeable
.
Questions
.
-
Enemies
for
our
sake
.
-
Beloued
for
the
fathers
sake
.
1.
Qu.
Can
one
and
the
same
person
be
an
enemy
and
a
friend
vnto
God
,
beloued
and
hated
of
him
,
at
one
&
the
same
time
,
especially
seeing
that
the
affirmation
hereof
seemeth
to
imply
a
flatte
contradiction
?
Answ.
Yes
,
thus
Paul
before
his
conuersion
,
was
a
friend
of
God
in
regard
of
his
election
,
albeit
an
enemy
before
;
and
thus
our
Sauiour
Christ
,
is
said
to
giue
his
life
for
his
friends
.
Iohn
.
15.13
.
But
in
Rom.
5.10
.
Christ
is
said
to
reconcile
vs
vnto
his
Father
by
his
death
,
whiles
we
were
yet
sinners
,
&
when
we
were
enemies
:
as
that
all
the
Elect
are
by
nature
children
of
wrath
,
and
enemies
vnto
God
,
but
they
are
also
friends
and
beloued
euen
before
their
calling
and
sanctification
,
because
by
the
grace
and
mercy
of
God
,
they
are
from
all
eternitie
chosen
and
beloued
in
Christ
,
Rom.
9.11.13
and
because
God
will
&
doth
in
time
call
them
to
faith
,
knowledge
and
obedience
.
Secondly
,
we
,
for
the
clearing
of
the
Text
answer
,
that
the
Iewes
in
Pauls
time
,
and
sithence
were
and
are
enemies
vnto
God
,
in
regarde
that
the
greatest
multitude
of
them
were
reprobates
&
so
cast
off
,
but
yet
both
then
and
euer
since
,
they
are
beloued
of
God
,
so
many
of
them
,
as
are
elected
,
which
albeit
they
then
and
hitherto
haue
bin
but
few
,
yet
at
their
generall
calling
,
it
will
appeare
that
they
are
very
many
.
Beloued
for
the
Fathers
sake
.
Quest.
If
any
one
be
loued
(
as
here
we
haue
a
particular
instance
)
for
his
Fathers
sake
,
then
a
man
may
bee
called
and
conuerted
by
reason
of
and
for
his
fathers
merits
?
and
so
euery
man
shall
not
liue
by
his
owne
faith
?
and
liue
and
bee
saued
by
their
owne
faith
.
Lastly
,
God
will
be
their
God
and
the
God
of
their
seede
,
and
therefore
there
must
be
some
to
whom
the
couenant
must
bee
made
good
and
fulfilled
,
and
these
are
loued
for
the
couenant
sake
.
The
gifts
and
calling
of
God
are
without
repentance
.
Quèst
.
Touching
the
graces
of
God
if
they
bee
neuer
taken
away
,
why
doth
God
so
often
depriue
men
of
them
,
that
formerly
had
them
?
Ans.
First
▪
Secondly
,
vocation
,
iustification
,
and
glorification
,
these
are
giuen
to
the
Godly
in
fe●
simple
,
and
are
neuer
taken
away
from
them
.
The
calling
of
God
without
Repentace
.
Quest.
Why
then
did
God
repent
that
he
created
man
,
and
that
hee
made
Saul
King
,
and
why
doth
hee
many
times
reuoake
his
promise
and
his
threarnings
?
Ans.
This
is
spoken
figuratiuely
and
vnproperly
,
for
the
change
is
not
in
his
Gods
will
and
decree
,
but
onely
in
the
things
or
euent
,
and
that
as
the
conditions
in
men
implyed
and
vnderstood
,
are
changeable
.
Secondly
,
by
this
kind
of
speech
God
would
shew
how
hainous
and
horrible
were
mans
sinnes
,
and
naturall
corruption
,
proceeding
partly
from
his
rebellious
will
,
and
partly
from
the
Diuell
.
Thirdly
,
God
declareth
that
he
,
in
respect
of
the
outward
worke
and
act
,
will
doe
that
which
men
when
they
repent
,
vse
to
doe
,
namely
destroy
his
worke
:
Thus
hee
drowned
the
whole
world
in
Noah
his
time
,
and
in
fight
caused
Saul
to
be
slaine
.
As
concerning
the
Gospell
they
are
enemies
.
Doctr.
Seeing
that
the
Iewes
oppugning
the
preaching
of
the
Gospell
,
and
refusing
to
admit
of
it
,
are
said
to
bee
enemies
vnto
God
,
we
draw
this
generall
Theoreme
,
viz.
that
all
men
,
during
the
time
that
they
receiue
not
the
word
of
God
,
Reas.
The
reason
hereof
is
,
because
the
Preaching
and
ministery
of
the
word
is
Christs
golden
Scepter
,
vnder
which
all
his
subiects
must
be
ranged
,
and
his
easie
yoake
that
all
his
people
must
beare
,
Math.
11.
v.
29.30
.
1.
Vse
.
This
serueth
to
condemne
Iewes
,
Turkes
,
Papists
,
false
brethren
,
and
all
vnderminers
and
persecutors
of
the
Church
,
who
,
howsoeuer
they
slatter
themselues
in
their
sinnes
,
errors
and
Idolatry
,
and
thinke
they
do
God
seruice
,
yet
in
very
truth
,
they
are
nothing
else
then
Gods
flatte
enemies
,
and
they
that
refuse
to
be
sworne
to
,
and
acknowledge
his
supremacy
ouer
their
soules
and
bodies
.
2.
Vse
.
Secondly
we
must
take
heed
,
that
wee
make
no
leagues
of
amitie
,
or
of
vnnecessary
traffique
,
with
them
,
least
(
in
fine
)
by
our
ouer-much
sociablenes
&
familiarity
with
them
wee
learne
their
workes
and
pollute
our selues
with
their
sinnes
,
They
are
nothing
but
pitch
,
poyson
and
contagious
leapers
,
by
whose
familiarity
we
may
soone
bee
defiled
and
infected
.
Vse
3.
We
must
not
by
our
dissimulation
,
hipocrisie
&
ill
life
harden
and
confirme
them
in
their
sins
&
heresies
,
but
(
to
the
vttermost
extent
and
straine
of
our
ability
)
endeuor
both
by
life
and
doctrine
,
to
gaine
&
win
them
.
Vse
4.
We
must
remember
how
God
hath
for
these
many
hundred
years
punished
their
contempt
&
contumacy
both
with
spiritual
&
bodily
punishment
&
captiuity
,
and
forasmuch
as
we
professe
our selues
to
be
Christs
subiects
and
seruants
,
to
suffer
no
euil
lusts
and
concupiscences
to
rule
and
raigne
in
vs
,
but
to
permit
Christ
by
his
word
and
his
spirit
to
guide
&
gouerne
vs
,
otherwise
we
shal
be
bruised
with
an
Iron
rod
,
slaine
before
Christ
his
face
,
and
shall
neuer
enter
into
his
rest
,
the
heauenly
Canaan
and
the
heauenly
Ierusalem
.
Ps.
2.
v.
9.
Lu.
19.27
.
Heb.
3.
v.
18.
&
19.
But
they
are
beloued
for
the
Fathers
sake
.
God
in
his
elect
doth
not
consider
what
they
deserue
,
nor
alwaies
respect
them
according
to
their
present
vnbeliefe
,
but
regardeth
what
he
hath
promised
to
Abraham
and
his
seed
,
and
therefore
he
wil
not
change
his
purpose
,
but
in
time
vouchsafeth
them
his
sauor
,
albeit
for
the
present
(
by
reason
of
their
vnbeleife
,
and
impenitency
)
hee
frowne
vpon
them
and
seeme
to
disfauor
and
renounce
them
.
The
reason
hereof
is
first
,
because
God
is
good
&
ful
of
goodnes
,
mercy
and
truth
,
vpon
the
communication
of
which
,
he
(
vpon
mens
conuersion
)
expecteth
and
requireth
all
the
praise
,
honor
&
glory
to
be
yeelded
and
ascribed
vnto
him
only
.
Secondly
God
by
shewing
mercy
to
the
degenerate
Iewes
,
wil
at
length
get
him
far
greater
glory
and
renown
of
his
mercy
&
power
then
before
.
Vse
1.
Let
vs
not
our selues
dispaire
of
Gods
mercy
by
reason
of
our
former
&
present
errors
and
enormities
(
be
they
neuer
so
many
&
mighty
,
)
for
our
saluation
dependeth
not
vpon
our
owne
workes
and
deserts
,
but
onely
vpon
Gods
vnchaungeable
decree
,
but
let
vs
truely
and
vnfainedly
repent
of
them
&
forsake
them
,
and
then
vndoubtedly
we
shall
liue
and
die
in
the
loue
and
fauour
of
God
.
3.
Vse
.
If
God
loue
the
Iewes
for
their
Fathers
sake
and
for
his
couenant
made
with
them
,
and
not
for
any
thinge
wherein
they
could
pleasure
or
profit
him
,
we
must
herein
follow
and
imitate
the
Lords
example
,
and
not
loue
true
Christians
in
by
respects
,
namely
because
they
be
our
kindred
onely
,
The
calling
and
gifts
of
God
are
without
repentance
.
From
the
perpetuity
and
constancy
of
Gods
calling
and
his
sauing
giftes
and
promises
in
his
elect
,
I
gather
that
none
of
Gods
elect
can
wholy
or
finally
fall
or
possibly
be
damned
.
For
first
God
is
without
change
and
alteration
in
his
nature
,
Secondly
his
mercies
towards
them
faile
not
,
but
alwaies
streame
forth
to
their
continuall
comfort
;
for
God
is
truth
and
will
alwaies
performe
his
promises
.
Lastly
,
God
is
almighty
and
cannot
be
hindred
(
much
lesse
ouer
ruled
by
any
creature
)
neither
can
any
disanull
that
which
God
hath
ratified
,
or
condemne
those
whom
he
will
saue
.
Rom.
8.33.34
.
This
doctrine
checketh
the
corrupt
and
presumptuous
opinion
of
the
Papists
,
that
teach
constancy
and
saluation
to
reside
in
our
owne
power
and
potency
,
wheras
it
consisteth
wholy
in
the
couenant
and
promises
of
God
.
2.
Vse
.
The
second
vse
is
,
for
comfort
,
and
that
is
if
we
once
perceiue
and
find
in
our selues
some
pawnes
and
Printes
of
Gods
loue
and
fauour
,
3.
Vse
.
Seeing
that
God
is
no
changeling
vnto
vs
,
but
his
bounty
alwaies
continueth
,
and
his
promises
are
in
their
time
duly
accomplished
,
let
vs
first
learne
hence
to
cleaue
fast
vnto
him
,
and
sincerely
and
incessantly
to
serue
and
feare
him
all
the
daies
of
our
life
.
Secondly
let
vs
(
in
our
words
,
deeds
,
couenants
and
promises
)
not
deale
hollowly
and
deceiptfully
with
men
,
but
truly
,
iustly
and
simply
,
for
he
that
halteth
with
men
,
is
no
better
then
an
Hipocrite
before
God
,
and
his
religion
is
onely
formall
and
fruitlesse
Psa.
15.2
.
30.
Vers.
For
euen
as
ye
in
times
haue
not
beleued
God
yet
haue
now
obtained
mercy
through
their
vnbeleefe
.
31.
Vers.
Euen
so
now
haue
they
not
beleeued
,
that
by
your
mercy
they
may
also
obtaine
mercy
.
32.
Vers.
For
GOD
hath
shut
vp
all
in
vnbeleefe
that
hee
might
haue
mercy
on
all
.
Sense
:
For
euen
as
yee
in
times
past
.i.
before
Christ
his
incarnation
,
haue
not
beleeued
in
.i.
obeied
the
word
of
God
and
his
commandements
nor
acknowledged
Christ
Iesus
for
the
sonne
of
GOD
and
your
redeemer
,
yet
haue
now
obtained
mercy
,
i.
God
hath
called
you
effectually
,
and
endewed
you
with
the
true
and
sauing
knowledge
of
God
and
his
Gospell
,
through
their
vnbeleefe
.i.
by
the
occasion
that
the
Iewes
would
not
receaue
the
Gospell
,
nor
the
Messias
offered
vnto
them
,
but
refuse
both
the
one
and
the
other
.
Euen
so
now
they
.i.
the
Iewes
haue
not
,
beleeued
viz.
the
Gospel
,
that
by
your
mercy
.i.
by
the
mercy
of
God
offered
vnto
you
in
your
effectuall
calling
and
in
your
sincere
profession
and
intertainment
of
the
Gospell
may
be
prouoked
and
inflamed
by
an
holy
emulation
to
follow
and
affect
you
.
They
may
also
obtaine
mercie
.
That
is
through
Gods
mercie
,
may
be
partakers
of
faith
,
remission
of
sins
and
saluation
,
that
so
it
may
bee
apparant
both
to
the
Iewes
and
Gentiles
that
both
are
saued
by
his
mercy
and
grace
onely
.
For
God
hath
shut
vp
.i.
tyed
bound
and
imprisoned
together
:
all
.i.
all
his
elect
both
of
Iewes
and
Gentiles
,
vnder
vnbeliefe
.i.
sinne
and
hath
kept
them
vnder
his
power
and
custody
like
a
number
and
sort
of
malefactors
shutte
vp
into
one
prison
,
and
so
conuinced
them
,
that
they
can
by
no
meanes
escape
&
finde
ease
and
inlargement
,
that
he
might
haue
mercie
.i.
haue
an
occasion
to
inlighten
and
saue
,
all
.i.
all
his
chosen
,
whether
Iewes
or
Gentiles
,
and
so
might
actually
and
perfectly
saue
them
by
his
mercie
and
fauor
,
and
not
for
any
merite
or
worth
of
theirs
.
Ver.
30.
Haue
obtained
mercie
through
their
vnbeliefe
.
Ques
.
Can
euill
be
cause
of
good
,
and
one
mans
vnbeliefe
be
cause
of
an
other
mans
beleeuing
&
conuersion
?
Ans.
No
(
to
speake
properly
)
for
like
cause
,
like
effect
,
but
it
may
be
indirectly
and
by
accident
,
as
we
see
how
that
of
euil
manners
are
made
good
lawes
.
Now
euill
manners
and
enormities
are
no
causes
of
enacting
wholsome
lawes
,
but
onely
occasions
and
accidentall
motiues
.
Secondly
no
sinne
doth
more
kindle
Gods
indignation
,
and
enrage
his
maiesty
against
vs
,
then
infidellitie
,
&
therefore
it
can
be
the
working
cause
of
no
good
,
but
God
who
by
his
omnipotent
wisdome
draweth
light
out
of
darkenesse
,
knoweth
how
to
direct
the
vnbeleefe
of
some
,
to
be
a
meanes
and
way
for
mercy
to
be
shewed
vpon
others
.
And
thus
when
one
Nation
,
Citty
or
Towne
,
refuseth
the
Gospell
of
Christ
,
and
will
not
suffer
them-selues
to
bee
ranged
vnder
it
,
God
taketh
it
from
them
and
bestoweth
(
by
occasion
)
vpon
others
that
will
bring
forth
more
and
better
fruite
in
their
season
.
God
hath
shut
vp
all
vnder
vnbeleefe
.
A.
No
:
God
is
not
the
efficient
cause
of
it
,
but
the
accuser
and
condemner
of
it
,
he
doth
not
infuse
Infidelity
,
but
finding
men
in
it
,
doth
leaue
and
forsake
them
,
so
that
he
is
rather
deficiens
quàm
efficiens
causa
.
Secondly
,
God
doth
by
the
ministery
of
the
lawe
and
by
his
iudgements
,
so
conuince
and
attaint
men
of
sinne
,
that
they
shall
(
or
may
)
see
and
acknowledge
,
that
there
is
no
meane
,
merite
,
or
cause
to
iustifie
and
saue
them
,
but
his
mercy
in
Christ
onely
.
Thirdly
,
God
would
haue
all
men
subiect
to
his
iudgment
,
and
that
they
laying
aside
and
disclaiming
all
conceit
of
their
owne
merits
and
worthinesse
,
should
expect
saluation
from
him
alone
.
All
,
that
is
,
Iewes
and
Gentiles
vnder
vnbeleefe
.
Qu.
Are
all
men
by
nature
,
both
Iewes
and
Gentiles
,
equall
in
sinne
and
alike
guiltie
in
Gods
sight
?
Ans.
Yes
,
there
is
no
difference
,
for
all
haue
sinned
and
are
depriued
of
the
glory
of
God
.
Secondly
,
there
is
no
merite
,
or
desert
,
either
in
Iew
or
Gentile
,
Qu.
If
one
man
by
nature
be
not
better
then
another
,
how
then
do
they
differ
?
A.
In
men
meere
naturall
and
vnconuerted
,
God
,
for
the
vpholding
and
preseruing
of
Common-wealths
and
humaine
societies
,
bestoweth
generall
and
restraining
grace
more
vpon
one
then
another
.
Secondly
,
For
the
one
hath
in
time
renuing
and
sauing
grace
communicated
vnto
him
;
but
the
other
is
vtterly
denied
it
.
That
hee
might
haue
mercy
one
all
.
Quest.
Is
there
then
no
particular
election
,
or
is
it
only
vniuersall
?
Ans.
Election
is
not
of
all
,
but
of
some
,
for
hee
that
maketh
choise
of
any
thing
,
singleth
out
some
,
and
leaueth
the
rest
.
Secondly
,
many
be
called
,
but
few
are
chosen
.
Thirdly
,
there
bee
vessels
of
wrath
whom
God
hath
prepared
to
destruction
,
as
well
as
there
be
vessels
of
mercy
,
whom
he
hath
prepared
for
glory
.
Lastly
,
either
all
should
bee
saued
,
which
the
Scripture
in
many
places
refelleth
,
or
else
Gods
predestination
,
which
is
a
sure
and
certaine
foundation
should
be
shaken
and
alterable
.
Might
haue
mercy
on
all
.
Quest.
Will
God
saue
all
(
none
excepted
)
or
can
it
bee
soundly
gathered
hence
,
that
hee
will
saue
the
greatest
part
of
men
in
the
world
?
Ans.
No
,
for
the
greatest
number
is
reiected
;
Christs
flocke
is
but
a
little
flocke
,
a
remnant
,
an
handfull
,
a
tenth
,
a
gleaning
in
comparison
of
them
that
perish
,
and
broad
is
the
way
that
leadeth
to
destruction
,
and
many
goe
that
way
,
but
narrow
is
the
way
that
leadeth
to
life
and
few
finde
it
.
But
the
meaning
of
the
Apostle
here
is
,
that
God
will
haue
mercy
in
some
,
of
all
rankes
,
states
,
orders
and
conditions
,
and
that
hee
will
haue
it
notified
that
all
that
are
saued
,
are
saued
by
his
mercy
onely
.
Quest.
If
God
will
not
shew
speciall
mercy
on
all
men
,
but
doth
reserue
it
onely
for
the
elect
;
why
doth
hee
by
preaching
offer
it
to
all
men
in
many
Countries
and
Kingdomes
,
and
other
particular
Citties
and
places
,
and
hereby
allure
and
inuite
them
to
faith
and
repentance
?
Ans.
The
more
to
conuince
them
,
and
to
leaue
them
without
all
excuse
in
the
daye
of
the
Lord
,
because
they
doe
not
,
nor
will
not
admitte
or
receiue
it
being
offered
.
Iohn
.
9
,
39.
and
41.
Rom.
2.
verse
6.
Iohn
.
15.
verse
24.
Secondly
,
all
cannot
receiue
it
,
because
they
are
not
vessels
of
mercy
.
As
yee
haue
obteyned
mercy
,
So
now
they
—
may
obtaine
mercy
.
From
this
sampling
,
For
first
,
God
in
sauing
and
conuerting
all
,
is
one
and
the
same
,
without
change
and
alteration
,
and
the
ministery
of
his
law
for
conuincement
and
direction
,
and
the
Gospell
for
faith
and
conuersion
is
alwayes
one
,
and
the
same
.
Finally
the
spirit
that
is
promised
to
both
is
one
and
the
same
,
the
doctrine
of
the
old
and
new
Testament
one
and
the
same
,
and
so
the
Church
one
and
the
same
.
Secondly
,
Gods
workes
are
semblable
,
and
one
serue
for
the
illustration
and
demonstration
of
the
other
.
Vse
.
Let
vs
not
despaire
of
the
Iewes
conuersion
,
or
of
the
calling
and
saluation
of
any
,
but
hope
well
of
it
,
pray
for
it
,
V.
31.
So
now
they
—
by
your
mercy
may
obtaine
mercy
.
Heere
wee
see
a
notable
effect
and
end
of
good
zeale
in
godly
men
,
namely
,
that
by
the
example
and
president
thereof
,
others
bee
stirred
vppe
to
emulation
and
to
follow
them
.
For
here
we
see
that
the
calling
of
the
Gentiles
and
their
zeale
and
holy
example
are
so
far
from
preiudicing
or
hindering
the
Iewes
saluation
,
that
God
shall
take
an
occasion
hence
,
to
prouoke
them
to
follow
the
Gentiles
,
and
to
imbrace
the
Gospell
,
so
that
they
shal
not
perish
,
but
at
length
be
conuerted
&
saued
.
How
much
zeale
and
good
examples
of
godlinesse
,
kindnesse
,
liberalitie
,
courage
and
constancie
,
may
prouoke
and
profit
others
,
as
by
many
other
examples
,
so
by
these
following
it
is
most
manifest
and
demonstrable
in
Iosua
and
the
Elders
of
his
time
,
who
by
their
authoritie
and
example
reteyned
the
people
all
their
daies
in
Gods
sincere
seruice
.
Iosua
,
24.31
.
In
the
woman
of
Samaria
,
who
by
her
example
and
re-report
induced
and
prouoked
many
of
the
Samaritans
to
heare
and
beleeue
in
Christ
.
heare
,
beleeue
and
receiue
the
Gospell
.
1
Vse
Hereby
lette
vs
learne
and
be
admonished
what
should
be
the
scope
of
our
doctrine
life
,
and
zeale
,
namely
that
it
may
bee
a
motiue
and
prouokement
vnto
others
to
resemble
vs
in
good
things
,
that
are
pleasing
and
acceptable
in
Gods
sight
.
Let
vs
then
breake-off
and
surcease
from
enuie
,
spites
and
all
contempt
,
for
hereby
we
rather
kill
them
,
then
conuert
them
,
and
harden
them
then
helpe
them
forward
.
2.
Vse
.
Here
is
condemned
the
ill
zeale
and
example
of
Papists
,
Turkes
,
Anabaptists
,
Schismatikes
and
the
like
,
who
hereby
seduce
and
scandallize
others
,
and
if
they
do
not
destroy
their
faith
,
yet
they
much
impaire
and
weaken
it
:
woe
to
these
that
giue
and
raise
great
offenses
;
better
it
were
for
them
(
if
they
repent
not
)
that
they
had
neuer
beene
borne
.
For
that
God
hath
shut
vp
all
in
vnbeliefe
.
In
that
God
hath
shut
vp
all
.i.
Conuinced
them
by
his
lawe
and
word
,
and
declared
them
thus
to
be
captiuated
and
inclosed
in
the
prison
of
their
sinnes
,
that
it
might
appeare
and
bee
there
notified
to
all
men
,
that
the
pardon
of
sinne
and
their
saluation
proceedeth
only
from
Gods
mercie
,
we
learne
this
instruction
,
viz:
Thus
must
Paul
(
before
that
God
shew
mercie
vpon
him
)
be
conuinced
and
proued
to
be
a
blasphemor
and
persecutor
,
an
oppressour
,
Mary
Magdalen
to
be
an
impure
and
filthie
liuer
,
Peter
to
haue
denied
Christ
his
Lord
and
Sauiour
three
times
,
and
that
,
with
cursing
and
swearing
:
that
it
might
appeare
that
saluation
consisteth
onely
in
gods
free
mercie
and
not
in
mans
worthynesse
or
workes
.
1.
Vse
.
Let
vs
not
please
our selues
in
nobilitie
,
stocks
,
gentry
,
witte
,
wealth
,
priuiledges
,
for
God
respecteth
not
these
,
but
the
heart
and
the
worke
of
the
spirit
,
much
lesse
lette
vs
think
not
hardly
,
or
dispaire
of
others
(
especially
of
the
Iewes
)
for
we
deserue
no
more
at
Gods
hands
then
they
,
but
are
alike
conceiued
and
borne
in
sinne
and
by
nature
the
children
of
wrath
as
well
as
they
.
Eph
,
2.3
.
2.
Vse
.
Here
are
condemned
those
that
iustifie
them-selues
before
God
,
and
that
will
be
saued
by
their
owne
workes
,
and
so
presumptiously
and
proudly
either
deminish
or
denie
the
grace
and
free
mercie
of
God
,
then
which
nothing
can
bee
imagined
more
iniurious
and
disglorious
to
the
diuine
goodnesse
and
clemencie
.
3.
Vse
.
Wee
must
learne
with
sorrow
and
greefe
to
confesse
and
lay
open
our
sinnes
before
God
,
yea
to
be
abashed
,
ashamed
and
confounded
in
regard
of
them
,
That
he
might
haue
mercie
on
all
.
That
is
,
of
all
sorts
both
amongst
Iewes
and
Gentiles
.
The
reason
hereof
is
,
first
,
because
Iewes
and
Gentiles
are
alike
guilty
before
Gods
iudgement
seate
,
as
it
hath
beene
before
proued
.
Secondly
,
God
is
bound
and
beholding
to
none
,
for
who
hath
giuen
him
any
thing
,
but
it
shall
be
recompenced
?
And
therfore
al
whom
he
saueth
,
he
saueth
by
his
meere
mercy
and
grace
,
and
not
for
any
matter
or
merit
that
he
could
find
in
them
.
1.
Vse
.
Here
is
condemned
the
grosse
and
palpable
error
of
those
which
thinke
that
(
in
the
processe
of
time
)
all
shal
be
saued
,
yea
the
very
diuels
,
as
Origine
dotingly
dreamed
.
Wheras
the
fewest
are
elected
,
called
,
iustified
,
and
none
shall
bee
saued
but
they
,
and
this
will
the
last
iudgement
make
manifest
to
all
the
world
.
2
Vse
.
It
serueth
also
to
ouerthrow
&
refute
the
fond
&
false
opinion
of
al
mans
merits
,
for
we
receiue
all
things
from
Gods
meer
mercy
,
and
there
is
no
place
for
mens
deserts
and
merites
.
3.
Vse
.
Thirdly
,
wee
must
not
abuse
and
peruert
GODS
mercies
,
to
the
lust
and
libertie
of
the
flesh
,
for
his
mercie
is
proper
and
reserued
for
them
that
feare
him
and
are
displeased
in
them-selues
for
their
sins
,
&
not
for
such
lewd
and
presumptious
minded
Libertines
that
haue
no
feare
of
God
before
their
eyes
.
Lastly
,
though
with
the
Saints
of
God
in
Scripture
wee
sometimes
(
through
Satans
suggestion
and
our
owne
frailtie
and
negligence
)
fall
into
many
great
and
grieuous
sins
,
yet
we
must
neuer
dispaire
of
Gods
mercies
,
but
repent
whiles
we
haue
time
,
and
by
faith
apply
them
to
our selues
.
For
they
are
bottomelesse
,
most
plentious
,
and
neuer
faile
them
that
truly
repent
and
beleeue
.
The
sixt
part
of
the
Chapter
.
V.
33.
O
the
deepenesse
of
the
riches
,
both
of
the
wisdome
and
knowledge
of
God!
How
vnsearchable
are
his
iudgements
and
his
waies
passe
finding
out
!
V.
34.
For
who
hath
knowne
the
mind
of
the
Lord
?
Or
who
was
his
Counsailer
?
V.
35.
Or
,
who
hath
giuen
vnto
him
first
,
&
he
shal
be
recompensed
.
V.
36.
For
of
him
,
and
through
him
,
and
for
him
,
are
all
things
:
to
him
be
glory
for
euer
Amen
.
Sense
.
O
the
deepnes
of
the
riches
both
of
the
wisdome
and
knowledge
of
God
.i.
the
riches
of
his
deepnes
,
or
O
the
deepe
plentifull
and
Ocean
Sea
that
can
neuer
be
drawn
dry
of
these
attributes
of
Gods
knowledge
and
wisdome
,
whereby
God
knoweth
his
,
and
when
he
will
call
them
,
and
most
wisely
and
iustly
determineth
of
them
,
and
disposeth
and
gouerneth
all
men
and
all
actions
(
albeit
our
poore
and
shallow
vnderstanding
cannot
apprehend
it
,
and
many
times
iudgeth
amisse
.
)
How
vnsearchable
are
his
iudgements
?
i.
his
meanes
&
manner
both
in
chusing
and
refusing
,
in
shutting
vp
all
vnder
sinne
,
in
sauing
and
condemning
men
,
cannot
possibly
be
sounded
and
found
out
by
mans
reason
,
and
his
waies
past
finding
out
.i.
no
man
can
find
out
his
secret
purposes
and
disseignes
,
for
they
are
not
reuealed
in
the
Scriptures
.
V.
34.
For
who
hath
knowne
the
mind
of
the
Lord
?
Sense
.
Viz.
Who
hath
knowne
his
purpose
and
counsailes
&
secret
iudgements
that
are
not
disclosed
and
declared
in
the
word
?
Or
who
was
his
Counsailer
?
In
the
creation
and
preseruation
of
the
world
,
in
the
redemption
,
gouernment
and
saluation
of
his
Church
,
he
needed
not
mans
aduise
and
counsaile
,
but
performed
all
by
counsaile
of
his
owne
will
.
V.
35.
Or
who
hath
giuen
to
him
first
?
i.
Who
hath
bestowed
any
benefit
or
blessing
vppon
God
and
so
hath
made
him
a
debpter
vnto
him
,
and
he
shal
be
recompensed
.i.
he
will
repay
and
requite
him
.
For
of
him
and
from
him
are
al
things
,
they
haue
their
being
and
beginning
from
god
,
and
through
him
al
things
are
adiministred
and
gouerned
by
him
,
and
for
him
.i.
they
are
created
and
ordained
,
to
set
forth
his
glorie
,
To
him
be
glory
for
euer
Amen
.i.
Let
al
humaine
and
worldly
glorie
cease
&
vanish
away
,
and
let
al
the
glory
of
goodnes
,
mercy
wisdome
,
and
iustice
bee
ascribed
onely
vnto
God
,
of
vs
and
of
al
creatures
for
euer
Amen
.
I
beleeue
it
shall
bee
so
,
and
I
pray
that
it
may
bee
so
.
Ques
.
How
vnsearchable
are
Gods
iudgements
?
Ans.
If
Gods
waies
and
iudgements
be
vnsearchable
,
why
are
wee
commanded
to
search
the
Scriptures
,
or
the
Israelites
taxed
and
reproued
for
being
ignorant
of
Gods
waies
?
Ioh.
5.
v.
38.
Psal.
95.
v.
10.
Math.
22.
v
29.
Gods
waies
and
iudgements
in
this
place
are
taken
for
his
secret
will
,
which
hee
reserueth
to
him-selfe
,
and
which
no
man
is
to
inquire
into
,
for
it
is
bottomelesse
gulfe
,
and
will
drowne
them
,
and
a
flame
that
may
not
be
come
vnto
but
wil
burne
them
,
it
is
the
Arke
that
may
not
be
looked
into
.
But
for
his
reuealed
will
which
he
hath
manifested
in
Scripture
,
all
sorts
of
people
are
commanded
to
search
,
learne
and
know
:
prouided
that
they
keepe
them
within
the
boundes
of
sobrietie
,
and
do
not
measure
misticall
and
supernaturall
things
by
the
scantling
and
shallownesse
and
humaine
reason
.
Who
hath
knowne
the
mind
of
the
Lord
?
Ob.
In
the
knowledge
of
God
consisteth
mans
saluation
,
therefore
God
hath
reuealed
it
vnto
men
,
and
to
Prophets
and
Apostles
especially
.
A.
First
indeed
in
the
knowledge
of
Gods
reuealed
will
consisteth
mans
saluation
,
and
this
euery
man
is
commanded
and
bound
to
know
;
Secondly
,
if
it
were
granted
(
as
it
must
not
)
that
the
Apostle
spake
here
of
misteries
&
secrecies
conteyned
in
the
Scripture
,
we
answer
that
no
mortall
man
can
by
his
owne
sence
&
reason
vnderstand
them
,
Thirdly
the
godly
by
the
illumination
&
teaching
of
gods
spirit
vnderstand
al
things
,
that
are
simply
,
necessary
for
their
saluation
.
Lastly
albeit
the
regenerate
know
the
minde
of
the
Lord
and
his
reuealed
will
in
holy
scriptures
;
yet
but
by
degrees
and
in
part
,
&
some
more
,
some
lesse
,
according
to
their
〈…〉
mortification
&c.
Q.
How
can
we
,
or
why
are
we
commanded
to
giue
and
ascribe
glory
to
God
,
seeing
that
we
can
by
our
praises
adde
nothing
to
his
renowne
and
perfection
?
An.
Albeit
,
we
cannot
adde
any
thing
to
Gods
nature
and
perfection
and
glory
,
yet
we
are
bound
by
his
commandment
and
it
is
our
duty
to
acknowledge
him
to
be
,
as
he
is
,
and
as
he
hath
reuealed
himself
in
holy
scripture
viz.
most
holy
,
perfect
,
and
glorious
.
Secondly
,
we
must
shew
forth
,
testifie
and
declare
his
name
,
nature
,
attributes
and
workes
vnto
men
,
that
they
hereby
may
be
enformed
better
of
him
,
and
stirred
vp
to
glorifie
him
,
and
thus
we
hallow
and
sanctifie
Gods
name
.
O
the
deepnesse
of
the
riches
both
of
the
wisdome
,
and
knowledge
of
God!
It
is
proper
to
the
Godly
and
their
office
and
〈◊〉
to
thinke
,
v.
Psal.
92.
ver.
5.
Psal.
119.
ver.
18.
Psal.
46.
v.
7.
Cant.
5.
a
verse
10.
ad
.
17.
The
reason
hereof
is
,
they
alone
being
taught
of
God
,
know
(
aboue
al
other
persons
)
the
incomparable
excellency
and
order
of
them
,
and
therefore
for
skill
,
know
best
how
,
and
how
farre
to
iudge
of
them
.
Secondly
,
they
must
be
instruments
and
trumpets
,
to
sound
and
proclaime
the
praises
and
wonders
of
the
Lord
,
for
the
satisfaction
of
their
owne
consciences
,
and
to
affect
and
gaine
others
so
to
do
.
Vse
1.
Let
ministers
(
especially
)
and
also
others
labour
and
striue
to
affect
&
possesse
others
with
the
rarenesse
,
excelency
,
&
admirablenes
of
Gods
workes
and
proceedings
,
for
so
did
Dauid
in
many
places
.
Psa.
48.
v.
2.3.4.5.6
.
&
Psa.
8.
v.
1.
Vse
2.
As
oft
as
our
reason
is
offended
with
the
doctrine
&
depth
of
predestination
(
albeit
so
euidently
and
expresly
set
forth
in
scripture
)
let
vs
renounce
reason
,
and
giue
glory
vnto
God
,
and
with
most
humble
reuerence
admire
that
deepe
wisdome
which
with
the
eye
of
our
vnderstanding
,
we
cannot
pierce
into
.
Thus
did
Christ
.
Math.
11.25.26
.
3.
Vse
.
It
serueth
to
condemne
and
argue
all
that
repine
at
,
murmure
at
,
reprehend
gods
proceedings
,
and
especially
in
the
decree
and
matter
of
reprobation
,
whereas
Gods
is
most
wise
,
iust
and
of
absolute
power
and
authoritie
,
and
therefore
alwaies
doth
and
cannot
but
order
,
rule
and
dispose
of
all
things
rightly
,
albeit
our
weake
apprehension
cannot
attaine
vnto
the
reason
of
it
.
The
wisdome
and
knowledge
of
God
.
The
doctrine
,
that
we
learne
hence
is
that
God
being
most
wise
,
and
knowing
all
things
doth
not
onely
see
and
contemplate
them
,
as
they
are
,
or
may
be
,
but
doth
contriue
them
with
singular
reason
and
counsell
,
and
dispose
them
in
most
goodly
forme
,
waight
,
number
and
measure
,
so
that
nothing
in
his
workes
may
seeme
to
be
wanting
or
disordered
,
nothing
superfluous
or
ouer
much
,
but
all
in
an
excellent
temper
and
symetry
.
And
hence
God
is
sayd
,
to
be
wise
in
heart
.
Iob.
9.4
.
nay
only
wise
.
Rom.
16.27
.
1.
Tim.
1.17
.
For
he
alone
by
himselfe
is
infinitely
wise
,
needing
no
mans
instruction
or
information
.
Isa.
40.
ver.
12
,
13
,
14.
Pro.
8.12
.
Iob.
28.
cap.
●3
.
&c.
Now
this
wisdome
of
God
shineth
forth
chiefely
in
the
principall
workes
of
God
,
namely
in
the
creation
,
preseruation
and
gouernment
of
the
world
,
in
the
gouerning
&
ordering
of
man-kinde
.
Ier.
51.15
.
Isa.
40.28
.
But
most
euidently
in
the
predestination
of
men
and
in
the
wonderfull
manner
of
euerlasting
saluation
purchased
by
Christ
.
Eph.
3.
v.
10.
in
so
much
that
the
very
Angells
desire
throughly
to
behold
it
.
1.
Pet.
1.12
.
Vse
1.
Here
are
iustly
condemned
those
men
that
mutter
and
murmur
against
Gods
proceedings
,
&
find
fault
with
and
condeme
any
worke
or
iudgment
of
God
,
as
though
it
were
not
wisely
ordained
,
but
wee
must
reuerence
,
adore
and
admire
his
excellent
wisdome
appearing
in
them
and
especially
in
the
mistery
of
eternall
saluation
,
euen
then
when
our
blind
and
vnperfect
reason
espieth
and
perceiueth
no
reason
of
it
.
Touching
the
misteries
conteined
in
Gods
reuealed
will
,
let
vs
by
humble
and
earnest
praier
beseech
and
entreate
the
Lord
that
he
would
more
cleerely
day
by
day
,
open
them
vnto
vs
,
Psal.
73.
ver.
17.
Psal.
119.
ver.
18.
Ephe
▪
1.17
.
by
the
ministery
of
his
word
and
spirit
.
O
the
deepenesse
of
the
riches
both
of
the
wisdome
and
knowledge
&c.
The
first
reason
hereof
is
,
for
that
the
infinite
wisdome
and
glory
of
God
appeareth
in
this
,
that
his
iudgements
and
secrets
,
(
especially
in
matters
of
predestination
and
reprobation
,
and
of
particular
euents
and
of
the
moments
and
times
thereof
)
are
conceiled
and
kept
from
vs
.
The
second
reason
is
,
because
God
in
dispensing
of
matters
,
hath
hidden
contraries
as
it
were
vnder
contraries
.
viz.
contrary
ends
vnder
contrarie
means
,
life
vnder
death
,
glory
vnder
shame
,
riches
vnder
pouerty
.
2
Cor.
6.8.9.10
.
Hebr.
2.25
.
Thirdly
the
Apostle
Paul
,
could
not
,
nor
durst
serch
them
,
much
lesse
we
that
are
so
much
inferiour
vnto
him
and
haue
no
Apostolicall
gifts
.
Vse
1.
This
doctrine
refuteth
and
condemneth
all
curious
,
friuolous
,
and
vnnecessary
questions
such
as
these
following
:
why
did
God
creat
man
apt
to
fall
?
How
vnserchable
are
his
waies
and
his
iudgements
past
finding
out
.
Who
hath
knowne
the
minde
of
the
Lord
?
We
must
not
be
curious
,
Vse
1.
Let
vs
leaue
and
bid
adue
to
all
vaine
speculations
,
wherein
we
do
nothing
but
offend
God
,
wearie
and
wast
our
wits
,
and
trifle
out
our
times
vnprofitablely
,
much
rather
let
vs
exercise
our selues
and
senses
in
serching
the
holy
scripture
and
then
labour
chiefely
to
know
and
practise
these
things
that
concerne
our
faith
,
sanctification
&
saluation
;
herein
wee
shall
finde
imployment
ynough
though
we
haue
the
wisedome
of
Salomon
and
could
liue
as
long
as
Methusala
did
.
2
Vse
.
It
must
teach
vs
to
rest
contented
in
Gods
counsailes
and
subscribe
to
his
will
,
and
when
wee
see
many
thinges
to
crosse
our
expectation
&
iudgement
;
we
must
not
accuse
God
of
iniustice
and
want
of
wisdome
.
For
hee
alone
knoweth
what
to
doe
and
how
to
determine
of
all
thinges
and
persons
,
and
what
is
most
agreeable
to
his
diuine
Maiestie
,
and
whatsoeuer
he
doth
is
alwaies
good
(
in
regard
of
him-selfe
)
and
nothing
could
be
done
more
wisely
and
in
better
order
:
and
therefore
we
must
rather
with
al
reuerence
adore
these
hidden
secresies
,
then
any
way
carpe
or
cauell
at
them
.
3
Vse
.
Wee
are
admonished
hereby
to
be
thankefull
to
God
for
his
wisedome
and
manner
of
disposing
and
gouerning
all
things
,
who
was
his
Counsailer
?
Doctr.
God
in
the
decreeing
and
disposing
al
things
,
and
in
procuring
mans
saluation
needeth
no
counsail
,
vseth
no
mans
aduice
,
but
doth
all
thinges
according
to
his
owne
good
pleasure
,
&
after
the
counsaile
of
his
owne
wil
,
Psal.
115
v.
3.
Eph.
1.
v.
5.9
.
The
reason
hereof
is
,
because
he
is
omnipotent
,
most
wise
,
and
God
all
sufficient
vndependent
of
any
other
,
and
of
whom
all
persons
,
and
thinges
,
haue
their
beeing
and
dependance
.
Secondly
,
GOD
doth
act
and
put
in
execution
nothing
in
time
but
that
which
hee
purposed
and
decreed
before
all
times
,
1
Vse
.
Therefore
let
vs
not
murmure
,
or
repine
against
any
of
his
creatures
and
his
workes
,
neither
lette
vs
measure
them
after
our
owne
shallow
reason
and
vnderstanding
,
for
the
reason
and
beginning
of
it
cannot
be
comprehended
;
Or
who
hath
giuen
vnto
him
first
,
and
he
shal
be
recompensed
?
God
is
debter
and
beholding
vnto
no
man
,
and
no
man
can
alledge
any
seruice
worke
or
study
whereby
he
bindeth
God
to
himselfe
,
2.
Reason
:
Gods
power
,
will
and
decree
,
is
free
and
absolute
and
hath
no
respect
or
relation
to
any
thing
from
without
his
essence
whatsoeuer
.
Rom.
9.15
.
1.
Vse
.
If
God
should
(
for
our
correction
or
triall
)
depriue
&
bereaue
vs
of
wife
,
children
,
health
,
liuelihood
,
goods
,
houses
(
as
he
did
his
good
seruant
Iob
)
we
must
stay
and
comfort
our selues
herein
,
2.
Vse
.
Here
all
humaine
merits
and
fore-seene
workes
in
the
patriarkes
and
fore-fathers
and
their
posterity
,
are
debarred
from
any
mouing
or
procuring
cause
of
GODS
fauour
and
mercy
,
declared
vnto
Iew
or
Gentile
:
for
of
them-selues
men
can
doe
nothing
that
is
good
,
and
therefore
all
proceedeth
from
Gods
meere
mercy
.
Secondly
in
matter
of
reprobation
none
hath
cause
to
be
offended
with
God
or
to
complaine
of
his
proceedings
,
for
his
power
and
authority
is
free
,
and
absolute
,
and
he
supreme
of
al
creatures
,
and
he
may
dispose
of
them
as
best
seemeth
good
vnto
his
heauenly
wisdome
,
and
he
is
not
to
render
any
reason
of
his
doings
to
any
.
Lastly
the
very
Reprobates
are
ordained
in
Gods
decree
&
(
touching
the
euent
)
to
shew
forth
GODS
glory
as
well
as
others
,
For
of
him
are
all
things
.
In
that
all
things
haue
their
being
,
He
is
our
Shepheard
how
then
can
we
want
any
thing
?
He
hath
Heauen
and
Earth
at
commaund
and
how
then
can
his
be
destitute
of
that
which
is
good
for
them
?
he
was
perfect
and
complet
in
him-selfe
before
the
creation
,
and
therefore
his
workes
ad
nothing
to
his
owne
nature
and
essence
:
and
(
to
conclude
)
he
worketh
all
things
both
in
wordly
and
spirituall
matters
according
to
the
pleasure
of
his
owne
will
only
,
without
any
let
or
restraint
.
Let
vs
therefore
in
no
danger
,
temptation
and
necessty
be
daunted
and
discouraged
,
For
him
are
all
things
.
Seeing
that
all
things
,
For
hereby
we
declare
and
testife
our
obedience
,
Secondly
,
the
title
and
interest
in
all
things
,
and
the
power
whereby
they
are
.
Secondly
all
Pharisies
,
Iustitiaries
and
Papists
,
who
boast
and
brag
of
their
owne
merits
,
and
looke
to
be
saued
(
in
part
)
by
their
owne
deeds
and
workes
,
and
not
by
Gods
mercy
and
Christ
Iesus
his
satisfaction
and
mediation
only
.
2
Vse
.
We
must
bee
wary
and
carefull
,
that
we
neuer
vsurp
or
diminish
any
part
of
Gods
glory
,
for
God
is
most
iealous
of
his
honour
,
and
cannot
indure
that
it
should
in
any
wise
be
impaired
or
impugned
.
3
Vse
.
We
must
in
all
our
wordes
and
works
,
consultations
and
actions
,
acknowledge
,
praise
&
honour
God
as
the
chiefe
good
and
the
most
excellent
cause
of
all
thinges
,
and
constantly
maintaine
and
aduance
his
glory
:
otherwise
if
we
honour
not
him
he
wil
neuer
honor
vs
here
,
much
lesse
gloryfie
vs
in
the
life
to
come
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.