Acts
,
10.34
.
THen
Peter
opened
his
mouth
,
and
said
,
Of
a
truth
,
I
perceiue
that
God
is
no
accepter
of
persons
.
35.
But
in
euery
nation
,
he
that
feareth
him
,
and
worketh
righteousnes
,
is
accepted
of
him
.
36.
Ye
know
the
word
which
God
hath
sent
to
the
children
of
Israel
,
preaching
peace
by
Iesus
Christ
,
which
is
Lord
of
all
:
37.
Euen
the
word
which
came
through
all
Iudaea
,
beginning
in
Galilie
,
after
the
baptisme
which
Iohn
preached
,
38.
To
wit
,
How
God
anointed
Iesus
of
Nazaret
with
the
holy
Ghost
,
and
with
power
,
who
went
about
doing
good
,
and
healing
all
that
were
oppressed
of
the
deuill
:
for
God
was
with
him
.
39.
And
wee
are
witnesses
of
all
things
which
he
did
both
in
the
land
of
the
Iewes
,
and
in
Ierusalem
:
whom
they
slewe
,
hanging
him
on
a
tree
.
40.
Him
God
raised
vp
the
third
day
,
and
caused
that
he
was
shewed
openly
:
41.
Not
to
all
the
people
,
but
vnto
the
witnesses
chosen
before
of
God
,
euen
to
vs
which
did
eate
and
drink
with
him
,
after
he
arose
from
the
dead
.
42.
And
he
commanded
vs
to
preach
vnto
the
people
,
and
to
testifie
,
that
he
is
ordained
of
God
a
iudge
of
quicke
and
dead
.
43.
To
him
also
giue
all
the
Prophets
witnesse
,
that
through
his
name
,
all
that
beleeue
in
him
,
shall
receiue
remission
of
sinnes
.
THe
occasion
of
this
worthie
sermon
(
breathed
not
onely
by
an
Apostolike
spirit
;
but
from
such
an
instrument
also
as
was
worthily
accounted
a
pillar
of
the
Church
)
is
laid
downe
in
the
former
verse
,
I
sent
for
thee
to
Ioppa
(
which
was
somewhat
aboue
30.
miles
from
Caesaria
)
:
Immediately
,
as
soone
as
euer
I
had
receiued
the
commandement
,
without
delay
,
yea
or
deliberation
,
which
being
dangerous
,
diuine
things
admit
not
of
.
and
thou
hast
well
done
to
come
.
Thirdly
,
his
preparation
and
readines
of
himselfe
and
his
,
to
heare
whatsoeuer
God
by
Peters
ministerie
shall
enioyne
them
:
Now
therefore
we
all
;
he
would
haue
that
holy
doctrine
communicated
to
his
family
,
friends
,
and
kinsfolks
:
here
present
before
God
,
the
place
of
Gods
pure
worship
is
the
place
of
his
presence
:
to
heare
,
with
attention
,
vnderstanding
,
affection
,
and
obedience
;
for
all
these
goe
to
the
hearing
eare
:
all
things
,
for
that
is
sound
obedience
which
is
vniuersall
to
one
commandement
as
well
as
an
other
;
euery
one
beeing
of
like
authoritie
and
necessitie
:
that
are
commanded
thee
of
God
;
for
Peter
himselfe
must
be
confined
within
his
commission
,
and
speake
only
what
God
commandeth
;
neither
are
hearers
bound
to
receiue
any
thing
else
.
The
Apostle
Peter
by
this
speach
,
perceiuing
both
the
occasion
and
scope
of
their
meeting
,
as
also
the
readines
and
attention
of
his
hearers
,
addresseth
himselfe
to
speach
;
Then
Peter
opened
his
mouth
and
said
.
The
phrase
of
opening
the
mouth
some
thinke
to
be
but
a
more
full
kind
of
speach
,
I
will
open
my
mouth
in
a
parable
,
I
will
declare
sentences
of
old
:
Iob.
33.1
.
Behold
I
haue
opened
my
mouth
;
my
tongue
hath
spoken
in
my
mouth
:
my
words
are
in
the
vprightnesse
of
my
heart
,
and
my
lippes
shall
speake
pure
knowledge
.
Yea
our
Lord
Iesus
himselfe
,
when
he
begunne
his
most
heauenly
sermon
on
the
mount
,
open
his
mouth
,
and
say
.
Whence
,
1.
we
haue
the
doctrine
in
the
sermon
following
commended
vnto
vs
,
to
be
for
the
matter
of
it
graue
,
and
high
,
and
neerely
concerning
the
saluation
of
men
:
wherein
are
laid
downe
the
maine
grounds
of
all
religion
,
and
whatsoeuer
we
are
to
beleeue
concerning
Christ
vnto
saluation
,
as
we
shall
see
when
we
come
to
open
the
seuerall
points
.
2.
We
are
secretly
incited
,
that
seeing
the
holy
Ghost
hath
opened
the
mouth
of
such
a
worthy
instrument
,
we
are
also
to
open
our
eares
,
yea
our
hearts
to
let
in
the
matter
following
,
that
as
it
proceeded
out
of
the
treasurie
of
a
good
and
sanctified
heart
,
so
we
also
may
hide
it
in
good
hearts
as
in
good
treasures
,
to
bring
it
forth
as
our
needes
and
occasions
shall
require
.
3.
Ministers
must
come
with
their
mouthes
open
,
and
not
only
not
to
be
dumb
dogs
which
cannot
,
or
seale
vp
their
lips
and
will
not
protest
against
the
sinnes
of
the
times
;
but
also
must
haue
care
to
speake
the
words
of
wisedome
,
iudgement
,
sobrietie
:
for
if
the
holy
men
of
God
,
Prophets
,
Apostles
,
nor
the
sonne
of
God
himselfe
did
not
preach
without
preparation
and
due
consideration
,
both
of
what
,
how
,
and
to
whome
they
spake
,
how
much
more
should
ordinarie
Ministers
vse
all
diligence
in
fitting
themselues
to
speake
from
God
,
and
for
God
,
and
euen
as
God
himselfe
would
speake
to
his
people
.
4.
Euerie
Christian
may
hence
also
take
vp
his
dutie
;
namely
,
that
he
neuer
open
his
mouth
but
to
edification
:
For
it
is
attributed
to
euerie
iust
man
,
mouth
speaketh
wisedome
,
and
his
tongue
talketh
of
iudgement
:
he
iudgeth
of
his
speaches
before
he
let
them
passe
the
doore
of
his
lippes
:
and
of
the
vertuous
woman
is
said
,
She
openeth
her
mouth
with
wisedome
,
and
the
lawe
of
grace
is
in
her
tongue
.
Now
the
sermon
following
consisteth
of
three
parts
.
Lord
of
all
,
vers.
36.
3.
A
confirmation
of
that
narration
,
partly
from
the
Apostles
;
and
partly
from
the
Prophets
witnesse
.
1.
For
the
Apostles
they
witnessed
of
such
facts
of
Christ
as
argued
him
,
First
a
Prophet
,
vers.
37.38
.
Who
went
about
doing
good
,
and
healing
,
&c.
for
these
miracles
serued
to
confirme
his
heauenly
doctrine
.
Secondly
a
Preist
,
vers.
39.
Whome
they
slewe
,
and
hanged
on
a
tree
:
which
noteth
his
sacrifice
.
Thirdly
a
King
,
prooued
by
three
arguments
:
1.
By
his
rising
from
death
,
vers.
40.41
.
2.
By
sending
out
his
Apostles
to
preach
,
vers.
42.
3.
By
his
comming
to
iudge
all
flesh
,
vers.
42.
2.
The
same
truth
is
confirmed
by
the
witnesse
of
all
the
Prophets
:
vers.
43.
In
the
preface
Peter
maketh
way
vnto
his
doctrine
three
wayes
.
1.
By
remoouing
from
himselfe
an
imputation
of
leuitie
,
and
suddaine
change
of
his
mind
,
which
might
otherwise
haue
beene
obiected
against
him
;
for
all
men
knew
that
he
beeing
a
Iew
had
beene
very
respectiue
,
least
at
any
time
he
should
come
neare
an
Heathen
or
Gentile
(
such
as
Cornelius
and
his
companie
were
)
for
so
it
appeareth
by
his
answer
in
the
vision
,
vers.
14.
yea
and
after
his
vision
he
was
full
of
doubts
whether
he
might
adventure
into
their
companie
,
till
the
Lord
ads
to
his
vision
,
a
voice
;
bidding
him
go
in
to
Cornelius
,
doubting
nothing
,
vers.
20.
Peter
therefore
most
ingeniously
in
the
first
place
acknowledgeth
an
error
that
had
stucke
by
him
:
namely
,
in
accounting
now
after
Christs
death
and
resurrection
(
whereby
he
brake
downe
all
partition
walls
)
such
as
were
vncircumcised
,
an
vncleane
company
,
and
like
dogges
and
swine
to
whom
holy
things
might
not
be
cast
and
offred
.
2.
That
the
Lord
had
remooued
this
error
,
manifestly
teaching
him
both
by
vision
and
voice
,
that
his
grace
did
now
extend
it selfe
ouer
all
sorts
of
men
;
and
therefore
that
he
came
not
of
his
owne
head
mooued
by
temeritie
,
or
rashnes
;
but
vpon
good
ground
to
teach
euen
the
Gentiles
the
misteries
of
their
saluation
.
3.
He
gets
not
audience
only
and
attention
,
but
authoritie
also
to
his
doctrine
;
by
shewing
what
a
good
conceit
he
had
of
Cornelius
and
his
companie
;
that
he
had
not
now
to
deale
with
profane
,
and
lewd
persons
;
but
such
as
the
Lord
had
sanctified
to
himselfe
,
according
to
the
vision
and
voice
.
What
or
whome
the
Lord
hath
sanctified
,
account
not
thou
profane
,
vers.
15.
Whence
,
all
nations
.
Had
not
he
heard
often
from
the
mouth
of
Christ
;
and
read
in
the
writings
of
the
Prophets
,
that
the
Gentiles
must
be
called
in
,
that
the
tents
of
the
Church
must
be
enlarged
,
her
courteins
stretched
ou●
,
and
that
their
owne
sound
must
go
ouer
all
the
world
?
yet
Peter
had
forgotten
all
this
;
and
as
though
Christ
had
not
beene
come
,
or
as
if
himselfe
had
neuer
conuersed
with
him
,
he
would
still
vphold
the
difference
of
peoples
which
his
Mr.
had
destroyed
,
confine
saluation
to
the
Iewes
only
,
as
if
Christ
had
not
been
a
common
Sauiour
of
Iewes
and
Gentiles
;
he
must
haue
new
visions
,
and
voices
to
lift
him
vp
to
his
dutie
,
or
else
he
cannot
be
brought
so
much
as
to
acknowledge
it
.
Let
vs
looke
vpon
this
example
to
condemne
our
owne
corruption
by
it
,
yea
to
watch
ouer
it
;
least
following
(
as
we
are
too
prone
)
the
streame
of
it
,
we
be
carried
away
from
the
most
essentiall
duties
,
which
by
our
calling
,
either
generall
,
or
particular
,
are
by
God
enioyned
vpon
vs
.
Let
the
Popish
guids
also
looke
vpon
this
example
,
and
tell
vs
whether
Peter
erred
not
,
1.
in
iudgement
.
2.
after
Christs
promise
.
3.
in
a
weightie
matter
;
forgetting
his
commission
,
and
calling
,
yea
,
and
the
calling
and
saluation
of
the
whole
bodie
of
the
Gentiles
;
all
which
he
failed
in
.
And
then
whether
it
be
a
sound
ground
vpon
Peters
person
,
or
any
promise
made
to
him
,
to
build
their
Popes
immunitie
and
freedome
from
error
in
matter
of
faith
,
so
long
as
he
sitteth
in
Peters
pretended
chaire
.
Secondly
,
In
that
the
Apostle
Peter
secretly
implyeth
an
acknowledgment
of
his
error
,
we
haue
in
him
a
worthy
patterne
of
a
speciall
grace
to
be
practised
of
vs
all
;
Thirdly
,
in
this
preface
euery
Minister
is
taught
,
wisely
to
cut
off
and
remooue
such
lets
,
as
might
hinder
his
doctrine
among
his
hearers
;
and
contrarily
to
winne
by
all
good
meanes
such
credit
to
his
person
,
as
that
he
may
preserue
a
reuerent
estimation
of
himselfe
in
the
hearts
of
his
people
.
So
did
the
Apostle
here
,
and
not
without
cause
;
seeing
the
acceptance
of
the
person
of
a
Minister
,
is
a
great
furtherance
for
the
entertainement
of
his
doctrine
,
not
that
the
faith
of
God
ought
to
be
had
in
respect
of
persons
;
but
because
mans
weaknesse
carrieth
him
beyond
his
dutie
herein
.
And
againe
,
Satan
and
his
instruments
seeke
exceptions
against
their
persons
,
whose
doctrine
is
without
exception
:
well
knowing
that
where
the
person
is
not
first
receiued
,
hardly
will
any
doctrine
from
him
be
embraced
,
Matth.
10.14
.
he
that
receiueth
not
you
,
nor
your
words
.
Whence
the
Apostle
Paul
was
constrained
to
be
much
and
often
in
the
iustifying
of
his
person
,
calling
,
and
conuersation
;
because
to
hinder
his
doctrine
,
the
false
Apostles
by
all
these
laboured
to
bring
him
into
contempt
.
Nay
our
Lord
Iesus
himselfe
was
forced
often
to
averre
his
person
to
be
diuine
,
his
calling
to
be
heauenly
,
and
his
conuersation
holy
and
without
sinne
:
because
the
Iewes
were
euer
hence
disgracing
his
doctrine
,
because
of
the
meanes
of
his
appearance
.
Now
whosoeuer
would
retaine
reuerence
&
authority
among
his
people
,
must
shewe
forth
,
1.
conscience
of
his
duty
.
2.
loue
to
his
peoples
soules
,
and
bodies
.
3.
a
wise
and
vnblameable
carriage
and
conuersation
▪
these
things
if
he
doe
not
,
he
hath
more
disgraced
himselfe
,
then
his
people
can
.
Of
a
truth
,
I
perceiue
that
God
accepteth
not
of
persons
.
By
person
,
is
not
here
meant
the
substance
of
man
,
or
the
man
himselfe
:
but
the
outward
qualitie
,
appearance
,
or
condition
,
which
beeing
offered
to
the
eie
,
may
make
a
man
more
or
lesse
respected
;
such
as
are
wealth
,
honour
,
learning
,
parentage
,
beautie
,
or
such
like
,
here
called
the
face
of
a
man
:
for
which
God
accepteth
not
,
nor
reiecteth
any
man
,
he
accepteth
not
the
persons
of
Princes
(
saith
Elihu
)
nor
regardeth
the
rich
more
then
the
poore
,
they
beeing
all
the
worke
of
his
hands
.
And
applyed
to
the
Apostles
purpose
,
is
as
if
he
had
said
,
I
now
indeed
clearely
perceiue
,
that
the
Lord
hath
no
respect
of
any
dignitie
,
or
priuiledge
in
any
people
,
aboue
an
other
,
that
he
should
powre
his
grace
vpon
one
more
then
an
other
,
vpon
the
Iew
aboue
the
Gentile
;
vpon
the
circumcision
aboue
the
vncircumcision
;
vpon
the
seed
of
Abraham
according
to
the
flesh
,
aboue
the
rest
of
the
nations
and
kinreds
throughout
the
world
.
Now
I
see
that
the
righteous
iudge
of
all
the
earth
,
no
accepter
of
persons
.
For
,
1.
this
were
to
esteeme
men
by
adiuncts
and
qualities
,
and
not
by
their
essence
,
and
substance
of
grace
and
pietie
:
thus
should
the
rich
man
haue
beene
preferred
before
Lazarus
;
and
the
proud
Pharisie
before
the
penitent
Publican
.
2.
this
were
to
iudge
by
inconstant
things
,
for
all
these
outward
respects
passe
away
,
as
the
figure
of
the
world
it selfe
doth
;
whereas
the
iudgment
of
God
is
most
vnchangable
,
and
therefore
grounded
on
things
vnchangeable
.
3.
it
were
a
most
vnequal
valuation
to
compare
,
&
much
more
to
preferre
things
which
are
in
no
proportion
of
goodnes
,
to
the
things
which
are
vndervalued
:
for
betweene
temporall
and
eternall
,
heauenly
and
earthly
things
can
be
no
proportion
.
4.
he
which
hath
forbidden
vs
to
iudge
by
the
false
,
and
crooked
rule
of
sence
,
sight
,
reason
,
and
such
things
as
are
before
vs
,
cannot
himselfe
doe
so
:
both
which
points
are
plainely
prooued
,
1.
Sam.
16.7
.
The
Lord
biddeth
Samuel
(
beeing
to
chose
one
of
the
sonnes
of
Ishai
to
be
king
)
looke
not
on
his
countenance
,
nor
on
the
height
of
his
stature
:
and
addeth
this
as
a
reason
:
for
God
seeth
not
as
man
seeth
;
man
loooketh
on
the
outward
appearance
,
but
the
Lord
beholdeth
the
heart
.
Obiect
.
But
when
the
Lord
passed
by
all
the
rest
of
the
nations
,
and
chose
Abraham
and
his
●eede
,
did
he
not
accept
persons
?
Answ.
That
Abraham
and
the
Israelites
were
chosen
,
the
Ismalites
and
heathen
reiected
,
was
no
accepting
of
persons
:
the
Lord
himselfe
declareth
that
there
was
no
cause
at
all
in
the
people
which
furthered
his
choise
of
them
,
iust
cause
there
was
in
them
why
he
should
haue
passed
by
them
,
as
well
as
the
rest
:
for
as
they
were
the
fewest
of
all
people
,
Deut.
7.7
.
so
they
were
the
worst
,
and
most
stiffenecked
of
all
:
father
was
an
Amorite
,
&
their
mother
an
Hittite
.
If
it
be
stil
asked
,
what
cause
then
was
there
why
this
people
should
aboue
all
other
be
chosen
to
partake
in
the
couenant
of
life
,
the
Lord
himselfe
directly
answereth
,
that
there
was
no
cause
without
himselfe
that
mooued
him
hereunto
,
it
was
onely
his
free
loue
,
and
meere
good
will
,
The
Lord
loued
you
because
he
loued
you
,
Deut.
7.8
.
Obiect
.
But
when
God
electeth
one
to
saluation
,
and
reiecteth
another
,
he
seemeth
to
accept
of
persons
,
for
all
lie
alike
in
the
same
condition
.
Answ.
The
obiection
answeareth
it selfe
:
for
in
that
all
lie
alike
in
the
same
masse
,
and
all
are
corrupted
:
it
is
plaine
that
election
and
reprobation
depend
not
vpon
any
thing
outward
:
for
seeing
matter
inough
to
condemne
all
,
all
beeing
sold
vnder
sinne
;
and
no
more
matter
of
loue
in
those
whome
he
choseth
,
then
in
those
whome
he
refuseth
;
we
must
neeeds
conclude
with
the
Apostle
,
that
he
chooseth
freely
whom
he
will
,
and
whom
he
will
he
iustly
reprobateth
and
refuseth
.
Obiect
.
But
when
God
iudgeth
men
according
to
their
workes
,
doth
he
not
accept
of
men
by
●utward
things
,
and
did
not
the
Lord
accept
persons
when
he
respected
Abel
and
his
sacrifice
;
but
to
Caine
and
his
sacrifice
had
no
respect
.
Answer
.
God
iudgeth
men
according
to
workes
,
but
not
as
they
are
outward
actions
,
but
as
they
are
fruits
of
faith
purifying
the
heart
,
and
working
by
loue
,
thus
onely
he
lookes
on
them
with
acceptance
:
whereas
be
they
neuer
so
many
,
and
glorious
,
without
faith
he
reiecteth
them
:
so
as
still
he
iudgeth
by
that
which
is
within
,
and
not
by
things
without
,
further
then
they
testifie
of
the
former
.
As
for
Abel
,
his
face
and
person
was
no
more
respected
then
Caines
,
it
was
the
faith
of
his
heart
,
the
feare
of
God
,
and
working
of
righteousnesse
that
was
accepted
,
and
which
is
witnessed
,
Heb.
11.4
.
By
faith
Abel
offred
a
greater
sacrifice
then
Cain
,
by
the
which
he
obtained
witnes
that
he
was
righteous
.
So
as
notwithstanding
all
that
can
be
said
to
the
contrarie
,
it
remaineth
an
vndeniable
conclusion
:
That
God
is
no
accepter
of
persons
.
Vse
.
1.
If
God
accept
not
,
nor
reiect
men
for
outward
respects
no
more
must
those
who
would
be
like
vnto
him
.
Yea
shall
haue
no
respect
of
persons
in
iudgement
,
but
shall
heare
the
small
aswell
as
the
great
:
yee
shall
not
feare
the
face
of
man
;
for
the
iudgement
is
Gods
.
This
corruption
yeelded
vnto
,
makes
a
man
say
to
the
wicked
,
thou
art
righteous
,
and
layeth
him
open
not
only
to
the
curse
of
God
,
to
the
curse
of
the
people
.
Nay
more
he
maketh
God
so
farre
as
lyeth
in
him
a
patron
of
iniquitie
,
a
iustifier
of
the
wicked
,
a
taker
of
the
vngodly
by
the
hand
,
a
condemner
and
punisher
of
the
innocent
:
for
he
pronounceth
sentence
from
God
,
and
fastneth
that
vpon
the
Lord
,
which
the
Lord
abhorres
.
2.
Ministers
who
are
the
mouth
and
messengers
of
God
,
must
take
heed
of
this
base
sinne
of
accepting
the
face
●or
persons
of
men
;
so
as
for
feare
or
flatterie
they
hide
or
betraie
any
part
of
the
truth
of
God
.
The
Herodians
could
say
,
that
Christ
taught
the
way
of
God
truly
,
because
he
respected
not
the
face
of
man
,
Mark
.
12.14
.
What
a
strait
charge
giueth
the
Apostle
Paul
to
Timothie
,
that
he
should
preferre
no
man
in
his
ministry
,
and
doe
nothing
with
partialitie
.
It
was
a
worthy
commendation
of
Levi
,
that
the
law
of
truth
was
in
his
mouth
,
iniquitie
was
not
found
in
his
lips
,
hee
walked
with
God
in
peace
and
equitie
,
turned
many
from
iniquitie
.
Whereas
on
the
contrary
what
a
wicked
thing
it
is
to
preach
for
hire
,
reward
,
fauour
,
and
yet
leane
vpon
the
Lord
:
See
in
Micah
.
3.11
.
3.
Ordinarie
professors
may
not
accept
persons
.
1.
not
in
ciuill
things
.
For
when
elections
,
offices
,
and
common
benefits
,
are
passed
and
bestowed
partially
for
frendship
,
money
,
kinred
,
fauour
,
or
entreatie
:
this
is
the
ruine
of
all
societies
,
and
a
bringer
in
of
all
corruption
:
especially
,
when
men
haue
taken
oathes
to
a
corporation
to
the
contrarie
,
the
sinne
is
like
an
infolded
disease
more
incurable
and
dangerous
.
2.
In
matters
of
religion
much
lesse
,
notwithstanding
this
sinne
be
many
waies
committed
.
As
1.
to
haue
the
faith
of
God
in
respect
of
persons
,
which
the
Apostle
Iames
noteth
in
this
instance
,
when
a
man
with
a
gold
ring
,
or
goodly
apparel
,
Who
is
Paul
,
who
is
Apollos
,
who
is
Cephas
,
are
not
they
all
Ministers
by
whome
yee
beleeue
?
Ahab
will
not
heare
Micah
,
angrie
with
him
:
and
the
reason
is
rendred
by
our
Sauiour
Christ
;
Because
they
iudged
according
to
the
outward
appeareance
,
and
not
with
righteous
iudgement
concerning
him
.
5.
For
professors
themselues
to
looke
too
bigge
vpon
some
meaner
ones
as
they
conceiue
,
but
by
the
Gospell
,
members
of
Christ
,
and
his
kingdome
as
well
as
they
:
Christ
who
preached
to
the
poore
aswell
as
the
rich
,
male
nor
femall
are
reiected
:
Vse
2.
If
God
accept
not
persons
for
outward
respects
,
No
man
knoweth
loue
or
hatred
,
of
all
that
is
before
them
.
And
if
outward
things
could
commend
a
man
to
God
:
Antiochus
,
Nebuchadnezzar
,
Nero
and
such
wicked
tyrants
had
beene
highest
in
fauour
with
him
;
whose
feathers
he
pluckt
,
whose
pride
he
brought
low
,
making
them
spectacles
of
his
vengeance
to
all
the
world
,
who
for
their
outward
greatnesse
had
beene
the
terrors
of
the
world
.
And
yet
much
lesse
should
these
things
swell
the
hearts
of
men
with
pride
aboue
others
,
who
perhappes
haue
a
better
part
in
heauen
then
themselues
.
The
pronenes
vnto
which
sinne
the
Lord
perceiuing
;
he
hath
expressely
charged
,
that
the
rich
man
should
not
glorie
in
his
riches
,
nor
the
strong
man
in
his
strength
;
but
if
any
man
glorie
,
let
him
glorie
in
this
,
that
he
vnderstandeth
and
knoweth
me
.
All
other
reioysing
is
not
good
:
that
is
,
is
hurtfull
and
perillous
:
besides
the
vanitie
of
such
vaine
boasting
;
common
experience
shewing
,
that
the
higher
scoale
is
alwaies
lightest
.
Vse
.
3.
savoreth
a
sauor
of
rest
.
Lastly
,
from
this
consideration
that
God
is
no
respecter
of
persons
;
the
Apostle
admonisheth
superiours
to
moderation
and
equall
dealing
with
their
inferiours
,
Ephes.
6.9
.
and
inferiours
to
silence
,
and
contentation
vnder
the
rough
dealing
of
their
superiours
,
Colos.
3.25
.
35.
vers
.
But
in
euerie
nation
he
that
feareth
him
,
and
worketh
righteousn●s
,
is
accepted
of
him
.
By
a
fearer
of
God
,
and
worker
of
righteousnesse
,
is
signified
an
vpright
and
truely
religious
man
,
in
whom
these
two
things
must
necessarily
concurre
as
the
cause
and
effect
,
the
fountaine
and
streame
,
the
roote
and
fruit
of
pure
and
vndefiled
religion
:
for
vnder
the
feare
of
God
are
contained
all
the
duties
of
the
first
table
concerning
God
,
and
his
worship
;
such
as
are
knowledge
,
loue
,
faith
,
hope
,
and
such
like
;
whence
Salomon
often
calleth
it
,
the
beginning
of
wisedome
,
that
is
,
of
true
worship
or
pietie
.
And
vnder
working
of
righteousnesse
,
is
comprehended
the
obseruation
of
the
duties
of
the
second
table
:
whereby
the
former
beeing
most
of
them
inward
,
are
outwardly
manifested
and
iustified
:
so
as
vnder
both
is
comprised
the
whole
dutie
of
man
,
Eccles.
12.13
.
Feare
God
,
and
keepe
his
commandements
,
for
this
is
the
whole
man
:
all
those
tenne
words
wherein
the
Lord
hath
included
an
admirable
perfection
of
wisedome
and
holinesse
;
are
here
contracted
into
two
,
1.
the
feare
of
God
.
2.
the
keeping
of
his
commandements
:
and
therfore
when
the
holy
Ghost
in
the
Scriptures
would
grace
this
or
that
holy
man
with
full
commendation
,
as
it
were
with
his
whole
stile
,
he
commonly
ioyneth
these
two
together
,
vnto
which
nothing
more
can
be
added
.
Iob
was
a
iust
man
,
fearing
God
,
and
abstaining
from
euill
:
iust
before
God
,
walked
in
all
the
ordinances
of
God
without
reproofe
.
Here
two
points
are
to
be
considered
.
1.
Who
is
a
religious
man
:
he
that
feareth
God
,
worketh
righteousnesse
.
2.
What
is
his
priuiledge
;
he
is
accepted
of
God
.
Religion
is
a
binder
,
and
thence
hath
his
name
,
for
it
both
bindeth
man
vnto
God
,
as
the
former
of
the
points
will
shewe
:
as
also
God
vnto
man
,
as
the
latter
declareth
.
The
former
band
knitting
man
vnto
God
,
is
the
feare
of
God
,
The
right
obiect
of
our
feare
,
is
God
himselfe
,
who
is
1.
omnipotent
,
of
power
to
doe
whatsoeuer
he
will
:
who
is
able
to
cast
body
and
soule
into
hell
,
feare
him
.
2.
omnipresent
,
he
is
all
an
eie
,
beholding
our
thoughts
,
words
,
and
deedes
,
of
which
he
is
both
a
witnesse
and
a
iudge
.
3.
full
of
maiestie
,
which
euen
in
a
mortall
man
strikes
vs
with
reuerence
.
4.
full
of
grace
and
bountie
,
wee
stand
in
neede
of
his
fauour
and
bountie
euery
moment
,
who
can
turne
vs
out
of
all
at
his
pleasure
.
In
all
which
respects
we
ought
to
make
him
our
dread
.
Now
the
vse
of
this
grace
is
manifold
.
As
,
1.
to
beat
downe
pride
and
high-mindednes
,
against
which
it
is
a
notable
medicine
,
Rom.
11.20
.
be
not
high
minded
,
but
feare
:
Prou.
3.7
.
Be
not
wise
in
thine
owne
eyes
,
but
feare
God
:
this
grace
maketh
a
man
come
lowe
before
the
Lord
,
as
Iacob
fea●ing
Esau
,
pride
,
arrogancie
,
and
euerie
euill
way
,
neuer
so
small
,
3.
To
destroie
false
and
fleshly
feares
which
foyle
euery
good
dutie
,
and
lay
open
to
many
sinnes
,
and
iudgements
:
the
fearefull
:
loues
keeper
,
holdeth
the
heart
in
the
loue
of
God
himselfe
,
of
his
worship
,
of
his
word
,
of
his
children
,
and
whatsoeuer
carrieth
his
image
;
all
which
without
it
either
lie
,
or
quickly
grow
as
refuse
wares
out
of
request
.
4.
To
driue
away
security
,
awak
slothfulnes
,
prouoke
to
watchfulnes
,
stirre
vp
to
prayer
,
keep
in
a
fitnes
to
profit
by
the
word
,
to
tremble
at
it
when
God
thretneth
;
to
reioyce
in
the
promises
as
those
to
whom
they
belong
:
to
helpe
vs
to
better
our selues
by
our
afflictions
,
as
the
speach
of
the
conuerted
theife
to
his
fellow
implyeth
;
that
if
he
had
had
the
feare
of
God
,
he
would
,
being
in
the
same
condemnation
,
haue
otherwise
caried
himselfe
towards
Christ
then
he
did
.
And
in
a
word
to
fence
the
heart
,
which
is
as
the
market
place
of
a
citie
,
against
temptation
,
in
which
speciall
vse
it
is
called
a
wellspring
of
life
to
escape
the
snares
of
death
.
By
all
this
that
hath
beene
spoken
,
euery
man
that
would
seeme
religious
,
ought
to
labour
aboue
all
things
for
this
worthy
grace
,
which
God
specially
bestoweth
vpon
his
children
,
with
whome
he
maketh
his
newe
couenant
,
I
will
put
my
feare
in
their
hearts
neuer
to
depart
from
me
,
saith
the
Lord
.
Which
hath
all
promises
belonging
vnto
it
,
Oh
that
there
were
such
a
heart
in
them
to
feare
mee
.
Isa.
8.13
.
Sanctifie
the
Lord
in
your
hearts
,
and
let
him
be
your
dread
.
Another
bond
whereby
man
is
knit
vnto
God
,
is
the
working
of
righteousnesse
,
an
immediat
fruit
of
the
feare
of
God
.
Where
must
be
considered
,
1.
what
this
righteousnesse
is
,
and
then
2.
what
is
the
working
of
it
.
For
the
former
:
This
Righteousnesse
is
a
grace
of
God
,
grace
of
God
,
I
vnderstand
that
righteousnesse
whereof
a
man
in
the
state
of
grace
is
by
grace
made
partaker
;
and
exclude
all
that
originall
righteousnesse
which
was
set
in
the
nature
of
man
by
his
creation
,
whereby
he
was
wholly
conformable
to
the
image
and
righteousnesse
of
God
:
further
,
saying
that
the
beleeuer
is
hereby
inclined
to
honest
actions
:
three
things
are
implied
.
1.
That
this
righteousnesse
is
not
that
imputed
righteousnesse
of
Christ
,
which
is
a
most
exact
conformitie
of
the
humane
nature
of
Christ
with
all
his
actions
and
suffrings
,
performed
of
him
in
our
stead
,
with
the
whole
law
of
God
;
whereby
we
are
wholly
couered
as
with
a
garment
in
the
sight
of
God
:
but
rather
a
fruit
of
that
,
namely
that
infused
and
inherent
righteousnesse
wrought
in
the
heart
of
euery
beleeuer
,
by
the
singer
of
the
spirit
,
whereby
the
image
of
God
is
daily
renewed
and
repaired
in
him
,
and
so
himselfe
inclined
to
workes
of
righteousnesse
,
according
to
the
prescript
of
Gods
law
]
shew
,
The
second
point
is
the
working
of
righteousnesse
:
wherein
,
1.
the
order
.
2.
the
manner
.
The
order
is
in
the
words
,
first
to
feare
God
,
and
then
to
work
righteousnesse
:
all
the
duties
of
loue
must
be
founded
in
faith
,
and
the
feare
of
God
;
for
whatsoeuer
is
not
of
faith
is
sinne
:
and
the
feare
of
God
is
the
very
seede
and
life
of
all
true
obedience
;
which
the
wise
man
implyeth
when
he
calleth
it
the
head
and
beginning
of
wisedome
:
that
looke
as
all
sence
sloweth
from
the
head
;
Now
for
the
right
manner
of
working
righteousnesse
,
it
appeareth
in
these
rules
.
1.
It
setteth
all
the
rule
before
it
,
and
endeuoureth
in
all
,
if
it
were
possible
,
Oh
that
there
were
in
them
such
an
heart
as
to
feare
me
and
keepe
all
my
commandements
.
A
second
thing
required
is
diligence
,
which
must
needes
attend
feare
.
How
diligent
a
vertue
feare
is
,
appeareth
in
Iacob
,
who
beeing
to
meete
his
brother
whom
he
feared
,
could
not
sleepe
all
night
:
and
in
Abraham
,
who
hauing
a
most
difficult
commandement
to
slay
his
sonne
,
yet
rose
early
,
and
went
three
dayes
iourney
,
without
reasoning
the
matter
.
But
what
mooued
him
hereto
?
surely
the
Lord
himselfe
sheweth
the
true
cause
,
Gen.
22.12
.
Now
I
know
that
thou
fearest
God
,
seeing
thou
hast
not
spared
thine
only
sonne
.
3.
Delight
in
the
workes
of
righteousnesse
,
which
also
attendeth
the
feare
of
the
Lord
,
Psal.
112.1
.
Blessed
is
the
man
that
feareth
the
Lord
,
he
delighteth
greatly
in
his
commandements
,
both
to
thinke
of
them
,
to
speake
of
them
,
and
to
doe
them
.
Whereas
the
worldlings
heart
,
speach
,
and
affection
,
is
taken
vp
with
his
gaine
,
commoditie
,
rents
and
income
.
For
as
the
feare
of
God
it selfe
is
not
a
seruile
and
slauish
feare
for
punishment
;
no
more
is
that
obedience
which
proceedeth
from
it
forced
or
wrung
out
:
but
as
it
is
such
a
feare
as
delighteth
greatly
in
Gods
commandements
;
so
the
obedience
is
such
as
is
offred
from
a
willing
people
,
like
a
free
will
offring
,
which
they
must
only
offer
whose
heart
encourageth
them
,
and
whose
spirit
maketh
them
willing
.
4.
Continuance
in
working
:
for
this
is
another
propertie
of
the
true
feare
of
God
,
that
it
respecteth
not
only
all
the
commandements
,
but
alwaies
;
and
seeing
Gods
feare
is
to
keepe
the
heart
continually
,
and
that
man
is
blessed
that
feareth
alwaies
;
working
of
righteousnesse
,
must
neuer
wither
or
faile
in
the
godly
,
whole
time
of
their
dwelling
here
in
feare
:
to
walke
with
God
as
Henoch
did
;
Hence
therefore
is
affoarded
an
other
ground
of
exhortation
,
offer
to
God
the
sacrifice
of
righteousnesse
.
2.
It
pleaseth
him
,
and
makes
vs
also
pleasing
vnto
him
:
for
the
former
,
Psal.
11.7
.
The
righteous
Lord
loueth
righteousnesse
:
the
latter
,
is
the
latter
words
of
the
verse
in
hand
.
3.
It
maketh
vs
like
him
,
1.
Ioh.
3.7
.
little
children
,
he
that
doth
righteousnesse
is
righteous
as
he
is
righteous
.
4.
it
is
a
marke
of
our
regeneration
,
and
a
fruit
of
faith
,
easier
discerned
then
it selfe
,
1.
Ioh.
3.10
.
In
this
are
the
children
of
God
knowne
,
and
the
children
of
the
deuill
;
he
that
doth
not
righteousnesse
is
not
of
God
.
5.
much
blessing
is
vpon
the
head
of
the
righteous
(
saith
Salomon
.
)
The
blessing
of
God
comes
downe
vpon
him
,
and
discends
to
his
posteritie
,
God
hath
blessed
him
,
and
hee
shall
be
blessed
in
his
person
,
in
his
estate
,
in
his
name
,
in
his
goods
,
in
this
life
,
and
in
the
life
to
come
.
The
blessing
of
men
also
comes
vpon
him
,
the
loines
of
the
poore
blesse
him
;
the
Church
of
God
blesseth
him
;
yea
,
turne
him
what
way
he
will
,
the
blessing
of
goodnesse
meeteth
him
euerie
way
:
God
giueth
him
according
to
the
worke
of
his
hands
often
euen
here
in
this
life
;
and
if
that
should
faile
,
he
being
marked
for
a
member
of
the
Church
militant
,
he
shall
be
in
due
time
remooued
into
the
holy
mountaine
of
heauen
;
where
he
shall
dwell
who
worketh
righteousnesse
,
Psal.
15.2
.
Thus
much
of
the
description
of
a
religious
person
:
now
of
his
priuiledge
.
Secondly
,
the
priuiledge
of
a
religious
man
is
,
that
a
beleeuer
of
any
nation
vnder
heauen
,
of
any
calling
,
sex
,
or
condition
of
life
,
is
accepted
of
God
.
Where
it
may
be
asked
,
whether
God
,
whose
grace
is
most
free
,
be
bound
by
any
thing
which
any
man
can
do
,
to
accept
of
him
?
I
answer
,
a
man
is
to
be
considered
two
wayes
.
1.
as
in
the
state
of
his
corrupt
nature
before
his
calling
and
conuersion
:
and
thus
he
hath
nothing
worthie
loue
,
and
nothing
which
prouoketh
not
further
hatred
:
here
are
no
works
which
are
not
wicked
and
stained
,
such
a
filthy
puddle
cannot
send
out
one
droppe
of
sweete
water
;
not
any
cleane
thing
can
be
brought
out
of
such
filthinesse
;
all
this
while
can
be
no
acceptance
of
the
person
or
of
the
work
;
fearing
God
,
and
his
working
of
righteousnesse
,
is
accepted
of
God
.
Vse
.
1.
To
comfort
the
godly
poore
,
who
find
but
strange
entertainment
in
the
world
where
they
are
strangers
;
who
hence
learne
,
that
as
the
world
loueth
her
owne
,
eies
of
the
Lord
are
vpon
them
that
feare
him
:
and
by
these
eyes
he
seeth
their
wants
to
supply
them
,
their
iniuries
to
relieue
them
,
their
sorowes
to
mitigate
them
,
their
hearts
to
approoue
them
,
and
their
workes
to
accept
them
.
2.
Those
that
feare
God
,
must
also
be
accepted
,
and
respected
of
vs
,
as
they
be
of
God
:
excelled
in
vertue
:
so
must
we
frame
our
iudgement
and
practise
,
to
the
Saints
of
God
before
vs
,
who
haue
made
but
small
account
of
great
men
,
if
wicked
,
and
preferred
very
meane
ones
,
fearing
God
,
before
them
.
Thus
that
worthy
Prophet
Elisha
,
who
contemned
not
the
poore
Shunamite
fearing
God
,
told
wicked
Iehoram
king
of
Israel
,
that
if
he
had
not
regarded
the
presence
of
good
Iehosaphat
,
he
would
not
so
much
as
haue
looked
toward
him
or
seen
him
.
least
of
his
brethren
,
was
chosen
king
:
Gideon
,
the
least
in
all
his
fathers
house
,
appointed
by
God
the
deliuerer
of
his
people
:
3.
This
doctrine
teacheth
all
sorts
of
men
,
to
turne
their
course
from
such
earnest
seeking
after
honours
,
profits
,
preferments
,
and
such
things
,
which
make
men
accepted
amongst
men
,
and
as
eagerly
to
pursue
the
things
which
would
bring
them
to
be
accepted
of
God
:
such
as
are
faith
,
feare
of
God
,
loue
of
righteousnesse
,
good
conscience
,
and
the
like
:
which
things
bring
not
onely
into
fauour
with
God
,
but
often
get
the
approbation
of
men
,
at
least
so
farre
as
God
seeth
good
for
his
children
,
Rom.
14.17
,
18.
The
kingdome
of
God
is
not
meate
and
drinke
,
that
is
,
hath
not
such
neede
of
such
indifferent
things
as
these
are
,
but
righteousnesse
,
peace
,
and
ioy
in
the
holy
Ghost
;
those
are
the
essentiall
things
to
be
respected
of
all
such
as
are
the
subiects
of
that
kingdome
of
grace
.
And
to
vrge
the
godly
hereunto
,
marke
the
Apostles
reason
in
the
next
verse
;
for
whosoeuer
in
these
things
serueth
Christ
,
is
ACCEPTABLE
vnto
God
,
and
approoued
of
men
:
such
a
mans
wayes
please
the
Lord
,
and
then
he
maketh
his
enemies
become
his
freinds
.
Vers.
36.
The
which
word
he
declared
or
sent
to
the
children
of
Israel
,
preaching
peace
by
Iesus
Christ
which
is
Lord
of
all
.
Of
all
other
readings
I
follow
this
,
not
onely
as
the
plainest
,
but
because
it
most
aptly
knitteth
this
verse
with
the
former
,
as
a
cleare
proofe
of
it
.
For
hauing
said
,
that
now
he
knewe
that
whosoeuer
,
whether
Iew
or
Gentile
,
did
now
purely
worship
God
,
according
to
the
prescript
of
his
word
,
the
same
is
accepted
of
him
:
he
prooueth
this
to
be
a
truth
,
because
it
is
the
selfe
same
thing
which
God
himselfe
had
of
old
published
to
the
Israelites
,
when
he
declared
vnto
them
,
that
peace
and
reconciliation
was
made
betweene
God
and
man
by
the
meanes
of
Iesus
Christ
,
who
is
Lord
,
not
of
any
one
people
or
nation
,
but
Lord
of
all
.
For
the
Apostle
doth
not
secretly
oppose
the
ministerie
of
Moses
and
of
Christ
:
Moses
was
a
minister
of
the
law
to
the
Iewes
onely
,
but
Christ
himselfe
,
and
the
Gospel
,
is
the
power
of
God
to
saluation
to
euerie
beleeuer
,
first
to
the
Iewe
,
and
then
to
the
Grecian
:
and
now
God
is
not
the
God
of
the
Iewe
onely
,
but
euen
of
the
Gentiles
also
,
according
to
that
heauenly
song
of
the
Angels
,
when
Christ
appeared
to
throwe
downe
that
particion
wall
which
stood
betweene
the
Iewe
and
Gentile
;
wherein
they
ascribed
not
onely
all
the
glorie
vnto
God
,
but
proclaimed
peace
to
all
the
earth
.
In
one
word
,
that
Iesus
Christ
is
our
peace
,
and
Lord
of
all
,
is
the
scope
of
this
whole
sermon
,
and
of
all
the
Prophets
,
as
after
remaineth
to
be
shewed
in
vers.
43.
The
former
part
of
this
verse
hath
two
generall
points
to
be
explaned
:
the
former
,
touching
the
peace
here
spoken
of
:
the
latter
,
concerning
the
preaching
or
declaring
of
it
.
In
the
former
must
be
considered
,
1.
what
this
peace
is
:
2.
how
it
is
by
Iesus
Christ
.
First
,
by
peace
,
among
the
Hebrewes
and
Greekes
,
2.
It
must
be
considered
how
this
peace
is
by
Iesus
Christ
,
namely
,
according
to
the
former
branches
of
it
.
peace
betweene
man
and
man
,
two
hee
might
make
one
people
,
one
bodie
,
yea
one
new
man
vnto
himselfe
.
little
children
:
hauing
peace
so
farre
as
is
possible
with
all
men
:
with
the
godly
for
Gods
image
sake
,
and
that
they
are
members
of
the
same
bodie
with
them
:
and
with
the
wicked
for
Gods
commandements
sake
,
and
because
they
may
become
members
of
Christ
as
well
as
they
:
they
seeke
peace
euen
with
the
worst
,
and
shall
obtaine
it
so
farre
as
God
seeth
good
:
who
when
a
mans
waies
please
him
,
doth
so
ouerrule
his
enemies
hearts
,
as
they
shall
become
frendly
vnto
him
.
3.
By
setting
euery
Christian
at
peace
with
himselfe
who
before
had
no
peace
;
Christian
combate
;
in
that
grace
getteth
daily
victorie
,
corruption
receiueth
daily
foyles
and
consumption
,
and
so
the
heart
euery
day
more
quiet
then
other
from
the
power
,
and
molestation
of
it
.
Thirdly
,
whereas
so
long
as
God
himselfe
is
our
enemie
,
all
his
creatures
are
armed
against
vs
,
And
in
that
day
will
I
make
a
couenant
,
for
them
with
the
wild
beasts
,
and
with
the
foules
of
the
heauen
,
and
with
that
which
creepeth
vpon
the
earth
:
For
God
beeing
in
league
with
vs
,
euen
the
stones
in
the
feild
,
and
the
beasts
in
the
feild
shall
be
at
league
with
vs
also
.
1.
That
there
is
no
sound
peace
without
Christ
;
he
is
the
Prince
of
peace
,
Secondly
,
it
is
as
cleare
as
the
former
,
that
there
can
be
no
peace
to
the
wicked
man
,
inward
peace
in
his
conscience
,
the
which
howsoeuer
it
may
slumber
for
a
while
,
or
become
feared
,
benummed
,
and
past
feeling
;
yet
like
a
wilde
beast
will
it
hastily
waken
and
pursue
him
,
and
make
him
restles
,
as
Caine
,
and
flie
when
none
pursues
him
.
2.
No
true
outward
peace
,
for
although
their
houses
may
seeme
peaceable
and
without
feare
,
and
all
things
passe
according
to
their
hearts
desire
,
yet
this
is
but
a
truce
for
a
time
,
or
rather
a
respite
of
a
condemned
person
,
who
,
where
euer
he
goeth
,
carrieth
his
sentence
of
death
with
him
:
and
woe
must
needes
be
the
ende
of
that
peace
,
that
maketh
men
most
quiet
,
when
their
sinnes
crie
the
lowdest
for
vengeance
in
the
eares
of
God
.
Thirdly
,
this
point
affoardeth
some
maine
differences
betweene
true
and
false
peace
,
in
the
face
,
not
in
the
heart
;
in
the
midst
of
such
laughter
,
the
heart
is
heauie
,
or
may
well
be
so
;
it
beeing
not
vnlike
the
laughter
of
the
theefe
vpon
the
gallowes
.
4.
As
none
can
giue
the
former
saue
the
spirit
of
God
;
so
none
can
take
it
away
;
it
hath
no
ende
,
because
he
that
is
the
Prince
of
it
,
is
also
father
of
eternitie
:
my
peace
shall
none
take
from
you
.
Whereas
the
latter
,
though
neuer
so
faire
for
the
time
,
is
as
vnlasting
as
vnsound
.
crackling
of
thornes
vnder
a
pot
.
God
snatcheth
it
suddainely
from
them
,
and
as
Baltazar
was
taken
at
his
banquet
,
so
God
maketh
their
sunne
fall
euen
at
noone
day
,
and
darken
them
in
the
cleare
day
.
And
,
which
addeth
to
the
misery
of
the
wicked
,
their
earthly
happines
not
onely
endeth
,
but
the
ende
of
it
is
fulnesse
of
wo
,
and
heauinesse
it selfe
:
Stolne
waters
are
sweete
,
but
they
knowe
not
that
the
dead
be
there
.
Whosoeuer
then
would
not
be
deceiued
in
his
peace
,
let
him
not
owne
any
out
of
Christ
,
let
him
looke
that
his
ioy
be
helped
out
of
sorrowe
,
that
it
be
a
fruit
of
righteousnesse
,
and
rooted
in
the
heart
;
for
then
is
it
lasting
for
euer
,
and
euer
comfortable
.
But
let
thy
peace
be
neuer
so
great
,
and
the
light
of
God
shine
neuer
so
bright
vpon
thy
habitation
,
and
yet
thou
hast
neuer
beene
troubled
with
the
sight
of
thy
sinne
(
as
many
professe
they
neuer
were
)
if
it
can
dwell
with
iniquitie
as
many
iolly
fellowes
who
make
bold
couenants
with
hell
and
death
,
if
it
stablish
not
the
heart
with
assured
hope
and
comfort
in
all
well-doing
;
all
this
is
but
a
brawne
of
heart
,
a
laughing
madnesse
and
f●●nzie
;
and
euen
in
the
crying
of
this
peace
commeth
destruction
;
Fourthly
,
In
the
want
of
peace
,
we
are
by
this
doctrine
directed
to
the
best
and
only
meanes
to
come
by
it
;
the
face
of
his
anointed
:
Now
in
the
second
place
,
we
are
to
consider
the
preaching
of
it
to
the
children
of
Israel
.
Where
two
things
are
to
be
explaned
:
The
seede
of
the
woman
shall
bruise
,
&c.
)
was
so
often
repeated
to
A●braham
,
Isaac
,
and
Iacob
,
In
thy
seede
shall
all
the
nations
of
the
earth
be
blessed
.
Also
all
the
Prophets
(
saith
Peter
)
from
Samuel
,
and
thenceforth
so
many
as
haue
spoken
,
haue
likewise
foretold
the
same
thing
:
and
in
this
regard
the
Iewes
are
called
,
of
the
Prophets
,
and
of
the
couenant
which
God
made
to
the
Fathers
;
where
the
verie
same
promise
made
to
Abraham
,
is
repeated
,
v.
25.
And
the
Apostle
Paul
is
as
expresse
,
Galat.
3.8
.
The
Scripture
foreseeing
that
God
would
iustifie
the
Gentiles
through
faith
,
preached
before
the
Gospel
to
Abraham
,
saying
,
In
thee
,
that
is
,
in
thy
seede
,
shall
all
the
Gentiles
be
blessed
.
Againe
,
Christ
was
by
deede
or
type
,
preached
our
peace
in
the
whole
Leviticall
preisthood
:
for
all
that
ceremoniall
worship
,
all
their
sacrifices
,
oblations
,
altars
,
yea
their
temple
,
arke
,
and
propitiatorie
,
resembled
,
and
pointed
at
Christ
our
peace
:
and
yet
further
,
their
very
kings
and
kingdome
,
their
Preists
and
Prophets
,
all
of
them
not
obscurely
resembled
Iesus
Christ
,
and
preached
him
our
peace
;
who
as
a
King
,
deliuered
his
subiects
from
all
the
former
bondage
of
forraine
power
,
and
by
his
merit
,
and
triumph
,
wrought
out
their
peace
:
As
a
Preist
,
sacrificed
himselfe
,
and
offred
vnto
his
Father
a
sweete
smelling
sacrifice
of
peace
for
them
:
and
as
a
Prophet
,
fully
deliuered
from
his
Father
the
whole
doctrine
of
peace
and
reconciliation
.
Both
these
waies
was
Christ
preached
to
the
Israelites
;
whereof
for
breuities
sake
we
will
for
the
present
forbeare
further
discourse
.
of
Israel
first
;
and
why
was
that
doctrine
renewed
to
them
from
time
to
time
by
the
hand
and
ministerie
of
the
Prophets
?
Answ.
For
three
reasons
.
1.
Because
they
were
that
seed
and
certaine
family
of
whom
the
Messiah
should
descend
and
arise
:
for
which
cause
they
were
to
obserue
an
accurate
distinction
of
the
tribes
,
according
to
that
ordinance
and
gouernment
which
God
had
established
amongst
them
,
that
they
might
not
be
deceiued
in
his
person
when
he
should
in
fulnesse
of
time
appeare
.
2.
Because
God
had
chosen
them
to
be
a
peculiar
people
,
he
set
them
vp
aboue
all
nations
,
not
only
in
many
other
prerogatiues
,
but
in
this
,
which
was
the
cheife
of
all
(
had
they
seene
it
)
that
the
Oracles
of
God
was
committed
vnto
them
:
Hee
gaue
his
lawes
to
Iacob
,
his
couenants
to
Israel
,
hee
dealt
not
so
with
euery
nation
,
Psal.
147.20
.
The
Apostle
Paul
when
he
had
reckoned
a
number
of
the
Iewes
aduancements
aboue
the
Gentiles
,
such
as
were
their
adoption
,
couenant
,
promises
,
fathers
,
he
shutteth
vp
all
with
the
cheife
of
all
,
in
these
words
,
of
whom
concerning
the
flesh
Christ
came
.
way
of
the
Gentiles
,
nor
turne
themselues
to
other
nations
,
till
the
Iewes
,
by
despising
that
grace
offred
,
had
made
themselues
vnworthy
of
life
euerlasting
:
the
lost
sheepe
of
the
house
of
Israel
must
first
be
sought
vp
,
and
therefore
(
as
Paul
said
)
it
was
necessarie
that
the
word
of
God
should
first
be
spoken
vnto
them
.
Whence
we
may
note
,
1.
the
diuinitie
of
Scripture
,
foreseeing
that
God
would
iustifie
the
Gentiles
thorough
faith
,
Lord
of
all
,
and
that
blessed
seede
in
whom
all
the
nations
of
the
earth
were
to
be
blessed
.
This
doctrine
,
although
it
be
called
a
newe
Testament
,
to
the
children
of
Israel
,
and
therefore
is
most
auncient
and
true
.
And
to
prooue
this
that
I
say
,
we
will
goe
no
further
then
our
text
.
That
doctrine
which
preacheth
peace
by
Iesus
Christ
,
is
the
doctrine
which
was
sent
to
Israel
;
which
we
professe
at
this
day
:
but
so
is
not
Popish
doctrine
,
which
preacheth
peace
not
by
Christ
,
but
by
our selues
,
our
merits
,
and
satisfactions
,
and
peace
by
the
Popes
pardons
,
bulls
and
absolutions
,
and
indulgences
;
now
these
,
with
other
dependances
thereon
,
beeing
the
main
points
and
pillers
of
their
doctrine
,
were
neuer
preached
to
the
children
of
Israel
,
by
any
Prophet
,
nor
euer
by
any
of
the
Apostles
to
the
Church
of
God
;
but
haue
crept
in
one
after
another
many
hundred
yeares
since
Christ
and
his
Apostles
.
Let
their
owne
rule
stand
in
force
therefore
with
good
will
;
if
we
cannot
plead
antiquitie
,
we
will
lay
no
claime
to
the
truth
.
Thirdly
,
hence
we
note
,
who
is
the
same
yesterday
,
to
day
,
and
for
euer
:
the
Lambe
slaine
from
the
beginning
,
not
actually
,
but
by
the
efficacie
of
his
sacrifice
,
the
vertue
of
which
to
come
they
laid
hold
one
to
saluation
,
as
we
doe
vpon
it
past
,
and
accomplished
alreadie
.
Thus
Abel
beleeued
,
and
receiued
testimonie
that
he
was
iust
before
God
,
Heb.
11.4
.
Thus
Noe
was
made
heyre
of
the
righteousnesse
which
is
by
faith
.
Which
is
Lord
of
all
.
]
Christ
may
be
said
to
be
Lord
of
all
two
waies
:
1.
More
generally
he
is
with
the
Father
and
holy
Ghost
Lord
of
all
things
,
vnto
whom
all
creatures
by
right
of
creation
,
euen
the
very
deuills
are
subiect
.
Thus
he
ruleth
in
the
very
midst
of
his
enemies
,
disposing
of
the
wicked
and
their
mallice
,
to
his
owne
glorie
.
In
this
respect
he
is
both
owner
and
possessor
of
all
things
,
Bagnal
.
Adon.
and
a
susteyner
and
maintainer
of
all
things
,
and
that
by
his
word
,
Heb.
1.3
.
2.
More
specially
he
is
Lord
of
all
men
,
whether
Iewes
or
Gentiles
beleeuing
in
his
name
,
euen
a
Lord
of
his
Church
;
and
in
this
latter
sence
,
Lord
of
all
in
this
place
.
Now
Christ
is
Lord
of
his
Church
,
consisting
of
Iew
and
Gentile
:
1.
Because
God
hath
giuen
the
Church
vnto
him
for
his
inheritance
,
Psal.
2.8
.
I
will
giue
thee
the
Heathen
for
thine
inheritance
:
which
beeing
a
prophecie
of
the
calling
of
the
Gentiles
,
implieth
that
the
kingdome
of
grace
,
whereof
Christ
is
appointed
King
in
Sion
,
consisteth
of
all
countries
and
peoples
,
and
is
not
bounded
or
bordred
but
with
the
ends
of
the
earth
;
and
sheweth
further
that
all
these
his
subiects
are
giuen
him
of
God
to
become
his
seruants
:
Ioh.
17.2
.
As
thou
hast
giuen
him
power
ouer
all
flesh
,
that
hee
should
giue
eternall
life
to
all
whom
thou
hast
giuen
him
.
2.
They
are
so
giuen
vnto
him
,
as
he
must
win
them
before
he
can
enioy
them
.
Hee
winneth
partly
by
conquest
,
partly
by
ransome
:
hee
both
conquereth
and
casteth
out
the
strong
man
that
held
them
captiue
,
spoyleth
him
of
his
armour
,
and
weakneth
his
arme
for
euer
:
as
also
he
payeth
a
precious
ransome
for
them
to
God
his
Father
:
so
as
beeing
now
redeemed
,
and
bought
with
a
price
,
they
are
no
longer
their
owne
,
I
will
marrie
thee
for
euer
vnto
my selfe
:
yea
,
I
will
marrie
thee
vnto
mee
in
righteousnesse
,
in
iudgement
,
in
mercie
,
and
in
compassion
.
Ephes.
5.23
.
As
the
husband
is
the
wiues
head
,
so
is
Christ
of
the
Church
.
So
as
if
a
man
be
a
Lord
of
that
which
is
giuen
him
;
of
that
which
he
hath
redeemed
and
ransomed
;
of
her
whom
he
hath
married
into
his
bosome
;
in
all
these
regards
by
as
good
right
is
Iesus
Christ
the
Lord
of
his
Church
,
and
euery
member
of
it
.
Obiect
.
But
how
can
Christ
be
a
Lord
and
a
seruant
too
:
Isa.
42.1
.
Behold
my
seruant
,
I
will
leane
vpon
him
:
and
,
he
tooke
vpon
him
the
forme
of
a
seruant
.
Let
all
the
house
of
Israel
know
assuredly
,
that
God
hath
made
that
Iesus
,
which
they
crucified
,
Lord
and
Christ
.
Obiect
.
But
how
can
Christ
be
the
Lord
of
all
,
seeing
many
,
yea
the
most
wil
not
obey
him
.
Ans.
Doth
a
king
cease
to
be
the
Lord
of
all
his
country
,
because
some
which
were
his
subiects
are
gone
out
in
rebellion
against
him
?
besides
,
howsoeuer
it
standeth
with
his
glorie
and
grace
,
to
suffer
with
patience
the
vessels
of
wrath
;
yet
at
length
he
shewes
his
power
against
them
,
in
bringing
forth
his
whole
displeasure
vpon
them
.
Vse
.
Hence
in
that
Christ
is
in
generall
Lord
of
all
,
we
learne
that
all
creatures
are
his
,
and
therefore
we
must
neuer
vse
any
of
them
without
leaue
from
him
,
or
without
returne
of
praise
and
thanks
vnto
him
:
none
of
them
are
sanctified
to
our
vse
,
without
the
word
and
prayer
.
And
if
we
haue
leaue
from
him
,
we
ought
in
sobrietie
to
vse
them
,
1.
Cor
10.26
.
eate
whatsoeuer
is
sold
in
the
shambles
,
making
no
question
for
conscience
sake
.
Hence
followeth
it
also
,
that
he
hauing
an
absolute
power
ouer
all
,
he
may
doe
with
his
owne
what
he
will
:
who
shal
hinder
a
potter
to
frame
one
vessel
to
honour
,
another
to
dishonour
;
which
I
speak
because
many
cannot
endure
to
heare
of
a
decree
of
reprobation
,
who
must
frame
their
iudgement
to
his
will
who
cannot
but
be
iust
and
good
,
and
leaue
off
to
reason
with
God
.
Hence
also
he
may
make
one
rich
,
another
poore
,
at
his
pleasure
:
The
rich
and
poore
meete
,
this
Lord
maketh
them
both
.
Secondly
,
in
that
Christ
is
in
speciall
,
Lord
of
his
Church
,
sundrie
things
are
to
be
noted
:
as
first
,
That
none
can
haue
Christ
to
be
a
Iesus
,
that
is
,
If
I
be
a
Lord
,
where
is
my
feare
?
Lordship
requires
subiection
,
Psal.
45.12
.
he
is
thy
Lord
,
and
reuerence
thou
,
or
bow
vnto
him
.
Now
this
feare
must
proceed
from
loue
;
for
if
any
man
loue
not
the
Lord
Iesus
,
let
him
be
accursed
:
and
wheresoeuer
this
loue
is
,
it
must
needes
be
attended
with
a
feare
to
displease
him
.
2.
By
professing
him
to
be
thy
Lord
:
as
seruants
by
their
liuerie
,
or
cognisance
,
speake
,
and
proclaime
to
all
men
,
to
whome
they
belong
:
so
if
Christ
be
thy
Lord
,
thou
must
not
be
ashamed
of
him
;
but
be
euer
speaking
of
him
,
commending
his
goodnesse
:
thou
must
glorie
of
such
a
seruice
,
accounting
it
thy
greatest
honour
,
that
thou
art
become
his
seruant
:
thou
must
defend
his
name
,
where
euer
thou
hearest
it
called
into
question
:
thou
must
suffer
with
him
,
I
am
the
Lord
thy
God
,
this
is
the
will
of
him
that
sent
me
,
that
euery
one
that
seeth
the
sonne
,
and
beleeueth
in
him
;
not
onely
beleeuing
his
word
to
be
true
,
but
leaning
vpon
him
onely
for
thy
saluation
.
If
a
Master
should
promise
a
seruant
,
that
if
he
will
but
beleeue
him
,
and
seeke
to
please
him
,
he
will
prouide
●or
him
for
euer
,
it
would
adde
cheerefulnes
to
such
a
seruant
,
and
he
would
thinke
none
of
his
Masters
commandements
burden
some
;
but
yet
we
,
hauing
larger
and
surer
promises
,
are
slow
of
heart
and
hand
,
to
beleeue
or
yeeld
obedience
.
2.
It
is
his
will
that
we
shewe
forth
this
faith
of
our
hearts
in
the
fruits
of
sanctification
,
1.
Thess.
4.3
.
This
is
the
will
of
God
,
euen
your
sanctification
:
Colos.
1.10
.
filled
with
the
knowledge
of
his
will
,
and
walke
worthy
of
the
Lord
,
&c.
thou
must
not
onely
speake
for
,
but
liue
to
the
credit
of
thy
Master
;
in
thy
speach
,
actions
,
attire
,
eating
,
drinking
,
and
whatsoeuer
else
,
cary
thy selfe
like
a
Christian
,
else
thou
discredi●est
thy
Masters
house
,
and
dishonourest
himselfe
.
Were
not
he
a
notable
traytor
,
that
beeing
sworne
of
the
Kings
guard
,
and
professing
all
seruice
to
the
King
,
should
instead
of
the
kings
armes
and
coate
wear
the
enemies
:
so
the
thing
it selfe
speaketh
against
him
,
who
professeth
Christ
his
Lord
,
and
yet
neuer
appeares
or
sheweth
himselfe
in
the
streete
or
abroad
but
in
Satans
liuery
:
his
swearing
,
his
couetousnes
,
his
filthinesse
,
his
lying
,
his
whole
life
lead
in
all
intemperance
,
bewrayeth
to
whom
he
hath
giuen
himselfe
to
obey
.
3.
It
is
his
will
also
that
wee
obey
as
well
in
suffering
,
as
in
doing
his
pleasure
:
and
the
reason
is
plaine
,
he
is
my
Lord
,
I
am
but
a
seruant
,
if
he
please
to
buffit
and
blow
mee
,
I
must
with
all
meeknesse
submit
my selfe
,
yea
and
more
,
be
thankefull
for
his
gouernment
:
2.
Sam.
15.26
.
If
he
say
,
I
haue
no
delight
in
thee
,
let
him
doe
whatsoeuer
seemeth
●●od
in
his
eyes
:
1.
Sam.
3.18
.
When
the
Lord
had
threatned
heauie
things
against
Heli
his
whole
house
,
he
answered
,
It
is
the
LORD
let
him
doe
whatsoeuer
seemeth
good
in
his
eyes
:
I
was
dumb
and
opened
not
my
mouth
,
saith
Dauid
,
because
thou
LORD
didst
it
,
Psal.
39.9
.
Thus
must
we
obey
Christ
as
a
Lord
,
giuing
vp
our
bodies
and
soules
vnto
him
by
liuing
vnto
him
,
and
dying
vnto
him
:
and
this
is
the
Apostles
ground
,
we
are
the
Lords
,
and
therefore
none
of
vs
liueth
vnto
himselfe
,
and
none
of
vs
dyeth
vnto
himselfe
,
but
liuing
and
dying
we
are
the
Lords
:
otherwise
what
a
trifling
and
mockerie
were
it
only
to
yeeld
him
a
title
of
Lord
,
or
Master
,
and
denie
him
his
seruice
?
Why
call
ye
mee
Master
,
Master
,
and
doe
not
the
things
I
speake
?
Luk.
6.46
.
All
which
if
it
be
true
,
how
few
shall
find
Christ
a
Sauiour
?
for
how
few
make
him
their
Lord
?
few
there
are
that
esteeme
this
welbeloued
aboue
other
welbeloueds
;
not
a
few
are
ashamed
of
him
and
his
profession
:
many
whitliuerd
souldiers
are
danted
with
Peter
at
the
speaches
of
silly
and
simple
persons
:
most
men
neuer
looke
to
the
hands
of
this
Lord
,
to
acknowledge
either
receit
of
talents
,
or
returne
of
accounts
,
fewest
of
all
obey
him
in
faith
,
who
yet
are
ouercarried
with
presumption
of
his
fauour
;
or
in
true
sanctification
,
though
they
can
pretend
it
;
or
in
patience
,
if
they
could
get
out
of
his
hands
,
if
it
were
by
flying
to
the
deuill
for
helpe
.
Well
,
if
Christ
haue
no
more
but
a
title
of
a
Lord
from
thee
,
thou
shalt
haue
but
a
title
of
saluation
from
him
,
and
not
the
thing
it selfe
:
and
if
a
name
that
thou
liuest
content
thee
when
thou
art
but
dead
,
the
time
commeth
,
that
when
thou
commest
to
seeke
thy
name
among
the
number
that
are
saued
by
him
,
thou
shalt
find
thy
name
left
out
of
that
role
,
and
set
in
the
number
of
those
that
shall
die
in
their
sinnes
.
Secondly
,
if
Christ
be
the
Lord
of
all
,
then
haue
we
obtained
much
freedome
by
him
;
set
vs
free
,
wee
are
free
indeed
,
both
from
the
guilt
,
the
punishment
,
and
seruice
of
sinne
.
We
are
free
also
from
all
Papall
bondage
:
for
wee
haue
but
one
Lord
in
heauen
who
can
saue
and
destroy
,
to
whom
simple
obedience
belongeth
,
and
to
whome
the
conscience
is
onely
subiect
.
The
man
of
sinne
indeede
would
be
Lord
of
all
,
and
maketh
lawes
to
bind
conscience
,
where
God
hath
left
it
free
;
but
as
the
Scriptures
acknowledge
but
one
Lord
,
no
more
doe
we
;
and
say
more
,
that
we
cannot
serue
two
Masters
commanding
such
contrarie
things
.
We
are
also
hence
freed
from
the
feare
of
all
earthly
Tyrants
if
we
belong
to
this
Lord
:
for
if
he
stand
with
vs
,
who
can
be
against
vs
?
Matth.
10.28
.
Feare
not
them
which
can
kill
the
bodie
onely
;
but
him
who
can
cast
both
bodie
and
soule
into
hell
.
The
true
feare
of
him
will
eate
out
all
those
false
feares
of
men
.
keepe
the
vnitie
of
faith
,
because
there
is
one
Lord
.
This
shall
be
done
if
all
of
vs
,
who
professe
Christ
,
could
learne
to
denie
our selues
,
to
follow
his
will
,
not
our
owne
or
other
commanders
,
yea
to
follow
his
blessed
example
,
learning
daily
of
him
to
be
humble
and
meeke
,
patient
and
tender
hearted
one
to
another
:
forbearing
and
forgiuing
offenders
:
hard
to
exasperate
,
and
easie
to
be
intreated
.
And
these
things
should
we
rather
striue
in
,
that
(
according
to
the
Apostles
precept
)
the
same
minde
might
be
in
vs
which
was
in
Iesus
Christ
.
Phil.
2.5
.
Vers.
37.
Yee
know
the
word
which
came
through
all
Iudea
,
beginning
in
Galily
,
after
the
baptisme
which
Iohn
preached
.
The
holy
Apostle
here
beginneth
the
confirmation
of
that
which
he
had
formerly
spoken
;
that
Christ
is
the
Messias
and
Lord
of
al
;
to
prooue
which
,
he
beginneth
orderly
with
the
Historie
of
his
life
and
death
,
of
which
euen
these
Gentiles
could
not
be
ignorant
,
therefore
he
saith
,
yee
know
the
word
.
Where
if
it
be
asked
,
how
they
should
come
to
know
the
doctrine
of
the
Gospel
,
seeing
the
Apostles
were
not
yet
turned
to
the
Gentiles
,
and
Peter
was
now
sent
extraordinarily
to
teach
them
concerning
Christ
,
which
had
bin
in
vaine
if
they
knew
the
word
before
:
we
must
obserue
,
that
by
the
word
here
,
By
the
mouth
of
two
or
three
witnesses
shall
euery
word
or
fact
be
confirmed
.
Luk.
2.15
.
Let
vs
goe
to
Bethlem
and
see
this
word
,
that
is
,
this
thing
which
the
Lord
hath
brought
to
passe
.
The
plaine
sence
then
is
this
,
Ye
know
the
word
,
that
is
the
same
of
Christ
which
was
quickly
dispersed
through
all
Iudaea
in
the
mouthes
of
common
men
.
Which
fame
that
they
should
not
mistake
him
or
themselues
,
he
describeth
,
1.
by
the
place
,
where
it
arose
,
beginning
in
Galily
.
2.
by
the
time
,
when
it
most
preuailed
,
after
the
baptisme
which
Iohn
preached
,
which
some
expound
thus
,
after
the
baptisme
of
Christ
by
Iohn
,
which
he
preached
,
that
is
,
administred
:
but
the
naturall
sence
is
,
after
the
doctrine
which
Iohn
preached
concerning
him
:
for
vsually
in
the
new
Testament
,
by
Iohns
Baptisme
,
(
especially
which
Iohn
preached
)
is
meant
all
his
doctrine
,
and
his
whole
Ministerie
,
Matth.
21.25
.
The
baptisme
of
Iohn
whence
was
it
,
that
is
,
the
doctrine
,
as
the
words
after
imply
;
Why
did
yee
not
beleeue
him
,
and
all
men
held
Iohn
for
a
Prophet
,
Marke
,
1.4
.
Hee
preached
the
baptisme
of
repentance
vnto
remission
of
sinnes
,
that
is
,
the
doctrine
of
repentance
:
for
1.
else
were
it
improperly
said
to
preach
baptisme
.
2.
Iohns
doctrine
was
this
,
repent
,
for
the
kingdome
of
God
is
at
hand
,
Act.
18.25
.
Apollos
knew
onely
the
baptisme
of
Iohn
,
that
is
,
his
doctrine
:
and
therefore
is
it
said
in
the
next
verse
,
that
Priscilla
and
Aquila
tooke
him
home
,
and
shewed
him
the
way
of
God
more
clearely
.
And
in
Acts.
19.3.4
.
Into
what
were
ye
baptised
?
that
is
,
into
what
doctrine
were
ye
initiated
and
instructed
:
they
said
,
into
Iohns
baptisme
,
that
is
,
into
Iohns
doctrine
:
the
which
interpretation
notably
freeth
that
hard
text
from
the
false
collection
of
Anabaptists
,
who
thence
would
gather
that
those
were
by
Paul
rebaptised
,
who
were
formerly
baptised
by
Iohn
:
but
the
difficultie
will
be
remooued
,
if
the
words
of
Paul
be
wisely
distinguished
from
the
words
of
the
Euangelist
,
and
writer
of
that
historie
:
Iohn
baptised
(
saith
Paul
)
the
baptisme
of
repentance
:
that
is
,
taught
the
doctrine
of
repentance
,
saying
that
they
should
beleeue
:
which
when
they
heard
,
namely
,
they
which
heard
by
Iohns
ministerie
,
they
were
baptized
into
the
name
of
the
Lord
Iesus
,
namly
,
by
Iohn
,
not
by
Paul
.
Then
addeth
the
Euangelist
,
vers.
6.
And
Paul
put
his
hands
on
them
,
and
the
holy
Ghost
came
on
them
,
Quest.
But
why
is
this
circumstance
of
place
noted
,
that
this
fame
beganne
in
Galilie
?
Answ.
1.
To
note
the
accomplishment
of
that
prophesie
in
Isai.
9.1
.
which
also
was
obserued
by
the
Euangelist
Matthew
.
4.14
.
2.
To
shewe
that
this
fame
was
no
bare
,
or
vngrounded
rumor
,
but
raised
vpon
iust
cause
:
for
Iesus
was
baptized
by
Iohn
not
farre
from
the
borders
of
Galily
about
Enon
,
Ioh.
3.23
.
And
presently
after
he
returned
by
vertue
of
the
spirit
,
and
came
into
Galily
preaching
the
gospel
of
the
kingdome
,
Mark
.
1.14
.
and
made
no
ende
till
he
had
taught
all
their
cities
in
all
their
synagogues
,
Luk.
4.14
.
adde
to
his
baptisme
and
doctrine
,
that
he
wrought
his
first
miracle
of
turning
water
into
wine
at
Cana
a
towne
of
Galilie
,
and
that
he
called
his
disciples
in
Galilie
;
all
which
beginnings
must
needes
raise
a
rumor
and
fame
of
him
,
which
,
as
Luke
reporteth
,
went
through
all
the
adiacent
region
round
about
.
3.
This
circumstance
notably
befitteth
this
argument
,
to
prooue
him
Lord
of
all
,
both
Iewes
and
Gentiles
,
because
he
begunne
and
was
so
famous
in
Galily
of
the
Gentiles
.
Quest.
But
was
not
Christ
sent
to
the
lost
sheep
of
the
house
of
Israel
?
did
he
not
come
to
his
owne
,
how
then
did
he
beginne
his
ministerie
in
Galilie
of
the
Gentiles
?
Ans.
Galilie
of
the
Gentiles
is
so
called
,
not
because
it
was
not
in
Iudea
,
but
1.
to
distinguish
it
from
an
other
Galilie
,
which
was
also
in
Iudea
,
and
called
Galilaea
inferior
,
in
the
tribe
of
Zabulon
,
where
Nazaret
was
scituate
.
But
this
was
called
Galilaea
superior
,
or
Gentium
,
in
the
tribe
of
Nephtali
,
not
farre
from
Capernaum
.
2.
Because
there
were
twentie
cities
in
Galilie
giuen
by
Salomon
to
Hyram
a
Gentile
,
1.
kin.
9.11
.
3.
because
beeing
in
the
extremitie
of
Palestina
,
neare
the
sea
,
and
not
farre
from
Tyrus
and
Sidon
,
they
were
euer
mixt
with
many
Gentiles
that
were
forreyners
;
besides
that
,
they
were
so
seated
within
that
countrie
in
Salomons
time
,
as
they
could
neuer
after
be
remooued
.
4.
M.
Iunius
thinketh
it
to
be
so
called
,
not
only
because
of
the
abundance
of
Gentiles
there
;
Quest.
But
why
should
Christ
beginne
his
Ministerie
here
,
rather
then
at
Ierusalem
,
was
it
for
any
singular
disposition
or
good
which
hee
found
in
them
aboue
other
?
I
answer
:
No
,
for
they
were
in
regard
of
the
Gentiles
,
who
were
mingled
among
them
,
A
people
sitting
in
darkenesse
,
and
in
the
shadowe
of
death
,
saw
a
great
light
.
But
hereby
the
Lord
Iesus
shewed
himselfe
.
1.
a
most
mercifull
Sauiour
,
readie
to
releeue
those
who
of
all
other
were
most
miserable
;
yea
in
that
he
vouchsafed
to
make
the
first
offer
of
his
grace
euen
to
the
worst
,
who
least
of
all
deserued
it
.
2.
Hence
he
manifested
himselfe
a
true
Prophet
,
who
would
rather
hide
himselfe
in
the
furthest
and
most
remote
parts
of
the
countrie
,
amongst
a
barbarous
and
rude
people
,
then
ambiciously
affect
the
principall
citie
,
to
get
him selfe
a
name
or
applause
in
,
as
false
Prophets
vse
to
doe
.
Lord
of
all
;
both
Iewes
and
Gentiles
,
in
that
he
beginneth
his
Ministrie
in
this
countrie
,
whose
inhabitants
were
mixed
of
Iewes
and
Gentiles
.
Obiect
.
But
this
seemeth
to
crosse
sundrie
places
of
the
Scripture
,
which
affirme
that
the
preaching
of
Christ
must
beginne
at
Ierusalem
,
not
in
Galily
,
Luk.
24.47
.
And
that
repentance
and
remission
of
sinnes
,
should
be
preached
among
all
nations
,
beginning
at
Ierusalem
.
Answ.
That
place
is
meant
of
the
preaching
of
Christs
Apostles
,
and
not
of
his
owne
as
this
is
.
2.
That
of
their
preaching
of
him
after
his
death
and
resurrection
;
this
of
his
owne
in
his
life
time
.
3.
That
was
a
ministeriall
publishing
of
Christ
;
this
place
speaketh
only
of
a
voice
,
fame
,
and
good
report
in
the
mouthes
of
the
common
people
,
such
as
followed
extraordinarie
Prophets
:
and
therefore
such
places
cannot
crosse
this
.
Now
for
the
other
circumstance
of
time
,
when
this
fame
went
of
Christ
,
namely
,
after
the
baptisme
which
Iohn
preached
,
it
is
not
without
waightie
cause
added
by
the
Apostle
.
1.
to
note
the
truth
and
accomplishment
of
those
prophecies
which
concerned
Iohn
himselfe
:
as
Mala.
3.1
.
Behold
I
send
my
messenger
,
and
he
shall
prepare
before
mee
,
which
prophecie
Christ
himselfe
applieth
to
Iohn
,
Matth.
11.10
.
that
by
this
consideration
they
might
be
one
steppe
nearer
the
acknowledging
of
the
true
Messiah
,
seeing
that
his
harbenger
Eliah
was
come
alreadie
.
2.
To
note
that
Christ
appeared
in
his
due
season
,
not
before
Iohn
had
preached
the
baptisme
of
repentance
,
and
amendment
of
life
,
and
so
had
prepared
the
way
to
Christ
:
neither
before
the
people
were
fitted
to
receiue
him
;
for
Iohn
had
spoken
many
things
concerning
him
,
had
pointed
at
him
as
the
onely
Lambe
of
God
,
that
taketh
away
the
sinnes
of
the
world
:
had
affirmed
that
he
sawe
the
holy
Ghost
descending
vpon
him
,
and
sitting
on
his
head
like
a
doue
:
had
professed
him
far
worthyer
then
himselfe
:
had
promised
that
hee
should
baptize
them
with
the
holy
Ghost
and
fire
.
Now
were
the
people
desirous
to
see
him
of
whom
they
had
heard
so
much
:
and
now
therefore
was
the
due
time
of
Christs
comming
after
the
baptisme
which
Iohn
preached
.
Whence
we
may
shortly
note
,
how
the
Lord
findeth
vs
when
he
first
setteth
his
loue
vpon
vs
,
as
farre
from
meriting
his
loue
as
these
Galilaeans
who
were
a
most
wretched
people
:
so
as
he
respecteth
onely
his
owne
grace
in
his
respecting
of
vs
:
which
consideration
he
would
often
fasten
vpon
his
owne
ancient
people
the
Iewes
;
professing
to
their
face
,
that
he
made
no
couenant
with
them
for
any
worthynesse
he
sawe
in
them
aboue
other
,
for
they
were
the
worst
of
all
people
,
and
much
lesse
can
he
find
any
worthinesse
to
entitle
a
man
to
the
heauenly
Canaan
:
Secondly
,
hence
is
to
be
noted
,
that
then
men
seasonably
heare
of
Christ
,
when
they
are
prepared
by
Iohn
in
the
doctrine
of
repentance
:
when
the
lawe
hath
killed
,
cast
vs
downe
,
and
made
vs
guiltie
of
the
sentence
of
death
;
then
the
Gospell
doth
seasonably
propound
the
grace
and
mercie
of
God
in
Christ
.
Hence
for
pacifying
the
troubled
conscience
,
the
Gospel
of
peace
:
for
chearing
vp
the
heauie
heart
,
a
good
word
:
and
for
healing
and
bringing
the
sicke
soule
to
health
and
soundnesse
,
a
sound
word
:
and
therefore
ministers
in
dispensing
the
promises
,
must
see
that
men
be
fitted
for
them
;
because
if
the
ground
be
not
plowed
vp
,
all
the
seede
is
cast
and
lost
among
thornes
:
and
hearers
must
be
as
warie
of
false
application
;
least
in
time
they
as
heauily
loose
,
as
they
haue
hastily
snatched
,
such
things
as
neuer
belonged
vnto
them
.
Vers.
38.
How
God
anointed
Iesus
of
Nazaret
with
the
holy
Ghost
,
and
with
power
:
Who
went
about
doing
good
,
and
healing
all
that
were
oppressed
of
the
deuill
,
for
God
was
with
him
.
The
Apostle
hauing
prooued
by
the
common
voice
and
fame
,
that
Christ
is
Lord
of
all
,
he
now
descendeth
to
prooue
it
by
his
facts
,
all
which
,
because
they
were
performed
by
vertue
of
his
heauenly
commission
and
calling
;
therefore
(
as
good
order
requireth
)
he
beginneth
there
,
and
in
this
verse
propoundeth
two
things
:
1.
Christs
calling
to
his
office
of
Mediatorship
,
How
God
anointed
,
&c.
2.
the
execution
of
that
office
according
to
his
calling
,
who
went
about
▪
&c.
In
the
former
are
three
points
to
be
considered
,
1.
who
was
called
,
Iesus
of
Nazaret
.
2.
who
called
him
,
how
God
anointed
.
3.
the
manifestation
of
this
calling
,
anointed
him
with
the
holy
Ghost
,
and
with
power
.
The
person
called
was
Iesus
of
Nazaret
,
for
so
he
was
commonly
called
among
the
Iewes
,
Behold
the
man
whose
name
is
BRANCH
,
and
he
shall
grow
vp
out
of
his
place
,
no
ser.
&
shal
build
the
Temple
;
so
Isa.
60.21
.
These
are
the
places
which
the
Euangelist
Matthew
aymeth
at
,
when
he
said
that
Christ
dwelt
in
the
citie
of
Nazaret
,
that
it
might
be
fulfilled
which
was
spoken
by
the
PROPHETS
,
he
shall
be
called
a
NAZARIT
:
for
seeing
so
much
is
not
elsewhere
spoken
in
cleare
and
proper
speach
;
necessarily
it
must
be
spoken
figuratiuely
at
least
,
and
more
obscurely
,
as
in
those
places
:
not
ser.
Isai.
11.1
.
4.
That
they
and
we
might
hence
gather
that
he
was
sanctified
and
set
a
part
vnto
most
holy
purpose
,
beeing
a
true
Nazarit
(
neither
by
vowe
,
nor
commandement
,
for
then
he
might
neither
drinke
wine
,
nor
touch
the
dead
,
which
he
did
,
and
caused
others
also
to
doe
the
same
;
nor
yet
cut
his
haire
,
which
in
likelihood
,
both
by
the
custome
of
the
Iewes
,
and
Pauls
speach
,
1.
Cor.
11.7.14
.
he
did
)
but
by
most
perfect
holinesse
and
absolute
puritie
of
his
whole
man
,
(
whereof
those
Nazarites
were
but
shadowes
)
that
so
he
might
be
a
perfect
Sauiour
,
and
high
Priest
,
separate
from
all
sinners
,
Heb.
7.26
.
Whence
note
,
how
the
prouidence
of
God
in
ouerruling
euery
particular
circumstance
is
manifestly
cleared
.
The
very
particular
places
assigned
for
this
and
that
purpose
,
are
accuratly
set
downe
,
to
shew
how
those
seauen
bright
eyes
of
Gods
prouidence
,
which
goe
ouer
all
the
world
,
haue
beene
euer
waking
and
watchfull
ouer
both
predictions
,
and
accomplishments
,
to
bring
them
iust
together
in
the
iust
point
and
period
foreappointed
.
Christ
must
not
be
borne
neither
in
Egypt
,
nor
in
Nazaret
,
nor
in
his
fathers
house
;
but
in
a
iourney
,
and
in
an
Inne
at
Bethlem
,
because
it
was
so
foretold
▪
that
Bethlem
the
least
of
all
the
cities
of
Iudea
,
should
be
made
the
highest
in
this
priuiledge
.
Againe
,
Christ
though
the
sonne
of
Dauid
,
must
not
be
brought
vp
in
Bethlem
,
the
citie
of
Dauid
,
nor
yet
(
beeing
of
the
Kings
seed
)
in
Ierusalem
,
the
citie
and
seat
of
the
Kings
;
but
in
Nazaret
,
that
he
might
be
called
a
Nazarite
.
Whatsoeuer
therefore
God
hath
promised
in
the
Scriptures
,
waite
in
faith
for
the
accomplishment
,
this
prouidence
will
not
suffer
it
vnaccomplished
;
but
make
not
hast
,
he
hath
a
due
season
for
it
,
which
thou
must
patiently
expect
,
and
the
patient
abiding
of
the
iust
shall
not
miscarie
.
2.
Note
hence
,
that
Christ
was
the
only
true
Messiah
,
and
could
not
haue
beene
so
,
if
he
had
not
beene
of
Nazaret
,
and
such
a
Nazarite
as
the
Prophets
foretold
.
The
Iewes
tooke
offence
hereat
,
as
too
base
a
place
for
the
Messias
whom
they
expected
to
rise
out
of
:
euen
Nathaniel
himselfe
could
aske
if
any
good
could
come
out
of
Nazaret
:
Iesus
of
Nazaret
King
of
the
Iewes
:
and
as
they
delt
with
the
head
,
so
also
with
the
members
;
for
presently
after
the
death
of
Christ
,
the
Christians
were
in
scorne
also
called
Nazarits
,
that
is
,
silly
fooles
that
did
beleeue
in
such
a
Messiah
as
came
from
Nazaret
.
But
we
must
know
,
that
the
wisedome
of
God
would
haue
him
hereby
generally
proclaimed
the
Messias
and
Sauiour
of
the
world
,
both
to
Iewes
and
Gentiles
:
as
also
confirme
our
faith
and
affiance
in
him
made
knowne
to
vs
to
be
such
a
one
,
as
in
whom
we
also
become
Nazarites
,
that
is
,
sanctified
and
consecrated
vnto
God
.
3.
Note
hence
,
that
the
Messias
must
needes
be
come
alreadie
,
because
he
must
be
a
Nazarite
by
education
,
as
of
Bethlem
by
birth
,
which
places
haue
beene
long
since
destroyed
,
and
hopelesse
of
euer
beeing
builded
vp
againe
,
or
that
in
them
the
Iewes
should
euer
recouer
any
authoritie
.
And
is
it
not
a
wonderfull
blindnesse
,
that
the
Iewes
should
still
looke
for
their
Messias
out
of
a
towne
which
hath
beene
destroyed
a
thousand
and
fiue
hundreth
yeares
agoe
,
the
very
place
of
which
cannot
be
assigned
?
Our
request
to
God
must
be
for
them
,
that
he
would
remooue
that
thicke
vayle
which
to
this
day
is
drawne
ouer
the
hearts
of
his
owne
ancient
people
.
Secondly
,
By
whom
was
Christ
called
to
this
office
?
By
God
who
anointed
him
:
for
that
which
is
said
of
one
part
of
it
,
namely
his
preisthood
,
is
true
of
the
whole
;
No
man
taketh
this
honour
to
himselfe
,
but
hee
that
is
called
of
God
:
so
neither
Christ
tooke
this
honour
to
himselfe
,
but
expected
that
voice
,
Thou
art
my
Sonne
.
How
often
did
Christ
witnesse
of
himselfe
,
that
he
came
not
of
himselfe
,
but
was
sent
by
his
Father
,
Ioh.
5.37
.
My
Father
that
sent
mee
witnesseth
of
mee
:
and
in
that
chapter
because
the
Iewes
obiected
that
he
came
of
himselfe
,
he
telleth
them
six
times
that
his
Father
sent
him
:
yea
hath
sealed
him
his
commission
as
he
saith
,
Ioh.
6.27
.
Him
hath
God
the
Father
sealed
,
that
is
,
made
his
commission
authenticall
,
as
men
doe
their
deeds
by
their
seale
,
and
set
vpon
him
an
impression
or
character
;
anointing
him
with
oyle
of
grace
aboue
all
his
fellowes
;
yea
himselfe
beeing
an
expresse
image
of
his
Fathers
substance
,
in
him
he
hath
laid
vp
all
treasures
of
wisedome
and
knowledge
,
that
from
his
fulnesse
we
might
receiue
grace
for
grace
.
Whence
,
1.
we
learne
,
that
no
man
ought
to
thrust
himselfe
into
any
office
or
function
,
2.
If
God
haue
called
Christ
to
this
office
,
we
must
carrie
our selues
dutifully
and
reuerently
vnto
him
,
whom
as
the
Father
hath
called
,
so
he
will
defend
and
establish
in
his
place
,
and
reuenge
such
as
rebell
against
him
.
This
is
that
the
Prophet
teacheth
in
Psal.
2.2
.
that
if
the
greatest
Kings
band
themselues
together
against
the
Lord
,
and
against
his
Christ
,
the
Lord
out
of
heauen
will
laugh
them
to
scorne
,
he
will
speake
to
them
in
his
anger
,
and
vex
them
in
sore
displeasure
;
and
the
ground
of
all
this
is
laid
downe
,
vers.
6.
Euen
I
haue
set
my
King
vpon
Sion
:
as
if
he
had
said
,
shall
I
set
vp
a
King
,
and
dare
ye
rebelliously
resist
him
,
or
seeke
to
displace
him
?
Let
vs
take
heede
it
befall
not
vs
,
as
it
did
the
Iewes
taxed
in
the
parable
of
the
King
letting
out
his
vinyard
,
which
sent
his
seruants
for
his
rent
to
the
husbandmen
,
and
afterwards
his
sonne
;
but
they
beat
the
one
,
slew
the
other
,
acknowledged
neither
:
surely
no
more
grace
remaineth
for
such
;
but
the
Lord
of
the
vinyard
must
needs
destroy
such
husbandmen
,
and
lay
wast
their
citie
.
In
like
manner
is
he
as
readie
to
defend
,
and
doe
good
vnto
such
as
subiect
themselues
vnto
his
sonne
,
depend
vpon
him
,
or
suffer
any
thing
for
his
sake
:
they
shall
not
repent
them
of
their
seruice
,
seeing
they
serue
so
good
a
Lord
.
The
third
thing
in
this
calling
of
Christ
to
his
office
,
is
the
manifestation
of
it
to
himselfe
,
and
others
:
in
that
he
was
annointed
with
the
holy
Ghost
,
and
power
.
There
were
three
sorts
of
men
that
vsed
to
be
anointed
in
the
entrance
vnto
their
office
in
the
old
Testament
,
1.
Kings
,
2.
Preists
,
3.
Prophets
.
holy
Ghost
,
and
power
:
he
receiuing
of
the
holy
Ghost
power
,
whereby
he
performed
that
greatest
worke
that
euer
was
vndertaken
.
And
here
is
to
be
obserued
a
plaine
difference
,
for
God
gaue
not
him
the
spirit
by
measure
:
and
not
onely
with
gifts
,
but
all
gifts
in
the
highest
degree
,
all
his
fellowes
men
or
angels
,
in
none
of
which
euer
dwelt
the
fulnesse
of
the
God
head
bodily
as
it
did
in
him
.
Full
of
grace
,
of
truth
—
and
,
of
his
fulnesse
we
receiue
grace
for
grace
:
Colos.
2.10
.
In
him
dwelleth
the
fulnesse
of
the
godhead
bodily
,
and
yee
are
compleat
in
him
.
Quest.
But
when
was
Christ
thus
anointed
?
Ans.
The
anointing
of
Christ
is
twofold
.
1.
In
respect
of
his
gifts
:
and
with
these
he
was
anointed
by
the
verie
vnion
of
his
two
natures
into
one
person
in
the
wombe
of
the
Virgin
from
the
first
moment
of
his
conception
:
for
beeing
admirably
conceiued
by
the
holy
Ghost
,
his
humane
nature
was
anointed
by
the
divine
vniting
it selfe
thereunto
.
2.
In
respect
of
his
calling
to
the
exercise
of
those
gifts
;
and
this
was
then
compleat
when
in
the
thirteth
yeare
of
his
age
at
his
baptisme
,
he
was
solemnly
inaugurated
by
a
voice
from
heauen
,
by
the
opening
of
the
heauen
,
and
the
descending
of
the
spirit
of
God
in
a
visible
shape
abiding
vpon
him
;
not
that
he
wanted
the
spirit
before
,
but
that
herein
,
as
in
the
former
respect
also
,
a
maine
difference
might
be
put
betweene
his
,
and
the
anointing
of
all
that
went
before
,
who
neither
were
anointed
in
the
wombe
,
nor
by
the
vnion
of
the
dietie
,
nor
by
any
other
then
materiall
oyle
:
whereas
he
was
anointed
with
the
holy
Ghost
lighting
vpon
him
.
And
this
was
that
which
was
prophesied
before
of
him
,
Isa.
61.1
.
The
spirit
of
the
Lord
is
vpon
mee
,
because
he
hath
anointed
mee
that
I
should
preach
,
&c.
In
the
exposition
of
which
place
,
when
Christ
begunne
his
Ministerie
in
Galily
,
he
said
,
This
day
is
this
Scripture
fulfilled
in
your
eares
,
Luk.
4.17
.
Hence
we
learne
,
neither
euer
dieth
,
but
liueth
for
euer
to
make
intercession
for
them
.
speaketh
from
heauen
:
for
if
they
escaped
not
which
refused
Moses
that
spake
on
earth
,
much
more
shall
not
we
escape
if
we
turne
away
from
him
that
speaketh
from
heauen
:
And
can
we
want
reason
?
1.
In
his
anointing
we
are
commanded
by
a
voice
from
heauen
,
heare
him
,
Matth.
17.5
.
2.
he
deliuereth
the
whole
will
of
his
Father
,
we
shall
therefore
be
perfectly
taught
if
we
heare
him
.
3.
we
may
safely
rest
in
his
doctrine
,
because
with
him
are
the
treasures
of
wisedome
.
4.
In
a
word
,
he
hath
onely
the
words
of
life
euerlasting
,
and
whither
should
we
goe
?
Secondly
,
hence
we
learne
,
that
seeing
euerie
beleeuer
is
anointed
with
Christ
,
and
in
Christ
,
The
anointing
which
yee
receiue
of
him
dwelleth
in
you
.
And
indeede
our
verie
name
of
Christians
,
putteth
vs
in
minde
that
we
must
haue
our
measure
of
that
oyle
of
grace
which
was
powred
on
Christ
without
measure
:
so
as
if
we
carrie
the
name
and
title
of
Christ
,
we
must
see
that
the
nature
and
gifts
of
Christians
appeare
in
our
liues
:
Rev.
1.6
.
he
hath
made
vs
Kings
and
Priests
vnto
God
.
And
it
was
long
before
prophesied
of
the
Church
of
the
newe
testament
,
that
the
sonnes
and
daughters
of
it
shall
prophesie
:
whole
Christ
,
as
the
fathers
call
him
,
or
mysticall
Christ
.
Thus
Paul
calleth
Christ
vnited
with
the
Church
,
by
the
name
of
Christ
,
1.
Cor.
12.12
.
we
must
therefore
helpe
on
the
perfection
of
this
latter
,
seeing
he
is
alreadie
perfect
in
the
former
.
Againe
,
thou
that
wilt
be
a
Christian
,
must
be
a
Priest
to
offer
vp
thy selfe
,
soule
and
bodie
,
calues
of
thy
lippes
:
these
are
the
odours
of
the
Saints
;
to
offer
vp
thy
sinnes
to
be
sacrificed
and
slaine
by
the
knife
and
sword
of
the
spirit
in
the
Ministerie
of
the
word
:
to
offer
the
sacrifices
of
almes
and
mercie
,
sacrifices
God
is
well
pleased
:
to
offer
the
sacrifice
of
a
broken
and
contrite
heart
,
which
the
Lord
despiseth
not
:
and
lastly
,
to
offer
,
if
neede
require
,
thy
life
,
and
dearest
blood
for
Christ
and
his
profession
.
But
how
many
titular
Christians
be
there
,
who
indeede
are
no
better
then
Belzebubs
Priests
;
who
offer
their
soules
,
their
bodies
,
their
sences
,
themselues
,
wholly
to
the
seruice
of
the
deuill
,
in
sinne
and
vnrighteousnesse
:
for
praier
and
praise
,
they
curse
,
sweare
,
and
blaspheme
most
remorselesly
;
feirce
and
hard
hearted
in
themselues
,
and
vnto
others
;
and
so
farre
from
this
anointing
,
as
many
of
the
Heathens
,
who
neuer
heard
of
Christ
,
would
be
ashamed
of
them
,
and
wonder
what
kind
of
God
that
Christ
should
be
,
by
whome
they
will
be
called
.
diuine
natrue
is
apparant
,
2.
Pet.
1.4
.
Now
this
godly
nature
is
nothing
else
,
but
those
excellent
renewed
qualities
and
precious
gifts
,
which
the
holy
Ghost
bestoweth
vpon
the
regenerate
by
meanes
of
this
anointing
,
and
is
opposed
to
naturall
lust
and
corruption
in
the
same
vers.
Who
went
about
doing
good
,
]
Now
we
come
to
Christs
execution
of
his
office
,
according
to
his
former
calling
and
furnishing
.
For
no
sooner
receiueth
he
gifts
and
calling
from
his
father
,
but
he
manifesteth
and
putteth
forth
the
same
in
most
painefull
preaching
,
and
most
powerfull
working
of
miracles
;
which
hee
did
not
for
a
brunt
,
or
by
starts
,
and
fitts
,
but
he
went
about
doing
good
.
By
which
words
is
noted
his
diligence
,
in
absoluing
and
finishing
his
course
within
his
vocation
and
calling
:
not
seeking
herein
himselfe
,
nor
the
praise
or
applause
of
men
,
nor
the
kingdomes
of
this
world
,
but
denying
himselfe
and
glorie
,
spent
his
whole
life
in
doing
good
vnto
others
;
suffering
himselfe
to
be
subdued
vnder
a
most
shamefull
and
cursed
death
;
that
hee
might
bring
others
to
life
,
who
were
as
yet
his
enemies
,
and
lying
in
the
shadowe
of
death
.
Wherein
he
propounded
himselfe
a
worthy
patterne
and
example
of
imitation
,
Thus
if
we
shall
doe
,
we
shall
be
conformable
vnto
Iesus
Christ
,
acceptable
to
God
our
Father
,
profitable
to
our
brethren
here
on
earth
,
and
shall
treasure
to
our selues
an
excellent
weight
of
glory
in
heauen
.
But
how
many
be
there
,
who
hauing
receiued
many
talents
,
and
charge
to
traffique
with
them
,
bury
their
gifts
,
and
forget
their
charge
;
against
whom
the
fearefull
sentence
is
not
only
passed
,
but
halfe
executed
alreadie
;
his
talent
is
taken
from
the
slothfull
seruant
;
there
now
remaineth
nothing
but
the
binding
of
him
,
and
casting
him
into
hell
.
And
would
this
were
not
too
true
,
not
in
many
Ministers
only
,
but
euen
in
numbers
of
priuate
Christians
;
who
haue
had
both
gifts
and
calling
to
teach
and
pray
in
their
families
;
but
haue
wilfully
lost
them
for
want
of
the
carefull
vse
of
them
.
Now
more
specially
,
this
going
about
of
Christ
doing
good
,
standeth
in
two
things
.
The
former
,
in
curing
the
deadly
diseases
of
mens
soules
,
by
most
holy
and
sauing
doctrine
,
reuealing
his
Fathers
whole
will
,
and
teaching
the
things
of
the
kingdome
,
not
coldly
,
as
the
Scribes
,
but
in
most
powerfull
manner
:
so
as
his
verie
enemies
were
forced
to
say
,
neuer
man
spake
as
this
man
doth
.
The
latter
,
in
curing
the
bodies
of
men
also
by
most
powerfull
miracles
:
one
kind
whereof
which
was
most
eminent
(
namely
the
healing
of
Demoniaks
)
is
put
for
all
the
rest
in
the
words
following
:
by
both
which
meanes
he
shewed
himselfe
a
mercifull
Sauiour
,
and
the
cheife
Phisicion
both
of
soule
and
bodie
,
and
in
one
word
,
the
verie
healing
God
.
Of
both
which
points
we
are
to
speake
something
,
seeing
the
former
is
the
principall
and
included
in
this
latter
;
and
these
latter
were
but
seruants
vnto
the
former
.
It
is
true
that
the
Iewes
were
more
affected
with
his
miracles
then
with
his
doctrine
,
insomuch
as
they
were
often
wholly
carried
after
him
for
the
bread
and
belly
sake
.
Which
seemeth
to
be
the
reason
why
the
Apostle
Peter
speaketh
more
plainely
of
these
,
as
beeing
better
obserued
,
and
more
sparingly
of
his
doctrine
which
was
not
so
great
a
rayser
of
his
fame
as
these
were
:
but
it
must
not
be
so
with
vs
,
who
look
for
saluation
by
his
most
holy
doctrine
,
but
cannot
by
his
miracles
.
And
first
for
his
Doctrine
;
the
calling
of
our
blessed
Sauiour
beeing
to
seeke
and
saue
that
which
was
lost
,
as
the
Sonne
,
who
from
the
bosome
of
his
Father
brought
and
deliuered
a
most
perfect
word
of
truth
;
yea
,
who
was
not
only
the
bearer
of
it
,
but
the
verie
author
of
all
truth
.
And
therefore
according
to
his
power
and
commission
,
reformed
the
law
corrupted
with
false
glosses
of
the
Pharisies
,
and
established
it
:
preached
the
Gospel
,
and
dispersed
it
,
by
himselfe
,
his
Apostles
and
other
teachers
after
them
raised
by
himselfe
and
fitted
with
gifts
thereunto
for
the
gathering
of
the
Saints
:
both
these
how
meekly
,
gently
,
humbly
,
yea
and
compassionatly
did
hee
carrie
himselfe
towards
those
that
were
any
way
teacheable
,
howsoeuer
in
publike
,
and
against
gainsayers
he
taught
with
maiestie
and
as
one
hauing
authoritie
.
Besides
this
,
how
boldly
and
diligently
went
he
about
,
preaching
the
will
of
his
Father
in
the
midst
of
dangers
,
discouragements
,
and
reproaches
which
were
raised
against
him
:
not
only
when
they
lay
in
waite
to
catch
him
in
his
speach
,
but
euen
to
attach
his
person
to
mischeefe
him
.
How
often
did
the
Iewes
take
vp
stones
to
stone
him
?
Vnto
which
most
holy
course
of
doctrine
,
if
we
adde
his
most
innocent
life
,
in
which
was
no
spot
or
error
;
it
addeth
also
grace
and
glorie
to
his
doctrine
.
Neuer
went
any
before
him
,
or
can
doe
after
him
,
doing
good
as
he
did
:
for
he
neuer
did
otherwise
;
no
word
or
deede
euer
proceeded
from
him
,
but
was
answerable
to
the
lawes
perfection
:
so
as
the
Church
may
wel
sing
out
his
beavrie
from
toppe
to
toe
which
is
euery
way
matchlesse
and
incomparable
.
Secondly
,
Christ
went
about
doing
good
by
many
miraculous
actions
,
all
of
them
directly
tending
to
the
good
of
man
.
tell
vs
plainely
if
thou
beest
the
Christ
;
to
which
Iesus
answered
,
The
workes
which
I
doe
,
beare
witnesse
of
me
:
and
againe
,
If
I
doe
not
the
workes
of
my
Father
,
beleeue
me
not
:
and
Ioh.
2.11
.
This
beginning
of
miracles
did
Iesus
in
Cana
of
Galilie
,
and
shewed
forth
his
glorie
.
Secondly
,
to
confirme
the
truth
of
his
office
:
thus
the
Iewes
could
sometimes
confesse
,
that
he
was
a
teacher
sent
of
God
,
Matth.
22.16
.
and
Nicodemus
affirmed
,
could
doe
such
things
vnlesse
God
were
with
him
:
and
Ioh.
6.14
.
Then
the
men
when
they
had
seene
the
miracle
,
said
,
This
is
of
a
truth
the
Prophet
that
should
come
into
the
world
.
Thirdly
,
to
confirme
the
truth
of
his
doctrine
,
and
consequently
our
faith
in
the
same
:
Ioh.
11.14
.
Lazarus
is
dead
,
and
I
am
glad
that
I
was
not
there
for
your
sakes
,
that
yee
may
beleeue
:
and
cap.
14.11
.
Beleeue
me
at
least
for
the
workes
sake
.
Obiect
.
But
the
Prophets
and
Apostles
also
wrought
miracles
,
and
therefore
they
cannot
argue
him
more
extraordinary
either
for
his
person
,
or
office
,
then
they
were
?
Answ.
Yes
,
because
there
was
great
difference
betweene
his
miracles
,
and
those
that
were
wrought
by
Prophets
and
Apostles
.
The
whole
multitude
sought
to
touch
him
,
for
vertue
went
out
of
him
,
and
he
healed
them
all
.
But
they
wrought
by
Christs
power
,
and
acknowledging
themselues
but
instruments
,
disclaime
all
power
in
themselues
,
that
all
the
glorie
might
be
Christs
,
whose
also
the
workes
done
in
and
by
them
are
:
Act.
3.12
.
Why
stand
yee
gazing
on
vs
,
as
if
wee
by
our
owne
power
or
godlinesse
had
made
this
man
goe
?
The
God
of
Abraham
,
Isaac
,
and
Iacob
,
hath
glorified
his
sonne
Iesus
,
—
and
his
name
hath
made
this
man
sound
,
vers.
16.
Yea
in
the
working
they
shewe
themselues
instruments
:
As
,
Moses
commandeth
the
sea
,
but
he
is
bidden
take
his
staffe
:
Elizeus
diuideth
Iordan
,
but
he
must
vse
his
cloake
:
In
the
name
of
Iesus
Christ
I
say
to
thee
,
rise
and
walke
:
Act.
9.34
.
Peter
to
Aeneas
,
Iesus
Christ
maketh
thee
whole
,
arise
.
But
Christ
comming
to
a
sicke
person
,
saith
,
Mar.
5.41
.
Maide
,
I
say
to
thee
arise
:
yea
to
a
dead
man
,
as
to
Lazarus
,
I
say
to
thee
arise
.
So
the
Apostles
in
casting
out
devills
,
commanded
them
in
the
name
of
Iesus
Christ
to
come
out
,
Act.
16.12
.
But
Christ
saith
,
Come
out
of
the
man
thou
vncleane
spirit
,
charging
them
in
his
owne
name
.
2.
The
Prophets
and
Apostles
had
not
that
habituall
power
to
worke
miracles
,
when
they
would
nor
could
not
at
any
time
,
but
euen
then
when
they
were
commanded
by
the
spirit
.
But
Christ
could
when
he
pleased
,
not
beeing
at
the
command
of
any
other
;
but
hauing
euer
that
power
with
him
which
could
command
whole
nature
:
so
as
Christ
onely
went
about
doing
good
by
his
owne
power
and
word
,
and
no
Prophet
or
Apostle
could
so
doe
it
;
and
this
power
was
habituall
in
him
,
which
in
them
was
present
onely
in
some
extraordinarie
motion
.
Quest.
But
was
not
the
holy
doctrine
of
Christ
sufficient
and
powerfull
enough
of
it selfe
without
miracles
?
Ans.
His
doctrine
was
such
as
ought
to
haue
beene
receiued
for
it selfe
,
if
there
had
beene
no
addition
of
miracles
,
which
onely
serue
to
helpe
our
weakenesse
,
whose
incredulitie
is
such
,
as
except
wee
see
signes
and
wonders
,
we
will
not
beleeue
:
whereas
we
must
striue
to
say
with
the
Samaritans
,
that
we
beleeue
not
now
for
the
miracle
,
selues
haue
heard
him
.
Obiect
.
But
how
can
these
miracles
infallibly
confirme
his
doctrine
or
person
,
seeing
it
is
graunted
to
wicked
men
also
to
worke
miracles
:
as
Pharaohs
inchanters
,
Simon
Magus
,
the
Man
of
sinne
;
yea
one
may
remooue
mountaines
who
wanteth
loue
:
and
many
shall
say
in
the
day
of
iudgement
;
Lord
,
wee
haue
cast
out
deuills
in
thy
name
,
and
done
many
great
things
;
to
whom
he
shall
answer
,
depart
from
me
,
I
neuer
knewe
you
.
Answ.
There
is
maine
difference
(
besides
the
former
)
betweene
the
true
miracles
of
Christ
himselfe
,
and
his
Apostles
;
lying
wonders
:
meere
sorceries
,
iuglings
,
sleights
,
Secondly
,
in
the
end
and
vse
:
true
miracles
alwaies
confirme
true
doctrine
,
alwaies
tend
to
the
glorie
of
God
,
and
saluation
of
men
;
but
all
these
false
miracles
,
as
they
be
lyes
,
To
they
tend
to
lyes
;
to
confirme
false
doctrine
,
to
impaire
Gods
glorie
,
to
hinder
the
saluation
of
men
,
yea
to
further
and
hasten
their
damnation
.
The
miracles
of
Moses
tended
to
the
dismissing
of
Gods
people
according
to
Gods
commandement
,
that
himselfe
might
be
serued
,
his
people
eased
,
and
Pharaoh
himselfe
(
if
it
might
be
)
freed
from
destruction
:
but
the
lying
wonders
of
Iannes
,
and
Iambres
,
(
for
they
were
the
Sorcerers
that
resisted
Moses
)
tended
to
hold
them
in
Egypt
still
,
against
the
expresse
commandement
of
God
;
to
harden
the
heart
of
Pharaoh
,
and
resisted
the
power
and
glorie
of
God
,
and
the
good
of
his
people
,
yea
of
Pharaoh
himselfe
and
his
land
.
By
which
rule
if
we
shall
examine
Popish
miracles
,
we
shall
euer
finde
them
brought
to
confirme
some
vntruth
,
which
hath
no
ground
in
the
word
to
stand
vpon
;
as
to
prooue
image-worship
,
prayers
to
the
virgin
Marie
,
Saints
,
Angels
and
dead
men
;
Pilgrimages
,
Monasticall
life
,
wit●
sundry
other
orders
,
Christs
reall
and
bodily
presence
in
the
consecrated
host
,
the
veritie
of
their
most
idolatrous
masse
.
To
which
or
the
like
purposes
let
them
bring
in
their
whole
legend
;
we
are
to
adiudge
their
miracle-mungers
no
better
then
Pharaohs
inchanters
;
nor
the
miracles
themselues
no
other
then
the
lying
wonders
of
Antechrist
,
which
cause
men
to
beleeue
lyes
who
haue
not
receiued
the
loue
of
the
truth
.
Thirdly
,
they
differ
in
the
manner
of
confirming
doctrine
.
For
neuer
was
any
deuise
so
powerfully
confirmed
,
as
the
doctrine
and
religion
of
Christ
which
we
professe
.
For
as
it
is
said
of
Pharaohs
inchanters
,
after
that
Moses
had
brought
the
lice
,
Vse
.
1.
In
that
Christ
went
about
doing
good
,
we
note
that
as
his
person
was
a
perfect
mirror
of
all
goodnesse
;
feeding
themselues
(
not
the
flocke
)
without
feare
;
others
climbing
with
restles
desires
to
honours
and
preferments
:
others
incessantly
thirsting
(
as
if
they
had
a
dropsie
)
after
mony
and
profits
,
seruing
their
Master
only
to
carrie
the
bagge
:
others
are
doing
perhappes
,
but
little
good
they
doe
in
their
places
;
their
doctrine
is
so
cold
,
so
indigested
,
or
their
liues
so
scandalous
,
so
offensiue
;
or
their
hearts
so
corrupt
and
cankred
,
as
they
rather
oppose
themselues
to
the
doing
or
doers
of
good
;
amongst
all
whom
,
the
Master
is
out
of
sight
,
and
out
of
minde
.
2.
Seeing
Christ
by
this
going
about
and
doing
good
,
shewed
himselfe
to
be
that
Prophet
,
whom
God
would
raise
like
Moses
,
mightie
in
word
and
deede
:
Who
though
he
had
done
many
miracles
before
them
,
yet
beleeued
not
they
on
him
:
and
attaine
also
the
blessednesse
of
those
that
beleeue
,
without
desiring
to
see
any
more
new
miracles
.
3.
As
Christ
went
about
doing
good
,
so
must
we
also
imitate
his
worthy
example
,
taking
,
beyond
it
.
And
to
spurre
vs
hereunto
,
pretious
time
of
libertie
,
peace
,
plenty
,
and
prosperitie
,
that
vnlesse
we
bind
our
owne
hands
,
we
cannot
but
be
doing
good
vnto
all
,
especially
the
houshold
of
faith
.
4.
fit
obiects
of
doing
good
are
neuer
wanting
vnto
vs
.
For
1.
the
poore
we
haue
alwaies
with
vs
,
the
ministers
of
Iesus
Christ
,
and
other
his
members
that
stand
in
neede
of
vs
;
and
many
of
Gods
deare
ones
are
oppressed
and
distressed
,
that
we
might
neuer
be
vnmindfull
of
the
afflictions
of
Ioseph
.
2.
We
haue
with
vs
store
of
good
men
,
who
haue
most
right
to
our
goodnes
,
the
sonnes
of
God
,
the
members
of
Christ
,
the
temples
of
the
holy
Ghost
;
to
whom
,
whatsoeuer
we
doe
,
the
Lord
doth
accept
and
account
of
it
as
done
to
himselfe
.
3.
We
haue
in
the
worst
of
all
Gods
image
which
is
louely
,
our
owne
nature
which
should
drawe
vs
to
respect
,
if
not
the
man
,
yet
manhood
or
humanitie
in
him
:
and
for
ought
that
we
know
to
the
contrarie
by
the
rule
of
charitie
,
we
must
hope
that
they
may
participate
in
the
death
of
Christ
,
as
well
as
our selues
.
Lastly
,
we
are
prouoked
to
doe
good
by
that
blessed
reward
which
God
of
his
mercy
hath
promised
to
all
those
good
and
faithfull
seruants
,
who
when
their
master
shall
come
,
shall
be
found
well
doing
.
And
healed
all
that
were
oppressed
of
the
deuill
:
for
God
was
with
him
.
The
Apostle
proceedeth
to
prooue
that
Christ
was
anointed
with
the
holy
Ghost
,
and
with
power
;
because
he
was
able
to
rescue
out
of
the
hands
of
the
deuill
such
as
he
oppressed
and
played
the
tyrant
ouer
,
God
hauing
in
iustice
put
them
vnder
his
power
.
Now
although
Christ
did
most
powerfully
spoyle
Satan
of
his
dominion
which
hee
had
in
the
soules
of
men
;
this
beeing
the
maine
cause
of
his
appearing
,
that
hee
might
loose
the
workes
of
the
Deuil
there
:
yet
the
words
here
vsed
in
the
originall
,
restraine
the
sence
,
to
the
curing
of
the
bodies
of
men
,
which
,
being
possessed
,
were
most
miserably
captiuated
,
tormented
,
and
vexed
by
the
deuil
.
heires
of
saluation
.
When
God
opened
the
eyes
of
Elisha
his
seruant
,
Now
in
these
words
,
three
points
must
be
considered
.
First
,
that
there
were
many
possessed
with
deuils
whom
Christ
healed
.
Secondly
,
that
those
who
were
so
possessed
,
were
wonderfully
oppressed
,
the
deuil
exercising
a
wofull
tyrannie
ouer
them
.
Thirdly
,
that
the
power
of
Christ
was
mightily
manifested
in
their
deliuerance
.
For
the
first
of
these
.
We
read
of
many
that
were
in
those
daies
possessed
both
in
Iudea
,
Hereunto
I
answer
,
that
the
Lord
in
great
1.
wisedome
,
2.
iustice
,
and
3.
mercie
,
doth
permit
this
vnto
Satan
.
spirit
of
the
Lord
,
The
second
Question
is
,
why
there
were
so
many
possessed
in
Christs
time
aboue
all
the
times
before
him
?
The
Deuil
hath
great
wrath
,
knowing
that
his
time
is
but
short
.
2.
That
there
might
be
iust
occasion
offered
to
Christ
to
manifest
himselfe
to
be
the
true
Sonne
of
God
,
and
the
promised
seed
who
should
manifestly
breake
the
serpents
head
according
to
al
the
prophecies
of
him
:
which
one
point
had
the
Iewes
well
obserued
,
they
had
not
beene
so
grossely
mistaken
in
him
as
they
were
.
Secondly
,
oppressed
by
the
deuill
.
Now
therefore
how
miserably
the
deuill
tyrannizeth
where
God
giueth
him
leaue
,
we
shall
see
by
the
Scriptures
in
sundrie
particulars
.
As
,
1.
In
that
his
malice
spareth
not
old
nor
young
,
but
tyrannizeth
ouer
young
children
,
tearing
,
and
renting
,
and
bruising
them
,
as
Luk.
9.39.42
.
and
if
he
be
so
cruell
to
children
;
hee
will
vse
no
great
curtesie
to
those
that
are
elder
.
2.
Sometimes
he
oppresseth
men
by
multitudes
;
for
although
ten
thousand
men
are
not
able
to
resist
one
of
these
wicked
spirits
,
yet
to
shewe
his
malice
,
hee
will
set
euen
a
whole
legion
vpon
some
one
poore
creature
,
as
Mark.
5.9
.
3.
As
tyrants
doe
with
their
vassals
,
force
them
to
any
thing
which
euen
themselues
abhorre
;
so
Satan
forceth
demoniaks
to
such
things
,
as
were
they
themselues
,
they
would
not
abide
to
heare
of
:
he
maketh
them
rent
off
their
cloathes
,
and
runne
starke
naked
;
he
causeth
them
to
banish
themselues
out
of
the
societie
of
men
,
and
liue
among
the
graues
:
yea
,
and
as
tyrants
sometimes
maime
their
captiues
of
one
member
,
sometimes
of
another
,
so
the
deuill
sometimes
strikes
them
dumb
,
sometimes
deafe
,
sometimes
altogether
sensles
:
whence
it
is
that
we
reade
of
dumbe
and
deafe
spirits
;
yea
of
some
raging
spirits
that
neuer
leaue
renting
and
tearing
the
poore
creature
,
till
he
be
left
for
dead
.
4.
Hee
is
not
content
that
himselfe
play
the
tyrant
ouer
them
,
but
he
maketh
them
also
tyrants
against
mankinde
;
What
a
thing
is
this
,
he
commandeth
the
foule
spirits
with
authoritie
,
and
they
come
out
:
for
what
other
ende
did
Christ
aske
the
deuils
name
,
but
to
shewe
his
great
power
and
glorie
,
who
by
one
word
cast
out
a
whole
legion
of
them
.
4.
That
we
might
conceiue
how
mischieuously
the
deuill
inwardly
worketh
in
those
minds
that
he
possesseth
by
sinne
:
which
tyrannie
of
his
,
although
it
be
little
felt
or
perceiued
,
yet
is
it
no
lesse
,
nay
farre
greater
,
farre
more
dangerous
;
and
which
we
haue
great
cause
both
to
feare
and
preuent
,
by
so
much
aboue
the
other
,
as
we
account
the
soule
more
noble
then
the
bodie
;
and
things
eternall
aboue
temporall
.
Now
the
vse
of
this
point
shall
be
to
giue
a
further
tast
of
Satans
tyrannie
in
the
soules
of
wicked
men
:
that
they
may
hence
see
in
part
what
a
wofull
estate
they
are
in
;
of
the
deuill
,
taken
prisoners
of
him
to
doe
his
will
:
which
is
the
most
lamentable
possession
of
all
.
For
when
men
are
giuen
vp
of
God
to
Satans
power
to
bee
ruled
at
his
will
,
they
are
out
of
their
right
minds
;
and
all
the
qualities
and
behauiours
of
madmen
are
euident
in
them
;
they
are
taken
with
dumbe
and
deafe
spirits
,
and
strucke
sensles
to
any
thing
that
good
is
:
they
are
tongue-tied
,
cannot
speak
a
good
word
:
cannot
open
their
mouthes
to
pray
,
or
praise
God
,
but
when
Satan
looseth
their
tongues
they
in
rage
against
Christ
,
blaspheame
him
in
himselfe
,
in
his
word
,
or
in
his
seruants
,
or
else
their
mouthes
are
filled
with
idle
,
filthy
,
and
hurtfull
speaches
;
which
as
they
are
set
on
fire
of
hell
;
so
euerie
where
by
them
kindleth
Satan
sparkles
of
dissention
,
which
are
blowne
vp
to
a
whole
world
of
wickednesse
.
As
little
can
they
heare
any
thing
that
is
good
,
their
eares
are
stopped
,
wil
heare
no
voice
of
God
or
his
seruants
;
their
eies
are
blinded
by
the
God
of
this
world
;
that
they
cannot
see
the
light
of
the
Gospel
shining
vpon
them
.
2.
Wicked
men
euen
when
their
bodies
are
most
decently
couered
,
runne
starke
naked
like
madmen
euerie
where
;
they
teare
off
,
and
wil
not
abide
vpon
them
the
garments
of
innocencie
:
the
robe
of
Christs
righteousnesse
they
wil
not
put
on
,
yet
see
they
not
,
nor
shame
for
this
nakednesse
;
but
as
hauing
put
off
all
forehead
,
they
blush
not
at
any
flagitious
course
:
nay
rather
they
glorie
herein
,
thinking
themselues
then
highly
commendable
,
when
they
sweare
,
rage
,
lie
,
drinke
,
and
compasse
their
filthinesse
of
any
kind
most
remorslesly
.
In
which
courses
they
are
driuen
headlong
by
the
Devil
into
a
bottomlesse
sea
of
sinne
,
as
the
swine
were
into
the
lake
:
out
of
which
miserable
destruction
,
let
Christ
,
or
his
Minister
seeke
to
deliuer
them
;
they
rage
and
raile
like
the
deuils
that
would
not
be
tormented
before
their
time
.
But
let
them
offer
to
bind
them
,
and
bring
them
into
order
,
by
the
yoke
of
Gods
iudgements
denounced
in
the
word
;
or
by
the
rod
of
discipline
that
they
may
not
hurt
themselues
and
others
:
they
breake
out
with
more
violence
;
such
bonds
are
but
like
Sampsons
flaxe
;
they
lightly
cast
off
all
such
yokes
from
them
.
3.
As
Satan
forceth
possessed
persons
to
wound
and
destroie
themselues
and
others
,
so
is
hee
not
contented
with
any
course
but
such
as
turne
to
the
wickeds
owne
ouerthrow
,
and
the
mischeife
of
so
many
as
are
within
their
power
and
reach
:
hee
makes
them
beat
themselues
with
stones
continually
,
cast
themselues
into
fire
and
water
;
that
is
,
into
all
perills
and
desperate
sinnes
,
wound
their
owne
bodies
,
destroie
their
health
,
shorten
their
liues
through
their
intemperate
and
greedie
pursuit
of
sinne
:
but
most
of
all
,
wound
their
consciences
,
and
let
out
the
verie
life-blood
of
their
soules
.
And
(
that
their
damnation
may
be
more
and
seuere
)
hee
stirres
them
vp
to
kill
and
destroy
whomsoeuer
they
can
meete
withall
:
by
drawing
in
companions
and
partners
in
their
wickednesse
,
calling
them
to
cast
in
their
lot
with
them
;
that
so
they
may
all
perish
together
.
What
a
wofull
captiuitie
then
are
many
in
that
yet
see
it
not
?
How
many
possessed
persons
are
in
euery
corner
,
who
yet
will
spit
at
the
mention
of
the
Deuil
in
defiance
of
him
?
why
should
supersticious
&
sim-people
be
so
afraid
of
bodily
possession
,
as
that
when
they
neesed
,
or
open
their
mouthes
to
take
meate
,
they
vsed
to
fence
their
mouthes
with
the
signe
of
the
crosse
,
least
the
deuil
should
get
in
at
that
doore
:
and
we
neuer
feare
spirituall
possession
to
fence
our selues
against
it
?
If
we
saw
the
deuil
raging
and
tyrannising
,
striking
a
person
dumb
,
and
blind
,
racking
his
ioynts
and
winding
his
bodie
at
his
pleasure
,
we
would
commiserate
his
state
,
and
we
could
not
be
so
profane
but
to
send
vp
prayers
for
his
release
,
as
esteeming
death
it selfe
a
more
desirable
condition
then
so
to
liue
.
But
when
we
see
lewd
wretches
,
no
better
then
deuils
incarnate
,
wholly
subdued
vnder
the
power
of
the
deuil
;
&
ruled
wholly
at
his
will
,
and
euery
way
in
an
estate
more
miserable
;
yet
are
we
void
of
compassion
towards
them
,
and
affection
in
our selues
.
We
rather
turne
their
mad
pranks
into
a
iest
,
then
turne
to
God
in
prayer
for
their
recouerie
:
so
little
we
see
or
sauour
of
the
things
of
God
and
his
kingdome
.
Those
that
are
bodily
possessed
or
mad
,
shall
be
kept
bound
,
cheyned
,
watched
diligently
from
hurting
themselues
or
others
;
but
many
of
these
Beldems
are
at
libertie
in
place
and
power
to
hurt
and
destroy
many
with
themselues
,
which
is
a
manifest
proofe
,
that
this
wofull
condition
is
little
beheld
,
and
bewayled
by
the
most
,
few
or
none
complaine
of
it
,
few
or
none
seeke
the
cu●e
of
it
,
though
euery
man
neede
it
,
as
beeing
naturally
thus
possessed
euen
from
his
childhood
.
But
because
men
,
if
they
be
not
openly
and
outragiously
wicked
with
an
high
hand
,
thinke
themselues
free
enough
from
all
spiritual
possession
,
and
out
of
the
reach
of
this
doctrine
:
we
will
therefore
goe
a
little
further
to
shewe
that
numbers
in
the
world
,
who
make
fairer
shew
then
the
former
,
as
though
this
strong
man
were
quite
cast
out
by
a
stronger
than
he
;
are
not
yet
got
out
of
his
power
,
Sonne
of
God
,
and
the
most
high
;
and
make
loud
praiers
vnto
him
,
as
acknowledging
him
to
be
the
Lord
of
glorie
:
and
yet
all
these
are
the
speaches
and
behauiours
of
a
man
possessed
,
Secondly
,
although
the
deuill
might
be
forced
through
the
power
of
Christ
to
acknowledge
him
the
holy
one
of
God
,
so
as
themselues
might
continue
deuills
still
;
yet
who
would
thinke
him
guided
by
any
other
then
a
good
spirit
of
God
,
that
should
extoll
the
seruants
of
Christ
,
their
persons
,
their
ministerie
,
their
doctrine
?
for
would
any
conceiue
that
the
father
of
lyes
would
praise
the
truth
?
and
yet
marke
what
a
large
testimonie
the
deuil
himselfe
in
the
maid
gaue
of
Paul
and
Silas
,
These
men
are
the
seruants
of
the
most
high
God
,
which
shew
vnto
vs
the
way
of
saluation
:
and
this
she
did
many
dayes
.
Why
did
not
the
deuill
know
that
they
were
the
greatest
enemies
he
had
vpon
earth
?
yes
,
he
did
,
but
he
must
somtimes
transforme
himselfe
into
an
angel
of
light
,
he
must
colour
all
his
lyes
with
some
truth
which
is
vndeniable
,
he
can
lay
all
his
falshoods
vpon
appearance
of
truth
;
as
his
eldest
sonne
Mahomet
enlarged
the
praises
of
Christ
,
and
his
Disciples
to
ouerthrowe
Christian
religion
withall
:
he
hath
his
fetch
to
make
men
beleeue
there
is
an
agreement
betweene
Christ
,
and
his
Apostles
,
and
himselfe
,
or
that
they
needed
his
testimonie
;
who
therefore
put
him
to
silence
,
and
would
receiue
no
commendation
from
him
,
but
for
praises
returned
sharpe
rebukes
.
Euen
so
,
many
men
can
praise
good
men
and
ministers
before
their
faces
,
whom
they
knowe
to
be
deadly
enemies
to
their
vices
:
not
for
loue
of
their
vertues
,
but
least
they
should
vse
them
:
and
can
call
them
honest
men
to
trie
if
by
that
they
can
hinder
them
from
doing
the
dutie
of
honest
men
,
as
the
deuils
called
Paul
and
Silas
the
seruants
of
God
,
least
they
should
shewe
themselues
so
by
dispossessing
them
.
Besides
,
they
would
seeme
heerein
to
be
better
then
they
are
,
and
therefore
will
honour
the
Gospel
,
and
bringers
with
their
mouthes
,
whereas
in
their
hearts
they
cannot
abide
that
the
doctrine
of
it
should
be
in
sincerity
,
either
published
or
practised
:
the
name
of
Christianitie
and
of
the
Gospel
pleaseth
them
well
enough
,
so
as
the
power
and
fruit
of
it
come
not
neere
them
.
But
as
the
deuill
had
no
sooner
praysed
the
seruants
of
God
,
but
presently
he
changed
his
coppie
,
and
neuer
left
persecuting
them
till
he
had
cast
them
into
prison
,
got
them
soundly
beaten
,
set
fast
in
the
stocks
,
and
after
sent
out
of
the
citie
:
euen
so
,
many
who
now
commend
the
person
and
doctrine
of
the
seruants
of
God
,
presently
(
shewing
what
spirit
guideth
them
)
can
accuse
●hem
to
be
mutinous
,
and
seditious
,
troublers
of
their
citie
and
state
,
and
raise
vp
the
whole
citie
,
and
stirre
vp
the
wrath
of
the
Magistrates
against
them
,
that
so
vnder
pretence
of
the
word
,
or
lawe
,
or
peace
,
or
order
,
the
true
Ministers
of
God
shall
bee
wrongfully
condemned
,
and
cast
out
.
Thirdly
,
who
would
thinke
that
he
could
be
haunted
with
a
wicked
spirit
,
that
can
see
his
sinne
,
departeth
from
them
:
and
not
alwaies
,
but
sometimes
casts
them
into
the
fire
,
good
spirit
went
,
and
the
euill
spirit
came
vpon
him
,
and
he
became
more
tyrannous
and
furious
then
euer
before
:
euen
so
some
there
are
who
seeme
to
haue
remorse
of
conscience
for
sinne
,
they
will
confesse
their
wickednesse
with
teares
,
pray
for
pardon
,
promise
amendment
,
begge
prayers
of
others
(
as
Pharaoh
)
one
would
thinke
them
very
penitent
,
themselues
thinke
they
are
so
also
,
but
the
moone
changeth
not
so
often
as
these
spirituall
lunatiks
:
who
hence
may
knowe
that
the
euill
spirit
hath
taken
possession
of
them
,
because
they
are
neuer
long
in
a
good
mind
.
These
few
notes
in
stead
of
many
I
thought
good
to
set
downe
to
helpe
men
that
are
desirous
to
see
how
secretly
Satan
worketh
in
their
soules
;
and
how
hee
can
cunningly
most
forceably
keep
possession
,
when
he
seemeth
most
to
disclaime
it
:
that
thus
they
comming
to
perceiue
the
disease
,
may
run
out
of
themselues
to
seeke
for
remedie
.
Which
what
it
is
,
we
are
now
in
the
next
point
to
declare
.
The
third
point
in
the
words
to
be
considered
,
is
the
mightie
power
of
Iesus
Christ
,
who
only
could
heale
those
that
were
thus
oppressed
and
enthralled
by
the
deuill
:
and
here
consider
,
1.
the
ground
,
2.
the
proofe
or
manifestation
of
it
.
The
ground
was
because
God
was
,
with
him
.
It
will
be
obiected
,
that
God
is
said
to
haue
beene
with
many
of
his
seruants
who
yet
had
not
this
power
:
fulnesse
of
the
godhead
was
not
only
with
him
,
but
in
him
bodily
,
Col.
2.9
.
as
elsewhere
God
is
said
,
not
only
to
be
with
Christ
,
but
in
Christ
,
reconciling
the
world
vnto
himselfe
,
2.
Cor.
5.19
.
So
as
hee
of
himselfe
performed
the
workes
which
proceeded
from
him
(
which
they
did
not
)
and
his
actions
as
from
himselfe
were
divine
.
Quest.
Why
then
doth
not
the
Apostle
more
shortly
and
plainely
say
that
Christ
was
God
,
as
that
God
was
with
him
?
Answ.
Hee
might
indeed
haue
so
said
as
truly
:
but
for
the
time
,
spareth
the
weaknesse
of
his
hearers
,
contenting
himselfe
to
deliuer
doctrine
as
they
were
able
to
receiue
it
:
in
great
wisedome
by
little
and
little
instilling
into
their
minds
the
knowledge
of
Christ
;
and
by
degrees
laying
such
grounds
and
foundations
,
as
whereby
themselues
might
more
easily
rise
to
that
high
point
of
diuinitie
,
which
the
Apostle
calleth
a
great
mysterie
,
namely
,
God
manifested
in
the
flesh
.
Secondly
,
for
the
proofe
or
manifestation
of
this
diuine
power
of
Christ
,
God
is
with
him
,
but
how
commeth
this
power
to
be
so
sauing
and
soueraigne
vnto
miserable
creatures
who
are
held
vnder
the
power
of
the
deuil
,
and
that
most
iustly
.
Answ.
In
healing
all
our
diseases
(
among
which
this
cure
is
numbred
,
Thy
sinnes
are
forgiuen
thee
,
and
his
last
word
is
,
goe
and
sinne
no
more
,
least
a
worse
thing
befall
thee
.
2.
By
taking
our
diseases
vpon
himselfe
,
which
no
Phisician
doth
or
can
doe
:
but
this
Lamb
of
God
taketh
away
the
sinnes
of
the
world
,
by
taking
them
vpon
himselfe
:
hee
bare
our
infirmities
,
and
carried
our
sorrowes
and
sinnes
in
the
bodie
of
his
flesh
,
euen
to
the
crosse
,
where
they
were
fastned
with
him
,
buried
them
in
his
graue
,
yea
,
cast
them
into
hell
,
and
there
left
them
;
by
which
most
glorious
triumph
of
his
,
the
snares
and
fetters
wherewith
we
were
chayned
to
death
and
the
Deuil
,
are
broken
,
and
our
soules
(
as
a
bird
)
are
escaped
.
Hence
note
,
Secondly
,
that
whosoeuer
finde
themselues
any
way
molested
of
Satan
,
must
hasten
themselues
to
Iesus
Christ
,
who
onely
can
batter
down
the
holds
of
the
deuill
,
and
worke
their
deliuerance
.
Feelest
thou
thy selfe
held
vnder
any
spirituall
captiuitie
or
bondage
?
Master
;
if
thou
canst
doe
any
thing
helpe
vs
:
but
with
confidence
,
Master
,
if
thou
wilt
thou
canst
make
me
whole
:
or
as
the
Centurion
,
onely
speak
the
word
:
rebuke
these
dumbe
and
deafe
spirits
within
me
:
and
thou
who
onely
canst
make
the
dumbe
to
speake
,
the
deafe
to
heare
,
the
blind
to
see
,
and
the
lame
to
leape
for
ioy
,
set
me
at
libertie
,
worke
my
enlargement
,
chase
away
these
spirituall
enemies
;
and
thou
that
art
the
sonne
,
set
me
free
,
and
I
shall
be
free
indeede
.
Againe
,
art
thou
in
any
affliction
of
bodie
,
or
mind
,
or
goods
,
or
name
;
Thirdly
,
hence
are
ouerthrowne
sundrie
superstitious
and
wicked
opinions
and
practises
verie
ri●e
in
the
world
:
As
,
They
alledge
also
the
example
of
the
woman
hauing
the
blooddie
issue
,
who
was
cured
by
the
touching
of
Christs
garment
:
whereas
that
disease
was
cured
,
not
by
the
corporall
touching
of
his
skirt
,
but
by
the
spirituall
touching
of
himselfe
,
which
was
by
the
hand
of
her
faith
:
and
therefore
our
Sauiour
said
,
be
it
vnto
thee
,
not
according
to
thy
feeling
,
but
according
to
thy
faith
.
They
alleadge
also
,
Act.
19.12
.
That
from
Pauls
bodie
were
brought
to
the
sicke
,
napkins
or
handkercheifes
,
and
the
diseases
departed
from
them
,
and
the
euill
spirits
went
out
of
them
.
Which
things
had
no
such
power
in
them
,
but
only
that
it
pleased
God
by
such
weake
meanes
to
produce
miracles
,
for
the
confirmation
of
that
holy
doctrine
preached
by
Paul
.
And
therefore
the
text
ascribeth
these
miracles
,
not
to
the
garments
of
Paul
,
but
to
God
himselfe
;
who
by
the
hands
of
Paul
wrought
them
,
vers.
11.
Whence
we
may
conclude
,
that
whosoeuer
vse
any
such
meanes
as
these
,
shew
themselues
,
not
only
superstitious
,
and
wicked
;
but
most
foolish
and
ridiculous
to
thinke
that
any
bodily
substance
whatsoeuer
can
worke
vpon
or
violence
a
substance
which
is
not
bodily
,
such
as
the
deuils
is
.
It
will
be
alleadged
that
experience
sheweth
that
such
meanes
as
these
preuaile
to
these
intents
and
purposes
:
which
we
grant
to
be
true
;
but
that
is
by
Satans
subtelty
,
who
often
dissembleth
a
flight
,
as
though
he
were
forced
by
an
exorcist
to
depart
:
or
else
indeed
goeth
away
,
that
men
might
be
confirmed
in
their
impietie
,
and
grow
more
madde
vpon
such
wicked
and
vnlawfull
meanes
.
3.
Others
who
when
Gods
hand
is
any
way
vpon
them
or
theirs
,
should
not
a
people
inquire
at
their
God
?
from
the
liuing
to
the
dead
?
1.
Kin.
1.16
.
Because
thou
hast
sent
messengers
to
inquire
of
Baalzebub
the
God
of
Ekron
,
was
it
not
because
there
was
no
God
in
Israel
:
and
indeed
the
seeking
to
such
is
a
seruice
and
homage
to
Satan
;
which
he
often
and
for
most
part
(
beeing
very
skilfull
in
naturall
things
)
recompenseth
with
cure
of
the
disease
.
whoring
after
such
,
should
be
stoned
with
stones
:
and
if
any
turne
after
such
,
hee
will
set
his
face
against
them
to
cut
them
off
,
Leu.
20.6
.
And
according
to
this
threatning
,
he
hath
executed
visible
iudgements
against
it
,
euen
against
Kings
themselues
,
(
who
thinke
themselues
most
free
to
do
their
pleasure
)
as
1.
Chr.
10.13
,
14.
Saul
died
for
his
transgression
that
hee
committed
against
the
Lord
,
euen
against
the
word
of
the
Lord
which
hee
kept
not
,
and
in
that
hee
sought
and
asked
counsell
of
a
familiar
spirit
:
therefore
the
Lord
slewe
him
,
and
turned
the
kingdome
to
David
:
Asa
neuer
came
off
his
bed
for
this
sinne
:
2.
King
.
1.16
.
and
more
,
not
only
Kings
,
but
whole
nations
were
cast
out
before
his
people
for
this
sinne
:
and
not
only
they
,
but
euen
his
owne
people
were
cast
among
the
nations
when
they
followed
these
waies
of
theirs
,
Isa.
2.6
.
Better
were
it
therefore
to
die
of
a
disease
in
the
hand
,
then
be
recouered
by
the
hand
of
the
deuil
.
4.
Marke
how
the
deuil
hath
circumvented
such
a
partie
.
1.
Hee
hath
robbed
him
of
his
faith
in
God
,
because
hee
maketh
hast
.
2.
of
his
fealtie
and
subiection
to
God
,
because
hee
either
denieth
Gods
gouernment
,
or
the
equitie
of
it
.
3.
Hee
hath
got
in
him
what
hee
desired
to
winne
from
Christ
;
but
could
not
,
namely
,
to
take
vp
another
meanes
of
safetie
then
God
had
appointed
.
4.
Hee
hauing
thus
set
vp
him●selfe
for
such
a
mans
God
,
hee
maketh
him
commit
execrable
Idolatrie
,
in
ascribing
to
the
deuil
himselfe
that
which
is
proper
to
God
and
Iesus
Christ
.
First
,
a
power
of
healing
,
which
the
deuil
hath
not
further
then
God
permitteth
him
to
the
iust
blinding
of
the
sinner
.
Secondly
,
a
faith
and
perswasion
in
that
power
that
it
shall
be
auaileable
to
him
:
which
is
nothing
else
but
a
secret
confederacie
and
league
with
the
Deuil
without
which
nothing
can
be
done
.
This
the
Lord
implyeth
in
the
bounding
of
his
lawes
,
as
Leuit.
19.31
.
Yee
shall
not
seeke
,
&c.
for
I
am
your
Lord
:
as
if
hee
had
said
,
you
ought
to
depend
vpon
mee
,
and
not
vpon
the
enemie
of
mankind
;
Levit.
20.6
.
Yee
shall
not
goe
a
whoring
—
but
be
holy
:
as
if
hee
had
said
,
haue
nothing
to
doe
with
such
an
impure
spirit
,
if
you
would
be
an
holy
people
.
Quest.
But
if
God
would
not
haue
them
to
helpe
,
why
doth
he
giue
them
such
power
of
curing
,
The
Lord
thy
God
tempteth
thee
whether
thou
wilt
cleaue
vnto
him
or
no.
Let
all
such
persons
as
haue
sought
to
them
,
consider
betime
how
they
haue
broken
couenant
with
God
,
betaken
themselues
to
Satans
helpe
,
broken
prison
to
their
greater
punishment
,
and
made
stones
bread
:
let
these
bewaile
the
sinne
and
renounce
it
:
neuer
was
Saul
in
so
fearefull
a
case
as
when
he
runne
vnto
the
witch
;
by
his
owne
confession
God
was
departed
from
him
.
Let
no
man
lessen
this
sinne
,
or
dare
to
defend
such
limbs
of
the
deuill
vnder
titles
of
good
,
wise
,
or
cunning
persons
;
seeing
these
cursed
blessers
draw
townes
and
countries
after
them
into
their
owne
damnation
.
Let
none
thinke
it
a
slight
matter
to
counsell
others
to
this
sinne
,
and
remember
that
by
the
law
of
God
they
ought
to
die
,
that
seeke
to
thrust
people
from
their
God
,
and
driue
them
to
the
Deuil
:
a
farre
greater
sinne
is
this
,
then
that
which
the
Lord
maketh
capitall
.
take
vs
out
of
his
hands
:
not
the
world
;
Be
of
good
comfort
I
haue
ouercome
the
world
:
not
the
Deuil
;
The
Prince
of
this
world
is
cast
out
:
not
sinne
,
not
death
;
both
which
are
cast
into
the
lake
:
nor
temptation
,
not
persecution
:
for
by
Christ
,
we
are
more
then
conquerers
.
All
these
may
molest
vs
,
but
cannot
hurt
vs
:
they
may
make
warre
vpon
vs
,
but
we
may
plucke
vp
our
hearts
,
seeing
we
fight
against
conquered
enemies
,
and
are
through
his
strength
that
hath
loued
vs
,
sure
of
victorie
before
we
strike
a
blow
.
Let
not
vs
forget
the
consolation
in
that
although
our
enemies
may
nible
at
our
heeles
,
yet
the
seed
of
the
woman
hath
broken
their
heads
for
vs
.
Vers.
39.
And
we
are
witnesses
of
all
things
which
he
did
in
the
land
of
Iudaea
,
and
in
Ierusalem
:
whom
they
slewe
,
hanging
him
on
a
tree
.
The
Apostle
hauing
witnessed
of
such
facts
of
Christ
as
testified
him
the
great
Prophet
of
his
Church
,
affirmeth
in
these
words
of
himselfe
,
and
the
rest
of
the
Apostles
,
that
they
were
witnesses
,
not
onely
of
the
things
formerly
vttered
,
but
of
all
things
else
,
not
onely
which
Christ
did
in
Iudea
and
Ierusalem
,
but
also
which
he
suffered
among
them
;
and
so
defendeth
to
lay
downe
his
Priestly
office
in
this
verse
,
and
his
kingly
office
in
the
next
.
That
the
Apostles
were
such
witnesses
of
all
things
which
Christ
did
,
and
suffered
in
Iudaea
and
Ierusalem
,
will
appeare
to
him
that
considereth
,
that
it
was
one
of
Christs
first
actions
in
his
office
,
after
his
baptisme
,
to
call
his
disciples
,
who
presently
left
all
and
followed
him
,
to
the
end
that
they
might
be
oculate
witnesses
,
of
his
mightie
workes
,
of
his
life
,
of
his
death
and
resurrection
:
and
that
they
might
be
ear-witnesses
,
of
all
the
gratious
words
which
proceeded
out
of
his
mouth
:
to
which
purpose
,
he
tooke
them
after
a
sort
into
his
family
,
that
by
their
domesticall
and
familiar
conuerse
with
him
,
all
the
while
he
liued
in
the
execution
of
his
office
,
they
might
be
furnished
to
this
testimonie
:
hence
is
it
that
Iohn
saith
,
We
sawe
his
glorie
,
namely
in
his
doctrine
and
workes
:
and
,
the
things
which
we
haue
heard
and
seene
,
declare
we
vnto
you
.
Many
worthy
points
concerning
this
witnesse
of
the
Apostles
,
were
here
to
be
deliuered
,
but
that
I
referre
them
all
to
the
41.
and
42.
verses
,
where
we
shall
as
fitly
,
and
more
fully
handle
the
same
.
And
now
proceede
to
the
matter
witnessed
,
namely
,
the
Priestly
office
of
Christ
in
these
words
,
whom
they
slewe
,
hanging
him
vpon
a
tree
:
wherein
are
to
be
considered
,
1.
The
person
that
was
put
to
death
,
whom
.
2.
the
persons
that
put
him
to
death
,
they
slew
;
namely
,
of
Iudea
and
Ierusalem
.
3.
the
kind
and
manner
of
his
death
,
slewe
,
hanging
him
on
a
tree
.
4.
the
vse
of
Christ
his
crucifying
.
First
,
the
person
that
was
put
to
death
,
was
Iesus
Christ
,
whom
we
haue
heard
to
be
Lord
of
all
;
anointed
with
the
holy
Ghost
and
power
,
to
worke
most
powerfull
miracles
;
who
went
about
doing
good
,
and
neuer
harm●
,
with
whom
God
so
was
,
as
he
neuer
was
with
any
creature
before
,
nor
euer
shall
be
hereafter
;
who
subdued
mightily
the
very
deuills
themselues
with
one
word
;
hee
died
according
vnto
his
flesh
,
for
his
bodie
was
dead
being
separated
from
his
soule
;
and
his
soule
suffered
the
sorrowes
of
death
.
But
yet
we
must
conceiue
,
that
he
suffered
not
in
such
a
manhood
as
was
a
naked
and
bare
flesh
,
such
as
ours
,
but
such
as
was
inseparably
vnited
and
knit
to
the
godhead
;
and
therefore
the
Apostle
saith
,
that
God
shed
his
blood
,
that
is
,
not
the
Godhead
,
but
such
a
person
as
is
both
God
and
man
.
Secondly
,
although
he
had
no
personall
sinne
to
bring
him
to
death
,
yet
had
hee
sinne
imputed
vnto
him
,
euen
the
sinnes
of
his
whole
Church
,
which
he
willingly
tooke
vpon
himselfe
;
so
as
God
reckoned
with
him
,
not
for
the
sinnes
of
one
man
,
but
of
all
his
Church
,
and
esteemed
him
as
a
captaine
sinner
till
the
price
was
paid
;
and
men
reckoned
him
among
sinners
,
and
esteemed
him
an
arch-malefactor
.
Quest.
But
doth
not
this
crosse
the
power
of
Christ
immediatly
before
mentioned
,
Hence
note
,
1.
how
Christs
righteousnesse
is
witnessed
;
hee
went
about
doing
good
,
and
ye●
hee
is
slaine
;
and
teacheth
that
Christ
himselfe
deserued
not
death
;
but
hee
endured
it
for
some
other
that
had
deserued
it
:
and
indeed
,
Christ
died
for
vs
,
and
in
our
stead
that
we
should
not
die
.
Obiect
.
But
how
could
he
,
beeing
innocent
,
suffer
for
vs
sinners
,
or
how
standeth
it
with
equitie
,
that
God
should
punish
the
innocent
,
Lastly
,
we
haue
here
the
two
natures
of
Christ
liuely
set
before
vs
;
the
one
most
powerfull
and
glorious
in
mightie
miracles
,
which
forced
legions
of
deuils
to
flie
before
it
:
the
other
beaten
downe
with
wrongs
and
iniuries
,
euen
to
the
death
it selfe
:
and
it
was
meete
that
the
Apostle
intending
to
prooue
Christ
to
be
the
true
Messias
,
should
mention
both
these
natures
,
which
are
absolutely
necessarie
to
the
Mediator
:
the
humanitie
,
that
it
might
suffer
death
,
and
so
satisfie
in
the
same
nature
that
had
sinned
;
and
the
dietie
,
to
overcome
in
suffering
,
so
to
apply
that
satisfaction
vnto
beleeuers
.
Secondly
,
the
persons
that
put
Christ
to
death
,
were
the
Iewes
,
they
of
Iudaea
and
Ierusalem
.
Obiect
.
crucifie
him
:
they
are
content
that
his
blood
be
vpon
them
and
their
children
,
as
it
is
at
this
day
:
and
this
is
that
which
Pilate
in
his
owne
defence
said
vnto
Christ
,
Ioh.
▪
18.35
.
Am
I
a
Iewe
?
Thy
owne
countrymen
and
high
Priests
deliuered
thee
vnto
me
:
as
if
he
had
said
,
I
beare
thee
no
hatred
or
displeasure
,
I
am
no
Iewe
,
who
best
know
what
thou
hast
done
beeing
a
Iewe
also
,
but
thine
owne
nation
deepely
accuse
thee
vnto
me
.
Whence
may
be
noted
sundrie
instructions
.
First
,
that
the
lower
degrees
of
murther
,
such
as
are
enuie
,
Thou
shalt
not
kill
:
The
Apostle
Iohn
speaketh
of
a
mentall
murther
,
Hee
that
hateth
his
brother
is
a
manslayer
,
hee
hath
secretly
in
his
heart
slaine
him
alreadie
.
And
yet
how
openly
do
men
testifie
the
mallice
of
their
hearts
,
so
farre
as
they
dare
,
by
cursed
,
reuiling
,
and
murthering
speaches
,
that
they
may
shew
themselues
murtherers
with
witnesse
:
but
alas
,
little
know
they
what
they
doe
;
for
if
the
least
and
lowest
degrees
of
prouoking
and
rancorous
speaches
,
as
to
call
the
brother
foole
,
punished
with
hell
fire
▪
what
deserue
those
venemous
and
spightfull
speaches
,
which
numbers
without
all
conscience
,
accustome
their
tongues
vnto
?
let
such
consider
that
the
Apostle
rangeth
raylers
in
the
ranke
with
adulterers
,
buggerers
,
and
such
beastly
persons
as
shall
neuer
enter
into
the
kingdome
of
God
,
1.
Cor.
6.
●0
.
Others
there
are
,
euen
a
generation
of
rough
Ismaels
,
men
of
a
word
and
a
blow
,
whose
fists
are
against
euery
man
,
who
in
stead
of
seeking
peace
,
and
pursuing
it
,
deuise
how
to
quarrell
and
contend
they
care
not
with
whom
,
and
this
is
counted
courage
and
manhood
;
but
is
indeed
,
a
satanicall
practise
,
and
an
high
degree
of
murther
,
which
for
the
most
part
endeth
in
the
highest
to
the
destruction
of
others
with
themselues
.
Secondly
,
if
hee
had
killed
,
and
gotten
possession
?
as
for
Iesabell
,
wherefore
hast
thou
killed
Vriah
with
the
sword
?
This
teacheth
vs
to
take
heed
of
setting
sinners
a
worke
,
haue
nothing
to
doe
with
that
iust
man
;
haue
no
hand
,
no
tongue
,
no
eare
,
no
foot
to
stirre
against
Christ
in
his
members
,
if
thou
doest
not
meane
one
daie
dearely
to
buy
it
.
Thirdly
,
note
the
extreme
wickednesse
and
vnthankfulnesse
of
the
Iewes
,
smitten
,
euen
in
the
house
of
his
freinds
.
Adde
hereunto
,
that
they
persecute
such
a
worthy
,
and
the
Lord
of
all
,
with
such
indignitie
and
despight
,
as
they
,
not
only
reckoned
him
among
sinners
,
but
preferred
a
murtherer
before
the
iust
,
and
holy
one
of
God
:
and
wherefore
?
what
had
the
righteous
man
done
?
which
of
them
could
accuse
him
of
sinne
?
or
might
not
hee
haue
taken
his
enemies
booke
vpon
his
shoulder
,
and
haue
bound
it
as
a
crowne
vnto
him
?
yes
verely
:
gone
about
,
&
spent
all
his
life
in
doing
good
vnto
the
Iewes
;
but
they
returned
him
euill
for
good
to
the
greefe
of
his
soule
:
and
therefore
as
Dauid
lamenteth
the
death
of
Abner
,
how
died
Abner
,
his
hands
were
not
bound
,
nor
his
feete
cheyned
;
but
as
a
man
falleth
before
wicked
men
,
so
did
hee
fall
:
that
is
,
Abner
was
a
valiant
and
worthy
man
,
and
so
would
haue
acquitted
himselfe
,
if
hee
could
haue
mette
his
enemie
face
to
face
,
and
had
not
beene
wickedly
and
trecherously
slaine
by
Ioab
:
euen
so
,
Christ
continued
a
worthy
person
,
although
(
according
to
the
counsell
of
God
)
hee
fell
before
wicked
men
through
malice
and
enuie
:
and
as
Dauid
amplified
both
the
sinne
and
the
punishment
of
such
a
wretch
as
so
cowardly
slew
Abner
,
when
he
said
,
know
ye
not
that
this
day
a
great
Prince
is
fallen
in
Israel
?
euen
so
the
sinne
of
the
Iewes
was
hereby
heightned
,
that
a
great
Prince
fell
in
Ierusalem
,
and
the
seueritie
of
Gods
iudgement
lyeth
heauily
vpon
them
till
this
day
,
in
that
both
a
mightie
God
,
and
innocent
man
,
was
withall
extremitie
of
rage
and
furie
,
pursued
euen
vnto
the
death
.
Fourthly
,
note
in
these
Iewes
what
an
inbred
malice
there
is
in
wicked
men
against
Christ
,
Many
good
workes
haue
I
done
,
for
which
of
them
do
ye
stone
me
?
They
answer
him
no
,
but
they
stone
him
for
blasphemie
:
so
something
shal
be
pretended
,
as
blasphemie
,
treason
,
mutinie
,
faction
,
or
some
such
thing
,
and
a
forme
of
lawe
shall
be
followed
;
nothing
in
the
world
is
more
easie
then
to
finde
out
a
lawe
to
put
Christ
to
death
by
(
for
that
is
the
conclusion
of
all
wicked
lawes
,
Christ
and
his
members
must
die
by
them
)
but
whatsoeuer
be
pretended
against
them
,
it
maketh
much
for
the
glorie
of
God
,
the
patience
of
his
Saints
,
and
the
iust
ouerthrowe
of
his
enemies
;
that
whatsoeuer
the
godly
suffer
at
the
hands
of
the
wicked
,
it
is
for
most
part
,
causles
in
themselues
,
and
consequently
vniust
in
the
other
.
Let
such
as
professe
the
Lord
Iesus
,
take
notice
hereof
,
and
content
themselues
,
if
they
finde
returne
of
euil
for
good
;
it
was
their
Lords
case
,
and
the
seruant
can
looke
for
no
better
entertainement
then
his
Lord
findeth
.
Let
vs
not
be
wearie
of
well-doing
,
although
it
breed
vs
hatred
of
the
world
,
as
knowing
,
that
the
same
spirit
of
malice
is
gone
out
into
the
world
,
and
doth
breath
in
numbers
that
followe
the
way
of
Caine
,
who
slew
his
brother
because
his
workes
were
good
;
as
all
those
titles
of
reproach
cast
vpon
Gods
children
lowdly
convince
,
as
that
they
are
Church-gadders
,
holy
brethren
,
too
nice
and
precise
persons
;
the
which
and
the
like
tearmes
,
if
a
man
sing
but
a
Psalme
in
his
family
,
he
cannot
avoide
:
well
needes
must
Christians
suffer
▪
let
their
care
be
to
suffer
onely
as
Christians
,
and
for
well-doing
;
for
it
is
no
shame
to
suffer
as
a
Christian
,
and
seeing
it
is
the
will
of
God
that
they
must
suffer
,
euill
doers
:
many
receiuing
indignities
from
men
,
will
say
,
if
I
had
deserued
such
and
such
things
,
it
would
neuer
haue
grieued
me
,
but
Christians
must
be
in
a
contrarie
note
,
it
would
grieue
me
if
I
had
deserued
such
things
as
I
suffer
at
the
hands
of
men
,
but
I
reioyce
in
that
I
haue
not
deserued
them
.
The
third
point
is
the
manner
&
kind
of
Christs
death
,
in
these
words
,
and
hanged
him
on
a
tree
.
Quest.
Why
was
Christ
rather
to
die
on
the
crosse
,
than
by
any
other
kind
of
death
?
Ans.
Some
say
,
that
because
mankind
was
foyled
in
the
first
Adam
,
determinate
counsel
and
foreknowledge
of
God
;
which
counsel
of
God
,
oueruled
the
matter
,
&
brought
it
to
this
passe
strangely
;
for
the
high
Priests
had
accused
Christ
with
blasphemie
,
had
produced
witnesses
against
him
in
that
cause
,
yea
had
his
owne
confession
,
that
he
was
the
sonne
of
God
,
which
they
tooke
for
blasphemie
:
yet
for
this
could
they
not
put
him
to
this
kind
of
death
,
seeing
the
blasphemer
by
the
lawe
of
God
,
must
be
stoned
,
not
crucified
,
and
so
had
Christ
beene
,
if
the
power
of
death
had
beene
in
the
hands
of
the
Iewes
,
as
not
long
before
it
was
:
but
the
prouidence
of
God
ouerruleth
the
matter
so
,
as
he
must
be
brought
before
the
Romane
gouernour
,
and
a
newe
action
of
treasonable
affecting
the
kingdome
be
laid
against
him
,
whence
it
was
that
Pilate
asked
if
he
were
the
king
of
the
Iewes
▪
and
he
answered
yea
,
vpon
which
answer
,
he
was
condemned
to
the
most
cruell
death
that
was
in
vse
among
the
Romanes
:
for
of
those
three
kinds
of
death
,
burning
,
heading
,
and
crucifying
,
Iesus
of
Nazareth
King
of
the
Iewes
:
that
no
man
could
looke
vpon
or
read
that
writing
,
but
he
should
presently
conceiue
Christ
a
malefactor
in
the
highest
kinde
of
treason
and
rebellion
.
Secondly
,
this
kind
of
death
was
aunciently
prefigured
,
as
also
foreprophesied
:
it
was
prefigured
by
Isaac
,
laid
bound
vpon
the
wood
,
and
the
other
sacrifices
,
which
all
were
laid
on
the
wood
to
bee
consumed
by
fire
;
by
the
lifting
vp
of
the
shoulder
of
the
peace
offering
,
Leuit.
7.20
.
by
the
shaking
of
the
breast
of
the
same
to
and
fro
,
which
as
some
say
,
signifieth
the
spreading
of
our
Sauiours
hands
vpon
the
crosse
:
but
especially
by
the
lifting
vp
of
the
brasen
serpent
in
the
wildernesse
,
which
,
(
as
Christ
saith
,
)
shadowed
his
owne
lifting
vp
vpon
the
crosse
,
Ioh.
3.14
.
Againe
,
this
kind
of
death
was
also
foreprophesied
,
Psal.
22.17
.
they
peirced
or
digged
my
hands
and
feete
:
it
was
foretold
also
by
himselfe
,
Matth.
20.19
.
They
shall
deliuer
him
to
the
Gentiles
,
and
they
shall
mocke
him
,
and
scourge
him
,
and
crucifie
him
:
and
that
it
was
necessarie
that
this
word
of
Christ
should
bee
fulfilled
,
see
Iohn
,
18.32
.
Thirdly
,
this
kind
of
death
carried
with
it
a
more
speciall
infamie
then
any
other
(
as
at
this
day
wee
count
hanging
a
dogs
death
,
that
is
,
an
infamous
kinde
of
death
)
because
it
was
especially
execrable
by
the
law
,
which
accursed
euerie
one
which
was
hanged
on
a
tree
;
not
that
this
death
by
any
law
of
nature
,
or
in
it selfe
,
was
more
accursed
then
burning
,
or
pressing
,
or
by
the
sword
;
for
then
neither
the
theife
on
the
crosse
could
be
saued
,
nor
any
of
our
fellons
thus
executed
,
whereas
the
scripture
in
the
one
,
and
our
owne
experience
in
the
other
,
speake
the
contrary
:
but
it
was
onely
accursed
by
the
ceremoniall
law
of
Moses
;
so
that
euerie
malefactor
of
the
Iewes
that
was
hanged
,
was
in
the
ceremonie
accursed
,
&
was
the
type
of
Christ
,
the
substance
of
all
ceremonies
,
who
on
the
crosse
was
really
and
truly
accursed
,
sustaining
the
whole
wrath
of
God
,
which
is
the
curse
of
the
lawe
,
and
not
only
ceremonially
and
typically
as
they
were
.
This
the
Apostle
Paul
teacheth
,
Gal.
3.13
.
that
Christ
was
not
onely
dead
,
but
made
a
curse
for
vs
:
his
reason
is
,
because
he
died
on
a
tree
;
and
therefore
are
we
admonished
,
Phillp
.
2.8
.
to
consider
,
not
only
that
Christ
was
obedient
vnto
the
death
,
but
to
the
death
of
the
crosse
:
for
any
other
death
had
not
so
much
concerned
vs
.
Fourthly
,
this
death
which
so
much
concerned
all
the
Church
of
Iewes
and
Gentiles
must
not
be
obscure
,
and
therefore
the
Lord
would
not
haue
Christ
to
die
in
a
tumult
,
or
in
secret
,
but
most
conspicuously
and
apparantly
;
at
Ierusalem
,
the
great
citie
of
the
Iewes
,
but
tributarie
to
the
Romanes
,
as
it
were
vpon
the
theatre
of
the
world
,
at
a
solemne
feast
,
when
all
the
males
out
of
all
quarters
must
appeare
before
the
Lord
:
vpon
a
crosse
high
erected
,
that
all
might
see
him
,
and
on
that
crosse
himselfe
proclaimed
,
King
of
the
Iewes
,
in
three
seuerall
languages
,
the
Latin
,
Greeke
,
and
Hebrewe
,
that
all
sorts
of
men
might
come
to
the
knowledge
of
it
:
and
further
,
because
in
his
death
standeth
our
life
,
he
must
be
thus
lifted
vp
that
all
men
might
see
him
certainely
dead
,
and
that
he
died
not
in
shew
and
appearance
only
,
but
indeede
,
and
in
truth
,
really
and
perfectly
:
for
which
cause
also
our
Apostle
doubleth
his
affirmation
,
they
slew
him
,
and
hanged
him
on
a
tree
:
which
most
necessarie
ground
of
faith
and
religion
,
Satan
hath
mightily
by
many
heretikes
sought
to
ouerthrowe
:
the
Turks
at
this
day
are
held
off
from
the
faith
in
this
Messiah
,
by
that
diabolicall
suggestion
,
that
not
Christ
himselfe
,
but
Simon
the
Cyrenian
was
miraculously
crucified
in
his
stead
.
And
therefore
because
the
assurance
of
the
death
it selfe
assureth
vs
more
fully
of
all
the
fruits
and
benefits
of
it
,
the
Scripture
is
carefull
so
pregnantly
to
confirme
it
,
as
that
it
cannot
be
denied
,
not
only
that
he
was
in
the
sight
of
a
number
of
thousands
dead
on
the
crosse
,
but
by
his
three
dayes
buriall
,
by
the
peircing
of
his
side
,
out
of
which
came
water
and
blood
,
by
which
was
manifest
that
the
verie
call
of
his
heart
was
peirced
,
by
the
confession
of
his
verie
enemies
,
who
would
beleeue
nothing
but
their
own
sences
:
and
lastly
,
by
the
fact
of
the
souldiers
,
who
,
whereas
they
hastened
the
death
of
the
theeues
by
breaking
their
legges
,
they
broke
not
his
,
because
(
the
text
saith
)
they
sawe
that
he
was
dead
alreadie
.
The
fourth
point
is
the
vse
of
Christs
crucifying
.
First
,
in
Christ
on
the
crosse
take
a
full
veiw
of
the
cursednesse
and
execration
of
sinne
,
and
consequently
of
thine
owne
wretchednesse
,
both
in
regard
of
thy
wicked
nature
,
and
cursed
practises
;
euery
sinne
beeing
so
lothsome
and
odious
in
the
eies
of
God
,
as
the
least
could
neuer
be
put
away
but
by
such
an
ignominious
death
of
the
Sonne
of
God
himselfe
.
If
thou
lookest
at
sinne
in
thy selfe
,
or
in
thy
suffrings
,
yea
or
in
the
suffrings
of
the
damned
in
hell
,
it
will
seeme
but
a
slight
thing
:
but
behold
God
comming
downe
from
heauen
,
and
him
that
thought
it
no
robberie
to
be
equall
to
his
Father
in
glorie
,
taking
flesh
,
in
that
flesh
abasing
himselfe
to
the
death
of
the
crosse
,
on
that
crosse
susteining
the
whole
wrath
of
his
Father
and
so
becomming
accursed
for
it
,
and
thou
shalt
see
it
in
the
natiue
face
of
it
;
and
indeed
,
this
one
consideration
setteth
a
more
vgly
face
vpon
sinne
,
then
the
law
possibly
can
;
Secondly
,
seeing
all
the
knowledge
of
Christ
profitable
to
saluation
,
is
of
Christ
crucified
,
let
vs
desire
to
know
nothing
in
comparison
,
but
Christ
and
him
crucified
;
For
the
first
;
Looke
vpon
this
death
of
the
Sonne
of
God
,
not
as
of
another
dead
man
,
neither
thinke
or
speake
of
it
as
of
the
death
of
another
ordinarie
fellon
executed
;
but
as
of
a
death
which
slew
all
the
sinnes
,
of
all
the
beleeuers
in
the
world
,
and
as
a
destroyer
of
all
destroyers
;
a
death
wherein
was
more
power
then
in
all
the
liues
of
all
Angels
and
Men
that
euer
were
or
shall
be
;
reconciling
all
things
,
Col.
1.20
.
neuer
was
their
such
an
actiue
suffering
of
any
man
,
which
tormented
and
crucified
the
Deuils
themselues
,
when
the
deuils
instruments
were
tormenting
and
crucifying
him
:
it
is
peerelesse
and
vnmatcheable
,
no
Martyr
euer
thus
suffered
,
though
Popish
doctrine
would
match
as
Corriualls
some
of
their
Saints
sufferings
with
it
;
the
most
faithfull
Martyrs
suffred
but
dissolution
of
soule
and
bodie
;
but
Christ
besides
,
suffered
the
whole
wrath
of
God
due
to
mans
sinne
:
they
suffred
in
way
of
Christian
dutie
and
seruice
;
but
hee
to
make
a
sacrifice
of
expiation
of
sinne
:
they
hauing
their
sinnes
remooued
,
and
taken
off
from
them
;
but
hee
bare
all
theirs
,
and
all
beleeuers
sinnes
in
his
bodie
vpon
the
tree
:
into
one
bodie
vpon
his
crosse
;
s●aying
hatred
,
and
procuring
perfect
peace
.
Secondly
,
seeing
it
is
cleare
in
the
text
that
Christ
died
not
for
his
owne
sinnes
,
it
is
cleare
that
hee
died
for
the
sinnes
of
his
elect
,
vnto
whom
this
vertue
of
his
death
must
be
applied
;
and
this
two
waies
,
1.
to
their
humiliation
.
2.
to
their
consolation
.
Both
of
them
grounded
hereupon
,
that
Christ
was
thus
crucified
for
thee
:
without
which
application
,
the
knowledge
of
Christ
crucified
excelleth
not
that
in
the
deuils
themselues
.
For
the
former
,
if
Christ
died
for
thee
,
then
wast
thou
the
cause
of
his
death
;
thou
crucifyedst
him
,
thou
art
as
faultie
and
blame
worthy
for
his
death
,
as
euer
was
Iudas
,
Pilat
,
the
Iewes
,
or
the
Soldiers
;
thy
sinnes
were
the
nayles
,
and
the
speare
,
and
thy selfe
wast
one
of
them
that
pearced
him
:
which
consideration
seriously
thought
of
,
will
be
forceable
to
cast
downe
the
proud
conceits
of
those
for
whom
Christ
must
be
thus
humbled
;
on
him
whom
they
haue
pierced
,
and
lament
for
him
:
that
is
,
by
faith
they
shall
looke
to
Christ
whom
by
sinne
they
haue
pearced
,
and
this
shall
be
an
effectuall
meanes
to
lead
them
further
into
the
practise
of
repentance
:
Thus
Peter
when
hee
would
bring
downe
the
stifnesse
of
the
Iewes
,
told
them
that
they
crucified
the
Lord
of
glorie
;
which
when
they
heard
,
pricked
in
their
hearts
,
and
said
,
men
and
brethren
,
what
shall
we
doe
to
be
saued
.
Popish
preachers
so
handle
this
matter
,
as
to
stirre
vp
compassion
towards
Christ
,
hatred
of
the
Iewes
,
and
Iudas
,
and
the
soldiers
;
but
we
must
labour
by
it
to
come
to
the
hatred
of
our
owne
sinnes
,
or
else
we
shall
come
behind
the
Iewes
themselues
.
For
the
latter
,
If
Christ
was
thus
crucified
for
thee
,
then
also
be
thou
of
good
comfort
,
for
many
things
were
nailed
on
the
crosse
with
him
,
euen
all
thy
inditement
,
all
thy
sinne
,
originall
and
actuall
,
the
curse
,
hell
,
and
death
it selfe
died
with
him
;
if
thou
beest
a
beleeuer
,
the
some
nailes
which
were
driuen
into
his
hands
and
feete
were
driven
into
thy
sinnes
;
so
as
thou
maist
looke
vpon
the
crosse
as
the
Israelites
did
vpon
the
brasen
serpent
,
who
loued
mee
,
and
gaue
himselfe
for
mee
,
Gal.
20.20
.
and
with
Thomas
,
after
hee
had
seene
the
impressions
of
the
wounds
in
his
hands
and
side
,
my
Lord
,
and
my
God
.
Thirdly
,
seeing
that
of
the
two
maine
things
in
this
death
,
1.
merit
,
2.
the
efficacie
;
none
shall
haue
his
part
in
the
former
,
that
hath
not
in
the
latter
:
our
care
must
be
,
if
we
would
find
life
in
this
death
of
Christ
,
neuer
to
be
at
rest
vntill
we
find
the
fruite
and
effect
thereof
in
some
sort
in
our selues
.
The
most
powerfull
fruits
of
i●
are
reduced
to
two
heads
,
the
former
is
an
ingrafting
of
vs
into
the
similitude
of
his
death
;
for
hee
died
that
we
after
a
sort
should
die
with
him
.
The
latter
is
a
framing
in
vs
the
qualitie
of
his
life
;
for
therefore
hee
died
for
vs
that
we
should
liue
vnto
him
:
both
of
these
are
required
to
the
right
know●ledge
of
Christ
crucified
;
ioyned
Eph.
4.24
.
and
enioyned
him
that
would
know
Christ
as
the
truth
is
in
Christ
;
called
the
casting
off
of
the
old
man
,
and
the
putting
on
of
the
new
.
What
it
is
to
be
planted
into
the
similitude
of
the
death
of
Christ
,
the
Apostle
sheweth
;
namely
,
when
our
old
man
is
crucified
with
him
:
but
when
is
that
done
?
bodie
of
sinne
is
destroyed
:
that
is
,
not
when
sinne
is
restrained
,
or
some
sinnes
cut
off
;
but
when
originall
sinne
,
that
is
,
the
old
man
is
killed
in
all
the
parts
and
members
of
sinne
;
when
men
ha●e
,
abhorre
,
and
grone
vnder
their
corruptions
;
yea
euen
their
smallest
and
sweetest
sinnes
:
this
is
a
fruit
of
Christs
death
,
and
noted
to
be
in
all
those
that
are
Christs
,
when
it
is
said
that
they
crucifie
the
affections
and
lusts
,
Gal.
5.24
.
Quest.
But
how
are
these
lusts
crucified
by
the
death
of
Christ
?
Answ.
of
Christ
,
2.
Cor.
5.15
.
He
died
for
all
,
that
they
which
liue
,
should
not
henceforth
liue
vnto
themselues
,
but
vnto
him
which
died
for
them
and
rose
againe
:
Rom.
6.11.12
.
Likewise
thinke
yee
also
that
yee
are
dead
to
sinne
,
but
are
aliue
to
God
in
Iesus
Christ
:
12.
Let
not
therefore
sin
raigne
in
your
mortall
bodie
.
In
which
places
,
this
life
of
Christ
is
opposed
to
the
course
of
our
liues
framed
of
our selues
;
and
is
nothing
else
but
to
depend
vpon
Christ
in
all
things
,
to
giue
vp
all
our
thoughts
,
words
,
and
actions
to
be
guided
by
his
word
,
and
directed
to
his
glorie
,
and
so
to
order
our
whole
course
,
as
his
blessed
spirit
may
appeare
to
breath
,
lead
,
and
liue
in
vs
.
Now
that
this
fruit
should
be
added
to
the
former
,
is
euident
,
1.
Pet.
2.24
.
he
bare
our
sinnes
vpon
the
tree
,
that
wee
beeing
dead
to
sinne
,
should
liue
in
righteousnesse
.
Thus
therefore
helpe
thy selfe
by
this
meditation
,
shall
my
Lord
Iesus
so
willingly
forsake
his
glorie
for
me
;
and
shall
not
I
forsake
my
sinne
and
shame
for
him
?
shall
hee
contentedly
die
an
accursed
death
for
me
,
and
shall
not
I
as
contentedly
die
to
an
accursed
life
for
him
?
shall
hee
die
to
glorifie
me
,
and
shall
not
I
liue
to
glorifie
him
?
shall
not
he
think
his
heart
blood
too
deare
for
me
,
&
shall
I
loue
any
thing
better
then
him
?
Thus
to
behold
Christ
on
his
crosse
,
will
helpe
the
forward
in
this
fruit
also
.
To
which
purposes
the
Lord
in
wisedome
hath
instituted
the
ministerie
of
the
word
and
Sacraments
,
that
we
might
haue
Christ
crucified
,
Vers.
40.
Him
God
raised
vp
the
third
day
,
and
caused
that
hee
was
shewed
openly
.
The
Apostle
hauing
deliuered
the
doctrine
of
Christ
his
death
,
hee
orderly
descendeth
to
instruct
his
hearers
also
of
his
resurrection
,
without
which
his
death
had
neuer
beene
beneficiall
vnto
them
.
And
the
words
in
generall
imply
one
point
not
to
be
omitted
:
For
howsoeuer
the
Apostle
expresseth
nothing
betweene
Christ
his
hanging
on
a
tree
,
and
his
raising
againe
;
yet
because
it
cannot
be
properly
said
,
that
hee
was
raysed
from
the
tree
,
or
from
the
crosse
,
which
was
a
kind
of
exaltation
and
lifting
vp
,
necessarily
must
be
included
a
lower
estate
then
that
was
;
namely
,
that
condition
of
the
dead
vnder
which
hee
laie
for
a
certaine
time
,
as
it
were
cast
from
the
face
of
God
his
Father
,
and
of
men
,
yea
from
the
face
of
the
earth
:
when
death
and
sinne
seemed
to
triumph
ouer
him
all
the
while
of
his
buriall
,
when
they
had
him
in
the
graue
,
the
house
of
death
.
with
him
,
and
for
him
,
before
wee
looke
to
raigne
with
him
.
The
words
of
the
verse
containe
two
things
.
1.
The
assertion
of
Christ
his
resurrection
,
Him
God
raised
vp
the
third
day
.
2.
The
manifestation
or
euidence
of
it
,
and
caused
that
he
was
openly
shewed
.
The
former
part
is
laid
downe
in
fowre
distinct
points
.
1.
the
person
raised
,
him
.
2.
the
person
raising
him
,
God
.
3.
the
action
it selfe
,
raised
.
4.
the
time
when
,
the
third
day
.
First
,
the
person
raised
is
Christ
:
where
first
it
will
be
demanded
how
Christ
can
be
said
to
be
raised
,
God
purchased
his
Church
by
his
owne
blood
:
Lord
of
glorie
was
crucified
:
of
the
sonnes
beeing
in
heauen
and
in
earth
at
one
time
:
of
Christs
beeing
before
Abraham
was
:
of
his
beeing
omnipotent
,
&c.
All
which
are
spoken
of
the
whole
person
,
but
properly
are
to
be
referred
to
the
seuerall
natures
to
which
they
doe
agree
.
Thus
the
Apostles
sometimes
expound
them
,
and
teach
vs
so
to
doe
;
1.
Pet.
3.18
.
Christ
was
mortified
according
to
the
flesh
,
and
quickned
according
to
the
spirit
:
2.
Cor.
13.4
.
Hee
died
according
to
the
infirmitie
of
his
flesh
,
and
was
quickned
according
to
the
power
of
God
:
and
to
helpe
our
conceit
herein
,
serueth
that
schoole
distinction
,
which
saith
,
that
whole
Christ
is
said
to
doe
this
or
that
,
whole
of
Christ
did
not
:
yea
our
owne
common
forme
of
speach
saith
,
a
man
is
dead
whose
soule
liueth
,
and
a
man
is
a
sleepe
when
his
bodie
only
sleepeth
.
2.
We
haue
hence
to
note
that
the
same
bodie
was
raised
which
had
beene
laid
downe
in
the
graue
,
and
no
imaginarie
bodie
,
neither
any
other
bodie
for
it
;
for
neuer
was
any
other
laid
there
before
.
Of
all
which
himselfe
against
all
Heretikes
giueth
sufficient
euidence
,
as
in
the
manifestation
following
remaineth
to
be
cleared
.
3.
That
this
person
raised
was
not
a
priuate
person
,
but
the
same
who
had
as
a
publicke
person
beene
abused
,
accused
,
condemned
,
and
executed
;
and
now
as
a
publike
person
also
raised
from
the
dead
;
in
whom
all
his
Church
,
and
euery
member
of
it
rose
againe
:
for
whosoeuer
haue
interest
in
his
death
,
haue
their
part
also
in
this
resurrection
.
4.
Here
is
a
further
thing
in
this
person
to
be
noted
then
euer
was
in
any
:
the
first
Adam
was
a
roote
also
and
a
publike
person
;
when
hee
sinned
,
hee
sinned
for
himselfe
and
vs
,
and
hauing
sinned
,
and
we
in
him
,
hee
died
away
,
and
left
vs
in
that
sinne
;
and
beeing
dead
we
heare
no
more
of
him
:
and
the
Scriptures
though
they
record
at
large
the
histories
of
the
holiest
men
that
haue
liued
,
yet
when
once
they
come
to
this
,
that
such
or
such
a
man
died
,
we
heare
no
more
of
him
:
but
with
Christ
it
is
not
so
;
who
was
not
only
as
another
Sampson
,
who
bewraied
the
greatest
power
in
his
death
;
but
herein
vnmatcheable
and
pearlesse
that
hee
did
greater
things
after
his
death
,
then
euer
hee
did
in
all
his
life
:
that
the
faith
of
Christians
was
Christs
resurrection
.
We
must
not
then
content
our selues
with
common
people
,
that
Christ
is
dead
for
all
and
no
more
;
but
fasten
our
eyes
vpon
his
resurrection
so
much
the
more
diligently
,
by
how
much
it
is
easier
to
beleeue
that
hee
was
dead
,
then
that
hee
rose
againe
.
And
what
other
thing
can
more
fitly
be
collected
from
that
practise
of
all
the
Euangelists
,
who
in
other
things
while
some
of
them
omit
one
historie
,
some
another
;
or
else
some
of
them
breifly
point
at
,
and
lightly
touch
and
passe
ouer
some
other
histories
:
all
of
them
set
themselues
of
purpose
to
be
copious
and
large
in
this
of
Christs
resurrection
;
that
the
faith
of
beleeuers
might
be
firmely
grounded
herein
,
and
the
rather
,
because
no
benefite
of
his
resurrection
,
none
of
his
death
:
and
without
the
certaine
apprehension
hereof
,
all
preaching
,
and
hearing
,
and
faith
were
in
vaine
;
and
we
our selues
were
yet
in
our
sinnes
:
To
which
Apostolicall
practise
,
this
of
our
Apostle
is
not
vnsutable
in
this
place
in
hand
;
The
second
point
,
is
to
consider
the
person
that
raised
Christ
.
Him
God
raised
,
that
is
,
God
the
Father
,
Act.
2.24
.
And
haue
crucified
and
slaine
,
whom
God
hath
raised
:
and
3.15
.
Yee
haue
killed
the
Lord
of
life
,
whom
God
hath
raised
from
the
dead
.
More
plainely
is
this
worke
attributed
to
the
mightie
power
of
the
Father
of
glorie
working
in
Christ
,
and
raising
him
from
the
dead
,
Eph.
1.17.20
.
and
to
him
at
whose
right
hand
hee
sitteth
:
so
Rom.
4.24
.
We
beleeue
in
him
which
raised
our
Lord
Iesus
Christ
from
the
dead
.
Obiect
.
But
Christ
raised
himselfe
,
Ioh.
2.19
.
Destroie
this
Temple
and
in
three
daies
I
will
raise
it
againe
:
and
hereby
was
hee
mightily
declared
to
be
the
Sonne
of
God
by
raising
himselfe
from
the
dead
,
Rom.
1.14
.
In
like
manner
is
this
resurrection
of
his
ascribed
to
the
holy
Ghost
,
Rom.
8.11
.
If
the
spirit
of
him
which
raised
vp
Christ
,
&c.
therefore
the
Father
raised
him
not
.
Answ.
Here
is
no
contrarietie
,
the
Father
raised
him
,
and
hee
raised
himselfe
.
For
1.
there
is
but
one
deitie
of
the
Father
,
Sonne
,
and
holy
Ghost
,
which
is
the
common
foundation
of
all
their
actions
.
2.
There
is
but
one
power
common
to
them
all
three
,
and
this
is
the
power
that
Christ
challengeth
he
hath
to
lay
downe
his
life
and
take
it
vp
againe
.
3.
There
is
but
one
common
act
in
them
all
three
,
These
three
are
one
,
that
is
,
these
three
,
1.
in
the
true
and
reall
distinction
of
their
persons
:
2.
in
their
inward
proprieties
,
as
to
beget
,
to
be
begotten
,
and
proceede
:
and
3.
in
their
seuerall
offices
one
to
another
,
as
to
send
,
and
to
be
sent
:
these
three
are
one
in
nature
and
essence
,
one
in
power
&
will
,
and
one
in
the
act
of
producing
all
such
actions
,
as
without
themselues
any
of
them
is
said
to
performe
.
Secondly
,
although
here
is
no
contrarietie
,
yet
here
is
an
order
in
the
working
or
administration
of
the
person
to
be
obserued
:
for
the
Father
as
the
first
efficient
in
order
,
raiseth
Christ
as
man
,
by
the
Sonne
as
a
second
efficient
in
order
,
and
by
the
holy
Ghost
as
a
third
.
For
as
it
is
in
all
the
matter
of
creation
,
so
is
it
in
all
the
workes
of
redemption
:
they
are
ascribed
vnto
the
Father
especially
;
not
because
they
agree
not
vnto
the
other
two
persons
,
but
because
he
after
a
peculiar
manner
worketh
them
,
namely
by
the
Son
,
and
by
the
holy
Ghost
;
but
they
not
by
him
,
but
from
him
:
and
so
neither
this
,
or
any
other
such
place
,
where
it
is
ascribed
to
the
Father
to
raise
his
Sonne
Iesus
,
must
be
conceiued
,
either
as
making
Christ
(
as
the
Sonne
)
inferiour
in
power
to
his
Father
,
or
as
excluding
his
owne
mightie
power
in
raising
himselfe
;
for
they
shewe
onely
the
order
of
the
persons
,
but
make
no
inequalitie
in
essence
,
or
power
,
or
will
,
or
working
.
Thirdly
,
where
the
Sonne
is
said
to
be
raised
of
the
Father
,
it
must
not
be
vnderstood
of
the
person
of
the
Sonne
,
but
in
respect
of
his
nature
assumed
,
that
is
,
his
humanitie
.
Whence
obserue
,
that
as
the
former
point
shewed
that
Christ
was
a
true
man
,
because
he
was
in
the
state
of
the
dead
,
whence
he
was
raised
;
so
this
consideration
sheweth
him
to
be
a
true
and
glorious
God
,
and
notably
concludeth
that
which
the
Apostle
aimeth
at
,
who
would
hence
prooue
him
to
be
Lord
of
all
,
mightily
declared
himselfe
the
Sonne
of
God
,
and
Lord
of
all
,
blessed
for
euer
.
This
is
it
which
maketh
him
the
fit
obiect
of
our
faith
,
and
if
he
had
not
expressed
himselfe
as
well
a
true
and
perfect
God
,
as
a
true
&
entire
man
,
we
ought
not
to
haue
beleeued
in
him
:
we
beleeue
not
then
(
as
the
Iewes
scoffingly
say
)
in
a
crucified
God
;
but
in
a
God
raising
and
exalting
to
glorie
,
of
Ionas
:
and
when
the
Iewes
demanded
a
signe
why
he
tooke
such
authority
vpon
him
;
he
gaue
them
no
other
,
but
sent
them
hi●her
,
destroy
this
temple
,
and
I
will
reare
it
in
three
dayes
,
Ioh.
2.18.19
.
&c.
The
third
point
is
the
raising
it selfe
:
wherein
3.
points
are
to
be
opened
:
1.
the
necessitie
of
Christs
rising
.
2.
the
manner
.
3.
the
fruit
or
ends
of
it
.
Christ
to
rise
from
the
dead
the
third
day
,
Luk.
24.46
.
and
it
was
impossible
that
he
should
be
held
downe
of
death
,
Act.
2.24
.
Againe
,
the
Scriptures
must
necessarily
be
fulfilled
,
all
which
beat
vpon
these
two
points
,
1.
his
sufferings
,
glorie
that
should
followe
.
And
more
specially
all
those
predictions
,
and
types
of
his
resurrection
inforced
this
ne●essitie
,
Psal.
16.10
.
Thou
wilt
not
leaue
my
soule
in
graue
:
which
our
Apostle
prooueth
cannot
be
meant
of
Dauid
,
whose
bodie
sawe
corruption
;
but
that
Dauid
spake
concerning
him
:
Isa.
53.10
.
when
he
shall
make
his
soule
an
offering
for
sinne
,
he
shall
see
his
seede
,
and
prolong
his
dayes
:
Besides
his
owne
prediction
of
his
resurrection
,
must
either
be
fulfilled
,
or
he
could
not
haue
beene
the
onely
true
Prophet
of
his
Church
:
for
himselfe
had
said
,
that
the
Iewes
should
slay
him
and
crucifie
him
,
but
the
third
day
shall
hee
rise
againe
,
Matth.
20.17
.
and
this
the
high
Priests
and
Pharisies
remembred
well
,
when
they
came
to
Pilate
and
said
,
Sir
,
we
remember
that
this
deceiuer
while
he
was
aliue
said
,
within
three
dayes
I
will
rise
:
command
therefore
that
the
sepulchre
be
made
sure
,
&c.
Adde
hereunto
,
that
all
the
predictions
of
his
ascension
,
of
his
triumph
,
and
of
the
last
iudgement
depended
hereupon
.
Further
,
the
types
which
foreshadowed
his
resurrection
,
must
not
be
frustrate
,
but
answered
in
the
truth
of
them
:
as
that
of
Izaak
bound
vpon
the
wood
,
but
yet
reserued
aliue
,
whome
his
father
receiued
from
the
dead
after
a
sort
:
of
Sampson
escaping
the
reuenge
and
malice
of
his
enimies
by
carrying
away
the
gates
wherein
he
seemed
fast
shut
:
of
the
two
goates
,
one
slaine
for
sinne
,
the
other
a
scape
goat
,
shadowing
Christ
both
slaine
for
sinne
,
2.
It
was
necessarie
in
respect
of
himselfe
,
whether
we
consider
the
excellencie
of
his
person
,
Father
,
glorifie
thy
Sonne
.
As
for
his
office
,
as
he
was
set
out
by
his
Father
to
be
a
perpetuall
Mediator
betweene
God
and
the
Church
;
so
was
hee
to
be
an
euerlasting
King
of
glorie
;
there
must
be
no
ende
:
according
to
that
prophesie
of
Daniel
7.27
.
The
kingdome
of
the
most
high
is
an
euerlasting
kingdome
.
And
according
to
the
oath
of
the
Lord
recorded
,
Psal.
89.36
.
I
haue
sworne
once
by
my
holinesse
that
I
will
not
faile
Dauid
:
his
seede
shall
endure
for
euer
;
and
his
throne
as
the
sunne
before
mee
,
hee
shall
be
established
for
euermore
as
the
moone
,
and
as
a
faithfull
witnesse
in
the
heauen
.
Selah
.
2.
Hee
must
be
also
a
Preist
for
euer
after
the
order
,
and
could
not
repent
,
that
hee
should
be
a
preist
for
euer
:
they
were
not
suffred
to
endure
by
death
:
But
this
man
because
hee
endureth
for
euer
,
an
euerlasting
preisthood
.
They
were
made
Preists
after
the
law
of
the
carnall
commandement
,
after
the
power
of
the
endlesse
life
:
that
is
,
hee
was
not
made
a
Preist
by
the
law
,
namely
ceremoniall
,
which
established
for
a
time
dying
and
vanishing
things
,
signified
by
the
name
of
flesh
:
but
hee
was
made
by
the
efficacie
of
the
word
and
oath
of
his
Father
,
which
gaue
him
endlesse
life
,
and
perpetuall
duration
;
so
as
neither
death
it selfe
,
nor
the
graue
could
hold
any
dominion
ouer
him
,
when
they
seemed
to
haue
clasped
him
fast
in
their
bands
;
which
yet
were
powerfull
inough
to
haue
held
downe
any
or
all
other
men
in
the
world
besides
himselfe
:
and
the
Apostle
to
the
Hebrewes
giueth
a
double
reason
why
hee
must
necessarily
outliue
death
it selfe
:
the
former
,
because
hee
must
not
onely
make
a
perpetuall
oblation
that
need
no
repetition
;
but
also
hee
must
liue
euer
to
make
intercession
,
perfectly
saued
his
people
.
This
is
most
clearly
prooued
,
Rom.
8.34
.
It
is
Christ
who
died
,
yea
or
rather
which
is
risen
againe
:
who
is
also
at
the
right
hand
of
God
and
maketh
requests
for
vs
:
and
Hebr.
9.24
.
Christ
is
entred
into
the
very
heauen
to
appeare
now
in
the
sight
of
God
for
vs
:
which
appearance
of
his
in
heauen
with
his
merits
,
hath
the
force
of
the
most
effectuall
prayer
that
euer
was
.
The
latter
is
,
that
hee
may
not
only
make
one
offring
for
sinne
(
as
those
Preists
did
many
)
but
that
hee
may
alwaies
liue
to
apply
it
(
as
they
did
not
)
and
see
that
his
people
haue
the
benefite
of
it
;
of
their
consciences
from
dead
workes
to
serue
the
liuing
God
:
as
the
same
Apostle
noteth
,
Hebr.
9.14
.
and
in
the
last
place
to
bestow
vpon
euery
beleeuer
the
spirit
of
faith
,
whereby
they
may
apprehend
,
&
apply
his
sacrifice
to
their
owne
saluation
.
Neither
doth
it
any
whit
impeach
the
eternitie
of
Christs
preisthood
,
because
foure
thousand
yeares
almost
of
the
world
were
passed
before
hee
suffered
:
for
howsoeuer
the
execution
of
it
was
not
all
those
ages
after
the
beginning
of
the
world
,
yet
the
vertue
,
efficacie
and
benefite
of
it
,
reached
to
the
first
beleeuer
that
euer
was
in
the
world
Adam
himselfe
,
whose
faith
in
this
seede
of
the
woman
saued
him
.
Abraham
also
saw
his
day
and
reioysed
:
and
the
holy
Ghost
feareth
not
to
call
him
the
lambe
slaine
from
the
beginning
of
the
world
:
namely
,
1.
in
Gods
counsell
and
decree
.
3.
Hee
must
be
also
the
perpetuall
Prophet
of
his
Church
,
gathering
of
the
Saints
,
vntill
we
all
meete
(
in
the
vnitie
of
faith
,
and
knowledge
of
the
Sonne
of
God
,
vnto
a
perfect
man
,
and
vnto
the
measure
of
the
age
of
the
fulnesse
of
Christ
:
so
as
it
is
cleared
,
that
no
part
of
his
offices
could
admit
that
hee
should
abide
vnder
death
,
and
therefore
necessarily
in
this
second
respect
must
rise
againe
.
Thirdly
,
It
was
necessarie
hee
should
rise
again
,
because
hee
was
so
to
die
as
that
thereby
hee
must
ouercome
,
yea
and
destroie
death
,
which
he
had
not
done
,
if
he
had
laine
conquered
of
death
still
in
the
graue
:
yea
more
,
he
must
so
die
as
that
he
must
giue
eternall
life
to
his
sheepe
,
they
shall
neuer
perish
,
neither
shall
any
take
them
out
of
my
hands
:
which
could
neuer
haue
beene
accomplished
,
if
himselfe
had
perished
,
and
had
beene
left
in
the
hands
and
house
of
death
.
But
hence
hath
hee
brought
his
Church
strong
consolation
,
in
that
beeing
risen
from
the
dead
,
hee
hath
fully
ouercome
death
,
satisfied
for
euery
sinne
of
euery
beleeuer
,
and
risen
from
vnder
all
that
waight
of
sinne
and
death
which
would
haue
oppressed
vs
for
euer
;
yea
euen
himselfe
,
if
hee
had
left
one
of
our
sinnes
that
beleeue
in
his
name
vnsatisfied
for
.
Out
of
this
that
hath
beene
spoken
,
commeth
to
be
answered
that
obiection
,
that
seeing
Christ
by
his
death
paid
the
price
of
sinne
vnto
God
,
what
need
we
more
of
him
,
we
can
be
but
acquitted
and
discharged
.
Answ.
The
prouiding
of
the
most
soueraigne
plaister
is
not
enough
to
worke
a
cure
,
but
the
applying
of
it
also
.
Neither
was
it
sufficient
for
Christ
to
performe
the
former
part
of
his
priesthood
,
namely
satisfaction
for
sinne
,
if
he
had
not
added
the
latter
thereto
,
which
is
the
application
of
it
.
This
latter
maketh
the
former
ours
,
and
comfortable
vnto
vs
.
And
both
these
the
Apostle
affirmeth
of
Christ
,
Rom.
4.25
.
Christ
was
deliuered
to
death
for
our
sinnes
,
and
is
risen
againe
for
our
iustification
:
where
by
iustification
is
meant
by
a
Metonimie
,
the
application
of
iustice
.
The
second
point
propounded
to
be
considered
of
in
the
rising
of
Christ
,
is
the
manner
of
it
,
which
will
appeare
in
three
things
:
the
1.
concerning
his
soule
;
the
2.
his
bodie
;
the
3.
his
whole
humanitie
standing
of
both
.
First
,
the
soule
of
Christ
which
on
the
crosse
was
separated
from
the
bodie
,
commended
into
the
hands
of
his
Father
,
and
translated
that
same
day
into
Paradise
,
was
by
the
mightie
power
of
God
the
Father
,
Sonne
,
and
holy
Ghost
,
brought
backe
into
his
dead
body
,
lying
in
the
graue
:
quickened
it
,
and
made
it
a
liuing
bodie
,
moouing
and
sensible
in
it selfe
,
and
vnto
others
.
Secondly
,
the
selfe
same
bodie
which
was
borne
of
the
Virgin
Mary
,
educated
in
Egypt
and
Galilie
;
which
was
apprehended
,
condemned
,
crucified
and
laid
in
the
graue
,
came
out
of
the
graue
a
liuing
bodie
;
God
by
the
ministerie
of
the
Angels
remoouing
all
lets
,
loosing
the
bands
and
apparell
of
death
from
off
his
blessed
bodie
;
by
the
earthquake
tumbled
away
the
stone
that
held
him
downe
,
droue
away
the
souldiers
for
feare
,
who
would
haue
assayed
to
haue
killed
him
the
second
time
if
they
had
seene
him
rise
:
and
so
opened
the
graue
,
that
all
might
see
the
bodie
was
gone
.
Thirdly
,
the
whole
humanitie
was
raised
glorified
.
For
1.
his
bodie
put
off
all
such
infirmities
and
passions
as
he
pleased
to
make
triall
of
for
our
sakes
,
that
he
might
be
a
more
merciful
high
Priest
:
such
as
are
hunger
,
thirst
,
cold
,
wearinesse
,
paine
,
and
death
it selfe
:
and
contrarily
put
on
such
excellent
qualities
as
are
fit
for
a
glorified
bodie
;
such
as
are
agilitie
,
brightnesse
,
incorruption
,
immortalitie
,
Secondly
,
as
for
the
soule
of
our
blessed
Sauiour
,
it
was
beautified
with
such
a
measure
of
knowledge
as
excelled
all
creatures
men
or
angels
;
euen
such
as
was
meet
for
such
an
head
:
the
Godhead
reuealing
vnto
it
all
things
which
either
it
would
know
,
or
in
regard
of
his
glorious
office
ought
to
know
.
The
like
is
to
be
said
of
righteousnesse
,
holinesse
,
and
the
rest
of
his
graces
:
wherein
he
was
set
so
farre
aboue
all
creatures
,
as
they
all
are
not
able
to
comprehend
them
:
and
yet
in
regard
of
God
all
of
them
finite
as
his
soule
it selfe
is
.
The
third
point
in
this
rising
of
Christ
,
is
the
fruit
or
benefits
of
it
,
which
will
appeare
to
be
not
so
many
as
great
,
if
we
attentiuely
consider
,
either
1.
the
euills
that
hereby
he
hath
remooued
,
or
2.
the
good
things
he
hath
procured
vnto
his
people
.
The
former
is
manifest
,
in
that
hence
all
the
enemies
of
mans
saluation
,
are
not
onely
vtterly
subdued
,
but
made
not
onely
not
formidable
and
terrible
,
as
before
,
but
after
a
sort
friendly
,
at
least
beneficiall
vnto
beleeuers
:
the
which
point
after
wee
haue
a
little
cleared
,
we
wil
proceed
to
the
second
sort
of
benefits
hence
also
accrewing
.
The
first
of
these
enemies
is
Sinne
:
who
had
for
euer
raigned
in
vs
to
death
,
We
are
yet
in
our
sinnes
.
But
against
this
wil
be
obiected
,
that
notwithstanding
Christs
rising
we
see
sinne
rule
and
raigne
in
the
most
,
receiue
of
his
fulnesse
.
The
latter
distinction
concerneth
sin
;
wherein
wee
must
consider
two
things
:
1.
the
guilt
.
2.
the
corruption
of
it
.
How
can
we
that
are
dead
to
sinne
,
liue
in
it
?
and
hence
it
is
that
such
as
are
in
communion
with
Christ
,
are
not
only
said
to
be
dead
,
but
buried
also
with
Christ
:
and
consequently
they
leaue
their
sinnes
in
his
graue
,
euen
as
Christ
himselfe
left
them
there
:
where
if
they
be
left
,
there
will
be
a
rotting
and
consuming
of
them
away
,
that
they
will
be
euery
day
lesse
then
other
,
euen
as
it
is
with
the
bodie
that
lyeth
in
the
graue
:
and
those
which
remaine
yet
vnmortified
,
they
will
be
euen
as
dead
carkases
,
lothsome
and
stinking
,
which
aboue
all
things
the
godly
desire
to
be
couered
.
Now
how
impossible
is
it
that
these
should
be
the
practises
of
such
as
liue
in
sinne
.
Nay
I
say
more
,
that
all
the
corruption
of
sinne
left
in
the
godly
,
can
scarcely
be
said
to
liue
in
them
.
I
graunt
indeede
,
some
moouing
and
stirring
of
it
in
them
,
Hee
that
is
dead
,
is
freed
from
sinne
:
as
the
theefe
once
hanged
,
stealeth
no
more
:
so
sinne
once
dead
and
executed
in
Christ
,
liueth
no
more
in
state
or
strength
:
the
sinewes
of
this
giant
are
cut
,
and
what
strength
of
motion
can
be
in
it
.
In
a
word
,
it
is
in
beleeuers
but
dying
sinne
,
sinne
destroied
:
the
whole
hoast
of
sinne
is
discomfited
,
though
some
stragglers
of
the
armie
wander
here
and
there
as
rebells
in
another
mans
dominions
.
The
second
enemie
is
death
,
which
entred
into
the
world
by
sinne
,
O
death
,
I
will
be
thy
death
;
who
although
he
be
the
last
enemie
that
shall
be
fully
destroyed
,
yet
hath
he
disarmed
him
,
taken
away
his
dart
and
sting
from
him
,
and
so
spoyled
him
,
as
he
hath
left
him
nothing
to
harme
the
elect
withall
.
The
third
enemie
is
hell
,
the
gates
of
which
was
set
wide
open
by
sinne
;
for
,
In
the
day
thou
sinnest
,
thou
shalt
die
the
death
,
namely
,
the
second
death
as
well
as
the
former
.
But
Iesus
Christ
,
by
discending
into
hell
,
and
suffering
the
sorrowes
of
the
second
death
,
loosed
the
same
from
himselfe
,
and
all
such
as
shall
beleeue
in
his
name
vnto
the
worlds
ende
:
Reu.
1.18
.
I
was
dead
,
but
am
aliue
for
euermore
,
Amen
:
and
I
haue
the
keyes
of
hell
and
death
:
which
phrase
seemeth
to
be
borrowed
from
great
commanders
and
conquerours
,
who
hauing
wonne
and
entred
any
citie
,
presently
haue
the
keyes
deliuered
vnto
them
,
in
token
of
that
regiment
and
authoritie
which
now
of
right
belongeth
vnto
them
;
and
plainely
importeth
,
that
howsoeuer
Christ
was
once
dead
,
yet
by
his
death
he
hath
vanquished
hel
and
death
,
and
so
hath
obtained
full
power
and
command
ouer
them
both
.
The
fourth
enemie
is
Satan
,
destroy
the
workes
of
the
deuill
:
who
hath
this
tyrant
also
in
chaines
reserued
for
the
blackenesse
of
darkenesse
for
euer
.
Be
of
good
comfort
,
for
I
haue
ouercome
the
world
:
As
if
he
had
said
,
trouble
not
your
hearts
,
although
you
haue
all
the
strength
and
malice
of
the
wicked
world
against
you
,
all
which
shall
be
no
more
able
to
preiudice
your
saluation
,
or
hinder
your
glorie
,
then
myne
owne
,
who
haue
ouercome
it
,
so
as
you
fight
against
a
conquered
enemie
.
By
all
this
that
hath
beene
said
,
that
of
the
Apostle
appeareth
to
bee
true
:
that
he
hath
subdued
all
things
vnto
himselfe
,
and
hath
put
all
his
enemies
vnder
his
feet
,
that
none
nor
all
of
them
can
separate
vs
from
God
or
Christ
,
or
our
saluation
,
purchased
and
preserued
for
vs
by
him
.
Now
we
are
to
see
in
the
next
place
,
out
of
the
eater
commeth
meate
,
as
was
said
in
Samsons
riddle
,
Iud.
14.14
.
2.
Death
is
not
now
to
Gods
children
as
it
was
to
Christ
,
ioyned
with
a
sence
of
Gods
anger
against
it
,
or
paying
a
debt
to
the
iustice
of
God
,
(
for
it
were
against
the
rule
of
Gods
iustice
to
require
the
paiment
of
the
same
debt
twise
)
but
wherein
they
haue
a
sweete
sense
of
Gods
fatherly
loue
,
wherein
sinne
is
perfectly
to
be
abolished
▪
whereby
way
and
entrance
is
made
vnto
life
euerlasting
,
where
we
shall
be
with
God
and
Iesus
Christ
,
which
is
best
of
all
.
The
Saints
of
God
in
these
regards
haue
rather
desired
than
feared
it
:
for
what
man
hauing
bin
tossed
a
long
time
vpon
a
dangerous
sea
,
would
feare
the
hauen
?
or
who
beeing
wearied
with
the
trauells
of
the
day
would
feare
to
goe
to
his
rest
at
night
?
3.
Sence
of
hell
keepeth
in
▪
vs
an
hatred
of
sinne
,
and
a
longing
after
heauen
:
yea
how
beneficial
the
terrors
of
conscience
are
to
Gods
children
,
were
too
long
here
to
discourse
.
The
speach
is
as
true
as
common
,
the
way
to
heauen
lyeth
by
hell
gates
.
4.
The
Deuill
maketh
vs
flie
to
God
our
helpe
,
and
relie
vpon
his
strength
:
yea
,
when
men
by
no
other
meanes
wil
be
drawn
,
God
setteth
the
deuill
in
their
necks
to
dragge
them
to
heauen
,
as
a
graue
Diuine
speaketh
.
5.
All
the
euills
in
the
world
worke
to
the
best
to
them
that
loue
God
,
and
hasten
them
to
the
fruition
of
the
victorie
obtained
by
Christ
:
they
weigne
them
from
the
world
,
and
the
loue
of
it
.
And
whereas
they
are
as
prone
to
pitch
their
tabernacles
here
belowe
as
others
,
God
vseth
these
as
meanes
to
keep
his
from
being
of
the
world
,
euen
while
they
are
in
it
.
They
conforme
them
to
Iesus
Christ
their
head
,
and
traine
them
in
the
imitation
of
him
,
both
in
patience
and
obedience
.
Now
how
could
any
of
these
parcells
of
Gods
curse
against
the
sinne
of
man
,
or
mans
cursed
sinne
it selfe
,
bring
to
any
such
sweete
and
profitable
fruits
,
but
by
the
ouerruling
power
of
Iesus
Christ
,
who
bringeth
life
out
of
death
,
light
out
of
darknesse
;
and
who
only
can
make
his
owne
wise
out
of
ranke
poyson
to
sucke
most
sweete
and
soueraigne
preseruatiues
;
which
who
doth
not
,
hee
neuer
as
yet
knew
the
benefit
of
Christ
his
resurrection
.
The
second
sort
of
blessings
procured
to
the
Church
,
by
Christ
his
resurrection
,
must
surviue
to
see
his
seede
,
and
prolong
his
daies
:
one
that
had
power
to
laie
downe
his
life
,
and
power
to
take
it
vp
againe
.
In
a
word
,
one
that
was
put
to
death
concerning
the
flesh
,
was
quickned
in
the
spirit
:
that
is
,
by
vertue
of
his
dietie
,
raysing
that
flesh
vp
againe
.
Let
all
the
Iewes
and
Atheists
in
the
earth
dispise
the
indignitie
of
his
death
,
we
with
the
Angels
will
admire
the
glorie
of
his
resurrection
.
The
second
benefit
is
,
that
hence
we
are
assured
that
our
1.
Iustification
,
2.
Sanctification
,
3.
perfect
saluation
,
is
not
only
obteined
,
but
applied
vnto
vs
.
For
our
iustification
before
God
,
by
meanes
of
Christ
his
resurrection
,
hee
brought
into
vs
an
euerlasting
righteousnesse
:
in
that
hee
not
only
bare
our
burden
vpon
himselfe
,
but
bare
it
away
from
vs
:
for
what
is
his
resurrection
else
but
his
actuall
absolution
from
our
sinnes
which
were
imputed
vnto
him
,
and
for
which
he
subiected
himselfe
vnto
the
death
:
Whence
we
grow
vp
in
full
assurance
,
that
the
whole
price
is
not
only
paid
to
the
vttermost
on
Christs
part
,
but
that
the
satisfaction
is
accepted
also
on
his
Fathers
,
whose
iustice
would
neuer
haue
absolued
him
,
if
all
the
bills
and
writings
which
were
to
be
laid
against
vs
,
had
not
beene
fastned
to
the
crosse
,
and
so
cancelled
and
fully
discharged
:
so
as
now
we
may
with
the
Apostle
,
hold
out
a
flagge
of
defiance
,
and
challenge
our
righteousnesse
;
for
who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
It
is
God
that
iustifieth
,
who
shall
condemne
?
it
is
Christ
which
is
dead
,
yea
,
or
rather
which
is
risen
againe
.
And
the
same
Apostle
thirsting
after
that
righteousnesse
which
is
by
faith
in
him
,
counteth
all
things
losse
and
donge
,
know
him
,
and
the
vertue
of
his
resurrection
.
2.
From
this
resurrection
of
Christ
issueth
our
sanctification
,
which
is
our
first
resurrection
or
raising
of
our
soules
from
the
death
of
sinne
:
because
in
euery
reconciliation
making
must
be
two
conditions
.
1.
A
forgetting
vpon
satisfaction
of
all
old
wrongs
and
iniuries
.
2.
A
binding
from
future
offences
:
the
former
Christ
effecteth
by
his
death
,
the
latter
by
his
resurrection
,
into
the
which
whosoeuer
are
grafted
,
they
cannot
henceforth
serue
sinne
,
but
beeing
risen
with
Christ
,
they
seeke
the
things
which
are
aboue
,
where
Christ
sitteth
:
begotten
to
a
liuely
hope
by
the
resurrection
of
Iesus
Christ
from
the
dead
:
Thirdly
,
our
perfect
saluation
is
also
hence
fully
assured
vs
;
for
if
our
Lord
Iesus
hath
foyled
all
the
powers
of
hell
,
death
,
and
darkenesse
in
himselfe
,
when
he
was
yet
dead
;
how
much
more
doth
he
it
for
vs
his
members
,
beeing
now
aliue
?
if
he
could
driue
backe
and
disperse
all
spirituall
enmities
,
euen
when
he
was
in
hell
it selfe
after
a
sort
,
farre
aboue
all
mooueable
and
aspectible
heauens
?
for
we
must
not
behold
the
victorie
&
triumph
of
Christ
,
as
performed
onely
in
and
for
himselfe
;
we
are
cast
from
the
face
of
the
Lord
;
from
the
dead
,
euen
so
them
which
sleepe
in
Iesus
will
God
bring
with
him
:
the
same
spirit
which
raised
Iesus
from
the
dead
dwell
in
vs
,
then
he
that
raised
Christ
from
the
dead
shall
also
quicken
our
mortal
bodies
:
for
Christ
hath
not
redeemed
the
soule
alone
from
death
,
but
the
body
also
:
els
had
this
second
Adam
bin
inferiour
to
the
first
,
if
not
able
to
saue
by
his
rising
al
that
which
was
lost
by
the
fall
of
the
former
.
Oh
how
would
this
meditation
well
digested
,
sweeten
the
remembrance
of
death
and
the
graue
?
when
a
Christian
shall
consider
,
that
looke
how
it
was
with
Christ
when
his
soule
and
bodie
were
separated
,
yet
both
of
them
were
vnited
to
the
dietie
,
which
brought
them
together
againe
:
euen
so
I
am
taught
by
the
Scriptures
,
that
when
my
soule
and
bodie
shall
be
separated
,
yet
shall
neither
of
them
be
sundred
from
Christ
my
head
,
but
he
will
reunite
them
like
louing
friends
that
they
may
participate
in
his
own
glory
.
How
would
this
meditation
bring
the
soule
,
not
only
to
be
content
,
but
to
desire
to
be
dissolued
,
&
be
with
Christ
,
accounting
that
the
best
of
all
.
The
third
benefit
befalling
vs
by
the
resurrection
of
Christ
is
,
that
because
Christ
is
risen
,
we
know
it
shall
not
only
goe
well
with
vs
,
but
with
all
the
Church
of
God
;
the
prosperitie
of
which
,
so
many
as
would
prosper
must
reioyce
in
;
for
hence
it
is
that
Christ
calleth
a
church
out
of
the
world
,
which
after
a
sort
riseth
euen
out
of
his
owne
graue
:
hence
is
it
that
beeing
ascended
on
high
,
hee
gaue
gifts
to
men
,
for
the
gathering
and
preseruing
of
his
Church
:
hence
is
it
that
the
church
shall
alwaies
haue
the
light
of
the
Gospel
,
Pastors
,
Teachers
,
and
the
Ministrie
,
till
we
all
meete
to
a
perfect
man
:
hence
is
it
that
this
Church
shall
be
defended
from
Wolues
and
Tyrants
;
seeing
none
is
stronger
then
hee
,
nor
able
to
plucke
any
of
his
sheepe
out
of
his
hands
.
Let
the
Church
be
pressed
,
it
shall
neuer
be
oppressed
:
Let
the
Kings
of
the
earth
band
themselues
and
forces
against
it
,
the
Lord
hath
set
his
Sonne
vpon
his
holy
mountaine
,
and
hee
shall
crush
them
like
a
potters
vessel
:
Let
Heretikes
and
Antechrist
send
armies
of
Locusts
,
Iesuites
,
and
seducing
vagrants
to
wast
the
Church
,
and
bereaue
it
of
the
truth
and
light
leading
to
life
,
they
shall
only
seduce
such
as
whose
names
are
not
written
in
the
booke
of
life
,
and
of
the
Lamb
:
for
seeing
Christ
is
risen
,
so
long
as
●e
(
who
can
die
no
more
)
liueth
,
hee
will
preserue
his
darling
;
hee
will
send
out
the
starres
that
are
in
his
right
hand
for
her
releefe
;
who
like
Dauids
worthies
shall
break
through
the
hosts
of
the
enemie
,
and
bring
the
pure
waters
of
the
well
of
life
:
as
we
are
for
euer
thankfully
to
acknowledge
in
those
worthy
restorers
of
our
religion
.
Lastly
,
let
floods
of
persecution
rise
and
swell
,
so
as
this
doue
of
Christ
cannot
find
rest
for
the
sole
of
her
foot
,
one
meanes
or
other
Christ
will
vse
for
her
helpe
:
for
hee
will
either
send
her
into
the
wildernesse
,
or
the
earth
shall
helpe
the
woman
and
drinke
in
the
waters
,
that
they
shall
not
hurt
her
:
or
hee
will
prouide
for
her
one
of
the
chambers
of
his
prouidence
(
as
hee
did
for
Ioash
against
the
rage
of
Athaliah
)
wherein
shee
shall
be
safe
till
the
storme
be
blowne
ouer
.
These
are
the
principall
benefits
procured
vs
by
Christs
resurrection
,
which
belong
not
vnto
all
,
but
only
to
such
as
are
risen
with
him
.
Quest.
seeking
of
things
aboue
where
Christ
is
,
an
infallible
marke
of
our
rising
with
him
;
for
as
when
Christ
was
risen
,
he
minded
not
things
below
any
more
,
but
all
his
course
was
a
preparation
to
his
ascention
,
to
which
all
things
tended
:
so
now
if
thou
be
risen
with
him
,
heauen
will
be
in
thine
eye
,
and
thine
affections
are
ascended
thither
where
Christ
is
:
if
Christ
were
on
earth
,
thou
mightest
fix
thy
soule
and
senses
here
on
earth
,
and
yet
be
a
Christian
;
but
seeing
he
who
is
thy
head
is
in
heauen
,
thou
that
art
a
member
of
him
,
must
be
there
also
.
And
as
Christ
while
he
continued
vpon
earth
after
his
resurrection
,
liued
a
kind
of
supernaturall
and
heauenly
life
;
so
if
thou
be
risen
with
him
,
thou
liuest
not
the
life
of
nature
,
but
hast
begunne
the
life
of
grace
,
and
an
heauenly
conuersation
.
Quest.
But
how
shall
I
know
whether
I
liue
by
this
heauenly
life
or
no
?
Answ.
The
second
note
,
bought
from
the
earth
:
diuine
nature
:
get
you
hence
:
what
haue
I
to
doe
with
you
?
they
that
were
of
the
Synagogue
of
Satan
,
are
now
in
the
Temple
with
true
beleeuers
.
Thus
is
it
said
of
the
144000.
that
were
bought
from
the
earth
,
that
they
were
not
defiled
with
women
,
but
were
virgins
,
that
is
,
sanctified
in
part
,
and
washed
from
their
filthinesse
,
and
will
haue
no
more
fellowship
in
the
vnfruitfull
workes
of
darknesse
,
wherein
sometimes
they
were
cheife
actors
.
3.
The
Saints
in
heauen
neuer
ioyne
with
the
wicked
of
the
world
any
more
;
that
beeing
verefied
,
which
Moses
spake
to
the
Isralites
,
concerning
the
Egyptians
,
The
enemies
whom
your
eyes
haue
seene
this
day
,
you
shall
neuer
see
more
:
euen
so
the
faithfull
hate
the
companie
of
the
wicked
,
with
whom
they
can
neither
doe
good
,
nor
take
any
:
whereas
before
their
calling
,
they
were
mixt
with
them
,
and
ran
with
them
to
the
same
riot
of
excesse
.
Now
their
fellowship
is
dissolued
;
they
are
no
more
companions
with
them
;
the
light
of
the
one
admitteth
no
communion
with
the
others
darknes
:
and
that
they
are
often
forced
to
dwell
in
Mesech
with
them
,
it
is
the
woe
and
greefe
of
their
hearts
.
Another
part
of
this
agreement
,
standeth
in
the
things
to
which
the
Saints
are
called
,
praise
him
.
Not
that
much
rebellion
and
corruption
of
nature
,
doth
not
often
dead
and
dull
euen
the
most
sanctified
;
but
yet
something
they
get
forward
;
and
delight
in
the
progresse
they
make
to
the
cheerefull
praise
and
worship
of
God
.
And
this
they
doe
,
not
by
fits
and
starts
,
but
imitate
that
heauenly
life
in
the
continual
endeauour
,
to
make
the
pleasing
of
God
their
principall
delight
,
and
the
chiefe
thing
that
most
soliciteth
them
.
Thirdly
,
as
the
Saints
in
heauen
liue
according
to
the
lawe
of
perfect
righteousnesse
,
which
is
the
law
and
charter
of
heauen
,
and
haue
obtained
perfect
sanctification
:
so
beleeuers
on
earth
set
the
same
law
before
them
,
to
rule
and
direct
euery
particular
action
by
,
and
beginne
the
selfe
same
obedience
:
they
beginne
to
waigh
all
they
giue
out
or
take
in
by
the
waights
of
the
sanctuarie
,
which
God
hath
sealed
as
iust
:
they
follow
the
lambe
whithersoeuer
he
goeth
before
them
,
whether
by
voice
or
example
.
Fourthly
,
as
the
Saints
in
heauen
enioy
God
for
the
means
of
all
their
liues
;
Lord
,
how
long
,
holy
,
and
iust
?
to
loue
the
appearing
of
Iesus
Christ
,
2.
Tim.
4.8
.
These
notes
laid
together
,
will
giue
witnesse
with
or
against
a
man
,
Come
Lord
Iesus
,
come
quickly
?
this
is
to
conuerse
in
heauen
,
while
thou
art
on
earth
;
and
to
seeke
the
things
aboue
where
Iesus
Christ
sitteth
.
Which
if
it
be
,
then
how
fewe
haue
their
conversation
there
,
or
are
risen
with
Christ
?
How
fewe
are
set
free
from
the
power
of
sinne
,
witnesseth
the
generall
raigne
of
it
euery
where
.
How
many
mind
onely
earthly
things
;
how
many
minde
them
principally
?
How
doe
most
men
swim
with
the
streame
,
drinking
in
the
corruptions
of
the
world
most
insatiably
,
as
the
fish
doth
water
?
How
doe
sinners
combine
themselues
against
God
,
to
run
to
all
excesse
of
riot
?
How
vnpleasant
and
vnwelcome
a
voice
is
it
,
to
call
men
to
delight
in
God
and
his
children
?
How
heauie
are
they
to
the
parts
of
his
worship
,
comming
vnto
them
,
as
if
they
went
to
some
punishment
?
How
are
mens
lusts
become
their
lawes
,
in
stead
of
the
perfect
rule
and
law
of
God
?
euery
man
almost
liuing
as
Israel
when
their
was
no
King
among
them
.
How
doe
men
rest
in
the
meanes
of
their
welfare
,
withdrawing
their
hearts
from
the
author
of
it
?
How
few
prize
the
life
of
Christianitie
,
how
many
skorne
it
in
themselues
,
and
in
others
?
How
many
wish
in
their
hearts
there
were
no
other
life
to
come
,
and
that
they
rather
had
good
assurance
of
this
which
is
present
:
and
in
stead
of
wishing
and
wayting
,
tremble
at
the
mention
of
Christ
his
comming
againe
?
Yet
most
of
these
men
,
professors
of
Christ
:
all
of
them
baptized
into
his
name
;
and
all
of
them
will
be
reputed
as
good
Christians
as
the
best
.
But
all
this
forenamed
course
,
hath
no
sauour
or
rellish
of
heauen
;
all
that
take
it
vp
,
minde
nothing
but
earthly
things
;
and
the
end
of
it
,
without
timely
repentance
,
will
be
damnation
.
The
fourth
generall
point
,
is
the
time
of
Chists
resurrection
,
set
downe
in
the
text
to
be
the
third
day
.
To
vnderstand
which
,
we
must
knowe
that
Christ
lay
not
in
the
graue
three
whole
naturall
dayes
,
each
of
them
standing
of
24.
houres
;
for
then
he
should
haue
laine
72.
houres
,
and
haue
risen
also
on
the
fourth
day
;
whereas
he
lay
not
in
the
graue
aboue
39.
houres
,
and
rise
on
the
third
.
But
the
Scripture
vseth
a
grace
,
Now
that
Christ
should
rise
the
third
day
,
and
no
sooner
,
nor
later
,
these
reasons
shew
.
1.
Hee
must
rise
the
third
day
,
according
to
the
Scriptures
.
After
two
daies
hee
will
reuiue
vs
,
and
in
the
third
day
hee
will
raise
vs
vp
:
namely
,
As
Ionas
was
in
the
bellie
of
the
whale
three
daies
and
three
nights
,
so
shall
the
Sonne
of
man
be
three
daies
and
three
nights
in
the
heart
of
the
earth
.
2.
It
pleased
him
not
to
rise
sooner
:
hee
would
not
presently
come
downe
from
the
crosse
,
nor
reuiue
himselfe
before
hee
was
buried
,
nor
rise
presently
after
hee
was
laid
downe
,
as
hee
easily
could
;
because
he
would
manifest
that
hee
was
truly
dead
:
as
also
because
hee
would
lead
his
Church
into
some
suspense
,
therefore
he
rose
not
till
the
case
seemed
desperate
:
Luk.
24.21
.
We
trusted
that
it
had
beene
hee
that
should
haue
deliuered
Israel
:
and
as
touching
all
these
things
,
this
is
the
third
day
that
they
were
done
.
Again
,
hee
would
no
longer
deferre
his
rising
.
third
day
hee
must
rise
againe
:
nay
not
only
his
freinds
,
but
his
verie
enemies
had
got
this
by
the
end
,
and
therefore
came
to
Pilat
,
saying
,
sir
,
we
remember
that
this
deceiuer
said
,
that
hee
would
rise
the
third
day
:
let
vs
take
such
order
that
the
last
error
become
not
worse
then
the
first
.
3.
The
blessed
bodie
of
Christ
was
not
to
enter
into
the
least
or
lowest
degree
of
corruption
,
and
therefore
hee
would
lie
no
longer
in
the
house
of
corruption
.
Quest.
But
how
could
his
bodie
be
preserued
so
long
,
seeing
Lazarus
his
bodie
,
and
our
bodies
in
that
time
enter
into
many
degrees
of
it
.
Answ.
Christ
was
indeed
balmed
and
sweetned
with
odours
:
but
all
this
could
not
haue
preserued
him
,
if
his
soule
and
bodie
had
not
now
beene
freed
from
sinne
,
the
mother
of
corruption
.
Obiect
.
But
hee
had
sinne
imputed
vnto
him
.
Answ.
Yea
,
but
hee
had
ouercome
all
that
,
and
slaine
it
on
the
crosse
:
for
had
he
not
destroied
it
,
himselfe
had
beene
destroied
by
it
,
and
subdued
for
euer
vnder
the
corruption
of
it
.
In
all
which
regards
,
that
is
verefied
which
himselfe
beeing
risen
,
affirmed
,
Luk.
24.46
.
Thus
it
is
written
,
and
thus
it
behooueth
Christ
to
suffer
,
and
to
rise
againe
from
the
dead
the
third
day
.
Other
things
the
Euangelists
obserue
in
this
circumstance
:
as
that
it
was
the
first
day
of
the
week
;
that
is
,
the
first
day
wherein
he
had
created
the
heauens
and
the
earth
,
and
wherein
he
would
create
now
a
new
heauen
,
and
a
new
earth
;
and
as
before
he
had
set
vp
a
meruailous
frame
of
the
world
,
but
since
exceedingly
shaken
and
defaced
by
sinne
,
he
would
now
restore
the
world
againe
,
and
repaire
the
ruins
of
it
,
by
abolishing
sinne
:
as
formerly
he
had
filled
heauen
and
earth
with
the
glorie
of
his
power
in
creation
;
so
would
he
now
fill
them
with
the
glorie
of
his
power
in
redemption
,
which
is
a
second
creation
.
Hence
is
it
,
that
that
day
is
now
conuerted
into
the
Christian
Sabbath
,
and
called
the
Lords
day
,
or
if
you
wil
,
Sunday
;
but
not
as
the
heathen
,
in
honour
of
the
sun
;
Through
the
tender
mercie
of
our
God
,
the
day
spring
from
an
high
hath
visited
vs
;
79.
To
giue
light
to
them
that
sit
in
darkenesse
,
and
to
guide
our
feete
into
the
way
of
peace
.
The
Chronologers
further
obserue
,
that
this
was
the
day
wherein
Moses
lead
the
Israelites
through
the
sea
,
wherein
all
the
troupes
of
Pharaoh
and
his
hoast
were
drowned
:
Euen
so
our
Lord
Iesus
this
third
day
,
lead
all
the
Israel
of
God
out
of
the
spirituall
Egypt
of
blindnesse
and
filthinesse
;
but
gloriously
triumphed
ouer
all
the
bands
of
Satan
,
sinne
,
and
death
:
all
which
were
sunke
like
a
stone
into
the
bottomelesse
pit
of
hell
.
Other
obseruations
concerning
this
day
might
be
inserted
out
of
authors
,
which
,
because
I
see
no
sound
ground
for
them
out
of
the
Scriptures
,
I
will
omit
them
,
that
I
may
now
come
to
the
lessons
which
out
of
this
circumstance
,
wee
may
drawe
for
our
further
instruction
.
First
,
we
learne
hence
,
that
all
the
promises
of
God
shal
be
in
due
season
accomplished
,
hee
cannot
lie
,
nor
repent
:
and
2.
he
is
able
to
fulfill
whatsoeuer
passeth
from
his
mouth
:
for
shall
any
thing
be
hard
or
impossible
to
God
?
or
shall
any
power
,
or
death
,
or
the
graue
it selfe
falsifie
it
?
Leane
thy selfe
then
vpon
this
truth
of
God
:
hast
thou
a
promise
of
outward
or
inward
peace
,
health
,
wealth
,
or
any
other
good
thing
,
which
thy
heart
can
wish
?
hold
this
promise
fast
in
the
midst
of
thy
heart
;
wait
for
the
accomplishment
of
it
;
it
shall
not
faile
thee
so
farre
as
thy
Father
seeth
good
for
thee
:
if
it
be
delaied
and
deferred
,
euen
this
also
shall
turne
to
thy
best
.
Hast
thou
a
promise
of
life
euerlasting
?
hold
it
by
the
faith
of
thy
soule
as
the
ayme
and
end
of
all
thy
faith
&
religion
:
for
all
the
miseries
of
this
present
life
shall
not
be
able
to
defeat
thee
of
it
.
Hast
thou
the
promise
of
the
resurrection
of
the
bodie
after
death
?
sticke
to
this
article
of
thy
faith
also
:
nothing
could
hinder
the
rising
of
thy
head
,
no
more
can
let
,
but
the
members
shall
be
where
the
head
is
:
not
the
graue
,
not
fire
,
not
water
,
not
the
bellyes
of
beasts
or
fishes
,
but
they
shall
giue
vp
their
dead
,
and
further
the
accomplishment
of
the
word
of
their
Creator
.
I
shall
surely
one
day
fall
by
the
hands
of
Saul
:
but
howsoeuer
the
Lord
still
deferred
his
promise
,
he
knewe
not
how
to
breake
it
:
the
kingdome
was
rent
from
Saul
,
and
giuen
to
him
that
was
better
then
he
.
Now
the
cheife
reasons
of
this
dealing
of
the
Lords
with
his
children
,
are
these
.
tooke
hold
on
him
,
and
would
not
let
him
goe
,
till
shee
had
brought
him
to
the
house
of
her
mother
.
Vse
.
1.
Tedious
and
heauie
afflictions
may
not
be
an
argument
of
Gods
hatred
.
It
is
a
simple
opinion
of
simple
people
,
that
God
loueth
not
that
man
,
who
is
exercised
with
any
strange
crosse
,
especially
if
it
be
more
lasting
and
lingring
vpon
him
.
Why
dost
thou
not
consider
,
ignorant
man
,
absent
himselfe
for
euer
,
and
whether
his
mercie
was
cleane
gone
for
euermore
?
was
not
this
the
voice
of
Dauid
,
a
man
after
Gods
owne
heart
?
wouldst
thou
heare
the
style
of
Gods
children
in
the
Scriptures
?
thou
hearest
them
called
wormes
of
Iacob
,
dead
men
of
Israel
.
Wouldest
thou
knowe
their
state
?
neither
is
that
vnanswerable
to
that
stile
:
read
Heb.
11.
from
verse
35.
to
the
39.
they
wandred
in
sheepe
skins
and
goat
skinnes
;
and
they
(
of
whome
the
world
was
not
worthy
)
were
banished
the
world
,
as
vnworthy
to
liue
in
it
.
Impossible
therefore
it
is
,
as
Salomon
teacheth
,
to
knowe
loue
or
hatred
by
any
thing
before
a
man
.
2.
In
tedious
and
heauie
afflictions
,
and
graues
of
miserie
,
prescribe
not
vnto
God
,
neither
the
time
,
nor
the
manner
of
thy
release
;
but
leaue
all
to
him
,
in
whose
hand
,
times
and
seasons
,
and
meanes
of
deliuerance
are
.
We
would
not
by
our
good
wills
lie
one
day
,
no
not
one
houre
vnder
affliction
:
our
spirits
are
as
short
as
Iehorams
was
;
what
,
shall
I
attend
any
longer
vpon
the
Lord
?
is
not
this
euill
from
him
?
And
hence
are
all
those
murmerings
and
complaints
;
3.
Hence
we
fetch
out
assured
comfort
,
After
two
daies
hee
will
reviue
vs
,
and
in
the
third
day
hee
will
raise
vs
vp
,
and
we
shall
liue
in
his
sight
.
This
made
Abraham
hope
aboue
hope
:
In
wayting
I
wayted
,
saith
Dauid
;
that
is
,
I
continued
wayting
on
God
.
Iob
after
darknesse
hoped
for
light
.
It
may
be
the
third
day
is
not
yet
come
.
Thou
art
not
yet
come
to
the
mountaine
where
God
will
prouide
:
nor
thou
art
not
yet
in
that
extremitie
which
is
Gods
opportunitie
.
Isaak
must
not
sit
at
home
,
but
take
a
iourney
of
three
daies
to
be
slaine
;
hee
must
not
be
sent
backe
the
first
or
second
day
,
but
the
third
day
(
yet
not
before
he
be
bound
on
the
altar
,
and
the
stroke
of
death
a
fetching
)
is
hee
taken
from
off
the
wood
.
Is
the
Lord
a
killing
thee
,
yet
trust
in
his
mercie
:
God
seemeth
indeed
not
to
know
his
owne
children
sometimes
,
but
to
be
deafe
at
their
prayers
;
to
haue
broken
the
bottell
wherein
hee
was
wont
to
preserue
their
teares
:
but
hee
knowes
vs
well
inough
,
saith
Paul
,
though
we
thinke
our selues
vnknown
:
and
therefore
we
are
sometimes
,
as
dying
,
but
yet
we
liue
:
chastened
,
but
not
killed
;
yea
killed
,
but
not
ouercome
.
Hee
seemeth
now
to
know
none
better
then
the
wicked
:
but
the
third
day
commeth
,
and
putteth
as
great
a
difference
betweene
them
,
And
caused
that
hee
was
shewed
openly
.
41.
Not
to
all
the
people
,
but
vnto
the
witnesses
chosen
before
of
God
:
euen
to
vs
which
did
eat
and
drinke
with
him
,
after
hee
arose
from
the
dead
.
Now
we
come
to
the
manifestation
of
Christ
his
resurrection
.
Which
is
described
,
first
,
by
the
persons
to
whom
hee
was
so
manifested
:
set
downe
,
1.
negatiuely
,
not
to
all
the
people
:
2.
affirmatiuely
,
but
to
vs
who
were
chosen
of
God
to
be
witnesses
.
Secondly
,
by
the
facts
of
Christ
towards
these
witnesses
:
which
are
two
,
the
former
in
this
verse
,
in
that
hee
admitted
them
to
eate
and
drinke
with
him
after
hee
arose
from
the
dead
:
the
latter
in
the
next
verse
,
in
that
hee
sent
out
his
Disciples
with
commandement
to
preach
vnto
the
people
:
and
especially
to
acquaint
them
with
the
Article
of
faith
concerning
his
comming
againe
to
iudge
the
quicke
and
the
dead
.
In
which
two
actions
,
namely
,
of
sending
out
his
Disciples
,
and
iudging
of
the
world
,
his
Kingly
office
doth
notably
put
forth
it selfe
.
And
caused
that
hee
was
shewed
openly
.
]
1.
It
behooueth
Christ
to
make
open
shew
,
and
manifest
knowledge
of
his
resurrection
:
space
of
fortie
daies
,
infallible
tokens
make
it
euident
,
that
the
same
bodie
which
was
crucified
,
hauing
the
same
hands
,
feete
,
and
side
which
were
pearced
,
and
wherein
the
prints
yet
remained
;
euen
the
same
finite
and
circumscribed
bodie
,
which
was
to
be
seene
and
handled
,
and
no
other
,
was
now
raised
from
the
graue
,
and
loosed
from
all
the
bands
of
death
.
2.
Because
somethings
remained
to
be
done
by
Iesus
Christ
,
betweene
his
resurrection
and
ascention
,
which
craued
his
manifest
presence
.
As
,
1.
he
was
further
to
instruct
his
Disciples
in
the
things
which
appertained
to
the
kingdome
of
God
:
namly
,
in
all
the
doctrine
they
were
to
teach
,
and
all
the
ordinances
they
were
to
obserue
,
in
the
externall
gouernment
of
the
Christian
Churches
vnto
the
end
of
the
world
:
and
therefore
the
Euangelist
sheweth
vs
,
how
Christ
begunne
at
Moses
,
and
all
the
Prophets
,
and
opened
vnto
them
in
all
the
Scriptures
,
the
things
that
were
written
of
him
:
and
not
onely
the
Scriptures
,
their
eyes
,
and
their
hearts
to
vnderstand
and
be
warmed
and
affested
with
the
same
.
2.
He
was
to
establish
and
send
out
into
all
the
world
in
his
owne
person
,
the
Apostles
to
preach
the
Gospell
:
which
he
pleased
to
deferre
till
this
time
,
when
by
his
glorious
resurrection
they
might
see
,
that
all
power
was
giuen
him
in
heauen
and
in
earth
.
breathing
vpon
them
,
and
giuing
them
the
holy
Ghost
,
that
is
,
at
Ierusalem
for
the
promise
of
the
Father
.
4.
Hee
was
by
miracle
to
confirme
to
his
Disciples
the
truth
of
his
resurrection
,
that
they
might
be
better
fitted
to
the
testimonie
of
it
,
as
hee
did
by
that
miraculous
draught
of
fish
,
knew
that
hee
was
the
Lord
.
5.
In
that
also
hee
was
(
according
to
that
which
the
Scriptures
had
foreprophecied
of
him
,
and
himselfe
also
often
foretold
)
to
ascend
vp
bodily
and
visibly
into
heauen
,
whence
hee
descended
,
the
presence
of
all
the
eleuen
;
and
they
all
beholding
that
hee
should
openly
and
according
to
his
bodie
be
visibly
and
locally
taken
vp
,
Now
though
in
these
and
other
regards
,
it
was
meet
hee
should
shew
himselfe
openly
,
yet
would
hee
not
so
openly
shew
himselfe
as
to
all
the
people
,
but
only
to
such
as
his
wisedome
thought
sit
to
behold
him
.
Quest.
But
why
did
not
Christ
after
his
resurrection
,
ride
in
an
open
triumph
before
all
the
people
?
In
all
reason
it
would
haue
made
much
to
the
confusion
of
his
enemies
,
and
the
comfort
of
his
freinds
.
It
could
not
haue
bin
but
if
hee
had
risen
in
the
sight
of
the
soldiers
,
and
had
gone
into
Ierusalem
among
the
Scribes
&
Pharisies
,
into
the
Temple
among
the
Doctors
,
into
Pilats
pallace
;
they
would
all
haue
beene
stricken
downe
,
and
confounded
in
the
remembrance
of
their
so
cruell
and
wicked
a
fact
,
if
they
had
beene
so
plainely
and
sensibly
conuinced
of
it
.
Answ.
We
may
not
suffer
our
folly
to
prescribe
to
the
wisedome
of
God
,
1.
Hee
declareth
hereby
that
his
kingdome
is
not
of
this
world
;
for
then
hee
would
haue
shewed
himselfe
vnto
the
world
,
whereas
after
hee
rose
from
death
hee
would
not
shew
himselfe
but
to
those
of
his
owne
kingdome
.
Neither
needeth
hee
for
the
furthering
of
his
kingdome
the
helpe
or
witnesse
of
the
great
ones
in
the
world
:
for
then
would
hee
haue
passed
by
the
Scribes
and
Pharisies
;
the
Doctors
and
great
Rabbies
,
whose
words
would
easily
haue
beene
taken
,
and
shewed
himselfe
to
a
few
poore
and
abiect
men
and
women
.
Neither
commeth
his
kingdome
with
outward
pompe
and
obseruation
,
2.
The
time
was
now
come
wherein
Christ
was
not
to
be
knowne
any
longer
according
to
the
flesh
:
the
world
that
had
so
knowne
him
before
,
3.
The
wicked
had
made
themselues
vnworthy
to
see
him
any
more
:
and
this
was
a
part
of
the
iust
iudgement
of
God
vpon
them
,
who
had
so
despighted
him
:
they
saw
him
once
,
and
were
sufficiently
conuinced
by
the
Scriptures
,
by
his
miracles
,
his
life
,
and
his
doctrine
:
all
which
because
they
despised
,
and
wilfully
thrust
the
kingdome
of
God
from
them
,
they
are
iustly
left
of
God
and
Christ
,
and
permitted
to
be
further
blinded
,
that
they
may
vpheape
the
measure
of
their
sinnes
.
4.
As
for
the
godly
,
the
Lord
would
not
haue
their
faith
to
depend
vpon
the
witnesse
of
the
eies
and
sight
of
the
wicked
and
vngodly
;
but
vpon
a
diuine
testimonie
,
namely
,
vpon
such
as
were
appointed
of
God
for
it
:
and
this
is
a
sure
ground
of
faith
.
5.
If
Christ
had
openly
appeared
to
all
the
people
,
hee
had
falsified
his
owne
word
,
who
had
threatned
them
,
that
because
when
hee
would
haue
gathered
them
as
an
hen
her
chickens
vnder
her
wing
,
see
him
till
they
could
say
,
blessed
is
hee
that
commeth
in
the
name
of
the
Lord
.
As
if
hee
had
said
,
from
henceforth
,
namely
,
after
you
haue
crucified
mee
,
yee
shall
not
see
mee
till
the
end
of
the
world
,
when
I
shall
come
againe
;
which
comming
some
few
of
you
,
namely
,
that
are
elect
,
shall
gratulate
vnto
mee
,
and
say
,
blessed
is
hee
which
commeth
in
the
name
of
the
Lord
.
And
perhappes
(
as
some
interpret
it
)
all
you
who
now
reiect
mee
,
as
a
vile
person
;
wil
then
,
but
too
late
,
and
to
no
profit
of
your
owne
,
either
by
force
,
or
in
imitation
of
the
godly
,
acknowledge
mee
the
blessed
that
commeth
in
the
name
of
the
Lord
:
and
to
this
also
maketh
that
,
Math.
26.64
.
where
giuing
a
reason
of
his
confession
to
Pilat
,
that
he
was
the
Christ
the
Sonne
of
God
;
hee
telleth
them
,
that
they
shall
hereafter
see
the
Sonne
of
man
;
but
not
before
hee
be
sitting
at
the
right
hand
of
the
power
of
God
,
and
comming
in
the
cloudes
of
heauen
.
6.
It
appeareth
that
many
more
of
the
Iewes
were
more
convinced
in
their
consciences
,
and
pricked
in
their
hearts
for
crucifying
the
Lord
of
glorie
,
by
the
preaching
and
ministerie
of
the
Apostles
;
then
they
would
haue
beene
by
the
sight
of
Christ
himselfe
.
In
the
second
,
fourth
,
fifth
,
and
seauenth
Chapters
of
the
Acts
it
euidently
appeareth
,
how
by
the
Apostles
direct
dealing
against
their
sinnes
,
many
thousands
were
conuerted
at
some
one
sermons
and
how
many
were
daitly
added
vnto
the
Church
,
whose
faith
was
farre
more
sound
in
that
they
attained
the
blessing
which
Christ
pronounced
vpon
those
that
beleeued
,
and
yet
had
not
seene
.
All
which
teacheth
vs
,
that
in
matter
of
diuinitie
,
we
must
alwaies
subscribe
to
Gods
wisedome
▪
shutting
vp
our
owne
eyes
.
If
wee
haue
a
word
to
beleeue
any
thing
,
or
to
doe
any
thing
,
although
our
reason
bee
vtterly
against
it
,
though
custome
,
though
example
,
yet
must
we
followe
our
direction
,
esteeming
the
word
as
our
pillar
of
the
cloud
by
day
,
and
our
pillar
of
fire
by
night
,
to
guide
all
our
motions
,
while
we
are
wandring
in
the
wildernesse
of
this
world
;
and
euen
till
we
attaine
the
rest
which
is
prepared
for
the
people
of
God
.
But
vnto
the
witnesses
chosen
before
of
God
,
]
We
reade
of
many
and
sundrie
sorts
of
witnesses
of
Christ
his
resurrection
,
1.
There
was
a
diuine
witnes
of
the
Angels
,
Luk.
24.6
.
Why
seeke
yee
the
liuing
among
the
dead
?
he
is
not
here
,
but
is
risen
.
Secondly
,
there
was
a
reall
witnesse
of
the
Saints
that
rose
againe
with
him
,
and
appeared
to
many
,
to
the
ende
,
that
they
might
testifie
of
his
resurrection
:
which
wee
doubt
not
but
they
did
,
both
by
their
appearing
,
and
by
word
of
mouth
also
.
Thirdly
,
there
was
a
forced
testimonie
of
the
souldiers
,
Matth.
28.11
.
They
came
into
the
citie
,
and
told
all
things
that
were
done
:
whose
first
report
was
a
maine
proofe
of
the
truth
of
the
thing
,
howsoeuer
after
they
were
hired
to
turne
their
tongues
.
Fourthly
,
there
was
the
witnesse
of
the
disciples
and
followers
of
Christ
:
and
this
was
either
priuate
or
publike
.
The
priuate
witnesse
was
of
many
priuate
Christians
,
not
onely
men
,
but
women
also
who
followed
Christ
,
who
also
were
by
Christ
vouchsafed
to
be
the
first
preachers
of
it
euen
vnto
the
Apostles
themselues
;
as
we
read
of
Marie
Magdalen
,
Marie
the
mother
of
Ioses
,
Salome
,
Ioanna
,
and
diuerse
others
.
Such
was
the
tes●●monie
of
the
two
disciples
who
went
betweene
Ierusalem
and
Emaus
,
more
then
fiue
hundreth
brethren
at
once
.
chosen
of
God
,
to
vs
,
namely
,
Apostles
,
who
eate
and
drunke
with
him
:
not
only
who
before
his
death
liued
as
it
were
at
bed
and
board
with
him
,
but
after
he
rose
from
the
dead
,
that
wee
might
not
be
deceiued
in
our
witnesse
of
him
.
3.
To
vs
,
whom
he
commanded
to
preach
and
testifie
(
namely
,
to
the
whole
world
)
these
things
,
together
with
his
comming
againe
to
iudgement
.
Now
for
the
further
clearing
of
this
publike
witnesse
of
the
Apostles
,
wee
will
consider
three
things
:
1.
That
these
twelue
were
appointed
by
Christ
himselfe
to
this
witnesse
;
which
the
Apostle
Peter
plainly
concludeth
,
Act.
1.22
.
where
speaking
of
one
to
be
elected
into
Iudas
his
roome
,
he
saith
,
he
must
be
chosen
of
one
of
them
which
haue
companied
with
vs
all
the
time
that
the
Lord
Iesus
was
conversant
among
vs
,
beginning
at
the
baptisme
of
Iohn
vnto
the
day
that
he
was
taken
vp
:
implying
,
that
whosoeuer
was
not
thus
qualified
,
he
was
not
fit
to
be
made
such
a
publike
witnesse
with
them
of
his
resurrection
:
because
to
the
making
of
an
Apostle
,
was
necessarie
either
an
ordinarie
conuerse
with
Christ
vpon
earth
,
or
els
an
extraordinarie
sight
of
him
in
heauen
:
by
which
latter
,
Paul
,
who
made
an
honourable
accesse
to
that
number
,
proued
himselfe
an
Apostle
.
The
second
thing
is
,
how
they
were
furnished
to
this
witnesses
and
this
was
sundrie
wayes
.
ate
and
drunke
with
him
,
that
is
,
were
in
a
familiar
sort
conuersant
with
him
after
he
rose
againe
.
2.
by
word
of
mouth
,
he
gaue
them
charge
and
commandement
to
doe
it
:
of
both
which
we
are
to
speake
in
the
text
.
3.
by
a
Sacrament
or
signe
of
breathing
vpon
them
,
he
confirmed
▪
them
to
their
vocation
,
saying
,
as
my
father
sent
me
,
so
I
send
you
.
4.
by
adding
thereunto
the
thing
signified
:
for
he
opened
their
vnderstandings
,
and
made
them
able
to
conceiue
the
Scriptures
,
and
vnfold
all
the
mysteries
therein
,
so
farre
as
was
behoouefull
for
the
Church
.
5.
by
bestowing
sundrie
other
great
gifts
vpon
them
,
sending
the
holy
Ghost
vpon
them
in
the
likenesse
of
fiery
tongues
▪
whereby
they
receiued
the
gift
of
tongues
,
the
gift
of
miracles
▪
of
casting
out
Deuills
,
of
healing
the
sicke
by
imposition
of
hands
,
of
preseruing
from
poyson
and
deadly
things
,
of
the
apostolicall
rodde
▪
whereby
death
it selfe
was
at
the
command
of
their
word
,
either
to
take
place
,
as
in
Ananias
and
Saphira
,
both
strucke
dead
with
the
word
of
the
Apostle
;
or
to
giue
place
,
as
in
Dorcas
,
who
by
a
word
of
the
Apostle
was
raised
to
life
beeing
dead
.
By
th●se
meanes
the
Lord
put
into
the
hands
of
the
Apostles
,
great
power
to
giue
witnesse
of
the
resurrection
of
Christ
.
The
third
thing
is
,
By
what
meanes
they
witnessed
,
or
gaue
testimonie
to
Christ
.
Answ.
Because
they
were
to
be
authenticall
and
faithfull
witnesses
to
all
the
world
;
and
that
both
in
the
age
wherein
they
liued
,
as
also
in
all
the
succeeding
ages
to
the
end
of
the
world
:
therefore
was
it
necessarie
that
they
should
giue
witnesse
two
waies
.
1.
By
zealous
and
painfull
preaching
by
voice
while
they
liued
.
2.
Euen
after
their
death
,
by
the
holy
doctrine
left
behind
them
in
their
workes
and
writings
:
and
thus
doe
they
still
remaine
publicke
witnesses
to
vs
,
on
whom
the
ends
of
the
world
are
come
.
Doctr.
Hence
obserue
,
that
the
office
of
the
Apostles
was
to
giue
testimonie
vnto
Christ
after
a
peculiar
manner
:
Act.
1.8
.
When
the
holy
Ghost
shall
come
vpon
you
,
yee
shall
be
witnesses
vnto
mee
,
both
in
Ierusalem
,
Iudea
,
Samaria
,
and
to
the
vttermost
parts
of
the
earth
.
That
which
we
haue
heard
,
and
seene
,
and
our
hands
haue
handled
,
that
we
testifie
vnto
you
.
2.
They
were
all
faithfull
witnesses
and
faithfull
men
;
endued
with
faith
,
and
full
beleefe
of
the
things
they
wrote
and
testified
;
as
all
ordinarie
Ministers
are
not
.
Whence
the
Evangelist
Iohn
professeth
of
them
all
,
that
they
knew
the
testimonie
to
be
true
.
they
were
mooued
by
the
spirit
of
God
:
and
therefore
exempted
from
all
error
in
their
witnesse
▪
as
we
are
not
.
3.
And
hence
followeth
that
their
witnesse
is
to
be
beleeued
as
infallible
,
beeing
the
witnesse
of
such
as
with
their
eyes
saw
his
Maisstie
:
Obiect
.
But
Christ
needeth
not
the
witnesse
of
any
man
,
hee
hath
a
greater
witnesse
then
Iohn
,
or
then
any
Apostle
:
therefore
there
is
no
vse
of
the
Apostles
witnesse
.
Answ.
Christ
hath
indeed
three
greater
witnesses
then
the
witnesse
of
all
his
Apostles
,
His
Father
that
sent
him
,
beareth
witnesse
of
him
.
2.
The
Scriptures
,
if
they
be
searched
,
testifie
of
him
.
3.
His
workes
that
hee
did
beare
witnesse
of
him
:
but
yet
howsoeuer
in
regard
of
himselfe
,
hee
need
no
other
testimonie
of
man
,
that
we
might
beleeue
and
be
saued
;
hee
vseth
the
witnesse
of
men
,
of
Iohn
,
and
the
Apostles
:
and
of
this
diuine
testimonie
in
the
mouth
of
the
Apostles
may
be
said
as
Chri●●
did
of
the
voice
from
heauen
,
Ioh.
12.30
.
This
voice
came
not
because
of
mee
,
but
for
your
sakes
.
Vse
.
1.
From
this
doctrine
we
learne
,
wee
know
,
that
is
,
all
this
age
knoweth
,
that
this
witnesse
is
true
.
2.
This
Doctrine
giueth
vs
direction
,
how
to
carrie
our selues
to
the
present
Ministrie
;
for
some
man
may
say
,
as
the
deuil
once
did
,
Paul
I
know
,
and
Cephas
I
know
,
but
who
are
you
?
Surely
euen
we
are
sent
by
Christ
aswell
as
the
Apostles
,
Ephes.
4.11
.
Hee
gaue
some
to
be
Apostles
,
some
Prophets
,
some
Pastors
,
some
Teachers
.
Where
it
is
euident
,
that
he
that
giueth
the
Apostle
,
giueth
the
Pastor
also
.
The
word
,
saith
hee
,
was
made
flesh
:
we
sawe
the
glorie
of
it
.
Againe
,
it
were
to
be
wished
,
that
hearers
would
take
vp
their
dutie
,
which
is
,
in
reuerent
manner
to
come
to
their
teachers
in
things
doubtfully
deliuered
,
and
aske
the
question
;
I
beseech
you
tell
me
which
of
the
Apostles
heard
,
or
sawe
this
from
Christ
which
you
haue
taught
vs
,
that
I
may
beleeue
it
?
for
they
deliuered
nothing
else
.
To
which
rule
would
Ministers
and
people
frame
themselues
,
it
would
bring
the
Scriptures
into
request
,
which
for
most
part
,
are
least
set
by
in
many
sermons
;
it
would
make
men
more
carefull
of
their
doctrine
,
and
thrust
out
an
infinite
deale
of
trash
,
and
foolish
conceits
of
froathie
braines
:
which
make
it
a
cheife
part
of
their
●eputation
,
to
see
with
any
eies
saue
the
Apostles
,
and
speak
with
any
tongues
saue
theirs
:
by
which
meanes
it
commeth
to
passe
,
that
Gods
owne
voice
is
least
heard
in
Gods
house
,
in
Gods
businesse
,
and
among
Gods
people
.
they
wondred
,
and
knew
they
had
beene
with
Iesus
:
and
seeing
the
man
standing
with
them
which
had
beene
healed
,
they
had
nothing
to
say
against
them
.
How
great
glorie
wonne
Christ
hereby
to
himselfe
,
and
his
seruants
?
4.
By
this
choise
of
his
,
he
putteth
a
plaine
difference
betweene
his
kingdome
,
and
the
kingdome
of
Antichrist
.
His
kingdome
vpholdeth
the
truth
of
God
,
which
is
strong
of
it selfe
,
and
well
fenced
by
the
power
&
strength
of
God
watching
ouer
;
it
and
needeth
not
the
arme
of
mans
wisedome
,
or
humane
power
to
lea●e
vpon
:
but
if
it
get
simple
and
plaine
men
to
carrie
it
through
the
world
,
it
disperseth
it selfe
as
the
light
:
twelue
naked
and
vnlearned
men
shal
be
inough
to
ouercome
all
the
power
and
wisedome
that
the
world
can
make
against
it
.
But
the
kingdome
of
Antichrist
,
maintaining
nothing
but
fables
and
lyes
,
needeth
all
the
colours
that
wit
and
learning
can
deuise
,
and
all
the
power
and
tyranny
in
the
world
to
maintaine
it
:
false
doctrine
can
neuer
stand
of
it selfe
,
if
it
haue
not
the
two
legges
of
humane
pollicie
,
and
power
to
stand
vpon
.
And
what
other
is
it
that
for
these
many
yeares
(
especially
since
the
light
of
the
Gospel
was
by
the
mercy
of
God
restored
to
these
parts
of
Europe
)
hath
vndershoared
that
tottering
kingdome
,
but
a
flourish
of
wise
,
learned
,
prudent
,
and
holy
Fathers
:
the
profound
pollycies
,
equiuocating
trickes
,
and
acute
sophistrie
of
their
Iesuites
:
the
cunning
practises
,
powder
plots
,
hellish
attempts
of
their
Priests
and
Disciples
,
against
Kings
,
and
Kingdomes
,
whose
power
they
cannot
command
:
the
base
insinuations
and
flatterie
on
the
one
side
,
and
false
feares
and
treacherie
on
the
other
,
whereby
they
hold
fast
vnto
them
sundrie
other
great
powers
and
kings
of
the
earth
;
to
which
adde
the
insatiable
thirst
of
monie
,
and
their
base
trickes
to
lay
false
fingers
and
purloine
goods
and
lands
,
which
they
heape
and
laie
together
as
the
sand
of
the
sea
,
you
may
take
a
vew
of
the
maine
props
of
that
kingdome
.
It
must
haue
the
wit
of
men
,
the
sword
of
Princes
,
the
strength
of
armes
,
the
support
of
wealth
,
and
euery
way
a
glorious
outward
estate
;
else
downe
must
it
needs
fall
like
Dagon
before
the
Arke
.
Christs
kingdome
hath
none
of
these
,
needeth
none
of
these
,
and
yet
it
propagateth
it selfe
,
and
preuaileth
daily
,
and
so
shall
doe
;
whilest
this
Antechristian
kingdome
beeing
now
in
a
consumption
alreadie
,
by
the
breath
of
his
mouth
,
shall
be
vtterly
abolished
by
the
brightnes
of
his
comming
.
4.
In
that
the
Apostles
were
chosen
witnesses
of
God
,
it
is
a
notable
proofe
of
Christ
his
resurrection
,
which
is
the
Apostles
owne
vse
:
for
it
Christ
be
not
risen
,
we
are
(
saith
hee
)
prooued
false
witnesses
:
but
that
cannot
be
for
the
former
reasons
,
and
therefore
hee
is
surely
risen
.
The
like
deduction
may
be
vsed
for
the
confirmation
of
any
other
Article
of
faith
deliuered
by
them
,
wherein
they
are
no
lesse
true
witnesses
,
then
in
this
of
Christs
resurrection
.
Who
eate
and
drunke
with
him
after
hee
arose
from
the
dead
.
Christ
manifested
himselfe
to
be
both
God
and
man
after
his
resurrection
by
2
▪
sorts
of
actions
.
]
In
these
words
the
Apostle
Peter
vseth
another
argument
of
demonstratiue
force
to
prooue
Christ
his
resurrection
,
who
both
before
his
death
and
after
did
manifest
himselfe
to
be
both
God
&
man
,
by
two
sorts
of
actions
.
1.
Such
as
were
miraculous
and
extraordinarie
:
an
instance
where
of
after
his
resurrection
we
haue
formerly
mentioned
,
Ioh.
21.11
.
in
the
miraculous
lading
of
the
net
with
fishes
.
2.
Such
as
were
more
ordinarie
and
familiar
:
such
as
in
the
next
verse
of
that
Chapter
is
recorded
,
namely
,
his
dining
with
the
Disciples
.
Which
was
so
familiar
,
and
so
open
a
reuealing
of
himselfe
,
as
wherein
they
could
not
be
deceiued
in
the
truth
of
his
person
.
And
to
confirme
this
truth
of
our
Apostle
,
we
read
that
not
once
or
twice
,
but
often
,
hee
eat
and
drunke
with
his
Disciples
after
hee
arose
from
the
dead
:
for
hee
did
not
only
eat
with
six
of
his
Disciples
,
as
Ioh.
21.2
.
cùm
13.
but
with
the
two
disciples
with
whom
hee
ioyned
himselfe
going
to
Emaus
,
Luk.
24.30
.
and
with
all
the
eleuen
gathered
together
,
Luk.
24.33
.
cùm
43.
Quest.
How
could
Christ
eat
and
drinke
,
seeing
hee
was
not
raised
to
a
naturall
life
which
he
liued
before
,
and
we
now
liue
:
but
to
a
spirituall
life
,
which
cannot
be
nourished
by
corporall
meanes
,
no
more
then
our
bodies
shall
be
after
the
generall
resurrection
.
beleeued
not
for
ioy
:
peece
of
broyled
fish
,
and
an
honey-combe
giuen
him
,
hee
tooke
it
and
did
eat
before
them
.
2.
Although
Christ
eat
and
drunke
truly
and
indeede
,
yet
was
it
not
necessarie
,
as
before
,
1.
Note
hence
,
in
that
our
Lord
Iesus
,
would
not
onely
appeare
once
,
but
verie
often
,
and
not
onely
that
,
How
can
this
be
?
But
that
neither
they
nor
we
should
sinke
downe
in
this
weakenesse
,
he
hath
pleased
to
condiscend
to
our
infirmitie
,
to
remooue
all
scruple
from
them
and
vs
,
in
this
maine
article
of
our
religion
.
His
wisedome
saw
how
necessary
it
was
,
that
they
who
were
to
bee
witnesses
vnto
him
,
should
be
enabled
with
much
perswasion
,
both
by
liuely
voice
,
and
by
writing
,
to
assure
all
other
beleeuers
of
the
certaintie
of
his
resurrection
,
til
his
returne
to
iudgement
:
and
therefore
to
all
the
other
means
of
manifesting
himselfe
,
he
added
this
,
to
sit
downe
among
them
to
eate
and
drinke
with
them
:
not
to
feede
himselfe
by
that
meate
,
but
their
faith
,
and
in
them
the
faith
of
the
whole
Church
.
For
what
is
it
that
more
confirmeth
and
strengtheneth
our
faith
,
then
the
boldnesse
and
libertie
of
the
Apostles
,
both
in
their
sermons
and
writings
?
and
whence
is
this
but
from
their
owne
full
perswasion
of
the
truth
,
which
maketh
them
bold
?
and
whence
is
this
perswasion
,
but
from
certen
sense
and
vndoubted
knowledge
,
arising
from
their
familiar
conuerse
with
him
after
his
resurrection
?
Vse
.
1.
To
strengthen
this
our
weake
faith
by
this
consideration
,
conceiue
with
thy selfe
that
Christ
eate
and
drunke
with
his
disciples
,
that
thy
faith
might
be
nourished
as
well
as
others
:
and
in
that
they
sawe
him
,
heard
him
,
handled
him
,
eate
and
drunke
with
him
,
and
beeing
faithfull
witnesses
haue
preached
,
and
by
writing
avouched
the
same
to
all
the
world
;
thy
faith
must
be
as
fully
assured
,
as
if
thine
owne
eyes
had
seene
him
,
thine
owne
hands
handled
him
,
and
thy selfe
had
sit
with
him
at
the
table
while
he
eate
and
drunke
among
them
:
yea
so
often
as
thou
hearest
,
or
readest
,
or
thinkest
of
any
of
these
things
;
so
often
must
thou
be
renewing
and
adding
something
to
thy
faith
in
this
behalfe
;
as
euery
new
apparition
or
manifestation
of
Christ
,
added
something
to
the
faith
of
his
Apostles
.
2.
In
that
our
Lord
after
he
was
gloriously
raised
from
the
dead
,
would
still
for
those
fortie
dayes
depart
from
his
glory
,
abasing
himselfe
to
conuerse
with
sinfull
men
;
yea
to
eate
and
drink
corruptible
creatures
;
of
which
his
incorruptible
bodie
had
no
neede
:
and
would
still
humble
himselfe
to
condescend
to
the
weakenesse
of
his
Church
:
we
are
to
learne
the
same
lesson
towards
our
brethren
,
to
be
of
a
yeelding
disposition
,
readie
to
depart
with
some
of
our
right
for
their
good
and
edification
;
and
carrie
our selues
as
weake
to
the
weake
,
and
become
all
things
to
all
men
,
to
saue
some
.
Vers.
42.
And
hee
commanded
vs
to
preach
vnto
the
people
,
and
to
testifie
that
he
is
ordained
of
God
a
Iudge
of
quicke
and
dead
.
A
third
argument
to
prooue
that
Christ
is
raysed
from
the
dead
,
and
so
is
indeed
the
true
Messiah
,
and
Lord
of
his
Church
is
,
that
he
gaue
commission
and
commandement
to
his
Apostles
to
become
Preachers
&
witnesses
,
as
of
other
points
,
so
especially
of
this
;
that
howsoeuer
he
was
adiudged
to
death
according
to
that
iudgement
executed
,
and
laid
as
one
foyled
by
death
for
the
space
of
three
dayes
,
yet
he
is
now
gloriously
raised
againe
,
and
appointed
of
God
the
Iudge
of
all
that
euer
haue
liued
,
doe
,
or
shall
liue
to
the
end
of
the
world
.
In
the
verse
wee
haue
three
things
to
be
handled
.
1.
that
preaching
is
a
reuerent
and
necessarie
ordinance
of
Christ
himselfe
,
And
he
commanded
vs
to
preach
vnto
the
people
,
and
to
testifie
.
2.
The
obiect
of
this
ordinance
,
or
what
we
must
preach
,
namely
Christ
,
that
hee
is
,
&c.
3.
What
particular
doctrine
concerning
Christ
must
more
especially
be
preached
,
that
he
is
ordeined
of
God
a
iudge
of
quicke
and
dead
.
In
the
first
of
these
,
are
two
branches
to
be
cleared
.
1.
That
preaching
is
the
ordinance
of
Christ
.
2.
The
necessitie
,
which
will
easily
be
deduced
from
the
former
.
That
Christ
instituted
this
holy
ordinance
,
is
plaine
,
Matth.
28.19
.
Goe
preach
to
all
nations
,
baptising
them
,
&c.
the
which
commission
,
that
it
was
extended
beyond
their
persons
,
to
such
as
should
in
after
ages
succeed
them
,
appeareth
by
his
last
words
,
and
behold
,
I
am
with
you
to
the
end
of
the
world
.
gaue
some
to
be
Apostles
,
some
Prophets
,
some
Euangelists
,
some
Pastors
,
and
some
Teachers
.
Neither
must
this
trouble
vs
,
that
both
in
this
place
alleadged
,
as
also
in
some
other
it
is
attributed
to
the
Father
,
to
send
and
giue
Pastors
according
to
his
owne
heart
:
and
sometime
to
the
holy
Ghost
,
Act.
20.28
.
Take
heede
to
your selues
,
and
the
flocke
ouer
which
the
holy
Ghost
hath
made
you
ouerseers
:
1.
Cor.
12.11
.
and
all
these
things
worketh
euen
the
selfe
same
spirit
,
distributing
to
euery
man
seuerally
euen
as
he
wil
For
,
1.
all
these
externall
workes
are
common
to
all
the
three
persons
:
and
where
any
one
of
them
are
named
in
any
action
done
without
themselues
,
no
one
of
them
is
excluded
,
but
all
the
three
must
be
included
.
2.
The
diuinitie
of
Christ
is
not
obscurely
prooued
,
in
that
the
same
glorious
actions
of
the
Father
,
and
the
holy
Ghost
,
are
ascribed
also
vnto
him
,
as
from
heauen
whither
he
ascended
to
giue
seuerall
gifts
for
the
worke
of
the
ministerie
.
3.
That
wee
might
better
instruct
our selues
,
in
their
seuerall
order
and
manner
of
working
the
selfe
same
action
:
for
the
Father
is
the
fountaine
,
and
the
first
author
of
all
these
gifts
;
the
Sonne
properly
is
the
distributer
and
giuer
:
for
the
Father
worketh
all
in
vs
by
the
Sonne
,
and
both
of
them
by
the
communication
of
the
blessed
spirit
:
euen
as
the
sunne
by
his
beames
sendeth
light
,
and
heat
vnto
the
inferiour
creatures
.
Obiect
.
But
this
ordinance
of
preaching
,
seemeth
not
to
be
Christs
,
because
it
was
long
before
his
incarnation
;
and
nowe
remaineth
after
his
ascention
,
when
he
cannot
call
men
as
he
called
the
Apostles
while
hee
was
on
earth
.
Answ.
The
Ministrie
of
the
Gospel
,
in
the
proper
acception
of
it
,
hath
two
things
to
be
considered
.
First
,
the
beeing
of
it
:
Secondly
,
the
vertue
and
efficacie
of
it
.
The
beeing
of
it
(
as
it
was
the
Ministerie
of
the
new
Testament
,
wherein
glad
tydings
were
published
to
all
nations
)
was
temporarie
;
beginning
in
the
time
of
Christ
,
and
shall
haue
end
with
the
world
:
yet
can
it
be
called
no
new
doctrine
,
because
the
summe
and
substance
of
it
,
was
(
though
more
obscurely
)
deliuered
to
Adam
,
and
the
Fathers
of
the
old
Testament
.
But
if
we
consider
the
vertue
and
efficacie
of
it
,
eternall
Gospel
during
from
the
beginning
of
the
world
to
all
eternitie
.
Now
therefore
will
it
not
follow
,
that
because
it
was
before
his
incarnation
,
it
was
not
his
;
but
rather
therefore
it
was
his
,
who
was
before
Abraham
was
,
the
cheife
Prophet
of
his
Church
,
that
raised
,
according
to
the
seuerall
ages
of
his
Church
,
such
men
as
were
fit
,
either
more
obscurely
,
as
before
his
comming
(
when
rather
some
Evangelicall
promises
of
things
to
come
were
preached
then
the
Gospel
it selfe
,
or
else
more
manifestly
to
preach
and
open
the
misteries
of
the
kingdome
of
God
.
And
this
latter
kind
of
preaching
,
was
not
before
his
incarnation
;
neither
was
it
fully
setled
before
hee
ascended
into
heauen
,
and
from
thence
gaue
gifts
to
men
;
that
thereby
hee
might
shew
himselfe
a
carefull
head
and
gouernour
of
his
Church
,
euen
then
when
hee
was
set
downe
at
the
right
hand
of
his
Father
.
It
is
true
indeed
that
before
Christs
suffring
,
he
called
his
Apostles
,
instructed
and
furnished
them
with
many
gifts
of
the
spirit
;
yea
,
and
these
gifts
were
increased
very
much
after
his
resurrection
,
whereby
they
were
more
confirmed
in
their
Apostleship
;
and
although
they
did
before
Christs
death
,
exercise
the
office
of
Apostleship
in
Iudea
amongst
the
lost
sheepe
of
the
house
of
Israel
,
yet
had
they
not
receiued
that
fulnesse
of
the
spirit
,
and
power
from
aboue
,
which
was
necessarie
to
Apostles
,
before
they
had
receiued
in
visible
forme
of
fierie
tongues
,
the
spirit
in
abundant
measure
:
whereby
they
were
before
all
the
people
of
the
world
,
after
a
sort
,
solemnly
inaugurated
,
and
confirmed
to
be
the
Apostles
of
Iesus
Christ
:
neither
had
they
,
till
after
Christs
resurrection
,
receiued
this
commandement
(
of
which
our
Apostle
speaketh
)
To
preach
to
all
nations
,
and
to
euery
creature
vnder
heauen
:
the
practise
of
which
commandement
they
tooke
vp
after
that
(
they
hauing
staied
at
Ierusalem
for
the
promise
)
the
spirit
came
vpon
them
,
with
power
from
on
high
.
As
for
the
second
branch
of
the
obiection
,
that
because
ordinarie
Pastors
and
teachers
are
not
immediatly
called
by
Christ
,
beeing
now
in
heauen
▪
therefore
they
are
not
ordained
by
him
,
it
is
false
:
for
of
the
Pastors
and
elders
of
Ephesus
is
said
,
that
the
holy
Ghost
made
them
ouer
seers
:
and
Paul
accounteth
Apollos
ordained
by
Christ
as
well
as
himselfe
,
1.
Cor.
3.5
.
What
is
Paul
,
and
who
is
Apollos
,
but
the
Ministers
by
whom
yee
beleeue
?
and
,
as
the
Lord
gaue
to
euery
man
?
only
the
difference
must
be
obserued
in
their
calling
;
both
are
called
of
Christ
,
but
the
Apostle
by
himselfe
immediatly
,
not
by
men
:
the
ordinarie
Pastor
called
of
him
by
the
Ministerie
of
man
.
I
call
it
a
Ministrie
,
because
the
whole
power
and
authoritie
of
the
Church
in
calling
Ministers
,
is
but
a
seruice
vnto
Christ
;
approouing
,
declaring
,
and
testifying
to
the
Church
those
whom
Christ
hath
called
.
And
therefore
both
before
his
incarnation
a
long
time
,
and
after
his
ascension
also
,
the
exhortation
which
was
enforced
vpon
beleeuers
turne
in
this
tenor
,
to
day
if
yee
heare
his
voice
,
harden
not
your
hearts
.
his
voice
hath
ouer
sounded
in
the
Church
,
and
so
shall
doe
in
the
ministrie
of
his
seruants
,
Secondly
,
for
the
necessitie
of
this
ordinance
,
1.
Consider
the
condition
of
those
that
are
vnconuerted
,
for
how
can
they
beleeue
,
except
they
heare
?
and
the
hammer
of
the
Lord
to
breake
asunder
the
hardest
stones
in
mens
hearts
.
immortall
seede
,
and
these
spirituall
Fathers
?
who
euer
became
liuing
stones
in
the
building
,
without
the
hewing
and
polishing
of
Gods
builders
?
what
harvest
was
euer
brought
into
God
,
without
these
labourers
?
what
soule
was
euer
pulled
out
of
the
kingdome
of
darkenesse
,
and
brought
to
be
a
member
of
Gods
kingdome
,
but
by
this
meanes
?
The
word
in
this
ordinance
is
called
the
Gospel
of
the
kingdome
of
God
,
that
is
,
whereby
men
attaine
both
the
parts
of
Gods
kingdome
:
word
of
reconciliation
,
because
hereby
sinners
are
reconciled
to
God
:
of
life
,
because
it
quickneth
the
dead
in
sinne
:
the
Gospel
of
peace
,
because
it
alone
pacifieth
the
conscience
,
and
setleth
it
in
the
peace
of
God
:
to
conclude
,
The
good
word
,
because
it
onely
reuealeth
Christ
,
no
Saints
are
gathered
,
nor
no
bodie
of
Christ
built
vp
without
Pastors
and
Teachers
,
Ephes.
4.11
,
12.
And
it
pleased
not
God
by
any
other
meanes
,
but
by
the
foolishnesse
of
preaching
,
to
saue
such
as
beleeue
.
Secondly
,
if
we
consider
those
that
are
called
to
knowledge
and
faith
,
it
will
appeare
also
a
most
necessarie
ordinance
in
regard
of
them
.
For
,
Till
we
all
meete
together
in
the
vnitie
of
the
faith
,
and
knowledge
of
the
sonne
of
God
,
vnto
a
perfect
man
,
implying
,
that
the
scope
of
the
ministerie
,
is
to
bring
and
preserue
all
the
members
of
the
Church
in
this
vnitie
of
faith
and
knowledg
;
which
in
this
world
it
cannot
doe
,
but
so
soone
as
it
hath
done
this
,
it selfe
shall
cease
,
namely
,
in
the
life
to
come
.
He
must
needes
be
wilfully
blind
,
that
espieth
not
very
great
necessitie
of
the
word
preached
,
for
the
strengthning
of
those
ioynts
and
bands
,
whereby
beleeuers
are
knit
both
vnto
the
head
,
as
also
vnto
the
members
.
Thirdly
,
the
necessitie
of
this
ordinance
appeareth
,
in
that
the
deuil
and
wicked
of
the
world
,
striueth
with
the
whole
earth
.
Fourthly
,
the
necessitie
appeareth
by
common
experience
,
if
we
compare
the
people
,
who
haue
had
the
Ministrie
planted
amongst
them
,
Vse
.
1.
The
Ministers
of
Christ
must
vrge
vpon
themselues
this
selfe
same
commandement
,
2.
We
see
hence
what
little
need
we
haue
of
a
dumb
,
or
blind
Ministerie
;
vnlesse
there
be
need
of
breaking
so
expresse
a
commandement
of
Iesus
Christ
,
who
sealeth
no
mans
commission
,
but
to
preach
to
his
people
.
What
need
is
there
of
wells
without
water
,
an
interpreter
,
the
learned
tongue
,
the
prompt
Scribe
in
the
law
of
the
Lord
;
such
as
are
mightie
in
the
Scriptures
,
and
are
stored
with
things
new
and
old
.
Let
vs
not
implead
the
wisedome
of
the
Sonne
of
God
,
and
say
,
where
shall
we
haue
such
store
of
Preachers
for
our
seuerall
parrishes
?
If
we
want
them
,
the
salt
is
our
owne
,
and
not
Gods
;
who
hath
giuen
meanes
,
men
,
and
maintenance
inough
;
if
all
these
were
wisely
and
thankfully
disposed
to
his
glorie
,
and
the
seruice
of
the
Church
.
3.
This
doctrine
must
be
applied
also
to
the
more
ignorant
sort
of
men
,
who
neuer
as
yet
came
to
see
the
absolute
necessitie
of
this
ordinance
of
preaching
:
as
witnesse
,
Gospel
,
is
but
foolishnesse
:
they
see
other
haue
liued
honestly
and
well
without
it
,
before
them
,
and
so
haue
themselues
done
for
many
yeares
:
and
yet
they
liue
as
well
as
those
that
are
the
forwardest
to
runne
after
Sermons
.
Alas
,
poore
soules
,
how
hath
Satan
ouerreached
them
in
a
matter
of
such
moment
,
as
is
their
whole
estate
and
freehold
of
heauen
:
who
if
euer
they
come
to
see
their
lost
estate
,
and
what
a
wofull
condition
they
stand
in
for
the
present
,
they
will
tell
vs
another
tale
,
with
shame
in
their
faces
,
for
that
they
haue
said
:
they
will
professe
the
ministerie
of
reconciliation
,
to
be
as
necessarie
as
their
attonement
and
freindship
with
God
,
which
is
better
and
sweeter
then
life
it selfe
.
Others
conceiue
and
complaine
,
instantly
,
both
in
season
and
out
of
season
.
Others
say
the
world
was
better
when
there
was
lesse
preaching
,
and
thence
conclude
,
that
it
is
far
worse
now
,
because
there
is
more
:
which
though
it
be
a
rude
fallacy
scarse
worthy
answer
,
as
putting
that
to
bee
a
cause
of
mens
wickednesse
which
is
not
,
yet
something
must
be
said
vnto
it
;
and
fooles
must
be
answered
in
their
follie
,
least
they
be
wise
in
their
owne
conceit
.
Let
these
men
bethinke
themselues
,
and
then
tell
vs
whether
the
holy
Gospel
(
beeing
the
power
and
arme
of
God
to
saue
euery
beleeuer
,
the
glad
tidings
of
saluation
and
word
of
life
)
can
make
the
world
worse
then
it
is
.
For
if
that
be
the
vse
of
it
,
our
blessed
Sauiour
was
farre
ouerseene
to
leaue
his
glorie
of
heauen
,
to
take
our
flesh
,
and
in
it
to
submit
himselfe
to
the
obedience
of
the
whole
lawe
;
and
to
the
suffering
of
the
whole
curse
of
it
for
our
disobedience
;
if
by
all
this
he
leaue
the
world
,
or
make
the
world
worse
then
he
found
it
.
How
shal
it
be
true
that
is
written
of
him
,
that
the
Sonne
of
man
came
not
to
destroy
,
but
to
seeke
and
saue
that
which
was
lost
,
if
the
preaching
of
him
make
the
world
worse
then
it
was
?
we
will
easily
graunt
that
the
Gospel
,
beeing
a
great
light
,
it
daily
discouereth
that
corruption
and
darkenesse
which
before
lay
hid
;
as
the
sun
rising
manifesteth
all
those
things
which
were
wrapped
vp
in
the
darkenes
of
the
night
.
But
to
say
that
sinne
is
the
more
,
because
it
is
more
seene
by
the
light
of
the
Gospel
,
is
a
fancie
:
or
if
sinne
it selfe
in
these
dayes
of
the
Gospel
by
the
multiplication
of
people
be
multiplied
;
shall
we
say
the
gospel
is
the
cause
,
or
rather
the
malice
of
men
,
who
peruert
it
to
their
owne
destruction
,
taking
occasion
by
it
to
turne
the
grace
of
God
into
wantonnesse
?
Let
not
vs
therefore
looke
(
as
the
olde
idolaters
in
Ieremies
time
)
who
told
him
plainly
,
that
they
would
not
heare
the
word
that
hee
spake
in
the
name
of
the
Lord
,
for
while
they
serued
the
Queene
of
heauen
,
they
had
plentie
of
victualls
,
and
were
well
,
and
felt
none
euill
:
but
since
they
left
to
burne
incense
vnto
her
,
it
was
neuer
well
with
them
,
they
had
scarsenesse
of
all
things
,
and
were
consumed
by
the
sword
and
by
famine
:
and
therefore
they
were
resolued
to
doe
as
their
Fathers
did
.
But
let
vs
with
thankfulnesse
cast
our
eyes
vpon
the
grace
of
God
that
hath
appeared
,
and
learne
(
as
it
teacheth
)
to
denie
vngodlinesse
,
and
worldly
lusts
,
and
to
liue
soberly
,
righteously
,
and
godly
in
this
present
world
.
Many
other
allegations
of
simple
people
against
this
ordinance
I
might
alleadge
,
but
they
are
well
met
withall
by
some
others
;
and
my selfe
haue
elsewhere
answered
many
of
them
,
swift
to
heare
,
to
attend
as
earnest
suiters
at
the
gates
of
wisedome
,
for
their
owne
good
;
to
lay
vp
instruction
as
they
would
treasure
gold
,
and
to
call
after
the
wisedome
of
God
revealed
in
this
ordinance
,
without
which
neuer
was
any
made
wise
to
saluation
.
And
let
them
further
know
,
that
(
seeing
God
doth
not
extraordinarily
saue
men
,
where
the
ordinarie
meanes
are
afforded
or
offered
)
the
neglect
of
this
meanes
is
to
despise
great
saluation
;
and
to
make
themselues
vnworthie
of
life
eternall
.
And
from
the
euidence
of
truth
I
avouch
against
euery
soule
,
that
turneth
his
eare
from
hearing
the
word
preached
;
that
he
despiseth
the
pardon
of
the
king
of
heauen
,
he
rufuseth
life
&
saluation
offred
;
he
chooseth
death
,
and
forsaketh
his
owne
mercie
:
Secondly
,
the
obiect
of
this
ordinance
,
or
what
we
must
preach
,
and
that
is
Christ
.
We
preach
Christ
the
power
of
God
,
and
the
wisedome
of
God
.
Gospel
of
Iesus
Christ
:
and
the
word
of
Christ
,
of
truth
,
not
onely
for
the
truth
of
it
,
but
because
it
publisheth
that
eternall
truth
Iesus
Christ
:
as
also
the
word
of
the
crosse
,
not
onely
because
the
crosse
ordinarily
attendeth
the
faithfull
preaching
and
profession
of
it
,
but
because
the
matter
of
it
is
Christ
crucified
.
Quest.
What
is
it
to
preach
Christ
?
Answ.
It
standeth
in
two
things
.
truth
is
in
Christ
,
is
to
apply
euery
particular
to
the
heart
of
a
sinner
,
that
he
may
be
framed
to
conuersion
and
repentance
;
which
is
the
most
difficult
labour
of
the
ministerie
,
and
most
to
be
striuen
in
.
Many
teachers
who
can
choose
hard
texts
,
and
make
learned
discourses
,
and
shewe
much
dexteritie
of
wit
,
reading
and
humane
literature
,
haue
not
thus
learned
Christ
themselues
,
nor
can
after
such
a
liuely
manner
teach
him
to
others
.
And
pitty
it
is
to
see
that
whereas
so
great
an
Apostle
as
Paul
,
who
wanted
not
Arts
,
tongues
,
and
humane
learning
,
desired
to
knowe
nothing
but
Christ
,
and
him
crucified
among
the
Corinths
themselues
:
it
should
be
the
studie
of
many
men
to
shew
the
knowledge
of
any
thing
rather
then
of
Christ
;
and
how
they
may
paint
out
themselues
rather
then
Christ
in
their
preaching
.
Is
not
the
end
of
preaching
to
make
Disciples
of
Christ
?
plainnesse
of
words
,
and
euidence
of
the
spirit
.
It
is
thought
a
reproach
to
preach
a
plaine
sermon
;
whereas
indeed
,
that
is
the
best
sermon
which
teacheth
Christ
most
plainely
.
1.
By
true
interpretation
of
Scripture
.
2.
By
wholesome
sauorie
and
proper
doctrine
gathered
thence
.
3.
By
sound
application
of
that
doctrine
for
the
information
of
mens
iudgements
,
and
reformation
of
their
liues
:
where
Christ
crucified
is
thus
held
out
,
there
need
no
wooden
Images
nor
pictures
,
nor
the
reall
sacrifice
of
the
abhominable
Masse
,
to
put
men
in
mind
of
him
.
2.
Hearers
may
hence
learne
to
iudge
of
themselues
,
whether
they
haue
heard
aright
or
no.
And
then
haue
you
heard
well
,
when
you
not
only
know
that
which
you
did
not
before
,
but
when
you
beleeue
more
,
loue
more
,
hope
more
,
and
are
more
changed
then
before
.
When
you
find
our
sermons
as
the
glasse
wherein
you
see
and
discerne
the
true
estate
of
your
soules
;
when
you
are
cast
into
the
forme
of
this
doctrine
;
when
your
lusts
stoope
and
yeeld
to
this
scepter
of
Christ
:
without
this
no
knowledge
is
sauing
;
but
all
our
preaching
and
your
hearing
tendeth
to
damnation
:
if
yee
knowe
these
things
,
blessed
are
yee
if
yee
doe
them
.
The
third
point
is
,
what
is
the
particular
doctrine
which
the
Apostles
,
considering
the
terrors
of
the
Lord
,
prouoke
both
himselfe
and
others
vnto
their
dutie
:
and
no
meruaile
,
seeing
the
children
of
God
,
haue
euen
at
the
consideration
of
more
particular
iudgements
,
beene
stricken
with
the
feare
of
the
Almightie
.
The
Prophet
Abacuk
when
hee
heard
but
of
iudgements
to
come
,
saith
,
that
his
bellie
trembled
,
his
lippes
shooke
,
and
rottennesse
entred
into
his
bones
.
And
Dauid
,
beeing
a
noble
King
,
hath
these
words
,
my
flesh
trembleth
for
feare
of
thee
,
and
I
am
afraid
of
thy
iudgements
.
A
speciall
example
whereof
,
we
haue
in
that
famous
Preacher
of
righteousnesse
,
Noah
,
of
whom
it
is
recorded
,
The
verse
containeth
two
things
:
1.
Christ
his
appointment
to
this
office
,
that
he
is
ordained
of
God
.
2.
the
execution
of
it
,
a
Iudge
of
the
quicke
and
dead
.
Touching
the
former
,
it
will
be
asked
,
how
God
could
ordaine
Christ
a
Iudge
,
Holy
Ghost
iudge
as
well
as
he
?
An.
In
the
last
iudgement
must
be
considered
,
1.
the
decree
of
iudging
.
2.
the
authoritie
,
or
iudiciary
power
.
3.
the
externall
and
visible
act
,
or
execution
of
Iudgement
.
Now
in
regard
of
the
two
former
,
all
the
three
blessed
persons
,
the
Father
,
Sonne
,
and
holy
Ghost
concurre
,
as
hauing
an
equall
decree
of
iudging
,
an
equall
authoritie
and
iudiciarie
power
,
an
equall
dominion
ouer
all
creatures
,
and
an
equall
consent
in
the
iudging
of
them
.
But
in
regard
of
the
third
,
the
visible
iudiciall
act
,
Christ
is
the
Iudge
and
that
according
to
both
his
natures
,
the
godhead
,
and
manhood
:
and
yet
both
of
them
herein
retaining
their
owne
properties
.
Thus
is
Christ
ordained
of
God
a
Iudge
:
and
thus
is
it
said
,
that
the
Father
iudgeth
no
man
,
but
hath
committed
all
iudgement
to
the
Sonne
.
Where
by
iudgement
,
must
be
meant
the
administration
of
iudgement
:
for
so
the
Euangelist
expoundeth
it
in
the
27.
verse
of
the
same
chapter
,
where
he
saith
,
that
the
Father
hath
giuen
him
power
to
execute
iudgement
.
And
by
committing
it
vnto
the
Sonne
,
Now
the
wisedome
of
God
thought
fit
in
this
manner
,
when
the
Son
of
man
commeth
in
his
glorie
,
and
all
the
holy
Angels
with
him
,
then
he
shall
sit
vpon
the
throne
of
his
glorie
:
Luk.
21.27
.
Then
shall
they
see
the
Sonne
of
man
come
in
a
cloud
with
power
and
great
glorie
.
Secondly
,
he
shall
shewe
his
neere
affinitie
vnto
man
,
in
that
he
shall
in
his
humanitie
be
seene
visibly
discending
in
the
clouds
,
as
he
was
seene
visibly
to
ascend
by
a
cloud
:
this
was
long
since
prophecied
,
that
euery
eye
should
see
him
:
deliuer
vp
the
kingdome
vnto
his
Father
:
not
that
he
shall
then
cease
to
bee
an
euerlasting
king
of
glorie
,
Vse
.
1.
Is
Christ
appointed
the
Iudge
?
elder
brother
of
euery
beleeuer
:
hee
bad
the
women
goe
tell
my
brethren
that
I
am
risen
againe
:
I
know
(
saith
holy
Iob
)
that
my
Redeemer
,
or
neere
kinsman
,
liueth
:
yea
hee
is
nearer
then
a
brother
,
beeing
the
husband
of
euery
faithfull
spouse
.
If
the
wife
should
haue
her
louing
husband
,
who
loueth
her
better
then
his
owne
life
,
to
iudge
her
cause
,
what
need
shee
feare
but
the
matter
will
goe
well
with
her
?
what
neede
the
members
feare
the
head
?
Let
vs
comfort
our selues
with
these
words
,
and
lift
vp
our
heads
▪
because
this
day
wherein
our
head
shall
shewe
forth
both
his
owne
and
our
glorie
,
who
are
his
members
,
draweth
neere
.
2.
This
doctrine
serueth
also
to
daunt
the
wicked
and
vngodly
:
They
shall
see
him
whom
they
haue
pearced
:
hee
is
their
iudge
against
whome
all
their
villanies
haue
beene
committed
,
whose
seruants
they
haue
villanously
intreated
,
whose
kindnesse
and
peaceable
conditions
they
haue
despised
and
refused
.
What
a
fearefull
sentence
awaiteth
them
when
they
shall
come
before
him
?
no
mervaile
if
they
call
for
the
mountaines
to
couer
them
,
and
the
hils
to
hide
them
,
rather
then
they
should
appeare
before
the
presence
of
his
glorie
,
whose
wrath
is
as
a
consuming
fire
,
and
no
stubble
can
stand
before
it
.
Oh
consider
this
yee
that
put
farre
from
you
this
great
day
of
the
Lord
,
speaking
peace
to
your selues
,
whilest
euery
thing
wageth
warre
against
you
,
in
that
you
still
by
liuing
in
your
sinnes
proclaime
open
warre
against
the
Son
of
God
.
Why
should
you
any
longer
abuse
his
patience
?
why
will
you
treasure
vp
wrath
for
your selues
against
this
day
of
wrath
?
why
will
you
fit
your selues
as
fewel
for
the
fire
of
that
day
,
when
the
Lord
Iesus
shall
come
from
heauen
,
in
flaming
fire
to
render
vengeance
against
all
them
which
knowe
not
God
,
nor
obey
the
Gospel
of
our
Lord
Iesus
?
Well
,
if
you
will
not
be
warned
▪
but
you
will
goe
on
in
such
impenitent
courses
;
know
it
,
that
the
partie
wronged
by
your
sinnes
,
is
he
who
is
appointed
of
God
to
be
your
iudge
:
you
will
thinke
it
will
go
hard
with
Pilar
,
seeing
he
is
to
be
his
iudge
who
was
iudged
by
him
to
death
;
and
with
Iudas
that
betrayed
him
,
and
with
the
souldiers
that
put
him
to
death
:
but
change
the
persons
,
the
case
is
your
owne
.
Secondly
,
in
the
execution
of
this
office
,
two
things
must
be
considered
:
1.
the
persons
vpon
whome
,
here
said
to
be
the
quicke
and
the
dead
.
2.
the
manner
of
it
.
First
,
by
the
phrase
of
quicke
and
dead
,
is
meant
all
mankind
without
exception
,
of
what
age
,
condition
,
sex
or
qualitie
soeuer
they
be
,
euen
all
that
euer
haue
receiued
life
from
God
,
from
the
first
man
that
euer
liued
vpon
earth
,
to
the
last
that
shal
be
found
liuing
at
the
comming
of
Christ
;
euen
all
these
shall
be
iudged
.
And
the
dead
are
mentioned
as
well
as
the
liuing
;
because
the
carnall
and
vnbeleeuing
heart
of
man
maketh
more
question
how
those
who
haue
beene
resolued
into
dust
many
thousand
yeares
agoe
,
can
bee
quickened
and
raised
to
iudgement
,
them
those
that
shall
bee
found
aliue
at
that
day
:
therefore
is
the
Scripture
verie
expresse
in
this
particular
,
Rev.
20.12
.
I
saw
the
dead
both
great
and
small
stand
before
God
:
2.
Cor.
5.10
.
We
shall
all
appeare
before
the
iudgment
seat
of
Christ
.
In
like
manner
those
speaches
admit
no
exception
,
which
we
euerie
where
meete
withall
:
as
,
Euery
eie
shall
see
him
:
euery
man
shall
beare
his
owne
burden
:
euery
man
shall
giue
account
of
himselfe
vnto
God
.
those
that
are
in
the
graues
shal
heare
his
voice
.
2.
By
the
ministerie
of
the
Angels
,
who
shall
all
(
not
one
excepted
)
come
with
him
,
and
they
shal
gather
the
elect
from
all
winds
,
and
present
and
force
the
wicked
to
the
barre
,
before
the
Iudge
of
all
the
earth
;
euen
then
when
they
shal
flie
to
the
hills
to
couer
them
,
if
it
were
possible
,
from
his
presence
.
3.
By
the
diligence
of
all
the
bruite
creatures
,
who
in
their
kinds
shall
heare
the
voice
of
the
Sonne
of
God
.
The
sea
shall
giue
vp
her
dead
:
so
shall
death
and
the
gra●●e
giue
vp
their
dead
;
the
verie
fire
shall
giue
vp
againe
the
bodies
it
hath
wasted
.
In
a
word
,
all
the
creatures
shal
helpe
forward
this
work
of
the
great
day
:
which
although
it
transcend
the
shallow
reach
of
man
,
yet
is
it
not
aboue
the
power
of
God
.
Obiect
.
But
how
can
the
quicke
and
dead
bee
then
presented
to
iudgement
,
seeing
the
godly
shall
not
enter
into
iudgement
;
and
for
the
wicked
they
are
iudged
alreadie
:
for
he
that
beleeueth
not
,
is
condemned
alreadie
.
Answ.
First
,
for
the
godly
they
shall
not
enter
into
the
iudgement
of
condemnation
.
2.
they
are
by
their
particular
iudgement
acquitted
alreadie
,
but
they
must
also
by
the
generall
iudgement
receiue
in
their
bodies
(
which
till
that
day
are
not
absolued
)
according
as
they
haue
done
in
the
flesh
.
3.
they
must
be
solemnely
and
publikely
inaugurated
and
invested
into
the
glorie
of
their
head
;
and
their
blessed
estate
manifested
to
all
the
world
both
men
and
Angels
,
and
euen
in
the
eyes
of
the
wicked
themselues
:
therefore
although
they
enioy
God
already
in
pa●●
,
and
the
beginnings
of
the
life
to
come
;
and
such
as
are
dead
in
the
graue
rest
with
the
Lord
,
and
enioy
his
glorie
in
their
soule
,
yet
are
they
not
fully
happie
,
nor
can
be
,
till
this
day
breath
on
them
,
and
this
their
morning
awake
them
to
their
perfect
glorie
.
As
for
the
wicked
,
although
they
are
alreadie
condemned
:
1.
in
Gods
counsell
before
all
worlds
.
2.
by
the
word
wherein
their
sentence
is
read
,
Vse
.
Let
euery
man
make
account
of
this
iudgment
,
high
and
low
,
rich
and
poore
,
learned
and
vnlearned
:
the
mightiest
Monarch
shall
not
be
able
to
withdrawe
or
absent
himselfe
,
vnlesse
his
power
be
aboue
the
power
of
Christ
the
iudge
:
the
poorest
soule
that
euer
sawe
the
Sunne
shall
not
be
neglected
:
the
most
rebellious
of
all
creatures
men
or
Angels
must
of
force
appeare
,
of
himselfe
vnto
God
.
None
can
be
forgotten
,
no
not
through
the
passing
of
thousands
of
yeares
:
Caine
died
many
thousand
yeares
since
,
Iudas
many
hundreths
;
yet
both
must
appeare
,
the
one
for
killing
his
innocent
brother
,
the
other
for
betraying
his
innocent
Master
.
No
excuse
will
serue
the
turne
:
the
Friars
plea
,
we
are
exempted
Lord
,
will
doe
no
good
here
:
no
nor
that
which
all
mens
courts
must
needes
excuse
absence
by
,
that
the
partie
is
dead
:
for
this
iudgement
seat
is
set
vp
for
the
quicke
and
the
dead
.
God
must
for
his
glorie
,
truth
and
iustice
,
bring
euery
man
to
this
tribunall
;
that
if
hee
haue
beene
good
and
faithfull
,
hee
may
haue
his
time
of
refreshing
;
and
be
put
into
the
perfect
state
of
happinesse
in
soule
and
bodie
.
And
contrarily
if
he
haue
beene
hard
hear●ed
,
and
impenitent
,
he
may
know
the
waight
of
Gods
iustice
and
power
,
and
be
in
full
state
of
endlesse
and
easelesse
miserie
both
in
soule
and
bodie
.
Oh
then
what
great
cause
hath
euery
man
to
forecast
this
day
,
and
expecting
it
to
prepare
for
it
;
rather
then
to
betake
themselues
to
that
Epicurean
&
profane
practise
of
mockers
,
who
put
far
from
them
this
euill
day
,
saying
,
wher
is
the
promise
of
his
comming
?
we
see
all
things
alike
since
the
beginning
:
he
makes
but
smal
hast
.
And
thus
because
iudgement
is
not
speedily
executed
,
they
resolue
themselues
on
a
most
wicked
course
;
not
knowing
that
as
a
snare
it
shal
come
vpon
them
when
they
least
look
for
it
,
and
that
though
slowly
,
yet
he
will
come
surely
,
and
make
them
know
what
it
is
to
abuse
his
patience
which
should
lead
them
to
repentance
.
Now
followeth
the
manner
of
this
iudgement
,
and
that
is
comprehended
in
three
things
.
1.
it
shall
be
glorious
and
powerfull
.
2.
iust
and
righteous
.
3.
strict
,
and
accurate
.
For
the
first
,
it
is
said
that
the
Sonne
of
man
shall
come
with
power
and
great
glorie
,
yea
in
the
glorie
of
the
Father
:
Iohn
saw
a
great
white
throne
,
and
one
that
sat
vpon
it
,
from
whose
face
fled
a●way
both
the
earth
and
heauen
,
and
their
place
was
found
no
more
.
Thus
may
we
in
some
darke
resemblance
something
conceiue
of
this
glorie
of
the
Iudge
of
all
the
world
;
vnto
which
the
consideration
of
the
persons
that
shall
be
iudged
by
him
,
addeth
not
a
little
moment
:
for
not
only
small
,
but
great
must
stand
before
him
.
It
is
indeed
a
great
honour
among
〈◊〉
to
be
deputed
the
Lord
high
Steward
vnder
a
King
,
whose
office
is
to
sit
in
iudgement
vpon
a
noble
man
:
what
an
height
of
glorie
then
is
it
for
the
Sonne
of
God
,
to
sit
in
iudgement
,
and
call
personally
before
him
,
not
nobles
only
,
but
all
the
Kings
and
Monarchs
that
euer
the
earth
bare
?
If
there
be
such
preparation
,
and
state
amongst
men
for
the
triall
but
of
some
one
noble
man
:
what
glorie
may
we
conceiue
must
attend
the
mightie
God
,
whilest
hee
bringeth
to
their
triall
not
only
〈…〉
persons
,
but
all
the
most
powerfull
Monarches
and
Potentates
that
euer
were
,
or
shall
be
to
the
end
of
the
world
.
This
consideration
ministreth
comfort
to
the
godly
,
seeing
he
commeth
to
iudgement
,
who
is
able
perfectly
to
free
them
from
all
miserie
;
able
to
strike
off
their
bolts
of
sinne
,
to
acquit
them
from
terrors
of
conscience
;
feares
of
death
,
the
graue
,
the
deuill
,
and
hell
it selfe
:
hee
commeth
from
heauen
for
their
release
,
who
hath
troden
all
his
enemies
vnder
his
feet●
:
and
all
this
glorie
is
for
their
saftie
and
happinesse
,
wa●te
for
the
appearing
of
this
mightie
God
.
And
on
the
contrarie
,
it
serueth
to
strike
the
wicked
and
vngodly
with
terror
and
dread
,
seeing
the
Lord
Iesus
shall
come
from
heauen
in
such
power
and
maiestie
,
and
all
to
iudge
and
condemne
them
:
whom
when
they
shal
see
arraied
with
vengeance
against
them
,
no
meruaile
if
they
be
driuen
to
their
wits
ends
:
yea
,
as
it
is
with
guiltie
malefactors
,
when
they
see
the
iudge
comming
in
so
honourably
attended
,
so
shall
it
be
here
;
this
very
glorie
of
Christ
shall
strike
them
with
feare
,
horror
,
and
amazednesse
,
and
force
them
to
all
miserable
,
and
unauaileable
shifts
;
and
to
wish
,
if
it
were
possible
,
that
the
rocks
would
fall
vpon
them
,
and
crush
them
to
peeces
,
so
as
they
might
neuer
come
before
his
presence
:
for
the
great
day
of
the
Lord
,
which
is
to
all
the
wicked
of
the
world
a
blacke
day
,
a
cloudy
day
,
a
dismall
day
;
this
day
is
come
,
and
they
cannot
abide
it
.
Secondly
,
this
iudgement
shall
be
righteous
,
and
according
to
the
truth
:
We
know
that
the
iudgement
of
God
is
according
to
truth
.
Thy
throne
,
O
God
,
is
for
euer
,
the
scepter
of
thy
kingdome
is
a
righteous
scepter
:
Thou
louest
righteousnesse
,
and
hatest
iniquitie
.
Hitherto
is
to
be
referred
that
of
Daniel
,
7.9
.
who
saith
,
that
this
iudge
shall
sit
vpon
a
great
white
throne
;
alluding
to
the
white
Ivorie
throne
of
Salomon
,
but
infinitly
more
glorious
:
the
whitenesse
be
rekoning
the
puritie
and
righteousnesse
both
of
the
Iudge
,
and
the
iudgement
:
for
euery
man
shall
receiue
according
to
his
workes
.
Here
shall
be
no
conceilment
of
things
:
for
he
will
bring
euery
secret
into
iudgement
,
hee
will
lighten
all
things
that
are
hid
in
darknesse
,
and
make
the
counsells
of
the
hearts
manifest
.
Here
shall
be
no
daubing
or
saluing
vp
of
bad
matters
in
corners
:
no
pleading
of
lawyers
,
who
craftely
cloud
the
truth
of
causes
for
gaine
:
no
respect
of
persons
,
no
fauouring
for
the
sake
of
any
freinds
,
nor
feare
of
foes
,
or
any
displeasure
.
Here
shall
be
no
inducement
by
gifts
,
which
blind
mens
eyes
to
peruert
iudgement
:
the
purest
gold
of
Ophir
shall
guild
no
matters
here
:
for
what
shall
gold
or
siluer
,
pearles
or
Iewells
doe
,
when
heauen
and
earth
shall
be
on
a
light
fire
?
Here
shall
be
no
sanctuaries
,
nor
priuiledged
persons
,
or
places
,
to
hinder
the
course
of
iustice
:
hence
shall
be
no
appeales
;
but
euery
person
shall
receiue
an
eternall
sentence
of
euery
cause
according
to
the
truth
and
equitie
of
it
:
for
else
the
Iudge
of
all
the
world
should
not
doe
right
.
Vse
.
1.
To
comfort
Gods
children
,
who
in
this
world
are
herein
conformed
vnto
Christ
;
wickednesse
shall
turne
the
sinner
into
hell
,
righteousnesse
shall
deliuer
their
soules
from
death
.
2.
To
teach
them
to
possesse
their
soules
in
pacience
,
when
they
see
the
confusions
that
are
in
the
world
:
to
beware
of
reuenge
,
but
commit
all
(
as
Christ
himselfe
did
)
to
him
that
iudgeth
righteously
.
We
must
be
content
for
a
while
to
see
our
righteous
waies
depraued
,
our
good
repaied
with
euill
by
euill
men
:
and
be
so
farre
from
thinking
hence
that
there
is
no
prouidence
,
or
care
in
God
ouer
his
children
,
as
that
we
must
necessarily
conclude
hence
this
iudgement
day
.
Obserue
the
rule
,
Eccles.
3.16
.
When
thou
seest
in
the
place
of
iudgement
wickednesse
,
and
iniquitie
in
the
place
of
iustice
,
thinke
in
thy
heart
;
surely
God
will
iudge
the
iust
and
the
wicked
:
for
there
is
a
time
for
euery
purpose
,
and
worke
,
and
,
Chap.
5.7
.
If
in
a
countrie
thou
seest
oppression
of
the
poore
,
and
the
defrauding
of
iudgement
and
iustice
,
be
not
astonied
at
the
matter
:
for
hee
that
is
higher
then
the
highest
regardeth
it
.
The
same
ground
doe
the
Apostles
often
lay
,
to
raise
this
same
exhortation
vnto
patience
in
enduring
wrongs
:
as
,
Philip.
4.5
.
Let
your
patient
mind
be
knowne
vnto
all
men
:
the
Lord
is
at
hand
.
Iam.
5.7
.
Be
yee
also
patient
,
and
settle
your
hearts
:
for
the
comming
of
the
Lord
draweth
neere
.
As
if
these
holy
men
had
said
with
one
mouth
;
looke
not
to
haue
your
right
here
in
this
world
,
as
neither
the
wicked
haue
their
hyre
,
but
wait
the
appointed
time
,
as
the
husbandman
doth
for
the
weekes
of
haruest
:
and
this
time
is
the
comming
of
the
Lord
,
before
which
time
neither
is
the
full
recompence
of
righteousnesse
giuen
to
the
Saints
,
nor
punishment
rendred
vnto
the
wicked
in
the
full
measure
of
it
.
Grow
not
wearie
of
well
doing
,
though
ye
meete
with
nothing
but
discouragements
;
no●
out
of
loue
with
the
practise
of
pietie
,
although
the
world
hate
you
for
it
,
as
it
did
your
head
before
you
;
for
in
due
season
yee
shall
reape
,
if
ye
faint
not
.
3.
This
teacheth
men
carefully
to
looke
to
all
their
workes
and
waies
,
that
they
be
iust
and
iustifiable
,
the
word
that
I
speake
shall
iudge
you
at
the
last
day
.
Thirdly
,
this
iudgement
of
Christ
shall
be
most
strict
and
accurate
.
1.
In
regard
of
the
persons
that
shall
be
iudged
,
who
shall
bee
enquired
into
and
brought
to
giue
accounts
of
themselues
,
hindreth
not
that
sinne
which
he
can
hinder
by
good
meanes
,
committeth
it
.
Be
now
thine
owne
iudge
whether
thou
hast
well
looked
to
one
,
when
thou
hast
neglected
to
reforme
the
disorders
of
such
as
God
hath
put
vnder
thy
power
.
Thou
hast
not
a
person
in
thy
house
,
but
if
it
any
way
perish
vnder
thy
hands
,
thou
must
giue
account
of
the
life
of
it
to
the
parents
of
it
,
or
to
the
Magistrate
the
parent
of
the
country
:
in
like
manner
,
there
is
not
the
meanest
soule
in
thy
family
,
but
if
it
perish
by
thy
default
,
for
want
of
instruction
,
correction
,
or
wise
gouernment
of
it
;
thou
shalt
be
called
before
the
God
of
the
spirits
of
all
flesh
,
and
shalt
be
arraigned
and
condemned
for
the
blood
of
that
soule
.
And
this
is
not
to
beare
the
burden
of
that
soule
,
which
beareth
the
waight
of
it
owne
sinne
,
but
to
beare
thine
owne
sinne
in
not
preuenting
that
euil
from
him
,
which
by
thy
negligence
came
vpon
him
.
Secondly
,
receiued
of
vs
,
or
done
by
vs
.
Account
must
be
made
what
goods
of
our
Masters
we
haue
receiued
,
both
for
the
kinds
and
measure
.
What
number
of
talents
were
committed
to
our
trust
:
If
one
,
or
moe
,
how
we
haue
laid
them
out
;
what
we
haue
gained
,
whether
we
haue
faithfully
returned
this
gaine
to
our
master
,
as
hauing
sought
his
aduantage
,
and
not
our
owne
:
how
we
haue
husbanded
our
opportunities
,
and
redeemed
our
times
:
how
we
haue
employed
the
gifts
of
our
minds
,
vnderstanding
,
iudgement
,
wisedome
,
learning
,
memorie
:
how
we
haue
vsed
or
abused
to
sinne
,
the
strength
,
health
,
and
beautie
of
our
bodies
:
how
we
haue
iustly
and
charitably
receiued
in
,
and
retailed
out
,
the
matter
of
our
maintenance
and
reuennew
.
And
in
all
these
lesser
things
,
if
our
vnfaithfulnesse
be
found
out
,
let
vs
neuer
looke
to
haue
greater
matters
committed
vnto
vs
:
for
the
things
that
are
done
by
vs
,
they
shall
all
be
straitly
iudged
,
whether
they
are
conformable
to
the
law
,
the
rule
of
righteousnesse
;
or
acceptable
by
the
Gospel
,
the
restorer
of
our
righteousnes
:
Eccl.
12.14
.
God
will
bring
euery
worke
into
iudgement
,
good
or
euill
,
open
or
secret
:
for
all
things
are
naked
before
him
,
with
whome
we
are
to
deale
:
he
planted
the
eare
,
and
must
needs
heare
;
and
formed
the
eie
,
and
therefore
must
needs
see
things
secret
,
and
couered
with
darkenesse
.
Hence
is
he
said
to
haue
bookes
,
and
to
open
them
,
because
all
things
are
as
certainely
recorded
and
registred
by
him
,
as
if
he
had
registers
in
heauen
to
keepe
roles
and
records
of
all
that
euer
were
or
shall
be
to
the
end
.
Yea
,
he
hath
not
onely
his
owne
bookes
of
iudgement
in
heauen
,
but
for
more
surenesse
that
nothing
escape
him
,
he
hath
millions
of
bookes
of
record
in
earth
,
that
shall
all
helpe
forward
his
iudgement
,
and
giue
testimonie
to
the
righteousnesse
of
it
,
so
as
euerie
mouth
shall
bee
stopped
at
that
day
:
and
these
are
the
bookes
of
euery
mans
particular
conscience
,
which
howsoeuer
they
bee
now
shut
,
or
as
roles
folded
vp
;
yet
shall
they
also
then
be
opened
and
vnfolded
,
to
giue
witnesse
of
whatsoeuer
any
man
hath
spoken
or
done
in
the
flesh
,
be
it
good
or
euill
.
3.
This
iudgement
shall
be
strict
in
regard
of
euery
mans
words
:
Iude
,
15.
of
all
the
cruell
spea●kings
which
wicked
sinners
haue
spoken
against
him
.
For
if
of
euery
idle
word
we
must
giue
account
to
God
,
words
thou
shalt
be
iustified
,
or
by
thy
words
thou
shalt
be
condemned
:
and
though
thou
when
thou
hast
spoken
thy
minde
against
thy
brother
hast
done
,
the
Iudge
hath
not
done
with
thee
.
4.
It
shall
be
strict
in
regard
of
euery
mans
thoughts
:
Thou
shalt
worship
the
Lord
with
all
thy
heart
,
and
all
thy
thought
,
and
all
thy
strength
:
and
when
the
Apostle
Paul
would
note
the
damnable
estate
of
the
Ephesians
before
they
were
called
to
the
faith
;
Vse
.
1.
Let
this
doctrine
abate
somewhat
the
pleasure
of
sinne
,
which
most
men
swallow
vp
so
delightfully
,
cleare
light
into
which
they
shall
bee
brought
,
and
by
which
they
shall
be
reprooued
.
True
it
is
,
that
open
shame
of
the
world
restraineth
many
one
from
committing
open
and
grosse
sinnes
;
but
where
conscience
is
wanting
,
the
same
sinnes
,
if
they
can
cleanly
conueie
them
,
are
made
no
bones
of
.
Hence
is
it
that
the
adulterer
watcheth
for
the
twilight
,
before
he
goe
into
his
neighbours
house
;
hee
careth
not
for
his
chastetie
,
so
be
hee
may
charily
,
and
cautelously
compasse
his
vncleannesse
.
If
a
child
of
foure
or
fiue
yeares
old
stood
by
,
he
would
forbeare
his
sinne
;
but
the
presence
of
the
mightie
God
that
standeth
at
his
elbow
,
who
seeth
and
recordeth
his
foule
sinne
to
bring
it
into
iudgement
,
mooueth
him
neuer
a
whit
.
Would
a
fellon
commit
burglarie
,
if
hee
thought
the
iudge
himselfe
looked
vpon
him
?
would
Gehezi
haue
runne
after
Naaman
,
if
hee
had
thought
his
Masters
eye
and
spirit
had
runne
after
him
?
would
Ananias
haue
lied
to
the
Apostles
,
if
hee
had
thought
they
had
knowne
hee
did
so
?
Euen
so
it
is
a
shame
to
speake
what
is
done
of
many
Christians
in
secret
;
because
their
eye
is
not
vpon
the
iudge
,
whose
eye
is
vpon
them
,
and
who
is
framing
a
bill
of
inditement
against
this
day
of
generall
assise
.
2.
This
consideration
must
mooue
vs
to
carefulnesse
,
both
of
our
receits
,
and
expenses
,
Take
that
vnprofitable
seruant
,
bind
him
hand
and
foot
,
and
cast
him
into
vtter
darknesse
,
there
shall
be
wayling
and
gnashing
of
teeth
.
3.
This
strict
account
sheweth
,
Master
is
an
hard
man
;
that
is
,
a
most
iust
God
that
wil
straitly
stand
for
iustice
?
shall
not
euery
idle
word
,
euerie
vngodly
thought
and
motion
,
though
not
attended
,
nor
assented
vnto
,
come
vnto
iudgement
?
and
if
it
must
,
is
it
more
then
needeth
for
men
to
looke
to
the
doore
of
their
lips
;
yea
to
keepe
out
,
if
it
were
possible
,
euery
vaine
,
and
wandring
thought
out
of
their
minds
?
shall
not
he
that
breaketh
the
least
commandement
,
be
the
least
in
the
kingdom
of
heauen
,
that
is
,
haue
no
place
at
all
there
?
shall
not
all
omissions
and
faylings
in
dutie
be
set
vpon
the
heads
of
sinners
,
seeing
the
sentence
shall
run
;
In
that
yee
did
not
these
things
,
depart
from
mee
yee
cursed
?
or
shall
we
thinke
that
the
least
carelesnesse
of
men
shal
be
iustified
in
this
iudgement
,
or
the
vngodly
be
taken
by
the
hand
?
farre
be
it
from
the
iudge
of
all
the
world
,
not
to
iudge
with
righteous
iudgement
;
howsoeuer
loose
persons
wrap
themselues
in
the
woe
of
those
that
call
good
euill
,
and
euill
good
.
Now
for
the
generall
vse
of
this
doctrine
of
the
last
iudgement
.
To
what
other
end
hath
the
word
so
expressely
discouered
this
holy
doctrine
,
and
enioyned
vs
to
teach
it
in
the
Church
,
but
that
euerie
man
should
lay
it
to
heart
,
day
of
their
redemption
.
2.
Perfect
securitie
and
saftie
against
all
the
molestation
of
sinne
,
death
,
the
graue
,
the
gates
of
hell
,
temptation
,
and
tribulation
:
for
all
these
shall
be
cast
into
the
lake
.
3.
Perfect
glorie
with
the
Saints
,
for
they
shall
be
from
henceforth
euer
with
the
Lord
,
and
enioy
the
sweet
fruit
of
that
prayer
which
the
Sonne
of
God
in
the
daies
of
his
flesh
requested
,
and
was
heard
in
:
Father
,
I
will
that
where
I
am
they
may
be
also
,
that
they
may
behold
my
glorie
.
Secondly
,
let
euery
man
labour
to
fit
and
addresse
himselfe
vnto
this
iudgement
,
be
able
to
stand
before
the
Sonne
of
man
:
And
that
by
two
things
:
1.
by
making
full
account
and
reckoning
of
it
:
2.
by
vsing
the
best
meanes
aforehand
to
passe
through
it
happily
.
The
former
is
charged
vpon
vs
by
that
precept
,
which
commandeth
vs
to
be
like
the
seruant
that
wayteth
for
his
Masters
comming
,
and
hath
euery
thing
in
a
readinesse
,
and
that
at
all
watches
:
and
by
that
of
Peter
,
2.3.11
.
Seeing
all
these
terrors
of
the
Lord
;
what
manner
of
men
ought
wee
to
bee
in
all
holy
conuersation
?
And
for
the
furthering
of
this
care
,
two
things
must
carefully
be
shunned
,
securitie
and
deadnesse
of
heart
:
which
is
a
slumber
of
spirit
,
and
sleepinesse
of
the
soule
,
which
hath
bound
vp
all
faculties
and
powers
of
the
soule
,
so
as
it
can
as
little
mooue
or
stirre
in
the
actions
and
affaires
of
heauenly
and
spirituall
life
,
as
a
man
when
hee
is
on
a
dead
sleepe
can
mooue
or
bestirre
himselfe
to
bodily
and
naturall
actions
.
The
mind
,
till
God
awaken
it
,
neuer
seriously
thinketh
of
God
,
or
of
his
owne
estate
.
The
conscience
neuer
,
or
seldom
accuseth
for
sinnes
committed
.
The
will
enclineth
not
to
any
thing
truly
good
.
The
affections
remaine
vnmooued
at
Gods
word
,
or
workes
.
The
whole
man
is
sencelesse
and
carelesse
of
Gods
iudgements
,
either
present
,
or
to
come
:
and
whence
is
all
this
,
but
from
a
profane
delusion
of
the
heart
,
that
the
Master
will
not
yet
come
;
they
shall
not
yet
be
called
to
their
reckoning
;
there
is
time
inough
behind
to
repent
in
:
they
craue
but
an
houre
on
their
death
beds
,
and
that
they
hope
they
shall
haue
.
In
the
meane
time
they
are
eaten
vp
with
dissolutenesse
and
profanenes
,
casting
away
sobrietie
and
watchfulnesse
,
so
as
their
Master
commeth
vnexpected
,
and
in
an
houre
they
know
not
.
How
doth
it
therefore
stand
euery
man
in
hand
,
to
awake
from
his
sleepe
,
and
stand
vp
from
the
dead
?
with
wise
virgins
to
prepare
and
trim
their
lamps
with
oile
before
hand
,
and
so
waite
for
the
comming
of
the
briedgrome
:
to
take
heed
of
euery
sinne
,
thought
,
word
,
and
deede
?
to
watch
narrowely
their
owne
liues
,
to
prouoke
themselues
to
the
best
duties
?
What
,
is
not
sinne
a
fearefull
thing
,
which
made
the
Sonne
of
God
cry
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Is
not
the
greatnesse
of
them
like
the
mountaines
,
and
the
number
of
them
like
the
sand
of
the
sea-shoare
,
which
is
numberlesse
?
Is
it
not
a
fearefull
thing
to
fall
into
the
hands
of
the
liuing
God
,
whose
wrath
and
iustice
against
the
least
sinne
,
all
creatures
in
heauen
and
earth
cannot
stand
vnder
,
but
be
oppressed
and
shaken
in
peices
?
Is
not
the
night
past
,
and
the
day
come
,
the
sunne
of
righteousnesse
risen
,
so
as
if
euer
we
meane
to
wake
out
of
this
deadly
sleepe
,
and
walke
as
the
children
of
light
,
it
is
more
then
time
?
Wouldst
thou
be
taken
lying
,
or
swearing
,
or
gaming
,
or
drinking
,
or
railing
,
or
breaking
the
Sabbath
,
or
stealing
,
or
whooring
;
wouldst
thou
haue
thy
master
find
thee
in
any
of
these
practises
and
distempers
?
oh
no
,
I
meane
to
repent
:
But
he
commeth
suddainely
as
a
theefe
in
the
night
;
and
this
suddaine
comming
,
at
least
to
thee
in
particular
,
may
cut
off
al
thy
purposes
:
for
it
is
iust
with
God
,
that
they
who
take
not
his
time
of
repentance
,
shall
neuer
attaine
to
their
owne
.
What
wil
now
be
the
issue
of
thy
delayes
?
surely
thou
hadst
better
beene
a
dogge
,
or
a
toad
,
or
the
vilest
creature
of
all
the
creation
,
then
a
secure
sinner
ouertaken
in
thy
wickednesse
.
The
second
thing
that
hindereth
this
expectation
of
the
last
iudgement
,
as
carefully
to
be
avoided
as
the
former
,
are
the
cares
of
this
present
life
,
and
the
greedie
desire
and
thirst
after
the
world
,
which
by
this
consideration
also
may
be
abated
.
For
if
this
day
of
iudgement
,
whether
generall
or
particular
to
thy selfe
,
were
to
morrowe
,
what
were
thy
gold
,
siluer
,
plate
,
Iewels
,
worth
to
thee
?
they
were
all
one
with
the
stones
in
the
streete
.
Tel
me
nowe
whether
thou
wouldst
not
then
esteeme
Christ
and
his
merit
thy
chiefest
commoditie
:
or
if
thou
couldst
but
conceiue
with
thy selfe
the
truth
,
and
say
to
thy
soule
,
I
shall
certainely
shortly
come
to
answer
the
iudge
of
all
the
world
;
couldst
thou
goe
on
to
lade
thy
conscience
with
iniquitie
for
so
short
a
possession
of
vanishing
profits
?
No
,
thou
wouldst
begin
to
husband
thy
time
,
which
worldlinesse
hath
hitherto
ingrossed
:
thou
wouldst
not
suffer
thy
soule
to
be
so
surcharged
with
earthlynes
as
to
forget
treasuring
in
heauen
,
making
readie
thy
account
,
and
the
finishing
of
thy
reckoning
:
thou
wouldst
not
suffer
the
thornie
cares
of
this
life
to
choake
all
the
seede
of
thy
saluation
:
neither
could
it
be
that
the
oxe
,
or
farme
should
so
still
fill
vp
thine
eyes
,
as
that
the
supper
of
the
King
should
be
despised
.
But
,
in
truth
men
liue
generally
as
though
there
were
no
iudgement
to
come
,
or
as
though
they
had
stricken
a
couenant
with
it
to
passe
ouer
them
:
for
when
we
preach
,
and
men
heare
or
read
of
the
iudgement
to
come
,
who
trembleth
at
it
,
as
Faelix
an
heathen
did
,
to
heare
Paul
dispute
of
it
?
When
we
teach
that
the
iudge
is
at
the
doore
,
who
seeth
all
the
facts
of
men
,
and
draweth
them
into
bills
of
remembrance
,
and
of
them
all
is
drawing
a
bill
of
inditement
;
who
feareth
more
,
who
sinneth
lesse
?
who
is
it
that
smiteth
his
thigh
,
or
saith
,
what
haue
I
done
?
who
forsaketh
his
wilfull
ignorance
,
his
contempt
of
the
word
,
his
abuse
of
Gods
seruants
,
his
blasphemies
,
his
pride
,
vncleannes
▪
vnlawfull
games
,
or
lawfull
vnlawfully
vsed
,
his
sabbath
breaking
,
his
swearing
,
his
oppression
,
his
vsurie
,
or
the
like
?
We
like
Lot
forwarne
men
of
the
euill
to
come
;
but
men
like
Lots
cousins
and
kinsmen
,
entertaine
our
words
as
a
iest
:
we
are
as
though
we
mocked
;
and
so
they
sit
out
the
summons
to
their
further
danger
:
yea
more
then
this
,
when
the
Lord
thrusteth
his
feareful
iudgements
into
the
eies
and
sences
of
men
as
forerunners
of
this
generall
;
men
shut
their
eies
and
will
not
see
the
brightnesse
of
them
;
nor
the
danger
of
sinne
by
them
;
nor
the
speciall
anger
of
God
bewraying
it selfe
and
broken
out
in
them
;
but
still
liue
as
they
did
in
the
daies
of
Noah
,
and
will
lay
none
of
these
things
to
heart
till
it
be
too
late
.
The
second
thing
whereby
euery
man
must
addresse
himselfe
to
this
iudgement
,
is
to
vse
the
best
meanes
that
he
may
happily
passe
through
it
.
And
the
only
meanes
is
set
downe
by
the
Apostle
,
1.
Cor.
11.31
.
If
we
would
iudge
our selues
,
we
should
not
be
iudged
of
the
Lord
.
Remember
that
for
all
this
thou
must
come
to
iudgement
.
And
if
the
young
man
must
sawce
his
pleasures
with
this
remembrance
,
much
more
the
older
had
need
as
beeing
in
the
ordinarie
course
of
nature
nearer
it
then
they
:
some
of
the
ancients
haue
so
acquainted
and
accustomed
their
hearts
to
this
meditation
,
that
one
of
them
professeth
of
himselfe
that
wheresoeuer
hee
was
,
or
whatsoeuer
hee
was
doing
,
hee
thought
hee
heard
alwaies
this
voice
in
his
eares
,
arise
yee
dead
,
and
come
vnto
iudgement
.
Secondly
,
in
examining
of
our selues
,
and
this
is
,
when
we
search
and
fanne
our selues
,
when
we
sift
the
secret
corners
of
our
hearts
,
and
enquire
narrowly
,
and
without
partiallitie
,
What
haue
I
done
?
that
looke
as
the
Kings
Attornie
sifteth
out
,
and
exaggerateth
euery
circumstance
of
the
crime
against
a
Traytor
at
the
barre
,
to
make
his
offence
as
foule
as
can
be
;
so
should
we
become
the
King
of
heauen
his
attournie
against
our selues
;
not
lessning
or
mincing
,
and
much
lesse
excusing
,
hiding
,
or
defending
any
sinne
:
but
labour
to
see
our
sinne
in
euery
circumstance
,
and
make
it
as
vile
as
we
can
that
our
hearts
may
be
convinced
,
and
beaten
downe
in
the
sence
of
our
miserie
.
For
this
purpose
,
lay
thy
life
,
and
euery
particular
action
of
it
to
the
law
of
God
;
that
as
a
straight
line
will
shew
thee
all
thy
crookednesse
and
fetch
thee
in
by
such
circumstances
as
whereby
thou
shalt
not
content
thy selfe
with
a
confession
in
grosse
,
that
thou
art
a
sinner
;
but
shalt
confesse
thy
sinne
to
be
out
of
measure
sinnefull
.
But
many
a
Christian
is
like
a
desperate
bankcrupt
,
who
beeing
afraid
to
looke
into
his
reckonings
,
goeth
on
till
hee
be
clapt
vp
in
prison
;
and
at
length
they
see
there
was
no
heauenly
husbandrie
in
all
this
.
Thirdly
,
In
confessing
our
sinne
and
pleading
guiltie
:
hee
that
hideth
his
sinne
,
shall
not
prosper
;
hee
that
confesseth
,
shall
find
mercie
;
Psal.
32.4
.
I
said
I
will
confesse
my
iniquitie
,
and
thou
forgauest
mee
the
punishment
of
my
sinne
.
to
hide
our
sinne
with
Adam
,
and
conc●ile
it
in
our
bosome
;
or
else
to
summe
vp
all
in
a
word
without
speciall
greefe
for
any
speciall
sinne
,
and
herein
they
thinke
they
haue
peace
which
is
but
vnfeelingnesse
.
But
those
that
belong
to
God
,
he
bringeth
them
to
sound
humiliation
,
hee
maketh
them
sicke
in
smiting
them
and
setteth
their
sinnes
in
order
before
them
like
a
bill
of
parcells
;
to
the
breaking
of
their
hearts
,
and
the
vtter
acknowledgement
of
themselues
to
be
miserable
bank●rupts
.
For
this
purpose
he
maketh
their
owne
consciences
also
to
be
iudges
of
their
actions
,
pronouncing
sentence
of
guiltinesse
and
death
against
themselues
:
As
Dauid
,
Against
thee
,
against
thee
haue
I
sinned
:
and
againe
,
I
am
the
man
:
and
againe
,
I
haue
done
very
foolishly
,
but
these
sheepe
what
haue
they
done
?
The
penitent
theefe
thus
iudgeth
himselfe
,
we
are
righteously
here
:
To
conclude
this
point
,
hee
was
neuer
truly
humbled
,
nor
euer
aright
iudged
himselfe
,
that
is
more
ashamed
to
confesse
,
then
to
commit
sinne
.
Fourthly
,
After
pleading
guiltie
,
in
pleading
for
pardon
,
as
for
life
and
death
:
and
as
the
poore
malefactor
condemned
to
die
,
cries
for
mercie
,
and
all
his
hope
and
longing
is
for
a
pardon
;
euen
so
this
is
noted
to
be
the
practise
of
the
Church
,
Hos.
14.2.3
.
Oh
Israel
returne
vnto
the
Lord
thy
God
,
for
thou
hast
fallen
by
thine
iniquitie
:
Take
vnto
you
words
,
and
turne
to
the
Lord
,
and
say
vnto
him
,
Take
away
all
iniquitie
,
and
receiue
vs
gratiously
.
And
which
of
the
Saints
haue
not
placed
all
their
happinesse
in
the
pardon
of
sinne
;
or
haue
not
preferred
the
shining
of
Gods
countenance
vpon
them
,
aboue
all
the
outward
happines
that
the
earth
affoardeth
?
Now
in
the
seeking
and
suing
for
pardon
,
because
God
will
not
heare
him
that
regardeth
wickednesse
in
his
heart
,
for
wicked
Esau
shall
find
no
repentance
nor
fauour
with
teares
:
therefore
thou
must
forthwith
cease
to
doe
euill
as
beeing
ashamed
of
it
;
and
learne
to
doe
well
;
laie
lawes
vpon
thy selfe
;
be
most
seuere
against
thy selfe
in
the
things
wherein
thou
hast
displeased
thy
God
;
watch
diligently
ouer
those
corruptions
which
haue
most
foyled
thee
:
this
is
the
way
both
to
make
and
preserue
thy
peace
.
Bring
thy selfe
then
with
feare
and
trembling
before
Gods
righteous
iudgement
,
accuse
thy selfe
and
bewaile
thy
sinnes
:
be
not
ashamed
to
confesse
,
but
to
commit
them
againe
:
be
so
farre
from
purposing
any
wickednesse
in
thy
heart
,
as
rather
thou
be
strongly
armed
with
full
purpose
against
it
:
And
thus
remembring
thy
sinnes
,
God
will
forget
them
:
thus
writing
them
deepe
in
thine
owne
bookes
,
God
will
blot
them
out
of
his
.
Thus
if
thou
hide
them
not
,
but
cast
them
out
of
thy
heart
and
life
,
hee
will
hide
them
for
euer
,
and
cast
them
vtterly
out
of
his
sight
:
so
that
if
thou
canst
thus
iudge
thy selfe
aforehand
,
thou
shalt
neuer
be
iudged
of
the
Lord
.
Vers.
43.
To
him
giue
all
the
Prophets
witnesse
,
that
through
his
name
,
all
that
beleeue
in
him
,
shall
receiue
remission
of
sinnes
.
The
Apostle
Peter
although
he
hath
sufficiently
prooued
whatsoeuer
he
hath
formerly
deliuered
concerning
the
doctrine
,
and
miracles
,
life
and
death
,
resurrection
and
ascention
,
and
the
comming
of
Christ
againe
vnto
iudgement
:
yet
as
though
no
proofe
could
be
too
much
;
or
as
if
he
could
not
satisfie
himselfe
in
enforcing
this
holy
doctrine
,
and
binding
it
vpon
the
consciences
of
his
hearers
;
he
shutteth
vp
his
sermon
in
this
verse
with
an
other
assured
testimonie
aboue
all
exception
,
drawn
from
all
the
Prophets
;
who
all
consent
and
conspire
with
the
Apostles
in
all
their
doctrine
concerning
him
:
the
summe
and
maine
end
of
all
which
is
,
that
through
beleeuing
in
his
name
,
the
elect
should
receiue
remission
of
sinnes
:
which
is
the
summe
and
effect
of
this
verse
.
Where
first
may
be
asked
,
they
mocked
him
.
The
hardened
Iewes
at
this
day
,
on
whom
the
wrath
of
God
is
come
to
the
vttermost
,
doe
the
like
:
and
well
it
were
for
many
,
if
professed
Christians
in
the
midst
of
such
a
light
,
made
more
reckoning
of
our
painfull
preaching
of
Christ
,
who
teach
the
same
points
,
then
some
of
the
former
:
which
were
they
so
slight
matters
as
most
account
them
,
what
neede
they
be
so
enforced
?
We
are
therefore
hence
fitly
enformed
,
both
to
make
more
high
account
of
such
great
mysteries
,
which
the
spirit
of
God
is
so
carefull
to
commend
vnto
vs
,
as
also
to
bewayle
the
infidelitie
of
our
hearts
,
that
neede
so
much
working
vpon
them
to
entertaine
such
necessarie
truthes
as
these
Bee
.
2.
Because
(
although
he
was
an
Apostle
)
yet
would
he
shewe
his
care
,
that
in
all
his
sermon
he
taught
nothing
of
his
owne
which
the
Prophets
had
not
formerly
taught
.
Which
teacheth
all
ministers
much
more
to
beware
,
least
in
any
of
their
sermons
they
broach
such
doctrine
,
or
bring
in
such
stuffe
,
of
which
they
cannot
prooue
the
Prophets
and
Apostles
to
be
patrons
and
publishers
:
For
this
was
the
commandement
of
the
Apostles
,
that
we
teach
no
other
doctrine
,
conceits
or
iangling
,
which
breede
questions
,
but
no
godly
edifying
.
It
was
not
onely
their
precept
,
but
practise
also
:
as
,
Act.
26.22
.
Paul
spake
no
other
things
then
those
which
the
Prophets
and
Moses
did
say
should
come
:
to
wit
,
that
Christ
should
suffer
,
and
that
he
should
be
the
first
that
should
rise
from
the
dead
:
Nay
,
the
Lord
of
the
holy
Apostles
;
Iesus
Christ
himselfe
preached
no
other
doctrine
;
of
whom
it
is
said
,
Luk.
24.27
.
that
he
beganne
at
Moses
,
and
all
the
Prophets
,
and
interpreted
vnto
them
in
all
the
Scriptures
,
the
things
which
were
written
of
him
:
shall
the
Sonne
of
God
,
who
might
haue
made
euery
word
he
spake
Scripture
,
tie
himselfe
to
the
Scriptures
,
and
make
them
the
ground
of
all
his
sermons
;
and
shall
not
weake
men
who
cannot
without
error
depart
an
haire
breadth
from
them
,
be
carefull
to
containe
all
their
doctrine
within
the
limits
of
them
?
especialy
seeing
nothing
else
bindeth
the
conscience
of
the
hearer
.
3.
The
Apostle
knewe
that
this
was
a
conuincing
argument
,
if
hee
could
perswade
his
hearers
that
he
did
deliuer
nothing
but
propheticall
doctrine
:
for
all
men
,
Iewes
and
Gentiles
were
easily
perswaded
,
that
Moses
,
and
the
Prophets
spake
directly
from
God
:
yea
,
and
the
most
blinded
and
wilfull
Iewes
at
this
day
professe
,
that
if
wee
can
prooue
Christ
the
Messiah
,
from
Moses
and
the
Prophets
,
they
will
beleeue
in
him
:
so
as
in
great
wisedome
did
the
Apostle
adde
this
testimonie
to
all
the
former
,
knowing
,
that
that
is
the
onely
●ound
ground
of
teaching
,
when
men
can
be
perswaded
that
what
they
heare
is
vttered
from
the
mouth
of
God
,
as
by
this
testimonie
his
hearers
were
.
Now
in
the
verse
we
haue
three
things
to
consider
of
.
1.
The
generallity
of
this
testimonie
:
that
all
the
Prophets
beare
witnesse
vnto
him
.
2.
The
scope
and
ende
of
their
witnesse
;
that
men
might
beleeue
in
his
name
.
3.
The
fruit
of
this
beleefe
;
that
beleeuers
might
receiue
remission
of
sinne
.
For
the
first
,
we
will
by
a
briefe
induction
make
it
appeare
,
writ
of
him
.
In
Genesis
the
first
thing
after
the
creation
and
fall
is
the
maine
promise
,
that
the
seede
of
the
woman
should
breake
the
serpents
head
:
Exodus
setteth
out
Christ
our
Passeouer
:
Leuiticus
in
all
those
sacrifices
pointeth
out
Christ
our
sacrifice
:
Numbers
setteth
before
our
eyes
Christ
our
brasen
serpent
lifted
vp
vpon
the
crosse
:
Deuteronomie
describeth
Christ
our
chiefe
Prophet
,
Samuel
,
Kings
,
and
Chronicles
,
his
genealogie
,
and
the
verie
persons
of
whom
he
discended
:
especially
Dauid
and
Salomon
,
both
eminent
types
of
him
.
Ezrah
and
Nehemiah
built
the
second
Temple
into
which
hee
was
to
enter
,
and
so
to
become
the
glorie
of
it
,
as
both
Aggee
and
Malachie
foretold
.
Iob
knew
that
his
redeemer
liued
,
and
that
hee
should
see
him
last
on
the
earth
.
David
in
the
Psalmes
acknowledged
that
the
stone
which
the
builders
refused
was
become
the
cheefe
stone
of
the
corner
;
and
expresseth
the
pearcing
of
his
hands
and
feete
.
Salomon
in
the
Proverbs
describeth
his
wisedome
and
eternitie
.
In
the
Canticles
his
contract
and
espousalls
with
the
Church
.
Isay
is
called
the
euangelical
Prophet
,
then
whom
no
Euangelist
could
more
liuely
expresse
his
person
,
his
doctrine
,
his
life
,
death
,
buriall
,
resurrection
,
and
ascension
:
that
hee
seemeth
rather
to
write
an
historie
of
something
past
,
then
a
prophecie
of
things
to
come
.
Ieremie
plainely
stileth
him
the
Lord
of
righteousnesse
.
And
thou
Bethlem
of
Ephrata
art
little
among
the
thousands
of
Iudah
,
yet
out
of
thee
shall
hee
come
forth
that
shall
be
ruler
in
Israel
;
whose
goings
forth
haue
beene
from
the
beginning
,
and
from
euerlasting
.
3.
Zacharie
nameth
the
place
of
his
education
,
which
was
Nazaret
,
There
must
hee
grow
that
must
build
the
Temple
of
the
Lord
.
4.
Hagge
prophesieth
of
his
comming
into
his
Temple
and
purging
it
.
5.
Nahum
wisheth
Iudah
to
behold
on
the
mountaines
the
feete
of
him
that
declareth
and
publisheth
peace
;
and
s●
the
kingdome
shall
be
the
Lords
:
that
is
Christs
,
who
shall
raigne
in
his
Church
for
euer
;
and
of
whose
kingdome
there
shall
be
no
end
.
7.
Ionas
in
his
owne
person
preached
his
death
,
buriall
,
and
resurrection
,
in
that
hee
was
swallowed
of
the
whale
,
and
lay
three
daies
in
the
bellie
of
it
;
and
in
the
third
day
was
cast
aliue
on
drie
land
.
O
death
,
I
will
be
thy
death
▪
O
graue
,
I
will
be
thy
destruction
.
9.
Abacuk
the
sending
out
of
his
blessed
Gospel
into
all
the
world
by
his
Apostles
;
so
as
all
the
earth
should
be
filled
with
the
knowledge
of
God
,
as
the
waters
couer
the
sea
.
powring
out
of
his
spirit
vpon
all
flesh
.
11.
Amos
of
the
calling
of
the
Gentiles
,
raising
of
the
tabernacle
of
David
:
as
Iames
notably
applieth
it
,
Act.
15.16
.
12.
Zephanie
shadoweth
his
second
comming
to
iudgement
,
and
sheweth
what
a
fearefull
and
terrible
day
it
shall
bee
to
all
the
wicked
of
the
earth
.
Thus
haue
we
shortly
seene
all
the
Prophets
witnessing
vnto
the
doctrine
taught
in
this
sermon
by
our
holy
Apostle
.
And
that
the
cheife
aime
and
drift
of
all
these
Master
builders
was
to
lay
this
,
the
maine
foundation
of
all
our
religion
;
that
Iesus
Christ
the
Sonne
of
Marie
,
was
the
Sonne
of
God
,
the
true
Messias
,
the
Lord
of
all
,
and
the
onely
Sauiour
and
Redeemer
of
the
world
.
First
note
hence
,
Secondly
,
note
hence
what
is
the
force
and
worke
of
consent
of
the
Church
in
doctrine
,
3.
Hence
note
,
that
in
our
reading
of
the
Prophets
,
we
must
still
be
led
further
vnto
Christ
;
Search
the
Scriptures
,
namely
,
Moses
,
and
the
Prophets
:
that
is
,
doe
not
only
procure
these
writings
to
your selues
,
nor
only
reade
perfunctorily
;
but
diligently
and
studiously
search
to
find
out
the
cheife
scope
and
matter
conteined
therein
;
which
lyeth
not
in
the
crust
or
shel
,
but
within
,
in
the
verie
bowells
of
them
:
and
this
kernell
himselfe
in
the
next
words
sheweth
to
be
himselfe
and
life
eternall
through
him
.
And
why
must
we
thus
search
the
Scriptures
of
the
Prophets
?
himselfe
rendreth
the
reason
,
the
very
ground
of
our
exhortation
;
because
they
testifie
of
mee
.
This
is
the
naturall
scope
of
them
,
to
bring
men
to
the
acknowledgement
of
the
persons
,
offices
&
benefits
of
Christ
.
Thou
loosest
all
thy
labour
in
searching
the
Scriptures
,
if
thou
searchest
any
thing
but
Christ
;
if
thou
hast
not
and
holdest
him
not
in
thine
eye
;
if
thou
giuest
ouer
searching
before
thou
hast
met
with
him
:
and
then
thou
hast
met
with
him
in
the
Scriptures
,
not
when
thou
historically
knowest
something
of
him
,
which
thou
didst
not
know
before
;
nor
when
thou
art
able
to
discourse
,
or
dispute
of
deepe
points
of
diuinitie
:
but
when
thou
commest
vnto
him
,
as
the
context
sheweth
,
when
by
the
quickning
of
thy
faith
and
repentance
,
thou
laiest
faster
hold
vpon
him
for
life
euerlasting
.
Alas
,
how
few
searchers
of
the
Scriptures
thus
search
them
:
to
say
nothing
of
them
who
search
them
not
at
all
,
but
cast
them
aside
as
refuse
wares
;
of
whom
we
may
renew
the
wofull
complaint
of
Christ
against
the
Iewes
,
who
when
hee
had
exhorted
them
to
search
the
Scriptures
,
presently
addeth
,
But
yee
will
not
come
to
mee
that
yee
might
haue
life
,
Ioh.
5.40
.
The
second
point
,
is
the
scope
of
all
the
Prophets
witnesse
:
and
this
is
to
bring
men
to
beleeue
in
the
name
of
the
Sonne
of
God
;
which
is
by
faith
to
receiue
Christ
,
as
he
hath
described
and
propounded
himselfe
in
the
word
and
promises
of
the
Gospel
.
For
although
the
Apostle
might
sooner
haue
said
,
that
whosoeuer
beleeue
in
him
,
yet
he
vseth
this
phrase
rather
of
beleeuing
in
his
name
,
thereby
secretly
to
referre
vs
vnto
the
word
of
the
Prophets
and
Apostles
which
testifie
of
no
other
name
to
be
saued
by
but
onely
the
name
of
the
Lord
Iesus
.
For
our
better
clearing
of
this
point
,
we
will
consider
,
1.
what
this
faith
is
.
2.
the
benefit
of
it
.
3.
the
marks
and
signes
of
it
.
4.
the
vse
.
It
is
a
supernaturall
gift
whereby
euerie
beleeuer
apprehendeth
and
applyeth
vnto
himselfe
Christ
and
all
his
merits
vnto
saluation
.
I
say
,
it
is
a
gift
:
nay
the
Scripture
saith
,
that
it
is
the
gift
of
God
,
you
to
beleeue
as
also
to
suffer
:
And
that
it
is
supernatural
,
all
the
commandements
we
haue
to
beleeue
plainly
euince
;
for
were
it
naturall
we
should
neede
no
commandement
to
doe
it
.
and
apply
vnto
our selues
Christ
and
all
his
merits
:
for
the
verie
nature
of
iustifying
and
sauing
faith
standeth
in
these
two
degrees
.
1.
In
apprehension
and
receiuing
of
Christ
:
for
to
beleeue
and
receiue
Christ
are
all
one
,
Ioh.
1.13
.
2.
In
applying
to
ones
selfe
Christ
and
his
merits
particularly
,
which
is
not
onely
to
know
that
Christ
is
God
in
himselfe
,
and
all
other
parts
of
truth
necessarie
to
be
beleeued
;
but
a
full
perswasion
of
the
mercie
of
God
through
Christ
to
belong
vnto
himselfe
in
particular
:
so
as
he
be
able
with
Thomas
to
say
,
My
Lord
,
and
my
God
:
not
only
confessing
that
Christ
died
for
sinners
(
which
the
very
Deuils
beleeue
)
but
as
Paul
describeth
the
true
faith
in
the
Sonne
of
God
by
the
proper
speach
and
voice
of
it
,
Gal.
2.20
.
Who
died
for
mee
,
and
gaue
himselfe
for
mee
.
Further
,
the
description
restraining
this
grace
to
beleeuers
,
giueth
vs
to
vnderstand
,
faith
is
not
of
all
,
nor
so
common
as
men
take
it
to
be
:
not
euery
one
that
can
say
,
I
beleeue
in
God
,
hath
faith
;
nor
euery
one
that
will
boldly
say
,
Christ
is
his
Sauiour
,
hath
presently
sauing
faith
.
For
,
1.
The
Prophet
Isay
speaketh
of
a
number
that
beleeued
not
the
Prophets
report
,
whom
the
arme
of
God
was
not
reuealed
.
Lord
blindeth
,
hearts
hee
hardneth
,
least
they
should
see
and
beleeue
;
but
impropriateth
it
to
the
elect
,
whence
it
is
called
the
faith
of
the
elect
:
for
so
many
as
were
ordained
to
life
euerlasting
,
beleeued
,
Act.
13.48
.
to
the
sheepe
of
Christ
,
Ioh.
10.16
.
But
yee
beleeue
not
,
for
yee
are
not
of
my
sheepe
:
to
them
that
are
regenerate
by
the
holy
Ghost
;
as
1.
Ioh.
5.1
.
Whosoeuer
beleeueth
that
Iesus
is
the
Christ
is
borne
of
God
.
Lastly
,
the
description
addeth
the
finall
cause
of
faith
to
be
salvation
,
namely
,
in
regard
of
beleeuers
:
for
the
maine
end
of
all
graces
is
the
glorie
of
God
:
and
so
Abraham
by
beleeuing
is
said
to
giue
glorie
to
God
:
follow
faith
to
the
conservation
of
the
soule
:
1.
Pet.
1.9
.
Receiuing
the
end
of
your
faith
,
euen
the
saluation
of
your
soules
.
sinne
not
because
this
seed
of
God
remaineth
in
them
,
1.
Ioh.
4.4
.
4.
It
hath
the
promise
of
the
Father
,
to
be
the
victorie
that
ouercommeth
the
world
:
the
intercession
of
the
Sonne
of
God
,
that
it
faile
not
,
Luk.
22.32
.
and
the
confirmation
of
the
holy
spirit
,
who
by
it
sealeth
vp
,
and
giueth
his
earnest
into
the
hearts
of
beleeuers
,
2.
Cor.
1.22
.
so
as
vnlesse
the
mightie
power
of
the
Father
,
Sonne
,
and
holy
Spirit
vpholding
it
,
can
be
shaken
,
it
can
neuer
be
by
all
the
gates
of
hell
so
shaken
out
of
the
heart
,
but
that
the
end
of
it
shall
be
saluation
;
which
could
not
be
,
if
the
elect
did
not
euer
abide
in
communion
and
fellowship
with
Christ
.
From
which
description
of
true
iustifying
faith
,
The
second
point
to
be
considered
,
is
the
benefit
or
excellent
fruite
of
this
grace
.
stablished
in
the
faith
:
this
is
that
rocky
foundation
which
shal
beare
vp
the
house
against
all
winds
and
weathers
.
It
is
the
first
worke
of
change
in
the
heart
,
and
the
first
difference
betweene
man
and
man
,
when
God
by
faith
purifieth
the
heart
.
It
is
the
foundation
of
all
obedience
;
is
not
of
faith
,
is
sinne
.
It
is
the
roote
of
all
Gods
worship
,
for
till
we
beleeue
in
God
,
we
can
neither
trust
,
nor
hope
,
nor
loue
,
nor
pray
,
nor
performe
any
other
part
of
his
seruice
truely
or
acceptably
.
It
is
the
mother
of
all
good
workes
:
the
word
is
the
seede
of
them
,
which
faith
conceiueth
and
digesteth
,
and
so
bringeth
forth
commanded
and
commended
actions
.
Generall
faith
knoweth
the
worke
to
be
good
in
the
kind
of
it
,
and
speciall
iustifying
faith
beginneth
it
,
and
maketh
it
good
in
the
person
,
and
endeuour
of
the
doer
;
and
layeth
hold
vpon
Christ
to
couer
the
defects
of
it
.
Hence
is
it
,
that
often
in
the
Scriptures
we
reade
it
to
bee
the
first
commandement
giuen
by
Christ
and
his
Apostles
,
to
such
as
were
desirous
to
know
the
way
of
life
,
and
how
they
might
please
God
.
The
Iewes
come
to
our
Sauiour
,
and
aske
him
,
what
they
might
doe
to
worke
the
workes
of
God
?
and
Christ
beginning
here
,
telleth
them
,
this
is
the
worke
of
God
,
that
they
beleeue
in
him
whome
hee
hath
sent
.
And
,
1.
Ioh.
3.23
.
This
is
his
commandement
,
that
we
beleeue
in
the
name
of
his
Sonne
Iesus
Christ
,
and
loue
one
another
:
for
we
cannot
performe
any
worke
of
loue
before
we
beleeue
.
In
one
word
,
faith
is
the
verie
soule
of
all
obedience
,
without
which
,
the
most
sightly
and
glorious
actions
;
be
it
of
almes
,
prayer
,
preaching
,
hearing
,
worship
,
or
miracles
themselues
,
all
are
but
verie
corpses
and
carkases
of
good
workes
dead
and
liueles
.
Secondly
,
faith
exalteth
it selfe
aboue
all
other
graces
,
not
onely
in
the
excellent
obiect
of
it
,
which
is
Christ
and
saluation
;
but
also
in
the
excellent
worke
of
it
aboue
them
all
,
notwithstanding
they
all
haue
their
speciall
excellencies
:
it
espouseth
vs
vnto
Iesus
Christ
,
and
in
these
espousalls
and
contract
for
the
present
,
it
assureth
vs
of
our
mariage
with
him
hereafter
.
And
beeing
the
condition
of
the
new
couenant
of
life
,
it
tieth
God
himselfe
vnto
vs
;
faith
,
hope
,
and
loue
,
loue
is
the
cheifest
,
himselfe
interpreteth
it
to
be
in
respect
of
durance
and
continuance
,
but
not
in
respect
of
our
iustification
,
or
acceptation
with
God
.
Loue
indeed
suruiueth
and
lasteth
longest
;
for
our
sight
of
God
as
hee
is
shall
vanish
faith
;
but
yet
faith
is
before
it
,
and
the
mother
of
it
.
Thirdly
,
sauing
faith
is
a
liuing
thing
,
and
maketh
a
man
to
liue
by
it
:
It
purgeth
his
owne
dwelling
by
purifying
the
heart
&
conscience
,
it
reneweth
the
spirit
and
mind
,
it
quickneth
to
all
good
duties
:
for
it
beeing
an
instrument
to
vnite
vnto
Christ
,
by
it
as
by
a
bond
of
vnion
,
wee
receiue
from
him
our
head
,
life
,
and
power
to
mooue
and
stirre
in
Christian
duties
:
yea
,
it
so
gouerneth
the
whole
life
,
that
we
henceforth
liue
not
,
but
Christ
liueth
in
vs
.
In
our
busines
and
labour
,
it
maketh
men
diligent
in
the
worke
,
but
leaue
the
successe
to
God
.
In
temporall
wants
,
it
saith
with
Abraham
,
God
will
prouide
at
least
in
the
mountaine
:
it
careth
not
so
much
for
bread
,
as
the
staffe
of
it
:
if
it
haue
meanes
,
it
blesseth
God
,
and
vseth
them
;
but
trusteth
not
in
them
:
if
it
haue
them
not
,
it
resteth
on
God
,
but
vseth
no
vnlawfull
courses
for
them
.
In
afflictions
it
stablisheth
the
heart
with
assurance
of
a
good
issue
,
and
still
waiteth
the
Lords
leasure
without
making
hast
.
In
temptations
it
goeth
against
sence
and
feeling
,
and
resteth
vpon
the
naked
promise
:
yea
,
when
it
can
scarse
apprehend
any
thing
but
wrath
,
it
will
vphold
the
heart
,
and
reare
it
,
euen
when
God
seemeth
to
kill
him
to
trust
in
his
mercie
.
In
the
vse
of
things
spirituall
,
as
the
word
,
Sacraments
,
prayer
,
and
other
holy
means
,
onely
faith
draweth
vertue
from
Christ
;
and
all
of
them
are
vnprofitable
,
further
then
they
are
mingled
with
faith
.
In
the
vse
of
temporall
,
it
is
faith
that
weaneth
the
heart
,
and
keepeth
it
that
earthly
cares
choake
it
not
,
earthly
pleasures
possesse
it
not
,
and
earthly
comforts
oppresse
it
not
:
but
it
holdeth
the
mind
heauenly
in
the
midst
of
earthly
busines
,
&
suffreth
it
not
to
loue
pleasures
more
then
God
,
nor
to
enioy
any
comfort
of
the
creature
aboue
,
or
against
the
comforts
of
God
and
his
word
,
whom
they
acknowledge
the
verie
life
of
their
liues
,
and
the
soule
of
their
soules
and
bodies
here
and
for
euer
.
Thus
is
faith
euerie
where
diffused
;
if
wee
walke
,
we
walke
by
faith
:
if
we
liue
,
we
liue
by
faith
in
the
Sonne
of
God
:
if
we
stand
,
we
stand
by
faith
:
if
we
die
,
wee
must
die
in
faith
,
as
the
Patriarks
did
,
Hebr.
11.13
.
4.
This
excellent
grace
only
fenceth
against
temptation
,
quieteth
the
distressed
soule
,
and
keepeth
it
from
sinking
,
as
once
it
did
Peter
,
Matth.
14.29
.
This
is
the
only
sheild
which
quencheth
all
the
firie
darts
of
the
Deuill
,
Eph.
6.16
.
and
,
1.
Pet.
5.9
.
Your
adversarie
the
Deuil
goeth
about
like
a
roaring
lyon
,
whome
resist
stedfast
in
the
faith
.
This
is
the
victorie
also
that
ouercommeth
the
world
,
euen
our
faith
,
1.
Ioh.
5.4
.
This
the
conquest
ouer
the
lusts
of
our
owne
flesh
,
1.
Thess.
5.8
.
be
sober
,
and
put
on
the
brestplate
of
faith
.
Againe
,
as
it
moundeth
and
fenseth
,
so
it
stilleth
the
heart
disquieted
and
distressed
,
when
it
seeth
it selfe
beset
with
spirituall
wickednesses
,
and
lusts
,
and
euen
almost
drowned
in
the
gulfs
of
sinnefull
and
earthly
courses
.
Therefore
the
poore
Iaylor
that
could
not
tell
what
to
doe
with
himselfe
,
that
of
an
vnhappie
man
now
readie
to
kill
himselfe
,
he
might
become
happie
,
and
an
heire
of
saluation
,
was
sent
no
where
else
by
the
Apostle
,
but
to
the
doctrine
and
practise
of
this
grace
of
faith
.
This
only
resolueth
fully
the
question
,
Oh
,
what
shall
I
doe
to
be
saued
?
Beleeue
in
the
Lord
Iesus
,
and
thou
shalt
be
saued
:
hee
getteth
no
other
answer
of
Paul
,
because
hee
well
knew
,
that
no
other
would
haue
answered
his
question
,
nor
setled
his
conscience
now
touched
with
sence
of
his
sinne
.
If
hee
had
sent
him
to
the
word
,
that
could
haue
done
him
no
good
,
if
hee
did
not
mingle
it
with
faith
.
If
to
his
prayers
,
only
the
prayer
of
faith
is
auaileable
.
they
must
be
seales
of
faith
,
iust
must
liue
by
.
If
to
the
Church
to
ioyne
himselfe
to
that
,
hee
must
himselfe
be
first
of
the
houshold
of
faith
.
Nay
more
,
if
to
Christ
himselfe
:
because
of
their
vnbeleefe
:
only
thy
faith
in
the
Sonne
of
God
,
is
the
beginning
,
and
accomplishment
of
thy
happinesse
.
Adde
hereunto
,
that
it
not
only
remooueth
discomfort
,
but
bringeth
with
it
all
the
●ound
ioy
and
comfort
of
our
liues
;
whence
it
is
that
Christian
ioy
is
called
,
ioy
of
faith
:
Lastly
,
by
this
worthy
grace
of
faith
,
we
are
not
only
brought
into
the
grace
by
which
we
stand
,
receiue
increase
of
it
through
the
communion
of
Christ
his
death
and
resurrection
,
by
the
power
of
God
through
faith
vnto
saluation
,
which
is
prepared
to
be
shewed
in
the
last
time
,
1.
Pet.
1.5
.
Thirdly
,
seeing
that
this
is
so
speciall
a
grace
of
God
bestowed
but
on
a
few
,
prooue
our selues
whether
we
be
in
the
faith
or
no
,
I
liue
not
henceforth
,
but
Christ
liueth
in
mee
?
and
,
I
know
whom
I
haue
beleeued
?
we
haue
not
receiued
the
spirit
of
the
world
,
but
the
spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
giuen
vs
of
God
.
Now
whosoeuer
haue
receiued
this
spirit
,
want
not
this
reuelation
:
who
if
hee
reueale
vnto
vs
any
thing
that
is
giuen
vs
of
God
,
then
would
hee
not
neglect
the
greatest
gift
that
euer
was
giuen
vs
,
euen
Christ
himselfe
,
and
life
eternall
through
his
name
.
The
first
marke
of
sound
faith
,
is
the
seat
and
dwelling
of
it
:
establisheth
the
whole
law
;
yea
the
whole
word
of
God
,
the
Law
and
Gospel
,
by
prouoking
to
cheerefull
indeauour
in
the
obedience
of
them
both
.
2.
Sound
faith
being
a
subsistance
,
it
enableth
a
man
to
stand
vnder
a
great
burden
,
Therefore
we
will
not
feare
,
though
the
earth
be
mooued
,
Iob
will
not
let
his
hold
goe
,
if
the
Lord
should
smite
off
his
hand
;
yea
if
hee
kill
him
,
hee
will
trust
still
:
it
resteth
vpon
Gods
arme
,
and
truth
in
all
estates
;
in
life
and
death
:
whereas
euery
crosse
puffe
of
winde
of
temptation
or
affliction
,
vnsetleth
,
yea
,
and
sinketh
the
vnbeleeuer
.
3.
It
beeing
a
subsistance
of
things
not
seene
,
it
careth
not
how
little
it
see
;
the
lesse
it
seeth
,
the
more
it
beleeueth
,
and
the
lesse
it
seeth
of
men
and
meanes
,
the
more
it
seeth
of
God
.
It
seeth
an
Almightie
promiser
,
who
can
doe
what
he
will
.
It
seeth
him
that
is
true
of
his
word
,
who
cannot
lie
,
whose
eyes
are
vpon
them
that
trust
in
his
mercie
:
and
seeing
these
,
The
third
marke
or
note
of
true
iustifying
faith
,
is
by
the
attendants
and
companions
of
it
:
vnspeakeable
,
and
glorious
;
breaking
out
into
thankefull
praises
,
in
that
the
Lord
hath
begunne
his
happinesse
,
by
making
Christ
his
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
.
The
poore
,
blind
,
and
lame
persons
,
of
whom
wee
reade
in
the
Gospel
,
neuer
leaped
more
ioyfully
when
they
had
met
with
Christ
,
and
had
their
eyes
opened
,
and
their
limbs
restored
by
him
,
then
he
that
hath
met
with
him
,
&
receiued
him
into
his
heart
;
to
enlighten
him
,
to
quicken
him
,
and
to
heale
him
of
all
his
infirmities
.
How
gladly
did
Zacheus
receiue
Christ
?
with
what
ioy
of
heart
findeth
any
man
the
hidden
pearle
?
beeing
iustified
by
faith
,
wee
haue
peace
—
&c.
we
reioyce
vnder
the
hope
of
the
glorie
of
God
.
For
this
is
the
speciall
worke
of
hope
,
to
wait
for
,
and
reioyce
in
the
expectation
of
the
glorious
appearing
of
the
Lord
Iesus
.
And
hence
is
it
,
that
whereas
vnbeleeuers
are
glewed
to
the
earth
,
and
cannot
thinke
of
heauen
,
but
either
with
sorrowe
,
or
a
formall
and
false
ioy
(
and
what
meruaile
is
it
,
that
those
who
haue
no
better
should
set
their
hearts
vpon
the
worse
)
beleeuers
haue
preserued
in
them
a
willingnes
to
leaue
this
world
,
and
to
be
with
Christ
,
which
is
best
of
all
:
yea
,
so
sweete
is
their
present
tast
of
Christ
,
through
faith
and
hope
,
that
they
are
vnquiet
till
they
bee
filled
with
the
fruition
of
his
fullnesse
;
being
often
in
his
absence
sicke
of
loue
,
and
pine
away
till
they
bee
with
him
whom
their
soule
loueth
.
4.
An
assured
trust
relying
vpon
God
,
beleeuing
his
word
of
promise
to
raise
and
feede
the
heart
,
of
threatning
to
shake
it
,
and
cast
it
downe
,
and
submitting
it selfe
to
the
counsell
and
good
pleasure
of
God
:
because
his
faith
hath
let
him
see
the
truth
,
the
wisedome
,
the
equitie
and
righteousnesse
of
all
these
.
Such
a
mans
heart
setteth
nothing
aboue
God
in
prosperitie
:
it
distrusteth
not
but
hath
God
for
his
God
in
aduersitie
:
it
endeauoureth
in
all
things
to
walke
with
God
:
it
is
a
sweete
vsher
and
disposer
of
the
whole
life
,
so
as
it
is
most
obedient
to
the
word
,
and
most
full
of
comfort
and
sweetnes
to
it selfe
.
The
fourth
marke
or
note
of
true
faith
,
purifieth
the
heart
,
good
conscience
in
euery
thing
.
Secondly
,
faith
worketh
by
loue
,
Gal.
5.6
.
both
towards
God
,
and
towards
man
:
towards
him
that
begate
,
and
him
that
is
begotten
,
yea
,
and
him
that
is
yet
not
begotten
.
euer
with
the
Lord
,
and
to
enioy
the
pleasures
at
his
right
hand
for
euermore
,
to
be
at
home
with
him
,
and
sit
downe
with
Abraham
,
Isaac
,
and
Iacob
,
yea
with
Iesus
Christ
himselfe
,
should
make
vs
grone
in
our
soules
,
and
say
with
Dauid
,
Oh
,
when
shall
I
appeare
in
this
thy
presence
?
The
Spirit
saith
,
come
,
and
the
Spouse
saith
,
come
.
Euen
so
,
come
Lord
Iesus
,
come
quickly
.
The
loue
of
men
by
which
faith
worketh
,
discouereth
it selfe
not
only
in
iust
dealing
with
them
as
we
would
be
dealt
by
;
which
many
ciuill
men
,
endued
only
with
ciuill
righteousnesse
,
haue
excelled
in
;
nor
only
in
mercifull
distribution
of
outward
comforts
for
the
releeuing
of
the
bodies
of
our
brethren
,
yea
and
of
our
enemies
;
which
hardlier
goeth
downe
with
the
vnconuerted
then
the
former
:
but
also
in
shewing
most
loue
vnto
their
soules
,
in
helping
forward
their
conversion
and
saluation
.
For
so
soone
as
any
man
is
conuerted
,
hee
will
strengthen
the
brethren
.
Faith
,
wheresoeuer
it
liueth
,
it
loueth
,
and
loue
beeing
an
hand
giuing
out
,
mooueth
men
conuerted
to
counsell
,
exhort
,
rebuke
,
admonish
,
comfort
,
pray
,
and
waite
when
God
will
giue
vnto
others
the
grace
of
repentance
.
As
soone
as
Andrew
was
called
,
hee
bringeth
his
brother
Simon
to
Christ
.
No
sooner
had
Christ
found
Phillip
,
but
Phillip
finding
Nathaniel
,
hee
bringeth
him
to
Christ
.
The
woman
at
the
well
no
sooner
heareth
that
Christ
was
the
Messiah
,
but
shee
bringeth
all
the
citie
.
In
finding
this
treasure
,
the
Christian
cannot
hide
his
ioy
;
neither
can
any
mans
ioy
be
so
full
,
vnlesse
hee
with
others
reioyce
together
.
For
it
is
not
here
as
in
earthly
things
,
which
the
more
they
are
communicated
,
the
more
are
they
diminished
,
and
euery
mans
share
is
the
lesse
;
but
heauenly
things
are
by
communication
the
more
increased
;
for
we
reade
not
of
any
man
that
laid
out
his
tallent
,
but
to
increase
:
and
as
the
light
of
the
s●nne
is
neuer
a
whit
impaired
by
communicating
it selfe
to
the
whole
world
;
or
as
hee
that
lighteth
one
candle
of
another
,
diminisheth
not
in
either
,
but
increaseth
the
light
;
so
is
it
in
the
light
of
the
Sonne
of
righteousnesse
much
more
,
and
in
the
kindling
of
these
heauenly
sparkles
,
whose
propertie
is
to
diffuse
themselues
as
fire
,
&
the
further
they
spread
,
the
greater
and
brighter
is
the
flame
.
The
third
fruit
or
effect
of
faith
,
is
an
vndaunted
confession
of
it
:
Rom.
10.10
.
With
the
heart
we
beleeue
to
iustification
,
and
with
the
mouth
we
confesse
to
saluation
.
For
where
faith
is
in
the
heart
,
it
will
be
also
in
the
mouth
.
The
spirit
of
faith
,
and
the
speach
of
faith
are
vndeuided
:
as
,
2.
Cor.
4.13
.
And
because
we
haue
the
same
spirit
of
faith
,
according
to
that
which
was
written
:
I
beleeued
,
and
therefore
I
spake
,
euen
so
we
beleeue
,
and
therefore
also
we
speake
.
Now
there
be
three
actions
of
faith
which
helpe
forward
this
free
confession
.
1.
It
maketh
a
man
bold
in
a
good
cause
,
Act.
5.29
.
Peter
beeing
full
of
faith
,
with
a
bold
spirit
told
the
Counsell
that
had
the
power
of
life
and
death
in
their
hands
,
and
himselfe
in
their
power
,
we
ought
rather
to
obey
God
then
you
.
2.
Faith
keepeth
a
man
in
a
preparednesse
to
suffer
by
leading
him
along
in
the
deniall
of
himselfe
;
and
hereof
we
haue
a
notable
example
in
Paul
,
Act.
21.13
.
who
professed
how
readie
hee
was
,
not
only
to
be
bound
,
but
to
die
also
at
Ierusalem
,
if
God
called
him
thereunto
.
3.
It
worketh
ioy
,
yea
much
reioysing
in
the
heart
,
in
the
suffring
for
Christ
and
a
good
cause
:
Rom.
5.3
.
after
the
Apostle
had
laid
downe
the
iustification
of
faith
as
a
ground
,
hee
saith
,
that
we
then
reioyce
in
tribulation
:
and
that
they
did
so
indeed
is
plaine
,
Act.
5.41
.
They
departed
from
the
Counsell
,
reioysing
that
they
were
counted
worthy
to
suffer
rebuke
for
his
name
:
hence
could
they
sing
Psalmes
at
midnight
in
the
dungeon
,
and
fetters
:
and
hence
could
the
Martyrs
embrace
the
fire
,
kisse
the
stake
,
and
testifie
such
ioy
in
the
flames
,
as
all
men
might
acknowledge
the
truth
of
the
speach
of
our
Sauiour
,
Your
ioy
shall
no
man
take
away
from
you
;
no
Tyrant
,
no
tormentor
,
nor
any
kind
of
torment
.
The
fourth
and
last
fruit
or
worke
of
faith
is
,
that
wheresoeuer
●ound
faith
is
,
it
is
most
diligent
in
preseruing
,
yea
and
increasing
of
it selfe
.
The
most
couetous
man
is
not
more
complaining
nor
gathering
then
the
beleeuer
,
who
is
euer
complaining
of
want
of
faith
,
faith
commeth
by
hearing
:
and
euery
thing
is
preserued
and
nourished
by
that
whereof
it
is
begotten
.
2.
Hee
is
much
in
godly
talke
and
Christian
conference
,
by
which
as
the
fire
by
the
bellowes
,
so
is
the
grace
of
God
blowne
,
and
stirred
vp
in
him
.
3.
Because
hee
seeth
how
without
prayer
,
both
his
owne
,
but
especially
Christs
his
faith
is
as
readie
to
faile
as
Peters
was
:
hee
is
much
in
prayer
,
and
with
the
Father
of
the
child
,
crieth
with
teares
often
,
Lord
I
beleeue
,
helpe
my
vnbeleefe
:
and
with
the
Disciples
,
Lord
increase
our
faith
.
And
these
are
the
markes
by
which
the
soundnesse
and
currence
of
faith
,
as
by
a
touchstone
may
be
tried
,
and
distinguished
from
all
that
false
and
counterfeit
faith
which
is
so
stirring
in
the
world
,
and
whereby
most
men
are
lamentably
deceiued
.
The
vse
of
this
doctrine
is
,
1.
to
stirre
vp
men
to
examine
,
and
by
these
notes
to
prooue
themselues
,
whether
they
are
in
the
faith
or
no
,
to
try
their
faith
of
what
kind
it
is
,
least
in
the
ende
they
finde
that
they
haue
leaned
vpon
a
staffe
of
reede
.
By
which
examination
,
I
feare
it
will
bee
too
euidently
seene
,
that
these
are
the
last
dayes
wherein
the
Sonne
of
man
shall
come
,
and
scarcely
finde
faith
vpon
the
face
of
the
earth
.
Sure
it
is
,
that
the
common
faith
of
men
is
neither
thus
,
2.
Others
say
they
beleeue
,
and
bragge
of
a
sauing
faith
in
Christ
,
but
they
feede
a
bare
fancie
:
for
they
could
neuer
beleeue
God
for
lesser
things
:
they
want
the
faith
of
Gods
prouidence
euen
for
meate
and
drinke
,
which
is
apparant
in
that
they
can
vse
wicked
&
vnwarrantable
meanes
for
them
:
their
strong
faith
they
bragge
of
,
waiteth
not
for
Gods
prouision
,
but
will
shift
for
it selfe
by
hooke
and
by
crooke
:
it
holdeth
not
the
heart
to
patient
bearing
of
the
crosse
,
but
flingeth
out
in
distempers
:
it
putteth
not
forth
in
inferiour
businesses
,
to
giue
directions
to
the
particular
actions
of
life
:
and
therefore
seeing
this
faith
faileth
in
lesser
and
smaller
things
,
how
can
it
be
found
in
the
greatest
of
all
?
3.
Others
boast
of
a
sound
faith
,
which
were
it
so
,
it
would
lay
hold
vpon
the
promise
,
and
beleeue
for
themselues
and
their
seed
;
but
this
it
doth
not
:
for
many
who
for
themselues
would
rest
in
the
prouidence
of
God
,
vpon
the
good
and
warrantable
meanes
,
will
yet
endanger
themselues
for
their
children
.
And
hence
is
it
that
many
who
haue
liued
conscionably
in
single
estate
,
haue
remitted
much
of
their
care
and
feare
in
their
married
condition
,
and
come
short
of
their
former
vprightnesse
;
and
why
is
this
else
,
but
that
they
conceiue
not
the
Lord
to
be
all-sufficient
for
them
and
theirs
.
4.
Others
there
be
that
challendge
as
sound
a
faith
as
any
,
but
neuer
prise
such
a
pearle
as
it
is
:
can
a
man
haue
such
a
commoditie
,
but
he
shall
valew
it
according
to
the
worth
?
but
these
thinke
themselues
neuer
the
richer
for
it
:
they
haue
more
sense
and
ioy
in
the
smallest
,
and
most
trifling
earthly
profit
,
then
that
Christ
is
become
their
gaine
,
which
although
they
professe
,
yet
this
vndervaluing
of
him
in
their
hearts
,
giueth
their
tongues
the
lie
.
Besides
,
if
they
did
esteeme
of
faith
indeede
,
they
would
professe
it
boldly
,
and
confesse
it
to
all
the
world
,
whereas
they
are
ashamed
of
Christ
before
men
,
and
cast
themselues
into
the
night
with
Nicodemus
,
as
fearing
least
if
they
should
come
to
Christ
by
day
,
men
would
see
them
,
whose
praise
they
loue
aboue
the
praise
of
God
;
and
whose
reproach
they
feare
aboue
the
rebuke
of
the
Almightie
.
But
how
vnlike
is
this
to
the
faith
of
the
Saints
,
whereby
they
could
esteeme
the
rebukes
of
Christ
,
aboue
the
treasures
of
Egypt
.
And
further
,
were
it
so
they
made
reckoning
of
their
faith
,
they
would
much
more
care
for
the
end
of
it
;
for
●ound
faith
carrieth
the
heart
euen
in
the
constant
wayting
and
wishing
for
Christs
appearance
;
but
these
rather
feare
it
then
hope
it
.
Now
what
a
faith
is
that
which
neuer
careth
to
come
to
the
ende
of
it
,
that
faine
would
still
be
pitching
vpon
earth
,
saying
with
Peter
when
he
wist
not
what
he
said
,
It
is
good
beeing
here
:
Is
this
faith
an
euidence
of
things
not
seene
?
or
doth
it
looke
at
things
within
the
vaile
?
5.
Another
sort
would
be
loath
to
be
otherwise
accounted
,
but
true
beleeuers
;
and
yet
their
faith
worketh
no
change
in
them
;
how
their
hearts
are
purified
,
witnes
the
vncleannes
,
enuy
,
drunkennes
,
oathes
,
iniustice
,
couetousnesse
,
contempt
of
the
ministerie
,
profanations
of
the
sabbaths
of
God
in
themselues
and
theirs
:
these
and
the
like
proceede
from
within
;
and
by
the
wares
in
the
shop
any
man
may
know
how
the
warehouse
is
stored
.
And
as
this
faith
purgeth
not
the
nastie
corners
of
the
heart
,
no
more
doth
it
the
mouth
,
but
that
venteth
according
to
the
abundant
foulenesse
of
the
heart
,
and
is
filled
with
vnlceane
,
vnsauourie
,
or
vnfruitfull
speaches
.
Further
,
as
they
were
at
first
enemies
to
God
,
and
goodnes
;
so
they
abide
still
and
are
no
changelings
.
Here
is
no
faith
working
by
loue
,
neither
to
God
;
for
they
will
doe
nothing
for
him
,
will
be
at
no
costs
or
paines
for
him
:
and
as
little
will
they
suffer
for
his
sake
,
not
a
reproachfull
word
;
much
lesse
will
they
reioyce
in
suffring
:
neither
to
Gods
children
,
these
can
they
pinch
and
disgrace
,
whereas
loued
they
him
that
begat
,
they
would
loue
those
that
are
begotten
of
him
.
As
for
helping
others
to
heauen
,
they
are
so
farre
from
it
,
as
that
if
any
will
cast
an
eye
that
way
,
they
can
tell
what
he
is
presently
,
and
they
would
be
loath
to
be
such
an
hypocrite
,
or
precise
foole
as
hee
is
.
To
conclude
,
although
true
faith
is
most
industrious
in
the
meanes
of
preseruing
and
increasing
it selfe
,
these
men
hold
their
wont
:
enemies
to
the
word
were
they
,
and
so
are
they
still
,
they
neglect
the
meanes
,
and
absent
themselues
from
the
Ministrie
;
and
can
no
more
beleeue
then
Thomas
,
Vse
.
2.
This
doctrine
teacheth
euery
man
to
labour
for
the
truth
of
this
grace
as
earnestly
as
for
saluation
it selfe
:
saue
;
beleeue
and
thou
shalt
be
saued
:
and
in
many
places
and
phrases
besides
,
the
Lord
ascribeth
that
to
the
instrument
which
belongeth
to
himselfe
the
principall
efficient
.
1.
Both
to
shew
the
excellencie
of
the
grace
in
it selfe
,
for
hee
that
beleeueth
not
,
must
needs
be
damned
,
is
damned
alreadie
.
For
1.
hee
hath
not
set
his
seale
that
God
is
true
,
but
so
far
as
hee
can
hath
made
him
a
lyer
.
for
without
shall
be
vnbeleeuers
:
and
if
infirmitie
of
faith
in
Moses
,
the
seruant
of
God
shut
him
out
of
Canaan
;
what
shal
the
want
of
it
in
the
wicked
doe
but
shut
them
out
of
the
heauenly
Canaan
,
which
is
a
rest
prepared
only
for
the
people
of
God
.
3.
To
teach
in
what
an
high
reckoning
it
is
with
God
;
who
is
the
author
of
it
,
the
finisher
of
it
,
the
accepter
and
approouer
of
it
,
yea
of
a
graine
of
it
;
and
not
of
it
only
,
but
of
our
persons
and
imperfect
works
because
of
it
:
and
consequently
that
euery
beleeuer
should
make
as
high
account
of
it
as
of
saluation
it selfe
,
it
leading
to
the
very
gate
of
heauen
:
nay
beeing
the
threshold
ouer
which
euery
one
must
steppe
that
meaneth
to
enter
into
the
holy
citie
.
3.
Vse
.
This
teacheth
vs
that
seeing
the
Ministrie
of
the
Prophets
,
Apostles
,
Pastors
and
teachers
was
instituted
to
this
purpose
to
beget
and
confirme
men
in
the
faith
:
all
such
as
frequent
the
Ministerie
must
be
carefull
to
grow
vp
in
the
strength
of
faith
.
For
otherwise
they
frustrate
to
themselues
this
holy
ordinance
?
for
the
summe
of
our
commission
is
this
,
Goe
teach
all
nations
,
he
that
beleeueth
shall
be
saued
,
Mark
.
16.16
.
And
what
is
Paul
,
Apollos
,
or
any
other
ordinarie
Minister
but
the
Ministers
of
your
faith
;
both
for
the
begetting
and
confirming
of
the
same
?
So
as
whosoeuer
vnder
the
Ministrie
wanteth
either
the
worke
of
faith
,
great
faith
in
Israel
;
and
according
to
this
great
faith
shall
it
be
to
this
partie
.
Seeing
therefore
the
Lord
hath
still
afforded
the
Ministry
and
word
of
faith
,
let
this
be
thy
cheife
aime
to
find
the
worke
of
it
vpon
thy
faith
;
and
content
not
thy selfe
that
Christ
may
say
to
thee
,
Oh
thou
of
little
faith
:
but
rise
vp
in
the
degrees
of
it
,
that
hee
may
say
as
of
that
woman
,
O
man
,
great
is
thy
faith
:
this
will
beare
thee
vp
in
the
waues
of
temptation
and
affliction
:
no
blast
or
billow
shall
sinke
thee
,
not
all
the
gates
of
hell
shall
preuaile
against
thee
.
But
alas
,
how
is
this
principall
ende
of
the
ministerie
neglected
of
the
most
,
and
many
come
to
heare
a
sermon
,
and
that
is
all
:
some
rather
to
see
a
sermon
,
or
be
seene
at
it
,
then
to
heare
it
:
some
to
knowe
more
then
they
did
,
some
to
reforme
something
,
as
Herod
,
who
heard
Iohn
gladly
,
and
did
many
things
,
but
fewe
to
learne
to
become
beleeuers
:
which
till
they
haue
done
,
all
morall
precepts
vrged
vpon
them
are
but
lost
,
because
the
inside
is
not
yet
cleane
:
and
fewest
of
all
doe
liue
by
their
faith
in
the
Sonne
of
God
:
for
of
all
sinnes
that
the
spirit
shall
rebuke
the
world
of
,
this
is
the
cheife
,
that
they
beleeue
not
in
him
.
Thus
much
of
this
worthy
doctrine
concerning
faith
,
which
is
the
scope
of
all
the
Prophets
and
Apostles
.
The
third
point
in
the
verse
,
is
the
fruit
of
faith
,
namely
,
that
all
that
beleeue
in
his
name
should
receiue
remission
of
sinnes
.
Where
for
the
meaning
must
be
knowne
,
1.
what
is
Remission
of
sinnes
.
2.
what
it
is
to
receiue
it
.
3.
the
persons
receiuing
it
,
namely
,
those
that
beleeue
in
the
name
of
Christ
:
euen
all
they
,
and
none
but
they
.
First
,
Remission
of
sinnes
is
a
grace
of
God
,
whereby
for
the
merit
of
Christ
,
he
accounteth
the
sinnes
of
beleeuers
as
no
sinnes
,
and
acquitteth
them
from
the
guilt
and
punishment
of
them
all
.
Where
I
say
,
it
is
a
grace
or
fauour
of
God
,
this
remission
of
sinne
is
distinguished
from
all
other
:
for
man
hath
also
from
God
power
and
commandement
to
remit
sinnes
;
and
that
either
publikely
or
priuately
.
The
former
,
when
the
minister
by
authoritie
from
God
,
remitteth
the
sinnes
of
beleeuers
,
and
repentant
sinners
;
by
publishing
the
grace
of
the
Gospell
,
and
applying
it
vnto
such
.
And
such
as
are
thus
ministerially
loosed
in
earth
,
are
loosed
also
in
heauen
.
The
latter
,
is
of
euerie
priuate
man
,
Father
forgiue
them
:
yea
,
and
forgiue
vs
as
wee
forgiue
them
.
But
this
remission
of
sinnes
is
proper
vnto
God
,
to
whome
it
belongeth
to
say
,
I
will
forgiue
.
1.
Because
it
is
he
against
whom
all
sinne
is
committed
,
Psal.
51.
Against
thee
,
against
thee
haue
I
sinned
:
and
who
can
forgiue
the
debt
but
the
creditor
.
If
any
man
shall
offer
to
forgiue
another
mans
debt
;
what
doth
he
but
deceiue
the
debter
,
who
thinketh
him selfe
free
from
that
which
lyeth
as
heauie
vpon
him
as
before
;
as
also
abuse
and
wrong
the
creditor
,
whose
right
without
his
knowledge
he
hath
enchroached
vpon
.
2.
The
Lord
challengeth
it
as
his
prerogatiue
,
proclaiming
himselfe
,
The
Lord
,
the
Lord
,
strong
,
mercifull
,
gratious
,
slowe
to
anger
,
abundant
in
goodnesse
and
truth
,
reseruing
mercie
for
thousands
,
forgiuing
iniquitie
,
and
transgression
,
and
sinne
:
and
Isay
43.25
.
I
,
euen
I
am
hee
that
putteth
away
thine
iniquitie
,
for
myne
owne
sake
,
and
will
not
remember
thy
sinnes
.
3.
Our
Sauiour
in
his
prayer
taught
vs
to
begge
the
forgiuenes
of
our
debts
,
onely
from
our
father
which
is
in
heauen
.
4.
The
Church
of
God
hath
euer
ascribed
vnto
the
Lord
alone
this
honour
of
mercie
,
which
is
a
part
of
his
glorie
which
he
will
not
impart
to
any
other
,
Micah
,
7.18
.
Who
is
a
God
like
vnto
thee
,
that
taketh
away
iniquitie
,
&
passeth
by
the
transgression
of
the
remnant
of
his
heritage
:
he
retaineth
not
his
wrath
fer
euer
,
because
mercie
pleaseth
him
:
Psal.
130.
vlt.
Hee
will
redeeme
Israel
from
all
his
iniquities
.
5.
The
verie
Iewes
themselues
accounted
it
an
high
blasphemie
for
any
man
to
take
vpon
him
to
remit
sinnes
,
Luk.
5.21
.
Who
is
this
that
speaketh
blasphemies
,
who
can
forgiue
sinnes
but
God
onely
?
Whence
it
plainely
appeareth
,
that
the
Pope
or
any
other
of
his
shauelings
,
whilst
they
challenge
(
though
a
subordinate
)
power
properly
to
forgiue
sinnes
,
and
do
not
content
themselues
with
the
ministeriall
publishing
in
the
name
and
authoritie
of
God
alone
,
and
pronouncing
forgiuenesse
to
all
repentant
sinners
;
become
open
blasphemers
against
God
,
and
not
without
an
high
wickednesse
set
themselues
in
the
roome
of
God
.
2.
I
say
in
the
description
,
that
the
Lord
doth
account
the
sinnes
of
his
elect
as
no
sinnes
,
and
that
for
the
merit
of
Christ
:
both
which
appeare
in
the
former
resemblance
,
which
compareth
sinnes
to
debts
:
wherein
God
is
compared
to
a
creditor
,
man
to
a
debter
,
the
law
to
the
bill
or
bond
which
bindeth
man
to
God
,
1.
to
obedience
,
2.
in
default
of
that
to
punishment
;
so
as
here
is
nothing
but
either
satisfaction
,
or
to
goe
to
prison
.
Now
we
beeing
banquerupts
by
our
fall
,
and
of
such
broken
estate
,
as
we
are
not
able
to
pay
one
farthing
neither
of
the
principall
,
nor
the
forfeiture
:
the
mercie
of
our
creditor
steppeth
in
,
who
himselfe
procureth
vs
a
suretie
,
both
able
and
willing
to
discharge
our
whole
debt
,
and
the
forfeit
as
wel
as
the
principall
:
that
is
,
Iesus
Christ
,
who
by
his
obedience
actiue
,
and
passiue
,
hath
made
a
full
discharge
,
and
sufficient
satisfaction
for
the
sinnes
of
all
the
beleeuers
in
the
world
:
the
which
beeing
accepted
of
his
father
in
full
paiment
,
he
further
imputeth
not
to
vs
our
sinnes
,
but
couereth
them
,
casteth
them
all
behind
his
backe
,
of
the
sea
,
as
things
which
he
will
neuer
remember
more
.
Thus
they
become
as
though
they
had
neuer
been
,
and
wee
accounted
as
innocent
,
as
if
wee
had
neuer
fallen
from
our
first
estate
of
innocencie
.
From
this
wee
learne
how
to
conceiue
that
place
and
the
like
,
where
it
is
said
,
that
the
blood
of
Iesus
Christ
cleanseth
vs
from
all
sinne
:
In
whome
wee
haue
redemption
through
his
blood
;
euen
the
remission
of
sinnes
.
3.
I
adde
,
the
guilt
and
punishment
of
all
their
sinnes
:
for
as
where
the
debt
is
once
paid
,
the
whole
obligation
is
void
,
and
there
remaineth
no
more
satisfaction
to
be
made
;
so
where
the
Lord
forgiueth
a
debt
once
,
he
thenceforth
acquitteth
the
debtor
,
and
is
farre
from
requiring
any
newe
satisfaction
.
This
will
not
stand
with
the
iustice
of
God
,
to
exact
the
satisfaction
of
one
debt
twise
,
once
in
our
suretie
,
another
time
in
our selues
.
It
will
not
stand
with
the
glorie
of
God
,
with
whom
is
plentifull
redemption
:
It
will
not
stand
with
the
honour
of
Christ
,
to
worke
out
with
all
his
obedience
,
but
an
halfe
redemption
,
which
would
argue
but
halfe
a
satisfaction
.
Whose
sinne
the
Lord
put
away
,
and
yet
the
child
borne
to
him
must
surely
die
:
and
againe
,
though
the
sinnes
of
the
godly
be
pardoned
,
yet
death
which
is
the
punishment
of
originall
sinne
remaineth
.
I
answer
,
1.
that
Dauids
sinne
and
punishment
were
both
remitted
,
for
so
said
the
Prophet
,
Thou
shalt
not
die
.
2.
we
must
distinguish
betweene
punishments
of
sinne
,
whereby
Gods
iustice
is
satisfied
,
and
chastening
of
sinne
with
a
fatherly
rod
.
The
former
are
alwaies
remitted
with
the
sinne
,
not
alwaies
the
latter
:
by
the
former
,
the
Lord
reuengeth
the
sinnes
of
men
,
by
the
latter
,
he
correcteth
.
The
former
can
onely
be
borne
away
by
Christ
:
the
latter
cannot
be
borne
off
by
any
masses
or
indulgences
;
but
are
wholesomely
dispensed
and
disposed
by
God
to
his
dearest
children
for
their
good
.
Of
this
latter
kind
was
the
death
of
Dauids
child
,
not
properly
for
his
sinne
,
but
that
in
the
deed
doing
hee
had
caused
the
enemies
of
God
to
blaspheme
.
Of
this
kind
was
the
sentence
against
Moses
and
Aaron
,
whose
sinne
of
not
glorifiyng
God
at
the
waters
of
strife
was
pardoned
,
to
forgiue
at
Moses
prayer
,
yet
they
must
all
for
this
sinne
die
in
the
wildernesse
.
The
answer
is
,
thou
hast
forgiuen
this
people
,
euen
from
Egypt
till
now
:
and
forgiue
them
,
euen
according
as
thou
hast
spoken
,
ver.
17.
but
how
the
Lord
had
after
they
came
out
of
Egypt
forgiuen
them
,
appeareth
Exod.
32.35
.
when
they
had
made
a
calfe
,
and
the
Lord
wished
Moses
to
let
him
alone
that
he
might
consume
them
,
yet
by
Moses
intercession
,
the
Lord
did
not
consume
them
,
but
plagued
them
with
a
great
plague
and
destruction
;
and
yet
the
holy
man
prayeth
,
hee
would
forgiue
them
as
hee
had
done
from
Egypt
till
nowe
.
And
what
was
it
the
Lord
had
said
which
Moses
taketh
hold
on
?
namely
,
in
verse
34.
of
that
32.
of
Exod.
Goe
nowe
,
bring
the
people
vnto
the
place
which
I
commanded
thee
,
behold
myne
Angel
shall
goe
before
thee
:
but
yet
in
the
day
of
my
visitation
,
I
will
visit
their
sinne
vpon
them
.
So
as
this
place
rightly
interpreted
,
yeeldeth
no
patronage
to
any
such
Popish
and
wicked
collection
.
Further
,
for
the
second
obiection
,
that
death
remaineth
though
the
sinne
be
pardoned
.
I
answer
,
it
remaineth
not
as
any
satisfaction
to
the
iustice
of
God
to
beleeuers
;
And
it
is
lastly
to
be
obserued
in
this
description
,
that
I
say
the
guilt
and
punishment
of
all
sinne
is
taken
away
:
for
if
any
be
not
remitted
,
they
be
either
greater
sinnes
or
lesser
:
to
remit
the
lesser
and
not
the
greater
,
what
were
wee
the
better
;
how
could
our
saluation
be
effected
or
perfected
;
how
could
grace
be
euery
way
grace
?
or
doe
we
pray
for
remission
of
lesser
,
and
not
of
greater
also
,
seeing
our selues
must
forgiue
our
brethren
,
not
only
lesser
offences
,
but
euen
the
greatest
?
Again
,
to
remit
the
greater
,
and
retaine
the
lesser
,
were
to
say
that
the
Lord
is
either
not
so
able
,
or
so
willing
to
forgiue
lesser
sinnes
as
greater
.
Shall
a
man
frankly
forgiue
a
debt
of
thousands
of
pounds
,
and
will
hee
not
forgiue
also
to
the
same
partie
a
few
pence
?
ave
Maria
,
or
by
entring
into
a
consecrated
Church
,
or
by
a
Bishops
blessing
:
or
if
all
these
helpe
but
a
little
,
presently
after
death
they
are
all
consumed
in
the
fire
of
purgatorie
.
Oh
horrible
blasphemies
,
derogatorie
to
the
blood
of
Christ
which
purgeth
vs
from
all
sinne
;
and
to
the
truth
of
the
Scriptures
which
teach
vs
that
when
we
had
nothing
to
paie
,
forgaue
vs
our
whole
debt
.
But
I
haue
followed
them
to
farre
,
were
it
not
that
the
discouerie
of
their
impieties
may
bring
some
profit
to
such
as
are
not
so
well
acquainted
or
exercised
in
their
writings
.
Thus
much
of
the
description
of
this
Grace
.
The
second
thing
propounded
,
is
what
it
is
to
receiue
remission
of
sinnes
?
which
because
it
implieth
a
gift
or
oblation
,
therefore
we
must
know
that
pardon
of
sinne
is
offred
generally
to
all
in
the
word
of
grace
publickly
preached
,
and
conferred
vnto
beleeuers
,
not
only
in
the
beginning
of
their
conuersion
,
but
through
their
whole
life
.
Now
to
receiue
this
remission
,
is
when
a
capable
,
Thirdly
,
the
persons
receiuing
this
remission
,
are
all
beleeuers
.
Whosoeuer
beleeue
in
his
name
:
whose
faith
intitles
them
to
the
maine
promise
of
life
,
in
his
name
.
For
,
1.
there
is
no
other
name
to
be
saued
by
:
In
him
alone
is
the
matter
of
our
saluation
,
seeing
remission
is
obtained
by
his
blood
,
Ephes.
1.7
.
2.
Hee
alone
is
God
and
man
,
both
which
natures
are
necessarie
to
our
suertie
:
by
the
former
,
he
hath
power
;
by
the
latter
,
a
right
to
vs
,
not
only
more
generall
of
proprietie
,
as
the
Father
and
holy
Ghost
also
haue
;
but
more
speciall
of
propinquitie
,
beeing
our
brother
,
and
first
borne
of
our
family
;
the
next
of
our
kinred
,
and
therefore
of
right
belongeth
to
him
to
recouer
our
weake
estate
,
as
was
figured
in
that
law
,
Levit.
25.25
.
If
thy
brother
be
impouerished
,
and
sell
his
possession
;
then
his
redeemer
shall
come
,
euen
his
neere
kinsman
,
and
buy
out
that
which
his
brother
sould
.
3.
Hee
only
was
deputed
of
God
to
deriue
life
and
grace
into
vs
as
the
head
into
the
members
:
and
therefore
most
meete
it
is
,
that
whosouer
would
sucke
and
draw
of
his
fulnesse
,
should
beleeue
in
his
name
.
Now
from
these
words
wee
learne
two
instructions
.
1.
What
is
the
cheife
thing
which
euery
Christian
must
striue
to
obtaine
while
hee
liueth
in
this
world
:
namely
,
remission
of
sinnes
.
2.
What
is
his
estate
and
condition
that
hath
attained
it
.
For
the
first
,
it
is
grounded
in
the
text
,
reacheth
vp
to
heauen
,
and
draweth
them
out
of
the
most
miserable
thing
in
all
the
world
;
which
is
to
lie
vnder
the
curse
and
danger
of
sinne
,
and
consequently
,
vnder
the
endles
displeasure
of
the
Almightie
.
Which
point
beeing
euen
as
the
one
thing
necessarie
to
be
knowne
and
attained
,
I
will
stand
a
little
longer
vpon
it
,
hoping
to
spend
my
time
well
in
setting
downe
these
fiue
points
.
1.
the
necessitie
of
remission
of
sinnes
.
2.
the
benefits
of
it
.
3.
the
Lettes
of
it
.
4.
the
helpes
to
it
.
5.
the
companions
of
it
,
by
which
as
by
so
many
notes
we
may
know
we
haue
it
:
and
so
we
will
adde
the
vse
of
the
whole
doctrine
.
First
,
the
necessitie
of
it
will
appeare
,
we
drinke
in
sinne
as
the
fish
doth
water
,
The
second
point
,
is
the
benefits
issuing
from
it
,
peace
of
conscience
,
an
immediat
fruit
of
our
iustification
by
faith
,
and
reconciliation
with
God
:
Rom.
5.1
.
Beeing
iustified
by
faith
,
we
haue
peace
with
God
:
and
it
was
ordinarie
with
our
Sauiour
to
ioyne
them
together
;
as
Luk.
7.47
.
Thy
sinnes
are
forgiuen
thee
,
goe
in
peace
.
This
benefit
the
most
know
not
what
it
meaneth
,
but
hee
that
hath
the
feeling
of
the
wrath
of
God
against
his
sinne
;
and
seeth
nothing
but
an
angrie
face
of
God
burning
like
a
consuming
fire
;
hee
that
is
so
straitned
as
hee
can
thinke
no
other
thing
but
that
the
Lord
in
his
iust
iudgement
hath
cast
him
quite
away
:
this
man
,
as
of
all
other
torments
that
can
be
suffered
in
the
world
hee
lyeth
vnder
the
greatest
,
so
nothing
in
the
earth
can
content
or
comfort
him
,
but
only
the
sence
,
and
perswasion
of
Gods
fauour
.
Now
the
conditions
of
peace
with
his
God
,
are
the
most
ioyfull
tydings
in
all
the
world
,
as
is
the
vnexpected
newes
of
a
pardon
to
a
malefactor
readie
to
execution
for
high
treason
against
his
prince
.
2.
The
right
and
possession
also
of
life
euerlasting
:
●or
if
we
be
estated
vnto
life
eternall
by
our
iustification
and
righteousnesse
before
God
;
then
are
we
so
also
by
remission
of
sinnes
;
because
these
two
are
confounded
in
the
Scriptures
,
and
are
the
same
.
Whence
it
is
that
the
Apostle
,
Rom.
4.7
.
beeing
to
prooue
the
point
of
iustification
of
a
sinner
before
God
,
without
the
workes
of
the
law
,
citeth
the
text
,
Psal.
32.1
.
Blessed
are
they
whose
iniquities
are
forgiuen
,
and
whose
sinnes
are
couered
.
And
further
,
if
our
whole
redemption
put
vs
in
possession
of
euerlasting
happinesse
;
so
doth
also
remission
of
sinne
,
seeing
the
Apostle
in
sundrie
places
confoundeth
these
two
,
and
expoundeth
one
by
the
other
:
Eph.
1.7
.
By
whom
we
haue
redemption
through
his
blood
,
euen
the
forgiuenesse
of
our
sinnes
:
Coloss.
1.14
.
In
whom
we
haue
redemption
through
his
blood
,
that
is
,
the
forgiuenesse
of
sinnes
.
And
it
must
needs
follow
,
that
if
they
who
are
iustified
,
and
sanctified
,
are
also
glorified
,
then
they
haue
attained
the
beginnings
of
their
glorie
,
who
haue
attained
remission
of
sinnes
.
3.
The
benefit
of
Christs
intercession
,
which
meriteth
all
our
good
;
for
hee
prayeth
not
for
the
world
,
but
those
that
are
giuen
him
out
of
the
world
:
4.
Consolation
in
affliction
,
strength
in
temptations
,
and
assured
comfort
in
life
and
death
,
are
the
sweete
fruits
arising
from
remission
of
sinne
.
For
,
1.
although
afflictions
entred
with
death
into
the
world
by
sinne
,
and
in
their
nature
are
testimonies
of
Gods
wrath
;
yet
sinne
being
remitted
,
they
proceed
no
further
from
God
,
as
a
iust
iudge
reuenging
sinne
,
but
from
a
mercifull
father
,
either
for
triall
of
vs
and
our
graces
,
or
for
chastisement
,
to
keepe
vs
from
perishing
with
the
world
;
to
make
vs
hate
sinne
the
more
,
to
drawe
vs
nearer
him
in
invocation
and
prayer
,
to
force
our
affections
out
of
this
present
world
,
to
fray
others
from
sinne
by
our
example
,
to
conforme
vs
to
the
image
of
his
Sonne
,
and
to
shewe
his
mightie
power
in
our
weakenesse
,
by
turning
them
to
our
best
.
And
thus
from
the
former
consideration
ariseth
to
the
beleeuer
euen
in
darkenes
a
great
light
.
2.
From
hence
obtaineth
the
beleeuer
notable
strength
and
sense
against
the
fierie
darts
of
Satans
temptations
.
for
the
soule
that
sinneth
,
that
soule
shall
die
:
the
beleeuing
heart
will
readily
answer
:
That
although
the
lawe
require
proper
and
personall
obedience
,
yet
the
Gospel
translateth
it
to
the
person
of
our
suretie
,
who
beeing
God
and
man
,
not
onely
paid
the
whole
debt
,
but
performed
all
righteousnesse
,
absolutely
fulfilling
the
whole
lawe
:
whence
it
is
that
his
obedience
is
called
the
fulfilling
of
the
lawe
for
righteousnesse
to
euerie
one
that
beleeueth
:
and
himselfe
was
made
vnder
the
law
,
There
is
no
condemnation
to
them
that
are
in
Iesus
Christ
:
for
the
lawe
of
the
spirit
of
life
which
was
in
Iesus
Christ
hath
freed
mee
(
though
not
from
all
molestation
and
presence
,
yet
)
from
the
lawe
,
that
is
the
seruice
and
slauerie
of
sinne
and
of
death
,
vers.
2.
But
numbers
(
will
hee
say
)
who
make
account
to
partake
in
the
death
and
righteousnesse
of
Christ
are
damned
,
and
haue
no
benefit
by
it
:
and
numbers
haue
reuoulted
and
fallen
away
,
and
why
maist
not
thou
:
to
which
the
beleeuer
will
readily
answer
,
that
those
that
were
thus
plucked
vp
,
were
neuer
of
the
Fathers
planting
;
onely
infidels
and
vnbeleeuers
haue
fallen
away
,
and
withered
for
want
of
rooting
and
moisture
;
but
I
beleeue
the
remission
of
sinnes
,
not
by
any
vngrounded
perswasion
,
but
with
a
sound
,
lasting
,
and
vnfayling
faith
,
resting
it selfe
wholly
vpon
Christ
;
so
as
I
am
perswaded
,
neither
death
nor
life
can
seperate
me
from
his
loue
,
the
worke
of
whose
spirit
maketh
me
bold
to
call
vpon
God
as
my
tender
father
;
&
produceth
the
fruits
of
true
faith
and
conversion
into
my
whole
life
,
whereby
I
know
as
infallibly
the
truth
of
my
faith
,
as
I
know
the
presence
of
the
sunne
by
his
light
,
or
of
fire
by
his
heate
.
Finally
,
he
that
hath
begun
to
make
me
good
,
This
is
our
reioycing
,
euen
the
testimonie
of
our
conscience
:
and
in
the
agonie
of
death
,
this
is
the
Christians
comfort
,
that
his
sinne
being
remitted
,
the
sting
of
death
is
gone
;
the
locks
of
this
strong
Sampson
wherein
his
great
strength
lay
,
are
clipped
off
,
and
he
is
disarmed
of
his
weapons
which
are
our
owne
sinnes
.
So
as
a
Christian
may
challenge
him
into
the
field
,
and
say
,
O
death
where
is
thy
sting
?
which
because
hee
is
bereaued
of
,
when
he
intendeth
to
kill
,
he
cureth
;
when
he
doth
his
worst
,
which
is
to
separate
soule
and
bodie
,
he
can
seuer
neither
from
Christ
;
nay
rather
hee
sendeth
the
member
of
Christ
,
and
setteth
him
nearer
to
his
head
,
which
is
best
of
all
.
The
third
point
propounded
,
I
beleeue
the
remission
of
sinnes
:
what
beleeue
wee
more
then
the
deuills
,
if
we
beleeue
no
more
then
that
God
forgiueth
the
sinnes
of
the
elect
,
and
not
our
owne
;
and
then
,
how
is
this
one
of
the
priuiledges
of
the
Church
?
3.
to
beleeue
in
the
name
of
Iesus
Christ
in
particular
for
remission
of
sinnes
,
is
his
commandement
,
O
thou
of
little
faith
,
why
doubtest
thou
?
Obiect
.
But
experience
teacheth
that
euery
man
is
full
of
doubting
,
Lord
I
beleeue
,
helpe
my
vnbeleefe
:
as
also
the
two
natures
of
which
euerie
Christian
consisteth
,
flesh
and
spirit
,
which
are
in
continuall
combate
.
Obiect
.
Gods
minde
,
and
so
cannot
be
assured
.
Answ.
By
his
minde
is
there
meant
his
secret
will
:
but
his
minde
revealed
wee
may
,
and
must
;
a
part
of
which
is
,
that
whosouer
beleeueth
in
his
name
,
shall
receiue
remission
of
sinnes
:
which
generall
promise
while
we
specially
apply
to
our selues
,
the
spirit
begetteth
this
assurance
.
Obiect
.
But
we
are
commanded
stil
to
feare
,
Blessed
is
he
that
feareth
alwayes
.
Ans.
We
must
not
feare
the
mercie
of
God
concerning
saluation
,
but
carrie
a
reuerent
feare
in
regard
of
Gods
iudgements
.
2.
we
are
to
feare
in
regard
of
our selues
,
and
sinnes
,
by
which
we
deserue
the
iudgements
of
God
as
well
as
others
;
but
this
is
not
contrarie
to
the
assurance
of
forgiuenesse
of
sinnes
;
for
mercie
is
with
thee
that
thou
maist
be
feared
:
which
the
holy
Prophet
would
neuer
haue
said
,
if
feare
could
not
stand
with
assurance
of
mercie
.
3.
such
a
feare
is
commanded
as
may
shake
our
securitie
,
but
not
to
driue
away
the
boldnesse
of
faith
:
a
feare
of
falling
into
sinne
,
not
of
falling
away
from
grace
:
a
feare
least
we
offend
a
mercifull
God
,
but
not
least
he
take
away
his
mercie
from
vs
.
A
second
let
,
is
the
want
of
iudgement
to
discerne
aright
of
the
best
things
,
and
of
resolution
to
purchase
or
practise
that
which
a
truely
enformed
iudgement
concludeth
to
bee
the
best
.
This
was
the
sinne
taxed
in
Martha
,
who
sawe
not
the
greatest
good
neere
her
,
as
Mary
did
.
And
the
world
is
full
of
Marthaes
,
who
willingly
hurried
with
many
earthly
distractions
,
vtterly
neglect
the
one
thing
necessarie
;
namely
,
their
reconciliation
with
God
,
and
the
things
which
serue
to
vphold
and
maintaine
the
Christian
life
,
whereby
Christ
should
liue
in
them
,
and
they
in
him
.
What
else
is
it
that
maketh
men
runne
ouer
sea
and
land
to
prouide
for
the
bodie
and
bodily
life
,
and
in
the
meane
time
cast
off
all
the
care
,
and
meanes
of
the
knowledge
of
God
,
and
conscience
of
their
waies
,
but
that
they
see
no
profit
in
seruing
God
?
they
tast
a
little
sweetnesse
of
the
creature
,
but
not
of
the
creator
himselfe
;
a
small
peice
of
earth
hath
more
sauour
to
them
,
then
the
God
of
heauen
.
This
is
it
that
causeth
men
to
walke
painfully
all
the
weeke
in
their
personall
and
particular
calling
,
but
all
the
weeke
and
sabbath
too
neglect
the
generall
calling
of
a
Christian
:
whereas
had
they
any
iudgement
in
the
things
of
God
,
reason
would
teach
them
that
the
particular
must
yeelde
to
the
generall
,
as
the
inferiour
giue
place
to
the
superiour
.
Yea
,
this
is
it
which
strongly
forceth
men
to
choose
the
profits
and
pleasures
of
this
life
,
eyes
in
his
head
,
right
hand
,
both
for
deliberating
&
executing
of
things
most
necessarie
to
be
done
;
whereas
the
heart
of
the
foole
is
at
his
left
hand
,
he
doth
all
as
it
were
with
a
left
hand
for
want
of
this
iudgement
.
A
third
and
maine
lette
,
are
friuolous
and
fleshly
conceits
which
dead
and
quench
any
such
motions
as
otherwise
might
prouoke
men
to
this
care
of
remission
of
sinnes
.
As
,
1.
what
neede
I
be
so
foolish
,
and
precise
,
I
haue
liued
well
hitherto
without
all
this
adoe
;
if
God
loued
me
not
,
he
would
neuer
haue
blessed
mee
as
hee
hath
done
.
and
by
which
no
man
can
know
loue
or
hatred
.
Againe
,
If
any
man
loue
mee
,
hee
will
keepe
my
word
,
and
my
Father
will
loue
him
,
and
we
will
come
vnto
him
.
2.
Whereas
they
say
that
others
which
nourish
this
care
,
are
as
much
crossed
as
any
other
,
and
therefore
they
see
no
reason
that
they
should
make
their
life
so
vncomfortable
to
no
purpose
:
let
them
know
,
that
all
the
crosses
Gods
children
,
whose
care
is
to
make
vp
their
peace
with
God
,
are
exercised
with
,
1.
proceed
from
the
loue
of
God
,
3.
Whereas
they
obiect
further
against
this
care
,
that
men
of
good
note
,
and
perhappes
Preachers
too
,
account
it
but
fantasticall
,
and
more
then
needs
;
and
only
a
few
,
and
those
despised
ones
in
the
world
,
doe
thus
disquiet
themselues
,
who
make
their
liues
more
vncomfortable
then
they
need
.
I
answer
,
this
is
indeed
one
of
Satans
greatest
holds
,
but
such
a
snare
as
God
leadeth
his
children
out
of
in
safetie
:
whome
he
teacheth
that
it
is
their
happinesse
to
goe
to
heauen
,
mourne
now
,
and
promised
that
they
should
be
comforted
:
and
farre
are
they
from
the
guidance
of
that
spirit
who
hath
taught
vs
,
that
of
all
sacrifices
none
is
comparable
to
that
of
a
broken
spirit
and
contrite
heart
which
the
Lord
neuer
despiseth
.
IV.
Now
follow
the
helpes
to
the
obtaining
of
remission
of
sins
.
As
,
The
people
that
dwell
there
shall
haue
their
sinnes
forgiuen
:
And
Chap.
62.12
.
They
shall
call
them
the
holy
people
,
the
redeemed
of
the
Lord
.
Now
to
know
a
mans
selfe
a
true
member
of
the
Church
,
the
Prophet
Dauid
giueth
two
infallible
notes
,
Psal.
15.2
.
The
former
in
regard
of
God
,
to
walke
vprightly
and
sincerely
as
in
Gods
presence
,
and
vnder
his
eye
:
and
the
latter
in
regard
of
men
,
to
exercise
righteousnesse
,
both
in
word
and
deed
.
2.
Consider
seriously
of
the
nature
of
sinne
,
how
odious
it
is
in
it selfe
,
how
vile
it
maketh
thy selfe
in
the
sight
of
God
;
how
it
keepeth
away
all
good
things
,
how
it
procureth
al
euill
;
how
proa●e
thy selfe
art
vnto
it
,
yea
euen
after
grace
receiued
:
this
will
bring
thee
to
the
iudging
and
accusing
of
thy selfe
;
to
the
confession
and
forsaking
of
thy
sinne
,
which
is
the
high-way
to
find
mercie
,
Prov.
28.13
.
for
the
former
,
Psal.
32.
I
said
I
will
confesse
my
sinne
,
and
thou
forgauest
mee
the
iniquitie
of
my
sinne
.
And
for
the
latter
,
it
is
plainely
implied
in
Christs
reason
,
Ioh.
5.14
.
Goe
thy
waies
,
now
thou
art
whole
;
but
sinne
no
more
,
least
a
worse
thing
follow
.
The
fellon
that
hath
beene
in
prison
,
endured
the
miserie
of
his
yrons
,
hath
beene
condemned
,
and
with
the
rope
about
his
necke
in
feare
of
present
death
,
if
he
haue
escaped
,
hee
will
take
heed
of
comming
into
the
like
miserie
againe
:
and
he
that
hath
found
this
grace
in
truth
,
cannot
by
turning
againe
to
his
sinne
turne
it
vnto
wantonnesse
.
3.
Carefully
vse
the
meanes
which
the
wisedome
of
God
hath
left
to
beleeuers
for
the
attaining
and
assuring
of
this
grace
of
remission
.
As
namely
,
1.
the
Ministerie
of
the
word
,
which
in
the
right
vse
of
it
is
the
ministrie
of
reconciliation
,
in
which
the
Lord
offreth
conditions
of
peace
,
remission
of
sinnes
,
and
life
euerlasting
.
2.
As
also
of
the
holy
Sacraments
which
are
the
seales
of
remission
of
sinnes
to
all
beleeuers
,
worthily
receiuing
the
same
,
Matth.
26.28
.
and
3.
another
speciall
meanes
is
feruent
prayer
for
pardon
of
sinne
aboue
all
things
in
the
world
.
Drowsie
Protestants
esteemeth
slightly
of
pardon
of
sinne
,
euen
as
they
doe
of
sinne
it selfe
,
which
they
thinke
easily
blowne
off
with
a
Lord
haue
mercie
.
But
the
tender
and
distressed
conscience
,
that
seeth
and
combateth
with
the
danger
,
sueth
for
pardon
as
one
that
would
speed
.
A
poore
fellon
on
the
gallows
readie
to
be
turned
off
would
thinke
a
pardon
the
welcomest
thing
in
all
the
world
:
but
the
hardnesse
and
drowsinesse
of
mens
hearts
,
euery
where
argue
that
they
be
a
verie
few
that
find
this
rare
grace
,
vnlesse
we
will
say
that
the
greatest
blessednesse
that
liuing
man
is
capable
of
,
can
be
giuen
to
him
that
sleepeth
on
both
sides
,
that
neuer
thinketh
of
it
,
and
neuer
maketh
means
after
it
.
V.
The
companions
of
remission
of
sinnes
whereby
it
may
easily
be
discerned
,
are
fiue
.
1.
The
daily
exercise
of
true
repentance
in
all
the
parts
of
it
:
as
,
First
in
iudging
ones
selfe
for
sinne
past
and
present
:
and
this
was
apparent
in
Paul
himselfe
,
who
looking
backe
to
his
former
estate
,
reckoned
himselfe
a
captaine
sinner
,
and
the
chiefe
of
all
sinners
,
he
saw
in
himselfe
many
sinnes
,
and
great
sinnes
,
which
needed
great
mercie
and
much
forgiuenesse
:
the
which
one
consideration
kept
him
vnder
continually
,
and
fostered
in
him
the
grace
of
humilitie
,
when
as
otherwise
through
his
aboundance
of
gifts
and
revelations
,
he
might
haue
exalted
himselfe
out
of
measure
.
Secondly
,
in
watchfulnes
and
feare
of
sinne
in
time
to
come
,
according
to
our
Sauiours
holy
counsell
,
Thou
art
now
made
whole
,
goe
thy
way
,
and
sinne
no
more
.
Thirdly
,
in
daily
purging
and
clensing
from
knowne
and
secret
corruptions
:
many
are
the
places
wherein
the
pardoning
and
purging
of
sinnes
are
ioyned
as
inseparable
:
Ier.
33.8
.
I
will
cleanse
all
their
iniquitie
,
yea
I
will
pardon
all
their
iniquities
,
whereby
they
haue
sinned
against
mee
:
1.
Ioh.
1.9
.
If
we
confesse
our
sinnes
,
faithfull
is
he
to
forgiue
vs
our
sinnes
,
and
to
cleanse
vs
from
all
our
vnrighteousnesse
.
This
was
the
summe
of
the
baptisme
,
that
is
,
the
doctrine
which
Iohn
preached
,
amendement
of
life
for
the
remission
of
sinnes
:
neuer
hope
of
remission
,
vnlesse
thou
hungrest
after
this
grace
of
repentance
:
for
the
Lord
will
not
be
mercifull
to
that
man
that
blesseth
himselfe
in
his
sinnes
,
2.
The
second
companion
,
is
gladnesse
and
cheerefulnesse
of
heart
,
yea
an
vnspeakeable
ioy
that
the
Lord
hath
done
so
great
things
for
his
soule
,
and
made
him
so
happie
as
to
bring
him
from
such
extremitie
of
miserie
to
partake
in
the
wisedome
,
righteousnesse
,
holinesse
,
and
redemption
of
Christ
:
for
can
a
man
haue
a
gift
bestowed
vpon
him
of
more
price
and
vse
then
all
the
kingdomes
of
the
world
,
and
neuer
find
his
heart
made
glad
in
it
?
or
is
it
possible
that
he
that
findeth
the
pearle
,
can
goe
away
without
ioy
?
The
Eunuch
beeing
conuerted
,
went
away
reioycing
:
and
if
euery
beleeuer
must
reioyce
;
in
another
mans
conversion
,
much
more
must
he
in
his
owne
.
The
third
is
loue
and
thankfulnesse
to
God
,
which
are
enforced
by
this
excellent
grace
,
Luk.
7.47
.
The
poore
woman
that
stood
weeping
behind
Christ
loued
much
,
because
much
was
forgiuen
her
:
Psal.
116.1
.
I
loue
the
Lord
,
because
hee
hath
heard
my
voice
:
and
wherein
the
Lord
had
thus
gratiously
dealt
with
him
,
the
whole
Psalme
teacheth
;
especially
vers.
8.
Because
thou
hast
deliuered
my
soule
from
death
,
mine
eyes
from
teares
,
my
feete
from
falling
.
Now
if
Dauid
for
a
temporall
deliuerance
from
Saul
in
the
wildernesse
,
did
thus
prouoke
his
heart
to
the
loue
of
God
;
how
should
the
consideration
of
our
spirituall
deliuerance
from
sinne
,
death
,
and
all
hellish
powers
,
blow
vp
these
heauenly
sparkles
in
vs
?
And
what
can
so
liberall
a
loue
beget
in
a
good
heart
,
but
much
thankfulnesse
for
apprehension
of
much
mercie
?
how
Dauid
in
the
sence
of
mercie
reaching
to
the
pardon
of
his
sinnes
,
melteth
into
the
praises
of
God
;
see
Psal.
103.1
,
2
,
3.
&c.
And
the
Apostle
Paul
considering
what
a
weight
of
corruption
did
still
oppresse
him
,
whereof
hee
expected
to
be
fully
eased
,
concludeth
his
comfort
with
thankes
vnto
God
in
Iesus
Christ
.
But
I
thanke
him
who
hath
counted
mee
faithfull
and
put
mee
in
his
seruice
:
the
grace
of
our
Lord
was
exceeding
abundant
towards
mee
.
The
fourth
is
a
sound
and
sincere
heart
,
hating
and
striuing
against
all
sinne
,
euen
secret
and
small
aswell
as
open
and
greater
:
Dauid
in
the
Psal.
32.1
.
pronouncing
him
a
blessed
man
whose
iniquitie
is
couered
and
whose
sinne
is
pardoned
:
true
,
but
it
might
be
asked
;
how
shall
I
know
such
a
blessed
man
,
or
my selfe
to
haue
attained
that
blessednesse
?
The
Prophet
giueth
vs
this
note
to
know
him
by
in
the
next
words
:
and
in
whose
spirit
is
no
guile
:
namely
,
to
hide
and
foster
any
sinne
,
of
which
guile
hee
there
directly
speaketh
.
The
fifth
note
or
companion
is
a
tender
affection
to
forgiue
our
brethren
priuate
wrongs
and
iniuries
,
euen
great
as
well
as
small
:
hee
that
hath
ten
thousand
tallents
forgiuen
him
,
will
not
easily
take
his
brother
by
the
throat
for
two
pence
.
The
commandement
is
to
forgiue
one
another
,
euen
as
God
for
Christs
sake
forgaue
vs
.
Be
mercifull
as
your
heauenly
Father
is
mercifull
,
but
hee
forgiueth
all
,
and
freely
,
is
the
first
in
forgiuenes
,
and
perfectly
;
he
forgiueth
and
forgetteth
too
.
The
forme
of
our
petition
of
mercie
is
,
forgiue
vs
,
as
we
forgiue
,
&c.
Thou
wouldst
haue
God
to
forgiue
thee
all
,
and
forget
all
,
and
to
make
thy
wrongs
against
him
as
though
they
had
neuer
beene
,
goe
then
and
doe
so
to
thy
brother
,
otherwise
the
threatning
will
meet
thee
,
Iam.
2.13
.
Iudgement
mercilesse
to
him
that
sheweth
no
mercie
.
Vse
.
1.
All
this
doctrine
concerning
this
Article
sheweth
,
that
there
is
no
other
meanes
in
the
world
to
be
free
from
sinne
,
but
by
Gods
free
remission
of
it
.
Whence
it
is
that
remission
of
sinne
is
called
the
couering
of
sinne
,
in
that
the
faith
of
the
heart
laieth
hold
on
Christ
and
his
righteousnesse
,
common
Protestant
also
contenteth
himselfe
with
simple
defences
against
his
sinne
,
like
Adams
couer
and
garment
of
figgeleaues
which
will
scarce
hold
the
sewing
.
Some
will
hide
their
sins
from
mens
eyes
,
and
then
all
is
safe
:
others
striue
to
forget
them
,
and
hauing
choked
the
voice
of
their
conscience
,
they
lie
them
downe
securely
,
and
neuer
thinke
to
heare
of
them
any
more
.
Others
couer
grosse
and
foule
sinnes
,
such
as
are
ignorance
of
God
,
contempt
of
his
word
,
hardnesse
of
heart
,
hatred
of
the
light
,
and
all
irreligion
,
with
an
outward
ciuill
life
,
and
an
honest
conuersation
as
it
seemeth
to
be
;
not
thinking
that
God
seeth
many
a
wicked
heart
through
a
ciuill
life
.
Others
will
goe
beyond
the
former
in
acknowledging
themselues
sinners
,
blood
of
Iesus
his
Sonne
that
clenseth
from
all
sinne
.
In
the
garment
of
our
elder
brother
only
,
we
can
carrie
away
the
blessing
:
and
our
text
teacheth
vs
,
that
remission
of
sinnes
standeth
not
in
the
doing
of
any
thing
,
but
in
the
receiuing
of
it
at
the
hands
of
Christ
,
by
so
many
as
beleeue
in
his
name
.
Vse
.
2.
Is
this
so
worthy
a
grace
of
so
excellent
vse
and
sweetenesse
through
the
whole
life
,
Now
we
come
to
the
second
point
propounded
(
which
is
the
last
of
this
worthy
sermon
)
namely
,
what
is
the
condition
of
euery
one
that
hath
attained
this
excellent
grace
of
remission
of
sinnes
:
and
that
is
to
be
a
blessed
and
happie
man
:
for
such
a
one
hath
part
in
Christ
,
Vse
.
1.
glorious
within
.
2.
because
of
their
infirmities
&
frailties
,
which
wicked
eyes
altogether
gaze
vpon
.
3.
because
of
their
afflictions
wherewith
they
are
continually
exercised
.
If
the
tower
of
Siloam
fall
on
any
of
them
,
they
are
thenceforth
greater
sinners
then
all
other
men
:
holy
Iob
because
hee
was
afflicted
,
cannot
avoid
the
note
of
an
hypocrit
euen
among
his
owne
friends
and
visiters
.
And
no
meruaile
if
the
members
looke
thus
blacke
when
the
sunne
looketh
vpon
them
;
seeing
their
head
Christ
himselfe
was
reiected
,
because
they
sawe
and
iudged
him
to
be
plagued
and
smitten
of
God
:
Vse
.
2.
in
the
name
of
Christ
,
hast
blessednesse
betweene
thy
hands
,
for
thy
sinnes
are
remitted
,
thou
must
goe
in
peace
.
And
this
happinesse
by
the
grace
wherein
thou
standest
,
is
surer
then
that
of
nature
which
Adam
had
in
his
innocencie
:
that
was
lost
because
it
was
in
his
owne
keeping
;
this
is
seated
in
the
vnchangeable
fauour
of
God
,
by
whose
mightie
power
thou
shalt
be
preserued
to
the
full
fruition
of
it
.
Get
faith
in
thy
heart
,
and
thou
shalt
clearely
behold
thy
happinesse
,
if
all
the
world
should
set
it
selfe
to
make
thee
miserable
.
Get
faith
into
thy
soule
,
and
thou
shalt
thinke
him
only
happie
whom
God
so
esteemeth
,
although
it
be
the
miserie
of
the
world
to
place
happinesse
only
in
miserie
.
Get
assurance
of
faith
,
to
claspe
the
sure
promise
and
word
of
God
,
and
thou
shalt
possesse
in
miserie
felicitie
,
in
sorrow
ioy
,
in
trouble
peace
,
in
nothing
all
things
,
and
in
death
it selfe
life
eternall
.
FINIS
.