Looke from Adam, and behold the Protestants faith and religion evidently proued out of the holy Scriptures against all atheists, papists, loose libertines, and carnall gospellers: and that the faith which they professe, hath continued from the beginning of the world, and so is the true and ancient faith. Herein hast thou also a short summe of the whole Bible, and a plaine manifestation, that all holy men who have pleased God, have beene saved through this Christian faith alone.
Alte Glaube. English
Bullinger, Heinrich, 1504-1575.
1624
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Looke from Adam, and behold the Protestants faith and religion evidently proued out of the holy Scriptures against all atheists, papists, loose libertines, and carnall gospellers: and that the faith which they professe, hath continued from the beginning of the world, and so is the true and ancient faith. Herein hast thou also a short summe of the whole Bible, and a plaine manifestation, that all holy men who have pleased God, have beene saved through this Christian faith alone.
Alte Glaube. English
Bullinger, Heinrich, 1504-1575.
Coverdale, Miles, 1488-1568.
[12], 100 p.
Printed by Iohn Haviland, for Thomas Pavier, and are to be sold at his shop in Ivie Lane,
London :
1624.
A translation of: Bullinger, Heinrich. Antiquissima fides et vera religio.
Translated by Miles Coverdale, whose name appears on leaf A2.
The first leaf is blank.
Previous English editions entitled: The olde fayth.
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Looke
from
Adam
,
And
behold
THE
PROTESTANTS
FAITH
AND
RELIGION
,
EVIDENTLY
PROVED
OVT
OF
the
holy
Scriptures
against
all
Atheists
,
Papists
,
loose
Libertines
,
and
Carnall
Gospellers
:
and
that
the
Faith
which
they
professe
,
hath
continued
from
the
beginning
of
the
world
,
and
so
is
the
true
and
ancient
Faith.
HEREIN
HAST
THOU
ALSO
A
SHORT
SVMME
OF
THE
WHOLE
BIBLE
,
and
a
plaine
manifestation
,
that
all
holy
men
who
have
pleased
God
,
have
beene
saved
through
this
Christian
Faith
alone
.
LONDON
,
Printed
by
Iohn
Haviland
,
for
Thomas
Pavier
,
and
are
to
be
sold
at
his
shop
in
Ivie
Lane.
1624.
TO
THE
CHRISTIAN
READER
.
HAving
divers
times
observed
with
my selfe
(
most
Christian
Reader
)
that
the
doctrine
of
the
Gospell
,
which
hath
beene
now
freely
preached
these
many
yeeres
amongst
us
,
in
this
our
flourishing
Common-wealth
,
is
yet
daily
and
ordinarily
,
by
sundry
persons
,
charged
with
noveltie
,
as
which
being
an
upstart
,
were
not
of
sufficient
standing
or
antiquitie
:
I
thought
it
not
amisse
in
this
respect
,
either
for
the
confutation
of
the
obstinate
adversarie
,
or
for
the
comfort
of
the
weake
and
simple
professour
of
religion
,
to
publish
and
set
forth
this
little
worke
of
M
r.
Miles
Coverdale
,
who
for
his
integritie
of
life
,
and
fame
in
learning
,
and
other
excellent
gifts
,
was
so
renowmed
in
the
Church
of
Christ
in
his
age
,
that
I
doubt
not
,
but
that
his
onely
name
will
be
a
sufficient
credit
,
(
with
any
man
,
that
is
not
maliciously
disposed
)
for
the
full
allowance
,
and
well-liking
of
any
such
monument
of
his
,
as
he
of
pure
zeale
,
and
good
affection
,
hath
commended
to
us
his
posteritie
.
By
which
travels
of
his
,
as
hee
hath
generally
shewed
himselfe
a
notable
member
in
the
Church
of
God
:
so
hath
he
thereby
especially
well
deserved
of
this
his
native
Countrey
.
Wherefore
not
willing
to
detain
thee
from
better
matter
,
I
wish
thee
to
use
this
booke
to
thy
profit
,
and
with
mee
to
give
thanks
to
our
mercifull
Father
,
for
this
valiant
Souldier
,
as
also
for
other
worthie
Martyrs
of
his
time
,
which
after
the
battell
by
themselves
fought
,
have
(
by
Gods
providence
)
left
spirituall
children
,
(
I
meane
their
good
bookes
)
to
make
a
supply
,
that
Christs
Church
may
bee
encreased
,
to
the
utter
confusion
and
overthrow
of
Antichrist
.
Farewell
in
the
Lord.
Miles
Coverdale
,
TO
ALL
CHRISTIAN
Readers
,
wisheth
grace
,
mercy
,
and
peace
from
God
the
Father
,
through
our
Lord
and
onely
Saviour
IESVS
CHRIST
.
LIke
as
the
Almighty
eternall
God
,
three
in
persons
,
and
one
in
substance
,
of
his
tender
mercy
and
love
,
not
only
created
man
at
the
beginning
after
his
owne
similitude
and
likenesse
,
but
also
when
he
was
lost
,
most
graciously
redeemed
him
,
and
brought
him
out
of
bond
age
:
Even
so
when
man
(
neither
regarding
his
wonderfull
creation
,
nor
his
most
deare
redemption
)
gropeth
in
darknesse
,
in
vice
and
blindnesse
,
lieth
in
the
Devils
prison
,
and
goeth
in
the
way
of
damnation
;
God
alway
setteth
up
his
light
before
him
,
sendeth
the
message
of
his
word
unto
him
,
sheweth
him
what
case
he
is
in
,
giveth
him
warning
,
openeth
the
prison
doore
,
calleth
him
out
of
the
Devils
service
,
telleth
him
what
danger
it
is
to
be
his
bondman
,
or
servant
unto
sinne
.
This
doth
God
alway
afore
he
punish
and
plague
the
world
.
This
(
I
say
)
hath
ever
beene
the
worke
of
God
since
the
beginning
,
as
the
stories
and
prophesies
of
all
the
holy
Bible
doe
testifie
.
And
though
we
had
no
writing
of
Gods
acts
in
times
past
,
yet
hath
he
practised
this
same
his
wonderfull
worke
of
mercy
upon
us
.
So
that
like
as
we
must
needs
confesse
,
that
we
are
created
of
God
,
and
redeemed
by
his
only
mercy
in
his
deare
Sonne
Iesus
Christ
:
So
can
we
not
denie
,
but
we
have
heard
his
holy
message
,
had
no
lesse
preachings
and
warnings
of
dangers
to
come
,
than
other
have
had
afore
our
daies
.
Yea
even
the
same
mercifull
God
that
sent
Noe
to
preach
righteousnesse
unto
the
wicked
world
,
and
converted
the
Ninivites
by
his
word
in
the
ministration
of
the
Prophet
Ionas
,
hath
done
even
so
with
us
in
every
condition
.
And
some
(
thanks
be
unto
him
therefore
)
hath
bee
brought
out
of
darknesse
into
his
wonderfull
light
,
and
out
of
the
devils
service
,
into
the
kingdome
of
his
deare
Sonne
.
But
alas
and
woe
to
this
unthankfull
world
.
For
like
as
a
great
number
that
be
in
prison
of
Satan
,
will
not
come
forth
when
they
are
called
and
the
doore
set
open
,
but
goe
on
still
stumbling
in
darknesse
,
when
the
lanterne
of
light
is
offered
them
:
Even
so
if
any
play
a
wise
mans
part
,
and
doe
as
he
is
warned
by
Gods
word
,
hee
shall
have
a
sort
of
apish
people
,
a
number
of
dizerds
and
scornfull
mockers
,
which
(
because
the
man
will
not
dance
in
the
devils
morrys
with
them
,
nor
keepe
their
company
in
the
bondage
of
sinne
and
vice
,
neither
runne
with
them
unto
like
confusion
(
as
S.
Peter
calleth
it
)
laugh
him
to
scorne
,
and
bleare
out
their
tongues
at
him
,
even
like
fooles
and
cockscombs
of
the
world
.
And
like
as
when
a
poore
wretch
commeth
out
of
prison
,
he
shall
have
moe
to
stand
gasing
and
gaping
upon
him
,
than
to
doe
him
good
,
or
to
helpe
him
to
his
fees
:
Even
so
now
that
God
of
his
mercy
hath
called
us
out
of
Satans
prison
,
and
from
the
schoole
of
false
doctrine
,
my
Lords
foole
with
his
companions
standeth
staring
upon
us
,
and
mocketh
us
,
because
we
sit
not
still
with
other
prisoners
.
There
goeth
a
fellow
of
the
new
learning
(
saith
one
)
there
is
one
of
these
new-fangled
Gospellers
(
saith
another
)
that
is
one
of
the
new
brethren
(
saith
the
third
)
he
followeth
the
new
faith
,
&c.
Wherefore
,
in
consideration
hereof
I
have
here
set
forth
this
booke
:
partly
because
it
sheweth
the
antiquitie
and
ancient
age
of
our
holy
Christian
faith
,
and
partly
to
give
occasion
unto
all
such
as
have
received
it
,
not
to
be
ashamed
of
it
,
nor
to
shrinke
from
it
,
for
any
opprobrious
mockage
or
scornfull
derision
in
this
world
.
The
Apostle
saith
,
that
the
preaching
or
word
of
Christs
crosse
,
is
foolishnesse
to
them
that
perish
,
and
that
the
thing
which
appertaineth
to
the
spirit
of
God
,
is
foolishnesse
to
a
carnall
minded
man.
Whereby
like
as
we
may
learne
that
it
is
no
new
thing
to
be
mocked
and
stared
upon
for
holding
with
the
doctrine
that
maketh
so
much
of
Christ
his
death
,
and
the
true
worshipping
of
God
in
the
spirit
:
even
so
may
we
see
(
to
the
singular
comfort
of
our
conscience
)
that
no
man
mocketh
us
for
it
,
but
such
as
perish
and
are
carnally
minded
:
and
that
for
all
their
derision
and
scorning
,
it
is
yet
the
power
of
God
,
1
Cor.
1.18
.
and
belongeth
to
his
holy
spirit
,
1
Cor.
2.14
.
and
is
not
our
owne
doctrine
,
neither
of
any
other
mans
making
.
This
is
now
to
us
a
comfort
and
consolation
.
But
because
the
world
is
angry
with
us
for
our
faith
,
and
giveth
us
so
euill
report
for
teaching
it
,
it
shall
be
expedient
for
us
to
declare
what
faith
is
,
and
what
faith
we
meane
,
when
we
make
mention
thereof
.
First
,
because
we
may
not
describe
it
after
our
owne
judgement
,
we
will
rehearse
the
words
of
the
Apostle
,
which
writing
to
the
Hebrewes
,
saith
after
this
manner
:
Faith
is
a
substance
of
things
to
be
hoped
for
,
an
evidence
or
certaintie
of
things
which
doe
not
appeare
.
By
the
which
definition
,
it
is
manifest
,
that
when
we
set
forth
or
teach
this
faith
,
we
meane
no
vaine
faith
,
no
false
opinion
of
faith
,
no
fond
imagination
of
faith
,
no
dead
faith
,
no
idle
faith
;
but
a
substantiall
thing
,
even
a
sure
beleefe
of
things
that
are
to
be
hoped
for
,
and
a
proofe
,
experience
,
or
knowledge
of
things
that
are
not
seene
.
This
faith
then
is
the
instrument
,
whereby
we
feele
and
are
certaine
of
heavenly
things
,
that
our
corporall
eye
cannot
see
.
Now
because
none
other
vertue
can
so
apprehend
the
mercy
of
God
,
nor
certifie
us
so
effectually
of
our
salvation
,
as
this
living
faith
doth
,
therefore
hath
the
Scripture
imputed
our
justification
before
God
,
only
unto
faith
among
all
other
vertues
:
not
without
other
vertues
following
,
but
without
any
other
worke
or
deed
justifying
.
This
is
the
faith
of
Christ
,
which
all
the
Scripture
speaketh
of
.
This
is
the
faith
that
S.
Paul
preacheth
to
justifie
in
the
sight
of
God
:
as
S.
Iames
teacheth
,
that
works
justifie
in
the
sight
of
men
,
and
that
it
is
but
a
dead
faith
which
hath
no
works
.
This
is
the
faith
,
without
the
which
it
is
impossible
to
please
God
,
and
of
the
which
whatsoever
proceedeth
not
,
is
sinne
.
This
is
the
faith
whereby
God
purifieth
our
hearts
,
and
whose
end
is
salvation
.
This
is
the
faith
that
worketh
by
charitie
or
godly
love
,
&
is
of
value
before
God.
This
is
the
faith
whereby
the
holy
fathers
which
were
afore
Christs
incarnation
did
in
spirit
eat
and
drinke
&
enjoy
the
same
mercy
of
God
in
Christ
,
that
we
are
partakers
of
.
To
be
short
,
this
is
the
same
faith
,
whereby
God
saved
those
his
elect
,
of
whō
S.
Paul
maketh
mention
in
the
foresaid
epistle
to
the
Hebrewes
,
and
rehearseth
many
godly
fruits
of
the
same
in
their
conversation
.
This
then
is
no
new-fangled
faith
,
no
strange
faith
,
no
faith
invented
by
mans
braine
,
but
even
the
same
that
Gods
holy
spirit
teacheth
in
the
infallible
truth
of
his
Scripture
,
and
that
Adam
,
Abel
,
Enoch
,
and
all
the
other
servants
of
God
were
saved
in
.
Why
doe
men
therefore
either
call
it
a
new-fangled
faith
,
or
report
evill
of
us
,
for
setting
it
forth
?
Why
?
I
feare
me
this
is
one
cause
:
The
old
faith
that
all
those
servants
of
God
had
,
whom
the
Apostle
nameth
in
the
eleventh
to
the
Hebrewes
,
had
a
life
and
conversation
joyned
unto
it
,
which
was
rich
and
full
of
all
good
works
.
Therefore
seeing
there
be
so
many
bablers
and
pratlers
of
faith
,
and
so
few
that
bring
forth
the
worthy
fruits
of
repentance
,
it
giveth
the
world
occasion
to
report
of
us
,
that
our
faith
is
but
new-fangled
.
They
see
us
not
fall
to
labour
and
taking
of
paines
,
as
Adam
did
:
They
see
not
the
righteousnesse
and
thankfulnesse
in
us
,
that
was
in
Abel
:
They
see
us
not
walke
after
the
word
and
will
of
God
,
as
Enoch
did
:
They
see
us
not
take
Gods
warning
so
earnestly
as
Noe
did
:
They
see
us
not
so
obedient
to
the
voice
of
God
,
nor
so
well
willing
and
content
to
leave
our
friends
,
to
forsake
our
owne
wils
,
our
owne
lands
and
goods
at
Gods
calling
,
and
dwell
in
a
strange
country
,
to
doe
Gods
pleasure
,
as
Abraham
did
:
they
see
that
wee
chuse
not
rather
to
suffer
adversitie
with
the
people
of
God
,
than
to
enioy
the
pleasures
of
sinne
for
a
season
:
They
see
us
not
esteeme
the
rebuke
of
Christ
,
or
trouble
for
his
sake
,
to
be
greater
riches
than
all
the
treasures
of
this
world
,
as
Moses
did
:
To
be
short
,
they
see
not
in
our
garden
those
sweet
flowers
and
fruits
of
Gods
holy
Spirit
,
which
were
in
them
that
had
the
old
faith
.
Ashamed
may
wee
be
therefore
,
as
many
of
us
as
either
write
,
teach
,
preach
,
speake
or
talke
of
the
old
faith
,
if
wee
endevour
not
our selves
to
have
those
old
heavenly
vertues
that
were
ever
plentifull
in
all
Gods
true
servants
,
in
every
one
(
I
meane
)
according
to
his
calling
.
Not
that
it
is
evill
,
to
teach
or
talke
of
the
true
old
faith
,
but
this
I
say
,
because
that
(
according
to
the
doctrine
of
S.
Iames
)
they
are
but
deceivers
of
themselves
,
that
are
not
doers
of
Gods
word
,
as
well
as
hearers
thereof
.
And
through
such
slender
receiving
of
Christs
holy
Gospell
,
it
is
now
come
to
passe
,
that
like
as
we
haue
need
of
such
an
Apostle
as
was
holy
S.
Paul
,
to
rebuke
this
vaine
confidence
that
men
put
in
their
workes
,
and
to
tell
us
that
no
worke
of
our
doing
(
but
faith
of
Gods
working
,
doth
justifie
us
in
his
sight
.
Even
so
have
wee
no
lesse
need
of
such
another
Apostle
(
as
was
holy
S.
Iames
)
to
rebuke
this
horrible
unthankfulnesse
of
men
,
that
professing
themselves
to
bee
Christians
,
and
to
hold
of
Christs
old
faith
,
are
yet
dead
unto
all
good
workes
,
receive
not
the
word
of
God
in
meekenesse
,
cast
not
away
all
uncleannesse
and
malitiousnesse
,
are
swift
to
speake
,
to
talke
,
to
jangle
,
and
to
take
displeasure
;
are
forgetfull
hearers
of
the
Word
,
and
not
livers
thereafter
,
boasting
themselves
to
be
of
Gods
pure
and
undefiled
Religion
,
and
yet
refraine
nor
their
tongues
from
evill
,
visit
not
the
poore
,
the
friendlesse
,
and
the
desolate
in
their
trouble
,
neither
keepe
themselves
undefiled
from
this
world
.
Reade
the
first
chapter
of
his
Epistle
.
What
an
occasion
might
such
an
Apostle
(
as
holy
Iames
was
)
have
,
to
write
another
,
yea
a
sharper
Epistle
,
seeing
so
many
pretending
to
be
of
Iesus
Christs
old
faith
,
are
yet
so
partiall
,
have
such
a
carnall
respect
of
persons
,
are
not
rich
in
faith
,
despise
the
poore
,
practise
not
the
law
of
godly
love
,
talke
and
jangle
of
faith
,
not
having
the
workes
thereof
,
clothe
not
the
naked
,
helpe
not
the
poore
to
their
living
,
regard
not
their
necessitie
,
have
but
a
dead
faith
,
declare
not
by
good
and
godly
workes
,
the
true
and
old
faith
of
Christ
,
are
but
vaine
beleevers
,
have
not
the
eflectuous
,
the
working
and
living
faith
,
that
Abraham
and
Rahab
had
.
Reade
the
second
chapter
of
his
Epistle
.
How
would
holy
Iames
reprove
these
bringers
up
of
strange
doctrines
,
blasphemers
,
backbiters
,
belie●s
of
good
men
,
false
teachers
against
Gods
truth
,
dissemblers
with
the
same
,
cary
fire
(
as
they
say
)
with
the
one
hand
,
and
water
in
the
other
:
pretend
to
be
learned
,
and
yet
bring
not
forth
the
workes
of
good
conversation
in
meekenesse
out
of
Gods
wisdome
,
but
in
frowardnesse
,
and
out
of
carnall
doctrine
.
How
would
he
take
up
these
,
that
delight
in
malice
and
strife
,
belie
Gods
truth
,
are
given
to
earthly
,
fleshly
,
and
devillish
wisdome
,
are
unstable
,
full
of
all
evill
workes
,
are
not
in
the
schoole
of
Gods
wisdome
and
learning
,
are
not
given
to
unfainednesse
of
heart
,
are
not
peaceable
,
are
churlish
,
uneasie
to
be
intreated
,
&c.
Reade
the
third
chapter
of
his
Epistle
.
What
would
such
an
holy
Apostle
say
to
this
wicked
world
,
wherein
a
great
number
(
pretending
to
be
Christian
men
)
are
given
so
to
quarelling
and
fighting
,
to
voluptuousnesse
and
inordinate
lusts
,
to
envie
and
indignation
,
to
unlawfull
spending
and
consuming
of
that
they
may
get
,
to
advoutrie
,
to
the
despising
of
holy
wedlocke
,
to
shamefull
uncleannesse
,
either
not
willing
to
marry
,
or
else
putting
away
their
wives
for
light
occasions
,
and
for
satisfying
of
their
owne
trifling
lusts
,
falling
in
love
with
the
vaine
friendship
of
this
world
,
taking
part
against
God
:
yea
whereas
by
their
profession
,
oath
,
and
allegiance
(
which
they
owe
to
their
most
high
Soveraigne
the
King
of
heaven
)
they
should
in
a
vertuous
conversation
maintaine
all
godlinesse
,
are
become
even
enemies
,
suppressours
and
overthrowers
thereof
,
as
well
through
their
obstinate
and
cruell
resisting
of
Gods
word
,
as
by
other
wicked
examples
of
their
vicious
and
filthy
living
?
What
would
holy
S.
Iames
say
to
such
unthankfull
bellies
,
that
knowing
the
truth
,
live
after
such
a
sort
?
Would
he
spare
them
though
they
were
never
so
rich
and
wealthie
?
Reade
the
fourth
chapter
of
his
Epistle
,
and
the
first
part
of
his
fifth
chapter
,
and
yee
will
judge
the
contrarie
.
Wherefore
,
most
deare
Readers
,
whosoever
of
you
hath
beene
slacke
to
follow
the
good
life
and
godly
conversation
that
S.
Iames
,
and
all
the
other
Scripture
beside
requireth
to
be
in
them
,
which
professe
the
old
faith
,
let
them
take
better
hold
,
turne
againe
to
the
truth
,
and
follow
that
loving
exhortation
,
which
holy
S.
Iames
maketh
in
the
latter
end
of
his
Epistle
.
And
if
he
hath
at
the
first
not
enclined
to
Gods
word
,
nor
received
it
unfainedly
in
meekenesse
,
nor
submitted
himselfe
to
be
ordered
thereby
,
and
to
cast
away
all
uncleannesse
,
&c.
But
hath
haply
suffered
it
,
promoted
it
,
set
it
forth
,
or
taken
a
pretence
of
favour
and
love
to
it
,
for
some
other
purpose
to
obtaine
any
carnall
profit
,
gaines
or
libertie
by
it
;
let
him
not
put
holy
S.
Iames
,
or
any
other
true
messenger
of
God
,
to
the
paines
of
rebuking
him
for
so
doing
:
let
him
rather
enter
into
himselfe
,
reprove
his
owne
fault
and
abuse
in
that
behalfe
,
abhorre
it
in
any
wise
,
be
angry
,
displeased
and
discontent
with
himselfe
,
sorie
and
repentant
for
it
,
shame
not
to
aske
God
mercie
,
and
by
good
workes
from
hence
forward
to
labour
,
that
the
glory
of
God
,
and
worship
of
his
truth
,
may
be
preferred
and
set
up
,
which
he
by
such
his
unchristian
living
,
hath
in
times
past
caused
to
be
hindred
.
In
conclusion
:
Though
there
be
never
so
many
that
recant
and
deny
Gods
holy
word
,
either
in
their
living
and
conversation
,
or
in
their
words
,
writing
or
preaching
,
yet
as
many
of
us
as
are
entered
into
the
schoole
of
that
wisdome
which
is
from
aboue
,
let
us
be
true
scholers
of
the
same
,
and
practise
it
both
in
our
thought
,
word
and
deed
:
let
us
even
enter
into
the
nature
and
kinde
thereof
:
which
(
as
S.
Iames
saith
,
Iam.
3.
)
is
pure
,
peaceable
,
gentle
,
and
easie
to
be
intreated
,
full
of
mercie
and
good
fruits
,
without
judging
and
dissimulation
.
Which
thing
if
we
doe
,
then
shall
we
follow
no
filthy
doctrine
nor
counterfeited
wisdome
,
then
shall
we
be
no
breakers
of
peace
,
then
shall
we
be
as
glad
to
forgive
,
as
we
would
be
forgiven
,
glad
to
be
reformed
,
rich
and
plentifull
in
the
workes
of
mercie
and
good
fruits
of
the
old
faith
:
then
shall
we
be
no
quarrell-pickers
or
dissemblers
with
any
man
:
Then
shall
wee
not
only
be
found
the
maintainers
of
peace
and
all
good
order
,
but
peaceably
also
,
and
in
all
gentle
manner
shall
we
(
both
in
word
and
deed
)
sow
,
spread
abroad
,
and
shew
the
fruit
of
that
righteousnesse
,
which
commeth
only
of
God
through
Iesus
Christ
.
If
any
of
them
that
are
gone
(
of
high
or
low
estate
,
pretending
to
be
maintainers
,
favourers
,
setters
forth
,
or
scholers
of
Christs
doctrine
)
hath
in
any
condition
dissembled
therewith
,
fallen
from
God
,
misbehaved
himselfe
in
the
affaires
of
his
Prince
,
misgoverned
his
houshold
,
maintained
riot
,
vice
and
sinne
,
or
brought
the
good
word
of
God
into
any
evill
report
by
his
ungodly
conversation
(
as
I
feare
me
,
it
be
too
true
)
let
us
beware
by
such
mens
fall
.
Let
us
not
receive
the
grace
of
God
in
vaine
.
For
like
as
they
that
harden
their
hearts
at
Gods
word
,
and
spurne
wilfully
against
it
,
are
sure
of
their
damnation
,
except
they
repent
;
Even
so
they
that
dissemble
withall
,
shall
finde
their
judgement
.
Wherefore
let
us
that
have
received
the
old
true
faith
of
Christ
,
not
only
be
content
to
abide
any
storme
or
trouble
for
it
(
yea
to
be
mocked
,
scorned
,
persecuted
,
and
put
to
death
therefore
,
if
it
so
please
God
)
but
also
unfainedly
every
man
to
his
power
,
in
his
heart
by
fervent
prayer
,
in
his
mouth
by
good
words
,
and
in
all
his
bodie
by
vertuous
conversation
and
good
Christian
workes
,
helpe
and
labour
,
that
the
blessed
word
of
God
may
have
the
due
honour
belonging
thereunto
,
and
that
the
same
which
it
hath
lost
through
ungodly
behaviour
of
some
,
may
through
the
grace
and
goodnesse
of
God
bee
wonne
againe
in
our
good
living
:
That
God
may
have
of
us
better
servants
,
our
Prince
truer
subjects
,
and
our
neighbours
more
unfained
lovers
,
than
many
have
been
before
us
.
Amen
.
AN
EVIDENT
DECLARATION
OVT
of
the
Holy
Scriptures
,
that
the
Christian
faith
hath
endured
since
the
beginning
of
the
world
,
and
that
through
it
only
all
vertuous
men
pleased
God
and
were
saved
.
CHAP.
I.
I
SVPPOSE
plainly
that
many
simple
Christian
men
will
not
a
little
wonder
at
this
mine
enterprise
,
they
are
so
perswaded
,
and
thinke
,
the
Christian
faith
did
first
beginne
under
Tiberius
the
Emperour
:
for
as
much
as
out
of
the
Gospell
of
Luke
it
is
certaine
,
that
in
the
fifteenth
yeere
of
Tiberius
,
Iohn
Baptist
beganne
to
preach
the
Gospell
,
and
all
histories
say
with
one
accord
,
that
in
the
xviij
.
yeare
of
Tiberius
Iesus
Christ
did
suffer
.
Now
it
is
true
that
all
the
Prophecies
were
then
first
fulfilled
,
and
the
true
salvation
performed
;
yea
from
that
time
forth
were
all
the
glorious
treasures
of
Christ
so
richly
declared
and
powred
out
among
all
people
,
as
they
never
were
afore
.
Notwithstanding
the
same
salvation
in
Christ
Iesus
was
promised
long
afore
,
and
so
opened
to
the
holy
old
Fathers
,
that
they
have
no
lesse
sight
of
Christ
Iesus
in
the
spirit
than
we
,
and
put
their
trust
in
him
as
well
as
we
:
though
among
us
it
be
cleere
and
open
,
or
performed
and
fulfilled
,
that
among
them
was
somewhat
darker
,
and
therefore
looked
for
with
hearts
desire
,
as
a
thing
for
to
come
.
Moreover
it
is
not
I
that
first
bring
forth
this
meaning
concerning
the
antiquitie
or
oldnesse
of
our
Christian
faith
:
for
the
holy
Bishop
Eusebius
Cesariens
.
which
lived
above
eleven
hundred
yeeres
agoe
,
(
and
likewise
many
other
Christian
Doctors
)
hath
also
taught
and
written
the
same
more
cleerely
before
me
.
For
Eusebius
in
the
first
booke
De
Ecclesiastica
historia
,
saith
plainly
:
All
they
that
in
their
estate
are
noted
according
to
their
generations
,
to
reckon
backward
from
Abraham
unto
the
first
man
,
though
they
had
not
the
name
of
Christian
men
,
(
for
at
Antioch
certaine
yeeres
after
the
ascension
of
Christ
,
was
that
name
given
to
the
faithfull
,
Acts
11.
)
yet
as
pertaining
to
the
religion
and
substance
,
they
were
all
Christians
.
For
if
this
word
Christian
,
be
as
much
to
say
,
as
one
that
putteth
his
trust
in
Christ
,
and
through
his
doctrine
fastned
unto
faith
,
unto
the
grace
and
righteousnesse
of
God
,
doth
cleave
with
all
diligence
to
Gods
doctrine
,
and
exerciseth
himselfe
in
every
thing
that
is
vertuous
;
then
verily
those
holy
men
whom
we
spake
of
first
,
were
even
the
same
that
Christian
men
boast
themselves
now
to
be
.
All
these
are
the
words
of
the
foresaid
old
Christian
Doctors
.
But
to
the
intent
that
no
man
shall
thinke
that
we
build
upon
men
,
and
upon
a
strange
foundation
,
therefore
wee
will
first
declare
our
minds
out
of
the
Scriptures
,
and
alleage
somewhat
more
for
the
better
understanding
of
the
matter
.
CHAP.
II.
Of
the
goodnesse
of
God
,
and
wickednesse
of
man.
GOd
which
hath
ever
beene
sufficient
to
all
perfection
,
and
needeth
nothing
of
the
creatures
to
his
perfectnesse
,
onely
of
his
owne
kinde
and
nature
,
which
is
good
,
(
that
is
to
say
,
of
his
owne
grace
and
mercy
,
yea
even
because
he
would
doe
good
)
created
man
for
himselfe
:
But
before
he
created
him
,
he
provided
first
for
him
wonderfully
,
and
furnished
him
with
unspeakable
riches
of
his
goodnesse
.
For
when
he
devised
the
creation
of
man
,
and
the
time
was
now
come
,
which
his
godly
wisdome
and
providence
had
ordained
,
he
first
of
all
appointed
a
wonderfull
lodging
for
man
,
and
garnished
the
same
yet
much
more
wonderfully
.
At
the
beginning
(
when
the
goodly
and
cleere
light
was
made
)
the
Lord
prepared
the
instruments
,
which
he
afterward
sundred
one
from
another
,
and
ordained
every
one
to
some
purpose
.
Over
the
deepe
,
that
is
,
over
the
water
and
earth
(
which
yet
was
in
the
water
)
made
he
a
firmament
,
and
spread
out
the
heaven
above
as
a
pavilion
.
Afterward
out
of
the
water
he
called
and
brought
forth
the
earth
,
(
as
much
as
served
for
the
habitation
of
men
)
and
appointed
the
water
his
bounds
and
markes
,
which
it
may
not
overpasse
.
And
these
three
things
,
the
water
,
the
earth
,
and
the
firmament
,
(
that
is
to
say
,
the
aire
and
clearenesse
above
us
unto
the
height
of
heaven
)
are
the
essentiall
and
substantiall
parcels
of
the
world
,
and
serve
as
an
house
for
the
habitation
of
men
:
Neverthelesse
as
yet
all
this
was
but
rough
and
unfinished
,
and
nothing
garnished
at
all
:
Therefore
did
the
wise
and
faithfull
master
put
forth
his
hand
wider
,
to
performe
and
pleasantly
to
garnish
that
wonderfull
worke
;
yea
not
onely
to
garnish
it
,
but
also
to
make
it
fruitfull
and
profitable
for
man
,
which
was
the
guest
and
inhabiter
for
to
come
.
And
first
,
in
as
much
as
man
should
inhabit
the
earth
,
he
garnished
it
aforehand
,
and
cloathed
it
with
a
goodly
greene
garment
,
that
is
,
with
a
substance
,
which
hee
deckt
first
with
flowers
and
all
manner
of
herbes
,
which
not
onely
are
pleasant
to
looke
upon
,
and
wonderfully
beautified
,
of
a
pleasant
taste
and
goodly
colour
,
but
also
profitable
for
food
and
all
manner
of
medicine
.
To
the
same
also
did
he
first
adde
sundry
trees
and
plants
.
Then
watered
hee
the
earth
with
faire
springs
,
rivers
and
running
waters
.
And
the
ground
made
he
not
like
on
every
side
,
but
in
many
places
set
it
up
pleasantly
:
And
hereof
have
wee
the
vallies
,
plaines
,
mountains
and
hills
:
which
things
all
have
their
due
operation
,
fruit
,
and
pleasantnesse
.
After
this
also
began
he
to
garnish
the
heaven
and
firmament
,
and
set
therein
the
Sunne
and
the
Moone
,
the
Planets
and
Starres
:
which
things
all
are
goodlier
and
more
wonderfull
than
mans
tongue
can
expresse
.
As
for
their
office
,
and
the
cause
why
they
are
set
in
the
heaven
,
it
is
to
give
us
light
,
and
(
with
their
up
and
downe
going
,
or
motion
)
to
declare
the
times
,
yeares
,
moneths
,
and
daies
,
dividing
the
daies
and
nights
asunder
.
Thirdly
,
he
laid
his
hand
likewise
in
the
water
,
in
the
which
hee
had
wrought
no
lesse
wonders
,
than
in
heaven
and
upon
earth
.
For
in
the
water
(
and
especially
in
the
sea
)
doe
the
wonderfull
workes
of
God
appeare
in
the
fishes
and
marvels
of
the
sea
,
if
a
man
consider
the
nature
and
disposition
of
them
.
And
in
the
aire
also
hath
hee
created
and
ordained
great
tokens
of
his
goodnesse
,
power
,
and
wisdome
,
even
the
fowles
that
pleasantly
(
according
to
divers
commodities
)
doe
sing
unto
man
,
and
refresh
him
.
At
the
last
endued
he
the
earth
yet
more
richly
,
and
filled
it
with
all
kinde
of
profitable
and
goodly
beasts
,
and
sundred
one
from
another
pleasantly
.
When
the
Lord
now
had
prepared
this
goodly
and
rich
pleasure
,
then
first
after
these
hee
made
man
,
that
he
might
bee
Lord
of
all
these
things
.
Him
also
endued
he
above
all
other
creatures
,
and
created
him
after
his
owne
image
.
He
made
him
of
body
and
soule
,
which
should
have
endured
for
ever
,
if
he
had
not
fallen
into
sinne
.
Now
hath
he
a
fraile
bodie
,
and
an
immortall
everlasting
soule
.
But
the
first
man
made
he
altogether
perfect
and
without
blemish
,
so
that
verily
he
was
called
the
image
of
God
not
without
cause
.
The
Lord
also
was
not
sufficed
in
garnishing
the
earth
goodly
,
but
first
also
builded
upon
the
earth
a
speciall
garden
of
pleasure
,
even
a
Paradise
:
and
therein
set
he
man
his
deare
beloved
creature
.
And
for
as
much
as
he
being
solitary
and
alone
,
could
not
conveniently
dwell
without
a
mate
,
he
appointed
him
first
to
plant
and
keepe
the
Garden
of
pleasure
,
and
provided
for
him
a
wife
,
even
out
of
the
bones
of
his
owne
body
,
that
she
might
bee
the
mans
helpe
.
Thus
would
the
goodnesse
of
God
finish
and
make
man
perfect
,
to
the
intent
that
he
should
lacke
nothing
which
served
to
a
right
,
wholesome
,
and
perfect
life
.
Therefore
was
it
equall
,
that
man
,
which
was
endued
with
reason
and
high
understanding
,
should
shew
thankfulnesse
and
obedience
unto
God
,
for
such
high
gifts
.
Yea
,
God
himselfe
(
which
is
not
onely
good
,
but
also
righteous
)
requireth
the
same
of
him
,
and
that
by
the
meanes
of
the
commandement
,
That
he
might
eat
of
all
the
trees
of
the
Garden
of
pleasure
:
Only
he
should
eschew
the
fruit
of
knowing
good
and
evill
.
And
this
commandement
was
not
grievous
nor
unreasonable
:
Onely
it
required
obedience
and
love
of
God
the
maker
,
unto
whom
only
the
creature
(
even
man
)
should
have
respect
,
and
looke
for
all
good
at
his
hand
,
and
not
to
take
the
forme
of
good
and
evill
out
of
himselfe
,
but
onely
to
hold
that
for
evill
and
forbidden
,
which
God
inhibiteth
as
evill
;
and
to
account
that
as
good
and
righteous
,
which
God
alloweth
or
forbiddeth
not
.
For
a
representation
,
visible
token
,
and
sacrament
,
God
shewed
him
a
right
visible
and
fruitfull
tree
in
the
Garden
of
pleasure
,
and
forbade
him
with
earnest
threatning
,
that
in
what
houre
soever
he
did
eat
of
the
same
tree
,
he
should
die
an
everlasting
death
.
But
untruly
dealt
man
with
his
faithfull
God
,
transgressed
his
commandement
,
and
gave
more
credit
to
the
perswasion
of
the
woman
and
of
the
serpent
,
than
to
the
true
word
of
God
:
which
was
nothing
else
,
but
even
as
much
as
to
take
the
forme
of
good
and
evill
out
of
themselves
,
or
elsewhere
,
rather
than
of
God
,
and
not
to
cleave
and
be
obedient
onely
unto
him
,
as
to
such
an
one
as
wisheth
good
unto
every
man.
For
man
being
deceived
through
the
woman
and
the
Serpent
,
did
beleeve
that
God
was
not
indifferent
,
and
that
hee
had
withdrawne
from
him
some
of
his
godly
wisdome
.
And
for
as
much
as
the
minde
now
was
departed
from
God
through
infidelity
▪
and
looked
not
for
all
good
at
his
hand
,
therefore
tooke
the
hand
the
noisome
apple
,
and
the
mouth
did
eat
the
forbidden
meat
.
And
thus
thought
hee
to
helpe
himselfe
to
Gods
Majesty
,
by
another
meanes
,
rather
than
by
God
,
and
so
to
repaire
his
necessitie
which
he
thought
hee
had
.
And
so
with
infidelity
,
unfaithfulnesse
,
disobedience
and
unthankfulnesse
,
he
wrought
life
,
and
died
the
death
;
that
is
,
he
offended
against
God
,
and
fell
into
the
punishment
of
everlasting
damnation
:
Yea
he
made
himselfe
bound
unto
the
devill
,
whom
he
was
so
diligent
,
to
beleeve
,
to
follow
,
and
to
serve
:
Contrariwise
he
forsooke
God
,
and
so
came
he
utterly
into
the
bondage
of
the
devill
and
darknesse
.
And
thus
have
we
now
the
goodnesse
and
faithfulnesse
of
God.
Againe
,
the
wickednesse
and
great
unfaithfulnesse
of
man.
CHAP.
III.
The
first
and
right
foundation
of
our
holy
Christian
faith
.
HEre
now
had
the
just
God
occasion
and
right
to
expell
man
,
to
destroy
him
,
to
damne
him
,
and
to
leave
him
utterly
to
the
devill
:
And
the
same
also
did
his
righteousnesse
and
truth
require
.
For
he
had
said
,
In
what
day
soever
thou
eatest
of
the
fruit
,
thou
shalt
die
the
death
.
Contrariwise
,
the
goodnesse
and
mercy
of
God
required
,
not
utterly
to
suppresse
man
a
poore
and
naked
creature
.
In
the
meane
season
was
there
found
a
way
,
whereby
the
righteousnesse
and
truth
of
God
should
be
satisfied
,
and
in
the
which
the
mercy
of
God
should
specially
be
exercised
and
declare
it selfe
:
that
is
to
say
,
Christ
Iesus
,
which
is
given
us
by
the
manifest
grace
of
God
,
was
offered
for
our
sinnes
,
satisfied
and
recompenced
the
righteousnesse
of
God
,
and
so
delivered
us
out
of
the
bonds
of
the
Devill
.
For
hee
died
for
us
all
,
in
as
much
as
God
said
:
In
what
day
soever
thou
eatest
thereof
,
thou
shalt
die
the
death
.
Therefore
died
Christ
for
us
all
,
that
through
his
death
we
might
live
,
and
be
taken
out
of
the
kingdome
of
darknesse
,
and
be
set
in
the
kingdome
of
the
deare
beloved
Sonne
of
God.
This
device
of
Gods
wisdome
(
which
no
doubt
was
determinate
from
everlasting
)
was
also
directly
opened
unto
Adam
,
after
the
fall
,
in
manner
following
:
When
man
had
eaten
of
the
fruit
of
the
forbidden
tree
,
immediatly
his
eyes
were
opened
;
in
so
much
that
he
was
ashamed
,
when
he
saw
that
he
was
naked
.
Hitherto
had
hee
lived
in
innocencie
,
therefore
began
he
now
to
cover
himselfe
,
but
with
simple
clothing
,
which
they
trusted
not
much
to
(
like
as
it
is
all
unprofitable
,
that
man
of
himselfe
will
cover
his
sinne
withall
)
saving
that
they
fled
from
the
Lord
,
and
hid
themselves
from
him
.
But
the
Lord
followed
upon
the
fugitive
,
put
him
in
minde
of
his
decay
,
miserie
,
and
the
life
that
hee
was
fallen
from
,
and
said
;
Adam
,
where
art
thou
?
Or
knowest
thou
what
miserie
thou
art
fallen
into
from
great
felicitie
?
Now
should
man
have
acknowledged
his
fault
,
but
hee
shewed
himselfe
stiffe-necked
.
And
the
Lord
moveth
him
still
,
to
see
if
he
will
acknowledge
his
sinne
,
and
said
:
Who
told
thee
that
thou
art
naked
?
Yea
,
to
helpe
him
in
the
matter
,
and
to
make
him
confesse
his
sinne
,
hee
saith
moreover
;
Hast
thou
not
eaten
of
the
tree
of
the
which
I
forbad
thee
that
thou
shouldest
not
eat
?
But
man
was
loth
to
knowledge
his
sinne
,
and
laid
it
first
upon
the
woman
his
companion
;
and
the
same
did
he
with
so
froward
and
unadvised
words
,
that
a
man
may
easily
see
,
that
secretly
in
his
heart
,
he
wickedly
and
unreasonably
laid
the
fault
upon
God.
For
hee
said
not
onely
,
The
woman
gave
me
of
the
tree
to
eat
;
but
added
proudly
thereto
,
The
woman
which
thou
gavest
me
,
&c.
As
though
he
should
say
;
Thou
thy selfe
art
in
the
fault
;
if
thou
haddest
not
given
mee
the
woman
,
I
had
not
beene
deceived
.
And
yet
the
righteous
God
gave
him
not
the
woman
to
deceive
him
,
but
to
bee
an
helpe
to
him
.
Therefore
appeareth
it
here
againe
,
that
the
sinne
of
man
was
the
more
wilfull
&
grievous
.
Yet
for
all
this
did
the
gracious
God
proceed
further
,
and
would
prove
whether
hee
might
finde
any
knowledge
of
the
sinne
with
the
woman
,
the
beginning
and
occasion
of
the
sinne
.
But
nothing
at
all
could
he
finde
.
The
one
person
was
as
the
other
,
and
they
both
had
no
power
.
Therefore
like
as
Adam
put
all
the
fault
to
the
woman
,
even
so
laid
the
woman
all
the
fault
upon
the
Serpent
,
that
is
,
upon
the
Devill
.
Which
nature
doth
yet
,
to
this
day
,
cleave
in
man.
But
what
man
(
which
hath
well
considered
this
foresaid
matter
by
himselfe
)
would
now
say
,
or
durst
thinke
,
that
any
part
of
the
promise
of
righteousnesse
and
salvation
of
man
were
to
bee
ascribed
to
his
owne
power
and
deserving
?
For
as
much
as
it
is
so
manifest
,
how
unable
and
lost
a
creature
man
is
of
himselfe
,
which
doth
nothing
but
heape
sinne
upon
sinne
,
and
disobedience
upon
disobedience
.
Againe
,
who
is
so
blinde
,
but
he
seeth
,
that
all
salvation
is
to
be
ascribed
to
the
onely
meere
grace
and
mercie
of
God
?
For
now
followeth
it
first
how
God
handled
this
matter
.
Now
when
all
the
complaint
was
made
upon
the
Serpent
,
the
Lord
asketh
and
examineth
the
Serpent
nothing
at
all
,
for
the
deed
was
open
,
neither
was
the
Serpent
created
of
God
to
speake
,
and
with
the
Devill
was
there
no
truth
.
Therefore
doth
the
Lord
righteously
curse
the
Serpent
the
Devill
.
Unto
the
bodily
serpent
also
(
whom
the
Devill
used
as
an
instrument
)
he
giveth
a
sore
curse
,
and
saith
;
Vpon
thy
belly
shalt
thou
goe
,
and
earth
shalt
thou
eat
all
the
dayes
of
thy
life
:
When
this
was
done
,
it
was
ordained
now
first
for
man
,
that
(
according
to
the
righteousnesse
and
truth
of
God
)
he
should
bee
punished
also
with
the
curse
and
with
eternall
death
:
but
for
the
causes
expressed
in
the
beginning
of
this
chapter
,
the
curse
was
directed
unto
Christ
,
who
also
with
cleare
words
was
promised
,
and
so
was
life
in
him
promised
likewise
.
Therefore
saith
not
the
Lord
now
;
And
cursed
bee
thou
man
,
because
thou
hast
done
against
my
Commandement
;
but
,
And
I
will
put
enmitie
betweene
thee
and
the
woman
,
betweene
thy
seed
and
her
seed
:
the
same
shall
tread
thee
on
the
head
,
and
thou
shalt
tread
him
on
the
heele
.
Which
is
thus
much
to
say
;
Thou
hast
used
the
woman
to
the
destruction
of
men
,
so
that
from
henceforth
they
bring
death
,
and
by
kinde
and
nature
are
damned
when
they
are
borne
.
Therefore
will
I
also
use
the
woman
,
but
to
salvation
:
for
of
the
woman
shall
a
seed
or
childe
bee
borne
,
which
shall
breake
thy
head
,
power
and
kingdome
,
sinne
,
damnation
and
death
:
howbeit
in
his
manhood
he
shall
be
trodden
down
and
bitten
.
That
is
,
Man
with
his
transgression
hath
deserved
eternall
death
,
so
that
(
after
the
rigour
of
my
justice
)
hee
should
perish
and
belong
to
the
Devill
for
ever
:
neverthelesse
I
Will
have
mercie
upon
him
,
and
receive
him
to
grace
againe
.
But
to
the
intent
that
my
truth
and
righteousnesse
may
be
satisfied
,
I
will
cause
my
Sonne
to
take
the
verie
nature
of
man
upon
him
.
Then
will
I
,
that
hee
take
upon
himselfe
the
curse
and
damnation
,
and
die
,
and
with
his
innocent
death
to
take
away
that
noisome
death
and
curse
,
and
so
to
set
the
generation
of
man
out
of
death
into
life
,
out
of
the
dominion
of
the
Devill
into
his
owne
kingdome
,
out
of
darknesse
into
light
.
Thus
the
right
foundation
or
ground
of
our
holy
faith
continueth
fast
and
unmoved
:
in
so
much
as
all
the
generation
of
man
is
whole
and
cleansed
from
sinne
,
and
delivered
from
the
curse
,
from
the
Devill
and
everlasting
damnation
,
onely
through
the
mercie
and
meere
grace
of
God
by
Iesus
Christ
.
As
touching
this
,
Paul
said
when
hee
wrote
to
the
Romans
in
the
8.
Chapter
;
God
sent
his
Sonne
in
the
similitude
of
sinfull
flesh
,
and
through
sinne
,
(
that
is
to
say
,
through
the
sinne-offering
and
willing
death
of
Christ
)
he
condemned
sin
in
the
flesh
.
And
in
the
first
Epistle
to
the
Corinthians
,
the
first
Chapter
,
the
same
Paul
saith
,
Christ
Iesus
is
appointed
of
God
to
be
our
wisdome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
:
that
as
it
is
written
,
who
so
glorieth
and
rejoyceth
,
let
him
glorie
and
rejoyce
in
the
Lord.
But
for
as
much
as
this
is
the
first
promise
,
and
the
first
sure
Evangelion
,
I
will
now
speake
of
everie
word
in
especiall
.
First
,
God
calleth
his
Sonne
our
Lord
Iesus
,
the
seed
of
the
woman
.
A
seed
,
because
of
the
verie
nature
of
man
,
and
because
that
our
Lord
should
not
take
upon
him
a
fantasticall
,
but
a
verie
true
bodie
.
But
to
these
words
there
is
added
,
Of
the
woman
.
For
our
Lord
was
not
conceived
and
borne
of
mans
seed
,
but
of
the
Holy
Ghost
out
of
the
Virgine
Marie
.
Therefore
cannot
this
sentence
be
understood
of
Eve
,
but
of
the
Virgine
Marie
.
Now
whereas
she
is
called
a
woman
,
it
is
done
because
of
the
kinred
:
For
even
the
daughters
also
and
maidens
are
reckoned
in
the
womens
kinred
,
and
yet
continue
undefiled
virgins
.
God
also
hath
spoken
here
distinctly
,
and
said
not
;
I
will
put
enmitie
betweene
thee
and
this
woman
,
but
betweene
thee
and
(
haischah
)
the
woman
,
understanding
some
speciall
woman
,
no
doubt
even
such
an
one
as
he
afterward
set
forth
cleerely
by
Esay
,
saying
;
Behold
,
a
virgin
shall
conceive
and
beare
a
sonne
,
&c.
And
this
word
(
seed
)
was
alway
afterward
in
everie
renewing
of
this
promise
concerning
Christ
Iesu
among
all
the
Patriarks
and
Prophets
,
rehearsed
,
used
,
and
expressed
,
untill
the
time
of
David
.
Of
whom
the
Lord
afterward
was
called
a
flower
,
the
root
,
sprowting
,
or
blossome
of
David
.
The
holy
Apostle
Paul
expoundeth
this
word
(
seed
)
clearely
and
plainly
,
and
saith
it
is
Christ
,
Gal.
3.
Moreover
,
it
serveth
to
the
praise
of
the
Lords
mother
,
that
God
saith
,
I
will
put
enmitie
betweene
the
woman
and
thee
:
for
he
meaneth
the
difference
of
both
their
natures
.
The
Devill
is
proud
,
subtill
,
wicked
,
false
,
and
untrue
:
but
the
mother
of
Christ
is
lowly
,
simple
,
vertuous
,
faithfull
and
upright
,
chaste
and
cleane
.
And
the
same
pure
virgin
and
gracious
mother
hath
borne
unto
us
him
that
trod
downe
the
Serpents
head
.
The
head
of
the
Serpent
is
the
power
and
kingdome
of
the
Devill
,
even
sinne
,
the
curse
and
damnation
.
All
this
hath
that
blessed
seed
broken
for
his
faithfull
.
All
which
things
the
holy
Apostle
Paul
also
hath
taught
with
these
words
:
The
Lord
is
become
partaker
of
our
flesh
and
bloud
,
that
he
through
death
might
take
away
the
power
from
him
,
which
had
the
Lordship
over
death
,
that
is
to
say
,
the
Devill
;
and
to
deliver
them
which
through
feare
of
death
,
were
all
their
life
time
in
bondage
.
For
hee
tooke
not
upon
him
the
Angels
,
but
the
seed
of
Abraham
tooke
hee
upon
him
,
&c.
And
to
the
same
meaning
doth
this
also
serve
that
followeth
;
And
thou
shalt
tread
him
on
the
heele
.
The
heele
is
the
lowest
part
in
man
,
and
here
it
signifieth
the
most
inferiour
thing
in
Christ
,
even
his
flesh
.
This
hath
the
old
Serpent
the
Devill
persecuted
and
trodden
downe
by
his
members
Caiphas
,
Annas
,
Herod
,
and
Pontius
Pilate
.
For
Peter
saith
,
Christ
hath
suffered
for
us
in
the
flesh
:
The
Godhead
is
impassible
,
and
the
soule
immortall
.
But
by
this
treading
downe
of
the
Lord
,
hath
God
trodden
downe
the
kingdome
of
the
Devill
,
that
is
to
say
,
by
his
death
hath
he
destroyed
death
,
and
brought
life
againe
to
all
them
that
beleeve
.
Hereof
commeth
it
that
Christ
saith
himselfe
,
Ioh.
12.
Now
is
the
judgement
of
the
world
,
now
shall
the
Prince
of
this
world
be
thrust
out
.
And
I
when
I
am
lift
up
(
that
is
to
say
,
crucified
)
from
the
earth
,
will
draw
all
things
to
me
.
At
the
last
saith
the
Lord
,
that
he
will
put
enmitie
betweene
the
Serpent
and
the
womans
seed
.
This
may
wee
see
in
the
Devill
,
and
his
members
and
acts
,
how
they
are
contrarie
to
Christ
and
his
members
and
deeds
.
But
how
strong
soever
the
Serpent
is
,
yet
shall
he
be
trodden
downe
through
Christ
and
his
faithfull
.
Hereof
commeth
it
,
that
Paul
spake
so
comfortably
to
the
Romans
,
Rom.
16.
The
God
of
peace
shall
shortly
tread
downe
the
Devill
under
your
feet
.
And
herewithall
is
the
dutie
also
of
the
faithfull
in
Christ
shortly
comprehended
.
For
as
touching
them
that
say
,
Is
it
enough
then
,
and
is
all
well
,
when
I
knowledge
that
I
am
a
sinner
,
and
saved
through
the
blessed
seed
only
?
To
them
it
is
here
answered
and
cleerly
given
to
understand
,
that
all
they
which
put
their
trust
in
the
blessed
seed
,
take
upon
them
the
kinde
of
the
seed
,
and
hate
the
kinde
of
the
Serpent
,
that
is
to
say
,
sinne
and
blasphemie
,
and
fight
alway
more
and
more
against
the
world
and
the
Devill
as
long
as
they
live
,
yea
and
occupie
themselves
most
faithfully
about
that
which
is
Gods
will.
And
hereto
now
serveth
it
that
followeth
after
.
For
when
the
Lord
had
taken
away
the
everlasting
death
,
he
laid
upon
man
a
temporall
punishment
,
correction
and
discipline
,
in
the
which
hee
should
be
exercised
as
long
as
hee
lived
upon
earth
.
And
upon
the
woman
he
laid
trouble
,
sorrow
,
and
paine
,
when
she
should
beare
and
bring
forth
children
:
Subjection
also
and
service
with
feare
and
obedience
,
which
she
oweth
to
the
man.
To
man
,
hee
enjoyneth
labour
,
for
the
Lord
cursed
the
earth
,
and
said
;
With
sorrow
shalt
thou
get
thy
living
all
the
dayes
of
thy
life
.
Yea
,
in
the
sweat
of
thy
face
shalt
thou
eat
thy
bread
.
Moreover
,
he
layeth
temporall
death
upon
them
both
,
and
saith
;
Earth
thou
art
,
and
to
earth
shalt
thou
returne
.
Of
the
first
doth
Paul
speake
also
,
1
Tim.
2.
The
woman
shall
be
saved
by
bearing
of
children
,
if
she
continue
in
faith
,
and
in
love
,
and
in
holinesse
,
or
cleannesse
,
and
nurture
.
Of
the
second
speaketh
the
same
Paul
likewise
to
the
Ephesians
and
Thessalonians
;
Let
no
man
undermine
or
deceive
his
brother
in
occupying
:
and
who
so
hath
used
falshood
and
deceit
,
let
him
doe
it
no
more
,
but
let
him
rather
labour
with
his
hands
some
honest
thing
,
that
he
may
have
to
distribute
unto
such
as
have
need
.
And
as
touching
death
,
Paul
also
saith
to
the
Hebrewes
in
the
ninth
Chapter
,
How
that
it
is
appointed
unto
men
,
once
to
die
,
and
that
even
so
Christ
Iesus
was
offered
up
and
died
once
for
all
.
CHAP.
IIII.
Of
the
first
faithfull
Christians
,
ADAM
and
EVE
.
ANd
hitherto
I
trust
we
have
had
in
the
first
promise
of
God
the
foundation
,
and
the
whole
summe
of
our
holy
Christian
faith
;
namely
,
that
the
whole
generation
of
man
was
but
lost
through
his
owne
fault
and
wickednesse
,
and
fallen
into
death
and
damnation
,
so
that
there
remaineth
nothing
in
man
but
it
is
displeasant
to
God
:
Hereof
commeth
it
that
there
is
nothing
to
be
ascribed
unto
the
power
and
deserving
of
man
,
save
sinne
and
malediction
.
But
God
of
his
abundant
mercy
had
compassion
on
us
,
and
of
very
grace
promised
he
life
unto
us
againe
in
his
Sonne
our
Lord
Iesus
,
whom
he
would
to
become
man
,
and
to
suffer
death
in
his
flesh
,
that
thereby
hee
might
tread
downe
the
devill
,
death
,
sinne
and
hell
.
Item
,
he
would
put
enmitie
betweene
the
womans
seed
and
the
serpent
,
that
is
,
he
would
endue
us
(
which
are
the
seed
,
that
is
to
say
,
the
children
of
Adam
,
if
wee
beleeve
)
with
another
heart
and
power
,
that
we
might
become
enemies
unto
the
devils
workes
,
resist
his
suggestion
,
and
hold
our selves
fast
by
the
blessed
seed
,
labouring
and
suffering
whatsoever
God
enjoyneth
us
to
worke
and
suffer
.
Who
is
it
now
,
which
seeth
not
herein
,
all
that
is
written
in
the
whole
Scripture
,
of
beleefe
,
of
love
and
innocencie
,
that
is
to
say
,
of
a
Christian
life
and
faith
?
Who
so
is
disposed
,
let
him
looke
upon
the
2.3
.
and
4.
chapters
of
Paul
to
the
Romanes
,
the
first
and
second
to
the
Ephesians
:
let
him
compare
those
chapters
toward
this
summe
,
and
he
shall
finde
it
none
otherwise
.
For
as
much
then
as
Adam
and
Eve
had
faith
in
God
,
and
stood
so
toward
God
,
that
they
knowledged
themselves
to
be
sinners
,
and
trusted
to
be
saved
only
through
the
blessed
seed
,
giving
themselves
over
willingly
into
the
discipline
and
nurture
,
travell
and
trouble
of
this
time
.
No
man
can
say
contrary
,
but
it
followeth
,
that
our
first
elders
were
Christians
.
Neverthelesse
we
will
declare
the
same
yet
more
clearely
,
by
Moyses
words
following
:
And
Adam
called
his
wife
Heva
,
because
shee
should
be
the
mother
of
all
living
.
For
as
soone
as
he
was
now
strengthned
through
the
promise
of
God
,
and
beleeved
that
hee
and
his
posteritie
(
which
else
were
children
of
wrath
,
of
the
devill
,
and
of
death
)
should
live
through
the
blessed
seed
,
he
turned
his
wives
name
,
and
called
her
Heva
,
for
the
remembrance
of
the
matter
,
and
practising
of
his
faith
:
for
he
beleeved
,
that
shee
now
living
in
the
power
of
the
blessed
seed
,
should
bring
forth
,
not
only
quicke
men
temporally
as
pertaining
to
this
naturall
life
;
(
like
as
we
call
other
creatures
living
)
but
living
,
that
is
to
say
,
children
of
salvation
.
For
Adam
had
lost
eternall
life
from
himselfe
,
and
from
us
his
posteritie
:
but
the
same
is
given
unto
us
againe
through
Iesus
Christ
our
Lord.
Adam
for
as
much
as
he
beleeved
,
changed
his
wives
name
,
like
as
we
finde
that
for
great
weighty
causes
the
names
of
certaine
places
,
cities
and
men
were
changed
:
Thus
was
Iacob
called
Israel
;
Simon
,
Peter
;
Luthz
,
Bethel
.
Eve
had
now
a
name
of
life
,
for
Haiah
in
Hebrew
is
as
much
to
say
,
as
Life
.
Afore
was
shee
called
Ischa
,
that
is
to
say
,
Woman
,
because
shee
was
taken
from
out
of
the
man
,
which
in
the
Hebrew
is
called
Isch
,
Gen.
2.
And
thus
it
is
manifest
,
what
faith
Adam
had
,
whereby
we
may
well
suppose
,
that
Eve
had
none
other
faith
.
But
God
used
his
mercy
and
loving
kindnesse
yet
furthermore
,
even
in
the
mids
of
all
correction
:
for
when
he
would
now
expell
man
out
of
paradise
into
miserie
,
he
doth
unto
him
in
every
condition
,
even
as
a
faithfull
father
,
which
for
some
misdeed
putteth
his
sonne
away
from
him
,
notwithstanding
leaveth
him
not
utterly
comfortlesse
,
but
provideth
him
a
garment
,
and
comforteth
him
with
friendly
words
,
and
then
first
sendeth
him
away
from
him
.
Even
thus
doth
God
the
father
of
heaven
also
.
For
first
he
cloatheth
Adam
and
Eve
against
the
frost
and
tempest
of
weather
,
in
as
much
as
(
by
the
meanes
of
sinne
)
the
weather
,
the
earth
,
the
aire
,
and
all
creatures
,
were
no
more
so
subject
,
tame
and
obedient
unto
man
,
as
they
were
afore
the
fall
.
Therefore
even
now
at
this
present
time
whatsoever
inconvenience
and
harme
is
in
the
good
creatures
of
God
,
it
commeth
by
the
meanes
of
our
sinnes
.
Afterward
doth
the
Lord
comfort
the
miserable
wretched
man
with
very
loving
words
after
this
manner
:
Behold
,
Adam
is
become
like
one
of
us
:
or
,
Loe
,
Adam
shall
be
as
one
of
us
,
and
it
shall
happen
unto
him
,
as
to
one
of
us
,
and
he
shall
know
good
and
evill
.
This
doth
God
speake
which
is
one
in
substance
,
and
three
in
persons
:
he
prophesieth
here
unto
Adam
,
that
he
shall
know
or
have
experience
of
good
and
evill
,
that
is
to
say
,
that
upon
earth
he
must
feele
prosperitie
and
adversitie
,
miserie
and
trouble
,
sowre
and
sweet
,
and
must
suffer
necessitie
,
paine
and
affliction
.
Yet
in
all
this
must
he
be
constant
and
patient
,
forasmuch
as
nothing
shall
happen
unto
him
,
save
even
the
same
that
shall
happen
to
one
of
them
.
And
he
meaneth
the
Sonne
our
Lord
Iesus
Christ
the
second
person
in
the
holy
Trinitie
.
With
this
his
passion
,
and
through
the
same
doth
he
comfort
Adam
.
As
though
he
would
say
:
let
the
paine
,
sorrow
and
trouble
which
thou
must
suffer
upon
earth
,
not
vex
thee
,
and
consider
that
one
of
us
also
shall
take
upon
him
the
kinde
and
nature
of
man
,
and
that
the
serpent
(
as
it
is
said
afore
)
shall
tread
him
on
the
heele
,
that
is
to
say
,
he
shall
die
,
he
shall
be
opprest
and
have
much
affliction
and
trouble
all
the
daies
of
his
life
.
In
the
same
meaning
also
did
the
holy
Apostle
Peter
say
:
Christ
suffered
for
our
sakes
,
and
gave
us
an
example
,
that
we
should
follow
him
,
and
goe
in
his
footsteps
.
Out
of
all
this
is
it
easie
to
understand
,
what
faith
and
knowledge
Adam
had
of
our
Lord
Christ
:
namely
,
that
he
knew
in
him
very
Godhead
and
manhood
,
and
that
he
saw
in
faith
his
Passion
and
Crosse
a
farre
off
.
Moreover
,
that
the
passion
of
Christ
once
done
for
all
,
breaketh
the
kingdome
of
the
devill
,
and
bringeth
life
againe
to
such
as
faithfully
beleeve
.
Secondly
,
that
it
is
to
our
living
,
an
example
,
at
the
which
wee
ought
to
learne
patience
in
adversitie
,
and
daily
to
die
from
all
evill
.
And
hereto
now
serve
all
doctrines
of
patience
,
of
bearing
the
crosse
,
of
despising
the
world
,
and
mortifying
or
putting
off
the
old
Adam
,
which
thing
is
contained
and
with
many
and
goodly
words
handled
thorowout
the
Prophets
and
Apostles
.
As
for
Adam
and
Eve
,
they
lacked
none
of
these
things
,
though
they
had
not
the
matter
in
writing
.
For
God
spake
it
all
to
them
himselfe
,
and
wrote
it
in
their
hearts
.
Moreover
,
our
first
Elders
had
no
Church
,
rites
,
nor
ceremonies
,
save
only
the
bodily
offering
,
a
representation
of
the
sacrificing
of
Christ
,
and
exercises
or
tokens
of
thankfulnesse
.
For
how
should
Cain
and
Abel
else
have
knowne
any
thing
of
sacrifice
,
if
they
had
not
received
the
same
at
the
custome
of
their
father
?
who
with
his
wife
Eva
the
mother
of
us
all
,
was
saved
by
none
other
worke
or
merit
of
man
,
but
only
through
and
in
the
blessed
seed
our
Lord
Iesus
Christ
.
CHAP.
V.
That
the
holy
Patriarks
also
were
Christians
,
and
saved
by
Christ
.
SUch
faith
in
Christ
Iesus
as
we
now
have
spoken
of
,
did
the
holy
father
Adam
(
no
doubt
)
teach
his
children
:
that
they
also
might
plant
in
their
children
the
promise
of
God
,
his
mercy
and
device
concerning
the
Messias
or
Saviour
,
that
was
for
to
come
.
And
truly
Abel
had
such
a
notable
faith
in
God
,
that
the
holy
Apostle
Paul
wrote
of
him
after
this
manner
:
Through
faith
did
Abel
offer
a
greater
sacrifice
than
did
Cain
,
and
thereby
obtained
he
witnesse
that
he
was
righteous
.
For
God
bare
record
to
his
gifts
.
In
as
much
then
as
it
cannot
be
denied
,
but
that
all
they
which
are
just
and
righteous
,
be
made
righteous
through
the
blessed
seed
.
And
Abel
was
justified
.
It
followeth
that
he
was
made
righteous
through
faith
in
Iesus
Christ
.
In
that
he
did
sacrifice
,
it
is
a
token
and
fruit
of
a
heart
that
was
thankfull
,
and
feared
God.
It
was
no
such
enterprise
,
that
he
would
clense
and
make
himselfe
acceptable
unto
God
through
that
outward
sacrifice
.
For
certaine
it
is
,
that
no
outward
oblation
purifieth
man
within
:
But
the
grace
of
God
granted
unto
us
through
Jesus
Christ
,
purifieth
us
aright
.
And
the
outward
sacrifices
of
the
old
fathers
,
beside
that
they
were
tokens
of
thankfulnesse
,
praise
,
and
magnifying
of
God
,
(
as
it
is
said
afore
)
were
figures
of
the
only
perpetuall
sacrifice
of
our
Saviour
Christ
.
And
in
this
behalfe
they
were
even
as
much
as
sacraments
of
things
to
come
.
Thus
also
,
and
in
like
understanding
have
our
first
fathers
done
sacrifice
,
as
hereafter
it
shall
follow
more
largely
.
Now
like
as
in
Abel
there
is
set
forth
unto
us
an
example
of
Gods
seed
,
and
of
a
regenerate
true
faithfull
Christian
man.
So
is
Cain
a
seed
of
the
Serpent
,
a
childe
of
the
Devill
,
which
despised
the
inspiration
of
God
,
and
harkened
to
the
deceitfull
Serpent
.
And
in
these
two
brethren
wee
may
see
what
God
meaned
,
when
he
said
:
I
will
put
enmitie
betweene
the
seed
of
the
woman
and
thy
seed
.
As
though
he
would
say
:
There
shall
be
two
manner
of
people
,
the
one
shall
cleave
unto
Christ
,
the
blessed
seed
,
the
other
shall
cleave
unto
the
Devill
.
And
these
two
generations
shall
in
no
wise
agree
,
but
be
at
variance
in
faith
and
religion
.
I
will
endue
my
seed
,
that
they
shall
cleave
only
unto
me
,
feare
me
,
honour
and
worship
mee
,
seeke
all
salvation
in
me
through
the
blessed
seed
,
live
vertuously
,
honestly
,
and
soberly
.
Then
shall
the
Serpent
tempt
their
seed
with
hypocrisie
,
not
to
love
me
nor
serve
mee
aright
,
not
to
hold
of
mee
as
they
should
,
not
to
trust
in
me
,
but
to
love
the
world
,
and
to
follow
the
lusts
and
temptations
thereof
:
All
this
finde
wee
here
in
these
two
brethren
,
in
whom
beginneth
the
first
difference
of
true
and
false
beleevers
.
For
Abel
was
simple
,
godly
,
and
of
a
constant
faith
in
God.
And
in
as
much
as
he
tooke
God
for
his
refuge
,
he
brought
him
gifts
of
his
best
substance
,
no
doubt
because
he
had
first
given
over
his
soule
and
all
his
power
unto
God
,
at
whom
alone
hee
sought
all
good
without
any
hypocrisie
.
He
was
also
innocent
,
vertuous
and
friendly
,
and
followed
not
his
owne
tentations
.
And
for
this
faiths
sake
did
his
sacrifice
please
God
:
but
Cains
pleased
him
not
,
for
his
heart
was
not
right
with
God
:
he
was
a
dissembler
,
greedie
and
vnfaithfull
person
,
which
set
his
heart
and
minde
upon
earthly
things
,
alway
despising
Gods
word
,
and
following
his
owne
tentation
.
Which
thing
was
evident
in
this
,
that
he
having
no
cause
(
only
of
a
wilfull
heart
,
and
through
the
temptation
of
the
serpent
)
murthered
his
owne
brother
:
Whereby
hee
hath
obtained
to
be
the
Arch-father
of
all
murtherers
,
which
persecute
and
murther
the
seed
of
God
(
that
is
to
say
,
the
true
beleevers
)
only
for
their
faiths
sake
.
Thus
became
Abel
the
first
martyr
and
instrument
of
God
and
of
Christ
in
the
holy
Church
.
For
these
two
brethren
have
set
forth
before
us
,
the
whole
battell
and
strife
,
which
the
world
,
the
citie
of
the
devill
,
the
children
and
citizens
of
the
cursed
citie
(
wherein
the
Serpent
is
head
and
master
,
and
hath
the
dominion
)
shall
make
against
the
citie
and
citizens
in
whom
Christ
is
the
head
,
unto
the
end
of
the
world
.
The
freemen
of
the
citie
of
God
and
of
Christ
,
doe
cleave
only
unto
God
,
serve
him
with
all
their
heart
,
build
only
upon
Christ
.
The
citizens
of
the
Serpent
despise
God
,
and
yet
they
boast
of
God
,
to
whom
also
they
offer
and
doe
service
,
but
not
as
they
ought
to
doe
.
Now
when
they
perceive
that
their
faith
is
not
right
,
and
that
their
hypocrisie
is
espied
and
misliked
,
then
fall
they
to
murthering
,
to
the
which
God
is
an
enemie
,
and
forbiddeth
it
with
his
word
.
For
Cain
also
exhorted
hee
from
his
purpose
,
and
said
,
Thou
needest
not
to
arme
thee
because
of
thy
brother
,
for
thou
hast
none
occasion
to
be
angrie
with
him
.
For
if
thou
doest
right
,
thou
shalt
finde
it
,
and
have
joy
thereof
:
but
if
thou
dost
not
right
,
then
is
thy
misfortune
,
sinne
and
trespasse
open
,
and
thou
shalt
shame
and
destroy
thy selfe
.
Thy
brother
goeth
on
without
fault
,
he
shall
doe
thee
no
hurt
nor
harme
:
he
shall
also
not
be
Lord
over
thee
,
nor
minish
thy
right
:
Yea
he
shall
have
respect
unto
thee
,
and
thou
shalt
have
dominion
over
him
,
and
so
keepe
thy
birth-right
,
and
still
remaine
the
first
borne
,
although
his
sacrifice
be
acceptable
unto
mee
and
not
thine
.
Cease
therefore
from
thy
wicked
purpose
,
and
offend
not
against
thy
brother
.
But
Cain
did
as
all
ungodly
doe
:
For
he
went
forth
,
and
slew
his
innocent
brother
.
And
afterward
when
the
Lord
would
have
brought
him
into
the
knowledge
of
his
great
sinne
,
and
pardon
him
,
he
despised
the
voice
of
the
Lord
with
craking
and
facing
.
For
the
which
cause
the
Lord
was
wroth
with
him
,
and
cursed
him
.
Then
despaired
he
first
,
and
went
forth
and
became
yet
more
wicked
,
dealt
altogether
ungodly
,
set
first
his
minde
upon
earthly
things
,
thought
to
exalt
his
name
upon
earth
,
and
builded
the
first
citie
,
which
he
called
Hanoch
:
hee
begat
sonnes
and
daughters
,
but
little
feare
of
God
was
before
their
eyes
,
in
so
much
that
the
Scripture
saith
,
Adam
lay
with
his
wife
againe
,
and
shee
bare
a
sonne
,
whom
shee
called
Seth.
For
God
(
said
shee
)
hath
given
me
another
seed
for
Abel
,
whom
Cain
slew
.
Seth
also
had
a
sonne
,
and
he
called
him
Enos
.
And
then
began
men
to
call
upon
the
name
of
the
Lord.
Out
of
the
which
words
it
is
easie
to
understand
,
that
as
touching
holy
Adam
,
hee
held
no
more
of
Cain
,
than
as
though
he
never
had
had
childe
.
For
Adam
feared
God
:
Cain
with
his
progenie
despised
God
,
and
became
the
Serpents
generation
.
Wherefore
when
Adam
had
gotten
another
sonne
,
he
was
of
a
good
hope
,
that
in
Abels
stead
God
had
given
him
another
sonne
,
which
should
doe
right
,
and
of
whom
the
root
of
the
blessed
seed
should
spread
out
afterward
.
For
the
which
cause
also
he
called
him
Seth
,
which
by
vs
is
called
a
plant
,
meaning
,
that
God
had
set
and
planted
him
as
a
branch
,
out
of
which
the
Messias
should
be
borne
.
For
as
for
Cain
,
hee
doubted
of
him
.
And
from
the
same
Seth
proceeded
the
generation
of
the
righteous
untill
Noe
,
and
from
him
to
Abraham
,
and
so
unto
David
,
and
from
thence
forth
unto
Christ
.
This
Seth
repaired
our
holy
faith
,
which
received
great
hurt
at
the
death
of
Abel
.
This
did
Seth
(
I
say
)
for
as
much
as
he
being
taught
inwardly
of
God
,
and
by
mouth
or
outwardly
of
Adam
,
learned
his
children
and
their
seed
,
to
put
their
trust
in
God
,
and
to
comfort
themselves
in
the
blessed
seed
,
and
to
cleave
unto
the
same
.
For
it
is
written
manifestly
:
And
then
began
men
to
call
upon
the
name
of
the
Lord.
Till
this
time
was
Adam
with
Heva
his
wife
only
a
true
friend
and
server
of
God.
The
generation
of
Cain
was
now
well
spread
abroad
,
and
come
to
two
hundred
and
fiftie
yeeres
and
aboue
,
but
the
more
part
lived
without
the
feare
of
God
,
unrepentant
and
ungodly
.
Wherefore
in
as
much
as
the
generation
of
Seth
now
increased
,
and
the
feare
of
God
and
right
beleefe
was
among
them
,
the
Scripture
faith
well
:
And
then
began
men
to
call
upon
the
name
of
the
Lord.
And
by
this
calling
upon
,
doth
the
Scripture
meane
the
true
right
beleefe
and
Gods
service
,
that
he
most
alloweth
.
Of
the
progenie
therefore
of
righteous
Seth
sprang
the
servants
of
God
,
and
presidents
of
our
Christian
faith
.
As
for
the
cursed
generation
of
Cain
,
and
of
the
ungodly
,
it
was
destroyed
and
drowned
with
the
Floud
.
To
the
holy
genealogie
of
the
true
beleevers
,
pertaineth
the
Patriarke
Enoch
,
of
whom
it
is
written
,
that
he
walked
before
God
,
that
is
,
he
ordered
his
life
and
conversation
altogether
after
the
will
of
God
,
being
constant
and
upright
(
no
doubt
)
in
all
that
,
which
God
had
spoken
unto
Adam
.
Therefore
became
he
also
an
example
of
the
immortalitie
of
the
soule
,
and
resurrection
of
the
bodie
,
and
that
all
Gods
servants
shall
be
saved
after
this
life
.
For
thus
saith
the
Scripture
;
And
in
as
much
as
hee
applied
himselfe
to
walke
after
God
,
God
tooke
him
away
,
and
he
was
no
more
seene
.
The
holy
Apostle
Paul
also
in
the
eleventh
chapter
to
the
Hebrewes
speaketh
very
excellently
of
Enochs
faith
,
so
that
no
man
may
doubt
,
but
that
hee
had
respect
to
the
blessed
seed
,
and
pleased
God
through
Christ
.
Moreover
,
the
enmitie
betweene
the
children
of
God
and
of
man
(
that
is
,
the
issue
of
the
Serpent
)
grew
ever
more
and
more
:
so
that
on
the
one
side
the
multitude
of
God
increased
,
and
on
the
other
side
the
multitude
of
the
devill
:
Yet
at
the
last
the
multitude
of
the
wicked
was
greatest
.
For
when
the
children
of
God
withheld
not
themselves
from
the
children
of
the
world
,
but
tooke
wives
and
husbands
among
them
,
they
begat
rough
people
,
which
had
no
faith
at
all
,
and
lived
only
after
their
owne
lust
and
temptation
,
forgat
God
utterly
,
and
regarded
not
the
hundred
and
twentie
yeeres
which
God
gave
them
to
amend
.
Therefore
was
God
constrained
,
so
to
punish
the
unfaithful
world
once
,
that
all
posterities
unto
the
end
of
the
world
might
have
a
terrible
example
of
the
just
wrath
of
God
:
whereby
they
might
learne
,
how
ungodlinesse
and
unrighteousnesse
displeaseth
God.
Thus
the
Lord
brought
the
floud
upon
all
the
earth
,
overthrew
all
that
stood
up
,
and
destroyed
every
thing
that
had
life
,
when
the
world
had
stood
now
a
thousand
six
hundred
and
six
and
fiftie
yeeres
.
For
so
many
yeeres
finde
wee
in
the
fifth
and
seventh
of
Genesis
,
where
it
is
written
,
that
Noe
was
six
hundred
yeeres
old
,
when
the
floud
came
upon
the
earth
.
Now
if
wee
reckon
the
yeeres
of
the
old
Fathers
in
the
fifth
chapter
untill
Adam
,
wee
shall
finde
the
foresaid
summe
.
And
thus
the
issue
of
the
Serpent
had
an
end
,
and
all
ungodly
and
unrighteous
living
was
mightily
supprest
and
destroyed
of
God.
And
in
this
horrible
destruction
of
the
ungodly
,
was
faithfull
Noe
saved
(
he
being
the
eighth
)
and
preserved
in
the
Arke
through
the
grace
and
mercie
of
God.
Here
our
holy
true
Christian
faith
had
the
victorie
,
and
triumphed
.
For
Noe
was
of
our
faith
▪
even
of
the
seed
of
God
,
and
put
his
trust
in
the
blessed
seed
our
Lord
Jesus
.
Yea
,
the
Arke
or
ship
of
Noe
was
a
figure
of
Christ
,
as
we
may
easily
understand
by
the
words
of
S.
Peter
,
1
Pet.
3.
Seeing
then
that
Noe
was
preserved
through
the
Arke
,
it
followeth
that
hee
was
saved
by
Iesus
Christ
,
therefore
is
it
manifest
,
that
hee
first
beleeved
in
Christ
.
Noe
also
was
hee
,
with
whom
God
first
renued
the
covenant
made
with
Adam
.
For
it
is
but
one
covenant
onely
even
the
foresaid
promise
and
end
made
by
God
unto
Adam
.
Howbeit
the
same
covenant
was
afterward
at
certaine
times
renued
by
reason
of
certaine
occasions
.
Here
might
Noe
have
thought
that
all
the
world
,
and
all
men
,
should
utterly
have
beene
undone
,
for
as
much
as
the
Lord
said
,
I
am
determined
to
destroy
all
flesh
.
Therefore
immediately
he
addeth
moreover
,
and
saith
,
But
with
thee
will
I
set
up
my
covenant
,
that
is
to
say
,
whatsoever
pertaineth
to
my
covenant
,
and
what
I
have
promised
Adam
alreadie
,
the
same
will
I
surely
and
constantly
make
good
:
and
though
I
now
destroy
the
world
,
yet
will
I
performe
my
truth
through
thee
.
For
I
will
preserve
thee
alive
,
that
the
blessed
seed
promised
afore
,
may
hereafter
be
borne
of
thee
in
his
generation
.
To
this
did
Noe
trust
,
and
was
preserved
of
God
through
Christ
.
Moreover
,
when
he
was
come
out
of
the
Arke
he
did
sacrifice
,
and
thereby
declared
the
thankfulnesse
of
his
heart
,
and
beleeved
,
how
that
he
knew
that
he
had
all
good
of
God
,
which
should
also
give
him
a
seed
,
that
with
sacrificing
of
himselfe
should
reconcile
and
pacific
God.
For
thus
saith
the
Scripture
,
Noe
builded
an
Altar
unto
the
Lord
,
and
tooke
of
all
manner
of
cleane
beasts
and
fowles
,
and
offered
burnt
sacrifice
unto
the
Lord
:
and
the
Lord
smelled
the
sweet
savour
,
and
said
in
his
heart
,
I
will
no
more
curse
the
earth
for
mans
sake
,
&c.
So
saith
Paul
in
the
fifth
to
the
Ephesians
,
Walke
yee
in
love
,
like
as
Christ
hath
loved
us
,
and
gaue
himselfe
for
us
an
offering
sacrifice
of
a
sweet
savour
unto
God.
Whereby
every
man
may
learne
and
see
,
that
the
sweet
smell
of
the
outward
sacrifice
of
Noe
did
not
chiefly
pacifie
God
,
and
was
pleasant
;
but
rather
that
through
the
bodily
sacrifice
,
was
figured
the
sacrifice
of
Christ
,
and
for
his
sake
he
was
mercifull
unto
the
world
.
For
over
Christ
he
said
at
Iordan
when
Christ
was
baptised
:
This
is
my
deare
beloved
Sonne
in
whom
I
am
pacified
or
reconciled
.
Besides
this
,
the
Lord
gave
unto
Noe
certaine
lawes
,
but
none
other
than
even
such
as
he
had
given
to
his
fore-fathers
,
and
written
in
their
hearts
.
The
first
pertaineth
to
mariage
and
bringing
up
of
children
,
in
the
which
is
comprehended
all
that
is
written
concerning
nurture
,
cleanlinesse
and
temperance
,
of
care
and
bringing
up
of
children
in
the
feare
of
God
,
vertue
,
obedience
and
learning
.
The
second
forbiddeth
violence
and
deceit
,
namely
,
that
no
man
shall
eat
bloud
.
For
it
is
a
figurative
precept
commanding
,
that
no
man
get
his
living
by
murther
,
by
oppressing
the
poore
,
by
usurie
,
by
extortion
,
by
falshood
and
deceit
.
Moreover
,
all
things
living
were
subdued
unto
him
,
and
all
meats
were
permitted
him
.
In
conclusion
,
whatsoever
concerned
the
love
of
God
and
their
neighbour
,
the
same
is
here
renued
unto
Noe
and
his
children
,
and
required
of
them
.
Of
Noe
came
afterward
all
people
,
yea
among
his
three
sonnes
Iaphet
,
Sem
and
Cham
,
he
had
both
the
seed
of
God
and
of
the
froward
serpent
,
that
is
,
such
as
had
respect
unto
God
,
and
them
also
that
regarded
the
devill
.
Of
Cham
came
the
Aegyptians
,
Assyrians
,
Babylonians
,
by
and
from
whom
sprang
idolatry
,
offering
to
images
,
and
from
whom
false
religion
came
up
first
,
and
was
brought
in
among
other
nations
by
the
helpe
of
the
old
serpent
,
as
among
the
Greekes
,
Romanes
,
and
other
people
.
By
this
it
is
good
to
understand
,
that
our
holy
Christian
faith
is
elder
than
any
other
.
For
here
may
we
see
clearely
,
that
after
a
thousand
and
certaine
hundred
yeeres
(
almost
in
the
eight
hundreth
or
nine
hundreth
yeere
)
came
up
the
first
beginning
of
the
Heathens
beleefe
and
offering
to
Images
,
and
yet
came
it
of
wicked
cursed
men
.
For
cursed
Cham
was
the
beginning
of
the
Egyptians
,
and
Nimroth
the
ungodly
extortioner
and
tyrant
was
the
first
founder
of
the
kingdom
of
Babylon
,
which
kingdome
with
the
building
of
a
mighty
tower
,
set
forth
his
pride
.
Neverthelesse
the
hand
of
God
declared
it selfe
immediatly
,
as
it
is
read
in
the
eleventh
chapter
of
Genesis
.
Finally
,
in
the
generation
of
Cham
had
the
serpent
great
power
:
howbeit
in
the
posteritie
of
Iaphet
also
(
of
whom
the
Almaines
come
)
and
in
the
posteritie
of
Sem
,
he
had
his
issue
likewise
.
Of
the
progenie
of
Sem
were
borne
Abraham
,
Isaac
,
and
Iacob
,
Gen.
11.
And
as
it
is
said
afore
,
the
sincere
faith
was
somewhat
darkned
in
Chaldea
:
therefore
did
God
call
Abraham
out
from
the
idolatrie
,
and
renued
with
him
the
old
true
Christian
faith
begun
with
Adam
,
and
said
,
Gen.
12.
Get
thee
out
of
thy
country
and
from
thy
kinred
,
and
from
thy
fathers
house
unto
the
land
that
I
will
shew
thee
,
and
I
will
blesse
thee
,
and
make
a
great
nation
of
thee
.
And
in
thee
shall
all
the
nations
of
the
earth
be
blessed
.
Item
in
the
22.
chapter
speaketh
God
yet
more
clearely
,
and
saith
,
In
thy
seed
shall
all
the
nations
of
the
earth
be
blessed
.
This
doth
Paul
declare
in
the
third
to
the
Galathians
,
and
saith
,
In
thy
seed
which
is
Christ
.
Therefore
was
the
same
now
another
renewing
of
the
promise
of
Christ
the
blessed
seed
.
For
first
was
he
promised
unto
Adam
,
afterward
was
the
promise
renewed
with
Noe
,
and
now
with
Abraham
.
And
all
this
now
is
but
one
promise
,
one
Saviour
,
and
one
faith
.
Abraham
also
beleeved
in
Iesus
Christ
,
and
was
saved
by
faith
.
For
Iesus
Christ
saith
himselfe
in
the
eighth
chapter
of
Iohn
,
Abraham
saw
my
day
,
and
rejoyced
.
What
is
now
the
day
of
Christ
but
the
clearnesse
of
the
holy
Gospell
?
This
light
had
he
not
bodily
,
but
saw
it
with
the
eyes
of
faith
,
and
the
same
made
him
joyfull
and
saved
him
.
For
Christ
is
the
true
joy
of
troubled
consciences
.
Thus
became
Abraham
the
Father
of
all
faithfull
beleevers
,
Rom.
4.
And
if
we
beleeve
and
doe
as
Abraham
did
,
then
are
we
Abrahams
children
,
and
shall
rest
with
him
in
his
bosome
,
even
in
the
kingdome
of
God
,
Luke
13.28.16.22.19
.
Mat.
8.11
.
Paul
also
to
the
Galathians
in
the
third
chapter
saith
,
If
ye
be
Christs
,
then
are
ye
Abrahams
seed
and
heires
according
to
the
promise
.
Out
of
this
faith
in
Christ
,
did
Abraham
Christian
workes
;
for
with
a
good
will
left
he
his
owne
native
country
,
all
Idols
and
all
Images
:
all
misfortune
,
hunger
and
miserie
tooke
he
patiently
:
he
was
not
hard
against
Loth
his
nephew
,
but
did
jeopard
his
body
and
life
for
the
oppressed
:
he
was
liberall
,
mercifull
,
and
harborous
:
he
praied
fervently
unto
God
for
the
poore
sinners
:
he
suffred
oppression
,
violence
and
wrong
,
and
for
Gods
sake
also
he
thought
to
sacrifice
and
offer
up
his
owne
most
dearely
beloved
sonne
Isaac
.
Finally
,
there
is
no
reasonable
good
christian
worke
,
but
thou
seest
it
in
the
life
of
Abraham
.
Therefore
to
us
also
for
an
example
of
our
faith
and
conversation
,
he
is
set
forth
of
the
Lord
himselfe
&
his
Apostles
throughout
the
New
Testament
.
Here
also
is
it
manifest
,
that
our
holy
faith
is
elder
than
the
Iewish
faith
.
For
the
Iewes
doe
boast
themselves
of
the
Circumcision
,
and
because
they
are
called
Iewes
and
Israel
,
and
that
the
Law
,
the
Priesthood
and
Gods
service
was
given
unto
them
:
And
yet
,
Gen.
15.6
.
and
17.1
.
and
Rom.
4.18
.
it
is
evident
,
that
Abraham
was
Gods
friend
and
justified
or
made
righteous
,
or
ever
he
was
circumcised
.
For
when
he
was
circumcised
,
he
was
99.
yeere
old
,
Gen.
17.
Now
was
the
promise
made
unto
him
many
yeeres
afore
.
The
Scripture
also
saith
plainly
:
Abraham
beleeved
God
,
and
the
same
was
counted
unto
him
for
righteousnesse
,
Gen.
15.
So
was
it
many
yeeres
after
,
or
ever
Israel
and
Iuda
was
borne
,
of
whom
they
have
taken
their
name
.
The
Law
also
was
given
430.
yeeres
after
the
promise
,
as
Paul
made
the
reckoning
,
Gal.
3.
It
followeth
therefore
that
our
Christian
faith
is
2048.
yeeres
elder
than
the
Circumcision
,
and
2449.
yeeres
elder
than
the
Law
,
the
Priesthood
and
ceremonies
of
the
Iewes
.
For
from
Adam
unto
the
Floud
,
were
1656.
yeeres
.
And
from
the
Floud
untill
the
departing
of
Abraham
out
of
Caldea
363.
yeeres
.
From
that
time
are
reckoned
430.
yeeres
untill
the
departing
of
Israel
out
of
Aegypt
.
And
on
the
50.
day
after
the
departing
,
was
the
Law
given
unto
Israel
upon
Mount
Sin●
,
Exod.
19.20
.
And
after
certaine
daies
was
the
Priesthood
and
ceremonies
appointed
them
.
Whereas
God
then
made
a
covenant
with
Abraham
,
when
he
ordained
the
Circumcision
,
it
serveth
more
to
the
confirmation
of
our
holy
Christian
faith
,
than
to
the
maintenance
of
the
Iewish
ceremonies
.
Isaac
and
Iacob
were
Abrahams
children
,
not
only
after
the
flesh
,
but
also
after
the
spirit
.
For
they
had
the
saith
of
their
father
and
grandfather
Abraham
,
put
their
trust
only
in
God
through
Iesus
Christ
,
and
lived
a
sober
and
vertuous
life
.
Of
this
doth
the
Scripture
beare
them
record
thorowout
:
Yea
Iacob
,
whom
the
Lord
also
called
otherwise
Israel
,
(
of
whom
afterward
all
the
people
of
God
received
the
name
Israel
)
had
many
visions
of
the
Lord
Christ
,
as
with
the
ladder
that
stood
upon
the
earth
,
the
top
reaching
to
heaven
,
on
the
which
the
Angels
of
God
went
up
and
downe
.
For
herewith
was
represented
unto
him
the
Lord
Iesus
,
which
is
the
way
unto
heaven
,
the
truth
and
life
,
without
whom
no
man
commeth
unto
the
Father
.
Upon
the
vision
of
Iacob
,
saith
he
also
himselfe
,
Iohn
1.
Verily
I
say
unto
you
,
henceforth
shall
yee
see
the
heaven
open
,
and
the
Angels
of
God
going
up
and
downe
upon
the
sonne
of
man.
And
so
constant
was
Iacob
in
remembring
the
same
,
that
afterward
at
the
commandement
of
the
Lord
,
he
set
up
in
the
same
place
an
Altar
,
no
doubt
(
as
it
is
said
before
)
for
a
figure
of
the
crosse
and
sacrifice
of
Christ
,
and
there
honoured
he
and
worshipped
the
Lord
:
he
commanded
all
his
people
also
,
that
they
should
forsake
strange
gods
,
and
give
him
the
Idols
that
they
had
brought
with
them
out
of
Mesopotamia
,
and
he
buried
them
under
an
Oke
that
stood
beside
Sichem
,
Gen.
35.
And
when
he
would
now
die
,
he
prophesied
very
clearely
of
the
Lord
Christ
,
how
he
should
be
borne
out
of
the
kinred
of
Iuda
,
and
that
hee
should
be
borne
the
same
time
that
the
kingdome
should
be
taken
from
Iuda
.
Which
thing
also
came
to
passe
in
Herods
time
.
For
in
the
32.
yeere
of
the
reigne
of
Herod
,
was
CHRIST
borne
at
Bethleem
in
Iewry
.
Whereof
the
words
of
Iacob
are
these
:
The
scepter
shall
not
be
taken
away
from
Iuda
,
nor
a
Ruler
from
his
fe●t
,
till
Schilo
come
(
that
is
to
say
,
the
Saviour
,
and
he
in
whom
all
nations
shall
be
blessed
)
and
the
people
shall
fall
unto
him
.
This
stedfast
faith
of
Iacob
did
Ioseph
follow
also
,
which
mortified
his
owne
flesh
,
declared
patience
in
adversitie
and
prison
,
and
exercised
great
justice
and
equitie
in
his
governance
.
He
was
a
figure
of
our
Lord
Iesus
Christ
,
who
also
being
sold
of
his
owne
unto
the
Heathen
,
preserved
his
brethren
alive
.
So
that
from
the
beginning
of
the
world
untill
the
death
of
Ioseph
,
the
right
Christian
faith
endured
2300.
yeeres
.
And
thus
all
holy
Patriarks
before
the
Law
,
were
sawed
,
not
through
the
Law
,
nor
by
their
owne
strength
and
deserving
,
but
through
the
blessed
seed
our
Lord
Iesus
Christ
.
CHAP.
VI.
The
law
of
God
given
by
Moses
,
leadeth
unto
Christ
,
and
maketh
mention
of
all
his
doings
.
THe
Israelites
after
the
death
of
Ioseph
untill
their
departing
and
deliverance
out
of
Aegypt
,
were
in
the
land
140.
yeeres
.
And
like
as
before
in
the
time
of
Noe
the
dwelling
among
the
wicked
became
occasion
of
falling
unto
the
righteous
:
Even
so
now
did
the
Israelites
learne
idolatry
and
all
unhappinesse
of
the
Aegyptians
.
For
the
which
cause
also
they
were
sore
oppressed
a
long
season
,
howbeit
there
remained
yet
many
excellent
men
which
kept
still
the
old
faith
,
and
hated
the
abhominations
of
the
Aegyptians
.
For
of
Moses
(
which
was
borne
60.
yeeres
after
the
death
of
Ioseph
)
saith
Paul
:
Moses
through
faith
when
he
grew
up
and
was
great
,
refused
to
bee
called
the
sonne
of
Pharaos
daughter
:
and
chose
rather
to
suffer
adversity
with
the
people
of
God
,
than
to
enioy
the
pleasures
of
sinne
for
a
season
,
and
esteemed
the
rebuke
of
Christ
greater
riches
than
the
treasures
of
Aegypt
,
for
he
had
respect
to
the
reward
,
Heb.
11.
Now
can
no
man
desire
to
suffer
with
Christ
,
except
hee
have
knowledge
of
Christs
suffering
.
Therefore
Moses
in
the
midds
of
all
persecution
had
knowledge
of
Christ
,
and
the
faith
in
Christ
.
So
is
there
no
doubt
,
but
more
vertuous
people
had
this
true
faith
,
which
were
all
oppressed
and
vexed
in
Aegypt
,
like
as
afterward
the
right
faithfull
beleevers
were
somewhat
more
persecuted
:
as
among
the
heathen
in
the
time
of
the
Iudges
and
Kings
of
Iuda
and
Israel
:
under
king
Antiochus
:
under
the
Emperors
Nero
,
Tra●●n●s
,
Domitianus
,
Maximianus
,
Iulianus
and
other
.
As
for
the
unbeleevers
,
they
in
such
miserable
times
received
the
reward
of
their
unthankfulnesse
,
disobedience
,
idolatry
,
and
blasphemie
.
But
when
the
appointed
time
came
which
God
had
foreseene
&
opened
unto
Abraham
,
Gen.
15.
he
brought
the
people
of
Israel
by
Moses
out
of
Aegypt
,
with
and
through
great
wonders
and
tokens
.
By
the
which
he
first
declared
his
power
,
then
his
loving
kindnesse
,
and
mercy
toward
his
owne
,
and
his
terrible
justice
and
vengeance
against
his
enemies
:
whereby
all
the
world
might
know
,
that
there
was
none
other
just
and
true
God
save
the
God
of
Israel
,
in
whose
hand
only
consisteth
all
things
,
which
also
of
his
meere
mercie
preserveth
his
owne
,
and
with
right
judgement
rewardeth
his
enemies
.
Specially
this
is
most
wonderfull
,
that
in
this
great
businesse
and
worke
hee
hath
so
mightily
set
forth
the
redemption
performed
by
our
Lord
Iesus
Christ
,
yea
and
expressed
it
to
be
a
very
mighty
redemption
.
For
the
same
night
(
when
they
should
depart
away
and
be
dispatched
in
the
morning
)
the
Lord
commanded
them
to
kill
a
lambe
,
and
with
the
bloud
thereof
to
sprinkle
the
doores
and
posts
of
the
house
:
So
when
the
Angell
that
in
the
same
night
slew
the
first
borne
of
the
Aegyptians
saw
the
bloud
,
hee
should
doe
no
harme
,
and
slay
no
man
therein
,
Exod.
12.3
.
Now
testifieth
Paul
,
1
Cor.
5.7
.
that
Christ
Iesus
is
our
Easter
Lambe
and
Passeover
.
So
saith
Saint
Iohn
,
Behold
the
Lambe
of
God
,
which
taketh
away
the
sinnes
of
the
world
.
Therefore
were
not
the
Israelites
spared
,
because
of
the
bloud
of
beasts
,
but
for
the
blouds
sake
of
the
blessed
seed
that
was
promised
for
to
come
.
And
thus
the
whole
deliverance
out
of
Aegypt
was
a
figure
of
the
true
redemption
,
by
the
which
we
are
delivered
from
the
power
of
the
devill
and
from
everlasting
death
through
Iesus
Christ
,
and
brought
into
the
land
of
promise
,
even
to
eternall
joy
and
salvation
,
which
God
promised
unto
our
fathers
Adam
,
Noe
,
Abraham
,
Isaac
,
and
Iacob
.
Now
when
the
Lord
had
caried
his
people
out
of
Aegypt
,
and
brought
them
thorow
the
red
sea
drie
shod
,
and
had
drowned
Pharao
with
all
his
people
,
he
commanded
his
folke
to
prepare
and
cleanse
themselues
at
mount
Sina
.
For
he
would
binde
himselfe
unto
them
,
receive
them
as
his
owne
people
,
and
give
them
his
law
and
ordinance
.
Which
thing
he
also
did
,
and
appointed
his
law
himselfe
,
spake
it
with
his
owne
mouth
,
and
wrote
it
with
his
owne
fingers
in
two
tables
of
stone
.
In
the
one
and
first
table
hee
ordained
foure
commandements
,
concerning
the
worship
and
love
of
God
;
namely
,
that
wee
should
take
him
only
for
the
true
and
right
God
,
and
none
else
beside
or
except
him
:
That
wee
should
worship
and
honour
him
only
,
and
in
no
wise
to
have
any
other
God
,
comfort
,
or
hope
.
Item
,
that
we
should
in
no
wise
make
any
image
or
picture
of
any
things
,
and
neither
to
worship
them
nor
serve
them
.
Moreover
,
that
wee
should
not
take
the
name
of
God
in
vaine
,
or
lightly
.
And
that
wee
should
hallow
the
Sabboth
day
.
In
the
other
table
ordained
he
six
commandements
concerning
man.
And
like
as
the
foure
first
are
comprehended
in
these
words
:
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
&c.
Euen
so
are
the
six
contained
in
these
words
following
:
Thou
shalt
love
thy
neighbour
as
thy selfe
.
The
commandements
are
these
:
Thou
shalt
honour
father
and
mother
.
Thou
shalt
not
kill
.
Thou
shalt
not
breake
wedlocke
.
Thou
shalt
not
steale
.
Thou
shalt
beare
no
false
witnesse
.
Thou
shalt
not
l●st
.
In
all
these
commandements
is
comprehended
all
that
serveth
for
a
godly
life
,
and
that
any
where
is
written
of
God
,
of
true
serving
of
God
,
and
of
right
vertue
towards
this
world
.
Who
so
now
doth
well
ponder
these
ten
chapters
or
commandements
,
and
compareth
them
to
the
doings
and
workes
of
the
holy
Patriarks
and
old
Fathers
which
had
no
law
in
writing
,
he
shall
finde
,
that
the
Lord
now
with
this
his
written
law
began
no
new
thing
,
neither
ought
that
was
not
afore
in
the
world
,
but
rather
renewed
the
old
:
and
the
law
that
he
hitherto
had
written
in
the
hearts
of
holy
men
,
now
when
the
people
had
gotten
them
stony
hearts
,
he
wrote
the
same
in
tables
of
stone
.
For
that
wee
ought
to
worship
and
serve
God
onely
,
and
to
have
none
other
Gods
,
the
same
did
the
holy
fathers
so
beleeve
and
keepe
,
that
all
their
conversation
and
doing
beareth
record
thereof
.
Concerning
images
or
idols
,
it
is
evident
,
that
Iacob
buried
the
Idols
of
Mesopotamia
under
an
Oke
beside
Sichem
,
Gen.
35.4
.
We
may
perceive
also
by
the
oathes
of
Abraham
,
Isaac
,
and
Iacob
,
how
the
name
of
God
was
had
in
reverence
among
them
of
old
,
and
not
taken
in
vaine
.
The
Sabbath
did
not
the
Lord
ordaine
here
first
,
but
on
the
seventh
day
of
the
Creation
,
Gen.
2.3
.
The
same
did
the
fathers
keepe
aright
no
doubt
,
Iohn
7.22
.
Whereas
Cham
had
not
his
father
Noe
in
reverence
,
he
was
cursed
for
it
,
Gen.
9.25
.
Advoutry
did
the
heathen
rulers
forbid
under
paine
of
death
,
as
we
may
see
,
Gen.
26.10
,
11.
Whereby
it
is
easie
to
understand
,
how
the
blessed
friends
of
God
kept
holy
wedlocke
.
How
contrary
the
holy
men
were
unto
theft
and
deceit
,
it
appeareth
in
the
parting
of
Abraham
and
Loth
,
Gen.
13.6
,
8
,
9.
And
in
Iacobs
faithfulnesse
and
handling
with
Laban
his
father
in
law
,
Gen
29.37
,
30
,
33
,
31.6
.
Lying
and
false
dealing
was
so
farre
from
the
holy
fathers
,
that
for
keeping
their
credit
and
truth
,
they
obtained
very
great
commendation
.
Notwithstanding
they
were
tempted
with
evill
as
all
men
be
,
but
they
resisted
the
wicked
lusts
.
For
manifest
is
the
chaste
act
of
Ioseph
,
which
would
not
touch
his
masters
wife
,
nor
desire
her
.
Wherefore
in
these
commandements
is
nothing
written
or
required
,
that
was
not
also
required
of
the
fathers
afore
the
law
,
and
performed
through
true
faith
in
Christ
.
The
Lord
therefore
began
no
new
thing
with
his
people
,
when
hee
delivered
them
the
tables
of
the
law
:
Only
he
would
bring
into
a
short
summe
and
set
in
writing
all
the
law
that
the
Fathers
had
(
but
not
together
,
nor
comprehended
in
a
summe
)
to
the
intent
that
they
should
the
lesse
be
forgotten
of
the
people
,
which
through
their
dwelling
in
Aegypt
among
Idolaters
and
false
beleevers
,
were
brought
into
sore
offence
and
slander
.
This
must
now
be
rectified
againe
after
this
manner
.
As
for
all
the
lawes
and
ordinances
which
afterward
were
added
unto
these
two
tables
,
they
were
not
joyned
thereunto
as
principall
lawes
,
but
as
by-lawes
,
for
the
declaration
and
better
understanding
of
the
ten
Chapters
or
Commandements
.
For
the
perfect
summe
of
all
lawes
,
the
very
right
rule
of
godlinesse
,
of
Gods
service
,
of
righteousnesse
,
of
good
and
evill
conversation
,
is
comprehended
alreadie
in
the
two
tables
.
But
here
might
some
men
make
objection
and
say
:
If
all
truth
be
contained
in
these
ten
Commandements
,
how
happeneth
it
,
that
by
no
token
there
is
mention
made
of
the
blessed
seed
promised
unto
the
Fathers
?
Hitherto
is
it
declared
and
promised
unto
the
holy
Fathers
,
that
they
shall
be
saved
through
the
blessed
seed
out
of
the
very
grace
of
God
,
and
for
none
of
their
owne
deservings
:
but
now
are
written
lawes
which
command
and
forbid
us
,
as
though
we
through
our
owne
workes
and
deserving
(
as
namely
if
we
keepe
these
Commandements
)
should
be
saved
and
acceptable
unto
God.
Where
is
now
Christ
?
Where
is
the
faith
of
the
Patriarkes
?
Here
is
nothing
heard
of
faith
,
but
much
,
yea
only
of
workes
?
Answer
.
This
objection
hath
deceived
many
,
that
they
have
had
no
right
opinion
and
faith
of
the
grace
of
God
and
our
righteous
making
.
Therefore
will
we
now
give
no
answer
out
of
our selves
,
but
set
forth
holy
Paul
,
and
let
him
answer
,
that
the
answer
may
be
the
more
sure
,
and
the
better
esteemed
.
Paul
in
the
third
chapter
to
the
Galathians
writeth
after
this
manner
:
Deare
brethren
,
I
will
speake
after
the
manner
of
men
;
When
a
mans
Testament
is
confirmed
,
no
man
doth
lightly
regard
or
despise
it
,
nor
addeth
ought
thereto
.
Now
were
the
promises
made
unto
Abraham
and
to
his
seed
.
He
saith
not
,
In
the
seeds
,
as
in
many
,
but
as
in
one
:
And
in
thy
seed
,
which
is
Christ
.
All
these
are
Pauls
words
,
and
the
meaning
of
them
is
;
For
as
much
as
the
Testaments
or
workes
of
men
are
of
such
reputation
in
the
world
,
that
when
they
are
made
,
ordained
and
confirmed
,
no
man
dare
adde
ought
to
them
,
or
minish
any
thing
from
them
,
but
every
man
must
let
them
be
as
they
are
of
themselves
:
It
is
much
more
reason
that
Gods
Testament
or
bequest
remaine
still
,
and
that
nothing
be
added
to
it
,
or
taken
from
it
.
Now
did
God
make
a
Testament
or
bequest
with
Abraham
,
and
promised
him
therein
,
that
he
would
give
him
a
seed
,
in
whom
he
and
his
children
should
be
saved
.
And
the
same
salvation
did
he
expresly
appoint
in
one
,
and
not
in
many
.
Wherefore
wee
must
adde
nothing
unto
Gods
bequest
,
seeing
he
hath
promised
vs
salvation
in
Christ
only
,
and
not
in
many
(
that
is
to
say
,
in
no
creature
,
not
in
our
owne
power
and
workes
of
the
Law
)
neither
must
wee
thinke
,
that
the
Law
was
afterward
added
to
the
intent
as
though
Christ
were
not
able
to
save
us
,
or
as
though
we
might
obtaine
salvation
by
our
owne
workes
out
of
the
Law.
For
thus
followeth
it
in
Paul
word
to
word
:
This
Testament
(
I
say
)
which
afore
was
confirmed
to
Christward
,
is
not
disanulled
or
made
of
none
effect
by
the
Law
(
which
was
given
beyond
foure
hundred
yeeres
thereafter
.
)
For
if
the
inheritance
begotten
by
the
Law
,
then
is
it
not
given
by
the
promise
.
But
God
gave
it
freely
unto
Abraham
by
promise
.
These
are
Pauls
words
,
out
of
the
which
every
man
may
understand
,
that
to
the
generation
of
man
,
salvation
is
given
only
of
the
grace
of
God
through
the
promise
,
and
through
no
deserving
at
all
:
and
that
the
law
of
the
promise
(
that
is
to
say
,
the
bequest
and
Testament
of
God
)
is
nothing
minished
,
but
that
the
summe
remaineth
without
blemish
,
namely
,
that
salvation
is
given
us
freely
.
But
here
might
one
aske
;
Seeing
that
the
salvation
is
clearely
enough
expressed
afore
the
Law
,
and
is
ascribed
only
unto
the
grace
of
God
,
why
would
God
then
adde
the
Law
?
why
was
he
not
content
with
the
Testament
alone
?
Therefore
followeth
it
now
in
Paul
:
Why
then
serveth
the
Law
?
It
was
added
because
of
transgressions
,
till
the
seed
came
that
was
promised
.
These
are
Pauls
words
,
which
are
thus
to
be
understood
:
The
Law
was
not
given
because
of
the
promise
,
to
make
it
of
none
effect
,
and
to
teach
that
men
are
saved
by
workes
,
and
not
through
the
grace
and
free
liberty
of
God
:
but
it
was
given
because
of
transgression
,
that
is
to
say
,
because
that
the
people
of
God
in
Aegypt
had
transgressed
the
way
and
truth
of
their
Fathers
,
and
knew
no
more
what
was
sinne
,
right
or
unright
,
wherein
stood
salvation
or
damnation
:
for
they
were
corrupt
through
the
long
dwelling
among
the
Idolaters
of
Aegypt
.
Therefore
did
God
ordaine
them
the
Law
,
out
of
the
which
they
might
learne
the
will
of
God
,
what
sinne
,
right
or
unright
is
,
and
to
know
themselves
,
to
goe
into
themselves
,
and
to
consider
how
that
the
holy
workes
which
God
requireth
,
are
not
in
their
owne
power
;
for
the
which
cause
all
the
world
have
great
need
of
a
Mediator
.
And
thus
the
Law
was
given
to
further
the
promise
,
namely
,
that
wee
through
the
Law
might
be
led
only
unto
Christ
.
For
thus
followeth
it
in
Pauls
words
:
And
it
was
given
of
Angels
by
the
hand
of
a
Mediator
.
A
Mediatour
is
not
a
Mediatour
of
one
only
:
but
God
is
one
.
Is
the
Law
then
against
the
promises
of
God
?
God
forbid
.
Howbeit
,
if
there
had
beene
given
a
law
,
which
could
have
given
life
,
then
no
doubt
righteousnesse
should
come
of
the
Law.
But
the
Scripture
hath
shut
up
all
under
sinne
,
that
the
promise
should
come
by
the
faith
on
Iesus
Christ
,
given
unto
them
that
beleeve
.
Before
faith
came
(
that
is
to
say
,
Iesus
Christ
in
whom
we
beleeve
)
we
were
kept
and
shut
up
under
the
Law
,
unto
the
faith
which
should
afterward
be
declared
.
Thus
was
the
Law
our
Schoole-master
unto
Christ
,
that
we
might
be
made
righteous
by
faith
,
&c.
By
these
words
of
Paul
may
every
man
understand
now
for
what
cause
the
Law
was
given
,
and
how
it
is
not
contrary
to
the
promise
of
the
foresaid
seed
,
but
rather
bringeth
us
from
our selves
,
and
from
all
creatures
,
only
unto
Iesus
Christ
.
The
Law
therefore
confirmeth
the
first
promise
concerning
the
blessed
seed
,
and
teacheth
that
wee
obtaine
all
salvation
in
him
only
.
Howbeit
it
is
also
a
rule
of
our
life
,
informing
us
what
wee
ought
to
doe
,
and
what
we
ought
to
leave
undone
.
Yet
on
our
side
is
all
unfruitfull
,
where
faith
is
not
.
But
where
faith
is
,
it
ceaseth
not
through
love
to
worke
good
according
to
the
Law
:
all
honour
and
praise
being
referred
unto
God
,
to
men
nothing
but
unperfectnesse
.
God
also
among
his
people
wrought
many
things
,
whereby
hee
set
the
cause
of
Iesus
Christ
clearely
afore
the
eies
of
the
people
,
as
it
is
expressed
afore
by
the
Lambe
of
the
Passeover
.
Likewise
is
it
where
as
Moses
hanged
up
a
Serpent
in
the
wildernesse
,
that
all
they
which
were
stung
and
poisoned
of
serpents
,
should
behold
the
brasen
serpent
hanging
,
and
not
die
,
but
be
saved
alive
.
Wheras
doubtlesse
the
outward
beholding
of
the
brasen
serpent
,
saved
not
them
that
were
poisoned
:
but
it
was
God
,
which
would
so
declare
,
that
his
Sonne
should
be
hanged
upon
a
crosse
,
to
the
intent
that
every
one
which
were
poisoned
and
defiled
by
the
old
serpent
and
sinne
,
should
beleeve
in
the
Sonne
of
God
,
and
live
in
him
.
For
so
is
it
written
,
Sap.
16.
They
had
a
token
of
health
according
to
the
commandement
.
For
who
so
converted
,
was
not
made
whole
by
the
outward
thing
which
he
saw
,
but
by
thee
which
art
the
restorer
of
health
,
and
Saviour
of
all
.
And
yet
saith
Christ
more
clearely
,
Ioh.
3.
And
like
as
Moses
set
up
the
serpent
in
the
wildernesse
,
even
so
must
the
Sonne
of
man
be
lift
up
,
that
whosoever
beleeveth
in
him
,
should
not
perish
,
but
have
eternall
life
.
And
as
touching
this
,
the
holy
Apostle
Paul
bringeth
in
another
sentence
,
1
Cor.
10.
and
saith
:
Brethren
,
I
would
not
haue
you
ignorant
of
this
,
that
our
Fathers
were
all
under
the
cloud
,
and
all
passed
thorow
the
sea
,
and
were
all
baptised
under
Moses
in
the
cloud
and
in
the
sea
,
and
did
all
eat
one
spirituall
meat
,
and
drinke
of
one
spirituall
drinke
.
But
they
dranke
all
of
the
spirituall
rocke
that
followed
them
,
which
rocke
was
Christ
.
Besides
this
,
if
we
consider
the
declaration
of
the
lawes
of
the
first
Table
(
which
teacheth
how
we
shall
behave
our selves
right
toward
God
,
to
love
,
worship
and
honour
him
,
to
serve
him
and
to
cleave
only
unto
him
)
we
shall
finde
in
the
same
first
Table
,
the
whole
cause
of
Christ
.
For
all
that
afterward
was
ordained
and
appointed
concerning
the
Tabernacle
,
the
Priesthood
,
and
the
Oblations
,
pertaineth
to
the
summe
of
the
first
Table
,
for
as
much
as
the
Scripture
and
the
mouth
of
God
calleth
it
his
law
,
precept
,
commandement
,
use
and
statute
,
ordinance
and
service
.
And
if
thou
aske
,
How
can
God
which
is
a
spirit
,
be
served
with
outward
,
visible
,
and
fleshly
things
,
as
the
foresaid
ceremonies
of
the
Iewes
are
?
I
answer
;
Such
outward
rites
of
the
people
of
God
were
sacraments
and
tokens
of
heavenly
invisible
good
things
,
and
were
not
the
heavenly
riches
themselves
.
Wherefore
they
neither
served
nor
pleased
God
,
that
used
and
did
such
service
without
faith
and
lifting
up
of
the
minde
.
But
they
that
put
their
trust
in
God
,
cleaving
only
unto
him
,
and
lifting
up
their
hearts
higher
,
and
remained
not
in
the
visible
thing
,
those
pleased
God.
Whereas
they
had
but
one
Altar
and
one
place
appointed
where
they
should
doe
sacrifice
;
it
signified
the
crosse
of
our
Lord
Iesus
Christ
,
and
that
he
should
be
offered
up
but
once
,
(
and
that
in
one
place
)
for
the
sinne
of
the
world
.
Therefore
whereas
the
high
Priest
also
every
yeere
went
into
the
inward
Tabernacle
with
bloud
;
it
signified
,
that
our
Lord
Iesus
should
come
into
this
world
,
and
shed
his
bloud
once
for
all
,
to
forgive
and
cleanse
our
sinnes
,
and
so
to
ascend
unto
heaven
.
Yea
all
oblations
and
all
sheddings
of
bloud
in
the
sacrifices
of
the
old
fathers
,
signified
the
death
of
our
Lord
Iesus
Christ
.
Nothing
was
cleansed
among
them
without
bloud
;
which
signifieth
,
that
all
the
purging
of
our
uncleannesse
is
done
by
the
bloud
of
Iesus
Christ
.
And
all
the
Priesthood
which
was
ordained
for
to
teach
,
to
pray
,
and
make
intercession
,
to
offer
and
doe
sacrifice
,
represented
the
office
of
our
Lord
Christ
,
which
came
into
this
world
,
to
teach
us
the
truth
and
righteousnesse
:
then
to
offer
himselfe
to
the
Father
for
our
sinnes
,
and
after
the
sacrifice
done
,
to
rise
up
againe
from
death
,
to
ascend
unto
heaven
,
there
to
sit
at
the
right
hand
of
God
,
and
even
there
as
a
true
high
Bishop
to
appeare
alway
in
the
presence
of
God
,
and
to
pray
for
us
.
This
is
the
summe
of
the
rites
and
ceremonies
of
the
old
fathers
,
the
understanding
of
the
figures
,
and
the
spirit
of
the
letter
:
whereof
holy
Paul
hath
written
much
in
the
most
excellent
epistle
to
the
Hebrewes
.
Out
of
all
this
is
it
easie
to
understand
,
how
that
these
rites
and
ceremonies
of
the
fathers
were
sacraments
,
and
given
to
the
people
of
God.
Not
that
they
with
the
letter
and
outward
visible
and
corporal
thing
should
sufficiently
serve
God
which
is
a
spirit
,
but
that
they
should
lift
up
their
mindes
above
the
same
to
the
spirituall
things
,
pondering
the
mercy
of
God
;
out
of
the
which
hee
being
moved
,
is
become
gracious
unto
us
.
And
when
he
might
have
damned
us
for
our
sins
and
misdeeds
,
he
spared
us
for
his
Sons
sake
,
whom
he
gave
unto
death
,
and
his
innocent
death
hath
he
accepted
for
our
sinnes
.
Such
a
faithfull
consideration
(
which
is
the
true
beleefe
)
pleaseth
God
,
and
with
such
a
faith
is
God
served
,
and
such
a
faith
would
the
Lord
have
taught
and
planted
in
us
,
with
the
foresaid
rites
and
ceremonies
.
Therefore
all
they
that
pleased
God
among
the
old
fathers
,
pleased
him
not
for
the
letters
sake
,
but
by
reason
of
the
spirit
.
When
the
sacrifice
also
and
ceremonie
was
executed
after
the
ordinance
of
God
in
the
congregation
,
the
beloved
friends
of
God
had
not
only
respect
unto
the
outward
thing
,
but
much
rather
beheld
they
Christ
with
the
eyes
of
faith
,
and
thought
thus
:
Behold
the
will
of
God
hath
ordained
to
do
sacrifice
for
sinne
:
now
are
we
all
sinners
and
debtors
unto
God
,
in
so
much
that
he
hath
power
and
right
over
us
,
that
like
as
the
beast
which
is
now
slaine
and
offred
,
dieth
,
and
hath
his
bloud
shed
:
Even
so
might
God
now
also
kill
us
all
,
and
condemne
us
for
ever
.
Neverthelesse
he
hath
taken
us
to
his
mercy
,
and
promised
us
a
seed
,
which
should
thus
die
on
the
Crosse
,
and
cleanse
us
with
his
bloud
,
and
with
his
death
restore
us
unto
life
:
which
thing
no
doubt
shall
as
surely
come
to
passe
,
as
this
beast
is
slaine
and
offered
now
afore
our
eyes
.
And
like
as
the
bloud
is
sprinkled
over
the
people
,
for
the
bodily
cleansing
:
so
shall
the
bloud
of
Christ
be
sprinkled
upon
our
soules
,
&c.
And
out
of
such
a
thought
and
faithfull
consideration
of
the
sacrifices
,
grew
repentance
and
sorrow
for
their
sinnes
,
a
gladnesse
,
praise
,
comfort
and
thanks-giving
unto
God
the
mercifull
Father
.
And
to
this
doe
serve
certaine
Psalmes
,
which
were
made
concerning
the
sacrifices
.
To
this
also
serve
all
the
rebukings
of
the
holy
Prophets
,
and
the
refusing
of
the
oblations
.
For
the
externall
pompe
and
shew
of
the
offerings
,
without
faith
in
God
and
the
blessed
seed
,
is
nothing
worth
;
yea
it
is
rather
abominable
unto
God
,
as
thou
seest
in
the
first
chapter
of
Esay
.
Thou
wilt
aske
:
Might
not
God
have
taught
and
shewed
his
people
the
cause
of
Iesus
Christ
&
of
true
beleefe
,
none
other
way
than
through
and
with
such
cost
,
pompe
and
glory
of
sacrifices
and
other
gorgeousnesse
of
the
Church
?
I
answer
:
If
the
people
had
not
fallen
to
more
wickednesse
in
Egypt
through
their
dwelling
among
the
Idolaters
,
but
had
constantly
and
stedfastly
remained
,
as
did
their
fathers
Abraham
,
Isaac
,
and
Iacob
,
then
might
they
well
have
continued
by
the
old
short
simple
forme
,
as
it
was
among
the
holy
fathers
.
But
now
had
they
seene
in
Egypt
an
outward
costly
Gods
service
,
with
temples
,
altars
,
sacrifices
,
priesthood
,
holy
daies
,
ornaments
,
&c.
Likewise
the
idolatry
increased
daily
in
all
the
world
,
so
that
now
there
was
utterly
no
people
,
which
had
not
their
owne
outward
ceremonies
,
wherewith
they
served
God.
To
the
intent
then
that
God
might
retaine
his
people
within
the
compasse
of
faith
in
one
God
,
and
in
the
blessed
seed
promised
afore
:
to
the
intent
also
that
they
should
shew
no
outward
service
to
any
other
gods
,
or
take
upon
them
to
serve
God
after
the
manner
of
the
Egyptians
or
of
other
heathen
,
he
appointed
an
outward
Gods
service
,
and
commanded
to
doe
the
same
unto
him
,
and
else
to
none
,
and
in
the
same
pleased
it
him
to
set
forth
all
the
cause
of
the
foresaid
seed
,
till
he
came
and
performed
all
things
in
deed
,
that
they
had
figuratively
in
their
sacrifices
.
Moreover
,
God
(
according
to
his
wisdome
)
of
his
speciall
mercy
and
good
heart
that
he
hath
unto
mans
generation
,
would
with
these
outward
tokens
tender
our
weaknesse
,
which
of
spirituall
heavenly
things
hath
better
understanding
,
when
they
are
shewed
unto
it
by
corporall
visible
things
.
God
therefore
through
such
corporall
representations
,
laboured
to
shew
unto
that
grosse
and
fleshly
people
,
the
heavenly
cause
of
his
Sonne
.
Neverthelesse
the
corporall
visible
things
were
given
for
no
longer
,
but
untill
the
time
of
the
fulfilling
.
But
now
that
Christ
hath
appeared
,
and
fulfilled
and
performed
all
that
was
written
and
figured
of
him
in
the
Law
and
the
Prophets
,
the
figure
ceaseth
,
and
the
outward
sacraments
of
Moses
law
are
of
no
more
value
to
be
exercised
and
used
.
Thus
much
be
said
of
the
ceremonies
.
Whereas
beside
the
ceremonies
,
there
is
much
written
also
in
the
Law
concerning
civill
policie
,
ordinance
,
judgement
,
to
live
peaceably
and
well
in
citie
and
land
:
of
buying
and
selling
,
of
warre
and
peace
,
of
inheritance
and
proprieties
,
of
lawes
matrimoniall
,
of
punishment
of
the
wicked
,
of
the
judgement
and
counsell
,
of
lending
and
borrowing
,
&c.
It
is
no
newes
at
all
,
and
serveth
altogether
for
the
declaration
of
the
six
commandements
of
the
second
Table
,
and
is
comprehended
in
the
words
of
Paul
,
Rom.
13.
Love
thy
neighbour
as
thy selfe
:
And
in
the
words
of
Christ
,
That
thou
wouldest
not
have
done
unto
thee
,
doe
not
thou
to
another
,
Matth.
7.
Such
lawes
and
rules
to
live
in
peace
,
in
a
civill
order
and
in
vertue
,
have
also
the
good
holy
fathers
had
from
the
beginning
of
the
world
,
written
in
their
hearts
by
God
himselfe
.
Now
hath
God
also
caused
all
to
be
comprehended
in
writing
by
Moses
,
to
the
intent
that
the
world
might
have
all
more
clearely
and
perfectly
,
and
that
no
man
might
excuse
himselfe
of
ignorance
.
CHAP.
VII
.
The
originall
of
the
holy
Scripture
and
faith
thereof
.
THis
matter
which
I
have
hitherto
treated
upon
,
have
I
not
fained
of
my selfe
,
but
taken
it
out
of
the
mouth
and
word
of
God.
For
God
stirred
up
Moses
to
write
,
and
leave
behinde
him
all
the
matter
,
for
our
learning
and
knowledge
.
This
did
now
Moses
with
great
faithfulnesse
,
and
comprehended
all
in
foure
bookes
.
The
first
is
called
the
booke
of
the
creation
,
from
the
beginning
of
the
world
unto
his
time
,
of
the
creation
of
the
world
,
beginning
of
all
nations
,
and
of
the
Patriarks
and
old
righteous
servants
of
God
,
of
their
faith
and
conversation
,
of
the
promises
and
works
of
God.
The
same
wrote
hee
as
hee
was
inspired
of
the
Holy
Ghost
,
and
as
he
had
received
of
old
fathers
,
and
somewhat
as
he
found
in
the
bookes
of
the
Aegyptians
.
For
Moses
was
excellently
well
learned
in
all
wisdome
of
the
Aegyptians
,
as
Steven
doth
witnesse
of
him
,
Act.
7.
The
other
three
bookes
wrote
he
of
his
owne
time
,
according
as
he
himselfe
was
present
,
saw
,
and
knew
.
And
specially
the
second
booke
,
concerning
the
departing
out
of
Aegypt
,
how
the
people
of
God
were
oppressed
in
Aegypt
,
how
the
Aegyptians
were
punished
,
how
Israel
was
delivered
,
received
the
Law
,
and
set
up
a
Tabernacle
with
a
gorgeous
serving
of
God.
In
the
third
booke
,
which
is
called
Leviticus
,
are
written
the
spirituall
Lawes
,
namely
such
as
concerne
the
Priests
and
the
Priesthood
,
their
office
,
living
,
knowledge
,
sacrifices
,
solemne
feast
dayes
,
rites
,
ceremonies
,
and
such
like
.
In
the
fourth
,
which
is
called
Numeri
,
hee
writeth
at
length
,
how
they
went
thorow
the
wildernesse
,
and
came
to
Iordan
,
with
a
rehearsall
of
their
order
and
number
,
of
their
murmuring
also
and
punishment
,
and
of
certaine
victories
,
with
a
remembrance
of
certaine
lawes
and
statutes
.
Beside
all
this
,
hee
made
yet
an
Enchiridion
and
summe
of
all
the
acts
of
his
time
,
and
of
the
Law
of
God
,
which
is
called
Deuteronomium
:
the
same
commanded
hee
to
bee
laid
in
the
Arke
at
the
motion
of
God
,
and
that
it
should
be
read
unto
all
the
people
,
as
it
is
mentioned
,
Deut.
31.
And
in
these
five
bookes
,
given
us
of
God
by
Moses
,
is
the
whole
ground
of
our
holy
faith
.
For
all
the
Prophets
afterward
grounded
themselves
upon
the
same
,
and
wrote
thereout
,
like
as
afterward
our
Lord
Iesus
and
the
Apostles
point
unto
Moses
.
Neither
did
ever
any
righteous
man
of
understanding
,
and
that
feared
God
,
doubt
any
thing
,
or
blaspheme
such
Scriptures
.
And
from
such
true
servants
of
God
,
have
wee
hitherto
received
our
matters
in
writing
.
Thus
much
have
I
said
concerning
the
Law
,
how
it
is
no
new
thing
,
but
even
the
onely
will
of
God
,
but
now
comprehended
in
writing
:
Moreover
,
that
all
the
Law
pointeth
unto
Christ
,
and
that
all
men
of
right
understanding
which
lived
under
the
Law
,
were
Christians
.
For
manifest
is
it
that
Paul
said
,
Rom.
10.
Christ
is
the
end
of
the
Law
,
to
justifie
everie
one
that
beleeveth
.
And
Galat.
3.
Or
ever
faith
(
that
is
to
say
,
Christ
)
came
,
we
were
kept
and
shut
up
under
the
Law
,
unto
the
faith
which
should
afterward
be
declared
.
Thus
was
the
Law
our
schoole-master
unto
Christ
,
that
wee
might
bee
made
righteous
by
faith
.
All
this
,
I
suppose
,
will
bee
new
and
strange
in
many
hearts
;
neverthelesse
,
I
trust
that
all
they
which
have
understanding
,
doe
see
and
knowledge
,
that
this
is
the
true
,
old
,
right
,
and
godly
Divinitie
and
Theologie
,
which
ascribeth
all
honour
unto
God
the
Father
,
through
our
Lord
Iesus
Christ
in
the
Holy
Ghost
.
To
whom
be
glorie
and
praise
for
ever
.
Amen
.
CHAP.
VIII
.
All
vertuous
Kings
,
and
the
people
of
Israel
,
trusted
unto
Christ
,
and
not
to
the
Law.
AFter
that
the
Law
was
given
,
and
Gods
service
set
up
,
Moses
the
servant
of
God
died
,
being
an
hundred
and
twentie
yeeres
old
:
and
at
the
commandement
and
commission
of
God
,
he
left
Gods
people
to
bee
ruled
and
guided
by
the
faithfull
valiant
Iosue
,
which
also
was
a
figure
of
our
Lord
Iesus
.
For
like
as
it
was
not
Moses
,
but
Iosue
,
that
brought
the
people
into
the
land
of
promise
:
Even
so
are
we
brought
into
the
eternall
rest
,
not
by
the
works
of
the
Law
,
nor
through
our
owne
deserving
,
but
by
grace
through
Iesus
Christ
:
like
as
it
is
also
with
many
words
expressed
of
holy
Paul
,
Heb.
4.3
.
&c.
This
Iosue
,
no
doubt
,
did
keepe
,
maintaine
and
defend
Gods
faith
and
religion
,
with
the
spirit
and
understanding
thereof
,
and
taught
other
to
keepe
the
same
,
like
as
he
through
Gods
inspiration
received
it
of
the
fathers
by
Moses
.
Which
thing
,
though
it
bee
evident
in
many
points
,
yet
is
it
manifest
specially
by
this
,
that
hee
would
not
suffer
the
children
of
Ruben
and
Gad
,
and
the
halfe
Tribe
of
Manasse
,
to
set
up
and
have
another
altar
,
beside
the
onely
altar
that
the
Lord
had
appointed
them
.
For
herein
(
as
it
is
mentioned
afore
)
was
figured
the
vertue
and
perfectnesse
of
the
onely
crosse
,
death
,
and
sacrificing
of
Iesus
Christ
.
Therefore
would
not
Iosue
that
any
thing
should
be
set
cheeke-mate
with
the
crosse
and
oblation
of
Iesus
Christ
,
but
that
all
honour
of
cleansing
and
forgivenesse
of
sinnes
should
bee
ascribed
onely
unto
him
.
Whereas
Iosue
now
,
and
other
Iudges
,
Rulers
,
Princes
and
Kings
of
Israel
after
him
,
used
sore
and
great
warre
,
stroke
many
horrible
battels
,
destroyed
much
land
and
people
,
and
shed
mens
bloud
without
measure
,
he
did
it
as
a
chiefe
head
,
and
as
an
instrument
and
vessell
of
God
,
at
the
commandement
of
God
,
which
would
so
punish
the
Idolatrie
,
the
great
sinne
and
blasphemie
of
the
ungodly
,
which
he
had
long
suffered
,
and
exhorted
them
to
amendment
,
but
for
all
his
patient
abiding
,
they
would
not
convert
:
Those
now
did
hee
root
out
through
the
sword
of
his
beloved
friends
:
sometime
delivered
he
his
people
with
the
sword
of
the
righteous
,
and
saved
them
from
the
hand
of
their
enemies
.
For
because
of
the
sinnes
of
his
people
,
he
gave
them
over
sometime
into
the
hand
of
their
enemies
,
to
nurture
and
correct
them
with
the
rod
:
then
fell
the
people
of
God
,
and
fled
before
their
enemies
,
and
were
subdued
and
opprest
of
the
ungodly
,
till
they
knowledged
their
sinnes
,
called
upon
God
and
amended
,
putting
their
trust
in
God
onely
,
through
the
blessed
seed
,
worshipping
him
onely
,
calling
upon
him
,
and
honouring
him
according
to
his
word
,
casting
away
strange
worshipping
of
God
,
service
of
Idols
,
that
shamefull
,
blasphemous
and
ungodly
living
.
Then
sent
he
them
his
helpe
,
and
delivered
them
in
his
power
,
by
the
ministration
of
his
appointed
Captaines
.
And
such
warring
,
delivering
and
punishing
was
no
fleshly
unfaithfull
worke
,
whom
no
man
ought
to
follow
,
as
some
,
being
wrapped
with
the
unstedfast
spirit
of
the
Maniches
and
Anabaptists
,
doe
meane
.
For
Paul
expresseth
cleerely
;
And
what
shall
I
say
of
Gedeon
,
Barach
,
Sampson
,
and
Iephtha
,
David
,
and
Samuel
,
and
the
Prophets
?
which
through
faith
subdued
Kingdomes
,
wrought
righteousnesse
,
obtained
the
promises
,
stopped
the
mouths
of
Lions
,
quenched
the
violence
of
fire
,
escaped
the
edge
of
the
sword
,
of
weake
were
made
strong
,
became
valiant
in
battell
,
turned
to
flight
the
armies
of
the
Aliants
,
Heb.
11.
All
which
works
the
holy
Apostle
praiseth
and
commendeth
as
excellent
works
of
faith
.
Therefore
are
they
no
works
of
the
flesh
,
neither
is
it
now
contrarie
to
the
holy
faith
,
if
Christian
rulers
deliver
their
innocent
people
(
whom
God
hath
subdued
unto
them
)
from
wrongfull
violence
,
and
defend
their
libertie
,
righteousnesse
,
house
and
land
,
or
punish
the
shamefull
blasphemers
,
Idolaters
,
and
persecuters
of
the
holy
faith
,
and
not
suffer
them
to
have
all
their
malicious
will.
Neverthelesse
,
this
must
be
done
by
them
,
to
whom
God
hath
committed
the
sword
.
For
thus
saith
the
Lord
:
Who
so
taketh
away
the
sword
,
shall
perish
through
the
sword
,
Matth.
26.
But
specially
in
the
battels
of
Gods
people
and
of
the
unfaithfull
,
it
commeth
to
passe
,
and
is
expressely
set
before
our
eyes
,
that
God
said
to
the
serpent
at
the
beginning
,
Gen.
3.
I
will
put
enmitie
betweene
thy
seed
and
the
womans
seed
.
For
the
righteous
are
the
seed
of
Christ
,
the
unrighteous
and
unfaithfull
are
the
seed
of
the
Devill
.
Betweene
these
now
see
we
great
discord
;
but
specially
this
,
that
the
faithfull
doe
alway
tread
the
serpent
on
the
head
,
though
they
themselves
also
be
bitten
in
the
heele
.
For
the
right
faithfull
beleevers
afore
the
birth
of
Christ
in
the
time
of
the
promise
,
had
no
lesse
trouble
and
persecution
,
not
onely
because
of
sinne
,
but
also
for
righteousnesse
and
faiths
sake
,
than
the
faithfull
after
Christs
birth
in
the
time
of
grace
and
perfectnesse
.
Therefore
have
they
small
knowledge
of
the
doings
of
the
faithfull
,
which
say
,
that
the
people
of
old
were
a
victorious
people
,
and
governed
corporally
,
but
that
the
people
after
Christs
comming
are
borne
to
suffer
,
and
to
no
victorie
or
governance
.
Neverthelesse
in
these
wonderfull
times
(
in
the
which
Gods
people
had
no
victorie
,
and
anon
were
subdued
and
oppressed
)
the
true
faith
continued
upright
and
unblemished
from
Iosue
forth
throughout
all
the
Iudges
,
untill
the
time
and
reigne
of
David
.
David
also
was
a
man
that
suffred
much
through
divers
and
long
trouble
,
through
miserable
distresse
and
vexation
,
and
through
sore
persecution
,
without
ceasing
,
being
proved
,
tried
and
provoked
,
afore
he
was
King.
Whereof
the
bookes
of
Samuel
and
the
more
part
of
the
Psalmes
beareth
record
.
But
after
that
he
was
promoted
unto
the
kingdom
,
by
God
(
which
said
,
I
have
found
a
man
after
mine
own
heart
)
he
advanced
,
set
forth
,
and
magnified
the
true
faith
right
diligently
.
Here
also
to
the
honour
of
our
Lord
Iesus
Christ
,
will
I
shortly
and
by
the
way
declare
,
what
knowledge
and
faith
this
noble
King
and
Prophet
had
of
our
Lord
Iesus
.
This
will
I
doe
with
the
declaration
of
the
110.
Psalme
,
whose
words
are
these
:
The
Lord
said
unto
my
Lord
,
Sit
thou
at
my
right
hand
,
till
I
make
thine
enemies
thy
foot-stoole
.
In
the
first
verse
David
knowledgeth
the
persons
in
the
holy
Trinitie
,
the
God-head
also
and
the
eternall
kingdome
of
Christ
.
Thus
likewise
did
our
Lord
Jesus
Christ
understand
and
alleage
this
verse
in
the
Gospell
,
Matth.
22.
knowledging
two
of
the
Persons
in
the
one
only
Godhead
,
for
he
saith
,
The
Lord
said
unto
my
Lord.
Now
is
it
certaine
and
undeniable
,
that
hee
which
speaketh
,
and
he
to
whom
ought
is
spoken
,
are
not
one
,
but
two
Persons
.
Yet
is
there
but
one
Lord
and
God
,
and
they
both
(
the
Father
that
speaketh
,
and
the
Sonne
to
whom
is
spoken
)
are
the
Lord
,
therefore
are
they
one
,
of
one
substance
and
being
,
the
very
true
God.
Neither
is
the
Sonne
lesse
than
the
Father
.
There
can
also
none
be
a
father
,
except
he
have
a
sonne
or
a
childe
.
Now
is
the
everlasting
Father
God
,
therefore
is
the
Sonne
also
everlasting
.
There
is
also
but
one
only
everlasting
without
beginning
.
Both
the
Father
and
the
Sonne
are
eternall
without
beginning
,
therefore
are
they
one
only
true
God
with
the
holy
Ghost
.
Like
as
Iohn
also
saith
,
In
the
beginning
,
(
that
is
to
say
,
from
everlasting
)
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God.
And
immediatly
thereafter
,
saith
he
,
that
the
Word
is
Jesus
Christ
our
Lord.
For
it
followeth
:
The
Word
became
flesh
.
Therefore
doth
David
also
call
the
Son
of
God
specially
his
Lord
,
saying
,
The
Lord
said
unto
my
Lord.
And
therefore
calleth
he
Christ
his
Lord
,
because
hee
confesseth
and
beleeveth
,
that
he
is
his
very
naturall
Lord
and
God
,
as
Thomas
also
did
knowledge
:
My
Lord
and
my
God
,
Ioh.
20.
Afterward
calleth
he
him
his
Lord
,
because
that
after
the
nature
of
man
,
he
should
be
borne
out
of
his
loynes
.
For
thorowout
all
the
Scripture
is
our
Lord
Iesus
called
the
Sonne
of
David
:
And
thus
doth
David
knowledge
two
natures
in
Christ
,
the
nature
of
God
,
and
the
nature
of
man.
That
the
kingdome
of
Christ
shall
last
for
ever
,
and
that
the
kinde
and
nature
of
man
shall
be
exalted
aboue
all
heavens
(
as
Paul
saith
,
Hebr.
2.
)
David
testifieth
with
these
words
:
Sit
thou
at
my
right
hand
,
till
I
make
thine
enemies
thy
foot-stoole
.
For
Marke
saith
in
the
sixteenth
chapter
:
The
Lord
was
taken
up
into
heaven
,
and
sitteth
at
the
right
hand
of
God.
Of
this
also
finde
we
1
Cor.
15.15
.
Now
must
he
needs
be
very
God
indeed
,
which
reigneth
for
ever
,
and
to
whom
all
enemies
must
be
subdued
,
yea
cast
utterly
unto
his
feet
.
Now
followeth
the
second
verse
:
The
Lord
shall
send
thy
mightie
staffe
out
of
Sion
:
thou
shalt
be
Lord
,
even
in
the
middest
among
thine
enemies
.
Here
speaketh
he
of
the
preaching
of
the
holy
Gospell
,
and
how
the
world
should
be
converted
unto
Christ
,
and
Christ
to
reigne
in
the
middest
of
the
world
.
In
the
first
verse
is
spoken
of
the
eternall
kingdome
,
that
he
is
very
God
,
living
and
reigning
for
ever
,
not
only
in
this
time
,
but
also
after
this
time
eternally
.
But
here
speaketh
hee
specially
of
the
kingdome
,
whereas
hee
reigneth
here
beneath
through
the
Gospell
.
For
the
Staffe
,
the
Scepter
,
the
Rod
of
Christ
is
the
holy
Gospell
,
even
the
power
of
God
,
which
saveth
all
that
beleeve
,
Rom.
1.16
.
Which
maketh
Christs
enemies
friends
,
and
smiteth
them
downe
that
will
not
convert
:
so
that
Christ
hath
dominion
and
victorie
even
in
the
middest
among
his
enemies
.
It
is
he
,
that
with
the
spirit
of
his
mouth
slayeth
the
Antichrists
.
This
his
word
also
and
preachings
of
the
Gospell
,
came
forth
first
from
Sion
or
Hierusalem
,
as
Esay
,
Micheas
,
and
Luke
doe
testifie
.
Now
followeth
the
third
verse
:
In
the
day
of
thy
battell
(
or
armie
)
shall
thy
people
be
well
willing
:
the
dew
of
thy
birth
is
unto
thee
in
an
holy
maiestie
,
out
of
the
wombe
of
the
cleare
morning
.
Herewith
doth
David
describe
the
glorious
and
victorious
faith
of
the
Christian
.
For
when
the
Gospell
is
preached
,
there
ariseth
a
conflict
betweene
faith
and
infidelitie
,
betweene
the
seed
of
Christ
and
the
Serpent
,
between
idolatrie
and
true
godlinesse
.
And
the
unbeleevers
persecute
the
Lord
Christ
in
his
members
,
that
is
to
say
,
the
faithfull
:
but
they
are
well
content
utterly
to
give
over
bodie
,
honour
and
goods
,
their
bloud
and
life
for
Gods
truths
sake
.
For
the
martyrs
and
they
in
the
Primitive
Church
,
being
gathered
together
of
the
Apostles
,
and
after
the
Apostles
time
,
have
thus
kept
truth
and
faith
toward
the
Lord
Christ
,
and
were
willing
to
die
for
knowledging
him
.
Afterward
describeth
he
also
in
the
foresaid
verse
,
the
pure
and
holy
conception
and
birth
of
our
Lord
Iesus
Christ
.
And
this
doth
he
with
a
goodly
similitude
,
and
saith
:
Thy
birth
shall
be
holy
and
very
excellent
,
not
uncleane
as
the
birth
of
other
men
:
For
like
as
the
dew
out
of
the
cleare
heaven
,
and
out
of
the
faire
morning
,
is
borne
as
it
were
out
of
a
mothers
wombe
:
even
so
also
shalt
thou
be
borne
holy
and
cleane
,
of
an
undefiled
virgin
.
Whereof
thou
findest
more
instruction
,
Luk
1.31
.
The
Lord
hath
sworne
,
and
it
shall
not
repent
him
:
thou-art
a
Priest
for
ever
after
the
order
of
Melchisedech
.
In
this
fourth
verse
describeth
he
the
office
of
Iesus
Christ
,
how
that
he
is
ordained
of
God
to
be
one
only
Priest
for
ever
,
which
should
offer
up
himselfe
for
the
sinne
of
the
world
,
and
alway
appeare
in
the
sight
of
God
the
Father
,
and
to
pray
for
us
.
All
this
doth
holy
Paul
declare
at
large
to
the
Hebrewes
in
the
5
.
7.8·9
.
and
10.
chapters
.
And
specially
in
this
verse
is
grounded
all
that
is
read
thorowout
the
Scripture
,
of
the
merits
of
Christ
,
of
the
forgiving
of
sinnes
,
of
righteous
making
,
of
being
Mediatour
,
and
that
he
alone
is
the
only
Salvation
,
Advocate
,
Satisfaction
and
Righteousnesse
of
the
faithfull
.
The
Lord
is
at
thy
right
hand
:
he
in
the
time
of
his
wrath
shall
wound
even
Kings
.
This
fifth
verse
teacheth
,
how
God
will
ever
more
and
more
stand
on
his
Sonnes
side
,
further
his
cause
,
and
bring
downe
and
destroy
those
Kings
,
Princes
,
and
Lords
,
that
will
not
amend
and
beleeve
in
Christ
,
but
will
rather
provoke
his
wrath
,
than
desire
his
grace
.
Which
thing
Herod
,
Nero
,
Domician
,
Maximine
and
Iulian
have
proved
.
Yet
followeth
the
sixt
verse
declaring
the
fifth
:
He
shal
iudge
among
the
Heathen
,
and
fill
all
full
of
dead
bodies
,
and
smite
the
head
on
the
wide
ground
.
Christ
is
also
preached
unto
the
Heathen
,
and
reigneth
among
them
:
but
many
withstand
Christ
,
and
them
doth
he
judge
.
And
like
as
a
King
overcommeth
his
enemies
with
a
battell
,
and
covereth
the
whole
plaine
with
dead
bodies
,
visiteth
also
and
smiteth
the
head
of
the
warre
,
and
the
head
citie
of
the
enemies
:
Even
so
doth
Christ
to
his
enemies
,
and
destroyeth
their
power
and
kingdome
.
All
which
things
wee
have
seene
in
the
old
unchristian
Empire
of
Rome
,
and
in
many
other
potentates
and
powers
.
But
specially
he
breaketh
the
head
of
the
old
Serpent
,
according
to
the
promise
,
Gen.
3.15
.
And
at
the
last
shall
he
come
to
judge
the
quicke
and
dead
,
and
destroy
his
enemies
for
ever
.
Out
of
the
brooke
in
the
way
shall
he
drinke
,
therefore
shall
hee
also
lift
up
the
head
.
Finally
and
in
the
seventh
verse
,
he
describeth
the
passion
of
Christ
and
his
glorie
.
In
the
way
(
saith
he
)
that
is
,
in
his
life
while
he
is
in
this
misery
,
He
shall
drinke
out
of
the
brooke
,
that
is
,
he
shall
suffer
and
be
overcome
.
For
to
drinke
out
of
the
cup
,
is
as
much
as
to
suffer
.
But
to
drinke
out
of
the
brooke
,
is
to
be
altogether
full
of
trouble
,
to
be
vexed
and
tormented
without
victorie
,
and
utterly
to
be
overwhelmed
with
a
brooke
and
strong
streame
of
troubles
.
Thus
was
it
his
minde
to
declare
the
Passion
of
Christ
.
After
the
Passion
,
followeth
the
glory
with
the
Resurrection
and
Ascension
.
Paul
,
Philip.
2.
speaketh
of
both
,
and
saith
,
Christ
humbled
himselfe
,
and
became
obedient
unto
death
,
even
the
death
of
the
Crosse
.
Wherefore
God
hath
exalted
him
,
and
given
him
a
name
,
which
is
aboue
all
names
,
&c.
Thus
much
be
spoken
of
this
Psalme
,
and
of
Davids
understanding
,
which
hee
had
of
Christ
Iesus
and
of
the
Christian
faith
.
Upon
this
I
marvell
,
if
(
after
so
evident
testimonies
)
there
be
yet
any
man
,
which
perceiveth
not
,
that
Davids
faith
and
understanding
of
Christ
,
was
even
one
faith
and
understanding
,
with
the
faith
that
we
knowledge
and
say
:
I
beleeve
in
one
God
Father
almightie
,
&c.
as
it
is
in
the
twelve
Articles
of
the
Christian
faith
.
For
the
holy
Trinitie
in
one
God-head
doth
he
knowledge
,
not
only
here
,
but
also
in
the
33.
Psalme
,
saying
,
Through
the
word
of
God
were
the
heavens
made
,
and
all
their
power
through
the
spirit
of
his
mouth
.
For
certaine
it
is
,
that
there
is
but
one
only
God
,
maker
of
heaven
and
of
earth
:
but
here
is
the
Trinitie
called
Lord
or
God
,
Word
and
Spirit
.
Neither
is
there
any
thing
in
the
Articles
of
the
Beleefe
concerning
the
God-head
and
Man-hood
of
Christ
,
of
his
conception
,
birth
,
passion
,
crosse
and
death
,
of
the
resurrection
,
ascension
and
judgement
,
but
it
is
cleerely
comprehended
here
in
this
Psalme
.
The
articles
of
the
holy
Church
,
of
forgiving
of
sinnes
,
resurrection
of
the
flesh
,
and
an
everlasting
life
,
are
contained
in
this
Psalme
,
and
are
treated
upon
yet
more
clearely
,
and
with
many
mo
words
very
substantially
in
other
Psalmes
of
David
.
Therefore
had
he
our
holy
faith
,
and
knowledged
the
same
,
was
saved
therein
,
and
of
all
holy
men
was
called
the
Father
of
Christ
with
high
commendation
,
because
of
the
promise
that
was
made
unto
him
.
Moreover
,
all
the
holy
Prophets
following
,
had
respect
unto
David
,
as
to
another
Moses
,
and
tooke
many
things
out
of
his
writings
.
For
there
is
scarce
any
other
,
that
so
clearely
wrote
of
the
cause
of
Christ
as
this
Prophet
David
,
and
therefore
hath
he
honour
and
praise
aboue
other
in
Israel
:
Of
whom
thou
readest
also
,
Eccles
.
47.2
.
Such
faith
and
confidence
in
God
through
Iesus
Christ
,
had
David
out
of
the
holy
Ghost
,
and
out
of
the
doctrine
of
his
Prophets
Samuel
,
Nathan
and
Gad
,
and
of
other
his
Priests
,
which
also
had
the
same
of
God
,
and
of
the
holy
Fathers
,
specially
of
Moses
.
And
no
doubt
,
hee
desired
the
honour
of
God
and
of
his
Sonne
,
not
to
keepe
it
only
himselfe
,
but
also
much
rather
to
require
it
of
all
his
people
.
Wherefore
no
doubt
he
set
up
and
furthered
this
his
faith
and
religion
among
all
his
men
of
warre
,
kinsfolke
in
all
his
court
,
dominion
,
before
the
whole
congregation
,
and
all
his
kingdome
:
so
diligently
,
earnestly
,
and
fervently
,
that
afterward
certaine
hundred
yeeres
,
they
which
beleeved
right
and
lived
well
,
were
praised
for
walking
in
the
waies
of
David
their
Father
.
They
also
that
did
evill
,
&
set
not
forth
the
true
faith
,
of
them
is
it
written
:
they
walked
not
in
the
waies
of
David
their
Father
.
Of
this
hast
thou
many
examples
in
the
bookes
of
the
Kings
,
and
in
the
Chronicles
.
Many
things
also
were
forgiven
the
Kings
and
all
the
people
of
Iuda
,
for
Davids
sake
,
that
is
,
for
the
promise
sake
made
unto
David
,
even
for
Iesus
Christs
sake
,
whom
Ezechiel
calleth
David
.
In
the
first
booke
of
the
Kings
,
the
fifteenth
chapter
,
it
is
written
thus
:
The
heart
of
Abia
was
not
right
toward
his
Lord
God
,
as
was
the
heart
of
David
his
father
.
And
for
Davids
sake
did
the
Lord
give
him
a
light
at
Hierusalem
,
so
that
at
Hierusalem
he
set
up
his
sonne
,
and
preserved
him
.
For
David
did
that
,
that
was
right
in
the
fight
of
the
Lord
,
and
all
the
daies
of
his
life
did
not
he
shrinke
from
any
thing
that
he
commanded
him
,
except
in
the
matter
of
Vrias
the
Hethite
.
Thus
readest
thou
also
of
Ezechias
,
2
Reg.
18.
Afore
Iosias
was
there
no
King
,
that
was
like
him
,
which
turned
himselfe
so
unto
the
Lord
with
all
his
heart
,
with
all
his
soule
,
and
with
all
his
power
,
according
to
all
the
law
of
Moses
.
And
afterward
came
there
none
like
him
.
But
in
the
second
booke
of
the
Chronicles
,
the
34.
chapter
,
standeth
the
declaration
of
the
foresaid
place
after
this
manner
:
Iosias
reigned
at
Hierusalem
one
and
thirtie
yeeres
,
and
did
that
which
pleased
the
Lord
,
and
walked
in
the
waies
of
his
Father
David
,
and
declined
neither
to
the
right
hand
nor
to
the
left
.
For
in
the
eighth
yeere
of
his
reigne
while
he
was
yet
but
young
(
even
sixteene
yeeres
old
)
hee
began
to
seeke
the
God
of
his
Father
David
.
Thus
much
be
spoken
concerning
this
,
that
Israel
and
all
the
vertuous
Kings
of
Iuda
trusted
unto
Christ
,
and
not
to
the
Law
of
Moses
.
Who
so
desireth
the
number
of
the
yeeres
,
he
findeth
1
Reg.
6.
even
480.
yeeres
,
from
the
departing
out
of
Aegypt
untill
the
fourth
yeere
of
the
reigne
of
Salomon
.
And
from
that
time
untill
the
captivitie
of
Babylon
,
are
reckoned
419.
yeeres
,
or
thereabouts
.
All
together
make
899.
yeeres
.
CHAP.
IX
.
All
holy
Prophets
doe
point
unto
Christ
,
and
preach
salvation
only
in
him
.
SOmewhat
yet
will
we
now
declare
further
,
concerning
the
times
of
the
Kings
of
Iuda
and
Israel
,
which
in
a
manner
were
even
as
the
times
of
the
Iudges
of
Israel
.
For
like
as
in
the
first
yeeres
of
Iosue
,
God
gave
great
victorie
and
honour
,
and
afterward
rest
and
peace
:
Even
so
were
the
Israelites
very
victorious
and
triumphant
under
David
,
and
had
great
rest
and
peace
under
Salomon
.
But
like
as
after
the
death
of
Iosue
the
honour
of
Israel
decreased
,
and
the
departing
away
from
God
followed
with
one
persecution
upon
another
(
though
in
the
meane
time
they
had
peace
and
deliverers
,
as
Othoniel
,
Ehud
,
Barack
,
Gedeon
,
Iephtha
,
Sampson
,
&c.
)
Even
so
did
the
worship
of
Israel
decrease
after
Salomons
time
.
For
the
ten
Tribes
of
Israel
fell
away
from
the
house
of
David
,
only
Iuda
and
Bejamin
held
Salomons
sonne
Roboam
for
their
King
:
the
other
made
Hieroboam
King.
And
so
of
one
kingdome
were
made
two
,
the
kingdome
of
Israel
,
and
the
kingdome
of
Iuda
.
The
kingdome
of
Israel
(
through
the
perswasion
of
Hieroboam
)
chose
them
another
manner
of
serving
God.
Not
that
they
utterly
denied
and
refused
the
God
of
their
Fathers
,
but
they
served
him
after
a
strange
heathenish
manner
of
their
owne
imagining
.
But
afterward
they
fell
the
longer
the
more
and
further
into
grosse
idolatrie
,
so
long
,
till
the
Lord
suffered
them
to
be
rooted
out
,
and
carried
away
by
the
King
of
the
Assyrians
,
and
scattered
abroad
among
all
the
Heathen
.
The
kingdome
and
the
Kings
of
Iuda
were
somewhat
better
,
howbeit
they
had
some
also
which
excelled
the
Kings
of
Israel
and
of
the
Heathen
in
ungodlinesse
.
For
they
likewise
went
forth
so
long
in
unrighteousnesse
,
till
Nabuchodonosor
the
King
rooted
them
out
,
and
caried
them
away
unto
Babylon
.
But
afore
,
we
see
that
there
was
a
wonderfull
combrance
in
the
civill
policie
,
and
in
the
religion
.
Sometime
was
all
righteousnesse
and
true
religion
opprest
,
and
violence
and
idolatrie
used
.
Sometime
gat
righteousnesse
up
againe
,
and
the
right
true
faith
had
the
victorie
,
all
unright
and
idolatrie
being
put
downe
.
This
came
to
passe
also
in
Israel
under
Helias
and
King
Iehu
.
Yet
was
the
idolatrie
and
wrong
rather
punished
,
than
any
amendment
following
.
Like
as
it
came
also
to
passe
after
the
birth
of
Christ
,
that
there
were
vertuous
Kings
and
Emperours
,
which
(
according
to
the
prophecie
of
Esay
in
the
49.
chapter
,
verse
23.
)
did
all
righteousnesse
,
set
up
the
faith
of
Christ
,
and
put
downe
all
idolatrie
.
Againe
,
there
came
other
,
that
set
up
all
unrighteousnesse
and
idolatry
,
persecuted
the
truth
,
and
at
the
last
receiued
their
reward
convenient
.
So
weightie
a
matter
is
it
to
have
good
or
evill
Rulers
.
But
in
these
wonderfull
alterations
,
and
thorowout
all
the
time
of
these
governances
of
both
the
kingdomes
,
God
alway
sent
his
servants
the
holy
Prophets
,
to
rebuke
wrong
and
idolatry
,
and
to
teach
all
righteousnesse
and
true
serving
of
God.
And
first
after
the
time
of
David
and
Salomon
(
under
whom
there
was
a
great
multitude
of
learned
and
holy
Prophets
;
for
David
also
and
Salomon
were
excellently
endued
with
the
spirit
of
wisdome
and
prophecie
above
other
men
)
these
were
the
chiefe
,
most
famous
,
and
oldest
Prophets
,
of
whom
the
Bible
maketh
mention
with
worship
:
Semeias
,
which
lived
under
Roboam
King
of
Iuda
:
Ahias
the
Silonite
under
Hieroboam
.
Azarias
the
sonne
of
Obed
,
which
lived
under
Asa
King
of
Iuda
,
and
Iehu
the
sonne
of
Anani
,
whom
Baasa
the
King
of
Israel
slew
:
Helias
the
great
Prophet
,
and
Micheas
the
sonne
of
Iema
,
lived
under
Achab
and
Iosaphat
.
Now
like
as
in
the
time
of
David
there
was
a
great
number
of
learned
men
;
even
so
testifieth
the
second
booke
of
the
Chronicles
in
the
17.
chapter
,
that
in
the
time
of
Iosaphat
there
were
many
learned
Levites
and
Prophets
.
Heliseus
was
in
the
time
of
King
Iehu
,
and
Zacharias
the
sonne
of
Ioiada
,
was
under
Ioas
,
under
whom
also
he
was
stoned
.
Neverthelesse
we
have
no
bookes
written
and
set
forth
by
these
:
only
we
have
the
prophecie
of
Abdias
,
which
wrote
his
prophecie
under
Achab.
Afterward
under
Vzzia
,
Iothan
,
Achas
and
Ezechias
Kings
of
Iuda
,
lived
the
most
part
of
them
,
whose
bookes
are
abroad
.
For
under
these
preached
and
wrote
Ionas
,
Oseas
,
Isaias
,
Ioel
,
Nahum
,
Amos
and
Micheas
.
Afterward
under
King
Manasses
wrote
Abacuck
.
Vnder
the
holy
King
Iosias
,
wrote
Sophonias
,
Baruch
and
Hieremie
,
in
whose
daies
Israel
had
such
misfortune
,
that
Hierusalem
with
the
Temple
was
destroyed
,
and
the
people
that
remained
over
and
perished
not
,
were
caried
away
captive
into
Babylon
.
In
the
same
captivitie
did
Ezechiel
and
Daniel
write
their
prophecies
.
And
after
the
captivitie
when
Israel
was
delivered
againe
,
and
came
home
to
Hierusalem
,
then
preached
and
wrote
Esdras
,
Haggeus
,
Zacharias
,
Malachias
and
Nehemias
.
Beside
these
Prophets
no
doubt
there
were
other
moe
,
of
whom
no
mention
is
made
.
But
these
are
the
chiefe
,
by
whom
it
pleased
God
to
open
unto
us
all
that
appertaineth
to
our
salvation
.
And
though
we
had
also
the
writings
of
the
other
,
yet
should
we
reade
no
other
thing
in
them
,
than
we
finde
in
our
owne
Prophets
,
for
as
much
as
these
whom
we
have
,
agree
so
together
all
in
one
.
Now
whether
they
be
our
own
Prophets
,
whose
writings
we
have
,
or
the
other
whose
writings
we
have
not
,
yet
have
they
all
preached
the
summe
of
the
doctrine
and
knowledged
the
faith
that
wee
spake
of
afore
,
and
wrote
in
one
summe
,
which
faith
Adam
,
Noe
,
Abraham
,
Moses
and
David
had
:
And
this
did
they
the
more
evidently
,
because
they
applied
themselves
to
open
the
Law
,
and
to
drive
away
the
misunderstanding
,
which
was
risen
up
among
and
in
the
people
:
therefore
point
they
every
where
from
the
letter
unto
the
spirit
,
from
the
outward
sacrifice
unto
Christ
Iesus
,
from
all
idolatry
unto
the
onely
God
,
which
saveth
us
through
his
mercy
onely
in
the
blessed
seed
,
and
through
none
of
our
deservings
.
This
did
Paul
see
,
and
therefore
said
he
,
Rom.
3.
Through
the
workes
of
the
law
shall
no
man
be
iustified
in
the
sight
of
God.
For
through
the
law
commeth
the
knowledge
of
sinne
.
But
now
is
the
righteousnesse
of
God
declared
without
the
law
,
for
as
much
as
it
is
allowed
by
the
testimonie
of
the
Law
and
the
Prophets
.
The
righteousnesse
of
God
commeth
by
the
faith
of
Iesus
Christ
unto
all
,
and
upon
all
them
that
beleeve
.
So
saith
Peter
also
in
the
third
of
the
Acts
:
All
the
Prophets
from
Samuel
,
and
thenceforth
(
as
many
as
have
spoken
)
have
told
of
these
daies
.
And
in
the
10.
chapter
:
To
this
Iesus
Christ
give
all
the
Prophets
witnesse
,
that
whosoever
beleeveth
in
him
,
shall
through
his
name
receive
forgivenesse
of
sinnes
.
Who
so
now
is
learned
in
the
writings
of
the
Prophets
,
knoweth
well
,
that
there
is
nothing
read
concerning
the
Lord
in
the
New
Testament
,
which
the
Prophets
have
not
prophesied
of
afore
.
He
that
is
then
any
thing
instructed
in
the
Prophets
,
hath
no
doubt
considered
this
in
the
New
Testament
,
that
the
Apostles
prove
all
their
doctrine
of
the
Lord
Iesus
,
out
of
the
Law
and
the
Prophets
:
yea
that
the
Lord
himselfe
confirmeth
his
owne
doings
with
the
Scriptures
of
the
Prophets
,
and
that
the
Euangelists
thorowout
the
holy
Gospell
,
set
unto
the
doctrine
and
miracles
of
Christ
,
these
words
:
And
this
was
done
,
that
it
might
be
fulfilled
,
which
was
spoken
by
the
Prophets
.
Neverthelesse
for
their
sakes
that
are
not
yet
instructed
,
I
will
now
declare
the
principall
articles
of
our
Lord
Iesus
Christ
,
out
of
the
holy
Prophets
.
As
touching
the
true
Godhead
and
manhood
of
our
Lord
Iesus
Christ
,
and
that
he
should
be
borne
at
Bethlehem
,
in
the
land
of
Iewry
,
of
a
pure
virgin
and
maid
,
out
of
the
kinred
of
David
,
the
Prophets
testifie
after
this
manner
.
Esay
in
the
seventh
chapter
saith
;
Behold
,
a
virgin
shall
conceive
and
beare
a
sonne
,
and
shall
call
his
name
Emanuel
(
that
is
to
say
,
God
with
us
.
)
Micheas
saith
in
the
fifth
chapter
:
Though
thou
Bethlehem
Ephrata
art
too
small
to
be
reckoned
among
the
principall
cities
of
Iuda
,
yet
out
of
thee
shall
there
come
one
unto
me
,
which
shall
be
ruler
in
Israel
,
whose
forth-going
is
from
everlasting
.
In
the
ninth
chapter
of
Esay
it
is
written
:
Vnto
us
is
a
childe
borne
,
and
to
us
is
given
a
sonne
,
upon
whose
shoulders
the
kingdome
shall
lie
,
and
he
shall
be
called
after
his
owne
name
;
even
the
wonderfull
counsell-giver
,
the
mighty
one
of
Israel
,
the
eternall
father
,
the
prince
of
peace
,
his
kingdome
shall
increase
,
and
of
his
peace
there
shall
be
no
end
,
and
he
shall
reigne
upon
the
seat
of
David
his
father
.
In
the
23.
of
Hieremie
it
is
written
thus
:
Behold
,
the
time
commeth
(
saith
the
Lord
)
that
I
will
raise
up
the
righteous
blossome
of
David
:
he
shall
be
king
and
reigne
,
and
prosper
:
iudgement
and
righteousnesse
shall
he
execute
upon
earth
.
In
his
time
shall
Iuda
be
saved
,
and
Israel
shall
dwell
without
feare
:
and
this
is
the
name
wherewith
he
shall
be
named
,
even
God
our
righteousnesse
.
Concerning
the
comming
of
Iohn
the
Baptist
,
which
was
the
forerunner
of
our
Lord
Christ
,
and
prepared
the
people
for
him
,
hath
Malachy
written
in
the
third
chapter
after
this
manner
:
Behold
,
I
will
send
my
messenger
,
which
shall
prepare
the
way
before
me
:
and
the
Lord
whom
yee
long
for
,
shall
shortly
come
to
his
temple
,
and
the
messenger
of
the
covenant
whom
yee
would
have
.
Behold
,
he
commeth
,
saith
the
Lord
zabaoth
.
And
afterward
:
Behold
,
I
will
send
Helias
the
Prophet
afore
the
comming
of
the
great
and
fearefull
day
of
the
Lord.
Of
Christs
preaching
,
of
the
grace
of
God
,
of
the
forgiving
of
sinnes
,
of
the
wonders
also
and
tokens
of
the
Lord
,
speaketh
Esay
in
the
61.
chapter
,
after
this
manner
:
The
spirit
of
the
Lord
God
is
upon
me
,
and
therefore
hath
the
Lord
anointed
me
,
to
preach
the
Gospell
to
the
meeke
hearted
hath
he
sent
me
,
to
heale
the
broken
hearted
,
to
preach
deliverance
to
the
captive
,
to
open
the
prison
to
such
as
are
in
bonds
,
to
proclaime
the
yeere
of
Gods
gratious
will
,
and
to
bring
consolation
to
all
them
that
are
in
heavinesse
.
In
the
34.
chapter
of
Ezechiel
it
is
written
thus
:
Over
my
sheepe
will
I
raise
up
one
onely
shepherd
,
which
shall
feed
them
,
even
David
my
servant
,
which
shall
feed
them
,
and
he
shall
be
their
shepherd
.
I
the
Lord
also
will
be
their
God
,
and
David
shall
be
their
Prince
,
even
I
the
Lord
have
spoken
it
.
In
the
35.
chap.
of
Esay
it
is
written
thus
:
Say
unto
them
that
are
of
a
feeble
heart
:
Be
strong
and
feare
not
,
behold
,
our
God
commeth
to
take
vengeance
,
and
to
reward
:
God
commeth
himselfe
,
and
will
deliver
you
.
Then
shall
the
eies
of
the
blinde
be
opened
,
&c.
Then
shall
the
lame
man
leape
as
an
Hart
,
and
the
tongue
of
the
dumbe
shall
give
praise
.
Of
the
kingdome
of
Christ
,
in
the
which
he
himselfe
alone
is
king
,
all
the
world
being
subject
unto
him
,
declaring
his
dominion
and
royall
majestie
,
writeth
Esay
thus
in
the
second
chapter
:
And
it
shall
come
to
passe
in
the
last
time
,
that
the
hill
of
the
house
of
the
Lord
shall
be
exalted
upon
the
height
of
mountaines
above
all
little
hils
,
and
all
nations
shall
come
together
unto
him
,
the
people
shall
goe
to
him
and
say
:
Come
,
let
us
goe
up
to
the
mount
of
the
Lord
,
even
to
the
house
of
the
God
of
Iacob
,
that
he
may
shew
us
his
way
,
and
we
will
walke
in
his
paths
.
For
the
Law
shall
come
forth
from
Sion
,
and
the
word
of
God
from
Hierusalem
.
In
the
7.
of
Daniel
it
is
written
thus
:
I
saw
a
vision
in
the
night
,
and
behold
there
came
one
in
the
clouds
of
heaven
like
the
sonne
of
man
,
which
came
to
the
old
aged
,
and
they
brought
him
before
his
presence
.
And
he
gave
him
power
,
glory
,
and
the
kingdome
,
and
all
people
,
nations
and
tongues
must
serve
him
:
his
power
is
an
everlasting
power
,
which
shall
not
be
taken
from
him
,
and
his
kingdome
shall
not
perish
.
Esay
saith
in
the
62.
chapter
:
And
the
heathen
shall
see
thy
righteousnesse
,
and
all
kings
thine
honour
,
and
he
shall
call
thee
by
a
new
name
(
O
Sion
)
and
the
mouth
of
God
shall
give
thee
the
name
.
And
thou
shalt
be
a
crowne
of
glory
in
the
hand
of
the
Lord
,
ad
a
royall
crowne
of
the
kingdome
in
the
hand
of
thy
God.
And
soone
after
it
followeth
:
Make
ready
,
make
ready
the
way
,
gather
up
the
stones
out
of
the
street
,
and
hang
out
the
banner
unto
the
people
:
behold
the
Lord
hath
caused
it
to
be
proclaimed
unto
the
end
of
the
world
.
Tell
the
daughter
Sion
:
behold
the
Saviour
commeth
,
loe
,
his
treasure
and
his
reward
bringeth
he
with
him
,
and
his
deeds
goe
before
him
.
And
they
that
are
redeemed
of
the
Lord
,
shall
be
called
the
holy
people
.
Zacharie
saith
in
the
ninth
chapter
:
Reioyce
O
daughter
Sion
,
be
glad
O
daughter
Hierusalem
:
behold
thy
king
commeth
unto
thee
,
even
the
righteous
and
Saviour
:
meeke
and
simple
is
he
,
he
rideth
upon
an
asse
,
and
upon
a
young
colt
of
the
shee
asse
.
He
shall
preach
peace
unto
the
heathen
,
his
kingdome
also
shall
reach
from
the
one
sea
to
the
other
,
and
from
the
river
unto
the
uttermost
part
of
the
earth
.
Of
the
death
and
passion
of
Christ
speaketh
Daniel
in
the
ninth
chapter
after
this
manner
:
And
after
two
and
sixtie
weekes
shall
Christ
be
slaine
and
put
to
death
,
and
yet
shall
they
have
no
true
testimony
,
that
he
is
guilty
of
death
.
Esay
in
the
50.
chapter
saith
thus
:
The
Lord
God
opened
mine
eare
,
and
I
refused
it
not
,
neither
went
I
backward
:
I
gave
my
bodie
to
the
smiters
,
and
my
cheeks
to
the
nippers
,
and
my
face
have
I
not
turned
from
their
shamefull
intreating
and
spitting
upon
me
.
The
Lord
God
also
shall
helpe
me
,
therefore
shall
I
not
be
confounded
.
And
therefore
have
I
hardned
my
face
like
a
flint
stone
,
and
am
sure
that
I
shall
not
be
confounded
.
In
the
53.
chapter
there
is
written
of
Christ
after
this
manner
:
He
shall
have
neither
beauty
nor
fairenesse
,
we
shall
looke
upon
him
,
but
we
shall
have
no
desire
unto
him
.
He
is
despised
and
contemned
of
men
,
a
man
of
trouble
,
and
one
that
hath
had
experience
of
infirmitie
.
He
is
so
despised
,
that
we
shall
hide
our
faces
from
him
,
and
have
him
in
no
estimation
.
And
yet
hath
he
borne
our
unperfectnesse
,
and
felt
our
sorrowes
.
We
also
thought
,
that
he
should
be
wounded
,
smitten
,
and
punished
of
God.
But
he
was
wounded
for
our
sinnes
,
and
slaine
for
our
wickednesse
sake
.
And
the
punishment
whereby
we
have
peace
,
is
laid
upon
him
,
and
through
his
wounds
are
we
made
whole
.
All
we
have
gone
astray
like
sheepe
,
every
one
of
us
hath
had
respect
unto
his
owne
way
,
and
the
Lord
hath
laid
all
our
sinnes
upon
him
.
Violence
and
wrong
was
done
unto
him
,
he
hath
beene
evill
intreated
,
and
yet
opened
he
not
his
mouth
.
He
shall
be
lead
as
a
beast
to
be
slaine
,
and
as
a
sheepe
dumbe
before
the
shearers
,
so
shall
he
not
open
his
mouth
,
&c.
The
whole
chapter
describeth
all
the
cause
of
Christ
so
clearely
,
that
holy
Hierom
said
not
in
vaine
:
Esay
is
not
only
a
Prophet
,
but
also
an
Euangelist
.
Zacharie
describeth
the
Priesthood
and
sacrifice
of
Christ
,
and
testifieth
,
that
with
the
same
only
oblation
he
hath
obtained
grace
for
all
sinne
;
and
therefore
seven
(
that
is
to
say
,
all
)
eyes
shall
have
respect
unto
him
,
and
shall
seeke
peace
and
rest
of
their
consciences
in
him
,
and
shall
finde
it
.
Heare
now
O
Iosue
thou
high
Priest
,
thou
and
thy
companions
,
that
sit
before
thee
,
seeing
yee
are
men
of
examples
.
For
loe
,
I
will
bring
my
servant
,
even
the
blossome
.
For
behold
the
stone
which
I
have
laid
before
Iosue
,
will
I
bring
,
To
the
same
only
stone
shall
seven
eyes
looke
.
Behold
,
I
will
digge
it
up
and
disclose
it
,
saith
the
Lord
Zabaoth
,
and
the
sinne
of
the
earth
will
I
take
away
in
one
day
.
And
in
that
day
shall
every
man
call
his
neighbour
under
his
vine
and
figge
tree
.
The
buriall
and
resurrection
of
our
Lord
Iesus
Christ
,
hath
the
Prophet
Ionas
figured
very
excellently
.
For
thus
saith
our
Lord
Christ
himselfe
:
Like
as
Ionas
was
three
daies
and
three
nights
in
the
whales
belly
,
so
shall
the
sonne
of
man
be
three
daies
and
three
nights
in
the
heart
of
the
earth
.
Of
the
ascension
of
Iesus
Christ
and
sending
of
the
Holy
Ghost
,
hath
Ioel
also
written
in
the
second
chapter
,
and
it
is
alleaged
of
S.
Peter
,
Act.
2.
Of
the
calling
and
gathering
together
the
Heathen
,
and
of
every
thing
pertaining
to
the
holy
Church
,
doth
Esay
write
in
the
49.
chapter
,
and
so
forth
to
the
end
of
his
prophecie
.
Thus
hast
thou
,
that
the
Prophets
also
in
their
time
,
did
preach
Iesus
Christ
,
and
pointed
not
the
people
to
trust
unto
the
works
of
the
law
and
their
owne
deserving
,
but
unto
Christ
,
of
whom
they
prophesied
every
thing
that
followed
after
.
Therefore
did
Peter
speake
right
,
1
Pet.
1.
saying
:
Ye
shall
receive
the
end
of
your
faith
,
even
the
salvation
of
your
soules
.
After
which
salvation
have
the
Prophets
inquired
and
searched
,
which
prophesied
of
the
grace
that
should
come
unto
you
,
searching
when
or
what
time
the
spirit
of
Christ
(
which
was
in
them
)
should
signifie
:
which
spirit
testified
before
,
the
passions
that
should
happen
unto
Christ
,
and
the
glory
that
should
follow
after
.
Vnto
the
which
Prophets
it
was
also
declared
,
that
not
unto
themselves
only
,
but
unto
us
they
should
minister
the
things
,
which
are
now
shewed
unto
you
,
by
them
which
have
preached
unto
you
the
Gospell
through
the
Holy
Ghost
,
that
was
sent
unto
them
from
heaven
,
&c.
In
the
which
testimonie
the
holy
Apostle
Peter
had
a
speciall
respect
to
the
prophecie
of
Daniel
;
which
did
not
only
record
the
passion
and
glory
of
Christ
,
but
also
pointed
to
the
time
,
in
the
which
Christ
should
come
.
For
like
as
God
in
greatest
perils
,
dangers
and
alterations
,
hath
alway
renued
and
more
clearely
expressed
his
promise
concerning
the
blessed
seed
:
as
in
the
time
of
Noe
when
the
world
was
destroyed
:
in
the
time
of
Abraham
,
when
God
would
prepare
himselfe
a
new
people
:
in
the
time
of
Moses
,
when
God
received
his
people
and
caried
them
out
of
Egypt
,
to
bring
them
into
the
land
of
Canaan
:
in
the
time
of
David
,
when
all
things
stood
so
well
,
and
it
must
needs
be
avoided
,
lest
any
man
should
thinke
David
were
the
blessed
seed
:
before
the
captivitie
of
Babylon
also
,
and
in
the
time
of
the
Prophets
,
which
(
as
it
is
said
afore
)
preached
and
wrote
,
that
no
man
should
doubt
in
Gods
promise
,
as
who
say
they
were
given
up
and
cast
away
,
though
the
Temple
were
broken
,
the
Citie
burnt
,
and
though
the
people
(
of
whom
Christ
should
be
borne
)
were
led
into
captivitie
.
Even
so
now
also
in
the
captivitie
,
when
the
faithfull
might
almost
have
thought
,
that
the
promise
of
God
concerning
the
Messias
,
were
cleane
gone
,
even
then
did
God
shew
his
servant
Daniel
a
more
cleare
vision
of
Christ
,
after
this
manner
:
The
people
shall
be
let
goe
againe
out
of
captivitie
,
and
shall
come
home
to
Hierusalem
,
build
the
Temple
and
Citie
againe
,
but
with
a
sore
time
.
And
after
that
the
Citie
is
builded
,
unto
the
time
of
Christ
,
shall
be
62.
weekes
,
that
is
,
483.
yeeres
.
And
even
so
was
it
from
the
third
yeere
of
Darius
Histaspes
or
Artaxerxes
,
in
the
which
the
Citie
was
builded
,
Nehemie
15.
untill
the
42.
yeere
of
the
Empire
of
Augustus
,
under
whom
Christ
was
borne
,
Luke
1.
The
Angell
also
gave
Daniel
farther
information
of
Christ
,
how
that
his
owne
people
should
slay
him
,
and
finde
no
fault
in
him
,
and
how
that
the
sacrifice
with
the
ceremonie
should
cease
.
And
a
strange
people
(
saith
he
)
shall
come
from
farre
,
and
make
the
Temple
with
the
Citie
an
horrible
abomination
,
yea
they
shall
destroy
and
breake
downe
all
together
.
All
which
things
were
afterward
fulfilled
in
the
last
weekes
,
that
is
,
within
70.
yeeres
,
or
thereabout
.
For
within
30.
yeeres
did
the
Lord
grow
to
teach
and
to
suffer
.
For
when
he
was
30.
yeere
old
,
Iohn
baptised
him
.
Afterward
within
three
yeeres
was
he
put
to
death
,
and
within
40.
yeeres
followed
the
destruction
of
Hierusalem
by
Titus
and
Vespasian
.
All
the
time
now
and
yeeres
from
the
captivitie
of
Babylon
to
Christs
birth
are
616.
yeeres
.
For
the
captivitie
of
Babylon
endured
70.
yeeres
.
In
the
first
yeere
of
Cyrus
were
they
delivered
,
in
the
second
yeere
began
they
to
build
the
Temple
,
and
builded
46.
yeeres
,
even
untill
the
6.
yeere
of
Darius
.
In
the
32.
yeere
of
Darius
was
the
Citie
finished
,
which
maketh
143.
yeeres
:
Adde
now
hereto
the
483.
yeeres
out
of
Daniel
,
and
thou
hast
the
foresaid
summe
even
626.
yeeres
.
In
the
said
yeeres
had
our
holy
faith
sore
conflicts
,
and
the
seed
of
the
Serpent
pressed
sore
upon
the
seed
of
God
,
as
the
Babylonians
at
Babylon
,
and
the
Persians
,
when
the
people
of
God
was
come
home
againe
.
Neverthelesse
the
truth
had
ever
the
victorie
,
and
was
the
more
clearely
testified
by
Daniel
,
Haggeus
,
Zacharie
,
Esdras
,
Nehemias
,
and
Malachy
.
Afterward
were
they
specially
opprest
by
the
ungodly
king
Antiochus
in
the
time
of
the
Machabees
.
When
as
the
times
were
ever
the
longer
,
the
more
full
of
perils
and
adversitie
,
untill
Aulus
Gabinus
,
Pompeius
and
Crassus
,
Captaines
of
Rome
conquered
the
land
,
and
the
true
old
religion
was
utterly
gone
;
in
so
much
that
out
of
the
old
serpent
there
arose
in
Israel
all
manner
of
sects
and
symonie
,
whom
our
Lord
Iesus
Christ
with
his
comming
in
the
world
resisted
,
and
called
them
the
Serpents
generation
,
as
the
holy
Euangelists
testifie
.
Notwithstanding
,
in
the
middest
of
such
mischiefes
in
Israel
,
there
were
also
godly
vertuous
people
,
which
sought
God
and
his
anointed
(
though
the
errour
was
great
)
Among
whom
no
doubt
was
specially
the
Priest
Zacharias
the
father
of
Iohn
Baptist
,
Elizabeth
his
wife
,
and
godly
Simeon
.
When
Zacharias
had
knowledge
of
the
Lords
comming
,
hee
sayd
with
a
joyfull
heart
:
Praised
be
the
Lord
God
of
Israel
,
for
he
hath
visited
and
delivered
his
people
,
and
set
up
the
horne
of
salvation
in
the
house
of
David
his
servant
,
according
as
he
had
promised
afore
by
the
mouth
of
holy
Prophets
,
&c.
For
his
words
are
read
.
Luc.
1.
Simeon
when
he
saw
the
child
Iesus
in
the
Temple
,
and
had
taken
him
in
his
armes
,
he
sayd
:
Now
Lord
let
me
dye
in
peace
according
to
thy
word
.
For
mine
eyes
have
seene
thy
Saviour
,
whom
thou
hast
prepared
before
the
face
of
all
people
,
that
he
might
be
a
light
to
give
light
unto
the
Heathen
,
and
the
glorie
of
thy
people
Israel
,
Luke
1.
Loe
,
thus
the
hearts
of
all
righteous
in
the
old
Testament
from
Adam
unto
Christ
(
even
3974
yeers
)
have
stood
onely
upon
Christ
,
in
him
was
their
comfort
,
upon
him
they
trusted
,
it
was
hee
whom
they
longed
for
,
and
in
Christ
Iesus
were
they
saved
.
Therefore
hath
our
Christian
faith
endured
since
the
beginning
of
the
world
,
and
is
,
and
continueth
still
the
onely
true
,
old
,
undoubted
and
fast
grounded
faith
.
CHAP.
X.
Of
the
time
of
the
grace
of
Christ
,
and
how
that
he
himselfe
testifieth
,
that
the
salvation
of
all
the
world
standeth
only
in
him
.
HItherto
have
I
set
forth
the
time
of
the
promises
,
in
the
which
God
(
through
the
promised
seed
our
Lord
Iesus
Christ
)
comforted
,
cleansed
,
and
preserved
all
his
servants
and
deare
friends
.
There
have
wee
learned
and
seene
,
that
the
Christian
faith
,
which
hath
endured
since
the
beginning
of
the
world
,
is
the
eldest
,
undoubted
,
right
and
true
faith
,
which
all
holy
Patriarks
had
,
and
in
the
which
they
served
God
,
and
pleased
him
,
as
Adam
Seth
,
Enoch
,
and
Noe
:
Item
Abraham
,
Isaac
,
and
Iacob
:
Likewise
the
excellent
and
highly
endued
Prophet
,
yea
the
Father
and
foregoer
of
all
Prophets
,
even
great
Moses
his
brother
Aaron
,
the
holy
Priest
Eleazar
,
and
Phinees
:
The
excellent
Dukes
and
Iudges
,
Iosue
,
Gedeon
,
and
other
moe
:
Even
so
likewise
the
Kings
,
David
,
Ezechias
,
Iosaphat
,
and
Iosias
:
The
dearely
beloved
of
God
,
and
excellent
Prophets
,
Samuel
,
Helias
,
Isaias
,
Daniel
,
Zacharias
,
and
all
the
other
.
This
holy
faith
also
had
all
righteous
,
and
such
as
were
of
godly
understanding
in
all
the
congregations
of
Israel
from
the
beginning
:
In
this
were
saved
all
they
that
from
the
beginning
were
preserved
and
ordained
to
salvation
:
wherefore
,
whatsoever
they
can
alleage
against
this
faith
(
whether
it
be
concerning
holy
men
,
old
age
,
multitudes
,
learned
men
,
generall
Councels
,
Convocations
of
Parliaments
,
Fathers
,
Acts
,
Statutes
,
tokens
and
wonders
:
)
it
is
all
nothing
worth
,
and
is
not
to
be
reputed
in
comparison
of
our
holy
faith
,
as
every
one
that
hath
understanding
may
see
in
this
Treatise
before
.
And
though
my
purpose
be
now
finished
,
even
declared
out
of
the
Scripture
,
that
the
Christian
faith
hath
endured
since
the
beginning
of
the
world
,
yet
will
I
adde
a
short
instruction
concerning
the
time
of
grace
,
and
performing
of
all
promises
,
and
I
will
declare
,
that
God
now
also
through
the
appearing
of
his
Sonne
,
would
bring
into
the
world
and
set
forth
none
other
religion
,
none
other
faith
,
neither
any
other
salvation
,
than
even
the
same
which
was
shewed
to
the
old
Fathers
:
saving
that
now
all
things
are
more
evident
,
more
clearely
practised
,
accomplished
,
fulfilled
and
performed
:
for
the
which
cause
also
all
figures
,
sacrifices
and
ceremonies
doe
cease
.
For
in
Christ
is
all
perfection
.
Yet
shall
we
not
therefore
cast
away
the
old
Testament
(
as
some
ignorant
,
unlearned
and
foolish
people
doe
)
but
have
it
in
greater
reputation
,
for
as
much
as
wee
know
now
through
Christ
,
what
every
thing
signifieth
,
and
wherefore
every
thing
was
thus
and
thus
ordained
,
used
,
and
spoken
:
Now
shall
every
man
first
have
a
courage
to
reade
the
Law
and
the
Prophets
,
when
he
seeth
whereupon
every
thing
goeth
.
And
thus
also
at
the
beginning
did
the
holy
Apostles
preach
Christ
unto
the
Iewes
,
out
of
the
Law
and
the
Prophets
,
as
it
is
oftentimes
mentioned
in
the
Acts
of
the
Apostles
.
And
our
Lord
himselfe
,
when
hee
went
with
the
two
Disciples
toward
Emaus
,
and
preached
so
unto
them
,
that
their
hearts
burnt
within
them
,
he
began
at
Moses
,
and
went
thorow
all
the
Prophets
,
and
opened
unto
them
the
old
Scriptures
,
and
shewed
them
,
that
so
it
behoved
Christ
to
suffer
,
and
to
enter
into
his
glory
.
This
is
the
cause
also
that
the
Scriptures
of
the
New
Testament
hang
altogether
,
and
referre
themselves
to
the
Scriptures
of
the
old
Testament
:
so
that
these
cannot
be
rightly
understood
without
the
other
,
no
more
than
the
glosse
without
the
text
.
The
text
is
the
Law
and
the
Prophets
,
the
exposition
are
the
Euangelists
and
the
Apostles
.
Now
will
wee
see
what
the
worke
of
grace
of
the
new
Testament
is
.
In
the
two
and
fortieth
yeere
of
the
Empire
of
Augustus
,
after
the
beginning
of
the
world
3974.
yeeres
,
was
Iesus
Christ
the
blessed
and
promised
seed
,
borne
of
the
undefiled
Virgin
and
Maid
Mary
,
at
Bethleem
in
the
Land
of
Jewrie
.
And
though
he
as
a
very
man
was
wrapped
in
cloathes
,
and
laid
in
the
crib
,
yet
appeareth
the
Angell
of
the
Lord
in
great
clearenesse
unto
the
Shepherds
,
and
saith
,
Feare
yee
not
,
behold
,
I
bring
you
tidings
of
great
joy
,
which
shall
happen
unto
all
people
.
For
this
day
is
borne
unto
you
the
Saviour
,
even
Christ
the
Lord
in
the
Citie
of
David
.
The
first
newes
and
tidings
of
the
comming
of
our
Lord
Iesus
Christ
,
must
the
Angell
bring
and
give
,
to
the
intent
that
it
might
be
the
more
accepted
of
all
the
world
.
All
the
holy
men
from
the
beginning
of
the
world
,
did
hitherto
long
sore
after
the
promised
Seed
.
Therefore
saith
the
Angell
now
,
that
he
bringeth
them
tidings
of
great
joy
:
no
doubt
to
them
that
were
gone
,
dead
and
past
,
to
them
also
that
now
lived
,
and
to
them
that
were
to
come
afterward
.
The
joy
is
this
,
that
Iesus
Christ
the
Saviour
is
borne
,
even
the
promised
Seed
,
which
should
save
all
the
world
from
the
power
of
the
Devill
,
cleanse
them
from
sinne
,
and
deliver
them
from
damnation
.
Therefore
saith
the
Angell
moreover
:
Which
shall
happen
unto
all
people
.
For
unto
Abraham
it
was
said
,
In
thy
seed
shall
all
Nations
of
the
earth
be
blessed
.
The
same
(
saith
the
Angell
)
is
borne
in
the
Citie
of
David
,
even
out
of
Davids
kindred
,
out
of
the
which
the
Prophets
testified
that
he
should
be
borne
;
which
Prophets
also
,
for
the
same
cause
,
called
him
David
,
and
the
blossome
of
David
.
And
this
is
now
the
grace
of
God
,
that
whereas
wee
poore
sinners
belonged
unto
death
,
and
were
in
the
Devils
bonds
,
hee
sent
his
Sonne
to
loose
and
deliver
us
out
of
captivitie
.
This
is
the
new
Testament
.
For
Hieremie
also
testifieth
hereof
,
and
saith
,
This
is
the
Testament
that
I
will
make
,
I
will
be
their
God
,
and
they
shall
be
my
people
,
I
will
be
mercifull
to
their
unrighteousnesse
and
sinnes
,
and
will
thinke
upon
them
no
more
,
Hier.
31.
This
full
and
perfect
forgivenesse
is
not
therefore
called
the
new
Testament
,
as
though
there
had
beene
no
remission
of
sinnes
among
the
old
Fathers
,
but
because
the
promise
made
long
before
unto
the
Fathers
,
is
now
confirmed
and
renewed
:
and
the
old
figures
that
represented
the
same
are
abrogate
.
Thus
the
Lord
Iesus
alone
is
set
forth
for
the
only
salvation
of
all
the
world
,
so
that
not
only
we
,
but
all
they
which
before
or
after
his
appearance
or
incarnation
beleeved
on
him
,
were
saved
.
And
at
the
birth
of
Christ
there
commeth
to
the
foresaid
Angell
,
the
whole
heavenly
hoste
,
which
praised
God
,
and
said
,
Glory
and
praise
be
unto
God
in
the
height
,
and
peace
upon
earth
,
to
men
a
good
will.
And
by
this
they
teach
us
what
the
dutie
,
thankfulnesse
,
and
knowledge
of
men
is
or
ought
to
be
in
this
behalfe
,
that
God
hath
done
so
great
good
for
man
:
Namely
,
how
that
they
ought
to
praise
God
,
to
have
a
sure
trust
in
him
,
and
to
be
friendly
and
loving
one
to
another
.
And
the
fulfilling
of
the
Law
,
is
love
from
a
pure
heart
,
out
of
a
good
conscience
,
and
of
an
undissembled
or
unfained
faith
,
1
Tim.
1.
In
the
fifteenth
yeere
of
the
Empire
of
Tiberius
(
from
the
beginning
of
the
world
4004.
yeeres
)
came
the
word
of
the
Lord
to
Iohn
,
the
sonne
of
the
Priest
Zachary
,
in
the
wildernesse
,
and
he
went
and
preached
unto
the
people
of
Israel
,
amendment
of
life
,
and
forgivenesse
of
sinnes
in
Iesus
Christ
:
To
whom
he
bare
record
,
that
he
was
the
fulfilling
of
the
Law
and
the
Prophets
,
very
God
and
Man
,
the
only
and
ever-living
Saviour
,
which
with
the
sacrifice
of
his
own
bodie
,
should
cleanse
the
world
from
sinne
;
yea
hee
pointed
unto
him
with
his
finger
,
and
said
,
Behold
,
this
is
the
Lambe
of
God
,
that
taketh
away
the
sinne
of
the
world
:
And
so
perfectly
and
wholly
hangeth
hee
all
salvation
only
on
Christ
Iesus
,
that
he
saith
plainly
,
Out
of
his
fulnesse
have
all
we
received
grace
,
&c.
Ioh.
1.
Item
,
who
so
beleeveth
in
the
Sonne
of
God
,
hath
everlasting
life
:
who
so
beleeveth
not
in
the
Sonne
,
shall
not
see
life
,
but
the
wrath
of
God
abideth
upon
him
.
Therefore
did
he
also
send
all
his
Disciples
from
him
,
and
commanded
them
to
cleave
unto
Christ
.
He
maketh
no
mention
at
all
of
any
ceremonies
,
figures
or
oblations
,
as
necessarie
points
to
salvation
,
but
preacheth
Christ
purely
and
clearely
.
This
is
manifest
,
Ioh.
1.
and
3.
Matth.
3.
and
Luk.
3.
The
Lord
himselfe
also
came
unto
Iohn
,
and
was
baptised
▪
And
when
hee
had
received
Baptisme
,
the
heaven
opened
,
and
the
Holy
Ghost
appeared
in
the
forme
of
a
Dove
,
and
there
was
a
voice
heard
from
heaven
,
saying
,
This
is
my
beloved
Sonne
,
in
whom
I
am
pacified
:
to
the
intent
that
all
the
world
should
have
witnesse
of
Christ
the
true
Saviour
,
not
only
now
by
the
Angels
,
and
by
Iohn
the
holiest
man
of
all
,
but
also
from
heaven
,
and
of
God
himselfe
:
and
that
we
might
be
the
bolder
to
commit
our selves
wholly
unto
him
.
When
hee
had
received
the
testimonie
,
he
went
into
the
wildernesse
:
And
like
as
our
disease
began
in
Paradise
by
temptation
;
even
so
at
the
temptation
in
the
wildernesse
began
the
Lord
our
health
:
And
like
as
the
Father
of
us
all
did
eat
the
forbidden
meat
;
so
did
the
Lord
not
eat
the
meat
that
hee
might
have
eaten
,
but
fasted
fortie
daies
and
fortie
nights
.
Afterward
came
hee
among
the
people
,
and
began
to
preach
salvation
,
saying
,
The
time
is
fulfilled
,
and
the
kingdome
of
God
is
at
hand
;
repent
,
and
beleeve
the
Gospell
.
Herewith
hath
he
healed
all
sores
,
driven
out
Devils
,
and
raised
up
the
dead
,
testifying
so
by
his
acts
,
that
he
is
Lord
of
all
things
,
and
the
true
Saviour
:
And
of
them
whom
hee
healeth
,
asketh
he
nothing
:
hee
commandeth
them
not
to
build
him
a
Temple
,
neither
to
give
him
blocke
or
stocke
:
hee
requireth
no
bodily
thing
,
but
onely
stedfast
faith
and
confidence
.
And
to
them
whom
hee
hath
healed
,
hee
saith
,
Goe
thy
way
,
and
sinne
no
more
,
take
heed
that
a
worse
thing
happen
not
unto
thee
.
And
herewithall
doth
hee
teach
,
in
what
thing
the
substance
of
true
Religion
lieth
,
even
in
a
right
true
faith
,
and
in
an
innocent
life
,
that
in
all
our
conversation
wee
keepe
our selves
from
all
filthinesse
:
Yea
the
thing
that
some
man
taketh
for
Gods
service
,
refuseth
hee
,
as
long
babling
prayers
,
vaine-glorious
fasting
,
and
like
almes
giving
.
Hee
nothing
regardeth
mens
traditions
,
diversities
of
sects
,
long
garments
,
outward
appearance
,
their
cleansing
,
nor
all
their
hypocrisie
.
He
goeth
into
the
Temple
,
overthroweth
,
casteth
downe
,
powreth
out
every
thing
that
is
to
bee
sold
in
the
Temple
:
he
driveth
the
buyers
and
sellers
out
of
the
Temple
with
a
whip
.
For
the
Temple
was
ordained
for
generall
prayer
,
thanksgiving
and
preaching
,
and
not
for
chopping
and
changing
,
or
other
such
like
things
.
These
three
points
doth
hee
teach
vs
diligently
to
observe
:
First
,
that
wee
obtaine
remission
of
sinnes
,
true
righteousnesse
,
and
everlasting
life
,
onely
through
him
,
and
by
his
Passion
and
death
,
and
else
by
none
other
meane
.
For
hee
is
the
onely
Mediatour
,
Priest
,
Intercessour
,
Comforter
,
the
onely
Righteousnesse
,
Satisfaction
,
Ransome
,
Sanctifying
,
the
onely
perpetuall
Sacrifice
,
the
Suretie
of
grace
and
salvation
.
Speciall
testimonies
hereof
hast
thou
Iohn
3.6.14
.
and
16.
Secondly
,
that
wee
cannot
serve
and
please
God
with
exteriour
sacrifices
or
any
outward
pompe
▪
but
with
such
workes
as
proceed
of
love
,
and
mercie
.
And
thirdly
,
that
all
the
children
of
God
are
bound
to
keepe
themselves
from
the
workes
of
darknesse
,
and
to
apply
them
to
live
in
righteousnesse
,
and
in
the
light
.
And
herein
also
is
comprehended
all
godlinesse
,
that
is
,
all
right
good
Christian
workes
.
So
when
hee
had
taught
all
righteousnesse
,
and
disclosed
and
overthrowen
all
hypocrisie
in
religion
,
he
offered
up
himselfe
upon
the
crosse
for
the
remission
of
all
our
sinnes
.
For
willingly
and
patiently
put
he
himselfe
into
the
hands
of
his
enemies
and
of
his
betrayer
,
suffered
himselfe
to
be
taken
,
to
be
bound
,
to
be
led
from
one
Iudge
to
another
,
to
be
laughed
to
scorne
,
cried
out
upon
,
to
be
spitted
on
,
and
at
the
last
to
be
adjudged
unto
death
,
to
be
scourged
,
and
to
be
crowned
with
a
crowne
of
thorne
.
Hee
himselfe
bare
his
owne
crosse
to
the
place
of
execution
,
where
hee
was
crucified
,
and
hanged
up
betweene
two
murtherers
.
Then
lived
hee
in
great
paine
from
the
sixth
houre
untill
the
ninth
.
At
the
last
he
cried
;
It
is
finished
,
Father
,
into
thy
hands
commend
I
my
spirit
:
thus
offered
he
himselfe
for
our
sinnes
,
and
died
,
that
wee
might
live
.
But
soone
after
followed
the
things
whereby
the
fruit
of
Christs
passion
might
bee
perceived
.
For
the
vaile
,
which
in
the
Temple
separated
the
holy
from
the
most
holy
,
did
rent
from
the
top
to
the
bottome
;
whereby
Christ
testified
,
that
now
with
his
death
,
all
ceremonies
and
figurative
things
were
at
an
end
,
and
no
more
of
value
:
that
the
way
to
eternall
salvation
was
opened
:
that
all
things
significative
in
the
Tabernacle
,
in
sacrifices
,
rites
,
and
observances
,
were
now
fulfilled
and
abrogate
:
that
now
the
bare
and
onely
crosse
of
our
Lord
Iesus
Christ
,
is
altogether
unto
the
faithfull
:
that
the
heele
of
the
Virgins
seed
is
well
trodden
upon
,
and
his
flesh
well
rent
and
slaine
:
but
that
yet
also
in
the
meane
season
he
hath
trodden
the
serpent
upon
the
head
.
Therefore
did
the
dead
also
arise
,
and
appeared
vnto
certaine
at
Hierusalem
.
For
the
death
of
Christ
is
our
life
.
The
earth
quaked
,
the
stones
burst
asunder
.
For
the
preaching
of
the
death
of
the
Sonne
of
God
hath
altered
the
whole
world
,
and
many
hard
stonie
hearts
are
moved
to
repentance
,
faith
and
good
works
.
But
when
the
side
of
the
dead
bodie
of
Christ
was
opened
with
the
speare
,
and
the
rocke
(
as
Zacharie
saith
)
was
digged
up
,
there
ran
out
water
and
bloud
,
declaring
manifestly
thereby
,
that
unto
us
out
of
the
death
of
Christ
,
followeth
life
and
purifying
.
For
water
cleanseth
,
in
the
bloud
is
the
life
of
man.
And
with
the
bloud
of
Christ
is
all
bloud
stanched
,
and
now
is
Christs
bloud
only
available
,
being
sprinkled
through
faith
in
our
hearts
.
This
oblation
and
passion
of
Christ
(
the
ransome
for
the
sinne
of
the
whole
world
)
was
done
in
the
18.
yeere
of
the
Empire
of
Tiberius
,
reckoning
from
the
beginning
of
the
world
4007.
yeeres
,
the
25.
day
of
March.
So
the
whole
bodie
of
Iesus
was
taken
downe
from
the
crosse
,
and
honourably
buried
,
and
on
the
third
day
after
hee
rose
up
againe
:
so
that
his
soule
came
againe
to
the
bodie
,
and
his
verie
flesh
was
raised
up
from
death
,
howbeit
now
no
more
mortall
and
passible
,
but
glorified
.
For
hee
is
the
first
in
the
resurrection
of
the
dead
.
For
like
as
by
one
man
came
death
,
so
by
one
man
must
come
the
resurrect
on
of
the
dead
.
And
like
as
in
Adam
wee
all
died
in
bodie
and
soule
,
so
shall
wee
be
all
together
restored
againe
to
life
in
Christ
Iesus
.
This
hope
unto
life
,
would
the
Lord
print
substantially
in
us
with
the
resurrection
.
And
therefore
after
his
resurrection
,
hee
continued
fortie
dayes
with
his
Disciples
,
that
hee
might
well
instruct
them
of
his
resurrection
,
and
that
they
should
haue
no
doubt
therein
.
So
when
he
had
shewed
and
declared
unto
them
his
verie
resurrection
divers
wayes
,
and
had
performed
al
that
the
Father
commanded
him
to
finish
,
hee
ascended
up
unto
heaven
with
bodie
and
soule
from
mount
Olivet
in
the
sight
of
his
Disciples
,
and
is
set
at
the
right
hand
of
God
,
there
to
remaine
corporally
untill
the
last
day
,
in
the
which
hee
shall
come
againe
bodily
,
to
judge
the
quicke
and
dead
:
And
all
such
as
have
walked
in
faith
,
shall
he
take
to
him
with
bodie
and
soule
into
heaven
,
like
as
hee
himselfe
is
received
into
heaven
:
And
shall
with
bodie
and
soule
condemne
all
them
,
that
have
walked
in
the
way
of
the
old
serpent
,
and
have
no●
converted
from
unrighteousnesse
to
the
righteousnesse
in
Christ
.
And
thus
shall
salvation
bee
perfectly
finished
,
and
Gods
children
shall
live
eternally
with
God
,
through
Iesus
Christ
.
To
whom
be
praise
for
ever
.
Amen
.
CHAP.
XI
.
That
also
the
elect
Apostles
preached
this
old
faith
▪
and
declared
that
all
salvation
is
onely
in
Christ
.
THus
through
Christ
Iesus
is
all
fulfilled
,
that
the
Prophets
prophesied
of
him
before
,
thus
to
become
the
salvation
of
all
faithfull
beleevers
,
even
the
Lambe
of
God
,
which
hath
beene
sacrificed
since
the
beginning
of
the
world
;
that
is
,
this
is
he
,
whose
power
and
deliverance
hath
cleansed
all
them
that
ever
put
their
trust
in
God
through
the
blessed
seed
.
Herein
now
is
the
right
true
salvation
,
this
is
the
summe
of
the
right
and
perfect
religion
.
Who
so
perverteth
this
,
from
him
shall
God
turne
himselfe
:
who
so
addeth
ought
unto
this
,
to
him
shall
God
adde
his
wrathfull
hand
:
who
so
taketh
therefrō
,
his
life
shall
God
minish
.
But
blessed
are
they
,
which
walk
in
this
simplicitie
&
cleannesse
,
and
continue
so
unto
the
end
;
even
they
that
heare
Gods
word
,
and
doe
thereafter
,
whose
onely
hope
is
Iesus
Christ
.
This
only
true
and
ever
during
salvation
would
hee
to
bee
shewed
and
declared
to
all
nations
,
which
came
to
save
all
nations
:
but
he
would
it
should
be
declared
by
the
preaching
of
the
holy
Gospell
,
and
through
the
ministration
of
the
holy
Sacraments
:
And
therefore
by
his
life
time
hee
did
chuse
Apostles
,
whom
he
received
to
bee
witnesses
of
all
his
doctrine
and
miracles
,
informing
them
diligently
,
and
held
nothing
backe
from
them
.
For
hee
saith
unto
them
;
Yee
are
my
friends
,
if
yee
doe
all
that
I
command
you
,
I
will
henceforth
call
you
no
more
servants
,
for
a
servant
woteth
not
what
his
Lord
doth
.
But
I
have
called
you
my
friends
,
for
all
that
I
have
heard
of
my
Father
,
have
I
opened
unto
you
,
Ioh.
15.
But
for
as
much
as
they
yet
lacked
understanding
,
and
were
forgetfull
,
and
had
ever
strange
imaginations
of
the
kingdome
of
Christ
,
therefore
when
hee
now
ascended
unto
heaven
,
hee
charged
them
not
to
depart
from
Hierusalem
,
but
to
wait
for
the
Holy
Ghost
:
whom
he
also
gave
unto
them
upon
the
fiftieth
day
after
his
resurrection
;
that
is
,
upon
the
tenth
day
after
his
ascension
,
even
the
fifteenth
day
of
May
:
by
the
which
Holy
Ghost
they
being
illuminate
,
spake
with
all
manner
of
languages
,
and
were
mindfull
of
all
that
the
Lord
had
commanded
them
afore
.
For
the
Holy
Ghost
did
not
endue
them
with
a
new
doctrine
,
but
it
that
the
Lord
had
taught
them
out
of
the
Law
and
the
Prophets
,
the
same
did
hee
bring
to
their
remembrance
,
and
illucidate
all
things
,
and
printed
them
more
clearly
in
their
hearts
.
For
so
saith
the
Lord
in
the
Gospell
:
The
Comforter
,
even
the
Holy
Ghost
,
whom
the
Father
will
send
in
my
name
,
he
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
,
that
I
have
said
unto
you
.
Therefore
so
long
as
the
Lord
was
with
them
,
and
told
them
all
the
matter
of
his
passion
,
they
were
sorrie
,
and
could
not
beare
away
all
that
he
said
unto
them
.
But
after
that
he
was
taken
up
from
the
earth
into
heaven
,
he
sent
the
Holy
Ghost
,
even
him
,
whom
the
Prophets
also
had
before
,
and
that
led
them
into
all
Christian
veritie
.
So
when
they
were
endued
with
the
Holy
Ghost
,
they
began
(
according
to
the
Lords
commandement
)
to
preach
in
all
the
world
the
foresaid
matter
of
salvation
purchased
and
obtained
onely
by
Christ
,
and
gotten
by
true
faith
.
For
hee
had
said
;
Goe
your
way
into
all
the
world
,
and
preach
the
Gospell
unto
all
creatures
,
Whoso
beleeveth
and
is
baptized
,
shall
be
saved
,
&c.
And
therewith
comprehendeth
he
both
the
points
,
which
the
Apostles
used
and
practised
,
even
the
preaching
of
the
faith
in
Iesus
Christ
,
and
of
the
ministration
of
the
Sacraments
.
And
how
the
Apostles
doctrine
was
,
it
is
manifest
out
of
the
Acts
of
the
Apostles
.
But
shortly
and
in
a
summe
,
they
preached
amendment
of
life
,
and
remission
of
sinnes
through
Iesus
Christ
:
That
is
to
say
,
how
that
the
whole
generation
of
man
lay
in
the
dominion
of
the
Devill
,
and
in
the
bonds
of
sinne
,
cursed
,
and
damned
:
but
God
had
mercie
on
us
all
,
and
sent
his
Sonne
into
this
world
to
die
,
and
with
his
death
to
restore
us
unto
life
,
and
to
wash
us
with
his
bloud
,
that
whosoever
beleeveth
in
him
,
should
not
perish
,
but
have
eternall
life
.
All
this
declared
they
out
of
the
Law
and
the
Prophets
,
and
proved
,
that
Iesus
Christ
whom
they
preached
,
is
the
blessed
seed
promised
unto
the
fathers
.
Whoso
is
desirous
to
have
a
perfect
example
of
this
declaration
,
he
findeth
two
Sermons
of
the
famous
Apostles
Peter
and
Paul
,
the
one
in
the
Acts
of
the
Apostles
,
the
second
chapter
,
vers
.
14.
the
other
in
the
13.
chapter
,
vers
.
16.
There
doth
the
holy
Apostle
open
the
mysterie
of
our
holy
faith
,
verie
excellently
,
declaring
it
from
the
time
of
Abraham
unto
David
,
and
from
him
unto
Iohn
the
Baptist
.
Thereupon
sheweth
he
,
how
Christ
suffered
,
died
,
was
buried
,
and
rose
againe
from
death
.
All
this
confirmeth
hee
with
the
Scriptures
of
the
Prophets
.
At
the
last
he
concludeth
the
Sermon
after
this
manner
;
Be
it
knowne
unto
you
therefore
,
ye
men
and
brethren
,
that
through
Iesus
is
preached
unto
to
you
forgivenesse
of
sinnes
,
and
that
by
him
all
they
that
beleeve
,
are
justified
from
all
things
,
from
the
which
yee
could
not
bee
justified
by
the
Law
of
Moses
.
To
this
agreeth
now
also
the
sermon
of
Peter
:
Yea
,
all
the
Scriptures
of
the
Apostles
doe
finally
accord
to
the
same
effect
:
Hereout
also
bring
they
the
doctrine
of
repentance
and
amendment
of
life
,
the
rebuking
of
sinne
,
consolations
,
exhortations
,
and
drawing
to
all
manner
of
good
works
,
that
follow
out
of
faith
.
The
speciall
Sacraments
,
which
the
Lord
did
chiefly
institute
,
and
command
the
Apostles
to
practise
in
the
Church
,
are
holy
Baptisme
and
the
blessed
Supper
of
our
Lord
Iesus
Christ
.
Concerning
the
first
,
hee
saith
thus
,
To
mee
is
given
all
power
in
heaven
and
in
earth
:
therefore
goe
your
way
,
and
teach
all
people
,
and
baptize
them
in
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
Holy
Ghost
,
and
teach
them
to
keepe
all
that
I
have
commanded
you
.
The
other
did
hee
institute
at
the
last
Supper
.
For
thus
is
it
written
in
the
holy
Gospell
:
When
they
were
eating
hee
tooke
bread
,
and
when
hee
had
given
thanks
,
he
brake
it
,
and
gave
them
saying
;
Take
,
eat
,
this
is
my
bodie
,
which
shall
be
given
for
you
:
this
doe
in
the
remembr●nce
of
mee
.
So
tooke
hee
also
the
cup
when
●hey
had
supt
,
and
said
;
Drinke
yee
all
out
of
this
,
this
is
my
bloud
of
the
new
Testament
,
which
shall
be
shed
for
the
remission
of
sinnes
.
With
such
Sacraments
,
through
outward
visible
formes
(
for
our
infirmities
sake
)
pleased
it
the
Lord
to
shew
and
set
before
our
eyes
,
his
heavenly
and
invisible
grace
:
not
that
we
should
continue
still
hanging
in
the
visible
thing
,
but
that
wee
should
lift
up
our
mindes
,
and
with
a
true
beleefe
to
hold
fast
,
to
print
sure
in
our
mindes
,
to
worship
,
and
to
enjoy
the
things
that
faith
sheweth
us
by
the
outward
Sacraments
.
With
these
outward
Sacraments
also
hath
it
pleased
him
to
open
,
declare
and
shew
unto
us
his
grace
and
loving
kindnesse
:
Namely
,
how
that
he
giveth
unto
us
himselfe
and
all
his
riches
,
cleanseth
us
,
feedeth
and
moystureth
our
soules
with
his
flesh
and
bloud
,
that
he
is
at
one
with
us
,
and
wee
with
him
,
so
that
wee
use
and
practise
the
Sacraments
with
a
true
faith
.
For
the
outward
enjoying
of
the
Sacraments
of
it selfe
alone
,
doth
not
reconcile
us
with
God
:
but
if
they
bee
used
with
faith
,
then
(
as
S.
Peter
saith
,
Acts
15.
)
through
faith
doth
God
purifie
the
hearts
.
With
the
Sacraments
pleased
it
him
,
to
leave
behinde
him
a
remembrance
of
his
gifts
and
benefits
,
to
the
intent
that
wee
should
never
forget
them
,
but
praise
and
thanke
him
therfore
.
Moreover
,
with
visible
Sacraments
was
it
his
will
to
gather
us
together
,
and
to
marke
us
in
his
Church
and
people
,
and
to
put
us
in
remembrance
of
our
dutie
,
how
we
are
one
bodie
together
,
and
ought
to
apply
our selves
to
all
righteousn●sse
:
All
which
things
are
found
at
length
in
the
Scriptures
of
the
Apostles
.
As
for
the
Apostles
,
they
ministred
the
Sacraments
diligently
,
purely
,
and
simply
;
and
so
(
without
any
addition
)
distributed
them
unto
the
people
of
God.
Touching
Baptisme
,
there
are
many
examples
in
the
Acts
of
the
Apostles
.
The
Supper
of
Iesus
Christ
had
the
Corinthians
somewhat
altered
.
And
when
Paul
pointed
them
againe
to
the
true
ordinance
and
right
use
,
he
taketh
the
simple
words
and
institution
of
Iesus
Christ
without
any
more
addition
,
and
layeth
those
before
them
,
commandeth
them
to
follow
the
same
,
and
holdeth
him
therewith
well
content
,
1
Cor.
11.
And
thus
did
the
holy
▪
Apostles
gather
together
all
the
Heathen
people
,
through
the
preaching
of
the
Gospell
,
and
ministration
of
the
Sacraments
in
the
Church
,
whose
head
is
Christ
,
in
whom
they
are
builded
and
preserved
.
Moreover
,
they
did
not
load
them
sore
with
any
ceremonies
.
For
in
the
Acts
of
the
Apostles
the
second
chapter
,
where
as
a
perfect
shape
of
a
right
Christian
Congregation
is
described
,
wee
have
first
the
sending
of
the
Apostles
,
among
whom
Peter
did
first
preach
the
Gospell
,
that
is
to
say
,
repentance
and
forgivenesse
of
sins
in
Christ
Iesus
.
Then
baptized
hee
them
that
were
become
the
people
of
God.
Afterward
followeth
it
,
that
they
which
were
become
Christians
,
continued
in
the
doctrine
of
the
Apostles
,
in
prayer
,
in
breaking
of
the
bread
,
&
in
the
fellowship
:
Here
are
the
right
substantial
points
of
the
Christian
Church
sufficiently
expressed
:
the
doctrine
of
amendment
of
life
,
and
remission
of
sinnes
,
Baptisme
,
the
continuing
and
increasing
in
Christs
doctrine
,
prayer
,
the
holy
Supper
of
the
Lord
,
and
the
fellowship
,
that
is
,
love
,
kindnesse
,
and
workes
of
mercie
.
Now
whereas
Acts
15.
it
is
ordained
that
the
Heathen
should
eat
no
blood
nor
strangled
,
it
endured
but
for
a
time
,
&
their
meaning
was
thereby
to
avoid
offending
of
the
weake
.
Otherwise
have
the
Apostles
everie
where
(
especially
Paul
)
verie
earnestly
exhorted
men
,
to
continue
by
the
doctrine
that
was
shewed
and
delivered
them
,
and
to
be
at
a
point
in
themselves
,
to
avoid
such
learning
as
was
new
and
brought
up
by
men
,
because
they
lead
men
farre
from
the
truth
,
as
we
finde
,
Col.
2.6
.
Philip.
3.15
.
1
Tim
4.6
.
and
6.2
.
and
Tit.
1.9
.
And
thus
it
is
manifest
,
that
the
Apostles
taught
all
nations
no
new
nor
strange
thing
,
but
even
the
same
that
they
had
received
of
the
Lord.
CHAP.
XII
.
A
conclusion
,
that
this
faith
is
the
right
true
old
faith
,
which
alway
shall
stand
sure
.
THis
holy
undefiled
faith
which
the
Lord
planted
and
set
up
in
all
nations
by
the
Apostles
,
immediatly
after
the
Apostles
decease
,
was
sore
attempted
by
sundry
uncleane
persons
,
which
brought
up
false
customes
and
misbeleefes
,
and
made
perillous
sects
.
Beside
this
also
was
it
sore
persecuted
with
the
sword
of
tyrants
.
But
in
all
such
dangers
the
truth
overcame
and
had
the
victory
.
For
though
the
citizens
of
the
devils
citie
(
according
to
the
disposition
of
their
Patriarke
Cain
)
did
murder
,
and
although
false
Prophets
brought
up
evill
counsell
,
yet
the
citie
of
God
triumpheth
,
and
the
bloud
of
innocent
Abel
and
his
brethren
speaketh
yet
.
But
after
that
the
persecution
was
somewhat
ceased
,
and
the
persecutors
sore
and
horribly
punished
for
their
bloudshedding
(
the
heresies
also
being
well
brought
downe
by
faithfull
shepherds
)
in
the
same
rest
also
was
our
holy
faith
not
a
little
hurt
.
For
rest
put
away
feare
,
brought
idle
felicitie
,
voluptuousnesse
,
and
fleshly
seeking
of
riches
and
dominion
:
and
so
through
covetousnesse
and
ambition
,
there
was
powred
great
poyson
into
the
Church
,
whereby
religion
sore
decaied
.
For
while
the
Ministers
of
the
word
laboured
more
after
riches
,
than
to
performe
their
of●●ce
and
charge
,
and
to
edifie
the
Church
,
they
were
pleased
with
superstitiousnesse
in
stead
of
true
religion
.
Of
this
then
followed
it
farther
,
that
the
singlenesse
of
faith
was
forgotten
,
new
lawes
made
,
the
old
rites
and
customes
either
perverted
,
or
else
utterly
overthrowne
and
abused
:
whereby
men
came
farre
from
the
doctrine
and
Christian
ceremonies
,
from
the
way
of
truth
into
errour
foolishly
,
and
partly
into
ceremonies
of
idolatry
.
Hereof
commeth
it
,
that
we
have
now
the
abomination
of
the
Popes
power
,
of
Pardons
,
of
Masses
for
the
dead
and
quicke
,
of
merits
,
power
and
intercession
of
Saints
in
heaven
,
of
worshipping
their
bones
upon
earth
,
of
Idols
,
and
vaine
ornaments
,
pompe
and
pride
of
the
Church
,
of
hired
singing
and
praying
in
the
Temple
,
and
of
the
whole
swarme
of
idle
religions
.
All
which
things
,
with
other
moe
like
fondnesse
,
are
nothing
but
new
alterations
,
pervertings
,
and
contrary
to
all
old
ordinances
,
having
no
ground
in
Gods
word
,
and
are
cleane
against
God
,
though
many
hardnecked
people
are
yet
in
a
fury
and
brawle
for
such
things
,
and
will
make
all
the
world
beleeve
,
that
this
their
foolishnesse
,
alteration
,
and
perverting
of
Gods
ordinance
,
is
the
old
faith
.
And
yet
wote
they
,
or
will
not
know
,
that
their
babling
hath
very
little
ground
,
and
that
they
(
if
they
considered
the
matter
as
it
is
)
are
very
naked
and
miserable
.
And
though
this
papisticall
religion
hath
endured
,
prevailed
,
and
triumphed
now
certaine
hundred
yeares
,
yet
hath
God
alway
sent
his
faithfull
servants
,
and
had
a
little
holy
flocke
of
his
owne
,
like
as
afore-time
in
the
dayes
of
the
iudges
,
of
the
Kings
of
Iuda
and
Israel
,
and
in
the
captivity
of
Babylon
,
though
it
was
almost
at
the
worst
afore
,
and
at
the
comming
of
Christ
.
Like
as
it
is
also
with
us
,
the
nigher
the
second
comming
of
Christ
,
the
worse
it
is
in
the
world
.
Neverthelesse
(
as
I
said
afore
)
God
alway
set
forth
his
word
,
and
doth
yet
.
Contrarywise
,
the
Pope
with
his
multitude
,
and
Mahumet
with
his
(
as
it
seemeth
and
becommeth
very
Antichrists
)
have
hitherto
undertaken
to
suppresse
the
old
religion
,
and
to
set
up
his
owne
ordinance
(
unknowne
to
our
fathers
of
old
time
)
to
bring
it
into
possession
,
and
under
the
name
of
God
and
his
holy
Church
,
to
spread
it
upon
all
Christendome
.
For
out
of
the
acts
and
statutes
of
the
Pope
and
his
wanton
spiritualty
,
and
out
of
the
lawes
of
Mahumet
,
it
is
manifest
what
the
one
hath
taken
in
hand
and
done
now
more
than
600.
yeeres
,
and
the
other
upon
a
900.
yeeres
.
It
is
evident
yet
also
even
now
,
whereto
his
generall
councels
and
parlamenrs
doe
extend
.
But
not
regarding
how
he
threatneth
and
faceth
,
and
how
he
garnisheth
his
new
and
wanton
religions
with
false
(
but
dissembling
)
titles
,
boasting
of
many
hundred
yeeres
,
many
generall
Councels
,
Fathers
,
holy
men
,
Doctors
,
Vniversities
,
Cloisters
,
singing
,
praying
,
fasting
,
almes-giving
,
displying
,
and
telleth
such
like
:
All
his
bragging
set
aside
,
let
us
cast
his
religion
from
us
,
and
take
upon
us
unfainedly
the
true
old
religion
,
which
hath
endured
since
the
beginning
of
the
world
,
by
the
which
all
holy
men
have
ever
loved
,
worshipped
and
served
God
,
and
knew
nothing
utterly
of
the
Popes
religion
.
And
if
we
must
for
this
cause
be
hated
and
persecuted
of
the
world
,
well
,
it
hapned
even
so
unto
all
holy
Prophets
before
us
likewise
,
and
specially
unto
Iesus
Christ
our
Lord
:
which
shall
come
shortly
to
judgement
,
and
utterly
destroy
the
kingdome
of
Antichrist
,
whom
he
now
killeth
with
the
spirit
of
his
mouth
.
Our
possession
is
not
here
upon
earth
,
the
kingdome
of
heaven
is
our
native
country
:
From
thence
looke
we
for
the
Saviour
Iesus
Christ
our
Lord
,
which
shall
raise
up
our
mortall
and
miserable
body
,
that
he
may
make
it
like
his
excellent
and
glorified
body
,
according
to
the
power
,
whereby
he
may
subdue
all
things
unto
himselfe
.
To
him
be
honour
and
praise
for
ever
and
ever
.
AMEN
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A17218-e130
The
accustomed
goodnesse
of
God.
God
hath
shewed
no
lesse
kindnesse
to
us
than
he
did
to
the
old
world
.
They
that
follow
Gods
word
are
laughed
to
scorne
.
The
doctrine
of
Christ
his
faith
is
no
new
thing
.
1
Cor.
1.18
.
1
Cor.
1.14
.
None
but
reprobates
deride
the
truth
of
Gods
Gospell
.
To
us
which
are
saved
,
it
is
the
power
of
God.
What
faith
is
.
Hebr.
11.1
.
Rom.
3.28
.
Gal.
2.16
.
Ephes
.
2.8
.
Phil.
3.9
.
Iaco.
2.14
.
Heb.
11.6
.
Rom.
14.23
.
Act.
15.9
.
1
Pet.
1.9
.
Gala.
5.6
.
1
Cor.
10.3
.
Heb.
11.4
.
Heb.
11.4
,
5.
Iames
1
▪
21
Would
to
God
we
had
many
such
as
Iames
the
Apostle
was
.
Iames
1.
O
unthankefull
world
.
Iames
2.25
.
Saint
Iames
would
not
spare
to
rebuke
such
.
Iames
3
17.
Iames
4.1
.
Against
such
grosse
vices
would
not
Saint
Iames
spare
to
speake
.
Iames
4.
Iames
5.19
.
Let
every
man
take
the
paines
to
rebuke
his
owne
fault
.
Iames
3.17
.
We
must
put
on
the
nature
of
Gods
doctrine
.
Let
the
workes
of
God
,
which
are
past
,
be
a
warning
to
us
.
Notes for div A17218-e1030
The
Christian
faith
is
elder
than
1600.
yeeres
.
Eusebius
.
Acts
11.26
.
The
first
creation
of
heaven
and
earth
.
The
garnishing
of
heaven
and
earth
.
The
office
of
t●e
creatures
in
t●●
firmament
.
Fishes
.
Fowles
.
Beasts
.
The
creation
of
man.
The
creation
of
the
woman
.
The
request
of
the
commandement
.
The
unthankefulnesse
●nd
w●ckednesse
of
man.
The
righteousnesse
and
mercy
of
God.
Gen.
2.17
.
The
way
of
satisfaction
before
God
is
Christ
.
Sinne.
The
frowardnesse
of
man.
Why
God
gave
the
woman
unto
man.
Grace
.
We
all
are
loth
to
knowledge
our selves
guiltie
.
Punishment
.
Genes
.
3.14
.
The
promise
.
Genes
.
3.15
.
The
Serpents
head
.
The
●●re
foundation
of
our
faith
.
Rom.
8.3
.
1
Cor.
1.30
.
The
Gospell
of
Iesus
.
Genes
.
3.15
.
Esay
7.14
.
Gal.
3.16
.
A
praise
of
the
virgin
Marie
.
Heb.
2.14
.
Genes
.
2.15
.
Christs
heele
.
1
Pet.
4.1
.
Ioh.
12.31
,
32.
Rom.
16.20
.
Object
.
Answ
.
Gen.
3.17
.
Gen.
3.19
.
1
Tim.
2.15
.
1
Thessal
.
4.6
.
Ephes
.
4.25
.
Heb.
5.17
.
Gen.
3.20
.
Adams
faith
.
Gen
2.23
.
Comfort
,
helpe
and
loving
kindnesse
in
the
mids
of
correction
.
Gen.
3.22
.
Comfort
and
patience
in
Christ
.
1
Pet.
2.21
.
Adams
faith
.
Heb.
11.4
.
Outward
sacrifice
was
a
token
of
thankfulnesse
.
Cain
the
father
of
wickednesse
.
The
first
division
in
rel●gion
,
when
it
began
.
Abel
the
first
Martyr
.
The
world
the
citie
of
the
Devill
.
The
difference
of
true
and
false
faith
.
The
first
decay
of
the
faith
was
by
cursed
Cain
.
Genes
.
4.25
.
Adam
was
not
of
the
faith
of
Cain
.
Seth
the
fir●●
re●●●e●
of
the
true
faith
.
The
reparation
of
our
fa●th
.
Gen.
4.26
.
Adams
life
.
To
call
upon
the
name
of
God
,
what
it
is
.
Hebr.
11.5
.
The
number
of
the
wicked
ever
greatest
.
The
wrath
of
God
upon
the
wicked
.
Noes
Floud
.
The
first
triumph
of
faith
in
Noe.
1
Pet.
3.21
.
Genes
.
6.18
.
The
sacrifice
of
Noe.
Genes
.
8.20
.
Ephes
.
5.2
.
Outward
sacrifice
the
figure
of
Christs
oblation
.
Matth
3.17
.
The
Commandements
given
unto
Noe.
Through
Noe
was
the
world
replenished
.
C
ham
the
first
Idolater
after
the
Floud
.
The
fa●th
●f
Heathen
●s
idolatry
〈…〉
Gen.
10.
●
.
Gen.
11
●
▪
Gen
▪
11.10.27
.
Faith
d●●kned
after
the
floud
.
Gen.
12.1
.
Genes
.
22.18
.
Galath
.
3.8
.
The
promise
renewed
to
Abraham
.
Abrahams
faith
.
Iohn
8.56
.
Rom.
4.16
.
Galath
.
3.29
.
Abrahams
Christian
workes
.
The
f●i●●
of
the
Iewe●
Gen.
17
▪
24.
Gen.
15.6
.
Gal.
3.17
.
H●
wold
the
Christian
faith
i●
.
Exod.
19.20
.
Gen.
32.28
.
O●
Israel
came
the
Israe●●●●s
.
Gen.
28.
Iacob
saw
that
Christ
onely
is
the
way
to
heaven
.
Iohn
1.51
.
Gen.
35.2
.
Gen.
49.10
.
The
faith
of
Ioseph
.
Ioseph
a
figure
of
Iesus
.
The
continuance
of
faith
before
the
Law.
Heb
11
▪
24.
The
faith
of
Moses
.
Gen.
15.13
.
The
Easter
lambe
.
Iohn
1.29
.
The
del●verance
out
of
Aegypt
a
figu●●
of
our
redemption
by
Christ
.
The
gi●ing
of
the
law
.
The
first
table
.
Matth.
22.37.39
The
second
Table
.
The
law
written
in
stone
〈◊〉
no
n●w
thing
.
The
first
Commandement
.
2.
3.
4.
5.
6.
7.
8.
Gen.
39.8
.
The
law
written
in
stone
was
fulfilled
afore
.
The
Lawes
given
after
the
ten
Commandements
were
by-Lawes
.
Objection
.
Answer
.
Galath
3
▪
15
Gods
Testament
.
Galath
.
3.17
.
Salvation
by
grace
,
not
by
desert
or
workes
.
Objection
.
Answer
.
Galath
.
3.19
.
Why
the
Law
was
given
.
The
Law
was
given
to
further
the
promise
.
Gal.
3.19
,
20
,
21
,
22
,
23
,
24.
The
Law
is
the
rule
to
live
by
.
Wisdom
.
16.6
,
7.
The
brasen
Serpent
a
figure
of
Christ
.
Iohn
3.14
,
15.
1
Cor.
10.1
,
2.
Christ
is
the
rocke
.
Question
.
Answer
.
One
altar
w●at
i●
signified
.
Note
this
well
.
Why
the
ceremonies
of
the
Law
were
given
.
The
godly
consideration
of
the
fathers
.
Question
.
Answer
.
W●y
G●●
〈…〉
among
the
〈◊〉
.
God
tendreth
our
weaknesse
.
Lawes
iudiciall
.
Rom.
13.9
.
Matth.
7.12
.
The
five
originall
b●●kes
of
holy
Scripture
written
by
Moses
.
The
first
b●oke
of
Moses
.
Acts
7.22
.
The
second
booke
of
Moses
.
The
third
booke
.
The
fourth
booke
.
The
fifth
booke
.
The
originall
Scripture
of
our
faith
.
The
Law
written
is
no
new
thing
.
Rom.
10.4
.
Gal.
3.23
.
The
death
of
Moses
.
Iosue
was
a
figure
of
Christ
.
Iosue
fought
at
Gods
commandement
.
An
heresie
of
the
Anabaptists
.
Heb.
11.32
.
Rulers
must
punish
.
Matth.
26.52
.
Gen.
3.15
An
errou●
.
Of
King
David
.
Acts
15.22
.
Psalm
.
110.1
.
The
holy
Trinitie
.
Matth.
22.44
.
Iohn
1.1
.
Iohn
1.14
.
Matth.
22.24
.
The
faith
of
David
in
Christ
.
Iohn
20.20
.
Psalm
.
110.1
.
Marke
16.19
.
Psalm
.
110.2
.
The
spirituall
kingdome
of
Christ
.
Acts
1.8.12
.
Psalm
.
110.3
.
A
battell
.
The
birth
of
Christ
.
Psalm
.
110.3
.
Psalm
.
110.4
.
The
office
of
Christ
.
Psalm
.
110.5
.
Christs
cause
shall
forth
.
Psalm
.
110.6
.
Christ
shall
destroy
his
enemies
.
Psalm
.
110.7
.
Philip.
2.8
.
Psalm
.
133.6
.
The
article
of
the
holy
Trinitie
.
David
was
called
Christs
father
.
Matth.
9.27
.
The
waies
of
David
.
1
Kings
15.3
,
4
,
5.
King
Abia.
2
Kings
18.5
,
6.
2
Chro.
34.1
,
2
,
3.
1
Kings
6.1
.
The
departing
of
Israel
from
Iuda
.
King
Iehu
.
God
alwaies
〈…〉
P●●phets
The
oldest
Prophets
.
The
Prophets
preached
the
old
faith
.
Rom.
3.20
,
21
,
22.
The
Law
and
the
Prophets
allow
the
righteousnesse
of
God
that
commeth
by
faith
.
Act.
3.24
.
Act.
10.2
,
3.
Matth.
21.4
.
The
godhead
and
manhood
of
Christ
▪
Esay
7.14
.
Mich.
5.2
.
Esay
9.
●
▪
Ierem.
23.5
,
6.
The
righteous
blossome
.
Mala.
3.1
.
Iohn
Baptist
.
Mala.
4.5
.
Esay
61.1
.
The
office
of
Christ
.
Ezech.
34.
Christ
is
called
David
.
The
miracles
of
Christ
.
Esay
2.2
.
Dan.
7.13
.
The
kingdome
of
Christ
.
Esa
.
62.2
.
Esay
62.10
.
Zach
9.9
.
The
death
of
Christ
.
Dan.
9.26
.
Esay
50.5
,
&c.
Esay
53.2
,
&c.
The
sacrifice
of
Christ
.
Zacha.
3.8
.
The
buriall
and
resurrection
of
Chri●t
.
Matth.
12.40
.
The
Ascension
.
The
vocation
of
the
Heathen
.
1
Pet.
1.9
,
&c.
The
Prophets
sought
salvation
in
Christ
.
A
prophesie
told
unto
Daniel
.
The
number
of
the
yeeres
.
Faith
assailed
and
religion
suppressed
.
Antiochus
.
God
had
eve●
some
vertuous
men
.
Zacharie
.
Luk.
1.68
.
Simeon
.
Luk.
1.29
.
All
Gods
elect
were
saved
by
Christ
.
The
old
Testament
is
not
to
be
refused
.
Luke
24.13
.
The
new
Testament
declareth
the
old
.
The
birth
of
Christ
.
Luke
2.10
.
Tidings
of
Christs
birth
.
Luke
2.10
.
Genes
.
12.3
.
The
grace
of
God.
Ierem.
31.33
.
Note
well
.
Chr●st
the
only
salva●io●
of
all
the
w●r●d
.
Luke
2.
The
dutie
of
us
.
1
Tim.
1.5
.
Iohn
Baptist
.
Iohn
1.29
.
Iohn
1.26
.
1
Iohn
3.36
.
Matth.
11.2
.
Matth.
3.13
.
Matth.
3.17
.
Note
this
similitude
.
Matth.
4.1
,
2.
Matth.
4.17
.
The
substance
of
true
religion
.
The
speciall
points
of
Christs
doctrine
.
The
patient
suffering
of
Christ
.
Iohn
29
30.
Luke
13.46
.
The
fruit
of
Christs
death
.
Water
and
bloud
.
The
time
of
Christs
Passion
.
The
buriall
of
Christ
.
The
power
of
Christ
saveth
all
.
Iohn
15.14
,
15.
Christ
held
nothing
back●
from
his
Apostles
.
The
Holy
Ghost
b●ough●
no
new
doctrine
.
Iohn
14.26
.
Marke
16.15
.
Acts
13.38
.
Baptisme
.
Matth.
28.18
,
19.
The
Supper
of
the
Lord.
Matth.
26.26
.
Acts
15.9
.
The
fru●t
of
the
Sacraments
.
1
Cor.
11.17
.
Acts
15
28.
The
Apostles
did
not
overcharge
the
people
with
Ceremonies
.
Acts
2.1
.
Acts
15.20.29
.
The
Apostles
would
not
offend
the
weake
.
Note
.
The
decay
of
Christs
religion
.
What
inconvenience
followed
.
Note
.
The
Pope
and
Mahumet
strive
against
Christ
.
Let
us
doe
as
our
o●dest
fathers
have
done
long
b●fore
us
.
Philip.
3.20
,
21.