if they be shaken they will fall into the mouth of the eater little tempting will serve to effect the ruine and destruction of the soules of those men that have no better no more wholsome nourishment wherewith to be fed then either the Doctrines of Divels our traditions of men The Apostles of our blessed Lord and Saviour Jesus Christ even in their dayes discovered Sathan close at his worke labouring by his Agents and Factors to undermine the spirituall peace and salvation of the Churches of God by corrupting those wholsome streames of saving knowledge which in plentifull manner issued forth from the Sanctuary from Jesus Christ in the flesh into the world And accordingly their care was both to withstand him themselves for their times with all their power also to leav a deep and waightie charge behinde them upon all Churches to beware of so dangerous an enemie especially in so dangerous a Machination and attempt §. 5. 5. This very thing seems to bee the full and adequate motive that moved this Apostle Iude to frame and addresse this Epistle to all Christians wherein he might exhort and quicken them to bee very carefull to preserve the word of their peace and salvation yea indeed of the peace and salvation of the world to preserve it in the glorious puritie of it that so it might continue a word of salvation and bee as able at the last as it was at the first to save all their soules or as he doth expresse himselfe in the words of the text That they would earnestly contend for the Faith that was once delivered unto the Saints §. 6. 6. For the meaning of which words to dispatch that very briefly I shall for the present onely need to shew you first what I conceive to bee meant by Faith what the earnest contending for the faith here spoken of meaneth wee shall see afterward and secondly what the meaning and waight of that latter clause is which was once delivered to the Saints For the word Faith it is a tearme the holy Ghost useth for many purposes and in divers significations onely two I finde pretenders for this place First by Faith some understand that grace or habit of faith by which these men were justified which indeed is the most common proper acception And thus the meaning would be that Christians should earnestly contend to maintaine and make good that precious grace wrought in the heart upon which their eternall peace and safety depends against all that may indanger the life and power of it §. 7. 7. Secondly this word Faith is often by a figurative expression taken for the Doctrine of Jesus Christ by which the grace or habit of faith is wrought in men in an usuall form of speech wherein the better to expresse the efficacie and vertue of the cause wee tearme it by the name of the effect it selfe which it produceth especially when the effect is great and glorious and hath a speciall dependance upon such a cause so that without it it could not be produced This is an emphaticall speech to commend the excellencie of the vertue of such a cause As if a Physitian should come to a sicke man and bring his receipt in his hand and shewing it to the Patient should say this to him here is your recovery here is life and health for you This kinde of speaking is the highest expression of the vertue and efficacie of that which hee administreth so we finde that the holy Ghost to commend the excellent power of the Scriptures or word of God very usually cals them by some or other of the names of those glorious and blessed effects which they produce and raise in the hearts of men and whereby they become of infinite advantage to the world Thus Iohn 4. 22. the word of God is called by our Saviour salvation for salvation is of the Iewes that is the word of God by which the salvation of the world is effected is from the Jewes as Paul saith to them were committed the Oracles of God So Heb. 2. 2. How shall wee escape if we neglect so great salvation that is so great meanes of salvation So Solomon Prov. 4. 13. commends wisedome to men thus keepe her for shee is thy life that is the meanes by which thou must live Thus Moses concerning the Doctrine that he had delivered to the people from God told them that it was not a vaine word concerning them but that it was their life that is the onely meanes to prolong the dayes of their peace Deut. 32. 47. and so wee finde the glorious Gospel or Doctrine of Jesus Christ often expressed by this great and excellent effect of it saith thus Gall. 1. 22. Hee who persecuted us in time past now preacheth the faith that is the Gospel or Doctrine of faith which he destroyed So againe to name no more places in that of Paul Phil. 1. 27. a place of very neere affinitie with this in the text that yee continue in one spirit in one minde striving together for the faith of the Gospel or rather as the originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving together with the faith that is with the Doctrine of the Gospel for this Gospel it selfe strives and quarrels with the world and Paul would have the Philippians to joyne with it and to side with it and assist it against the world that seekes the destruction and subversion of it §. 8. 8. I finde the former signification of the word preferred by some expositors but there are these reasons lie strong against it which also make way for and confirm the later first from the text it selfe First in the beginning of the verse hee faith hee would write unto them about the common salvation now the particular habituall faith of men is onely about their owne private salvation my contending to preserve my particular grace is little or nothing concerning the generall salvation of the Church But my contending for the maintenance of the truth of the Gospel is Secondly in the later clause of the verse it is said that this faith which they are exhorted earnestly to strive for was once given or as the word in the originall giveth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered unto the Saints Now justifying faith in no propriety of speech can bee said to be delivered to the Saints such faith indeed may bee said to be the gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing delivered to the Saints neither in any congruity of speech could be Thirdly this sense is most agreeable with other Scriptures that speake after the same manner whereas the other sense that contendeth for justifying faith can hardly be paralleld §. 9. 9. The other clause followeth which was once delivered to the Saints I conceive these words are added in the clause of the exhortation as a reason or motive to presse the exhortation by therefore hee would have them contend for
trample under foote the base and unworthie ends and designes of men therfore those men that are much intent upon such ends as these which are so incommensurable with the great end of the Gospel and cannot be content with God alone for their portion must needs seeke to turne the course of the Gospel another way that they may suffer no losse or prejudice by it in their particular ends yea if it were possible if the strength of their wit and learning and understanding authority and interest in others will reach to it they will haile and bring over the Gospel to themselves they will force it and compell it to plead for them and their wayes they will take the words of the Gospel and dispossesse them of that spirit of truth that lives and speakes in them and will informe and animate them with their owne spirits and give such senses and meaning unto them as if God himselfe spake to the heart as the Hebrew phrase is of their fleshly mindes and worldly ends §. 3. 3. Thus men do labour to perswade themselves that gaine is godlinesse as the Apostle speakes That honours and preferments are godlinesse that time-serving and pleasing men is godlinesse that opposition to the truth is godlinesse that drawing Disciples after them is godlinesse and every carnall end and way every carnall man makes godlinesse that is to make it seeme nothing else but what doth well stand and agree with the true rule and perfection of true godlinesse As Austins saying is quicquid amant volunt esse veritatem whatsoever men have a minde to that they resolve to make truth Thus merchandise is made first of the truth as Saint Paul speakes next of the precious soules of men as Saint Peter cleerely affirmes speaking of covetous men in this case 2. Peter 2. 3. And through covetousnesse shall they with feighned words make merchandize or with framed words as the word beares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 framed for their purpose that is they will glose over the truth with such cunning and faire colourable meanings and interpretations so well pleasing and sutable to us that except we bee very warie to discover them and what they are like to do they will sell us into the hand of Sathan and eternall death only for a little mony w ch they shall gain by that which will bee our destruction Namely the corrupting the truth of the Gospel and bringing in those damnable herefies ver 1. If a mans profession be to make bowes or hoopes and the growth of the wood or timber whereof hee is to make them be straight there must bee violence offered unto them that which is straight must bee made crooked or bending or else the Artificer cannot follow his trade nor make a living of his Art so men having carnall and unworthy ends if they will seeke to justifie or advance them by the Scriptures which are spirituall and in their naturall posture lye a crosse to them must bow and winde them this way and that and carrie them quite beside their owne intent and meaning CAP. IV. Conteyning a more full and particular discovery of the enemies of the truth §. 1. IF we desire more particularly to know what kindes of men these are that are so dangerous enemies to our faith and by whom the Gospel is like to suffer great spoyle and losse of truth I answer they are these and such like as both Scriptures and Histories of the Church in all ages cleerely shew Amongst the divers kindes of the principall and those that still have beene most frequent in undermining the truth are §. 2. 2. First men that are of ambitious aspiring dispositions that love to have the preeminence as we see in Diotrephes though not alwayes they that have preeminence men that love to mount upon the high places of the earth to see others sitting below at their feete that cannot goe on foote but they must ride on horse backe as Solomon speaketh that cannot frame to the humility of Elias spirit and gird up their loynes to runne by Ahabs Chariot but must ride in Chariots as well as hee especially if with all they have in the meane time a desire to seeme but humble and modest and moderate men These men must attempt to corrupt the Scriptures that they may seeme to speake for them at least to connive at them and to say neither good nor evill of them as Baalack would have indented with Balam Because if the Gospel bee permitted to speake its minde freely it would fill the eares of men and perhaps the consciences of the delinquents themselves with out-cries and clamours from heaven against the ambitious distempers or such men therefore they must beate their braines and set all their learning and bookes to worke to finde out some other sinne that the Scriptures should condemne that so their sinne may not be thought to be araigned and sentence given against it by God in his word As the Papists they finde out one kinde of Idolatrie which they confesse the Scriptures condemne but as for their Idolatrie that is none of it the Scriptures speake not against that we know the example of Ieroboam to set up and maintaine the Kingdome to himselfe hee stucke not to maintaine Idolatrie too §. 3. 3. The like may bee said of the second sort of some affinitie with the former and many times materially the same men that are resolved to serve times and please men That set downe with themselves that what men soever or what humour or opinion of men soever raigne where they live they will raigne with them as Paul speakes they will have a share in an earthly Kingdome these men are very obnoxious to doe injurie to the truth of God and will hardly forbeare we know the Scriptures beare hard upon the upper formes and rankes of men in the world and speake as if few of them were likely ever to rise higher then they are few that now ride on horses but are likely to goe a foote for the dayes of eternity not many wise not many mightie not many noble 1. Cor. 1. 26. therefore these being for the farre greatest part the reffuse of the world and therefore enemies to the truth and professors of it as Iames speakes of the great and rich men of the world Iames 2. 6. Those that will strike in with these and give contentment to them and gaine indeerement with them must make them glad with lies Hosea 7. 3. As the false Prophets did with the Princes of Israel for with the truth they with never bee able to doe it they that will know men after the flesh themselves will make the Scriptures doe as they doe that is know men after the flesh too which we know they will never doe except they bee mightily wrested or perverted and so are not themselves §. 4. 4. Thirdly another sort like to prove enemies to the truth of the Gospel and to seeke the destruction of it are men led
occasion to use the helpe or furtherance of an errour in as much as the truth it selfe is abundantly serviceable and sufficient to justifie maintaine and beare him out in all his ends and purposes whereas men that have sinister and unsanctified ends in their eye wanting support and strength erre from the truth in the native puritie and simplicitie of it have a strong temptation and engagement upon them Acheronta movere to seeke shelter and sanctuary under the wing of errour and so to pervert and accommodate the truth as Ahabs servants would have done by the Prophet Michaiah 1. King 22. 13. that so it may go along with them in the way of their desires and not prophecie evill against them §. 10. 10. Besides this it appeareth from the Scriptures that such men as wee now speake of men that are most sincere and uncorrupt in their ends have a speciall prerogative this way given them by God viz. of seeing God in his word and truth with more fulnesse and cleerenesse of manifestation then other men Matthew 5. 8. Psal 119. 125. Thus much by way of direction and advice to know when there is speciall occasion to looke about and consider whether the truth bee not in danger and stands in need of our helpe to defend it CAP. VIII A briefe confutation of that opinion which teacheth that God may bee truely served and men saved in any Religion §. 1. TO come to Application the use of the point is foure fould First for confutation if this be the dutie of all Christians to stand out to contend so zealously so earnestly for their Faith and truth of the Gospel and not to suffer it to bee taken from them then doubtlesse this treads downe the strength and cuts the sinewes of that opinion which some have maintained that God may be truely served and men saved in any Religion whatsoever maintained or professed in all the world such mens charity is as irreligious and unsavorie as was that of Corah Dathan and Abiram that challenged Moses and Aaron for taking too much upon them seeing all the congregation was holy even every one of them and the Lord among them so say these all the world is holy even every Nation and every Religion professed in it let me say this one thing that this spirit of confusion that labours to shuffle all things together and to destroy the excellencie of things that differ is that spirit which the God of judgement most hateth and abhorreth §. 2. 2. What necessity can be imagined why there should bee such striving such wrastling such contending such laying hold such ingaging mens selves for one kinde of Faith if all the Faith 's the world over will serve mens truns as well Men doe not use to trouble themselves or put themselves to straights and difficulties for obtaining any thing when they may have their turnes served with ease This was the argumēt that Phaaroh used to Iosephs family that they should not trouble or cumber themselves in their remove with their stuffe because all the good of the Land of Aegypt was before them and was theirs that so they might bee sufficiently provided for there without further charge or trouble so who needs trouble himselfe or indanger himself or to contend for one Religion if all the world before him or any Religion hee can fall upon in it had the like certaine safetie This is the argument which Paul likewise useth to disswade Christians from eating that which was sacrificed to Idols in case of offence or likelihood of offence because saith he the earth is the Lords and the fulnesse of it as if hee should say the Lord hath meate enough for them besides all the world over that would nourish and preserve their naturall lives and healths as well as that which was sacrificed to Idols and therefore there was no necessitie to presse upon the eating of that it had beene more tolerable if the Lords provision for his family had beene all spent beside so say I to set up any such opinion in the Church that there may be safetie and salvation as well in any other as in the Religion of Jesus Christ is to destroy the necessitie of this dutie of contending for this Faith And on the contrary to presse the necessity of this dutie is the throwing downe of every such imaginations whether men of this opinion by running or contending with God have wrested from him any more names whereby to bee saved so it is sure we are that there is given none other name under heaven whereby to bee saved but onely the name of Jesus Christ Acts 4. 12. There have beene and still are many names given by Sathan for men to perish by eternally but to bee saved by there is onely one given and that by God as Peter affirmeth CAP. IX The resolutions and practises of Martyrs and Confessors both ancient and moderne justified in an use of instruction from the Doctrine §. 1. SEcondly for instruction if it bee a dutie required of all Christians to contend thus earnestly for their Faith then from hence we may receive full satisfaction concerning the counsels and resolutions of Martyrs and Confessors both of ancient and later times in suffering things grievous to be borne in all kindes losse of goods friends credit libertie life and all in the cause and service of this their Faith many may please themselves with conceits of folly and unadvisednesse in such men as it was a speech full of unsavorie prophanesse that the Martyrs who suffered in the dayes of Queene Mary dyed like fooles whereas indeed it is a point of the greatest wisdome in the world to doe what God hath commanded and the harder any commandement is and the more contrariety it hath to flesh and bloud so much the greater wisedome it is to obey §. 2. It is not any distemper in the judgement or spirit of a man to savour the things that be of God and not of men Bee faithfull to the death saith our Saviour to the Church of Smyrna Rev. 2. 10. and I will give thee a crowne of life Certainely our Saviour promiseth wages in full proportion to the worke yea good measure heaped up pressed downe and running over therefore there can bee no follie in accepting his conditions but an excellencie and depth of wisedome To part with mens lives for nothing to make no friend with them when they goe to dye cowards this in Scripture language is to dye like fooles as in that of David concerning Abner 2. Sam. 3. 33. dyed Abner as a foole dyeth that is basely and cowardly and to this purpose is that of our Saviour in the Gospel hee that will save his life shall lose it hee that will save it that is hee that will set it downe with himselfe that he will not part with it as long as hee can keepe it let the occasions of heaven and the Gospel stand in never so much need of it and call never so
now a way into the world by the providence of God and by the benigne aspect and influence of that happy constellation wherein your selfe shine as a starre in much glory And the subject of it being of that neere affinity and sympathy with the soveraigne piece of that great worke you have in hand the rescue and advancement of the Gospell I should I conceive have turn'd my backe upon that providence which look't mee in the face if I should not have presented it to some of those Worthies whom God hath anointed with wisdome grace and power as for the bringing of many greater and weightier things to passe so the event bearing witnesse for the helping forth of it also into the world In which great and honourable assembly I knew not one whom rather to cast mine eye for this dedication than on your selfe who as you are knowne to the whole Nation by your worth and zeale for the things both of God and Men so have you beene knowne to my selfe heretofore by some more particular acquaintance the discontinuance and decrease whereof I impute onely to mine owne unworthinesse and negligence in addressing my selfe unto you I doe not in these meditations put you upon any thing in the maine but wherein you have prevented my motion and are already home-engaged I know you are in for the Gospell with all your heart and with all your soule and if with all these with all whatsoever besides So that you might in that respect expostulate with mee the impertinencie of this my addresse unto you in those or such like termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What neede you quicken him that maketh haste Yet make I no question but that of your selfe you know how fairly to salve the seasonablenesse and usefulnesse here of notwithstanding In which regard an apologie would prove the impertinency not the Dedication I verilly beleeve that Pâ—â—â— never met with Christians so abundant in the worke of the Lord but still hee exhorted them to a bound yee more Besides though I cannot say with the confidence of an intuitive knowledge that you meete with any secret feares discouragements conflicts of doubtfull thoughts and reasonings with your selfe in the way of that contention for the truth which now you sustaine yet can I hardly beleeve but that sometimes you feele the activenesse of the powers of darkenesse against you and finde some insinuations and grudgings if not stronger and sharper fits of feares touching the successe and issue of your great undertakings In which respect I conceive it should not be unseasonable altogether to administer unto you of those excellent comfortations and strengthenings of heaven which the Holy Ghost hath treasured up in the Scriptures for such times and occasions especially as these The Lord Iesus Christ himselfe being in deepe conflict was refreshed by the presence of an Angell from Heaven comforting him Luk. 23. 43. The consolations of the spirit in the Word of God administred by a hand consecrated thereunto have sometimes beene little inferiour in the glory of their effects to those of Angelicall dispensation I dare not undertake for any sapientiall advantage you are like to gaine for the Faith by the perusall of these few pages I know if there bee any to be gotten you will not overlooke it Yet give mee leave to say this that the best and wisest mens thoughts apprehensions purposes ends intentions in their best actions will never lye right and straight in their bowels nor with that ease and intimate satisfaction to their owne spirits except they be marshalled ranged and composed by the hand of the spirit of God stretched out from the Scriptures The God of grace and glory who in your selfe together with that worthy Senate of joynt consultations with you hath opened a doore of hope to a Land and People brought very low and hath begun by your mouthes to breath upon the dry bones so that there is some noyse and shaking heard already bring them together bone to his bone and flesh upon them also in due time and cover them with a skin and put a spirit of life into them that they may live and recompence abundantly into their bosome the labours and travells and faithfulnesse of those whose hearts and hands have beene and still are lifted up to the worke that tasting the presence and mightie hand of God with them they may rejoyce as strong men to runne the remainder of their race and not faint or waxe wearie till the great breach bee repaired till the throne and kingdome of Iesus Christ bee lifted up on high above the rage power and contradictions of those that seeke to lay the glory of it in the dust till judgement runne downe like water and righteousnesse as a mightie streame to wash and carry away all the filth and noysomenesse of the Land till the hearts and mouthes of all those who love the peace and prosperitie of the Nation bee filled with joy and gladnesse and the faces of all that are enemies unto it with shame and confusion And for your selfe your personall honour peace and safety you have an interrest in your selfe which sleepeth not in the prayers of Coleman-streete Decemb. the 4. 1640. Your Worships home-devoted in the things of Iesus Christ L. G. TO THE READER GOod Reader it was a saying of Erasmus concerning Luther that poore Luther made many rich His meaning seemes to have beene that many were raised to great places of promotion and dignity in the Church and otherwise highly rewarded for standing up in the Popes cause and quarrell against him The saying is capable of another interpretation also somewhat more spirituall and remote and may have this importance that many taking part with that poore servant of God who was fiercely assaulted on every side and presented againe and againe to death and hell by the sworne sides men of the Pope by this service commended themselves with termes of highest acceptation unto God and so were enriched with abundance of his grace and favour The Gospel which in this respect may bee called poore likewise but the truth glory and power of it are still suppressed and trampled on by that great and strong party the Divell hath in the world may in both senses be said to make many rich but in the latter would make many more rich then it doth if their hearts would serve them to be engaged in so honourable a service as to consecrate themselves and rise up in the defence of it The great men of the earth who desire to ride on the world as on a horse as God is said to ride upon the Heavens and to rule though not with God but by themselves yet with an opinion of ruling with God seldome or never shew themselves more magnificent and bountifull in rewarding never give grater wages to any workmen they imploy then unto those that are zealous active and dextrous to accommodate the Gospel unto them and to slay the hatred and enmity that burnes betweene
the faith for the truth of the Gospel the Doctrine of salvation because this Doctrine was or hath beene once delivered to the Saints That is because God of his infinite mercie and compassion to men did once by speciall revelation convey the same to holy men beloved of God chosen for that purpose whom hee made feoffees in trust for their times to convey it safe to their posterity that so it might passe from generation to generation amongst the Saints in the Church of God to the worlds end the present generation being still bound by the same bonds that the first Immediate receivers of it from God were to preserve it pure and entire from all corruptions and so to bee transmitted as a precious inheritance to succeeding generations §. 10. 10. That particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once may admit a double signification and it carries a full emphasis with it both wayes There is not any losse of the maine scope of the holy Ghost whether way we take it First the more usuall and familiar meaning of the word is by once to understand but one time in opposition to the word often or more then once and thus the weight of the motive will bee as if he had said you must therefore contend for the Faith for this faith hath beene once given to the Saints by God and will be no more namely by any such speciall and immediate revelation therefore now you have the words of eternall life it stands you in hand with all your might to keepe them because if you suffer them to bee taken from you there are no more Christs no more sonnes of God to bring them downe againe from heaven out of the bosome of the Father to the world or Secondly the word once signifies as much as throughly perfectly to purpose sufficiently c As where it is said Christ dyed once for sinne the full and proper meaning of the place is not that Christ died one time for sinne that comes off but coldly but hee died once to sinne that is hee died to purpose his death was enough and enough for the abolishing of sinne for ever Rom. 6. 10. And so often in the Scripture elsewhere if wee rather chuse this signification of the word the meaning will fall thus you ought therefore to contend for the faith seeing it was once delivered that is fully and perfectly yea and peremptorily delivered by God unto the Saints so that hee meant not to deliver it the second time As if he had said to the Saints in the delivery of it looke to it there is the word of your peace and eternall life there it is compleat and perfect I meane to make no more worke of revealing it againe unto you if you suffer it to perish or to be taken from you and therefore faith Iude it stands you in hand to hold it fast though it cost you blowes both significations I conceive would be put together to give full weight to the place §. 11. 11. The words thus opened 2. things in generall are to be observed First an exhortation Secondly a motive seconding the exhortation The exhortation in the first words That you contend for the Faith the motive in the later which was once delivered unto the Saints In the exhortation we have these particulars First the parties exhorted you Christians beleevers Secondly the duty it selfe whereunto they are exhorted that is to contend or strive Thirdly the manner how to strive earnestly Fourthly and lastly the possession as it were or matter of consequence about which they are to strive the Faith In the later the motive pressing the exhortation 2. Particulars likewise First the Author of that precious treasure for which they were so earnestly to contend who is not here expressed because this is readily understood namely God himselfe It was God by whom this Faith was given or delivered Secondly the delivery or making over of this treasure from the Author or first possessor of it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given and delivered Thirdly the parties to whom this conveyance was made or that were infeoffed the Saints Fourthly and lastly the speciall provisoe or Item in the conveyance or delivery in the word once it was so fully and perfectly delivered that it never needed more nor indeed ever should be delivered againe in any such manner §. 12. 12. These particulars are sufficient to multiply points of observation but because wee have leasure now to prosecute but some one point at the most I therefore put those of the first Generall into one and the consent and harmonie of divine truth which they make up together is this The Doctrine That it is a speciall and weightie dutie lying upon all Christians whatsoever to stand for the truth of the Gospel to the uttermost of their power Remissenes and indifferencie will bee better borne at our hands in other matters of dutie rather than in this if the truth of God be invaded or set upon by the enemies of truth every man in his ranke and order must come forth to helpe the Lord against the mightie against the Prince of darknesse who labours to turne this great truth of God into a lie And will turn it if he be let alone and out of this light of the Gospel draw his owne darknesse if hee be not withstood by men of wisedome and resolution CAP. II. The method of the discourse briefly propounded with some discovery of the enemies of the truth who occasion the maine necessity of contending first §. 1. FOr the managing of this point to your best edification wee shall first shew you what the occasion of this generall muster of Christians throughout the world is or what enemies they are that seeke to oppose and destroy this truth what it is that imposeth upon Christians this great necessity of contending for it Secondly for more security and fuller evidence of the Doctrine That Christians must at any hand contend for this Faith wee may call in more witnesses from the Scriptures to speake to the point Thirdly some reasons and grounds would bee considered which will be as so many motives to perswade and presse the dutie upon us Fourthly wee may consider the manner of this contention and shew by what weapons this warrefare is to be atchieved and performed Fifthly and lastly conclude with some words of application §. 2. 2 For the first the enemies of the Faith in this sense or Doctrine of our salvation in generall are two First Sathan Secondly wicked men First Sathan he is an old adversarie to the truth of God as God is to him These two are contrary one to another like Ephraim and Mannasse Ephraim against Mannasse and Mannasse against Ephraim so Gospel is against Sathan and Sathan against Gospel Sathan hee goes about seeking whom he may devoure and the Gospel that goeth about seeking whom it may save and rescue out of his hand the Gospel seekes to destroy Sathan indeed but no
away by a spirit of vaine-glory and being indeed little or nothing desire to make themselves something in the world either first in a way of popularity by seeking to please generalities and multitudes and desire to fill their sailes with vulgar breath and that all men should speak well of them they run a great hazard also of accommodating the Scriptures and making them a nose of waxe as the Papists comparison is to turne every way and to turne into every mans humour a multitude can seldome be followed or seconded but it will bee to evill which made our Saviour to pronounce a woe to such as whom all should speake well of or whether Secondly it be to draw Disciples after them for many count this a glory to them to have a retinue of scholers of whom they may bee counted the head and Master Founders and there is not any greater temptation then this to move a man to offer violence to the Scripture for Paul makes this same speaking or teaching perverse things opinions that will not square with the truth of God to bee the direct and proper meanes of drawing Disciples after them Acts 20. 30. §. 5. 5. A new opinion or new way especially when it colours with the Scriptures but doth not cotten is as naturall a means to draw men that are injudicious and unstable as a lock of new fresh smelling hay in a mans hand is to draw a sheep or a beast after him I say if it be an opinion that hath but a kinde looke from the Scripture and if the Scripture draw neere to it in words though the heart be farre from it Then is it a bait for the purpose it will draw men by heaps and multitudes after it the errour in it makes it sutable to nature and the face or visage of truth upon it laying a religious and conscentious obligation upon men for the embracing and receiving of it both these meeting together make men rather mad upon it then simply to love or like it as generally it is to bee observed in all cases where there is a like concurrence when there is any agreeablenesse to corrupt nature in a thing and withall an apprehension of religion to set a man forwards towards the doing of it a man is like a Ship that runnes before winde and tide hee layes all his waight and strength upon it being like Ieremies wild Asse in the Wildernesse men shall weary themselves to runne after them to thinke to turne them It is a saying of Gregory Cum vitium virtus putatur ibi culpa sine metu cumulatur when errour is taken for truth men offend without measure and without feare also §. 6. 6. A fourth fort that cannot but indanger the truth and puritie of our Faith are men of an evill eye as our Saviour speaketh that are of a malitious repining and emulating spirit either at the credit and esteeme or the preferment of others in any kinde above themselves men that cannot beare the waight of other men that stand above them that cannot goe on foot when they see others ride or that are prone to drinke in discontentments or affronts or disappointments in any kinde into the depth of their spirits these are apt to relieve themselves by setting up some way or some opinion in the Church that may seeme to countenance the equity and iustice of their discontentments or else reflect prejudice upon those from whom they are now divided in affection men that break the band of peace to bee at liberty to set up error but especially these evill distempers are found in men that are eminent in place that have power in their hands in any kinde but otherwise are unworthy and base in their course of life and wayes and so men that are farther inferiour in place are as farre their superiours in esteeme and in the hearts of men I say in these this distemper of envie and discontent is of most dangerous consequence to the truth for now being armed with power it hath a greater incouragement and advantage many wayes both to set up and to get established tenets and opinions in religion by way of opposition to such men and their wayes whose reputations are an eye-sore unto them §. 7. 7. Fifthly men that are given to filthie luker as Paul speakes that love the wages of unrighteousnesse that is gaine however comming in by a way of unrighteousnesse the Apostles in their writings speak much of these kinde of men these are the men that will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul speakes 2 Cor. 2. 17. that is adulterate or embase the word of truth it is a metaphor taken from Vintners or Wine sellers that mingle corrupt or badde wine with that which is good to helpe it off The word of God in the life and power and simplicitie of it is but a drugge a commodity that will yeeld little in the world to him that shall utter it it is very few mens money except it be prepared and the high spirit of it corrected and taken downe that it may fall even with tempers desires imaginations intentiōs of men therefore hee that seekes to make matter of gaine and advantage of it in the world must accommodate and fit it to the hearts of those that are like to be his best chapmen and customers See Mic. 3. 11. Mal 2. 8. §. 8. 8. Sixthly men that are not able to bee baptised with the Baptisme wherewith Christ was baptised that are not able or at least much unwilling to suffer for the truth these in a Passive way or by way of consent many times prove enemies to the truth and strengthen the hands of those that doe impugne it and are accessary to many a breach that is made upon it Thus Paul tels the Galatians that such as did constraine them to bee circumcized that is were earnest with them to yeeld to Circumcision did it not so much because in their judgements they rather thought it so necessary or fitting but onely saith hee because they would not suffer persecution for the crosse of Christ Peter himselfe through his infirmitie first knew not Christ and againe fearing those of the Circumcision he knew not but hee might lawfully separate himselfe from the Gentiles that is in effect build up againe the partition wall which Christ had throwne downe and yet not prejudice the truth of the Gosspel but Pauls resolution and courage made straight what Peters feare had made crooked and indeed except men will bee somewhat willing and free hearted this way towards the Gospel and truth in time of danger there is no sinne more present with us at any time then even for those that are otherwise well-willers to the truth with a little wit and learning to shuffle away the substance of it and to sit downe upon a distinction cleane beside it §. 9. 9. A seventh sort that are enemies to the Faith and as dangerous as any of the former if not more are men
thinke our Saviours meaning should bee that therefore God should love him for a simple and bare intent of resuming his life again upon death for who would not desire to live againe in case he should dye that 's rather nature then commendation or matter of love but this is that that God did love him for that he was carefull and willing to dye with that abundance of zeale to the glorie of his Father and abundance of love to his Church and chosen that his life by no Law of justice or equitie could bee kept from him but must be restored to him againe §. 13. 13. So for us to part with any thing we have in such a manner as that wee cannot take it againe which is properly to play the Prodigals and to waste what wee have To part with our money libertie lives grudgingly unwillingly to serve our own turns c. The Lord regards it not but if wee part with them so that we may take them againe that God may with justice equitie and truth restore these unto us in due time with advantage this is that that he loveth and for which he taketh a holie delight and contentment in us §. 14. 14. Besides oft times when a man hath dealt basely and unworthily in this kinde with the Lord and his truth and hath loved the wages of unfaithfulnesse as for the most part God himselfe taketh no pleasure in such a mans person so is it a just judgement of his upō the man himself that he should take little pleasure in himself afterwards nor in what hee saves by this unfaithfulnesse unto the Lord. §. 15. 15. Sixthly and lastly consider that if wee will contend for the truth as wee ought whilest the brunt is not so sharpe whilest the dutie of contending is upon easier tearmes then bloud wee may bee excused from the necessitie of a more fierie contention our estates our liberties our prayers seasonably bestowed in this service may possibly excuse our lives I conceive this to bee the meaning of that promise made to the Church of Philadelphia Rev. 3. 10. Because thou hast kept the word of my patience I also will keepe thee from the houre of temptation which shall come upon the whole world to try them that dwell upon the earth Philadelphia it seemes had beene faithfull and stood close to the Gospel when it was opposed but not with so high or bloudie a hand of opposition as it was like to be afterwards generally and therefore Christ promiseth her in consideration hereof that when the sharp and fierie storm and tempest of triall should fall round about her upon the Christian world she should finde covert and shelter from it CAP. XIII Shewing in what manner and with what weapons the truth is to be contended for §. 1. IF you desire in the last place to know and to be directed how and in what manner and with what weapons this holie warre is to be under-taken and truth contended for I answer there are sixe things especially besides others of more obvious consideration to be done in it as time and occasion shall require First men must contend for truth by teaching and propagating it in the world the more copies wee write of it the like-lier it is to bee preserved if one or some bee lost others may remaine therefore every man according to his calling must be diligent this way to stampe the frame of the truth upon the judgements and understandings of those that are under their hand and committed to their charge §. 2. 2. A childe or a servant well grounded may be instrumentall in spreading the truth farre into the world Abraham had but one sonne according to promise and yet by him his seede was multiplyed as the starres in the heaven for multitude and as the sands upon the Sea shore innumerable what though thou hast no absolute promise no certaintie of so gracious and full a successe yet a possibilitie in this kinde especially quickned with some degree of probabilitie and hope should be a ground of incouragement and resolution to doe it true wee must not doe evill that good may come of it but we may and must doe good the rather when more good may come of it §. 3. 3. We finde the holy Ghost inforceth many exhortations to many duties upon this ground of possibilitie especially when it drawes one to a probabilitie or likelihood God would have us in some cases to live by charitie as it were as well as by faith and have us to expect and hope the best as well as beleeve that which is certaine Heb. 13. 2. 1. Cor. 7. 16. Therefore let not this means of contending for the truth be neglected at any hand As the Apostle in the Scripture cited Heb. 13. 2. perswadeth men to hospitalitie or intertainment of strangers upō this ground because some men unawares had received Angels so it is good still to bee seasoning of those in whom there is no great appearance for the present children servants c. with the principles of Gospel knowledge though it were upon this consideration alone that we may unawares have our hand in furnishing the truth and Church of God with such who may prove like Angels in their ministerie and service about the holy things of Jesus Christ afterwards §. 4. 4. Secondly men that be of abilitie for it when they meete with occasions and opportunities sutable to such actions and endevours must vindicate the truth as Paul did among the Galatians Gal. 2. 5. they must not give place or way to such as oppose it or will stand up to pleade for Baal If men of erronious spirits finde mouthes to open against the truth the children of light must finde mouthes to open for the truth As one said if theeves will rise at midnight to murther men shall not men bee willing to bee awakened to save their lives That promise was made long since to the Church that every tongue that should rise up in judgement against it it should condemne or as the Originall hath it should make wicked Isaiah 54. 17. The meaning of the promise may be that Gods people who should be all taught of him should have the spirit of wisedome given that their enemies should not be able to resist but they should confute and confound them we should therfore here live by faith and gather strength from such promises and doe as Cyrus is said to have done when the propchsies of Isaiah contained in the 44. and 45. chapters were read unto him hee went with great courage and resolution against Egypt therefore we should endeavour to be as so many Apollo's mightie in the Scriptures and gird on the sword of the spirit and cause the word of Christ to dwell richly in us that so wee may bee able to grapple with an adversarie when he comes in our way and not suffer him to make havocke and spoyle of the truth without contradiction §. 5. 5. Thirdly wee must shine as
earth and sets us with the princes of his people or delivers our soules that have dwelt among lyons devouring feares and raging terrours and brings them forth into a wealthy place and settles their abode amongst the powers of the life to come this also is a rich oportunity for Heaven now is it seasonable to get such a fire of love to God kindled in our hearts that shall never be quenched Sixthly when a man is chosen and called forth by some speciall hand of providence to doe any speciall service for God or for the Gospell whether by suffering or otherwise this is a speciall advantage and opportunity also for a man to take hold of Heaven and to set life and immortality on working within him Let patience saith Iames cap. 1. vers 4. have her perfect worke i. e. Never goe about to shift or decline any suffering whatsoever for Christs sake by any base or unlawfull way suffer on till God himselfe delivers you and let not Sathan be your deliverer this I conceive is to let patience have her perfect worke The ground of this exhortation is That they might be perfect and entire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanting nothing i. e. that they might be a compleate and immediate preparation and fitnesse for Heaven for after wee have done the will of God by beleeving and walking holily we have yet need of patiēce saith the Apostle Heb. 10. 36. that we may receive the promise Faith is our foundation holines of life as the wals and sufferings as the roofe consummation of our building up for Heaven Lastly any Lucidum intervallum any respite or breathing time from the workes and labours of our hands from our ordinary callings and imployments is a season and opportunity for prayer reading meditation c. and consequently for Heaven When the world hath nothing to doe with us it is our fittest season to have to do with God We might instāce in more particulars but by these you perceive what the speciall opportunities for Heaven are which are chiefly intended in the doctrine Wee come in the second place to shew you in a word what wee mean by improving these opportunities This is nothing else but the raising of such matter of benefit and advantage from them as the nature and condition of every opportunitie doth afford It is like the gathering of fruit from the tree that beares it or drawing milke out of the breast that gives it As when a Sermon is preached the receiving and gaining in that knowledge that quickning that raising of heart that strengthening of the inner man that weakning and disabling of corruption and the like according to the tenour and importance of things therein delivered this is the improving of such an opportunity So in time of affliction and triall for a man to joyne with the chastisement of the Lord to helpe his rodde forward with that spirituall worke and businesse about which it is sent which happily may be the awakening of us out of the sleepe of security the quickning of us in the wayes of holinesse workes of righteousnesse the setting of our hearts and this present world asunder at a greater distance the reforming of somewhat in our lives and practice which is heterogeneall and so a staine and blemish to the rest of our conversation or the like Now when a man shall take the rodde of God that is upon him as it were in o his owne hand and by the advantage and assistance thereof shall compell his foolish heart to let goe the hold it hath taken on vanity in any kinde and to stoope to that yoke of righteousnesse which God would put upon it which it may be is impossible for him to doe at another time when hee hath not the like assistance from Heaven in a way of affliction most mens hearts are unruly and unteachable except it bee when there is a rodde at hand this is an improvement of such an opportunity the like is to be conceived in other particulars There may bee an inferiour and under improvement of an opportunity when a man gaines somewhat by it but yet more might have beene made of it and there is a just and full improvement when a man gathers the tree cleane and leaves none of the fruite behinde him so much as in the outermost branches The richer and fuller the improvement is the greater and higher is the acceptation frō God This for the unfolding of the Doctrine We come in the second place to heape more of the authority of Heaven upon the head of it and to establish the truth of it with the testimony of more witnesses That cōplaint of God himselfe concerning his people together with that expression of the earnestnesse of his desire towards them this way is a faire and full evidence confirmation hereof For they are a nation void of counsel neither is there any understanding in them Oh that they were wise that they understood this that they would consider their latter end How should one of them chase a thousand c. Oh that they were wise and would consider their latter end c. This sheweth that God doth highly prize and accept this wisedome and understanding in men and women which makes them treasure up for themselves in Heaven and become provident for their latter end His soule longs as it were for summer fruit to see his people fild with the spirit of this wisdome yea and professeth himselfe willing as it were to pay for this his longing if hee might have it upon any termes How should one of them chase a thou sād c. He would gladly hire men women with the best of this world to worke wisely for that which is to come So our Saviour in that passage of Scripture seems to be much takē to speak with due reverence to be even ravished and transported out of himselfe and cast into an extasie of joy and holy contentment upon the very mention of such a disposition and wise behaviour as we speake of in mannaging and improving opportunities for Heaven Let your loynes be girded about and your lights burning and ye your selves like unto men that waite for their Master and Blessed are those servants whom the Lord when hee commeth shall finde waking Verily I say unto you hee willgird himselfe about and make them sit downe at table and will come forth and serve them By girding up the loynes and keeping their lights burning watching c. hee meanes nothing else in effect but a diligent and carefull mannaging of the opportunities for heaven that were before them Now rather than such men as these should want honour hee promiseth once more to forget his owne greatnesse and to dispense with Majestie and will be found yet againe in the forme of a servant I onely mention one Testimony more from the Scripture letting passe others without number Revel 2. 26. c. And to him that overcommeth and keepeth my words unto
his kinde and doth not degenerate into the disposition of the brutish creature that is beneath him and this is that that is so highly pleasing unto God And hence it is that the feare of God and his service and the add reâ—â—â—ment of the creature unto him are stil commended unto us in Scripture under the name of wisedome understanding c. And unto man he i. God said the feare of the Lord is wisedome and to depart from evill is understanding Ieb 28. 28. As if hee should have said therefore holinesse and the feare of the Lord are required by God of the creature because they are his wisedome or understanding or because hee shall shew himselfe wise or understanding by the practice of them And doubtlesse all duties whatsoever are comprehended in that one word of the Apostle emphatically understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. quit your selves like men 1 Cor. 16. 13. And so the ground and reason of the wrath and heavie displeasure of God against loose and sinful men is ever and anon certified under the name of Foolishnesse It is a people of no understanding therefore hee that made them will not have mercie on them and hee that formed them will shew them no favour Esay 27. 11. Implying that the only quarrell or controversie the Creator hath against his reasonable creature Man is the letting fall of that great and noble principle of his creation within him his reason or understanding or a suffering of that in its way of degeneration A third reason of the Doctrine why this contending and striving for this incorruptible crowne of righteousnesse with so high a hand should bee so highly approved by God is Because such a man will take the God of heaven along with him in his way will bee ready and able to doe great things for him on earth such a man will make the Altar of his God fat and inrich the treasurie of his glory will rejoyce over his Lord and Master to doe him all the good hee can to honour him with all hee hath will make the crowne of glory to flourish upon the head of Iesus Christ his Lord yea that man that is resolved indeed to quit himselfe like a man for the Kingdom of heaven seeks it with his whole heart is ready if it were possible to part with it when he hath obteined it and bestow it upon him that hath given it unto him if he stood in need of it He that loves God like a God and heaven or salvation is nothing else upon account but God injoyed in fulnesse or to the height will bee willing to part with God for Gods sake i. if his glory so required it and much more with all the world as we see in Paul whereas hee that despiseth or hateth his owne soule as Solomons expression is that under-prizeth the great things of eternity that pincheth and spareth all that hee dares in his paines and indeavours and is still afraid lest hee should doe too much that is in his owne interpretation any thing at all more then needs must to bee saved such a man will never bee but as a dry and barren wildernesse to the God of heaven Iesus Christ will never be great of his making Hee that longs with any earnest longing to see his God face to face will not be afraid to looke the Divell and all the powers of darknesse and all the terrible things of the world in the face hee will make glorious pastime with Lyons and Beares and Dragons and be ready to plead the cause of his God in flames of fire This is given for a reason why Moses refused to bee called the sonne of Pharaohs daughter and chose rather to suffer affliction with the people of God then to injoy the pleasures of sinne for a season to esteeme the rebuke of Christ greater riches then the treasures of Egypt viz. because hee had respect to the recompence of reward as if it had beene said had hee not had a good minde to heaven and beene resolute to take all opportunities and advantages that way for the making good that great piece the world would have gained him in and God and his Christ should have lost the great and honourable service which hee did for them This is a third reason The fourth and last reason why God so highly approves and accepts this labour and travell of the soule for heaven is because such a man furnisheth him with fit matter to worke upon in that kinde of worke wherein of all other hee is chiefely delighted such a man is as fine clay in his hand ready prepared to make a vessell of honour God may poure out abundantly of the riches of his bounty upon such a man in his reward and make him as great in heaven as he desireth such a mans way and noblenesse of spirit will beare a great weight of glory and that in such a way and upon such termes that he that layeth it upon him shall susteine no losse nor prejudice by so doing For this is the case the great and glorious God of heaven hath abundance of heaven by him and infinite treasures of glory which burne in his hand as wee use to say and hee is pained as it were within himselfe till they bee bestowed according to his minde and this must bee amongst the children of men Hee hath prepared and framed many crownes of glory and he longs to finde heads to set them upon The world furnisheth him very sparingly with such persons the fearfull and unbeleeving and abominable and lyars c. are not meete to weare them he that hath made them will rather breake them in pieces againe and stamp them to powder then that they should ever come upon the heads of such hee cannot satisfie himselfe in such a disposall of them nor make any thing to his minde of his bounty if it should bee carried in such a way Such an excellent and wise workeman as God is must not make any such loose or staring joynts as it were in any part of his providence and dispensation as to joyne and put things together that have no aptnesse meetnesse or proportion the one to the other as a base earthly minded man or woman and the undefiled inheritance of heaven God will never put these together But when he meets with fit subjects with matter duly prepared to worke upon in this kinde there is no kinde of work in all that infinite variety that passeth through his hand wherein hee takes the like delight and satisfaction as to bee heaping rewards upon the heads of his creatures and to bee employing the treasures of the unspeakable riches of his bounty upon them It is true whatsoever God doth he doth it like himselfe and his workes are comely and beautifull in their kinde and season and have faire impressions of the wisedome and righteousnesse of their great work-man upon them But yet if we consult narrowly with the Scriptures wee shall finde
condition in the world yet were they a joy and rejoycing of heart unto her As on the other hand no earthly priviledge no greatnesse in the world no accomplishments of nature could make an attonement with her for light and loose and unsavouble spirits to cause her to take pleasure or contentment in them The remembrance of that houre which hath now passed over her when shee should be called out of the world wrought mightily in her and gave her little liberty to minde other things it cooled and quenched the inordinate heate of affection whereunto shee was by nature as incident as others to the things of this world She would oft say it was no light matter for men to appeare before God to give an account of their lives Her manner was day by day to give the first of her strength every morning unto God in lifting up her soule in prayer unto him upon her awaking she was still present with him as David speaketh yea when her strength beganne to be but labour and sorrow by reason of her sicknesse yet did she not take an occasion hereby to intermit her daily sacrifice or to behave her selfe frowardly in this Covenant of her God As long as she had any being though it were never so weake and feeble her resolutions remained as strong as ever to praise the Lord. The very night before her death she presented this sacrifice of prayer unto her God upon her knees Another dayly exercise and breathing of her soule likewise was to converse with the minde and thoughts of God in the Scriptures Her manner indeed was not to reade much at a time but hereof she gave this conscientious reason that shee desired to make that her owne which she read So that it seemes still as shee read shee writ it out in the Tables of her heart And so by the blessing of God upon her diligent and constant labours this way she had attained before her death a marveilous readinesse in the Scriptures and was able ordinarily to supply the defect of a Concordance and to assigne any clause or passage of Scripture mentioned to her to their proper place both for Booke and Chapter The house of God and a golden showre from heaven in the Ministery of the Gospell were the strength of her life and the great consolation of her pilgrimage her attention to the words of eternall life in the mouthes of Gods messengers was constantly so reverent serious and undistracted that it was the observation together with the rejoycing of some that had communion with her in that ordinance these spirituall clouds could never drop fatnesse but she was still ready if shee knew when the time of their dropping was with the vessell of her soule to receive it The Lords day was a day of much observation unto her she remembred to â—eepe it holy and called it her delight That which remained of it from publike duties shee converted with as little losse or waste as might be into opportunities for private Her spirit was full of a sweete and gratious humility it was no way grievous unto her to make her selfe equall to those of the lower sort A free and familiar companion shee was for all those that feared God and that were partakers of like pretious faith with her Abundant shee was in workes of mercy and lent much unto the Lord shee understood what silver gold were good for and gave them freely unto the owners A woman she was of very tender bowels and of overflowing compassions to those that were in misery In this course of life she was perfectly engaged before that remembrancer of her mortality that lingring sicknesse that came to live and die with her was sent unto her God doubtlesse putting it into her heart to prepare and strengthen the inner man the time drawing neere wherein her outer man was to decay and perish During the time of her sicknesse which continued some moneths upon her her carriage under the hand of God was humble and gratious and with much submission Shee was in travell with the great birth of immortality from the very entrance of her infirmity upon her and I make no question but after all here other weakenesse God gave her strength to bring forth that She was much in prayer unto God by her selfe in private yet desirous also of the assistance of others when opportunity served Her conference still was upon that subject or theme wherof our Saviour spake so much to his Disciples immediately before his ascending up into heaven viz. of the Kingdome of God and cared indeed little to speake of any thing besides There were now and then some buddings of hope of amendment recovery which were soone nipp'd and blasted againe But these hopes were no snares unto her she went on with her preparations for Heaven and that with a high hand until the God of her salvatioÌ„ said It is enough To relate all particulars would be as needlesse as endlesse I have detained you too long already I have no more to say A sweete loving and vertuous young woman shee was meete for a patterne to her sexe and yeares of piety holinesse and the feare of the Lord. Maries good part was her choice and a joyfull resurrection doubtlesse will be her reward where they to whom shee was deare in her life walking in her steps may expect the seeing of her the second time in communion and fellowship of the same glory with her Decemb. 8. 1640. Imprimatur T. Wykes FINIS Ephes 2. 8 Phil. 1. 27. Gal. 1. 22. Num. 13. 30. Iudg. 16. 28. Psal 74 6 Ps 73. 15. Deut. 32. 28. 29. Luke 12. Heb. II. 24. 25. 26. 1. Sam. 12. 21. 1. Sam. 19 11. Ps 16. 4.