The strong helper, offering to beare euery mans burthen. Or, A treatise, teaching in all troubles how to cast our burden vpon God but chiefly deliuering infallible grounds of comfort for quieting of troubled consciences. By Iohn Haivvard.

CHAP. XXVII.

A Fresh assault this afflicted sinner maketh vpon vs, and against himselfe (for this fierie dart is not easily quenched.) And againe, he obiecteth most vnkindly, saying, My sinne deserueth death, and I must die: I haue wronged the Lord of life, I haue prouoked him to anger, and by his iust sentence I must not liue. Also I haue spent the daies of my life on earth so wickedly, that I must liue no longer: There the earth is ouer-loaden with my transgressions, and refuseth to beare the burden of them. And as for the life of heauen, it were folly and madnes in mee, yea it were shameles presumption in me, to hope for any fruition of i•…•…. I know no other place of life but these two; earth where life is mortall, and heauen where life is immortall: and heauen will not admit me to liue there, and the earth hath indured my life too long. There∣fore I must die. This is the sentence of God. The Prophet Ezekiel saith, The

soule that sinneth it shall die. And the Apostle Saint Paul saith, The wages of sinne is death. Who can controule this iudgement of God? who shall open his mouth against it? I doe my selfe approue it. And therefore I am become my selfe an enemie to mine owne life, yea heauen doeth abhor it, the earth doeth loath it, it must not continue, to the offence of God and his Angels, to the greefe of the Church and all true members of it. And therefore I •…•…hat heitherto haue had no care to serue and glorifie God wi•…•…h the continuance of my life, will yet at the least and at the last serue and glorifie God with the end of my life, intending to be the executioner of Gods holy sen∣tence vpon my selfe. So shall I cease to sinne any longer against God. As the dead cannot praise him, so the dead can not blaspheme him, and as they haue no place to doe well, so I thinke they haue no place to doe euill; and by such course I shall deliuer my selfe from this vio∣lent temptation, I shall obtaine an end of my feare. Doth not Iob say of death and of the graue, The prisoners rest toge∣ther, and heare not the voice of the oppres∣sor,

there are small and great, and the ser∣uant is free from his master. There shall Ire•…•… hauing put off this heauy burden. What greater oppressour can there be, then an accusing and condemning con∣science? And there he saith I shall not heare the voice of the oppressor (O place to be desired, O sweet graue I long to be laied vp in thee) and am I not a seruant and a slaue to sinne? is it not now a most cruell and tyrannous master to me? and there I shall be freed from his torment∣ing power. This being so iust in regard of God, so full of aduantage and ease vnto my selfe, it must be done, it shall be done, and I must do•…•… it, yea I wil doe it; disswade mee not from so iust and so gainefull a course, wherein I am resol∣ued.

O malice of Satan! this is thy voice, this is thy counsell in all the former ob∣iections wherein thou hast beene a med∣ler, thou hast shewed thy selfe; but in this thou exceedest thy selfe. Hee that knew thee not before, by this obiection may know thee to be as saint Peter calls thee, A roaring lion, that walketh about seeking whom hee may deuoure. Heereby

thou maiest be knowne to be as S. Iohn calls thee, the great dungeon, that olde serpent called the diuell and Satan, which deceiueth all the world. In this tempta∣tion thou seekest to deuoure, but the prey shall be plucked out of thy iawes; in this thou thinkest to deceiue, but thy dangerous falshood shall be discouered and auoyded. The victorious Lion of the tribe of Iudah the roote of Dauid shall rescue and deliuer his seely sheepe. The Serpent that was lifted vp vpon the crosse shall b•…•…uise thine head, and heale the wound that thou like a fiery serpent hast made. The Lord rebuke thee Sa∣tan. The Lord tread thee downe vnder the feete of this afflicted sinner, and that shortly.

But thou, O sorrowfull sinner, hear∣ken to the councell of God; let not the serpent that deceiued our first parents, deceiue thee: stoppe thine eare against his lying words, and be ready to heare what shall be taught thee in the name of God. God saith by the Prophet, Heare & your soule shal liue. Heare, that thy soul may liue. Thou art vrged to desire deser ued death, thou art vrged, & yeldest with

thine owne hands to hasten, his death. Thy resolution to hasten it seemeth to be grounded vpon these reasons. First thou hast wronged and prouoked to an∣ger the Lord of life, and therefore de∣seruest in his iustice to die. Secondly, thou hast burdened the earth (the place of mortall life) with thy sinnes, and art not worthy to liue any longer vpon the face thereof, and then to thinke that thou maiest liue in heauen (the place of immortal life) thou holdest to be sham∣lesse presumption. Thirdly, thou holdest thy life to be loathsome (it is so to thy selfe) because it is offensiue to God and to his Angels, to the church and mem∣bers thereof. Fourthly, because thou hast not serued and glorified God by the continuance of thy life, thou wilt serue and glorifie him by hastening the end of it. Fistly, thou hast multiplied sinne all the daies of thy life, and thou thinkest that thou shalt cease to sin if once thou be dead. Lastly, whereas thy life is full of feare sorrow and bitternesse, thou thinkest by death to be freede at once from all. These are the reasons vpon which thou groundest thy resolution to

hasten thy death with thine owne hands, they may preuaile as reasons with them whom God hath left in the power of him, whom the Lord Iesus calleth, a murtherer from the beginning. But who∣soeuer remaineth in the protection of the Lord and giuer of life, to him these allegations cary not the estimation of perswading reasons: o•…•… if they beare any such estimation with them, yet God wil n•…•…uer suffer them so to preuaile that they shal take effect, but he will preuent their execution as •…•…e did with the affri∣ted Gaoler of Philippi•…•… •…•…hom, being rea∣dy to fall vp•…•… his sword, when he per∣ceiued the effects of the earth-quake, and feared that his prisoners were •…•…led, the mercifull GOD preserued him by the voice of Paul.

My heart trembleth to thinke of this obiection, and it breaketh out beyond the bounds of my conceit, that thought the precedent obiection to haue beene the height of Sathans malice, and of this poore afflicted sinners danger. But this exceedeth all height: heere is extremity of malice in the tempter, heere is extre∣mity of danger in the tempted. If the

Deuill preuaile in this temptation, hee xedeth not to vse any other. And if the •…•…ner giue place to this temptation, it is •…•…othing worth to 〈◊〉〈◊〉 and ouer come •…•…lother. In answering this temptation, •…•…il first examine the point that he saith •…•…is resolued vpon, and then the rea∣•…•…ons vpon which hee groundeth his re∣solution.

The thing that he is resolued vpon, is •…•…o cut the threed of his own life, in plain •…•…ords, he intendeth to kill himselfe. In the whole history of the Bible that con∣•…•…neth the records belonging to the Church of God, and to the people that •…•…tend to haue any knowledge of God, ho•…•… many hath he heard 〈◊〉〈◊〉 that did so? and what were they? in the first age of the world that lasted from the creation to the sloud, sixteene hundred fifty and 〈◊〉〈◊〉 yeares, we read of much wickednesse, •…•…ow Kain vnnaturally killed his brother Habel, how Lamech transgressed Gods ordinance for mariage, and gloried in •…•…is owne cruelty saying to his wiues in his wicked pride, I would stay a man in 〈◊〉〈◊〉 wound, and a young man in mine heart. We read of the carnal licenciousnesse of

the men of the best line. How the sonnes of God saw the daughters of men that they were faire, and they looks them wiues of all that they liked. Yea of the whole race of mankind we reade that the earth was cor∣rupt before God, for the earth was filled with cruelty, then God looked vpon the earth, and behold it was corrupt, for al flesh had corrupted his way vpon the earth. And their wickednesse was so vile in the sight of God, that hee repented to hane made man vpon the earth, and hee brought a floud vpon the earth, where with he de∣stroied euery creature, in whose nostrels was the breath of life. And in all this time it is not read that any grew vnto this height of wickednes, to incroch so farre vpon the right of God, and to be so vnnaturally sinfull as to kill him selfe. In so many yeares the Deuill that was a murderer from the beginning could not preuaile so far among the most wicked, as to perswade any to lay violent hands vpon himselfe. This wickednesse was then vnknowen from the floud to the natiuity of our Lord Iesus Christ, for the space of two thousand three hundred and eleuen yeares, wee read of horrible

wickednesse, of warre among nati∣•…•…s, of the tyranny of Nimrod, of •…•…e building of Babel, of the vnclea∣•…•…esse of the Sodomites, of the slaughter of the Sichemites, of the tyranny of Pha∣•…•…, of the sinne of the Cananites, of the •…•…bellion of Korah, of the couetousnesse 〈◊〉〈◊〉 Balaam, of the sornication of Zimri, 〈◊〉〈◊〉 infinit vngodlinesse in euery age of 〈◊〉〈◊〉, in euery generation; but of this •…•…ind of vnnaturalnesse, for men to lay •…•…iolent hands vpon themselues, we haue 〈◊〉〈◊〉 few examples. Saul fell vpon his owne sword and killed himself, because •…•…e would not come aliue into the hands of the Philistims that preuailed against •…•…im in battell, and his Armour-bearer •…•…couraged by his Lords example did •…•…e like vnto himselfe. And not many •…•…eares after, Ahitophel the great coun∣•…•…ller that followed Absolom, vpon dis∣content left Absolom, went home to his •…•…ne house, and hanged himselfe. We •…•…ad of a fourth whose name was Zimri, •…•…at being besieged in Tirzah, and not able to defend himselfe and the place, •…•…ent into the Kings Palace, and setting the house on fire, burned himselfe, and

these are all that the Scripture recordeth guilty of this impiety, for we are not to number Sampson among them, whose purpose was not to kill himselfe, but to execute the iudgement of God vpon the Philistins, which was a worke of his cal∣ling, in the faithfull and zealous perfor∣mance whereof hee lost his life. And I wittingly passe ouer the history of Ra∣zis▪ that fell on his sword and slew him∣selfe▪ that he might not come aliue into the hands of them▪ whom 〈◊〉〈◊〉 sent to take him, leauing the credit of that History to the authority of the writer. Whom yet if wee adde to the former, the number is not much increased by him. So few they were in so many yeeres, with whom the ancient murde∣rer could 〈◊〉〈◊〉 to make them ene∣mies of their owne 〈◊〉〈◊〉. And if we con∣sider what manner persons they were with whom he did so far preuaile, their wickednesse will se•…•…e to warne any man that hath any dram▪ either of piety or wisdome, or care of his owne credit, not to put himselfe into the company and ranke of them. Saul was a man en∣uious, traiterous, perfidious, cruell and

profane. His enuy appeared in this, that hee hated Dauid because the Lord pros∣pered him, and because the people lio∣•…•…oured him, for that and for no other cause did hee seeke to take away his life. His traiterous minde appeared in this, that vnder pretences of loue, & sh•…•…wes of the greatest fauour hee sought to kill Dauid, giuing his daughter Michol to Dauid to be his wife, that she might be the traine to destroy him. How persidi∣ous and false of faith he was, appeared in this, that often giuing his promse to Da∣uid to doe him no harme, and giuing it into him aduisedly, vpon sight▪ and proofe of Dauids innocency and faith to him, he yet euer brake it, and vppon euery the least opportunity, went out a∣gainst him with his Army to take him. His cruelty appeareth in this (besides o∣ther proofes thereof) that vpon the re∣port of Doeg, telling him that Ahimelech the Priest had asked counsel of the Lord for Dauid, and had giuen him victuals, and the sword of Goliah, hee sent for Ahimelech, and all the Priests of his fa∣thers house, euen fowre-score and fiue men, and caused them all to be slaine,

and destroied also Nob, the City of the Priests where Ahimelech dwelt, •…•…miting with the edge of the sword, both man and woman, both child and suckling, both Oxe and Asse, and sheepe with the edge of the sword, in most barbarous and inhumane cruelty. How profane hee was without due feare and reuerence of God, the for∣mer act done vpon the Priests of the Lord without regard of the seruice whereunto they were separated to mi∣nister at the Altar of the Lord, doth plainly show. And his preuenting the time appointed of God in offering his Sacrifice, when the people were scatte∣red from him, and Samuel was not come vnto him. But chiefly his profanenesse appeared in consulting with the Witch at Endor. As it is written of him, Saul said vnto his seruants, seeke mee a woman that hath a familiar spirit, that I may goe to her, and aske of her: and his seruants said to him, behold, there is a woman at Endor that hath a familiar spirit, then Saul changed himselfe, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, coniure unto 〈◊〉〈◊〉

by the familiar spirit, and bring me him vp whom I shall name vnto thee. This is an •…•…sallible argument of a most profane heart▪ in times of trouble and danger to 〈◊〉〈◊〉 helpe of the Deuill, to place hope in him, to regard his word and answer. These things ought to bee done vnto God onely, his helpe onely should be sought in the time of danger, in his mer∣•…•…y and truth onely wee ought to trust, 〈◊〉〈◊〉 to giue credit to his word which shall stand for euer, and from the God of truth to 〈◊〉〈◊〉 for counsell to the father of lies, and from the Sauiour to flie for helpe to the destroyer is most profane and his Armour-bearer was not vnlike 〈◊〉〈◊〉, for commonly such as the master is, such wil the seruant be, such as the King 〈◊〉〈◊〉, such wil the Courtier be. As for Achi∣tophel, he was a great states-man, but he was also a great traitor: hee was very wise in matters pertayning to rule, but he was also very wicked. He assisted the subiect against the King, that was trea∣son: he assisted the sonne against the fa∣ther, that was vnnaturall treason: he as∣s•…•…sted a wicked sonne, proud and bloudy 〈◊〉〈◊〉, against a godly father, euen a∣gainst

religious and holy Dauid, this was impious treason. Zimri likewise was a traitour against his Master Elah, whom he •…•…lew in the second yeare of his reigne, and inuaded the kingdome of Israel. Such were the men with whom the an∣cient murderer preuailed in three and twenty hundered yeeres, few in num∣ber, and men of most wicked hearts and liues. And shal our afflicted sinner thinke to match himself with such forlorne mē. In wickednesse so rare will he be so for∣ward? and with men so vile will hee ioyne? for the time after the comming of the Lord Iesus in the flesh, wee haue record in holy Scripture onely for sea∣uenty yeares. In these yeares we read of much wickednesse, of the rage of the Iewes in crucifying the Lord Iesus, of the persecution of Saul, wherein Steuen was stoned, of the persecution of Herod wherin Iames was slaine with the sword. Of the malice of the Iews in euery place forbiding the Apostles to preach the Gospell to the Gentiles. And of their endlesse malice against Paul being now conuerted and become a witnesse of Ie∣sus. And among all the inraged sinners

of this time, in whom the prince of this •…•…orld exercised his power most impe∣•…•…ously. We neade but of one •…•…hat 〈◊〉〈◊〉 •…•…iolent •…•…ands vpon himselfe, euen 〈◊◊〉〈◊◊〉 the Apostle, and hee is marked out •…•…y the •…•…nes of •…•… •…•…raitor, a 〈◊〉〈◊〉▪ •…•…nd 〈◊〉〈◊〉 child of per•…•…ion, so 〈◊〉〈◊〉 this 〈◊〉〈◊〉 q•…•…itie in compar•…•…son of other 〈◊〉〈◊〉, 〈◊〉〈◊〉 so incurably •…•…nd not or 〈◊〉〈◊〉 •…•…uill 〈◊〉〈◊〉 these men in comparison, of other 〈◊〉〈◊〉. And shall our poore sinner 〈◊〉〈◊〉 to increase this number, •…•…nd to 〈◊〉〈◊〉 if not to 〈◊〉〈◊〉 these m•…•…n 〈◊◊◊〉〈◊◊◊〉of the sinne (wherein the 〈◊〉〈◊〉 •…•…eemeth to haue some modestie, 〈◊〉〈◊〉 •…•…ring to (all 〈◊〉〈◊〉 many to such 〈◊〉〈◊〉 wickednesse) and the 〈◊◊◊〉〈◊◊◊〉inqui•…•…e of the 〈◊〉〈◊〉 (as if the 〈◊〉〈◊〉 though•…•… i•…•… 〈◊〉〈◊〉 to tempt any to a great wickednesse, but such as 〈◊◊〉〈◊◊〉 out •…•…unne his allurements by 〈◊〉〈◊〉 owne forwardnesse in sinne) let 〈◊〉〈◊〉 things stay the resolution of our 〈◊〉〈◊〉, and make him feare to execute 〈◊〉〈◊〉 iniustice vpon himselfe.

In which fact (to make al hearts de∣•…•…) there is the extreamest height of all cruelty, without all mixture of

charitie on mercy▪ the thiefe that mur∣dereth by the high-way side, is cruell, yet in his cruelty there i•…•… mixture of some charity, for •…•…e intendeth his owne supposed good, in seeking spoyle to to maintaine his life. More cruell is the tyrant that sheddeth innocent bloud, and presenteth vnto death Gods Saint•…•…. As 〈◊〉〈◊〉 sh•…•…d innocent bloud excee∣ding much, •…•…ill 〈◊〉〈◊〉 replenished Ierusalem from corner to corner. And •…•…s Herod stretched forth his hands •…•…exe certaine of the Church, and hee killed Iames the brother of Iohn with the sword. Great•…•… this cruelty that is maintained by po∣wer; and count•…•… by authoritie, and false show of iustice▪ Yet is there in this •…•… mixture of charitie. For such ty∣rants suppose them whom they kill to b•…•… enemies, either to their religion, or to their rule, for defence whereof they vse their cruelty. Greater is the cruelty, when vnder pretences of loue & peace murders are committed. As when those two seruants of Ish•…•…oseth pretending trade as Merchants, Rehab and Baanah his brother came into the middest of the house, as if they would haue wheate, and

they 〈◊〉〈◊〉 him vnder the fift robb•…•… and 〈◊〉〈◊〉▪ For when they came into the house, 〈◊〉〈◊〉 slept on his bed, in his bed-chamber, and they smote him, and slew him, and 〈◊〉〈◊〉 •…•…eaded him, and tooke his head, and 〈◊〉〈◊〉 them away through the plaine all the •…•…ght. And when Ioab tooke A•…•…er a side i•…•… the gate to speake with him, peaceably, 〈◊〉〈◊〉 smote him vnder the fift ribbe, that he bed, for the bloud of Asael his brother. Heere was great treason, heere was cru∣elty couered with pretences of loue and •…•…eare. Yet in this cruelty there was some mixture of loue. For the two bre∣•…•…ren that slew Ishboseth, did it for Da∣•…•… sake as they affirmed. For when they had slaine him, They brought the head of Ishboseth vnto Hebron, and said i•…•… the King, behold the head of Ishboseth S•…•…uls sonne thine enimy, who sought after, thy life, and the Lord hath auenged my Lord the King this day of Saul and of his •…•…ede. And either they bare this loue to Dauid, to free him from an enemy as they pretended, or else they did it out of loue vnto themselues, hoping to re∣ceiue some reward at Dauids hand for their seruice. And the fact of Ioab in

murdering Abner was out of loue t•…•… Asa•…•…l his brother whome Abner had killed before. This their crueltie was exceeded by the murder committed by Cain, in killing his brother Abel, wher∣in it cannot be denied, but there was loue vnto himselfe, for this was the quarrell, it grieued him that his bro∣ther was accepted in his sacrifice, and hee refused. Heerein hee held himselfe wronged, and intended that way to doe himselfe right. We reade of a crueltie exceeding this, in a degree against na∣ture aboue the murder of brothers. For when Senacherib was returned from the land of Israel to Niniue, on a day when he entred into the Temple of Misroch his god, Adramelech and Sharezer his sons slew him with the sword. The sonnes of his loines that should haue beene the staffe of his age, and the guard of his person against his enemies, became his mortall enemies, they that receiued their life by propagation from him, and had not beene, if he had not first beene, they vnnaturally requited him, and spoiled him of his life, and did to their vttermost extinguish his being. What

heart of man abhorreth not these cruel∣ties? and yet in all these, there is a mix∣ture of some loue (I confesse a wicked loue, yet some loue) and some purpose they haue to benefit some, by making their life more happy: themselues at least, and their owne life, if no others. But in the fact of Saul, Achitophel, and Iudas, and such like persons that lay violent hands vpon themselues, there is no intent of doing good to others, no no•…•… of making their owne life more comfortable or happie, they are no friends to other men, and they are grea∣test enemies to themselues, where no other loue remaineth in wicked men, yet selfe loue remaineth, and perswadeth them things beneficiall to themselues. But in this finne where no loue to other men appeareth, there is loue least of al to themselues, while they worke their owne destruction. What could thy eni∣my desire to doe more vnto thee, then thou dost vnto thy selfe? What could iu∣stice by the hand of the Magistrate in •…•…nishing? What could violence by the hand of the cruel in reuenging, do more •…•…nto thee then thou dost vnto thy selfe?

Could the Philistims haue done anie more to Saul then kill him? & to escape their violence he killed himself, seeking no other remedy of the mischiefe, then by throwing himself into the mischiefe? could Dauid preuailing against Abso∣lom, haue done any more to Achitophel then to take away his life? and to escape the stroke of Dauids iustice, he tooke a∣way his owne life himselfe, preuenting the iudgemēt of another that he feared, by pronouncing & executing the same iudgement himselfe vpon himselfe. If wee iudge of the affections by the acti∣ons of men, and guesse what the heart desired by that which the hand hath done (and there is no surer rule, for the Lord Iesus saith, By their fruits yee shall know them) yea may we say, that where hatred made the Philistims enemies to Saul, and Iustice gaue power to Dauid in all seueritie to take away Achitophels life: neither hatred in the Philistims, nor iustice in Dauid, could make them to be greater enemies and more dange∣rous, then Saul and Achitophel were vn∣to themselues, for they made haste to doe the euill vnto themselues, that the

others came more slowly to doe: for though the Philistims made hast to kill Saul, yet Saul made more hast to doe it then the Philistims could: and whereas Dauid perhaps in his mildenes might haue bin intreaded to spare Achitophels life, Achitophel like a cruell iudge hating himselfe, made hast by speedy execution to preuent all pardon whom loueth hee that loueth not himselfe? whose friend can he be, that in this manner and mea∣sure is his owne merciles enemie? Goe then, and be more cruell then euer was murdering theefe, oppressing tyrant, bloudy Cain, or Senacheribs vngracious impes, goe and be more cruel then any cruel beast, that though it be an enemie to the life of other creatures, yet is a re∣solut defender of it owne life, if thou striue for the name and shame of most cruel, yea more cruel then man or beast (I will ad also, or then diuel, for the di∣uels studie not to doe themselues hurt) then goe and doe that violence that thou intendest against thy selfe, but if thou be willing to let the cruellest of men, the fiercest of beastes, yea the di∣uels themselues to goe before thee in

merciles crueltie, then preserue 〈◊〉〈◊〉 owne life, if thou or any for thee say, thou doest it out of loue to thy selfe, intending thereby to preuent future euils. The vanitie of this speech shall be shewed when we come to the last reason whereupon thou groundest thy godles resolution.

There is not onely merciles crueltie in this sinne of selfe murder. But there is also totall want of those two cardinal Christiā vertues, that belong to the time of affliction namely of patience & faith, the Lord Iesus requirs no more in vs for our aduantage at that time then these two, remembring faith before patience, and saying, Come vnto me all yee that are wearie and laden, take my yoke on you, and learne of me, that am meeke and lowly in heart, Hee requireth faith in the first words come vnto me. He would haue vs come, Non pede sed fide, Not with our foote but with our faith, And nonpassus sed precibus, not with our shifting steppes, but with our constant praiers. His mea∣ning is not that wee should set our feete within his courtes, but rather that we should with hope present our desires

before the throne of his grace, for this is the work of faith to draw neere to Gods mercy seate. And he requires patience in the next words, Take my yoake on you, Let there be no murmuring nor grudg∣ing against the yoake that God offreth to lay vpon your shoulders, spurne not against it, but take it meekely vpon you, & learn to submit your selfe vnto it. And Saint Paul requires no more in time of troubles, but these vertues of patience & faith, remembring patience before faith, saying, Let your patiente minde be knowen vnto allmen, the Lord is at hand and saith in the next words be nothing carefull but in althings let your request bee shewed vnto God in praier and supplication with giuing of thankes. He requireth patience in the first words plainely, Let your patient mind be knowen vnto all men, and he requireth faith in the next words; describing faith by her effects and saying. Bee nothing carefull but let your requestes in all things be shewed vnto God in praier. Vnto these vertues of patience and faith continued and practised in the time of trouble, when we are wearied with our long and laden with our heauie burdens, both

Iesus the Lord and Paul his minister doe promise and assure all deliuerance and case. The Lord Iesus in these words, I will refresh you, and yee shall find rest vnto your soules. And the Apostle Paul his minister in these words. The peace of God which passeth all vnderstanding shall preserue your hearts and mindes in Christ Iesus. What canst thou require more in thy hottest conflictes, then to be refresh∣ed by Iesus Christ? What canst thou de∣sire in the greatest load of thy soule but to be eased of thy burden? what canst thou wish and long for more then this in thy greatest vexation, that the peace of God that passeth vnderstanding should preserue thy heart and mind in Iesus Christ? and this is promised by Christ the trueth and by Paul the witnes of trueth, to them that in their troubles doe suffer with patience & pray in faith. But thou in this thy desperate resoluti∣on hast lost all patience, and cast away thy faith, for if thou hadst patience thou wouldst not bee vnwilling to indure Gods visitation, and to suffer his good pleasure: and if thou hadst any faith in God thou wouldest trust to his helpe

and with much comfort waite for the day of saluation. Consider the qualitie of this sinne, and thou shalt see, that it doeth more spoile thee of thy helps, and makes the more naked of all good co∣uering (if more may be) then were our first parents spoiled and made naked by the fraud of the serpent in the Garden. For patience and faith beeing the coue∣ring of the soule for such stormie times, thou hast lost all this cloathing: thou re∣fusest to bee refreshed by Iesus Christ while thou refusest to hold the course, wherein hee promiseth to refresh thee. thou refusest to be eased by the help of his strong hand, whilst thou refusest the course in which he promiseth •…•…ase. Thou •…•…stest from thee that peace of God, of inestimable price by which thy heart and mind should bee preserued in Iesus Christ, while thou refusest the meanes by which that peace is to be obtained, how •…•…comely is it for the creature to be im∣patient at the worke of his Creator? how disordered a thing is it that the professed Christian should faile to put his trust in Christ his Sauiour? a greater error then this into which thou runnest, it is

not possible for any man to fall into this is to say to the iudge whom we haue of∣fended, I will indure no chastisment at thy hands: this is to say to the redeemer that is readie to saue vs, I despise thy sal∣uation & rather make choice to perish. There is a madnes of the bodie when the braine is distempered: but verily this is the madnes of the soule running into ruine: and while thou art yet sober, wilt thou wittingly run mad, foreseeing the mischiefe that will follow?

Besides consider whose thy life is, who quickned thee at the first, who preserued thy life heitherto, who hath numbred thy dayes and appointed thy time, to whom the seruice of thy life belongeth to vse while he pleaseth, to whom the issues of death doe appertaine, and who hath the keyes of Hell and of Death, and in whose handes the rule of all these things remaine th•…•… so sh•…•…lt thou discerne whether thou haue any power & autho∣rite or no to meddle in this busines. Didst thou appoint the beginning of thine owne life? Didst thou fashion and quickē thy selfe in thy mothers wombe? doeth not the Prophet say, speaking vn∣to

God, Thine hands haue made me and fashioned me. He confesseth god to be the work master, himselfe to be Gods work, wherein hee did no more then the pot doeth, that taketh not his owne shape, but receiues it from the potter. Hereof he speaketh more fully in another place. Know yee, that euen the Lord he is God, he •…•…th made vs. and not we our selues. And wilt thou pull downe the building that God hath set vp: go to then; and pull downe heauen which God hath spread, •…•…owle it vp in a bundle and cast it into the deepe, scatter in the ayre the water of the sea, and fling abroad the drops of it till it be drie: pound the earth into •…•…st and raise a mightie winde to scatter the same, that the place of it may bee sound no more. If thou haue a purpose to destroy that God hath made, and wouldest oppose thy hand in destroying against the hand of God in building, at∣tempt some of these things and try thy strength, that thou maiest suruiue thy fact, and liue to reape the glory of it. If these things be to great for thee, then cease to hold this conceit, to attempt the pulling downe of that which God

hath built vp, oppose not thy selfe a∣gainst his worke, especially in pulling downe the frame of thine owne life, where thou must needes perish with thine owne worke, & not liue to glorie in that that thou hast done. And as God made thee at the first a liuing wight, so it is he that hath preserued thee all thy time, in the feeblenes of thy insancie, in the carelesnes of thy youth in the rash∣nes of thy riper yeares, all which seasons of thy life, made thee subiect to many decaies, thorough their proper frailties. But God made thy feeble infancie strong with his strength: he made thy ignorant and carelesse youth aduised and wise by his wisdome: he made thy rash and hold manhod to be safe through his proui∣dence. He that keepeth Israel and neither slumbreth nor sleepeth, it is he that hath kept thee. The Prophet speaketh thus vnto God in one of the Psames. Thou didst draw me out of the wombe, thou gauest me hope euen at my mothers breastes: I was cast vpon thee euen from the wombe thou art my God from my mothers belly. By which words hee giueth vs to vnder∣stand that the same God that gaue vs

life in our mothers wombe, is hee that keepeth vs from the wombe to the graue, he preuenteth dangers, he giueth •…•…oode, hee healeth our sicknes, hee dis∣apointeth our enemies, he is our guard to defend vs, he is our shield and buckler to saue vs from all hurt. He hath done this for thee for thy conception vnto this day: and wilt thou in one hower at∣tempt to ouerthrow and destroy that, which with so much care God hath che∣rished so long? wilt thou be hatefull to oppose thy selfe against his loue? wilt •…•…ou be maliciously vnthankefull to op∣pose thy selfe against the worke of his fatherly care? while hee is desirous to keepe thee in safetie, wilt thou striue (more then all the world besides) to worke thine owne decay? The Angels in heauen, vnderstanding the care of God for thee, doe willingly pitch their •…•…ents about thee, and refuse not for thy safety, to be are thee in their hands, and keepe thee in thy wars. The diuels of hell by Gods prouidence are kept off from thee as with a strong hedge, which they can neither clime ouer, nor breake tho∣row, whereby they impeach not thy

safety. And while the creator of all things remaineth thy keeper, the crea∣tures are in league with thee, and thou liuest in pace among them, and while the worke of God that preserueth thy life, hath this power among all crea∣tures, that the creatures of heauen will not attempt thy hurt, the creatures of earth doe not attempt it, and the crea∣tures of hell cannot. Wilt thou alone vn∣mercifully seeke to crosse the care of God in working thine owne woe? Then thou art worthy whom the heauenly creatures should abhorre, whom the earthly creatures should forsake, and the hellish creatures imbrace, receiued into their company, with this greeting, this is he whom God would haue kept; but against the loue of the Angels of hea∣uen, against the peace of the creatures of the earth, and beyond the malice and power of vs Angels of darknes, hee hath destroied himselfe. Besides, it is God that hath assigned to euery one of vs the measure of our time, he hath appointed the number of our daies: our life did not begin till he appointed the first day of it, and so long it must last vntill hee

say, this is the last day of it. No man did set downe for himselfe when he would come into the world: and no man must set downe for himselfe when he will goe out of the world. God sent vs in giuing vs life, when we came into the world: and God must call vs out of the world, taking away our life, when wee goe hence. It is the saying of Iob, Is there not 〈◊〉〈◊〉 appointed time to man vpon earth: and 〈◊〉〈◊〉 not his daies as the daies of an hireling? Man hath his time appointed to him, when it shall begin, when it shall end, he cannot lengthen it when the end com∣•…•…th, and he ought not to shorten it be∣fore the time be come. His daies are as the daies of an hireling; an hireling is entertained for so many daies, longer thē his couenant he may not stay, shorter then his couenant he ought not to stay: such is the life of man, hee is Gods hire∣ling, for so many daies and yeares, God •…•…ath hired him in this world, as in Gods vineyard, to worke in some honest cal∣ling: when we haue serued out our time here, we may stay no longer, and till we haue serued out our time, we must serue so long. Thou wilt therefore be found

to bee a fugitiue seruant from God, if thou depart his seruic: before thy time be full out. And that belongeth to God, and not to thee to set downe. The Pro∣phet Dauid saith of God in one of the Psalmes, To the Lord God, belong the issues of death. To God it belongeth and not to man, to set downe and determine who shall die, when he shall die and by what meanes he shall die, he vseth some∣time the hand of the magistrate, some∣time the hand of the violent, and so en∣deth one mans life (as we thinke) by counsell and worke of another man, but neuer did he giue licence to any man to kill himselfe. Hee hath forbidden mur∣der by his commandement, Thou shalt not kill. He condemned it in C•…•…ine from the beginning of the world, to whom hauing slaine Abel his brother, he said▪ What hast thou done? the voice of thy bro∣thers bloud cries vnto me from the ground. Now therefore thou art cursed from the earth, which hath opened her mouth to re∣ceiue thy brothers bloud from thine hand▪ And after the floud when hee began a∣gaine to replenish the earth with inha∣bitantes, he made a law against murder,

to restraine both man and beast from committing it, saying, Surely I will re∣quire your bloud wherein your liues are: at the hand of euery beast will I require it: and at the hand of man, euen at the hands of a mans brother will I require the life of man. Who so sheddeth mans bloud, by man shall his bloud be shed: for in the image of God hath hee made man. So oftensiue vn∣to God it is for a man (without warrant and authoritie) to kill any; because man was made in the image of God, a creature of vnderstanding, indued with excellent vertues of knowledge and righteousnes, with resemblance in these vertues to God himselfe, in the making of whom it pleased God to shew his ex∣cellent power, his wisedome, and his mercy. No man, no beast can destroy this creature and bee innocent before God. It belongeth onely to him that gaue life to take it away; where he takes it away, who can giue it? and where he•…•… hath giuen it who shall take it away. So that the whole rule of life must remaine in the hands of the Lord of life: who of himself saith, I kill, and giue life. Except thou canst doe both, attempt to doe nei∣ther.

First make a liuing man if thou canst, and then kill him whom thou ga∣uest life vnto, thou shalt hurt no worke therein but the worke of thine owne hands. But if thou canst not giue life, presume not to take away life, thou shalt therein violate the worke of another; and if thou maist not kill any other, thou maiest not kill thy selfe, one God made thee and them: and if thou shalt be guil∣tle of bloud in killing thy neighbour, thou shalt be guiltie of bloud in killing thy selfe: if thou maiest not touch the life of thy neighbour, thou maiest not touch the life of thy selfe. When Elias was weary of his life, being persecuted by Iezabel, hee said vnto God, It is inough O Lord, take my soule, for I am no better then my fathers. Hee desired to be out of this present euill world, hee was wearie of the trauels and dangers of it: did he therefore kill himselfe; did he lay violent hands vpon his body, & let out his soule before his time? No: such thoughts were far from him, he remem∣bred that God had placed his soule in that earthly Tabernacle, and he intrea∣teth God to set his soule at libertie. Hee

held his hands, howsoeuer his heart was affected. So doe thou: hold thy hands from any fact of violence, and lift them vp with thy heart vnto God in heauen, and desire him to take thy soule when hee thinkes good. When the Apostle Paul was in a streight betwene two, and wist not whether he should desire life to continue in the world, or death to goe out of the world, because his life should be profitable to the Church, but his death gainefull to himselfe: he expressed the inclining of his heart to death for his owne aduantage in these words, De∣siring to be loosed, and to bee with Christ, which is best of all. His reward was in heauen, he desired to obtaine it: his re∣deemer was in heauen, hee desired to be with him: and because hee could not come to inioy his reward, and to be with his redeemer, except by death he should passe out of the world, therefore he was willing to depart, and to that end to be loosed and set at libertie from his flesh. But did hee incline to set himselfe at li∣bertie, to loose the bands of his owne life, by which his soule was tied and fast bound, to the fellowship of his body?

no: he desired to bee a patient, not an a∣gent, to be a sufferer, not a doer in this business: his words are, Desiring to be loo∣sed. Not desiring to loose my selfe. This he longed, and this he waited for, and in time obtained it. In these men be∣hold and see, how to craue and de∣meane thy selfe, learne of Elias & Paul learne of them that feare God: learne not of Saul and Iudas, learne not of wicked men, mē that went astray intheir doings.

And tell mee if at any time thy life was so vile in thy sight, and the pleasure and glory of God so deare vnto thee, that thou wert content and desirous to giue thy life vnto God, to put it in ha∣zard for his name and for his trueths sake▪ Where hast thou despised the threatning of tyrants? where hast thou contemned the sword, the fire, the hal∣ter, or any other death? hast thou beene cast into the fierie furnace with Ananias, Azarias and Misael, rather then thou wouldest commit idolatrie, and worship any God but the Lord? Hast thou at any time with Daniel bin cast into the Lions den for a prey to their teeth, rather then thou wouldest giue ouer and cease to pray vnto thy God? Hast thou beene

whipped with Peter and Iohn? hast thou beene imprisoned with Paul and Silas? hast thou been stoned with Steuen? or hath thy necke beene vnder the stroke of the sword with Iames the brother of Iohn? hast thou suffred rebuke, or any losse of goods, or any linnen, for the name of Iesus thy Sauiour? In these cases, if thy life had beene vile in thy fight, it had beene a commendable thing in thee, to prefer the pleasure & honor of God, the trueth and glory of Iesus Christ, before the safety of thy life: for in this course, thou seruest with thy life, him that is the God of thy life: thou yeeldest it vp (being called for) into the hands of him that gaue it. And thou hast the examples of the Pro∣phets of God, and the Apostles of Iesus Christ, to be thy patterne, who were e∣uer ready and willing to lay downe and loose their liues in the seruice of God: they did not kill themselues to be deli∣uered from the fury of tyrants, but they yeelded themselues to the cruell will of tyrants. As Ieremy, saying to them that went about to kill him for preaching as god had commanded him, As for me, be∣hold

I am in your hand, doe with me as you thinke good and right. It was all one to him, and equally welcome to die or liue, so that he might faithfully doe his office▪ of the like minde was S. Paul the Apo∣stle, saying to the elders of Ephesus, Be∣hol•…•… I goe bound in the spirit to Ierusalem, and know not what things shall come vnto me there, saue that the holy Ghost witnes∣seth in euery Citie, saying, that bands and afflictions abide mee. But I passe not at all, neither is my life deare vnto my selfe, so that I may fulfill my course with ioy, and the minstration which I haue receiued of the Lord Iesus, to testifie the Gospell of the grace of G•…•…d. Heere was a godly con∣tempt of fraile life, with resolution to vse the benefit of it while it lasted, in set∣ting forward the seruice committed to him, and to let it goe without shrinking, whensoeuer the rage of men (by the suf∣ferance of God) should by violent hands take it from him in the Lords quarrell. If thou haddest resolution in any like quarrell to yeelde thy life when there should be any attempt made to take it from thee, thou hast the Prophets of God, and the Apostles of Christ thy ex∣ample

and thou hast also the promise of the Lord Iesus to recompence that losse of life with the gaine of eternall life, say∣ing, He that will saue his life shall loose it, and he that looseth his life for my sake shall saue it. That is, i•…•… any shall, to saue his life, deny to confesse me before men, his life shall bee taken from him by some such iudgement of God, as that he shall haue no comfort in the losse of it, and he shall after die eternally: But if any con∣stantly confesse mee, putting his life in danger, either God shall miraculously deliuer him, and hee shall saue his life in this world, or for the losse of his life here (in which losse hee shall haue abundant comfort) hee shall haue eternall life in the kingdome of heauen. Here are com∣forts for thee, if thou haue come, or shalt come (in these cases) into danger, if thou retaine this resolution, to laie downe thy life for God▪ and his glory, for Iesus Christ and his truth. But there was neuer in thee any such resolution: thou diddest not loue God so well and thy selfe so ill, to die for vertue, to die for truth, to die for the glory of God, to die for the name of Iesus: thou diddest

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neuer esteeme the Gospell, true religion and righteousnesse at so high a price. O vile man, O vnworthy sinner, wouldest thou not gratifie God with contempt of life, and wilt thou gratifie the Deuill with it? wouldest thou not loose it for him that is the truth, & wilt thou loose it for the father of lies? was not he wor∣thy (in thy sight) to be serued with this manly resolution, that gaue thee this life, and for the losse of it is ready to re∣compence thee with eternall life; and is he worthy to be serued with it, who was euer an enemy to thy life, and when hee hath spoiled thee of this life, makes thee •…•…mēds with a higher mischife▪ to plunge thee in eternall death? O monstrous ab∣surdity, to be admitted among the pro∣fessours of Christianity. Pause a while, and consider of this ▪point, that if it be possible thou maiest be recouered from this desperate purpose. Thinke what it is to haue held God off at the staues end, and neuer to haue yeelded in thy heart; die for his loue, though he gaue thee life, to loose one drop of bloud for his sake, though he filled thy vein•…•…s, to haue thy breath stopped for his glory, though it

was hee that breathed into thy nostrels the breath of life, and made thee a liuing soule, and now to imbrace the deuill in thy bosome, as if hee were thy God, to tell him that he shall haue thy life, thy bloud shall flowe for his sake, if thou get a sword or knife, and thou wilt strangle thy selfe and stopthy breath for his loue, if thou canst get a halter. Where is thy wisdome, that resoluest so foolish∣ly? where is thy iustice that resoluest so iniuriously? where is thy loue either to God or to thine owne soule (to whom thou owest thy loue, to God, to procure his glory, to thy soule, to procure the saluation of it) that resoluest so hateful∣ly? for more foolishly for himselfe, more iniuriously against God, and more hatefully, both against himselfe, and God, did any man euer conclude and resolue in any thing, then thou doest in this▪ Most foolishly thou determinest for thy selfe, that runnest into that de∣struction, from which thou shouldst flie with all possible speed, as the Israelites fled from the tents of Korah & his com∣pany, when the earth swallowed them vp. And most vniustly thou dealest with

GOD, to take that is his without his leaue (for we are his, and not our owne. They are the words of the Apostle Paul, Yee are not your owne. And a little after, speaking of our bodies and spirits, hee saith, they are Gods) and before his face, without any reuerence and feare of him, to destroy them both at once▪ for thou destroyest the body in killing it, & thou destroyest the soule that must perish for that murder. And most hatefully thou proceedest both against God & thy self in this resolutiō, hatefully against God in destroying his creature, and hatefully against thy selfe, in destroying thy selfe, The fact of the Philistims stopping vp with earth the wells that Abraham had digged, to the end that Isaac his sonne should not vse them for his ca•…•…tell, is in∣terpreted to be an euidence of their ha∣tred, Isaac saying vnto them, Wherefore come yee to mee, seeing yee hate mee, &c. How much more must thy fact be inter∣preted to be an euidence of hatred both against God and thine owne soule, that fillest vp and choakest the well of life, that God digged and opened for thine vse, and desirest to water at the piece of

death and hell, where thou shalt not ob∣taine one droppe of water to coole thy tongue when thou art in torments. How commeth it to pas•…•…e among deceiued men, that when as in the case of suffring for God, where death is accompanied with comfort, and rewarded with glo∣rie, they shrinke and feare, withdrawing themselues, shifting for their liues, which then are sweet vnto them, and death is bitter vnto them: and in this case of lay∣ing violent hands vpon themselues, where death is accompanied with ter∣rour, and shall be rewarded with eternal damnation; heere they step foorth and are desperately bolde: life now is bitter vnto them, and death is sweet. This is a dangerous errour, wherein the ancient murderer hath beene thy counseller, the giuer of life neuer perswaded there vnto: the very fact bewraies from what head the aduice came, euen from him that de∣sireth the destruction of man.

Lay these things togither, and I hope the thing that thou art resolued to doe, wil appeare so foule and odious before thee, that thy resolution will vanish and s•…•…de away. This sinne of selfe-murde∣ring

is so abhominable, that in the first age of the world, when abhominations were so multiplied, that the most pati∣ent God was iustly prouoked, with a generall floud, to destroy from the face of the earth, euery thing in whose no∣sthrils was the breath of life, and a∣mong other abhominations, murder crept in, and that betimes, in a gree∣uous manner, the brother murdering the brother: yet this sinne could find no en∣tertainement. The Diuell was not then so impudent to tempt thereunto, and men were not so wicked to yeeld there∣vnto. In the next long age of the world, from the floud vnto Christs comming in the flesh, for more then three and twenty hundred yeares, all sinne increa∣sing, this sinne also crept in, but in all the sacred historie▪ among the people that had knowledge of the liuing God, there were not found aboue foure or fiue that yeelded to this cruell sinne: monsters they were among men, mon∣sters among sinners, their ra•…•…enes shews them so to bee. And after the daies of Christ, for seauenty yeares, (the Sacred history reaching no further) there was

found but one Iudas, the traitour, the thiefe, the diuell, that betraied his Mai∣ster the Sonne of God, into the handes of his enemies: a monster whom the world hath not equalled, nor can equall with a match: so that in more then foure thousand yeares, among the people that knew God, though there were many i∣dolaters, many blasphemers, many gi∣uen to witchcraft, and other diuellish hearts, many traitors, many murderers, many whoore masters, many oppressors, thieues, false witnesses, and sinners of all kinds, yet there were not aboue six selfe murderers. And with these monsters wil•…•… thou ioyne? considering also, that in this sinne, there is no mixture of loue, in all other sinnes, there is some mixture of loue, if not to any other yet vnto him selfe, but he that committeth this sinne, shewes no loue, neither to God, to his neighbour, nor to himselfe. His sinne is totally hate, himselfe totally hatefull, and whereas the vertues of Christiani∣tie, pertaining chiefly to the daies of af∣fliction, when God maketh his elect like vnto the Image of his Sonne, that suffe∣•…•…ing with him in this world, they may

after reigne with him in heauen, where∣as the vertues of christianitie pertaining to this time, are patience to suffer the will of God, and faith to trust to Gods mercie: this sinne is the banishment of all patience, it is nothing else then fu∣ry in the highest degree, and it is the o∣uerthrow of all faith, hastening and pul∣ling on destruction. where it should pray and wait for deliuerance; it is a vi∣olent opposition against the worke of God, it is a violent intrusion and inuasi∣on vppon the right of God. For life is the gift of God, he made vs liuing crea∣tures, a•…•…d this sinne violently ouer∣throwes the worke of God. And God being the Lord of life, and hauing all authoritie ouer life to giue it, to conti∣nue it, and to end it at his pleasure, and for his seruice, this sinner inuadeth vp∣on Gods right, and without leaue from God, without any aduice or authority from him; yea directly against the com∣maundement of God forbidding mur∣der, hee presumeth to cut off his owne life. And he that neuer could find in his heart to lay downe his life for God, and for his glorie, though God gaue him

the life that hee hath, and when that is lost in his seruice, and for his sake hath promised to giue him life eternall; yet in this mad and desperate resoluti∣on, is ready to step into the place of the tyrant, the persecuter, the executioner, and hangman: and for the diuells plea∣sure, not to lay downe, but to take a∣way, euen his owne life, and to make himselfe with his owne murtherous hands a sacrifice to Belzebub, who did not giue vnto him the life that yet hee holdeth, but was euer an enemie to the safetie of it: and when that life is lost, shall reward him with eternall death, and hell torments for euer; such is the act thou resoluest to doe, the wofull effect of damned despaire, thro∣wing thee into intollerable and eternall torments. And therefore with all care to be auoided. And the most migh∣tie Preseruer change thy mind, and keepe thee from this ruine.

Notes

• An eleuenth obiection. His sinne deserueth death, hee must die, & must doe the execu∣tion vpon. himselfe.
• Ezeki 18. 4 Rom. 6. 23
• Iob. 3. 18.
• An appostro phe to Sa∣tan.
• 1. Pet. 5. 8.
• Reue. 12. 9.
• Answer to this obiecti∣on.
• Esay. 55. 3.
• Iohn 8. 44.
• The iniqui∣ty of the thing that he intendeth to doe.
• It is rare as being the height of al wickednesse
• Gen 4. 23.
• Gen. 6. 2.
• Gen. 6. 11.
• 1. Sam. 31. 4.
• 2 Sam. 17. 23.
• 1. King. 16. ▪ 18.
• Iud. 16. 30.
• 2. Mach. 14. 41.
• 〈1 line〉〈1 line〉
• 1. Sam. 22. 9. &c.
• 1. Samuel. 2•…•…. 19.
• 1. Sam. 28. 7.
• 〈1 line〉〈1 line〉
• 〈1 line〉〈1 line〉
• It is the excesse of crueltie without all mixture of charitie.
• •…•…. 〈◊〉〈◊〉. 21. 16
• Acts 1•…•…. 1
• •…•…. S•…•…m. 4. 6
• 2. Sa. 3. 27.
• 2. Sam. 4. •…•…
• •…•…. K•…•…. 19. 37.
• Matt. 7. 20
• It is the losse of all patience & of faith.
• Mat. 11. 28
• Phi. 4. 5.
• Mat. 11. 28.
• Phil. 4. 7.
• It is against the right of God who onely is Lord of life & to whom onely the issue of death ap∣pertaine.
• Psal. 19. 73.
• Psal. 100. 3.
• Psal. 22. 9.
• Iob. 7. 1.
• Psal. 68. 20
• Exo. 20. 13.
• Gen. 4. 10.
• Gen. 9. 5.
• Deu. 32. 39
• 1. King. 19. 4.
• Phil. 1. 23.
• Will thou loose thy life for thy owne plea∣sure that neuer wert willing to loose it for Gods sake.
• Iere. 26. 14
• Iere. 26. 14
• Acts •…•…0. •…•….
• Mat. 10. 39
• 1. Corin▪ 6 19, 20
• Gen. 26▪ 27
• Conclusion concernin•…•… the act that bee inten∣deth to do.