Iustifying faith, or The faith by which the just do liue A treatise, containing a description of the nature, properties and conditions of Christian faith. With a discouerie of misperswasions, breeding presumption or hypocrisie, and meanes how faith may be planted in vnbeleeuers. By Thomas Iackson B. of Diuinitie and fellow of Corpus Christi Colledge in Oxford.

CHAP. III. Of the fundamentall rule of Christianity, to forsake all and denie our selues: That the sincere practise thereof is a method more ad∣mirable and compendious for the attainment of faith then any Ar∣tist could prescribe, the principles of Christianitie being supposed: That the want partly of instruction in the duties contained in it, partly of solemne and publicke personall protestation for their per∣formance, is the principall cause of hypocrisie and infidelitie.

1. THat CHRIST the Sonne of God should suffer so many indignities of the Elders, and be killed, seemed a doctrine so strange to his Apostles, that one of them begins to checke him for abooding so ill of himselfe; Bee it farre from thee, Lord: this shall not come vnto thee. What was the reason? touching this particular they were not as yet spirituall. Thus much at the least our Sauiours reply to Peter imports; Get thee behinde me Satan, thou art an of∣fence vnto me: for thou sauourest not the things that be of God, but those that be of men. This truth the Prophets long before had deliuered, though not so plainly as it could easily bee appre∣hended without any expositor. Our Sauiour therefore vp∣on this dialogue betwene him and Peter shewes, not onely his

owne willingnesse to vndergoe all the calamities the Prophet had foretolde, but withall that vnlesse his followers, which had confessed him for the Messiah, were made conformable to him in this point, they could not be his Disciples, not capable of a∣ny other lesson of sauing health▪ If any man will follow mee let him forsake himselfe, and take vp his crosse and follow me. Necessarie it was the wisdome of God should thus plainly reueale this fun∣damentall principle of Christianitie, vnto whose necessitie not∣withstanding, men in some sort may assent without the spirit of sanctification, or any branch of supernaturall inherent grace Ordinarily it is as true of the first as of the second resurrection; b First is that which is naturall, then that which is spirituall. Manie haue assented vnto this rule as true, which did neuer spiritually assent vnto it as good in the choyce, albeit they haue desired so to do. Now that they obtained not what they desired, was be∣cause they sought it amisse, yet not spiritually amisse (for spiri∣tually they could not seeke it), but amisse in their kinde. For it is a point to bee considered, that as there is a naturall desire of spirituall good, so there may be, and vsually is, a resolution na∣turall, or only morall, to vndertake the course prescribed for at∣taining that qualification which is ordinarily required ere faith be infused or grace created. This resolution without transgres∣sing the limits of it owne kinde may admit many degrees, as well in the feruency of the attempt, as in the constancie of the pur∣suit. As the spirituall good wee assent vnto is apprehended, though but morally or confusedly, as infinitely greater then any temporarie pleasure or commodity: so the resolution to suffer all the grieuances wherewith the expectance of it can bee char∣ged, though but morall must euery way farre exceede all pur∣poses of like nature (all springing from the same vnsanctifyed roote) that are set on obiects of another ranke: otherwise all that professe they seeke, make, or as the Apostle c sayth of the Iewes, iudge themselues vnworthy of eternall life.

2. Vnto what tolerance would not that flagrant speech of Cato, when hee was to conduct the reliques of Pompeius forces through the scorched sands of Libia, haue almost impelled anie resolute Souldier, that should haue seene so graue a Senator act so hard and meane a part as he professed to make choice of? Vn∣to

farre greater certainely then we Christians in these daies ei∣ther conceiue as necessarie, or would resolue to aduenture vp∣on, for attaining vnto Gods rest.

O quibus vna salus placuit mea castra secatis Ind••mita ceruice mori; componite mentes Ad magnum virtutis opus, summos{que} labores. Vadimus in campos steriles, exusta{que} mundi, Qua nimius Titan, & rarae in fontibus vndae, Sicca{que} letiferis squalent serpentibus arua; Durum iter, ad leges, patriae{que} ruentis amorem, Per mediam Libyen veniant, at{que} inuia tentent, Si quibus in nullo positum est euadere voto, Si quibus ire sat est, ne{que} enim mihi fallere quenquā Est animus, tecto{que} metu perducere vulgus. Ii mihi sunt comites, quos ipsa pericula ducent, Qui me teste, pati, vel que tristissima pulchrum, Romanum{que} putant, at qui sponsore salutis Miles eget, capitur{que} animae dulcedine, vadat Ad dominum meliore via, dum primus arenas Ingrediar, primus{que} gradus in puluere ponam, Mecalor aethereus feriat, mihi plena veneno Occurrat serpens▪ fato{que} pericula vestra Praetentate meo: sitiat, quicun{que} bibentem Viderit: aut vmbras nemorum quicun{que} petentem, Astuet: aut equitem peditum praecedere turmas, Deficiat, si quo fuerit discrimine notum Dux, an miles eam, serpens, sitis, ardor, arenae, Dulcia virtuti: gaudet patientia duris. Laetius est quoties magno sibi constat honestum. Sola potest Libye turbam praestare malorum, Vt deceat fugisse viros.————

Sweet mates, whose wished end of life is death deuoid of thral, Addresse your minds to seruice heard; but valor doth you call. We enter now on sterill plaines, where Titans raies do sting, Where too much heat makes water scant, euen in the verie Spring:

On coasts where Bacchus nere was set, nor Ceres euer sowne; On drie fields destitute of grasse with Serpents ouer-growne. A wofull waie; but to their lawes and ruined countries loue Through mids of Lybia let them march, and way-lesse wandrings prooue, As many as haue no minde to scape, but safety set at nought Content for pay to take their paines, nor came't ere in my thought With guile to traine the simple on, by couering present dread, The fittest mates for me they are whom dangers seen shall lead: Who, to haue me spectator, parts most tragicke wilaffect, As Souldier-like and Romane worth; my campe hee must reiect That hostage for his safety craues or life accounteth sweet, Let such goe chuse some safer way his master for to meet, Whilest I first foote it in the dust and tread you paths in sand, Let heate from heauen mee first assaile, let Serpents 'gainst me band, Full charg'd with venome: tis all one, resolued I am to die, That ye your danger by my fates more safely may foretrie. Let him crie out I am a thirst that me shall spie to drinke, Or him complaine of sultring heate to shade, that sees mee shrinke: Let him lie downe and rest himselfe, that first shall see me ride, Or take my place, by any ods, if ere it be descried: Whether I as vulgar souldier march, of generall to the rest, This Serpent, sands, and scorching heate content true valour best: From hardnesse patience reapeth ioy: that honour is most worth Which dearest costs, and breeds most paine, whilest tis in bringing forth; No land but Lybia could affoord such store, of toile and paine, That euen your flight through it, may th'fame of hardy Souldiers gaine.

3 The resolution although vnto the worldly wise, or se∣cular gallant, it may seeme truly noble, yet rightly examined will proue but turbulent or humorous; because his patience to

endure such hardnesse, were it as great as hee himselfe, o•• per∣haps the Poet for him makes profession of, was but equall to his impatience of ciuill ••e••uitude: his light regard of venimous Serpents but answerable to his seare of being beholden to Cae∣sars curtesie. And what maruell if one or more impotent de∣sires hauing gotten absolute commaund ouer the soule, do im∣pell it to such difficulties, as none f••ce from the like tyrannie of affections would aduenture on. To haue esteemed captiuity of bodie where was no remedie, a lighter burden then such misery as he now voluntarily exposed himselfe and others vnto, had bin a better document of true liberty. Thus enabled to brook e∣uerie condition of life which disesteem could lay vpon him, had beene entirely to possesse his soule with patience, which is the best inheritance whereunto mortality can be entitled; whereas now he did but striue to cast out one potent enemy, by arming a band of insolent incorrigible slaues against him. More heroi∣call, yea most diuine was the generositie of our Sauiours mind, that being heire of all things, Lord and maker of all mankinde, could entertaine seruitude, contempt and scorne of baser ene∣mies with greater peace and quietnes then Cato did his free cen∣sorship: that he could suffer grieuances, not of one or few kinds, whereunto peculiar desires of pleasing himself in the auoidance of some much abhorred euils, or in the assequ••tion of any high∣er prized good, might impell or sway his minde: but that hee could with such constancy determine in no kind to please him∣selfe, resoluiug to fulfill what the Prophet had sayd, The repro∣ches of them that reproched thee fell on mee. Nothing distastfull to flesh and bloud, whereof the meanest of Gods seruants had tasted, which he swallowed not. Now hee being our patterne and guide, to be found in him, or like him, is the end which first and principally must be intended. The next point wherto his endeuours, that desires to be a Christian inwardly, should bee addressed is seriously to cast vp his reckonings what will be re∣quired at his hands: vnpartially and throughly to examine his heart whether willing to forgoe all such hopes or contentments naturall as are incompatible with the life he seeks, or to endure such worldly crosses or calamities as the hope of it at anie time hath beene, or may be charged with.

The summe of this reckoning is, that the sufferance, where∣to

euery true follower of CHRIST must be trained, is more entire and complete then that which Cato exacted of his Soul∣diers; and herein harder, specially to braue minds, that it must proceede not from spleen or hate to any mans person, not from greatnesse of stomack or haughty indignation, but from a mild and placide disesteeme of mortall life, and whatsoeuer one way or other may affect it, whilest these are weighed with that eternall weight of glorie, or the doubtfull consequences of our estate after death. For this reason happily it is that the feruen∣cie of propheticall spirit is so much allaied in Euangelicall rela∣tors of our Sauiours speeches, men otherwise enspired with a greater measure of diuine knowledge in heauenly misteries then the Prophets were: which knowledge notwithstanding they were to expresse in a more languishing stile, that so the characters of their discourses might bee an embleme of such calme resolution, long suffering, and mortification, as the Gos∣pell of CHRIST requires. As our qualification is more hard, or rather requires greater time, more serious meditations and setled iudgement then is necessarie for framing the former tem∣per of Caton••an Souldiers, or a braue Roman resolution▪ so is the example of our leader, as more eminent and conspicuous, so more efficacious to worke the like in his followers; partly be∣cause his dignitie in respect of vs is infinitely greater, then was Catoes in respect of those that betooke themselues to his con∣duct, partly in that c greater is hee which is in vs, than ••e that is in the world, so we shew our selues not vnworthy the participati∣on of his spirit.

4. Of the former qualification one branch most distastfull to flesh and blood, or to natures most ingenuous, is constancie to endure the hate and opposition though of dearest friends, the reproches and reuilings of men, who for any endowments either of art or nature are most abiect in respect of them whom they reuile▪ did not these willingly count all such prerogatiues well lost for gaining CHRIST. But to this yoake we are to sub∣mit our necks before we take vpon vs to be accompted seruants of CHRIST; of whom in euery age it is true, yee shall be hated of all men for my Names sake: of all that seeke not to be his ser∣uants▪ ••or, whatsoeuer the euent may be, the constancie to vn∣dergoe this heauy taske is absolutely necessary; For the disciple

is not aboue his master, nor the seruant aboue his Lord: It is enough for the disciple that he be as his master is, and the seruant as his Lord: if they haue called the master of the house Beelzebub, how much more shall they call them of his houshould? And againe, He that loueth fa∣ther or mother more then me, is not worthy of me: and he that loueth sonne or daughter more then me, is not worthy of me; He that taketh not his crosse euen the whole body of afflictions is not worthy of me. o His mistake was exceeding grosse that tooke these or the ^b like passages for euangelicall counsels, or admonitions vsefull for some fewe aiming at more perfection then most are capa∣ble of; not precepts necessary to all that seeke after glory and immortality, or that holinesse without which none shall see God. For elsewhere our Sauiour directs the same lesson to the great multitudes that followed him, least any man should deceiue himselfe in thinking it an easier matter then indeed it was to be his follower; And there went great multitudes with him: and the turned and said vnto them, If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own selfe also he cannot be my disciple. And whosoeuer doth not beare his crosse and come after mee cannot be my disciple.

5. The necessitie of this resolution he there more fully sets out vnto vs in two parables; he that will build must first be able to calculate the charges and his meanes to defray them. Other∣wise to begin, being vnable to make an end, were but to lay the foundation of his disgrace, and scorne, in the losse of his cost and paines. A Prince likewise that will vndertake a warre must haue sure triall of his owne, and skill to discouer his enemies strength, otherwise to bid him battell were but to incense him the more, and thrust a title into his hands to defeate him of all he hath. The conclusion of these inductions our Sauiour repeates againe, So likewise whosoeuer denieth not himselfe, and for saketh all, he can∣not be my disciple. In which short speech wee haue this accompt made to our hands, that, ere we can hope to be edified in faith, or safely proclaime warre vnto Sathan, wee must make ouer all our interest in our liues, or whatsoeuer is deare vnto vs. Not thus prepared we shall but lay foundations which cannot hold siege, sure to be surprised in the day of battell, after we haue ex∣asperated the venom and rancour of the old serpent, our sworne

enemie, by professing our selues to be CHRISTS souldiers, and proffering to fight vnder his banners. For as a Salomon saith, He that hath no rule ouer his owne spirit (or as others read) he that refraineth not his appetite, is like a City broken downe and without wals. In this regard he that sets his hand vnto this sacred plough should first beginne to sound the depth of the former rule, what it is to denie our selues, and forsake all we haue, for in this furrow must the seed of life be sowne. And of this, as of most other di∣uine precepts, there may be perswasions either naturall, yet right in their kinde; or hypocriticall and erroneous, or truely spi∣rituall. Here no••ices in religion commonly beginne to balke, & no wonder; seeing few are called to any strict personall accompt, of that which others haue vndertaken for them at their first ad∣mission into the bedrole of Christians. But if the contents of that triple vow were distinctly and fully vnfolded vnto vs, as soone as we had any knowledge of good and euill; and all the seuerall branches of Gods couenant with as great care and so∣lemnity as often inculcated, as Moses commaunded the Lawe should be to the d Israelites children; and lastly the vow it selfe confirmed and ratified by our personall protestation in the sight of the congregation; the feare as well of God as of shame before men, in who••e presence we made this good profession, would binde many of vs to more Christian behauiour then the best of vs, as the world goes, dare make shew of; as also restraine vs from many deadly enormities, which now admonished of, we will not accompt any sinnes. Thus prepared to receiue it, it would be ouermuch infidelity to distrust the plentifull infusion of inherent sanctifying grace at our solemnities of confirmati∣ons, were these first sanctified with publike praiers, or perfor∣med with such Christian care and diligence as they ought. A religious duty in the Christian Church, which it were to be wished, might be performed more often, more solemnely, and more religiously then it vseth to be. But this negligence is vsu∣ally seconded by a positiue ouersight of many religious, and o∣therwise learned Preachets, which I take it, enter yong schollers in Christianitie amisse, labouring in the first place to en∣crease or fortifie their perswasions of beliefe in CHRIST, and actuall remission of their sinnes in particular; which indeed is

the end and best fruit of faith, not vsually growing vnlesse our hearts be thus ploughed vp and the strength of euery carnall de∣sire broken. Impossible it is our perswasions in these points should be more sincere or sound, then our precedent deniall of our selues and forsaking of all that we haue.

6. He (saith the Romane Philosopher) that will be rich must not so much seeke to fill his coffers with coine as to empty his breast of superfluous or greedy thoughts. More certaine it is (because the precept of a wiser teacher) that the readiest way to bee riche in saith is, not directly to encrease, or intend our perswasions, or assent vnto the former, or like points, but first to diminish or weaken inbred desires of what contentments soeuer the diuell, the world, or flesh can pre∣sent vnto vs. This is the true meaning of the former aduice which our Sauiour deliuered plainelie, and as his manner is to the capacitie of the vulgar, yet not vulgarly: for in that, as in all the rest, he spake more metaphisically then euer man spake. And though the spirit alone worke faith in our hearts, yet the rules giuen for our direction how to demeane our selues as true pati∣ents in this cure, are more methodicall and compendious, then any art vnder the sunne, the principles of Christianity supposed, could inuent; but such as euery true artist must of necessitie ad∣mire, the more he meditates vpon them. The fundamentall and most necessary principles of arts are commonly farre distant from the vtmost end whereto they direct, though that in com∣parison but at hand and within the reach of reason. But the roofe of this edefice though higher then the highest heauens ri∣seth not, as naturall buildings doe, by degrees or laying one stone vpon another, but springs immediately out of this foun∣dation once rightly laid. That the strength, or excessiue eager∣nesse of our inbred appetites, or grosse desires make those tran∣sitory contentments, whereon they are set, seeme much greater, and better then in their owne nature they are; is a conclusion whereto reason and experience, not ouerborne or peruerted by sensuall inclinations, will subscribe. Meats in themselues but loathsome or course, by extreame hunger become more plea∣sant then choice of delicates; so doth grieuousnesse of thirst make ordinary water relish much better then best wines after

sweete meates, or a banquet; and vnto men of meaner fortunes but ambitious, a little court holy water is more acceptable then a reall fauour to a contented minde. Many Philosophers haue beene copious in this argument, vnto whose labou••s I remit the Reader. Now seeing Christian faith (as from the maine current of Scriptures the nature of it heretofore hath beene deriued,) is a firme assent vnto diuine reuelations, especially Gods mer∣cies in CHRIST, as much better then life it selfe, or all the con∣tentments that can attend it: impossible it is such faith should euer be rightly planted, much lesse finally prosper in our hearts, vntill the strength of those intoxicating desires, which make molehi••s seeme like mountaines, be either broken, or they extir∣pated; or to vse our Sauiours wordes, vntill we learne to denie our selues, and prize this brittle life as not worth the anxious or soli∣citous care of keeping, much lesse of pampering. If true it be which a Seneca saith: He that holdes his body deere must needs count honesty little worth: so it is impossible a man shold rightly value diuine truthes, or constantly fixe his thoughts on things which are aboue, vnlesse hee first waine them from the world, and set all below the heauens at naught. This lesson once true∣ly learned, the former vnpartial assent vnto the truth and good∣nesse of reuelations supernatuall, will without further artificiall direction vniformely result; and this resultance fitly qualifies for following CHRIST, and makes vs passiuely apt for euery good worke, as hauing no headstrong desire or affection to resist the impulsions of faith, b whose property most naturall is to en∣cline the soule vnto euery kinde of true goodnesse.

7. But here the hypocrite alwaies peruerting the practicall as the hereticke doth the theoricall rules of Scripture to his de∣struction, from the common errour before intimated, neuer ••ounds this maine depth of Christianity, but passeth it ouer as if it were some Philosophicall shallow: holding such resolute and exact contempt of the world and all vanities or superflui∣ties of life, as many Philosophers discouered for the only ground of morall quietnes or content of mind, to be more superstitious then necessary for obtaining that peace of conscience which pas∣seth all vnderstanding naturall, but is the sure fruit of superna∣turall faith. And after he hath once thus lost the right way, and

wandered a while in vncertaine blinde perswasions of his priuat fauour with God, takes a course quite contrary to all godlines. For where our Sauiour laies it downe as one of the first and most necessary rudiments of Christianity, that we must forsake all and denie our selues, otherwise wee cannot truely follow him: the hypocrite perswades himselfe he hath forsaken father and mother, sister and brother, euen all he hath any secular re∣ference vnto, because he so deuoutly followes CHRIST. As in what? In worshipping images, in adoring or kissing the Cruci∣fix, in fasting, in whipping himselfe, or the like bodily exercises, if his hypocrisie be papisticall: or if an hypocriticall protestant he be, in hearing sermons, po••ting places of scripture vpon euery occasion in common talke, or in precise obseruance of some pre∣cepts whose practice is very compatible with his principall de∣sires, apt to support his reputation otherwise defectiue and lame, or perhaps consort as well with his sower affections, his niggardly or scraping disposition, as vanity or prodigalitie with the humour of youth or gallantry. Zeale in reading & hearing Gods word I euer admire when it is accompanied with pra∣ctice conformable: but to be more precise in perswasions, then in actions, more strict in sanctifying the saboath, then open han∣ded towards the poore, or more zealous in performance of du∣ties towards God no way chargeable, then lowly, courteous, and really louing toward their neighbours, is a fearefull signe that worldly affection hath got the start of faith in the spring, and will hardly be ouertopped in the growth; that the minde thus affected is sickely and faint, yet willing to stay the working of conscience with these repasts. And were it not the nature of this disease to put out the eye of reason, and relie wholy vpon forced perswasions, it were impossible such palpable contradi∣ctions betwixt most mens ordinary resolutions, and funda∣mentall principles of faith, (as any heathen that could but vn∣derstand what the words of Scripture meant, would vpon the first view of both clearely descry) should goe so long, oft times for ought we can perceiue the whole course of their liues, with∣out controle or checke, and without notice of their danger. He is in worse case questionlesse then the meere naturall or reasona∣ble man, euen blinded by Gods iust iudgement for his hypo∣crisie,

that can suffer himselfe to be perswaded he hath truely de∣nied himselfe, taken vp his Crosse, forsaken all, and made fit to follow Christ, when as the world sees, and his practice proclaimes he mindes nothing either so intensiuely, or continually, as the increasing of his wealth, or raising his owne, or his childrens for∣tunes already greater, then they are Christianly capable of.

8. For this againe is a fundamentall rule, whereof there may be perswasions, either right onely in their kinde, and but natu∣rall; or truely spirituall; That great estates, worldly dignities, or plentifull matter of carnall contentments, can neuer be rightly managed or morally well vsed without great morall wisdome, good education, sobriety of life and discretion. Much more necessarie, (as naturall reason rightly perswaded of Scriptures truth will acknowledge) is an abundant measure of faith to vse abundance in any kinde, or such prerogatiues as flesh and blood are prone to delight in, to the glory of God, the good of his Church, and saluation of our owne soules. Hence as we right∣lier reckon mens wealth, or competence of estate, by the ouer∣plus of their certaine incomes, compared with their necessary outlayings, then by the largenesse of annuall reuenues without such allocations, or deductions: so must we measure the strength or efficacy of true faith, not by the multitude of degrees, or the intensiue perfection of the perswasion, or assent in it selfe con∣sidered, or with reference to it positiue obiect, but by the excesse which it hath in respect of contrary desires, or temptations inci∣dent to our course of life. If the assent of faith be as twelue, and any naturall delight in prerogatiues though spirituall, such as the Corinthians had, be as thirteene; that mans faith is worse then nothing: whereas if six degrees of the same assent should in some other match with three or foure of the like naturall de∣light, or affection, the soueraignty of his faith is much greater then the formers, because better able to quell all contrary mo∣tions or rebellions of the flesh. Though faith we had of force sufficient to moue mountaines, yet were it possible Achans vast desires might harbour with it in the same brest, a wedge of gold would ouersway it, or wrest it out of it place, and hale the soule wherein it lodged, maugre all it force and strength, to hell. But he that had no minde of earth, nor longed not after this bright

clay might easily be aduanced to heauen by faith; not able to worke any externall effects halfe so wondrous. Lucifer and his wicked confederates haue perswasions of some diuine truthes so firme and strong as would almost enforce any man liuing vnto goodnesse, which notwithstanding no way benefit but rather exasperate them to mischiefe, because ouermatched with mali∣cious hellish inclinations. That excellent knowledge which was the ground of their first station, though more firme by much then the faith whereby we stand, was ouerturned by delight or pride in this their proper excellency. The name of grace or faith in scriptures includes besides the quality infused, this re∣lation of excesse, or soueraignety ouer the desires of the flesh. But whether it be possible that grace should be the same, as well for quallity as degrees, in the carnally minded, and truely sancti∣fied I dispute not. Howsoeuer, let the nature or entitatiue perfe∣ction of it be neuer so great, vnlesse it can thus conquer affection and bring the body in subiection to the spirit, it is not the grace we are finally to pray for, nor hath it that faith, whose right plantation we seeke, for it associate. In this sence we may safely admit the d opinion of Canus and Victoria, [That the entity or qua∣lity of grace may encrease without any encrease of Gods fauour or good acceptance] not onely as approueable and free from Vasquez cen∣sure, but as necessary and vnquestionable, vnlesse our loue vnto the world and flesh, or estimate of all delights and proffers they can present, vniformely decay as the entity of this infused qua∣litie, or our habituall assent vnto diuine truth, encreaseth. This decrease of carnall affection, may (as we said of other perswasi∣ons and resolutions,) be either naturall or truely spirituall; the later kinde onely pleaseth God and is the immediate obiect of diuine approbation, but through the righteousnesse of CHRIST, of which because it is wrought in faith, it is capable, so is not our naturall resolution to abandon such delights and pleasures as others follow, though morally sincere and purpose∣ly intended to the end wee may bee fitly qualified for Christs seruice.

Notes

• Mat. 16. 22.
• Ʋ. 14.
• b

  1. Cor. 15. 46.
• c

  Act▪ 13 ••••.
• Lucan. lib. 9
• 〈…〉〈…〉. 15▪ 3▪ ps 69. 3
• c

  1 Ioh. 〈…〉〈…〉
• Marke ••3. ••••
• Mat. ••0. ••••▪
• V. 27.
• o

  〈…〉〈…〉ert par••. 2. chap. 31. •• Mat. 16. v 24. •••• any man will 〈…〉〈…〉.
• Lake •••••• v. 2••. 26. 27. Mal••ma••••s owne exposition of this place is or∣thodoxall albeit hee propose it somewhat timo∣rously and wa••isy as ••ea••ing ••east it might be censu∣red.
• Vide Luke 9 23. ••4. Marke 8 34.
• Ʋer. 33.
• a

  Prou. 25. v. 28.
• d

  Read lib. 3. sect. 3. chap. 7.
• a

  Necesse est Ho∣nestum sit ei vile, cui corpus charum est. Seneca.
• b

  Reade Sect. 2. chap. 4. & 5.
• Ʋide sect. 2. chap. 4. parag. 9.
• d

  Cited Sect. 2. chap. 6. parag.