betweene the Scripture generally considered in respect of the manner of reuealing and between the number and order of the Bookes it being one thing to beleeue that the will of God is nowe fully and wholly committed to writing another that this is the distinct order precise number of Bookes 7. Also it is one thing to beleeue that God is the author of this or that booke another to beleeue that it was written by this or that Scribe or Amanuensis so that a difference is to be made between the cheife Author of a booke and the Instrument thereof 1. Cor. 12. 3. Mat. 10. 20. 8. The substance of doctrine necessarie to saluation contained in Scripture is to be beleeued with an expresse historicall and sauing faith but the number and order of bookes is to bee beleeued with faith historicall 8. By the Church we vnderstand not the Pope whome the Papists call the Church virtuall nor his Bishops Cardinalls met in a generall Council whom they call the Church representatiue but the whole companie of beleeuers who haue professed the true faith whether those who receiued the bookes of holy Scripture from the Prophets and Apostles or those who liued after Vnder the name of the Church we comprehend not the Prophets and Apostles as they were immediately chosen and called to be the penmen of holy Scripture for they wrote not as men in the Church but aboue the Church The Church of the Iewes professed the doctrine and receiued the Bookes of the old Testament and testified of them that they were diuine To whose testimony these things giue force 1. To them were committed the Oracles of God Rom. 3. 2. 2. In great miserie they haue constantly confessed the same when as by the onely denying thereof they might haue been partakers both of libertie and rule 3. Notwithstanding the high Priests and others persecuted the Prophets whiles they liued yet they receiued their writings as propheticall and diuine 4. Since obstinacie is come to Israel notwithstanding their great hatred to the Christian religion the holy Scripture of the old Testament is kept pure and vncorrupt amongst them euen in those places which doe euidently confirme the truth of Christian religion Esa 53. 3 4 5 c. The Christian Church hath embraced the doctrine of God and receiued the books both of the Old and New-Testament To whose testimonie two things giue weight 1. their great constancie 2. their admirable and sweet consent for in other matters we may obserue differences in opinions in this a singular and wonderfull agreement This testimonie of Christians is considered three waies 1. Of the vniuersall Church which from the beginning thereof vntill these times professing the Christian religion to bee diuine doth also professe that these bookes are of God 2. Of the seuerall primatiue Churches which first receiued the bookes of the old Testament and the Epistles written from the Apostles to them their Pastors or to some they knew and after deliuered theÌ„ vnder the same title to their successors and other Churches 3. Of the Pastors and Doctors who being furnished with skill both in the tongues and matters diuine vpon due triall and examination haue pronounced their iudgement and approoued them to the people committed to their charge This testimonie is of great weight and importance profitable to prepare the heart and to mooue it to beleeue of all humane testimonies wherby the author of any booke that hath is or shall be extant can be prooued the greatest both in respect of the multitude wisedome honestie faithfulnesse of the witnesses the likenes constancie and continuance of the Testimonie it selfe But this testimonie is onely humane not the onely not the cheife whereby the truth and diuinitie of the Scripture is confirmed neither can it be the ground of diuine faith and assurance 9. The Saints of God of all sorts and conditions noble base rich poore learned vnlearned old young married vnmarried c haue suffered the most grieuous torments vsuall vnusuall speedy slowe euen what hell could inuent or mans malice find out for the defence of this truth All these things a number numberles endured and that with great constancie and ioy euen with a cheerefull heart and merrie countenance so that none can thinke they suffered out of weaknesse pride vaine-glorie or discontent This the patient suffering of the Martyrs is not a testimonie meerely humane but partly diuine for that courage and cheerefulnes which they shewed in the midst of all torments was not from nature but from aboue 10. Many and great wonders such as Sathan himselfe cannot imitate such as exceed the power of any yea of all the creatures in the world such as the most malitious eneâ—ies of Gods truth could not denie to be diuine hath the Lord openly wrougâ—t by the hands of Moses the Prophets and Apostles for the confirmation of this truth Numb 11. 9. and 20. 10. Exod. 19. 16. 1. King 17. 24. Mark 16. 20. Hâ—b 2. 4 Ioh. 5. 36. and 9. 30. 33. Act. 5. 12. These miracles were sufficient to confirme the diuinity of this truth and writing to them who were eie-witnesses thereof Heb. 2. 3. Ioh. 20. 20. Iudg. 2. 7. 10. The vndoubted and cleare narration of them is to vs an inuincible argument thereof 11. That which is most auncient is most true and diuine the purest religion is before all others there must needs be a law before transgression and a commandement giuen vnto man before there could bee place for the Deuill to tempt him But the religion taught in Scripture is of greatest antiquitie the doctrin of the creation and fall is their handled in all other stories whatsoeuer is omitted Q. How else A. By 12 the k Gen. 17. 1. Psal 50. 1. Esa 44. 24. Exod. 20. 1. 2. 1. Cor. 11. 23. Ioh. 3. 36. 1. Cor. 1. 23. Ioel. 1. 1. 2. style l Psal 19. 8. Rom. 15. 4. Rom. 7. 7. Zeph. 2. 11. Zach. 13. 2. Act. 5. 39. Act. 9. 5. 20 21. Phil. 1. 12. 13. Rom. 15. 19. 2. Cor. 4. 8. 9. 10. 13 efficacie sweete m Genes 3. 15. and 49. 10. Esa 9. 6. Dan. 9. 24. Matth. 1. 18. Act. 10. 43. 14 consent admirable n Psa 119. 129. 138. 172. Deut. 4. 5 6. 15 doctrine excellent o Ioh. 20. 31. 16 ende and the witnes p 2. Tim. 3. 16. 2. Pet. 1. 19. 17 of the Scripture it selfe Expos 12. By the style of Scripture we vnderstand not the externall superficies of words but the whole order character frame and comprehension which fitly agreeth to the dignitie of the speaker nature of the argument and is tempered according to the capacity and condition of them for whose sakes it was written Indeed euery Prophet and Apostle almost had a peculiar style Esay is eloquent sweet and more adorned Salomon accurate Ieremie vehement and more rough Amos simple but all are diuine These things declare the maiestie of the style 1. The titles
Sonne hath reuealed him Ioh. 1. 18. Matth. 11. 27. and the Gospel is an hidden misterie 1. Cor. 2. 7. 10. Rom. 16. 25. 26. so that we can knowe nothing of God vntill God himselfe manifesteth it vnto vs. Psal 103. 7. and 147. 19. 20. By the word of God we vnderstand the will of God reuealed to reasonable creatures teaching them what to doe beleeue and leaue vndone Deut. 29. 29. Q. What call you the word of God A. The d 2. Tim. 3. 16. holy Scripture 4 immediately 5 inspired which is contained in the books of the Old and New Testament Expos 4. This word of God hath heretofore been diuersely made known Heb. 1. 1. as by inspiration 2. Chro. 15. 1. Esa 59. 21. 2. Pet. 1. 21. Ingrauing in the heart Rom. 2. 14. visions Numb 12. 6. 8. Act. 10. 10 11. Apo. 1. 10. Dreames Iob 33. 14. 15. Gen. 40. 8. Vrim and Thummim Numb 27. 21. 1. Sam. 30. 7 8. Signes Gen. 32. 24. Exod. 13. 21. Audible voice Exod. 20. 1 2. Gen. 22. 11. 15. and lastly by writing Exod. 17. 14. This word so reuealed is by excellency called the Scripture Gal. 3. 22. Io. 10. 35. and the holy Scriptures Rom. 1. 2. in respect of God the Author Act. 1. 16. and 4. 25. the holy pen-men Luk. 13. 38. 2. Pet. 1. 21. the matter 1. Tim. 6. 3. Tit. 1. 1. and end thereof Rom. 15. 4. 2. Tim. 3. 17. The truth of God was deliuered to the Church in writing Deut. 31. 9. Hos 8. 12. Reu. 2. 1. that it might be preserued pure from corruption 2. Pet. 1. 12 13. 15. be better conueied to posterity Ier. 36. 27 28. Deut. 31. 9. be an infallible standerd of true doctrin and determiner of all controuersies Esa 8. 2. Mal. 4. 4. Deut. 17. 11. that our faith might be confirmed beholding the accomplishment of things prophesied 1. King 13. 2. comp 2. King 23. 16. Act. 17. 10. 11. and for the more full instruction of the Church the time of the Messias euer drawing on Mal. 4. 4. or beeing come Luk. 2. 3. 5. To be immediately inspired is to be as it were breathed and to come from the Father by the holy Ghost without all meanes And thus the holy Scriptures were inspired both for matter and words Luk. 1. 70. 2. Pet. 1. 21. Q. What are the books of the Old Testament A. Moses 6 and e Luk. 24. 27. the Prophets Expos 6. All the books of holy Scripture giuen by God to the Church of the Iewes are called the Lawe Luk. 16. 17. Ioh. 12. 34. and the Prophets Rom. 1. 2. and 16. 25. 26. because they were written by holy men stirred vp sanctified and inspired of God for that purpose 1. Pet. 1. 11. Heb. 1. 1. But ordinarily they are comprised vnder these two heads the lawe and the Prophets Matth. 22. 40. Act. 13. 15. Matth. 7. 12. or the lawe of Moses and the Prophets Act. 28. 23. or Moses and the Prophets Ioh. 1. 45. Luk. 16. 29. Moses beeing distinctly named from the rest because he was the first and cheife of the Prophets as the Psalmes are mentioned particularly Luk. 24. 44. because they are the choise and flower of all other Scripture Q. Which are the bookes of tâ—e newe Testament A. Mathew Marke Luke and the rest as they follow in our Bibles Q. How may it be prooued that those bookes are the word of God immediately inspired by the holy Ghost to the Prophets and Apostles A. 7 By the â— testimonie f 2. Pet. 1. 19. of the Church 9 constancie g Reu. 6. 9. of the Saints 10 miracles h 1. King 17. 24. Ioh. 3. 2. 1. Ier. 6. 16. Heb. 13. 8. wrought to confirme the truth and the 11 Antiquitie i thereof Expos 7. It is very expedient and necessary that all Christians of age and discreation should knowe that the Scriptures are the very word of God the immediate and infallible truth of God that is to be receiued obeied and beleeued For thereby we are the better fitted to heare read and recâ—eiue the word with attention ioy reuerence submission Act. 10. 33. and assurance of faith which being a diuine grace must haue a diuine foundation 2. Tim. 3. 15 16. 1. Ioh 5. 9. and being certaine must haue a sure ground euen the word of God Ioh. 5. 46. Eph. 2. 20. Rom. 4. 18. Also it ministers no small comfort in affliction and temptation that we knowe whom we haue trusted 2. Tim. 1. 12. Act. 5. 29. This must be knowne not by opinion or probable coniecture which may deceiue but by certain and distinct knowledge whereby we conceiue of things certaine certainely as they are and are assured that we conceiue of them none otherwise then as they are that we may be able to stop the mouthes of Atheists and Papists who carp against the truth 2. Cor. 13. 3. We come not to the vnderstanding hereof by sense or discourse of reason this matter is to be discerned and beleeued by faith But for the fuller clearing of the point sundry rules are to bee obserued both concerning faith and concerning the Scripture it selfe 1. Distinction must be made betweene certainty of faith and certainty of sense or sight Things beleeued in themselues are more certaine then things seen but they are not alwaies so apprehended by vs. Certainty of sight excludes doubtings so doth not certainty of faith it is sufficient that it preuaile against them Gen. 15. 6. 8. 1. Cor. 13. 9. 12. Iud. 6. 36 37 38. 2. Implicite faith by which wee confusedly beleeue that such bookes are the word of God not vnderstanding the sense of them is to be distinguished from explicite faith which is euer ioyned with a distinct and certain vnderstanding of the thing beleiued Ioh. 3. 2. 10. 3. Historical faith which stands in the certainty of the mind and beleeues God speaking in his word must bee distinguished from iustifying and sauing faith which containes the perswasion and confidence of the heart whereby we not only beleeue the word of God to be the cheife truth but also do embrace it as containing the cheife good of man Iam. 2. 19. Ioh. 5. 35. Heb. 6. 11. 10. 22. Eph. 3. 12. for all things in Scripture are not alike to be beleeued neither doe the same arguments serue to beget each faith 4. Concerning the Scripture wee must put a difference betweene the doctrine therin contained and the writing for the signe is for the sense and the knowledge and faith of both is not alike necessarie The doctrine was euer necessary to be beleeued the manner of reuealing was not alwaies Ioh. 8. 24. 5. Of doctrines some are simply necessary to saluation containing the maine grounds and cheife heads of Christian religion others are expositions or amplifications of the same very profitable but not of such necessitie 1. Cor. 3. 12. 13. Col. 2. 18. 19. Phil. 3. 15. 6. A distinction is to bee put
exactly agreeing with it selfe and with the whole Io. 5. 46. This may sufficiently appeare by comparing the prophesies of the old Testament touching Christ the calling of the Gentiles and reiection of the Iewes with the accomplishment of them declared in the Newe Gen. 3. 15. and 12. 4. and 49. 10. Numb 14. 17. Dan. 9. 25. Matth. 1. 18. Luk. 1. 55. and 24. 27. 44. Act. 26. 22. Deut. 32. 21. Mal. 1. 10. 11. Psal 2. 8. and 110. 2. Act. 11. 18. Psal 118. 22. 23. Matth. 21. 42. Such exact consent as here is to be found is impossible to be fained of men or Angels as the things foretold were remooued from their knowledge and finding out vntill they were reuealed These considerations giue strength to this argument 1. The length of time in which this writing continued viz. from Moses vntil Iohn which preuented all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of bookes that were written and of writers who were imployed in that seruice 3. The distance of place in which they were written which did hinder that the writers could not conferre together Ier. 2. 1. 2. and 36. 5. Ezeck 1. 1. 4. The silence of the aduersaries who in all that long space mentioned whiles the Scripture was in writing could neuer detect any thing in those bookes as false or erroneous whose silence is of great weight in this case because they were eie witnesses of those things which our Sauiour taught did and suffered according as it was prophesied of him so that they knowe the prophesies sauâ— the accomplishment of them and were acquainted with that which the Apostles had written If the Prophets or Apostles who wrote the same histories doe seeme to dissent in any circumstances this doth nothing derogate from their authority for in themselues they differ not the fault is our ignorance and apprehension by a right and iust interpretation they may easily be reconciled and the dissonancy which seemes to be amongst them in small things doth free them from all suspition of fraud and their sweet consent in all matters of importance doth conuince that they wrote by the guidance of the same Spirit If they had all written one thing they might seeme superfluous if each a new history there could appeare no steps of consent when they relate the same story with the same circumstances they haue their vse one sometimes speaking more plainely then the other and when they agree in matter but seeme to dissent in circumstance the truth is the more confirmed an argument of fuller credit may be drawne out of that dissent for as the Heathen man obserueth too exact diligence is neither approoued of al neither doth it want suspition To this sweete agreement of holy Scripture with it selfe it might be further added that it agreeth with all other truth whatsoeuer there is nothing true in diuinity which is false in Philosophie nothing in Phylosophie is repugnant to the truth in divinity but it may be ouerthrowne by the principles of right and true Phylosophie 15. The matter intreated of in holy Scripture is diuine and wonderfull It explicats vnto vs thâ— nature properties and high acts of God purely and holily It describs the person of Christ so fitly excellently and conueniently that if the mind of man consider it attentiuely of necessity it must acknowledge that it doth exceed the reach of a finite vnderstanding It discouers vnto vs the misery and corruption of man by nature incomprehensible loue of God in Iesus Christ towards man that happy reconciliation if we may so speake of his iustice and mercy by his infinite wisedom ordaining Iesus Christ to be our Mediator and it vnfolds the couenant of grace which God made with man after his fall all which can be drawn from no fountain but diuine reuelation 1. Cor. 2. 7. 8. Eph. 3. 4. 5. Col. 1. 26. The Scripture also containes the lawe of God which teacheth the dutie of man and that is wise and iust the Gentiles themselues being iudges Deu. 4. 5. 6. 7. In the precepts diuerse notes of diuinity may be obserued as 1. The surpassing excellencie of the act requiring that we should denie our selues and lead our liues according to the appointment of the Lord. Matth. 16. 24. 25. Rom. 8. 12. 13. 2. The wonderful equity that doth appeare in euery commaundement 3. The admirable strangenes of some acts which a naturall man would count foolishnes yet prescribed as necessary Io. 3. 36. and 8. 24. 4. The manner how obedience is required viz. that it proceed from a pure heart a good conscience and faith vnfained Deut. 6. 5. 1. Cor. 13. 2. 1. Tim. 1. 5. 5. And the perfection of the law commaunding and allowing all good but forbidding and condemning all sinne and wickednes of what kind soeuer Take a briefe veiwe of the ten commaundements are they not plaine pure briefe perfect iust extending to all binding the conscience and reaching to the very thoughts and doe not all these things commend vnto vs the iustice wisedome holines omnipotencie omniscience perfection and absolute soueraignty of the lawgiuer The promises and threatnings annexed to the law will suffer vs to acknowledge none other author of them but the Lord alone for none can make them but he he only can giue eternall life and inflict eternall condemnation Moreouer these are so set together with the commandements as they can mooue none but only the conscience of him who doth acknowledge the Commandements to be diuine 16. The ende of the Scripture is diuine viz. the glorie of God and the saluation of man not temporall but eternall The doctrines precepts prohibitions and narrations are all referred to the setting forth of Gods praise which shewes that they are from aboue Ioh. 7. 18. and 5. 41. and 8. 50. 54. Gal. 1. 10. And to speake truth what is more equal then that all things should returne thither whence thâ—y had their beginning This word also doth point out vnto man what true blessednes is and how he may be reconciled vnto God beeing lost by sinne which is a firme demonstration to prooue vnto vs the diuinitie thereof for what is more agreeable to the wisedom bountie mercy grace power of God then to restore man fallen and to make him partakers of eternall happinesse and who can shewe vnto man how hee may be admitted into Gods fauour hauing offended or direct lead him forward in the path of life but the Lord alone These arguments are of great force whether they bee seuerally or ioyntly considered and doe as strongly prooue that the Christian Religion is only true as any other reason can that there was is or ought to be any true religion 17. This testimonie of Scripture it selfe is most cleare certaine infallible publique and of it selfe worthy credit it beeing the testimonie of the Lord himselfe who is in all things to be beleeued But the external light of arguments and
also that it is a blessed thing to beare the yoke Mat. 11. 29. 1. Io. 5. 3. Psal 65. 4. and 119. 14. Gal. 6. 16. and so they resolue to denie their owne will and follow the Lord. Phi. 1. 27. and 3. 20. Act. 26. 7. 1. Pet. 4. 2 3. Q. Wherein is the summe of the Lawe contained A. In the q Deut. 10. 4. and 4. 13. tenne 1 commaundements Expos 1. These tenne commaundements are an abridgement of the whole Lawe the full exposition whereof is to be found in the bookes of the Prophets and Apostles and holy men who wrote by inspiration of the spirit Ex. 34. 27. 1. King 8. 9. Matth. 22. 40. For the right vnderstanding of the tenne commandements called the Decalogue obserue these rules 1. The lawe is spirituall binding the soule and conscience to entire obedience Rom. 7. 14. Matth. 5. 21 22. 27. 28. 2. The meaning of the precept is to be drawne from the maine scope and ende thereof Matth. 5. 33 34 35 36 37. 3. The commaundement which forbiddeth a sinne commaundeth the contrary duty and the commaundement which requireth a duty forbiddeth the contrary sinne Psal 34. 12. 14. Esa 1. 16 17. Mar. 3. 4. 4. Vnder one vice expressely forbidden all of the same kind and that necessarily depend thereon as also the least cause occasion or inticement thereunto are likewise forbidden Mat. 5. 21 22. 27 28. 1. Ioh. 3. 15. 5. Vnder one duty expressed all of the like nature are comprehended as all meanes effects and whatsoeuer is necessarily required for the performance of that duty and therefore in diuerse yea in all the commaundements one and the same duty may in diuerse respects be commaunded and one and the same sin may be forbidden 6. Where the more honourable person is expressed as the man let the woman vnderstand that the precept concerneth her 7. Where the duty of one man standing in relation to another is taught there is taught also the duties of all that stand in the like relation one vnto another as when the duty of one inferiour towards his superiour is taught there is taught the generall dutie which all superiours owe to those that be vnder them which inferiours owe to them that be ouer them and which equalls owe one to another Q. How are they diuided A. Into two 2 Tables Deut. 5. 22. and 10. 1 2. Expos 2. From the commaundements as they are set downe we may obserue 1. That the law is most perfectly wise iust equall and strictly binding the consciences of all men without exception and that continually Deut. 4. 5. c. Psal 19. 7. c. 2. For order of doctrine there is a perfect distinction of one commaundement from another but as touching practise they are so nearely knit together that no one can bee perfectly obeyed vnlesse all be obeyed and he that breaketh one commaundement transgresseth the whole lawe Deut. 27. 26. Gal. 3. 10. Iam. 2. 10. 11. 3. The loue of God is the ground of our loue to our neighbour 1. Ioh. 4. 20. and 5. 1. 4. Our loue to our neighbour is a testimonie of our loue to God Rom. 13. 8 9 10. 5. Such as bee truely religious must haue respect vnto all Gods commandements Psa 119. 6. 6. The duties of the first Table are most excellent and the breaches thereof more grieuous then of the second if equall proportion be obserued and comparison bee made 1. Sam. 2. 25. Esa 7. 13. 7. If two Commaundements cannot bee performed at once the lesser must giue place to the greater so the loue of God must be preferred before the loue of our neighbour and morall duties before outward circumstances Hos 6. 6. Matth. 12. 4. 8. The law is set forth as a rule of life to them that are in Christ therefore our obedience is to be performed vnto God in and through Iesus Christ Matth. 19. 17. 18. 19. Exod. 19. 6 7 8. with 20. 1. c. 9. All sinnes here forbidden are to be shunned and that both alwaies and at all times The duties commaunded are perpetuall to bee practised when the Lord giueth opportunitie and calleth thereunto Q. Which are the Commaundements of the first Table A. The fowre first and they teach vs the dutie which wee owe vnto God immediately Q. Which are the commandements of the second Table A. The sixe last which instruct vs in our dutie towards our neighbour Eph. 6. 2. Q. Which is the first Commandement A. I am the Lord thy God c. Thou shalt haue none other Gods before my face Q. What is the generall dutie required in this commaundement A. That in 3 mind will affection and the effects of these we take the true God in Christ to be our God Expos 3. The speciall duties of this commādement are knowledge of God acknowledgement estimation Deut. 4. 39. Isa 43. 10. Psal 89. 6 7. c. and 9. 1. Ier. 24. 7. and 9. 24. Col. 1. 10. Mic. 7. 18. faith trust 2. Chron. 20. 20. Psal 27. 1. 3. and 3 7. 5. loue Deut 6. 5. Psal 18. 1. Mat. 10. 37. feare reuerence Psal 2. 10 11. and 4. 4. 1. Pet. 1. 17. Matth. 10. 28. Ier. 10. 6 7. and 5. 22. Leuit. 19. 14. Psa 130. 3. Reu. 15. 3 4. hope Lam. 3. 24. 26. Rom. 15. 13. Ier. 17. 13. humility 1. Pet. 5. 6. Mic. 6. 8. Gen. 32. 10. patience Psal 39. 9. Rom. 12. 12. Heb. 10. 36. Iob. 1. 21. Ier. 14. 22. Ioy Psal 33. 1. zeale or feruour of will Gal. 4. 18. desire of Gods presence in heauen Phil. 1. 23. 2. Tim. 4. 8. Reu. 22. 17. 20. inuocation Psal 32. 6. and 65. 2. Phil. 4. 5 6. thankefulnes Psal 75. 1. and 56. 12 13. swearing by God alone Deut. 10. 20. adoration Deut. 6. 13. and 10. 20. Matth. 4. 10. and profession of his name 1. Pet. 3. 15. Matth. 10. 32. Dan. 3. 17. and 6. 11. Rom. 10. 10. Q What is the generall sinne here forbidden A. All 4 failing to giue God that aforesaid honour which is due vnto him or else in 5 whole or in part giuing it vnto any other Expos 4. The sinnes forbidden are Atheisme Psa 14. 1. Tit. 1. 16. Exod. 5. 2. ignorance Ier. 4. 22. and 9. 3. Psa 14. 3. error concerning God Rom. 1. 23. Ioh. 5. 23. Infidelitie distrust Heb. 10. 38. Isa 7. 9. Ier. 17. 5 6. presumption Matth. 4. 7. 1. Cor. 10. 6. 10. Num. 15. 30 31. want of loue 1. Cor. 16. 22. of feare or reuerence Psal 36. 1. Deut. 28. 58 59. prophanenesse Rom. 1. 30. 2. Pet. 3. 4 5. Pro. 1. 22. despaire Genes 4. 13. impatience Exod. 16. 3. and 17. 2 3. deadnesse and hardnes of heart Rom. 2. 5. Luk. 2. 34. and vnthankfulnesse Rom. 1. 21. 5. Also pride Act. 12. 23. Dan. 4. 26 27. Luk. 18. 14. confidence in wit wealth friends wicked deuises Ier. 17. 5 6. and 49. 16. 2. Chro. 16. 12. carnall loue Mat. 10.