To day if yee will heare His Voyce harden not your heartes as in the Provocation Vers. 16. For some when they had heard did provoke how-be-it not all that came out of Aegypt by Moses NOw the Apostle draweth Collections from the wordes of the Prophet in the PSALME repeating the wordes of the Text which speake of the Provocation of the Fathers vers 15. Wherevpon bee inferreth That there were some at least hearers of the Word which provoked GOD albeit not all For whose cause David had reason to giue Advertisement to their Posteritie to beware of the lyke and the wryter of the Epistle reason to applye the same vnto them vers 16. THEN 1. From the Apostle's handeling of the Text which hee hath in hand all must LEARNE Not lightlie to passe Scripture but to consider both what is sayd expresselie in it and what is imported by consequence 2. Preachers practise is justified when they consider the circumstances of a Text and doe vrge dueties vpon their people or teach them doctrine from the Text. Vers. 17. But with whom was Hee grieved fourtie yeares Was it not with them that had sinned whose carcases fell in the Wildernesse HEE observeth another thing in his Text vpon the persons with whom GOD was grieved that first they are marked to haue sinned and afterwards punished Leaving to them to GATHER That where Sinne went before the Anger of GOD would followe vpon the Sinne and after the grieving of GOD Iudgement light vpon the Sinner Verse 18. And to whom sware He that they should not enter into His Rest but to them that believed not Vers. 19. So wee see that they could not enter in because of vnbeliefe HEE hath yet another Observation vpon the nature of the Sinne whereby GOD was provoked to sweare their damnation that sinned that it was Vnbeliefe vers 18. And formallie deduceth his doctrine by consequence That Misbeliefe did stoppe the Sinners Entrie into the Rest and made the Sinner to lye vnder an impossibilitie of entering vers 19. The vse of which Doctrine hee presseth in the next Chapter THEN 1. The Apostle leaveth vs to gather That aboue all other Sinnes Misbeliefe provoketh GOD to indignation moste 2. That as long as this Sinne lyeth on and getteth way it is impossible for a man to enter into GOD'S Rest. This Sinne alone is able to seclude him The summe of Chap. IV. HEE presseth the vse of the former Doctrine saying in substance Therefore bee feared to bee debarred from GOD'S Rest Vers. 1. For wee haue the offer of it as well as they onelie heere are the oddes They believed not Vers. 2. But wee who doe belieue enter into a Rest as DAVID'S wordes import For there are three Rests in the Scripture which may bee called GOD'S Rest 1. GOD'S Rest vpon the first Sabbath 2. The Rest of Canaan typicall 3. The Spirituall and true Rest of GOD'S People in CHRIST'S Kingdome which is a Delyverance and ceassing from Sinne and Miserie David doeth not meane of the Rest of the Sabbath in his Threatning because albeit the Worke of Creation was finished in the beginning of the Worlde and that Rest come and gone yet David speaketh of another Rest after that in the word of Threatning Vers. 3. That GOD'S Rest was past at the founding of the World is playne from Moses wordes Vers. 4. After which Rest David speaketh heere of another Rest Vers. 5. Wherein seeing Vnbelievers entered not Believers must enter Vers. 6. Agayne David meaneth not of the Rest of Canaan For after they had a long tyme dwelt in Canaan David yet setteth them a day during which they might enter into GOD'S Rest Vers. 7. For if the Rest of Canaan which Iesus or Iosua gaue vnto them had beene this true Rest then David would not haue spoken of another Rest after that Vers. 8. But speake hee doeth Therefore there is a Rest besyde these even that Spirituall Rest proper to GOD'S People Vers. 9. I call this a Rest because when GOD'S People cease to doe their owne workes and will it is lyke GOD'S Rest Vers. 10. Therefore let vs beware to bee debarred from this Rest by Vnbeliefe as they were Vers. 11. For GOD'S Word is as effectuall now as ever it was to discover the lurking Sinnes of the Heart howsoever men would cloake them Vers. 12. And GOD with whome wee haue to doe seeth vs throughlie Vers. 13. But rather seeing wee haue so great encowragement to get Entrie through IESVS CHRIST so Mercifull and Pittifull an High Priest Vers. 14 15. let vs bee steadfast in our Fayth and come confidentlie to get GOD'S Grace to helpe vs through all Difficulties in the way to that full Rest Vers. 16. The Doctrine of Chap. IV. Vers. 1. Let vs therefore feare lest a Promise beeing left vs of entering into His Rest anie of you should seeme to come short of it 1. IN the Exhortation hee layeth downe this ground That there is a Promise of Entrie to this Rest left vnto vs. THEN 1. The Entrie into GOD'S Rest is casten open to the Christian Church and encowragement given by offer and promise of entrie 2. Whyle it is to day this promise and invitation to it is left vnto vs notwithstanding that manie by-gone occasions of getting good and doing good bee spent and away 3. As long as this Mercifull Offer and Promise is kept to the fore vnto vs. wee should stirre vp our selues to lay holde on it in tyme. 2. Therefore let vs feare lest anie of you seeme to come short of it The similitude is borrowed from the pryce of a Race THEN 1. A Race must bee runne ere wee come to our full Rest. 2. The constant Runner to the ende getteth Rest from Sinne and Miserie and a quyet Possession of Happinesse at the Races ende 3. The Apostate and hee who by Misbeliefe breaketh off his Course and runneth not on at may bee commeth short and attayneth not vnto it 4. The Apostasie of some and possibilitie of Apostasie of moe Professoures should not weaken anie man's Fayth but rather terrifie him from Misbeliefe 5. There is a right kynde of feare of perishing to wit such as hindereth not assurance of Fayth but rather serveth to guarde it and spurreth on a man to Perseverance 6. We must not onelie feare by misbelieving to come short but to seeme or giue anie appearance of comming short Vers. 2. For vnto vs was the Gospell preached as well as vnto them but the Word preached did not profite them not beeing mixed with Fayth in them that heard it 1. TO make the Example the more to vrge them hee sayeth The Gospell was preached to them whome GOD debarred for Misbeliefe from His Rest. THEN 1. The Evangell was preached in the Wildernesse for substance of Trueth albeit not in such fulnesse of Doctrine and clearnesse of Trueth as now 2. The preaching of it in clearnesse now must make the Misbelievers of it in no lesse danger of beeing debarred from that Rest
than the olde Israelites yea rather in more 2. The cause of their debarring is The Word was not mixed with Fayth in them and so profited them not THEN 1. As a Medicinall Drinke must haue the due Ingredientes mixed with it so must the Word haue Fayth mixed with it joyning it selfe with all the partes of the Trueth closelie 2. Fayth can wall with nothing nor bee mixed with anie Trueth but the Worde and the Worde will not joyne nor wall nor mixe with Conceats Opinions Presumption but with Fayth that is it will bee receaved not as a Conjecture or possible Trueth but for Divine and infallible Trueth else it profiteth not 3. Hearers of the Worde may blame their Misbeliefe if they get not profite 4. Albeit a man get light by the Worde and some tasting of temporarie Ioye and Honour and Riches also by professing or preaching of it yet hee receaveth not profit except hee get entrie into GOD'S Rest thereby for all these turne to Conviction Vers. 3. For wee which haue believed doe enter into Rest as Hee sayde As I haue sworne in My Wrath if they shall enter into My Rest although the workes were finished from the foundation of the Worlde Reade the summe of this Chapter Vers. 2.3.5 for clearing of his reasoning HEE prooveth that Believers enter into GOD'S Rest because GOD excludeth by His Threatning Misbelievers onelie THEN 1. Fearfull Threatninges of the Wicked carrie in their Bosome sweetest Promises to the Godlie and the Faythfull 2. Believers get a beginning of this Rest in this Worlde and a Possession of it in some degrees by Fayth Their Deliverie from Sinne and Miserie is begunne Their Lyfe and Peace and Ioye is begunne Vers. 4. For Hee spake in a certayne place of the seaventh day on this wyse And GOD did rest the seaventh day from all His Works Vers. 5. And in this place agayne If they shall enter into my Rest. HEE compareth places of Scripture and showeth the significations of Rest. THEN 1. Words in Scripture are taken in sundrie places in sundrie significations 2. Comparison of places will both show the diverse acceptions of anie worde and the proper meaning of it in everie place Vers. 6. Seeing therefore it remayneth that some must enter therein and they to whome it was first preached entered not in because of Unbeliefe THe full sentence of the sixt Verse is this Seeing therefore it remayneth that some must enter in and they to whome it was first preached entered not in because of Vnbeliefe it will follow by consequence that Believers doe enter in This latter parte is not expressed in the Text but left vnto vs to gather by consequence Whence WE LEARNE 1. That GOD alloweth vs to drawe consequences from His Scripture 2. Yea trayneth vs on by His owne Example to drawe them foorth by reason 3. Yea Hee will of necessitie force vs to draw consequences from His Wordes or else not let vs vnderstand His Meaning by leaving something not expressed to bee collected by vs. Vers. 7. Agayne Hee limiteth a certayne day saying in David To day after so long a tyme as it is sayde To day if yee will heare His Voyce harden not your heartes IN that hee reasoneth from the circumstance of tyme when David vttered these wordes hee teacheth vs That oftentymes there is matter of great moment imported in the least circumstances of the Scriptures wryting and therefore that the circumstances of tyme place and person who speaketh and to whome and at what tyme c. should not bee passed over in our consideration of a Text but diligentlie bee marked Vers. 8. For if IESUS had given them rest then would Hee not afterwardes haue spoken of another day Vers. 9. There remayneth therefore a rest to the people of GOD. Vers. 10. For Hee that is entered into His Rest Hee also hath ceased from His owne workes as GOD did from His. 1. THIS reasoning from the tyme of David's speaking SHOWETH How infalliblie they were ledde that wrote the Scripture that they could not fayle in setting downe a worde nor speake one worde that could crosse anie other worde spoken by anie other Prophet before or after 2. David taught of the Spirituall Rest in his tyme and so did Moses THEN 1. The olde Church was not straytned with earthlie promises so but that they had Heavenlie and Spirituall Promises given them also as signified by the earthlie and typicall promises 2. Their types had some starre-light of interpretation and they were taught to looke through the vayle of Ceremonies and Types 3. Hee sayeth Hee that is entered into His Rest. ceaseth from His owne workes THEN 1. Before a man bee reconciled to GOD by Fayth in CHRIST hee is working his owne workes doing his owne will and not GOD'S 2. Hee is working without ceasing his owne vnrest and his owne torment which hee procureth by working his owne will 3. The Man that thinketh hee is entered into GOD'S Rest must bee GOD'S Worke-man and no more worke what pleaseth himselfe but what pleaseth GOD ceasing from sinfull workes and doing what is lawfull and good in way of obedience vnto Him Vers. 11. Let vs labour therefore to enter into that Rest lest anie man fall after the same example of vnbeliefe 1. IN the third verse hee sayde the Believers entered into GOD'S Rest Heere hee exhorteth the Believer to labour to enter into it THEN 1. The Rest of GOD is entered into by degrees 2. They who haue entered must studie to enter yet more going on from Fayth to Fayth and from Obedience to farther Obedience and from Grace to Grace till they haue gone all the Way that leadeth vnto Glorie 2. Hee requyreth Labour and Diligence to enter in THEN 1. GOD'S Rest is no rest to the flesh but Rest to the Soule as MATTH xj 29 CHRIST promiseth 2. Without Care and Diligence a man can not promise to himselfe to enter in For the Way is called STRAYT which leadeth vnto Heaven 3. Hee requyreth this Diligence lest a man fall as the Israelites did THEN As some of the Israelites fell in a temporall misbeliefe and drew on temporall judgementes vpon themselues as Moses and Aaron So may Professoures now also doe even Elect. Agayne as some fell in vnbelâ—efe with hardened heartes yea in obstinate misbeliefe and perished in their sinne So yet amongst Professours some may fall into obstinate misbeliefe and perish except they giue diligence to make progresse towardes their Rest. Vers. 12. For the Worde of GOD is quicke and powerfull and sharper than anie two-edged Sworde pearcing even to the divyding a-sunder of Soule and Spirite and of the Ioyntes and Marrow and is a discerner of the Thoughts and Intents of the Heart 1. LEst anie should shift off this Threatning as expyred with those to whome it was first spoken or cloake and dissemble their sinnes and purpose of defection when they should see their tyme hee letteth them know the Power of the Worde and of GOD their
vse of and acquayntance with the Scripture And without this haunting our mynde in the Scriptures and observing the LORD'S Counsell therein a man can not bee able albeeit hee were versed in humane writs to discerne false doctrine from true The summe of Chap. VI. THEREFORE allbeeit you bee rude yet praesupposing you are so setled in the groundes of Fayth Repentance Baptisme c. that you shall not renounce them agayne I will leade you on a little farther if GOD please Vers. 1 2.3 For if after cleare conviction of the Trueth a man voluntarilie revolt and fall awaye from the groundes of true Religion there is neyther Repentance nor Mercie for such a man because hee maliciouslie doeth what hee can to put Christ to as great a shame as those who first crucified him Vers. 4.5.6 And as GOD blesseth those who bring foorth Fruits by his manuring of them Vers. 7. So is it justice that hee curse such as growe worse after manuring Vers. 8. But I hope better of you Vers. 9. As the Fruits of your Fayth giue mee warrand Vers. 10. Onelie that you may bee more and more assured continue diligent Vers 11. And followe the Example of the Faythfull before you in hope of the Inheritance Vers. 12. For the Promise made to Abraham and the Faythfull his Children is verie sure confirmed by an Oath Vers. 13.14 And Abraham at last obtayned it Vers. 15. For as an Oath endeth stryfe amongst men Vers. 16. So to ende our stryfe with GOD in missbelieving of him hee sware the Promise to Abraham and to his seede Vers. 17. That vpon so solide Groundes as are GOD'S Promise and GOD'S Oath wee might haue Comfort who haue fled to CHRIST and hope for his helpe Vers. 18. Which Hope iâ— as an Ancre which will not suffer vs to bee driven from Heaven where CHRIST is established Eternall PRIEST after the Order of Melchisedek Vers. 19.20 The Doctrine of Chap. VI. Vers. 1. THerefore leaving the Principles of the Doctrine of CHRIST let vs goe on vnto Perfection not laying agayne the foundation of repentance from deade works and of fayth towards GOD. 1. FROM the Reproofe of their dulnesse bee draweth an Exhortation To amende their pace and goe forwardes WHICH TEACHETH VS That the conscience of our by-gone slippes and sloathfullnesse should bee a sharpe spurre to dryue vs to a swifter pace for overtaking of our Taske 2. Hee calleth the Principles of Religion 〈◊〉 Principles of the Doctrine of CHRIST THEN 1. The Doctrine of CHRIST is the summe of Religion Hee that hath learned CHRIST well hath learned all 2. Nothing to bee taught in CHRIST'S House but HIS DOCTRINE which commeth from him and tendeth to him 3. Hee leaveth the Principles and goeth on to Perfection THEN 1. There are two partes of Christian Doctrine one of the Principles of Religion another of the perfection thereof 2. The Principles must first bee learned and the foundation layde 3. When people haue learned the Principles their Teachers must advaunce them farther towardes Perfection 4. Hee sayeth hee will not laye agayne the foundation praesupposing it is so layde as it needeth not to bee layde agayne Or if they make Apostasie after once laying can not bee layde the second tyme. THEN The groundes of Religion must bee so solidlie learned as they may well bee bettered afterwardes by addition of farther knowledge but never raysed agayne and must bee so soundlie believed as they never bee renounced agayne 5. Hee reckoneth a number of fundamentall poyncts of Doctrine and first of repentance from dead workes so hee calleth our workes before conversion THEN 1. It is a mayne poynct of the Catechisme to belieue that all our workes before repentance and conversion are but dead workes that is sinnes making vs lyable to death 2. If repentance bee not learned from these workes the rest of the Building wanteth so much of the Foundation 6. In joyning the Doctrine of Fayth as the next poynct HEE GIVETH VS TO VNDERSTAND That it is as necessarie a ground of Religion to teach a penitent to belieue in GOD as to teach the Believer to repent Vers. 2. Of the Doctrine of Baptismes and of laying on of Handes and of resurrection of the dead and of eternall judgement 1. THE Doctrine of BAPTISMES in the plurall number hee maketh a third fundamentall Doctrine And so maketh it NECESSARIE That the significations of Baptisme bee taught that the people may learne to put difference betwixt outward Baptisme by the Minister which an hypocrite may haue and the inward Baptisme by the Spirit which CHRIST bestoweth vpon his owne Elect and that they bee instructed in the nature of this Sacrament and the signification thereof yea and of the Baptisme of suffering affliction for the Gospell wherevnto the outword sacrament of Baptisme obliedgeth 2. The fourth fundamentall Poynct of the Doctrine of the Catechisme hee maketh the Doctâ—ine of the laying on of handes Now handes were in a speciall manner imposed First In the bestowing of Spirituall and miraculous Giftes for the confirmation of new Convertes in the Primitiue Church ACT. viij 17.18 Which endured vntill Christian Religion was sufficientlie confirmed vnto the Worlde to bee Divine Next Imposition of handes was vsed in the Ordination of Office-bearers in the Church both Extraordinarie and ordinarie I. TIM iiij 14 and Chap. v. 22. ACT. vj. 6 THEN In the Apostle's esteemation it is necessarie for grounding of people in Religion that they bee instructed not onelie how the LORD founded the Christian Religion and confirmed it by extraordinarie Giftes of the holie Spirite in the Primitiue Church But also vvhat Offices and Office-bearers hee hath ordayned for ordinarie edification and ruling and mayntayning of his Church vnto the ende of the worlde that they may acknowledge such as are sent of GOD and submit themselues vnto them 3. The Doctrine of Resurrection of the dead hee maketh the fift poynct of the Catechisme and of the last Iudgement the sixt Vnder which sixe the summe of Christian Religion may bee compryzed and in this order wherein they are set downe may bee best learned believed and made vse of Vers. 3. And this will wee doe if GOD permit BY this manner of speach if GOD permit hee TEACHETH vs 1. That a Preacher's endevour to instruct a people can haue no successe except GOD make way vnto him and concurre with him 2. That hee who is busied in the most necessarie parte of GOD'S Service suppose it were in wryting Scripture let bee in ordinarie preaching and wryting must doe it with submission to GOD to bee stopped in the midst of his worke and cutted short yea and that in the midst of a meditated speach if it so please GOD. Vers. 4. For it is impossible for those who were once enlightened and haue tasted of the Heavenlie Gift and were made Part-takers of the Holie Ghost Vers. 5. And haue tasted the good Word of GOD and the Powers of the World to come Vers. 6. If they
for hee endured as seeing Him who is invisible ANOTHER Worke of Fayth is His leading of the People from their dwelling places in Aegypt to the Wildernesse with the hazard of the wrath of Pharaoh if hee should overtake them THEN Whatever it seeme vnto vs nowe after it is done it was no small Fayth at that tyme to vndertake such a Businesse to turne his backe vpon a fertile Lande and goe with such a Companie without Provision to the Wildernesse 2. His Fayth is commended for not fearing the wrath of the king Exod. 2.14 Moses feared the wrath of Pharaoh and fled After that Exod. 10.29 Hee feared not another Pharaoh as terrible as the former THEN Where naturall Cowrage would succumbe Fayth will sustayne yea and make a man endure as is spoken in the next words where naturall Cowrage having led him on a little would forsake him at length 3. The Encowragement vnto this Worke was Hee saw Him that is invisible That is Hee apprehended by Fayth GOD more powerfull than Pharaoh and more terrible THEN 1. Fayth openeth the Eyes to see GOD in a Spirituall manner who by sense or imagination carnall can not bee conceaved 2. The beholding of the invisible GOD is able to supporte a Man's Cowrage agaynst the Terrour of Men and all thinges visible and nothing else can doe it Vers. 28. Through Fayth hee kept the Passeover the sprinkling of blood lest hee that destroyed the first-borne should touch them ANOTHER Worke of his Fayth is His keeping of the Passeover That is The Sacrament of the Angels passing over and not destroying the people THEN 1. It is vsuall for Scripture speaking of Sacramentes to giue the name of the thing signified to the Signe because the Signe is the memoriall of the thing signified CIRCVMCISION is called the COVENANT GENES xvij 13 because it is the Memoriall thereof The PASCHALL SVPPER for the lyke cause is heere called the PASSEOVER which was the worke of the Angell because it was by appoynctment the Memoriall of it So the CVPPE in the LORD'S SVPPER is called THE NEW TESTAMENT IN CHRIST'S BLOOD and the Bread in the same Supper is called THE BROKEN BODIE OF CHRIST because it is the Memoriall thereof 2. It is the worke of Fayth to celebrate a Sacrament rightlie 3. As MOSES celebrated the Passeover in assurance that the Destroying Angell should not touch the People of Israell So may everie Believer bee certified by vsing the Sacrament That the Grace promised and sealed in the Sacrament shall bee bestowed Vers. 29. By Fayth they passed thorow the red Sea as by drye land vvhich the Aegyptians essaying to doe were drowned HEE joyneth the Fayth of the true Israelites with the Fayth of Moses for whose sakeâ— the rest of the incredulous multitude got the Benefite of Deliverie also through the red Sea which was the Fruite of the Believers Fayth WHENCE WEE LEARNE 1. That Fayth will finde vnexpected Deliveries and Out-gates where it might seeme altogether impossible 2. Yea Meanes of Destruction by Fayth may bee turned into Meanes of Preservation 2. The Fruit of Fayth is evidenced by the drowning of the Aegyptians essaying themselues to follow that way which Fayth had opened to Israell THEN 1. Presumption in Vnbelievers will set them on worke to goe thorow the same Daungers which Believers passe thorow but without all successe For Believers shall escape where Vnbelievers shall drowne 2. The Benefite of Fayth is best seene when the evill of vnbeliefe is seene Vers. 30. By Fayth the Walles of Hiericho fell downe after they were compassed about seaven dayes HEE ascrybeth the downe-throwing of the Walles of Hiericho to Fayth making the Believers only to compasse them seaven dayes THEN 1. VVhat GOD doeth for Believers is reckoned the worke of Fayth because Fayth setteth GOD on worke so to say and His Power employed by Fayth worketh the worke 2. Fayth will throw downe strong Holdes and overcome seeming-impossibilities 3. Fayth must vse such Meanes as GOD appoyncteth albeit they seeme but weake 4. It matâ—ers not how weake the meanes bee if Fayth haue a Promise to prevayle thereby 5. The Meanes must bee constantlie vsed during the tyme that GOD appoyncteth them to bee followed Vers. 31. By Fayth the Harlot Rahab perished not with them that believed not when shee had receaved the Spies with peace RAHAB the Harlots Fayth is commended by the Fruit of her safetie when Missbelievers perished QVESTION How heard shee GOD'S word to beget Fayth or how heard they of Hiericho GOD'S Word that they should bee called Vnbelievers I ANSWERE The common reporte of GOD and His Workes joyned with GOD'S Blessing was sufficient to beget Fayth in her And the same reporte albeit carried as other Newes by common Messengers being despysed and counted vnworthie to bee farther enquired for and sought after was sufficient to make them guiltie of Missbeliefe THEN 1. In this Example it is evident that Fayth is as acceptable in an Heathen and an Harlot as in a Professour and person of better condition 2. That Fayth can change an Heathen or vyle person into a Saynct 3. That the Fayth of Women is worthie to bee observed and imitaâ—ed even as well as Mens Fayth 4. That the vnworthinesse of the partie believing giveth commendation so much the more vnto the excellencie of Fayth 2. No worde heere of her Lie in receaving the Spies but onelie of her Fayth and peaceable behaviour towardes them THEN 1. VVhere GOD seeth Fayth Hee hydeth His Eyes as it were from anie thing that might deface the Glorie thereof 2. Hee gathereth vp the smallest good Fruites which Fayth bringeth foorth and maketh not small reckoning thereof howe small so ever they bee Vers. 32. And what shall I more saye For the tyme would fayle mee to tell of Gideon and of Barak of Sampson and of Iephthah of David also and Samuel and of the Prophets HAving reckoned a number and having moe to produce hee stayeth his course TO TEACH 1. That Prudencie must moderate and make seasonable vse of the aboundance of a mans knowledge and memorie 2. That the Scripture giveth vs to make vse of the Fayth of all that are recorded therein albeit they bee not in this Catalogue 2. The diversitie of those that are heere recorded TEACHETH VS That albeit there bee difference of Believers some stronger as DAVID some weaker as the rest some base Bastardes as IEPHTHAH some of better sorte some of them notable in holinesse and conversation some of them taynted with notorious falles in their lyfe Yet are they all enrolled by GOD in a Catalogue of Honour amongst His Saynctes Vers. 33. Who through Fayth subdued Kingdomes wrought Righteousnesse obtayned Promises stopped the mouthes of Lyons Vers. 34. Quenched the violence of fyre escaped the edge of the Sworde out of weaknesse were made strong waxed valiant in fight turned to flight the Armies of the Aliens HEE reckoneth the Workes of their Fayth whose names hee suppresseth of whome