THE
GLORY
OF
MANS
CREATION
.
GEN.
1.
VER.
26.
Furthermore
God
said
,
Let
Vs
make
man
in
our
owne
Image
,
according
to
our
likenesse
.
TWo
things
are
considerable
in
this
Text
:
first
,
the
Creator
:
secondly
,
the
Creature
.
And
so
it
will
helpe
vs
in
the
knowledge
of
God
,
and
of
our selues
.
Concerning
the
former
,
S.
Hilarie
saith
,
Perfecta
scientia
est
sic
Deum
scire
,
vt
licet
non
ignorabilem
,
tamen
inenarrabilem
scias
.
creden̄dus
est
,
intelligendus
est
,
adorandus
est
,
&
his
officijs
eloquendus
est
;
This
is
a
perfect
knowledge
so
to
know
God
,
not
as
one
that
could
not
be
knowne
at
all
,
but
as
one
that
cannot
be
expressed
.
he
must
be
beleeued
,
he
must
be
vnderstood
,
hee
must
be
worshipped
,
and
with
these
offices
hee
must
be
spoken
of
.
Poets
write
that
Prometheus
made
man
of
clay
;
Res
eos
non
fefellit
,
sed
nomen
artificis
,
mistaking
not
the
thing
it selfe
,
but
the
artificers
name
:
the
first
man
was
of
the
earth
earthie
.
Prometheus
was
not
the
Architect
in
this
building
;
for
the
Holy
Ghost
teacheth
vs
here
,
by
the
pen
of
Moses
,
that
it
was
God
which
said
,
Let
vs
make
man
,
therefore
it
is
he
that
hath
made
vs
and
not
we
our selues
.
Yet
he
might
haue
the
concurrence
and
ayde
of
others
with
him
,
No
helpe
in
our
creation
.
Esa
44.
I
am
the
Lord
that
made
all
things
that
spread
out
the
heauens
alone
,
and
stretched
out
the
earth
by
myselfe
.
Rom.
11.34.35
He
spake
not
to
the
Angels
.
because
he
saith
,
Let
Vs
make
man
;
as
if
manie
were
ioyned
together
in
the
businesse
.
Not
so
neyther
:
for
,
Who
hath
knowne
the
minde
of
the
Lord
?
or
was
his
Counsailor
,
and
hath
taught
him
?
who
hath
giuen
him
first
,
and
he
shall
be
recompensed
?
When
hee
said
,
Let
Vs
make
man
,
hee
spake
not
vnto
the
Angels
.
Are
they
not
all
ministring
Spirits
?
and
then
how
should
they
be
creating
powers
?
They
are
our
fellow
seruants
,
creatures
as
we
are
,
and
beneficiaries
of
God
his
graces
with
vs
;
not
consorters
or
companions
of
his
glorie
.
They
are
sent
forth
to
minister
for
their
sake
that
be
heyres
of
saluation
,
not
to
be
founders
or
coadiutors
of
our
creation
.
They
cannot
be
seruants
in
the
one
,
and
master
workmen
in
the
other
:
they
cannot
be
creatures
and
creators
:
they
cannot
be
Gods
messengers
and
his
compeeres
too
.
So
man
should
be
created
in
the
likenesse
of
Angels
;
for
he
saith
,
Let
vs
make
man
in
our
Image
.
That
Moses
confuteth
in
the
next
verse
.
In
the
Image
of
God
hee
made
man
,
Philip
,
he
that
seeth
me
,
seeth
the
Father
:
againe
,
I
and
the
Father
are
one
;
without
inequalitie
,
without
dissimilitude
:
When
he
saith
,
Let
vs
make
man
,
he
leaueth
no
inequalitie
.
reddidisti
authorem
cum
socium
professus
es
.
When
he
addeth
,
in
our
image
,
where
can
be
dissimilitude
?
Est
enim
Dei
filius
Deo
patri
natura
aequalis
,
habitu
minor
:
In
forma
serui
quam
accepit
,
minor
est
patre
:
Let
vs
make
man
in
our
owne
image
,
according
to
our
likenesse
.
Seeing
then
that
here
a
Noune
singular
,
dixit
Deus
,
is
ioyned
with
a
Verb
plurall
,
faciamus
hominem
;
and
that
the
Scripture
speaketh
of
God
in
the
one
number
,
and
the
other
particularly
as
of
one
,
and
by
the
name
of
a
multitude
,
as
of
manie
:
I
neede
not
trouble
you
with
further
search
to
whom
he
speaketh
when
he
saith
,
Let
vs
make
man
,
but
may
rather
call
you
to
obserue
,
that
there
be
manie
persons
in
this
vnitie
of
Godhead
,
and
yet
but
one
substance
in
this
pluralitie
of
persons
.
The
Father
eternall
maketh
and
preserueth
all
things
by
his
coeternall
Wisedome
,
with
his
substantiall
vertue
.
Christ
teacheth
vs
this
cooperation
of
Father
and
Sonne
:
My
Father
worketh
as
yet
,
and
I
worke
.
Now
Father
and
Sonne
work
not
without
their
loue
,
their
gladnesse
and
essentiall
power
,
which
is
the
Holy
Ghost
.
If
all
these
persons
doe
concurre
and
ioyne
together
in
the
worke
of
mans
creation
,
we
see
the
persons
that
are
spoken
vnto
,
and
the
pluralitie
comprehended
vnder
faciamus
.
Againe
,
by
the
conclusion
of
their
decree
,
that
this
excellent
creature
should
be
stamped
with
the
print
of
their
owne
image
,
you
may
discerne
the
vnitie
of
their
substance
;
because
all
three
haue
but
one
image
,
ad
imaginem
nostram
.
It
is
not
good
for
man
to
bee
alone
,
therefore
God
made
him
a
helpe
meet
for
him
.
The
worke
of
creation
belongeth
to
none
but
to
this
Godhead
alone
.
Ierem.
10.
The
worke
of
creation
belongeth
to
the
Godhead
alone
.
Ierem.
10.11
.
Reuel.
14.7
.
Let
the
gods
perish
that
made
not
heauen
and
earth
.
And
on
the
other
side
,
he
that
did
it
,
the
Angell
would
haue
adored
,
Worship
him
that
made
heauen
and
earth
.
It
is
attributed
to
the
Father
partcularly
,
How
it
is
attributed
to
the
Father
.
Act.
4.24.27
.
Act.
4.
Thou
O
Lord
God
which
hast
made
heauen
and
earth
&c.
doubtlesse
against
thy
holy
Sonne
Iesus
,
Herod
and
Pontius
Pilate
gathered
.
The
like
is
ascribed
to
him
also
in
the
articles
of
our
faith
,
where
we
professe
a
Beliefe
in
God
the
Father
Almightie
,
maker
of
heauen
and
earth
:
and
yet
wee
hold
firmely
that
the
workes
of
the
Godhead
Quoad
extra
,
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
actions
common
to
the
whole
Trinitie
,
wherein
all
three
persons
doe
so
concurre
,
and
keepe
correspondencie
,
that
euery
one
hath
neuertheless
some
peculiar
operation
apart
.
As
for
example
:
The
incarnation
of
the
Sonne
of
God
,
was
an
action
or
common
worke
of
the
whole
Trinitie
;
yet
the
Father
had
a
peculiar
part
in
it
,
namely
,
to
send
his
Sonne
:
And
the
Sonne
againe
had
his
parte
,
to
take
flesh
,
and
to
combine
it
into
the
vnitie
of
his
person
;
which
is
not
communicable
to
either
of
the
other
two
persons
:
for
neyther
Father
nor
Holy
Ghost
could
be
incarnate
.
It
was
not
the
Nature
of
God
that
did
take
the
Nature
of
man
,
for
then
all
three
persons
must
haue
beene
incarnate
.
The
Word
onely
,
being
the
second
person
in
Trinitie
,
was
made
flesh
,
and
tooke
the
seed
of
Abraham
;
the
person
onely
was
incarnate
,
which
is
peculiar
to
the
Sonne
alone
,
and
cannot
bee
communicated
to
the
Father
or
Holy
Ghost
.
The
Holy
Ghost
had
another
part
in
that
businesse
;
he
came
vpon
the
blessed
Virgin
,
ouershadowed
her
,
and
by
purifying
that
part
of
her
substance
,
built
vp
a
bodie
fit
for
the
Word
.
So
we
doe
say
in
this
worke
of
creation
,
It
was
a
common
action
of
the
whole
Trinity
;
and
neuerthelesse
for
distinction
and
order
sake
,
we
say
,
That
there
was
one
operation
of
the
Father
,
another
of
the
Sonne
,
and
another
of
the
Holy
Ghost
.
The
Father
,
as
Basil
writeth
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Sonne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Holy
Ghost
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Father
the
commaunding
cause
,
the
Sonne
the
working
cause
,
and
the
Holy
Ghost
the
finisher
.
The
Father
createth
by
his
will
,
the
Sonne
by
his
operation
and
worke
,
the
Holy
Ghost
by
giuing
life
and
motion
.
The
beginning
of
the
worke
is
in
the
Father
,
and
hee
createth
all
things
by
his
Wisedome
or
Word
,
and
the
Holy
Ghost
nourisheth
,
hatcheth
,
houereth
ouer
the
creatures
to
infuse
life
and
motion
into
them
.
1.
Cor.
8.
Act.
14.
Wee
preach
vnto
you
,
that
you
should
turne
from
these
vaine
idols
,
vnto
the
liuing
God
that
made
heauen
and
earth
.
They
were
ioyned
therefore
in
the
creation
of
all
things
else
.
Besides
other
things
that
be
extraordinarie
here
,
&
different
from
his
former
course
:
there
hee
spake
the
word
and
they
were
made
;
he
commanded
&
all
things
else
were
created
:
here
hee
taketh
a
greater
worke
in
hand
,
because
he
ordereth
all
aboue
the
vulgar
:
there
he
left
the
beasts
and
trees
vnto
the
earth
to
be
fashioned
;
here
he
taketh
the
worke
into
his
owne
handes
,
and
frameth
man
himselfe
:
he
performeth
the
office
of
a
true
parent
;
he
made
the
body
,
he
infused
the
soule
,
Illius
est
totum
quicquid
sumus
.
There
hee
biddes
other
things
come
out
of
the
earth
aliue
instantly
;
here
the
producing
of
man
hath
a
priuiledge
,
and
is
not
done
so
suddenly
:
there
was
nothing
but
producat
terra
;
here
the
businesse
is
not
passed
ouer
with
a
bare
mandate
,
but
we
haue
the
summons
of
a
Councell
,
Faciamus
hominem
.
O
the
deepenesse
of
the
riches
both
of
the
wisedome
&
knowledge
of
this
Councell
!
O
great
Senate
,
where
all
things
were
determined
!
Circumspect
,
where
euerie
occurrent
was
foreseene
!
Holy
,
where
nothing
was
done
vpon
aduantage
!
Iust
,
where
place
is
not
left
for
any
complaint
!
What
could
escape
such
a
consultation
,
where
the
Father
aduiseth
with
his
Wisedome
,
considereth
seriously
with
his
holy
Spirit
?
not
for
difficultie
that
was
found
in
this
businesse
,
more
then
in
the
rest
:
Naturae
imperat
,
possibilitati
non
obtemperat
:
What
was
hard
to
him
,
cui
velle
est
fecisse
,
whose
will
was
powerfull
,
that
hath
done
whatsoeuer
he
pleaseth
both
in
heauen
and
earth
?
Whereto
then
serueth
this
deliberation
?
Verily
to
teach
vs
that
our
creation
was
eminent
.
The
skilfull
hand
of
great
Besaleel
the
cunning
artificer
of
all
the
world
,
makes
it
eminent
:
the
deuise
held
by
these
three
sacred
persons
for
the
adorning
of
it
,
makes
it
eminent
:
the
arrest
&
resolution
of
their
conference
,
that
they
would
make
man
according
to
their
own
image
&
similitude
,
makes
it
most
eminent
.
Can
any
thing
be
more
excellent
then
the
image
of
him
that
is
authour
of
all
excellencies
?
Nothing
certainly
but
the
patterne
it selfe
.
And
if
he
be
magnified
of
all
things
else
,
there
is
yet
more
cause
that
his
praise
should
neuer
goe
out
of
our
mouthes
:
Amen
.
Thus
I
leaue
the
Creator
,
with
thankesgiuing
,
and
come
now
to
treate
of
the
creature
.
In
the
next
Chapter
Moyses
recordeth
mans
creation
;
The
Lord
God
also
made
man
of
the
dust
of
the
earth
:
Let
vs
make
man
according
to
our
image
.
The
Scripture
giueth
this
Image
,
both
to
the
Sonne
of
God
,
and
vnto
man
;
not
alike
:
In
the
beginning
God
made
man
right
;
Hee
looked
vpon
all
that
he
had
made
,
and
they
were
very
good
.
I
see
you
are
not
vnwilling
to
heare
my
poore
meditation
and
discourse
hereof
:
let
mee
begge
the
assistance
of
your
prayers
also
;
then
I
trust
God
will
guide
it
to
his
glorie
,
&
your
better
satisfaction
:
otherwise
it
is
a
hard
province
that
I
take
in
hand
.
For
what
experience
can
we
haue
of
this
light
,
that
feele
nothing
but
darkenesse
within
our selues
?
Wee
can
haue
no
knowledge
of
this
image
by
fruition
,
but
by
want
of
it
.
And
what
if
the
light
of
Scripture
faileth
too
?
Verily
either
my
eyes
be
dimme
or
there
is
not
much
set
downe
in
precise
termes
,
wherein
Adam
his
perfection
did
consist
;
Yet
we
may
happily
espy
aglimpse
thereof
in
the
darknes
that
possesseth
vs
.
Contraries
set
together
,
do
cleere
one
another
:
and
by
the
reparation
of
mankinde
,
some
estimate
will
bee
made
,
what
dignitie
it
was
from
whence
he
fell
.
Flaccius
Illiricus
,
a
man
otherwise
notably
learned
;
when
he
comes
to
consider
the
nature
and
condition
,
as
well
of
originall
righteousnesse
(
which
is
certainely
a
great
part
of
the
image
we
seeke
for
)
as
of
originall
sin
:
dares
not
say
they
be
accidents
,
lest
he
should
extenuate
them
.
So
by
Flaccius
his
implication
,
this
image
must
be
the
very
substance
of
man
,
and
then
necessarily
eyther
body
or
soule
.
Sure
not
the
bodie
;
that
is
but
a
lumpe
of
earth
,
Againe
,
when
the
image
of
God
is
defaced
,
yet
wee
see
the
bodie
remaineth
whole
and
entire
.
Anthropomorphites
and
Iewes
may
entertaine
such
opinions
:
Christians
will
easily
conceiue
that
the
bodie
can
be
no
image
of
God
.
Neither
is
it
the
soule
of
man
;
so
when
a
man
hath
lost
the
image
of
God
,
Are
not
the
soules
of
many
wicked
ones
in
hell
?
Surely
the
image
of
God
shall
neuer
come
into
hell
,
but
that
substance
of
man
onely
,
which
is
destitute
of
Gods
image
.
The
image
of
God
shall
be
with
God
in
life
,
and
euerlasting
ioy
.
Let
no
man
imagine
that
this
image
is
any
part
of
the
soule
now
destroyed
,
and
lost
by
mans
fall
:
Tota
in
toto
,
&
tota
in
qualibet
parte
,
it
cannot
be
that
any
part
of
the
soule
should
be
lost
,
but
that
the
whole
substance
must
perish
with
it
;
yea
,
and
this
inconuenience
would
follow
(
for
contraries
must
be
sub
eodem
genere
)
that
original
sinne
,
which
is
opposite
to
this
image
,
should
be
reckoned
onely
for
a
part
of
mans
soule
:
&
so
the
corruption
thereof
should
not
spread
it
se●fe
to
the
whole
man
,
but
be
restrayned
only
to
one
part
of
him
,
and
the
rest
abide
sound
without
infection
.
You
see
that
the
image
of
God
,
is
neyther
body
nor
soule
,
nor
any
part
of
one
or
other
.
What
then
?
Verily
the
rightnesse
and
perfection
,
connaturall
and
concreated
in
both
.
A
faithfull
Secretarie
sayth
here
,
that
man
was
made
to
the
image
of
God
;
therefore
it
was
no
one
portion
of
him
that
was
made
to
that
image
,
but
the
whole
man
.
If
the
soule
onely
had
beene
made
to
the
image
of
God
,
then
must
it
be
the
soule
alone
that
offended
,
The
soule
certainely
is
the
fayrer
subiect
,
1.
Cor.
6.19
.
and
the
more
beautifull
harbour
:
but
the
bodie
was
not
incapable
of
the
image
of
God
;
then
how
should
it
be
the
Temple
of
the
Holy
Ghost
?
That
which
receiueth
God
,
is
capable
of
his
image
.
I
wil
not
be
contentious
in
the
cause
,
for
the
Church
of
God
hath
no
such
custome
:
but
it
seemeth
verie
reasonable
,
for
that
to
carrie
the
image
of
God
before
mans
fall
,
1.
Cor.
6.20
.
which
is
redeemed
by
the
pretious
bloud
of
Iesus
Christ
,
and
sanctified
to
beare
this
image
againe
.
And
Christ
hath
redeemed
the
whole
substance
of
man
,
bodie
and
soule
;
Know
yee
not
that
yee
are
bought
with
a
price
?
glorifie
God
therefore
in
your
bodies
,
and
in
your
spirits
,
which
are
Gods
:
therefore
the
image
of
God
was
in
both
.
What
shall
I
say
of
our
Regeneration
?
Doth
it
not
shew
where
the
image
of
God
was
placed
?
Is
it
not
a
restitution
and
reparation
of
that
which
was
decayed
or
lost
?
And
we
are
regenerate
both
in
body
&
soule
;
therefore
the
image
of
God
was
in
both
.
If
the
bodie
be
renued
,
if
it
be
redeemed
,
if
it
be
the
Temple
of
the
Holy
Ghost
,
if
it
looke
to
be
glorified
;
why
should
it
be
vnworthie
to
beate
some
portion
of
Gods
image
?
Adam
,
and
the
integritie
of
all
the
powers
both
of
his
bodie
and
of
his
soule
,
and
that
conformitie
or
congruitie
that
he
had
with
God
his
founder
and
Architypus
.
In
that
which
followeth
you
doe
expect
,
and
I
will
endeuour
to
shew
,
what
things
they
be
that
this
image
doth
comprehend
.
Let
vs
make
man
in
our
image
,
and
let
him
rule
ouer
the
fish
of
the
Sea
,
and
ouer
the
fowle
of
the
heauen
,
and
ouer
the
beasts
,
and
ouer
all
the
earth
,
and
ouer
euery
thing
that
creepeth
and
moueth
vnder
the
earth
.
S.
Basil
.
Mox
atque
creatus
es
,
princeps
creatus
es
:
Assoone
as
thou
wast
created
,
thou
wast
made
a
Prince
.
again
,
Illud
,
Faciamus
et
Dominetur
,
declarat
ibi
esse
imaginem
Dei
vbi
potentia
est
dominandi
:
Those
termes
,
Let
vs
make
,
and
,
Let
him
haue
rule
,
declareth
the
image
of
Cod
to
be
,
where
the
power
of
gouernement
is
.
And
who
can
doubt
of
this
in
Adam
,
that
reades
how
the
beasts
came
to
doe
their
homage
and
fealtie
to
him
,
as
to
the
Lord
and
great
maister
of
all
the
world
?
The
Apostle
would
haue
the
man
to
pray
bare
headed
,
for
as
much
as
he
is
the
image
and
glorie
of
God
:
but
the
woman
is
the
glorie
of
the
man
,
and
not
the
image
of
God
.
This
may
not
be
vnderstood
of
the
integritie
and
rightnesse
of
the
inner
man
;
thereof
the
woman
was
partaker
as
well
as
the
man
:
in
the
Lord
there
is
neyther
male
nor
female
.
Therefore
it
must
be
vnderstood
of
the
glorie
of
dominion
;
that
ecclesiasticall
and
oeconomicall
power
was
giuen
to
the
man
,
and
denyed
to
the
woman
.
So
then
,
to
be
created
to
the
image
of
God
,
is
to
be
placed
in
authoritie
and
gouernement
.
Hereupon
the
Magistrates
in
Scripture
are
called
gods
,
Psal.
82.
Behold
one
portion
,
not
the
whole
image
of
God
;
whereunto
vnlesse
inward
rightnesse
be
added
,
that
power
may
soone
degenerate
into
crueltie
;
and
then
it
is
so
much
the
more
dangerous
in
man
then
in
any
other
creature
,
because
his
iniustice
is
armed
with
reason
.
Therefore
in
the
image
of
God
,
we
do
ioine
,
with
that
power
which
I
haue
spoken
of
,
knowledge
&
righteousnesse
,
as
guardians
and
moderators
of
his
power
.
S.
Paul
,
Ephes.
4.
placeth
the
image
of
God
in
righteousnesse
and
holinesse
,
figuratiuely
by
Synecdoche
.
For
albeit
these
be
principall
and
speciall
partes
of
the
image
of
God
,
yet
more
is
requisite
:
they
are
not
all
,
but
such
as
we
ought
chiefly
to
seeke
,
because
the
rest
doe
follow
them
.
And
now
if
you
please
to
make
triall
,
you
may
finde
them
both
very
plentifull
in
Adam
.
First
of
his
knowledge
:
if
it
may
be
esteemed
by
the
obiects
,
it
will
bee
plaine
that
hee
knew
God
,
the
creatures
,
and
himselfe
.
Was
it
possible
that
he
,
carrying
the
image
of
God
,
receiuing
rules
of
his
life
immediatly
from
God
,
hauing
most
sweete
and
familiar
conference
and
conuersation
with
God
,
should
be
ignorant
of
any
thing
that
pertayned
to
God
,
and
meet
for
him
to
know
?
Againe
,
knowing
God
truely
and
rightly
,
what
could
he
want
in
the
knowledge
of
the
creatures
?
He
that
gaue
names
to
euery
beast
,
according
to
their
disposition
and
nature
,
and
hee
that
receiued
charge
from
God
to
dresse
the
Garden
;
needed
no
Gesner
,
no
Plinie
,
no
Aristotle
to
instruct
him
de
Historia
animalium
,
or
to
informe
him
of
the
natures
of
any
of
the
creatures
.
And
was
his
knowledge
like
hypocrites
eyes
,
that
see
,
extramittendo
,
non
intromittendo
,
quicke
abroad
and
dull
at
home
;
able
to
discerne
moates
in
others
,
and
not
beames
in
themselues
?
No
,
Adam
was
not
so
;
he
vnderstood
as
much
of
himselfe
,
as
he
did
of
anie
thing
else
.
Though
hee
was
in
a
deepe
sleepe
when
Eue
was
taken
out
of
him
,
and
felt
nothing
;
though
the
rib
which
she
was
made
of
,
was
closed
vp
again
,
and
flesh
put
into
the
place
thereof
,
that
he
missed
nothing
;
yet
assoone
as
the
woman
was
brought
vnto
him
,
he
cryed
out
by
and
by
,
This
is
flesh
of
my
flesh
,
and
bone
of
my
bone
:
which
he
could
neuer
haue
done
,
without
an
admirable
light
and
knowledge
of
himselfe
and
his
owne
nature
.
I
haue
giuen
you
a
taste
of
his
knowledge
:
consider
now
,
and
looke
if
it
were
eclipsed
by
anie
waywardnes
or
indisposition
of
his
will
.
At
what
day
soeuer
thou
eatest
the
fruite
,
thou
shalt
die
the
death
.
Sure
the
iustice
of
God
is
so
vnreproueable
,
that
he
would
neuer
haue
mentioned
,
much
lesse
inflicted
penaltie
,
had
not
the
will
of
man
bene
most
free
to
performe
all
that
was
required
.
God
made
man
right
;
and
what
rightnesse
could
he
haue
without
a
free
will
?
Hee
was
created
to
the
image
of
God
;
and
is
any
thing
more
agreeable
thereunto
,
then
true
and
perfect
libertie
?
Hee
was
crowned
with
glorie
and
honour
;
and
what
honour
can
there
be
,
where
libertie
and
freedome
wanteth
?
To
conclude
this
point
then
:
As
Adams
mind
did
rightly
know
God
,
that
he
would
be
worshipped
with
feare
and
loue
;
so
did
his
heart
and
will
accord
to
doe
it
affectionately
with
all
their
power
.
Neyther
was
there
any
thing
at
all
in
the
whole
nature
of
man
(
for
then
he
did
not
so
much
as
thinke
of
sinne
)
but
that
his
minde
might
vnderstand
all
righteousnesse
,
and
that
which
he
vnderstood
the
whole
man
might
desire
,
and
that
which
he
desired
,
he
might
performe
also
,
without
any
interruption
or
let
.
Marke
then
the
righteousnesse
of
that
blessed
man
:
As
God
was
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
imbraced
man
with
a
fatherly
affection
;
so
Adam
in
a
kind
of
interchange
of
pietie
,
was
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
interteyned
the
loue
of
God
with
true
loue
againe
.
Oh
that
he
had
beene
as
firme
and
constant
to
the
end
as
he
was
staight
and
right
in
the
beginning
.
Improbitas
illo
fuit
admirabilis
aeuo
.
He
was
created
to
the
image
of
God
,
and
therefore
also
to
immortalitie
&
perpetuall
societie
with
God
.
If
man
had
beene
mortall
by
his
creation
,
he
had
not
then
beene
made
to
the
image
of
God
:
Mortall
nature
is
not
the
image
of
God
immortall
;
neyther
is
the
immortall
God
a
patterne
of
a
mortall
creature
.
Besides
,
death
and
mortalitie
came
of
sinne
,
and
are
the
rewards
of
sinne
.
And
then
Adam
was
so
free
from
sinne
,
that
he
thought
not
of
it
before
his
fall
;
therefore
no
place
left
for
death
:
and
where
death
cannot
enter
,
there
must
be
immortalitie
.
You
will
aske
then
,
how
he
should
haue
bin
preserued
from
age
,
from
infirmitie
,
and
from
death
?
Well
enough
,
if
nothing
had
come
to
procure
them
.
Si
enim
vestibus
Israelitarum
praestitit
Deus
per
annos
quadraginta
sine
vllo
detrimento
proprium
statum
:
This
is
the
receiued
opinion
of
Diuines
;
That
if
Adam
had
not
sinned
,
then
assoone
as
the
number
of
Saints
had
beene
accomplished
,
men
should
haue
been
translated
from
earth
to
heauen
;
Elias
.
Immortalitie
is
the
last
beame
,
and
as
it
were
the
close
of
Adams
brightnesse
,
to
giue
continuance
to
the
rest
of
his
endowments
;
and
by
them
also
immortalitie
it selfe
is
illustrated
.
For
if
it
be
seuered
from
the
rest
,
then
is
it
a
detriment
,
and
no
benefite
:
as
in
the
wicked
and
damned
,
immortalitie
shall
be
no
radiant
beame
of
light
,
but
a
perpetuitie
of
darkenesse
.
This
is
one
point
to
be
considered
in
Adams
immortalitie
.
Another
,
that
his
immortalitie
must
not
be
measured
by
the
extent
thereof
:
for
so
you
shall
finde
it
but
short
,
narrow
,
diarie
;
an
immortalitie
peraduenture
of
one
dayes
continuance
.
But
looke
vpon
it
in
the
foundation
,
and
there
you
may
finde
matter
to
proue
it
.
For
if
Adam
,
after
hee
was
made
infirme
and
bruised
by
sinne
,
adiudged
to
death
,
and
expulsed
out
of
Paradise
,
did
yet
for
all
that
linger
in
the
earth
,
Farewell
then
mortall
and
immortall
Adam
:
immortall
from
God
,
and
mortall
by
your selfe
:
immortall
in
creation
,
and
mortall
in
trespasse
,
mortall
in
acte
,
but
immortall
in
possibilitie
and
power
.
Now
you
haue
,
according
to
the
slendernesse
of
my
vnderstanding
,
the
whole
quadrant
of
mans
perfection
;
the
height
,
and
depth
,
and
length
,
and
breadth
,
euen
all
the
dimentions
of
the
image
of
God
:
squared
on
one
side
with
absolute
authoritie
ouer
all
the
creatures
,
on
the
other
side
with
the
perspicacie
of
knowledge
,
on
the
third
,
with
sinceritie
of
righteousnesse
,
on
the
fourth
,
with
possession
of
immortalitie
;
that
which
way
soeuer
he
be
placed
,
you
may
finde
him
a
perfect
and
happie
man
.
And
who
could
haue
desired
more
?
I
ghesse
what
you
think
;
but
so
it
would
not
haue
bin
well
:
I
would
haue
all
Praedicatores
,
non
argumentatores
,
Magnifiers
rather
then
disputers
of
Gods
workes
.
Peraduenture
you
wish
that
these
rich
iewels
might
haue
beene
so
fastened
to
our
parents
,
that
they
should
not
haue
lost
them
;
and
that
man
when
he
had
all
this
honour
,
might
haue
beene
no
changling
.
If
the
creature
had
receiued
this
,
what
should
the
Soueraigne
haue
reserued
for
himselfe
?
Immutabilitie
is
so
peculiar
to
God
alone
,
that
it
cannot
be
communicated
to
any
other
.
Gloriam
meam
alteri
non
dabo
?
I
will
not
giue
my
glorie
to
another
?
Doth
hee
not
say
,
Ego
Deus
,
&
non
mutor
?
I
am
God
,
and
in
me
is
no
change
?
Doth
hee
not
therein
plainely
let
vs
vnderstand
,
that
all
things
else
must
be
variable
?
Doth
not
our
Text
tell
vs
,
that
his
purpose
was
to
make
a
man
,
and
not
a
God
?
Was
it
not
sufficient
that
God
made
him
right
?
I
,
but
hee
left
man
power
to
sinne
also
.
True
:
yet
in
that
he
sinned
,
the
fault
was
not
in
God
that
left
him
power
,
but
in
the
man
himselfe
,
that
abused
this
power
,
and
converted
it
to
the
vse
of
sinne
,
which
he
receiued
for
the
glorie
of
not
sinning
.
Albeit
he
sinned
by
meanes
of
the
freedom
which
he
receiued
,
yet
did
he
sinne
,
not
because
he
could
,
but
because
hee
would
sinne
:
will
you
haue
that
proued
?
When
the
Deuill
and
his
complices
transgressed
,
the
holy
Angels
did
not
transgresse
:
Why
?
Not
because
they
could
not
,
(
for
they
had
free-will
too
)
but
because
they
would
not
.
O
malum
liberum
arbitrium
,
quod
adhuc
incolume
parum
habuit
firmitatis
:
O
vnhappie
free-will
,
which
had
so
little
constancie
when
it
was
sound
.
Let
vs
put
the
case
,
that
God
had
giuen
man
such
a
light
as
hee
could
not
extinguish
:
What
praise
?
what
glorie
?
what
retribution
should
he
haue
expected
for
doing
well
,
if
he
could
not
haue
done
otherwise
?
what
then
?
If
God
made
man
right
,
and
afterward
left
him
in
the
hand
of
his
owne
counsell
;
was
it
not
that
his
well
doing
should
be
the
more
glorious
,
when
hee
had
power
to
doe
otherwise
?
When
the
kinde
father
had
giuen
one
moytie
of
his
goods
to
an
vnthriftie
sonne
,
Cur
ergo
non
faceret
Deus
hominem
,
quamvis
eum
peccaturum
praenosceret
:
cum
&
stantem
coronaret
,
FINIS
.
THE
MISERY
OF
MANS
FALL
.
ROM.
5.
VERS.
9.
As
by
one
mans
disobedience
many
were
made
sinners
;
so
by
the
obedience
of
one
,
shall
many
also
be
made
righteous
.
THE
obedience
of
Christ
is
much
magnified
,
and
very
iustly
:
it
fayled
not
in
the
least
tittle
;
it
continued
to
the
last
period
of
humane
,
things
,
euen
vnto
death
:
he
preferred
it
aboue
life
,
and
was
content
to
lose
his
life
rather
then
his
obedience
;
therefore
it
was
great
euery
way
.
But
how
we
may
reckon
so
securely
of
it
,
as
if
we
had
performed
it
our selues
;
or
how
one
mans
obedience
may
serue
so
many
thousand
beleeuers
,
euen
good
consciences
sometimes
wauer
;
others
that
haue
not
beene
instructed
,
wonder
,
and
certaine
scoffe
at
it
as
a
Paradox
.
For
satisfaction
of
all
,
the
Apostle
here
maketh
the
matter
plaine
,
by
a
golden
comparison
of
the
ruine
and
restitution
of
mankind
.
These
two
,
being
contraries
,
must
follow
one
rule
:
But
there
is
no
other
course
taught
,
no
manner
deliuered
for
the
restitution
,
saue
that
which
happened
before
in
the
ruine
of
mankind
;
Therefore
all
doubts
,
wonderments
,
and
scoffes
may
cease
.
Christ
is
no
lesse
effectuall
to
bring
righteousnesse
into
the
world
,
then
Adam
was
to
bring
sinne
:
But
by
one
,
that
is
,
by
Adam
alone
,
sinne
entred
ouer
all
;
And
is
it
possible
then
that
Christs
righteousnesse
should
be
defectiue
?
The
Apostle
saith
no
to
it
:
As
by
one
mans
disobedience
many
were
made
sinners
:
So
by
the
obedience
of
one
,
shall
many
also
be
made
righteous
.
Quem
supplantavit
aliena
malitia
,
prodesse
ei
potest
charitas
aliena
.
If
one
mans
disobedience
wounded
mee
,
may
not
another
mans
obedience
heale
me
?
Yes
verily
:
Euen
so
then
(
sweet
Lord
)
let
it
be
thy
good
pleasure
to
deliuer
me
.
For
I
was
taken
by
theft
out
of
the
land
of
the
Ebrewes
,
Naomie
,
that
beautifull
creature
,
that
was
like
a
little
god
vpon
earth
?
adorned
with
his
image
,
armed
with
his
authoritie
,
inspired
with
his
righteousnesse
,
furnished
with
an
abilitie
and
power
of
immortalitie
?
Yes
verily
But
the
voyce
of
the
Turtle
doue
is
now
he●
〈◊〉
our
land
:
Naomie
,
Mara
,
that
is
,
bitter
.
For
he
that
might
haue
perpetuated
our
glorie
,
in
stead
thereof
hath
left
vs
much
bitternesse
.
Is
it
not
a
grieuous
necessitie
,
that
he
hath
conueyed
guiltinesse
sooner
then
life
?
that
wee
should
be
sinfull
before
we
haue
sinned
?
transgressors
ere
wee
haue
trespassed
?
that
one
man
should
eate
of
the
soure
grape
,
and
all
our
teeth
be
set
on
edge
?
But
complaints
are
not
pleasing
,
when
they
be
necessary
:
and
I
would
not
begin
my
tunes
with
a
dump
.
The
consideration
of
Gods
purpose
and
counsaile
herein
is
of
sweeter
consequence
.
And
yet
the
holy
One
of
Israel
is
so
free
from
any
charge
in
Adams
fall
,
or
other
heauie
occurrents
in
the
dispensation
of
the
Olde
Testament
,
that
his
principall
intents
are
onely
in
the
New
.
Here
is
the
bodie
,
there
be
but
shadowes
:
here
is
the
accomplishment
,
there
is
but
the
A
,
B
,
C
,
&
beginnings
.
the
truth
is
here
,
there
are
but
figures
:
or
if
truth
be
there
too
,
it
is
so
muffled
vp
with
ceremonies
,
that
it
cannot
be
easily
discerned
,
without
some
lustre
from
hence
.
For
the
Law
was
giuen
by
Moyses
,
but
grace
and
truth
came
by
Iesus
Christ
.
Adams
reuolt
,
and
the
contagion
thereof
,
registred
in
the
Old
Testament
,
are
not
the
principall
matters
of
God
his
intendment
:
if
we
should
rest
there
and
go
no
further
,
what
can
they
yeeld
vs
but
astonishment
,
horror
,
and
sad
impressions
?
The
chiefe
decree
,
purpose
,
and
counsaile
of
God
from
all
eternitie
,
was
to
elect
men
to
saluation
for
his
glorie
.
In
the
execution
of
this
decree
Adam
fell
,
not
without
the
foresight
of
God
,
who
in
his
vnspeakeable
bountie
would
neuer
haue
suffered
it
,
as
S.
Augustine
writeth
,
vnlesse
he
had
beene
also
of
omnipotent
wisedome
,
to
extract
good
out
of
euill
,
and
to
bring
light
out
of
darkenesse
.
Therefore
he
subordinated
it
,
made
it
serue
his
purpose
,
and
set
Adam
for
a
signe
.
So
our
Apostle
writeth
,
that
hee
is
a
figure
of
him
that
is
to
come
,
Vers.
14.
The
first
man
did
shadow
out
the
second
:
the
earthy
man
represented
the
heauenly
:
that
which
should
bee
performed
in
the
one
,
was
foreshewed
in
the
other
.
Adams
disobedience
was
a
typicall
prophecie
of
Christ
his
obedience
:
the
propagation
of
his
sinne
,
and
the
punishment
thereof
a
propheticall
testimonie
of
the
imputation
of
Christs
righteousnesse
,
and
the
efficacie
thereof
.
Seeing
then
that
it
pleased
God
in
our
verie
fall
to
reueale
the
goodnesse
of
his
counsell
,
for
our
restitution
:
to
propound
Adam
as
a
type
of
Christ
,
and
by
wofull
experience
of
that
wee
feele
come
from
the
former
,
sweetly
to
forewarne
and
instruct
vs
comfortably
,
what
to
expect
from
the
other
;
wee
haue
the
more
encouragement
to
attend
to
this
comparison
,
that
is
auowed
with
so
good
authoritie
:
If
we
begin
in
teares
,
wee
shall
reape
in
ioy
.
If
the
entrance
,
propagation
,
and
punishment
of
sinne
be
tragicall
and
sorrowfull
;
the
profligation
of
it
,
and
the
reentry
,
diffusion
,
certaintie
and
glory
of
righteousnesse
will
exceed
in
comfort
.
The
comparison
offereth
vs
a
view
of
both
:
of
the
beginning
and
progresse
of
sinne
,
&
righteousnesse
too
.
The
Apostle
beginneth
first
with
sinne
;
not
for
order
,
or
any
originall
prioritie
that
it
had
in
the
beginning
:
he
saith
,
that
by
the
disobedience
of
one
man
,
many
were
made
sinners
;
at
the
first
therefore
was
nothing
but
righteousnesse
.
Now
the
course
is
preposterous
:
for
that
is
not
first
which
is
spirituall
,
but
that
which
is
naturall
,
&
then
that
which
is
spirituall
.
Euen
so
the
Apostle
proceedeth
;
not
to
righteousnesse
,
which
was
first
in
order
,
but
to
sinne
,
which
hath
gotten
to
be
the
first
by
disorder
:
Esau
got
precedence
,
but
Iacob
hath
the
blessing
.
As
by
one
mans
disobedience
&c.
It
is
spoken
indefinitely
:
therefore
for
this
one
man
,
if
we
make
search
and
enquire
who
he
was
,
it
is
not
altogether
without
cause
.
In
the
Epistle
to
Timothy
,
Adam
was
not
deceiued
,
but
the
woman
was
deceiued
,
and
was
in
the
transgression
.
Ecclesiasticus
cap.
25.
A
muliere
initium
factum
est
peccati
,
&
per
illam
omnes
morimur
:
In
like
sort
S.
Augustine
writeth
also
,
lib.
4.
de
ciuit
.
Dei
cap.
11.
Non
existimavit
Sathan
.
The
Deuill
did
not
thinke
that
the
man
would
be
easily
credulous
,
or
soone
to
be
beguiled
,
but
by
yeelding
to
the
error
of
another
.
As
it
was
with
Aaron
,
who
in
likelyhood
would
not
consent
to
the
peoples
errour
,
for
making
of
an
Idoll
,
by
inducements
of
perswasion
;
but
was
faine
to
yeelde
to
the
importunitie
of
their
sway
.
As
also
it
is
not
credible
that
Salomon
did
serue
idols
of
ignorance
,
but
that
he
was
drawne
to
such
sacriledge
by
feminine
flatteries
&
inticements
:
So
S.
Aug.
conceiueth
of
Adam
,
that
he
beleeued
not
the
Serpent
,
but
consented
to
his
wife
of
matrimoniall
indulgence
,
and
would
not
bee
seuered
from
his
onely
consort
and
companion
,
not
in
the
communion
of
her
sinne
.
Etsi
credendo
non
sunt
ambo
decepti
,
peccando
tamen
ambo
capti
sunt
&
Diaboli
laqueis
implicati
:
Although
man
and
woman
both
were
not
deceiued
in
beleeuing
the
Serpent
;
yet
both
of
them
were
catched
and
intangled
in
the
Deuils
snares
.
But
when
God
sayth
in
Genesis
,
Behold
Adam
is
become
like
to
one
of
vs
,
knowing
good
and
euill
,
it
confuteth
S.
Augustines
coniecture
,
and
sheweth
manifestly
that
Adam
also
was
circumvented
with
errour
,
and
ouertaken
in
fraude
:
else
why
is
this
worke
put
vpon
him
?
Wherefore
doth
God
vpbraid
him
so
ironically
,
that
he
is
now
like
vnto
God
?
This
Sarcasmus
,
in
my
vnderstanding
,
is
a
taxation
of
his
credulous
temeritie
,
in
beleeuing
the
Serpents
promise
.
Irridens
vtique
Deus
non
approbans
hoc
dixit
,
quod
putabas
te
similem
fore
nostri
;
ergo
quia
voluisti
esse
quod
non
eras
,
desijsti
esse
quod
eras
.
S.
Ambr.
de
Elia
&
ieiun
.
For
God
speakes
it
by
derision
,
not
by
allowance
:
Thou
haddest
a
conceit
to
become
like
vnto
vs
;
therefore
in
affecting
to
be
more
then
thou
wast
indeede
,
thou
hast
lost
euen
that
excellencie
which
thou
didst
receiue
.
S.
Paul
writ
to
Timothie
,
that
Adam
was
not
deceiued
,
but
the
woman
;
he
meant
not
to
extenuate
the
mans
offence
,
or
to
exempt
him
from
the
fraude
or
imposture
of
the
Deuill
:
but
to
shew
whether
sexe
was
more
credulous
,
infirme
,
and
like
to
be
seduced
.
Herein
he
concludeth
the
woman
to
be
the
weaker
vessell
,
and
forbiddeth
her
to
teach
in
the
Church
,
because
that
when
she
was
yet
perfect
and
sound
,
the
Serpent
began
with
her
as
the
easier
to
be
deceiued
.
Saint
Paul
did
thinke
that
the
Serpent
would
resort
to
his
former
instrument
,
and
so
hold
the
ministrie
in
lesse
regard
,
for
the
weakenesse
of
their
sexe
.
Behold
S.
Pauls
proiect
in
the
words
to
Timothy
.
Here
in
this
Text
another
matter
is
in
hand
.
No
question
here
,
whether
the
man
or
woman
was
first
in
preuarication
:
were
that
the
point
,
the
Deuill
in
his
pride
would
haue
the
start
of
both
;
Hee
was
a
sinner
from
the
beginning
.
The
propagation
of
sinne
is
the
thing
now
considerable
,
and
what
person
it
was
that
brought
a
succession
of
sinne
throughout
all
mankinde
.
And
as
well
here
,
as
in
all
other
places
,
the
Scripture
attributeth
the
matter
of
propagation
,
not
to
women
but
to
men
.
Therefore
we
will
dismisse
Eue
,
if
you
please
,
as
our
Sauiour
Christ
dismissed
the
woman
taken
in
adultery
;
Quid
huic
deerat
,
quem
misericordia
custodiebat
,
docebat
veritas
,
regebat
iustitia
,
pax
fouebat
.
Sed
heu
ad
multam
insipientiam
&
perniciem
sibi
ac
posteris
suis
descendit
de
Hierusalem
in
Hiericho
.
Siquidem
incidit
in
latrones
à
quibus
legitur
despoliatus
.
Annon
despoliatus
qui
domino
veniente
nudum
se
esse
conqueritur
.
nec
vero
poterat
revestiri
,
vel
ablata
sibi
recipere
vestimenta
,
nisi
Christus
amitteret
sua
.
O
venenum
quod
non
curatur
nisi
veneno
.
Saint
Paul
heere
frameth
two
inditements
against
him
:
the
one
for
disobedience
;
the
other
for
transmitting
his
sinne
.
By
one
mans
disobedience
many
were
made
sinners
.
Obserue
the
right
valuation
,
and
true
qualitie
of
Adam
his
trespasse
:
that
it
was
not
any
light
errour
,
but
an
absolute
prevarication
of
both
Tables
;
a
disobedience
to
God
,
and
a
grieuance
vnto
men
.
Primordialis
lex
est
data
in
paradiso
quasi
matrix
omnium
praeceptorum
:
That
first
Law
(
saith
Tertullian
)
giuen
in
Paradise
,
was
the
summe
and
comprehension
of
the
whole
diuine
Law
,
that
was
published
afterwards
.
Therefore
in
the
breach
thereof
,
all
manner
of
offences
are
conteyned
.
But
if
the
fruite
were
good
,
why
should
it
not
be
tasted
?
if
it
were
euill
,
what
did
it
in
paradise
?
The
fruit
certainely
was
good
,
but
obedience
better
;
because
the
whole
law
is
performed
with
obedience
.
Indeed
nothing
is
more
expedient
for
the
soule
then
obedience
.
And
if
it
behooue
euery
soule
to
obey
:
the
seruant
his
Lord
,
the
childe
his
father
,
the
wife
her
husband
;
all
to
obey
the
Prince
:
how
much
importeth
it
man
to
obey
God
?
As
by
the
disobedience
of
one
man
&c.
If
I
should
here
discusse
,
where
his
disobedience
began
first
;
whether
in
his
minde
,
or
in
his
body
:
some
happily
would
say
,
Quod
si
quisquam
dicat
,
If
any
man
thinke
(
saith
S.
Augustine
)
that
the
bodie
is
the
first
cause
of
all
sinnes
,
certainely
he
hath
not
well
considered
the
whole
nature
of
mankind
.
Indeed
the
bodie
that
is
corruptible
,
aggrauateth
the
soule
,
and
the
earthy
mansion
keepeth
downe
the
minde
.
Vt
vidi
,
vt
perij
,
vt
me
malus
abstulit
error
?
Oftentimes
our
right
eyes
offend
vs
,
because
they
roll
,
they
wander
;
they
are
regenerate
but
in
part
,
and
death
entreth
into
the
soule
〈◊〉
that
window
.
Shut
that
window
in
the
name
of
God
,
make
a
couenant
with
it
,
turne
it
away
that
it
behold
not
vanitie
;
Giue
not
your
members
as
weapons
of
vnrighteousnesse
vnto
sinne
.
Surgit
ira
:
noli
dare
irae
linguam
ad
maledicendum
,
noli
dare
manum
aut
pedem
ad
feriendum
.
non
surgeret
ista
ira
irration
abilis
,
nisi
peccatum
esset
interius
,
sed
tolle
illi
regnum
,
non
habeat
arma
vnde
contra
te
pugnet
:
discet
etiam
non
surgere
,
cum
arma
non
coeperit
inuenire
.
S.
Aug.
Tract
.
in
Ioh.
41.
The
bodily
members
are
the
instruments
,
they
are
not
the
originall
of
sinne
.
Will
you
haue
a
proofe
thereof
in
the
matter
we
handle
?
It
is
not
to
be
doubted
,
but
this
one
man
,
and
the
woman
too
,
had
seene
the
Tree
of
the
knowledge
of
good
and
euill
formerly
without
any
lust
or
desire
to
taste
the
fruite
:
the
faith
that
he
then
bare
to
God
,
was
a
guardian
to
his
heart
;
and
that
to
all
his
senses
.
But
after
his
heart
had
once
reuolted
from
faith
and
loyaltie
,
all
the
outward
senses
were
corrupted
with
it
instantly
.
Euerie
man
is
tempted
,
when
hee
is
drawne
away
by
his
owne
Concupiscence
,
and
is
entised
.
Then
when
lust
hath
conceiued
,
it
bringeth
forth
the
act
of
sinne
,
but
the
beginning
is
from
the
mind
within
.
Out
of
the
heart
come
euill
thoughts
,
murthers
,
adulteries
,
fornications
,
thefts
,
false
testimonies
,
slanders
.
Non
potest
fieri
(
saith
S.
Augustine
)
vt
habeat
mala
facta
,
qui
habet
cogitationes
bonas
;
facta
enim
de
cogitationibus
procedunt
:
It
is
not
possible
that
a
man
exercised
in
good
thoughts
,
should
be
much
tainted
with
ill
actions
;
for
all
actions
proceed
from
our
thoughts
.
Then
keepe
thine
heart
with
all
diligence
,
for
thereout
commeth
life
.
Therefore
I
cannot
hold
with
them
,
that
make
all
the
sinnes
of
the
soule
to
proceede
from
the
bodie
:
so
the
wicked
Angels
wanting
bodies
,
should
want
sinne
too
;
and
the
spirits
of
the
damned
assoone
as
they
bee
sequestred
from
their
bodies
,
should
cease
also
from
their
sinne
.
It
is
but
a
Poets
opinion
concerning
soules
puritie
:
Igneus
est
ollis
vigor
&
Coelestis
origo
Virgil
is
no
classicall
authour
in
matters
of
doctrine
:
the
Fathers
of
the
Church
are
more
authenticall
S.
Bernard
speaking
of
the
soule
,
saith
otherwise
;
Prior
reparanda
est
,
quam
constat
corruisse
priorem
.
Anima
siquidem
corrupta
in
culpam
,
fecit
quoque
vt
corpus
corrumperetur
in
poenam
.
So
S.
Augustine
resolueth
the
doubt
;
that
the
corruption
of
the
flesh
,
which
ladeth
the
soule
,
was
not
the
cause
,
but
the
punishment
of
the
first
sinne
:
and
it
was
not
the
corruptible
flesh
that
made
the
soule
sinfull
,
but
it
was
the
sinne
of
the
soule
that
made
the
bodie
corruptible
.
Est
mens
primum
veteris
hominis
membrum
,
&
primus
peccati
administer
,
nativa
prauitate
infecta
,
&
suggestionum
Sathanae
capax
;
hinc
motus
praui
,
mali
&
de
malo
,
quamvis
nihil
accesserit
vltra
his
mens
impellit
voluntatem
,
quae
tunc
altera
peccati
ministra
efficitur
,
&
concupiscentias
parit
,
tunc
tandem
corpus
ab
animo
impulsum
totum
accenditur
,
huc
atque
illuc
transuersum
rapitur
;
omnes
sensus
adeoque
omnia
corporis
tyranni
arbitrio
se
sistunt
,
Galathians
.
Whether
it
were
the
one
or
the
other
:
that
the
bodie
were
in
disobedience
before
the
soule
,
or
the
soule
before
the
bodie
:
whether
the
blinde
did
leade
the
lame
,
or
the
lame
were
guide
to
the
blinde
;
behold
now
both
are
fallen
into
the
ditch
,
and
ouershadowed
,
not
with
a
cloud
,
but
with
a
verie
night
of
darkenesse
.
In
this
one
mans
disobedience
we
see
that
verified
,
which
Christ
saith
in
the
Gospel
,
They
that
doe
euill
shun
the
light
,
because
their
workes
are
euill
.
He
is
no
sooner
fallen
,
then
he
becommeth
Lucifuga
,
affecteth
darknesse
,
and
flyeth
to
the
couert
to
hide
himselfe
.
His
body
and
the
parts
thereof
,
are
the
same
that
they
were
before
;
but
then
they
were
seene
with
glorie
,
and
now
they
are
couered
with
shame
:
his
wil
is
auerse
,
his
heart
is
full
of
feare
and
distrust
,
his
very
minde
is
darkened
,
which
should
be
the
light
,
the
watchman
,
the
Centinel
both
of
body
and
soule
;
and
if
the
light
thereof
be
turned
into
darkenesse
,
O
how
great
must
that
darkenesse
be
?
Greater
verily
then
the
darknesse
of
Egypt
,
which
was
not
so
vniuersall
,
but
that
there
was
light
left
in
the
land
of
Gosen
,
But
here
,
after
mans
disobedience
darkenesse
preuailed
ouer
all
.
No
power
of
the
minde
,
no
part
of
the
bodie
free
or
cleere
:
hee
is
not
absolutely
depriued
of
naturall
faculties
,
and
endowments
of
reason
,
iudgement
,
will
,
as
if
he
were
become
a
blocke
;
but
they
are
depraued
and
decayed
:
he
knowes
still
,
marie
it
is
but
in
part
;
and
what
part
?
his
mind
doth
vnderstand
,
but
humane
things
,
&
not
diuine
;
earthly
,
&
not
heauenly
businesse
:
his
will
doth
affect
also
and
desire
;
&
what
?
sure
bodily
pleasures
or
delights
,
not
spirituall
ioyes
.
Wist
ye
not
that
when
the
fountaine
of
all
goodnes
was
forsaken
,
nothing
would
remaine
but
sinne
?
when
the
father
of
lights
was
left
,
that
darkenesse
would
couer
all
?
Sine
tuà
luce
ô
lux
beatissima
non
est
veritas
,
adest
error
,
adest
vanitas
:
You
haue
heard
the
mans
disobedience
to
God
:
It
resteth
now
to
shew
,
how
also
he
offended
his
neighbor
therein
,
namely
,
by
transmitting
sinne
to
his
posteritie
.
By
his
disobedience
many
were
made
guiltie
:
Here
I
doe
willingly
call
you
to
remembrance
,
that
Adam
did
not
sinne
as
an
ordinarie
person
;
for
so
his
sinne
had
rested
in
himselfe
,
and
determined
there
.
It
was
Iobs
perswasion
in
his
owne
particular
:
Though
I
had
indeed
erred
,
mine
errour
remaineth
with
me
.
Doth
it
not
hold
good
correspondencie
with
the
rule
of
Iustice
?
The
soule
that
sinneth
,
that
soule
shall
die
.
Adams
case
is
not
so
,
it
is
extraordinarie
.
As
God
had
beautified
the
whole
nature
of
mankind
with
excellent
gifts
in
this
one
man
,
vpon
the
condition
of
his
loyaltie
and
obedience
:
so
was
he
resolute
to
bereaue
it
of
them
all
in
him
againe
,
assoone
as
he
began
to
be
refractorie
or
disobedient
.
Who
can
distaste
this
iustice
,
or
finde
any
harshnes
in
it
,
when
both
were
propounded
vnto
the
man
vpon
equall
termes
?
Hereby
also
it
may
appeare
that
Adam
sinned
,
not
as
a
priuate
man
:
but
as
the
common
root
or
stocke
of
mankind
;
as
a
publique
person
,
and
father
of
vs
all
.
When
sinne
had
once
got
hold
of
his
person
,
must
it
not
needes
taint
vs
all
that
are
partakers
of
his
nature
?
Because
we
were
all
enclosed
in
his
loines
when
he
sinned
,
hee
branded
vs
all
with
the
prints
and
tincture
of
his
rebellion
.
So
this
disobedience
rested
not
in
Adam
,
but
became
hereditarie
:
it
was
not
personall
in
him
alone
,
but
naturall
to
vs
all
,
and
a
matter
of
succession
.
It
made
him
a
trespasser
,
&
vs
all
sinners
with
him
;
whether
Pelagius
will
or
no.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
None
is
free
,
not
a
childe
of
a
day
olde
,
though
Anabaptists
be
mad
for
it
.
We
doe
all
die
;
neither
doth
there
liue
a
man
vpon
earth
,
which
shall
not
see
death
:
and
therefore
we
doe
all
sinne
,
For
death
is
the
reward
of
sinne
;
or
else
some
should
be
equal
vnto
Christ
,
Adam
.
As
in
one
person
there
be
diuerse
members
,
which
be
all
guiltie
when
the
person
is
conuicted
:
so
in
the
nature
of
mankind
,
there
be
many
persons
,
as
it
were
seuerall
members
and
parts
thereof
,
and
when
the
whole
was
corrupted
,
euery
particular
,
communicating
therewith
,
must
needes
haue
the
same
tainture
.
And
as
a
cankred
roote
,
doeth
send
foorth
cankred
boughes
;
a
masse
of
leauen
,
leuened
loaues
;
the
egges
of
a
Cockatrise
,
venemous
serpents
:
so
Adam
entring
into
disobedience
,
begetteth
disobedient
children
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
of
an
ill
bird
,
worse
chickins
.
Iudge
now
whether
we
doe
beare
the
punishment
of
another
mans
transgression
,
or
are
guiltie
in
our
owne
faults
.
If
one
mans
disobedience
brought
such
an
Iliade
of
sorrowes
;
what
must
our
guiltinesse
be
that
haue
added
many
,
and
many
actuall
transgressions
to
his
originall
corruption
?
Much
euery
way
,
&
too
too
much
.
Let
no
man
then
qualifie
Adams
sinne
,
or
his
owne
,
with
vaine
excuses
;
as
if
his
disobedience
had
not
bene
capitall
,
but
veniall
,
and
a
trifle
to
eate
of
an
apple
.
The
lesse
the
thing
was
that
God
did
forbid
,
the
more
easily
he
might
haue
forborne
,
and
kept
the
commandement
.
No
,
no
,
there
is
not
any
thing
light
,
not
any
thing
little
,
not
any
thing
of
small
regard
in
disobedience
,
and
disobedience
of
God
,
and
of
such
a
God
as
he
had
shewed
himselfe
to
Adam
:
all
is
heynous
,
all
horrible
,
all
heauie
,
all
a
talent
of
lead
.
Yet
in
this
passage
I
will
commend
a
caution
vnto
you
,
and
wish
diligent
heed
to
be
taken
of
two
extremities
;
That
we
neyther
extend
our
corruption
too
farre
,
lest
we
depraue
the
glorie
of
our
Creator
:
nor
eleuate
it
too
much
,
lest
wee
depresse
the
benefite
of
our
Redeemer
.
The
Scholemen
and
Church
of
Rome
,
runne
too
much
on
the
left
hand
,
and
offend
in
the
latter
;
whilest
they
goe
about
to
make
originall
sinne
(
that
is
,
the
venome
which
Adam
hath
conveyed
vnto
vs
)
to
be
but
a
light
and
superficiall
accident
,
easily
remoued
;
and
,
as
they
termed
it
in
their
late
Councell
of
Trent
,
not
true
sinne
,
but
only
the
froth
and
scumme
of
sinne
,
Session
.
5.
can.
6.
When
originall
sinne
is
thus
extenuated
,
consider
(
I
beseech
you
)
what
,
and
how
little
it
is
that
they
leaue
to
the
redemption
and
benefit
of
Christ
?
Not
actuall
,
not
any
great
or
enormious
sinne
;
such
must
be
holpe
by
our
owne
penance
,
prayers
,
almes
,
and
satisfaction
:
Nor
my
foule
spots
of
originall
sinne
;
that
they
account
to
be
but
an
abilitie
,
or
disposition
to
sinne
,
and
a
matter
of
nothing
.
So
by
their
doctrine
,
the
Sonne
of
God
watched
and
prayed
,
and
fasted
,
was
tempted
with
hunger
,
thirst
,
buffets
,
scourges
,
indignities
,
and
with
a
most
painefull
and
shamefull
death
,
for
a
matter
of
nothing
.
What
is
contumelious
to
the
gratious
benefit
of
our
redemption
,
if
this
be
not
?
Is
not
this
to
giue
a
thousand
to
our
Redeemer
,
and
ten
thousand
to
our selues
?
Illyricus
runneth
vpon
the
rocke
,
which
is
on
the
other
side
,
and
goeth
too
far
on
the
right
hand
;
perswading
that
the
sinne
which
Adam
hath
conueyed
to
vs
,
to
be
our
very
substance
.
Sure
there
cannot
be
any
thing
added
to
the
disease
in
this
kinde
,
but
that
which
must
detract
from
the
Creator
:
our
substance
is
of
his
building
.
And
is
it
not
a
strange
amplification
of
the
disease
,
that
brings
dishonour
,
instead
of
glory
to
the
Physitian
?
If
original
sinne
be
of
mans
substance
,
must
it
not
needs
haue
tainted
Christ
?
it
is
most
certaine
that
he
tooke
our
whole
substance
:
how
could
he
be
true
man
,
without
the
substance
of
man
?
This
sinne
which
is
transmitted
to
vs
all
,
is
no
part
of
mans
nature
,
but
a
deprauation
of
it
,
spreading
it selfe
ouer
all
,
&
creeping
into
our
marrow
and
most
hidden
entrailes
.
There
is
a
secret
poison
within
vs
,
like
vnto
the
graines
of
Mustard
seede
,
little
in
the
beginning
,
but
groweth
to
a
great
tree
.
There
want
no
subtile
practises
without
vs
,
according
to
the
depthes
of
Sathan
,
insinuated
so
couertly
,
that
they
are
scarce
marked
from
whence
they
come
,
nor
whither
they
tend
.
I
would
I
were
able
to
distinguish
them
vnto
you
:
but
I
cannot
deliuer
that
which
I
haue
not
receiued
.
There
is
morbus
Mentis
,
and
morsus
Serpentis
:
malum
innatum
,
and
malum
seminatum
:
pactus
Cordis
,
&
seminarium
hostis
.
They
are
not
one
,
but
agree
in
one
:
both
are
the
sower
fruites
of
this
mans
fatall
disobedience
.
Thereby
hee
receiued
the
one
,
admitted
the
other
,
and
transmitted
both
vnto
vs
all
:
And
they
are
sufficient
,
eyther
for
conception
or
production
of
sinne
.
So
by
one
mans
disobedience
wee
are
all
made
sinners
.
Peraduenture
some
will
say
,
that
this
man
,
by
whom
sinne
came
,
was
receiued
into
fauour
againe
.
And
what
question
soeuer
others
may
make
,
my
opinion
is
verily
according
to
charitie
,
that
Adam
was
saued
,
and
had
present
forgiuenesse
of
his
sinne
.
Then
you
will
aske
,
how
he
should
transmit
that
sinne
to
his
posterity
,
that
was
remitted
to
himselfe
?
Saint
Augustine
answereth
,
that
the
Saints
children
discend
from
their
parents
by
carnall
generation
,
not
by
spirituall
regeneration
.
But
Adams
sinne
was
forgiuen
:
I
graunt
it
,
yet
that
was
not
a
matter
of
nature
,
where
the
fountaine
of
generation
rested
;
the
forgiuenesse
of
his
sinne
was
a
matter
of
Grace
,
in
the
power
of
GOD
,
not
in
Adams
flesh
.
For
how
was
his
sinne
forgiuen
?
not
by
taking
sinne
absolutely
away
from
him
,
but
by
not
imputing
it
vnto
him
.
This
imputation
was
not
in
Adams
power
,
but
in
Gods
good
pleasure
;
therefore
he
could
not
transmit
it
to
his
posteritie
:
He
transmitted
onely
his
owne
tainture
and
mortalitie
.
You
know
how
the
Husbandman
doth
purge
and
cleanse
the
seede
that
hee
casteth
into
the
ground
;
he
thresheth
it
from
the
straw
,
winnoweth
it
from
the
chaffe
,
siftieth
it
from
all
hoore
,
and
so
soweth
bare
and
cleane
corne
:
yet
it
commeth
vp
not
pure
corne
,
but
ioyned
with
straw
,
and
couered
with
eares
.
How
so
?
Because
it
had
these
purifications
,
not
naturally
,
but
outwardly
,
by
the
paines
and
endeuours
of
the
Husbandman
.
And
as
it
was
amongst
the
circumcised
Iewes
;
their
children
were
borne
with
the
foreskin
againe
vncircumcised
,
because
their
circumcision
was
not
inward
or
naturally
in
the
parent
,
but
added
outwardly
by
humane
violence
:
So
it
stood
with
Adam
;
though
his
sinne
were
forgiuen
,
yet
because
his
righteousnesse
was
altogether
in
Gods
imputation
,
not
in
his
owne
nature
,
he
transmitted
sinne
and
mortality
,
which
he
had
in
himselfe
:
and
could
not
transmit
righteousnesse
or
immortality
,
because
they
were
altogether
outward
,
in
the
power
of
God
.
Another
Item
the
Apostle
giueth
vs
,
that
seeing
our
sinne
commeth
from
our selues
,
God
is
not
authour
thereof
.
Dauid
speaketh
truely
of
the
holy
One
of
Israel
;
Thou
art
not
a
God
that
louest
wickednesse
,
Psal
5.
Were
it
not
strange
then
for
him
to
be
authour
of
that
which
he
doth
not
loue
?
S.
Iohn
reduceth
all
the
sinnes
in
the
world
to
three
heads
,
the
concupiscence
of
the
flesh
,
the
lust
of
the
eyes
,
and
the
pride
of
life
.
These
,
the
same
Apostle
saith
,
are
not
of
the
father
,
but
of
the
world
.
Sinne
is
a
thing
repugnant
to
the
nature
of
God
,
and
contrarie
to
all
his
properties
.
It
cannot
stand
with
his
goodnesse
:
for
being
the
chiefe
and
soueraigne
good
,
he
cannot
be
authour
of
euill
;
seeing
euerie
one
affecteth
,
not
that
which
is
opposite
,
but
that
which
is
conformable
and
agreeable
to
his
nature
,
And
God
is
light
,
and
in
him
dwelleth
no
darkenesse
at
all
.
Againe
,
it
were
some
impeachment
of
his
power
,
to
be
authour
of
sinne
:
for
without
any
euill
God
is
able
to
doe
what
good
he
will
.
The
wisedome
of
God
will
not
admit
him
to
be
authour
of
sinne
.
Good
is
the
proper
obiect
that
draweth
euery
one
his
desire
(
as
the
Philosopher
disputeth
truely
)
and
euill
is
neuer
desired
nor
sought
after
,
but
through
error
,
when
that
which
hath
but
the
face
and
outward
appearance
of
good
,
is
mistaken
for
it
,
which
hath
the
true
nature
of
good
indeed
.
So
God
cannot
be
the
author
of
sinne
,
vnlesse
you
derogate
some
thing
from
his
wisedome
;
And
O
Lord
thine
eyes
be
cleere
,
thou
canst
not
see
euill
.
If
he
were
authour
of
sinne
,
hee
should
diuert
and
turne
men
away
from
himselfe
;
and
that
were
a
plaine
deniall
of
himselfe
,
not
fit
,
not
possible
to
comply
with
his
truth
.
Neither
can
it
hold
correspondencie
with
his
mercie
:
for
he
pittieth
and
is
mercifull
to
them
that
sinne
;
therefore
he
cannot
be
author
thereof
.
To
be
short
,
it
will
not
sort
with
his
iustice
:
for
hee
punisheth
sinne
,
because
he
is
iust
;
and
then
he
cannot
be
authour
of
it
,
but
he
must
needes
be
vniust
.
And
is
there
any
vnrighteousnes
with
God
?
That
is
an
absurditie
to
be
detested
,
not
confuted
.
God
forbid
.
God
forbid
,
Iob
,
that
wickednesse
should
be
in
God
,
or
iniquitie
in
the
Almightie
.
He
sent
his
sonne
to
take
away
the
sinnes
of
the
world
,
and
to
dissolue
the
workes
of
the
Deuill
;
therefore
he
createth
them
not
:
for
if
I
build
againe
the
things
which
I
haue
destroied
,
I
make
my selfe
a
trespasser
.
Inventor
vitij
non
est
Deus
,
Angelus
illud
Degener
infami
conceptum
mente
creavit
.
i.
Ens
,
is
causa
essendi
,
non
deficiendi
,
of
being
,
and
not
of
fayling
.
Seeing
God
is
Ens
,
men
of
indifferent
iudgement
may
see
that
non
esse
ad
Deum
non
pertinet
.
Lux
non
potest
gignere
tenebras
:
Sol
illuminat
sua
natura
sed
non
inducit
tenebras
;
recedente
vero
Sole
sponte
sequuntur
tenebrae
.
Ita
Deus
qui
natura
sua
bonus
est
,
si
recedat
a
nobis
,
hoc
est
,
iustis
de
causis
gratiam
suam
nobis
subtrahat
,
vel
vt
puniat
nos
,
vel
vt
alijs
gratia
sua
magis
sit
conspicua
,
sponte
peccatum
sequitur
.
Nec
necesse
est
vt
causam
peccati
alibi
inquiramus
,
quum
interiorem
habeamus
malam
voluntatem
,
ad
quam
accedit
suggestio
Diaboli
.
Light
cannot
breede
darkenesse
,
the
Sunne
lightneth
properly
,
and
induceth
not
darkenesse
;
but
when
the
Sunne
goeth
away
,
darkenesse
followeth
of
their
owne
accord
.
So
it
is
with
God
,
who
is
good
in
himselfe
;
when
hee
withdraweth
his
graces
from
vs
vpon
iust
causes
,
eyther
for
our
punishment
,
or
to
make
his
goodnesse
more
conspicuous
vnto
others
:
when
God
hath
retyred
himselfe
from
vs
vpon
any
occasion
,
sinne
is
at
hand
by
and
by
to
take
place
of
it selfe
.
Let
vs
therefore
lay
the
blame
of
sinne
vpon
the
Deuill
that
deuised
it
,
and
vpon
our selues
that
consented
vnto
him
:
let
vs
not
charge
God
foolishly
,
but
magnifie
and
praise
him
for
his
infinit
goodnesse
and
mercies
,
in
abolishing
the
workes
of
the
Deuill
,
and
beseech
him
to
beate
downe
that
crooked
Serpent
more
and
more
vnder
our
feete
,
euen
for
his
Christ
his
sake
.
AMEN
.
FINIS
.
THE
SWEET
MYSTErie
of
mans
Reparation
.
ROM.
5.
VERS.
19.
As
by
one
mans
disobedience
many
were
made
sinners
;
so
by
the
obedience
of
one
,
shall
many
also
be
made
righteous
.
THE
last
Sabbath
I
discussed
the
former
part
of
this
Text
vnto
your
most
honourable
houshold
,
and
now
,
by
the
assistance
of
God
his
holy
Spirit
,
&
your
Princely
patience
,
doe
purpose
to
vnfold
the
second
.
Three
points
are
here
to
be
cleared
;
first
,
who
this
obedient
person
was
;
secondly
,
the
manner
of
his
obedience
;
thirdly
,
the
validitie
.
As
to
the
first
:
This
age
doth
not
affoord
such
plentie
of
obedience
,
as
may
make
the
person
here
spoken
of
,
doubtfull
or
ambiguous
.
If
bare
profession
were
good
obedience
,
Christ
would
neuer
haue
told
the
Iewes
,
Saul
,
neuer
intending
obedience
,
pretends
it
all
in
vaine
.
If
some
certain
religious
people
,
haue
deuoted
themselues
to
obedience
,
their
vowes
make
the
title
fayrer
,
but
not
the
obligation
stronger
.
S.
Bernard
decyphered
such
vanities
long
agoe
,
Sine
defectu
pauperes
,
sine
despectu
humiles
,
sine
labore
diuites
esse
volunt
:
Holy
and
obedient
people
indeed
,
that
will
be
poore
without
want
,
humble
without
contempt
,
rich
without
labour
,
and
obedient
without
any
reknowledgement
of
allegiance
.
They
will
not
be
like
vnto
other
men
;
therefore
sauing
our
Aphorisme
against
retaliation
and
Christian
charitie
,
that
nothing
be
done
in
reuenge
,
if
other
men
wil
be
as
peremptorie
againe
,
not
to
be
like
vnto
them
,
there
shall
be
no
great
cause
left
(
as
I
suppose
)
for
Church
or
Common-wealth
to
complaine
.
Frauncis
,
Benedict
,
Dominick
,
Ignatius
Loyola
,
and
their
superiours
.
But
why
should
Christians
,
that
are
borne
of
God
,
take
names
from
men
?
Non
ad
hominis
nomen
ambulo
,
Christi
nomen
teneo
.
Perirem
si
essem
de
parte
Pauli
;
quomodo
non
perirem
,
si
essem
de
parte
Donati
.
His
obedience
stood
in
performing
his
fathers
will
;
theirs
is
exercised
in
vpholding
mans
inuentions
,
or
if
they
labor
in
obeying
God
,
it
is
but
in
part
,
and
he
was
obedient
perfectly
:
his
person
was
infinite
,
theirs
is
finite
;
his
innocent
,
theirs
sinfull
:
his
obedience
is
applicable
,
and
beneficiall
vnto
others
:
if
theirs
be
memorable
for
imitation
,
it
is
well
;
it
can
neuer
be
applicable
for
expiation
.
The
obedience
that
maketh
others
righteous
,
Refugium
nostrum
non
est
tale
:
The
obedience
of
Iesus
Christ
,
is
perfect
obedience
,
full
of
securitie
,
voyde
of
feare
.
He
is
the
person
then
,
by
whose
obedience
many
are
made
righteous
.
His
obedience
was
admirable
,
and
it
sutes
well
with
his
person
,
which
is
wonderfull
,
singular
,
and
not
to
be
matched
:
Dauids
sonne
,
and
Dauids
Lord
;
the
sonne
of
Mary
,
and
the
father
of
eternitie
;
the
sonne
of
man
,
and
the
sonne
of
God
,
Who
being
in
the
forme
of
God
,
thought
it
no
robberie
to
be
equall
with
God
:
but
he
made
himselfe
of
no
reputation
,
and
tooke
vpon
him
the
forme
of
a
seruant
,
and
was
made
like
vnto
men
,
and
was
found
in
shape
as
a
man
.
He
humbled
himselfe
,
and
became
obedient
vnto
the
death
,
euen
the
death
of
the
Crosse
.
Two
entyre
&
perfect
natures
,
combined
&
glewed
together
in
one
person
,
Emmanuel
,
God
and
man
.
This
makes
another
doubt
,
whether
his
obedience
was
performed
in
the
humanitie
,
or
in
the
diuinitie
,
or
in
both
together
:
I
answer
,
that
he
was
obedient
in
the
humane
nature
alone
,
not
in
the
diuine
.
If
the
diuine
nature
could
haue
yeelded
obedience
,
had
not
his
incarnation
beene
superfluous
?
If
the
diuinitie
had
bene
obedient
,
it
must
haue
died
too
;
for
he
was
obedient
vnto
death
:
and
is
it
possible
to
haue
a
mortall
diuinitie
?
There
was
no
congruitie
,
that
one
nature
should
vndertake
the
obedience
imposed
on
the
other
:
behold
a
confusion
,
for
the
Godhead
to
entertaine
and
handle
the
businesse
of
the
manhood
.
Destroy
this
Temple
,
and
I
will
raise
it
vp
in
three
dayes
:
That
he
bare
our
sinnes
in
his
body
;
and
our
Text
teacheth
vs
,
That
it
was
the
obedience
of
one
man
.
It
was
not
then
diminutio
diuinitatis
,
no
abatement
of
his
godhead
,
but
depositio
corporis
,
an
humiliation
of
his
bodie
alone
.
And
that
had
not
auayled
without
an
vnion
,
and
concurrence
of
both
natures
in
one
person
.
Tolerare
passiones
nunquid
posset
nisi
homo
?
Mori
&
crucifigi
&
humiliari
posset
nisi
homo
?
S.
Aug.
in
Psal.
90.
If
he
had
bene
God
onely
,
he
could
not
haue
bene
obedient
if
man
onely
,
he
had
not
beene
sufficient
.
But
when
the
same
person
that
was
creator
of
all
things
,
became
obedient
,
and
obedient
vnto
death
:
what
is
it
that
his
obedience
could
not
worke
?
the
death
of
all
the
creatures
of
the
world
,
is
not
equiualent
:
it
is
preponderant
,
and
preferred
in
the
ballance
of
Gods
iustice
.
If
man
had
not
ouercome
the
enemie
,
hee
had
not
beene
ouercome
iustly
.
Againe
,
if
God
had
not
giuen
saluation
,
we
could
not
hold
it
firmely
,
His
manhood
was
inseperably
conioyned
and
supported
in
the
vnitie
of
the
godhead
;
so
as
death
it selfe
,
that
seuereth
man
and
wife
asunder
,
that
deuideth
bodie
and
soule
,
and
parteth
all
things
else
,
could
yet
make
no
seperation
here
:
but
then
,
euen
in
the
death
of
his
bodie
,
the
diuinitie
did
adhaere
,
and
was
coupled
with
it
in
the
graue
;
otherwise
it
had
followed
the
condition
of
all
flesh
else
,
seene
corruption
,
and
abid
in
death
.
Seeing
then
that
there
is
so
firme
an
vnion
of
the
Godhead
and
manhood
in
one
person
,
the
obedience
which
the
manhood
performed
,
may
rightly
be
valued
at
an
infinite
rate
,
as
if
it
had
beene
done
by
the
Deitie
it selfe
.
If
Dauid
thought
he
did
Saul
wrong
,
Concerning
the
manner
of
his
obedience
,
Desiderio
desideraui
,
I
haue
earnestly
desired
to
eate
this
Passeouer
with
you
:
Hee
was
sure
that
he
himselfe
should
then
also
be
made
a
Passeouer
,
and
be
offered
vp
as
the
Lambe
of
God
,
that
taketh
away
the
sinnes
of
the
world
:
hee
knew
then
that
he
should
suffer
a
most
painefull
and
ignominious
death
;
which
any
man
else
would
haue
desired
as
earnestly
to
auoide
,
as
he
did
vehemently
long
to
vndertake
.
Not
that
death
was
any
way
pleasing
to
him
in
it selfe
,
but
to
declare
his
affectionate
readinesse
in
obedience
to
his
father
,
and
his
great
thirst
of
our
saluation
.
You
may
reade
of
the
like
profession
that
he
maketh
in
the
Psalmes
:
Sacrifice
and
meate
offering
thou
wouldest
not
haue
,
but
hast
fitted
me
vp
a
body
.
Then
said
I
,
lo
,
I
come
.
In
the
beginning
of
the
booke
it
is
written
of
me
,
that
I
should
fulfill
thy
will
:
O
my
God
I
am
content
to
doe
it
.
In
which
words
,
I
may
commend
three
things
to
your
obseruation
:
-
1.
That
God
neuer
appointed
the
sacrifices
of
the
Olde
Testament
for
ransomes
of
sinne
,
but
for
figures
of
the
true
Sacrifice
.
-
2.
That
the
obedience
of
his
Sonne
,
is
a
full
propitiation
to
appease
his
wrath
.
-
3.
That
the
Sonne
offereth
that
sweete
smelling
sacrifice
of
his
obedience
,
with
all
cheerefulnesse
.
In
this
point
,
the
Metaphor
wherewith
the
Sonne
of
God
doth
expresse
the
voluntarie
addiction
of
his
obedience
,
is
emphaticall
,
and
worthy
of
reuiew
.
Aures
perforasti
mihi
:
He
alludeth
to
the
ciuill
ordinance
,
Exod.
21.
If
a
seruant
care
not
for
his
freedome
,
and
say
,
I
loue
my
Maister
,
and
will
not
goe
out
of
his
house
:
Then
his
Maister
shall
bring
him
to
the
Iudges
,
and
set
him
to
the
dore
,
or
to
the
post
,
and
his
Master
shall
bore
his
eare
through
with
an
awle
,
and
he
shall
serue
him
foreuer
.
I
say
too
little
,
when
I
say
Christ
obliged
himselfe
to
such
obedience
.
He
professeth
more
in
the
Psalme
,
Ioseph
would
not
contend
with
his
brethren
,
when
they
had
agreed
to
put
him
to
death
:
but
did
hee
not
vse
deprecations
?
They
acknowledge
it
,
Gen.
42.21
.
We
haue
verily
sinned
against
our
brother
,
in
that
we
sawe
the
anguish
of
his
soule
,
when
he
besought
vs
,
and
we
would
not
heare
him
.
Mee
thinks
I
see
how
pittifully
he
stood
in
the
midst
of
them
,
when
they
began
to
strip
him
out
of
his
coat
;
how
his
colour
went
away
with
the
apprehension
and
feare
of
death
;
how
his
cheekes
were
all
to
be
raied
with
teares
;
how
his
eyes
were
turned
euery
way
:
sometimes
to
one
brother
,
somtimes
to
another
,
sometimes
to
all
at
once
;
sometimes
to
the
ground
where
his
bodie
should
fall
,
sometimes
to
the
heauens
,
that
should
receiue
his
soule
.
Did
not
these
wofull
lookes
pleade
for
him
?
were
they
not
vocall
?
Yes
indeed
,
and
patheticall
Orators
.
And
after
that
with
beating
his
breast
,
hee
had
gained
passage
for
his
voyce
,
hee
added
words
to
this
effect
:
Alas
!
what
haue
I
done
worthie
of
this
that
you
goe
about
?
If
I
tolde
any
thing
of
you
,
it
was
but
truth
,
and
tended
to
your
reformation
:
if
my
dreames
be
offensiue
,
they
came
by
the
instinct
of
God
:
if
you
mislike
my
comming
,
it
was
my
fathers
pleasure
;
I
came
to
see
how
you
did
,
and
shall
I
now
die
?
O
spare
my
life
for
the
respect
you
haue
to
your
owne
bloud
:
spare
it
(
I
beseech
you
)
for
the
reuerence
you
beare
to
my
fathers
age
;
is
hee
not
also
yours
?
Spare
it
,
if
you
regard
not
men
,
yet
for
the
feare
you
haue
of
God
:
or
if
none
of
all
these
can
moue
your
bowels
,
for
my
life
;
let
me
haue
my
coate
,
this
partie-coloured
coate
,
the
ornament
of
my
youth
,
and
the
pledge
of
my
fathers
loue
,
for
an
hearse
to
shroude
and
couer
me
when
I
am
dead
.
Maruaile
not
at
Iosephs
obtestations
;
he
was
but
a
figure
of
obedience
,
and
the
figure
must
euer
be
inferior
to
the
truth
.
Christ
himselfe
vsed
no
tergiuersation
,
no
deprecation
:
But
as
a
sheepe
led
to
the
slaughter
,
so
opened
he
not
his
mouth
.
He
died
willingly
.
Saint
Peter
,
and
the
rest
that
dyed
for
the
testimonie
of
this
obedience
,
did
it
patiently
,
but
not
altogether
willingly
:
I
haue
warrant
and
authoritie
enough
for
it
,
When
thou
art
old
,
another
shall
gird
thee
,
and
leade
thee
whither
thou
wouldst
not
.
If
there
were
any
other
means
for
vs
to
come
to
Christ
,
who
would
die
?
Indeed
(
saith
another
great
Apostle
)
wee
that
are
in
this
tabernacle
,
sigh
and
are
burthened
,
because
we
would
not
be
vnclothed
,
but
be
clothed
vpon
.
Saint
Paul
would
be
like
Henoch
,
Elias
,
to
be
clothed
vpon
,
that
mortality
might
be
swallowed
vp
of
life
.
Although
we
go
from
labour
to
rest
;
from
expectation
to
possession
;
from
the
race
to
the
gaole
;
from
faith
to
fruition
;
from
a
pilgrimage
to
our
countrey
;
from
the
world
to
God
:
yet
the
passage
being
rugged
,
mingled
with
asperitie
,
hauing
some
of
the
gall
and
vineger
in
it
,
that
the
Iewes
gaue
vnto
Christ
,
Oblatus
est
quia
voluit
:
if
he
had
beene
vnwilling
,
he
was
not
vnable
to
hold
his
life
against
all
the
world
.
When
the
Iewes
sent
their
Sergeants
to
apprehend
him
,
he
meetes
his
aduersaries
in
the
mid-way
;
he
offereth
himselfe
,
and
askes
them
whom
they
seeke
.
When
they
said
,
Iesus
of
Nazareth
,
he
denied
not
,
I
am
hee
.
No
perswasions
could
diuert
him
from
this
obedience
:
his
disciples
say
,
Master
,
the
Iewes
did
seeke
for
thee
of
late
to
stone
thee
,
and
wilt
thou
go
to
Hierusalem
againe
?
Are
there
not
twelue
houres
in
the
day
?
If
any
man
walke
in
the
day
time
,
he
stumbleth
not
,
because
he
seeth
the
light
of
this
world
.
God
his
calling
is
like
this
day
light
,
which
suffereth
not
a
man
to
wander
,
or
to
goe
astray
out
of
his
way
:
in
obedience
of
this
calling
,
he
goeth
on
to
Hierusalem
couragiously
,
and
feares
no
swords
,
nor
staues
,
but
offereth
himselfe
the
second
time
,
and
askes
them
,
whom
they
seeke
?
Where
is
the
terror
and
defence
of
their
armed
men
?
forsooth
with
one
word
,
and
acknowledgment
of
himselfe
,
and
with
his
bare
voyce
,
saying
nothing
,
but
,
I
am
hee
;
the
whole
multitude
that
came
against
him
,
fierce
in
hatred
,
and
terrible
in
power
,
were
smitten
,
repelled
,
and
ouerthrowne
without
any
weapon
at
all
:
Was
there
euer
such
a
Hee
?
You
may
easily
accompt
what
this
Hee
will
doe
,
when
he
iudgeth
,
that
did
so
much
when
he
was
iudged
:
what
he
may
doe
when
he
raigneth
,
that
could
doe
this
when
he
obeyed
.
When
he
saw
the
wrath
of
God
stirred
vp
against
all
creatures
for
our
sinne
,
I
cannot
tell
you
whether
it
was
with
more
pietie
or
wisedome
;
with
greater
mercie
or
iustice
(
for
I
thinke
all
the
vertues
in
the
world
,
did
concurre
together
in
this
one
action
)
but
I
am
sure
that
it
was
with
great
willingnes
,
Si
propter
me
haet
tempestas
orta
sit
,
tollite
me
,
&
mittite
me
in
mare
.
And
what
tempest
could
be
raised
for
his
sake
?
that
I
will
also
shew
.
It
was
not
without
a
robberie
of
the
Sonne
of
God
,
that
Lucifer
did
affect
his
greatnesse
:
it
was
not
without
a
robberie
of
the
Sonne
of
God
,
that
our
first
parents
did
affect
that
knowledge
,
eritis
sicut
dij
:
For
the
Father
loueth
the
Sonne
alwayes
.
For
him
hee
destroyed
many
Angels
,
and
sentenced
all
men
:
What
did
the
Sonne
when
he
saw
the
Father
so
iealous
for
him
,
that
he
spared
no
creature
?
To
the
intent
that
it
may
be
knowne
(
saith
he
)
that
I
also
loue
the
Father
,
behold
,
by
me
he
shall
receiue
againe
many
of
those
,
that
forme
he
had
in
a
manner
lost
.
Therefore
seeing
this
tempest
is
risen
for
my
sake
,
take
me
and
cast
me
into
the
sea
,
and
you
shall
haue
a
great
calme
.
Indeed
he
did
see
the
assault
of
the
rauening
Wolfe
,
and
tarrieth
not
vntill
hee
had
surprised
the
sheepe
,
but
maturely
interposeth
himselfe
in
the
gap
.
O
good
sheapheard
,
that
giueth
his
life
for
his
sheepe
.
Peccat
iniquus
,
&
punitur
iustus
,
delinquit
reus
,
It
was
not
nothing
that
God
gaue
,
when
hee
sent
his
Sonne
vnto
vs
,
but
gaue
vs
all
things
with
him
,
who
of
God
is
made
vnto
vs
,
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
.
And
the
other
three
graces
may
serue
for
other
subiects
;
the
gift
of
righteousnesse
belongeth
properly
to
the
obedience
of
Christ
,
as
our
Text
witnesseth
.
By
the
obedience
of
one
,
many
are
made
righteous
.
His
obedience
is
not
like
the
oyle
which
the
wise
Virgins
had
,
that
would
not
serue
themselues
and
others
.
For
the
iust
shall
liue
by
his
owne
faith
.
But
he
that
drinketh
of
the
water
that
I
giue
vnto
him
,
shall
neuer
thirst
.
The
soule
that
receiueth
Christ
,
is
content
with
him
onely
;
for
his
obedience
is
like
the
widdowes
oyle
,
His
righteousnesse
is
an
euerlasting
righteousnesse
;
and
what
is
larger
then
eternitie
?
Nothing
.
Then
it
will
couer
him
and
vs
.
Et
in
nobis
quidem
operit
multitudinem
peccatorum
:
In
te
autem
domine
,
quid
nisi
pietatis
thesauros
,
diuitias
bonitatis
?
Christ
being
man
,
was
mortall
also
,
and
capable
of
death
;
but
being
iust
,
he
needes
not
doe
it
freely
.
One
sinner
cannot
die
for
another
;
but
he
that
had
no
cause
to
doe
it
for
himselfe
,
doth
it
not
for
another
in
vaine
:
No
,
no
,
the
more
vnworthily
that
he
dyed
,
that
deserued
no
death
,
the
more
iustly
we
liue
,
for
whom
hee
dyed
.
Magna
res
anima
,
quae
Christi
sanguine
redempta
est
,
grauis
animae
casus
,
qui
non
nisi
Christi
cruce
potuit
reparari
:
Si
rursum
corruerit
peccato
duntaxat
ad
mortem
,
vnde
iam
reparabit
?
nunquid
aut
alter
Christus
,
aut
idem
iterum
habet
crucifigi
pro
ea
?
Hee
held
his
peace
before
Pilate
,
There
he
maketh
intercession
continually
;
&
speaketh
better
things
then
the
bloud
of
Abel
.
That
cryed
for
vengeance
,
this
for
indulgence
;
that
for
iustice
,
this
for
mercy
;
that
for
punishment
,
this
for
remission
of
sinnes
.
So
Lord
Iesus
,
so
continue
thy
pietie
still
,
and
we
shal
neuer
be
forced
to
pay
that
againe
,
which
thou
hast
payed
for
vs
alreadie
.
If
his
obedience
be
sufficient
,
there
needes
no
more
;
if
it
be
not
,
where
is
the
defect
?
Is
there
any
invaliditie
in
the
Fathers
acceptation
?
None
at
all
.
You
remember
what
the
good
father
saies
in
Gen.
27.
when
hee
touched
Iacob
and
sented
Christ
,
Behold
,
the
smell
of
my
sonne
is
like
the
smell
of
a
field
,
which
the
Lord
hath
blessed
.
The
father
may
accept
that
of
fauour
,
that
is
no
competent
satisfaction
.
Nay
,
nay
,
so
the
father
might
haue
accepted
any
part
of
his
obedience
;
and
then
there
had
beene
no
full
,
no
reall
,
but
a
formal
satisfaction
for
sinne
,
and
as
they
say
,
dicis
causa
.
The
forgiuenesse
of
our
sinne
is
not
for
fashion
sake
:
Whilest
Ioseph
liued
,
there
is
no
expresse
mention
that
the
Israelites
increased
,
but
after
his
death
,
as
appeareth
Exod.
1.
So
it
stood
with
our
Ioseph
;
Out
of
the
eater
came
meate
,
and
out
of
the
strong
came
sweetnesse
:
If
one
dyed
for
all
,
then
all
dyed
in
that
one
:
and
it
is
certus
sermo
,
a
sure
saying
,
that
if
we
be
dead
with
him
,
we
shal
also
liue
with
him
:
if
we
suffer
,
we
shall
also
raigne
with
him
.
Aduersaries
may
quarrell
this
imputation
,
but
they
will
neuer
bee
able
to
disproue
it
:
for
by
the
same
meanes
that
Christ
was
made
sinne
for
vs
,
are
we
made
the
righteousnesse
of
God
in
him
.
Now
it
is
out
of
doubt
,
that
he
was
made
sinne
for
vs
,
not
by
inherence
,
but
by
imputation
of
our
sinnes
:
therefore
are
wee
also
made
righteous
,
not
by
any
inherent
righteousnesse
,
but
by
imputation
of
his
obedience
.
This
is
the
righteousnesse
that
was
prefigured
in
the
old
Testament
.
What
signified
the
sweete
treitment
that
was
giuen
to
Iacob
and
his
children
in
Egypt
?
Two
things
in
Ioseph
were
eminent
and
perspicuous
;
He
deserued
well
,
and
suffered
ill
:
but
if
comparison
be
made
,
you
shall
finde
Ioseph
and
all
things
hee
had
,
inferiour
to
Iesus
Christ
.
the
spirit
maketh
intercession
for
vs
,
with
groanes
that
cannot
be
expressed
,
raising
vs
vp
to
God
with
confident
pietie
,
and
bowing
God
vnto
vs
,
in
the
clemencie
of
his
mercie
:
if
euery
person
of
the
Trinitie
,
confer
some
thing
to
our
iustification
,
who
shall
disanull
it
,
or
lay
any
thing
to
our
charge
?
Shal
Sathan
?
Indeed
he
is
an
implacable
aduersarie
,
and
cannot
endure
that
poore
man
,
made
of
the
dust
of
the
earth
,
should
obtaine
that
place
which
he
could
not
hold
that
was
created
in
heauen
.
But
in
this
cause
we
haue
his
owne
stipulation
against
himselfe
.
When
he
came
to
the
Sonne
of
God
with
swordes
&
staues
,
did
not
the
innocent
Lamb
aske
them
whom
they
sought
?
did
not
they
answer
,
Iesus
of
Nazareth
?
Did
not
he
condition
with
them
,
that
if
they
sought
him
,
they
should
let
his
disciples
goe
?
S.
Matt.
is
cleare
in
this
point
,
The
Disciples
all
left
him
,
and
fled
away
.
That
(
gratious
Lord
)
was
thy
good
meaning
;
euen
that
was
thy
sweet
condition
:
and
the
aduersaries
consent
appeareth
manifestly
by
the
seale
of
their
fact
.
For
that
which
was
done
by
his
Attornies
,
is
reputed
to
be
done
by
himselfe
:
the
chastisement
of
our
peace
might
be
vpon
him
onely
;
S.
Peter
,
or
S.
Iames
,
or
S.
Iohn
,
or
any
Saint
in
these
affaires
?
When
this
matter
was
in
hand
,
no
creature
did
assist
the
Sonne
of
God
;
all
did
forsake
him
,
euery
man
.
Iudge
then
what
iniustice
it
is
to
transfer
any
honour
of
the
battaile
,
to
them
that
sate
at
the
baggage
,
&
were
neuer
in
the
field
.
As
his
part
is
that
goeth
downe
to
the
battaile
,
so
shall
his
part
be
that
tarrieth
by
the
stuffe
:
they
shall
part
alike
.
That
Dauid
made
a
law
,
and
a
statute
in
Israel
vnto
this
day
:
But
it
is
against
law
and
reason
,
that
he
which
putteth
on
his
harneis
,
should
boast
himselfe
,
as
he
that
putteth
it
off
.
Are
we
not
liberally
dealt
withall
,
to
haue
the
fruite
of
the
victorie
,
and
to
be
exempted
from
the
hazard
of
fight
?
Liberally
brethren
;
liberally
O
bountifull
Iesu
.
Therfore
we
accept
of
thy
condition
with
thankes
;
because
they
sought
thee
,
we
goe
away
contented
abundantly
with
the
prey
,
and
shall
euer
ascribe
the
glorie
of
the
victory
,
&
all
our
righteousness
to
thine
obedience
If
Laban
pursue
vs
,
and
accuse
vs
,
that
we
went
priuily
from
him
:
our
answer
is
ready
,
That
we
came
priuily
to
him
;
and
therefore
went
priuily
from
him
againe
.
A
secret
cause
of
sinne
brought
vs
to
his
subiection
,
and
a
more
secret
course
of
iustice
hath
withdrawne
vs
from
him
:
if
we
were
sold
to
him
for
grammercie
,
yet
were
wee
not
redeemed
for
naught
:
if
he
say
,
Our
father
hath
enthralled
vs
;
may
we
not
answer
,
Our
brother
hath
redeemed
vs
?
Why
should
not
righteousnesse
come
from
another
,
when
guiltinesse
commeth
from
another
?
It
was
one
that
made
vs
sinners
;
it
is
one
that
makes
vs
righteous
:
prior
in
semine
,
alter
in
sanguine
:
it
was
man
that
forfeited
,
it
is
man
that
satisfied
;
the
head
for
the
members
,
Christ
for
his
owne
bowels
.
But
the
righteousnesse
of
the
righteous
,
shall
be
vpon
himselfe
:
what
is
that
to
thee
?
Be
it
.
Then
must
the
sinne
of
the
sinner
be
vpon
himselfe
too
:
and
what
is
that
to
mee
?
Shall
the
righteousnesse
of
the
righteous
be
vpon
himselfe
?
and
shal
not
the
sinne
of
the
sinner
be
vpon
himselfe
too
?
There
is
no
congruity
that
the
sonne
should
beare
the
iniquitie
of
the
father
,
and
be
debarred
from
the
righteousnesse
of
his
brother
.
Let
there
be
indifferencie
both
wayes
:
and
then
by
man
comes
sinne
;
by
man
comes
righteousnesse
:
in
Adam
all
are
made
sinners
;
in
Christ
many
are
made
righteous
.
And
I
doe
not
belong
so
to
the
former
,
but
that
I
haue
a
dependancie
also
on
the
latter
:
if
I
pertaine
to
the
one
by
the
flesh
,
I
reach
also
to
the
other
by
faith
.
Why
should
I
haue
anie
surplusage
from
the
sinner
?
if
it
be
for
my
generation
;
behold
my
regeneration
to
oppose
against
it
,
and
there
is
no
oddes
,
saue
that
the
former
is
carnall
,
the
latter
spirituall
:
that
more
conspicuous
to
the
flesh
,
this
more
certaine
because
of
faith
.
Amongst
other
properties
of
Faith
this
is
not
the
least
,
That
none
can
take
them
out
of
his
hand
.
If
faith
should
fayle
,
the
elect
might
be
often
regenerated
,
who
are
borne
of
incorruptible
seede
;
and
as
the
seede
is
,
so
must
the
regeneration
be
:
therefore
once
a
new
creature
,
and
euer
a
member
of
Christ
.
He
that
is
borne
of
God
sinneth
not
,
neyther
can
he
,
because
the
seede
of
God
abideth
in
him
,
Ioh.
5.18
.
How
should
faith
be
variable
,
that
hath
Gods
promise
,
I
will
put
my
feare
into
their
hearts
,
that
they
shall
not
go
from
me
:
that
hath
the
efficacy
of
Christs
praier
,
Keepe
them
in
thy
trueth
,
Ioh.
l7
.
and
,
I
haue
prayed
for
thee
,
that
thy
faith
faile
not
?
Luc.
23.
Montes
mouebuntur
,
&
colles
nutabunt
,
misericordia
autem
mea
a
te
non
recedet
,
et
faedus
pacis
meae
non
nutabit
dicit
miserator
tuus
Iehouah
.
You
haue
not
chosen
me
,
but
I
haue
chosen
you
,
and
ordained
you
that
you
goe
and
bring
forth
fruite
,
and
that
your
fruite
remaine
.
Christo
sic
eos
ponente
vt
eant
,
&
fructum
offerant
,
&
fructus
eorum
maneat
:
quis
audeat
dicere
,
forsitan
non
manebit
?
The
giftes
and
graces
of
God
are
without
repentance
.
Of
Dauids
faith
,
and
Peters
,
and
others
that
fell
into
enormious
sinnes
,
I
say
with
Tertullian
,
Caepit
arescere
,
sed
non
exaruit
:
mota
fuit
,
sed
non
amota
:
concussa
,
sed
non
excussa
.
Adam
peraduenture
may
be
thought
to
haue
lost
faith
and
grace
wholly
,
till
he
was
restored
againe
:
but
if
it
were
so
,
his
losse
inferreth
not
ours
;
because
wee
haue
gained
a
better
estate
by
Christ
,
then
we
lost
in
Adam
:
for
his
Garden
and
Paradise
,
we
haue
heauen
;
for
his
mutable
felicitie
,
we
haue
an
vnchangeable
inheritance
;
for
his
image
of
God
,
we
haue
the
same
image
againe
in
more
glorious
fashion
;
not
seuered
from
God
,
as
it
was
in
him
formerly
,
but
now
inseperably
coupled
to
the
Sonne
of
God
:
O
necessarium
Adae
peccatum
:
ô
felix
Adae
culpa
,
quae
talem
ac
tantum
meruerit
habere
redemptorem
.
Here
is
all
the
aduantage
that
Adam
hath
(
if
there
be
any
aduantage
in
that
which
is
euill
)
his
disobedience
is
generall
and
vniuersall
,
not
in
power
alone
,
but
in
acte
too
:
it
maketh
all
sinners
.
The
obedience
of
Christ
hath
a
potentiall
vniuersalitie
,
and
is
sufficient
to
make
all
righteous
;
but
actually
,
it
iustifieth
the
faithfull
onely
.
By
the
obedience
of
one
many
are
made
righteous
.
The
reason
of
this
difference
is
manifest
:
Adams
disobedience
is
deriued
by
propagation
,
&
so
reacheth
vnto
all
:
Christ
his
obedience
is
beneficiall
to
so
many
as
haue
their
hearts
open
to
receiue
it
by
faith
;
because
it
comes
of
grace
.
And
that
is
not
common
vnto
all
:
for
then
it
should
be
turned
into
nature
.
Communis
est
omnibus
natura
,
non
gratia
:
natura
non
putetur
gratia
sed
si
putetur
gratia
,
ideo
putetur
gratia
,
quia
&
ipsa
gratis
concessa
est
.
Saint
Augustine
alloweth
no
vniuersalitie
of
grace
.
The
winde
bloweth
,
not
euerie
where
,
where
it
listeth
.
Neyther
can
all
heare
,
but
those
that
haue
an
eare
to
heare
:
Neyther
haue
all
faith
,
neyther
is
it
in
him
that
willeth
,
or
in
him
that
runneth
,
but
in
God
that
hath
mercie
.
Quare
hunc
trahit
&
non
illum
:
noli
iudicare
,
si
non
vis
errare
.
This
continuance
and
soliditie
of
faith
,
sortes
well
with
S.
Peter
,
with
S.
Paul
,
and
such
as
were
guides
:
we
are
farre
inferiour
to
those
shining
lights
,
and
may
not
expect
the
like
grace
of
righteousnesse
.
Thus
some
Rabbins
of
the
Societie
,
would
beare
the
world
in
hand
;
that
where
sanctification
is
not
alike
,
there
iustification
cannot
be
equall
:
and
so
robbe
poore
sinners
of
comfort
that
need
it
most
.
Doe
they
not
withall
steale
one
moletie
of
our
iustification
from
God
,
and
transfer
it
to
workes
?
It
was
a
harlot
,
and
not
the
true
mother
,
that
cryed
,
Peter
,
and
another
to
S.
Paul
:
fauourable
to
the
Centurion
,
Matth.
8.
and
difficult
to
the
Ruler
,
Ioh.
4.
Lord
I
beleeue
,
helpe
mine
vnbeleefe
,
Marc.
9.
there
were
some
colour
for
this
inequality
of
iustification
;
because
he
is
made
of
God
righteousnesse
vnto
vs
.
Iesus
Christ
is
yesterday
,
to
day
,
and
the
same
for
euer
,
Heb.
13.
seeing
he
is
God
,
and
doth
not
alter
,
Mal.
3
the
same
,
and
his
yeares
doe
not
faile
,
Psal.
102.
seeing
he
is
euerlasting
righteousnesse
,
Dan.
9.
And
that
which
is
eternall
,
must
needs
be
free
from
all
variation
:
Let
no
man
imagine
his
iustification
to
be
greater
or
lesse
,
according
to
the
strength
or
imbecilitie
of
his
faith
.
The
poore
lost
sheepe
,
The
difference
of
degrees
and
measure
,
neither
increaseth
nor
abateth
the
nature
or
being
of
anie
thing
.
A
small
droppe
is
as
well
and
truely
water
,
as
the
maine
Sea
:
a
little
sparke
,
is
as
truely
fire
,
as
the
mightiest
flame
:
the
hand
of
a
little
childe
may
receiue
a
pearle
,
as
well
as
the
pawe
of
great
Goliah
;
and
a
weake
faith
,
euen
a
graine
of
Mustard
seede
,
may
be
a
true
iustifying
faith
,
as
well
as
the
full
perswasion
and
height
of
assurance
.
It
is
not
the
qualitie
of
faith
that
makes
vs
righteous
,
that
is
but
the
worke
of
one
commandement
,
that
is
inherent
in
vs
;
that
would
giue
vs
matter
of
boasting
:
But
the
obiect
of
faith
,
namely
,
Christ
imputed
vnto
vs
,
is
that
which
makes
vs
righteous
.
A
counter
that
is
not
worth
three
pence
of
it selfe
,
when
it
stands
in
the
right
line
,
is
reckoned
for
tenne
thousand
pounds
:
so
is
the
valuation
of
our
righteousnesse
taken
,
not
for
the
perfection
of
faith
;
that
is
but
a
three
pennie
counter
,
in
respect
of
righteousnesse
,
but
from
the
line
of
Christs
obedience
.
The
Publicans
righteousnesse
stood
not
in
the
perfection
of
vertues
;
fot
he
cryed
,
Lord
be
mercifull
vnto
me
a
sinner
,
and
he
went
home
iustified
.
How
?
S.
August
.
Nihil
boni
fecisti
&
datur
tibi
remissio
peccatorum
:
It
stood
in
remission
of
sinne
:
And
is
not
forgiuenesse
of
sinne
graunted
to
all
alike
?
If
there
be
any
difference
,
they
should
haue
greatest
iustification
,
that
haue
most
forgiuen
.
What
is
it
then
that
can
make
inequalitie
in
our
iustification
?
Is
it
the
lesse
for
the
multitude
of
sinnes
?
No
,
S.
Paul
giues
vs
sweeter
diuinitie
,
Where
sinne
doth
abound
,
there
grace
exceeds
it
in
aboundance
.
Or
is
it
lesse
for
the
infirmitie
of
our
faith
?
Neither
:
there
S.
Peter
relieueth
vs
,
when
he
sayes
,
We
haue
obtained
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2.
Pet.
1.
like
pretious
faith
with
the
Apostles
.
Do
you
think
that
the
strangers
which
dwelt
here
&
there
thoroughout
Pontus
,
Galatia
.
Cappadocia
,
Asia
,
&
Bythinia
;
had
puritie
of
faith
,
eyther
amongst
themselues
,
or
with
S.
Peter
?
No
sure
,
there
will
euer
be
a
diuersitie
in
graces
.
Why
then
doth
hee
call
their
faith
like
pretious
?
Forsooth
because
that
by
faith
we
doe
all
possesse
the
same
Iesus
Christ
,
with
his
righteousnesse
and
obedience
.
So
he
saies
we
haue
obtained
like
pretious
faith
,
by
the
righteousnesse
of
our
God
and
Sauiour
Iesus
Christ
.
If
Iesus
Christ
his
righteousnesse
,
his
obedience
make
our
faith
like
pretious
;
then
God
puts
no
difference
,
as
touching
adoption
and
iustification
,
betweene
them
and
vs
:
And
therefore
,
for
conclusion
,
we
beleeue
thorough
the
grace
of
the
Lord
Iesus
Christ
,
to
be
saued
euen
as
they
doe
.
It
is
plaine
by
the
Text
,
that
all
righteousnesse
is
inclosed
in
the
obedience
of
Christ
:
His
doctrine
is
the
fountaine
of
wisedome
;
his
iustice
the
worke
of
righteousnesse
;
his
life
the
mirrour
of
temperance
;
his
death
the
standard
of
fortitude
.
And
in
vaine
doe
yee
labour
in
the
pursuit
of
any
vertue
,
Sine
me
nihil
potestis
facere
.
Without
him
,
all
the
vertues
of
the
heathen
,
were
like
golden
Nutts
that
wanted
kernells
.
Currebant
(
saith
S.
Augustine
)
tanquam
athletae
validissimi
,
sed
praeter
metas
&
carceres
:
They
did
runne
like
valorous
Champions
,
b
〈…〉
was
without
the
lists
,
and
farre
from
the
gaole
.
Those
gifts
were
not
vulgar
and
common
,
but
bestowed
vpon
certaine
of
the
Heathen
,
as
the
speciall
graces
and
fauours
of
God
,
not
sanctifying
,
but
adorning
and
perfusing
them
:
as
he
did
with
Besaleel
and
●holiab
,
for
the
worke
of
his
Tabernacle
.
God
gaue
ciuill
graces
to
them
here
and
there
,
for
the
conseruation
of
this
present
life
:
If
all
knowledge
of
God
had
beene
extinguished
,
and
difference
of
good
and
euill
taken
away
;
what
could
this
life
be
but
a
barbarous
immanitie
&
brutish
confusion
?
secondly
,
these
glimmerings
remained
to
make
them
inexcusable
:
thirdly
,
God
vsed
them
as
the
Shoe-maker
doth
his
bristle
,
not
to
sow
withall
,
but
to
draw
in
his
threed
.
Nos
vnius
Christi
participes
ad
vitam
:
ad
mortem
vero
particeps
ille
multorum
.
FINIS
.