Of
the
excellencie
of
a
Christian
man
,
and
the
way
to
knowe
him
.
MY
intent
and
purpose
being
to
intreat
of
the
woorthines
of
a
Christian
man
,
Mainteyning
and
publishing
this
false
opinion
,
that
what
soeuer
we
do
by
the
conduct
and
guyde
of
nature
,
it
can
not
be
but
well
done
,
and
if
man
could
followe
that
rightly
,
which
he
hath
in
him
of
nature
,
he
could
neuer
doo
amisse
.
And
many
other
suche
foolish
and
vayne
sayings
,
which
notwithstanding
(
a
thing
more
to
be
sorowed
at
)
they
the
make
profession
to
be
our
instructors
in
holy
writte
,
do
marueilously
embrace
:
who
by
suffering
them selues
to
be
caried
away
more
then
reason
would
they
should
,
by
this
kinde
of
heathenishe
wisedome
,
are
fallen
into
the
self
same
errour
,
and
haue
ascribed
to
man
I
knowe
not
what
kinde
of
integritie
and
vprightnes
both
in
his
reason
,
and
will
,
in
so
much
that
euen
they
amongst
them
which
thought
to
speake
more
soberly
and
modestly
then
the
rest
,
as
Chrisostome
and
certeine
other
,
haue
made
such
a
parting
of
stakes
betweene
God
&
man
,
that
while
they
confesse
on
the
one
side
,
that
we
can
do
nothing
without
Gods
helpe
,
they
mainteine
on
the
other
side
,
that
vnlesse
we
bring
some
thing
of
our selues
,
the
grace
of
God
can
not
helpe
vs
:
for
as
they
say
,
all
the
matter
lyeth
not
in
Gods
helpe
,
but
we
must
cast
in
our
reckoning
also
:
yea
,
and
that
it
is
in
vs
to
begin
,
and
in
God
to
make
an
ende
,
holding
this
for
an
vndoubted
trueth
,
that
GOD
hath
giuen
man
power
to
doe
well
and
to
do
euill
,
both
when
,
and
as
him
listeth
,
and
that
he
is
at
his
own
choyse
,
to
take
of
them
,
which
he
will
.
This
I
say
,
to
shewe
,
howe
with
all
the
light
of
vnderstanding
and
vprightnes
of
reason
,
S.
Augustin
sayeth
)
is
become
a
Deuil
,
enemie
to
God
,
and
accursed
on
all
sides
,
to
the
ende
that
being
liuely
touched
by
this
meanes
with
the
feeling
of
our
vanitie
and
frowardnes
,
we
may
be
moued
to
come
out
of
our selues
,
as
voyde
and
destitute
of
all
goodnes
,
and
seeke
our
excellencie
,
worthines
,
and
noblenes
somewhere
els
,
yea
and
be
moued
to
sighe
,
and
in
sighing
to
breathe
after
it
with
great
desire
to
recouer
the
same
.
Whereby
it
appeareth
howe
grossely
they
were
deceyued
&
abused
which
thought
to
fynde
the
worthines
of
man
within
man
him selfe
,
and
in
that
that
is
of
man
.
Not
that
I
meane
to
denie
,
but
that
litle
vnderstanding
that
man
hath
in
him
euen
of
nature
for
the
maintenance
of
this
present
life
,
and
that
discretion
of
good
and
euill
engraued
in
his
heart
,
yea
&
that
piece
of
knowledge
of
God
which
he
hath
naturally
in
him
,
is
not
out
of
doubt
excellent
,
in
that
it
commeth
from
God
:
but
I
saye
,
that
all
these
thinges
are
defiled
in
man
,
euen
as
wyne
that
hath
receiued
infection
by
the
vnsauery
taste
of
the
vessel
,
wherinto
it
was
put
,
S.
Paul
speaketh
,
All
the
cause
of
this
excellent
prerogatiue
and
dignitie
,
For
so
it
is
,
as
S.
Augustine
sheweth
it
at
large
,
And
therfore
as
the
excellencie
which
I
ascribe
to
a
Christian
,
and
proceedeth
from
this
grace
appeareth
fully
and
abundantly
in
Iesus
Christ
,
To
be
short
,
this
excellencie
of
a
Christian
man
mounteth
so
high
,
that
it
surmounteth
the
excellencie
of
the
verie
Angels
,
in
this
respecte
that
the
euerlasting
Sonne
of
God
vnited
him selfe
to
mans
nature
,
and
not
the
nature
of
Angels
,
minding
to
perfit
and
accomplishe
in
it
,
the
wonderful
worke
of
our
redemption
:
and
afterwarde
hauing
glorified
it
with
immortalitie
,
by
his
resurrection
,
hee
set
it
in
his
heauenly
kingdome
aboue
all
principalities
and
heauenly
powers
in
all
honour
and
glorie
:
so
that
the
Christian
man
being
partaker
of
the
fleshe
of
Christ
which
is
carried
vp
and
reigneth
on
hygh
,
hath
part
also
of
the
same
kingdome
and
glorie
.
And
though
the
Angels
,
as
touching
their
naturall
essence
,
are
counted
more
excellent
then
man
,
yet
notwithstanding
,
because
they
haue
no
head
of
their
kind
and
nature
,
the
Sonne
of
God
,
euen
according
to
the
fleshe
,
surmounteth
them
in
dignitie
and
noblenes
.
S.
Peter
speaking
of
Christians
,
thought
it
not
inough
to
say
,
that
they
are
a
chosen
generation
,
an
holy
race
,
a
peculiar
people
to
set
forth
the
great
vertues
of
God
,
and
a
Royall
Priesthode
,
consecrated
to
Iesus
Christ
,
to
offre
sacrifices
,
not
for
the
remission
of
sinnes
(
For
that
office
is
throughly
accomplished
by
Christ
Iesus
his
onely
sacrifice
,
the
force
whereof
remaineth
for
euer
)
but
sacrifices
of
prayse
,
and
thankesgiuing
,
and
calling
vpon
the
name
of
God
,
which
are
the
calues
of
our
lippes
,
and
sacrifices
of
beneuolence
,
&
imparting
our
goods
with
the
poore
:
he
thought
it
not
enough
,
I
say
,
to
giue
them
all
these
so
great
and
honorable
titles
,
but
goeth
on
further
and
sayeth
,
they
are
made
partakers
of
the
diuine
nature
,
which
is
so
excellent
a
condition
,
that
the
head
of
man
is
not
able
to
imagine
or
wishe
an
higher
.
For
in
dede
,
what
can
a
man
desire
more
,
then
to
become
like
to
God
?
surely
the
spirit
of
man
is
not
sufficient
&
able
to
comprehend
the
greatnes
of
this
grace
,
&
how
it
might
be
that
God
should
vouchsafe
to
honour
man
so
highly
,
as
to
make
him
a
God
as
it
were
,
if
we
may
so
say
,
by
making
him
partaker
of
his
diuine
immortalitie
and
blessed
glorie
.
S.
Paul
writing
to
the
Coloss.
and
speaking
to
them
as
to
Christians
,
saith
that
they
were
compleat
in
Christ
,
when
he
had
said
a
litle
before
,
that
al
that
fulnes
of
the
godhead
dwelleth
bodily
in
him
,
shewing
therby
,
that
this
perfect
essence
of
the
Godhead
which
is
in
Iesus
Christ
,
did
auaile
them
in
that
,
that
they
receiued
thereby
their
perfection
also
.
And
in
that
that
God
is
wholy
in
him
,
is
to
the
ende
that
when
they
once
possesse
him
,
they
might
obteine
such
a
perfection
in
him
,
as
none
of
vs
is
able
to
atteine
vnto
by
all
the
wit
&
vnderstanding
we
haue
.
Yea
so
farre
forth
,
that
this
knot
&
bond
is
such
an
one
,
that
Iesus
Christ
who
worketh
all
in
al
,
vouchsafeth
the
Christian
thus
much
honour
,
S.
Paul
witnesseth
,
saying
,
that
the
Church
is
the
filling
vp
of
the
bodie
of
Christ
.
And
therefore
there
is
no
marueile
,
if
the
Prophet
Dauid
rauished
with
great
admiration
of
this
so
wonderfull
goodnes
&
loue
of
God
towards
mankinde
,
and
being
as
it
were
rauished
&
besides
him selfe
cried
and
saide
,
Lorde
what
is
man
that
thou
so
regardedst
him
?
that
is
to
say
,
that
of
thy
gracious
goodnes
thou
hast
made
hym
so
excellent
a
creature
?
For
if
he
should
consider
&
seeke
his
first
beginning
from
whence
he
came
,
where
shal
he
finde
it
but
in
the
durt
&
dust
of
the
earth
?
if
he
marke
the
place
of
his
abode
,
he
shall
finde
him selfe
scrauling
here
vpon
the
earth
below
:
if
he
looke
to
his
end
,
he
shall
see
that
his
bodie
shal
be
meate
for
wormes
.
And
yet
notwithstanding
,
saith
he
,
thou
hast
so
highly
honoured
this
poore
creature
Man
,
that
the
Angels
serue
him
,
as
if
he
were
a
God
.
for
thou
hast
made
him
a
litle
inferior
to
God
,
&
hast
crowned
him
with
glorie
and
honour
,
and
placed
hym
ruler
ouer
the
workes
of
thine
handes
,
and
hast
put
all
things
in
subiection
vnder
his
feete
:
As
if
he
would
saye
,
what
occasion
did
durt
giue
thee
,
that
of
it
thou
shouldest
make
a
creature
to
thine
image
and
likenes
,
whom
thou
wouldest
make
Lord
and
Master
of
all
the
worlde
?
and
put
in
subiection
vnder
his
feete
what
so
euer
is
vnder
the
compasse
of
heauen
?
speaking
of
the
man
that
is
restored
in
Iesus
Christ
.
For
in
deede
it
is
he
onely
,
and
none
but
he
amongest
all
liuing
things
that
is
the
only
Lord
of
the
world
,
S.
Paul
saith
,
whether
it
be
the
world
,
or
life
,
or
death
,
or
things
present
,
or
things
to
come
,
al
things
,
in
a
word
,
are
his
,
because
they
were
made
for
his
profit
.
Therefore
,
as
I
sayde
before
,
that
we
haue
not
to
seeke
the
cause
or
ground
worke
,
or
matter
of
this
excellencie
any
where
els
,
Whereupon
S.
Paul
,
to
take
away
all
presumptuous
opinion
of
mans
brayne
in
this
behalfe
,
sayeth
,
That
it
is
neyther
in
the
willer
,
nor
in
the
runner
,
that
is
to
say
,
neyther
in
merite
,
nor
worthines
,
nor
industrie
;
nor
will
,
nor
helpe
,
or
any
meanes
that
man
can
worke
,
but
in
the
onely
goodnes
of
our
Lord
and
Master
,
who
doeth
all
things
according
to
the
counsel
of
his
good
will
,
not
according
to
our
workes
,
but
according
to
that
purpose
of
his
grace
,
which
was
giuen
vs
by
Iesus
Christe
before
the
worlde
was
.
And
this
ought
of
a
trueth
content
vs
and
suffice
vs
for
all
reason
that
may
be
brought
:
for
to
go
about
to
searche
out
any
other
,
what
were
it
els
,
but
to
open
a
gappe
for
rashe
and
heady
fellowes
to
demande
in
like
sorte
a
reason
of
al
his
workes
,
why
he
bestoweth
his
graces
more
vpon
some
,
than
vpon
other
,
as
to
beginne
with
the
brute
beastes
,
why
God
made
them
not
reasonable
creatures
:
and
why
he
made
not
a
woman
,
a
Man
:
and
why
he
made
not
the
ignorant
,
weake
and
poore
man
,
a
wyse
,
stronge
,
and
rich
man
:
and
as
touching
the
elect
them selues
,
why
they
are
not
the
same
that
their
head
is
,
why
there
is
so
great
oddes
betweene
them
,
why
they
are
so
vncleane
,
and
he
very
cleannes
it selfe
,
and
so
in
summe
,
why
he
bestoweth
not
his
giftes
,
as
well
vpon
this
man
,
as
vppon
that
man
.
And
yet
my
meaning
is
not
,
that
God
hath
no
reason
for
making
such
a
difference
betwene
his
creatures
as
he
hath
done
:
but
because
that
reason
is
hidden
within
his
secret
counsell
,
I
say
,
it
must
suffise
vs
for
good
and
all
,
that
his
will
was
so
,
and
say
with
S.
Augustin
,
that
faithfull
ignorance
is
better
then
rashe
knowledge
:
yea
that
such
ignorance
is
learned
,
and
the
desire
to
knowe
more
,
is
a
kinde
of
madnes
.
Therefore
when
we
see
that
some
haue
this
honour
done
them
,
that
they
are
made
Christians
as
well
as
other
,
though
we
see
no
euident
cause
why
it
should
be
so
,
we
must
learne
to
stand
in
admiration
of
the
deepenes
and
profoundenes
of
Gods
iudgement
,
whiche
we
may
in
no
wyse
dispute
of
:
and
therefore
euery
one
of
vs
hath
to
content
him selfe
to
knowe
,
that
to
be
a
Christian
,
is
the
workemanship
,
First
,
to
awake
them
out
of
the
dead
stepe
of
sinne
wherinto
they
are
fallen
,
he
pricketh
them
with
the
sharpenes
of
his
Lawe
,
and
laying
a
nomber
of
examples
of
his
Iustice
before
them
,
driueth
them
into
a
feare
,
not
minding
to
beate
them
downe
into
desperation
,
but
to
make
them
turne
their
faces
towardes
the
Mediatour
,
in
whome
they
may
finde
some
place
of
refuge
.
And
to
this
end
,
he
layeth
before
them
in
conclusion
his
grace
and
fatherly
goodnes
by
the
preaching
of
his
Gospel
,
He
teacheth
them
,
he
maketh
them
apt
to
receyue
instruction
,
assureth
them
of
their
election
,
summoneth
them
to
his
heauenly
inheritance
,
stretcheth
out
his
hande
vnto
them
to
bring
them
thyther
,
yea
and
draweth
them
vnto
him
,
fashioneth
them
new
eares
,
lighteneth
their
eyes
,
changeth
theyr
stonie
heart
into
a
fleshy
heart
,
openeth
their
vnderstanding
,
reneweth
their
senses
,
disposeth
and
maketh
them
fit
to
sauour
and
taste
his
worde
,
which
he
soweth
,
and
causeth
it
to
budde
and
bring
foorth
fruit
in
them
,
maketh
them
fit
for
his
election
.
To
be
short
,
when
he
hath
once
formed
Christ
in
them
,
he
decketh
and
enricheth
them
with
many
gyftes
and
graces
,
and
whereas
they
were
farre
of
from
him
,
he
maketh
them
drawe
neare
to
him
,
of
strangers
he
maketh
them
housebirds
,
of
wolues
sheepe
flocking
togyther
vnder
the
great
pastour
of
soules
:
of
natural
,
fleshly
,
earthly
,
and
deuelish
men
,
he
maketh
them
heauenly
,
spiritual
,
angellike
and
diuine
:
and
by
this
meanes
translateth
them
from
the
kingdome
of
darkenes
,
into
the
kingdome
of
light
,
transporteth
them
from
death
to
life
,
and
bringeth
them
into
his
own
housholde
.
To
be
short
,
hauing
thus
ingraffed
them
into
the
body
of
his
Sonne
,
he
ioyneth
and
allieth
him selfe
to
them
,
he
maketh
him selfe
one
with
them
,
maketh
them
his
children
and
heyres
,
partakers
of
his
immortalitie
and
glorie
,
and
all
this
he
worketh
by
the
inward
vertue
of
his
holy
Ghost
,
&
with
an
other
maner
of
efficacie
then
by
restoring
the
reliques
of
free
will
,
as
some
popish
mates
vse
to
speake
,
seeing
that
all
the
remainder
that
man
hath
of
this
free
will
,
serueth
to
nothing
els
but
to
sinne
willingly
,
to
flie
from
God
,
to
hate
him
,
and
to
haue
no
wil
to
heare
him
,
nor
beleeue
in
him
,
nor
acknowledge
any
of
his
blessings
:
and
that
more
is
,
to
think
vpon
nothing
but
vpon
sinne
,
and
not
to
haue
so
much
as
one
good
thought
.
Which
wonderfull
order
S.
Bernard
considering
,
cryeth
out
and
sayeth
,
Beholde
an
high
and
marueilous
counsell
,
which
hath
bene
published
to
vs
.
God
knoweth
them
that
are
his
,
and
what
he
knewe
,
he
hath
shewed
to
men
:
he
receyueth
none
to
the
knowledge
of
this
mysterie
and
hidden
thing
,
but
suche
as
he
hath
predestined
.
And
addeth
moreouer
,
The
mercie
of
God
from
euerlasting
to
euerlasting
on
them
that
feare
him
:
from
euerlasting
,
because
of
his
predestination
:
to
euerlasting
,
because
of
the
blessednes
which
they
looke
for
,
the
one
hath
no
beginning
,
&
the
other
hath
no
end
.
S.
Augustin
also
saith
in
lyke
sort
,
Is
not
this
a
kinde
of
schole
,
far
from
the
sense
of
the
fleshe
,
wherein
the
Father
is
the
scholemaster
that
teacheth
vs
to
come
to
him
,
and
the
Sonne
of
God
is
the
worde
whereby
he
teacheth
,
and
whiche
entreth
by
the
eare
euen
to
the
heart
;
where
is
also
the
Spirit
of
the
Father
and
the
Sonne
,
who
teacheth
also
iointly
with
them
,
and
not
a
part
,
for
the
workes
of
the
Trinitie
are
inseparable
,
so
that
,
if
we
see
nombers
come
to
the
Sonne
,
it
is
by
him
that
maketh
many
to
beleue
in
Christ
.
But
where
&
when
euery
man
hath
heard
&
bene
taught
by
the
Father
,
we
see
it
not
,
because
this
grace
is
hidden
,
secret
&
heauenly
,
wrought
by
the
renewing
of
the
holy
Ghost
,
powred
out
plentifully
vpon
them
.
For
as
there
is
no
food
more
holsome
than
the
foode
of
the
worde
of
God
,
And
as
in
the
fleshly
generation
there
is
one
lawful
and
an
other
bastard
,
so
fareth
it
also
in
the
spirituall
generation
,
there
is
one
lawfull
and
an
other
bastarde
.
And
on
the
other
side
,
it
were
to
great
&
doltishe
blockishnes
&
distrust
,
to
doubt
whether
the
Sonne
of
God
in
his
prayers
for
the
Elect
,
that
their
faithe
might
not
fayle
them
,
were
heard
or
no
,
seeing
he
sanctified
him self
for
them
,
so
that
their
hope
which
is
as
it
were
a
sure
anchre
for
the
soule
,
extendeth
it selfe
beyonde
our
death
:
and
though
the
infirmitie
of
the
fleshe
be
great
,
yet
seeing
their
fast
holde
hangeth
not
vpon
their
owne
vertue
,
but
vpon
the
vertue
&
strength
of
God
,
seeing
their
saluation
is
kept
vnder
his
secret
garde
,
as
vnder
a
seale
,
and
authenticall
signet
,
they
are
out
of
all
danger
,
written
as
it
were
,
&
inregistred
by
the
Almightie
and
euerlasting
God
in
the
booke
of
life
,
so
that
all
their
synnes
are
not
able
to
stoppe
the
course
of
Gods
election
,
nor
quenche
or
diminishe
the
lest
wyse
that
may
be
,
the
loue
of
God
,
seeing
that
euen
by
our
verie
sinnes
hee
taketh
occasion
to
shewe
vs
farre
greater
loue
,
hee
hym selfe
beyng
vnchangeable
,
and
his
decrees
euerlasting
,
so
that
it
is
not
in
mans
power
to
change
his
decree
,
nor
to
make
him
goe
awaye
from
that
whiche
he
hath
once
determined
.
And
in
deede
,
it
were
no
meete
thing
for
his
vnchangeable
nature
,
neither
might
it
be
truely
sayde
of
hym
,
that
hee
lighteneth
men
to
blynde
them
,
or
buyldeth
to
pull
downe
,
or
planteth
to
roote
vp
.
Hereby
now
may
euery
man
see
that
the
spirit
of
God
,
And
moreouer
that
this
light
is
farre
different
from
all
other
light
of
knowledge
&
faith
which
proceadeth
from
the
persuasion
of
man
,
it
is
nedelesse
to
alleage
any
other
example
,
than
the
example
of
that
faith
,
which
is
in
the
most
part
of
them
that
beare
the
name
of
Christians
,
&
yet
haue
nothing
but
the
bare
title
,
and
beleue
in
Iesus
Christ
,
because
they
haue
bene
so
learned
&
taught
from
father
to
sonne
,
&
are
so
persuaded
,
because
they
see
other
men
that
liue
with
them
,
beleue
so
:
them
especially
whom
they
take
to
be
the
holiest
,
the
wisest
,
the
most
religious
,
&
persuade
them
selues
that
their
heades
can
not
erre
:
So
that
if
they
had
chanced
to
haue
bene
borne
in
any
other
countrie
or
religion
,
they
would
as
easely
haue
bene
persuaded
to
it
as
to
that
which
now
they
holde
and
are
persuaded
is
true
,
seeing
their
knowledge
is
gotten
by
reason
and
discourse
of
man
,
not
giuen
of
God
and
from
aboue
,
but
cold
,
fleshly
,
weake
,
and
very
changeable
which
hath
no
other
end
but
a
peculiar
respect
of
his
owne
,
and
nothing
lesse
then
to
be
touched
with
the
glorie
of
God
.
Neither
doe
they
receiue
Iesus
Christe
for
such
an
one
,
as
he
is
offred
of
God
the
father
in
the
Gospel
by
a
liuely
faith
proper
to
the
elect
,
but
while
they
professe
his
name
,
they
spoile
him
of
his
glorie
,
vertue
,
and
dignitie
,
to
transferre
it
to
creatures
and
mens
inuentions
in
steade
of
the
Creator
.
S.
Paul
willeth
the
Corinth
.
to
consider
,
that
there
are
but
a
few
called
amongst
them
,
a
few
wise
,
a
few
noble
,
a
fewe
mightie
,
&
of
authoritie
after
the
flesh
:
neither
haue
we
to
respect
the
title
,
or
outward
profession
,
ne
yet
the
outward
signe
of
Baptisme
,
as
it
is
written
,
All
they
that
are
of
Israel
,
are
not
Israelites
,
nor
all
they
Abrahams
children
,
which
are
borne
of
Abraham
,
although
they
haue
all
one selfe
same
marke
of
Circumcision
:
but
it
is
the
marke
of
the
Spirit
of
God
,
which
we
must
haue
regard
vnto
,
seeing
that
all
signes
and
appearances
,
because
they
are
onely
without
,
are
vnprofitable
,
without
the
holy
working
of
the
inward
,
wherein
truely
consisteth
the
witnesse
,
whereby
a
Christian
man
may
know
him self
.
S.
Paul
euen
as
no
man
knoweth
the
things
that
are
in
man
,
but
only
the
spirit
of
man
,
euen
so
no
man
knoweth
the
things
of
God
,
but
the
spirit
of
God
.
S.
Iohn
witnesseth
speaking
in
the
persone
of
euerie
Christian
,
saying
after
this
sort
:
Hereby
we
know
that
God
dwelleth
in
vs
,
euen
by
the
holy
Ghost
whom
he
hath
giuen
vs
.
And
this
he
sayeth
vpon
certaine
knowledge
,
&
not
by
gessing
,
according
to
that
that
S.
Paul
sayeth
,
That
the
same
spirit
beareth
recorde
with
our
spirit
,
that
we
are
the
children
of
God
,
and
that
it
is
not
by
the
spirit
of
the
worlde
,
but
by
the
spirit
of
God
,
that
we
knowe
those
thinges
which
are
giuen
vs
of
God
,
to
wit
,
our
adoption
,
&
hope
of
euerlasting
life
,
and
more
,
that
we
are
able
to
say
and
to
say
truely
,
that
they
are
none
of
Christes
which
haue
not
this
inward
witnes
of
the
spirit
:
and
againe
,
that
they
beare
about
them
a
witnes
&
condemnation
against
themselues
,
which
doubt
whether
they
possesse
Christ
and
be
of
his
bodie
or
no
,
hauing
no
assurance
by
certaintie
of
faith
,
to
be
out
of
doubt
and
vpon
sure
ground
both
for
this
present
and
for
the
time
to
come
,
and
suche
faith
as
Iesus
Christ
assureth
vs
,
that
al
that
are
his
shall
haue
,
saying
in
this
wise
to
his
Apostles
,
the
spirit
of
trueth
which
the
world
can
not
receiue
,
because
it
seeth
him
not
,
ne
knoweth
him
,
but
you
knowe
him
,
for
he
dwelleth
in
you
,
For
a
Christian
man
striueth
not
to
enter
into
the
Sanctuarie
of
Gods
wisedome
to
informe
him selfe
of
Gods
predestination
,
&
secret
counsell
,
as
some
rashe
headed
&
more
bold
then
godly
wyse
will
nedes
intrude
and
thrust
in
them selues
most
arrogantly
in
to
the
secretes
of
God
,
finding
nothing
in
the
ende
,
but
a
mase
which
they
are
neuer
able
to
get
out
of
:
for
neyther
is
it
meere
that
the
height
of
the
wisedome
of
God
shoulde
be
subiect
to
the
sense
of
man
,
to
seeke
it
out
euen
to
his
euerlastingnes
.
But
the
Christian
being
once
come
to
the
way
of
fayth
,
&
holding
him selfe
stedfastly
there
,
is
led
from
step
to
step
euen
to
the
King
of
heauens
chamber
,
as
S.
Augustin
speaketh
,
there
to
beholde
the
treasure
of
his
Election
,
and
yet
for
all
that
doeth
not
become
thereby
negligent
and
dissolute
,
but
cleane
contrarie
,
doth
after
that
more
diligently
applie
him selfe
to
God
,
But
we
must
vnderstande
that
this
light
whiche
is
in
the
children
of
God
,
whereby
they
haue
this
knowledge
in
them selues
that
they
are
Christians
,
S.
Augustin
sayeth
,
That
according
to
the
secret
and
hidden
counsell
of
God
,
there
are
many
sheepe
without
the
Church
,
&
many
wolues
within
.
And
in
deede
there
is
in
a
nomber
such
a
likelyhood
and
resemblance
of
a
Christian
,
vnder
a
cloake
of
hypocrisie
,
that
they
seeme
to
haue
the
selfe
same
beginning
and
grounde
of
fayth
,
which
the
Christian
hath
,
which
causeth
vs
that
we
can
not
iudge
of
them
aright
as
we
should
.
For
moreouer
&
beside
that
they
haue
the
self
same
name
that
the
other
haue
,
Wherefore
,
a
Christian
man
doeth
then
in
deede
shewe
him selfe
to
be
a
right
Christian
,
when
the
death
of
Christ
,
which
hath
a
certayne
force
in
it
to
expell
and
cast
out
the
wickednes
of
our
fleshe
,
and
his
resurrection
whereby
there
is
raysed
vp
in
vs
the
state
&
condition
of
a
better
nature
,
shew
their
fruit
in
him
,
as
by
Baptisme
we
are
made
partakers
of
this
grace
.
So
that
al
knowledge
of
Iesus
Christe
,
that
hath
not
this
vertue
to
followe
it
,
is
naked
and
bare
,
and
al
baptisme
without
it
vnprofitable
and
nothing
worth
:
for
there
commeth
no
man
to
Christ
,
or
is
receyued
into
the
grace
of
Christ
,
but
the
efficacie
of
his
death
appeareth
in
him
,
&
beareth
about
a
shew
and
token
of
it
in
him
by
mortification
of
the
flesh
,
and
quickening
of
the
spirit
,
as
hauing
passed
out
of
this
first
nature
,
into
the
nature
of
Christ
by
a
spirituall
renewing
,
which
sheweth
it selfe
by
framing
the
course
of
our
life
anew
,
wherein
who
so
is
formost
,
sheweth
that
he
hath
profited
most
in
the
knowledge
of
God
:
And
we
may
not
thinke
that
the
benefit
of
the
death
and
resurrection
of
Iesus
Christ
belongeth
to
any
other
,
saue
onely
to
them
which
shew
forth
a
new
lyfe
,
&
of
a
right
affection
of
heart
,
some
sooner
,
some
later
,
giue
them selues
to
holynes
and
cleannes
,
wherein
standeth
the
band
of
the
coniunction
that
is
betwene
God
and
vs
,
and
the
certayne
badge
and
marke
of
a
Christian
man
,
wherby
the
children
of
God
,
as
S.
John
sayth
,
are
knowen
from
the
children
of
the
deuill
.
For
which
cause
,
Iesus
Christ
speaking
of
this
sanctification
to
his
Apostles
,
Which
thing
appeareth
not
only
within
through
an
inward
and
spirituall
feeling
of
a
pure
conscience
cleansed
from
wicked
affections
,
assisted
thereunto
with
a
feare
of
God
,
and
faith
,
and
hope
,
and
patience
,
and
inuocation
:
but
also
without
through
a
continual
exercise
of
godlynes
,
voyde
of
all
superstition
,
which
might
lessen
or
darken
the
glorie
of
God
,
by
giuing
that
to
other
which
is
propre
to
him
:
as
also
by
peace
and
ioy
of
conscience
,
meekenes
,
goodnes
,
vpright
dealing
,
iustice
,
sobrenes
,
temperancie
,
&
other
fruites
of
the
Spirit
,
contrarie
to
the
fruites
of
the
fleshe
,
whiche
are
,
vncleannes
,
filthines
,
idolatrie
,
sectes
,
heresies
,
dissolutenes
,
enimities
,
seditions
,
outrages
,
murders
,
theftes
,
&
other
such
like
,
which
are
contrary
to
brotherly
charitie
,
which
Iesus
Christ
telleth
vs
,
is
an
other
marke
&
token
,
And
therfore
,
as
by
mortifying
of
him self
,
the
Christian
man
forgetteth
himself
,
&
whatsoeuer
is
about
him
,
to
liue
in
God
,
referring
the
partes
of
his
life
to
him
,
as
to
their
onely
end
,
without
further
searche
of
things
that
please
him selfe
,
but
suche
onely
as
please
him
,
and
as
he
well
lyketh
of
for
the
aduancement
of
his
glorie
:
and
so
by
this
way
&
effect
of
mortification
,
he
casteth
of
al
consideration
of
him self
,
and
layeth
aside
all
fleshly
affection
to
giue
him self
wholly
to
his
neighbour
,
and
preferreth
the
profit
of
his
neighbour
,
S.
Iohn
sayeth
playnely
,
That
all
they
that
haue
a
right
feeling
of
it
,
knowe
that
they
are
passed
from
death
to
life
,
and
they
that
haue
no
feeling
of
it
,
remaine
in
death
,
that
is
to
say
,
thei
that
are
not
regenerat
.
And
in
deede
,
the
bond
of
perfection
consisteth
in
loue
,
for
loue
is
the
marke
and
end
whereat
the
Lawe
shooteth
,
and
wherin
the
end
of
sanctification
standeth
,
as
whereby
euery
one
of
vs
hath
to
witnes
to
the
world
,
what
loue
we
beare
to
God
,
whom
we
loue
in
our
brethren
.
Considering
that
this
loue
is
so
ioyned
and
coupled
with
the
loue
of
God
,
that
it
can
in
no
wyse
be
separate
from
it
,
because
it
procedeth
from
the
loue
of
God
.
as
the
effect
from
the
cause
:
and
in
this
it
is
,
to
be
short
,
wherein
standeth
the
right
rule
of
life
,
whereby
the
Christian
man
frameth
all
his
actions
and
moderateth
the
right
vse
of
the
giftes
of
God
.
And
therefore
whatsoeuer
is
not
squared
by
it
,
is
false
,
and
all
vertues
be
they
neuer
so
excellent
,
are
without
it
,
nothing
els
but
a
wynde
that
puffeth
men
vp
with
pryde
and
vanitie
,
and
a
vaine
painting
or
vnprofitable
sound
,
that
is
to
saye
,
a
thing
of
nothing
,
and
that
more
is
,
a
stinking
and
abominable
thing
before
God
.
And
therefore
we
must
not
thus
thinke
of
a
Christian
man
,
that
he
is
a
man
withdrawen
a
side
from
all
other
men
,
liuing
in
a
solitarie
place
,
And
truely
if
amongest
men
there
be
no
father
,
of
sounde
and
right
iudgement
,
but
will
chastice
his
children
,
because
without
correction
,
he
is
not
able
to
bring
them
to
any
good
point
:
howe
shall
God
,
who
is
a
most
gracious
&
wise
father
,
forslacke
a
remedie
that
is
so
necessarie
?
Which
notwithstanding
he
vseth
in
such
sort
,
that
whereas
he
punisheth
and
iudgeth
the
world
,
and
sheweth
him self
a
seuere
&
angrie
iudge
against
the
froward
,
he
sheweth
him self
gracious
and
gentle
towards
his
.
For
by
this
meanes
,
he
meaneth
to
giue
al
men
some
litle
taste
of
that
which
he
wil
shew
playnely
in
the
latter
day
,
to
wit
,
that
he
is
the
iudge
of
the
world
,
and
loueth
iustice
in
deede
,
and
hateth
vniustice
deadly
,
both
to
make
the
vnbeleuers
so
much
the
more
inexcusable
,
and
also
for
the
great
profit
and
commoditie
of
the
faithful
,
to
whom
he
protesteth
,
that
he
doeth
not
punish
them
for
any
hatred
he
beareth
them
,
but
contrariwyse
because
he
loueth
them
,
to
amende
them
by
afflictions
which
are
the
fruites
of
sinne
,
and
cause
them
to
runne
more
feruently
to
his
grace
,
hauing
once
felt
in
the
crosse
what
the
anger
of
God
is
,
so
that
whereas
the
wicked
are
ouerwhelmed
with
the
fearful
torments
which
they
suffer
,
the
Christian
by
being
made
partaker
of
the
sanctification
of
Christ
,
thorowe
the
crosse
,
hath
an
entrance
into
the
ioyes
of
heauen
,
and
euerlasting
life
with
him
.
And
by
this
way
it
is
,
that
God
wil
proue
euery
mans
fayth
,
And
surely
it
wil
be
as
easie
to
knowe
a
Christian
from
an
hypocrite
by
this
tryal
of
affliction
,
as
it
is
to
know
a
piece
of
gold
from
a
piece
of
brasse
,
when
they
come
both
to
the
anuile
,
and
to
be
striken
with
the
hammer
:
for
brasse
wil
not
be
handled
,
but
when
it
commeth
to
the
beating
,
it
breaketh
,
and
maketh
a
sharpe
dinne
and
irkesome
:
and
gold
soundeth
sweetely
,
&
is
plyable
,
you
may
stretch
it
out
both
in
length
and
breadth
in
thinne
and
fine
leaues
as
you
list
:
euen
so
when
an
hypocrite
commeth
betwene
the
anuile
&
the
hammer
of
affliction
,
But
the
chiefest
thing
that
is
to
be
considered
in
this
point
,
&
is
in
deed
the
choysest
piece
of
Excellencie
that
is
to
be
founde
in
a
Christian
that
suffreth
for
Christs
sake
,
To
be
short
,
euen
as
a
man
that
passeth
through
a
strong
flood
or
streame
on
foote
,
The
crosse
of
Antichrist
&
of
his
members
hath
nothing
like
,
it
is
harde
,
Thus
the
Christian
man
findeth
combes
of
hony
in
the
Lyons
belly
,
And
though
the
trueth
be
so
,
that
there
is
not
a
weaker
creature
in
the
world
then
man
is
,
subiect
to
the
world
,
the
flesh
,
&
the
deuill
,
and
al
his
lustes
,
(
though
he
had
all
the
wisedome
of
the
Grecians
,
and
strength
of
the
Romanes
,
and
vertue
of
the
Philosophers
,
and
righteousnes
of
the
Iewes
in
him
)
alwayes
in
feare
,
care
,
and
horrour
,
and
one
that
can
not
resist
the
lest
tentation
that
may
befal
him
:
For
he
is
but
a
shadow
of
vanitie
,
yea
&
vanitie
it self
:
yet
notwithstanding
being
regenerate
in
Iesus
Christ
,
he
is
so
strong
&
mightie
,
that
though
he
cast
of
all
worldly
helpe
&
fauour
,
as
Dauid
put
of
his
armour
when
he
went
to
fight
against
Goliath
,
he
doeth
not
only
resist
al
assaults
of
the
world
,
flesh
,
&
the
deuil
valiantly
,
but
also
surmounteth
all
the
enemies
of
God
by
the
vertue
of
faith
,
which
causeth
vs
to
see
by
her
light
that
all
creatures
are
but
fansies
and
vaine
fearebabes
,
which
haue
no
power
,
but
as
pleaseth
God
to
giue
them
,
whom
we
acknowledge
to
be
our
Father
,
and
one
that
hath
such
a
singular
&
fatherly
care
of
vs
,
that
he
maketh
al
things
serue
to
our
saluation
:
euen
so
much
that
this
man
being
transformed
into
God
by
loue
which
suffreth
al
things
,
can
no
more
be
ouercome
than
God
him self
,
being
sure
in
danger
,
at
quiet
in
torment
,
in
pouertie
riche
,
in
sicknés
whole
,
quiet
in
persecution
,
glorious
in
ignominie
,
blessed
in
miserie
,
aliue
in
death
,
&
therefore
victorious
and
triumphant
ouer
all
his
enimies
:
for
he
that
is
borne
of
God
,
saieth
S.
Iohn
,
ouercommeth
the
world
.
Hereby
we
may
gather
,
how
falsly
thei
brag
&
boast
of
them selues
that
they
are
Christians
,
Now
that
we
haue
in
this
sorte
spoken
of
the
Excellencie
of
this
man
,
S.
Iohn
skip
for
ioye
,
&
crie
out
with
Elizabeth
,
&
enlarge
his
tonge
with
Zacharie
,
and
magnifie
the
Lord
with
the
virgin
Marie
,
for
that
it
hath
pleased
him
to
cast
vpon
him
,
being
but
a
worme
of
the
earth
,
the
eies
of
his
great
mercy
,
to
make
him
taste
such
high
things
,
so
riche
&
secret
to
the
sense
of
man
,
that
there
is
no
eye
can
see
them
,
no
eare
can
heare
them
,
nor
heart
and
understanding
that
can
comprehend
them
.
And
let
that
man
know
,
that
this
secret
was
giuen
him
,
to
the
end
he
should
keepe
this
so
great
a
benefit
vnto
death
,
by
encreasing
the
same
faithe
,
whereby
he
was
receiued
to
be
partaker
of
this
benefit
:
for
it
is
the
ende
of
a
Christian
mans
calling
to
go
on
more
&
more
in
obedience
to
Godward
,
&
to
striue
without
ceasing
to
draw
euery
day
more
nere
then
other
to
him
,
regarding
on
the
one
side
the
goodnes
of
God
on
them
that
continue
,
&
on
the
other
side
his
seueritie
on
them
,
which
abuse
the
treasure
&
bountifulnes
of
his
grace
.
And
if
on
the
other
side
he
can
not
know
in
him selfe
that
he
is
a
Christian
chosen
of
God
,
let
him
sobbe
&
sighe
before
his
face
,
&
pray
to
him
to
make
him
partaker
of
his
light
&
heauenly
grace
,
to
the
end
he
may
be
out
of
doubt
.
for
he
that
doubteth
,
hath
not
as
yet
sufficient
light
in
him
,
seeing
the
efficacie
of
the
witnes
of
Gods
spirit
is
so
cleare
and
certaine
in
his
heart
in
whom
he
is
,