OF
THE
RIGHT
knowledge
of
Christ
crucified
.
IT
is
the
most
excellent
and
worthy
part
of
diuine
wisdome
to
know
Christ
crucified
.
The
Prophet
Esaisaith
,
The
knowledge
of
thy
righteous
servant
,
that
is
,
Christ
crucified
,
shall
iustifie
many
.
And
Christ
himselfe
saith
,
This
is
eternall
life
to
knowe
thee
the
onely
God
,
and
whom
thou
hast
sent
Iesus
Christ
.
And
Paul
saith
,
I
have
decreed
to
know
nothing
among
you
but
Iesus
Christ
and
him
crucified
.
Againe
,
God
forbid
that
I
shold
reioyce
in
any
thing
but
in
the
of
our
Lord
Iesus
Christ
.
Againe
,
I
thinke
all
things
but
losse
for
the
excellent
knowledge
sake
of
Christ
Iesus
my
Lorde
,
and
doe
iudge
them
but
dung
that
I
might
winne
Christ
.
In
the
right
way
of
knowing
Christ
crucified
,
two
points
must
be
considered
:
one
,
how
Man
for
his
part
is
to
know
Christ
;
the
other
,
how
he
is
to
be
knowen
of
man
.
Touching
the
first
:
Man
must
know
Christ
not
generally
and
confusedly
,
but
by
a
liuely
,
powerfull
,
and
operatiue
knowledge
;
for
otherwise
the
deuils
themselues
know
Christ
.
In
this
knowledge
three
things
are
required
.
The
first
is
notice
or
consideration
,
wherby
thou
must
conceiue
in
mind
,
vnderstand
,
&
seriously
bethinke
thy selfe
of
Christ
as
he
is
reuealed
in
the
history
of
the
Gospell
,
and
as
he
is
offered
to
thy
particular
person
in
the
ministery
of
the
worde
and
sacraments
.
And
that
this
consideration
may
not
be
deade
and
idle
in
thee
,
two
things
must
be
done
:
first
thou
must
labour
to
feele
thy selfe
to
standin
neede
of
Christ
crucified
,
yea
to
stand
in
excessiue
need
euen
of
the
very
least
drop
of
his
bloode
,
for
the
washing
away
of
thy
sinnes
.
And
unlesse
thou
throughly
feelest
thy selfe
to
want
all
that
goodnes
and
grace
that
is
in
Christ
,
and
that
thou
euen
standest
in
extreme
neede
of
his
passion
,
thou
shalt
neuer
learne
or
teach
Christ
in
deed
and
trueth
.
The
second
thing
is
,
with
the
understanding
of
the
doctrine
of
Christ
to
ioyne
thirsting
,
wherby
man
in
his
very
soule
and
spirit
longs
after
the
participation
of
Christ
,
and
saith
in
this
case
as
Samson
said
,
Giue
me
water
,
I
die
for
thirst
.
The
second
part
of
knowledge
is
application
,
thee
,
for
thee
,
I
say
,
in
particular
.
Here
two
●les
must
be
remembred
and
practised
O
〈…〉
,
that
Christ
on
the
crosse
was
thy
pledge
&
surety
in
particular
,
that
he
then
stood
in
thy
very
roome
and
place
in
which
thou
thy selfe
in
thine
owne
person
shouldest
haue
stood
;
that
thy
very
personall
and
particular
sinnes
were
imputed
and
applied
to
him
;
that
he
stood
guiltie
as
a
malefactour
for
them
,
and
suffered
the
very
pangs
of
hell
,
and
that
his
sufferings
are
as
much
in
acceptation
with
God
,
as
if
thou
haddest
borne
the
curse
of
the
law
in
thine
owne
person
eternally
.
The
holding
and
beleeuing
of
this
point
is
the
very
foundation
of
religion
as
also
of
the
Church
of
God
.
Therefore
in
any
wise
be
carefull
to
applie
Christ
crucified
to
thy selfe
:
and
as
Elizeus
when
he
would
revive
the
child
of
the
Shunamite
,
went
vp
and
lay
vpon
My
Lord
,
my
God
;
and
this
is
to
be
crucified
with
Christ
.
And
yet
doe
not
content
thy selfe
with
this
,
but
by
faith
also
descend
with
Christ
from
the
crosse
to
the
graue
,
and
burie
thy selfe
in
the
very
buriall
of
Christ
:
and
then
looke
as
the
dead
souldiour
tumbled
into
the
graue
of
Elizeus
was
made
aliue
at
the
very
touching
of
his
bodie
;
so
shalt
is
thine
,
beeing
really
giuen
thee
of
God
the
father
,
euen
as
truely
as
houses
and
lande
are
giuen
of
earthly
fathers
to
their
children
:
this
thou
must
firmely
hold
and
beleeue
;
and
hence
is
it
that
the
benefits
of
Christ
are
before
God
ours
indeede
for
our
iustification
and
saluation
.
The
third
point
in
liuely
knowledge
is
,
that
by
all
the
affections
of
our
hearts
we
must
be
caried
to
Christ
,
and
as
it
were
transformed
into
him
.
Wheras
he
gaue
himselfe
wholly
for
vs
,
we
can
doe
no
lesse
then
bestow
our
hearts
vpon
him
.
We
must
therefore
loue
him
aboue
all
,
following
the
martyr
Ignatius
,
who
said
that
Christ
his
loue
was
crucified
.
We
must
value
him
at
so
high
a
price
,
that
he
must
be
vnto
vs
better
then
ten
thousand
worlds
:
yea
all
things
which
we
enioy
must
be
but
as
drosse
and
dung
vnto
vs
in
respect
of
him
.
Lastly
,
all
our
ioy
,
reioycing
,
comfort
,
and
confidence
,
must
be
placed
in
him
.
And
that
thus
much
is
required
in
knowledge
,
it
appeares
by
the
common
rule
of
expounding
Scripture
,
that
wordes
of
knowledge
implie
affection
.
And
indeede
it
is
but
a
knowledge
swimming
in
the
braine
,
which
doth
not
alter
and
dispose
the
affection
and
the
whole
man
.
Thus
much
of
our
knowledge
.
Now
followes
the
second
point
,
how
Christ
is
to
be
knowne
.
He
must
not
be
knowne
barely
as
God
,
or
as
man
,
or
as
a
Iewe
borne
in
the
tribe
of
Iudah
,
or
as
a
terrible
and
iust
iudge
,
but
as
he
is
our
Redeemer
and
the
very
price
of
our
redemption
:
and
in
this
respect
he
must
be
considered
as
the
common
Treasurie
and
storehouse
of
Gods
Church
,
as
Paul
testifieth
when
he
saith
,
In
him
are
all
the
treasures
of
knowledge
and
wisdome
hidde
:
and
againe
,
Blessed
be
God
,
which
hath
blessed
vs
with
all
spirituall
blessings
in
Christ
.
And
S.
Iohn
saith
,
that
of
his
fulnesse
we
receiue
grace
for
grace
.
Here
then
let
vs
marke
that
all
the
blessings
of
God
,
whether
spirituall
or
temporall
,
all
I
say
without
exception
are
conuaied
vnto
vs
from
the
father
by
Christ
:
and
so
must
they
be
receiued
of
vs
and
no
otherwise
.
That
this
point
may
be
further
cleared
,
the
benefits
which
wee
receiue
from
Christ
are
to
be
handled
,
and
the
maner
of
knowing
of
them
.
The
benefits
of
Christ
are
three
,
his
Merit
,
his
Vertue
,
his
Example
.
The
merit
of
Christ
,
is
the
value
and
price
of
his
death
and
Passion
,
whereby
man
is
perfectly
reconciled
to
God
.
This
reconciliation
hath
two
parts
,
Remission
of
sinnes
,
and
acceptation
to
life
euerlasting
.
Remission
of
sinnes
,
is
the
remoouing
,
or
the
abolishing
both
of
the
guilt
and
punishment
of
mans
sinnes
.
By
guilt
I
vnderstand
a
subiection
or
obligation
to
punishment
,
according
to
the
order
of
diuine
iustice
.
And
the
punishment
of
sinne
is
the
malediction
of
curse
of
the
whole
law
,
which
is
the
suffering
of
the
first
and
second
death
.
Acceptation
to
life
euerlasting
,
is
a
giuing
of
right
and
title
to
the
kingdome
of
heauen
,
and
that
for
the
merit
of
Christs
obedience
imputed
.
Now
this
benefit
of
reconciliation
must
be
knowne
not
by
conceit
and
imagination
,
nor
by
carnall
presumption
;
but
by
the
inwarde
testimonie
of
Gods
spirit
certifying
our
consciences
thereof
,
which
for
this
cause
is
called
the
spirit
of
Revelation
.
From
the
benefit
of
reconciliation
proceede
foure
benefits
.
First
,
that
excellent
peace
of
God
that
passeth
all
vnderstanding
,
which
hath
sixe
parts
.
The
first
is
,
peace
with
God
and
the
blessed
Trinitie
,
Rom
5.
1.
beeing
iustified
we
have
peace
with
God
.
The
second
,
peace
with
the
good
Angels
,
Ioh.
1.
51.
Ye
shall
see
the
Angels
of
God
ascending
and
descending
vpon
the
sonne
of
man
.
And
that
Angels
like
armies
of
souldiours
incampe
about
the
seruants
of
God
,
and
as
nources
beare
them
in
their
armes
that
they
be
neither
hurt
by
the
deuil
and
his
angels
,
nor
by
his
instruments
,
it
proceeds
of
this
that
they
being
in
Christ
are
partakers
of
his
merits
.
The
third
is
,
peace
with
all
such
as
feare
God
and
beleeue
in
Christ
.
This
Esay
foretold
when
he
said
,
that
the
wolfe
shall
dwell
with
the
lamb
,
and
the
leopard
lie
with
the
kidde
,
and
the
calfe
and
the
lyon
and
a
fatte
beast
together
,
and
that
a
little
child
should
lead
them
,
&c.
11.
v.
6.
The
fourth
is
,
peace
with
a
mans
owne
selfe
,
when
the
conscience
washed
in
the
blood
of
Christ
,
ceaseth
to
accuse
,
and
terrifie
:
and
when
the
wil
,
affections
,
and
inclinations
of
the
whole
man
are
obedient
to
the
minde
enlightened
by
the
spirit
and
word
of
God
,
Coloss.
3.
Let
the
peace
of
God
rule
in
your
hearts
.
The
fifth
is
,
peace
with
enemies
and
that
two
waies
.
First
,
in
that
such
as
beleeue
in
Christ
,
seeke
to
haue
peace
with
all
men
,
hurting
none
but
doing
good
to
all
:
secondly
,
in
that
God
restraines
the
malice
of
enemies
,
&
inclines
their
hearts
to
be
peaceable
.
Thus
God
brought
Daniel
into
loue
and
fauour
with
the
chief
of
the
Eunuches
.
The
last
,
is
peace
with
all
creatures
in
heauen
&
earth
,
in
that
they
Thou
shalt
walk
vpon
the
lyon
and
the
Aspe
:
the
young
lyon
and
the
dragon
shalt
thou
tread
vnder
foot
.
Hos.
2.
18.
And
in
that
day
will
I
make
a
couenant
for
them
with
the
beasts
of
the
fielde
,
and
with
the
foules
of
heaven
.
Nowe
this
benefite
of
●eace
is
knowne
partly
by
the
testimonie
of
the
●pirit
,
and
partly
by
a
daily
experience
thereof
.
The
second
benefit
is
a
recoverie
of
that
right
and
title
,
which
man
hath
to
all
creatures
in
heauen
and
earth
,
and
all
temporall
blessings
;
which
right
Adam
lost
to
himselfe
and
euery
one
of
his
posteritie
.
1.
Cor.
3.
22.
Whether
it
be
the
world
or
life
,
or
death
:
whether
they
be
things
present
,
or
things
to
come
,
all
are
yours
.
Now
the
right
way
of
knowing
this
one
benefit
is
this
.
When
God
vouchsafeth
meate
,
drinke
,
apparrell
,
houses
,
lands
,
&c.
we
must
not
barely
consider
them
as
blessings
of
God
,
for
that
very
heathen
men
,
which
know
not
Christ
,
can
doe
:
but
we
must
acknowledge
and
esteem
them
as
blessings
proceeding
from
the
speciall
loue
of
God
the
father
,
whereby
hee
loues
vs
in
Christ
;
and
procured
vnto
vs
by
the
merite
of
Christ
crucified
:
and
we
must
labour
in
this
point
to
be
setled
and
perswaded
:
and
so
oft
as
we
see
and
vse
the
creatures
of
God
for
our
owne
benefite
,
this
point
should
come
to
our
mindes
.
Blessings
conceiued
apart
from
Christ
,
are
misconceiued
:
whatsoeuer
they
are
in
themselues
they
are
no
blessings
to
vs
but
in
and
by
Christs
merit
.
Therefore
this
order
must
be
obserued
touching
earthly
blessings
:
first
wee
must
haue
part
in
the
merite
of
Christ
,
and
then
secondly
by
meanes
of
that
merit
,
right
before
God
and
comfortable
vse
of
th●
things
we
enioy
.
All
men
that
haue
and
vse
th●
creatures
of
God
otherwise
,
as
gifts
of
God
but
not
by
Christ
,
vse
them
but
as
flat
vsurpers
and
theeves
.
For
this
cause
is
it
not
sufficient
for
vs
generally
and
confusedly
to
know
Christ
to
be
our
Redeemer
;
but
we
must
learn
to
see
,
know
and
acknowledge
him
in
euery
particular
gift
and
blessing
of
God
.
If
men
vsing
the
creatures
of
meate
and
drinke
;
could
,
when
they
beholde
them
,
withall
by
the
eye
of
faith
behold
in
them
the
merit
of
Christs
passion
,
there
would
not
be
so
much
excesse
and
ryot
,
so
much
surfetting
and
drunkennes
,
as
there
is
:
and
if
men
could
consider
their
houses
and
lands
,
&c.
as
blessings
to
them
and
that
by
the
fountaine
of
blessing
the
merits
of
Christ
,
there
should
not
be
so
much
fraud
and
deceit
,
so
much
iniustice
and
oppression
in
bargaining
as
there
is
.
That
which
I
haue
now
said
of
meats
,
drinks
,
apparrell
,
must
likewise
be
vnderstoode
of
gentrie
and
nobilitie
,
in
as
much
as
noble-birth
without
newe
birth
in
Christ
is
but
an
earthly
vanitie
:
the
like
may
be
said
of
physicke
,
sleepe
,
The
third
benefit
is
,
that
all
crosses
,
afflictions
,
&
iudgements
whatsoeuer
,
cease
to
be
curses
and
punishments
to
them
that
are
in
Christ
,
and
are
onely
meanes
of
correction
or
triall
;
because
his
death
hath
taken
away
not
some
fewe
parts
,
but
all
and
euery
part
of
the
curse
of
the
whole
lawe
.
Now
in
all
crosses
,
Christ
is
to
be
knowne
of
vs
on
this
manner
.
We
must
iudge
of
our
afflictions
as
chastisements
or
trialls
,
proceeding
not
from
a
reuenging
iudge
,
but
from
the
hand
of
a
bountifull
and
louing
father
;
and
therefore
they
must
be
conceiued
in
and
with
the
merit
of
Christ
;
and
if
we
doe
other
wise
regard
them
,
we
take
them
as
curses
and
punishments
of
sinne
.
And
hence
it
follows
that
subiection
to
Gods
hand
in
all
crosses
,
is
a
marke
and
badge
of
the
true
Church
.
The
last
benefit
is
,
that
death
is
properly
no
death
,
but
a
rest
or
sleepe
.
Death
therefore
must
be
knowne
and
considered
not
as
it
is
set
forth
in
the
law
,
but
as
it
is
altered
and
changed
by
the
death
of
Christ
:
&
when
death
comes
,
we
must
then
looke
vpon
it
through
Christs
death
,
as
through
a
glasse
:
and
thus
it
will
appeare
to
be
but
a
passage
from
this
life
to
euerlasting
life
.
Thus
much
of
the
merit
of
Christ
crucified
.
Now
followes
his
vertue
,
which
is
the
power
of
his
Godhead
,
whereby
he
creates
new
hearts
in
all
them
that
beleeue
in
him
,
and
makes
them
new
creatures
.
This
vertue
is
double
:
the
first
is
,
the
power
of
his
death
,
wherby
he
freed
himself
from
the
punishment
and
imputation
of
our
sinnes
;
and
the
same
vertue
serueth
to
mortifie
and
crucifie
the
corruptions
of
our
minds
,
wills
,
affections
,
euen
as
a
corasive
doth
wast
&
consume
the
rotten
&
dead
flesh
in
any
part
of
mans
body
.
The
second
,
is
the
vertue
of
Christs
resurrection
,
which
is
also
the
power
of
his
Godhead
,
wherby
he
raised
himselfe
from
death
to
life
:
&
the
very
same
power
serueth
to
raise
those
that
belong
to
Christ
,
from
their
sinnes
in
this
life
,
and
from
the
graue
in
the
day
of
the
last
iudgement
.
Now
the
knowledge
of
this
double
vertue
must
not
be
onely
speculative
,
that
is
,
barely
conceiued
in
the
braine
,
but
it
must
be
experimental
:
because
we
ought
to
haue
experience
of
it
in
our
hearts
and
liues
,
and
we
should
labour
by
all
meanes
possible
to
feele
the
power
of
Christs
death
killing
&
mortifying
our
sinnes
,
&
the
vertue
of
his
resurrection
in
the
putting
of
spirituall
life
into
vs
,
that
we
might
be
able
to
say
that
we
liue
not
but
that
Christ
liues
in
vs
.
This
was
one
of
the
most
excellent
and
principall
things
which
Paul
sought
for
,
who
saith
,
I
haue
counted
all
things
losse
and
doe
iudge
them
to
be
dung
,
that
I
may
know
him
and
the
vertue
of
his
resurrection
,
Phil.
3.
10.
And
he
saith
that
this
is
the
right
way
to
know
and
learne
Christ
,
to
cast
off
the
old
man
which
is
corrupt
through
deceiueable
lusts
,
and
to
put
on
the
newe
man
which
is
created
in
righteous
and
true
holines
,
Eph.
4.
24.
The
third
benefite
is
the
example
of
Christ
.
We
deceiue
our selues
,
if
we
thinke
that
he
is
onely
to
be
knowne
of
vs
as
a
Redeemer
,
and
not
as
a
spectacle
and
patterne
of
all
good
duties
,
to
which
we
ought
to
conforme
our selues
.
Good
men
indeede
,
that
haue
beene
or
in
present
are
vpon
the
earth
the
seruants
of
God
,
must
be
followed
of
vs
:
but
they
must
be
followed
no
otherwise
then
they
follow
Christ
,
and
Christ
must
be
followed
in
the
practise
of
euery
good
dutie
that
may
concerne
vs
without
exception
simply
and
absolutely
,
1.
Cor.
11.
1.
Our
conformitie
with
Christ
stands
either
in
the
framing
of
our
inward
and
spirituall
life
,
or
in
the
practise
of
outward
and
morall
duties
.
Conformitie
in
spirituall
life
is
,
not
by
doing
that
which
Christ
did
vpon
the
crosse
and
afterward
,
but
a
doing
of
the
like
by
a
certaine
kind
of
imitation
.
And
it
hath
foure
parts
.
The
first
is
,
a
spirituall
oblation
.
For
as
Christ
in
the
garden
&
vpon
the
crosse
,
by
prayer
made
with
stong
cryes
and
teares
,
presented
and
resigned
himself
vp
to
be
a
sacrifice
of
propitiation
to
the
iustice
of
his
father
for
mans
sinne
:
so
must
we
also
in
praier
present
and
resigne
our selues
,
our
soules
,
our
bodies
,
our
vnderstanding
,
will
,
memorie
,
affections
,
and
all
we
haue
to
the
seruice
of
God
,
in
the
generall
calling
of
a
Christian
,
and
in
the
particular
callings
in
which
he
hath
placed
vs
.
Take
an
example
in
David
,
Sacrifice
and
burnt
offering
(
saith
he
)
thou
wouldest
not
,
but
eares
thou
hast
pearced
vnto
me
,
then
said
,
loe
I
come
:
I
desire
to
doe
thy
will
,
O
God
,
yea
thy
law
is
within
my
heart
,
Psal.
40.
7.
The
second
is
,
conformitie
in
the
crosse
two
waies
.
For
first
,
as
he
bare
his
owne
crosse
to
the
place
of
exequution
:
so
must
we
as
good
disciples
of
Christ
denie
our selues
,
take
vp
all
the
crosses
and
afflictions
that
the
hand
of
God
shall
lay
vpon
vs
,
if
it
be
euery
day
,
and
follow
him
.
Againe
,
we
must
become
like
vnto
him
in
the
crucifying
and
mortifying
the
masse
and
bodie
of
sinne
which
we
carrie
about
vs
,
Gal.
5.
24.
They
which
are
Christs
have
crucified
the
flesh
with
the
affections
and
lusts
thereof
.
We
must
doe
as
the
Iewes
did
,
we
must
set
vp
the
crosses
and
gybbets
wheron
we
are
to
fasten
&
hang
this
flesh
of
ours
,
that
is
,
the
sinne
&
corruption
that
cleaues
&
sticks
vnto
vs
,
and
by
the
sworde
of
the
spirit
wound
it
euen
to
death
.
This
being
don
,
we
must
yet
goe
further
,
and
labour
by
experience
to
see
and
feele
the
very
death
of
it
,
and
to
lay
it
as
it
were
in
a
graue
neuer
to
rise
againe
:
and
therefore
we
should
daily
cast
new
mouldes
vpon
it
.
The
third
is
,
a
spirituall
resurrection
,
whereby
we
should
by
Gods
grace
vse
meanes
that
wee
may
euery
day
more
and
more
come
out
of
our
sinnes
,
as
out
of
a
loathsome
graue
,
to
liue
vnto
God
in
newnes
of
life
,
as
Christ
rose
from
his
graue
.
And
because
it
is
an
hard
matter
for
a
man
to
come
out
of
the
graue
or
rather
dungeon
of
his
sinnes
,
this
worke
can
not
be
done
at
once
but
by
degrees
,
as
God
shall
giue
grace
.
Considering
we
lie
by
nature
dead
in
our
sinns
,
and
stinke
in
them
as
loathsome
carrion
,
first
we
must
beginne
to
stirre
our selues
as
a
man
that
comes
out
of
a
sowne
,
awakened
by
the
word
and
voice
of
Christ
sounding
in
our
deafe
eares
:
secondly
we
must
raise
vp
our
mindes
to
a
better
state
and
condition
,
as
we
vse
to
raise
vp
our
bodies
:
after
this
we
must
put
out
of
the
graue
first
one
hand
,
then
the
other
.
This
done
,
we
must
doe
our
indeauour
as
it
were
vpon
our
knees
,
at
the
least
to
put
one
foote
out
of
this
sepulchre
of
sinne
,
the
rather
when
we
see
our selues
to
haue
one
foote
of
the
bodie
in
the
graue
of
the
earth
,
that
in
the
day
of
iudgement
we
may
be
wholly
deliuered
from
all
bonds
of
corruption
.
The
fourth
part
is
,
a
spirituall
ascension
into
heauen
,
by
a
continuall
elevation
of
the
heart
and
minde
to
Christ
sitting
at
the
right
hand
of
the
father
,
as
Paul
saith
,
Haue
your
conuersation
in
heauen
:
and
,
If
ye
be
risen
with
Christ
,
seeke
things
that
are
above
.
Conformitie
in
morall
duties
,
is
either
generall
or
speciall
.
Generall
,
is
to
be
holy
as
he
is
holy
,
Rom.
8.
29.
Those
whome
he
knew
before
he
hath
predestinate
to
be
like
the
image
of
his
sonne
,
that
is
,
not
onely
in
the
crosse
but
also
in
holines
and
glorie
.
1.
Ioh.
3.
He
which
hath
this
hope
purifieth
himselfe
euen
as
he
is
pure
.
Speciall
conformitie
,
is
chiefly
in
foure
vertues
;
Faith
,
Love
,
Meekenesse
,
Humilitie
.
Wee
must
be
like
him
in
faith
.
For
as
he
,
when
hee
apprehended
the
wrath
of
God
,
and
the
very
pangs
of
hell
were
vpon
him
,
wholly
staide
himselfe
vpon
the
ayde
,
helpe
,
protection
and
good
pleasure
of
his
father
,
euen
to
the
last
:
so
must
wee
by
a
true
and
liuely
faith
depend
wholly
on
Gods
mercie
in
Christ
,
as
it
were
with
both
our
handes
,
in
peace
,
in
trouble
,
in
life
,
and
in
the
very
pang
of
death
:
and
we
must
not
in
any
wise
let
our
holde
goe
;
no
though
we
should
feele
our selues
descend
to
hell
.
We
must
be
like
him
in
meekenesse
,
Matth.
11.
v.
28.
Learne
of
me
that
I
am
meeke
and
lowly
.
His
meekenesse
shewed
it selfe
in
the
patient
bearing
of
all
iniuries
and
abuses
offered
by
the
hands
of
sinnefull
and
wretched
men
,
and
in
the
suffering
of
the
curse
of
the
lawe
,
without
grudging
or
repining
,
and
with
submission
to
his
fathers
will
in
all
things
.
Now
the
more
we
follow
him
herein
,
the
more
shall
we
be
conformable
to
him
in
his
death
and
passion
,
Philip.
3.
10.
Thirdly
,
he
must
be
our
example
in
love
:
he
loued
his
enemies
more
then
himselfe
,
Eph.
5.
4.
Walke
in
love
even
as
Christ
loued
vs
,
and
hath
giuen
himselfe
for
vs
an
oblation
and
sacrifice
of
sweete
smelling
savour
vnto
God
.
The
like
loue
ought
we
to
shew
,
by
doing
seruice
to
all
men
in
the
compasse
of
our
callings
,
and
by
beeing
all
things
to
all
men
(
as
Paul
was
)
that
we
might
doe
them
all
the
good
wee
can
both
for
bodie
and
soule
.
1.
Cor.
9.
19.
Lastly
,
we
must
follow
Christ
in
humilitie
,
whereof
he
is
a
wonderfull
spectacle
,
in
that
being
God
,
he
became
man
for
vs
;
and
of
a
man
became
a
worme
that
is
troaden
vnder
foote
,
that
he
might
saue
man
,
Philip.
2.
5.
Let
the
same
minde
be
in
you
that
was
in
Iesus
Christ
,
who
beeing
in
the
forme
of
God
,
humbled
himselfe
and
became
obedient
to
the
death
,
euen
to
the
death
of
the
crosse
.
And
here
we
must
obserue
,
that
the
example
of
Christ
hath
something
more
in
it
than
any
other
example
hath
or
can
haue
:
for
it
doth
not
only
shew
vs
what
we
ought
to
do
(
as
the
examples
of
other
men
doe
)
but
it
is
a
remedie
against
many
vices
,
and
a
motive
to
many
good
duties
.
First
of
all
the
serious
consideration
of
this
,
that
the
very
sonne
of
God
himselfe
suffered
all
the
paines
and
torments
of
hel
on
the
crosse
for
our
sinnes
,
is
the
proper
&
most
effectuall
means
to
stirre
up
our
hearts
to
a
godly
sorow
for
them
.
And
that
this
thing
may
come
to
passe
,
euery
man
must
be
setled
without
doubt
,
that
he
was
the
man
that
crucified
Christ
;
that
he
is
to
be
blamed
as
well
as
Iudas
,
Herode
,
Pontius
Pilate
,
and
the
Iewes
:
and
that
his
sinnes
were
the
nayles
,
the
speares
,
and
the
thornes
that
pearced
him
.
When
this
meditation
beginnes
to
take
place
,
bitternesse
of
spirite
with
wayling
and
mourning
takes
place
in
like
maner
.
Zach.
12.
v.
10.
And
they
shall
looke
vpon
him
whome
they
have
pearced
,
and
they
shall
lament
for
him
as
one
lamenteth
for
his
onely
sonne
.
Peter
in
his
first
sermon
strooke
the
Iewes
as
with
a
thunderclappe
from
heauen
,
when
hee
saide
unto
them
,
Yee
have
crucified
the
Lorde
of
glory
,
so
as
at
the
same
time
three
thousande
men
were
pricked
in
their
heartes
,
and
saide
,
Men
and
breethren
,
What
shall
wee
doe
to
be
saved
?
Againe
,
if
Christ
for
our
sinnes
shedde
his
heart
bloode
:
and
if
our
sinnes
made
him
sweate
water
and
bloode
,
Oh
then
why
should
not
we
our selues
shedde
bitter
teares
,
and
why
shoulde
not
our
heartes
bleede
for
them
?
He
that
findes
himselfe
so
dull
and
hardened
that
the
Passion
of
Christ
doeth
not
humble
him
,
is
in
a
lamentable
case
;
for
there
is
no
faith
in
the
death
of
Christ
,
effectuall
in
him
as
yet
.
Secondly
,
the
meditation
of
the
Passion
of
Christ
is
a
most
notable
meanes
to
breed
repentance
and
reformation
of
life
in
time
to
come
.
For
when
wee
beginne
to
thinke
that
Christ
crucified
,
by
suffering
the
first
and
second
death
,
hath
procured
unto
vs
remission
of
all
our
sinns
past
,
and
freed
vs
from
hell
,
death
,
and
damnation
:
then
,
if
there
be
but
a
sparke
of
grace
in
vs
,
we
beginne
to
be
of
another
minde
,
and
to
reason
thus
with
our selues
:
What
?
hath
the
Lord
beene
thus
mercifull
to
me
,
that
am
in
my selfe
but
a
firebrand
of
hell
,
as
to
free
me
from
deserued
destruction
and
to
receiue
me
to
fauour
in
Christ
?
yea
,
no
doubt
,
he
hath
,
his
name
be
blessed
therefore
:
I
will
not
therefore
sinne
any
more
as
I
haue
done
,
but
euer
hereafter
endeauour
to
keep
my selfe
from
euery
euill
way
.
And
thus
faith
purifies
both
heart
and
life
.
Thirdly
,
when
thou
art
in
any
paine
of
body
or
sicknesse
,
thinke
how
light
these
are
compared
to
the
agony
and
bloody
sweate
,
to
the
crowne
of
thornes
and
nailes
of
Christ
When
thou
art
wronged
in
worde
or
deede
by
any
man
,
turne
thine
eye
to
the
crosse
,
consider
how
meekely
he
suffered
all
abuses
for
the
most
part
in
silence
,
and
prayed
for
them
that
crucified
him
.
When
thou
art
tempted
with
pride
or
vaine-glory
,
consider
how
for
thy
proper
sinns
Christ
was
despised
and
mocked
and
condemned
among
theeues
.
When
anger
and
desire
of
reuenge
inflame
thine
heart
,
thinke
howe
Christ
gaue
him-selfe
to
death
to
saue
his
enemies
,
euen
then
when
they
did
most
cruelly
intreate
him
,
and
shedde
his
bloode
:
and
by
these
meditations
,
specially
if
they
be
mingled
with
faith
,
thy
minde
shall
be
eased
.
Thus
wee
see
how
Christ
crucified
is
to
be
knowen
:
and
hence
ariseth
a
threefolde
knowledge
:
one
of
God
,
the
second
of
our
neighbors
,
the
third
of
our selues
.
Touching
the
first
:
If
wee
woulde
knowe
the
true
God
aright
,
and
knowe
him
to
our
saluation
,
wee
must
know
him
onely
in
Christ
crucified
.
God
in
him-selfe
and
his
owne
maiesty
is
inuisible
,
not
onely
to
the
eyes
of
the
body
,
but
also
to
the
very
mindes
of
men
,
and
hee
is
reuealed
to
us
onely
in
Christ
,
in
whome
hee
is
to
be
seene
as
in
a
glasse
.
For
in
Christ
hee
setteth
foorth
and
giues
his
iustice
,
goodnesse
,
wisdome
,
and
himselfe
wholly
vnto
vs
.
For
this
cause
hee
is
called
the
brightnesse
of
the
glory
,
and
the
ingrauen
fourme
of
the
person
of
the
father
.
Hebr.
1.
3.
and
the
image
of
the
invisible
God
,
Coloss.
1.
15.
Therefore
wee
must
not
know
God
and
seeke
him
any
where
els
but
in
Christ
:
and
whatsoeuer
out
of
Christ
comes
vnto
vs
in
the
name
of
God
,
is
a
flat
idol
of
mans
braine
.
As
for
our
neighbours
,
those
especially
that
are
of
Gods
Church
,
they
are
to
be
knowen
of
us
on
this
manner
:
When
wee
are
to
doe
any
duty
unto
them
,
wee
must
not
barely
respect
their
persons
,
but
Christ
crucified
in
them
,
and
them
in
Christ
.
When
Paul
persecuted
such
as
called
on
the
name
of
Christ
,
he
then
from
heaued
cryed
,
Saul
,
Saul
,
Why
per
secutest
thou
me
?
Here
then
let
this
be
marked
,
that
when
the
poore
comes
to
vs
for
releefe
,
it
is
Christ
that
comet
to
our
dores
and
saith
,
I
am
hungry
,
I
am
thirstie
,
I
am
naked
:
and
let
the
bowells
of
compassion
be
in
vs
towardes
them
as
towardes
Christ
,
vnlesse
wee
will
heare
that
fearefull
sentence
in
the
day
of
iudgement
,
Goe
yee
cursed
into
hell
,
&c.
I
was
hungry
,
and
yee
fedde
me
not
:
I
was
naked
,
and
yee
did
not
cloath
me
,
&c.
Thirdly
,
the
right
knowledge
of
our
selues
ariseth
of
the
knowledge
of
Christ
crucified
,
in
whome
and
by
whome
wee
come
to
knowe
fiue
speciall
things
of
our selues
.
The
first
,
how
grieuous
our
sinnes
are
,
and
therefore
how
miserable
we
are
in
regard
of
them
.
If
wee
consider
our
offences
in
them-selues
,
and
as
they
are
in
vs
,
wee
may
soone
be
deceiued
,
because
the
conscience
beeing
corrupted
often
erreth
in
giuing
testimony
,
and
by
that
meanes
maketh
sinne
to
appeare
lesse
then
it
is
indeede
.
But
if
sinne
be
considered
in
the
death
and
passion
of
Christ
,
whereof
it
was
the
cause
,
and
the
vilenesse
thereof
measured
by
the
unspeakable
torments
endured
by
the
sonne
of
God
:
and
if
the
greatnesse
of
the
offence
of
man
be
esteemed
by
the
endlesse
satisfaction
made
to
the
iustice
of
God
,
the
least
sinne
that
is
will
appeare
to
be
a
sinne
indeede
,
and
that
most
grieuous
and
ougly
.
Therefore
Christ
crucified
must
be
used
of
vs
as
a
myrrour
or
looking
glasse
,
in
which
we
may
fully
take
a
viewe
of
our
wretchednesse
and
misery
,
and
what
wee
are
by
nature
.
For
such
as
the
passion
of
Christ
was
in
the
eyes
of
men
,
such
is
our
passion
or
condition
in
the
eyes
of
God
;
&
that
which
wicked
men
did
to
Christ
,
the
same
doth
sinne
and
Satan
to
our
very
soules
.
The
second
point
is
,
that
men
beleeuing
in
Christ
are
not
their
owne
,
or
lordes
of
themselues
,
but
wholly
both
body
and
soule
belong
to
Christ
,
in
that
they
were
giuen
to
him
of
God
the
Father
,
and
hee
hath
purchased
them
with
his
owne
blood
,
1.
Cor.
3.
Yee
are
Christs
,
and
Christ
Gods
.
Hence
it
commeth
to
passe
(
which
is
not
to
be
forgotten
)
that
Christ
esteemeth
all
the
crosses
and
afflictions
of
his
people
,
as
his
own
proper
afflictions
.
Hence
againe
we
must
learne
to
giue
vp
our selues
both
in
body
and
soule
to
the
honour
and
seruice
of
Christ
,
whose
we
are
.
The
third
is
,
that
every
true
beleeuer
,
not
as
he
is
a
man
,
but
as
he
is
a
new
man
or
a
Christian
,
hath
this
being
and
subsisting
from
Christ
,
Wee
are
members
of
his
bodie
,
of
his
flesh
,
and
of
his
bone
,
Ephes.
5.
v.
30.
In
which
wordes
,
Paul
alludes
to
the
speech
of
Adam
,
Genes.
3.
Thou
art
bone
of
my
bone
,
and
flesh
of
my
flesh
,
and
thereby
he
teacheth
,
that
as
Eve
was
made
of
a
ribbe
taken
out
of
the
side
of
Adam
;
so
doth
the
whol
Church
of
Cod
,
and
euery
man
regenerate
,
spring
&
arise
out
of
the
blood
that
streamed
from
the
heart
and
side
of
Christ
crucified
.
The
fourth
is
,
that
all
good
workes
done
of
vs
,
proceede
from
the
vertue
&
merit
of
Crist
crucified
:
he
is
the
cause
of
them
in
vs
,
and
wee
are
the
causes
of
them
in
and
by
him
.
Without
me
(
saieth
hee
)
yee
can
doe
nothing
:
and
,
Everie
braunch
that
beareth
not
fruite
in
me
,
marke
well
he
saith
,
in
me
,
he
taketh
away
,
Ioh.
15.
v.
2.
The
fifth
point
is
,
that
we
owe
unto
Christ
an
endlesse
debt
.
For
he
was
crucified
onely
as
our
surety
and
pledge
,
and
in
the
spectacle
of
his
Passion
wee
must
consider
our selues
as
the
chiefe
debters
,
and
that
the
very
discharge
of
our
debt
,
that
is
,
the
sinnes
which
are
inherent
in
vs
,
were
the
proper
cause
of
all
the
endlesse
paines
and
torments
that
Christ
endured
,
that
he
might
set
vs
most
miserable
bankrupts
at
liberty
from
hell
,
death
,
and
damnation
.
For
this
his
unspeakable
goodnesse
,
if
we
doe
but
once
thinke
of
it
seriously
,
wee
must
needes
confesse
that
we
owe
our selues
,
our
soules
,
and
bodies
,
and
all
that
wee
haue
as
a
debt
due
unto
him
.
And
so
soone
as
any
man
beginnes
to
knowe
Christ
crucified
,
he
knowes
his
owne
debt
,
and
thinkes
of
the
paiment
of
it
.
Thus
wee
see
how
Christ
is
to
be
knowen
:
now
wee
shall
not
neede
to
make
much
examination
whether
this
manner
of
knowing
and
acknowledging
of
Christ
,
take
any
place
in
the
worlde
or
no
:
for
very
fewe
there
be
that
knowe
him
as
they
ought
.
The
Turke
euen
at
this
very
day
knowes
him
not
but
as
he
was
a
Prophet
.
The
Iewe
scorneth
his
crosse
and
passion
.
The
popish
Churches
,
though
in
worde
they
confesse
him
,
yet
doe
they
not
knowe
him
as
they
ought
.
The
Fryers
and
Iesuites
in
their
sermons
at
this
day
,
commonly
vse
the
Passion
as
a
meanes
to
stirre
up
pitie
and
compassion
towardes
Christ
,
who
beeing
so
righteous
a
man
was
so
hardly
intreated
,
and
to
inflame
their
hearers
to
an
hatred
of
the
Iewes
,
and
Iudas
,
and
Pontius
Pilate
that
put
our
blessed
Sauiour
to
death
;
but
all
this
may
be
done
in
any
other
history
.
And
the
seruice
of
God
which
in
that
Church
standes
now
in
force
by
the
Canons
of
the
Councill
of
Trent
,
defaceth
Christ
crucified
,
in
that
the
passions
of
martyrs
are
made
meritorious
,
and
the
very
woode
of
the
crosse
their
onely
helpe
:
and
the
virgine
Mary
the
Queene
of
heaven
,
and
a
mother
of
mercy
,
who
in
remission
of
sinnes
may
commaund
her
sonne
:
and
they
giue
religious
adoration
to
dumme
Crucifixes
made
by
the
hand
and
art
of
man
.
The
common
protestant
likewise
commeth
shorte
herein
for
three
causes
.
First
whereas
in
worde
they
acknowledge
him
to
be
their
Sauiour
,
that
hath
redeemed
them
from
their
euill
conuersation
,
yet
indeede
they
make
him
a
patrone
of
their
sinnes
.
The
theefe
makes
him
the
receiuer
,
the
murderer
makes
him
his
refuge
,
[
b
](A09388-e2580-b)
b
Calvin
.
〈…〉
Gal.
c.
6.
2.
the
adultcrer
(
be
it
spoken
with
reuerence
to
his
maiestie
)
makes
him
the
bawde
.
For
generally
men
walke
on
in
their
euil
waies
;
some
liuing
in
this
sinne
,
some
in
that
,
and
yet
for
all
this
they
perswade
themselues
that
God
is
mercifull
,
and
that
Christ
hath
freed
them
from
death
and
damnation
.
Thus
Christ
that
came
to
abolish
sinne
,
is
made
a
maintainer
thereof
,
and
the
common
packe-horse
of
the
worlde
to
beare
euery
mans
burden
.
Secondly
,
men
are
content
to
take
knowledge
of
the
merite
of
Christes
passion
for
the
remission
of
their
sinnes
,
but
in
the
meane
season
the
vertue
of
Christs
death
in
the
mortifying
of
sinne
,
and
the
blessed
example
of
his
passion
,
which
ought
to
be
followed
and
expressed
in
our
liues
and
conversations
,
is
little
or
nothing
regarded
.
Thirdly
,
men
usually
content
themselues
generally
and
confusedly
to
know
Christ
to
be
their
Redeemer
,
neuer
once
seeking
in
euery
particular
estate
and
condition
of
life
,
and
in
euery
particular
blessing
of
God
,
to
feele
the
benefite
of
his
passion
.
What
is
the
cause
that
almost
all
the
worlde
liue
in
securitie
,
neuer
almost
touched
for
their
horrible
sinnes
?
surely
the
reason
is
,
because
they
did
neuer
yet
seriously
consider
that
Christ
in
the
garden
lay
groueling
upon
the
earth
,
sweating
water
and
bloode
for
their
offences
.
Againe
,
all
such
as
by
fraude
and
oppression
,
or
any
kinde
of
hard
dealing
sucke
the
bloode
of
poore
men
,
neuer
yet
knewe
that
their
sinnes
drew
out
the
heart
bloode
of
Christ
.
And
proude
men
and
women
that
are
puffed
vp
by
reason
of
their
attire
,
which
is
the
badge
of
their
shame
,
and
neuer
cease
hunting
after
straunge
fashions
,
doe
not
consider
that
Christ
was
not
crucified
in
gay
attire
,
but
naked
,
that
he
might
beare
the
whol
shame
and
curse
of
the
law
for
vs
.
These
and
such
like
whatsoeuer
they
say
in
worde
,
if
we
respect
the
tenour
of
their
liues
,
are
flatte
enemies
of
the
crosse
of
Christ
,
and
treade
his
pretious
blood
under
their
feete
.
Now
then
,
considering
this
so
weighty
and
speciall
a
point
of
religion
is
so
much
neglected
,
O
man
or
woman
,
high
or
low
,
young
or
old
,
if
thou
haue
beene
wanting
this
way
,
beginne
for
very
shame
to
learne
and
learning
truely
to
know
Christ
crucified
.
And
that
thou
maist
attain
to
this
,
behold
him
often
,
not
in
the
woodden
crucifixe
after
the
popish
manner
,
but
in
the
preaching
of
the
Worde
,
and
in
the
Sacraments
,
in
which
thou
shalt
see
him
crucified
before
thine
eyes
,
Galat.
3.
1.
Desire
not
here
upon
earth
to
beholde
him
with
the
bodily
eye
,
but
looke
upon
him
with
the
eye
of
true
and
liuely
faith
,
applying
him
and
his
merites
to
thy selfe
as
thine
owne
,
and
that
with
a
broken
and
bruised
heart
,
as
the
poore
Israelites
stung
with
fiery
serpents
euen
to
death
,
behelde
the
brasen
serpent
.
Againe
,
thou
must
looke
vpon
him
first
of
all
as
a
glasse
or
spectacle
,
in
which
thou
shalt
see
Gods
glory
greater
in
thy
Redemption
,
then
in
thy
creation
.
In
the
creation
appeared
Gods
infinite
wisedome
,
power
,
and
goodnesse
:
in
thy
Redemption
by
the
passion
of
Christ
,
his
endlesse
iustice
and
mercy
.
In
the
creation
thou
art
a
member
of
the
first
Adam
,
and
bearest
his
image
:
in
thy
Redemption
thou
art
a
member
of
the
second
Adam
.
In
the
first
,
thou
art
indued
with
naturall
life
,
in
the
second
with
spirituall
.
In
the
first
,
thou
hast
in
the
person
of
Eve
thy
beginning
of
the
ribbe
of
Adam
:
in
the
second
,
thou
hast
thy
beginning
as
thou
art
borne
of
God
,
out
of
the
bloode
of
Christ
.
Lastly
,
in
the
first
,
god
gaue
life
by
commanding
that
to
be
,
which
was
not
:
in
the
second
,
he
giues
life
not
by
life
,
but
by
death
,
euen
of
his
owne
sonne
.
This
is
the
mystery
into
which
the
Angels
themselues
desire
to
looke
into
,
1.
Pet.
1.
12.
Secondly
,
thou
must
behold
him
as
the
full
price
of
thy
Redemption
,
and
perfect
reconciliation
with
God
;
and
pray
earnestly
to
God
,
that
hee
woulde
seale
up
the
same
in
thy
very
conscience
by
his
holy
spirite
.
Thirdly
,
thou
must
behold
Christ
as
an
example
,
to
whome
thou
must
conforme
thy selfe
by
regeneration
.
For
this
cause
giue
diligence
,
that
thou
maiest
by
experience
say
,
that
thou
art
deade
and
crucified
and
buried
with
Christ
,
and
that
thou
risest
againe
with
him
,
to
newnesse
of
life
:
that
he
inlightens
thy
minde
,
and
by
degrees
reformes
thy
will
and
affections
,
and
giue
thee
both
the
will
and
the
deede
in
euery
good
thing
.
And
that
thou
maist
not
faile
in
this
thy
knowledge
,
reade
the
history
of
Christes
passion
,
obserue
all
the
parts
and
circumstances
thereof
,
and
apply
them
to
thy selfe
for
thy
full
conversion
.
When
thou
readest
that
Christ
went
to
the
garden
,
as
his
custome
was
,
where
the
Iewes
might
soonest
attach
him
,
consider
that
he
went
to
the
death
of
the
crosse
for
thy
sinnes
willingly
,
and
not
of
constraint
;
and
that
therefore
thou
for
thy
part
shouldest
doe
him
all
service
freely
and
frankely
,
Psal.
110.
3.
When
thou
hearest
that
in
his
agony
his
soule
was
heavy
unto
death
,
knowe
it
was
for
thy
sinnes
,
&
that
thou
shouldest
much
more
conceiue
heauinesse
of
heart
for
the
same
:
againe
,
that
this
sorrow
of
his
is
ioy
and
reioycing
unto
thee
,
if
thou
wilt
beleeue
in
him
;
therfore
Paul
saieth
reioyce
,
I
say
againe
reioyce
in
the
Lorde
.
When
thou
readest
that
in
the
garden
hee
prayed
lying
groueling
on
his
face
,
sweating
water
and
bloode
,
beginne
to
thinke
seriously
what
an
unspeakable
measure
of
gods
wrath
was
upon
thy
blessed
Sauiour
,
that
did
prostrate
his
body
upon
the
earth
,
and
cause
the
bloode
to
follow
:
and
thinke
that
thy
sinnes
must
needes
be
most
heynous
,
that
brought
such
bloody
and
grieuous
paines
upon
him
.
Also
thinke
it
a
very
shame
for
thee
to
carry
thy
heade
to
heauen
with
haughtie
lookes
,
to
wallowe
in
thy
pleasures
,
and
to
drawe
the
innocent
bloode
of
thy
poore
brethren
by
oppression
and
deceit
,
for
whome
Christ
sweat
water
and
bloode
,
and
take
an
occasion
from
Christs
agony
,
to
lay
aside
the
pride
of
thy
heart
,
to
be
ashamed
of
thy selfe
,
to
grieue
in
heart
,
yea
euen
to
bleede
for
thine
owne
offences
,
casting
downe
and
humbling
thy selfe
with
Ezra
,
saying
,
When
thou
hast
thus
perused
and
applied
to
thy selfe
the
historie
of
the
Passion
of
Christ
,
goe
yet
further
,
and
labour
by
faith
to
see
Christ
crucified
in
all
the
workes
of
God
,
either
in
thee
or
vpon
thee
.
Beholde
him
at
thy
table
in
meate
and
drinke
,
which
is
as
it
were
a
liuely
sermon
and
a
daily
pledge
of
the
mercie
of
God
in
Christ
.
Beholde
him
in
all
thine
afflictions
,
as
thy
partner
that
pitieth
thy
case
,
and
hath
compassion
on
thee
.
Behold
him
in
thy
most
daungerous
temptations
,
in
which
the
deuill
thundereth
damnation
,
behold
him
,
I
say
,
as
a
mightie
Sampson
bearing
away
the
gates
of
his
enemies
vpon
his
owne
shoulders
:
and
killing
more
by
death
then
by
life
,
crucifying
the
deuill
,
euen
then
when
he
is
crucified
,
by
death
killing
death
:
by
entrance
into
the
graue
,
opening
the
graue
and
giuing
life
to
the
dead
,
and
in
the
house
of
death
spoiling
him
of
all
his
strength
and
power
.
Beholde
him
in
all
the
afflictions
of
thy
brethren
,
as
though
he
himselfe
were
naked
,
hungrie
,
sicke
,
harbourlesse
,
and
doe
vnto
them
all
the
good
thou
canst
,
as
to
Christ
himselfe
.
If
thou
wouldest
behold
God
himselfe
,
looke
vpon
him
in
Christ
crucified
,
who
is
the
ingrauen
image
of
the
fathers
person
;
and
know
it
to
be
a
terrible
thing
in
the
time
of
the
trouble
of
thy
conscience
to
thinke
of
God
without
Christ
,
in
whose
face
the
glorie
of
God
in
his
endlesse
mercie
is
to
be
seene
,
2.
Cor.
4.
v.
6.
If
thou
wouldest
come
to
God
for
grace
,
for
comfort
,
for
saluation
,
for
any
blessing
,
come
first
to
Christ
hanging
,
bleeding
,
dying
vpon
the
crosse
,
without
whome
there
is
no
hearing
God
,
no
helping
God
,
no
sauing
God
,
no
God
to
thee
at
all
.
In
a
word
,
let
Christ
be
all
things
without
exception
vnto
thee
,
Coloss.
3.
11.
for
when
thou
praiest
for
any
blessing
either
temporall
or
spirituall
,
be
it
whatsoeuer
it
will
be
or
canbe
,
thou
must
aske
it
at
the
hands
of
God
the
father
by
the
merit
and
mediation
of
Christ
crucified
:
now
looke
as
we
aske
blessings
at
Gods
hand
,
so
must
we
receiue
them
of
him
;
and
as
they
are
receiued
,
so
must
we
possesse
and
vse
them
daily
,
namely
as
gifts
of
God
procured
to
vs
by
the
merit
of
Christ
:
which
gifts
for
this
very
cause
,
must
be
wholly
imploied
to
the
honour
of
Christ
.
FINIS
.