THE
FVLNESSE
OF
CHRIST
FOR
VS
:
Or
a
Sermon
upon
JOHN
1.
16.
Of
his
fulnesse
we
have
all
received
grace
for
grace
.
SAint
Augustine
seemes
to
stand
amazed
at
the
mystery
which
appeares
in
this
Chapter
.
Thunder
from
on
high
.
Iunius
saith
,
that
hee
was
never
strucke
with
an
apprehension
of
the
Deity
,
till
he
read
this
Chapter
:
affirming
it
to
be
the
first
,
and
chiefest
cause
of
his
conversion
from
Atheisme
,
to
a
sincere
imbracing
of
Christianity
.
And
in
all
this
Chapter
,
I
find
no
richer
and
fuller
sentence
then
this
,
which
describes
Christs
fulnesse
for
us
:
Of
his
fulnesse
we
have
all
received
grace
for
grace
.
You
may
be
pleased
to
observe
with
mee
three
parts
.
-
1
A
fulnesse
given
to
Christ
.
-
2
Not
a
repletive
fulnesse
here
,
but
a
diffusive
fulnesse
:
that
is
,
not
shut
up
in
his
owne
banks
,
but
running
over
for
our
benefit
and
use
.
-
3
These
receits
are
amplified
from
the
variety
of
them
,
Grace
for
grace
.
That
is
,
Christ
hath
given
us
for
all
the
graces
which
he
received
of
his
Father
for
us
,
graces
answerable
.
As
the
Seale
is
said
to
give
to
the
Waxe
Print
for
Print
,
Character
for
Character
:
or
as
the
father
is
said
to
give
to
the
child
,
limbe
for
limbe
,
member
for
member
,
(
though
not
of
the
same
bignesse
and
proportion
:
)
so
doth
Christ
to
us
in
grace
and
truth
.
So
that
here
is
a
full
shop
,
and
many
buyers
,
and
receivers
;
choyce
of
Wares
and
precious
Commodities
:
or
rather
(
to
use
the
Scriptures
phrase
)
a
full
Table
,
many
Guests
,
and
variety
of
Dishes
,
of
his
fulnesse
have
wee
all
received
grace
for
grace
.
Note
first
,
that
fulnesse
is
given
to
Christ
,
and
that
in
foure
respects
:
In
regard
of
his
person
,
of
his
offices
,
of
his
righteousnesse
,
and
of
his
effects
.
In
regard
of
his
person
he
is
full
,
uncreated
fulnesse
.
Moses
could
have
no
communion
with
this
fulnesse
,
but
with
his
back
〈◊〉
the
effects
of
〈◊〉
Deity
〈◊〉
in
him
are
not
onely
the
effects
of
his
Deity
,
as
then
;
but
the
Deity
it selfe
,
which
is
said
to
dwell
in
him
corporally
,
grace
,
which
comprehendeth
all
the
beauties
and
perfections
of
the
will
:
secondly
,
truth
,
which
comprehendeth
all
the
vertues
of
the
understanding
.
In
regard
of
his
offices
,
Paul
,
and
Saint
Iohn
,
came
from
him
.
All
the
revelations
of
Adam
,
Noah
,
Abraham
,
came
from
him
.
Thus
all
received
their
light
from
this
Sunne
,
which
from
the
very
first
moment
of
time
,
shone
to
the
darke
world
,
without
setting
(
more
or
lesse
)
though
the
darkenesse
comprehend
it
not
.
As
a
Priest
,
hee
is
full
of
favour
with
God
,
whereby
he
hath
audience
alwayes
:
full
of
compassion
to
men
wherby
he
is
ready
to
entertaine
any
suite
or
suiters
:
full
of
merit
,
by
which
he
is
able
to
prevaile
in
all
his
requests
and
intercession
.
As
a
King
,
he
is
full
of
authority
.
All
power
is
given
him
both
in
heaven
and
earth
.
He
is
full
of
strength
to
defend
his
servants
,
and
resist
his
enemies
,
till
he
hath
made
them
his
footstoole
.
Lastly
,
he
is
full
of
royall
munificence
,
wherby
he
is
ready
to
supply
to
the
wants
of
all
his
servants
,
and
to
give
them
in
the
end
a
full
recompence
of
reward
.
In
regard
of
his
righteousnesse
,
first
,
that
he
that
was
so
full
himselfe
,
is
able
to
helpe
us
,
if
we
want
love
,
faith
,
or
any
other
grace
:
Secondly
,
by
this
we
know
what
a
mediatour
wee
have
to
deale
with
,
even
with
one
full
of
love
,
patience
,
compassion
,
which
may
invite
us
to
come
unto
him
:
Thirdly
,
that
though
our
righteousnesse
be
weake
,
and
small
,
yet
in
him
we
are
compleate
.
In
regard
of
his
effects
and
workes
,
Holy
Ghost
.
Thus
is
there
a
fulnesse
given
to
Christ
:
In
respect
of
Christ
himselfe
,
He
was
the
Prince
of
our
salvation
:
therefore
meet
it
was
,
he
should
be
like
Saul
,
higher
by
the
head
and
shoulders
,
yea
,
fully
exalted
above
all
Principalities
and
Powers
.
In
respect
of
us
chiefly
,
It
may
be
you
will
say
that
S.
Stephen
,
Holy
Ghost
as
well
as
Christ
;
How
then
do
these
two
fulnesses
differ
?
First
,
others
are
said
to
be
full
according
to
their
measure
,
Christ
above
measure
.
As
a
little
dish
may
bee
said
to
be
full
as
well
as
the
Ocean
:
so
they
are
filled
according
to
the
narrownesse
of
their
present
capacity
.
Christ
was
full
according
to
all
dimensions
,
length
,
depth
,
bredth
,
and
height
of
fulnes
.
Secondly
,
Christ
,
a
fulnesse
of
the
Spring
.
In
them
was
a
derived
and
participated
fulnesse
,
in
Christ
a
fulnesse
of
a
fountaine
proceeding
from
himselfe
.
This
is
well
expressed
by
the
Schoolmen
,
as
fire
,
and
things
set
on
fire
.
The
fulnesse
of
the
Ocean
is
too
little
to
expresse
it
:
for
if
you
take
a
drop
or
two
from
it
,
it
is
so
much
the
lesse
:
but
the
fulnesse
of
fire
is
such
,
as
though
you
light
a
thousand
Torches
at
it
,
it
is
not
diminished
.
Thirdly
,
their
fulnesse
was
in
them
comparatively
;
Saint
Stephen
was
full
in
comparison
of
other
lesser
Saints
:
but
in
Christ
it
is
an
absolute
fulnesse
without
limits
,
or
comparisons
.
What
shall
we
now
deduce
from
hence
for
our
CHRIST
,
even
the
riches
of
that
fulnesse
which
is
in
him
,
which
in
the
fulnesse
of
time
was
exposed
to
all
commers
;
which
was
hidden
before
,
but
now
(
as
hee
saith
)
fully
revealed
;
seene
before
,
but
in
types
and
shadowes
,
now
with
open
face
;
before
preached
to
a
few
,
now
to
every
creature
under
heaven
;
before
given
by
his
Spirit
,
by
drops
but
now
he
that
ascended
up
on
high
,
and
led
captivity
captive
,
hath
so
received
for
,
&
given
gifts
unto
men
,
that
he
hath
filled
all
things
.
Let
us
therfore
be
exhorted
,
when
we
heare
of
such
a
fulnesse
,
not
to
take
the
grace
of
God
in
vaine
,
but
labour
to
have
our
parts
therein
,
that
,
with
the
Corinthians
,
we
may
be
made
rich
in
Christ
,
filled
with
all
knowledge
,
and
every
grace
.
Content
we
not
our selves
to
know
this
onely
,
(
for
that
is
our
common
fault
to
rest
in
the
notion
of
such
things
without
practise
)
but
goe
to
Christ
as
Bees
to
a
Meddow
full
of
flowers
,
as
Merchants
to
the
Indies
,
that
are
full
of
Wines
and
Spices
,
that
you
may
experimentally
feele
your selves
return
from
him
full
fraught
with
treasures
of
truth
and
grace
.
In
other
things
fulnes
invites
us
much
;
Iosephs
full
Barnes
drew
Iacob
and
his
sonnes
downe
into
Egypt
.
Canaan
was
a
land
full
of
milke
and
honey
,
&
that
invited
the
Israelites
to
seeke
it
.
Solomons
aboundance
and
fulnesse
of
wisedome
invited
the
Queen
of
Sheba
to
come
out
of
the
South
to
his
Court.
In
every
thing
,
fulnesse
doth
much
allure
,
and
affect
.
The
Covetous
man
though
he
spend
but
a
little
,
yet
he
delights
to
take
it
from
a
full
heape
.
But
,
alas
,
if
we
looke
to
the
actions
and
lives
of
men
,
we
shall
finde
that
they
seek
a
fulnesse
in
every
thing
else
almost
.
A
fulnesse
in
pleasure
and
delight
;
a
fulnesse
in
honour
and
preferment
;
a
fulnesse
in
profit
and
worldly
incomes
;
but
this
full
hony-combe
is
almost
every
where
despised
.
But
happy
is
he
the
bent
of
whose
heart
God
hath
turned
the
right
way
,
to
seeke
a
fulnesse
of
faith
and
wisedome
,
a
fulnesse
of
the
holy
Ghost
.
Happy
he
,
who
cares
not
to
be
empty
of
other
things
,
so
he
be
full
of
these
;
to
be
a
looser
in
other
things
,
so
he
be
a
gainer
in
this
.
Such
an
one
hath
indeed
chosen
the
better
part
which
shall
never
be
taken
from
him
.
Secondly
,
All
excellency
of
the
creature
in
comparison
of
this
,
is
but
a
drop
to
the
Ocean
,
and
as
a
sparke
to
the
whole
Element
of
fire
.
If
therefore
we
proportion
our
affections
to
the
object
,
(
which
ought
to
be
the
rule
and
square
of
them
)
we
must
bestow
upon
the
creature
but
a
drop
of
love
and
delight
,
but
the
full
streame
of
our
affections
should
runne
after
Christ
,
in
whom
is
all
the
fulnesse
of
perfection
.
It
is
true
,
as
men
hide
treasure
from
theeves
under
straw
,
or
some
other
base
covering
,
so
God
hideth
this
full
excellency
from
the
world
,
under
a
base
outside
,
that
his
secret
ones
onely
might
find
it
:
and
that
others
(
truely
blinded
)
might
not
see
but
stumble
at
it
.
So
he
hid
Christ
himselfe
under
a
Carpenters
sonne
:
so
he
hideth
divine
mysteries
under
the
meane
elements
of
Bread
and
Wine
▪
so
the
wisedome
of
God
is
hid
under
the
foolishnesse
of
preaching
,
and
under
sheepe-skinnes
and
goat-skins
,
such
as
the
world
was
not
worthy
of
:
yet
there
is
a
fulnesse
of
excellency
notwithstanding
.
For
if
ever
we
saw
beauty
in
the
Sunne
,
Moone
,
Starres
,
Men
,
Women
,
or
any
thing
else
;
all
must
be
more
abundantly
in
God
,
who
is
the
maker
,
giver
,
and
Author
of
all
these
things
.
As
David
reasoneth
,
He
that
made
the
eye
,
shall
not
he
see
?
and
he
that
made
the
eare
,
shall
not
he
heare
?
So
he
that
made
these
things
shall
he
not
have
them
more
eminently
in
himselfe
?
For
as
the
worth
and
value
of
many
pieces
of
silver
is
in
one
peece
of
gold
:
so
all
the
petty
excellencies
,
which
are
scattered
abroad
in
the
creatures
,
are
united
in
God
;
yea
,
all
the
whole
volume
of
perfections
which
is
spred
through
heaven
and
earth
,
is
epitomized
in
him
.
Why
doe
we
not
then
with
Saint
Paul
,
trample
on
the
glory
of
the
world
,
for
the
excellent
knowledge
of
Christ
?
Why
doe
wee
not
with
David
turn
our
hearts
,
eyes
,
and
affections
from
beholding
vanities
,
and
pitch
them
all
in
him
?
Why
doe
we
not
recollect
our
affections
,
and
gather
up
our
thoughts
,
which
are
scattered
abroad
,
and
busied
about
a
thousand
trifles
,
and
bestow
them
all
on
him
in
whom
is
the
fulnesse
of
all
excellency
,
beauty
,
and
perfection
?
Thirdly
,
Christ
,
having
our
hearts
satisfied
with
him
and
his
fulnesse
.
First
,
in
regard
of
spirituall
things
goe
not
to
the
brooks
of
Teman
,
the
broken
Cisternes
of
Rome
,
as
Saints
merits
,
Church
Treasures
,
and
the
like
.
For
if
there
be
a
fulnesse
in
Christ
,
that
needeth
not
,
In
him
we
are
compleat
.
Secondly
,
For
the
better
conceiving
whereof
,
we
must
know
that
the
first
Adam
brought
a
generall
emptinesse
over
all
the
world
.
For
though
,
the
world
be
full
of
pompe
and
pleasure
,
as
Saint
Iohn
calls
them
(
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
)
yet
properly
it
is
empty
,
because
it
is
not
full
of
that
which
it
should
be
.
Even
as
we
say
,
a
well
is
empty
,
though
it
be
full
of
ayre
:
so
all
creatures
,
if
not
filled
with
that
they
should
be
.
For
emptinesse
is
not
so
much
an
absence
of
entity
,
is
due
,
and
should
give
filling
to
that
which
should
be
full
.
Hence
therefore
not
onely
the
heart
of
man
,
but
all
creatures
also
are
said
to
be
empty
.
Vanity
of
vanities
,
Solomon
,
that
is
,
emptinesse
of
emptinesse
.
The
whole
creation
is
subject
to
vanity
,
Paul
,
that
is
to
emptinesse
.
Hence
is
it
that
the
hearts
of
men
are
not
satisfied
with
the
world
:
but
,
as
the
Prophet
speaketh
;
they
eate
and
are
not
full
,
they
drinke
and
their
soule
is
empty
:
because
now
the
creature
is
as
the
Huske
without
the
Graine
,
the
Shell
without
the
Kernell
,
full
of
nothing
but
emptinesse
;
and
being
empty
of
it selfe
,
cannot
give
us
satisfaction
.
But
Christ
the
second
Adam
hath
filled
all
things
againe
.
All
in
all
,
Hence
we
may
observe
,
that
many
find
a
want
in
the
midst
of
plenty
:
their
hearts
find
no
rest
in
all
they
injoy
,
no
satisfaction
;
with
the
holy
regenerate
man
it
is
much
otherwise
.
Though
he
have
but
a
little
wealth
with
a
little
food
,
yet
there
is
a
fulnesse
put
into
that
little
which
maketh
it
fit
to
give
him
satifaction
.
This
is
the
meaning
of
that
in
the
Psalme
,
A
small
thing
that
the
righteous
hath
,
is
better
than
great
riches
of
the
ungodly
.
The
reason
is
,
because
that
little
being
filled
with
the
blessing
of
the
second
Adam
Christ
,
they
find
a
fulnesse
,
when
the
wicked
find
an
emptinesse
in
their
greatest
abundance
.
Lastly
,
Though
thy
sinne
abound
,
yet
(
if
thou
turne
from
sinne
to
Christ
)
his
grace
abounds
much
more
.
Thou
canst
not
be
out
of
measure
sinfull
,
as
he
is
out
of
measure
mercifull
.
Remember
but
the
two
metaphors
used
in
the
Scriptures
.
I
will
scatter
your
sinnes
as
a
mist
,
and
they
shal
be
drowned
in
the
bottome
of
the
Sea
.
Now
,
the
Sunne
,
by
reason
of
his
force
,
can
scatter
the
greatest
mist
,
as
well
as
the
least
vapour
:
and
the
Sea
,
by
reason
of
his
great
vastnes
can
drowne
the
mountaines
as
well
as
the
Mole-hills
.
So
Christ
,
by
reason
of
that
vast
fulnesse
that
is
in
him
,
is
able
,
yea
forward
,
and
as
willing
to
forgive
the
greatest
sinnes
as
the
least
:
I
say
,
as
forward
,
and
willing
;
for
mercy
,
though
it
be
a
quality
in
us
,
yet
it
is
a
nature
in
him
:
now
,
what
is
naturall
,
there
is
no
unwillingnesse
,
nor
wearinesse
in
that
.
The
eye
is
not
weary
with
seeing
,
nor
the
eare
with
hearing
fit
objects
.
Therefore
though
our
sinnes
be
never
so
great
,
and
many
;
yet
(
if
this
condition
be
observed
that
we
lie
in
no
knowne
sinne
,
that
God
bearing
witnesse
to
our
consciences
,
we
have
a
full
and
resolute
purpose
not
to
doe
the
least
evill
,
nor
to
omit
the
least
good
;
in
a
word
,
that
we
make
our
hearts
perfect
with
God
in
all
things
;
for
without
this
there
is
no
remission
of
sinnes
)
then
they
are
not
beyond
the
price
that
was
paide
for
them
,
nor
beyond
the
grace
of
him
with
whom
we
have
to
doe
;
because
there
is
fulnesse
in
him
.
Now
,
I
beseech
you
take
not
this
exhortation
in
vaine
.
For
there
is
nothing
more
effectuall
to
heale
a
rebellious
heart
,
to
instill
soveraigne
saving
grace
,
to
cause
a
sinner
to
change
his
course
,
then
to
be
perswaded
that
he
shall
be
taken
to
mercy
,
and
that
his
sinnes
shall
bee
forgiven
in
Christ
.
Even
as
the
thiefe
while
the
Hue
and
Cry
pursues
him
,
never
returnes
willingly
;
Rebels
and
Pyrats
,
while
the
Proclamation
of
rebellion
is
against
them
,
never
come
in
:
but
if
there
be
a
Proclamation
of
pardon
,
yea
of
some
great
advancement
,
if
that
be
beleeved
once
truly
,
that
,
and
nothing
but
that
causeth
them
to
lay
downe
their
courses
,
and
become
loyall
and
loving
subjects
:
so
is
it
with
poore
sinners
upon
the
apprehension
of
Christs
willing
supply
.
Therfore
let
the
fulnesse
of
the
mercy
of
Christ
moove
us
to
lay
downe
our
armes
of
rebellion
,
and
to
chuse
God
for
our
God
,
and
to
give
our selves
wholly
unto
him
.
And
thus
I
passe
the
fulnesse
given
to
Christ
.
Now
next
view
for
whom
it
is
.
It
is
for
us
,
That
we
may
receive
grace
for
grace
.
Note
,
that
as
there
is
a
fulnesse
of
grace
in
Christ
,
so
is
it
for
this
use
,
that
all
grace
may
be
received
.
As
all
starres
shine
in
the
light
of
the
Sunne
:
so
doe
all
the
Saints
through
grace
received
.
The
Scripture
is
evident
for
this
.
It
is
God
that
worketh
in
you
both
to
will
and
to
doe
,
of
his
good
pleasure
.
Wee
are
not
sufficient
of
our selves
to
thinke
any
thing
,
as
of
our selves
:
but
our
sufficiency
is
of
God
.
So
that
all
grace
,
and
all
preparations
to
grace
,
and
all
ability
to
accept
grace
,
is
all
from
God
,
and
not
of
our selves
,
(
whatsoever
men
dreame
)
and
that
for
these
reasons
.
Because
nothing
can
work
beyond
the
Spheare
of
it's
owne
reach
:
the
effect
exceedeth
not
the
cause
.
Therefore
it
is
impossible
for
corrupt
nature
to
get
supernaturall
grace
,
or
to
doe
any
action
preparing
,
inclining
,
or
bending
the
will
unto
it
.
For
as
the
water
cannot
heate
,
which
is
an
action
above
the
nature
of
it
,
untill
an
higher
principle
of
nature
be
infused
into
it
:
no
more
can
meere
nature
doe
any
thing
tending
to
saving
grace
,
having
no
principle
in
it selfe
whereby
it
can
raise
it
.
Indeed
,
to
will
is
naturall
,
but
to
will
good
,
is
supernaturall
,
and
must
needs
arise
from
an
higher
Wels
head
then
nature
is
.
For
as
an
Hatchet
will
cut
when
it
is
handled
but
with
a
common
hand
,
but
to
make
a
Chaire
,
or
Stoole
,
or
like
artificiall
thing
,
except
it
have
the
influence
of
an
Artificer
,
From
this
consideration
arise
two
Corollaries
to
direct
our
judgments
,
Pelagians
,
who
ascribe
the
beginnings
,
preparations
,
and
abilities
,
of
our
accepting
of
grace
to
our selves
,
and
our
owne
free-will
,
although
the
complement
be
of
God
.
But
you
see
(
by
that
which
hath
been
said
)
that
not
onely
the
full
streames
,
but
that
every
drop
of
grace
hath
beene
received
from
his
fulnesse
.
This
errour
of
theirs
proceeds
from
their
not
distinguishing
aright
betwixt
acquisite
habits
,
and
those
that
are
infused
.
Indeed
,
in
acquisite
habits
the
acts
goe
before
the
habits
,
&
prepare
for
it
.
But
in
infused
habits
it
is
clean
contrary
.
It
is
with
them
,
as
with
the
naturall
powers
of
the
soul.
We
have
first
the
faculty
of
seeing
before
we
see
,
and
of
hearing
before
wee
heare
:
so
have
we
first
the
infused
habitts
before
wee
exercise
the
operations
of
it
.
For
as
the
wheele
doth
not
runne
that
it
may
be
made
round
:
so
the
heart
doth
not
first
doe
the
action
whereby
it
may
be
set
in
a
good
frame
:
but
it
is
first
fashioned
,
and
made
a
new
creature
by
grace
,
&
then
it
doth
performe
actions
,
and
bring
forth
fruits
worthy
amendment
of
life
.
it
doth
frame
an
house
for
it selfe
,
and
frame
it selfe
a
roome
,
is
as
truely
said
of
grace
;
it
useth
no
harbenger
:
for
nothing
can
prepare
for
grace
,
but
grace
.
If
it
be
objected
,
Seneca
,
and
Socrates
were
much
enlightened
,
and
did
also
approve
the
Law
in
the
Inner
man
,
and
had
not
onely
an
offer
some
way
,
but
had
a
certaine
kind
of
universall
and
common
grace
.
This
priviledge
cannot
be
denyed
to
many
of
the
heathen
;
of
the
glory
of
God
,
yet
were
they
not
destitute
of
many
common
and
excellent
gifts
,
wherein
though
one
did
goe
farre
beyond
another
,
as
Seneca
beyond
Nero
,
yet
,
as
they
say
of
sins
that
they
doe
all
alike
passe
the
rule
of
rectitude
,
though
some
goe
further
beyond
it
then
others
;
so
were
they
all
destitute
of
originall
righteousnesse
,
though
some
were
more
inlightened
from
it
then
others
;
all
are
alike
dead
in
sinnes
,
though
some
as
dead
bodies
were
putrified
,
and
corrupted
more
then
others
.
Now
to
direct
our
practise
.
It
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
he
hath
compassion
on
whom
he
will
,
Suppose
a
man
were
to
passe
the
Seas
in
twenty
dayes
upon
paine
of
death
;
if
the
wind
should
blow
the
first
,
second
,
and
third
dayes
,
no
wise
man
would
omit
that
opportunity
,
because
he
knowes
,
the
windes
are
not
in
his
power
.
But
if
the
spirit
shall
breath
into
our
hearts
good
motions
of
turning
to
God
unfainedly
in
our
youth
,
yeares
of
age
,
or
whensoever
,
it
is
the
greatest
wisedome
in
the
world
to
take
the
opportunity
,
and
not
to
put
it
off
.
Who
knowes
whether
ever
it
will
be
had
againe
or
no
?
How
many
thousands
are
in
hell
,
who
thought
to
have
repented
,
and
did
not
,
because
they
neglected
the
breathings
of
the
spirit
when
they
were
offered
?
There
are
certaine
acceptable
times
,
after
which
God
offereth
grace
no
more
to
them
that
wilfully
refuse
.
Happy
is
hee
that
knowes
the
day
of
his
visitation
,
Bethesda
,
and
he
that
then
stept
in
was
healed
:
so
are
there
certaine
acceptable
times
wherein
God
doth
,
as
it
were
,
thaw
and
soften
the
hearts
of
men
,
and
then
this
time
must
be
taken
.
It
is
wisdome
with
the
husbandmen
,
then
to
put
in
the
Plough
when
the
ground
is
soft
:
for
the
heart
in
such
cases
is
like
to
the
iron
in
the
furnace
,
easily
wrought
upon
;
but
stay
while
it
is
cold
,
and
it
will
not
so
easily
be
fashioned
.
I
beseech
you
therefore
be
exhorted
to
take
the
opportunity
:
and
be
not
like
them
,
of
whom
Esay
complaineth
,
like
Bull
rushes
doe
hang
downe
the
head
for
a
day
,
while
some
storme
of
outward
,
or
inward
trouble
is
upon
them
,
but
when
a
faire
Sun-shine
day
is
come
to
dry
it
up
againe
,
they
lift
up
their
heads
as
upright
as
ever
.
If
any
man
would
sit
down
,
and
cast
his
thoughts
together
,
but
one
halfe
houre
,
and
consider
this
seriously
,
I
have
but
a
little
time
to
live
here
,
I
have
another
place
where
I
must
live
to
all
eternity
:
as
I
spend
this
short
time
here
,
so
shal
it
be
with
me
there
and
then
for
ever
no
more
.
If
a
mans
thoughts
(
I
say
)
were
such
,
I
should
wonder
if
any
thing
else
should
take
up
our
intentions
,
but
to
take
our
seasons
,
and
make
sure
our
elections
.
But
,
alas
,
wee
are
robbed
of
our selves
by
our
worldly
delights
,
and
in
great
earnestnesse
and
contention
we
spend
our selves
in
trifles
.
hanging
upon
ropes
,
But
here
most
mistake
repentance
,
and
that
is
the
cause
why
it
is
deferred
.
It
is
not
onely
a
sorrow
for
sinne
(
as
it
is
commonly
thought
to
be
;
)
nor
a
leaving
of
sinne
out
of
feare
of
hell
,
and
desire
to
be
saved
,
which
a
man
may
doe
out
of
the
strength
of
nature
,
wisdome
,
and
providence
for
his
owne
safety
:
but
it
is
(
when
it
acompanies
salvation
)
a
much
different
thing
,
to
wit
,
was
dead
,
new
creature
by
one
that
was
old
:
it
is
the
change
of
the
whole
frame
of
the
heart
,
as
if
another
soule
dwelt
in
the
same
body
,
or
,
as
he
said
,
I
am
not
my selfe
,
Lord
,
and
in
his
Law
,
without
all
by-respects
.
And
that
this
yet
may
be
made
clearer
,
and
put
out
of
all
doubt
,
I
would
aske
you
this
one
question
.
That
repentance
which
men
take
up
in
age
,
or
times
of
extremity
,
whence
proceeds
it
?
If
from
selfe
love
,
as
is
usuall
in
such
cases
(
because
the
soule
is
then
most
strongly
possessed
with
an
apprehension
of
death
,
and
hell
,
and
another
life
)
then
there
is
no
more
then
nature
in
him
:
for
the
streame
naturally
riseth
no
higher
then
the
fountaine
.
A
beast
would
as
much
,
for
when
he
sinks
into
danger
he
would
struggle
to
save
himselfe
.
But
if
it
proceed
from
love
to
God
,
why
is
it
not
done
sooper
,
why
not
in
the
flower
of
youth
?
yea
,
when
it
is
done
soonest
,
would
we
not
be
heartily
sorry
that
it
is
not
done
sooner
?
If
it
proceed
of
love
to
him
,
it
cannot
but
rise
from
his
holy
Spirit
,
the
breathings
whereof
as
they
are
most
free
,
so
are
they
most
precious
.
Therefore
when
such
a
sparke
is
kindled
in
our
hearts
,
let
us
be
carefull
to
put
fuell
unto
it
,
and
not
let
it
goe
out
againe
.
All
the
creatures
in
heaven
,
and
earth
,
cannot
helpe
us
to
them
againe
:
yea
,
the
best
ordinances
are
but
as
pennes
without
Inke
,
and
empty
Conduit
Pipes
which
give
not
one
drop
of
true
grace
,
except
Christ
,
who
is
the
fountaine
pleaseth
to
convey
it
by
them
.
Therefore
let
us
take
heed
how
we
let
such
motions
rise
like
bubbles
,
and
breake
againe
,
or
goe
out
like
sparks
upon
wet
Tinder
;
quenching
the
spirit
,
in
the
end
we
be
found
guilty
of
resisting
the
holy
Ghost
,
God
sweare
in
his
wrath
,
that
we
shall
not
enter
into
his
rest
.
Here
,
God
worketh
in
you
the
will
and
the
deed
,
worke
out
your
salvation
with
feare
and
trembling
.
Others
may
be
thought
contrarily
to
inferre
,
our selves
work
in
our selves
the
will
&
the
deed
,
therefore
we
need
notwork
out
our
salvation
with
such
feare
&
trembling
,
seeing
we
may
do
it
at
our
pleasure
.
But
it
will
be
said
,
I
have
received
of
his
fulnesse
,
and
not
I
onely
,
but
we
,
that
is
,
I
,
and
all
the
Saints
that
either
are
,
or
have
been
,
and
since
St
Iohns
time
many
thousands
,
and
shall
not
such
a
cloud
of
witnesses
perswade
us
?
If
a
Begger
heare
of
an
open
house
kept
,
or
a
great
dole
given
,
it
affecteth
him
,
and
invites
him
to
goe
;
but
when
he
sees
many
comming
from
it
with
armes
full
,
&
laps
full
,
is
he
then
confident
,
this
addeth
wings
to
him
So
if
a
sick
man
doe
but
heare
.
of
a
famous
Physitian
,
or
an
healing
well
,
it
stirres
him
up
to
goe
and
try
;
but
if
he
meet
with
many
hundreds
,
and
thousands
comming
from
thence
,
and
saying
,
I
have
been
with
him
and
am
cured
,
I
have
been
there
,
and
am
healed
,
then
he
makes
no
question
.
So
doth
Saint
Iohn
here
,
all
wee
have
received
grace
for
grace
,
therefore
come
.
As
a
bird
that
hath
received
from
a
full
heap
,
cals
his
fellowes
:
so
doe
we
one
another
.
Say
not
therefore
,
Alas
my
sins
are
so
great
,
my
wants
so
many
,
that
I
shall
not
be
supplied
:
but
rather
thinke
thus
,
if
there
was
grace
for
so
many
,
then
surely
there
is
enough
for
me
.
Onely
be
sure
to
receive
it
in
an
acceptable
time
,
when
it
is
offered
in
the
houre
of
salvation
,
his
spirit
to
strive
no
longer
,
&
then
though
ye
strive
to
enter
ye
be
not
able
,
Secondly
,
if
all
grace
bee
received
,
what
have
we
that
we
have
not
received
?
shall
our
purse
or
vessell
boast
it selfe
against
another
,
because
the
owner
hath
put
more
gold
,
and
more
precious
liquor
into
it
?
or
shall
the
wall
that
glistereth
with
the
Sun-beames
,
exalt
it selfe
against
another
that
standeth
in
the
shadow
?
Thirdly
,
let
us
beg
grace
at
Gods
hand
by
prayer
.
the
banket
of
grace
:
and
it
is
a
true
observation
,
that
a
man
of
much
prayer
,
is
a
man
of
much
grace
.
Now
,
prayer
is
either
publike
,
or
private
.
Private
,
is
that
whereby
wee
expresse
our
private
and
publike
occasions
to
God
every
day
;
wherein
we
renew
our
repentance
and
covenants
of
abstaining
from
the
sinne
we
are
most
prone
unto
,
and
doing
the
duties
whereto
we
are
most
unapt
:
in
a
word
,
that
whereby
we
doe
every
day
set
our
hearts
streight
before
God
in
all
things
.
This
is
the
very
life
of
Religion
,
and
in
this
we
must
be
frequent
and
fervent
,
binding
our selves
with
an
invincible
resolution
to
keep
a
constant
course
in
it
:
but
of
this
there
is
no
doubt
.
The
next
is
publike
prayer
,
That
a
set
forme
of
prayer
is
lawfull
,
Councels
,
learned
Fathers
,
and
the
continuall
practise
of
the
Church
.
Tertullian
,
who
lived
a
little
above
an
hundred
yeares
of
the
[
a
](A09967-e4390-b)
a
Proemissa
legitima
&
ordinaria
oratione
,
jus
est
su
perstruendi
petitiones
.
Apostles
death
,
saith
,
Set
and
ordinary
prayer
going
before
,
it
is
lawfull
to
build
upon
them
other
petitions
.
This
shewes
that
they
had
some
ordinary
set
allowed
prayers
,
to
which
some
others
might
be
added
in
words
of
more
liberty
.
In
Origens
time
,
who
lived
neere
Tertullian
,
it
is
evident
,
that
there
were
set
formes
of
Prayer
used
in
the
Church
.
For
,
in
his
11
Homily
,
he
repeateth
&
expoundeth
some
passages
of
them
.
Vpon
which
[
b
](A09967-e4450-b)
b
Tunc
temporis
certas
quasd●m
orationis
formulas
proculdubio
habuerunt
.
Illiricus
saith
,
Without
doubt
,
at
that
time
▪
they
had
certaine
formes
of
prayer
.
Saint
Basil
,
in
his
sixty
six
Epistle
saith
,
that
there
were
used
Letanies
in
the
Neocessarian
Churches
:
And
Ambrose
in
his
time
affirmeth
,
that
the
use
of
Letanies
was
frequent
.
[
*
](A09967-e4530-b)
*
〈◊〉
〈◊〉
esse
frequentem
.
Constantine
the
Great
prescribed
a
set
forme
of
prayer
to
his
souldiers
,
which
is
set
downe
by
E●sc●ius
in
his
fourth
booke
.
And
Calvine
in
his
eighty
third
Epistle
to
the
Protector
of
England
,
saith
,
that
he
doth
greatly
allow
a
set
forme
of
Ecclesiasticall
prayer
,
which
the
Minister
should
be
bound
to
observe
.
But
(
as
I
said
before
)
of
the
lawfulnesse
there
is
little
question
.
That
which
is
to
be
reprehen̄ded
,
is
,
[
a
](A09967-e4610-b)
a
Publike
prayers
are
highly
to
be
esteemed
.
asecret
dis-esteeme
of
publike
prayers
,
by
reason
of
which
many
neglect
to
come
to
them
,
and
they
that
doe
come
,
doe
it
in
a
perfunctory
,
and
overly
manner
,
which
is
an
extreame
madnesse
.
Better
it
were
that
men
would
come
to
this
disjunction
:
either
it
is
lawfull
to
use
them
,
or
not
:
if
not
,
why
doe
they
not
wholly
abstaine
?
if
so
,
why
doe
they
not
use
them
lawfully
in
a
reverend
manner
?
One
thing
there
is
which
if
it
were
well
considered
,
would
breed
in
our
men
another
esteeme
of
publike
prayer
then
indeed
there
is
;
and
that
is
,
that
,
besides
the
end
of
attaining
what
wee
want
,
(
wherein
yet
publike
prayer
hath
a
promise
)
there
is
another
end
of
prayer
,
and
that
is
,
to
worship
God
,
and
performe
,
a
service
to
him
.
For
proving
of
which
there
are
two
places
of
Scripture
unanswerable
.
[
a
](A09967-e4640-b)
a
Luke
2.
37.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Anna
served
God
with
fasting
and
prayer
,
night
and
day
.
And
the
Prophets
and
Teachers
of
Antioch
,
[
b
](A09967-e4680-b)
b
Act.
13.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ministred
to
the
Lord
,
or
observed
a
Liturgy
to
the
Lord
,
whence
the
word
Liturgy
is
derived
:
and
this
should
breed
reverence
.
Ob.
Besides
,
how
sleight
is
that
which
is
objected
against
the
lawfulnesse
of
it
,
to
wit
,
that
the
spirit
is
stinted
when
we
are
fettered
with
words
appointed
?
Sol.
I
answer
,
the
freedome
of
the
spirit
stands
not
so
much
in
the
extent
of
words
,
as
in
the
intention
of
zeale
wherein
they
are
uttered
.
Ob.
It
is
againe
objected
that
we
cannot
pray
for
occasionall
necessities
.
Sol.
I
answer
,
that
therefore
we
bind
not
onely
to
them
,
but
may
and
ought
to
use
priuate
prayer
wherein
we
may
expresse
our
private
,
particular
,
and
accidentall
occasions
.
And
if
they
be
more
publike
,
there
be
prayers
both
before
and
after
Sermons
(
according
to
order
)
wherein
the
Minister
is
left
at
more
liberty
,
according
to
fuller
apprehension
of
the
Lords
prayer
.
And
if
it
be
yet
more
generall
belonging
to
the
State
and
Church
,
we
adde
to
it
more
generall
and
publike
prayers
,
as
in
the
time
of
publike
infection
,
warre
,
and
the
Gun-powder
Treason
dayes
.
But
there
needs
not
much
to
be
said
to
convince
the
judgement
:
that
which
is
chiefly
to
be
desired
is
,
that
they
may
be
better
observed
,
and
more
esteemed
:
especially
seeing
our
publike
prayers
are
holy
,
and
good
,
and
(
which
should
be
a
great
inducement
)
the
Church
hath
commanded
them
.
For
if
the
Church
be
to
be
obeyed
in
indifferent
things
(
as
it
is
)
then
much
more
in
Gods
owne
Ordinances
.
And
if
a
set
forme
be
lawfull
,
then
must
a
set
forme
needs
excell
,
which
is
dictated
by
[
a
](A09967-e4830-b)
a
The
excellency
of
the
Lords
prayer
.
Christ
him-himselfe
,
and
is
therefore
more
frequently
to
be
used
,
and
with
all
reverence
both
in
minde
and
gesture
.
Nor
doth
this
want
the
practise
and
approbation
of
the
ancientest
.
It
is
Saint
[
a
](A09967-e4860-b)
a
Quanto
essicacius
impeti
amus
quod
petimus
▪
Christi
〈◊〉
,
si
〈◊〉
oratione
petamus
.
Discite
,
&
reti●ete
〈◊〉
dominicam
,
&
iater
omnes
sanctes
conso●o
ore
profer●tis
.
Cyprians
speach
,
by
how
much
more
effectually
do
we
obtaine
that
which
we
aske
in
Christs
name
,
if
we
doe
aske
it
in
his
owne
prayer
.
And
Saint
Augustine
saith
,
Learne
ye
,
and
hold
without
booke
the
Lords
Prayer
,
and
with
all
the
Saints
utter
it
with
one
same-sounding
voyce
.
Thus
if
we
would
shew
our selves
affected
as
good
receivers
both
in
private
and
publike
prayers
,
we
shall
finde
that
successe
which
both
Iohn
and
the
rest
of
〈◊〉
Saints
found
,
who
of
his
fulnesse
received
grace
for
grace
.
This
God
grant
for
Iesus
Christ
his
sake
.
FINIS
.