Of
the
Coniunction
of
CHRIST
and
a
Christian
.
OVr
Lord
Iesus
Christ
is
[
a
](A14005-e520-b)
a
Rom.
9.
5.
God
,
and
[
b
](A14005-e530-b)
b
2
Tim.
2.
5.
Man
,
[
c
](A14005-e540-b)
c
Symbol
.
Nicen
.
&
Athan.
God
of
God
,
light
of
light
,
very
God
of
very
God
,
Man
of
the
[
d
](A14005-e550-b)
d
Math.
21.
9.
&
22.
42.
Luke
3.
23.
31.
seede
of
Dauid
,
borne
of
a
woman
[
e
](A14005-e570-b)
e
Gal.
4.
4.
at
the
fulnesse
of
time
,
a
virgin-man
of
a
[
f
](A14005-e580-b)
f
Math.
1.
25.
virgin-mother
,
the
[
g
](A14005-e590-b)
g
Math.
1.
21.
great
Sauiour
of
the
world
,
the
[
h
](A14005-e600-b)
h
Is.
9.
6
King
,
[
i
](A14005-e610-b)
i
Heb.
4
:
14.
Priest
,
and
[
k
](A14005-e620-b)
k
Math.
23.
8.
10.
Doctor
of
the
Church
,
which
is
his
[
l
](A14005-e630-b)
l
Eph.
1.
23.
mysticall
body
,
and
deerest
[
m
](A14005-e640-b)
m
Cant.
4.
9.
Spouse
.
A
true
Christian
is
he
,
that
belieues
truly
in
Christ
,
and
expresseth
his
confidence
in
him
by
constant
obedience
to
his
law
,
which
is
his
light
,
and
by
sincere
loue
vnto
him
;
and
vnto
his
members
.
Hee
is
vnworthy
the
name
of
a
Christian
,
that
is
not
indued
with
the
faith
of
a
Christian
.
He
doth
really
deny
Christ
and
his
Lordship
,
He
is
indeed
a
Christian
(
faith
Saint
Augustine
)
who
sheweth
mercy
vnto
all
,
who
feeles
another
mans
sorrow
,
as
his
owne
,
who
denies
no
poore
man
his
meat
,
who
is
contented
to
be
inglorious
before
men
,
that
hee
may
glory
before
God
and
his
Angells
,
who
despiseth
earthly
things
,
that
he
may
haue
heauenly
,
who
succours
the
miserable
,
and
is
mooued
to
weepe
by
the
teares
of
others
.
A
true
Christian
is
the
true
sheepe
of
Christ
:
now
the
Sheepheard
best
knowes
his
owne
sheepe
,
and
is
best
able
to
describe
them
,
and
shew
with
what
markes
they
are
branded
,
and
are
to
be
discerned
.
Ye
belieue
not
(
saith
Christ
)
for
yee
are
not
of
my
sheep
.
A
true
Christian
is
Christs
true
Disciple
;
one
,
that
heares
his
word
gladly
,
and
conformes
himselfe
vnto
it
carefully
,
delighting
to
heare
the
things
that
are
worthy
to
be
done
,
and
to
doe
the
things
,
that
are
worthy
to
be
heard
,
accounting
it
to
learne
well
to
liue
well
,
and
to
know
well
to
belieue
well
.
Now
true
Christian
charitie
discouers
the
true
disciple
of
Christ
.
By
this
(
saith
Christ
)
shall
all
men
know
that
ye
are
my
Disciples
,
if
yee
haue
loue
one
to
another
.
For
sure
hee
loues
not
the
Master
,
that
hates
the
Scholler
:
neither
deserues
he
the
name
of
a
scholler
in
the
schoole
of
Christ
,
that
loues
not
the
learning
of
Christ
,
wherwith
all
his
schollers
are
both
knowne
,
and
graced
;
and
this
is
Charitie
,
the
poore
mans
riches
,
the
rich
mans
honour
,
and
the
great
mans
crowne
,
without
which
rich
men
are
worse
then
beggars
,
learned
men
viler
then
idiots
,
and
they
,
that
thinke
themselues
highest
,
are
lower
then
the
lowest
,
euen
nothing
,
iust
nothing
,
So
then
,
true
Faith
in
Christ
,
true
knowledge
and
acknowledgement
of
Christ
,
true
and
right
hearing
and
discerning
of
the
voice
of
Christ
,
which
is
his
word
,
and
true
following
of
him
,
which
consists
in
obedience
,
subiection
and
conformity
to
him
,
and
finally
true
Christian
charitie
,
are
true
markes
and
characters
,
and
infallible
arguments
,
by
which
a
man
indued
with
them
may
demonstrate
&
proue
himselfe
to
be
a
sincere
Christian
,
or
true
disciple
and
sheepe
of
Christ
lesus
,
who
is
that
good
[
m
](A14005-e910-b)
m
Ioh.
10.
11.
Shepheard
,
euen
the
[
n
](A14005-e940-b)
n
1
Pet.
2.
25.
Shepheard
and
Byshop
of
our
souls
,
the
[
o
](A14005-e960-b)
o
Heb.
13.
20.
great
and
[
P
](A14005-e990-b)
P
1
Pet.
5.
4.
chiefe
Shepheard
,
who
gaue
[
q
](A14005-e1020-b)
q
Ioh.
10.
11.
his
life
for
his
sheepe
,
that
they
might
not
die
,
but
haue
euerlasting
life
throughhim
.
This
true
Christian
,
and
Christ
Iesus
,
God
and
Man
,
are
vnited
,
and
coupled
together
by
God
so
,
as
that
they
are
now
no
more
two
,
but
one
:
yet
not
one
flesh
,
but
one
Spirit
,
or
spirituall
bodie
.
Before
a
man
bee
ioyned
to
Christ
,
that
is
,
before
a
mans
effectuall
vocation
,
a
man
and
Christ
are
at
oddes
,
are
two
,
are
diuided
,
are
enemies
.
Te
were
at
that
time
,
saith
Saint
Paul
,
without
Christ
,
and
were
aliens
from
the
Common-wealth
of
Israel
,
and
were
strangers
from
the
couenants
of
promise
,
and
had
no
hope
,
and
were
without
God
in
the
world
.
But
after
they
bee
conioyned
and
knit
together
,
after
they
haue
giuen
themselues
each
to
other
,
and
haue
taken
and
entertained
each
other
,
they
are
now
like
man
and
wife
no
more
to
be
reputed
two
,
but
one
.
Neither
is
a
man
to
thinke
that
he
is
a
true
Christian
,
and
adorned
with
true
Christian
faith
and
charity
before
hee
be
vnited
vnto
Christ
.
But
then
,
when
he
is
first
truely
coupled
vnto
Christ
,
euen
then
,
and
not
before
,
he
is
indued
with
those
Christian
vertues
,
and
is
become
indeede
a
Christian
.
For
there
must
be
an
vnion
with
Christ
,
before
there
bee
communion
,
or
fellowship
.
Wee
are
knit
to
Christ
,
before
wee
draw
any
vertue
from
him
.
Before
I
say
,
not
in
time
,
but
in
nature
.
So
that
faith
,
hope
,
charitie
,
obedience
,
are
not
vertues
had
before
this
vnion
is
made
,
but
then
,
when
it
is
made
,
and
after
wards
.
They
go
not
before
the
vnion
,
but
they
are
giuen
at
the
making
of
the
vnion
,
and
shew
him
,
that
is
vnited
.
Then
,
when
Christ
is
pleased
to
come
vnto
a
man
,
and
to
vnite
himselfe
actually
to
him
,
euen
then
,
and
not
before
,
hee
breathes
into
him
the
breath
of
life
,
to
wit
,
his
holy
Spirit
,
who
creates
in
him
faith
and
loue
,
and
moues
him
to
giue
himselfe
vnto
Christ
,
and
workes
in
him
a
certaine
spirituall
hunger
and
thirst
after
him
,
and
learnes
him
to
feede
vpon
him
,
as
a
childe
on
's
Nurse
,
or
as
a
hungrie
man
on
the
meat
,
that
's
set
before
him
.
But
more
of
this
hereafter
.
This
Coniunction
is
not
imaginary
,
and
deceitfull
,
but
reall
,
and
true
.
The
glory
,
which
thou
gauest
me
,
saith
Christ
,
I
haue
giuen
them
,
that
they
may
be
one
,
euen
as
we
are
one
:
I
in
them
,
and
thou
in
mee
,
that
they
may
be
made
perfect
in
one
.
And
I
haue
declared
vnto
them
thy
name
,
and
will
declare
it
,
that
the
loue
,
wherewith
thou
hast
loued
mee
,
may
be
in
them
,
And
againe
,
At
that
day
shall
ye
know
,
that
I
am
in
my
Father
,
and
you
in
me
,
And
yet
more
,
If
any
man
loue
me
,
my
Father
will
loue
him
,
and
we
will
come
vnto
him
,
and
will
dwell
with
him
.
There
are
some
,
that
dreame
they
eat
and
drinke
,
yet
indeede
they
neither
eate
nor
drinke
:
but
awaking
they
rise
vp
hungrie
,
and
a
thirst
.
Some
haue
imagined
in
their
dreames
,
they
haue
beene
married
,
and
yet
in
truth
,
were
not
.
These
marriages
are
but
dreames
and
phansies
:
but
the
vnion
of
Christ
and
his
members
is
true
,
certaine
,
and
demonstrable
.
Indeede
as
some
phrantique
men
haue
thought
many
things
theirs
,
which
were
not
:
so
Hypocrites
who
are
like
the
flower
Granadelle
,
which
is
very
faire
to
the
eye
,
but
hath
no
smell
(
as
Ioseph
Acosta
writeth
)
and
other
wicked
and
false
hearted
Christians
(
who
are
like
the
wilde
Tunalls
in
the
westerne
Indies
,
There
is
a
true
Vnion
,
or
Coniunction
of
loue
,
among
true
friends
,
as
betweene
Dauid
,
and
Ionathan
.
For
(
Amicus
est
alter
ego
)
a
man
and
his
friend
are
both
as
one
;
either
one
,
or
none
.
If
diuided
,
then
no
friends
.
But
this
is
the
vnion
of
amity
,
the
coniunction
of
consent
.
Such
a
like
coniunction
is
vnderstood
,
where
it
is
said
,
the
multitude
of
them
,
that
belieued
,
were
of
one
heart
,
and
of
one
soule
.
And
behold
the
communion
issuing
of
this
vnion
,
behold
the
goodly
fruit
of
this
their
godly
coniunction
by
their
Christian
charitie
,
an
effect
indeed
of
their
vnion
with
Christ
himselfe
;
Neither
said
any
of
them
,
that
ought
of
the
things
,
which
he
possessed
,
was
his
owne
:
but
they
had
all
things
common
.
For
true
loue
rauishes
the
louer
,
and
transports
him
out
of
himselfe
into
his
loue
,
and
makes
him
to
communicate
and
distribute
himselfe
and
his
vnto
his
beloued
for
his
good
:
whence
it
is
truely
said
,
that
among
true
friends
and
louers
all
things
are
in
common
.
Now
sure
it
is
that
there
is
a
league
of
loue
and
friendship
between
Christ
and
all
true
Christian
people
.
I
haue
called
you
friends
,
saith
Christ
,
and
ye
are
my
friends
,
if
yee
doe
whatsoeuer
I
commaund
you
.
And
by
reason
of
Christs
loue
to
them
,
and
of
their
loue
to
Christ
(
springing
from
him
,
as
water
from
a
fountaine
)
Christ
and
they
are
vnited
and
ioyned
together
in
one
,
like
louing
friends
,
one
of
them
inamored
with
the
other
,
he
delighting
in
them
,
and
they
in
him
,
he
seeking
their
glorie
,
and
they
his
.
For
as
hatred
parts
those
,
that
are
vnited
,
so
true
loue
vnites
them
,
that
were
diuided
,
it
conioyneth
soules
,
and
causeth
true
contentment
and
delight
among
those
,
But
yet
this
is
not
all
the
Coniunction
,
that
is
betwixt
Christ
and
his
Church
,
and
the
true
members
of
it
.
A
friend
cannot
do
that
for
his
friend
,
that
Christ
doth
for
vs
,
who
giues
vs
his
very
Spirit
,
supernaturall
sappe
of
the
soule
,
the
radicall
humour
of
grace
infused
into
our
hearts
in
our
conuersion
,
that
tho
there
may
bee
a
separation
made
of
soule
and
body
,
yet
there
shall
bee
no
totall
separation
of
the
soule
from
God
.
Friends
may
dye
,
must
die
.
They
are
but
men
,
and
men
must
die
.
Dust
we
are
,
and
to
dust
we
must
returne
.
Wee
and
our
friendships
too
must
perish
.
We
are
seene
a
while
,
and
after
a
while
wee
are
seene
no
more
,
but
fall
like
drops
of
raine
into
the
sea
,
and
are
knowne
no
more
.
And
oftentimes
friends
fall
flat
out
,
and
end
their
friendshippes
before
they
end
themselues
.
But
Christ
and
his
faithfull
friends
doe
neuer
part
,
the
graue
cannot
part
them
,
neither
can
any
such
vnkindnesse
happen
betweene
them
,
but
that
they
may
and
shall
bee
reconciled
.
And
whereas
many
men
will
shake
of
their
friends
and
acquaintance
,
if
they
grow
poore
and
needy
,
the
Lord
Iesus
,
tho
now
at
the
right
hand
of
the
Father
,
farre
aboue
all
Powers
and
Maiesties
,
doth
take
great
delight
in
all
those
,
whom
he
hath
vnited
to
him
,
how
poore
or
meane
soeuer
,
and
is
a
Cherisher
of
them
in
all
their
wants
,
yes
is
troubled
with
them
in
all
their
troubles
,
afflicted
in
all
their
afflictions
,
and
accounts
himselfe
the
receiuer
,
when
any
of
his
poore
friends
are
relieued
,
entertained
,
honored
.
But
I
passe
on
further
.
The
Soule
and
body
of
a
man
are
ioyned
together
to
make
a
true
and
perfit
man
.
For
neither
the
soule
alone
,
nor
the
body
alone
,
but
the
soule
and
body
together
doe
make
a
perfit
man
:
as
neither
the
King
alone
by
himselfe
,
nor
the
people
alone
by
themselues
,
doe
make
the
Kingdome
,
but
the
King
and
the
people
ioyntly
together
.
But
the
coniunction
of
Christ
and
of
Christians
is
not
of
the
same
kinde
.
For
the
vnion
of
soule
and
body
is
naturall
:
but
our
vnion
with
Christ
is
supernaturall
.
The
soule
is
not
giuen
a
man
in
the
very
act
or
instant
of
generation
:
but
afterwards
,
when
there
is
some
organ
or
organs
fitted
for
it
:
but
Christ
is
giuen
a
man
in
the
very
act
and
article
of
regeneration
.
The
soule
is
created
by
God
in
the
body
,
and
to
euery
particular
body
there
is
a
particular
soule
.
For
though
all
mens
soules
are
one
in
kinde
,
yet
they
are
not
one
in
number
,
but
haue
their
numericall
and
particular
differences
.
But
there
are
not
so
many
Christs
,
as
men
.
There
is
but
one
Christ
in
all
belieuers
.
And
although
Christ
may
truely
in
the
Apostles
sense
be
said
to
be
formed
in
vs
,
The
soule
now
framed
,
and
being
by
nature
immortal
is
vnited
to
a
fraile
and
corruptible
body
,
and
enters
vppon
it
with
condition
to
depart
againe
and
leaue
it
,
when
God
shall
please
:
but
Christ
comes
not
into
vs
vpon
the
same
tearmes
,
but
taries
with
vs
,
and
abides
in
vs
for
euer
.
Hee
takes
the
soule
into
an
heauenly
mansion
,
where
it
forsakes
her
earthly
Tabernacle
,
and
forgets
not
our
dust
,
our
lesse
then
dust
,
which
we
leaue
behinde
vs
,
but
sees
it
alwaies
,
is
mindfull
of
it
,
and
can
distinguish
it
from
the
dust
of
beasts
,
of
Reprobates
,
and
will
againe
one
day
blow
vpon
it
,
and
make
it
liue
againe
.
And
whereas
the
soule
and
body
being
knit
together
make
one
and
the
selfe
same
person
,
so
that
the
soule
is
not
one
person
,
and
the
body
another
person
.
For
in
a
man
there
is
(
aliud
&
aliud
,
but
not
alius
&
alius
)
diuersitie
of
natures
,
but
no
distinction
or
diuision
of
person
.
Our
Lord
Christ
Iesus
is
a
distinct
,
compleat
,
and
absolute
person
,
subsisting
by
himselfe
:
and
there
are
as
many
distinct
and
particular
persons
of
Christians
,
as
there
are
Christians
,
euery
man
being
a
distinct
and
perfit
person
by
himselfe
,
as
Christ
is
by
himselfe
.
Indeed
he
and
they
altogether
make
but
one
entire
mysticall
bodie
,
and
wheras
euery
man
susteines
himselfe
,
I
confesse
that
Christ
doth
vp-beare
vs
all
with
his
grace
&
power
,
as
a
goodly
Oake
or
Cedar
doth
her
branches
,
or
as
a
foundation
and
pillars
do
the
building
of
stones
,
&
timber
,
and
other
materialls
,
that
are
laide
vpon
them
.
Christ
(
as
the
Apostles
,
very
God
,
God
ouer
all
,
blessed
for
ever
.
Now
to
Christ
,
as
God
,
the
great
Creator
and
Vpholder
of
all
things
,
This
therefore
is
not
the
vnion
wee
treat
of
,
which
makes
a
man
,
that
is
,
to
be
well
:
it
presupposes
being
,
but
causes
blessednesse
:
it
findes
nature
,
but
giues
grace
:
it
meets
with
a
man
,
but
it
makes
a
Saint
:
it
finds
him
on
earth
,
but
brings
him
to
heauen
:
it
findes
him
poore
,
naked
,
wounded
,
sicke
and
succourlesse
,
but
it
giues
him
riches
,
garments
,
soundnesse
,
health
and
comfort
,
which
shall
not
bee
taken
away
from
him
,
whether
hee
will
,
or
no
,
as
his
body
,
goods
,
good
name
,
life
,
liberty
and
such
transitory
and
glassie
things
,
ouer
which
fire
,
water
,
earth
,
ayre
,
beasts
,
men
,
and
Diuells
haue
a
tyrannizing
power
,
when
God
permits
.
But
besides
this
vnion
of
vniuersall
Dependance
there
is
also
another
kind
of
Coniunction
,
whereby
not
onely
all
Christians
,
but
all
other
men
also
,
yea
and
all
the
creatures
in
the
world
are
vnited
or
ioyned
vnto
Christ
,
as
God
.
For
the
Deity
by
reason
of
the
immensitie
and
subtilty
thereof
is
most
fully
,
and
most
inwardly
,
totally
present
in
,
and
to
,
and
throughout
all
creatures
corporall
and
spirituall
,
comprehending
all
things
,
but
comprehended
of
nothing
,
piercing
all
things
,
but
pierced
of
nothing
;
and
is
farre
more
thoroughly
present
,
and
more
fully
,
then
either
light
,
or
heate
,
is
in
the
aire
,
or
then
the
soule
is
in
the
body
.
So
that
if
that
should
bee
,
which
yet
cannot
be
,
that
is
to
say
,
if
the
creature
did
not
depend
on
Christ
,
yet
by
reason
of
the
all-piercing
subtilnesse
,
and
vnmeasureablenesse
of
his
Godhead
,
he
should
penetrate
and
fill
all
things
(
it
selfe
being
fill'd
of
nothing
)
and
be
most
inwardly
and
thoroughly
present
vnto
them
,
and
so
be
in
some
sort
conioyned
with
them
.
But
this
Coniunction
is
common
:
that
of
true
dealing
Christians
and
Christ
Iesus
is
speciall
,
and
proper
to
them
.
This
Coniunction
is
of
the
Creature
to
Christ
,
as
God
:
but
the
other
is
of
man
to
Christ
,
God-Man
,
or
Man-God
,
&
Mediator
betwixt
God
&
man
.
Here
Christ
is
present
by
a
most
inward
,
and
thorough
penetration
,
his
very
Deity
inclosing
,
touching
and
piercing
all
things
.
But
there
hee
is
present
by
the
presence
of
supernaturall
grace
,
yea
and
his
very
flesh
is
not
away
,
or
wanting
,
but
present
,
as
I
will
declare
hereafter
.
The
Coniunction
,
which
is
by
penetration
and
omni-presence
,
makes
no
man
happy
,
as
the
other
doth
:
with
the
which
whosoeuer
is
vnited
vnto
Christ
,
he
is
certainely
in
the
state
of
grace
,
and
liues
in
sure
hope
of
the
state
of
glory
.
And
whereas
the
vnion
of
Christ
and
a
Christian
is
indeed
a
true
and
certaine
vnion
,
and
may
properly
bee
so
called
;
this
Coniunction
by
penetration
and
presence
doth
not
properly
conteine
any
vnion
,
but
onely
vbiquity
,
indistancy
,
and
an
insensible
,
but
thorough
,
repletion
of
all
things
.
There
are
not
two
Christs
,
but
one
:
and
this
one
Christ
hath
two
distinct
natures
in
him
;
one
Diuine
,
the
other
Humane
:
and
both
these
names
are
vnited
together
in
one
and
the
same
person
by
a
personall
vnion
.
But
we
are
not
so
vnited
to
Christ
,
as
our
nature
is
to
the
nature
of
God
in
Christ
.
(
I
call
Christs
humane
nature
ours
,
because
it
is
indeed
ours
,
not
in
number
the
same
with
any
mans
,
but
in
kinde
the
same
with
all
mens
,
indued
with
a
true
humane
soule
and
body
,
not
being
created
a
new
of
nothing
,
For
by
the
vertue
of
this
vnion
,
which
is
Hypostaticall
,
God
is
man
,
&
man
is
God
.
But
if
Christians
were
vnited
personally
to
Christ
,
then
the
very
name
of
Christ
and
God
should
be
giuen
to
them
,
which
were
absurd
to
think
.
And
which
were
very
grosse
and
horrible
,
then
also
God
might
bee
as
truely
and
as
orthodoxally
said
to
sinne
,
when
a
Christian
man
sinned
,
as
it
is
said
that
God
died
,
was
crucified
,
and
rose
againe
,
because
the
man
,
who
is
true
God
,
in
one
person
,
our
Lord
Iesus
Christ
was
crucified
,
died
,
rose
againe
.
Though
it
be
true
that
Iesus
,
the
Sonne
of
the
blessed
Virgin
Mary
,
be
the
true
and
eternall
Son
of
the
eternall
and
true
God
,
yet
it
were
false
and
impious
to
say
that
the
Church
is
the
eternall
and
true
naturall
Daughter
of
God
,
or
that
euery
true
belieuer
were
Gods
naturall
Son
,
or
God
,
which
yet
were
so
,
if
wee
were
personally
vnited
to
the
Godhead
.
There
are
many
Maries
mothers
:
but
only
the
Virgin
Mary
was
the
mother
of
God
.
I
doubt
not
but
that
Christ
is
formed
,
and
is
in
forming
in
many
a
Ladies
heart
:
but
yet
hee
was
onely
formed
in
that
Ladies
wombe
,
as
a
childe
.
Her
childe
onely
is
the
naturall
Sonne
of
God
,
he
onely
is
the
Word
,
the
substantiall
,
the
consubstantiall
and
coeternall
Word
.
But
if
we
were
personally
vnited
to
the
Word
,
or
to
the
God
head
,
or
to
both
Godhead
&
Manhead
in
the
Word
,
then
might
we
be
called
the
Word
of
God
,
and
God
,
yea
and
the
Virgin
Mary
might
bee
said
to
be
our
mother
as
well
,
as
the
mother
of
God
,
yes
and
wee
could
not
but
be
full
of
merits
,
power
,
and
vertue
,
euen
as
Christ
.
But
what
pious
eare
can
indure
to
heare
such
blasphemies
?
Moreouer
,
though
it
be
most
true
,
I
am
in
my
Father
,
and
you
in
mee
,
and
I
in
you
:
yet
wee
must
not
thinke
that
wee
are
hypostatically
vnited
vnto
Christ
,
nor
that
we
are
so
in
Christ
,
as
Christ
is
in
his
Father
.
This
speech
therefore
of
Christ
must
bee
taken
with
a
graine
of
falt.
For
Christ
is
in
his
father
,
as
being
of
one
and
the
selfe-same
substance
and
nature
with
his
Father
,
being
indeede
the
brightnesse
of
his
glory
,
and
the
very
character
of
his
Person
,
and
his
true
naturall
Sonne
and
substantiall
image
:
but
he
is
in
vs
,
as
an
helper
,
ayder
,
and
susteiner
,
by
whom
we
haue
our
spirituall
being
,
life
,
breath
,
sense
,
and
motion
,
and
who
beares
vs
vp
and
feeds
vs
,
as
the
roote
doth
the
body
and
branches
of
a
tree
.
Furthermore
,
there
is
a
certaine
vnion
of
the
workeman
and
his
toole
,
of
the
hand
and
the
instrument
in
it
.
And
thus
by
way
of
similitude
Christ
and
all
faithfull
Christians
,
who
are
instruments
of
his
praises
,
and
whom
he
holdeth
in
the
right
hand
of
his
power
and
protection
,
bearing
them
as
an
Eagle
doth
her
yong
ones
,
may
be
said
to
be
conioyned
.
And
as
in
an
instrument
of
musique
tho
one
winde
giue
a
generall
sound
,
yet
by
the
diuersity
and
disequality
of
the
pipes
and
organes
,
all
which
the
wind
filleth
,
the
tones
are
varied
:
so
though
one
Christ
be
in
all
true
Christians
,
&
one
spirit
be
inspired
as
a
celestiall
and
liuing
winde
into
them
all
,
yet
they
differ
in
their
tunes
,
actions
,
motions
,
and
iubilations
,
according
to
their
owne
personall
and
particular
capacities
,
and
as
the
Spirit
,
who
workes
,
not
as
a
naturall
,
but
as
a
voluntary
agent
▪
doth
impart
and
diffuse
his
grace
.
But
whereas
a
sword
,
lute
,
trumpet
,
and
other
instruments
of
Art
,
are
voide
of
life
,
Christians
are
liuing
and
breathing
Organs
,
intellectuall
,
spirituall
and
voluntary
instruments
for
Christ
to
worke
with
,
and
are
liker
a
mans
hand
,
or
other
liue-member
of
his
body
,
then
a
sword
of
steele
,
or
other
senselesse
and
dead
instrument
,
voide
of
reason
,
sense
,
life
and
will
,
able
to
do
no
more
,
then
it
is
made
to
do
by
plaine
force
.
And
whereas
the
workeman
doth
not
,
nor
cannot
alwaies
make
or
mend
his
toole
,
Christ
doth
alwaies
both
make
and
mend
his
tooles
.
For
wee
are
his
workemanship
,
Hee
hath
made
vs
,
and
not
we
our selues
.
He
that
makes
himselfe
,
is
alwaies
marr'd
in
the
making
.
And
he
,
that
teaches
himselfe
,
hath
a
foole
for
his
master
.
And
whereas
a
workeman
and
his
tooles
may
part
:
how
good
or
deare
so
euer
vnto
him
,
hee
may
yet
bee
depriued
of
them
,
and
separated
from
them
flat
and
full
against
his
will
,
or
may
loose
some
one
of
them
,
or
spoile
it
through
negligence
or
forgetfulnes
,
or
may
throw
them
by
,
as
being
wearied
with
the
vse
or
bearing
of
them
;
no
such
mischance
and
accident
can
come
to
Christ
against
his
will
:
hee
cannot
loose
vs
against
his
will
,
neither
is
hee
weary
of
vs
,
or
carelesse
of
our
good
.
Those
,
which
are
his
,
he
loues
,
cherishes
,
delights
in
,
preserues
,
and
keepes
fast
and
safe
for
euer
.
But
this
is
not
all
.
There
is
also
a
certaine
Coniunction
betweene
brothers
and
sisters
,
and
such
,
as
are
Coheires
,
or
Partners
in
some
office
:
but
this
is
either
naturall
,
or
else
legall
,
and
politicall
or
ciuill
.
But
our
Coniunction
with
Christ
is
not
naturall
or
ciuill
,
nor
of
humane
institution
,
but
ghostly
,
heauenly
,
inuisible
,
and
aboue
nature
,
either
as
it
was
created
,
or
as
it
is
corrupted
.
And
Though
wee
be
the
Heires
of
God
,
annexed
with
Christ
,
Yea
whatsoeuer
we
either
are
,
or
haue
,
which
is
spirituall
,
celestiall
,
supernaturall
,
and
Christian
,
or
hereafter
shall
haue
,
we
are
,
and
haue
it
all
,
and
wholly
,
by
Iesus
Christ
our
Lord
.
[
a
](A14005-e2170-b)
a
Ephes.
1.
5.
Adoption
,
[
b
](A14005-e2190-b)
b
1
Pet.
1.
10.
vocation
,
[
c
](A14005-e2210-b)
c
Rom.
4.
26.
iustification
,
[
d
](A14005-e2230-b)
d
Ephes.
2.
10.
sanctification
,
[
e
](A14005-e2250-b)
e
Rom.
5.
1.
peace
,
[
f
](A14005-e2270-b)
f
1
Pet.
1.
13.
hope
,
[
g
](A14005-e2290-b)
g
1
Cor.
15.
87.
victorie
ouer
death
,
and
the
purchase
[
h
](A14005-e2310-b)
h
Rom.
6.
23.
&
1
Thess.
5.
9.
of
eternall
life
,
are
all
of
them
by
the
merits
and
grace
of
Christ
,
as
the
holy
Scriptures
shew
vs
.
And
albeit
wee
haue
an
office
and
high
calling
(
for
Christ
hath
made
vs
Kings
and
Priests
vnto
God
his
Father
)
yet
are
we
no
such
Kings
and
Priests
,
as
he
is
:
but
as
wee
haue
receiued
our
honour
from
him
,
so
we
should
returne
it
to
him
,
and
glorifie
him
with
it
,
and
not
bee
like
those
captious
spirits
,
who
,
because
they
heare
they
bee
Kings
and
Priests
,
heires
of
GOD
,
and
heires
annexed
with
Christ
,
their
Brother
,
thinke
it
a
disparagement
forsooth
of
their
honour
(
as
some
of
them
scribble
,
and
other
of
them
babble
)
and
weakning
in
shew
of
their
fellowship
with
him
,
if
they
shall
receiue
the
blessed
Sacrament
vpon
their
knees
bended
to
him
;
either
(
as
it
seemes
)
forgetting
,
or
not
knowing
that
they
are
the
Heires
of
God
through
Christ
,
Brothers
and
sisters
may
die
,
shall
die
:
heires
may
fall
out
and
vndoe
one
another
,
or
others
may
spoile
their
inheritance
:
and
where
many
are
heires
,
their
portions
are
the
lesse
:
some
of
them
may
lacke
and
complaine
of
neede
.
But
Christ
and
his
brethren
,
cannot
be
parted
,
their
portions
cannot
be
destroied
,
nor
taken
from
them
their
inheritance
cannot
faile
,
nor
discontent
them
:
but
euery
one
of
them
shall
haue
enough
,
and
shall
enioy
it
for
euer
.
But
there
is
yet
a
neerer
coniunction
,
then
this
of
Brothers
or
Partners
,
which
is
the
holy
,
honourable
,
and
inuiolable
coniunction
of
man
and
wife
.
By
this
matrimoniall
coniunction
,
they
that
were
two
before
,
are
now
become
One
.
no
longer
twaine
,
but
one
flesh
,
saith
our
Master
:
And
they
are
tuely
one
,
and
not
two
,
because
GOD
the
Author
of
man
and
marriage
hath
sayde
it
.
For
this
cause
shall
a
man
leaue
his
father
and
his
mother
,
and
shall
cleaue
vnto
his
wife
:
and
they
two
shall
bee
one
flesh
.
So
that
though
all
men
should
say
that
they
are
not
one
,
but
two
,
yea
though
they
themselues
should
say
so
too
,
yet
they
are
not
therefore
two
,
because
man
sayes
so
:
but
one
,
because
God
hath
sayd
it
.
For
,
Non
nostrum
dicere
dat
veritatem
rebus
,
sed
conforinit
as
eius
cum
mente
diuinâ
,
things
are
not
so
and
so
,
because
men
say
they
are
so
:
but
because
they
are
so
with
God
,
in
Gods
ordinance
and
appoyntment
.
Though
all
men
should
say
golde
were
not
golde
,
yet
it
is
golde
.
And
though
all
the
Gold-smiths
in
the
world
should
say
copper
is
gold
,
yet
it
is
not
golde
for
all
their
saying
,
but
copper
still
,
because
it
agrees
not
with
the
diuine
minde
,
God
hath
not
sayd
it
is
gold
,
it
is
not
gold
in
his
decree
and
iudgement
,
and
therfore
it
is
not
gold
.
Well
then
,
man
and
wife
are
but
one
,
and
not
two
.
Yes
,
they
are
two
distinct
persons
,
and
not
one
.
They
haue
two
soules
,
and
not
one
:
two
bodies
,
and
not
one
:
two
distinct
wils
and
not
only
one
.
They
are
of
two
different
sexes
,
and
haue
their
owne
personall
vertues
and
infirmities
,
He
his
,
and
She
hers
.
Yet
neuerthelesse
these
two
are
made
one
matrimoniall
creature
,
the
man
being
as
head
,
and
the
woman
as
the
body
;
or
if
you
will
,
he
being
as
the
Soule
,
As
Christ
is
the
head
of
the
Church
,
And
as
the
soule
and
body
,
though
things
greatly
differing
in
themselues
,
are
yet
coupled
together
by
God
,
and
doe
liue
and
worke
together
:
and
as
two
distinct
[
*
](A14005-e2650-b)
*
No
similitude
runnes
on
all
foure
.
riuers
meeting
together
,
doe
now
mingle
and
blend
themselues
,
and
become
as
one
common
water
or
riuer
:
so
man
and
wife
are
(
indeede
not
confounded
,
but
)
vnited
together
,
liue
together
vnder
one
roofe
,
draw
together
in
one
yoke
,
take
care
mutually
of
one
another
,
and
become
by
Gods
ordinance
one
foundation
and
fountaine
of
generation
.
So
that
here
is
more
then
a
coniunction
of
affections
,
as
vses
to
bee
among
friends
,
as
was
betwixt
Damon
and
Pythias
:
there
is
also
a
coniunction
of
bodies
,
for
the
propagation
and
perpetuation
of
mankinde
,
and
that
there
might
also
be
a
way
made
for
the
fulfilling
of
the
number
of
Christs
mysticall
members
,
Gods
adopted
sonnes
and
daughters
.
For
generation
must
goe
before
regeneration
,
and
nature
before
grace
.
Yes
sanctification
must
follow
sinne
.
For
Christ
came
not
to
call
the
righteous
,
but
sinners
to
repentance
:
neither
did
hee
die
for
the
iust
,
but
for
the
vniust
.
There
must
first
bee
a
man
,
and
then
a
Christian
:
first
a
sinner
,
and
then
a
Saint
:
filius
soli
,
before
there
be
filius
poli
:
one
of
Adams
planting
,
before
there
be
one
of
Christs
transplanting
:
one
of
Eues
breeding
,
before
there
be
one
of
the
Churches
bearing
.
Now
without
doubt
our
Lord
God
and
Sauiour
,
the
Lord
Iesus
Christ
,
hath
contracted
and
vnited
himselfe
vnto
his
people
,
one
husband
,
to
present
them
as
a
pure
virgine
vnto
Christ
.
Wherfore
also
Saint
Austen
is
bold
to
say
that
(
Omnis
anima
aut
Christs
sponsa
,
aut
diaboli
adultera
est
,
Euery
soule
of
man
is
either
the
spouse
of
Christ
,
or
Diuels
adultresse
.
And
as
in
simple
contract
or
marriage
,
there
is
a
mutuall
&
reciprocall
giuing
&
taking
made
between
man
&
wife
of
each
other
:
so
in
this
holy
,
happy
,
and
spirituall
contract
and
coniunction
betwixt
Christ
and
all
true
beleeuers
,
there
is
a
mutuall
giuing
and
taking
of
each
other
.
God
giues
his
sonne
to
vs
,
the
sonne
also
giues
himselfe
freely
to
vs
:
and
God
giues
vs
also
vnto
his
sonne
,
as
hee
did
Eue
to
Adam
,
and
wee
also
by
his
grace
preuenting
,
assisting
and
co-working
with
vs
,
doe
giue
our selues
willingly
vnto
his
sonne
;
God
hauing
giuen
vs
the
will
,
who
willingly
,
and
of
his
owne
accord
sent
vs
his
Son
.
And
if
the
promise
made
by
a
woman
to
her
husband
in
the
day
of
her
Marriage
or
Espousals
be
worthily
called
,
The
Couenant
of
her
God
,
Couenant
of
our
God
,
beeing
made
not
onely
according
to
Gods
appointment
,
and
in
his
name
and
presence
,
but
vnto
him
also
,
who
himselfe
is
God
,
euen
our
God
,
who
hath
vpon
his
thigh
and
vpon
his
garment
a
name
written
,
The
King
of
Kings
,
and
Lord
of
Lords
.
And
therefore
also
as
the
wife
is
called
by
the
name
of
her
husband
,
and
no
longer
of
her
father
:
for
to
this
new
estate
belongs
a
new
name
:
so
when
a
man
hath
separated
his
soule
from
the
world
,
and
hath
put
himselfe
into
the
power
of
Christ
,
and
hath
ioyned
himselfe
vnto
him
,
as
a
woman
vnto
her
husband
,
a
new
title
belongs
vnto
him
,
the
name
of
Christ
is
now
called
vpon
him
,
and
he
is
now
no
more
to
follow
the
world
,
nor
the
carnall
affections
and
commands
of
olde
Adam
:
but
as
a
wife
must
forsake
father
and
mother
,
and
all
,
and
cleaue
vnto
her
husband
(
For
thy
desire
(
saith
God
)
shall
bee
subiect
to
thy
husband
,
and
he
shall
rule
ouer
thee
)
so
a
man
,
that
is
wedded
and
vnited
vnto
Christ
,
must
deny
himselfe
,
his
owne
reason
,
For
no
greater
shame
can
befall
a
wife
,
then
to
be
called
in
contempt
and
disgrace
by
another
mans
name
,
and
not
her
husbands
,
which
comes
to
passe
,
when
she
forsaketh
the
Guide
of
her
youth
,
and
forgetteth
and
violateth
the
couenant
of
her
God
.
Such
goodly
huswiues
were
Messelina
,
the
wife
of
Emperor
Claudius
,
and
Marie
of
Arragon
,
wife
to
Otho
the
third
:
but
wee
neede
not
goe
so
farre
to
seeke
such
weedes
;
they
thriue
too
well
in
euery
Climate
.
But
let
vs
returne
.
Albeit
a
woman
bee
allowed
to
change
her
fathers
name
,
when
shee
is
married
,
and
to
cleaue
vnto
her
husbands
,
yet
shee
may
in
no
case
change
her
Christian
name
:
that
shee
must
hold
fast
vnto
death
.
Neither
indeede
see
wee
any
woman
change
or
forsake
her
name
in
Baptisme
(
vnlesse
such
,
as
turne
Turkes
and
Apostataes
)
thereby
being
instructed
to
bee
faithfull
vnto
Christ
her
heauenly
husband
,
and
to
weare
his
name
as
a
garland
of
honour
vnto
death
.
For
she
is
not
married
vnto
Christ
,
as
shee
is
to
her
Christian
Husband
,
till
death
her
doe
part
.
For
death
hath
no
power
ouer
Christ
our
Lord
,
as
it
hath
ouer
vs
his
seruants
,
who
are
but
bubbles
and
breathes
of
aire
.
And
therefore
though
hee
should
change
as
many
husbands
,
as
She
[
*
](A14005-e3170-b)
*
This
woman
liued
at
Rome
in
the
time
of
Damasus
and
Ierom
,
and
was
at
last
married
to
a
man
,
that
had
had
twenty
wiues
before
:
and
liuing
to
bury
her
,
the
people
honoured
him
with
a
crowne
of
Laurell
.
did
,
who
had
(
as
Saint
Hierome
writeth
)
three
and
twenty
,
and
so
likewise
be
called
by
as
many
names
,
yet
shee
must
euer
remember
to
keepe
fast
the
Name
and
Faith
of
Christ
,
and
beware
shee
make
no
change
of
him
for
Idols
,
like
Glaucus
,
that
changed
golden
armour
with
Diomedes
for
brazen
,
that
so
Christ
may
delight
in
her
,
and
in
her
vertue
,
which
(
as
Saint
Chrysostome
faith
)
is
the
true
beauty
of
the
Soule
.
For
he
is
her
Lord
God
,
and
most
louing
husband
,
in
opposition
to
whom
she
must
call
no
man
husband
,
nor
acknowledge
any
man
,
nor
any
thing
els
in
the
whole
world
.
By
reason
of
this
sweet
contract
and
vnion
of
Christ
and
his
Church
,
there
passe
from
them
many
louing
kindnesses
and
embraces
,
expressed
by
either
to
other
really
,
as
is
euident
by
those
patheticall
passages
of
loue
,
that
are
set
downe
in
the
Booke
of
the
Canticles
(
the
Churches
Loue
song
)
wherin
their
loue
to
each
other
is
most
liuely
described
.
But
yet
the
Coniunction
of
man
and
wife
in
holy
matrimonie
,
comes
far
short
of
the
coniunction
of
Christ
and
his
Church
,
and
doth
not
sufficiently
expresse
&
vnfold
it
to
vs
.
For
by
wedlock
the
man
&
his
wife
are
made
one
flesh
:
two
(
faith
the
Scripture
)
shall
be
one
flesh
.
one
spirit
,
as
the
Apostle
teacheth
.
Now
all
flesh
is
grasse
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
all
the
glory
of
man
and
woman
,
Death
separateth
the
most
louing
and
faithfull
couples
,
that
either
are
,
or
euer
were
vnited
and
wed
together
,
as
Abraham
and
Sarah
,
Iacob
and
Racheb
,
Vlysses
and
Penelope
,
Seneca
and
Paulina
,
Mausolus
and
Artimisia
,
Pompey
and
lulia
.
But
death
cannot
separate
Christ
Iesus
and
his
Church
.
Wee
say
of
many
men
,
that
they
marry
they
Executours
:
but
so
doe
not
Christ
who
hath
vanquisht
death
in
his
owne
denne
,
and
liues
for
euer
.
Yes
,
many
men
haue
married
their
owue
Executioners
,
as
did
Domitian
the
Emperour
,
Albonius
King
of
Lumbardie
,
Sergus
a
King
of
Scotland
,
Arden
of
Feuersham
,
and
many
others
.
But
the
Church
of
Christ
,
and
Christ
her
head
,
are
free
from
either
doing
or
suffering
such
barbarous
cruelty
betwixt
themselues
.
The
Diuell
and
the
World
may
preuaile
against
some
married
couples
,
and
sometimes
doe
,
to
the
destruction
of
their
soules
no
doubt
:
My
sheepe
,
heare
my
voyce
(
saith
Christ
)
and
I
know
them
,
and
I
giue
vnto
them
euerlasting
life
:
and
they
shall
neuer
perish
,
neither
shall
any
plucke
them
out
of
my
hands
.
If
Christ
himselfe
cannot
be
damned
,
There
is
no
condemnation
to
them
,
that
are
in
Christ
Iesus
,
who
walke
not
according
to
the
flesh
,
but
according
to
the
Spirit
.
Euery
godly
Christian
is
endued
,
is
inuested
,
is
clad
with
Christ
,
and
weares
him
as
a
wedding
garment
.
For
so
many
of
you
(
saith
St.
Paul
)
as
are
baptized
into
Christ
(
that
is
,
as
are
regenerated
and
borne
a
new
of
water
and
the
Holy
Ghost
,
by
whom
wee
are
*
haue
put
on
Christ
,
as
a
rich
,
precious
and
glorious
garment
,
whereby
their
naked
filthinesse
,
and
filthy
nakednesse
is
couered
,
and
are
themselues
accepted
of
God
as
beautifull
and
gracious
,
in
the
beauty
and
grace
of
Iesus
Christ
,
in
which
they
stand
and
appeare
most
sweet
and
amiable
.
Now
if
such
a
man
can
bee
damned
,
being
lapped
and
wrapped
vp
in
Christ
,
who
couers
him
from
top
to
toe
,
them
must
Christ
needes
bee
damned
with
him
(
which
cannot
bee
)
as
a
man
that
is
flung
in
the
fire
with
his
clothes
on
,
is
burnt
together
with
them
.
Many
men
in
marrying
make
very
dangerous
aduentures
.
They
venture
their
name
,
their
peace
,
their
goods
,
their
soundnesse
,
yea
and
sometimes
their
soules
too
;
for
which
respect
God
forbad
his
people
to
marry
with
the
Heathen
,
for
feare
they
should
turne
them
from
God
to
Idols
.
And
this
is
the
case
of
many
women
also
,
who
by
their
marriages
doe
buy
themselues
repentance
and
sorrow
,
that
whereas
it
is
sayd
of
Iepthaes
daughter
,
two
moneths
only
,
but
perchance
as
long
as
they
liue
.
It
is
good
for
them
therfore
to
look
before
they
leap
,
and
to
sound
before
they
saile
.
But
men
by
ioyning
themselues
to
Christ
venture
nothing
,
lose
nothing
:
or
if
they
doe
lose
,
they
gaine
by
their
losses
,
and
are
enriched
by
their
calamity
.
Whosoeuer
shall
forsake
houses
,
or
brethren
,
or
sisters
,
or
father
,
or
mother
,
or
wife
,
or
children
,
or
lands
,
for
my
name
sake
(
saith
Christ
)
hee
shall
receiue
an
hundred
fold
more
,
and
shall
inherit
euerlasting
life
.
Many
sore
vnkindnesses
,
heart-burnings
and
quarrels
doe
now
and
then
fall
out
betwixt
many
men
and
their
wiues
,
that
sometimes
they
euen
loth
one
another
,
and
forsake
one
another
.
But
Christ
neuer
forsakes
his
Spouse
,
nor
shee
him
.
Men
and
their
wiues
are
sometimes
clouen-hearted
hypocrites
vnto
God
,
and
hollow-hearted
one
towards
another
,
inconstant
,
vneuen
,
and
like
the
beast
called
Onocentaurus
,
whose
vpper
part
resembleth
a
man
,
and
the
nether
an
asse
.
true
Saints
,
iustified
and
sanctified
.
Euery
person
married
is
not
a
member
of
the
Church
,
hath
not
the
Church
for
a
mother
:
but
euery
one
,
whether
wedded
or
single
,
that
is
truely
ioyned
vnto
Christ
,
may
iustly
call
the
true
Church
,
Mother
,
and
the
true
God
,
Father
.
Euery
man
and
his
wife
are
indeed
partakers
of
the
nature
of
man
:
but
euery
true
Christian
,
who
is
borne
of
God
,
and
is
the
Sonne
of
God
,
and
is
espoused
and
vnited
vnto
Christ
,
is
partaker
of
the
Diuine
nature
,
But
yet
the
Churches
true
children
,
true
Christian
belieuers
,
are
not
so
,
in
that
manner
and
measure
,
partakers
of
the
diuine
nature
with
Christ
,
as
women
are
partakers
of
the
humane
nature
with
men
,
as
I
haue
sufficiently
before
declared
.
And
besides
,
the
differences
of
a
man
and
a
woman
(
if
we
regard
nature
)
are
not
specificall
,
and
substantiall
,
but
numericall
and
accidentall
.
Homo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Man
,
is
a
name
as
common
to
women
,
as
to
men
;
But
Deus
,
God
,
is
a
name
proper
to
Christ
,
who
is
essentially
God
,
and
in
whom
the
Diuinitie
dwelleth
personally
;
and
doth
not
commonly
belong
to
all
Christians
,
who
are
partakers
of
the
diuine
nature
,
as
concerning
consolation
,
assistance
,
and
holy
,
happy
,
and
sauing
operations
:
and
are
indeed
indued
with
a
new
nature
,
which
may
be
call'd
diuine
,
because
it
is
from
Gods
speciall
grace
,
and
is
for
his
honour
and
glory
,
is
according
to
his
will
,
and
is
opposite
to
that
vicious
and
sinfull
worke
of
the
Deuill
,
which
hath
corrupted
the
nature
of
man
,
deforming
the
image
of
God
,
according
to
which
he
was
created
.
For
sure
it
is
,
if
any
man
be
in
Christ
,
hee
is
a
new
creature
,
a
diuine
creature
,
the
worke
of
Heauen
.
The
diuell
(
who
raignes
in
moe
,
then
in
vnmarried
people
)
is
expulsed
out
of
him
,
the
spirit
of
God
is
inspired
into
him
,
and
a
new
spirit
,
another
heart
,
a
better
heart
is
giuen
him
:
which
spirit
a
woman
hath
not
,
because
this
or
that
man
hath
married
her
,
but
because
shee
is
ioyned
vnto
Christ
,
who
hath
giuen
himselfe
vnto
her
.
There
are
some
men
,
that
neuer
truely
loued
their
wiues
,
but
their
wiues
wealth
,
not
Them
,
but
Theirs
.
For
their
riches
they
tooke
them
,
and
when
once
they
became
Masters
of
them
,
they
cared
no
longer
for
them
.
And
such
vsually
proue
those
young
sprigges
,
that
are
grafted
into
olde
stockes
.
Vnhappy
women
,
who
loue
,
but
are
not
loued
againe
!
But
they
more
vnhappy
,
who
in
their
elder
daies
,
when
their
wombes
are
dead
doe
giue
the
reines
to
lust
,
dreaming
and
doting
after
youthes
,
when
they
should
rather
bee
preparing
and
trimming
themselues
for
Christ
,
their
thoughts
being
ascended
higher
then
the
Temples
of
Venus
,
Flora
,
Cupid
,
mounting
vp
into
the
highest
heauens
,
where
are
perfect
pleasures
,
pure
delights
,
immortall
ioyes
,
and
euerlasting
contentment
.
But
Christ
loueth
his
Church
truely
,
expressing
his
loue
to
her
,
She
was
once
as
blacke
as
pitch
:
but
shee
is
now
as
white
as
the
driuen
snow
.
The
Kings
daughter
is
all
glorious
within
:
her
clothing
is
of
broydred
gold
.
She
is
so
faire
and
louely
in
his
eye
,
as
that
his
loue
will
suffer
him
to
spie
no
blemish
in
her
,
He
seeth
no
iniquitie
in
Iacob
,
nor
transgression
in
Israell
.
For
indeed
he
hath
couered
all
her
sinnes
,
and
washt
her
from
all
her
foulenes
,
Thou
art
all
faire
my
Loue
,
and
there
is
no
spot
in
thee
.
Who
is
she
,
that
looketh
foorth
in
the
morning
,
faire
as
the
Moone
,
and
pure
as
the
Sun
?
How
beautifull
are
thy
goings
with
shooes
thou
Princes
daughter
!
How
faire
are
thou
,
and
how
pleasant
art
thou
,
O
my
loue
,
in
pleasures
!
Yea
to
expresse
his
full
contentment
in
her
,
hee
speakes
somewhere
to
her
,
like
a
man
rapt
out
of
himselfe
,
and
ouercome
of
loue
.
My
Sister
,
my
Spouse
,
It
is
certaine
that
the
power
of
ruling
appertaines
vnto
the
Husband
:
but
yet
sometimes
hee
wants
wit
to
rule
himselfe
:
and
some
wiues
are
now
and
then
sicke
of
the
vnruly
euill
,
being
very
thwart
,
and
foolish
.
But
Christ
being
the
Wisedome
of
God
,
and
the
very
fountaine
of
goodnesse
and
commiserations
,
performes
the
office
of
a
wise
and
tender-hearted
Husband
alwaies
to
his
Church
,
his
Spouse
,
which
is
not
morose
,
scornefull
and
vnruly
,
but
humble
,
gentle
,
and
obedient
.
And
therefore
the
Apostle
exhorting
women
to
be
submissiue
to
their
Husbands
,
propoundes
vnto
them
the
example
of
the
Spouse
of
Christ
.
as
the
Church
is
subiect
vnto
Christ
,
so
let
the
wiues
bee
to
their
owne
husbands
euery
thing
.
And
when
he
would
perswade
the
men
to
loue
their
wiues
,
It
is
allowed
to
one
man
to
haue
one
wife
at
once
,
and
no
more
then
one
.
For
God
gaue
Adam
but
one
.
Though
he
had
abundance
of
spirit
,
keepe
your selues
in
your
spirit
,
and
let
none
trespasse
against
the
wife
of
his
youth
.
Our
Lord
likewise
hath
but
one
wife
or
Spouse
,
our
Head
hath
but
one
Body
.
For
though
euery
godly
man
bee
vnited
vnto
Christ
,
and
bee
a
member
of
his
body
,
yet
all
the
godly
in
the
world
,
that
either
haue
beene
,
are
,
or
shal
be
,
being
all
ioyntly
considered
together
,
doe
make
that
one
and
onely
Spouse
or
wife
of
Christ
,
who
shall
raigne
at
his
right
hand
with
him
in
all
honour
and
glory
for
euer
and
euer
.
This
is
she
,
that
is
his
,
and
his
onely
,
and
no
others
with
him
.
This
is
his
Doue
,
his
Loue
,
his
louing
Hinde
,
and
pleasant
Roe
.
Her
eies
doe
hold
him
,
her
breasts
doe
satisfie
him
,
her
loue
contents
him
,
in
her
,
and
in
her
loue
hee
delights
continually
.
Yet
truely
may
euery
true
Belieuer
say
,
Christ
is
my
Head
,
Christ
is
my
Husband
:
for
he
is
vnited
to
him
.
But
yet
is
Christ
husband
and
head
to
one
so
,
as
he
is
Head
and
Husband
to
the
rest
:
as
Iacob
was
a
father
equally
to
all
his
sonnes
:
as
a
mans
head
is
the
head
of
all
his
members
,
the
feet
as
well
,
as
the
hands
:
or
as
a
King
is
head
and
husband
ciuill
vnto
all
his
Subiects
indifferently
,
without
respect
of
persons
.
But
Christ
doth
much
more
to
the
Church
,
then
the
Husband
can
vnto
his
Wife
.
A
man
may
,
as
our
Seruice-booke
speakes
,
worship
his
wife
with
his
body
,
that
is
,
hee
may
honour
her
with
his
body
,
which
hee
doth
in
that
hee
doth
appropriate
it
to
her
,
making
her
the
Mistris
of
it
:
for
as
the
Apostle
sheweth
,
the
Husband
hath
not
the
power
of
his
owne
bodie
,
but
the
wife
.
But
no
man
is
able
to
giue
his
wife
his
spirit
or
soule
.
Though
a
man
and
his
wife
may
liue
so
louingly
and
peaceably
together
,
specially
a
time
,
as
that
a
body
would
almost
thinke
and
say
there
were
but
one
soule
in
both
their
bodies
:
yet
in
truth
each
of
them
haue
their
owne
priuate
spirits
;
the
mans
soule
is
not
in
the
woman
,
nor
the
womans
in
the
man
.
His
animates
and
possesses
him
,
and
hers
animates
and
possesses
her
,
one
of
them
truely
differing
from
the
other
,
not
in
kinde
,
but
in
number
,
not
in
substance
,
but
in
accidents
.
But
our
Lord
Iesus
Christ
hath
bestowed
his
Spirit
on
his
Church
.
She
liues
not
by
her
owne
life
,
but
by
his
life
.
She
is
not
ruled
by
her
owne
spirit
,
but
by
his
Spirit
.
Yes
,
euery
man
vnited
to
Christ
hath
the
Spirit
of
Christ
.
The
very
soule
of
man
is
not
more
common
to
all
his
members
,
then
the
holy
Ghost
is
to
all
the
godly
.
And
whereas
some
mens
wiues
haue
beene
(
and
I
would
none
were
now
)
possessed
with
an
euill
Spirit
,
being
very
torments
and
trouble
houses
:
the
Spouse
of
Christ
is
possessed
with
the
good
Spirit
of
God
,
There
is
a
certaine
transcendent
and
strong
coherence
betwixt
Christ
and
his
Church
.
He
cleaueth
to
her
,
as
an
husband
to
his
wife
;
and
shee
to
him
,
as
a
wife
to
her
husband
:
but
yet
so
,
as
that
one
of
them
cannot
be
broken
from
the
other
,
one
of
them
cannot
be
absent
from
the
other
,
no
distance
of
place
,
nor
crossenesse
of
winde
and
weather
,
nor
any
perturbations
of
minde
,
being
able
to
diuide
or
diuell
them
,
as
they
may
doe
a
man
and
his
wife
.
An
husband
may
bee
in
Italy
,
and
his
wife
in
England
:
and
when
hee
is
there
,
hee
is
not
with
her
here
.
And
while
shee
is
here
,
she
is
not
with
him
there
:
but
one
of
them
(
both
being
definite
and
circumscriptible
)
is
absent
from
the
other
.
But
(
Christus
est
totus
in
toto
corpore
Ecclesiae
,
&
totus
in
qualibet
eius
parte
)
Christ
is
whole
with
the
whole
Church
,
and
whole
with
euery
part
of
the
Church
,
as
touching
his
person
,
which
can
no
way
diuide
it selfe
,
or
be
possest
by
degrees
or
portions
.
Christ
is
no where
,
neuer
,
absent
from
any
godly
Christian
:
but
is
present
with
him
in
all
places
,
with
his
light
he
sees
,
with
his
grace
he
is
adorned
,
with
his
Spirit
hee
is
reuiued
and
comforted
,
which
Spirit
resideth
in
him
alwaies
,
and
worketh
in
him
really
,
though
not
alwaies
sensibly
.
Hee
worketh
in
him
,
I
say
,
yet
not
as
an
instrument
,
but
as
an
artizan
:
not
as
a
seruant
,
but
as
a
master
:
nor
as
the
Sunne
or
Moone
,
which
are
naturall
Agents
,
but
as
a
voluntary
Motor
or
workeman
,
according
to
his
will
,
in
which
he
is
one
with
Christ
,
who
sends
him
.
There
is
many
a
true
soule
,
which
puts
her
trust
in
her
husband
,
and
relies
vpon
his
honesty
and
faith
,
but
being
absent
from
him
is
deceiued
,
iniured
,
mis-vsed
,
by
reason
of
his
vnfaithfull
and
insatiate
spirit
,
and
sometimes
is
left
in
scorne
,
and
turned
of
at
sixe
and
seauens
.
But
Christ
is
fast
and
faithfull
,
constant
and
true
,
plaies
not
fast
and
loose
,
as
incontinent
and
goatish
Carnalists
:
and
being
still
present
with
his
Church
is
a
wall
of
fire
round
about
her
,
a
shaddow
against
the
heat
,
a
fountaine
against
her
thirst
,
an
antidote
against
poyson
,
friend
in
trouble
,
a
treasure
of
all
good
thinges
against
want
,
an
impenetrable
Buckler
to
all
those
,
that
put
their
confidence
in
him
.
He
,
We
haue
a
By-word
,
Out
of
sight
and
out
of
minde
.
And
indeede
it
falls
out
often
twixt
man
and
wife
,
that
absence
and
distance
make
them
forget
each
other
,
or
not
so
mindfull
,
as
they
should
bee
.
But
the
Church
is
neuer
out
of
Christs
sight
,
neuer
out
of
his
hand
,
neuer
out
of
his
heart
.
Can
a
woman
(
trow
ye
)
forget
her
childe
?
can
she
forget
or
not
haue
compassion
on
the
sonne
of
her
wombe
?
but
say
she
should
,
yet
will
not
Christ
for
get
his
Church
.
Why
?
she
is
set
as
a
seale
on
his
heart
,
as
a
signet
vpon
his
arme
.
Behold
,
saith
he
,
I
haue
grauen
thee
vpon
the
palme
of
mine
hands
:
thy
walls
are
euer
in
my
sight
.
Men
must
needes
rest
themselues
and
sleep
(
Quod
caret
alternâ
requie
,
durabile
non
est
)
and
so
shut
their
wiues
out
of
their
eyes
,
tho
not
out
of
their
breasts
:
and
in
sleepe
much
crueltie
(
as
Stories
declare
)
haue
been
shewed
sometimes
against
both
them
&
their
wiues
.
But
the
Lord
Iesus
Christ
,
the
great
Keeper
of
Israell
,
and
husband
of
his
people
needs
no
such
refreshment
.
Hee
that
keepeth
thee
,
will
not
slumber
.
Behold
,
hee
,
that
keepeth
Israell
,
shall
neither
slumber
,
nor
sleepe
.
Yea
such
is
his
power
and
prouidence
ouer
her
,
that
hee
will
preserue
her
night
and
day
continually
from
all
euill
,
and
so
order
all
thinges
,
that
nothing
shall
hurt
her
,
but
work-together
for
her
good
,
But
this
is
quite
out
of
mans
power
.
He
is
vnable
to
turne
all
things
to
his
wiues
good
,
or
to
the
good
of
his
children
by
her
.
Hee
can
say
vnto
her
,
with
all
my
worldly
goods
I
thee
endow
.
Though
they
be
his
onely
in
discretion
to
dispose
,
yet
they
are
all
hers
in
participation
to
vse
:
all
which
sometimes
are
so
few
,
as
that
they
are
scarce
able
to
discharge
the
Churches
rites
,
and
buy
a
wedding
Dinner
,
and
a
bed
to
lye
in
.
But
how
many
soeuer
,
But
be
his
goods
what
they
may
be
,
and
be
his
Wife
another
Sara
,
Rabel
,
Anna
,
Penelope
,
or
Lucretia
,
yet
hee
is
not
able
to
say
to
her
,
because
she
is
his
Wife
,
that
therefore
all
things
in
the
world
are
hers
.
The
greatest
Prince
on
earth
cannot
say
so
,
and
speake
the
truth
,
vnto
his
Wife
.
But
the
spouse
of
Christ
is
[
*
](A14005-e4830-b)
*
I
desire
this
may
not
bee
strained
,
but
interpreted
by
Rom:
8.
28.
32.
&
1.
Cor:
3.
22.
&
2.
Cor.
6.
10.
Lady
of
the
whole
world
:
Christ
hath
giuen
her
of
his
owne
riches
,
his
owne
ornaments
and
honour
,
and
bought
her
such
a
Crowne
,
such
a
massie
Crowne
,
set
with
such
rich
Pearles
and
Iewels
,
as
doth
as
farre
surpasse
the
Crownes
,
all
the
Crownes
of
all
the
Kings
and
Emperours
in
the
World
,
as
Heauen
doth
Earth
,
as
the
fayrest
Diamond
doth
the
poorest
stone
.
One
looking
on
a
Crowne
when
it
was
offered
him
,
Oh
if
men
knew
the
miserie
that
comes
with
thee
,
there
is
no
man
would
stoope
to
the
ground
to
take
thee
vp
:
For
as
Seneca
well
sayd
,
Great
seruice
followes
vpon
a
great
estate
.
The
waking
of
the
Prince
defendeth
the
sleepes
of
all
men
,
his
labour
maintaines
their
leysure
,
his
industry
their
delights
,
his
occupation
their
vocation
.
Crownes
are
full
of
care
and
feare
:
and
bee
they
what
they
may
be
,
they
are
subiect
to
alteration
and
destruction
:
But
the
Churches
Crowne
is
incorruptible
,
&
eternall
,
neuer
to
bee
won
from
her
by
deceits
,
nor
taken
away
from
her
by
force
and
fury
.
And
when
once
she
is
actually
inuested
with
it
,
shee
shall
enioy
it
alwaies
without
feare
or
doubt
.
Yea
euen
in
this
life
we
haue
such
riches
as
the
world
cannot
affoord
vnto
her
followers
.
For
wee
haue
the
grace
of
God
,
pardon
of
our
sinnes
,
the
freedome
and
peace
of
a
good
conscience
,
hope
,
and
comfort
.
Yea
,
the
kingdome
of
God
is
in
vs
,
all
things
are
cleane
vnto
vs
,
All
things
are
yours
(
saith
the
Holy
Ghost
)
Whether
Paul
,
or
Apollos
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
,
or
things
present
,
or
things
to
come
,
All
are
yours
.
And
if
all
things
be
ours
,
then
nothing
shall
hurt
vs
,
but
all
things
shall
further
vs
.
For
seeing
all
things
are
ours
,
it
is
meet
that
all
things
shold
cooperate
for
our
good
.
Yea
the
Diuels
themselues
are
ours
,
if
wee
be
not
theirs
,
but
Christs
.
Christ
will
so
order
the
matter
that
they
shall
but
wreath
garlands
of
immortality
for
vs
(
though
sore
against
their
wils
)
and
increase
our
glory
.
And
whereas
many
men
forget
the
honour
of
their
wiues
,
and
are
regardlesse
of
their
decency
,
stands
at
his
right
hand
in
gould
of
Ophir
,
The
coniunction
of
Man
and
Wife
doth
not
necessarily
cause
eyther
,
or
both
of
them
to
bee
piously
disposed
:
For
,
as
hee
that
toucheth
pitch
is
vsually
defiled
with
it
,
and
as
sweet
riuers
running
through
fennish
grounds
are
thereby
corrupted
,
so
the
company
of
a
wicked
man
doth
oftentimes
corrupt
the
manners
of
a
good
natured
woman
.
And
although
a
man
may
take
a
woman
to
his
wife
,
yet
it
is
not
in
his
hands
to
make
her
eyther
a
good
Woman
,
or
a
good
Wife
,
if
he
finde
her
naught
.
But
our
coniunction
with
Christ
doth
chaunge
vs
all
ouer
,
and
turnes
vs
vpside
downe
:
hee
contaminates
and
infects
no
man
,
hee
cannot
but
he
purifies
and
makes
good
al
that
come
vnto
him
,
and
bestow
themselues
vpon
him
.
And
albeit
the
Wife
doth
in
some
sort
depend
vpon
her
Husband
,
seeing
she
is
vnited
to
him
,
and
is
his
:
yet
if
that
knot
were
dissolued
,
either
by
iust
diuorce
,
or
death
,
it
might
fall
out
that
shee
might
liue
still
as
well
,
and
bee
as
godly
as
she
was
before
.
For
neither
her
Vertues
,
nor
her
life
,
depends
on
him
,
nor
vpon
his
life
,
neither
yet
her
happinesse
alway
,
nor
her
good
successe
it
'h
world
.
She
may
find
better
friends
then
her
Husband
was
:
or
shee
may
be
married
to
a
second
Husband
,
in
whom
shee
may
be
happier
by
far
,
then
in
her
first
.
But
the
Church
and
all
her
children
doe
so
depend
on
Christ
,
that
without
him
they
cannot
continue
a
moment
:
for
by
him
we
liue
,
&
moue
,
and
haue
our
being
,
and
all
our
well-being
,
both
as
wee
be
men
,
and
as
wee
are
Christian
men
.
[
a
](A14005-e5100-b)
a
Ephes:
1.
4.
elected
,
in
him
[
b
](A14005-e5110-b)
b
Ephes:
2.
10.
created
,
by
him
[
c
](A14005-e5120-b)
c
Col.
1.
14.
redeemed
and
[
d
](A14005-e5130-b)
d
Iude
1.
Iohn
15.
12.
preserued
.
Without
me
(
saith
Christ
)
ye
can
doe
nothing
;
and
so
also
without
Christ
wee
can
be
nothing
.
If
something
,
yet
that
something
,
that
's
worse
then
nothing
;
for
nothing
cannot
sinne
,
and
nothing
cannot
suffer
for
sinne
.
Nothing
can
doe
no
wrong
,
and
nothing
can
feele
no
paine
.
It
were
more
profitable
for
a
man
not
to
bee
,
then
to
be
a
man
out
of
Christ
.
Though
hee
were
married
to
the
best
woman
in
the
world
,
though
hee
were
coupled
with
the
best
friends
i'
th
world
,
though
he
were
ioyned
in
bloud
or
alliance
to
the
cheefest
Monarchs
in
the
world
,
though
hee
were
possessed
with
the
greatest
and
richest
kinngdomes
of
the
world
,
yet
if
hee
were
not
vnited
to
Christ
Iesus
,
if
hee
were
not
possest
of
him
,
he
were
nothing
,
he
had
nothing
,
hee
were
more
miserable
then
the
dust
he
treads
on
For
Christ
is
all
things
,
he
that
hath
Christ
,
lacks
nothing
:
he
that
wants
Christ
,
hath
nothing
.
A
man
were
better
be
nothing
,
then
something
hauing
nothing
.
Who
is
able
to
expresse
the
worthinesse
of
Christ
Iesus
?
He
is
our
life
and
our
light
,
our
comfort
and
our
crowne
,
our
grace
&
our
glory
,
all
things
:
he
that
hath
him
,
but
hee
that
hath
not
him
,
hath
not
life
.
But
had
I
the
tongues
of
Men
and
Angels
,
I
could
not
declare
the
praises
due
to
Christ
Iesus
my
Lord
and
Sauiour
.
If
all
the
water
in
the
Maine
were
incke
,
yet
all
that
incke
were
not
enough
to
write
downe
his
worthy
praises
.
Common
experience
teacheth
that
women
feed
their
children
,
yea
out
of
their
owne
bodies
,
I
am
that
bread
of
life
,
I
am
the
liuing
bread
.
The
bread
which
I
will
giue
,
is
my
flesh
.
He
which
eateth
my
flesh
,
and
drinketh
my
bloud
,
abideth
in
mee
,
and
I
in
him
.
Here
is
a
louer
indeed
;
the
globe
we
tread
on
,
beares
not
a
husband
halfe
so
kinde
,
nor
all
the
Markets
in
the
world
can
afford
such
meat
,
as
here
.
If
there
were
but
a
Baker
,
which
could
make
such
bread
for
the
body
,
to
keep
it
from
death
,
men
would
to
him
,
if
he
were
in
the
farthest
angle
of
the
earth
,
Countries
would
goe
together
by
the
eares
to
get
and
enioy
him
.
I
suppose
that
if
he
had
his
choyce
,
hee
would
rather
chuse
to
dye
,
then
to
liue
.
For
sure
,
men
would
weare
his
flesh
to
the
bones
with
labour
,
and
would
scarce
suffer
him
eyther
to
eate
or
sleepe
.
But
what
gaines
a
man
by
long
life
without
this
Bread
of
Life
,
Christ
Iesus
?
The
Iudgement
will
come
at
length
,
and
shall
not
bee
put
off
:
and
the
longer
a
sinner
hath
liued
,
the
more
sinnes
hee
hath
committed
,
the
greater
accounts
he
must
make
,
&
the
greater
torments
hee
must
indure
.
And
what
pleasure
;
thinke
wee
,
will
the
soule
then
take
to
be
kept
in
the
body
(
like
a
Prisoner
in
a
strong
Goale
,
vnder
much
pain
,
want
,
and
sorrow
)
against
her
will
,
and
not
to
be
able
to
get
out
,
through
she
would
begge
it
with
flouds
of
teares
continually
streaming
from
the
eyes
,
and
would
giue
euen
all
the
world
,
if
shee
had
it
,
if
shee
could
but
die
,
and
come
to
nothing
?
Our
Lord
,
our
Husband
is
better
bread
then
so
.
He
is
the
bread
of
eternall
life
to
all
that
are
vnited
to
him
,
and
which
feede
vpon
him
.
They
,
whom
he
feeds
vpon
himselfe
,
are
safe
from
staruing
,
sure
enough
from
destruction
.
And.
whereas
other
Bread
is
turned
and
concocted
in
vs
,
the
truth
is
,
This
bread
of
life
is
not
turned
in
vs
,
not
turned
into
the
substance
of
our
soule
or
body
:
but
it
turnes
and
transforms
vs
rather
into
it
.
For
Christ
doth
so
metamorphise
and
alter
a
man
,
whom
he
couples
to
himselfe
,
that
he
doth
put
a
new
life
into
him
,
hee
giues
him
another
kinde
of
spirit
,
and
doth
so
furnish
him
with
his
owne
things
,
that
it
may
be
truly
said
,
Hee
is
a
man
translated
and
transformed
into
Christ
:
he
is
not
in
the
flesh
,
but
in
the
spirit
:
not
Satan
,
but
Christ
Iesus
doth
dwell
and
raigne
within
him
.
O
happy
men
,
that
are
in
Christ
Iesus
,
that
haue
Christ
Iesus
for
their
Husband
,
who
is
the
staffe
of
their
liues
,
the
breath
of
their
nostrills
,
and
their
Hope
!
Many
a
man
is
saued
,
and
his
wife
damned
.
Two
shall
be
in
a
bed
,
one
of
them
shall
bee
taken
,
the
other
forsaken
.
But
whoseeuer
shall
be
found
coupled
to
Christ
shall
bee
saued
.
For
he
is
the
bread
of
life
,
and
life
eternall
to
all
,
that
haue
and
hold
him
.
There
are
some
men
(
or
I
wot
not
well
what
in
the
shapes
of
men
)
that
waxe
weary
of
their
wiues
with
a
little
acquaintance
,
contemne
them
in
their
decaying
dayes
,
and
whether
young
or
olde
,
will
not
bee
pleased
in
them
without
a
deale
of
artificiall
brauery
,
and
borrowed
fauour
.
But
the
Lord
Iesus
esteemes
the
hart
of
a
man
,
and
not
his
Art
:
he
delights
in
substance
,
not
in
naked
shewes
:
counterfeit
vertue
,
which
is
true
hypocrisie
,
is
accounted
with
him
for
double
iniquity
.
It
is
not
outward
beauty
that
he
stands
vpon
,
but
inward
Vertue
,
inward
Trueth
,
and
not
outward
trappings
.
Painting
of
the
face
with
him
is
as
the
guilding
of
a
nutmegge
,
or
the
colouring
of
a
statue
,
and
as
pleasing
to
wise
men
when
they
spie
it
,
as
a
painted
Sepulchre
when
they
smell
it
,
or
as
counterfeit
coyne
,
when
they
discerne
it
.
But
grace
,
true
grace
,
which
is
accidentall
to
a
man
or
woman
,
is
essentiall
to
a
true
Christian
.
This
is
that
which
pleaseth
Christ
,
which
hee
with
his
owne
finger
hath
painted
and
engrauen
in
the
soule
.
This
,
this
is
the
tincture
,
and
the
lustre
,
that
hee
delights
in
.
And
as
for
old
age
,
hee
will
cast
no
man
off
for
that
:
but
the
longer
he
hath
beene
acquainted
with
any
,
the
longer
any
man
hath
liued
in
his
seruice
:
the
longer
that
any
haue
beene
coupled
with
him
,
the
more
account
he
vses
to
make
of
them
.
Old
friends
,
old
seruants
,
old
followers
,
old
consorts
,
if
sincere
and
trusty
,
are
of
all
others
most
gracious
,
and
shall
haue
their
rewards
with
the
chiefest
.
I
said
before
that
the
Husband
and
his
Wife
are
appointed
by
God
to
bee
one
common
fountaine
and
foundation
or
Originall
of
Posterity
by
generation
of
children
.
For
neither
is
the
Man
without
the
Woman
and
efficient
,
nor
the
Woman
without
the
Man
.
And
neyther
Man
nor
Woman
without
the
benignity
of
the
Sunne
.
For
it
is
true
that
(
Sol
&
homo
generant
hominem
)
the
Sunne
and
Man
beget
a
Man
.
Our
Lord
,
the
Lord
Iesus
Christ
,
hath
children
,
and
no
children
,
but
those
,
which
he
gets
himselfe
.
But
the
Sunne
,
which
is
a
naturall
agent
,
hath
no
hand
,
helpeth
nothing
in
Regeneration
,
which
is
supernaturall
;
as
it
doth
to
Generation
,
which
is
naturall
.
And
though
a
Man
cannot
beget
without
a
Woman
,
yet
is
Christ
,
God
and
Man
,
able
to
regenerate
a
Man
without
the
cooperation
of
any
Creature
by
himselfe
alone
.
But
yet
ordinarily
,
if
not
euer
,
he
doth
beget
men
to
himselfe
by
the
Church
.
For
my
part
,
I
am
perswaded
that
hee
that
cannot
call
her
Mother
,
hath
no
right
to
call
him
Father
.
For
Ierusalem
,
the
City
of
God
,
whose
Originall
is
from
Heauen
aboue
,
and
not
from
the
earth
below
,
is
the
Mother
of
vs
all
.
But
whereas
the
Mother
nourishes
her
childe
with
food
from
her
owne
bodie
,
the
Church
feedes
her
children
with
the
milk
and
meat
of
Gods
word
.
For
the
two
Testaments
are
the
Churches
two
Breasts
.
And
as
Parents
beget
children
according
to
their
owne
image
,
that
is
,
men
,
and
sinfull
,
and
doe
sometimes
also
lend
them
their
owne
diseases
,
as
Leprosie
,
Palsey
,
Gowt
:
so
the
Lord
Iesus
begets
his
children
according
to
his
image
(
substantiall
I
meane
not
,
but
accidentall
)
consisting
in
light
,
iustice
,
holinesse
,
and
true
Christian
Vertues
.
Indeede
our
Parents
beget
vs
,
when
before
we
werenot
:
but
Christ
begets
vs
,
being
men
before
,
though
in
truth
but
dead
men
,
dead
in
sinnes
and
trespasses
,
and
the
children
of
wrath
.
A
Woman
may
be
a
Wife
,
and
yet
no
Mother
:
and
some
are
Mothers
and
yet
no
Wiues
.
Or
she
may
be
a
Mother
,
and
yet
an
adultresse
.
But
this
is
a
mans
affliction
,
when
either
his
wife
is
barren
or
vnchaste
.
And
it
is
a
womans
shame
,
when
either
shee
is
a
mother
before
shee
bee
a
wife
,
or
is
vnfaithfull
when
shee
is
a
wife
.
But
the
Church
can
haue
no
children
but
by
Christ
her
husband
,
without
whose
gracious
influence
and
intention
,
no
man
can
make
a
Christian
.
The
Catholique
Church
(
as
Fulgentius
well
obserueth
)
is
a
Spouse
,
because
she
is
vnited
,
and
adhereth
vnto
Christ
:
a
mother
,
because
she
is
made
fruitfull
by
Christ
:
and
a
virgine
,
because
shee
doth
purely
perseuere
in
Christ
.
Shee
is
indeed
a
singular
wife
,
of
rare
endowments
,
kings
Daughter
,
God
and
Man
.
Shee
is
not
subiect
to
violence
,
as
the
daughters
and
wiues
of
men
are
,
as
Lucretia
the
wife
of
Collatinus
;
Dinah
the
daughteer
of
Iacob
;
and
they
that
were
rauisht
by
Brias
,
Rodericus
,
Nouellus
Cararius
,
Osbright
,
and
such
like
monsters
in
the
shapes
of
men
.
Neither
brings
shee
any
children
to
God
by
any
adulterous
mixture
(
as
some
wanton
wiues
)
but
onely
by
the
grace
of
her
husband
Iesus
Christ
.
As
for
Heretiques
and
Infidels
,
they
bee
not
the
fruits
of
her
wombe
,
but
Bastards
of
the
Diuels
getting
,
and
the
worlds
conceiuing
and
bringing
foorth
.
Shee
is
an
high
and
honourable
mother
.
For
shee
is
Mother
and
Nurse
(
no
cruell
step-mother
)
but
a
louing
mother
and
tender-hearted
nurse
to
all
Gods
adopted
children
.
They
that
haue
not
her
for
mother
,
haue
not
him
for
Father
.
Shee
is
mother
to
all
the
true
members
of
Christ
,
to
all
his
brethren
.
They
that
haue
not
her
for
mother
,
haue
not
him
for
their
head
and
elder
brother
.
She
is
our
spirituall
mother
Eue
,
the
mother
of
all
the
liuing
,
Shee
is
the
mother
to
all
true
Israelites
according
to
the
faith
,
as
Sarah
was
to
all
Israelites
according
to
the
flesh
.
And
as
God
made
Sarah
a
mother
,
and
gaue
her
a
sonne
out
of
his
owne
good
will
:
so
God
makes
his
Church
a
mother
,
and
giues
her
children
as
he
pleaseth
.
I
read
of
a
certaine
Romane
Lady
,
by
name
Paulina
,
a
very
chaste
and
honest
matron
,
who
by
no
meanes
would
yeelde
to
the
Iust
of
Mundus
a
Gentleman
of
Rome
,
who
attempted
to
haue
corrupt
her
,
who
yet
being
couzened
by
certaine
Priests
lay
with
him
(
like
a
supersticious
foole
)
in
the
Temple
of
Isis
,
vnder
the
name
of
Anubis
the
God
of
Aegypt
,
who
desired
her
company
,
as
those
varlets
tolde
her
.
And
in
those
heathenish
dayes
it
was
accounted
a
great
fauour
to
haue
to
doe
with
a
God
.
But
Gods
Church
is
no
Paulina
,
yeeldes
not
to
Mundus
,
the
World
,
but
is
able
to
distinguish
betwixt
God
and
the
world
,
vnder
what
habit
or
colour
soeuer
the
world
appeareth
.
Shee
is
neither
so
dimme-sighted
,
nor
so
supersticious
and
foolish
,
as
to
mistake
or
leaue
her
husband
,
or
to
giue
her selfe
to
the
Iust
of
any
,
out
of
the
loue
either
of
their
fauour
or
dalliance
with
them
.
Shee
loues
to
beare
,
but
yet
onely
by
her
owne
husband
.
Him
shee
knowes
well
,
his
voice
she
heares
,
him
shee
followes
.
But
the
voyce
of
strangers
she
knowes
not
,
but
flyeth
from
them
.
A
man
may
take
a
wife
,
but
he
cannot
alwayes
make
her
a
mother
.
God
maketh
the
barren
woman
to
be
a
ioyfull
mother
of
children
.
Loe
,
children
are
an
heritage
of
the
Lord
,
and
the
fruit
of
the
wombe
,
is
his
reward
.
But
Christ
Iesus
the
Churches
husband
,
a
man
indeede
,
but
more
then
a
man
,
euen
God
eternall
,
is
able
to
make
his
Spcuse
fruitfull
,
and
to
giue
her
children
,
when
he
will
,
and
children
of
a
better
condition
and
complexion
,
then
husbands
giue
their
wiues
,
For
all
the
children
of
the
Church
,
which
shee
beareth
vnto
Christ
,
are
cleane
and
happy
,
faire
and
louely
,
endued
with
the
holy
Ghost
,
and
clad
with
Christ
himselfe
,
who
is
their
father
,
and
enrobed
with
his
iustice
,
as
with
a
garment
rich
enough
to
redeem
the
world
,
faire
apparrell
on
him
,
which
his
mother
had
with
her
in
her
house
.
Of
such
blessed
Parents
how
can
there
be
but
blessed
children
?
O
blessed
,
thrice
blessed
are
all
the
children
of
the
Church
:
The
children
of
the
greatest
Kings
and
Queenes
in
the
world
are
not
to
bee
compared
to
them
;
They
are
not
worthy
to
bee
named
together
in
one
day
.
The
truth
is
they
are
but
very
wretches
(
how
glorious
soeuer
they
bee
in
the
world
)
till
they
come
and
call
her
mother
,
and
become
obedient
to
her
.
But
be
it
that
a
woman
be
a
wife
vnto
her
husband
,
and
a
mother
too
;
yet
shee
is
not
both
houswife
and
house
too
.
Men
dwell
with
their
wiues
,
but
not
in
their
wiues
,
except
by
loue
.
But
the
Catholique
Church
is
Christs
huswife
and
his
house
too
,
his
Spouse
and
his
Temple
also
.
Ye
are
the
Temple
of
the
lining
God
,
saith
Saint
Paul
.
This
is
my
rest
for
euer
:
heere
will
I
dwell
:
for
I
haue
a
delight
therein
.
So
then
,
wheras
many
a
poore
child
which
hath
both
father
and
mother
,
is
yet
destitute
oftentimes
of
a
house
to
put
his
head
in
,
and
is
compelled
to
lie
vnder
hedges
and
wals
,
or
in
the
open
fields
;
there
is
not
a
true
childe
of
God
,
there
is
not
a
man
aliue
,
if
he
bee
(
filius
Ecclesiae
)
the
son
of
the
Church
,
but
hee
hath
an
house
to
rest
his
soule
in
;
and
so
long
as
he
is
vnder
the
roofe
hee
is
safe
from
euill
,
being
vnder
the
Lords
protection
,
But
I
will
haste
a
little
faster
on
.
No
man
makes
his
owne
wife
.
For
shee
is
first
,
without
him
,
a
woman
,
before
hee
take
her
to
be
with
him
,
as
his
wife
.
It
is
too
much
for
a
man
to
make
a
woman
(
for
some
finde
it
too
much
to
mend
a
woman
)
so
that
he
must
let
that
alone
for
euer
,
as
a
worke
peculiar
vnto
God
.
And
though
it
be
an
easie
matter
for
a
man
to
get
himselfe
a
wife
,
such
as
shee
is
:
yet
a
good
wife
,
a
vertuous
wife
,
a
prudent
wife
,
But
the
Lord
lesus
hath
no
wife
obtruded
on
him
against
his
will
:
neither
can
any
with
subtill
sleights
steale
into
him
,
and
goe
beyond
him
,
as
some
women
vse
to
winne
their
husbands
.
But
hee
takes
,
whom
hee
takes
,
willingly
,
and
makes
the
first
motion
of
loue
alwayes
himselfe
:
neither
doth
he
cozen
or
beguile
any
,
but
leads
them
on
with
truths
and
sollid
demonstrations
,
and
promises
no
more
then
he
can
and
will
performe
.
Yea
,
he
takes
but
what
hee
made
before
.
For
all
creatures
haue
past
through
his
hands
,
hee
had
the
forming
of
them
all
.
And
whom
hee
makes
his
wife
,
hee
does
not
marre
in
the
making
(
as
sometimes
men
doe
)
but
reformes
and
beautifies
them
:
wheras
men
sometimes
take
vpon
them
(
moued
by
worldly
respects
)
to
marry
some
peruerse
,
wicked
,
or
supersticious
women
,
hoping
,
and
now
and
then
bragging
they
will
reforme
them
,
whereas
commonly
they
buy
repentance
too
late
,
and
in
stead
of
mending
them
are
somtimes
marr'd
themselues
,
infected
with
their
vices
,
as
wine
or
water
with
musty
vessells
.
And
whereas
men
doe
not
beget
their
wiues
,
they
meane
to
marry
.
For
men
marry
not
with
their
daughters
.
And
sure
if
Lot
and
Cyanippus
had
not
both
beene
drunke
,
Valeria
Thusculana
got
the
incestuous
companie
of
her
father
,
but
vnder
the
colour
of
another
woman
.
Which
so
soone
,
as
hee
did
perceiue
,
he
kild
himselfe
in
detestation
of
the
fact
.
Euery
Christian
soule
(
est
filia
&
sponsa
Christi
)
is
both
the
daughter
&
the
Spouse
of
Christ
Iesus
,
descended
from
him
,
and
vnited
to
him
.
Hee
weddeth
none
,
but
his
owne
,
whom
hee
doth
himselfe
beget
by
the
power
of
his
Spirit
.
There
is
none
ioyned
to
God
,
but
he
,
that
is
borne
of
God
.
The
Spirit
,
which
regenerates
vs
,
and
giues
vs
a
new
life
,
is
the
same
,
by
which
we
are
coupled
vnto
Christ
,
and
by
whose
holy
inspirations
faith
and
loue
are
created
in
vs
,
whereby
we
belieue
in
Christ
,
embrace
him
,
and
are
transformed
into
him
.
The
soule
is
the
life
of
the
body
,
and
Christ
is
the
true
life
of
the
soule
,
euen
the
soules
Soule
:
take
away
the
soule
from
the
body
,
and
the
bodie
dies
,
euen
so
take
away
the
soule
from
Christ
,
or
Christ
from
the
soule
,
and
the
soule
will
die
.
In
this
case
the
body
is
but
a
liuing
and
breathing
Sepulchre
of
a
dead
soule
,
a
breathlesse
soule
,
the
breath
whereof
is
the
very
breath
of
Christ
.
Eue
may
be
some
light
herein
vnto
vs
.
For
Eue
was
made
of
Adam
,
who
seeing
her
said
,
This
is
now
bone
of
my
bone
,
and
flesh
of
my
flesh
:
and
so
also
we
are
of
Christ
,
of
his
flesh
,
and
of
his
bones
,
as
the
Apostle
speaketh
.
God
hath
framed
his
Church
out
of
the
very
flesh
,
the
very
wounded
and
bleeding
side
of
the
son
of
man
.
To
all
thinges
liuing
Christ
is
life
,
and
to
men
light
,
as
hee
is
the
sonne
of
God
:
to
the
Church
both
light
and
life
eternall
,
by
being
made
the
son
of
man
for
vs
,
&
by
being
our
Surety
and
Sauiour
,
whether
we
respect
him
as
God
,
or
as
Man
.
His
body
crucified
,
and
his
bloudshed
for
the
life
of
the
world
are
the
true
elements
of
our
Christian
and
heauenly
being
,
which
maketh
vs
truely
aliue
and
holy
,
as
he
is
,
of
whom
wee
come
.
And
as
by
nature
we
are
in
our
first
parents
,
Adam
and
Eue
:
so
by
grace
we
are
euery
one
of
vs
,
that
are
truely
spirituall
,
in
Christ
and
in
his
Church
.
As
men
,
we
are
all
originally
in
Adam
:
as
Christians
,
or
new
men
,
we
are
all
originally
in
Christ
.
As
men
,
wee
haue
the
nature
and
bloud
of
Eue
:
as
new
men
,
or
Saints
,
wee
are
partakers
of
the
Spirit
of
the
Church
in
her
ministery
by
the
gift
of
Christ
.
As
we
are
men
,
Adam
and
Eue
were
our
Parents
:
but
as
we
are
regenerate
,
so
Christ
is
our
father
,
and
the
Church
which
sprang
out
of
his
holy
side
opened
vpon
the
crosse
,
is
our
holy
and
honorable
mother
.
And
as
Eue
made
not
her selfe
,
neither
was
made
or
begotten
by
a
man
,
but
by
the
hand
of
God
,
euen
by
the
hand
of
Christ
,
whose
workemanship
wee
are
created
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
before
ordained
,
that
we
should
walke
in
them
.
Indeed
Adam
had
no
stroke
in
Eues
making
:
she
was
made
out
of
him
,
but
yet
without
his
helpe
;
of
him
,
not
by
him
;
of
his
ribbe
,
not
by
his
hand
.
But
Christ
hath
a
great
stroke
in
the
framing
of
the
Church
.
Shee
is
both
taken
out
of
him
,
and
made
vp
by
him
:
and
without
him
shee
could
not
be
formed
.
For
by
his
will
she
is
,
by
his
holy
breath
shee
's
quickned
,
his
finger
fram'd
her
,
and
his
merits
are
her
making
.
Nay
,
not
her selfe
alone
,
but
all
she
hath
,
that
is
good
,
she
hath
receiued
from
him
,
of
his
fulnesse
.
There
is
not
an
ornament
about
her
,
but
is
a
fauour
,
shee
hath
had
of
him
.
There
is
not
a
pinne
of
her
sleeue
,
but
hee
hath
giuen
it
her
.
And
tho
God
made
Eue
neither
witting
,
nor
willing
,
yet
he
quickens
vs
,
restores
and
reformes
vs
,
both
witting
and
willing
.
He
made
vs
without
vs
,
but
hee
doth
not
sanctifie
and
saue
vs
without
vs
.
But
it
is
hee
,
that
makes
vs
willing
and
obedient
,
But
whereas
not
the
soule
of
Adam
,
but
her
owne
did
quicken
,
susteine
and
gouerne
Eue
:
and
whereas
neither
of
their
soules
in
number
doe
inhabit
or
animate
any
of
their
children
:
but
that
very
personall
soule
,
that
euery
one
of
them
hath
receiued
of
God
,
who
is
the
Father
of
spirits
,
seede
and
children
,
the
issues
of
his
Ioynes
.
Who
are
not
borne
,
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
,
who
of
his
owne
will
begets
them
,
not
of
corruptible
seede
,
but
of
incorruptible
,
with
the
word
of
truth
,
as
the
holy
Scriptures
shew
vs
.
And
therfore
also
the
holy
Apostle
saith
expresly
,
that
,
if
any
man
haue
not
the
spirit
of
Christ
,
the
same
is
none
of
his
.
And
againe
,
because
yee
are
sonnes
,
God
sent
foorth
the
Spirit
of
his
Sonne
into
your
hearts
.
Which
Spirit
no
sooner
comes
into
the
heart
and
inhabits
it
,
but
hee
giueth
life
spirituall
,
euen
as
the
soule
no
sooner
is
in
the
body
,
and
is
vnited
to
it
,
and
dwelleth
in
it
,
but
it
affordeth
the
life
,
that
is
naturall
or
corporall
.
And
as
the
soule
worketh
in
the
body
,
and
mainteines
the
naturall
life
thereof
,
and
makes
a
man
shew
himselfe
to
be
a
man
,
and
indeede
to
bee
a
man
,
and
not
a
beast
,
or
some
senseles
or
liuelesse
lumpe
of
flesh
:
so
the
spirit
of
Christ
worketh
in
the
soule
of
a
Christian
,
and
preserues
the
spirituall
life
thereof
,
and
makes
him
to
be
,
and
to
shew
himselfe
to
be
a
Christian
,
and
not
a
meere
carnall
or
naturall
man
,
and
childe
of
the
Diuell
.
And
whereas
many
Parents
are
grieued
to
see
their
children
increase
so
thicke
vpon
them
,
and
some
more
vnnaturall
through
diffidence
in
the
prouidence
of
God
,
are
euen
glad
,
when
they
are
rid
of
them
by
death
,
or
almost
any
way
else
;
the
Lord
Iesus
Christ
and
the
Catholique
Church
,
his
Spouse
,
our
Mother
,
take
great
delight
and
pleasure
in
their
children
,
are
neuer
grieued
for
the
numbers
of
them
,
or
troubled
with
their
fellowshippe
:
But
she
rather
takes
it
kindly
,
and
with
all
thankefulnesse
of
heart
,
when
her
Lord
doth
visit
her
and
giue
her
children
,
both
sonnes
and
daughters
of
all
sorts
and
nations
,
and
is
very
carefull
in
their
breeding
,
when
she
hath
them
,
that
they
may
be
fit
Instruments
of
his
glory
,
&
may
doeseruice
to
his
name
in
all
ages
and
places
of
the
world
,
wherein
and
whilst
they
liue
.
But
that
wee
may
yet
further
our
knowledge
of
the
Coniunction
,
that
is
betwixt
Christ
and
vs
,
it
will
not
be
amisse
to
consider
of
three
other
similitudes
vsed
in
the
holy
Scriptures
to
set
it
foorth
vnto
vs
.
The
first
is
of
a
Vine
,
the
second
of
a
Body
,
the
third
of
a
Building
.
And
this
I
will
do
with
the
help
of
Christ
.
I
am
(
faith
Christ
)
the
Vine
,
yee
are
the
Branches
.
Now
wee
know
that
the
Vine
and
her
Branches
are
ioyned
fast
together
by
nature
:
and
not
as
boards
are
in
a
shippe
with
pinnes
and
nayles
by
Arte
,
but
a
great
deale
closer
.
For
the
branches
shoot
forth
of
the
Vine
,
are
animated
with
the
spirit
of
the
vine
,
liue
the
life
of
the
vine
,
are
fed
,
nourished
,
and
susteined
of
the
vine
,
and
abiding
in
the
vine
bring
foorth
fruits
according
to
the
nature
of
the
vine
,
out
of
which
they
grow
and
in
which
they
liue
.
Euen
so
are
we
coupled
and
ioyned
vnto
Christ
,
and
so
fast
,
that
wee
cannot
be
rent
or
broken
in
peeces
from
him
by
violence
,
as
branches
may
be
from
a
vine
.
We
grow
out
of
Christ
,
as
an
heauenly
root
,
from
whom
by
the
fauour
of
God
and
influence
of
his
grace
,
we
doe
all
as
new
creatures
or
heauenly
branches
arise
and
spring
foorth
.
Adam
is
the
root
of
all
men
,
as
men
:
and
when
God
created
Adam
,
he
created
vs
.
And
as
many
,
as
are
sprung
from
Adam
,
haue
in
themselues
the
root
,
out
of
which
they
spring
.
Euen
so
the
children
of
God
haue
Christ
,
as
a
second
Adam
from
heauen
for
a
certaine
celestiall
and
blessed
root
,
whose
progenie
and
branches
they
are
by
regeneration
,
or
heauenly
birth
.
And
the
good
Spirit
of
Christ
is
from
Christ
deriued
to
them
all
,
True
it
is
that
life
and
all
good
gifts
and
graces
are
from
the
father
,
Life
is
,
and
,
in
whom
are
hid
all
the
treasures
of
wisedome
and
knowledge
,
Sunne
of
righteousnesse
with
healing
in
his
wings
,
The
grace
of
our
Lord
Iesus
Christ
,
and
the
loue
of
God
,
and
the
fellowshippe
of
the
holy
Ghost
.
And
being
now
indued
with
the
holy
Spirit
of
Christ
,
And
for
because
Christ
is
in
them
,
and
they
in
him
,
and
for
that
the
spirit
of
Christ
is
not
idle
in
them
(
euen
as
the
soule
is
not
idle
in
the
body
,
or
as
a
vigilant
Prince
is
not
idle
in
his
kingdome
)
but
is
busie
,
as
a
Bee
,
working
,
like
a
carefull
and
prudent
husbandman
,
his
holy
workes
within
them
,
therefore
also
they
are
not
barren
,
and
take
vp
roome
in
vaine
,
but
beare
,
and
bring
forth
fruite
,
as
God
by
the
influence
of
his
grace
doth
giue
increase
.
For
neither
is
he
,
that
planteth
,
any
thing
:
neither
,
that
watereth
:
but
God
,
that
giueth
the
increase
.
Whence
it
is
that
our
Sauiour
spaith
,
Abide
in
me
,
and
I
in
you
.
And
the
fruits
,
they
yeeld
,
are
such
,
as
become
the
vine
Christ
Iesus
,
whose
branches
they
are
,
and
whose
spirit
makes
them
beare
.
For
vine-branches
bring
foorth
vine-fruites
,
But
although
the
faithfull
bee
in
Christ
,
and
Christ
in
them
,
yet
they
do
not
all
equally
draw
vertue
from
Christ
:
but
as
one
branch
receiueth
more
from
the
vine
,
then
another
,
and
as
some
are
stronger
,
fairer
,
and
fuller
of
fruits
,
then
some
others
are
:
euen
so
one
Belieuer
receiues
more
grace
and
vertue
from
Christ
,
then
another
:
and
as
Christ
doth
more
or
lesse
impart
himselfe
vnto
vs
,
so
we
sucke
more
or
lesse
vertue
from
him
,
and
so
also
are
more
or
lesse
fruitfull
in
good
workes
.
Sure
it
is
that
God
doth
giue
all
his
children
his
spirit
,
God
dwelleth
in
all
his
children
,
&
they
in
him
:
and
they
are
all
truely
,
partakers
of
the
diuine
nature
:
but
yet
God
doth
not
manifest
and
expresse
himselfe
in
the
same
degree
vnto
all
(
as
neither
Parents
to
their
children
)
not
that
hee
could
not
,
but
because
he
will
not
for
causes
iust
,
but
best
knowne
vnto
himselfe
:
and
hereupon
it
comes
to
passe
that
one
is
more
vertuous
,
and
better
then
another
,
fuller
of
good
workes
,
and
more
like
vnto
himselfe
,
as
that
childe
is
vnto
his
father
,
into
whom
his
father
hath
more
fully
and
more
happily
powred
foorth
of
himselfe
into
him
in
generation
,
tending
him
like
wife
afterwards
with
a
more
carefull
&
ingenuous
education
.
Whence
is
it
(
saith
S.
Austin
)
that
some
bee
holier
,
then
others
are
:
but
because
that
God
doth
dwell
in
some
more
plenteously
,
then
in
others
?
Christ
is
the
Sunne
,
the
light
,
Christ
and
the
Catholique
Church
are
a
certaine
Mysticall
,
spirituall
bodie
.
Wee
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
saith
S.
Paul
.
And
this
is
a
great
mysterie
.
The
Head
is
not
a
perfit
body
of
it selfe
alone
.
For
no
mans
body
is
all
head
.
Neither
is
the
Body
a
compleate
bodie
without
the
head
.
But
being
both
vnited
,
and
no
part
wanting
,
they
become
one
entire
and
perfit
body
.
Euen
so
Christ
,
and
his
Church
instructed
with
all
her
true
parts
and
members
,
make
together
one
compleate
body
,
or
(
as
it
were
)
one
perfit
spirituall
man
.
It
pleaseth
him
in
his
mercy
to
count
himselfe
incompleat
,
and
maimed
,
without
his
Church
,
which
is
his
Body
,
the
Fulnesse
of
him
,
that
filleth
all
in
all
.
And
we
,
for
our
parts
,
are
most
certaine
,
that
without
him
we
are
iust
nothing
,
but
that
we
all
receiue
of
his
fulnesse
,
because
hee
is
Iustification
to
vs
,
and
is
also
in
vs
,
as
a
most
free
mouing
,
and
working
cause
,
whence
many
blessed
effects
doe
come
,
all
of
them
tending
to
eternall
life
and
glory
,
as
all
waters
vnto
the
Maine
.
I
say
Christ
is
the
head
,
the
sole
head
of
the
catholique
church
,
which
is
his
onely
body
.
For
the
Father
hath
put
all
things
vnder
his
feete
,
and
hath
giuen
him
to
be
the
Head
ouer
all
things
to
the
Church
.
There
is
no
other
man
but
this
man
,
Christ
Iesus
,
who
is
head
and
Husband
to
the
Church
,
which
is
his
,
and
his
alone
.
Truely
(
saith
Saint
Gregorie
)
Peter
Hee
(
saith
S.
Ambrose
)
is
the
Bridegroome
,
that
hath
the
Bride
:
The
Apostles
,
and
other
Pastors
of
the
Church
,
Bishops
and
Presbyters
,
are
the
seruants
or
friends
of
the
Bridegroome
:
but
none
of
them
haue
her
for
their
Spouse
,
none
of
them
is
her
Husband
.
Saint
Bernard
thus
speakes
to
Pope
Eugenius
,
If
thou
beest
(
saith
he
)
the
friend
of
the
Bridegroome
,
doe
not
call
his
Beloued
,
thy
Princesse
,
but
Princesse
,
challenging
nothing
for
thine
in
her
,
saue
onely
that
thou
oughtest
to
giue
thy
life
for
her
,
if
it
were
behoouefull
.
Wee
doe
therefore
all
of
vs
say
with
Saint
Paul
,
Wee
preach
not
our selues
,
but
Christ
Iesus
the
Lord
,
and
our selues
your
seruants
for
Iesus
sake
.
Weacknowledge
Christ
for
our
Lord
,
and
our selues
his
seruants
,
called
and
sent
by
him
to
wait
vpon
his
Church
and
children
,
euery
man
in
Christ
Iesus
.
all
,
all
.
I
say
further
,
mysticall
Body
of
Christ
.
The
Saints
before
the
Law
(
saith
Saint
Gregorie
)
the
Saints
vnder
the
Law
,
and
the
Saints
vnder
Grace
,
All
these
perfecting
the
Lords
Body
are
members
of
the
Church
.
Not
some
of
the
members
,
but
all
,
that
are
constituent
and
essentiall
.
venerable
Beda
speakes
the
like
,
All
Churches
throughout
the
world
make
one
Catholique
.
This
Catholique
and
mysticall
Body
of
Christ
,
consists
of
true
beleeuers
,
and
such
,
as
are
truely
sanctified
.
For
the
Church
of
Christ
and
all
her
proper
members
,
are
made
clean
and
holy
,
not
hauing
spot
,
or
wrinkle
.
Doue
and
Faire
one
:
beautifull
and
perfect
through
the
beauty
which
God
hath
put
vpon
her
.
fairest
among
Women
.
And
therefore
neyther
shee
,
The
members
of
the
Church
are
Christs
sheepe
,
which
haue
not
spot
or
wrinckle
,
or
any
such
thing
about
them
,
are
the
true
Church
.
she
is
reputed
pure
and
sincere
.
In
the
Church
(
saith
S.
Chrysostome
)
there
is
no
earthen
or
wodden
vessell
:
When
we
say
the
Church
(
faith
S.
Cyrill
of
Alexandria
)
we
meane
the
most
holy
multitude
of
the
godly
.
The
Church
(
saith
Saint
Ambrose
)
is
the
mother
of
those
that
are
aliue
.
The
Church
of
Christ
(
saith
S.
Hierome
)
is
glorious
,
Prosper
accordingly
saith
,
that
the
Catholique
Church
consists
in
the
Elect
foreknowne
of
God
,
the
children
of
the
promise
,
the
members
of
Christs
body
.
Rupertus
in
like
manner
affirmeth
And
Bernard
,
As
for
haeretiques
,
hypocrites
,
and
other
wicked
and
vngodly
men
,
they
pertaine
not
to
the
holy
Church
of
God
,
although
they
may
seeme
to
be
within
it
.
But
as
Christ
is
the
Head
of
the
Church
,
which
is
his
Body
,
and
shall
raigne
with
him
in
euerlasting
glory
:
euen
so
the
Deuill
is
the
Head
(
and
Heards-man
)
of
the
wicked
,
after
a
sort
his
Bodie
(
as
the
said
holy
Father
sheweth
)
who
shall
be
punished
with
him
in
aternall
fire
.
As
concerning
these
three
points
of
Popery
,
to
wit
,
That
the
Bishop
of
Rome
is
the
Head
of
the
Vniuersall
Church
on
earth
,
to
whom
euery
soule
of
man
must
be
subiect
,
or
else
he
cannot
but
be
damned
.
Secondiy
,
that
the
Church
of
Rome
is
the
vniuersall
Church
of
Christ
,
the
onely
Catholique
Church
of
Christ
.
Thirdly
,
These
three
points
of
Doctrin
haue
in
these
latter
times
crept
out
of
the
Alpes
,
like
Mise
,
or
Rats
.
Rome
hath
set
her
marke
vpon
them
,
and
allowed
them
:
but
the
Catholique
Church
of
Christ
neyther
did
,
nor
doth
,
nor
will
euer
owne
them
for
her
owne
,
beeing
indeed
meere
Counterfets
,
and
Bastard
Plants
.
And
so
I
leaue
them
to
them
that
coyned
them
,
and
so
proceede
.
This
Body
,
this
Catholique
congregation
of
Saints
,
and
all
the
true
,
naturall
,
and
essentiall
parts
and
members
thereof
,
But
whereas
the
head
and
body
of
a
man
may
be
pul'd
,
torne
,
or
cut
asunder
,
as
it
fared
with
S.
Iohn
Baptist
,
who
was
beheaded
:
the
truth
is
,
that
Christ
and
his
members
cannot
be
parted
or
torneasunder
.
The
Church
,
which
is
the
body
of
our
Lord
,
perseuering
firmely
in
the
faith
(
Nulla
res
separare
potest
a
Christo
)
Nothing
is
able
to
separate
from
Christ
lesus
,
as
Saint
Cyprian
speaketh
truly
.
Hee
will
not
that
those
should
perish
,
for
whom
hee
payed
so
dearely
,
as
Saint
Austin
somewhere
speaketh
.
Charity
faileth
not
from
the
Church
(
saith
Saint
Bernard
.
)
The
Church
is
founded
vpon
a
Rocke
:
and
the
Rocke
is
Christ
.
And
therefore
wee
neyther
could
,
nor
can
at
any
time
heereafter
be
souered
from
the
loue
of
Christ
,
neither
by
the
verbosity
and
babling
of
Philosophers
,
nor
by
the
cauils
and
Sophistry
of
Heretiques
,
nor
by
the
swords
of
Persecutors
.
For
indeed
,
they
that
trust
in
the
Lord
shall
be
as
mount
Sion
,
As
the
mountaines
are
about
Ierusalem
:
so
is
the
Lord
about
his
people
,
And
that
Annoynting
,
dwelleth
in
them
:
and
the
seede
of
God
remaineth
in
them
,
Seeing
therefore
the
Lord
is
alwaies
about
his
people
,
Guarding
them
by
his
power
through
faith
vnto
saluation
;
seeing
also
the
Spirit
of
Christ
Iesus
dwelleth
and
remaineth
in
them
,
and
they
in
him
,
it
is
impossible
that
they
should
be
separated
or
cut
off
from
Christ
,
or
that
they
should
drop
off
from
him
as
drie
and
withered
leaues
,
or
rotten
springs
and
branches
from
a
tree
,
or
fall
like
olde
rotten
teeth
out
of
a
mans
head
.
But
when
I
say
that
all
holy
and
righteous
men
,
being
the
naturall
and
onely
liue-members
of
the
Church
,
are
vnited
vnto
Christ
,
my
meaning
is
not
(
as
I
haue
touched
before
)
that
they
are
holy
,
righteous
,
and
spirituall
before
the
vnion
,
but
then
,
when
they
are
vnited
.
They
are
not
holy
without
the
vnion
,
but
by
the
vnion
.
The
coniunction
doth
not
finde
them
iust
,
but
makes
them
iust
.
They
are
not
holy
till
they
be
conioyned
.
For
all
our
holinesse
,
iustice
,
wisedome
,
and
goodnesse
is
from
the
Lord
Iesus
,
partly
by
imputation
,
Life
is
in
the
Sonne
,
he
that
hath
the
Sonne
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
Now
who
hath
the
Son
,
but
he
that
is
vnited
to
him
?
who
hath
the
Husbands
fellowship
,
but
the
Wife
?
Who
inioyes
the
loue
of
a
friend
and
his
loue
tokens
,
but
his
friend
?
What
hath
sense
or
motion
from
the
head
,
but
that
which
is
vnited
to
the
Head
,
as
are
the
members
of
the
body
?
Who
hath
the
payment
of
a
surety
,
euen
he
,
that
hath
the
surety
himselfe
?
And
who
hath
the
surety
,
but
he
,
whose
person
the
surety
is
pleased
to
vndertake
,
and
put
on
vpon
himselfe
,
and
with
and
for
whom
hee
stands
in
bands
or
couenants
to
see
the
debt
discharged
?
Now
the
Lord
Iesus
Christ
is
our
friend
,
our
surety
,
our
head
and
husband
;
when
once
we
are
vnited
to
him
,
(
but
not
before
,
except
in
predestination
)
then
we
come
to
enioy
him
,
his
benefits
;
and
graces
,
which
are
more
worth
then
the
grace
of
all
Princes
,
the
gifts
of
all
rich
men
,
and
the
prizes
of
all
things
that
can
bee
prized
in
the
world
.
They
say
of
Venice
,
shee
must
bee
seene
before
shee
can
bee
prized
.
But
though
a
man
cannot
tell
what
shee
is
worth
,
yet
he
may
tell
what
shee
is
not
worth
.
Shee
is
not
worth
all
the
Cities
of
Italy
:
She
is
not
worth
all
the
towns
in
Europe
:
Shee
is
not
worth
all
the
earth
besides
,
is
shee
?
But
the
Citie
of
God
,
Come
see
mee
,
and
then
esteeme
mee
.
But
who
can
see
her
yet
?
who
can
prize
her
?
I
see
her
not
,
I
cannot
see
her
:
but
I
doe
beleeue
her
being
and
her
beauty
,
and
I
count
it
aboue
all
earthly
happinesse
to
be
her
sonne
.
If
I
forget
thee
;
ô
Ierusalem
,
let
my
right
hand
forget
her
dexterity
.
If
I
doe
not
remember
thee
,
let
my
tongue
cleaue
to
the
roofe
of
my
mouth
:
if
I
preferre
not
Hierusalem
to
my
cheefest
ioy
.
But
I
haue
beene
ouer
carried
.
Adam
is
the
Head
of
men
,
of
all
men
,
both
good
and
euill
,
saints
and
sinners
,
so
farre
as
either
nature
or
vice
of
nature
reacheth
:
euen
as
Gehezi
was
head
of
all
his
issue
,
as
touching
their
humane
,
their
sinnefull
and
their
leprous
nature
and
disposition
:
but
with
some
difference
.
For
hee
was
but
a
subordinate
and
secondary
Head
to
them
,
as
they
were
men
and
sinners
,
guilty
of
originall
corruption
:
for
heere
Adam
,
hath
the
primacie
.
But
he
was
indeede
the
first
head
and
originall
of
their
leprosie
.
For
he
was
by
the
singular
and
sudden
iudgment
of
God
first
himselfe
a
leper
,
&
then
they
afterwards
by
him
.
So
Christ
Iesus
is
the
head
of
godly
Christians
,
of
all
godly
Christians
,
and
of
none
but
such
:
of
all
blessed
men
in
the
world
,
and
but
of
such
.
Adam
is
to
he
found
,
yea
and
felt
in
euery
man
:
euen
so
Christ
is
to
bee
found
in
euery
Saint
.
There
are
prints
of
Adams
setting
in
euery
mortall
man
:
and
there
are
likewise
certaine
markes
of
Christs
imptinting
in
the
soule
of
euery
godly
man
,
who
is
immortall
in
hope
,
which
shall
not
faile
him
.
Nature
springs
from
Adam
,
as
Gods
liuing
instrument
.
And
sin
also
comes
from
Adam
,
and
from
sinne
death
.
Euen
so
also
grace
is
from
Christ
:
iustice
and
holinesse
,
imputatiue
and
inhesiue
;
true
life
and
liberty
,
victory
ouer
death
at
last
,
victory
ouer
the
world
in
this
life
,
and
all
future
felicity
proceede
from
Christ
,
as
from
their
Authour
,
or
Spring-head
,
from
whence
they
flow
.
There
is
much
liberty
in
the
world
,
there
is
a
peace
of
worldlings
,
many
honours
and
outward
fauours
,
giuen
them
by
GOD
,
but
not
through
Christ
.
Many
men
haue
had
victories
from
God
,
as
Nebuchadnezzar
,
Caesar
,
Pompey
,
Tamerlane
,
the
great
Turkes
,
and
many
moe
vnbeleeuers
,
So
then
,
if
we
were
not
of
Adam
,
and
had
not
Adams
nature
in
vs
,
and
sinne
,
which
doth
defile
it
,
we
should
neither
be
men
,
nor
sinnefull
men
,
and
so
not
men
subiect
vnto
death
.
Euen
so
,
if
we
were
not
members
of
Christ
,
sprung
from
him
as
our
head
,
and
had
him
not
in
vs
and
with
vs
,
we
could
not
bee
Christian
men
,
we
could
not
bee
spirituall
and
holy
,
we
could
not
bee
vnder
grace
,
but
vnder
the
Law
,
we
could
not
bee
free
,
but
bond-men
,
wee
could
not
be
iustified
,
we
could
not
be
saued
.
A
man
therefore
that
would
haue
life
,
light
,
grace
and
glory
,
and
so
become
a
true
blessed
man
,
must
needes
haue
Christ
his
head
,
hee
must
needes
be
his
member
,
he
must
needs
be
coupled
with
him
,
and
issue
from
him
,
as
well
as
sinners
(
to
make
them
men
and
sinners
)
haue
their
father
Adams
nature
in
them
,
and
that
,
which
doth
infect
and
poyson
it
.
Now
Christ
is
the
head
of
the
Church
,
as
hee
is
both
God
and
Man
.
Euen
so
wee
who
are
his
members
,
are
vnited
to
him
,
as
hee
is
both
God
and
Man
.
Christ
,
God
and
Man
dwelleth
in
vs
,
and
we
dwell
in
Christ
,
who
is
God
and
man
.
We
are
partakers
of
both
his
natures
,
diuine
and
humane
:
Christ
is
in
vs
,
as
touching
both
,
and
wee
are
in
him
,
as
touching
both
:
hee
in
vs
,
and
wee
in
him
:
and
both
fast
knit
together
.
But
this
must
be
wisely
vnderstood
;
and
for
the
cleering
heereof
,
I
will
speake
a
little
yet
more
fully
and
punctually
,
by
the
helpe
of
Christ
,
who
is
abundantly
able
beyond
all
to
vnfolde
and
define
what
this
vnion
is
,
and
to
answer
all
the
questions
,
that
may
bee
put
about
it
.
First
it
is
readily
granted
,
that
the
diuine
nature
of
Christ
filleth
heauen
&
earth
,
and
is
essentially
all
the
world
ouer
present
whole
in
all
places
,
and
at
all
times
.
Secondly
,
that
very
Man
Iesus
Christ
,
the
Virgins
Sonne
,
hath
the
diuine
nature
by
hypostaticall
vnion
:
so
that
in
the
person
of
the
eternall
Sonne
of
God
,
which
is
not
double
,
but
single
,
the
two
natures
,
diuine
and
humane
,
are
vnited
fast
together
,
and
for
euer
,
the
humane
beeing
receiued
into
God
,
hauing
neuer
had
any
personall
subsistence
out
of
the
person
of
the
Sonne
of
God
.
A
certaine
similitude
thereof
is
in
the
Misselto
,
which
(
as
Pliny
writeth
)
growes
not
but
in
a
Plant
of
another
kinde
.
Thirdly
,
the
Coniunction
of
the
flesh
with
the
Deity
is
extended
as
far
,
as
the
Deity
it selfe
.
For
the
Deity
is
no where
seuered
from
the
Man-head
:
but
yet
the
actuall
Position
of
the
flesh
is
restrained
and
tied
to
a
certaine
place
.
Doubt
not
(
sith
Saint
Austin
)
but
that
the
man
Christ
Iesus
is
now
in
that
very
place
,
But
though
wee
cannot
say
that
the
Man-head
of
Christ
is
euery
where
present
,
yet
we
may
truely
say
that
the
man
Christ
is
euery
where
present
:
because
that
person
is
euery
where
present
,
from
whose
God-head
the
Man-head
is
no where
separated
:
or
,
because
this
man
is
very
God
,
and
so
by
his
Deity
he
is
omni-present
,
tho
in
his
humanity
hee
bee
but
in
one
particular
space
or
place
at
once
.
So
by
reason
of
the
hypostaticall
vnion
wee
may
say
the
man
Iesus
is
eternall
,
is
omnipotent
,
is
God
,
is
Mediatour
betweene
God
and
Man
.
But
wee
cannot
so
speake
of
his
mans
nature
.
Fourthly
,
the
flesh
or
humane
nature
of
Christ
,
or
Christ
as
he
is
a
true
man
consisting
of
soule
and
body
,
now
knit
together
,
may
bee
rightly
sayd
to
hee
euery
where
present
,
as
touching
co-operation
with
the
God-head
,
and
that
in
all
things
.
For
the
diuine
nature
of
Christ
,
which
before
his
incarnation
wrought
all
things
without
the
man-head
,
doth
now
worke
nothing
,
wherein
the
man-head
,
which
he
hath
assumed
,
is
either
absent
from
it
,
or
idle
.
He
which
came
downe
from
heauen
,
and
descended
into
hell
,
is
ascended
into
heauen
,
that
sitting
at
the
right
hand
of
God
,
inuested
with
all
maiesty
,
might
,
power
,
honour
and
glory
,
hee
might
from
thence
gouerne
and
dispose
all
things
,
and
fill
his
Church
with
the
gracious
and
blessed
fruites
of
his
sauing
presence
.
His
humane
nature
before
his
glorious
Ascension
,
and
Session
,
was
not
without
the
possession
of
this
power
:
but
the
full
vse
and
exercise
thereof
was
suspended
,
till
his
humiliation
,
which
had
before
vailed
Maiesty
,
was
ended
,
and
laide
aside
.
For
the
Session
at
the
right
hand
of
his
Father
is
the
actuall
exercise
of
that
power
and
regency
,
wherein
his
Man-head
was
ioyned
and
matched
with
his
Godhead
.
This
regencie
and
dominion
hee
now
exerciseth
,
both
as
God
and
man
;
as
God
,
by
essentiall
presence
with
all
things
;
as
Man
,
by
cooperation
with
his
Godhead
,
which
is
essentially
all
the
world
ouer
.
I
say
then
that
the
Manhead
of
Christ
cooperates
with
his
Godhead
,
to
which
it
is
personally
ioyned
.
For
the
humane
will
of
Christ
assenteth
to
althings
,
which
his
diuine
will
affecteth
,
and
willeth
,
what
the
diuine
dislikes
.
And
from
his
humane
vnderstanding
nothing
,
which
his
Deity
worketh
,
is
concealed
:
so
that
by
knowledge
and
assent
the
soule
of
Christ
is
present
with
all
things
,
which
his
Deiry
worketh
.
And
as
concerning
his
very
bodie
of
flesh
:
seeing
it
is
the
Body
of
God
,
and
personally
vnited
to
the
Godhead
of
the
Sonne
of
God
,
by
whom
it
was
also
made
a
propitiatorie
Sacrifice
for
the
sinnes
of
the
whole
world
,
it
therefore
receiueth
a
Presence
of
force
and
efficacie
,
by
reason
of
the
said
Coniunction
,
throughout
all
ages
and
generations
of
men
.
In
so
much
that
no
stint
,
or
limit
,
can
be
set
to
the
value
,
vertue
,
and
merite
of
his
sacrificed
body
it
knoweth
no
bounds
of
efficacie
vnto
life
:
but
is
also
it selfe
infinitely
able
to
purge
and
saue
all
in
any
place
,
or
age
,
on
whom
Christ
is
pleased
to
conferre
it
.
Wee
are
then
vnited
by
the
vnion
of
grace
to
our
blessed
Lord
and
Sauiour
Iesus
Christ
,
being
locked
and
ioyned
to
him
by
the
vnion
of
a
singular
and
most
blessed
Dependance
,
as
hee
is
both
God
and
Man
.
For
our
very
being
,
as
we
are
Christians
,
&
true
members
of
the
Church
,
his
body
,
doth
wholly
depend
vpon
him
.
Our
new
life
and
pardon
,
our
iustice
and
holinesse
,
and
all
our
spirituall
and
celestiall
gifts
and
comforts
,
flow
from
him
,
as
water
from
a
fountaine
,
or
as
light
from
the
Sunne
,
and
altogether
depend
vpon
him
so
,
as
that
if
any
thing
could
come
betwixt
vs
and
him
,
that
could
seuer
vs
from
him
,
or
from
the
gracious
operations
of
his
Godhead
,
or
from
the
Cooperation
and
merits
of
his
Manhead
,
we
could
not
,
wee
should
not
continue
new
creatures
,
Saints
,
or
liuing
members
of
his
mysticall
body
,
one
moment
of
time
:
but
must
needes
presently
become
nothing
,
dead
,
cursed
,
slaues
,
fire-brands
of
hell
,
and
perishable
.
I
say
againe
,
the
Godhead
of
Christ
is
in
vs
,
dwells
in
vs
,
and
we
in
it
;
not
onely
because
it
fills
vs
,
as
it
fills
all
things
else
,
and
is
present
with
vs
,
as
it
is
throughout
all
the
world
:
but
because
cause
it
worketh
mightily
in
vs
,
and
very
graciously
,
powring
foorth
and
giuing
vs
all
our
new
being
,
life
,
ioyes
and
vertues
,
which
we
haue
:
and
for
that
it
doth
also
susteine
and
keepe
vs
in
this
good
estate
,
it
sets
vs
in
.
In
which
respect
we
may
truely
say
that
God
is
absent
from
the
reprobate
,
and
that
they
are
separated
from
him
.
And
therefore
also
Saint
Gregorie
saith
that
All
we
,
which
belieue
in
Christ
,
are
out
of
doubt
his
body
.
And
because
he
is
become
the
head
of
his
members
by
a
maruellous
dispensation
of
pietie
,
therefore
he
is
also
onely
with
vs
,
the
rout
of
Reprobates
being
repulsed
.
The
Church
of
Christ
is
the
chosen
inheritance
of
Christ
,
Rab.
in
Eccles.
l.
5.
c.
13.
as
Rabanus
truely
speaketh
:
and
therefore
the
Godhead
of
Christ
visits
and
tends
her
onely
with
the
visitation
and
presence
of
grace
and
mercy
to
saluation
,
passing
ouer
the
vast
and
drie
Desarts
,
and
craggy
rockes
,
and
sterilous
mountaines
of
wicked
Cast-awayes
,
which
are
the
heritage
of
Satan
,
and
confusion
.
I
say
further
,
the
very
flesh
of
Christ
is
in
vs
,
and
we
in
it
.
And
that
,
not
onely
Propter
identitatem
naturee
,
because
he
hath
a
true
humane
soule
and
body
,
as
we
haue
,
but
without
sin
:
like
as
the
head
and
the
body
,
Cyril
.
in
Job
.
l.
10.
c.
13.
for
conformity
of
affections
,
or
similitude
of
vertues
,
or
for
because
hee
is
in
our
hearts
by
loue
,
and
we
in
his
,
which
may
be
among
faithfull
louers
,
and
louing
couples
:
but
also
,
because
wee
are
his
worke
and
creation
,
his
fruite
and
edifice
.
His
very
flesh
doth
sanctifie
vs
,
his
bloud
doth
clense
vs
:
by
the
meanes
and
vertue
whereof
,
being
the
flesh
and
bloud
of
God
,
our
soules
are
quickned
,
From
this
sacred
flesh
of
his
our
very
bodies
doe
receiue
that
life
,
which
shall
make
them
glorious
at
the
latter
day
,
and
for
the
which
they
are
now
reputed
parcels
of
his
blessed
body
.
These
corruptible
bodies
of
ours
could
neuer
liue
the
life
,
they
shall
liue
,
but
that
they
are
here
ioyned
with
his
body
,
which
is
incorruptible
,
and
that
his
is
in
ours
,
as
a
cause
of
immortality
;
a
cause
by
remouing
,
through
the
inualuable
death
and
merite
of
his
owne
flesh
,
that
,
which
hindered
the
life
of
ours
.
And
if
a
man
may
say
the
fire
is
in
a
man
,
when
the
heat
and
vertue
of
the
fire
is
in
him
,
as
when
he
is
hot
,
burnt
,
scorcht
,
or
scalded
,
well
then
may
a
man
truely
say
that
Christ
is
in
a
man
,
who
partakes
of
his
merit
,
vertue
,
and
operations
,
and
who
hath
his
very
spirit
dwelling
and
abiding
in
him
,
who
moulds
him
,
turnes
him
,
fashions
him
,
mortifies
him
,
quickens
him
,
and
repaires
him
,
scorching
,
drying
,
consuming
,
and
burning
vp
the
petulant
and
luxurious
lusts
and
humors
of
sin
within
him
.
Christ
then
,
both
as
God
and
Man
,
is
in
vs
,
within
vs
,
and
is
our
Head
,
in
whom
we
are
compleat
.
And
as
from
the
head
is
conueied
sense
and
motion
into
all
the
parts
of
the
body
.
And
as
the
same
soule
,
which
is
in
the
head
,
is
in
all
the
members
of
the
body
,
quickning
,
mouing
and
directing
them
.
Euen
so
the
holy
Spirit
of
Christ
is
from
Christ
deriued
into
all
the
members
of
his
spirituall
body
:
and
from
him
,
as
God
and
Man
,
wee
receiue
our
godly
life
and
being
,
and
all
those
perfections
,
wherein
our
godlinesse
and
happinesse
standeth
.
The
Godhead
indeed
is
the
fountain
of
all
grace
and
comforts
:
but
the
manhead
is
the
conduit-pipe
,
by
which
they
are
from
that
fountain
,
or
spring-head
,
conueyed
and
brought
vnto
vs
,
euen
as
bloud
is
diffused
by
veines
throughout
the
body
from
the
liuer
,
or
as
the
sinewes
do
minister
sense
and
motion
from
the
braine
.
But
whereas
,
sinewes
,
veines
,
and
pipes
of
wood
,
lead
or
other
matter
,
lacke
reason
,
iudgement
and
will
,
the
flesh
of
Christ
is
furnished
with
them
in
all
perfections
:
so
that
indeed
neither
the
Deity
without
the
Humanity
,
nor
the
Humanity
without
the
Deity
,
but
both
do
work
together
for
our
good
,
and
worke-out
our
life
and
glorie
.
So
then
,
we
participate
whole
Christ
,
and
the
whole
of
Christ
.
We
participate
Christ
,
God
and
Man
,
agent
and
patient
,
liuing
and
dying
,
descending
&
ascending
,
abased
and
exalted
.
Hee
,
that
hath
the
tree
,
hath
the
fruits
:
he
,
that
hath
the
field
,
hath
the
corne
:
he
,
to
whom
the
sheep
belongs
,
is
owner
also
of
the
fleece
and
fruite
.
We
participate
Christ
partly
by
imputation
,
his
obedience
,
holinesse
,
and
sufferings
,
being
imputed
to
vs
,
and
iudged
to
be
ours
,
For
the
Suretie
being
ours
,
his
mony
is
also
ours
,
to
pay
our
debts
,
hauing
freely
vndertaken
vpon
him
so
to
doe
.
This
mony
is
the
iustice
of
Christ
imputed
to
vs
,
wherewith
we
buy
out
our
iustification
and
liberty
,
which
we
haue
in
Christ
Iesus
.
This
(
as
Salomon
speakes
of
mony
)
doth
answere
all
things
.
And
partly
also
we
participate
him
by
habituall
and
reall
infusion
,
as
when
grace
is
really
wrought
within
vs
,
and
inhereth
inwardly
in
vs
,
true
holinesse
being
ingrauen
vpon
our
hearts
by
the
finger
of
God
,
whiles
we
liue
on
earth
,
and
hereafter
more
fully
,
when
both
our
bodies
,
and
our
soules
,
shall
bee
made
like
vnto
his
in
perfit
glory
.
And
because
Christ
worketh
by
his
Spirit
,
therefore
hee
bestowes
his
Spirit
,
euen
the
holy
Ghost
,
who
is
breathed
from
him
,
vpon
his
whole
body
,
and
euery
particular
member
thereof
.
This
Spirit
is
that
odoriferous
North-winde
,
and
Southwinde
,
which
blowes
vpon
the
Garden
of
Christ
Iesus
,
which
is
the
Church
,
that
the
spices
thereof
may
flow
out
.
These
wholesome
and
sweete
windes
do
nip
,
and
kill
the
naughty
swelling
humours
of
our
spirits
,
and
doe
also
mollifie
,
supple
,
refresh
and
comfort
vs
.
So
that
if
any
man
would
haue
these
windes
to
blow
vpon
him
,
let
him
abide
in
this
Garden
.
If
any
man
would
inioy
this
Spirit
,
let
him
abide
in
Christs
body
.
For
as
Irenaeus
saies
well
,
Iren.
lib.
4.
cap.
18.
Where
the
Church
is
,
there
is
the
Spirit
:
and
where
the
Spirit
of
God
is
,
there
is
the
Church
,
and
euery
grace
.
And
the
spirit
is
truth
.
So
then
,
a
godly
Christian
is
more
than
a
man
,
and
farre
better
then
a
sinner
.
He
is
become
a
new
Creature
,
a
new
man
,
Saint
on
earth
,
brand
taken
out
of
the
fire
,
a
Lamb
plucked
out
of
the
Lions
mouth
,
a
man
taken
out
of
Adam
,
and
incorporated
into
Christ
,
One
Body
,
whereof
Christ
is
Head
,
euen
the
head
of
the
whole
Church
,
Militant
&
Triumphant
,
throughout
the
World
.
From
whom
the
whole
Body
fitly
ioyned
together
,
and
compacted
by
that
,
which
euery
ioynt
supplieth
,
according
to
the
effectuall
working
in
the
measure
,
of
euery
part
,
maketh
increase
of
the
Body
,
vnto
the
edifying
of
it selfe
in
loue
.
Euery
true
Christian
therefore
is
a
liue-man
,
a
liuing
limme
of
Christs
body
,
a
man
reuiued
,
Paul
,
I
am
crucified
with
Christ
:
Neuerthelesse
I
liue
,
yet
not
I
,
but
Christ
liueth
in
mee
:
and
the
life
which
I
now
liue
in
the
flesh
,
I
liue
by
the
Faith
of
the
Sonne
of
God
,
who
loued
mee
,
and
gave
himselfe
for
me
.
Who
now
would
not
be
a
member
of
this
Body
,
who
hath
so
glorious
an
head
,
and
is
indued
with
such
an
excellent
Spirit
?
Behold
all
the
heads
of
the
world
,
naturall
heads
,
politicall
heads
,
oeconomicall
heads
,
Ecclesiasticall
heads
;
what
are
they
all
?
euen
dust
,
earth
,
and
ashes
.
A
learned
head
,
is
but
learned
earth
:
a
wise
head
is
but
wise
earth
:
a
great
head
is
but
a
great
clot
of
earth
:
a
noble
head
is
but
noble
earth
.
Emperors
and
Kings
,
the
great
commanders
and
swayers
of
the
world
,
they
are
but
earth
,
imperiall
earth
,
royall
earth
.
Earth
and
ashes
will
one
day
lay
them
euen
with
their
Subiects
.
The
finest
heads
it
'h
world
,
what
are
they
else
,
but
handfuls
of
dust
:
make
the
best
of
them
,
They
are
but
fine
dust
and
ashes
.
For
all
flesh
is
grasse
:
all
flesh
is
not
one
manner
of
flesh
.
But
there
is
one
manner
of
flesh
of
men
,
another
of
beasts
,
another
of
birds
,
another
of
fishes
.
But
the
flesh
of
all
men
,
as
well
as
of
all
beasts
,
birds
,
and
fishes
,
is
but
grasse
,
very
grasse
,
lesse
then
grasse
:
Yet
behold
how
we
admire
the
persons
of
men
,
of
great
men
,
rich
men
,
Princes
,
Heads
,
who
are
but
clay
,
but
dust
,
but
dreames
,
aliue
in
the
morning
and
dead
at
night
.
But
Christ
,
our
head
,
our
royall
head
,
is
aliue
and
giues
life
,
liues
,
and
will
liue
for
euer
:
Dust
,
Death
,
Diuels
,
Men
and
Angels
,
Earth
and
Heauen
,
and
all
things
are
at
his
becke
.
If
hee
say
to
the
dead
,
Liue
:
they
shall
liue
.
If
he
say
to
Death
it selfe
,
die
,
be
not
:
death
must
die
,
it
cannot
longer
be
.
What
he
will
haue
done
,
shall
be
done
,
there
is
no
resistance
.
Vouchsafe
O
Lord
,
to
looke
vpon
me
,
as
thou
vsest
to
looke
on
those
that
are
enamoured
with
thee
,
and
doe
desire
thee
.
My
soule
thirsteth
after
thee
:
Come
vnto
me
,
bring
me
to
thee
,
and
let
me
finde
thee
,
and
enioy
thee
Lord
Iesus
come
quickly
,
and
let
mee
feele
thy
grace
,
and
the
ioyes
of
thy
Spirit
in
me
.
But
the
contemplation
of
our
thrice
excellent
and
most
blessed
head
hath
made
mee
tarry
a
little
longer
then
I
thought
.
I
am
come
at
last
,
though
long
first
,
to
the
last
similitude
,
which
I
propounded
for
the
illustration
of
our
Vnion
with
Christ
,
which
is
of
an
House
of
Temple
,
wherein
I
promise
to
be
plaine
and
breefe
.
The
Catholick
Church
is
the
Temple
,
House
of
the
liuing
God
.
The
holy
Prophets
and
Apostles
are
ministeriall
foundations
and
Pillars
thereof
.
Christ
also
is
the
chiefest
Architect
of
this
building
.
The
Apostles
and
other
Pastors
of
the
Church
,
are
his
Ministers
,
They
are
in
this
House
as
Seruants
,
and
vnder-officers
,
This
house
of
Christ
groweth
out
of
Christ
,
This
house
is
a
spirituall
house
,
a
liuing
Temple
,
All
the
stones
of
this
Temple
are
liuing
stones
,
There
are
in
these
diuersities
of
gifts
and
operations
,
but
the
same
Spirit
which
worketh
all
in
all
.
Now
as
the
foundation
beares
vp
all
the
house
that
is
layd
vpon
it
:
so
Christ
holds
vp
and
confirmes
the
Church
,
beeing
rooted
and
built
in
him
,
And
as
all
the
parts
of
an
house
are
compact
together
,
and
ioyned
to
the
foundation
:
so
are
all
true
beleeuers
,
all
deuout
and
sincere
Christians
knit
together
in
one
,
In
whom
all
the
Building
fitly
framed
together
,
This
is
a
rare
and
singular
house
:
for
they
that
are
heereof
,
are
Stones
,
and
Kings
,
And
no
maruell
it
is
if
Christians
be
stones
,
seeing
Christ
Iesus
,
out
of
whom
they
are
cut
,
and
grow
,
bee
a
Rocke
:
or
though
they
haue
a
certaine
Kingdome
and
Priesthood
,
seeing
they
be
members
of
him
who
is
a
King
and
Priest
.
For
as
the
precious
oyntment
,
that
was
powred
vpon
Aarons
head
,
dwelleth
in
vs
,
as
St.
Iohn
doth
assure
vs
.
In
a
word
,
this
Temple
,
this
House
hath
a
priuiledge
aboue
all
the
temples
and
houses
in
the
world
.
For
no
winde
can
driue
it
downe
,
no
water
can
wash
it
downe
,
no
fire
can
burne
it
downe
,
no
canon
can
beat
it
downe
,
no
weight
can
weigh
it
downe
,
no
might
can
cast
it
downe
,
no
witchcraft
can
worke
it
downe
,
no
vnderminer
can
vndermine
it
downe
,
no
thunder
or
lightning
can
teare
or
fire
it
downe
:
neither
men
nor
Diuels
haue
power
ouer
it
.
For
Christ
vpholds
it
against
all
assaults
of
enemies
whatsoeuer
.
It
is
built
by
Christ
vpon
himselfe
who
hath
also
sayd
that
the
gates
of
hell
,
shall
not
ouercome
it
.
Christ
hath
spoken
this
concerning
no
house
,
that
is
materiall
and
earthly
,
but
onely
of
this
his
owne
spirituall
Temple
:
and
beeing
Truth
it selfe
,
Whose
house
we
are
,
if
we
hold
fast
the
confidence
,
and
reioycing
of
hope
to
the
end
,
as
the
Apostle
speakes
vnto
the
Hebrewes
.
Thus
haue
we
seene
our
Coniunction
with
Christ
,
in
vs
,
and
wee
in
him
.
He
is
in
vs
,
as
a
cause
in
the
effect
:
wee
are
in
him
,
as
the
effect
is
in
the
cause
.
He
is
in
vs
,
as
a
worke-man
is
in
his
worke
:
we
are
in
him
,
as
a
worke
is
in
the
worke-man
.
We
are
in
him
,
as
Eue
was
in
Adam
:
he
is
in
vs
as
Adams
rib
and
nature
was
in
Eue.
Hee
is
in
vs
,
as
the
Sunne
is
in
the
aire
or
house
,
to
illuminate
and
warme
it
:
we
are
in
him
,
as
the
aire
or
an
house
is
in
the
Sunne
,
which
is
lightned
and
warmed
of
it
.
He
is
in
vs
as
a
kernell
or
seede
,
and
the
earth
it
growes
in
is
in
the
plant
:
He
is
in
vs
,
and
we
in
him
,
as
Adam
is
in
his
children
,
and
his
children
in
him
:
or
as
the
fountaine
is
in
the
riuer
,
and
the
riuer
in
it
:
or
as
a
roote
is
in
the
boughes
,
and
they
in
the
root
.
But
who
is
able
sufficiently
to
expresse
these
things
?
who
can
declare
how
hee
is
fashioned
in
his
mothers
wombe
?
or
tell
how
his
soule
and
body
are
knit
together
:
This
is
a
great
mystery
,
saith
Saint
Paul
;
but
I
speake
concerning
Christ
and
the
Church
.
I
doubt
not
but
that
many
a
poore
soule
is
the
Spouse
of
Christ
,
and
one
of
his
true
members
,
tho
hee
be
not
able
to
say
much
about
his
vnion
and
incorporation
,
And
though
a
man
sayd
neuer
so
much
hereof
,
and
could
speake
of
heauen
,
as
if
hee
had
beene
there
,
yet
all
were
but
dreames
,
vnlesse
hee
bee
ioyned
to
Christ
,
and
haue
his
spirit
really
to
possesse
and
leade
him
.
That
which
quickneth
vs
,
is
the
spirit
of
Christ
:
That
which
sanctified
our
nature
in
Christ
,
that
which
made
it
a
sacrifice
of
reconciliation
,
And
therefore
if
a
man
haue
not
the
Spirit
,
or
God-head
of
Christ
,
and
be
partaker
of
his
flesh
,
hee
is
but
a
dead
man
,
a
miserable
man
,
a
man
vnmortified
,
vnsanctified
,
and
without
hope
of
glory
.
I
am
the
liuing
bread
(
saith
Christ
)
which
came
downe
from
heauen
.
If
any
man
eat
of
this
bread
,
hee
shall
liue
for
euer
:
and
the
bread
,
that
I
will
giue
,
is
my
flesh
,
which
I
will
giue
,
for
the
life
of
the
world
.
Except
yee
eat
the
flesh
of
the
Son
of
man
,
and
drinke
his
blood
,
yee
haue
no
life
in
you
.
But
how
can
a
man
eat
bread
,
if
hee
haue
it
not
?
How
can
wee
eat
his
flesh
and
drinke
his
blood
,
vnlesse
wee
haue
it
?
The
truth
is
,
hee
that
giues
vs
this
meat
to
eat
,
must
also
giue
vs
hands
to
take
it
,
and
mouthes
to
taste
and
eat
it
,
and
a
stomacke
to
craue
and
holde
it
.
We
must
needes
therefore
be
vnited
to
Christ
,
and
be
truely
possessed
of
him
and
of
his
grace
,
or
else
we
cannot
liue
by
him
.
And
because
no
man
eats
him
,
but
by
grace
,
and
for
that
no
grace
is
but
by
the
holy
Ghost
,
who
diuideth
to
euery
man
seuerally
,
So
then
whatsoeuer
men
talke
of
the
Spirit
,
all
is
nothing
,
they
doe
but
beat
the
aire
,
and
make
a
dinne
,
they
are
most
miserable
wretches
,
viler
then
the
dust
on
their
shooe-soles
,
vnlesse
they
be
endued
with
him
.
Hee
it
is
which
annoynted
the
blessed
soule
of
our
Sauiour
Iesus
Christ
,
and
which
doth
fashion
,
vnite
,
animate
,
and
actuate
all
that
spring
from
him
,
in
all
the
ages
and
places
of
the
world
,
as
if
both
he
and
they
together
were
so
many
members
or
parts
compacted
into
one
body
,
being
all
possessed
and
indued
with
one
and
the
selfe
samesoule
.
This
Coniunction
is
most
sweet
and
comfortable
,
and
indeed
that
,
wherein
our
blessednesse
consisteth
,
whiles
we
liue
on
earth
,
and
giues
vs
right
vnto
the
perfect
blessednesse
of
the
life
to
come
.
We
count
it
a
great
courtesie
to
bee
taken
into
some
Corporation
or
Society
amongst
men
in
some
Towne
,
City
,
or
Colledge
;
and
esteeme
it
a
great
aduancement
,
when
a
poore
Mayden
is
married
to
a
Prince
,
or
to
some
mighty
rich
man
:
what
fauour
then
hath
God
shewen
vs
,
how
highly
hath
hee
graced
vs
,
how
great
is
our
happinesse
,
seeing
hee
hath
giuen
vs
vnto
his
one
eternall
and
only
Sonne
,
to
whom
wee
are
fast
vnited
,
with
whom
wee
are
clothed
,
whose
spirit
,
grace
and
merits
we
do
participate
,
and
from
whom
nothing
shall
be
able
to
disioyne
and
part
vs
,
no
not
the
gates
of
hell
?
What
shall
wee
render
vnto
the
Lord
for
his
loue
vnto
vs
?
what
praises
shall
wee
sing
vnto
him
?
O
Lord
,
what
is
man
,
that
thou
shouldst
so
regard
him
,
or
the
son
of
man
,
that
thou
shouldst
so
aduance
him
?
Man
is
a
worme
,
&
the
son
of
man
is
a
worme
,
dust
and
ashes
,
sin
,
shame
,
and
confusion
.
What
are
we
all
,
euen
the
best
of
vs
all
,
but
vapors
,
shadowes
,
dreames
,
glasses
,
and
very
vanity
?
yet
as
base
,
as
wee
be
,
the
great
God
of
heauen
hath
lookt
downe
vpon
vs
,
and
not
scorn'd
vs
.
O
Lord
,
how
shall
we
praise
thee
?
where
shall
wee
beginne
,
or
how
shall
we
make
an
end
?
The
Angels
,
which
transgressed
,
thou
hast
passed
by
,
and
wouldst
not
giue
thy
Son
vnto
them
.
Thou
dost
punish
their
pride
against
thee
,
and
their
enuie
at
our
felicity
.
They
fell
without
a
Tempter
,
and
they
perish
without
a
Sauiour
.
But
man
,
poore
man
,
distressed
wretch
,
who
being
fallen
by
Sathans
subtiltie
,
had
no
strength
left
him
to
rise
againe
,
and
with
himselfe
ouerthrew
all
his
issue
,
thou
hast
out
of
pure
pity
relieued
and
raised
vp
againe
,
and
a
many
also
of
his
children
,
euen
as
many
,
as
thy
grace
made
choyce
of
.
On
him
thou
didst
bestow
thy
Son
,
thy
deare
and
onely
childe
.
Thou
hast
espoused
and
knit
vs
to
him
.
His
we
are
(
who
once
were
Satans
)
hee
is
our
life
,
In
him
we
haue
all
things
,
and
he
is
all
things
in
and
to
vs
.
Wee
poore
wretches
are
sicke
and
wounded
:
but
he
is
our
phisique
and
Phisician
;
in
him
we
find
perfit
health
and
soundnesse
.
We
are
weake
and
feeble
,
but
he
is
our
fortitude
and
strength
.
We
are
naked
,
hauing
nothing
on
vs
,
but
rotten
ragges
,
and
stinking
patches
:
but
he
is
rayment
for
vs
,
and
doth
aray
vs
,
and
preserue
vs
from
cold
and
nakednesse
.
We
are
hungry
and
thirsty
,
empty
and
hollow
,
yea
euen
famished
for
lacke
of
meate
:
but
hee
is
meate
and
drinke
,
Pabulum
&
Pastor
,
our
food
,
and
feeder
,
our
nurriture
,
and
our
nurse
,
Esca
mentis
,
non
ventris
,
meate
indeed
for
the
soule
,
not
for
the
belly
.
Meates
are
for
the
belly
,
and
the
belly
for
meates
,
and
God
will
destroy
both
it
and
them
:
but
this
foode
is
for
the
soule
,
and
the
soule
for
it
,
and
the
soule
shall
be
saued
by
it
,
if
it
doe
receiue
it
,
and
shall
not
be
destroyed
.
All
refections
are
in
him
:
if
we
haue
him
,
we
can
lacke
no
meat
to
strengthen
vs
,
no
drinke
to
coole
vs
,
no
wine
to
cheere
vs
,
no
dainties
to
content
vs
,
no
waters
to
reuiue
and
comfort
vs
.
All
the
aqua
vitae
,
aqua
caelestis
,
aurum
potabile
,
all
the
waters
,
wines
,
&
drinks
in
the
world
,
cannot
quicken
a
dead
man
,
or
preserue
a
liuing
man
,
that
he
see
not
death
;
much
lesse
then
are
they
able
to
reuiue
a
dead
soule
,
and
to
saue
soule
and
body
from
hell
fire
,
and
raise
a
dead
body
from
his
dust
.
But
our
Lord
Iesus
Christ
,
in
whom
we
are
,
and
he
in
vs
,
He
is
the
Fountaine
of
the
gardens
,
the
well
of
liuing
waters
,
When
we
were
cast
forth
in
our
nakednes
and
bloud
,
He
hath
crucified
our
sinnes
,
washed
our
soules
,
his
holy
Name
be
praised
for
euer
,
and
for
euer
,
Amen
.
The
Time
,
wherein
we
are
first
ioyned
vnto
Christ
actually
,
the
time
,
I
say
,
in
which
he
is
first
actually
in
vs
so
,
as
hath
been
said
,
and
wee
actually
in
him
,
is
at
our
effectuall
calling
and
turning
vnto
God
,
then
when
wee
are
first
actually
incorporated
by
the
Spirit
into
his
body
.
As
concerning
Gods
eternall
counsell
,
and
fore-knowledge
,
and
purpose
of
adoption
,
and
incorporation
,
wee
were
in
Christ
,
and
Christ
in
vs
,
before
the
foundations
of
the
world
were
laide
:
but
we
are
not
actually
knit
vnto
him
,
he
is
not
actually
giuen
to
vs
,
and
we
to
him
,
vntill
we
be
actually
regenerated
,
or
called
:
Euen
as
Eue
was
not
actually
vnited
to
Adam
,
till
God
made
her
,
and
gaue
her
to
him
,
and
hee
receiued
her
.
And
our
being
in
Christ
by
eternall
foreknowledge
saues
vs
not
without
our
actuall
calling
,
and
adoption
,
and
our
reall
incorporation
in
time
into
his
body
,
which
is
perfit
in
him
,
the
head
,
whence
all
the
body
by
ioints
and
bands
hauing
nourishment
ministred
,
and
knit
together
,
increaseth
with
the
increase
of
God
.
The
time
when
our
Vnion
and
Contract
with
Christ
shall
be
solemnly
celebrated
,
is
at
the
latter
day
,
then
when
our
dead
bodies
are
restored
aliue
and
glorious
vnto
vs
,
and
when
all
our
enemies
shall
bee
actually
troden
vnder
our
feete
,
and
for
euer
.
Against
which
day
hee
prepare
and
fit
vs
for
himselfe
,
who
hath
prepared
it
for
himselfe
,
and
vs
.
Come
ô
Lord
,
Lord
Iesus
come
quickly
,
&
take
vs
to
thee
.
The
man
,
that
is
vnited
vnto
Christ
and
is
partaker
of
him
and
of
his
benefits
,
that
man
(
I
say
)
may
discerne
this
his
blessed
vnion
with
Christ
,
and
Christs
abode
within
him
by
these
notes
ensuing
.
Our
blessed
Lord
and
Sauiour
saith
,
if
a
man
loue
me
,
he
will
keepe
my
wordes
,
and
my
father
will
loue
him
:
and
wee
will
come
vnto
him
,
and
make
our
abode
with
him
.
He
therefore
,
that
loueth
Christ
,
and
keepeth
his
word
,
hath
Christ
in
him
,
and
is
in
Christ
.
Againe
,
behold
,
I
stand
at
the
doore
,
and
knocke
:
if
any
man
heare
my
voice
and
open
the
doore
,
I
will
come
into
him
,
and
sup
with
him
,
and
he
with
me
.
He
therefore
that
heares
Christ
speaking
to
him
in
the
ministery
of
the
word
and
good
motions
of
the
Spirit
,
and
opens
the
doore
of
his
heart
,
Further
,
He
,
that
belieueth
in
me
,
hath
euerlasting
life
.
Therefore
by
true
faith
in
Christ
a
man
belieuing
may
see
his
vnion
and
fellowship
with
Christ
.
For
no
man
hath
eternall
life
,
but
he
,
that
is
in
Christ
,
and
hath
Christ
.
For
Christ
is
the
life
,
euen
eternall
life
:
life
,
euen
euerlasting
is
in
him
,
and
floweth
from
him
.
Hee
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
dwelleth
in
me
and
I
in
him
.
But
,
qui
credit
,
edit
,
he
eateth
,
that
belieueth
.
Why
preparest
thou
thy
teeth
,
and
thy
belly
,
saith
Saint
Austin
,
Belieue
,
and
thou
hast
eaten
,
Crede
,
&
manducasti
,
He
eateth
him
,
which
belieueth
in
him
.
Noli
parare
fauces
,
sed
cor:
make
not
ready
thy
chaps
for
the
matter
,
but
thine
heart
.
For
a
good
soule
is
a
good
stomach
:
a
good
minde
is
mouth
inough
:
it
is
no
matter
tho
the
teeth
be
rotten
,
and
the
gummes
be
naught
,
if
the
faith
bee
sound
:
or
tho
the
mouth
be
shut
,
if
the
heart
be
open
.
Moreouer
,
he
that
dwelleth
in
God
,
&
God
in
him
,
dwelleth
in
Christ
,
and
Christ
in
him
.
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfit
in
one
.
Now
we
may
know
that
God
dwells
in
vs
,
and
we
in
God
,
by
obedience
to
his
precepts
,
by
mutuall
loue
one
towards
another
,
and
by
his
holy
spirit
.
1
By
obedience
:
For
,
who
so
keepeth
his
word
,
2
By
mutuall
loue
:
if
we
loue
one
another
,
God
dwelleth
in
vs
,
and
his
loue
is
perfit
in
vs
.
God
is
loue
,
and
he
,
that
dwelleth
in
loue
,
dwelleth
in
God
,
and
God
in
him
.
3
By
his
holy
Spirit
:
Hereby
we
know
that
he
abideth
in
vs
,
And
againe
,
Hereby
know
we
that
we
dwell
in
him
,
and
hee
in
vs
,
because
hee
hath
giuen
vs
his
spirit
.
True
it
is
that
there
is
no
condemnation
to
them
,
that
are
in
Christ
Iesus
.
But
who
are
they
?
Euen
they
,
that
walke
not
after
the
flesh
,
after
the
spirit
.
Certain
it
is
,
if
any
man
haue
Christ
,
the
same
hath
the
spirit
of
Christ
.
For
if
any
man
haue
not
the
spirit
of
Christ
,
the
same
is
none
of
his
.
And
the
spirit
is
knowne
by
his
works
,
as
a
strong
wind
by
his
effects
,
as
a
tree
by
her
fruits
,
or
the
soule
by
her
actions
in
the
bodie
.
fruit
of
the
spirit
is
loue
,
ioy
,
peace
,
longanimity
,
gentlenesse
,
goodnes
,
fidelity
,
meekenes
,
temperance
.
And
as
the
body
is
dead
without
the
spirit
,
Many
men
abuse
themselues
with
their
owne
fansies
,
thinking
they
haue
the
spirit
of
Christ
in
them
,
whereas
in
truth
they
liue
in
the
flesh
,
follow
the
flesh
,
daunce
after
the
Deuils
pipe
,
run
when
the
world
whoops
,
liuing
in
ignorance
,
and
pride
,
in
presumption
&
security
of
the
flesh
,
delighting
in
one
knowne
euill
or
other
,
and
will
not
be
separated
from
it
:
but
cleaue
vnto
it
(
let
Iohn
Baptist
say
what
he
will
)
as
Herod
to
Herodias
his
brothers
wife
.
But
the
truth
is
,
the
spirit
of
God
dwells
in
none
,
but
those
that
are
not
in
the
flesh
but
in
the
Spirit
:
in
none
,
are
Christs
,
haue
crucified
the
flesh
with
the
lusts
thereof
.
It
is
no
such
difficulty
for
a
man
to
distinguish
his
friend
from
his
foe
,
for
a
Woman
to
know
her
owne
husband
from
a
stranger
,
or
for
a
man
to
know
his
owne
head
from
another
mans
.
Neyther
is
it
indeed
so
hard
a
matter
for
a
true
Christian
to
know
Christ
to
be
his
and
himselfe
to
be
Christs
.
Indeede
Epicures
,
Atheists
,
Mammonists
,
malicious
Idiots
,
Hypocrites
,
and
Christians
onely
in
name
,
finde
it
not
onely
difficult
,
but
impossible
:
or
else
,
like
melancholy
fooles
and
franticke
men
,
they
feed
&
fill
themselues
with
foolish
fantasies
.
For
he
that
would
know
himselfe
to
be
in
Christ
,
must
needs
first
bee
in
Christ
:
as
shee
that
would
know
her selfe
to
be
such
a
mans
wife
,
must
first
bee
his
wife
:
or
as
a
man
must
haue
wealth
or
health
before
hee
know
hee
hath
it
,
and
must
bee
aliue
before
hee
knowes
hee
is
aliue
,
and
can
tell
another
that
he
is
aliue
.
In
vaine
doe
they
say
,
that
they
are
in
Christ
,
which
doe
not
the
works
of
Christ
,
and
haue
not
his
holy
Spirit
,
but
a
spirit
of
vncleannesse
in
them
.
And
in
vaine
doe
they
imagine
or
tell
folkes
,
that
they
haue
the
spirit
of
Christ
,
when
they
adhere
vnto
Antichrist
,
or
while
they
follow
and
fulfill
the
lusts
of
the
flesh
,
as
adultery
,
fornication
,
vncleannesse
,
lasciuiousnesse
,
idolatry
,
witchcraft
,
hatred
,
variance
,
emulations
,
wrath
,
strife
,
seditions
,
heresies
,
enuyings
,
murders
,
drunkennesse
,
reuellings
,
and
such
like
,
which
whosoeuer
doth
,
shall
not
inherit
the
kingdome
of
God
,
and
therefore
plainely
declare
that
they
are
not
in
Christ
,
and
Christ
in
them
.
The
course
that
men
should
take
to
become
partakers
of
Christ
and
his
benefits
,
is
this
.
First
duely
to
consider
,
and
bitterly
to
lament
their
wretchednesse
out
of
Christ
,
and
to
hunger
and
thirst
eagerly
after
him
.
For
vnlesse
we
see
and
feele
our
miserable
and
fearefull
estate
without
him
,
wee
shall
make
no
reckoning
of
him
.
Vnlesse
we
know
and
acknowledge
our
indigence
of
him
,
and
that
hee
is
aboundantly
able
to
supply
our
wants
,
wee
shall
not
esteeme
and
desire
him
.
What
should
hee
doe
with
a
friend
or
surety
,
that
sees
no
need
of
him
?
Or
what
should
shee
doe
with
a
husband
,
that
knowes
not
what
a
husband
meanes
?
Or
what
should
they
do
with
money
,
that
knowes
not
what
to
doe
with
it
?
or
with
cloathes
that
know
not
how
to
put
them
on
,
or
what
they
should
doe
with
them
:
like
the
wilde
Virginians
that
count
them
cumbersome
vnto
them
,
choosing
to
goe
naked
?
A
full
stomacke
loathes
an
honny-combe
,
contemnes
all
sorts
of
delicates
:
but
true
hunger
makes
a
man
desire
and
seeke
for
meate
.
The
sence
of
sickenesse
and
nakednesse
makes
a
man
desire
health
and
cloathing
.
The
feeling
of
pouerty
and
lacke
,
mooues
a
man
to
seeke
riches
and
supply
.
The
pinching
of
could
weather
makes
a
man
runne
to
the
fire
,
and
leaue
the
open
ayre
.
The
smart
of
paines
causeth
a
man
to
seeke
ease
.
The
miseries
of
warres
make
men
seeke
peace
and
pursue
it
.
Oh
that
we
could
see
our
vnrighteousnes
,
that
wee
might
affect
the
righteousnesse
of
Christ
.
Oh
that
we
could
feele
our
heauy
sinnes
,
our
sinnes
that
oppresse
our
soules
,
and
haue
swallowed
vs
vp
,
that
Christ
might
deliuer
vs
from
them
,
and
giue
vs
ease
.
Oh
that
we
could
feare
,
that
we
might
come
to
hope
,
and
sorrow
,
that
wee
might
reioyce
in
Christ
.
They
that
would
haue
much
ioy
,
must
first
haue
much
sorrow
:
there
is
no
way
to
sound
ioyes
,
but
by
bitter
sorrow
:
and
a
little
sorrow
will
sustaine
but
a
little
ioy
:
Of
short
sorrow
arises
but
short
ioy
:
of
counterfet
sorrowes
,
but
counterfet
ioyes
.
He
that
would
hope
,
must
feare
:
the
true
way
to
hope
,
is
by
true
feare
,
and
they
that
would
hope
much
,
must
fear
much
:
they
that
would
build
high
,
must
digge
low
;
the
tallest
trees
haue
the
deepest
roots
:
a
little
feare
will
support
but
a
little
hope
:
a
little
distrust
but
a
little
confidence
.
Oh
that
we
could
,
and
at
last
would
distrust
our selues
,
that
wee
might
repose
all
trust
in
Christ
.
He
that
beleeueth
in
him
shall
not
be
ashamed
.
Oh
that
wee
could
sorrow
,
lament
and
howle
for
our
vilenesse
,
and
weepe
bitterly
for
our
sinnes
with
Peter
,
and
euen
wash
our
Sauiours
feete
with
our
teares
,
as
that
poore
penitent
woman
did
.
Oh
that
the
fountaines
of
sorrow
were
broken
vp
within
vs
,
that
whole
flouds
of
teares
might
gush
out
from
vs
:
then
all
our
sorrowes
should
be
turned
into
ioyes
,
our
mourning
into
merriment
,
and
our
teares
into
songs
.
O
that
we
could
goe
downe
into
the
deepes
,
the
deepest
deepes
,
and
cry
out
(
as
Ionah
did
)
out
of
the
belly
of
hell
.
they
that
waite
vpon
lying
vanities
,
forsake
their
owne
mercie
.
Behold
we
the
spirit
of
S.
Paul
,
(
euen
that
whole
thing
which
he
is
)
in
Christ
:
and
euen
to
lose
himselfe
in
himselfe
,
that
hee
might
finde
himselfe
safe
in
Christ
.
What
things
(
saith
hee
)
were
gaine
to
me
,
Secondly
,
to
gaine
Christ
Iesus
and
his
graces
,
and
gracious
blessings
,
wee
ought
to
apply
our selues
to
the
Ministery
of
the
Word
and
Sacraments
.
For
these
are
the
golden
pipes
,
through
which
the
oyle
of
the
spirit
is
conuayed
and
brought
vnto
vs
,
and
by
which
we
become
enriched
with
the
merits
and
vertues
of
our
Sauiour
.
For
as
concerning
the
Word
:
word
of
truth
,
by
which
we
are
begotten
in
Christ
to
God
by
the
Spirit
,
who
worketh
by
it
.
conuerteth
the
soule
and
giueth
wisdome
to
the
simple
.
It
is
the
word
of
grace
,
the
word
of
life
,
saluation
,
able
to
saue
the
soule
,
in
which
it
is
engrafted
.
It
is
a
word
that
shewes
vs
our
poornesse
,
nakednesse
,
blindnesse
,
and
wretchednesse
,
and
is
withall
that
happy
organ
of
grace
and
glory
,
in
the
which
God
shewes
vs
his
Sonne
,
in
whom
we
may
haue
remedy
,
and
holds
him
out
vnto
vs
,
willing
vs
to
take
him
of
him
:
and
by
receiuing
of
which
word
we
may
come
to
enioy
that
substantiall
and
thrice-blessed
Word
,
who
is
our
life
and
glory
.
And
as
touching
the
Sacraments
:
they
are
not
onely
memorials
,
signes
and
testimonies
,
but
effectuall
meanes
and
instruments
(
not
naturall
,
but
morall
:
not
humane
,
but
diuine
)
by
the
which
God
,
when
wee
take
the
Sacraments
,
deliuereth
vnto
vs
Christ
Iesus
and
his
merits
,
and
that
grace
that
is
needefull
to
saluation
.
By
these
wee
are
put
into
possession
of
Christ
,
of
his
spirit
and
grace
,
both
imputatiue
and
inhesiue
.
In
these
our
Lord
Iesus
Christ
,
God
and
Man
,
comes
vnto
our
soules
,
and
applyes
himselfe
vnto
vs
,
and
worketh
in
vs
,
as
he
pleaseth
.
Yet
to
speake
properly
,
by
Baptisme
wee
receiue
but
the
beginning
of
those
graces
,
the
increase
and
confirmation
whereof
wee
receiue
afterwards
by
the
often
receiuing
of
the
Lords
Supper
.
Wee
receiue
Christ
Iesus
in
Baptisme
once
,
as
the
Author
and
first
Beginner
:
in
the
Communion
often
,
as
being
by
continuall
degrees
the
Finisher
and
Perfecter
of
our
life
.
When
wee
receiue
this
Sacrament
,
the
spirit
is
sent
a
new
into
vs
:
not
as
if
he
mooued
place
(
for
he
is
euery
where
whole
all
the
world
ouer
)
but
because
he
is
now
to
beginne
some
new
grace
,
or
to
confirme
and
augment
some
formerly
begun
,
or
to
raise
vp
some
languishing
,
or
to
giue
some
ioy
,
some
comfort
,
where
either
none
was
,
or
was
scarcely
felt
,
or
is
decayed
.
So
then
that
healing
and
sauing
grace
,
which
Christ
originally
is
,
or
hath
,
as
the
fountaine
of
life
and
grace
,
for
the
good
of
the
whole
Church
,
hee
doth
seuerally
by
Sacraments
diuide
and
deriue
into
euery
particular
member
thereof
Neither
doth
hee
ordinarily
bestow
the
grace
of
Sacraments
on
any
,
but
by
Sacraments
.
But
yet
this
grace
,
which
wee
receiue
by
the
Sacraments
organically
,
wee
receiue
not
from
them
energetically
,
but
from
him
:
as
they
that
looked
vpon
the
brazen
serpent
,
But
yet
it
is
very
iust
,
and
more
then
probable
,
that
they
which
contemne
or
neglect
the
Sacraments
,
should
bee
without
the
grace
of
the
Sacraments
.
Christ
is
the
kernell
of
the
word
and
Sacraments
:
they
,
that
would
eat
the
kernell
,
must
cracke
the
shell
.
These
are
the
vestiments
in
which
hee
comes
vnto
vs
.
They
are
worthy
to
goe
without
him
,
that
will
not
vse
the
meanes
to
get
and
keepe
him
.
Without
doubt
it
is
either
ignorance
,
or
worldlinesse
,
or
wantonnes
,
and
presumption
,
or
something
that
is
naught
,
that
makes
men
contemne
and
passe
by
these
holy
ordinances
of
Christ
.
I
assure
my selfe
their
stomackes
are
full
,
their
hearts
a
sleepe
,
and
their
mouths
out
of
taste
(
something
doubtlesse
is
amisse
)
that
they
haue
so
small
desire
to
them
,
and
feele
so
little
sweetnesse
in
them
.
Something
doth
bewitch
them
,
that
they
can
neither
see
nor
feele
their
own
wants
,
nor
that
superabundance
of
supply
,
that
is
offered
to
them
in
Christ
,
who
stretcheth
foorth
himselfe
,
and
exhibits
his
spirit
,
and
all
his
merits
in
these
holy
mysteries
.
Questionlesse
these
men
lacke
faith
,
in
steade
whereof
their
heads
are
filled
full
of
fansies
.
For
had
they
faith
,
they
would
flie
to
the
Communion
,
and
presse
on
themselues
,
as
she
in
the
Gospell
,
and
touched
the
hemme
of
his
garment
.
For
shee
sayd
in
her selfe
,
If
I
may
touch
but
his
garment
onely
,
I
shall
bee
whole
.
And
shee
was
made
whole
at
that
same
instant
.
And
as
many
as
toucht
it
,
were
made
whole
.
See
,
these
people
knew
by
sense
the
misery
of
sicknesse
and
diseases
,
as
wee
say
the
oxe
knowes
not
the
losse
of
his
horne
,
till
hee
hath
lost
it
:
they
also
knew
Christ
and
beleeued
his
power
,
and
they
were
well
perswaded
of
his
gentle
nature
:
neither
were
they
so
simple
as
to
thinke
his
garment
able
of
it selfe
to
heale
them
:
but
they
knew
that
the
vertue
came
from
him
:
but
yet
they
desired
onely
to
touch
his
garment
,
because
they
knew
it
was
a
testimony
or
signe
sufficient
of
their
confidence
in
him
.
Questionlesse
Christ
is
the
onely
Physician
of
the
soule
,
the
onely
fountaine
of
life
and
grace
.
And
in
the
Sacrament
hee
tenders
himselfe
vnto
vs
,
as
he
is
both
God
and
Man
.
He
is
the
same
that
euer
he
was
,
as
potent
,
as
gracious
,
as
easie
to
be
entreated
.
And
we
for
our
parts
are
full
of
defects
.
F●ther
therefore
that
men
neglect
the
Sacrament
,
or
make
light
regard
thereof
,
it
it
because
they
are
ignorant
of
Christ
,
and
beleeue
not
in
him
,
but
either
deny
his
might
or
else
his
mercy
,
or
both
:
or
else
it
is
because
they
are
insensate
and
ignorant
beasts
,
without
knowledge
and
feeling
of
their
owne
miserable
wants
and
beggerly
basenes
:
or
they
do
not
vnderstand
&
beleeue
what
the
Sacrament
is
,
and
what
may
bee
obtained
by
touching
,
tasting
and
receiuing
it
,
in
a
faithfull
,
penitent
,
and
humble
manner
.
But
if
wee
came
preparedly
to
the
Sacrament
,
with
good
beleefe
,
and
vnfeigned
desire
of
grace
,
touched
with
a
thorough
feeling
of
our
wants
,
wee
should
certainely
obtaine
his
Spirit
,
and
receiue
grace
by
the
taking
and
tasting
of
the
Sacrament
,
which
grace
proceedeth
originally
from
his
Godhead
,
which
dwelleth
personally
in
his
flesh
,
which
is
there
with
his
whole
person
and
all
his
merits
exhibited
to
the
faithfull
and
humbled
soule
.
Faith
then
wee
see
is
a
gift
of
great
importance
:
for
by
faith
wee
come
to
Christ
:
In
Christ
Iesus
neyther
circumcision
auaileth
any
thing
,
nor
vncircumcision
:
but
faith
,
which
worketh
by
loue
.
A
man
lackes
nothing
,
that
hath
himselfe
:
but
he
hath
himself
that
hath
Christ
,
and
hee
hath
Christ
that
beleeueth
in
Christ
,
in
the
power
of
Christ
,
in
the
grace
of
Christ
,
in
the
worde
of
Christ
,
&
rests
himselfe
in
his
doctrine
,
regency
and
saluation
.
Hee
that
hath
faith
hath
all
things
;
but
hee
that
is
without
faith
,
hath
nothing
,
but
in
the
middst
of
all
things
round
about
him
,
is
nothing
.
All
the
riches
,
treasures
,
honours
,
and
learning
in
the
world
come
short
of
the
worke
,
the
worth
and
efficacy
of
true
Christian
Faith
.
This
is
enough
to
make
it
esteemed
,
because
by
it
he
dwelleth
in
our
hearts
,
who
hath
riches
for
vs
if
we
be
poore
;
O
Lord
increase
in
mee
faith
,
and
helpe
mine
vnbeleefe
.
O
Lord
open
my
blind
eyes
,
that
I
may
see
my
wretchednesse
,
and
beholde
thy
glory
.
Touch
me
with
a
liuely
sence
thereof
,
that
I
may
flye
to
thee
for
succour
.
Come
downe
to
me
,
and
make
mee
to
goe
vp
to
thee
.
Seeke
me
vp
,
that
I
may
seeke
thee
,
and
seeking
thee
may
finde
thee
.
Let
me
finde
no
rest
in
my selfe
,
till
I
doe
finde
rest
in
thee
.
Vnite
me
fast
vnto
thee
,
that
I
may
enioy
thee
,
and
in
enioying
thee
,
enioy
my selfe
.
Hold
mee
,
that
nothing
may
withhold
thee
from
me
.
With-hold
mee
,
that
nothing
may
intise
or
draw
me
from
thee
.
Giue
me
thy selfe
,
O
Lord
,
yea
giue
me
thy selfe
,
that
I
may
giue
my selfe
vnto
thee
.
Pardon
my
sinnes
,
O
Lord
,
O
Lord
pardon
all
my
sins
,
and
purge
me
with
thy
holy
spirit
.
Guide
me
,
that
I
may
follow
thee
,
and
follow
mee
that
I
may
not
goe
away
from
thee
.
Thou
art
the
way
,
giue
me
grace
to
walke
in
thee
.
Thou
art
the
Trueth
;
learne
me
to
know
thee
,
and
perswade
mee
to
loue
thee
.
Thou
,
thou
art
the
Life
,
make
mee
to
come
to
thee
,
and
to
continue
stedfast
in
thee
.
Thou
art
the
onely
Sauiour
,
saue
mee
,
O
Lord
,
I
beseech
thee
for
thy
mercy
sake
,
and
vouchsafe
to
deliuer
mee
from
the
hands
of
all
mine
enemyes
:
so
shall
I
praise
thy
name
,
for
euer
and
for
euer
,
Amen
.
Trin-Vni
Deo
Gloria
in
secula
seculorum
,
Amen
,
Amen
,
Amen
.
FINIS
.