THE
TRVE
WAY
OF
A
CHRISTIAN
,
TO
THE
NEW
IERVSALEM
.
OR
,
A
THREE-FOLDE
DEMONSTRATION
:
-
First
,
of
the
Excellencie
of
the
true
and
sauing
knowledge
of
Christ
;
and
the
meanes
to
attaine
it
:
with
the
Antiquitie
,
necessitie
,
and
benefit
of
Catechisme
.
-
Secondly
,
of
our
Vnion
and
Communion
with
Christ
;
and
his
Church
.
-
Thirdly
,
of
our
new
Creation
in
Christ
,
by
the
blessed
Spirit
.
-
With
diuerse
Questions
,
and
Cases
of
Conscience
,
most
comfortable
for
a
Christian
.
2.
Cor.
5.
vers.
17.
Therefore
if
any
man
be
in
Christ
,
he
is
a
new
creature
:
old
things
are
past
away
,
Behold
,
all
things
are
become
new
.
DIuine
and
profound
St.
Augustine
,
Sanct.
Augustin
.
(
Hipponens
.
Epis●op
circa
ann.
Dom.
420.
sicut
ipse
in
Epist.
ad
Isichium
80.
)
Confess
.
lib.
8.
cap.
12.
that
worthy
Bishop
&
holy
Father
of
the
Church
of
God
,
after
many
deuout
prayers
,
humble
supplications
,
and
bitter
teares
,
with
strong
cryes
of
the
Spirit
for
peace
of
conscience
,
and
comfort
of
soule
,
(
in
that
his
most
terrible
combate
,
the
Flesh
rebelling
against
the
Spirit
,
the
Old
man
against
the
New
)
he
receiued
that
diuine
Oracle
,
that
voyce
from
heauen
(
for
so
he
conceiued
it
)
Tolle
lege
,
tolle
lege
.
Take
vp
and
rea●e
,
take
vp
and
reade
:
by
which
he
was
sent
to
the
Sacred
Scriptures
,
as
to
a
guide
in
distresse
,
to
a
Physitian
in
the
sickenesse
of
his
soule
(
while
he
lay
groaning
vnto
God
as
it
were
in
an
agony
,
with
Quandiu
,
quandiu
cras
&
cras
?
Quare
non
modò
?
quare
non
hac
hora
finis
turpitudinis
meae
?
How
long
,
how
long
to
morrow
to
morrow
?
why
not
now
?
why
not
in
this
very
houre
should
there
not
be
an
end
of
my
sinfull
impuritie
?
)
And
being
obedient
to
that
heauenly
counsell
,
he
tooke
vp
the
booke
of
Saint
Paules
Epistles
,
which
he
had
layed
downe
by
his
friend
Alipius
,
and
hauing
opened
it
,
he
read
those
words
,
of
the
Apostle
(
vpon
which
he
first
cast
his
eyes
)
Not
in
rioting
and
drunkennesse
,
Rom.
13.13
,
14.
not
in
chambering
and
wa●●tonnesse
,
not
in
strife
and
enuying
.
But
put
yee
on
th●
Lord
Iesus
Christ
,
and
make
not
prouision
for
the
flesh
,
to
fulfill
the
lust
thereof
.
And
closing
the
Booke
againe
he
concludeth
with
this
resolution
(
as
he
himselfe
expresseth
it
in
that
eight
booke
of
his
Confessions
,
chapt
.
the
twelfth
)
Nec
vltra
volui
legere
nec
opus
erat
,
Neither
wold
I
reade
any
further
,
nor
was
it
needfull
,
for
that
was
sufficient
to
mooue
that
good
Father
to
deny
himselfe
,
and
to
follow
his
Sauiour
,
to
forsake
the
first
Adam
,
and
be
reformed
according
to
the
image
of
the
second
,
to
be
conuerted
and
become
a
new-man
in
Christ
.
In
like
manner
(
Right
Honourable
,
right
Worshipfull
and
beloued
)
or
not
much
vnlike
to
this
(
though
not
in
the
Oracie
and
heauenly
vision
,
yet
in
the
effect
and
conclusion
)
desiring
at
this
present
,
to
finde
out
both
for
you
and
my selfe
,
as
a
word
of
exhortation
,
so
a
word
of
consolation
in
his
time
and
season
:
I
opened
the
booke
of
Saint
Paules
Epistles
,
and
hauing
found
out
the
words
of
my
Text
;
I
re-resolued
with
St.
Augustine
to
cease
from
seeking
.
Nec
vltra
volui
legere
nec
opus
erat
,
neither
would
I
reade
any
further
,
nor
was
it
needfull
:
for
this
one
Text
is
instar
omnium
,
as
it
were
one
of
a
thousand
,
fitting
and
conuenient
both
for
the
time
and
persons
of
this
Assembly
.
First
,
for
the
time
,
for
now
in
respect
of
the
course
of
Nature
,
that
double
faced
Ianus
looketh
two
waies
,
backe-wards
to
the
yeere
that
is
past
,
and
forwards
to
the
yeere
that
is
to
come
;
beholding
at
once
both
the
old
and
the
new
:
And
in
respect
of
the
order
of
grace
,
now
is
the
time
when
our
blessed
Sauiour
(
being
willingly
subiected
to
the
Law
for
vs
)
receiued
that
Sacrament
of
Circumcision
as
a
type
and
signe
of
our
new
creation
;
of
putting
off
the
old
man
,
and
being
cloathed
with
the
new
:
so
that
herein
my
Text
is
parallel
,
for
you
haue
in
it
,
first
an
incitement
to
newnesse
:
Therefore
if
any
man
be
in
Christ
he
is
a
new
creature
;
and
secondly
a
recitement
both
of
old
and
new
,
Old
things
are
past
away
,
and
behold
,
all
things
are
become
new
.
Againe
,
fitting
it
is
for
the
Persons
;
for
so
necessary
to
all
is
this
new
creation
,
that
without
it
,
there
is
no
happinesse
,
no
saluation
to
be
found
.
So
conuenient
then
,
yea
so
profitable
is
my
Text
,
that
if
you
would
but
reade
it
ouer
,
2.
King
.
5.14
.
&
that
seauen
times
(
as
Naaman
washed
him
in
Iordan
)
it
might
prooue
a
motiue
sufficient
vpon
due
meditation
,
to
worke
in
you
a
desire
of
this
new
creation
:
in
a
word
,
so
fitting
,
so
plentifull
,
so
excellent
it
is
;
that
if
you
could
learne
it
perfectly
,
both
by
heart
and
by
hand
,
both
inwardly
in
your
soules
,
and
outwardly
in
your
liues
,
it
were
the
best
New-yeeres-gift
that
I
could
giue
,
or
you
could
receiue
.
But
because
all
that
can
reade
and
heare
,
cannot
rightly
vnderstand
and
apply
(
seeing
it
is
necessary
that
Dauid
should
haue
a
Nathan
,
and
the
Eunuch
a
Philip
to
interpret
,
2.
Sam.
12.7
.
Act
8.31
.
)
I
will
labour
to
vnfold
vnto
you
both
the
Gammar
,
and
Diuinitie
;
the
Theory
and
Practicke
of
my
Text.
Wherein
if
you
make
a
diligent
enquiry
,
you
shall
finde
many
excellent
lessons
worthy
your
most
serious
attention
,
such
as
are
not
ambiguous
and
intricate
like
the
Oracles
at
Delphos
,
but
plaine
and
easie
to
be
vnderstood
;
not
diffused
and
large
like
the
Sybils
leaues
,
but
compendious
and
briefe
to
be
remembred
;
not
curious
to
busie
your
braines
like
the
Ephesians
bookes
,
but
necessary
to
be
knowne
and
practised
for
the
information
of
your
iudgements
,
and
reformation
of
your
liues
.
If
you
will
see
this
,
cast
your
eyes
vpon
the
words
:
Therefore
if
any
man
be
in
Christ
,
he
is
a
new
creature
:
old
things
are
past
away
.
Behold
,
all
things
are
become
new
.
Occasion
.
The
blessed
Apostle
Saint
Paul
,
that
great
and
learned
Doctor
of
the
Gentiles
,
hauing
in
the
verse
before
my
Text
,
set
down
a
manifestation
of
that
true
and
spirituall
knowledge
of
man
in
generall
,
&
of
Christ
in
particular
:
which
was
in
him
and
●is
fellow
Saints
,
arising
from
the
true
vse
of
the
end
of
Christs
death
,
from
which
he
inferres
it
:
Henceforth
know
we
no
man
after
the
flesh
:
yea
though
we
haue
knowne
Christ
after
the
flesh
,
yet
now
know
we
him
so
no
more
:
He
doth
againe
in
my
Text
inferre
a
conclusion
concerning
the
state
and
condition
of
such
a
Christian
;
Aquinas
ex
praemissis
concludit
,
&c.
endued
with
such
a
knowledge
:
Therefore
if
any
man
be
in
Christ
,
he
is
a
new
creature
:
old
things
are
past
away
.
Behold
,
all
things
are
become
new
.
Diuision
.
1
In
which
for
our
methodicall
and
orderly
proceeding
,
if
you
obserue
the
words
;
There
is
First
,
an
imposition
,
or
setting
forth
of
our
new
man
.
Therefore
if
any
man
be
in
Christ
,
he
is
a
new
creature
:
Secondly
,
a
deposition
or
laying
aside
of
our
old
man
.
Old
things
are
passed
away
.
Thirdly
,
a
Reason
and
confirmation
of
them
both
.
Behold
,
all
things
are
become
new
.
Diuision
.
2
Or
that
I
may
giue
you
a
Dichotomie
or
two-fold
diuision
;
In
this
conclusion
of
the
Apostle
you
haue
,
1.
First
,
a
coniunctiue
proposition
;
for
it
consists
of
two
.
The
one
:
If
any
man
be
in
Christ
.
The
other
:
He
is
a
new
creature
.
2.
And
a
coniunctiue
confirmation
:
for
it
consists
of
a
two-fold
Reason
.
The
One
:
Old
things
are
past
away
.
The
other
:
Behold
all
things
are
become
new
.
Subdiuision
.
In
the
Coniunctiue
proposition
,
there
is
first
that
which
supplyeth
the
place
of
the
subiect
:
Therefore
if
any
man
be
in
Christ
.
And
secondly
,
that
which
supplyeth
the
place
of
the
praedicate
:
He
is
a
new
creature
.
In
the
first
,
Christ
is
Subiectum
in
quo
;
The
subiect
in
which
man
who
was
sometime
the
old
Adam
,
is
said
to
be
;
If
any
man
be
in
Christ
.
In
the
second
Man
is
Subiectum
de
quo
;
the
subiect
,
of
which
Christ
,
who
is
the
new
Adam
,
is
likewise
praedicated
,
He
(
that
is
,
that
man
)
is
a
new
creature
.
Againe
,
in
the
Coniunctiue
confirmation
you
haue
First
a
Termination
or
Ending
Old
things
are
past
away
.
Secondly
,
a
Renouation
or
beginning
,
Behold
,
all
things
are
become
new
.
And
after
this
manner
you
haue
a
briefe
Anatomy
of
the
whole
body
of
my
Text.
Yet
to
expresse
it
more
liuely
vnto
you
:
The
first
part
of
my
Diuision
.
3
Text
is
like
a
vineyard
which
the
Lord
himselfe
hath
planted
with
the
choisest
vine
,
and
with
his
owne
right
hand
:
In
which
(
to
obserue
the
Apostles
order
)
you
haue
First
the
branches
;
Man
and
euery
Christian
man
:
Therefore
if
any
man
;
Secondly
,
the
vine
it selfe
,
which
is
Christ
himselfe
,
If
any
man
be
in
Christ
.
And
last
of
all
,
the
fruit
of
all
,
the
pleasant
grapes
,
which
are
as
a
sweete
sacrifice
vnto
God
.
And
there
are
new
qualities
of
soule
and
of
bodie
,
new
affections
and
new
actions
,
newnesse
of
life
.
If
any
man
be
in
Christ
he
is
a
new
creature
.
Againe
,
in
the
second
part
of
my
Text
,
the
double
confirmation
.
There
is
a
two-fold
time
of
the
yeere
expressed
.
The
first
is
the
Autumne
(
or
rather
winter
)
when
the
flower
of
the
lilly
fadeth
,
the
leaues
fall
from
the
trees
,
and
the
tender
grapes
from
the
vines
,
when
all
these
are
become
old
,
falling
,
and
vanishing
.
And
this
in
the
middle
of
the
verse
:
Olde
things
are
past
away
.
The
second
the
Spring
,
when
euery
thing
doth
bud
forth
in
abundance
,
Cant.
2.11
,
12
,
13.
when
the
flowers
appeare
on
the
earth
,
and
the
time
of
the
singing
of
birds
is
come
,
when
the
voyce
of
the
Turtle
is
heard
in
our
land
,
when
the
fig-tree
putteth
forth
her
greene
figges
,
and
the
vine
with
the
tender
grapes
giue
out
their
smell
;
when
the
earth
hauing
worne
out
her
old
garments
,
beginneth
to
be
cloathed
anew
with
grasse
and
flourishing
greene
hearbes
,
when
all
things
change
themselues
into
a
new
estate
.
And
this
in
the
end
of
the
verse
:
Behold
,
all
things
are
become
new
.
Now
of
these
in
their
order
,
and
first
of
the
first
,
the
vineyard
,
in
that
of
the
vine-tree
,
and
of
the
first
thing
I
noted
therein
,
the
Branches
,
which
are
man
and
euery
Christian
man
.
Therefore
if
any
man
.
1.
Part.
The
1.
Branch
.
But
before
I
come
to
this
,
I
meete
with
an-illatiue
,
a
coniunction
,
a
Therefore
,
which
like
a
porter
takes
me
by
the
hand
and
stayes
me
in
the
Entrance
:
Therefore
if
any
man
.
This
Therefore
(
like
the
needle
in
a
sunne-dyall
)
looketh
two
wayes
,
not
onely
forwards
to
my
Text
,
but
backwards
to
the
occasion
in
the
verse
before
,
which
is
the
ground
from
which
my
text
is
inferred
,
and
vpon
which
the
whole
frame
is
builded
.
Occasion
.
Beza
annotat
.
Gualterus
.
Cornelius
Cornelij
a
lapide
.
S.
Ch●ysost
.
Vatabl.
S.
August
lib.
9
contra
Faust
.
ca●
7
C●rnelius
a
lapide
.
Henceforth
(
saith
the
Apostle
)
know
we
no
man
after
the
flesh
:
that
is
,
we
esteeme
or
approoue
of
no
man
that
liueth
carnally
according
to
the
corruptions
of
the
flesh
,
or
according
to
the
carnall
observations
and
ceremonies
of
the
old
Lawe
,
because
we
know
that
Christ
is
the
end
and
fulfilling
thereof
.
Or
we
esteeme
not
carnall
things
,
nor
of
men
according
to
these
,
be
they
neuer
so
profitable
or
pleasurable
,
riches
,
beauty
,
friends
,
kindred
,
or
the
like
.
Our
iudgements
now
are
spirituall
,
nor
carnall
as
they
were
;
yea
though
wee
haue
knowne
Christ
after
the
flesh
,
that
is
,
after
a
carnall
manner
,
glorying
in
him
as
our
kinsman
according
to
the
flesh
,
Chrysostom
,
Theod.
Synodus
7.
General
.
Act.
6.
being
of
the
same
nation
and
stocke-with
vs
,
or
esteeming
of
him
but
as
of
a
mortall
man
subiect
to
infirmities
;
yet
now
know
we
him
so
no
more
,
but
spiritually
as
the
Sonne
of
God
and
Sauior
of
the
world
:
and
the
reason
is
,
because
we
are
changed
,
our
knowledge
is
changed
,
and
we
are
become
new
men
in
Christ
.
So
that
hence
doth
appeare
the
excellency
of
the
true
knowledge
of
Christ
,
The
excellency
of
the
true
knowledge
of
Christ
.
from
whence
the
Apostle
inferres
our
new
creation
.
Because
ordinarily
(
amongst
other
causes
)
the
true
knowledge
of
Christ
is
a
speciall
cause
and
meanes
thereof
.
For
our
new
creation
is
a
fruit
of
faith
.
God
(
saith
Peter
)
put
no
difference
betweene
vs
and
them
(
speaking
of
the
Iewes
and
Gentiles
which
beleeued
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
purifying
(
or
regenerating
)
their
hearts
by
faith
,
Act.
15.9
.
And
so
the
word
is
vsed
by
Saint
Paul
,
Ephes.
5.26
.
Christ
loued
the
Church
,
and
gaue
himselfe
for
it
,
that
he
might
sanctifie
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cleansing
,
purifying
,
or
regenerating
with
the
washing
of
water
by
the
word
:
&
this
learned
Zanchius
Zanchius
in
Ephes.
cap.
5.26
.
Calvinus
Institutionum
lib.
3.
cap.
3.
Vtrumque
fide
consequamu●
,
vita
scil.
novitatem
&
reconciliationem
gratuitam
,
neque
tamen
quum
resipiscentiae
originem
ad
fidem
referimus
,
●patium
aliquod
temporis
somniamus
quo
ipsam
partutiat
,
&c.
confirmeth
,
interpeting
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
our
regeneration
,
in
his
Commentaries
vpon
that
Text
;
&
indicious
Calvin
is
a
second
witnesse
to
confirme
this
truth
,
rightly
averring
that
regeneration
is
a
fruite
of
faith
,
that
we
obtaine
it
by
faith
(
the
spirit
of
God
working
by
faith
in
our
hearts
:
)
that
faith
is
before
it
in
order
,
not
in
time
(
as
he
explaineth
himselfe
in
the
third
booke
of
his
Institutions
,
chapter
the
third
.
)
Now
faith
cannot
be
without
knowledge
,
How
shall
they
beleeue
in
him
of
whom
they
haue
not
heard
?
Rom.
10.14
.
And
therefore
much
lesse
regeneration
,
which
is
the
the
companion
,
yea
the
fruite
and
effect
of
sauing
faith
.
Yea
further
,
as
the
blessed
spirit
himselfe
is
the
internall
efficient
cause
of
our
new
birth
,
kindling
faith
in
vs
,
and
by
the
blood
of
Iesus
(
apprehended
and
applyed
by
faith
)
purging
and
washing
our
consciences
from
dead
workes
,
and
framing
in
vs
that
image
of
Christ
in
the
inner
man
(
as
Saint
Paul
affirmes
,
Titus
3.
5.
)
so
are
the
Sacraments
also
(
as
Saint
Peter
)
1.
Pet.
3.21
.
Yea
and
the
word
of
God
and
true
knowledge
thereof
.
For
we
are
borne
againe
,
not
of
corruptible
seed
,
but
of
incorruptible
,
by
the
word
of
God
,
which
liueth
,
and
abideth
for
euer
,
1.
Pet.
1.23
.
As
the
Poets
feigned
of
Medusaes
head
,
Hesiod
.
Ovid.
Metam
.
4
Aug.
lib.
18.
de
Civit.
Dei
,
cap.
13.
Diodorus
lib.
4.
that
it
was
of
power
to
turne
the
beholders
into
snakes
,
so
,
much
more
true
is
it
of
the
true
knowledge
of
Christ
reveiled
in
the
word
;
it
is
a
powerfull
meanes
by
the
operation
of
the
Spirit
to
metamorphize
our
natural
deformitie
,
to
change
our
corrupt
affections
,
and
to
raise
vs
from
the
death
of
sinne
to
the
life
of
righteousnesse
.
Therefore
our
Sauiour
calles
this
knowledge
life
,
yea
and
life
eternall
,
Iohn
17.3
.
This
is
life
eternal
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
know
thee
the
onely
true
God
,
and
whom
thou
hast
sent
Iesus
Christ
.
That
is
,
this
is
the
meanes
and
onely
ordinary
means
to
obtain
happines
.
For
,
there
is
no
other
name
vnder
heauen
by
which
we
can
be
saued
,
Acts
4.12
.
It
is
the
name
,
the
faith
,
and
the
true
knowledge
of
Christ
that
bringeth
that
life
vnto
vs
.
Via
ad
Deum
est
Scientia
,
(
saith
Hugo
Hugo
de
instructione
nouitiorum
.
)
The
way
to
God
is
by
knowledge
,
by
knowledge
we
passe
to
holy
discipline
,
by
holy
discipline
to
heauenly
goodnesse
,
by
heauenly
goodnesse
to
eternall
blessednesse
for
euermore
.
And
Saint
Bernard
S.
Bernard
de
ordine
vitae
.
well
obserues
,
that
vntill
a
man
by
faith
do
know
his
Creator
,
ignorance
the
mother
of
all
vices
possesseth
his
soule
:
and
thereupon
he
noteth
a
twofold
knowledge
necessary
to
saluation
.
The
first
is
the
knowledge
of
God
,
the
second
the
knowledge
of
thy selfe
.
Because
as
from
the
knowledge
of
thy selfe
there
proceedeth
a
feare
of
the
maiestie
of
God
,
and
from
the
knowledge
of
God
,
a
loue
of
him
who
is
the
chiefest
good
,
so
from
the
ignorance
of
thy selfe
there
springs
forth
pride
,
and
from
the
ignorance
of
God
there
floweth
desperation
.
And
what
Saint
Bernard
attributes
to
the
ignorance
and
knowledge
of
God
in
generall
,
is
true
also
of
the
ignorance
or
knowledg
of
Christ
in
particular
:
from
the
true
knowledge
of
Christ
there
proceeds
a
loue
of
Christ
(
yea
,
a
reciprocall
loue
,
not
only
of
thee
to
Christ
,
but
of
Christ
to
thee
,
)
and
from
the
ignorance
of
Christ
,
desperation
destroyeth
the
soule
.
Si
Christum
benè
scis
,
nihil
est
si
caetera
nescis
;
Si
Christum
nescis
,
nihil
est
si
caetera
discis
.
If
thou
knowest
Christ
aright
,
it
is
nothing
though
thou
bee
ignorant
of
all
things
else
:
And
if
thou
be
ignorant
of
Christ
,
all
other
knowledge
is
nothing
auailable
to
attaine
thy
wished
felicitie
?
Wouldest
thou
walke
the
way
to
heauen
?
Christ
is
the
way
by
which
thou
maiest
walke
in
safety
.
Wouldest
thou
not
be
deceiued
in
thy
iourney
?
Christ
is
the
truth
to
guide
thee
.
Wouldest
thou
not
faint
,
or
dye
in
thy
way
?
Christ
is
the
life
,
to
comfort
and
strengthen
thee
to
life
euerlasting
,
as
Saint
Augustine
sweetly
vpon
those
words
of
our
Sauiour
,
Ioh.
14.6
.
August
.
in
Ioh.
cap.
14.6
.
And
thus
likewise
Saint
Ambrose
Ambr.
lib.
de
virginitate
.
excellently
in
his
booke
of
Virginity
.
If
thou
desirest
to
cure
the
wounds
of
thy
soule
;
Christ
is
the
Physitian
that
can
heale
thee
.
If
thou
bee
scorched
with
the
burning
feuer
of
thy
sinnes
;
Christ
is
that
fountaine
of
liuing
water
,
that
will
refresh
thee
.
If
thou
bee
weake
,
and
feeble
,
and
wantest
helpe
;
Christ
is
that
vertue
and
power
,
that
is
able
and
willing
to
succour
thee
.
If
thou
fearest
death
,
Christ
is
the
life
.
If
thou
desirest
heauen
,
Christ
is
the
way
.
If
thou
be
pressed
downe
with
the
burden
of
thy
sinnes
,
Christ
is
that
righteousnesse
,
that
will
take
thy
yoake
of
sinne
vpon
him
,
Mat.
11.28
.
(
which
is
heauy
)
and
put
his
yoake
of
righteousnsse
vpon
thee
,
(
which
is
light
)
to
ease
thee
.
If
thou
flyest
darknesse
,
Christ
is
the
light
to
lighten
thine
eyes
that
they
steepe
not
in
death
,
Ioh.
1.9
.
yea
that
light
who
lightneth
euery
man
that
commeth
into
the
world
.
If
thou
seekest
foode
,
Christ
is
that
bread
that
came
downe
from
heauen
to
feede
and
nourish
thy
soule
&
body
to
eternall
glory
,
where
is
freedome
from
euill
,
E●t
omnibus
omnia
,
quia
isto
ha●●o
omnia
habentur
;
&
sine
ipso
nihil
est
quicquid
est
.
Chrysost.
ibid.
and
fulnesse
of
good
for
euermore
.
Quid
plura
charissimi
?
What
shall
I
say
more
,
beloued
?
(
as
the
Father
concludes
)
Christ
is
all
things
to
all
men
,
because
he
that
hath
Christ
,
he
hath
all
things
;
and
he
that
wants
Christ
,
had
he
the
whole
world
,
he
hath
nothing
.
All
this
we
haue
by
Christ
,
and
the
meanes
of
hauing
Christ
;
and
this
,
is
the
true
knowledge
of
Christ
(
of
which
our
Apostle
speaks
.
)
So
that
here
you
see
againe
the
excellency
of
this
true
knowledge
of
Christ
,
from
whence
hee
inferres
our
new
creation
.
And
further
,
that
of
Saint
Bernard
Bernard
.
super
Cant.
serm
37.
Ornat
animam
&
eruditeam
,
&
facit
vt
p●ssitetiam
alios
erudire
.
is
truely
verified
againe
of
this
divine
knowledge
,
this
knowledge
of
Christ
.
It
decketh
and
garnisheth
the
soule
,
and
instructeth
it
,
and
makes
it
able
to
teach
others
also
.
And
hence
Saint
Paul
did
so
highly
esteeme
it
,
that
he
counted
all
things
losse
for
the
excellency
of
the
knowledge
of
Christ
,
Philip.
3.8
.
So
that
as
Plutarch
Plutarch
.
aduersus
Colotem
.
relates
of
that
wise
counsell
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Know
thy selfe
,
that
amongst
all
those
sayings
which
were
written
or
giuen
by
the
Delphian
Oracles
,
that
was
generally
accounted
to
bee
most
divine
;
so
may
we
conclude
of
the
knowledge
of
Christ
,
that
amongst
all
those
things
which
are
giuen
from
God
for
man
to
know
and
beleeue
,
there
is
none
more
excellent
,
more
necessary
,
more
comfortable
,
then
is
this
divine
and
sauing
knowledge
of
Christ
.
Quest.
1
But
before
I
come
to
the
vse
.
To
explaine
this
Doctrine
a
little
further
,
Wherein
the
true
knowledge
of
Christ
consisteth
.
Answ.
What
is
this
knowledge
,
may
some
man
demand
,
or
wherein
doth
it
consist
which
is
so
excellent
,
so
necessary
,
so
comfortable
for
euery
Christian
soule
?
And
I
answer
,
it
consists
,
first
in
the
knowledge
of
Christs
person
,
and
secondly
of
his
offices
.
His
person
is
manifested
first
by
his
names
,
and
secondly
by
his
natures
:
His
names
in
the
new
Testament
are
commonly
two
;
The
1.
Iesus
,
which
signifieth
a
Sauior
,
so
interpreted
by
the
Angell
,
and
the
reason
giuen
,
for
he
shall
saue
his
people
from
their
sinnes
,
Mat.
1.21
.
Name
Iesus
.
Mat.
1.21
.
A
name
that
is
full
of
ioy
,
full
of
comfort
,
and
full
of
vnspeakeable
gladnesse
to
the
soule
of
a
Christian
.
Iesus
,
it
is
hony
in
the
mouth
,
Bernard
.
in
Cant.
musick
in
the
eare
,
and
a
iubile
of
reioycing
in
the
heart
,
(
as
Saint
Bernard
sweetely
:
)
a
name
vnder
which
no
man
may
despayre
,
since
the
mercy
of
God
in
Iesus
is
abundantly
sufficient
for
all
that
beleeue
in
him
.
This
is
his
firist
name
.
His
second
is
Christ
.
We
haue
found
the
Messias
(
saith
Peter
)
which
is
,
Name
Christ
.
being
interpreted
,
the
Christ
,
Ioh.
1.41
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Vnctus
,
Christ
the
annoynted
,
yea
annoynted
with
the
oyle
of
gladnesse
aboue
his
fellowes
,
Psal.
45.8
.
Christ
is
that
annoynted
who
giueth
freely
to
vs
that
oyntment
of
the
Spirit
,
1.
Ioh.
2.20
.
by
whom
we
haue
comfort
in
the
beloued
.
And
as
his
names
are
,
so
is
his
nature
gracious
and
full
of
goodnesse
.
And
this
is
twofold
,
Diuine
and
Humane
.
First
Christ
is
God
,
the
second
person
in
the
blessed
Trinity
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
eternall
word
of
his
Father
,
begotten
of
his
Father
,
from
all
eternity
,
Ioh.
1.1
.
The
nature
of
Christ
is
twofold
.
1.
Diuine
nature
.
Athanasius
.
Creede
,
Est
patri
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Zanchius
in
Epist
.
1.
Ioh.
c.
1.
loc.
2.
Euseb.
ecclesi
.
Hist.
lib
10.
cap.
1.
Luk.
1.35
.
Galat.
4
4.
Coequall
and
Consubstantiall
,
that
is
,
of
one
substance
with
the
Father
and
the
Spirit
,
as
it
was
decreed
in
the
Nicen
Councell
against
Arius
the
Hereticke
.
And
so
the
Scripture
affirmes
him
to
be
the
Eternall
God
,
Esay
9.6
.
The
brightnesse
of
his
Fathers
glory
,
and
the
expresse
image
of
his
person
,
Heb.
1.3
.
And
necessary
it
was
that
hee
should
be
God
.
First
in
respect
of
that
intollerable
waight
of
euill
with
which
mankind
was
oppressed
,
which
could
be
taken
off
by
no
creature
in
the
world
,
and
therefore
the
Sauiour
must
needs
be
God
;
And
secondly
in
respect
of
that
inestimable
good
,
that
freedome
from
euill
,
and
fullnesse
of
ioy
restored
by
Christ
,
who
is
made
vnto
vs
of
God
,
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
,
1.
Cor
,
1.30
.
And
therefore
the
Redeemer
must
needes
be
God
.
Yea
Christ
is
not
onely
God
but
Man
,
which
is
his
second
nature
.
2
Humane
nature
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
word
was
made
flesh
,
and
dwelt
amongst
vs
,
and
we
beheld
his
glorie
,
as
the
glorie
of
the
onely
begotten
of
the
Father
,
full
of
grace
and
trueth
,
Iohn
1.14
.
Ditata
est
illa
humanitas
propter
vnionem
ad
verbum
omni
sapientia
&
gratia
,
saith
Damascen
:
Damaescen
.
li.
3.
De
Fide
,
ca.
22.
For
that
admirable
vnion
of
the
Flesh
with
the
Word
;
the
humanitie
of
Christ
was
inriched
with
all
wisdome
and
grace
.
And
expedient
it
was
that
Christ
should
be
man
,
that
the
nature
of
man
might
satisfie
the
iustice
of
God
for
man
,
who
hath
sinned
against
God
.
Therefore
hee
tooke
not
vpon
him
the
nature
of
Angels
,
but
the
seed
of
Abraham
(
saith
S.
Paul
)
Heb.
2.16
.
Lastly
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
and
man
in
one
person
;
Athanasius
Creed
.
Apostles
Creed
.
God
of
the
substance
of
his
Father
before
all
worlds
,
and
man
of
the
substance
of
his
mother
,
conceiued
of
the
holy
Ghost
,
and
borne
of
the
blessed
Virgin
in
time
,
according
to
the
Scriptures
.
The
Offices
of
Christ
.
1
Propheticall
.
Mat.
5.1
.
Ioh.
10.11
.
Mat.
28.19
.
Zanchius
in
1.
Ioh.
c.
1.
loc.
3.
Iesus
verus
Messias
,
id
est
,
rex
ill●
,
sacerdos
&
prophetae
vnicus
promissus
in
lege
.
Bucan
.
loc
com
.
Alsted
.
Theolog.
Catechet
.
2
His
Priestly
Office
.
Iohn
1.29
.
1.
Iohn
2.2
.
Hebrews
10.10
.
Zanchius
in
Epist.
ad
Philip.
Capit.
2.
Vtraque
pars
obedientiae
Christi
,
id
est
,
tota
eius
obedientia
nostra
facta
est
,
cessitque
in
salutem
nostram
.
His
offices
are
three
.
The
first
is
his
Propheticall
office
,
by
which
,
first
,
in
his
owne
Person
,
and
secondly
,
by
his
Ministers
,
he
hath
reueiled
the
Gospel
(
that
is
,
that
secret
counsell
of
his
Father
concerning
the
redemption
of
mankind
)
vnto
vs
.
For
this
was
one
end
why
God
sent
his
Sonne
,
that
he
should
preach
the
Gospel
to
the
poore
,
Esay
61.1
.
And
in
this
respect
Christ
is
that
Prophet
foretolde
by
Moses
,
Deut.
18.15
.
The
Lord
thy
God
will
raise
vp
vnto
thee
a
Prophet
from
the
middest
of
thy
brethren
like
vnto
me
,
vnto
him
shall
ye
hearken
.
Againe
,
as
Christ
is
our
Prophet
,
so
is
he
also
our
Priest
,
or
hath
also
a
Sacerdotall
Office
,
by
which
hee
being
that
Mediator
betweene
God
and
man
,
by
his
Actiue
and
Passiue
Obedience
,
by
his
doing
and
suffering
,
he
hath
perfectly
fulfilled
the
Law
for
vs
,
fully
appeased
the
wrath
of
his
Father
,
and
reconciled
vs
vnto
him
,
so
that
now
God
the
Father
beholding
vs
in
his
Sonne
Christ
,
accepteth
vs
as
iust
and
righteous
for
his
sake
.
Heb.
10
19.
Mat.
3.17
.
And
thus
is
Christ
our
Redeemer
,
our
Sauiour
,
our
Priest
,
who
by
offering
vp
that
Sacrifice
of
himselfe
,
once
for
all
,
Rom.
3.25
.
(
as
a
sweet
smelling
incense
of
reconciliation
for
our
redemption
)
hath
made
an
attonement
to
God
for
vs
.
The
Lord
sware
and
will
not
repent
,
Thou
art
a
Priest
for
euer
,
after
the
order
of
Melchizedek
,
Psal.
110.4
.
And
by
this
his
Priesthood
,
of
seruants
we
are
become
sonnes
,
Galat.
4.4
.
and
of
bondslaues
freemen
in
him
.
Lastly
,
Christ
is
our
King
.
First
,
by
his
power
,
3
The
Kingly
Office
of
Christ
.
Ezek.
37.24
.
Dan.
9.25
.
Reuel.
19.16
.
by
which
he
ruleth
over
all
creatures
.
For
all
power
is
giuen
vnto
him
both
in
heauen
and
in
earth
,
Math.
28.18
.
Secondly
,
by
his
grace
,
by
which
peculiarly
he
defendeth
and
gouerneth
his
Church
,
making
it
rich
in
earth
,
with
aboundance
of
grace
,
and
rich
in
heauen
,
with
aboundance
of
glorie
,
defending
it
outwardly
by
his
power
,
and
guiding
it
inwardly
by
his
blessed
Spirit
.
Ioh.
14.16.17
.
Psal.
2.9
.
Psal.
20.1
.
Mat.
11.28
.
1.
Cor.
15.55.56.57
.
And
in
this
respect
properly
he
is
said
to
be
a
King
:
First
,
because
he
hath
vindicated
and
redeemed
his
Church
,
which
before
Satan
kept
in
thraldome
.
Secondly
,
because
he
hath
ouercome
that
king
or
prince
of
darkenesse
the
Diuell
.
And
thirdly
,
because
all
those
that
doe
flye
vnto
him
for
succour
,
he
defendeth
them
here
,
and
maketh
them
blessed
for
euer
hereafter
.
And
in
this
respect
,
that
is
most
true
which
was
spoken
by
the
Prophet
,
That
he
hath
set
his
King
(
Christ
)
vpon
his
holy
hill
of
Sion
,
Ps.
2.6
.
And
thus
you
see
briefly
what
is
to
be
knowne
of
Christ
,
both
in
respect
of
his
Person
,
and
of
his
Office
.
But
how
or
with
what
kind
of
knowledge
must
we
Question
2
know
this
,
may
be
a
second
demand
,
With
what
kind
of
knowledge
we
must
know
Christ
.
Answere
.
A
two-fold
knowledge
of
God
&
Chri●●
before
this
doubt
bee
fully
cleared
?
And
to
resolue
this
question
,
wee
must
know
that
there
is
a
two-fold
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cognition
or
knowledge
of
God
and
of
Christ
.
The
first
is
a
true
,
certaine
,
and
perfect
knowledge
,
and
this
is
that
by
which
a
man
doth
truly
,
certainly
,
and
perfectly
,
that
is
,
not
in
part
only
,
and
aenigmatically
,
or
as
in
a
glasse
darkely
,
but
in
whole
,
and
most
cleare
manner
,
know
God
,
and
Christ
as
hee
is
God
and
man
in
one
person
.
Zanchius
in
1.
Ioh.
cap.
2.3
.
v.
And
with
this
perfect
and
absolute
knowledge
in
this
world
,
onely
Christ
as
he
was
man
did
know
God
.
But
with
this
knowledge
(
in
this
life
)
Christians
do
not
know
God
,
neither
can
they
know
him
thus
,
till
the
life
to
come
.
Nay
,
with
this
full
,
perfect
,
and
absolute
knowledge
,
Christ
is
not
knowne
of
vs
,
especially
as
he
is
God
,
or
as
vnited
God
and
man
in
one
person
,
in
that
his
most
wonderfull
and
admirable
vnion
.
For
in
this
life
we
are
not
fully
vnited
to
Christ
our
head
,
neither
shall
be
till
we
be
glorified
with
him
in
heauen
.
And
therefore
in
this
life
that
of
the
Apostle
may
be
truely
verified
both
of
the
knowledge
of
God
and
of
Christ
,
For
now
we
see
through
a
glasse
,
darkely
;
but
then
face
to
face
:
now
I
know
in
part
,
but
then
shall
I
know
euen
as
also
I
am
knowne
,
1.
Cor.
13.12
.
Secondly
,
therefore
there
is
an
imperfect
knowledge
,
but
yet
it
is
true
and
certaine
,
yea
,
and
euident
also
,
though
not
with
the
euidence
of
sence
and
naturall
reason
,
yet
with
the
euidence
of
faith
and
spirituall
vnderstanding
.
And
this
is
that
by
which
all
the
elect
being
regenerated
by
the
Spirit
of
God
,
doe
in
this
life
know
and
acknowledge
God
and
Christ
.
That
of
the
Prophet
is
truely
verified
in
this
:
They
shall
know
me
,
from
the
least
of
them
to
the
greatest
of
them
,
saith
the
Lord
,
for
I
will
forgiue
their
iniquities
,
and
J
will
remember
their
sinne
no
more
.
Jeremiah
31.34
.
Zanchius
in
Epist.
ad
Ephes.
cap.
4.
And
as
there
are
two
sorts
of
men
in
the
Church
who
professe
Christ
:
The
first
of
Hypocrites
,
who
do
brag
indeed
of
the
knowledge
of
Christ
,
and
in
words
doe
confesse
him
to
be
true
God
,
and
true
man
,
and
a
Sauiour
,
but
in
their
deeds
they
deny
him
,
alwaies
liuing
in
their
sins
,
and
neuer
repenting
;
yea
,
howsoeuer
they
professe
an
obedience
to
the
Law
of
God
,
performing
(
or
rather
seeming
outwardly
to
performe
)
some
of
the
Commandements
,
yet
in
their
minds
and
hearts
they
loue
not
the
Law
of
God
,
yea
,
rather
they
hate
it
;
nor
are
they
delighted
with
the
Law
,
but
rather
loathe
and
dislike
it
,
they
themselues
being
but
Hypocrites
,
and
their
profession
mere
Hypocrisie
.
The
second
kind
,
are
of
the
elect
and
regenerate
,
(
though
their
regeneration
in
this
life
bee
imperfect
)
and
these
are
they
who
doe
so
know
Christ
and
beleeue
in
him
,
Psal.
51.
Mat.
26.75
.
Luke
15.21
.
Nam
●isi
Deum
ex
animo
diligunt
,
&
sincere
cordis
affectu
:
multam
tamen
adhuc
cordis
&
animae
partem
occupatam
habent
carnis
cupiditatibus
,
quibus
retrahuntur
&
●istuntur
quo
minus
citato
ad
deum
cursu
pergant
.
Calvin
.
Institut.
lib.
3.
cap
19.
sect.
4.
Rom.
7.
Quid
hic
faciciam
cum
sentiunt
nihil
se
minus
quam
legem
praestare
?
volunt
,
aspirant
,
conantur
,
Sed
nihil
ea
qua
decei
perfectione
.
Calvin
.
lib.
3.
ca.
19.
sect
4.
A
twofold
imperfect
kno
l●dge
.
that
they
doe
studie
and
endeuour
truly
and
sincerely
to
compose
and
frame
their
liues
according
to
his
will
and
example
;
and
if
at
any
time
they
fall
into
sinne
,
into
the
breach
of
Gods
Commandements
,
by
their
owne
weakenesse
,
and
the
tentations
of
their
enemies
,
the
World
,
the
Flesh
,
or
the
Diuell
:
yet
with
Dauid
,
or
Peter
,
or
the
Prodigall
,
they
are
truly
sorrowful
,
and
vnfeignedly
repenting
,
they
returne
againe
to
God
the
Father
of
mercie
,
to
Christ
their
most
gracious
redeemer
,
and
being
reassured
of
the
free
remission
of
their
sinnes
in
him
,
they
rise
as
it
were
from
death
to
life
,
from
sinne
to
righteousnesse
;
and
being
inflamed
with
a
loue
of
God
and
of
Christ
,
with
a
loue
and
delight
in
his
law
(
though
imperfect
also
)
they
doe
striue
againe
,
and
earnestly
endeauour
to
fulfill
the
same
:
and
although
they
see
that
they
are
not
able
to
keepe
the
commandements
as
they
should
,
(
often
complaining
with
Paul
of
their
owne
weakenesse
)
yet
leaue
they
not
off
to
desire
,
(
though
this
also
be
sometime
eclypsed
and
weakened
,
and
not
all
times
alike
)
dayly
striuing
to
put
off
the
old
man
,
and
to
be
cloathed
with
the
new
.
As
there
are
these
2.
kinds
of
men
(
I
say
)
the
one
imperfect
hypocrites
,
hated
of
God
:
the
other
imperfect
Christians
,
like
good
souldiers
in
the
Church
militant
,
striuing
,
fighting
,
combating
for
this
perfection
;
and
beloued
of
God
in
Christ
:
so
is
there
a
twofold
imperfect
knowledge
.
The
first
a
bare
naked
historicall
,
hypocriticall
knowledge
,
cold
,
carnall
,
dead
,
fruitlesse
and
without
efficacy
,
residing
onely
in
the
minde
and
vnderstanding
,
and
shewing
it selfe
in
words
,
but
neither
pi
r●ing
the
heart
,
nor
by
renouation
of
life
stirring
vp
that
man
in
whom
it
is
,
to
the
good
of
his
neighbour
,
or
glory
of
God
.
And
this
in
the
Scripture
is
called
a
dead
faith
by
Saint
Iames
,
Iam.
2.20
.
Mat.
13.4
,
5
,
6
a
temporary
faith
by
our
Sauiour
,
and
an
hypocritical
faith
by
Saint
Paul
;
because
it
is
a
knowledge
without
practise
,
a
faith
not
working
by
loue
,
like
that
of
the
seruant
who
knowes
his
masters
will
,
but
doth
it
not
,
Luk.
12
,
47
:
or
that
of
the
Gentiles
who
did
know
God
,
but
did
not
glorifie
him
as
God
,
Rom.
1.21
.
Or
lastly
like
that
of
the
Deuill
,
Mar.
1.24
.
1.
Cor.
8.1
.
who
did
know
Christ
,
confessed
him
to
be
the
holy
One
of
God
,
but
was
nothing
bettered
by
his
knowledge
.
And
this
knowledge
edifieth
not
,
but
puffeth
vp
,
Luk.
12.47
.
saith
the
Apostle
,
and
in
stead
of
comfort
bringeth
confusion
to
the
soule
:
For
he
that
knoweth
the
will
of
his
Master
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
There
is
a
second
knowledge
therefore
,
which
though
it
be
imperfect
,
yet
it
is
true
,
certaine
and
sound
,
liuely
,
operatiue
,
and
effectuall
;
a
spirituall
knowledge
working
in
vs
a
loue
of
God
and
of
Christ
,
a
delight
in
his
law
,
and
a
desire
to
fulfill
it
,
such
a
knowledge
,
Qua
immutamur
,
ita
vt
quae
novimus
opere
conemur
exprimere
(
as
Peter
Martyr
Pet.
Martyr
loc.
Com.
well
describes
it
)
by
which
we
are
changed
and
become
new
men
,
so
that
those
things
which
we
know
inwardly
in
our
minds
and
vnderstandings
,
we
endeauour
to
expresse
outwardly
in
our
liues
and
conuersations
;
Mat.
7.21
.
This
is
the
knowledge
of
the
Saints
,
who
striue
not
to
be
hearers
of
the
word
onely
,
but
doers
,
as
Saint
Iames
exhorts
,
Iames
1.22
.
And
as
Aquinas
Aquinas
prim
.
part
.
sum
.
quaest.
12.
art.
13.
Vide
Suar.
in
Thom.
1.
Cor.
2.8
,
9
,
10
,
&c.
and
the
Schooles
dispute
the
question
concerning
the
knowledge
of
God
,
whether
by
grace
we
haue
a
more
high
and
excellent
knowledge
then
that
which
is
obtained
by
naturall
reason
,
and
(
agreeable
to
Saint
Paul
)
conclude
the
question
affirmatiuely
:
so
may
we
more
fully
conclude
of
the
knowledge
of
Christ
,
That
there
is
none
obtained
by
naturall
reason
,
or
if
any
,
it
is
onely
that
carnall
,
naked
,
and
speculatiue
knowledge
which
is
vnprofitable
.
But
for
this
practicall
,
this
sound
and
sauing
knowledge
,
it
is
not
onely
obtained
,
but
also
increased
by
grace
,
and
by
grace
it
feedeth
and
nourisheth
our
soules
in
faith
,
and
hope
,
and
charity
,
to
eternall
life
.
And
thus
you
see
what
is
to
be
knowne
concerning
Christ
,
and
what
this
spirituall
knowledge
of
Christ
is
,
of
which
our
Apostle
speakes
(
in
the
occasion
of
my
text
)
which
is
so
necessary
,
so
profitable
,
2.
Cor.
5.16
.
so
comfortable
for
euery
Christian
soule
.
I
come
now
to
the
vse
,
that
I
may
build
somewhat
vpon
this
foundation
worth
your
obseruing
.
First
then
,
if
knowledge
,
1.
Teachers
of
Ignorance
,
iustly
condemned
.
D.
Col.
in
Confer
.
with
M.
Iewel
.
See
Iewels
reply
Article
127
pag
471.
Nicola
.
Cusan
.
Exercit
lib
6.
vbi
Ecclesia
.
and
the
knowledge
of
Christ
be
so
excellent
;
how
much
are
those
to
be
blamed
,
who
are
not
ashamed
to
preach
ignorance
,
or
at
least
in
their
practise
to
muffle
the
people
in
their
superstitious
blindnesse
,
and
hide
from
them
this
knowledge
,
yea
this
most
excellent
knowledge
of
Christ
,
making
ignorance
the
mother
of
deuotion
,
and
vnreasonable
obedience
without
knowledge
(
as
a
horse
obeyeth
his
master
)
to
bee
the
most
perfect
and
commendable
?
And
with
this
did
the
Pope
in
old
time
hoodwinke
and
blindfold
the
Princes
of
the
world
,
vsing
them
as
the
Philistims
did
Sampson
,
putting
out
the
eyes
(
not
of
their
bodies
)
but
of
their
soules
,
so
enthralling
them
in
that
blacke
dungeon
of
darkenesse
,
that
they
could
not
see
their
miserable
bondage
,
O
miseres
Imperatores
&
sc●●lares
Principes
qui
ha●
&
alia
sustinetis
,
&
vos
s●ruos
Ecclesia
facitis
.
Pet.
Ferra
.
i●n
.
Citat
.
ab
li●●v
.
inter
testes
●
e●tatis
.
Reuel
.
●6
.
13
.
but
willingly
(
or
rather
by
constraint
through
the
pride
and
ambition
of
Antichrist
)
subiecting
themselues
to
be
his
vassals
,
to
hold
his
sti●rop
,
to
leade
his
horse
,
to
kneele
downe
and
kisse
his
foote
,
and
like
lackies
to
runne
and
waite
on
him
at
his
pleasure
.
For
that
was
th●ir
houre
and
the
power
of
darkenesse
,
as
our
Sauiour
once
said
to
the
chiefe
Priests
and
Elders
their
predecessours
,
Luk.
22.53
.
And
such
hath
since
beene
the
practise
of
those
Romish
locusts
,
those
frogges
that
crawle
out
of
the
mouth
of
the
Beast
,
binding
the
people
in
ignorance
by
their
prayers
in
an
vnknowne
tongue
:
setting
them
their
Aue-maries
and
Pater-nosters
,
which
they
vnderstood
not
;
and
keeping
the
Sacred
Scriptures
,
the
Key
of
knowledge
from
them
:
Contrarie
to
the
command
of
Christ
who
bids
,
Search
the
Scriptures
:
John
5.39
.
to
the
practise
of
the
Apostles
;
who
without
question
preached
in
a
tongue
not
vnknowne
to
the
people
to
whom
they
spake
.
For
to
what
end
else
had
they
that
admirable
gift
of
tongues
bestowed
vpon
them
,
Acts
2.4
.
or
why
did
Saint
Paul
commend
it
,
1
Cor.
14.2
.
and
exhort
so
earnestly
vnto
it
?
And
contrarie
to
the
iudgement
,
doctrine
,
and
practise
of
the
ancient
Fathers
.
For
why
else
did
St.
Hierome
translate
the
Scriptures
into
the
Dalmaticke
or
Slauon
tongue
,
Alphonsus
de
Haeres
.
lib.
1.
ca.
13.
(
as
Alphonsus
de
Castro
confesseth
)
if
he
would
not
haue
had
the
people
to
haue
vnderstood
them
?
Or
why
did
S.
Augustine
exhort
the
Priests
of
his
time
,
to
correct
the
errors
of
their
Latine
speech
?
and
giue
them
this
reason
(
which
agreeth
with
that
of
the
Apostle
)
Vt
Populus
ad
id
quod
planè
intelligit
,
dicat
Amen
;
1
Cor.
14.16
.
That
the
people
vnto
the
thing
which
they
plainly
vnderstand
may
say
,
Amen
;
if
he
would
haue
had
the
people
ignorant
,
or
to
be
blind-folded
for
want
of
this
diuine
and
excellent
knowledge
?
In
a
word
,
why
doth
the
Apostle
exhort
,
That
the
word
of
God
should
dwell
plentifully
in
the
Colossians
:
August
.
de
Catechizandes
rudibus
,
cap.
9.
In
all
wisedome
,
teaching
and
exhorting
one
another
in
Psalmes
and
hymnes
,
and
spirituall
songs
,
singing
with
grace
in
their
hearts
?
Coloss.
3.16
.
(
which
S.
Hierom
vnderstands
of
the
lay
people
:
)
or
why
did
Origen
wish
,
Hiero.
in
cap.
3.
Epist.
ad
Colos.
Origen
.
in
Esay
.
hom.
2.
Chrysost.
Hom.
Epist
ad
Colos.
Chrysost.
Hom.
2
in
Ioh.
that
all
would
do
that
which
is
written
,
Search
the
Scriptures
?
or
S.
Chrysostome
,
so
earnestly
exhort
,
Audite
seculares
omnes
,
&c.
Heare
ye
men
of
the
world
,
get
ye
the
Bible
that
most
wholesome
remedie
for
the
soule
.
And
againe
,
Hearken
not
hereunto
only
in
the
Church
,
but
also
at
home
,
let
the
husband
with
the
wife
,
let
the
father
with
the
childe
talke
together
of
these
matters
,
and
both
too
and
fro
let
them
enquire
,
and
giue
their
iudgements
,
and
would
to
God
they
would
begin
this
good
custome
?
Why
,
I
say
,
doe
these
Fathers
so
earnestly
commend
Knowledge
,
if
Ignorance
were
better
,
or
that
it
were
good
to
lull
the
people
asleepe
with
their
faith
in
grosse
,
to
beleeue
as
the
Church
beleeues
,
with
their
knowledge
in
grosse
?
to
be
contented
with
that
which
is
locked
vp
in
the
Priests
closet
;
to
barre
them
from
the
Scriptures
,
the
Church
,
or
whatsoeuer
may
bring
them
out
of
darkenesse
into
light
,
or
from
the
power
of
Satan
and
his
Antichrist
,
vnto
God
?
In
a
word
,
if
this
were
the
minde
of
these
holy
Fathers
(
whose
disciples
these
men
would
make
the
world
beleeue
,
they
only
are
)
why
then
are
they
contrarie
to
the
Fathers
in
practise
,
depriuing
the
people
of
the
meanes
of
knowledge
,
and
daily
spreading
the
vaile
of
ignorance
ouer
their
hearts
?
Certainely
I
can
giue
no
other
reason
but
that
of
S.
Chrysostome
,
Chrysost.
in
Opere
imperfect
.
Hom.
44.
which
is
most
proper
vnto
them
;
Haeretici
sacerdotes
claudunt
ianuas
veritatis
,
&c.
These
Hereticall
Priests
shut
vp
the
gates
of
the
Truth
,
for
they
know
that
if
the
Truth
be
once
laid
open
,
their
Church
shall
be
forsaken
,
and
they
from
their
pontificiall
dignitie
,
shall
be
humbled
and
brought
downe
to
the
common
and
base
estate
of
the
people
.
August
.
in
Psal.
33.
And
that
of
S.
Augustine
is
truly
verified
not
only
of
the
people
who
are
their
disciples
,
but
of
the
Priests
themselues
,
Erat
in
illis
regnum
Ignorantiae
,
id
est
,
regnum
erroris
.
There
was
(
nay
there
is
)
in
them
the
kingdome
of
Ignorance
,
that
is
,
(
not
of
Deuotion
but
)
of
Errour
;
or
if
not
of
ignorance
,
then
certainly
of
malice
.
For
as
it
is
related
of
Caligula
that
he
set
golden
loaues
,
and
all
other
seruices
of
gold
before
his
guests
and
bade
them
eate
;
so
these
like
Tyrants
ouer
the
consciences
of
poore
Christians
,
set
their
Golden-Latine-seruice
before
the
people
;
but
hoodwinke
their
eyes
,
and
manacle
their
hands
;
that
though
they
heare
,
yet
can
they
not
see
,
nor
vnderstand
,
and
therefore
neither
receiue
,
nor
taste
of
it
,
neither
be
mooued
to
repentance
,
nor
get
any
comfort
or
quiet
to
their
conscience
:
and
then
what
profit
can
it
be
vnto
them
?
For
what
profiteth
a
golden
key
,
August
.
de
Doctrina
Christiana
lib
4.
cap.
11.
Quid
p●edest
Clauis
aurea
si
aperire
quod
volumus
non
potest
?
aut
quid
obest
lignea
si
hoc
potest
,
quando
nihil
quaerimus
nisi
aperire
quod
clausum
erat
?
2.
Sam.
16.10
s●ith
S.
Augustine
,
if
it
cannot
open
,
that
we
desire
to
be
opened
?
or
what
hurteth
a
woodden
key
if
it
be
able
to
open
,
seeing
wee
desire
nothing
but
that
the
thing
that
is
shut
may
be
opened
vnto
vs
?
Knowledge
in
our
mother
tongue
by
reading
of
the
Scriptures
,
by
comming
to
the
Church
,
by
hearing
of
Diuine
Seruice
and
word
of
God
preached
,
is
farre
better
then
ignorance
in
the
Latine
,
Greeke
,
or
Hebrew
which
is
not
vnderstood
.
To
conclude
this
then
,
as
Dauid
once
speak
to
Abishai
,
vpon
another
occasion
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
What
haue
I
to
do
with
you
,
or
what
busines
is
there
betweene
me
and
you
,
ye
sonnes
of
Zeruiah
?
(
for
so
much
the
Hebrew
imports
)
So
let
euery
true
Christian
say
to
these
Deceiuers
,
who
creepe
into
mens
houses
,
2.
Tim.
3.6
.
and
leade
aside
simple
women
;
who
with
signes
and
lying
wonders
,
bewitch
their
hearers
that
they
imbrace
darkenesse
rather
then
light
,
(
because
they
receiue
not
the
loue
of
the
truth
,
2
Thes.
2.10
.
that
they
might
be
saued
;
)
What
haue
we
to
doe
with
you
yea
teachers
of
lyes
?
for
what
fellowship
hath
light
with
darkenesse
?
or
the
sonnes
of
knowledge
with
the
professors
of
ignorance
?
It
is
not
ignorance
but
knowledge
,
yea
this
true
knowledge
of
Christ
,
that
bringeth
true
ioy
and
gladnesse
to
the
soule
.
2
Those
that
delight
in
Ignorance
,
to
be
lamented
.
In
the
second
place
therefore
,
I
cannot
but
grieue
at
those
,
who
liuing
in
the
cleare
light
and
Sun-shine
of
the
Gospel
,
wilfully
shut
their
eyes
,
barring
themselues
from
the
light
,
and
louing
darkenesse
,
as
the
delight
of
their
soule
;
who
grope
at
noone
day
,
and
hugge
the
mists
of
blindnesse
,
going
on
in
their
idle
and
carelesse
securitie
,
lest
they
should
see
the
light
,
and
vnderstand
the
pathes
in
which
they
tread
:
who
though
they
make
an
outward
shew
of
Christianitie
,
yet
are
they
zealous
in
seeking
for
honours
,
riches
,
and
the
trash
of
the
world
;
but
carelesse
and
negligent
in
the
search
of
diuine
wisedome
.
But
doth
not
Wisedome
cry
?
Prou.
8.1
.
and
vnderstanding
vtter
her
voyce
?
How
long
ye
simple
ones
,
will
ye
loue
simplicitie
?
and
ye
fooles
hate
knowledge
?
Prou.
1.22
.
Is
not
the
merchandise
of
wisedome
better
then
siluer
,
Prou.
3.14.15
and
the
gaine
thereof
then
fine
gold
?
Is
not
knowledge
more
precious
then
rubies
?
or
what
canst
thou
desire
that
may
be
compared
to
her
?
Why
then
in
the
middest
of
knowledge
dost
thou
liue
in
ignorance
?
why
dost
thou
not
seeke
after
her
,
as
for
siluer
,
and
desire
her
more
then
the
choicest
gold
?
O
beloued
,
how
miserable
are
these
men
,
who
hauing
liued
many
yeeres
vnder
the
Ministery
of
the
Gospel
,
are
yet
ignorant
of
this
knowledge
of
Christ
,
Heb.
6.1
.
and
had
neede
to
be
instructed
,
euen
in
the
first
principles
of
the
Oracles
of
God!
who
are
ignorant
and
wilfully
ignorant
,
which
addeth
to
their
sinne
.
A
twofold
Ignorance
.
For
there
is
a
two-fold
ignorance
;
the
first
a
simple
or
single
ignorance
,
which
is
that
depriuation
of
knowledge
,
1.
Simple
Ignorance
.
or
defect
of
vnderstanding
,
or
blindnesse
of
the
minde
,
which
did
rise
and
spring
from
the
fall
of
our
first
parents
,
and
was
deriued
to
vs
through
the
muddy
channell
of
our
naturall
corruption
.
Of
this
S.
Paul
,
1.
Cor.
2.14
.
The
naturall
man
perceiueth
not
the
things
of
the
Spirit
of
God
,
nor
can
he
know
them
,
because
they
are
spiritually
discerned
.
Thus
many
a
man
is
ignorant
of
the
Gospel
,
because
he
hath
neuer
beene
taught
it
;
And
this
is
that
darkenesse
in
which
naturall
men
delight
and
sport
themselues
like
a
childe
that
is
borne
in
a
dungeon
,
because
they
know
not
the
benefit
of
the
light
.
But
this
ignorance
is
banished
by
education
,
and
the
excellent
meanes
of
diuine
instruction
.
2.
Grosse
and
carelesse
Ignorance
.
Secondly
,
there
is
Ignorantia
crassa
&
supina
,
A
grosse
carelesse
and
wilfull
ignorance
,
such
as
that
of
the
Scribes
and
Pharises
,
who
although
they
did
heare
the
preaching
of
Christ
,
and
saw
his
miracles
,
yet
would
they
not
beleeue
nor
be
instructed
.
For
the
god
of
this
world
had
blinded
their
eyes
,
lest
the
light
of
the
glorious
Gospell
of
Christ
should
shine
vnto
them
.
And
of
this
one
well
obserueth
,
Qui
ex
crassa
&
supina
ignorantia
peccat
,
D.
Case
in
A.B.C.
Moral
.
Philos.
duplici
poena
dignus
est
,
vna
pro
voluntaria
ignorantia
,
altera
pro
scelere
quod
commisit
.
He
that
sinnes
of
a
grosse
and
carelesse
ignorance
,
deserues
a
double
punishment
,
one
for
his
wilfull
ignorance
,
and
another
for
the
wickednesse
he
hath
committed
.
And
this
for
the
most
part
is
that
kinde
of
ignorance
that
reignes
now
in
the
world
;
because
they
esteeme
not
of
the
ordinances
of
God
,
nor
desire
truly
as
they
ought
to
be
instructed
by
them
.
Therfore
they
endeauour
not
to
know
God
nor
Christ
as
they
should
,
but
delight
rather
in
ignorance
;
for
which
cause
God
oftentimes
giues
them
vp
(
as
he
did
the
Gentiles
)
to
a
reprobate
minde
,
to
doe
those
things
which
are
not
comely
,
Rom.
1.28
.
and
hauing
their
cogitations
darkened
,
they
worke
all
vncleannesse
euen
with
greedinesse
,
Ephes.
4.18
,
19.
August
.
Tom.
7.
contra
Iulian
.
Pelag.
This
ignorance
,
was
the
punishment
of
sinne
,
and
sinne
it selfe
,
and
the
cause
of
sinne
,
as
S.
Augustine
concludes
out
of
the
Scriptures
.
And
therefore
there
is
no
cause
why
men
should
delight
in
ignorance
or
in
the
light
of
knowledge
couer
themselues
with
the
thicke
clouds
of
ignorance
as
it
were
with
a
garment
.
It
is
S.
Chrysostomes
S.
Chrysost.
Hom.
9.
in
Epist.
ad
Coloss.
obseruation
,
That
this
is
the
cause
of
all
euils
,
that
the
Scriptures
are
vnknowne
;
and
it
may
well
be
verified
of
the
want
of
this
diuine
knowledge
,
this
knowledge
of
Christ
which
is
comprehended
in
the
Scripture
,
as
the
pearle
is
closed
in
the
shell
.
Ignorance
is
the
mother
of
errour
(
saith
Fulgentius
.
Fulgentius
Episcop.
lib.
1.
fol.
29.
Concil.
Tolet
.
4.
can
.
24.
Ant.
in
Meliss
.
part.
1.
ser.
50.
Max.
serm.
17.
)
To
whom
the
fourth
Toletan
Councell
agrees
,
canon
the
24.
Socrates
being
asked
,
what
was
the
most
beautifull
creature
?
hee
answered
:
A
man
decked
and
garnished
with
learning
;
And
Diogenes
,
being
demanded
what
burden
the
earth
did
beare
most
heauy
?
He
answered
,
An
ignorant
and
illiterate
man
.
If
these
Philosophers
did
thus
iudge
of
the
excellencie
of
knowledge
,
and
the
vilenesse
of
ignorance
;
how
should
Christians
blush
for
shame
,
that
hauing
liued
so
long
in
the
Schoole
of
Christ
,
they
may
yet
be
found
ignorance
of
Christ
,
and
of
the
way
to
happinesse
?
For
this
without
question
will
prooue
to
be
true
,
if
they
should
be
Catechized
euen
in
the
beginnings
of
the
doctrine
of
Christ
.
But
as
the
Lord
by
the
Prophet
demands
the
question
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
What
is
the
cause
of
so
much
ignorance
in
the
light
of
the
Gospell
?
What
is
the
defection
,
Quest.
1
the
failing
or
transgression
of
Jacob
,
or
as
it
is
read
in
the
old
translation
of
Pagnine
,
What
is
the
cause
of
the
failing
or
preuarication
of
Iacob
?
so
may
some
man
demand
here
:
What
is
this
ignorance
of
Christians
?
or
rather
,
what
is
the
cause
of
this
want
of
the
knowledge
of
Christ
,
since
by
the
grace
of
God
the
light
of
the
Gospel
shineth
so
clearely
amongst
vs
?
And
I
answer
.
First
,
that
the
cause
is
in
the
learners
:
Answ.
1.
In
hearers
the
first
cause
of
ignorance
is
idlenesse
,
want
of
meditation
and
prayer
.
for
some
there
are
who
although
the
meanes
of
getting
this
knowledge
be
offered
vnto
them
,
yet
will
they
not
seeke
nor
labour
to
obtaine
it
;
they
lend
onely
their
eares
to
the
preacher
for
the
time
of
the
Sermon
,
but
they
are
so
idle
,
they
will
neyther
spend
any
time
in
meditation
to
increase
and
better
their
knowledge
,
nor
pray
for
the
blessed
Spirit
to
assist
them
;
therefore
they
heare
,
but
they
vnderstand
not
,
they
are
alwayes
learning
,
2.
Tim.
37.
but
neuer
come
to
the
knowledge
of
the
truth
.
Non-proficiency
in
the
schoole
of
Christ
is
their
sin
,
and
a
Non
noui
,
Mat.
25.12
.
I
know
you
not
,
shal
one
day
be
their
punishment
except
they
repent
.
Otium
stultitiam
,
labor
scientiam
generat
,
saith
Hugo
.
Hugo
de
Claustro
animae
.
Idlenes
breedes
folly
,
but
it
is
labour
and
industry
that
begets
vnderstanding
.
As
there
is
no
fruite
to
be
loooked
for
vpon
that
tree
where
buds
and
blossomes
haue
not
first
appeared
;
so
ordinarily
,
no
divine
and
spirituall
knowledge
of
Christ
,
where
labour
and
industry
,
and
the
grace
of
God
,
haue
not
first
beene
the
vshers
.
Therefore
when
Demosthenes
was
asked
,
how
hee
came
to
be
so
eloquent
an
Oratour
;
he
answered
,
St●laeus
serm.
27.
Plus
olei
quàm
vini
mihi
consumptum
est
:
I
haue
spent
a
great
deale
more
oyle
then
wine
;
intimating
thereby
that
hee
had
not
gotten
his
eloquence
without
labour
and
study
both
day
and
night
.
But
many
men
now
adayes
spend
more
wine
then
they
doe
oyle
,
and
that
is
the
reason
why
they
want
this
excellent
treasure
of
diuine
knowledge
;
they
are
like
those
who
refuse
the
nut
because
they
will
not
take
paynes
to
breake
the
shell
;
Simil.
or
like
a
man
who
loseth
a
rich
treasure
,
because
hee
will
not
labour
to
digge
it
out
of
the
earth
;
or
like
him
who
neglects
a
pretious
Diamond
or
Orient
pearle
,
because
he
will
not
stoope
to
take
it
vp
.
But
this
man
shall
be
marked
with
the
brand
of
folly
,
and
ignorance
shall
for
euer
dwell
in
his
forehead
,
when
those
who
are
industrious
shall
obtaine
knowledge
,
and
delight
themselues
with
vnderstanding
.
2.
Note
.
And
here
you
may
soone
espie
the
cause
,
why
so
many
students
in
the
Vniuersities
,
and
Lawyers
at
Innes
of
Court
,
come
so
vnfurnished
,
the
one
to
the
Pulpit
,
the
other
to
the
Barre
;
the
one
to
feede
the
soules
of
their
flockes
,
the
other
skilfully
&
honestly
to
pleade
the
rightfull
cause
of
their
poore
clyents
.
They
spend
more
wine
then
oyle
;
&
hence
we
so
often
heare
words
without
knowledge
,
without
matter
,
without
method
,
light
as
vanity
,
full
of
weakenesse
,
ignorance
,
and
indiscretion
,
because
they
are
laborious
in
sowing
the
seeds
of
folly
,
and
idle
,
spending
little
or
no
time
for
this
diuine
and
most
excellent
knowledge
.
But
as
it
is
related
of
Bion
the
Philosopher
,
Max.
serm.
1.
that
meeting
with
one
of
his
friends
,
who
was
curiously
busied
to
haue
his
picture
in
stone
,
cut
like
vnto
him
,
but
carelesse
for
the
study
of
learning
,
he
reprooued
him
on
this
manner
:
Tu
vt
tibi
similis
lapis
fieret
,
curasti
,
ac
ipse
ne
lapidi
similis
fias
non
curas
?
Hast
thou
beene
so
carefull
that
the
stone
might
be
made
like
thee
,
and
art
thou
not
carefull
,
that
thou
(
by
ignorance
)
be
not
made
like
vnto
the
stone
?
so
may
we
conclude
of
these
sonnes
of
vanity
,
Are
yee
so
carefull
to
fulfill
your
lusts
,
which
will
procure
your
destruction
;
and
so
negligent
to
be
filled
with
diuine
knowledge
which
would
fill
you
with
happinesse
?
Bee
industrious
,
striue
and
pray
for
this
knowledge
:
Thus
shall
you
escape
the
fetters
of
ignorance
,
and
this
diuine
knowledge
shall
guide
your
soules
to
felicity
.
Secondly
,
2.
Second
cause
of
ignorance
in
hearers
is
an
opinion
that
they
are
too
old
.
Ioh.
3.4
.
some
there
are
who
thinke
themselues
too
olde
to
learne
,
and
therefore
they
continue
in
ignorance
,
and
refuse
to
labour
for
this
diuine
knowledge
.
But
as
it
is
true
of
regeneration
,
a
man
may
bee
borne
againe
when
he
is
olde
,
contrary
to
the
opinion
of
Nicodemus
,
Ioh.
3.
yea
it
is
necessary
he
should
,
because
otherwise
he
cannot
enter
into
heauen
:
so
is
it
true
of
this
divine
knowledge
,
this
spirituall
knowledge
of
Christ
;
a
man
may
learne
when
he
is
old
,
yea
hee
ought
to
learne
and
labour
for
this
most
comfortable
knowledge
,
because
without
knowledge
he
cannot
attaine
saluation
.
Ioh.
17.3
.
August
epist.
ad
Hieron
.
Magis
tamen
decet
discere
quam
ignorare
.
It
was
S.
Augustines
opinion
,
that
to
learne
that
which
is
needfull
,
no
age
should
seeme
too
late
,
because
although
it
is
more
fit
for
old
men
to
teach
then
to
learn
,
yet
it
is
more
fit
to
learn
then
to
be
ignorant
.
To
refuse
learning
and
diuine
knowledge
,
because
a
man
is
old
,
is
as
if
a
thirsty
traueller
should
refuse
to
drinke
,
because
he
had
gone
a
long
iourney
before
he
could
get
it
.
And
what
is
more
foolish
(
saith
Seneca
)
then
because
thou
hast
not
learned
a
long
time
,
Senec.
epist.
76.
not
to
learne
at
all
?
Omnis
aetatis
homines
schola
admittit
,
The
schoole
admittes
men
of
euery
age
,
Philostratus
:
Honestum
est
&
seni
dicere
etc.
as
well
olde
as
young
.
Therefore
as
Philostratus
relates
of
Marcus
the
Emperour
,
that
when
Lucius
came
to
Rome
,
meeting
the
Emperour
,
he
asked
him
whither
he
went
,
and
for
what
cause
:
to
whom
the
Emperour
answered
,
It
is
an
honest
thing
euen
for
an
old
man
to
tell
you
,
I
goe
to
Sextus
the
Philosopher
,
Vt
discam
quae
nondum
scio
;
that
I
may
learne
those
things
which
I
know
not
.
And
it
is
related
of
Themistocles
,
that
hauing
liued
a
hundred
&
seuen
yeres
,
Brusius
lib.
3.
cap.
31.
and
being
ready
to
dye
,
he
affirmed
that
he
had
spent
all
his
time
in
the
honest
study
of
Philosophy
for
the
vse
and
good
of
men
;
but
now
it
did
grieue
him
that
he
was
then
to
depart
this
life
when
he
did
but
begin
to
be
wise
by
the
study
of
learning
:
so
that
if
he
had
liued
longer
,
he
would
still
haue
laboured
for
perfection
in
knowledge
,
and
well
he
might
:
Diogen
.
lib.
3.
cap.
31.
for
learning
and
knowledge
is
profitable
for
all
ages
,
for
all
persons
,
for
all
estates
;
it
bringeth
sobriety
to
young
men
,
solace
and
comfort
to
olde
men
,
riches
to
poore
men
,
ornaments
to
rich
men
,
as
Diogenes
Laertius
w●ll
obserued
.
And
if
this
be
the
fruite
of
morall
learning
,
much
more
excellent
is
the
benefite
of
this
spirituall
and
sauing
knowledge
of
Christ
,
from
whence
Saint
Paul
inferres
our
new
creation
;
and
therefore
let
no
man
make
excuse
,
but
seeke
with
diligence
to
obtaine
it
.
Thirdly
and
lastly
,
this
deceiueth
many
(
saith
Hugo
Hugo
lib.
de
didasc
.
A
third
cause
of
ignorance
in
hearers
,
that
they
thinke
they
haue
knowledge
sufficient
.
)
that
they
would
seeme
to
be
wise
before
the
time
;
they
thinke
if
they
haue
but
a
sprinkling
of
this
diuine
knowledge
,
they
haue
sufficient
,
and
they
neede
not
l●bour
for
any
more
;
But
as
it
is
with
the
light
of
a
lampe
,
except
you
daily
feede
it
with
oyle
,
the
light
will
soone
bee
extinguished
,
so
is
it
with
the
light
of
this
diuine
knowledge
;
except
you
daily
increase
it
by
adding
of
what
you
haue
not
,
you
will
easily
forget
what
you
haue
.
If
you
annoint
Cedar
or
Iuniper
wood
with
oyle
,
no
canker
will
eate
it
.
So
if
you
bestow
the
oyle
of
industry
vpon
your
knowledge
,
the
worme
of
ignorance
cannot
hurt
it
.
But
as
a
standing
poole
will
soonest
putrifie
,
or
be
dryed
vp
if
it
want
a
spring
to
feede
it
;
so
if
your
knowledge
stand
at
a
stay
,
or
be
not
supplyed
by
a
daily
labour
of
increase
,
it
will
quickly
be
dryed
vp
,
wither
as
the
grasse
on
the
house
top
,
and
come
to
nothing
before
you
be
aware
.
Therefore
as
in
the
parable
of
the
talents
they
that
had
increased
were
rewarded
,
and
the
vnprofitable
seruant
cast
into
vtter
darkenesse
,
Matth.
25.30
.
And
in
the
parable
of
the
seede
,
those
only
were
acceptable
with
God
,
who
did
grow
in
grace
,
bringing
forth
fruite
,
in
some
thirtie
,
in
some
sixtie
,
in
some
an
hundred
fold
.
Matth.
13.23
:
So
doth
God
require
that
our
talent
of
knowledge
should
be
increased
,
and
the
seede
of
diuine
wisedome
should
grow
in
vs
.
For
what
husbandman
will
dresse
and
till
his
field
,
if
he
hope
for
no
haruest
?
or
what
vine-dresser
will
prune
his
vines
,
if
he
despaire
of
a
vintage
?
or
what
father
will
set
his
childe
to
schoole
if
he
profite
nothing
in
learning
?
God
is
our
spirituall
husbandman
who
ploweth
vp
the
fallow
ground
of
our
hearts
:
He
is
our
vine-dresser
,
who
prunes
the
superfluous
branches
from
our
soule
.
He
is
our
heauenly
Father
who
sets
vs
to
learning
in
the
schoole
of
Christ
;
and
if
hee
finde
no
haruest
,
no
vintage
,
no
increase
in
diuine
knowledge
,
hee
may
well
complaine
against
vs
,
as
he
did
against
Israel
,
Esay
5.4
.
What
could
J
haue
done
more
to
my
vineyard
that
I
haue
not
done
vnto
it
?
wherefore
when
I
looked
that
it
should
bring
foorth
grapes
,
brought
it
forth
wilde
grapes
?
Yea
he
may
threaten
vs
with
destruction
for
our
vnfruitfulnesse
,
as
he
did
them
,
Esay
,
5.5
,
6.
For
as
the
earth
which
drinketh
in
the
raine
that
commeth
oft
vpon
it
,
and
bringeth
foorth
herbs
meete
for
them
by
whom
it
is
dressed
,
receiueth
blessing
of
God
;
but
that
which
beares
thornes
and
bryers
,
is
reiected
and
nigh
vnto
cursing
,
whose
end
is
to
be
burned
,
Heb.
6.7
,
8
:
So
likewise
,
those
who
receiue
the
treaties
of
this
knowledge
,
so
that
they
profite
thereby
,
there
is
a
blessing
attends
the●
;
and
for
the
rest
who
thinking
themselues
to
be
wise
enough
,
become
fooles
,
Rom
,
1.
Rom.
1.22
.
God
striketh
them
so
with
blindnesse
,
that
they
are
hood-winked
with
ignorance
,
and
whiles
they
seeke
for
truth
,
they
find
falshood
,
and
are
fettered
with
errour
;
as
the
Aegyptians
were
with
the
bands
of
darkenesse
,
Exodus
,
10.23
.
And
thus
you
see
the
first
cause
why
at
noone
daies
there
is
such
darkenesse
,
and
in
the
aboundance
of
knowledge
,
such
aboundance
of
ignorance
dwelleth
amongst
vs
:
It
is
the
fault
of
the
hearers
,
some
being
idle
,
not
respecting
knowledge
,
others
thinking
themselues
too
old
,
neglect
instruction
;
and
others
being
wise
in
their
owne
conceites
,
content
themselues
with
ignorance
,
and
refuse
to
labour
for
increase
in
Diuine
wisdome
.
But
is
there
no
other
cause
,
may
some
man
demand
?
Quest.
2
2.
Cause
of
igrancc
in
teachers
.
Answere
.
Plato
lib.
6.
de
Rep.
I
answere
yes
.
There
may
bee
a
fault
in
the
Master
as
well
as
in
the
Scholler
,
in
the
Preacher
as
well
as
in
the
people
.
It
was
the
precept
of
Plato
,
whosoeuer
doth
desire
to
be
learned
and
wise
,
he
ought
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
to
bee
desirous
of
learning
,
of
hearing
,
asking
and
enquiring
of
those
things
which
are
heard
.
These
are
three
good
properties
in
a
Scholler
.
And
there
are
three
as
needfull
for
a
Teacher
.
The
first
,
soundnesse
of
knowledge
,
that
hee
may
bee
able
.
The
second
,
sincerity
of
heart
,
that
he
may
be
willing
.
The
third
,
aptnesse
of
method
,
that
his
Schollers
may
profit
by
him
.
Some
are
ignorant
,
and
cannot
teach
;
more
are
sloathfull
,
and
will
not
teach
;
most
,
though
they
bee
able
and
willing
,
yea
,
and
painefull
in
the
path
which
they
treade
,
yet
doe
they
neglect
the
surest
and
best
meanes
to
plant
this
Diuine
knowledge
in
the
minds
of
their
hearers
.
Quest.
3
And
what
is
this
,
may
some
man
enquire
?
Answere
.
Catechisme
the
best
meanes
to
Plant
this
Diuine
knowledge
in
the
hearts
of
men
.
I
answere
,
it
is
that
most
profitable
and
excellent
meanes
of
Catechizing
,
too
much
neglected
both
in
City
and
Countrey
,
both
here
and
abroad
.
I
confesse
our
ordinarie
preaching
is
of
admirable
profit
,
of
vnualuable
vertue
,
of
inestimable
benefit
,
to
edifie
both
the
vnderstanding
and
conscience
,
both
the
knowledge
and
practise
of
our
hearers
.
But
if
Catechizing
goe
not
before
,
if
they
bee
not
first
instructed
in
the
first
principles
of
Christian
Religion
,
wee
build
as
it
were
without
a
foundation
;
and
though
wee
edifie
their
consciences
,
and
worke
some
change
in
their
liues
,
yet
not
laying
our
ground-worke
in
method
and
order
,
confusion
ouerthroweth
the
building
,
and
after
much
labour
we
shall
finde
them
ignorant
euen
of
the
grounds
and
principles
of
the
knowledge
of
Christ
.
And
hence
it
comes
to
passe
that
they
are
so
easily
tossed
with
euerie
wind
of
vnconstant
doctrine
,
so
easily
drawne
to
error
and
heresie
,
to
make
schismes
and
diuisions
in
our
Church
;
and
wee
lay
the
blame
on
them
,
and
speake
against
them
,
when
the
fault
is
often
more
in
our
selues
.
Both
these
therefore
,
catechizing
and
preaching
,
like
Hippocrates
Twinnes
,
should
goe
hand
in
hand
together
,
that
veritie
,
and
vnitie
,
and
pietie
,
may
dwell
amongst
vs
.
To
omit
those
times
of
the
Fathers
before
and
after
the
Flood
:
The
care
of
God
himselfe
in
catechizing
of
Adam
,
writing
a
Catechisme
or
briefe
summe
of
his
Law
,
and
(
as
it
were
)
imprinting
it
in
his
heart
:
The
care
of
the
Patriarkes
to
instruct
their
Families
,
of
Shem
,
Melchizedek
,
Noah
,
Abraham
,
Moses
,
Samuel
,
Dauid
,
Josiah
,
and
the
Prophets
till
Christ
:
Oh
how
excellent
was
the
care
and
industry
of
the
Primitiue
Church
,
that
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
ground-worke
of
Christian
Doctrine
might
bring
men
to
the
knowledge
of
Christ
!
The
Apostles
themselues
did
vse
it
,
witnesse
that
of
S.
Paul
,
1
Cor.
14.19
.
In
the
Church
(
saith
he
)
I
had
rather
speake
fiue
words
with
my
vnderstanding
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
I
might
catechise
others
(
for
so
the
Greeke
signifieth
)
then
ten
thousand
words
in
an
vnknowne
tongue
:
And
before
him
,
S.
Luke
the
Euangelist
in
his
preface
to
that
most
noble
Theophilus
,
hee
giueth
the
reason
why
hee
did
write
the
Historie
of
the
Gospell
vnto
him
,
That
thou
mightest
knowe
(
saith
the
Euangelist
)
the
certaintie
of
those
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
which
thou
hast
been
catechized
or
instructed
,
as
our
Translatours
render
it
,
Luk.
1.4
.
And
hence
Apollos
,
an
eloquent
man
,
and
mightie
in
tne
Scriptures
,
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
catechized
or
instructed
in
the
way
of
the
Lord
,
Act.
18.25
.
To
illustrate
this
further
,
Isidorus
Isidorus
l●b.
2.
de
Origen
offic.
Ecclesi●st
.
cap.
10.
Diuers
orders
of
Christians
in
the
Primitiue
Church
.
1.
affirmes
,
that
there
were
three
orders
of
Lay
Christians
in
the
Primitiue
Church
.
The
first
were
the
Catechumens
,
who
were
learners
and
hearers
of
the
Catechisme
,
of
which
many
were
men
of
ripe
yeeres
,
of
Iewes
or
Gentiles
,
who
were
conuerted
to
the
Christian
Faith
,
but
not
yet
baptized
till
they
were
approued
to
bee
fit
for
the
Sacrament
.
Such
a
Catechumen
,
was
S.
Ambrose
,
when
he
was
chosen
Bishop
of
Millaine
,
the
state
of
the
Church
then
so
requiring
,
because
of
that
pestilent
Heresie
wherewith
the
Arians
had
infected
it
,
Sozomen
.
Hist.
Eccle.
lib.
6.
cap.
24.
as
Sozomen
affirmes
.
Such
a
one
was
Saint
Augustine
when
of
a
Maniche
he
was
m●de
a
Christian
,
and
wrote
diuers
Bookes
before
he
was
baptized
of
Saint
Ambrose
.
Such
a
one
was
Arnobius
,
who
being
fitted
by
catechisme
,
and
desiring
baptisme
of
the
Bishops
,
when
hee
saw
they
deferred
,
because
they
feared
least
being
a
Secular
man
,
and
abounding
with
eloquence
,
hee
might
mocke
and
abuse
the
Sacrament
:
Arnobius
aduersus
Gentes
.
for
a
testimonie
of
his
Faith
which
before
his
conuersion
he
so
much
impugned
,
hee
wrote
an
excellent
Booke
against
the
Gentiles
,
of
whose
Heathenish
religion
before
he
had
been
,
as
Eusebius
and
others
relate
.
And
such
a
Catechumen
as
one
of
them
,
S.
Paul
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Append.
Chron.
a
nouice
in
Christianitie
,
of
those
two
Greeke
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
English
,
a
new
plant
,
because
they
were
like
plants
new
set
,
such
as
were
not
yet
,
or
very
lately
baptized
,
being
scant
matriculated
,
or
their
names
entred
into
the
vniuersity
of
Christ
.
And
these
the
Latine
Church
called
Auditores
,
Tertull.
lib.
de
poenit
.
cap.
6.
Cypr.
Epist
.
13.
The
second
sort
of
Lay
Christians
.
Socrat.
Hist.
Eccl.
lib.
7.
cap.
17.
The
third
sort
of
Christians
.
August
.
Hom.
49.
de
verbis
illis
Apost.
Ephes.
6.20
.
The
fourth
kind
of
Christians
.
Hearers
,
as
Tertullian
,
and
S.
Cyprian
obserue
.
Secondly
,
there
were
the
Competentes
or
Competitours
,
who
with
their
fellow-catechumens
,
desired
Baptisme
,
and
at
the
time
of
Baptisme
were
arayed
in
white
robes
,
as
Socrates
relates
.
Thirdly
,
there
were
the
fideles
,
the
faithfull
,
or
beleeuers
,
which
were
so
called
after
they
had
receiued
the
Sacrament
of
Baptisme
;
such
a
one
was
the
Eunuch
when
being
baptized
,
he
went
on
his
way
reioycing
,
Act
,
8.39
.
To
these
S.
Augustine
mentioneth
a
fourth
kinde
,
who
were
called
Poenitentes
the
penitents
,
and
these
were
those
beleeuers
,
who
hauing
fallen
into
some
open
sinne
,
and
being
put
backe
into
the
company
of
the
Catechumens
they
were
(
vpon
true
signes
of
repentance
and
satisfaction
to
the
Church
)
receiued
into
their
ancient
order
againe
.
And
further
,
as
there
were
these
Catechumens
in
their
seuerall
orders
,
so
were
there
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Teachers
of
Catechisme
in
the
Primitiue
Church
.
Cypr.
Epist
.
24.
Euseb.
hist.
Eccle.
lib.
3.
cap.
12.
The
Catechists
who
did
exercise
the
office
of
Catechizing
,
and
therefore
S.
Cyprian
calles
them
Doctores
audientium
,
The
Doctors
or
teachers
of
the
Hearers
,
and
Ruffinus
Magistros
Catechumenorum
:
the
Masters
of
the
Catechumens
.
For
as
Christ
did
institute
diuers
offices
(
as
Saint
Paul
witnesseth
,
Ephes.
4.11
.
)
so
the
primitiue
Church
(
being
carefull
to
enlarge
and
increase
the
knowledge
of
Christ
)
following
the
steppes
of
the
Apostles
,
amongst
other
offices
,
they
did
appoint
some
to
be
Catechists
or
teachers
of
the
Catechisme
,
as
S.
Ambrose
Ambros
.
in
Epist.
ad
Ephe.
Cap.
6.
affirmeth
.
And
such
Catechists
amongst
other
had
the
Church
of
Alexandria
,
in
a
continued
order
from
the
Apostles
times
for
many
yeeres
together
.
For
as
Eusebius
relateth
,
after
the
Apostles
they
had
Pantaenus
,
who
had
learned
all
things
from
the
Apostles
,
and
by
word
of
mouth
Catechized
that
Church
,
saith
S.
Hierome
.
Hierom
in
Catalog
.
After
him
they
had
Clemens
Alexandrinus
,
whose
Schoolemaster
(
a
booke
which
he
intituled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
respect
of
the
varietie
of
the
matter
in
it
)
is
yet
extant
,
and
it
is
nothing
else
but
a
kinde
of
Catechisme
with
which
he
had
instructed
that
Church
of
Alexandria
.
After
him
came
Origen
,
who
in
the
eighteenth
yeere
of
his
age
,
restored
the
order
of
Catechizing
which
before
in
time
of
persecution
was
intermitted
.
And
after
these
was
Heraclas
and
Didimus
and
Dionisius
and
diuers
others
,
as
S.
Cyprian
Cyprian
.
lib.
Epist.
3.
cap
22
records
.
The
like
order
we
finde
in
the
Church
of
Ierusalem
;
Socrates
.
Hist.
Eccle
lib.
2.
cap.
25.
The
like
in
the
Church
of
Carthage
,
in
the
Church
of
Rome
in
the
purer
times
,
the
like
in
diuers
reformed
Churches
.
And
the
like
at
this
day
commanded
&
continually
inforced
by
the
authoritie
and
care
of
the
Reuerend
Bishops
and
religious
fathers
of
our
Church
(
though
the
practise
be
too
much
neglected
.
)
To
conclude
,
Ancient
Catechismes
a
signe
of
the
Churches
care
to
plant
knowledge
.
would
you
haue
this
care
of
the
Church
further
confirmed
;
looke
but
to
the
ancient
Catechismes
,
and
briefe
summes
of
Diuinitie
,
which
haue
beene
compiled
to
this
purpose
.
Saint
Paul
to
the
Hebrewes
sets
downe
a
briefe
Catechisme
;
Heb.
6.1.2
.
which
he
calles
the
foundation
of
Repentance
from
dead
workes
,
and
of
Faith
towards
God
,
of
the
doctrine
of
Baptisme
,
and
of
laying
on
of
hands
,
and
of
the
resurrection
of
the
dead
,
and
of
eternall
Iudgment
,
Heb.
6.1
,
2.
And
what
else
is
the
Apostles
Creede
,
but
a
briefe
Catechisme
or
summe
of
the
Christian
Faith
,
made
by
the
Apostles
,
for
the
instruction
of
beleeuers
in
the
knowledge
of
Christ
?
For
hauing
receiued
that
command
of
Christ
to
goe
and
teach
all
nations
.
Matth.
28.19
.
and
being
fitted
and
prepared
by
the
power
of
the
Spirit
,
who
inabled
them
with
the
gift
of
tongues
in
a
wonderfull
manner
,
Acts
2.4
.
being
about
to
depart
one
from
the
other
,
Normam
prius
futurae
praedicationis
in
commune
constituunt
:
They
doe
first
constitute
and
appoint
amongst
themselues
a
rule
or
square
or
guide
of
their
future
preaching
,
as
Ruffinus
Ruffinus
Expos.
symbol
.
as
S.
Cyprian
Tom.
3.
pag.
56
a.
records
.
Vide
Baron
.
Tom.
1.
Annal.
pa.
317.
S.
August
de
Tempore
serm.
181.
Hierom.
de
Script
.
Eccle.
Betulaius
Comment.
ad
Lactant.
lib.
2.
cap.
11.
Ignatius
in
Epist.
ad
Ephes.
the
Presbyter
(
who
liued
in
the
time
of
S.
Hierome
,
about
the
three
hundred
and
ninety
yeere
after
Christ
)
in
his
preface
to
the
Exposition
of
the
Creede
relates
;
and
he
giueth
this
reason
,
that
being
separated
,
their
preaching
might
yet
agree
,
and
the
faithfull
be
grounded
in
one
rule
of
faith
,
by
which
they
might
be
directed
to
the
true
and
sauing
knowledge
of
Christ
;
And
for
this
end
as
S.
Hierome
affirmes
,
there
was
a
Catechisme
written
by
S.
Cyrill
Bishop
of
Ierusalem
;
And
there
was
another
written
by
Iohn
Bishop
of
the
same
place
,
which
Betulaeius
mentioneth
in
his
Commentaries
vpon
Lactantius
.
And
to
these
I
might
adde
the
briefe
partitions
and
compendiums
of
Diuinitie
giuen
by
diuers
both
ancient
and
moderne
writers
,
for
the
instruction
of
the
ignorant
.
Jgnatius
who
was
the
second
Bishop
of
Antioch
,
ordained
by
the
Apostles
,
and
succeeded
Euodius
,
the
first
that
gouerned
that
Church
(
as
he
himselfe
testifieth
in
his
Epistle
to
the
men
of
Antioch
,
the
71.
yeare
after
Christ
)
Hee
giueth
this
short
diuision
of
Christian
doctrine
,
Irenaeus
Martyr
.
lib.
4.
cont.
Hares
.
cap.
76.
Lactantius
Diuin.
Institut.
lib.
4.
cap.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
beginning
of
life
is
faith
,
the
end
of
life
is
charitie
or
good
workes
;
and
these
two
(
saith
he
)
if
they
agree
in
one
,
they
make
perfect
the
man
of
God
.
And
Lactantius
lib.
3.
cap.
30.
concludes
thus
:
All
the
wisedome
of
man
consists
in
this
one
thing
,
That
he
may
know
God
and
serue
him
.
S.
Augustine
August
.
Tom.
3.
lib.
2.
de
Doct.
Christ
.
cap.
9.
Bishop
of
Hippo
,
speaking
of
the
bookes
of
the
old
and
new
Testament
,
Either
the
precepts
of
doing
,
or
rules
of
beleeuing
,
are
diligently
(
saith
he
)
to
be
traced
out
.
Answerable
to
these
,
is
that
of
Polanus
,
Polan
.
Syntag.
who
makes
two
parts
of
Christian
Doctrine
,
the
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
things
to
be
beleeued
,
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
things
to
be
done
.
The
summe
of
all
our
wisedome
(
saith
iudicious
Caluin
)
doth
consist
in
two
things
,
Caluin
.
Institu
.
lib.
1.
cap.
1.
Aquinas
Catechisme
.
The
knowledge
of
God
,
and
of
our selues
.
Aquinas
in
his
Catechisme
obserues
fiue
things
to
be
remembred
:
The
first
concerning
Faith
,
the
second
Hope
,
the
third
Charitie
,
the
fourth
of
Christian
righteousnesse
,
the
fift
of
the
Sacraments
.
Vrsinus
Vrsinus
Catechisme
.
giueth
but
three
as
principally
to
be
learned
:
The
first
concerning
mans
miserie
through
the
fall
of
our
first
Parents
,
and
so
by
sinne
.
The
second
concerning
our
deliuerance
and
freedome
from
this
misery
by
Christ
.
The
third
concerning
our
thankfulnesse
to
God
by
conforming
our
liues
according
to
his
Law
.
Iohan.
Duns
.
Scotus
in
Prolog
.
quaest.
3.
fol.
10.
colum.
2.
And
besides
these
,
the
Schoole-men
,
and
later
Diuines
Musculus
,
Peter
Martyr
,
Beza
,
Danaeus
,
Zanchius
,
Bucanus
,
Nowel
,
Iacobus
Kimedontius
,
and
others
haue
taken
like
paines
,
and
written
seuerall
treatises
and
sums
of
Diuinitie
.
The
confessions
of
the
reformed
Churches
,
Harmony
of
confessions
.
&
in
particular
of
the
Church
of
England
,
in
the
Articles
of
Religion
and
that
Plat-forme
of
Catechisme
,
set
forth
in
the
booke
of
Common
Prayer
(
and
rightly
commanded
by
authoritie
)
for
preseruation
of
Vnitie
in
the
Christian
faith
,
and
to
auoide
the
danger
of
Schisme
in
the
body
of
Christ
.
All
shew
plainely
the
care
of
the
Church
and
of
religious
men
in
their
seuerall
ages
,
to
plant
the
Catechisme
or
grounds
of
Christian
knowledge
in
the
hearts
and
minds
of
men
.
And
well
they
might
so
doe
,
because
these
principles
of
Catechisme
,
not
onely
are
,
and
are
rightly
called
Theologicall
verities
,
and
Capita
,
the
heads
of
Christian
Religion
,
but
Cardines
religionis
,
the
very
Hinges
of
religion
,
as
Scaliger
Scaliger
exercit
.
307.
sect.
20.
calles
the
Articles
of
our
faith
:
Because
vpon
these
are
turned
the
doores
and
gates
,
by
which
the
way
to
happinesse
is
opened
vnto
vs
.
Catechisme
is
Clauis
Scripturae
,
the
Key
of
the
Scripture
,
because
as
a
key
doth
open
the
doores
,
that
we
may
enter
into
the
Chamber
of
a
beautifull
Pallace
,
or
fetch
the
treasure
out
of
a
rich
treasure-house
,
so
doth
Catechisme
helpe
to
vnderstand
the
Scriptures
,
and
to
finde
the
rich
treasure
of
saluation
in
them
.
And
the
ignorance
of
the
heads
of
Catechisme
,
is
the
cause
why
so
many
vnderstand
not
the
points
of
religion
when
they
are
preached
vnto
them
.
If
we
speake
of
the
Image
of
God
in
Man
,
of
his
state
of
nature
corrupted
,
of
his
Redemption
,
his
Iustification
,
his
Regeneration
or
the
like
,
they
are
as
farre
to
seeke
for
many
points
,
euen
of
Catechisme
,
as
those
men
in
the
Acts
,
who
being
asked
Whether
they
had
receiued
the
holy
Ghost
?
answered
,
They
had
not
yet
heard
whether
there
were
a
holy
Ghost
or
no
,
Acts
19.2
.
Hugo
Hugo
de
Sanct.
vict.
well
compareth
wisedome
to
a
tree
,
and
it
is
sowen
(
saith
he
)
by
the
Feare
of
God
;
watered
by
Grace
,
it
is
rooted
by
Faith
,
it
buddeth
forth
by
Deuotion
,
it
is
strengthened
by
Charitie
,
it
waxeth
greene
by
Hope
,
and
groweth
ripe
by
perseuerance
in
the
search
of
it
to
the
end
.
The
like
is
true
of
this
spirituall
and
sauing
knowledge
of
Christ
;
it
is
not
easily
obtained
,
but
there
are
many
stepp●s
and
degrees
before
it
be
perfected
.
It
is
planted
and
increased
by
Catechisme
,
by
the
word
preached
,
by
the
true
vse
of
the
Sacraments
,
by
that
heauenly
and
holy
dutie
of
prayer
for
the
assistance
and
blessing
of
the
Spirit
vpon
all
our
endeauours
.
And
therefore
Beloued
,
Application
.
let
me
entreate
you
in
the
bowels
of
Christ
to
blesse
God
for
the
meanes
of
this
diuine
knowledge
,
so
long
,
so
happily
,
so
plentifully
continued
amongst
vs
;
and
let
vs
take
heed
lest
by
our
vnthankfulnesse
,
we
mooue
him
to
remooue
our
candlesticke
,
Reuel.
2
5.
and
take
this
light
of
his
grace
from
vs
.
Be
not
carelesse
and
negligent
of
the
rich
treasure
;
but
as
Origen
exhorts
,
[
](A16506-e18100-b)*
*
Origen
in
Rom.
10.
Ideo
danda
est
praecipue
opera
setentiae
,
&c.
Fulgentius
lib.
2.
cap.
1.
ex
Xenophon
.
vse
diligently
these
good
and
profitable
meanes
,
that
you
may
obtaine
so
excellent
and
heauenly
a
blessing
;
for
what
more
excellent
then
the
true
knowledge
of
Christ
crucified
?
As
Fulgentius
therefore
relates
out
of
Xenopho●
●f
the
noble
Persians
,
that
they
taught
their
children
three
things
aboue
the
rest
:
Equitare
,
iaculari
,
&
vera
dicere
:
To
ride
their
great
horses
,
that
they
might
boldly
meete
their
enemies
:
To
cast
their
darts
,
that
they
might
defend
themselues
:
And
to
speake
the
truth
that
they
might
be
found
faithfull
one
to
the
other
:
so
you
that
are
my
brethren
the
Ministers
,
instruct
carefully
your
people
;
and
you
that
are
parents
and
masters
of
families
,
teach
your
children
and
seruants
:
First
,
to
hearken
diligently
to
the
doctrine
of
Catechisme
,
to
the
word
preached
,
and
other
meanes
which
are
the
grounds
of
this
knowledge
of
Christ
.
Secondly
,
to
meditate
seriously
of
what
they
heare
:
and
thirdly
to
practise
religiously
what
they
meditate
,
and
be
you
an
example
vnto
them
.
Thus
shall
they
be
armed
against
their
spirituall
enemies
(
hauing
religion
setled
in
their
hearts
,
and
being
seasoned
with
truth
and
pietie
)
as
the
Persians
were
armed
against
their
corporall
.
And
if
you
cannot
teach
them
your selues
,
yet
may
you
be
like
the
whetstone
;
it
cuts
not
,
and
yet
sharpens
the
knife
to
performe
the
will
of
the
master
:
and
so
may
you
sharpen
and
encourage
them
to
learn
that
knowledg
which
may
be
profitable
and
comfortable
both
to
them
and
you
.
Attalus
the
master
of
Diuine
Seneca
was
wont
to
giue
this
rule
,
Seneca
lib.
19.
Epis●
.
109.
Idem
docenti
&
discenti
debet
esse
propositum
,
vt
ille
prodesse
velit
,
hic
proficere
:
The
same
ende
and
purpose
ought
to
bee
both
to
him
that
teacheth
and
him
that
learneth
,
that
the
master
may
profit
his
schollers
by
teaching
,
&
the
scholler
proceede
in
knowledge
by
learning
.
And
thus
if
you
doe
,
I
haue
my
desire
,
God
shall
haue
the
glory
,
the
Church
the
benefit
,
and
your
soules
and
consciences
peace
at
the
latter
end
.
If
you
truly
know
Christ
,
Christ
shall
bee
yours
,
and
all
the
benefits
of
his
death
and
passion
:
you
shall
abound
with
grace
here
,
and
superabound
with
glory
and
blessednesse
,
for
euer
hereafter
.
And
thus
you
see
how
and
why
I
haue
so
much
enlarged
my selfe
to
set
forth
the
dignitie
,
necessitie
and
vtilitie
of
this
spirituall
knowledge
of
Christ
,
which
our
Apostle
intimates
in
the
occasion
of
my
Text
:
Hencefoorth
know
wee
no
man
after
the
flesh
,
yea
though
wee
haue
knowne
Christ
after
the
flesh
,
yet
now
know
wee
him
so
no
more
.
And
from
whence
he
inferres
our
new
creation
;
Therefore
,
or
hence
from
this
spirituall
knowledge
(
which
workes
a
change
in
man
)
If
any
man
bee
in
Christ
,
he
is
a
new
creature
;
olde
things
are
passed
away
,
Text.
Explication
.
and
behold
all
things
are
become
new
.
From
the
occasion
.
I
am
come
at
last
to
the
Text.
If
any
man
.
But
why
doth
our
Apostle
stop
vp
the
way
with
an
if
,
as
if
he
doubted
whether
there
were
any
in
Christ
or
not
?
If
he
doth
not
,
why
then
doth
he
speake
so
doubtingly
?
what
neede
an
hypotheticall
or
condicionall
proposition
,
where
the
matter
is
simple
and
Categoricall
?
I
answer
,
the
Apostle
here
doth
not
speake
doubtingly
but
indefinitely
,
and
it
is
a
rule
in
Logicke
,
That
an
Indefinite
proposition
,
in
a
matter
of
necessitie
is
equiualent
to
an
vniuersall
.
And
therefore
if
any
man
be
in
Christ
,
is
as
much
as
if
he
had
said
,
all
that
are
in
Christ
,
or
whosoeuer
is
in
Christ
,
He
is
a
new
creature
.
To
teach
vs
that
in
this
respect
all
are
alike
with
God
in
Christ
,
whether
Iewes
or
Gentiles
,
bond
or
free
,
All
are
alike
with
God
in
Christ
.
of
what
nation
,
countrey
or
kingdome
soeuer
they
be
.
Of
a
truth
I
perceiue
(
saith
Peter
)
that
God
is
no
accepter
of
persons
,
but
in
euery
nation
,
he
that
feareth
God
and
worketh
righteousnesse
is
accepted
with
him
,
Act.
10.34
.
For
in
Christ
Iesus
neither
circumcision
nor
vncircumcision
auaileth
any
thing
,
but
a
new
creature
,
Gal.
6.15
.
We
who
are
Gentiles
by
nature
,
were
sometimes
wilde
oliues
,
but
now
we
are
grafted
into
the
true
,
and
are
made
partakers
of
the
roote
and
fatnesse
of
the
Oliue
tree
,
Rom
,
11.17
.
And
so
are
all
one
in
Christ
:
for
is
God
the
God
of
the
Iewes
only
,
and
not
of
the
Gentiles
?
yea
of
the
Gentiles
also
,
saith
the
Apostle
,
August
.
serm.
2.
in
nativit
.
Christ
.
Rom.
3.29
.
And
therfore
S.
Augustine
obserues
well
that
Christ
was
manifested
both
to
those
that
were
neere
,
and
to
those
that
were
farre
off
;
to
the
Iewes
in
the
neerenesse
of
the
shepheards
,
to
the
gentiles
in
the
farnesse
of
the
wise
men
;
to
the
Iewes
by
the
manifestation
of
an
Angel
,
to
the
gentiles
by
the
apparition
of
a
starre
;
both
to
Iewes
and
Gentiles
,
to
shew
that
all
are
one
and
alike
in
Christ
.
And
if
all
men
both
Iewes
and
Gentiles
are
one
,
and
alike
in
Christ
;
All
Christians
are
in
Christ
after
especiall
manner
.
then
much
more
are
Christian
men
amongst
themselues
:
for
as
all
men
were
one
in
the
first
Adam
created
alike
,
of
the
dust
of
the
earth
,
so
are
all
Christians
one
in
the
second
Adam
,
redeemed
alike
by
the
blood
of
the
Lambe
.
The
Iewes
before
Christ
,
they
did
all
eate
of
the
same
spirituall
bread
,
and
drinke
of
the
same
spirituall
drinke
,
for
they
dranke
of
the
rocke
that
followed
them
,
and
that
rocke
was
Christ
,
1.
Cor.
10.3
.
And
the
beleeuing
Iewes
and
Gentiles
since
Christ
,
they
are
all
partakers
in
the
same
communion
of
the
body
and
blood
of
Iesus
,
1.
Cor.
10.17
.
We
are
all
one
body
in
Christ
,
and
one
spirit
,
we
are
called
in
one
hope
of
our
vocation
;
we
haue
one
Lord
,
one
faith
,
one
Baptisme
,
one
God
and
Father
of
all
,
who
is
aboue
all
,
and
through
all
,
and
in
vs
all
,
Ephes.
4.4.5
.
So
that
all
the
Saints
are
as
one
man
in
Christ
,
not
by
a
corporall
,
but
by
a
spirituall
vnion
;
not
in
respect
of
the
persons
which
are
innumerable
,
but
first
in
respect
of
that
one
head
,
Zanchius
Comment
,
in
Ephes.
cap.
2.
which
is
Christ
,
vnto
whom
all
are
annexed
and
vnited
as
the
members
of
the
body
are
to
the
head
,
but
in
a
spirituall
manner
.
And
secondly
,
in
respect
of
that
one
,
and
the
same
Spirit
,
by
whom
we
are
quickned
,
and
in
faith
and
holines
vnited
vnto
Christ
.
For
as
the
body
is
said
to
be
one
,
though
it
hath
many
members
,
because
they
are
all
quickened
by
one
soule
,
all
knit
together
vnto
one
head
,
and
all
making
vp
one
and
the
same
humane
nature
;
1.
Cor.
12.12
,
13.
so
are
Christians
,
one
body
being
quickened
by
one
and
the
same
Spirit
,
vnited
to
one
and
the
same
head
Christ
,
and
hauing
one
and
the
same
nature
of
grace
in
newnesse
of
life
.
And
hence
in
the
primitiue
times
,
of
the
multitude
of
beleeuers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
was
one
heart
and
one
soule
,
Act.
4.32
.
not
simply
,
but
in
God
and
in
Christ
.
And
so
Christians
though
many
,
yet
are
one
new
man
in
Christ
,
one
in
spirit
,
one
in
faith
,
one
in
charity
,
one
in
will
and
consent
,
and
one
in
newnesse
of
life
.
Vnity
required
in
Christians
.
Eph.
2.14
.
And
therefore
beeing
thus
made
one
in
Christ
who
is
our
peace
:
wee
should
follow
the
Apostles
exhortation
,
Ephes.
4.3
.
Endeauour
to
keepe
the
vnity
of
the
spirit
in
the
bond
of
peace
:
To
bee
at
vnity
with
our
brethren
,
at
one
with
ourselues
,
at
vnity
in
faith
and
religion
which
is
the
principall
point
,
S.
August
.
de
spirit
.
&
liter
.
and
the
badge
of
a
Christian
.
What
S.
Augustine
speakes
of
charity
is
true
of
this
vnity
;
it
is
the
way
of
God
to
men
,
and
the
way
of
men
vnto
God
;
it
is
the
queene
of
vertues
,
the
most
excellent
gift
:
yea
that
very
bond
of
perfection
,
Coloss.
3.14
.
The
loue
of
God
therefore
that
is
shed
abroad
in
our
hearts
,
Rom.
5.5
.
should
vnite
and
cement
the
soules
of
Christians
.
Oh
thou
diuine
loue
(
saith
Anselme
)
how
great
is
thy
bond
,
Anselm
.
lib.
de
simil
.
that
thou
hast
vnited
,
not
onely
Angels
to
God
,
but
God
and
man
after
a
wonderfull
manner
!
and
much
more
should
it
be
powerfull
to
vnite
the
hearts
of
men
,
and
Christian
men
one
to
another
.
The
Papists
you
know
brag
and
boast
much
of
their
vnity
:
Nicolaus
Roma●s
Iesuit
.
contra
Calvin
.
pag.
426.
Platina
in
Stephano
6.
falsly
applying
these
places
of
Scripture
which
concerne
vnity
,
vnto
themselues
:
For
where
hath
there
beene
more
discord
then
in
the
Church
of
Rome
,
not
onely
in
the
members
,
but
in
the
Antichristian
heads
themselues
?
After
Pope
Stephen
(
saith
Platina
)
it
hath
beene
the
custome
among
the
Popes
,
that
those
who
followed
afterwards
,
would
either
breake
or
abolish
the
Acts
of
the
Popes
that
had
gone
before
them
:
Pope
Iohn
the
two
and
twenty
,
and
Pope
Nicolas
in
their
whole
decrees
,
are
contrary
the
one
against
the
other
:
yea
and
that
in
those
things
,
Quae
videntur
ad
fidei
negotium
pertinere
,
which
seeme
to
belong
to
matter
of
Faith
,
Erasmus
in
Annot.
in
1.
Cor.
7.
Platina
in
vita
Silvest.
Onuph
.
addit
ad
Plat.
in
vita
Greg.
12.
as
Erasmus
obserues
.
I
might
shew
you
how
some
of
them
haue
beene
forcerers
,
Idolaters
,
Arian
Heretickcs
,
Nestorian
Heretickes
,
Menothelite
Heretickes
,
Montanist
Heretickes
,
and
the
like
,
all
differing
one
from
another
(
as
their
Scotists
and
Thomists
,
and
diuers
others
their
sects
)
or
at
least
differing
from
Christ
Iesus
who
is
the
true
head
and
gouernour
of
his
Church
.
Or
if
we
grant
them
vnity
,
Eph.
4.15
.
yet
if
we
trye
their
spirits
,
and
put
their
vnity
to
the
touchstone
,
we
shall
finde
it
but
counterfeite
,
no
Christian
but
an
Antichristian
vnity
that
is
amongst
them
;
like
that
of
Simeon
and
Leui
,
who
were
brethren
in
euill
,
or
of
Herod
,
Gen.
49.5
.
Luk.
23.12
.
and
Pontius
Pilate
,
who
agreed
together
against
Christ
;
or
like
themselues
of
whom
Saint
Iohn
prophecyeth
,
that
they
haue
one
mind
,
and
should
giue
their
power
and
strength
vnto
the
beast
,
and
all
to
make
warre
against
the
Lambe
,
Reu.
17.13.14
.
They
agree
together
to
defend
their
owne
traditions
of
Purgatory
,
prayer
for
the
dead
,
Inuocation
of
Saints
,
Adoration
of
Images
,
superstitious
reliques
,
and
the
like
which
(
contrary
to
the
Scriptures
,
to
the
Doctrine
of
the
Apostles
,
Conc.
Nicen.
Ruffin
.
Eccl.
Hist.
lib.
1.
ca.
6.
the
consent
of
ancient
Councels
and
Fathers
)
of
the
Church
,
they
haue
inuented
to
maintaine
Concil.
Constantinop.
2.
ca.
36.
the
pompe
and
pride
of
the
Pope
,
his
Cardinalls
,
and
themselues
,
to
fill
his
coffers
,
and
set
vp
his
Antichristian
Throne
,
aboue
the
Thrones
of
Kings
and
Emperours
,
as
the
History
of
times
,
and
their
owne
ambitious
practise
hath
made
manifest
.
It
is
related
of
the
Meletian
Schismatickes
,
Hist.
Eccl.
lib.
8.
cap.
46.
and
the
Arrian
Heretickes
,
that
at
first
they
did
much
disagree
in
their
seuerall
opinions
,
but
(
not
being
able
to
effect
their
ambitious
designes
,
being
separated
)
at
last
they
agreed
together
,
and
made
a
league
to
make
warre
against
the
pious
Clergie
of
Alexandria
;
In
like
manner
this
broode
of
Antichrist
,
though
separated
amongst
themselues
in
their
seuerall
sects
about
matters
of
the
life
to
come
:
yet
agree
they
well
enough
together
to
keepe
their
Temporall
power
,
and
worldly
honours
vnto
themselues
.
And
if
Heretickes
and
Schismatickes
can
agree
in
euill
,
how
much
more
should
the
true
professors
of
the
faith
of
Christ
(
according
to
the
Doctrine
of
the
Apostles
and
primitiue
times
)
practise
a
heauenly
vnity
amongst
themselues
?
How
should
we
labour
to
keepe
that
vnitie
which
is
wrought
by
the
blessed
Spirit
,
in
true
faith
and
holinesse
,
by
which
the
Saints
are
knit
and
vnited
vnto
that
one
Head
of
the
Church
?
not
the
Pope
(
as
Hosius
and
others
would
haue
it
,
Hosius
in
Petri
coven
.
Confess
.
ca.
27.
Clem.
5.
ad
nost.
in
Gloss
.
Chrysost.
ad
Col.
Hom
6.
August
.
in
Iohan
.
Tract
.
6.
1.
Sam
4.21
.
who
being
a
man
,
is
and
euer
hath
beene
subiect
to
Errour
:
)
but
Christ
who
is
such
a
head
,
from
whom
Corpus
habet
,
&
vt
sit
,
&
vt
bene
sit
,
The
body
hath
,
both
to
be
,
and
to
be
well
:
and
by
whose
power
which
hee
hath
kept
onely
to
himselfe
,
that
vnity
of
the
Church
doth
stand
,
of
which
it
is
sayde
,
Vna
est
columba
mea
,
My
doue
is
one
,
as
S.
Aug.
obserues
.
And
with
this
vnity
our
Church
shal
prosper
,
&
the
glory
of
Israel
,
the
light
of
the
Gospell
shall
for
euer
dwell
amongst
vs
.
Menenius
Agrippa
long
since
shewed
the
danger
of
division
,
Liuie
,
Dec.
1.
lib.
8.
when
(
the
common
people
disobeying
their
gouernors
)
he
told
them
that
wise
parable
of
a
dissention
between
the
members
of
the
body
&
the
belly
,
denying
their
seruice
so
long
to
the
belly
,
till
they
began
to
be
feeble
,
&
not
able
to
helpe
one
another
.
And
Scilurus
when
being
neere
his
death
,
he
called
his
eighty
sons
,
Plutarch
,
Tom.
1.
moral
.
Apoph
.
descite
regum
dict.
&
gaue
them
a
sheafe
of
arrowes
to
breake
,
and
when
they
could
not
,
while
they
were
bound
vp
together
,
hebade
them
take
the
arrowes
asunder
,
and
then
they
breake
them
with
ease
;
signifying
that
if
they
being
brethren
,
continued
in
vnity
,
their
enemies
could
not
hurt
them
,
but
otherwise
they
might
soone
be
brought
to
confusion
.
Salust
.
de
Bell.
Ingurthm
.
Concordia
parvae
res
crescunt
,
discordia
maximae
dilabuntur
(
said
king
Mycipsa
to
his
sonnes
)
By
concord
small
things
increase
,
but
by
discord
the
greatest
are
speedily
dissolued
.
Much
more
I
might
speake
of
Division
,
how
hurtfull
it
is
to
the
Church
,
especially
about
shadowes
and
ceremonies
,
A
sermon
on
the
Rainbow
in
Gen.
9.13
,
and
such
like
,
but
I
haue
touched
this
vpon
another
subiect
.
Therefore
I
conclude
,
since
we
all
haue
giuen
our
names
to
Christ
,
let
vs
all
labour
to
be
one
in
him
.
If
any
man
be
in
Christ
,
he
is
a
new
creature
.
If
any
man
.
None
excepted
from
this
newnesse
that
are
in
Christ
.
Gen.
17.14
.
Chrystop
.
Marcell
.
in
Concil.
Lat.
sess.
4.
There
is
an
vniuersality
in
the
proposition
which
comprehendeth
all
.
To
shew
that
there
is
none
priuiledged
,
of
what
state
,
calling
or
condition
soeuer
they
be
,
if
he
be
or
will
be
in
Christ
,
he
is
and
must
bee
a
new
creature
.
In
the
old
Law
,
that
person
who
would
not
bee
circumcised
,
that
soule
was
cut
off
from
the
people
of
God
,
Gen.
17.14
.
And
in
the
Gospell
hee
that
is
non
circumcised
in
heart
,
and
made
new
by
regeneration
,
hee
shall
haue
no
part
with
the
Saints
of
heauen
,
Ioh.
3.3
.
The
wise
man
is
not
priuiledged
by
his
wisedome
,
nor
the
strong
man
by
his
strength
,
the
King
is
not
freede
by
his
crowne
and
dignity
,
nor
the
Priest
by
his
power
of
the
Keyes
;
no
not
the
[
](A16506-e19270-b)*
*
Tu
es
alter
Deus
in
terris
,
C●ed●re
Dominum
Deum
nostrum
papam
non
potuis●e
statuere
,
prout
statuit
,
Haeretieum
censeretur
,
Extrau
.
Iohn
22.
cum
in●ce
in
Gloss
.
impress
.
Lugdun
,
An.
1555.
Pope
himselfe
,
who
would
seeme
to
be
a
god
vpon
earth
,
opening
and
shutting
,
binding
and
loosing
,
pardoning
and
punishing
at
his
pleasure
,
yet
if
he
open
not
vnto
Christ
,
and
become
a
new
man
in
him
,
Christ
will
cut
him
off
as
a
withered
branch
,
and
with
all
his
priuiledges
cast
him
into
the
fire
of
Hell
.
For
if
any
man
be
in
Christ
,
and
will
haue
benefite
by
him
,
hee
is
and
must
truely
endeauour
to
be
a
new
creature
.
Make
no
excuses
then
,
nor
delay
the
time
to
leaue
off
the
bondage
of
Satan
,
and
submit
thy selfe
to
the
seruice
of
Christ
.
The
seruice
of
Christ
is
perfect
freedome
,
as
the
seruice
of
Satan
is
absolute
slauery
;
when
Christ
cals
therfore
,
Mat.
11.28
.
come
willingly
vnto
him
that
thou
mayest
find
rest
vnto
thy
soule
.
The
world
calleth
,
and
we
runne
hastily
to
it
.
The
Deuill
calleth
,
and
without
delay
wee
hearken
vnto
him
;
the
flesh
calleth
,
and
we
resist
not
the
temptations
thereof
:
and
why
should
we
delay
or
bee
disobedient
then
to
the
call
of
Christ
?
delay
is
most
dangerous
,
and
disobedience
most
perilous
to
the
soule
.
For
as
it
is
related
of
Tamerlane
that
great
warriour
,
Paul
Iov●
.
lib.
2.
vir●ru
,
illustrium
.
Primo
die
castra
candida
rendeb
at
,
secundo
nigra
,
tertio
●●●ra
.
who
ouercame
all
Aegypt
,
Persia
,
and
Asia
the
lesse
,
and
named
himselfe
,
not
a
man
,
but
the
scourge
of
God
;
that
when
he
came
to
fight
against
any
City
,
the
first
day
hee
pitched
white
tents
,
the
second
blacke
,
and
the
third
red
,
to
shew
that
they
who
yeelded
themselues
the
first
day
,
sh●uld
bee
saued
with
all
that
they
had
;
those
who
deferred
till
the
second
,
should
bee
receiued
,
but
not
without
some
punishment
;
but
for
those
that
delayed
till
the
third
day
,
they
should
he
destroyed
without
mercy
.
So
it
is
with
this
great
and
mighty
warriour
Christ
Isesus
,
who
is
the
King
of
Kings
,
Reuel.
19.16
.
and
Lord
of
Lords
.
The
first
day
,
that
is
,
in
the
beginning
when
he
calleth
men
to
repentance
,
to
forsake
their
sinnes
and
follow
●ighteousnesse
,
he
hangeth
out
his
white
tents
of
grace
,
to
shew
that
those
who
are
obedient
to
the
heauenly
call
,
he
will
receiue
them
to
fauour
,
free
them
from
much
misery
(
which
otherwise
sinne
would
haue
brought
vpon
them
)
and
reward
them
with
happinesse
for
euer
in
heauen
.
The
second
day
,
that
is
,
when
men
haue
a
long
time
neglected
his
mercy
,
made
excuse
,
and
refused
his
instruction
,
he
hangeth
out
blacke
tents
to
shew
that
they
must
come
then
with
much
repentance
,
with
much
sorrow
,
with
many
teares
,
(
like
the
Prodigal
,
&
Mary
Magdalen
)
before
they
can
tast
the
sweetnesse
of
his
fauour
.
The
third
day
,
that
is
,
when
then
the
time
of
grace
,
the
time
of
this
life
is
past
,
at
the
day
of
iudgement
,
either
particular
at
the
howre
of
death
,
or
generall
at
the
end
of
the
world
,
he
wil
hang
out
,
and
pitch
his
red
tents
,
declaring
the
vengeance
that
hee
will
then
powre
vpon
the
wicked
,
because
it
is
a
time
of
iustice
and
not
of
mercie
.
Plutarch
.
de
sanitat
.
tuenda
.
pag.
257.
Quam
ob
breuem
voluptatis
causam
summam
amisi
faelicitatem
?
And
then
(
though
it
be
too
late
)
as
Lycimachus
,
being
surprized
in
the
Countrey
of
Thrace
,
by
King
Dromichetes
,
and
driuen
into
such
a
streight
,
that
he
was
constrained
to
yeeld
himselfe
and
his
Army
to
his
enemy
for
very
thirst
,
cryed
out
,
in
the
bitternesse
of
his
griefe
,
(
hauing
tasted
the
water
)
good
God
for
how
short
a
pleasure
haue
I
lost
a
most
excellent
happinesse
!
So
will
they
be
constrained
to
cry
(
but
all
in
vaine
)
For
how
short
a
pleasure
in
sin
and
wickednesse
haue
we
lost
the
pleasure
of
eternall
felicitie
!
Oh
then
beloued
,
Let
vs
not
make
excuses
(
like
the
vnthankefull
guest
,
Mat.
22.
Matth.
22.5
.
)
nor
suffer
any
thing
to
hinder
vs
from
Christ
,
(
though
it
were
our
hand
,
or
a
foot
,
or
our
eye
,
or
any
thing
more
deare
vnto
vs
:
)
But
let
vs
willingly
,
and
readily
,
and
cheerefully
giue
our selues
vnto
Christ
,
that
in
him
wee
may
obtaine
that
newnesse
required
;
because
no
man
is
excepted
,
no
man
priuiledged
.
If
any
man
be
in
Christ
,
hee
is
a
new
Creature
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
any
man
be
in
Christ
.
Expositio
.
Beza
in
Annotat
.
Here
is
the
Adiectiue
us
,
any
.
But
the
Substantiue
man
,
is
vnderstood
,
yet
necessarily
implyed
both
in
the
Greeke
and
Latine
,
and
wel
expressed
in
our
English
translation
,
If
any
man
.
A
word
or
two
therefore
of
this
.
That
you
may
know
man
,
and
what
man
our
Apostle
here
speakes
of
,
consider
his
name
:
First
in
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
as
much
as
Earth
or
earthy
,
to
teach
man
that
hee
is
mortall
,
and
as
hee
was
taken
from
the
earth
,
so
hee
must
turne
to
earth
againe
,
Gen.
3.19
.
The
name
of
Man
In
Hebrew
,
first
Adam
,
red
Earth
.
To
teach
man
to
remember
his
end
.
Gen.
3.19
.
And
therefore
hee
should
studie
to
liue
in
this
life
here
,
as
euer
remembring
hee
must
once
die
,
and
so
change
this
life
,
if
he
liue
well
,
Dan.
12.
Mat.
25.2
.
Bu●aeus
lib.
de
cont●mptu
reru
n
so●tunarum
,
psum
●oelum
suffi●ere
h●●●mi
natura
dedit
,
vt
nom●●
Gra●um
indicat
for
a
better
,
a
life
of
glorie
,
and
happinesse
in
heauen
.
But
if
he
liue
ill
,
for
a
worse
,
a
life
of
woe
,
and
miserie
for
euer
in
hell
.
Secondly
,
in
Greeke
,
his
name
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
seemeth
to
signifie
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
tending
vpwards
(
as
Budaeus
intimates
)
To
shew
that
he
onely
liueth
as
becomes
his
name
,
who
lifteth
vp
his
eyes
to
heauen
and
heauenly
things
,
to
God
in
thankefulnesse
,
who
gaue
him
both
his
name
,
and
his
nature
,
with
all
the
good
that
hee
hath
,
Man
should
h●ue
his
eyes
towards
heauen
.
both
for
his
soule
and
body
.
But
for
that
man
who
hath
his
eyes
,
the
eyes
of
his
body
and
minde
alwayes
fixed
down-wards
towards
the
earth
and
earthly
things
,
as
he
hath
the
nature
,
so
he
deserues
the
name
of
a
beast
,
rather
then
that
excellent
and
noble
name
of
Man
.
In
Latine
,
to
teach
man
obedience
to
God
.
Steph.
Paris
serm
.
Thirdly
,
in
Latine
,
the
name
of
Man
is
Homo
;
which
(
as
learned
Varro
inferres
)
hath
his
signification
ab
Humo
,
from
the
moyst
and
plyable
ground
:
easily
following
the
turne
and
winding
of
the
Potters
wheele
,
that
men
might
learne
from
the
proper
name
of
their
owne
nature
,
To
teach
vnitie
betweene
man
and
man
.
Dominicus
Nauus
in
Peliante
.
tit.
hom.
socialis
est
homuus
ac
benefica
natura
,
quo
solo
cognationem
cum
deo
habet
.
Lactantius
lib.
5.
insititut
.
easily
to
be
turned
and
guided
in
obedience
to
the
will
and
command
of
God
.
But
some
deriue
the
Latine
name
Homo
,
from
the
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
,
vnity
,
concord
,
and
agreement
of
minde
.
To
shew
that
men
should
striue
to
be
at
vnity
and
charitie
,
one
with
another
,
like
Pylades
and
Orestes
,
who
had
but
one
minde
in
two
bodies
,
so
true
was
their
loue
.
But
I
goe
no
further
concerning
his
name
.
If
you
consider
his
nature
:
First
,
after
a
Philosophicall
manner
,
I
find
there
were
three
opinions
amongst
Philosophers
concerning
man
.
The
first
did
teach
that
man
was
onely
ap●orporall
substance
,
that
his
soule
it selfe
was
a
body
,
The
nature
of
man
.
Opinions
of
Philosophers
.
and
b●
consequence
,
the
whole
man
corporeall
;
So
Democritus
,
Leucippus
,
and
a
sort
of
Philosophers
called
Epicures
.
The
second
did
teach
that
man
was
only
incorporeall
,
that
is
,
all
soule
;
for
they
would
haue
only
the
soule
of
man
to
pertaine
to
the
substance
and
essence
of
man
,
and
his
body
to
bee
but
an
instrument
to
the
soule
,
as
the
ship
is
to
the
pilot
.
So
Plato
and
other
Stoicall
of
philosophers
like
himselfe
.
The
third
sort
did
affirme
that
man
was
composed
of
both
as
of
his
essentiall
parts
,
of
a
soule
as
of
his
formall
,
and
of
a
body
as
his
materiall
cause
,
and
both
required
to
make
vp
the
essence
and
being
of
man
.
Thus
Aristotle
and
the
Peri-pateticks
his
followers
.
And
this
is
most
agreeable
to
the
Scriptures
,
for
when
God
made
the
body
of
man
of
the
earth
,
he
made
his
soule
from
heauen
,
and
vniting
them
both
together
in
a
wonderfull
manner
,
Psal.
139.14.15
.
man
became
a
reasonable
creature
,
or
a
liuing
soule
,
Gen.
2.7
.
Not
that
he
is
only
a
liuing
soule
,
for
he
is
a
liuing
body
as
well
as
as
a
liuing
soule
,
(
the
body
liuing
by
the
soule
,
)
but
hee
hath
his
denomination
in
that
place
from
the
better
part
which
is
his
soule
.
And
thus
you
see
mans
nature
philosophically
.
If
we
consider
him
theologically
,
Man
considered
Theologically
.
3.
Estates
.
1.
Estate
,
of
creation
.
wee
shall
finde
him
changeable
according
to
the
diuers
estates
whereunto
he
is
subiect
.
And
in
this
life
there
is
a
threefold
estate
of
man
.
The
first
our
excellent
estate
of
creation
in
Adam
,
when
God
did
giue
vs
our
portion
with
large
endowments
of
all
graces
,
both
spirituall
and
temporall
.
The
second
our
state
of
nature
,
and
naturall
corruption
since
Adams
fall
,
2.
Of
nature
corrupted
.
in
whom
like
prodigals
we
spent
our
patrimony
,
and
lost
the
excellency
of
that
image
wherein
God
did
make
vs
.
3.
Of
grace
.
The
third
and
last
is
our
state
of
grace
and
regeneration
in
Christ
,
for
whose
merits
God
the
Father
doth
freely
embrace
vs
in
the
armes
of
his
mercy
,
and
accepts
vs
in
him
to
bee
sonnes
and
heires
of
eternall
glory
.
And
this
is
the
estate
of
a
Christian
man
,
of
that
man
of
whom
our
Apostle
speakes
in
my
Text
,
If
any
man
be
in
Christ
.
And
thus
hauing
gathered
some
fruite
from
the
branch
which
is
man
,
and
euery
Christian
man
,
let
vs
see
what
we
can
finde
in
the
vine
which
is
Christ
,
2.
Branch
.
If
any
man
bee
in
Christ
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
Christ
.
The
Scripture
doth
as
well
teach
that
Christ
is
in
vs
,
as
that
we
are
in
Christ
.
I
will
giue
you
a
few
places
for
many
,
which
are
most
emphaticall
.
At
that
day
ye
shal
know
that
I
am
in
my
Father
,
and
you
in
me
,
and
I
in
you
(
saith
Christ
to
his
disciples
)
Iohn
,
14.20
.
Know
you
not
that
Christ
Iesus
is
in
you
,
except
ye
be
reprobates
?
saith
Saint
Paul
,
2.
Cor.
13.5
.
And
if
any
man
be
in
Christ
,
An
admirable
vnion
betweene
Christ
and
his
Church
.
A
threefold
vnion
of
Christ
and
Christians
.
Greg.
lib.
6.
epist.
61.
Verbum
carnem
dicimus
factum
,
non
immutando
quod
erat
,
sed
suscipiendo
quod
non
erat
;
nostra
auxit
,
sua
non
minuit
.
Hil.
lib.
12.
de
Trinit.
Cyril
lib.
1.
c.
16.
Chrys.
Hom.
10
Ambr.
de
.
Incarn
.
Dom.
c.
6.
is
my
Text.
So
that
hence
we
may
learne
that
there
is
an
admirable
vnion
and
Communion
betweene
Christ
and
his
Church
,
betweene
our
Sauiour
and
euery
faithfull
soule
.
And
to
vnderstand
this
,
we
must
know
that
there
is
a
threefold
Vnion
and
Communion
of
Christ
with
vs
.
The
first
in
nature
:
the
second
in
grace
,
and
the
third
in
glory
.
The
first
is
that
Hypostaticall
or
personall
Vnion
of
our
humane
nature
with
the
divine
,
of
which
Saint
John
speakes
,
Iohn
,
1.14
.
And
the
word
was
made
flesh
,
and
dwelt
amongst
vs
,
and
we
saw
the
glory
thereof
,
as
the
glory
of
the
onely
begotten
Sonne
of
the
Father
,
full
of
grace
and
truth
.
The
Word
,
that
is
,
the
Divinitie
of
Christ
,
was
made
flesh
,
that
is
,
did
take
vpon
him
our
humane
nature
;
he
tooke
on
him
the
seede
of
Abraham
,
saith
the
Apostle
,
Heb.
2.16
.
and
did
dwell
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
vs
,
(
as
it
is
in
the
Originall
)
that
is
,
in
our
humane
nature
,
as
Saint
Hilary
,
S.
Cyrill
,
S.
Chrysostome
,
S.
Ambrose
,
and
others
obserue
.
And
so
they
vsed
this
place
against
those
heretickes
who
affirmed
that
the
Word
was
conuerted
into
the
flesh
;
for
if
he
dwelt
in
the
flesh
,
that
is
,
in
our
humane
nature
,
then
he
remained
still
what
he
was
,
and
therefore
could
not
bee
conuerted
into
the
flesh
,
as
they
falsly
imagined
.
This
exposition
is
true
in
the
substance
,
though
it
doth
not
fully
explicate
this
vnion
of
Christ
with
vs
;
for
Christ
doth
not
onely
dwell
in
our
nature
as
a
man
in
his
mansion
house
,
but
is
vnited
vnto
our
nature
,
as
the
soule
to
the
body
,
yea
after
a
farre
more
excellent
and
wonderfull
manner
.
The
two
natures
of
Christ
,
the
divine
and
humane
,
being
vnited
,
make
one
person
,
saith
Damascen
;
Damasc
.
lib.
3.
cap
4.
there
is
one
Christ
,
not
by
conuersion
of
the
Diuinity
into
the
flesh
,
but
by
assumption
of
humanity
into
his
Godhead
;
one
altogether
not
by
confusion
of
essence
,
but
by
vnity
of
person
,
as
Athanasius
Athanasius
in
Symb.
affirmes
.
And
by
this
admirable
vnion
,
Christ
the
eternall
Word
of
his
Father
did
assume
in
most
neere
maner
vnto
himselfe
our
whole
humane
nature
,
without
any
conuersion
,
confusion
,
alteration
,
or
separation
as
the
Chalcedon
Chalcedon
.
Symb.
creede
doth
testifie
,
and
that
,
(
as
Damascen
addeth
)
the
proprieties
of
both
natures
being
safe
.
Therefore
the
Ancients
did
affirme
,
that
the
mystery
osthis
vnion
was
Mirabiliter
singulare
,
&
singulariter
mirabile
,
Wonderfully
singular
,
and
singularly
wonderfull
;
it
is
that
great
mystery
of
godlinesse
,
1.
Tim.
3.16
.
Of
which
there
is
no
example
in
nature
,
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
all
respects
is
answerable
vnto
it
:
for
howsoeuer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
some
kind
there
are
some
to
illustrate
it
,
as
that
vnion
of
the
soule
and
the
body
,
of
the
fire
and
the
yron
red
hotte
,
of
the
Sunne
and
the
light
(
which
Iustine
Martyr
,
Cyrillus
,
Athanasius
,
and
others
vse
in
their
writings
,
)
yet
none
can
fully
explicate
this
great
and
wonderfull
mystery
.
To
conclude
,
this
vnion
is
not
imaginary
onely
,
but
true
and
reall
(
though
supernaturall
,
)
and
the
foundation
of
our
spirituall
with
Christ
,
both
in
grace
and
glory
depends
vpon
it
.
For
had
he
not
taken
our
nature
vpon
him
,
and
so
freely
marryed
himselfe
vnto
vs
,
Hosh.
2.19
.
we
could
neuer
haue
beene
vnited
to
him
.
But
Christ
vniting
himselfe
to
vs
in
nature
,
(
and
God
accepting
vs
as
iust
and
righteous
for
his
merits
,
)
we
are
vnited
to
him
in
grace
,
which
is
the
second
vnion
betweene
Christ
and
vs
.
The
second
vnion
is
of
our
persons
with
Christ
here
.
Zanchias
in
comment
.
in
Ephes
Gen.
2.24
.
And
this
is
the
vnion
of
our
persons
,
of
our
whole
man
both
soule
and
body
,
vnto
the
whole
person
of
Christ
,
God
and
man
,
by
the
excellent
bond
of
our
spirituall
marriage
,
in
which
Christ
hath
vnited
vs
vnto
himselfe
;
as
the
whole
person
of
Adam
,
was
ioyned
in
wedlocke
to
the
whole
person
of
Eue
,
so
are
we
to
our
heauenly
bridegroome
.
For
that
carnall
marriage
betweene
Adam
and
Eue
was
a
type
and
figure
of
this
spirituall
betweene
Christ
and
his
Church
,
as
S.
Paul
witnesseth
,
Ephe.
5.33
.
And
this
is
in
the
kingdo
me
of
grace
in
this
life
.
The
third
vnion
,
is
our
union
with
Christ
in
glory
,
in
the
kingdome
of
heauen
,
A
vnion
with
Christ
in
glory
.
by
which
we
shall
enioy
the
presence
of
our
Sauiour
,
yea
wee
shall
haue
vnion
with
God
and
his
Angels
,
and
be
filled
with
abundance
of
glory
and
happinesse
for
euermore
:
of
this
our
Sauiour
speakes
,
John
14.3
.
J
goe
to
prepare
a
place
for
you
,
and
if
I
goe
to
prepare
a
place
for
you
,
I
will
come
againe
,
and
receiue
you
vnto
my selfe
,
that
where
J
am
,
there
may
you
bee
also
.
And
for
this
vnion
,
our
Sauiour
prayeth
to
his
Father
,
Iohn
17.24
.
Father
,
I
will
that
they
also
whom
thou
hast
giuen
me
,
be
with
me
,
where
I
am
,
that
they
may
behold
my
glory
which
thou
hast
giuen
me
:
for
thou
louedst
mee
before
the
foundation
of
the
world
.
And
this
vnion
the
blessed
Apostle
did
so
earnestly
long
after
.
Philip.
1.23
.
Idesire
to
be
dissolued
,
and
to
be
with
Christ
.
Neither
is
it
to
be
doubted
,
but
that
our
Sauiour
in
the
first
vnion
,
the
vnion
of
our
nature
,
was
willing
to
praemonstrate
the
second
,
our
vnion
in
grace
,
and
in
the
second
to
manifest
the
third
,
that
by
that
vnion
which
we
enioy
in
present
,
we
might
bee
confirmed
in
the
hope
of
that
which
wee
shall
enioy
hereafter
.
Amandus
Polanus
s●ntag
.
The
first
vnion
is
referred
to
the
second
,
and
the
second
to
the
third
,
as
nature
is
ordinated
to
grace
,
and
grace
to
glory
.
The
first
vnion
is
the
cause
of
the
second
,
and
the
second
is
the
cause
of
the
third
.
For
we
cannot
be
vnited
to
Christ
in
glory
in
the
life
to
come
,
except
we
be
ingrafted
into
him
in
this
life
by
grace
;
but
we
could
not
haue
been
vnited
to
him
in
grace
,
except
Christ
had
vnited
himselfe
to
vs
in
nature
,
by
taking
our
nature
upon
him
:
Whosoeuer
therefore
will
be
vnited
to
Christ
in
glory
,
it
is
necessary
that
he
be
first
vnited
to
him
in
grace
;
and
whosoeuer
is
vnited
in
grace
,
it
is
necessary
that
he
should
haue
bin
vnited
to
him
in
nature
.
Thus
you
haue
a
briefe
view
of
our
threefold
vnion
with
Christ
.
But
it
is
the
second
of
these
,
our
vnion
with
Christ
in
grace
,
of
which
I
am
now
to
speake
.
And
therefore
to
illustrate
this
a
little
further
,
I
shewed
you
it
was
a
vnion
of
our
persons
,
soule
and
body
,
with
the
person
of
Christ
both
God
and
Man
:
For
as
in
the
first
vnion
,
the
vnion
of
Christ
with
our
nature
,
the
whole
person
of
the
Sonne
of
God
did
assume
into
the
vnitie
of
himselfe
the
whole
man
,
that
is
,
his
whole
humane
nature
,
not
the
body
alone
,
nor
the
soule
alone
,
but
both
together
;
So
is
it
when
Christ
is
vnited
to
a
Christian
,
he
is
vnited
to
the
whole
man
,
both
soule
and
body
,
as
a
Christian
is
vnited
to
the
whole
Christ
,
both
God
and
Man
.
Therefore
the
Apostle
doth
not
onely
witnesse
,
that
he
which
is
ioyned
to
the
Lord
is
one
Spirit
,
1
Cor.
6.17
.
1
Cor.
12.13
.
but
that
our
bodies
are
the
members
of
Christ
;
in
the
15
verse
of
the
same
Chapter
;
Yea
,
wee
which
are
many
,
are
one
body
in
Christ
,
Rom.
12.5
.
So
that
Christ
is
vnited
both
to
our
soules
and
bodies
.
And
thus
are
we
vnited
vnto
whole
Christ
.
To
his
humanitie
(
not
after
a
carnali
but
a
spirituall
manner
)
For
thus
,
Heb.
2.14
.
wee
are
members
of
his
body
,
yea
,
of
his
flesh
,
and
of
his
bones
;
(
saith
the
Apostle
)
Ephes.
5.30
.
This
he
speakes
for
that
neere
coniunction
which
we
haue
with
Christ
;
He
that
eateth
my
flesh
(
saith
Christ
)
dwelleth
in
me
,
and
I
in
him
,
Ioh.
6.56
From
whence
we
must
consider
(
saith
Cyrill
Cyrillus
in
Ioh.
lib.
10.
cap.
13
)
that
Christ
is
not
in
vs
only
by
habitude
,
as
hee
dwelleth
in
vs
by
Faith
and
Charitie
;
but
also
by
a
naturall
participation
:
not
in
respect
of
the
matter
,
for
it
is
supernaturall
;
but
in
respect
of
the
manner
,
or
of
the
thing
participated
,
which
is
the
true
flesh
of
Christ
:
Not
grosly
and
carnally
,
as
the
Papists
imagine
in
their
imaginary
Transubstantiation
,
but
spiritually
by
a
true
and
reall
vnion
of
Faith
:
The
bread
that
we
breake
,
it
is
the
Communion
of
the
body
of
Christ
,
1
Cor.
10.17
.
That
is
,
that
thing
by
which
we
are
receiued
into
Communion
with
the
body
of
Christ
,
as
Zanchius
interpreteth
it
:
yea
,
by
this
wee
are
vnited
to
his
Diuinity
:
as
S.
Peter
affirmes
,
Who
according
to
his
diuine
power
(
saith
he
)
hath
given
vnto
vs
all
things
that
pertaine
vnto
life
and
godlinesse
,
through
the
knowledg
of
him
that
hath
called
vs
to
glory
and
vertue
,
wherby
are
giuen
vnto
vs
exceeding
great
and
pretious
promises
,
that
by
these
you
might
be
partakers
of
the
diuine
nature
,
2.
Pet.
1.3.4
.
hauing
escaped
the
corruption
,
that
is
the
world
through
lustes
.
And
thus
it
is
manifest
that
there
is
a
vnion
of
our
persons
in
grace
with
the
person
o●
Christ
;
not
that
we
are
made
one
person
with
him
,
but
that
we
which
are
many
are
one
body
,
of
which
Christ
is
the
head
;
wee
are
one
wife
and
Christ
our
Husband
.
But
to
explaine
it
a
little
more
:
The
question
may
be
demaunded
,
What
kinde
of
vnion
is
this
,
Question
.
by
which
we
are
so
wired
vnto
Christ
,
and
Christ
to
vs
?
I
answere
,
If
wee
respect
the
things
which
are
vnited
,
Answere
.
and
the
verity
or
truth
of
the
vnion
;
it
is
a
reall
,
a
substantiall
,
an
essentiall
vnion
.
And
if
wee
respect
the
manner
and
order
of
it
;
it
is
a
vnion
spirituall
,
and
supernaturall
.
To
illustrate
the
verity
and
reality
of
this
vnion
,
there
are
diuers
similitudes
in
sacred
Scriptures
,
set
forth
vnto
vs
by
the
Spirit
of
God
.
First
,
as
there
is
the
vnion
between
the
Husband
and
the
Wife
,
Similitude
to
illustrate
our
vnion
with
Christ
.
which
the
Apostle
S.
Paul
vseth
,
Ephes.
5.31
.
And
they
two
shall
be
one
flesh
.
Which
certainely
is
a
substantiall
vnion
of
the
Husband
and
Wife
,
because
two
persons
are
vnit●d
;
and
a
true
and
reall
vnion
,
because
they
are
vnited
into
one
true
flesh
,
and
are
alwayes
truely
one
flesh
;
But
how
?
In
respect
of
that
coniugall
bond
in
which
they
are
vnited
by
the
ordinance
of
God
.
And
this
the
Apostle
applyeth
to
that
spirituall
vnion
betweene
Christ
and
his
Church
.
This
is
a
great
mysterie
(
saith
he
)
but
I
speake
concerning
Christ
and
the
Church
,
Ephes.
5.32
.
But
this
vnion
of
Christ
with
vs
is
more
excellent
,
for
Christ
doth
not
onely
communicate
vnto
vs
all
needfull
graces
,
as
the
wife
doth
partake
with
the
Husband
in
all
his
goods
;
and
he
not
onely
dwelleth
with
vs
,
as
the
Husband
with
the
Wife
,
but
in
vs
,
in
our
hearts
,
by
faith
,
and
by
loue
,
and
by
his
Spirit
,
in
a
farre
more
absolute
and
perfect
manner
,
then
the
Husband
can
with
the
Wife
;
Though
this
be
an
admirable
similitude
,
by
which
in
a
liuely
manner
is
thus
expressed
the
mysterie
of
that
vnion
betweene
Christ
and
his
Church
.
Secondly
,
this
vnion
is
described
by
the
similitude
of
the
head
and
the
members
of
the
body
,
2.
Simil
Ephe.
4.15.19
which
members
are
vnited
and
knit
together
,
not
onely
by
veines
and
arteries
,
but
also
by
one
liuing
Spirit
;
whereby
is
noted
,
not
onely
our
most
neere
vnion
with
Christ
,
but
also
that
we
receiue
our
life
from
Christ
,
as
from
the
roote
and
fountaine
,
from
whence
all
the
veines
of
our
spirituall
life
doe
spring
and
flow
forth
.
And
this
vnion
without
question
is
a
substantiall
,
true
,
and
reall
vnion
,
without
which
,
we
cannot
receiue
the
fruite
of
his
Passion
,
nor
the
gifts
and
graces
of
his
Spirit
:
as
the
members
of
the
body
cannot
receiue
their
nourishment
,
and
life
,
and
motion
,
being
separated
from
the
head
;
and
in
which
we
grow
vp
to
perfection
,
as
S.
Paul
intimates
.
Thirdly
,
3.
Simil.
this
vnion
is
confirmed
by
the
similitude
of
a
liuing
foundation
,
and
liuing
stones
built
vpon
it
,
which
by
the
truely
substantiall
,
and
reall
coniunction
of
them
with
the
foundation
,
doe
daily
receiue
an
increase
,
vntill
the
house
or
building
be
perfected
.
So
is
it
in
our
vnion
with
Christ
.
Christ
is
a
liuing
stone
(
saith
S.
Peter
)
and
wee
as
liuely
stones
are
built
vp
a
spirituall
house
,
1
Pet.
2.4.5
.
We
are
built
(
saith
S.
Paul
)
vpon
the
foundation
of
the
Prophets
and
Apostles
,
Iesus
Christ
himselfe
being
the
chiefe
corner
stone
:
In
whom
all
the
building
fitly
framed
together
,
groweth
vp
vnto
an
holy
Temple
in
the
Lord.
Coloss.
2.19
.
Ephes.
2.20.21
.
Fourthly
,
this
vnion
is
expressed
by
Christ
himselfe
in
the
similitude
of
eating
and
drinking
:
4.
Simil.
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
dwelleth
in
me
,
and
I
in
him
,
Ioh.
6.56
.
But
this
with
a
manifold
difference
,
Tollet
in
Iohan.
as
interpreters
obserue
;
For
first
,
he
that
receiueth
common
meate
and
drinke
,
is
said
indeede
to
haue
meate
and
drinke
within
him
:
But
yet
he
doth
not
remaine
in
the
meate
and
drinke
,
neither
doth
the
meate
and
drinke
remaine
or
continue
in
him
;
for
either
it
is
corrupted
and
euacuated
,
or
conuerted
into
the
substance
of
the
flesh
and
blood
of
him
that
eateth
it
:
But
Christ
is
not
such
meate
and
drinke
vnto
vs
.
Because
the
flesh
of
Christ
is
neither
corrupted
nor
conuerted
into
the
flesh
of
the
eater
;
But
it
remaineth
still
what
it
was
,
and
doth
rather
by
a
new
qualification
change
vs
into
him
,
or
conforme
vs
vnto
his
image
,
when
we
doe
eate
or
receiue
him
by
faith
.
Secondly
,
common
meate
receiueth
life
and
vertue
of
nourishment
from
him
that
eateth
it
;
for
a
dead
man
that
hath
not
life
and
heate
in
him
,
yea
a
sicke
man
whose
life
and
power
of
nature
is
so
farre
spent
,
that
he
cannot
digest
what
he
eateth
,
can
receiue
no
life
,
nor
strength
from
his
meate
,
it
being
but
dead
flesh
or
the
like
;
till
it
be
as
it
were
quickened
and
raised
to
life
by
the
heate
and
vertue
of
the
eater
,
it
cannot
nourish
nor
preserue
life
in
him
.
But
it
is
not
so
with
Christ
our
spirituall
foode
;
he
doth
not
receiue
life
from
vs
,
but
he
rather
giueth
life
vnto
vs
:
and
therefore
S.
Ambrose
affirmes
that
for
this
reason
,
S.
Ambrose
lib.
6.
de
sacram
.
Christ
is
that
liuing
bread
that
came
downe
from
heauen
.
Ioh.
6.51
.
So
that
Christ
remaineth
in
the
eater
,
because
he
is
so
vnited
vnto
him
,
that
he
cannot
be
corrupted
,
nor
conuerted
into
the
substance
of
him
that
eateth
:
but
rather
changeth
it
into
him
(
as
I
said
before
:
)
and
the
eater
remaineth
in
Christ
,
because
he
receiueth
life
from
him
,
whose
blood
is
drinke
indeede
,
and
whose
flesh
is
meate
indeede
;
not
carnally
to
feede
the
body
(
as
the
fleshly
Capernaits
and
grosse
Papists
doe
imagine
,
Ludolphus
in
vita
Christi
part.
2.
cap.
56.
Ioh.
6.55
.
)
but
spiritually
to
feede
and
nourish
our
soules
and
bodies
to
eternall
life
.
For
so
Christ
explaineth
himselfe
,
shewing
(
against
his
fleshly
hearers
)
how
his
speech
was
to
be
vnderstood
,
not
after
a
carnall
and
fleshly
(
as
Bellarmine
Bellarm.
lib.
1.
de
Sacram.
Eucharist
.
cap
5.
Tertul.
lib.
4.
contr.
Marcion
.
S.
Ambros
.
de
illis
qui
initiantur
mysteriijs
.
August
.
in
Psal.
3.
Chrysost.
hom.
11.
would
haue
it
)
but
after
a
spirituall
manner
(
as
the
Fathers
agree
.
)
Jt
is
the
spirit
that
quickeneth
(
saith
Christ
)
the
flesh
profiteth
nothing
;
the
words
that
I
speake
vnto
you
are
spirit
and
life
.
Ioh.
6.63
.
And
by
this
vnion
also
,
you
may
see
how
our
vnion
with
Christ
is
exemplified
.
Againe
,
Christ
expresseth
it
in
most
liuely
manner
,
by
the
comparison
of
the
vine
and
the
branches
.
I
am
the
Vine
,
saith
Christ
,
and
ye
are
the
branches
;
as
the
branch
cannot
beare
fruite
of
it selfe
,
except
it
abide
in
the
vine
;
no
more
can
ye
,
except
ye
abide
in
me
.
Ioh.
15.4
,
5.
So
that
as
there
is
a
vnion
betweene
the
vine
&
the
branches
,
so
is
there
betweene
Christ
and
his
Church
;
and
as
the
branches
receiue
the
sappe
and
life
from
the
vine
,
so
doe
we
from
Christ
.
Lastly
,
6.
Simil.
it
is
demonstrated
yet
more
plainely
by
the
Embleme
and
similitude
of
the
graft
and
the
stocke
,
of
the
branches
of
the
wilde
oliue
grafted
into
the
good
,
which
S.
Paul
sets
forth
excellently
,
Rom.
11.
from
17.
to
25.
ver.
of
the
chapter
:
for
as
the
wilde
oliue
cannot
be
changed
,
except
it
be
first
grafted
into
the
good
;
nor
can
it
bring
forth
good
fruite
vntill
it
be
partaker
of
the
roote
and
fatnesse
of
the
true
Oliue
tree
;
so
we
who
by
nature
are
wilde
oliues
,
cannot
spring
out
of
this
true
Oliue
Christ
Iesus
,
except
wee
be
first
ingrafted
into
him
by
grace
,
and
after
so
dressed
and
ordered
by
that
heauenly
Oliue-planter
(
the
blessed
Spirit
,
)
that
by
little
and
little
,
leauing
the
bitternesse
of
our
naturall
corruption
,
wee
may
bring
forth
,
and
become
sweete
fruite
for
our
heauenly
Father
.
Similitudo
non
Cur●it
quatuor
pedibus
.
Herein
the
similitude
agreeth
,
but
it
runneth
not
of
foure
feete
(
as
the
prouerbe
is
)
but
in
some
respect
is
different
as
are
the
rest
;
For
first
in
naturall
grafting
,
looke
of
what
nature
the
graft
is
,
such
fruite
will
the
stocke
nourish
and
bring
forth
,
because
the
stocke
is
turned
into
the
nature
of
the
graft
:
But
in
this
spirituall
grafting
it
is
not
so
,
for
it
is
necessarie
that
we
who
are
the
grafts
,
should
be
turned
into
the
nature
of
the
stocke
Christ
Iesus
:
that
we
may
bring
forth
such
fruite
as
is
answerable
to
his
nature
,
Luk.
1.75
.
in
holinesse
and
righteousnesse
all
the
daies
of
our
life
.
Secondly
,
hence
there
is
not
to
be
imagined
any
confusion
,
or
transfusion
of
Christ
,
or
of
his
essentiall
qualities
into
vs
,
(
as
may
seeme
to
be
of
the
stocke
into
the
graft
,
and
as
the
Libertines
did
imagine
)
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quaedam
,
a
certaine
power
,
and
vertue
,
and
efficacy
,
by
which
Christ
doth
change
vs
by
his
Spirit
,
(
being
freely
iustified
and
engrafted
by
faith
in
him
)
and
doth
regenerate
and
daily
renue
vs
vnto
a
spirituall
and
heauenly
life
;
And
in
this
especially
,
our
vnion
doth
consist
and
is
made
manifest
:
that
being
ingrafted
by
faith
,
we
doe
spring
vp
in
all
holinesse
and
heauenly
vertue
,
and
are
conformed
to
the
image
of
him
,
2.
Cor.
3.18
.
(
euen
of
Christ
)
vnto
whom
we
are
vnited
.
Thus
then
you
may
see
plainely
,
the
veritie
and
realitie
of
this
vnion
declared
vnto
you
;
If
you
consider
the
manner
and
order
of
it
,
you
shall
finde
it
spirituall
and
supernaturall
(
as
in
part
I
have
touched
already
.
)
It
is
a
spirituall
vnion
;
Lanchius
in
Ephes.
because
it
is
wrought
by
the
Spirit
,
and
by
faith
;
by
the
spirit
in
respect
of
Christ
,
because
Christ
worketh
it
by
the
spirit
;
and
by
faith
in
respect
of
vs
,
because
true
faith
working
by
loue
,
is
as
it
were
the
bond
and
tie
,
by
which
the
blessed
spirit
,
doth
as
it
were
knit
and
Vnite
vs
to
Christ
.
It
is
the
Spirit
that
workes
faith
and
all
other
graces
in
vs
,
and
therefore
questionlesse
he
workes
and
effecteth
this
vnion
,
which
is
the
fountaine
and
foundation
of
the
rest
.
All
these
worketh
that
one
and
the
same
Spirit
,
diuiding
to
euery
one
seuerally
.
1.
Cor.
12.11
.
We
are
made
the
spouse
of
Christ
,
the
members
of
Christ
,
and
flesh
of
his
flesh
,
by
his
spirit
,
by
whom
he
doth
incorporate
himselfe
to
vs
,
and
vs
vnto
him
.
And
faith
is
the
instrument
by
which
we
are
vnited
:
Christ
dwelleth
in
our
hearts
by
faith
,
(
saith
the
Apostle
,
)
Ephes.
3.17
.
Therefore
whether
Christ
be
propounded
in
the
word
,
or
in
the
Sacraments
,
it
is
by
his
spirit
and
our
faith
,
that
he
is
vnited
to
vs
,
and
we
to
him
;
and
this
not
in
a
carnall
but
a
spirituall
manner
;
for
the
workes
of
the
spirit
are
spirituall
,
and
spiritually
to
bee
vnderstood
.
De
naturali
in
nobis
Christi
veritate
,
quae
dicimus
,
nisi
ab
eo
discimus
,
stultè
atque
impiè
dicimus
,
saith
Hilarie
,
Hilary
de
Trin.
lib.
8.
pag.
141.
of
the
naturall
truth
of
Christ
being
in
vs
;
Those
things
which
we
speake
,
we
speake
them
foolishly
and
impiously
,
except
we
first
learne
them
of
Christ
.
And
this
is
the
scope
of
Cyrill
Cyril
.
in
Ioh.
lib.
10.
cap.
13.
on
Iohn
,
that
we
should
vnderstand
the
words
of
Christ
spiritually
,
and
not
after
a
carnall
manner
.
Thus
shall
we
see
and
know
that
spiritually
,
we
may
receiue
Christ
and
bee
vnited
vnto
him
;
though
Christ
be
in
heauen
and
we
in
earth
;
as
S.
Augustine
August
.
Tract.
50.
in
Ioh.
fol.
368.
declareth
excellently
in
his
Tractate
vpon
Iohn
:
Let
the
Iewes
(
saith
he
)
heare
and
lay
hold
on
Christ
,
who
sitteth
at
the
right
hand
of
his
Father
in
heauen
:
But
they
will
answer
,
Whom
shall
I
hold
?
what
,
he
that
is
absent
?
how
shall
I
send
vp
my
hand
into
heauen
,
that
I
may
hold
him
there
?
(
This
is
done
spiritually
not
after
a
carnall
manner
,
)
Fidem
mitte
,
&
tenuisti
:
Send
thy
faith
(
saith
S.
Augustine
)
and
then
thou
hast
layed
hold
on
Christ
;
thy
forefathers
did
hold
Christ
in
the
flesh
,
and
doe
thou
hold
him
in
thy
heart
,
because
Christ
absent
is
also
present
.
For
except
he
were
present
he
could
not
be
holden
of
vs
;
absent
in
the
flesh
in
his
humanitie
,
but
present
in
his
Deitie
,
present
in
his
Spirit
working
faith
and
loue
in
vs
,
by
which
in
a
spirituall
manner
we
may
be
vnited
to
Christ
,
though
he
be
absent
;
and
lay
hold
of
him
,
though
he
be
in
heauen
:
And
thus
(
as
plaine
as
I
can
)
I
haue
set
forth
vnto
you
both
the
substance
and
manner
of
our
vnion
with
Christ
.
If
any
man
be
in
Christ
.
I
haue
laid
the
foundation
of
our
vnion
at
large
,
I
will
once
againe
Catechise
the
point
,
in
briefe
,
before
I
come
to
the
vse
.
That
if
it
be
possible
,
you
may
yet
more
plainely
vnderstand
it
.
The
question
Quest.
1
may
be
demanded
,
if
Christ
be
in
vs
,
how
are
we
in
Christ
,
or
if
we
be
in
Christ
,
how
is
Christ
in
vs
?
I
answer
,
Answ.
First
,
that
Christ
is
in
vs
,
as
the
King
is
in
his
kingdome
to
rule
ouer
vs
;
as
the
father
of
his
family
is
in
his
household
,
to
ouersee
vs
;
as
the
bridegroome
is
in
the
bride-chamber
,
to
honour
vs
;
as
the
head
is
in
the
bodie
,
to
guide
and
direct
vs
in
all
our
actions
:
but
all
this
in
a
spirituall
manner
.
Or
otherwise
,
Christ
is
in
vs
:
First
,
by
faith
and
charitie
,
as
a
Sauiour
in
the
hearts
of
those
that
are
saued
:
Secondly
,
by
his
spirit
of
vertue
and
grace
,
by
which
hee
doth
quicken
,
illuminate
,
feede
,
gouerne
and
conserue
his
children
.
After
the
first
manner
one
friend
may
bee
in
the
breast
of
another
,
by
affection
and
loue
;
but
after
the
second
,
no
mortall
man
can
be
in
the
heart
of
any
man
,
but
onely
Christ
in
vs
;
which
sheweth
the
excellency
of
this
heauenly
vnion
.
Quest.
2
Secondly
,
How
are
we
in
Christ
?
I
answer
,
Answere
.
we
are
in
Christ
not
carnally
neither
,
but
after
a
spirituall
manner
.
For
although
our
bodies
are
not
carnally
in
Christ
,
nor
Christs
in
ours
,
yet
spiritually
we
are
vnited
to
Christ
and
Christ
to
vs
,
we
are
one
with
Christ
and
Christ
with
vs
,
In
the
Booke
of
Common
Prayer
,
the
exhortation
at
Communion
.
Hosh.
2.19
,
20.
we
dwell
in
Christ
and
Christ
in
vs
,
(
as
our
Church
doth
witnes
:
)
and
this
in
a
more
neere
manner
,
as
is
admirably
declared
in
that
excellent
vnion
of
the
husband
and
wife
.
For
Christ
is
our
heauenly
Bridegroome
,
and
we
are
his
Spouse
,
Cant.
5.1
,
2.
He
hath
married
vs
vnto
himselfe
in
righteousnesse
and
in
iudgement
,
and
in
louing
kindnesse
,
and
in
mercies
,
and
in
faithfulnesse
,
and
in
the
knowledge
of
the
Lord
:
An
excellent
wedding
ring
,
beset
with
sixe
beautifull
Diamonds
,
to
illustrate
that
most
gracious
and
glorious
vnion
betweene
Christ
and
his
Church
.
Quest.
3
But
Christ
is
righteousnesse
and
life
it selfe
;
in
him
is
no
sinne
,
neither
was
death
able
to
hold
him
in
the
prison
of
the
graue
:
How
then
is
it
possible
that
sinfull
man
,
who
is
subiect
vnto
death
by
sinne
,
should
any
way
be
in
Christ
or
Christ
in
him
?
Like
thing
are
woont
to
be
ioyned
to
like
;
but
betweene
so
different
and
contrarie
natures
,
what
communion
or
fellowship
is
any
where
to
be
found
?
Are
we
in
Christ
as
the
creatures
are
in
God
?
After
this
manner
not
only
all
men
are
in
him
;
(
For
in
him
we
liue
,
and
mooue
and
haue
our
beeing
.
Acts
17.28
.
)
but
also
all
things
that
liue
,
(
for
hee
is
before
all
things
,
and
in
him
all
things
consist
,
Coloss.
1.
verse
7.
)
and
this
were
a
vnion
common
to
wicked
men
,
and
to
the
brute
beasts
,
as
well
as
to
vs
.
How
then
are
we
in
Christ
?
Quest.
I
answer
,
Answ.
wicked
men
haue
not
this
vnion
with
Christ
,
Wicked
men
haue
no
vnion
with
Christ
.
(
but
only
the
elect
,
)
no
not
so
much
as
the
vnion
of
nature
;
for
howsoeuer
in
generall
,
in
that
Christ
was
truly
man
as
they
are
,
they
may
seeme
to
haue
a
kinde
of
communion
;
yet
in
this
there
is
a
maine
difference
,
that
Christ
did
not
take
vpon
him
our
humane
nature
corrupted
and
defiled
with
the
pollution
of
sinne
,
August
.
in
Ioh.
Sine
peccato
,
sine
peccati
macula
.
S.
Bern
,
in
vigil
.
Natiuit
.
serm.
4.
Mater
est
sine
corruptione
virginitatis
,
filius
sine
omni
labe
peccati
.
Esay
,
53.9
.
but
sanctified
and
made
most
pure
and
holy
in
the
wombe
of
the
blessed
Virgin
,
by
the
power
of
the
diuine
Spirit
;
he
was
conceiued
without
sinne
,
and
borne
without
the
least
spot
of
iniquitie
;
he
liued
and
dyed
without
sinne
,
Neither
was
there
any
guile
found
in
his
mouth
.
The
wicked
therefore
being
conceiued
in
sinne
,
and
borne
in
sinne
,
liuing
and
dying
in
sinne
,
they
can
haue
no
vnion
with
Christ
,
neither
in
the
qualitie
of
his
nature
nor
in
Grace
.
It
is
only
the
Elect
who
are
purified
by
the
blood
of
Christ
,
iustified
by
imputation
of
his
merit
,
and
sanctified
,
and
regenerated
daily
by
the
power
of
his
Spirit
,
that
haue
this
vnion
and
Communion
with
Christ
;
Hee
that
keepeth
his
commandements
,
dwelleth
is
him
,
and
he
in
him
;
and
hereby
we
know
that
he
abideth
in
vs
,
by
the
Spirit
which
he
hath
giuen
vs
.
1.
Ioh
3.24
.
If
any
man
loue
me
,
he
will
keepe
my
words
,
and
my
Father
will
loue
him
,
and
we
will
come
vnto
him
,
and
make
our
abode
with
him
,
Iohn
14.24
.
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
who
walke
not
after
the
flesh
,
but
after
the
Spirit
.
(
Rom.
8.1
.
)
who
worketh
a
change
in
their
hearts
,
and
by
steppes
and
degrees
conformes
them
to
the
image
of
Christ
;
This
vnion
is
a
vnion
of
faith
,
by
which
our
hearts
are
purified
,
Acts
15.9
.
which
belongeth
only
to
the
Elect
:
and
therefore
to
them
onely
pertaineth
this
vnion
,
not
barely
as
they
are
men
,
but
Christian
men
;
not
in
respect
of
their
generation
,
but
regeneration
;
not
according
to
the
substance
of
the
humane
nature
receiued
from
the
first
Adam
,
but
according
as
it
is
renued
with
sanctitie
and
heauenly
puritie
in
the
second
:
by
the
power
of
whose
Spirit
dwelling
in
vs
,
Our
mortall
bodies
are
quickened
to
n●wnesse
of
life
,
Rom.
6.10
,
11.
And
thus
Christ
is
in
vs
,
not
in
the
wicked
:
he
is
in
vs
by
an
internall
,
a
true
and
liuely
co-adunation
and
vnion
of
the
spirit
,
which
consists
in
a
true
and
sincere
faith
,
and
a
true
and
vnfeined
loue
,
by
which
we
are
conformed
to
Christ
our
head
;
for
by
faith
and
loue
we
are
translated
into
Christ
,
so
that
now
we
liue
,
no
longer
in
our selues
but
in
him
:
Our
life
is
hid
with
Christ
in
God
,
Coloss.
3.3
.
I
liue
(
saith
the
Apostle
)
yet
not
I
,
but
Christ
liueth
in
me
;
and
the
life
which
I
now
liue
in
the
flesh
,
I
liue
by
the
faith
of
the
Sonne
of
God
,
who
loued
me
,
and
gaue
himselfe
for
me
.
Gal.
2.20
.
We
liue
not
by
our selues
,
but
by
Christ
,
who
liueth
in
vs
;
And
therefore
,
first
this
is
a
most
excellent
benefit
and
comfort
to
the
soule
of
a
Christian
.
It
is
profitable
for
vs
that
our
life
of
grace
is
not
in
vs
,
but
in
Christ
.
For
if
our
spirituall
life
of
grace
were
our
own
,
and
did
consist
onely
in
our selues
,
wee
should
soone
spend
it
like
prodigals
,
and
die
that
spirituall
death
,
that
brings
death
eternall
,
But
our
life
being
in
Christ
,
and
Christ
in
vs
,
hauing
once
giuen
this
life
of
grace
vnto
vs
,
(
for
our
eternall
comfort
in
all
temptations
)
he
will
neuer
take
this
life
totally
and
finally
from
vs
,
but
(
though
he
may
withdraw
his
breath
for
a
time
)
yet
he
will
returne
,
reuiue
,
and
quicken
vs
to
life
euerlasting
.
And
to
this
end
Christ
is
in
vs
by
his
Spirit
,
as
the
sappe
is
in
the
tree
;
as
the
blood
in
the
body
,
as
the
quickning
Sonne
of
God
,
who
is
Lord
both
of
life
and
death
,
who
doth
loue
his
Elect
with
a
perpetuall
loue
,
and
hauing
vnited
once
vnto
himself
,
doth
keep
and
conserue
them
,
as
his
own
foreuer
.
Secondly
,
Vse
.
2
this
vnion
or
marriage
is
made
by
the
Spirit
,
vniting
vs
vnto
Christ
in
faith
and
loue
.
O
most
sweet
and
happy
change
!
Christ
hath
taken
our
flesh
,
and
instead
thereof
,
he
hath
giuen
vs
his
blessed
Spirit
,
by
reason
both
he
may
be
in
and
with
vs
,
and
we
in
and
with
him
;
and
what
greater
ioy
can
there
be
to
the
soule
and
conscience
of
a
Christian
,
then
to
be
in
and
with
Christ
his
blessed
Sauiour
?
As
Simonides
the
Philosopher
,
being
asked
of
Hiero
the
Tyrant
,
what
God
was
,
Cicere
de
nat.
Deor.
lib.
1.
did
at
the
first
desire
one
dayes
respite
,
and
then
two
dayes
,
and
after
foure
dayes
,
still
doubling
his
request
;
and
being
demaunded
the
reason
,
gaue
this
for
an
answere
:
Because
the
more
(
saith
he
)
I
doe
consider
of
the
excellency
of
the
essence
,
and
power
,
and
Maiestie
of
God
,
the
lesse
able
am
I
to
expresse
it
:
So
must
I
desire
time
to
set
forth
the
excellency
of
this
our
vnion
with
Christ
;
it
is
like
the
peace
of
conscience
,
there
is
no
man
knoweth
what
it
is
,
but
he
that
enioyeth
it
.
If
you
would
see
it
a
little
more
,
cast
your
eies
vpon
the
benefit
of
it
;
and
I
haue
giuen
you
already
that
our
life
of
grace
is
in
Christ
,
and
conserued
by
him
.
But
this
is
a
most
excellent
benefit
,
that
from
hence
wee
haue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Communion
and
Fellowship
with
Christ
.
God
is
faithfull
,
by
whom
yee
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
the
Communion
or
Fellowship
of
his
Sonne
Iesus
Christ
our
Lord
,
1
Cor.
1.9
.
And
by
this
wee
haue
Communion
,
not
onely
with
his
person
,
but
we
haue
also
Communion
with
him
:
First
in
his
Offices
.
He
hath
made
vs
Kings
and
Priests
vnto
God
the
Father
,
Reuel
.
1.6
.
Secondly
,
we
haue
Communion
with
him
in
his
goods
and
gifts
,
and
graces
needfull
for
vs
to
saluation
,
yea
in
all
the
benefits
of
his
death
and
passion
.
He
is
made
vnto
vs
of
God
,
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
,
1.
Cor.
1.30
.
Thirdly
,
we
haue
Communion
and
fellowship
with
him
in
temptation
and
affliction
,
and
that
for
our
good
and
comfort
;
because
Christ
hath
sanctified
them
vnto
vs
.
As
the
vnicorne
dipping
his
horne
in
the
water
makes
it
wholesome
(
though
before
it
was
poysoned
)
for
the
beasts
that
drinke
after
him
;
so
Christ
our
Sauiour
,
testing
the
cup
of
afflictions
and
temptations
for
vs
,
hath
made
them
wholesome
and
profitable
vnto
vs
.
Yea
Christ
being
our
head
,
and
we
his
members
,
he
hauing
a
Communion
with
vs
,
and
we
with
him
,
he
must
needs
haue
a
feeling
of
our
infirmities
,
and
therefore
though
we
be
tempted
,
yet
will
he
not
suffer
vs
to
bee
tempted
aboue
that
we
are
able
,
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
we
may
be
able
to
beare
it
,
as
Saint
Paul
witnesseth
,
1.
Cor.
10.13
.
This
is
our
ioy
therefore
,
that
though
we
be
weake
,
yet
Christ
is
strong
;
His
grace
is
sufficient
for
vs
,
and
his
strength
shall
be
made
manifest
in
our
weakenesse
,
2.
Cor.
2.9
.
Lastly
,
as
we
haue
Communion
with
Christ
in
afflictions
so
we
shall
haue
Communion
with
him
in
glory
.
For
if
we
be
children
,
then
heires
,
heires
of
God
,
and
ioynt
heires
with
Christ
;
if
so
be
that
we
suffer
with
him
,
that
we
also
be
glorified
together
:
yea
saith
Saint
Paul
,
I
reckon
that
the
sufferings
of
this
present
time
,
are
not
worthy
to
bee
compared
with
the
glory
that
shall
be
reueiled
in
vs
,
Rom.
8.17.18
.
Thus
we
haue
,
and
shall
haue
Communion
with
Christ
,
and
this
is
the
fruite
of
our
vnion
with
him
.
Nay
hence
we
haue
not
onely
a
Communion
with
Christ
,
but
with
God
the
Father
,
1.
Ioh.
1.3
.
2.
Cor.
13.14
.
Eph.
4.5.6
.
Gal.
3
26.
Heb.
12.22
,
23
,
24.
with
the
blessed
Spirit
,
and
(
with
the
congregation
of
Saints
,
yea
of
Angels
and
men
,
the
Church
militant
and
tryumphant
,
as
in
diuers
places
of
the
sacred
Scripture
is
sufficiently
prooued
.
And
thus
you
may
see
the
excellent
state
of
a
Christian
,
the
excellent
benefit
of
our
vnion
,
this
most
happy
Communion
which
is
a
fruite
of
it
,
and
the
vnspeakeable
loue
of
Christ
in
thus
freely
vniting
vs
vnto
himselfe
.
But
what
is
the
state
of
those
that
are
out
of
Christ
?
Question
.
I
answer
,
Answere
.
they
haue
no
part
in
this
blessed
Communion
,
therefore
their
estate
is
miserable
,
fearefull
and
damnable
,
3.
To
be
out
of
Christ
is
a
miserable
estate
.
except
they
repent
,
and
Christ
of
his
mercy
ingraft
them
into
him
,
For
he
that
is
not
in
Christ
,
Christ
is
not
in
him
,
and
,
Know
yee
not
?
saith
the
Apostle
,
that
Christ
Iesus
dwelleth
in
you
except
ye
be
reprobates
?
2.
Cor.
13.
2.
Cor.
13.5
.
Without
Christ
,
no
grace
nor
goodnesse
to
bee
found
in
them
.
If
Christ
dwell
not
in
their
hearts
by
faith
,
Satan
will
dwell
by
infidelity
:
If
Christ
dwell
not
by
charitie
,
the
deuill
will
dwell
by
malice
and
enuy
.
If
Christ
doe
not
possesse
them
by
Humility
,
Satan
will
possesse
them
by
pride
.
If
the
one
be
not
in
them
by
mercy
,
the
other
will
bee
in
them
by
cruelty
:
if
Christ
doe
not
worke
in
them
a
conscience
of
chastity
,
liberality
,
piety
,
purity
,
and
other
vertues
,
Satan
will
drawe
them
to
adultery
,
couetousnesse
,
oppression
,
Symonie
,
sacriledge
and
all
kind
of
impiety
.
For
where
the
spirit
of
truth
is
not
a
directer
to
goodnes
,
there
will
the
spirit
of
errour
be
a
leader
to
wickednesse
,
drawing
his
disciples
through
the
pathes
of
darkenesse
to
the
pit
of
destruction
.
As
is
a
Citie
besieged
without
walls
or
munition
,
so
is
a
man
without
Christ
easily
ouercome
of
the
enemie
,
and
bound
to
eternall
thraldome
;
he
is
like
a
withered
branch
,
that
shall
be
cut
off
and
cast
into
the
fire
of
hell
,
Ioh.
15.6
.
4.
Vnion
with
Christ
requireth
a
Christian
life
.
O
then
beloued
,
how
are
we
bound
to
shew
our
thankfulnesse
to
God
,
for
this
our
most
ioyfull
and
happy
vnion
with
Christ
,
since
he
hath
made
vs
freely
to
be
Christians
,
and
engraffed
vs
into
Christ
!
By
faith
wee
should
striue
continually
to
liue
like
Christians
,
like
those
that
haue
a
vnion
and
Communion
with
Christ
.
The
Apostle
in
my
Text
doth
describe
the
state
and
condition
of
a
Christian
,
and
yet
he
doth
not
say
,
if
any
man
be
a
Christian
,
he
is
a
new
creature
,
but
,
If
any
man
be
in
Christ
,
to
shew
that
Christianum
esse
,
est
esse
in
Christo
,
to
bee
a
Christian
,
Musculus
in
Text.
is
to
be
in
Christ
;
and
to
be
in
Christ
,
is
to
liue
the
life
of
Christ
,
and
to
be
made
like
to
him
,
in
whom
we
liue
.
Whosoeuer
is
without
Christ
,
and
doth
not
endeauour
sincerely
to
liue
the
life
of
Christ
,
hee
is
no
true
Christian
,
though
he
make
an
outward
profession
of
Christianity
;
it
is
an
easie
matter
to
be
made
partaker
of
the
externall
sacraments
and
name
of
a
Christian
,
but
not
so
easie
thus
to
be
in
Christ
;
for
this
requireth
newnesse
of
life
(
as
I
shall
shew
at
large
in
the
next
circumstance
.
)
If
then
thou
wouldest
know
a
Christian
,
or
know
thy selfe
to
be
in
Christ
,
looke
not
to
the
externall
and
verball
profession
,
but
search
into
thy
owne
conscience
,
Ioh.
5.5.6
.
M.
Hooker
Ecclesiast.
policie
,
booke
5.
pag.
306.
and
looke
to
the
reall
and
actuall
life
of
a
Christian
.
No
man
actually
is
in
Christ
,
but
he
in
whom
Christ
is
actually
,
and
in
whom
the
life
of
Christ
,
or
of
grace
and
newnesse
,
from
Christ
doth
appeare
:
he
that
hath
not
the
sonne
,
hath
not
life
;
and
he
that
hath
not
life
,
the
life
of
grace
,
wee
may
truely
say
,
he
hath
not
the
sonne
.
The
bird
is
knowne
by
her
singing
,
the
tree
is
knowne
by
his
fruits
,
and
a
Christian
is
known
by
his
life
and
conuersation
.
He
is
pure
by
imputation
of
puritie
from
the
merits
of
Christ
;
and
he
is
pure
by
the
grace
of
regeneration
wrought
in
him
by
the
holy
and
blessed
spirit
:
for
the
perfection
at
which
hee
striues
and
labours
truely
according
to
the
measure
of
that
grace
which
is
giuen
vnto
him
,
and
the
effects
of
this
purity
,
is
like
a
burning
lampe
shining
forth
gloriously
in
all
his
actions
;
it
is
holinesse
it selfe
,
and
not
the
name
of
holinesse
that
makes
a
Christian
.
How
then
canst
thou
be
called
a
Christian
,
in
whom
no
acts
of
a
Christian
doe
appeare
?
saith
S.
Augustine
S.
Aug.
de
vita
Christiana
of
the
life
of
a
Christian
.
Christianus
nomen
iustitiae
est
,
Christian
,
is
a
name
of
righteousnes
,
of
integrity
,
innocency
,
chastity
,
humility
,
humanity
,
patience
,
prudence
,
purity
,
piety
and
other
vertues
:
and
how
canst
thou
challenge
that
name
vnto
thee
,
in
whom
of
so
many
vertues
,
so
few
are
to
be
found
?
He
is
a
Christian
who
is
so
not
in
name
onely
,
Aug.
in
Psal.
33.
but
also
indeed
:
he
is
a
Christian
that
accounteth
himselfe
to
bee
a
stranger
in
his
owne
house
;
for
here
we
are
pilgrimes
,
our
countrey
is
in
heauen
,
and
there
we
shall
be
no
strangers
,
but
citizens
with
the
Saints
,
and
of
the
houshold
of
God
.
Aug.
de
vita
Christ
.
Christianus
vnctus
est
(
saith
S.
Augustine
)
Christian
is
as
much
as
annoynted
,
and
the
learned
know
that
in
ancient
time
,
those
who
were
annoynted
,
were
Holy
men
,
Kings
,
and
Priests
,
and
Prophets
,
of
an
high
and
holy
calling
;
and
thus
was
Christ
himselfe
annoynted
spiritually
,
Psal.
45.7
.
and
his
Disciples
and
all
Christians
.
To
teach
vs
,
that
to
whom
there
is
so
holy
an
annoynting
,
there
should
also
be
a
holy
life
and
conuersation
;
for
what
will
it
profite
thee
to
be
callled
what
thou
art
not
,
and
to
vsurpe
a
name
that
belongs
not
vnto
thee
?
But
if
thou
delight
to
be
a
Christian
,
do
those
things
that
are
fitting
for
a
Christian
,
&
then
take
the
name
vpon
thee
to
thy
comfort
:
it
is
a
name
that
is
ancient
(
giuen
long
since
at
Antioch
)
and
honourable
better
then
the
names
of
any
other
master
whatsoeuer
;
Act.
11.26
.
thou
mayest
reioyce
therefore
in
the
rightfull
enioying
of
it
;
but
if
otherwise
thou
desire
to
bee
called
a
Christian
,
and
not
to
be
so
,
this
is
a
punishment
miserable
and
detestable
enough
,
that
thou
desirest
to
be
an
hypocrite
,
and
to
be
called
that
thou
art
not
:
for
no
man
can
haue
any
benefit
by
Christ
,
who
will
be
called
a
Christian
,
and
not
striue
and
labour
to
be
a
Christian
in
deede
.
True
Christians
imitate
the
life
of
Christ
.
Let
no
man
then
iudge
himselfe
to
be
a
Christian
,
who
doth
not
truely
endeauour
to
imitate
Christ
in
purity
of
life
.
Excellently
S.
Bernard
.
S.
Bern.
lib.
sent
pag.
496.
Christiani
a
Christo
nomen
acceperunt
,
&
operae
pretium
est
,
vt
sicut
sunt
haeredes
nominis
,
ita
sint
imitatores
sanctitatis
;
Christians
receiue
their
names
from
Christ
,
and
it
is
worth
the
labour
,
that
as
they
are
heires
of
his
name
,
so
they
should
bee
imitatours
of
his
holinesse
.
Art
thou
a
couetous
man
that
makest
thy
mony
thy
God
?
thou
art
a
Christian
but
onely
in
name
,
and
thy
mony
shall
not
profite
thee
in
the
day
of
vengeance
.
A●t
thou
a
voluptuous
man
that
makest
thy
pleasure
●hy
God
?
thou
art
not
a
Christian
but
onely
in
name
,
and
thy
pleasure
shall
not
profite
thee
in
the
day
of
vengeance
.
Art
thou
a
blasphemer
,
that
delightest
in
wicked
&
damnable
oathes
?
Thou
art
not
a
Christian
but
only
in
name
,
and
thy
oathes
shall
condemne
thee
in
the
day
of
vengeance
.
Art
thou
a
glutton
or
drunkard
that
delightest
in
drunkennesse
,
and
makest
thy
wine
or
thy
belly
thy
God
?
Thou
art
a
Christian
but
onely
in
name
,
and
thy
abuse
of
Gods
creatures
shall
certainly
condemne
thee
in
the
day
of
vengeance
.
To
conclude
,
art
thou
hard-hearted
,
and
makest
no
conscience
of
spoyling
thy
brother
,
by
deceite
and
fraud
,
by
robbery
and
violence
,
by
oppression
and
cruelty
?
S.
Augustine
S.
August
.
de
verb.
Apost.
ser.
21.
will
tell
thee
,
Cum
tu
qui
Christianus
es
spolias
paganum
,
impedis
fieri
Christianum
:
When
thou
who
art
a
Christian
(
by
profession
)
dost
spoyle
a
Pagan
,
thou
doest
hinder
thy selfe
from
being
a
Christian
;
and
more
art
thou
hindred
if
thou
beeing
a
Christian
doest
spoyle
thy
brother
,
and
thy
Hypocrisie
shall
one
day
condemne
thee
.
All
these
doe
dishonour
Christ
;
and
separate
themselues
from
him
by
their
wilfull
impieties
,
and
therfore
except
they
repent
,
they
cannot
be
saued
.
Excellent
was
the
example
of
famous
Iulitta
that
blessed
Martyr
and
seruant
of
Christ
(
of
whom
S.
Basil
S.
Basil
.
in
ser.
relates
in
his
sermons
)
who
when
she
was
condemned
to
death
by
her
Pagan
Iudges
,
because
she
would
not
worship
their
heathenish
gods
;
hearing
her
sentence
she
brake
foorth
with
this
Christian
resolution
,
Farewell
life
,
welcome
death
;
farewell
riches
,
welcome
pouertie
:
All
that
I
haue
,
if
it
were
a
thousand
times
more
,
would
I
rather
loose
,
then
to
speake
one
wicked
and
blasphemous
word
against
God
my
Creator
.
An
excellent
resolution
,
and
fit
to
bee
followed
of
euery
Christian
.
Wee
should
walke
worthy
our
vocation
,
and
haue
our
conuersation
as
becommeth
the
Gospell
of
Christ
;
we
should
lose
our
riches
,
our
honours
,
yea
our
life
and
all
,
rather
then
dishonour
Christ
our
Lord
and
Sauiour
.
And
that
we
may
the
better
doe
this
,
I
will
end
this
part
,
with
that
excellent
counsell
of
S.
Bernard
:
Bern
in
Cant.
serm.
21.
Disce
O
Christiane
a
Christo
,
quemadmodum
diligas
Christum
.
Learne
O
Christian
of
Christ
,
how
thou
maist
loue
Christ
;
learne
to
loue
him
sweetly
,
to
loue
him
prudently
,
to
loue
him
valiantly
:
Sweetly
,
lest
thou
be
entised
from
him
by
pleasure
;
prudently
,
lest
thou
be
deceiued
by
Satans
policy
;
and
valiantly
,
lest
being
oppressed
by
afflictions
,
or
temptations
,
thou
bee
auerted
from
the
loue
of
thy
Sauiour
.
Zelum
tuum
inflammet
,
charitas
,
informet
scientia
,
firmet
constanta
:
Let
his
charity
inflame
thy
zeale
,
let
his
knowledge
informe
thy
zeale
,
and
let
his
constancy
confirme
thy
zeale
in
constancy
vnto
the
end
.
Thus
shalt
thou
shew
thy selfe
to
bee
a
Christian
,
and
rightly
enioy
the
Name
of
Christ
.
And
thus
hauing
pricked
the
Vine
(
who
is
Christ
)
and
sucked
out
some
iuyce
to
cleare
the
eyes
of
our
vnderstandings
,
and
refresh
our
spirits
:
Let
vs
now
come
to
presse
the
grapes
,
that
from
them
we
may
receiue
a
draught
of
sweet
comfort
,
to
strengthen
vs
in
our
pilgrimage
,
through
the
wildernesse
of
this
world
,
to
the
Canaan
of
heauen
.
These
grapes
are
the
fruite
of
the
Vine
to
be
found
in
our
new
Creation
.
Jf
any
man
be
in
Christ
,
he
is
a
new
creature
.
This
is
a
great
mystery
and
therefore
to
speake
of
this
my
request
vnto
you
,
shal
be
that
,
3.
Branch
.
S.
Bern.
serm.
36.
●n
Cant.
which
S.
Bernard
sometime
made
to
his
Auditors
;
Juuate
me
orationibus
vestris
,
vt
semper
possim
&
loqui
quae
oportet
,
&
opere
implere
quae
loquor
:
Helpe
me
with
your
prayers
,
that
I
may
be
able
to
speake
those
things
which
I
ought
,
and
to
practise
that
which
I
speake
:
Thus
I
speaking
,
you
vnderstandding
,
and
both
of
vs
practising
,
Beza
.
Annotat
in
2
Cor.
5.
Aquinas
in
●phes
cap
4.23
Aquinas
in
in
2
Cor.
5.
Regen●ration
a
new
Creation
.
wee
shall
receiue
the
Crowne
of
glory
in
the
end
.
In
the
Originall
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
new
Creation
,
that
is
,
as
it
were
a
thing
newly
Created
of
God
,
(
as
Beza
soundly
:
)
For
we
are
re-created
in
our
new
Creation
,
that
we
might
be
righteous
(
as
Aquinas
.
)
So
that
our
regeneration
or
renouation
in
Christ
,
is
a
new
Creation
:
For
Creation
is
a
motion
,
ex
nihilo
ad
esse
,
from
nothing
,
vnto
something
,
from
no
being
,
vnto
a
being
.
And
there
is
a
two-fold
being
,
the
first
of
nature
,
the
second
of
grace
;
the
first
was
in
the
first
Creation
,
when
the
Creatures
were
produc●d
by
God
of
nothing
,
in
esse
naturae
,
into
the
being
of
nature
and
then
the
creature
was
new
,
but
since
it
became
old
by
sinne
.
And
therfore
it
was
needfull
that
there
should
be
a
new
Creation
,
in
esse
gratiae
,
into
the
being
of
grace
.
And
this
was
creatio
ex
nihilo
,
a
creation
of
nothing
also
;
for
those
that
are
depriued
of
grace
,
are
nothing
;
and
those
who
are
polluted
with
sinne
,
are
as
nothing
;
Sinne
doth
so
obliterate
and
blot
out
the
image
of
God
in
them
,
August
.
Peccatum
nihil
est
&
nihil
fiunt
homines
cum
peccant
.
Bellar.
in
Psal.
51.10
.
2
No
newnesse
to
man
,
but
in
and
by
Christ
.
that
it
makes
them
of
no
abilitie
to
doe
good
,
of
no
account
in
the
eyes
of
God
:
for
sinne
is
nothing
;
and
men
when
they
sinne
are
made
as
nothing
(
yea
worse
then
nothing
)
as
S.
Augustine
speakes
.
If
then
man
be
as
nothing
by
sinne
:
If
(
as
Bellarmine
against
himselfe
confesseth
)
when
God
was
to
new
make
man
,
and
the
heart
of
man
,
he
could
find
nothing
in
man
of
which
he
might
make
him
new
,
but
was
as
it
were
constrained
Creare
to
Create
,
that
is
,
ex
nihilo
aliquid
facere
,
to
make
something
of
nothing
,
(
from
which
(
saith
Bellarmine
)
it
is
euident
that
man
cannot
merit
being
iustified
freely
by
grace
:
)
If
I
say
this
be
the
state
of
man
before
he
be
new
created
.
Tollet
.
in
Iohan
,
15.
Then
how
can
that
Pelagian
,
or
semi-Pelagian
Doctrine
be
iustified
;
the
one
affirming
,
that
although
the
grace
of
Christ
was
necessary
that
we
might
doe
good
more
easily
,
yet
it
was
not
simply
needfull
,
but
that
the
free
will
of
man
was
able
of
it selfe
to
doe
workes
acceptable
to
God
:
B●za
Annot.
in
Text.
Augustin
.
The
other
teaching
,
that
we
are
assisted
onely
by
the
first
grace
to
rise
from
sinne
?
whereas
not
onely
the
faculty
of
willing
,
but
also
the
volition
or
willing
it selfe
,
is
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
new
Creation
;
since
they
are
both
old
by
sinne
,
and
both
made
new
by
God
in
Christ
.
Jt
is
God
that
worketh
in
vs
both
the
will
and
the
deed
,
Philip.
2.13
.
Yea
,
both
in
the
faculty
and
act
of
willing
,
we
are
dead
by
nature
,
and
in
both
,
we
are
made
aliue
by
grace
.
We
were
dead
in
trespasses
and
in
sinnes
,
Ephes.
2.5
.
And
our
Sauiour
did
not
say
,
without
me
,
can
ye
not
doe
any
thing
easily
,
or
ye
can
do
no
great
worke
,
but
simply
,
Without
me
can
ye
do
neither
small
nor
great
,
neither
easie
nor
difficult
:
No
manner
of
way
are
you
able
of
your selues
to
doe
any
good
worke
acceptable
to
God
.
Without
me
,
can
yee
doe
nothing
(
saith
Christ
.
)
Iohn
.
15.5
.
Augustin
.
lib.
1.
de
gratia
Christi
contra
Celestin
.
&
Pellag
.
cap.
29.
August
.
lib.
2.
contra
2.
Epist.
Pelagianas
.
caep
.
9.
And
thus
S.
Augustine
applyeth
that
place
.
And
the
same
Father
in
his
second
Booke
against
the
two
Epistles
of
Pelagius
,
Bonum
propositum
quidem
adiuuat
subsequens
gratia
,
sed
nec
ipsum
esset
nisi
praecederet
gratia
.
True
it
is
(
saith
he
)
that
the
subsequent
grace
of
Christ
doth
helpe
our
good
purpose
or
desire
to
doe
good
,
but
neither
would
this
good
purpuse
be
,
except
there
went
a
precedent
grace
before
;
There
is
a
preuenting
Grace
,
and
an
assisting
Grace
,
and
qui
praeuenit
nolentem
vt
velit
,
August
in
Luc
24.
subsequitur
volentem
ne
frustra
velit
:
Hee
that
preuenteth
the
vnwilling
with
his
grace
that
hee
might
will
,
assisteth
him
also
with
his
grace
that
he
might
not
will
in
vaine
.
August
.
de
gratia
&
lib●ro
arbitrio
.
c.
2.
And
therefore
he
concludeth
in
his
booke
of
Grace
and
Free
will
:
True
it
is
,
that
our
will
is
required
to
doe
good
,
but
we
haue
not
that
will
of
our
owne
strength
,
but
God
worketh
in
vs
,
both
the
will
,
and
the
deed
,
according
to
the
Apostle
.
Philip.
2
13.
And
the
same
Father
againe
:
The
will
of
the
regenerate
is
kindled
and
stirred
vp
by
the
blessed
Spirit
.
August
.
de
corrupti●ne
&
g●atia
.
That
therefore
they
are
able
(
to
do
good
)
because
they
will
(
and
desire
)
and
therefore
they
so
will
,
because
God
worketh
in
them
that
they
might
will
.
So
that
as
a
Lanthorne
cannot
giue
light
of
it selfe
,
except
it
haue
a
Candle
lighted
therein
,
or
as
the
branches
cannot
beare
fruit
,
except
they
abide
in
the
Vine
,
and
the
life
of
the
Vine
abide
in
them
:
No
more
can
we
doe
good
,
except
Ch●ist
dw●ll
in
vs
by
his
Spirit
,
giuing
life
and
light
vnto
vs
,
and
wee
dwell
in
Christ
by
Faith
.
If
any
man
bee
in
Christ
,
hee
is
a
new
Creatures
.
Againe
,
man
in
his
state
of
nature
,
being
brought
as
it
were
to
nothing
,
and
worse
then
nothing
by
sinne
:
Hence
it
is
euident
that
our
second
Creation
was
a
greater
worke
then
our
first
;
2.
Our
second
Creation
a
greater
worke
then
our
first
.
For
in
our
first
Creation
,
there
was
nothing
to
hinder
the
worke
of
God
,
Dixit
,
&
facti
sumus
;
God
did
but
speake
the
word
,
and
wee
were
created
;
but
in
our
second
Creation
,
Ponitur
obex
,
there
is
a
resisting
peruersnesse
in
our
will
,
striuing
to
hinder
the
worke
of
Grace
;
yea
,
the
ground
of
this
newnesse
,
our
redemption
by
Christ
,
cost
a
great
deale
of
labour
before
it
was
finished
:
Et
dixit
multa
,
&
gessit
mira
,
&
pertulit
dura
(
saith
S.
Bernard
:
S.
Bernard
.
Tract
.
de
diligendo
deum
.
)
Hee
spake
many
things
,
and
did
maruellous
things
,
and
endured
terrible
things
,
and
all
to
purchase
our
new
Creation
.
We
were
not
so
easily
re-made
,
as
we
were
made
at
first
;
the
worke
of
our
Recreation
cost
our
Sauiour
a
great
price
,
the
price
of
his
deare
and
precious
blood
,
and
that
not
once
or
twise
,
but
sixe
seuerall
times
.
As
the
Pellican
sheds
her
blood
to
reuiue
her
yong
ones
;
so
did
Christ
shed
his
blood
to
reuiue
vs
.
He
shed
his
blood
in
his
Circumcision
;
in
his
bitter
Agony
in
the
Garden
;
in
his
Crowning
with
thornes
;
in
his
Whipping
with
scourges
;
in
his
Crucifying
with
nailes
;
in
the
Piercing
of
his
side
with
a
speare
,
that
the
dearest
blood
of
his
most
precious
heart
gushed
out
amaine
.
O
sweet
Iesus
,
how
comes
this
to
passe
?
Did
we
owe
God
a
death
,
and
doest
thou
pay
it
?
Haue
wee
sinned
,
and
art
thou
punished
?
D.
Bern.
in
serm.
Opus
sine
exemplo
,
gratia
sine
merito
,
charitas
sine
modo
:
as
a
Father
sweetly
;
This
was
a
worke
without
any
example
;
a
grace
without
any
merit
of
ours
,
and
a
loue
beyond
all
loue
that
can
be
imagined
.
I
owe
thee
much
more
,
O
Lord
,
saith
S.
Ambrose
,
S.
Ambros
.
in
Luc.
lib.
22.
for
thy
iniuries
by
which
I
was
redeemed
,
then
for
thy
worke
by
which
I
was
created
.
What
then
shall
we
render
vnto
thee
,
O
blessed
Sauiour
,
for
this
thy
vnspeakeable
loue
?
In
our
first
Creation
,
thou
gauest
vs
vnto
our selues
,
but
in
our
second
Creation
,
thou
diddest
giue
thy selfe
vnto
vs
;
and
when
thou
gauest
thy selfe
vnto
vs
,
thou
diddest
then
re-giue
vs
vnto
our selues
;
And
therefore
being
twise
giuen
;
giuen
in
our
first
Creation
,
and
regiuen
in
our
second
,
we
doe
owe
our selues
twise
vnto
thee
,
both
bodies
and
soules
;
and
though
we
should
giue
our selues
ten
times
for
this
,
yet
can
we
by
no
meanes
satisfie
thy
loue
.
But
what
then
shall
we
giue
thee
for
thy selfe
,
that
thou
hast
not
spared
thine
owne
life
,
but
hast
giuen
thy selfe
to
the
death
for
vs
?
Certainely
if
we
could
giue
thee
our selues
ten
thousand
times
for
this
,
yet
are
we
nothing
in
respect
of
thee
,
who
art
the
eternall
God
,
and
wee
but
dust
and
ashes
.
O
then
beloued
,
what
shall
we
render
vnto
Christ
,
3.
The
price
of
our
new
creation
,
a
motiue
to
be
a
new
Creature
.
for
giuing
himselfe
vnto
vs
,
and
vs
vnto
our selues
?
or
what
doth
he
require
at
our
hands
?
Certainly
,
it
is
nothing
but
this
,
that
we
should
labour
to
be
new
creatures
,
since
he
hath
paide
so
deere
for
our
new
creation
:
Dominus
factus
est
servus
,
vt
servus
fieret
dominus
;
the
Lord
himselfe
became
a
seruant
,
that
we
who
were
seruants
might
be
made
Lords
:
God
descended
from
heauen
vnto
earth
,
that
man
might
ascend
from
earth
to
heauen
:
the
Sonne
of
God
,
was
made
the
sonne
of
man
,
that
men
might
be
made
the
sonnes
of
God
:
he
that
was
rich
became
poore
,
that
we
who
were
poore
,
might
bee
made
rich
:
the
light
it selfe
was
darkened
,
that
we
who
were
darke
might
be
enlightened
;
the
Bread
of
heauen
did
suffer
hunger
,
that
we
might
be
satisfied
;
the
Fountaine
of
liuing
water
endured
thirst
,
that
we
might
drinke
of
the
fountaine
of
life
;
Gladnesse
it selfe
was
made
sorrowfull
,
that
we
might
reioyce
;
Confidence
it selfe
did
feare
and
tremble
,
that
we
might
be
strengthened
;
the
Way
to
heauen
was
made
wearie
,
that
wee
without
wearinesse
might
goe
to
heauen
.
All
this
did
Christ
for
vs
,
and
shall
we
not
striue
to
be
new
creatures
?
Christ
came
a
Physitian
vnto
those
that
were
sicke
,
a
redeemer
vnto
those
that
were
lost
,
a
directing
way
vnto
those
that
erred
,
and
life
it selfe
vnto
those
that
were
dead
;
and
shall
we
not
striue
to
be
new
creatures
?
Christ
came
as
Manna
from
heauen
,
that
those
might
reioyce
who
were
hungry
;
as
a
cluster
of
grapes
from
the
vineyard
,
that
those
might
reioyce
who
where
thirstie
;
as
oyle
powred
out
in
abundance
from
the
oliue
,
that
those
might
be
cherished
who
were
in
misery
;
and
shall
we
not
striue
to
be
new
creatures
?
He
came
as
a
pretious
stone
cut
without
hands
from
the
mountaine
;
Dan.
2.34
.
that
those
might
feare
who
were
carelesse
and
negligent
;
and
shall
we
not
striue
to
be
new
creatures
?
As
God
the
Father
did
create
all
things
in
the
beginning
with
his
essentiall
word
,
so
hath
he
re-created
all
his
Elect
by
his
incarnate
Word
,
in
the
end
of
the
world
;
and
shall
we
not
striue
to
be
new
creatures
?
As
S.
Augustine
obserues
of
a
Rhetorician
,
that
being
asked
what
was
the
first
and
chiefest
amongst
the
precepts
of
Rhetoricke
,
he
answered
Eloquution
(
or
good
vtterance
:
)
and
being
asked
what
was
the
second
,
he
answered
Eloquution
,
and
what
was
the
third
,
he
answered
still
Eloquution
.
After
the
same
manner
(
saith
the
Father
)
if
you
aske
me
what
is
the
first
,
or
the
second
,
or
the
third
amongst
the
precepts
of
Christian
religion
,
I
must
answer
Humilitie
.
And
what
S.
Augustine
August
.
epist.
56
,
ad
Dioscor
.
attributes
to
Humilitie
in
the
praise
and
commendations
thereof
,
I
may
iustly
attribute
to
our
new
creation
,
and
to
the
dignitie
and
excellency
of
that
.
If
you
aske
me
what
is
the
first
,
or
the
second
,
or
the
third
,
amongst
the
precepts
of
Christian
religion
:
I
must
answer
in
the
words
of
my
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
new
creation
,
to
be
regenerated
and
become
new
men
in
Christ
:
For
without
this
new
creation
,
there
is
no
freedome
from
damnation
,
no
happines
to
be
obtained
;
for
if
any
man
be
in
(
and
will
haue
benefit
by
the
death
of
)
Christ
,
he
is
and
must
be
a
new
creature
;
O
then
,
beloued
,
let
vs
striue
and
labour
for
this
new
creation
;
let
vs
not
rest
in
our selues
,
till
we
finde
a
change
in
our
soules
,
and
become
new
men
in
Christ
.
Thus
if
wee
doe
,
happie
and
blessed
shall
we
be
.
If
any
man
be
in
Christ
,
he
in
a
new
creature
.
But
that
I
may
explicate
this
point
a
little
vnto
you
:
Who
are
those
that
are
new
created
,
or
to
whom
doth
Ques
;
t.
1
this
new
creation
belong
?
I
answer
,
To
those
that
are
in
Christ
:
If
any
bee
in
Christ
,
saith
my
Text
;
Answ.
New
Creation
is
of
the
Elect.
To
those
who
in
him
were
chosen
before
the
foundation
of
the
world
,
that
they
should
bee
holy
and
without
blame
before
him
in
loue
,
Eph.
1.
verse
4.
To
those
who
are
of
the
Election
of
grace
,
to
whom
is
giuen
the
knowledge
and
faith
of
Christ
;
Ephes.
4.20
.
for
they
onely
are
regenerated
,
and
so
new
created
who
haue
faith
,
because
regeneration
is
a
fruit
of
faith
,
Acts
15.9
.
and
this
haue
only
the
Elect
,
Tit.
1.1
.
they
only
are
called
and
iustified
,
and
so
sanctified
,
who
were
predestinated
before
of
God
.
Rom.
8.30
.
And
therefore
to
them
onely
belongs
this
grace
:
and
they
either
haue
or
shall
haue
it
,
when
it
shall
please
God
to
call
them
,
(
either
at
the
first
,
or
third
,
or
ninth
,
or
eleuenth
houre
,
either
in
their
youth
or
middle
age
,
or
olde
age
)
and
to
send
them
into
his
vineyard
,
Matth.
20.
Math.
20.1
,
2
,
3.
A
comfort
to
those
who
finde
but
the
beginnings
of
this
grace
in
them
;
it
is
the
gift
of
God
,
a
signe
of
their
Election
:
and
God
will
in
time
perfect
it
,
for
the
gifs
and
calling
of
God
are
without
repentance
.
Rom.
11.29
Phil.
1.6
.
And
He
that
hath
begun
a
good
worke
,
will
perfect
it
in
his
children
(
saith
the
blessed
Apostle
.
)
Yea
whom
God
loueth
,
he
loueth
to
the
end
,
as
Christ
himselfe
witnesseth
.
Ioh.
13.1
.
So
that
our
regeneration
being
the
worke
of
God
the
Father
,
in
Christ
,
by
the
holy
Spirit
;
as
he
hath
begun
,
so
at
the
last
he
will
wholly
conforme
vs
to
the
image
of
Christ
,
in
whom
wee
haue
obtained
an
inheritance
,
being
predestinated
according
to
the
good
purpose
of
him
,
who
worketh
all
things
after
the
Counsell
of
his
owne
will
,
Ephes.
1.11
.
If
any
man
be
in
Christ
,
or
those
that
are
in
Christ
,
they
are
,
or
shall
be
wholly
new
creatures
.
Ques
;
t.
2
But
secondly
what
is
this
new
creation
of
the
elect
?
or
what
is
it
to
be
a
new
creature
?
Answere
.
What
is
our
new
creation
.
Ioel
2.12
.
Our
new
creation
is
a
new
resurrection
;
for
as
Christ
after
his
death
did
rise
againe
vnto
a
new
life
,
so
a
Christian
,
being
buried
with
Christ
in
Baptisme
,
being
washed
from
his
sinnes
by
the
blood
of
Christ
,
being
watered
with
the
teares
of
a
true
and
vnfeined
repentance
,
doth
rise
againe
to
newnesse
of
life
;
and
this
is
our
new
creation
.
For
as
the
death
of
Christ
was
an
image
of
our
spirituall
death
vnto
sinne
,
so
was
his
resurrection
,
a
type
of
our
spirituall
rising
againe
to
newnesse
of
life
.
Thus
S.
Augustine
in
his
Enchiridion
:
S.
August
.
Enchiridion
.
cap.
53.
Whatsoeuer
is
done
,
in
the
crosse
of
Christ
,
in
the
buriall
of
Christ
,
in
his
ascension
,
in
his
session
at
the
right
of
his
Father
;
it
was
so
done
that
in
these
things
there
might
be
signified
,
the
life
of
a
Christian
which
is
acted
vpon
the
earth
.
To
manifest
this
further
,
S.
August
.
de
Tempore
.
the
same
Father
obserues
a
three-fold
Natiuitie
:
The
first
of
Adam
,
when
he
was
created
of
the
dust
of
the
earth
;
the
second
of
Eue
,
when
she
was
made
of
the
ribbe
of
Adam
;
the
third
of
Christ
,
when
he
was
borne
of
the
blessed
Virgin
,
all
different
one
from
the
other
.
And
to
these
I
may
adde
a
fourth
kinde
,
which
is
as
much
different
as
the
rest
,
and
this
is
the
spirituall
new
birth
,
both
of
soule
and
body
,
of
which
our
Sauiour
speaketh
,
Iohn
3.7
.
Maruaile
not
that
I
said
,
ye
must
be
borne
againe
:
in
your
first
birth
,
you
were
polluted
by
sinne
;
in
your
second
therefore
you
must
be
purified
by
grace
:
your
first
birth
was
of
the
flesh
,
in
which
you
were
dead
in
sinne
;
your
second
birth
must
be
of
the
spirit
,
in
which
you
are
made
aliue
vnto
God
through
Iesus
Christ
our
Lord
.
And
Except
ye
be
borne
of
water
and
the
Spirit
,
ye
cannot
enter
into
the
kingdome
of
heauen
.
Ioh.
3.5
.
Our
new
creation
then
is
a
certaine
spirituall
change
or
new
birth
,
of
our
vnderstandings
,
of
our
wils
,
of
our
affections
,
and
of
all
our
actions
;
for
in
this
our
vnderstandings
are
inlightened
,
our
wils
are
rectified
,
our
affections
sanctified
,
and
all
our
actions
directed
to
the
will
and
command
of
God
.
The
whole
man
is
regenerated
,
not
his
soule
alone
,
nor
his
body
alone
,
but
both
soule
and
body
together
:
For
all
was
polluted
by
sinne
in
Adam
,
and
all
must
be
renued
by
grace
in
Christ
.
Create
in
mee
a
cleane
heart
,
Eph.
4.23
.
A
totall
regeneration
required
in
vs
.
Psal
52.23
.
Rom.
2.24
.
Psal.
39.1
.
Iam.
3.10
.
Ma●th.
5.34
.
Psal.
59
7
,
8.
Luk.
9.5
.
Iam.
1.18
,
19.
Iam.
1.22
.
2.
Pet.
2.14
.
Psal.
119.37
.
Matth.
5.28
.
Iob
31.1
.
Ioshua
7.25
.
Eph.
4.28
.
Prou.
6.17
.
Deut.
27.26
.
Prou.
6.18
.
Psal.
1.1
.
Psal.
119.32
.
Math.
15
19.
Tit●s
2.12
.
Iam.
1
15.
O
God
,
and
renue
a
right
spirit
,
saith
Dauid
.
Psal.
51.10
.
And
be
renued
in
the
spirit
of
your
minde
,
saith
the
Apostle
:
Heart
and
minde
,
body
and
spirit
,
all
must
be
new
created
if
we
be
in
Christ
.
This
perfect
regeneration
then
is
to
be
laboured
for
;
we
must
be
changed
outwardly
,
in
our
tongues
that
they
speake
not
wickedly
by
blasphemie
towards
God
,
nor
euill
towards
our
neighbour
:
In
our
eares
,
that
they
be
not
hardened
to
good
and
delighted
with
euill
,
but
swift
to
heare
the
word
of
truth
to
practise
it
,
that
the
life
of
grace
may
be
preserued
in
vs
:
In
our
eyes
,
that
they
be
not
full
of
adulterie
;
and
to
preuent
this
,
that
they
behold
not
vanitie
to
lust
after
it
;
wee
should
make
a
couenant
with
our
eyes
as
Iob
did
,
least
they
bring
vs
to
miserie
,
like
Achan
and
his
family
.
In
our
Hands
that
they
steale
not
,
that
they
shed
not
innocent
blood
,
that
they
worke
no
iniquitie
,
least
the
reward
of
wickednesse
light
vpon
vs
.
In
our
Feete
that
they
make
not
haste
to
euill
,
that
they
walke
not
in
the
way
of
the
wicked
,
but
be
ready
to
runne
the
waies
of
Gods
commandements
.
We
must
be
changed
inwardly
in
our
hearts
,
least
impietie
slow
from
them
;
yea
in
our
affections
and
desires
,
least
lust
when
it
is
conceiued
bring
forth
sinne
,
and
sinne
when
it
is
finished
bringeth
forth
death
.
This
is
the
change
that
is
required
,
and
that
not
in
part
but
totall
.
As
the
essentiall
parts
of
man
must
bee
changed
,
his
soule
and
body
;
so
his
integrall
parts
,
his
seuerall
members
:
not
part
of
them
,
the
eye
alone
,
nor
the
hand
alone
,
nor
the
foote
alone
,
but
altogether
,
euery
one
in
particular
.
And
so
not
some
part
of
the
heart
,
but
the
whole
heart
,
all
the
affections
,
all
the
desires
of
the
soule
:
Prou.
23.26
.
My
sonne
giue
me
thy
heart
.
For
turne
vnto
me
with
all
thy
heart
,
is
the
Plat-forme
of
this
new
creation
giuen
by
the
Prophet
,
Ioel
2.1.12
.
This
should
all
labour
for
and
that
in
perfection
,
that
they
may
bee
truly
conformed
to
the
image
of
Christ
.
To
be
content
with
halfe
newnes
is
worthy
reproofe
.
Heb.
3.12
.
And
yet
some
,
yea
too
many
there
are
,
who
liue
in
the
Church
,
and
thinke
themselues
to
be
in
Christ
;
and
yet
harbour
in
them
an
euill
heart
to
depart
away
from
the
liuing
God
,
imagining
that
God
requireth
not
this
perfection
,
this
totall
regeneration
to
be
in
them
:
they
thinke
if
their
hands
bee
pure
,
their
feete
may
lawfully
be
defiled
with
sinne
.
But
if
Christ
wash
not
their
feete
also
,
Ioh.
13.8
.
they
shall
haue
no
part
in
him
:
if
they
striue
not
for
this
totall
new
birth
,
they
cannot
enter
into
the
kingdome
of
heauen
.
They
will
be
contented
with
wicked
Saul
,
and
the
disobedient
Israelites
to
performe
part
of
Gods
commandements
,
so
they
may
let
part
of
them
alone
;
this
totall
obedience
,
they
cannot
endure
.
They
can
bee
contented
to
destroy
the
common
people
of
the
Amalekites
,
1.
Sam.
15.8
,
9.
and
the
worst
of
the
sheepe
and
of
the
oxen
;
they
can
be
contented
to
forsake
some
of
their
pettie
sinnes
,
which
are
not
so
profitable
nor
pleasurable
vnto
them
;
But
when
they
come
to
Agag
the
king
of
Amaleck
,
and
to
the
best
of
their
sheepe
,
when
they
come
to
their
kingly
sinne
(
be
it
drunkennesse
,
or
adulterie
,
couetousnesse
,
or
enuy
or
the
like
,
)
when
they
come
to
their
Delilah
the
sweete
sin
in
which
their
soule
delighteth
;
they
can
by
no
meanes
endure
a
change
in
this
,
here
no
new
creation
must
worke
vpon
them
;
it
is
a
string
that
must
not
be
touched
,
a
soare
must
not
be
searched
:
or
if
it
be
,
it
makes
them
kicke
like
a
galled
horse
,
and
procures
harsh
musicke
to
their
soules
;
they
take
him
for
no
friend
that
telles
them
of
it
,
yea
they
are
angry
with
God
that
he
hath
made
his
Law
against
it
;
and
yet
for
all
this
secret
impietie
,
they
will
be
called
Christians
,
and
make
an
outward
shew
of
holinesse
in
their
liues
.
But
tell
mee
whosoeuer
thou
art
,
dost
thou
thinke
thou
canst
come
with
a
harlots
countenance
,
wiping
thy
lippes
,
Prou.
30.20
.
when
thou
h●ste
beene
a
whooring
,
to
meete
thy
entising
louers
(
the
world
,
the
flesh
,
or
the
Diuell
)
and
stand
before
Christ
thy
spirituall
husband
without
blushing
,
since
thou
canst
not
doe
any
thing
so
secretly
,
but
he
seeth
thee
?
Prou.
5.21
.
For
the
wayes
of
man
are
before
the
Lord
,
and
he
pondereth
all
his
doings
,
Prou.
5.21
.
If
thou
shouldest
know
that
thy
owne
wife
hath
plaied
the
Harlot
,
or
is
estranged
from
thee
in
her
affections
and
loue
to
another
man
,
so
that
her
shew
of
loue
and
kindnesse
to
thee
is
but
in
hypocrisie
,
least
thou
shouldest
suspect
her
treachery
to
thee
:
If
thou
shouldest
see
her
often
meetings
with
him
whom
thy
soule
hateth
,
with
thy
deadly
enemie
,
wouldest
thou
take
it
kindly
at
her
hands
,
or
thinke
her
a
faithfull
wife
vnto
thee
?
wouldest
thou
embrace
her
in
thy
armes
?
or
set
her
as
a
seale
vpon
thy
heart
,
though
she
loued
but
one
besides
thee
?
What
woman
would
doe
so
to
such
an
husband
?
or
what
husband
to
such
a
wife
?
I
appeale
then
to
thy
owne
conscience
;
How
canst
thou
thinke
that
Christ
will
looke
well
vpon
thee
,
if
thou
goe
a
whoring
after
any
one
sinne
,
and
against
thy
conscience
liue
in
any
one
impiety
,
which
thou
knowst
his
soule
hateth
?
His
pure
eie
cannot
endure
to
beholde
any
wickednesse
,
2
Cor.
6.15
.
neither
shall
any
euill
dwell
with
him
.
What
fellowship
hath
light
with
darkenesse
,
or
Christ
with
Belial
,
or
thy
Sauiour
with
sinne
,
that
once
cost
him
the
price
of
his
owne
blood
?
Oh
then
whosoeuer
thou
art
,
wash
thy
heart
,
Ier.
4.15
.
and
thy
whole
heart
trom
wickednesse
,
that
thou
maiest
bee
saued
.
If
thy
eye
offend
thee
,
or
hinder
thee
from
this
change
,
that
is
,
any
thing
as
deare
to
thee
as
the
apple
of
thine
eye
,
plucke
it
out
from
thy
heart
and
cast
it
from
thee
.
It
is
better
,
saith
Christ
,
to
enter
into
heauen
with
one
eye
,
Ma●.
5
29.
then
hauing
two
to
be
cast
into
the
fire
of
hell
.
It
is
a
fearefull
thing
to
liue
in
any
knowne
sinne
,
it
maketh
thy
person
and
thy
prayer
abhominable
in
the
sight
of
God
,
Esa.
1.15
.
Striue
therefore
earnestly
,
and
without
hypocrisie
for
this
totall
change
.
Shake
off
the
fetters
of
thy
beloued
sinne
;
(
for
I
speake
to
thee
that
hast
the
beginning
of
grace
in
thee
,
and
a
change
in
some
measure
wrought
vpon
thee
)
and
pray
earnestly
vnto
God
;
and
I
will
pray
for
thee
with
the
bl●ssed
Apostle
,
That
the
very
God
of
peace
may
sanctifie
thee
wholly
,
1.
Thes.
5.23
.
and
that
thy
whole
spirit
and
soule
and
body
,
may
be
preserued
blamelesse
vnto
the
comming
of
our
Lord
Iesus
Christ
.
Thus
shalt
thou
be
happy
in
the
change
.
And
thus
being
a
new
man
in
Christ
,
thou
shalt
be
vnited
vnto
Christ
to
the
eternall
ioy
of
thy
soule
.
If
any
man
be
in
Christ
he
is
a
new
creature
.
S.
Bern.
in
se●t
.
There
was
a
threefolde
change
in
Christ
;
the
first
of
sublimity
,
into
humility
,
when
the
eternall
Word
of
the
Father
,
became
flesh
,
and
tooke
our
nature
vpon
him
:
the
second
,
of
contemptibility
into
maiestie
,
when
the
man
Christ
,
who
was
then
despised
in
the
eyes
of
the
world
,
was
gloriously
transfigured
before
his
disciples
:
the
third
of
mutability
,
into
eternity
,
when
rising
from
the
dead
,
he
ascended
into
heauen
,
to
raigne
in
glory
for
euermore
.
And
like
vnto
this
,
there
is
a
threefold
change
in
man
.
A
threefolde
change
in
man
.
The
first
,
was
the
change
of
Adams
glorious
innocency
in
Paradise
,
into
the
deformity
of
sinne
and
wickednesse
;
the
second
is
the
change
out
of
the
state
of
nature
and
naturall
corruption
,
into
the
state
of
grace
and
regeneration
in
Christ
,
(
and
this
is
meant
in
my
Text.
)
The
third
and
last
is
the
change
of
this
state
of
grace
,
into
the
state
of
glory
and
happinesse
for
euermore
;
and
this
shall
bee
at
the
r●surrection
.
Adams
fall
was
a
change
;
our
resurrection
shall
bee
a
change
;
3.
Quest.
Answ
.
God
the
author
of
our
re-creation
.
and
our
new
creation
is
also
a
change
.
But
who
is
the
authour
of
this
change
?
The
answer
is
giuen
by
the
Apostle
in
the
next
verse
to
my
Text
,
All
things
are
of
God
;
and
therfore
our
new
creation
is
not
of
our selues
.
It
is
the
worke
of
God
the
Father
,
in
the
Sonne
,
and
by
the
blessed
Spirit
:
For
wee
are
his
workemanship
,
created
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
before
ordained
that
we
should
walk
in
them
,
Eph.
2.10
.
We
are
the
worke
of
God
in
Christ
,
and
by
the
spirit
:
For
according
to
his
mercy
he
saueth
vs
,
by
the
washing
of
regeneration
,
and
renuing
of
the
holy
Ghost
,
Tit.
3.5
.
1.
Pet.
1.23
.
Thus
inwardly
;
and
outwardly
by
the
word
&
the
Sacrament
,
by
which
the
spirit
doth
beget
&
increase
this
newnesse
in
vs
.
No
creature
in
the
world
can
worke
this
miracle
,
this
new
birth
more
strange
then
the
seuen
wonders
of
the
world
;
Thou
art
created
,
thou
art
healed
,
S.
Bern.
de
graetia
&
liber
arbitr.
thou
art
saued
,
but
which
of
all
these
is
from
thee
oh
man
?
Thou
couldest
not
create
thy selfe
when
thou
wast
not
;
thou
couldest
not
iustifie
thy selfe
when
thou
wast
a
sinner
,
and
worse
then
if
thou
haddest
not
beene
;
thou
couldest
not
raise
thy selfe
when
thou
wast
dead
,
because
then
thy
strength
was
as
if
thou
haddest
neuer
beene
.
Where
then
is
our
owne
free
will
in
the
state
of
nature
?
Where
is
our
merite
at
the
hand
of
God
?
Those
that
are
wise
doe
confesse
a
threefolde
operation
,
not
of
free
will
to
merite
,
but
of
divine
grace
,
and
these
in
man
,
but
from
God
.
The
first
is
our
creation
;
the
second
,
our
reformation
;
the
third
our
consummation
and
perfection
to
glory
;
and
God
is
the
authour
of
them
all
.
And
therefore
to
vs
humility
,
to
him
belongs
the
glory
,
for
hee
it
is
that
maketh
vs
to
bee
new
creatures
;
4.
Quest.
What
kind
of
creatures
wee
are
●re-made
.
Answ.
Jf
any
man
bee
in
Christ
,
through
the
grace
of
God
in
him
,
he
is
a
new
creature
.
It
is
God
the
Father
in
Christ
by
the
blessed
spirit
that
worketh
this
new
creation
.
But
what
kind
of
creatures
doth
he
make
vs
?
I
answer
,
that
as
God
in
his
first
creation
,
did
create
Adam
according
to
his
owne
image
and
similitude
,
Gen.
1.27
.
So
in
our
second
creation
,
hee
doth
renue
and
repayre
in
vs
by
little
and
little
,
the
excellency
of
that
image
which
wee
lost
by
the
fall
of
o●●
first
parents
;
he
re-makes
vs
like
vnto
himselfe
,
in
wisedome
,
in
righteousnesse
,
in
true
holinesse
,
alike
in
all
heauenly
vertues
,
as
much
as
it
is
possible
(
as
God
in
his
wisedome
thinkes
convenient
)
for
finite
creatures
.
To
expresse
the
excellency
of
an
infinite
Creatour
,
this
similitude
he
beginneth
in
this
life
,
and
will
one
day
perfect
it
fully
in
the
life
to
come
.
The
absolute
patterne
of
this
image
is
Christ
,
hee
is
the
Idaea
and
liuely
figure
of
our
heauenly
natiuity
,
both
of
that
which
we
must
striue
for
here
,
and
that
which
we
shall
haue
hereafter
:
For
as
we
haue
borne
the
image
of
the
earthy
,
so
shall
we
beare
the
image
of
the
heauenly
,
1.
Cor.
15.49
.
that
is
,
that
image
of
the
new
man
,
Which
after
God
is
created
in
righteousnesse
and
true
holinesse
,
Eph.
4.24
.
In
righteousnesse
,
that
is
,
in
obedience
to
the
first
table
,
Zanchus
com
.
in
Ephes.
in
the
duty
we
owe
to
God
;
and
in
obedience
to
the
second
Table
;
in
the
duty
which
wee
owe
to
our
neighbour
,
and
in
holinesse
,
that
is
,
in
that
purity
of
life
,
which
we
ought
to
haue
in
our
own
selues
,
our
soules
and
consciences
in
the
sight
of
God
.
And
,
Beholding
with
open
face
,
as
in
a
glasse
,
the
glory
of
the
Lord
;
we
are
changed
into
this
same
image
from
glory
to
glory
,
euen
a
by
the
Spirit
of
the
Lord
,
1.
Cor.
3.18
.
So
that
the
second
creature
shall
be
made
like
,
but
(
beeing
confirmed
by
grace
in
Christ
)
more
excellent
then
the
first
.
In
the
first
creation
God
gaue
vnto
Adam
rule
and
dominion
ouer
all
the
creatures
,
and
in
our
second
creation
,
the
right
of
this
Dominion
is
re-giuen
vnto
vs
.
And
this
Dominion
we
should
labour
to
exercise
.
Origen
&
S.
Chrysost
in
Gen.
But
as
Origen
and
S.
Chrysostome
expresse
it
;
we
should
haue
dominion
ouer
the
fishes
of
the
sea
,
by
ruling
our
appetites
and
lustfull
desires
;
ouer
the
birds
of
the
heauen
,
by
pulling
downe
ambition
with
the
cords
of
humility
;
ouer
the
creeping
things
of
the
earth
,
by
keeping
in
avarice
with
the
bounds
of
charity
;
ouer
the
beasts
of
the
field
,
by
holding
in
anger
with
the
raines
of
temperance
.
And
thus
if
we
doe
,
we
shall
seeme
to
rule
well
,
and
be
rewarded
with
double
honour
,
as
Saint
Paul
speaketh
in
another
kind
,
1.
Tim
5.17
.
Wee
shall
declare
our selues
to
be
new
men
in
Christ
,
such
as
haue
our
parts
in
the
first
resurrection
,
and
of
whom
the
second
death
shall
haue
no
power
,
Reu.
20.6
.
For
those
who
are
new
creatures
are
free
men
in
Christ
,
and
those
who
are
in
Christ
are
new
creatures
,
If
any
man
be
in
Christ
he
is
a
new
creature
.
5.
Quest.
But
what
meanes
wee
may
attaine
this
newnes
.
S.
August
.
Tom.
9.
de
decem
chordis
.
Whosoeuer
desireth
to
be
a
subiect
in
the
kingdome
of
Christ
,
he
must
bee
a
new
creature
.
But
by
what
meanes
may
a
man
attaine
to
this
new
Creation
?
Or
how
may
a
man
come
to
be
a
new
man
in
Christ
?
Saint
Augustine
obserues
well
,
that
the
old
man
in
the
state
of
nature
cannot
sing
the
new
song
in
the
state
of
grace
,
but
that
hee
may
sing
it
,
he
must
striue
to
be
a
new
man
in
Christ
;
but
how
he
may
be
a
new
man
,
heare
not
me
(
saith
the
Father
)
but
the
Apostle
,
Put
off
the
old
man
,
and
p●t
one
the
new
,
Eph.
4.24
.
So
that
as
before
grace
we
are
like
Lazarus
,
dead
in
the
graue
of
our
sinnes
,
vnable
to
rise
from
iniquity
vntill
Christ
giue
vs
his
hand
and
power
of
grace
to
reuiue
and
strengthen
vs
,
(
contrary
to
the
error
of
Pelagians
,
of
which
I
haue
spoken
before
:
)
so
after
this
grace
we
haue
a
spirituall
life
giuen
vnto
vs
,
(
our
vnderstandings
being
inlightened
,
and
wills
rectified
:
)
and
though
it
bee
but
weake
,
yet
must
wee
not
thinke
our selues
as
stocks
and
stones
,
or
like
children
sitting
idle
in
the
market
place
,
but
we
must
worke
in
the
vineyard
beeing
called
,
and
vsing
the
grace
that
God
hath
giuen
vs
,
labour
to
worke
out
and
perfect
this
newnesse
in
vs
:
on
Gods
part
it
is
wrought
by
the
blessed
Spirit
within
,
and
by
the
word
and
Sacraments
without
.
But
there
is
somewhat
required
of
vs
:
that
wee
striue
to
cherish
the
sparks
of
grace
which
God
kindleth
in
vs
;
that
we
reiect
not
the
Spirit
,
but
imbrace
those
speciall
meanes
of
Faith
and
Repentance
,
and
Prayer
,
and
labour
earnestly
to
obtaine
them
.
Because
without
Faith
and
Repentance
,
none
of
this
newnesse
can
bee
found
in
vs
.
Faith
upon
sight
of
our
sinnes
(
meriting
Gods
iustice
on
the
one
hand
,
)
and
beholding
the
mercy
of
God
in
Christ
,
on
the
other
hand
,
worketh
in
vs
that
godly
sorrow
which
causeth
repentance
neuer
to
be
repented
off
:
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
dolour
and
griefe
arising
in
the
heart
for
sin
,
committed
against
so
good
a
God
,
so
mercifull
a
Father
:
it
is
a
meanes
by
the
operation
of
the
Spirit
,
to
beget
in
vs
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
change
of
the
minde
,
that
newnesse
which
is
so
acceptable
with
God
in
Christ
.
As
the
Eagle
feeling
her
wings
heauy
,
doth
plunge
them
into
a
fountaine
,
and
washing
off
her
olde
Feathers
,
reneweth
her
youth
:
So
likewise
a
Christian
feeling
the
the
burden
of
the
old
Man
,
must
wash
himselfe
in
the
fountaine
of
repentance
,
Ioel.
2.12
.
in
a
riuer
of
teares
for
his
impuritie
,
that
by
this
meanes
,
washing
off
the
old
Feathers
of
sinne
,
hee
may
put
on
the
new
wings
of
righteousnesse
;
by
which
hee
may
flie
with
comfort
(
strengthened
by
grace
)
to
the
heauenly
Tabernacle
.
It
is
related
againe
of
the
Eagle
,
Barradius
.
that
when
the
vpper
crooked
part
of
her
bill
doth
grow
long
that
she
cannot
eate
her
meate
,
she
striketh
her
bill
against
a
stone
,
and
breaking
off
the
part
that
did
hinder
,
reneweth
her
strength
:
After
the
same
manner
,
we
must
breake
of
the
impediments
of
our
sinnes
by
repentance
,
that
hinder
vs
from
taking
the
heauenly
food
of
our
soules
,
(
as
Daniel
Dan.
4.27
.
counselled
Nebuchadnezzar
,
)
that
with
the
Eagle
we
may
be
renued
;
and
strengthened
more
and
more
by
Christ
in
the
inner
man
,
Ephes.
3.16.7
.
that
Christ
may
dwell
in
our
hearts
by
faith
,
and
our
faith
appeare
in
holinesse
,
without
which
no
man
shall
see
God
,
Heb.
12.14
.
Lastly
,
S.
Augustine
S.
August
.
lib.
8.
de
Ciuit.
dei
&
in
Psal.
56.
relateth
of
the
Serpent
,
that
when
she
groweth
old
,
she
draweth
her selfe
through
a
narrow
hole
,
and
by
this
meanes
,
leauing
her
old
skinne
,
she
renueth
her
age
.
Our
Sauiour
bids
vs
,
to
be
wise
as
Serpents
,
Matth.
10.16
.
And
if
in
any
thing
,
sure
it
is
in
this
,
that
wee
should
follow
their
wisedome
,
that
forsaking
the
broad
way
of
vices
,
wee
may
passe
through
the
narrow
and
straite
way
of
repentance
,
and
leauing
off
our
olde
Coate
of
sinne
,
wee
may
be
cloathed
a
new
with
the
rich
garments
of
righteousnesse
,
and
so
become
new
men
in
Christ
.
If
any
man
be
in
Christ
,
he
is
a
new
Creature
.
But
how
may
a
man
know
whether
he
be
a
new
Creature
or
not
?
6.
Question
.
How
to
know
we
are
Christians
.
since
there
are
so
many
in
the
world
that
make
an
outward
shew
of
this
new
Creation
,
and
haue
nothing
lesse
to
be
found
in
them
;
that
make
Religion
a
cloake
of
hypocrisie
,
to
couer
their
enormities
;
that
are
like
an
Iuy
bush
at
a
Tauerne
doore
,
where
there
is
no
Wine
to
be
had
:
or
like
a
blazing
Comet
,
that
seemeth
glorious
for
a
while
,
but
falleth
to
the
ground
on
a
sodaine
;
or
as
Christ
himselfe
compareth
them
,
Mat.
32.27
.
like
sepulchres
,
that
seeme
faire
on
the
outside
,
but
within
are
full
of
dead
mens
bones
and
rottennesse
.
And
therefore
since
there
is
such
deceite
,
how
may
a
man
know
whether
hee
be
a
new
Creature
,
and
so
in
Christ
or
not
?
The
maister
of
the
Sentences
moueth
a
like
question
concerning
Faith
,
Sent.
lib.
3.
Dist.
2●
.
lib
3.
Trinit.
cap.
1.
whether
a
man
may
know
that
he
haue
faith
or
not
?
And
S.
Augustine
resolueth
it
,
Fidem
ipsam
videt
quisque
incorde
tuo
esse
,
si
credit
,
vel
non
esse
si
non
credit
.
Euery
man
may
see
Faith
to
be
in
him
,
if
hee
beleeue
,
or
not
to
be
,
if
he
beleeue
not
.
In
like
manner
it
is
with
this
new
Creation
,
we
may
see
by
diuers
signes
,
whether
we
be
new
men
or
no
:
of
many
I
wil
giue
you
a
few
.
Answere
.
There
were
foure
Riuers
in
the
Garden
of
Paradise
,
and
there
are
Signe
.
1
foure
Riuers
that
water
the
Garden
of
God
,
S.
Bernard
,
in
simil
.
which
is
the
soule
of
a
new
Creature
.
The
first
,
is
the
bewailing
of
our
naturall
corruption
,
and
the
guilt
of
sinne
,
like
that
which
did
compasse
the
Land
of
Aethiopia
.
The
second
,
the
charitable
compassion
of
our
brothers
misery
;
like
that
which
ran
towards
the
Countrey
of
Assyria
.
The
third
,
a
consideration
and
loue
of
Diuine
grace
;
like
that
which
diuides
the
Kingdome
of
Babylon
.
The
fourth
,
an
affectation
of
heauenly
vertues
;
like
that
which
did
compasse
the
whole
Land
of
Hauilah
.
These
haue
the
dew
from
aboue
,
and
the
water
from
below
;
the
waters
of
the
Sea
,
of
the
Riuers
,
of
the
Fountaines
,
and
of
the
Snow
,
all
to
make
plentifull
with
spirituall
graces
;
and
if
thou
canst
finde
these
foure
spirituall
Riuers
in
thy
soule
,
then
maist
thou
be
perswaded
,
that
thou
art
a
new
Creature
.
Signe
.
2
Secondly
,
the
Spouse
in
the
Canticles
hath
two
eies
like
Doues
,
Cant.
4.1
.
These
two
are
in
the
soule
of
a
new
Creature
.
The
first
is
a
true
meditation
of
the
loue
of
Christ
,
like
a
Cordiall
Electuary
to
comfort
the
heart
.
The
second
,
is
the
high
estimation
of
heauenly
glory
,
like
a
burning
fire
,
to
inflame
our
soules
with
the
desire
of
Heauen
;
these
wound
the
heart
of
the
Bridegroome
Christ
Iesus
.
And
if
thou
canst
finde
these
in
thy
soule
,
then
mayest
thou
bee
perswaded
thou
art
a
new
Creature
.
Signe
.
3
Thirdly
,
there
is
a
three-fold
bed
whereon
our
Sauiour
doth
delight
to
take
rest
.
The
first
is
,
the
vnitie
of
the
two
Testaments
,
which
is
as
the
wombe
of
the
Virgine
wherein
he
was
conceiued
.
The
second
is
,
the
Church
of
his
Elect
,
which
is
as
the
Manger
wherein
he
was
laid
at
his
birth
.
The
third
is
,
the
soule
and
conscience
of
a
new
creature
,
which
is
as
the
graue
in
which
he
was
buried
.
And
if
thou
canst
find
Christ
thus
resting
in
thy
soule
,
thou
mayest
certainely
bee
perswaded
that
thou
art
a
new
Creature
.
Signe
.
4
Fourthly
,
if
you
obserue
the
Moone
when
shee
is
decreasing
,
she
hath
her
open
ends
downewards
,
and
is
shut
vpwards
;
But
when
she
is
increasing
,
shee
hath
her
open
ends
vpwards
,
and
is
shut
downewards
:
So
likewise
,
men
that
are
meerely
naturall
,
they
haue
their
hearts
open
downewards
,
being
set
onely
vpon
the
earth
and
earthly
things
.
But
men
regenerated
and
made
new
men
in
Christ
,
they
haue
the
open
ends
of
their
hearts
euer
vpwards
towards
God
,
heauen
and
heauenly
things
.
For
God
hath
giuen
vnto
man
a
heart
with
the
broad
end
vpwards
,
and
the
narrow
end
downewards
,
to
teach
vs
that
our
hearts
should
be
open
towards
heauen
,
and
shut
towards
the
earth
.
And
if
thou
hast
thy
heart
thus
spiritually
disposed
and
ordered
within
thee
,
thou
mayest
assure
thy selfe
that
thou
art
a
new
Creature
.
Lastly
,
there
is
a
relation
of
a
Controuersie
which
fell
Signe
.
5
out
on
a
time
betweene
the
Scottish
and
the
Irish
,
about
a
little
Iland
lying
betweene
them
,
to
whom
it
did
belong
;
and
being
put
to
arbitrement
,
it
was
thus
decided
.
If
any
venemous
serpent
will
liue
within
it
,
then
it
belongeth
to
the
Scottish
:
but
if
they
die
quickely
,
or
passe
away
from
it
,
then
it
belongeth
to
the
Irish
:
For
this
is
the
nature
of
the
Irish
ground
,
that
no
venemous
serpent
will
liue
within
it
.
And
in
this
manner
,
beloued
,
you
may
decide
the
question
betweene
you
and
your
owne
hearts
.
Search
into
them
,
if
any
venemous
serpents
,
that
is
,
serpentine
sinnes
,
the
temptations
of
Satan
,
the
spawne
of
that
great
serpent
the
Diuell
,
will
liue
and
grow
vp
within
them
;
if
your
hearts
be
still
a
nest
of
vncleane
birds
,
of
noysome
lusts
,
which
bring
the
soule
to
perdition
:
If
you
cherish
these
in
your
soules
with
delight
and
pleasure
,
and
suffer
them
to
grow
vp
in
your
liues
to
the
dishonour
of
God
,
and
shame
of
your selues
(
as
there
are
two
many
in
the
world
that
doe
;
)
It
is
euident
that
you
are
yet
in
the
state
of
nature
and
naturall
corruption
,
yee
are
olde
men
in
sinne
,
vnregenerated
,
in
whom
this
new
Creation
is
not
to
be
found
;
and
therefore
as
yet
you
are
neither
in
Christ
,
nor
can
you
(
without
repentance
)
haue
any
benefit
by
him
.
But
if
the
temptations
of
Satan
,
the
world
,
or
the
flesh
,
be
but
like
sparkles
flying
in
the
ayre
,
or
falling
on
the
water
,
that
sodainely
perish
and
vanish
away
:
If
they
be
but
like
seed
sowne
by
the
way
side
,
that
wanteth
rooting
;
or
like
Corne
on
the
house
top
,
that
withereth
before
it
be
plucked
vp
,
before
it
bring
forth
fruite
;
or
if
these
seede
of
the
Diuell
,
these
euill
lusts
,
and
concupiscence
should
grow
a
while
like
the
tares
amongst
the
wheat
,
and
appeare
in
your
actions
:
Yet
if
you
espie
them
betime
like
the
faithfull
seruants
,
Matth.
13.27
.
and
bee
diligent
and
carefull
to
plucke
them
vp
,
that
they
choake
not
the
wheat
,
the
good
seedes
of
grace
,
the
good
motions
of
the
Spirit
within
you
.
If
you
labour
faithfully
to
quench
the
sparks
of
sinne
▪
(
hauing
by
Satans
violence
,
and
your
owne
weakenesse
,
broken
forth
into
the
flame
of
some
euill
deeds
in
your
liues
)
with
the
teares
of
true
repentance
.
If
you
find
a
sorrow
in
your
soules
,
that
you
haue
yeelded
so
much
to
Satan
,
as
to
entertaine
his
euill
motions
;
as
not
to
haue
beene
more
watchfull
to
auoide
his
fleights
,
more
carefull
to
escape
the
occasion
of
his
entisements
;
but
suffered
lust
to
proceed
so
farre
,
as
to
conceiue
and
bring
forth
sinne
in
you
,
yea
some
open
sinne
,
to
the
dishonour
of
God
and
shame
of
your
profession
:
(
for
into
such
may
the
deare
child
of
God
fall
by
the
violence
of
temptations
:
)
If
this
be
a
griefe
to
you
;
and
that
you
can
flye
by
faith
in
Christ
,
like
Prodigals
,
to
the
Father
of
mercy
,
bewailing
your
sins
,
and
crauing
pardon
;
and
resolue
with
your selues
to
bee
more
carefull
hereafter
,
to
eschew
the
euill
,
and
to
doe
the
good
:
If
you
finde
(
with
S.
Paul
)
a
will
and
desire
in
you
to
cherish
the
graces
that
God
hath
bestowed
vpon
you
;
Rom.
7.18
.
and
so
to
encrease
your
regeneration
,
that
you
may
be
conformed
to
the
image
of
Christ
:
It
is
euident
that
this
new
Creation
is
begunne
in
you
;
And
therefore
without
question
yee
are
in
Christ
,
and
Christ
who
by
his
Spirit
hath
begunne
so
good
a
worke
,
he
will
encrease
his
grace
,
and
one
day
bring
it
to
perfection
,
to
the
eternall
ioy
and
comfort
of
your
soules
.
For
if
any
man
be
once
in
Christ
,
he
is
and
shall
be
a
new
Creature
.
But
what
if
I
haue
not
these
signes
of
newnesse
in
me
(
may
some
man
obiect
,
1.
Obiection
.
Against
our
new
Creation
.
)
am
I
therfore
out
of
Christ
,
and
so
haue
no
part
of
his
death
and
passion
?
then
am
I
in
a
fearefull
and
miserable
estate
;
for
I
finde
that
Satans
temptations
oftentimes
get
the
victorie
over
me
,
that
I
am
not
able
in
many
things
to
resist
them
;
that
I
haue
much
corruption
in
me
;
for
I
see
a
Law
in
my
members
,
rebelling
against
the
Law
of
my
minde
,
and
leading
me
captiue
to
the
Law
of
sinne
,
so
that
what
I
would
doe
,
that
doe
I
not
,
and
what
I
would
not
doe
,
that
doe
I.
Answere
.
To
comfort
a
weake
Christian
.
I
answer
this
was
Saint
Paules
complaint
,
Rom.
7.19
.
And
know
this
for
thy
comfort
,
that
if
thou
hast
but
the
beginnings
of
grace
,
and
a
desire
to
haue
them
increased
,
thou
art
entred
into
Gods
hospitall
,
and
God
will
in
due
time
wholly
cure
the
wounds
of
thy
soule
;
Luk.
10.34
.
he
will
powre
in
wine
and
oyle
,
and
not
leaue
thee
till
hee
bring
thee
to
perfect
health
.
And
this
striuing
and
combating
against
sinne
(
though
it
be
yet
but
in
the
Embrio
,
in
the
conception
as
it
were
,
in
desire
only
,
yet
)
it
is
an
euident
signe
,
that
grace
hath
entred
into
thy
heart
,
and
this
new
creation
is
begun
in
thee
.
For
while
the
strong
man
armed
keepeth
the
pallace
,
Luk.
11.21.22
.
the
things
that
he
possesseth
are
in
peace
:
that
is
,
so
long
as
Satan
dwelleth
in
the
corrupt
heart
of
a
naturall
man
,
without
any
grace
of
faith
,
or
this
spirituall
newnesse
in
him
;
all
is
in
peace
,
there
is
none
of
this
combating
or
striuing
betweene
the
flesh
and
the
spirit
in
his
soule
.
But
when
a
stronger
then
he
commeth
,
that
is
,
when
Christ
commeth
to
dwell
in
the
heart
by
faith
,
and
by
his
Spirit
to
worke
in
vs
this
new
creation
,
then
is
the
warre
begun
betweene
Christ
and
Belial
,
and
this
combate
to
be
found
in
the
heart
of
a
Christian
;
which
is
a
plaine
demonstration
that
thou
art
in
Christ
,
yea
though
thou
finde
many
corruptions
which
are
not
yet
fully
purged
from
thy
heart
.
For
as
a
liuing
body
although
naturally
it
be
the
subiect
of
sence
,
yet
one
part
may
for
a
time
be
benummed
when
the
rest
are
quicke
and
liuely
;
so
a
regenerate
man
,
in
whom
this
worke
is
begun
,
may
haue
some
part
vnreformed
,
when
the
rest
is
renued
by
grace
.
As
a
man
is
not
borne
a
strong
man
at
the
first
,
nor
a
plant
growne
vp
to
a
tree
in
a
moment
:
so
it
is
with
the
state
of
a
Christian
,
we
are
by
degrees
conformed
to
the
image
of
Christ
.
Musculus
in
Text.
Vetus
creatura
non
ita
subitò
exuitur
,
nec
noua
repentè
induitur
,
(
saith
a
good
interpreter
)
The
old
man
is
not
so
soone
put
off
,
nor
is
the
new
man
so
soone
put
on
;
this
must
haue
time
to
be
brought
to
perfection
.
It
is
a
comfortable
obseruation
of
S.
Bernard
:
S.
Bern
in
serm.
1.
Domin
.
Palm
.
Qui
parvulus
natus
est
,
parvulos
a
gratia
non
excludit
,
He
that
was
borne
a
little
one
himselfe
,
doth
not
exclude
little
ones
from
grace
,
that
is
,
such
as
are
babes
in
this
new
creation
.
For
as
a
little
branch
is
as
truely
in
the
vine
,
as
a
great
one
,
though
it
bring
not
forth
so
much
fruite
;
so
is
a
man
that
is
but
a
new
conuert
,
and
newly
engrafted
into
Christ
by
faith
,
as
truly
in
Christ
:
yea
and
(
though
he
be
weake
in
himselfe
,
and
may
seeme
easily
to
be
broken
off
,
yet
)
Christ
will
keepe
him
as
sure
in
him
,
and
nourish
him
with
grace
,
till
he
come
to
strength
,
as
he
that
hath
beene
a
long
time
in
Christ
,
and
obtained
an
excellent
measure
of
this
new
creation
.
For
hee
that
is
once
engrafted
into
Christ
by
faith
,
though
Christ
may
suffer
him
to
bee
shaken
with
the
winde
of
temptations
;
Matth.
14.30
,
31.
or
with
Peter
on
the
water
to
feare
and
doubt
and
begin
to
sinke
,
(
being
affrighted
with
the
waues
of
Satans
assaults
,
)
though
Christ
may
leaue
him
to
himselfe
for
a
time
,
yet
he
will
neuer
totally
and
finally
forsake
him
:
he
will
not
suffer
the
winde
to
breake
him
off
,
nor
the
waues
of
the
sea
to
drowne
him
:
For
though
we
be
weake
,
yet
Christ
is
strong
;
though
we
be
often
vnconstant
,
yet
Christ
is
constant
in
his
loue
to
the
end
.
Imperfectnesse
in
our
brethren
,
no
sufficient
cause
to
condemne
them
for
reprobates
.
Ezekiel
47.3
,
4
,
5.
Seeing
therefore
this
grace
of
newnesse
in
a
Christian
,
is
but
like
those
holy
waters
in
Ezekiels
vision
,
first
to
the
ancles
,
then
to
the
knees
,
after
to
the
loynes
,
and
at
last
a
great
riuer
not
to
be
passed
ouer
,
that
is
,
not
perfect
at
first
,
but
increasing
by
degrees
;
and
since
that
many
who
are
engrafted
into
Christ
,
may
yet
haue
some
corruption
to
be
found
in
them
not
fully
cleansed
:
It
must
teach
vs
not
rashly
to
condemne
those
for
hypocrites
,
for
such
kinde
of
Ciuill
honest
men
which
cannot
be
saued
,
whom
we
may
see
subiect
to
some
imperfections
.
What
though
thy
brother
hath
not
obtained
so
great
a
measure
of
grace
as
thou
hast
.
Is
it
the
part
of
a
Christian
,
in
an
instant
to
enter
into
the
treasurie
of
Gods
secrets
,
and
condemne
such
a
one
,
for
a
reprobate
?
Who
gaue
thee
authoritie
to
climbe
vp
into
the
Iudgement
seate
of
Christ
,
that
thou
shouldest
so
speedily
pronounce
sentence
against
thy
brother
?
and
because
regeneration
is
but
new
begun
in
him
,
exclude
him
quite
out
of
the
fauour
of
God
?
Charitie
is
the
badge
of
a
Christian
,
and
thence
thou
mayest
learne
a
farre
better
lesson
.
Math.
7.1
.
Iudge
not
that
ye
be
not
iudged
.
If
thou
seest
thy
neighbour
wicked
,
labour
to
conuert
him
;
If
thou
seest
him
ciuilly
honest
,
outwardly
iust
in
his
actions
to
men
,
keeping
in
some
good
measure
,
the
second
table
;
but
not
so
diligent
as
thou
art
in
obseruing
the
first
:
if
he
haue
only
restraining
grace
,
as
thou
mayest
imagine
(
though
it
be
hard
to
iudge
the
heart
,
of
which
God
only
is
the
searcher
;
)
Damne
him
not
presently
(
and
much
lesse
thy
weake
brother
,
for
euery
slippe
and
fall
into
sinne
by
Satans
violence
,
or
his
owne
frailtie
;
)
but
grant
him
the
benefit
of
repentance
,
and
pray
for
him
rather
,
that
God
would
giue
him
renuing
grace
,
that
by
little
and
little
he
may
wholly
be
changed
,
and
come
to
th●t
perfection
which
thou
thinkest
thou
hast
obtained
.
Thus
shalt
thou
more
easily
winne
thy
brother
,
and
declare
thy
sinceritie
that
thou
desirest
his
good
.
If
thy
zeale
be
hotte
,
guide
it
with
knowledge
.
Euery
plaister
is
not
fit
for
one
soare
;
some
must
haue
wine
,
and
some
oyle
,
some
the
Law
,
and
some
the
Gospel
;
Luk.
10
34.
if
thou
apply
not
aright
,
thou
mayest
sooner
wound
then
heale
,
sooner
destroy
then
saue
the
soule
of
thy
brother
.
I
conclude
this
with
this
admonition
.
Take
heede
least
Satan
infect
thee
with
spirituall
pride
.
2.
Gods
acceptance
of
sm●ll
grace
(
in
Christ
)
no
argument
to
stand
at
a
stay
.
A
censuring
spirit
is
one
marke
of
an
Hypocrite
:
the
Pharisie
condemned
the
Publican
;
but
humilitie
receiued
the
blessing
:
This
man
went
home
iustified
more
then
the
other
,
Luke
18.14
.
Secondly
,
this
fauour
of
God
in
Christ
Iesus
,
that
hee
accepts
lambes
as
well
as
sheepe
,
Babes
in
grace
,
as
well
as
men
of
riper
yeeres
,
must
not
mooue
vs
to
stand
at
a
stay
,
or
to
sit
idle
,
as
if
we
needed
not
to
goe
any
further
;
for
there
is
a
groweth
in
graces
required
of
vs
.
Grow
in
grace
(
saith
the
Apostle
)
2.
Pet.
3.18
.
And
Be
(
that
is
,
striue
to
be
)
perfect
as
your
heauenly
Father
is
perfect
,
saith
our
Sauiour
,
Matth.
5.48
.
Howsoeuer
sometimes
by
the
subtiltie
of
our
spirituall
enemies
,
we
may
be
like
the
Sunne
at
Christ
death
,
Luk.
23.45
.
darkened
with
the
thicke
mists
of
temptations
or
afflictions
;
yet
we
must
not
be
like
Ioshuahs
Sunne
that
stood
still
:
Ioshua
10.12
2
King
.
20.9
.
nor
like
Ezekiahs
Sunne
that
went
backewards
;
but
like
Dauids
Sunne
that
commeth
forth
as
a
Bridegroome
out
of
his
chamber
,
as
a
Gyant
to
runne
his
course
.
Psal.
19.4
,
5.
I
haue
a
Baptisme
,
saith
Christ
,
to
bee
Baptized
withall
,
and
how
am
I
straitened
till
it
be
accomplished
?
Luk.
12.50
.
We
haue
a
Baptisme
likewise
to
bee
Baptized
with
all
,
namely
this
regeneration
and
newnesse
in
Christ
,
and
how
should
we
be
straitened
,
till
it
bee
perfected
in
vs
?
There
be
many
that
wil
striue
to
be
in
the
newest
fashion
,
to
haue
the
newest
head-tyre
,
the
newest
vpholder
for
their
pride
:
but
they
will
not
striue
to
bee
new
creatures
;
except
it
bee
by
daubing
and
painting
their
faces
with
hellish
deuices
,
taking
vpon
them
to
mend
their
creation
,
as
being
angry
with
God
,
because
hee
hath
made
them
no
better
.
But
shall
the
clay
challenge
the
potter
,
and
say
why
hast
thou
made
me
thus
?
Certaine
it
is
,
that
as
a
painter
h●uing
finished
his
worke
cannot
endure
that
a
stranger
should
come
and
lay
other
colours
vppon
it
;
so
is
it
impossible
God
should
endure
that
a
mortall
woman
whom
he
himselfe
hath
created
,
should
by
painting
her
face
,
take
vpon
her
to
correct
the
workemanship
of
God
.
True
it
is
,
that
cursed
and
painting
Iesabel
was
one
of
this
number
;
but
the
vengeance
of
God
brought
her
to
a
fearefull
destruction
,
the
dogges
did
eate
the
flesh
and
drinke
the
blood
of
Iesabel
.
2.
Kings
9.30
.
I
will
end
this
obiection
with
that
exhortation
of
S.
Bernard
:
S.
Bern.
de
modo
bene
viuendi
.
Studie
to
please
Christ
Iesus
,
not
with
pretious
garments
,
or
new fangled
fashions
,
but
with
newnesse
of
life
:
not
with
the
beautie
of
the
flesh
,
but
with
the
beauty
of
the
mind
;
not
with
the
outward
face
,
but
with
the
inward
heart
;
by
putting
off
the
old
man
,
and
being
cloathed
with
the
new
:
and
endeauour
earnestly
for
an
increase
of
this
newnesse
;
thus
shalt
thou
shew
thy selfe
to
be
a
Christian
,
and
so
to
bee
a
fauourite
of
Christ
,
not
onely
to
dwell
with
him
(
as
the
fauourites
of
Kings
so
highly
esteemed
)
but
to
dwell
in
him
,
and
he
in
thee
,
which
is
farre
better
:
Jf
any
man
be
in
Christ
he
is
a
new
Creature
.
But
once
againe
some
Christian
may
reply
,
2.
Obiection
of
Sata●
to
mooue
●o
despa●re
.
howsoeuer
I
haue
heretofore
felt
these
beginnings
of
grace
,
and
some
of
these
signes
of
newnesse
in
mee
,
by
which
I
might
bee
persuaded
that
I
was
in
Christ
,
and
Christ
in
me
:
yet
now
I
finde
that
I
am
subiect
to
manifold
temptation●
,
and
am
sometimes
ouercome
to
fall
into
grieuous
sinnes
which
wound
my
conscience
;
yea
I
see
a
decay
of
grace
in
mee
,
I
finde
a
weakenesse
of
faith
,
and
a
kind
of
deadness●
in
my
soule
,
so
that
I
delight
not
in
the
Law
of
God
,
as
I
should
;
nor
doe
I
feele
that
assurance
of
the
fauour
of
God
,
and
of
my
saluation
as
I
desire
;
and
therefore
I
feare
that
my
faith
was
but
feigned
,
and
my
holiness
but
in
shew
,
and
so
that
I
am
not
in
Christ
nor
Christ
in
me
,
and
hence
I
conclude
that
woefull
and
miserable
is
my
estate
.
This
obiection
is
large
,
and
hath
diuers
parts
,
1.
Answ.
First
of
the
conclusion
.
but
I
will
answer
all
as
briefe
as
I
can
.
And
first
for
the
conclusion
,
who
is
it
that
tels
thee
that
thou
art
not
in
Christ
,
nor
Christ
in
thee
;
and
therefore
thou
art
out
of
Gods
fauour
,
and
the
benefit
of
Ch●ist
belongs
not
vnto
thee
?
Thou
wilt
replye
,
it
is
thine
owne
conscience
,
seeing
thy
decay
in
faith
,
in
holinesse
,
and
the
burden
of
thy
sinnes
too
heauy
for
thee
to
beare
:
this
pronounceth
the
curse
against
thee
,
b●cause
thou
hast
not
continued
in
those
things
that
are
written
in
the
booke
of
the
Lawe
to
doe
them
;
Deut
,
27.26
.
because
thou
hast
not
that
measure
of
grace
which
should
be
in
a
Christian
,
in
one
that
is
in
the
fauour
of
God
.
But
once
againe
,
who
is
it
that
persuades
thy
conscience
to
this
doubting
vpon
these
grounds
?
Quest.
If
thou
canst
not
tell
,
I
will
answer
for
thee
:
it
is
either
God
,
or
Satan
that
puts
this
into
thy
minde
.
First
it
may
be
,
it
is
God
,
and
then
it
is
certainely
for
thy
good
,
1.
Answ.
How
and
to
what
end
God
suffers
doubting
.
that
God
for
a
time
leaueth
thee
to
thy selfe
,
and
suffers
these
doubtings
to
be
in
thee
.
It
may
bee
it
is
for
some
secret
sinne
,
for
which
thou
art
not
yet
humbled
,
or
of
which
yet
thou
hast
not
a
true
sight
and
repentance
;
and
then
God
doth
it
to
worke
a
humiliation
in
thee
,
that
thou
mayest
be
conuerted
and
turne
truely
vnto
God
;
or
it
may
be
,
it
is
to
keepe
thee
from
securitie
,
to
make
thee
the
more
to
feare
sinne
and
the
fruit
of
sinne
(
this
spirituall
desertion
)
that
thou
mayest
auoyde
it
:
or
to
preuent
spirituall
pride
;
or
to
try
thy
faith
,
patience
,
constancy
,
and
trust
in
his
promise
;
or
to
mooue
thee
to
esteeme
better
of
the
seru●ce
of
Gods
loue
,
and
of
these
spirituall
graces
in
thee
hereafter
:
or
to
teach
thee
that
confessing
thine
owne
vnworthinesse
and
weakenesse
in
performing
of
the
Lawe
,
thou
shouldest
flye
by
earnest
prayer
vnto
Christ
,
who
hath
performed
it
for
thee
,
&
implore
mercy
at
his
hands
,
with
the
renuing
of
these
graces
and
assurance
of
Gods
loue
againe
vnto
thee
;
because
in
him
God
is
well
pleased
,
and
in
him
thou
mayest
finde
mercy
in
the
depth
of
misery
.
If
it
be
God
,
it
is
for
these
or
the
like
ends
,
and
it
is
a
sure
argument
to
confirme
thy
faith
,
to
ascertaine
thee
that
thou
art
engraffed
into
Christ
,
and
that
mercy
embraceth
thee
on
euery
side
.
2.
How
and
to
what
end
Satan
moueth
to
doubt
.
1.
Pet
5.9
.
Ionas
4.7
.
Isa.
50.4
.
Againe
,
if
it
bee
Satan
that
tempteth
and
persuadeth
thee
to
this
doubting
,
he
doth
it
to
worke
despayre
in
thy
soule
,
and
so
to
procure
thy
vtter
destruction
.
And
therefore
beleeue
him
not
,
yeeld
not
vnto
him
;
resist
the
temptation
at
first
entrance
,
preuent
the
occasion
by
not
musing
too
much
(
without
asking
counsell
at
the
learned
)
of
those
high
mysteryes
which
thou
vnderstandest
not
;
and
auoide
solitarinesse
,
the
opportunity
that
Satan
desires
to
hatch
his
mischieuous
practises
(
when
Eue
was
alone
,
Gen.
3.2
,
3.
she
was
tempted
by
Satan
.
)
Be
circumspect
and
giue
no
credite
to
him
that
persuades
thee
to
such
euill
motions
.
First
,
because
hee
is
a
lyar
,
Ioh.
8.48
.
Secondly
,
because
he
is
thy
enemy
that
seeketh
thy
destruction
,
1.
Pet.
5.8
.
And
why
shouldest
thou
beleeue
a
lyar
,
and
giue
credite
to
thy
aduersary
,
rather
then
to
the
sweete
promises
of
the
Father
of
mercy
?
This
were
iniustice
in
thee
,
to
preferre
Satan
before
God
,
and
thy
enemy
before
thy
friend
.
How
full
the
Scripture
is
of
the
sweet
promises
of
mercy
,
if
thou
searchest
,
Ezek.
18.27
.
Mat.
11.28
.
Iob
13.14
,
15
thou
maiest
finde
to
thy
comfort
.
And
therfore
hold
this
for
a
ground
,
that
though
thou
mayest
be
subiect
to
doubting
,
yet
by
Gods
assistance
(
with
holy
Iob
)
thou
wilt
neuer
despaire
,
but
pray
earnestly
and
without
ceasing
for
the
gift
of
perseuerance
,
and
the
re-assurance
of
Gods
fauour
;
thus
shalt
thou
finde
comfort
in
the
latter
end
.
And
thus
I
haue
answered
thy
conclusion
,
to
shew
that
thou
oughtest
not
to
despayre
of
the
Fauour
of
God
in
Christ
:
because
Gods
mercy
is
free
,
for
the
merit
of
Christ
,
not
for
thy
deseruings
.
Againe
,
that
thou
art
subiect
to
diuers
temptations
,
2.
Answ.
Of
Satans
obiections
.
and
entised
often
to
grieuous
sinnes
:
sometime
to
thinke
that
there
is
no
God
,
to
doubt
of
the
Scripture
of
God
,
of
his
prouidence
,
his
power
,
or
the
like
;
sometimes
to
deny
Christ
,
sometimes
to
lay
violent
hands
vpon
thy selfe
,
sometimes
to
sinne
against
the
first
table
,
and
sometimes
against
the
second
:
and
that
although
thou
desirest
and
prayest
to
be
free
from
them
,
and
from
those
ill
motions
and
corruptions
that
are
in
thee
,
yet
thou
findest
that
thou
canst
not
,
(
Satan
,
the
world
,
and
the
flesh
not
leauing
off
to
assault
thee
)
and
therefore
beginnest
againe
to
feare
thy
estate
,
to
doubt
of
Gods
loue
,
and
to
bee
perswaded
that
the
promises
of
grace
belongs
not
vnto
thee
;
and
therefore
thou
oughtest
not
apply
them
particularly
vnto
thy selfe
.
1.
Th●●●
c●u●es
of
Co●●●●n●s
in
the
〈◊〉
o●
Gods
chldren
.
Iam.
3.2
.
I
answer
,
that
thes●
temptations
and
corruptions
may
sometim●s
be
f●und
in
the
b●st
of
Gods
children
(
in
those
vpon
whom
hee
hath
bestowed
an
excellent
measure
of
grace
,
)
arising
either
from
the
corruption
of
their
owne
natur●s
,
f●om
which
they
are
not
yet
fully
purged
,
and
in
wh●ch
there
are
the
seedes
of
all
th●se
sinnes
,
of
atheisme
,
infi●elity
and
the
like
:
or
els
from
the
temptations
of
Satan
,
from
which
they
neither
are
,
nor
can
be
free
so
long
as
they
liue
in
this
vale
of
misery
.
Paul
was
often
buffeted
with
Satans
temptations
,
Rom.
7.
2.
C
r.
12.
●
.
Gen.
9.24
.
Gen.
19.33
,
34
Gen.
12.
●9
.
Ps●l
.
51.
●●
.
Iob
13.6
.
Iob.
16
9.
Peter
had
a
shrewd
fall
when
he
denyed
his
master
;
Noah
,
Lot
,
and
faithfull
Abraham
had
their
resurrections
from
sinne
,
and
Dauid
was
constrained
to
pray
,
Create
in
me
a
cleane
heart
oh
God
,
and
how
t●rrible
were
Iobs
temptations
?
Iob.
6.4
.
If
these
then
were
not
free
,
how
canst
thou
looke
to
be
priuiledged
?
2.
Christians
in
this
life
●●e
euer
souldiers
and
ha●●
these
enemies
to
fight
against
But
to
satisfie
thee
further
,
know
that
thou
art
yet
a
me●ber
of
the
Church
militant
,
and
therefore
subiect
to
this
fighting
and
warring
continually
against
sinne
and
Sat●ns
temptations
;
nor
canst
thou
be
free
from
these
till
thou
art
a
member
of
the
Church
tryumphant
,
which
shall
be
in
the
world
to
come
.
For
first
,
thy
regeneration
is
not
perf●ct
in
this
life
,
and
therefore
the
seedes
of
sinne
a●d
corruption
remaining
,
there
is
a
seare
and
doubting
in
Gods
dearest
children
,
yea
and
sometimes
a
kind
of
d●spayre
;
but
Christ
hath
felt
the
terrour
of
Gods
absence
that
the
faithfull
might
be
deliuered
from
it
:
yet
there
will
be
a
continuall
combate
in
thee
betweene
the
fl●sh
and
the
spirit
.
1
Pet.
5.8
.
M●t.
27.49
.
Secondly
,
Satan
is
a
perpetuall
enemie
,
and
he
will
neuer
leaue
off
to
seeke
thy
destruction
.
Howsoeuer
therefore
thou
mayest
get
the
victory
and
bee
at
peace
for
a
time
,
(
when
vpon
true
repentance
thou
art
reconcil●d
vnto
God
,
)
yet
thy
enemies
will
adv●nture
againe
,
and
thou
shalt
bee
sure
of
many
skirmages
with
them
before
thou
canst
passe
through
the
wildernesse
of
this
world
to
the
Canaan
of
heauen
.
Temptation
is
one
signe
that
thou
art
the
child
of
God
,
and
it
is
profitable
for
a
Christian
,
therefore
Saint
Iames
,
Count
it
all
ioy
(
saith
he
)
that
ye
fall
into
diuers
temptations
,
knowing
this
,
that
the
tryall
of
your
faith
,
worketh
patience
,
Iam.
1.2
,
3
,
4.
Our
Sauiour
himselfe
was
tempted
,
and
that
to
grieuous
sinnes
,
to
idolatry
,
to
distrust
in
Gods
prouidence
,
to
doubt
whether
hee
were
the
Sonne
of
God
or
not
;
to
pride
,
and
vaine-glory
,
yea
to
lay
violent
hands
vpon
himselfe
,
and
be
the
cause
of
his
owne
death
;
and
when
the
deuill
left
him
,
it
was
but
for
a
season
,
Luk.
4.13
.
Saint
Paul
was
an
excellent
Christian
,
and
the
deare
child
of
God
,
and
yet
could
not
bee
free
from
●hese
assaults
;
he
had
the
seeds
of
sinne
in
him
,
and
a
〈◊〉
in
his
members
rebelling
against
the
law
of
his
mind
,
Rom.
7.23
.
and
often
leading
him
captiue
to
the
law
of
sinne
;
he
had
inward
enemies
,
and
he
was
not
free
from
outward
;
the
messenger
of
Sathan
was
sent
to
buffet
him
;
that
is
,
2.
Cor.
12.7.8
.
Sathan
assaulted
him
with
one
temptation
or
other
to
moue
him
to
sinne
.
And
Saint
Paul
prayed
thrice
,
that
is
,
often
and
earnestly
to
be
free
from
it
,
that
hee
might
haue
had
no
more
of
these
assaults
;
and
why
did
not
God
grant
his
desire
?
If
he
would
haue
giuen
this
freedome
to
any
,
then
why
not
to
Saint
Paul
?
I
answer
,
the
state
of
Saint
Paul
required
it
,
(
being
a
member
of
the
Church
militant
)
that
he
should
not
be
free
,
least
he
might
grow
secure
,
leaue
off
fighting
,
and
so
cease
to
be
a
Souldier
,
which
we
must
not
doe
in
this
life
;
for
we
must
fight
manfully
,
and
be
faithfull
Souldiers
to
the
death
,
that
Christ
may
giue
vs
the
Crowne
of
life
,
Reuel.
2.10
.
S.
●●●n
.
〈◊〉
●●rm
Daemonis
est
mala
suggerere
,
nostrum
est
non
consentire
,
It
is
the
propertie
of
the
Deuill
to
suggest
euill
motions
,
but
it
is
our
parts
not
to
consent
vnto
them
;
for
as
often
as
we
resist
them
,
so
often
we
ouercome
the
Deuill
,
&
we
honor
our
God
,
who
visiteth
vs
that
we
should
fight
,
who
h●lp●th
vs
that
we
may
ouercome
,
who
strengtheneth
vs
that
we
faint
not
in
the
combate
,
as
Saint
Bernard
excellently
.
To
be
tempted
by
Satan
is
Satans
sinne
,
not
thine
;
but
to
yeeld
and
consent
to
temptations
,
this
is
sinne
in
thee
.
Christ
was
tempted
(
as
I
said
before
)
but
temptations
to
him
were
but
like
sparkes
of
fire
falling
vpon
the
waters
,
quickly
quenched
.
But
to
vs
they
are
like
sparkes
falling
vpon
tinder
,
or
dry
row
,
quickly
set
on
fire
;
and
therefore
we
had
neede
to
pray
that
our
hearts
may
be
wet
with
the
dew
of
Grace
,
that
we
may
the
better
resist
and
ouercome
them
.
And
comfort
thy selfe
with
this
,
that
God
(
who
is
thy
louing
Father
in
Christ
)
hath
the
Deuill
in
chaines
;
and
as
hee
stayeth
the
waues
of
the
Sea
at
his
pleasure
,
Iob
38.8
.
so
he
holdeth
Satan
as
with
bit
and
bridle
,
that
hee
can
tempt
thee
no
otherwise
,
nor
any
longer
then
God
seeth
for
thy
good
,
as
is
euident
by
the
example
of
Iob.
Chap.
1.12
.
And
if
the
children
of
God
be
tempted
and
ouercome
by
them
,
yet
vpon
true
repentance
and
comming
vnto
Christ
,
we
haue
an
aduocate
with
the
Father
,
Iesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sinnes
.
1.
Iohn
2.1
.
If
we
say
that
we
haue
no
sin
,
we
deceiue
our selues
,
&
the
truth
is
not
in
vs
;
but
if
we
acknowledge
our
sinnes
,
he
is
faithfull
and
iust
(
according
to
his
promise
)
to
forgiue
vs
our
sinnes
,
and
to
cleanse
vs
from
all
vnrighteousnesse
.
1.
Iohn
1.
We
must
not
then
conclude
,
that
because
we
are
subiect
to
temptations
,
or
because
the
seeds
of
sin
are
still
in
vs
,
and
the
corruption
of
our
nature
not
fully
purged
,
that
therefore
we
are
out
of
the
fauour
of
God
;
(
for
these
may
be
in
Gods
dearest
Saints
.
)
But
wee
must
pray
to
God
for
help
;
2.
Thess.
3.16
.
Heb.
10.35
.
Incouragements
from
the
state
of
a
Christian
to
endure
the
combate
.
Because
he
is
the
Lord
of
peace
,
who
giueth
peace
to
his
children
.
Cast
therefore
thy
care
vpon
God
the
finisher
of
thy
faith
,
1
Pet.
1.2
.
And
labour
earnestly
to
resist
these
temptations
,
and
endure
the
combate
with
patience
,
hauing
an
eie
to
our
Captain
,
Christ
Iesus
,
who
is
the
Author
and
finisher
of
our
faith
,
Heb.
12.1.2
.
And
to
strengthen
thy
faith
,
and
free
thee
from
doubting
the
better
,
let
me
entreat
thee
to
remember
,
that
the
state
of
a
Christian
in
this
life
,
is
but
like
a
man
on
the
top
of
a
Simil.
1
tower
;
so
long
as
he
lookes
vpwards
,
he
stands
sure
without
doubting
,
but
if
once
he
looke
downe
,
his
head
begins
presently
to
bee
giddy
,
and
hee
feares
falling
.
So
whiles
we
looke
vp
to
Christ
,
and
remember
how
God
freely
accepts
vs
as
righteous
in
him
,
we
are
confident
of
our
estate
and
of
Gods
mercy
in
Christ
;
but
if
wee
cast
downe
our
eyes
vpon
our
owne
corruptions
,
our
weakenesse
of
faith
and
holinesse
,
then
doubtings
beginne
to
assault
vs
.
We
must
not
then
seeke
peace
in
our selues
,
but
in
Christ
who
is
our
peace
,
Ephes.
2.14
.
Rom.
3.24
.
2.
and
in
whom
(
vpon
repentance
)
we
are
iustified
freely
by
his
grace
.
Mat.
14.28.29.30.31
.
Or
whensoeuer
Simil.
2
thou
art
in
temptatations
,
or
doubtings
trouble
thy
soule
,
remember
that
thy
estate
in
this
life
,
is
like
Peter
on
the
water
,
whose
faith
at
first
was
so
strong
,
that
at
the
call
of
Christ
hee
came
boldly
to
him
on
the
water
without
doubting
.
But
when
he
saw
the
waues
comming
against
him
,
he
presently
doubteth
&
feareth
drowning
;
begins
to
sink
,
til
finding
himselfe
vnable
to
saue
himselfe
,
he
flyeth
to
Christ
,
&
prayeth
earnestly
to
him
for
help
,
Master
saue
me
,
J
perish
.
And
then
Christ
giueth
him
his
hand
,
and
bringing
him
into
the
ship
,
saueth
them
from
drowning
.
And
in
like
manner
it
is
with
a
Christian
;
at
first
when
Christ
calleth
him
to
faith
and
repentance
by
the
preaching
of
the
Gospell
,
being
perswaded
by
the
Spirit
of
God
to
beleeue
,
hee
comes
boldly
vnto
Christ
,
being
moued
by
the
excellency
of
Christs
merit
,
and
the
free
promises
of
grace
and
mercy
in
him
;
but
when
he
once
comes
to
see
his
vnthankefulnesse
,
and
the
weakenesse
of
his
faith
and
obedience
;
the
vnbeliefe
,
and
want
of
Sanctification
in
him
:
then
(
the
waues
of
Satans
temptations
and
corruptions
of
his
owne
nature
assaulting
him
)
feares
and
doubtings
sease
vpon
him
:
and
he
is
ready
to
sinke
downe
into
the
Sea
of
despaire
for
want
of
Faith
.
If
this
be
thy
estate
,
what
must
thou
now
do
,
but
confesse
and
acknowle●geth
〈…〉
,
4.
Weake
Christians
shold
imitate
Peter
.
Iam.
5.13
.
Iames
1.17
.
an●
insufficiency
,
and
with
Peter
(
b●i●g
re●d●
to
〈◊〉
)
flie
vnto
Christ
,
and
pray
vnto
hi●
for
co●●●●●
,
the
Autho●
and
fountaine
of
life
and
peace
.
Jf
●ny
m●●b●●fflict●d
,
l
t
him
pray
,
(
saith
S.
James
.
)
Thus
will
Ch●ist
giue
thee
the
hand
of
his
gracious
assistance
,
(
as
he
did
to
Pet●r
)
and
deliuering
thee
in
his
due
time
from
the
w●ues
of
feare
,
and
Sea
of
despaire
,
hee
will
bring
thee
safe
into
the
ship
of
Comfort
,
and
re-assurance
of
his
loue
and
fauour
againe
.
And
to
find
out
this
assurance
and
perswasion
of
thy
Election
and
Gods
fauour
,
to
which
S.
Peter
2
Pet.
1.10
.
exhorts
that
by
holinesse
we
may
perfect
our
assurance
,
(
as
S.
Paul
exhorts
to
worke
out
our
saluation
with
feare
and
trembling
,
to
keepe
vs
from
security
and
presumption
,
Phil.
2.12
.
)
As
he
that
would
find
the
Sea
,
must
take
the
Riuer
by
the
hand
,
and
follow
that
:
So
a
Christian
,
who
would
find
out
his
Election
,
and
be
assured
of
his
Calling
,
hee
must
goe
to
the
golden
Chaine
of
his
Predestination
,
and
lay
hold
on
those
linkes
first
that
are
neerest
vnto
him
:
He
must
beginne
,
first
,
to
finde
out
the
effects
and
fruites
before
he
can
finde
the
cause
.
The
Sunne
rising
is
knowne
by
the
light
approching
,
the
fire
by
the
heate
,
the
tree
by
the
fruite
,
and
so
our
Election
by
the
effects
and
signes
of
it
.
If
we
go
first
to
that
vnsearchable
depth
of
Gods
secret
counsell
,
to
that
most
glorious
Sunne
of
his
wonderfull
decree
:
(
as
Satan
will
moue
vs
to
doe
,
hiding
the
effects
and
signes
of
his
free
grace
from
vs
,
that
we
may
be
confounded
in
the
search
of
the
cause
)
how
can
we
chuse
but
be
drowned
with
the
depth
,
and
haue
the
eyes
of
our
weake
faith
,
dazelled
with
that
vnspeakeable
brightnesse
of
the
wisedome
and
knowledge
of
God
?
For
in
this
manner
,
How
vnsearchable
are
his
iudgements
,
and
his
wayes
past
finding
out
?
Rom.
11.33
.
If
we
find
the
light
then
in
vs
,
we
need
not
doubt
but
that
the
Sunne
of
Gods
fauourable
countenance
in
our
free
Election
hath
shined
towards
vs
,
and
once
shining
vpon
vs
:
though
it
be
eclipsed
or
darkened
by
the
cloudes
of
temptation
,
or
corruption
for
a
time
,
yet
when
God
seeth
it
fit
for
vs
,
it
will
shine
againe
;
for
being
once
giuen
,
Rom.
11.29
.
it
can
neuer
be
totally
and
finally
taken
from
vs
.
The
meanes
how
to
find
out
our
Election
.
To
finde
thy
desire
therefore
,
consider
that
of
S.
Paul
,
Rom.
8.29.30.31.31
.
Whom
God
did
foreknow
,
hee
did
also
Predestinate
,
to
be
conformed
to
the
image
of
his
Sonne
,
partly
by
inherent
righteousnesse
and
sanctification
wrought
by
the
Spirit
,
begunne
in
this
life
,
and
to
be
perfected
in
the
life
to
come
;
and
partly
by
glory
with
Christ
for
euer
in
heauen
.
And
whom
he
did
Predestinate
to
this
end
,
freely
in
Christ
before
all
time
,
them
he
calleth
in
time
by
the
preaching
of
the
Gospell
,
from
the
darke
ignorance
of
the
world
(
who
know
not
the
way
to
happinesse
)
vnto
the
light
of
the
knowlegde
of
Christ
.
And
whom
hee
hath
thus
called
to
know
Christ
and
beleeue
in
him
;
that
is
,
to
be
perswaded
that
the
Sacrifice
of
Christs
death
and
Passion
hath
sufficiently
and
fully
satisfied
the
iustice
of
God
for
their
sinnes
,
(
they
repenting
of
their
sinnes
and
comming
vnto
Christ
to
be
refreshed
by
him
)
Them
also
he
iustifieth
,
that
is
,
Math.
11.28
.
accepteth
as
iust
and
righteous
freely
for
Christs
sake
,
by
the
consideration
of
which
they
haue
and
may
haue
peace
with
God
:
(
because
God
is
reconciled
and
at
peace
with
them
in
Christ
)
Rom.
5.1
.
And
whom
he
iustifieth
,
them
(
saith
the
Apostle
)
he
will
glorifie
.
But
first
working
regeneration
and
sanctification
in
some
measure
in
them
;
and
so
conforming
them
to
the
Image
of
his
Sonne
,
(
of
which
the
Apostle
had
spoken
before
)
effecting
(
I
say
)
a
change
in
them
by
his
Spirit
.
First
,
in
their
vnderstandings
to
know
,
and
in
their
wils
to
desire
good
,
that
which
may
may
be
pleasing
in
the
sight
of
God
.
Secondly
,
in
their
liues
and
actions
(
in
thankefulnesse
to
God
for
their
free
iustification
in
Christ
,
)
to
striue
and
endeauour
to
the
vttermost
of
their
powers
to
to
doe
that
which
is
agreeable
to
his
will
,
till
hauing
finished
their
course
,
they
obtaine
glory
in
heauen
.
This
is
the
order
of
our
saluation
;
and
wee
must
not
now
begin
at
the
first
of
these
,
the
Fore-knowledge
of
God
,
or
the
Act
of
Gods
Predestination
,
to
know
whether
we
belong
to
God
or
no
(
for
then
we
are
sure
to
bee
confounded
:
)
but
we
must
begin
at
the
last
of
these
that
is
giuen
to
the
Saints
in
this
life
.
And
this
is
our
sanctification
,
and
newnesse
of
life
,
of
which
our
Apostle
speakes
in
my
Text.
2
Cor.
13.5
.
Proue
&
examine
thy selfe
then
(
as
the
Apostle
exhorteth
)
aske
thine
own
conscience
,
and
looke
with
an
vnpartiall
eye
,
as
not
to
flatter
thy selfe
with
the
conceit
of
that
grace
which
thou
hast
not
,
so
not
to
deny
thy selfe
that
grace
which
thou
hast
.
See
if
thou
canst
find
in
thee
:
First
this
change
,
that
whereas
by
nature
,
first
thy
will
and
desires
were
corrupted
,
1.
Rom.
7.5
.
Rom.
8.5
.
lusting
wholly
after
sin
,
and
being
contrary
to
the
Law
of
God
,
by
grace
thy
will
and
desires
are
now
to
doe
good
;
and
thou
art
sorry
that
thou
hast
not
a
greater
measure
of
grace
in
thee
to
desire
better
,
to
hunger
&
thirst
more
earnestly
after
righteousnesse
:
know
for
thy
comfort
,
that
in
this
thou
art
blessed
,
Matth.
5.6
.
and
in
the
end
thou
shalt
bee
satisfied
.
Secondly
,
for
thy
actions
,
which
by
nature
were
vile
and
wicked
,
being
the
workes
of
the
flesh
,
of
which
S.
Paul
speaketh
,
Galat.
5.19.20.21
.
(
or
the
like
)
vnto
all
which
we
are
subiect
by
nature
;
yea
,
not
onely
to
do
such
things
but
to
haue
pleasure
in
them
that
doe
them
,
as
the
Apostle
testifieth
of
the
Gentiles
,
Rom.
1.32
.
yea
,
to
worke
all
vncleanenesse
euen
with
greedinesse
:
yet
now
thou
art
changed
,
so
that
thou
louest
not
sinne
,
but
hatest
it
,
nor
delightest
to
commit
any
iniquity
,
but
art
sorry
for
it
,
if
thou
know
once
that
thou
hast
done
that
which
is
contrary
to
the
Law
of
God
.
Yea
that
thou
hast
a
loue
and
desire
and
endeauour
to
performe
the
whole
law
(
which
is
that
perfection
of
parts
required
in
a
Christian
in
this
life
(
for
we
must
haue
an
eie
to
all
Gods
commandements
as
Dauid
had
;
Mat.
5.48
.
Psal.
18.22
.
)
if
thou
canst
find
these
and
the
like
signes
in
thee
,
though
it
bee
but
imperfectly
in
respect
of
that
perfection
of
degrees
which
wee
cannot
attaine
vnto
in
this
life
.
For
our
best
actions
are
and
will
be
full
of
imperfection
;
yet
these
are
infallible
signes
,
that
thou
art
in
Christ
,
that
Christ
dwelleth
in
thee
by
his
Spirit
,
working
these
good
things
in
thee
,
and
therefore
thou
hast
faith
;
by
which
thou
being
iustified
,
thou
art
certainely
called
;
and
being
effectually
called
,
thou
art
certainely
the
true
childe
of
GOD
,
and
thy
name
is
written
in
the
booke
of
life
,
which
being
once
written
,
can
neuer
be
blotted
out
.
This
is
the
way
to
be
assured
of
thy
Election
,
and
the
more
holinesse
and
sanctification
thou
canst
get
,
the
more
sure
thou
maist
be
.
But
if
thou
yet
doubtest
,
because
of
thy
imperfection
in
these
,
because
thou
art
not
yet
fully
regenerated
,
know
that
Christ
is
thy
perfection
,
and
God
beholdeth
thee
in
him
.
For
if
we
looke
vpon
our selues
,
when
wee
haue
done
all
that
we
can
,
we
must
say
we
are
vnprofitable
seruants
:
and
for
peace
in
our selues
,
we
cannot
find
it
;
Gen.
8.9
.
so
that
as
Noahs
Doue
was
constrained
to
flie
to
the
Arke
,
before
shee
could
find
where
to
rest
,
so
are
we
constrained
to
flie
to
Christ
,
before
we
can
finde
rest
to
our
soules
,
Math.
11.29
.
As
the
Israelites
therefore
whensoeuer
they
were
stinged
,
did
goe
presently
to
the
brazen
serpent
,
Num.
21.9
.
by
beholding
of
which
,
they
were
cured
:
so
whensoeuer
thou
art
wounded
by
sinne
,
or
moued
to
doubting
by
thine
owne
weakenesse
,
or
Satans
temptations
,
flie
presently
to
Christ
,
behold
him
by
the
eye
of
Faith
,
how
he
was
crucified
,
how
he
shed
his
blood
,
how
he
died
,
and
rose
againe
;
how
he
sits
on
the
right
hand
of
his
Father
,
and
maketh
intercession
,
and
all
this
for
thee
to
purchase
thy
peace
.
Iames
1.12
.
And
with
this
perswasion
,
possesse
thy
soule
in
patience
,
and
hope
that
thou
shalt
one
day
inioy
that
inheritance
of
the
Saints
,
where
is
freedome
from
all
these
feares
and
doubtings
,
which
he
hath
bought
for
thee
,
(
not
for
thy
merits
)
but
for
the
price
of
his
owne
blood
.
This
Hope
will
not
make
thee
ashamed
.
Rom.
5.5
.
Yea
,
by
this
Hope
thou
art
and
shalt
be
saued
,
Rom.
8.24
.
Conclude
not
thy selfe
then
to
be
out
of
the
fauour
of
God
,
because
thou
art
not
yet
free
from
sin
,
and
Satans
temptations
,
but
comfort
thy selfe
in
hope
,
that
as
Christs
prayer
for
Peter
was
heard
,
〈◊〉
.
22.32
.
that
(
though
he
failed
in
faith
,
and
that
fo●
a
time
,
yet
)
he
could
not
faile
totally
and
finally
;
so
it
is
heard
also
for
thee
.
For
he
hath
prayed
for
thee
as
eff●ctu●lly
as
he
did
for
him
,
yea
for
all
that
shall
beleeue
on
him
,
Iohn
17.
I●h.
17.20
.
And
th
refore
as
Iob
Iob
19.25
.
in
the
middest
of
his
mis●●e
did
co
fort
himselfe
with
this
meditation
,
that
his
R●d●mer
un●d
:
so
doe
thou
comfort
thy selfe
in
C●ri●●
,
th●●
one
droppe
of
his
blood
is
of
vertue
to
procure
pardon
for
all
thy
sinnes
,
if
the
sinnes
of
all
the
men
in
the
world
were
thine
.
And
therefore
waite
with
pati●●ce
,
2.
Cor.
22.9
a●d
b●
content
with
Gods
answer
to
Paul
:
My
g●a●e
is
su●●●●ient
for
thee
,
and
my
strength
shall
be
made
man●fest
in
thy
we●●●nesse
.
It
is
not
for
our
merits
,
b●t
for
the
me●i
s
o●
C
r●●●
,
that
God
freely
accepts
vs
.
And
this
is
th●
pr●mise
of
God
,
to
those
who
are
once
his
ch●ldren
,
(
on
whom
h●
hath
ou●e
bestowed
,
these
graces
of
the
knowledge
of
Christ
,
of
faith
,
of
repentance
,
of
●egeneration
and
newnesse
of
life
,
(
which
thou
canst
not
deny
once
to
haue
beene
in
some
measure
in
thee
;
)
though
he
suffer
them
to
fall
into
diuers
great
and
grieuous
temptations
,
(
yea
temptations
of
this
nature
)
yet
he
will
lay
no
more
vpon
them
,
1.
Cor.
10.13
.
then
he
will
make
them
able
to
beare
;
and
if
he
suffer
them
to
be
ouercome
for
a
time
,
yet
will
he
make
a
way
to
escape
,
he
will
giue
them
the
grace
of
repentance
and
faith
,
by
which
they
shall
bee
reconciled
and
reassured
of
the
loue
of
their
heauenly
Father
.
Doubt
not
then
to
apply
the
promises
of
God
in
particular
into
thy selfe
,
vpon
repentance
and
comming
to
Christ
:
because
their
is
no
kinde
of
sinne
which
thou
canst
commit
,
but
the
mercy
of
God
in
Christ
,
is
farre
greater
.
For
that
sinne
against
the
holy
Ghost
thou
canst
not
commit
;
which
is
not
any
transgression
of
the
morall
Law
,
either
in
generall
or
particular
,
either
of
ignorance
or
infirmitie
,
or
a
sinne
committed
wilfully
,
presumptuously
and
against
a
mans
conscience
(
though
these
bee
grieuous
sinnes
:
Bucan
.
loc.
Com.
)
But
an
vniuersall
and
a
finall
Apostacie
or
falling
away
from
Christ
;
it
is
a
voluntarie
renouncing
of
the
knowne
truth
of
the
Gospel
,
and
a
rebellion
proceeding
from
the
hatred
of
it
,
being
ioyned
with
a
tyrannicall
,
sophisticall
,
and
hypocriticall
oppugnation
of
the
same
,
when
a
man
that
hath
beene
enlightened
with
the
true
knowledge
of
Christ
,
and
conuinced
in
his
conscience
of
the
truth
of
it
by
the
blessed
Spirit
,
Heb.
6.5
.
and
hath
tasted
of
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
,
(
but
it
is
onely
a
taste
,
for
they
that
doe
feede
of
these
graces
spiritually
,
and
doe
digest
them
,
and
are
nourished
by
them
to
newnesse
of
life
;
God
will
neuer
suffer
them
to
fall
into
this
sinne
)
when
such
an
one
,
I
say
,
shall
afterward
vniuersally
and
with
a
full
consent
,
fall
from
the
truth
,
deny
Christ
,
persecute
him
with
reproaches
,
despising
the
sacrifice
of
his
death
and
passion
,
and
continuing
thus
without
repentance
to
the
end
:
this
is
the
sinne
against
the
holy
Ghost
.
Thus
did
Iulian
and
other
Apostates
sinne
,
and
of
these
is
that
of
the
Apostle
to
be
vnderstood
,
Heb.
6.
verse
6.
This
sinne
,
I
say
,
thou
canst
not
fall
into
(
beeing
ingrafted
into
Christ
by
faith
:
)
and
for
all
other
sinnes
,
bee
they
neuer
so
grieuous
,
remission
is
promised
vpon
faith
and
repentance
;
and
that
freely
,
not
for
the
merit
of
thy
faith
or
repentance
,
but
for
the
merit
of
Christ
.
Why
then
shouldest
thou
not
apply
the
generall
promises
of
grace
vnto
thy selfe
in
particular
?
Come
vnto
me
(
saith
Christ
)
all
ye
that
be
weary
and
heauy
leaden
,
and
I
will
refresh
you
:
this
promise
is
generall
,
Mat.
11.28
.
But
thy
owne
conscience
will
tell
thee
,
that
thou
art
weary
and
heauy
loaden
with
the
burden
of
thy
sinnes
;
and
therefore
thou
mayest
well
conclude
,
that
comming
vnto
Christ
,
the
promise
of
mercy
belongs
to
thee
:
Whosoeuer
shall
beleeue
and
be
baptized
,
shall
be
saued
:
this
is
a
generall
promise
,
Mark
.
16.16
.
But
thy
owne
conscience
will
tell
thee
,
that
thou
art
baptized
,
and
that
thou
beleeuest
(
though
it
may
be
thy
faith
is
but
weake
,
but
like
a
graine
of
mustard-seede
(
that
is
,
very
small
)
Matth.
17.20
.
)
yet
if
thou
canst
but
say
with
the
man
in
the
Gospel
,
I
beleeue
,
Lord
helpe
my
vnbeleefe
,
Marke
9.24
.
If
thou
canst
but
touch
the
hemne
of
Christs
vesture
with
the
finger
of
faith
(
if
the
hand
of
faith
by
which
thou
mayst
lay
fast
hold
on
him
be
wanting
;
)
yet
by
this
touch
of
Christ
euen
with
the
finger
of
faith
,
the
vertue
of
Christ
may
flow
forth
sufficiently
to
stop
the
bloody
issue
of
thy
sinnes
,
and
to
cure
the
maladies
of
thy
soule
;
and
with
this
thou
mayest
truly
apply
the
promises
of
grace
vnto
thy selfe
.
To
conclude
this
then
,
since
thou
art
,
and
must
bee
a
souldier
,
while
thou
liuest
in
the
campe
or
field
of
the
Church
;
faint
not
at
the
sight
of
thy
enemies
,
though
they
be
many
and
terrible
;
2.
King
.
6.16
.
but
comfort
thy selfe
with
this
,
that
(
as
Elisha
said
to
his
seruant
)
There
are
more
with
thee
then
with
them
,
yea
and
(
though
thou
be
weake
,
)
yet
the
strongest
part
is
on
thy
side
,
thou
hast
God
thy
friend
to
send
thee
more
ayde
of
grace
(
if
at
any
time
thou
art
decaied
in
thy
strength
:
)
thou
hast
Christ
a
conquerour
thy
Captaine
,
vnder
whose
banner
thou
dost
fight
;
thou
hast
the
blessed
Spirit
to
encourage
thee
:
and
though
he
may
leaue
off
to
shew
his
fauourable
presence
for
a
time
,
yet
will
he
not
long
be
absent
from
thee
;
though
for
a
moment
he
hide
his
face
,
yet
with
euerlasting
kindnesse
will
he
haue
compassion
on
thee
,
Esay
54.7
,
8.
In
a
word
,
thou
hast
myriades
of
Angels
to
accompany
thee
,
and
the
prayers
of
the
Saints
of
the
whole
Church
,
yea
of
Christ
himselfe
,
at
the
right
hand
of
his
Father
,
like
the
showting
of
the
Israelites
,
Iosh.
6.20
.
to
make
the
walles
of
Iericho
,
the
strength
of
thy
enemies
to
faile
.
And
therefore
goe
on
with
faith
and
constancie
to
endure
the
combate
,
and
faint
not
though
thou
hast
many
losses
of
grace
,
many
wounds
by
sinne
,
by
thy
spirituall
enemies
,
for
Christ
being
thy
Captaine
thou
shalt
certainly
be
conquerour
in
the
end
.
But
if
with
all
this
thou
findest
that
thou
art
vnable
to
apply
the
promises
of
mercy
and
free
grace
vnto
thy selfe
,
or
to
doe
it
so
weakely
,
that
feare
is
not
yet
remooued
:
Confession
and
Absolution
an
excellent
meanes
of
peace
.
Then
as
in
the
sicknesse
of
thy
body
,
thou
art
ready
to
seeke
to
the
Physitian
for
helpe
and
counsell
,
that
he
may
apply
somewhat
vnto
thee
,
to
cure
thy
disease
,
so
must
thou
doe
in
this
sicknesse
of
thy
soule
.
Thou
must
flye
to
the
Minister
of
God
,
whom
he
hath
appointed
for
thy
helpe
herein
.
The
Priests
lippes
must
preserue
knowledge
,
Malac.
2.7
.
and
thou
must
seeke
the
Law
at
his
mouth
.
To
him
thou
must
open
the
wounds
of
thy
soule
;
Iam.
5.16
.
the
causes
and
occasions
of
thy
feare
,
whether
they
be
thy
sinnes
(
if
any
trouble
thy
conscience
,
)
or
thy
temptations
to
sinne
,
thy
weakenesse
of
faith
and
holinesse
,
or
the
like
;
that
hee
vpon
sight
of
thy
estate
,
and
arguments
of
thy
faith
and
repentance
(
though
they
be
weake
)
may
apply
the
promises
of
mercy
,
the
refreshing
oyle
of
the
Gospel
vnto
thy
soule
.
Thou
must
confesse
thy
sinnes
and
weaknesse
(
as
that
reuerend
Diuine
Mr.
Perkins
Perkins
Cases
of
Conscience
.
lib.
1.
cap.
1.
sect.
1.
well
obserueth
)
that
the
Minister
of
God
may
pronounce
the
sentence
of
absolution
(
of
thy
free
remission
and
reconciliation
with
God
in
Christ
;
)
vnto
thee
;
that
hence
thy
hope
and
confidence
in
God
may
be
confirmed
,
which
he
may
truly
doe
,
if
(
by
thy
confession
)
he
finde
in
thee
the
grounds
,
and
signes
of
faith
and
repentance
;
of
which
thou
mayest
finde
many
signes
in
this
Treatise
,
and
no
doubt
but
some
in
thy selfe
(
if
thou
be
called
,
brought
to
repentance
and
faith
in
Christ
,
)
I
will
here
put
you
in
minde
,
A
most
comfortable
ground
of
assurance
that
our
sinnes
are
pardoned
in
Christ
.
but
of
one
ground
of
comfort
for
many
:
And
this
is
,
that
A
desire
to
repent
,
and
beleeue
,
in
a
touched
heart
and
conscience
,
is
faith
and
repentance
it selfe
;
though
not
in
nature
,
yet
in
Gods
acceptation
by
Christ
.
This
is
euident
in
Scripture
.
First
,
because
If
there
be
a
willing
minde
,
it
is
accepted
,
not
according
to
that
a
man
hath
not
,
but
according
to
that
he
hath
,
2.
Corinthians
,
8.
verse
12.
Againe
,
God
doth
not
onely
call
all
that
thirst
and
desire
,
to
the
waters
of
life
,
and
offers
them
freely
,
Esay
55.
verse
1.2
.
but
if
they
doe
but
desire
and
thirst
for
it
,
he
promiseth
to
giue
it
them
freely
,
Reuel.
21.6
.
Reu.
22.17
.
And
he
will
be
as
good
as
his
word
to
thee
,
thou
shalt
be
sure
to
receiue
and
taste
of
these
waters
of
comfort
,
(
if
thou
wilt
pray
for
it
and
desire
it
,
and
expect
with
patience
,
and
tarry
the
Lords
leisure
for
it
.
)
Thou
art
blessed
in
the
desire
of
it
,
Blessed
are
they
that
hunger
and
thirst
after
righteousnesse
;
for
(
first
or
last
)
they
shall
be
satisfied
.
Matth.
5.6
.
and
then
blessed
shalt
thou
be
,
in
the
happie
possession
of
it
.
A
bruised
reede
will
he
not
breake
,
and
smoaking
flaxe
will
he
not
quench
(
that
is
,
the
least
sparkes
of
grace
,
but
kindle
them
to
thy
comfort
.
)
Matth.
12.20
.
)
The
Lord
(
saith
Dauid
)
heareth
the
desires
of
the
poore
(
the
poore
in
Spirit
especially
)
who
are
blessed
(
though
they
be
poore
in
their
owne
eyes
,
seeing
but
little
or
no
faith
or
holinesse
in
themselues
,
yet
they
are
rich
in
Christ
,
in
whom
God
accepteth
them
)
for
theirs
is
the
kingdome
of
heauen
.
Matth.
5
,
3.
If
thou
confessest
that
thou
hast
but
this
desire
in
thee
:
as
thou
thy selfe
mayest
apply
to
thy selfe
,
with
the
help
of
thine
own
co●science
&
spirituall
vnderstanding
;
so
may
the
minister
also
boldly
and
certainly
apply
the
promises
of
grace
and
mercy
to
thy
soule
.
M.
Perkins
Cases
of
Conscience
.
lib.
1.
cap.
7.
sect.
5.
And
that
with
this
or
the
like
argument
.
He
that
hath
an
vnfained
desire
to
repent
and
b●leeue
in
Christ
,
hath
remission
of
sinnes
,
and
life
euerlasting
.
But
thou
hast
an
earnest
desire
to
repent
and
beleeue
in
Christ
,
(
as
thy
owne
conscience
,
cannot
choose
but
tell
thee
,
and
as
thou
confessest
vnto
him
:
)
and
therefore
(
as
thou
mayest
apply
and
conclude
;
so
)
if
thou
canst
not
)
he
may
certainly
conclude
to
thee
and
for
thee
,
That
remission
of
sinnes
,
and
life
euerlasting
belongs
to
thee
;
and
therefore
he
may
assuredly
and
boldly
(
for
to
procure
thy
peace
the
better
,
)
pronounce
vnto
thee
that
excellent
sentence
of
Absolution
,
The
Booke
of
Common
Prayer
in
the
visitation
of
the
sicke
.
appointed
by
our
Church
for
the
comfort
of
sicke
and
distressed
soules
.
Our
Lord
Iesus
Christ
,
who
hath
left
power
to
his
Church
to
absolue
all
sinners
which
truly
repent
and
beleeue
in
him
,
of
his
great
mercy
forgiue
thee
thine
offences
:
And
by
his
authoritie
committed
to
me
,
I
absolue
thee
from
all
thy
sinnes
,
in
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
.
Amen
.
And
if
thou
be
(
as
thou
oughtest
to
be
)
perswaded
of
the
power
of
this
absolution
,
thou
mayest
after
this
,
possesse
thy
soule
in
peace
,
with
assurance
that
thou
art
iustified
freely
in
Christ
;
and
labouring
to
increase
in
holinesse
,
thou
needest
not
doubt
of
happinesse
in
the
end
.
For
this
is
one
end
why
Christ
hath
giuen
that
power
of
binding
and
loosing
vnto
his
Ministers
,
those
keyes
of
the
kingdome
of
heauen
:
That
whatsoeuer
they
doe
binde
on
earth
,
Math.
16.19
.
should
be
bound
in
heauen
,
and
whatsoeuer
they
should
loose
on
earth
,
should
be
loosed
in
heauen
:
And
withall
gaue
them
the
holy
Ghost
,
to
direct
and
guide
them
;
Receiue
yee
the
holy
Ghost
(
saith
Christ
,
)
whose
soeuer
sinnes
yee
remit
,
they
are
remitted
vnto
them
,
and
whose
soeuer
sinnes
yee
retaine
,
they
are
retained
,
Ioh.
20.
verse
22
,
23.
And
this
power
though
it
be
not
absolute
,
but
ministeriall
(
Christ
absoluing
by
his
ministers
)
yet
as
no
water
could
cure
Naamans
leprosie
,
but
the
waters
of
Iordan
,
2.
King
.
5.
because
God
had
giuen
a
speciall
gift
vnto
them
;
So
the
same
words
of
absolution
being
pronounced
by
any
other
,
cannot
haue
that
power
to
worke
on
the
conscience
,
or
to
perswade
to
peace
,
as
when
they
are
pronounced
by
him
,
that
hath
this
ministeriall
office
;
because
the
promise
only
is
giuen
to
Gods
Ministers
,
who
are
sent
forth
to
this
end
.
Ioh.
20.12.13
.
And
being
pronounced
by
them
in
this
forme
and
manner
,
Christ
doth
as
certainly
loose
thee
from
the
bonds
of
thy
sinnes
by
his
Ministers
,
as
he
did
loose
Lazarus
by
his
disciples
,
from
the
bonds
with
which
he
was
tyed
,
when
he
had
raised
him
to
life
.
Iohn
11.44
.
Be
at
peace
therfore
,
&
quiet
thy
conscience
with
diuine
Answ.
3
Hope
,
and
confidence
in
Christ
,
and
the
God
of
peace
shall
be
with
thee
,
2.
Cor.
13.11
.
And
yet
further
:
thirdly
,
for
thy
decay
in
grace
,
Quench
not
the
spirit
,
(
saith
the
Apostle
)
to
the
Christian
Thessalonians
,
Against
decay
in
grace
.
1.
Thes.
5.19
.
(
in
whom
no
doubt
the
grace
of
Gods
Spirit
was
in
good
measure
.
)
The
Spirit
therefore
may
bee
quenched
,
and
Gods
dearest
children
may
lose
grace
for
a
time
,
though
not
finally
and
totally
:
because
God
in
his
mercy
doth
in
due
time
renue
the
vigour
and
strength
of
his
graces
in
them
.
Thou
must
not
conclude
then
by
thy
decay
in
grace
for
a
time
,
or
want
of
holinesse
,
that
thou
art
excluded
from
the
fauor
of
God
in
Christ
.
The
best
wheate
hath
some
chaffe
,
and
the
best
of
Gods
seruants
some
imperfection
.
In
this
life
we
are
not
like
the
Sunne
,
1.
In
this
life
we
continue
not
in
one
stay
.
Iob
14.1.2
.
perfect
in
brightnesse
and
light
,
but
like
the
moone
,
receiuing
our
light
of
grace
from
Christ
,
as
the
moone
receiueth
her
light
from
the
sunne
;
and
like
her
we
haue
euer
one
spot
of
darkenesse
or
other
within
the
Center
of
our
hearts
:
we
are
not
fully
purified
,
therefore
God
tryeth
vs
,
sometime
by
temptations
,
sometime
by
afflictions
,
all
for
our
good
,
as
S.
Chrysostome
Chrysostome
Hom.
32.
ad
pop.
Antioch
.
2.
All
Gods
children
haue
some
taste
of
afflictions
in
this
life
.
speaketh
of
afflictions
,
that
the
crosse
is
the
fountaine
of
life
,
because
it
fitteth
better
for
life
eternall
:
so
is
it
true
of
these
temptations
,
by
which
God
tryeth
his
children
for
their
greater
glory
.
And
first
or
last
all
must
haue
some
tast
of
this
cuppe
:
for
as
none
can
expect
the
penny
without
labouring
in
the
vineyard
,
so
none
can
looke
for
the
crown
without
enduring
the
combate
.
The
wheate
is
not
pure
except
it
be
winnowed
from
the
chaffe
,
nor
the
siluer
except
it
be
seuered
from
the
drosse
,
nor
the
gold
except
it
be
tryed
in
the
furnace
;
But
this
being
done
,
the
wheate
is
commodious
,
the
siluer
pretious
,
and
the
gold
glorious
,
and
therefore
all
well
esteemed
of
in
the
eyes
of
all
:
so
it
is
with
them
,
and
so
it
is
with
vs
,
who
are
the
seruants
,
the
souldiers
of
Christ
;
we
must
passe
through
the
fanne
,
the
fining
pot
,
the
furnace
of
manifold
tryalls
and
temptations
,
sometimes
inward
,
sometimes
outward
,
before
we
can
be
good
wheate
for
the
table
of
Christ
,
good
gold
and
siluer
for
the
treasury
of
our
Sauiour
.
But
Christ
our
Sauiour
hath
led
the
way
before
vs
,
3.
Christs
temptations
our
incouragements
.
1.
Cor.
13.12
.
and
to
our
eternall
comfort
gotten
the
victory
for
vs
.
And
all
this
makes
vs
more
like
him
,
and
therefore
more
deare
in
his
sight
:
it
is
but
to
purge
out
the
drosse
of
our
naturall
corruption
,
because
as
we
know
but
in
part
,
so
wee
are
regenerated
but
in
part
in
this
life
,
but
when
that
which
is
perfect
is
come
,
then
that
which
is
in
part
,
shall
be
done
away
.
If
thou
bee
tempted
then
with
Dauid
,
and
the
rest
of
Gods
children
,
because
of
thy
infirmities
,
outwardly
with
manifold
afflictions
,
or
inwardly
with
manifold
doubtings
(
of
which
Dauid
complained
:
Psa.
77.7
,
8
,
9.
)
Let
not
Satan
therefore
make
thee
to
become
his
advocate
,
to
pleade
for
him
against
thy self
(
which
is
his
policy
when
he
seeth
that
otherwise
he
cannot
hurt
thee
)
that
thou
art
out
of
the
fauour
of
God
;
Rom.
8.28
.
but
know
that
these
are
certainely
for
thy
good
,
(
All
things
fall
out
for
the
best
to
them
that
feare
God
)
and
they
wil
bring
thee
happinesse
in
the
end
.
4.
For
thy
weakenesse
of
faith
which
maketh
thee
to
feare
that
true
faith
is
not
in
thee
,
4.
Sence
of
spirituall
weakenesse
,
an
argument
of
spirituall
life
.
because
it
bringeth
forth
no
better
fruites
:
let
mee
tell
thee
,
this
sight
and
sence
of
thy
weakenesse
is
an
euident
argument
of
thy
faith
.
For
as
sence
of
seeing
or
feeling
,
or
the
like
is
a
signe
of
life
in
the
body
(
for
a
dead
body
can
neither
feele
nor
see
:
)
so
this
sight
and
sence
of
our
owne
weaknesse
of
faith
and
holinesse
,
is
a
symptome
and
signe
of
life
,
the
life
of
grace
in
the
soule
,
and
therefore
of
true
faith
in
vs
(
though
it
bee
weake
:
)
for
as
wee
cannot
haue
life
,
this
life
of
grace
,
except
we
be
in
Christ
,
from
whom
we
receiue
the
life
as
the
branches
from
the
vine
,
5.
A
true
faith
sometimes
little
or
no
feeling
in
the
Hart
of
a
Christian
.
so
wee
cannot
be
in
Christ
without
faith
,
by
which
wee
are
engrafted
into
him
;
and
therefore
the
signes
of
the
spirituall
life
being
in
thee
,
it
is
an
euident
token
of
thy
faith
.
Nay
further
,
if
thou
doest
not
alwayes
feele
this
life
of
faith
in
thy
heart
,
but
that
thou
hast
in
thee
a
numnesse
,
and
as
it
were
a
deadnesse
of
faith
;
yet
may
thy
faith
be
true
and
good
,
though
it
be
weake
,
and
although
,
as
Satan
or
thy
owne
weaknes
(
strong
enough
to
fight
against
thy selfe
)
may
persuade
thee
,
thou
canst
see
no
signes
or
symptomes
of
faith
in
thee
.
For
the
children
of
God
are
sometimes
Simil.
1
like
a
man
in
a
trance
,
who
in
his
owne
sence
,
(
being
as
it
were
without
sence
or
vnderstanding
)
yea
and
in
the
iudgement
of
others
,
may
seeme
to
be
dead
,
and
yet
after
reuiue
and
come
to
himselfe
againe
.
Simil.
2
The
children
of
God
in
this
life
are
often
like
the
moone
,
sometimes
increasing
in
faith
and
holinesse
,
sometimes
decreasing
;
or
like
the
tide
,
sometimes
ebbing
and
sometimes
flowing
:
not
that
they
should
willingly
bee
thus
subiect
to
change
,
or
decay
in
grace
;
for
we
must
striue
and
pray
against
it
:
but
that
God
leauing
vs
to
our selues
,
or
not
alwaies
assisting
vs
alike
with
his
grace
,
we
are
so
.
Simil.
3
And
yet
take
this
with
thee
for
a
special
note
,
that
in
this
respect
,
we
should
bee
like
a
man
in
a
crowde
or
throng
,
sometimes
carryed
forwards
,
and
sometimes
backwards
;
but
carryed
forward
in
grace
willingly
,
striuing
together
in
one
consent
with
the
grace
giuen
vs
,
and
good
motions
of
the
spirit
assisting
vs
,
that
we
may
presse
forward
with
all
our
power
to
perfection
in
grace
,
to
the
fulnesse
of
the
image
of
God
in
Christ
.
But
when
we
are
carryed
backewards
by
our
corruptions
,
and
the
violence
of
Satans
temptations
,
it
must
be
sore
against
our
wills
,
and
we
must
not
rest
contented
,
but
so
soone
as
we
see
how
wee
are
gone
backe
from
that
degree
we
were
in
,
wee
must
striue
and
struggle
like
a
man
fallen
into
a
quickemire
,
till
by
Gods
assistance
we
get
out
and
goe
forwards
againe
.
Simil.
4
If
thy
faith
be
asleepe
then
,
as
Christs
humanity
was
in
the
shippe
and
thou
thy selfe
in
a
sea
of
temptations
,
because
thou
findest
not
the
anker
of
faith
and
holinesse
in
thee
:
yet
iudge
not
presently
that
thou
hast
no
faith
,
to
bring
thy selfe
to
despaire
:
because
if
once
thou
hadst
true
faith
,
it
can
neuer
fin●lly
bee
lost
;
but
the
diuine
power
will
at
his
pleasure
cause
thy
faith
to
bee
awakened
and
stirred
vp
in
thee
:
he
wil
command
the
wind
&
the
storme
of
thy
troubles
to
cease
,
that
a
calme
of
comfort
may
refresh
thy
soule
.
And
last
of
all
,
that
thou
feelest
not
that
measure
of
loue
and
delight
in
the
Lawe
of
God
,
nor
that
assurance
of
Gods
fauour
,
and
of
thy
saluation
which
thou
Answ.
4
desirest
,
and
therefore
fearest
that
thy
faith
is
but
fained
,
thy
holinesse
but
hypocrisie
,
and
so
thy
state
miserable
;
I
answer
once
againe
for
thy
comfort
,
that
if
thou
hast
but
a
true
desire
of
these
,
though
but
imperfect
(
and
weake
)
yet
God
in
Christ
accepts
thy
wil
&
desire
for
the
deed
,
2.
Cor.
8.12
.
and
when
he
pleaseth
,
he
will
perfect
these
graces
in
thee
.
1.
Not
the
Act
of
faith
,
but
obiect
that
iustifieth
.
It
is
not
the
acte
of
our
faith
and
beleeuing
,
or
the
acte
of
our
holinesse
that
maketh
vs
acceptable
in
the
sight
of
God
(
although
these
graces
are
required
in
vs
:
)
But
the
Obiect
of
our
faith
,
the
thing
receiued
,
the
patterne
of
our
holinesse
,
Christ
Iesus
,
whom
wee
must
striue
to
be
like
,
Mat.
17.5
.
and
in
whom
God
the
Father
is
well
pleased
with
vs
.
As
it
is
not
the
hand
that
receiueth
the
plaister
and
Simil.
1
applyeth
it
to
the
soare
,
that
cureth
the
wound
,
but
the
plaister
it selfe
,
and
the
vertue
of
that
which
is
applyed
:
so
is
it
not
our
faith
or
the
vertue
of
that
bee
it
neuer
so
strong
,
and
the
fruite
of
it
at
the
best
that
it
can
be
in
this
life
:
but
the
vertue
of
Christs
merits
applyed
,
that
iustifie
vs
before
God
,
and
procure
safety
vnto
vs
.
2.
A
Christian
must
not
content
himselfe
with
a
weake
faith
,
nor
despaire
if
his
faith
be
not
strong
.
And
therefore
although
thou
oughtest
not
to
content
thy selfe
with
a
weak
faith
,
but
to
vse
al
good
means
,
(
the
often
hearing
of
the
word
of
God
,
the
often
receiuing
of
the
blessed
Sacraments
and
prayer
)
to
encrease
it
:
yet
if
it
be
but
weake
,
thou
must
not
presently
deny
thy selfe
,
the
benfite
of
Christ
:
For
as
a
hand
shaking
with
the
palsey
,
may
as
truely
receiue
a
plaister
and
lay
it
to
Simil.
1
the
wound
,
as
a
hand
that
is
firme
(
though
it
cannot
doe
it
in
so
firme
a
manner
)
so
a
weake
faith
may
as
truely
receiue
Christ
and
apply
his
merits
to
cure
the
wounds
of
our
soules
(
though
it
be
not
so
free
from
●auering
and
doubting
)
as
a
faith
that
is
stronger
.
And
for
the
sence
and
feeling
of
the
loue
of
Gods
law
in
thee
,
or
of
the
loue
of
God
vnto
thee
;
these
are
rather
effects
and
fruites
of
faith
,
then
faith
it selfe
;
and
therefore
if
thou
canst
not
alwayes
finde
these
to
be
in
thee
,
thou
oughtest
not
,
for
this
to
conclude
that
thou
hast
no
faith
,
that
God
loueth
thee
not
,
that
thou
art
not
in
Christ
,
nor
Christ
in
thee
.
For
as
thy
sanctification
,
3.
Faith
and
holines
not
alwayes
seene
in
Gods
children
.
so
thy
faith
may
sometimes
bee
like
the
fire
couered
with
ashes
,
the
effects
of
which
heate
and
light
are
neither
felt
nor
seeene
of
those
that
stand
by
,
but
if
the
fire
be
vncouered
,
they
both
are
made
manfest
:
yea
how
great
a
matter
will
a
little
fire
kindle
,
how
great
Simil.
1
a
flame
of
diuine
loue
may
arise
in
thy
soule
,
from
the
sparkes
of
grace
that
lye
hid
in
it
,
Iam.
3.5
.
(
yea
what
assurance
of
Gods
fauour
,
of
peace
of
conscience
,
or
the
like
,
)
when
it
shall
please
God
to
kindle
those
sparkes
with
the
breath
Simil.
2
of
his
Spirit
?
Or
as
a
sicke
man
may
for
a
time
loose
his
taste
,
and
yet
be
recouered
to
health
againe
:
so
a
sicke
and
weake
faith
may
through
infirmities
,
and
manifolde
temptations
,
for
a
time
loose
the
sence
and
taste
of
diuine
loue
,
and
yet
in
time
bee
refreshed
with
comfort
againe
.
And
as
the
light
of
the
sunne
is
oftentimes
eclypsed
Simil.
3
and
hid
from
vs
,
and
yet
when
the
thicke
clouds
or
the
obiect
interposed
,
is
banished
,
it
shineth
bright
again
:
so
it
is
with
the
light
of
Gods
grace
;
it
is
often
hidden
and
eclypsed
in
vs
,
by
the
clouds
and
mysts
of
temptations
,
by
our
naturall
corruption
,
by
falling
into
sinne
or
the
like
,
which
breedeth
a
dulnesse
in
our
soules
towards
all
the
workes
of
pietie
and
deuotion
.
And
yet
when
the
mystes
are
gone
,
and
these
hinderances
remooued
,
the
diuine
graces
begin
to
shine
againe
,
and
the
warmth
of
spirituall
devotion
,
and
happy
assurance
is
kindled
in
vs
.
Simil.
4
In
a
word
,
as
a
tree
in
the
Winter
may
outwardly
seeme
to
be
dead
,
hauing
neither
leaues
nor
fruite
(
which
are
signes
of
life
)
vpon
it
;
yet
hath
it
the
sappe
secret
at
the
roote
,
which
at
the
Spring
time
,
will
cause
it
bud
forth
in
abundance
,
and
shew
the
life
of
it
to
the
eies
of
all
.
So
is
it
often
times
with
the
faith
of
Gods
children
;
in
the
Winter
of
temptations
,
it
may
seeme
to
be
dead
,
and
neither
seene
nor
felt
in
the
heart
of
man
;
but
when
the
Spring
time
of
Gods
grace
approcheth
,
then
will
it
be
liuely
and
operatiue
,
and
shew
forth
the
life
and
vertue
of
it
,
both
to
thy selfe
and
others
.
4.
The
true
knowledge
of
our
estate
in
this
life
an
excellent
meanes
of
Comfort
.
Be
not
daunted
then
with
any
temptations
,
but
resist
them
with
boldnes
;
and
if
this
spirituall
grace
be
asleepe
,
or
this
day
of
holy
deuotion
,
and
Diuine
comfort
be
ended
,
despaire
not
of
mercy
,
but
waite
with
patience
and
praier
,
till
thy
loue
be
awakened
,
and
till
the
day
Starre
of
heauenly
zeale
,
and
blessed
peace
be
risen
in
thy
heart
.
For
God
doth
often
exercise
his
children
with
long
trials
before
he
giue
them
deliuerance
,
and
yet
all
at
last
turnes
to
their
good
,
Rom.
8.28
.
God
did
try
the
Israelites
forty
yeeres
in
the
wildernesse
,
before
hee
brought
them
to
Canaan
,
(
when
he
might
haue
led
them
a
farre
neerer
way
)
and
they
had
many
enemies
before
they
could
get
possession
of
the
land
of
Canaan
,
which
is
a
true
type
of
our
spirituall
warfare
in
the
wildernesse
of
this
world
to
the
Canaan
of
heauen
.
Prou.
3.11
.
Through
many
tribulations
(
temporall
and
spirituall
)
we
must
enter
into
the
kingdome
of
heauen
,
Acts
14.22
.
Great
are
the
troubles
of
the
righteous
,
but
the
Lord
will
deliuer
them
out
of
all
;
Psa.
34.19
.
Mark
the
vpright
man
and
behold
the
iust
,
for
the
end
of
that
man
is
peace
,
Psal.
37.73
.
His
morning
may
be
cloudy
,
his
midday
stormy
,
with
doubts
and
feares
,
and
his
own
corruptions
,
but
his
end
shall
haue
a
calme
.
The
end
of
that
man
is
peace
.
Our
light
affliction
which
is
but
for
a
moment
,
2
Cor.
4.17
.
worketh
vnto
vs
an
excellent
waight
of
glory
.
Stay
thy self
then
in
hope
till
Christ
thy
heauenly
Bridegroome
returne
with
a
gracious
smile
vnto
thee
.
Then
shalt
thou
see
and
feele
the
virtue
and
power
of
that
Sunne
of
righteousnesse
in
the
sweet
fellowship
of
the
Spirit
of
truth
to
thy
eternall
comfort
.
Then
shalt
thou
be
re-assured
of
thy
new
Creation
,
that
thou
art
in
Christ
,
and
Christ
in
thee
.
If
any
man
be
in
Christ
,
he
is
a
new
Creature
.
And
the
reason
and
confirmation
follow
in
the
next
place
.
Because
vnto
this
man
old
things
are
passed
away
,
and
behold
all
things
are
become
new
.
This
is
the
second
generall
of
my
Text
,
consisting
of
two
particulars
,
the
Autumne
2.
●
The
Autumne
of
my
Text.
(
or
rather
Winter
)
and
the
Spring
.
But
because
the
Autumne
and
Winter
is
commonly
tedious
,
I
wil
not
bee
too
tedious
in
the
Autumne
,
but
briefly
passe
it
through
,
and
hasten
to
the
Spring
of
my
Text
,
and
so
to
a
conclusion
,
because
the
time
hasteneth
.
Old
things
are
passed
away
.
Quae
autem
vetera
transierunt
quae
facta
sunt
noua
?
(
saith
S.
August
.
S.
August
.
de
Cantico
nouo
.
)
What
are
these
things
which
are
passed
away
,
&
what
are
those
things
which
are
become
new
?
The
answer
is
,
the
old
Law
1
How
the
old
law
is
passed
.
Exod.
31.18
.
which
was
written
in
tables
of
stone
.
This
is
passed
,
first
in
respect
of
our
iustification
by
it
,
for
by
the
workes
of
the
Law
,
shall
no
flesh
liuing
be
iustified
,
Rom.
3.20
.
And
secondly
,
in
respect
of
the
condemnation
&
curse
of
it
,
Deu.
27.26
.
For
there
is
no
condemnation
to
them
that
are
in
Christ
,
Rom.
8.1
.
Because
Christ
hath
satisfied
the
Law
for
them
:
and
though
by
their
owne
weakenesse
,
or
the
violence
of
Satans
temptations
,
they
haue
fallen
into
sinne
,
yet
vpon
true
repentance
,
and
turning
to
God
,
they
haue
an
aduocate
with
the
Father
,
Iesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
their
sinnes
,
1
Iohn
2.1
.
There
is
a
new
Law
written
in
our
hearts
,
and
this
is
lex
Fidei
,
the
Law
of
Faith
,
true
,
liuely
,
and
operatiue
,
by
which
we
are
iustified
in
the
sight
of
God
,
Rom.
5.1
.
Againe
,
the
ceremonies
of
the
old
Law
,
the
Priesthood
,
the
old
Sacrifices
,
these
are
all
passed
in
Christ
:
for
in
that
hee
saith
,
Heb.
7.12
.
Heb.
8.13
.
Galat.
3.24
.
a
new
Testament
,
he
hath
abrogated
the
old
.
The
Law
was
but
our
Schoolemaster
to
bring
vs
vnto
Christ
:
And
Christ
is
the
end
and
fulfilling
of
the
Law
,
Ro.
10.4
.
And
therefore
in
the
transfiguration
of
Christ
,
there
appeared
Moses
and
Elias
,
2
The
Iewish
oldnesse
is
now
erronious
.
the
Law
and
the
Prophets
,
to
shew
that
Christ
was
the
end
of
them
both
.
Wicked
then
are
the
old
Heresies
,
first
of
the
Iewes
,
who
doe
violently
retaine
the
Ceremonies
of
Moses
Law
,
as
much
as
in
them
lyeth
amongst
the
Gentiles
,
2
The
Papists
oldnesse
ceremonious
.
vainely
expecting
a
Messiah
to
come
.
Secondly
,
of
the
Papists
Qui
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quadam
impulsi
,
who
being
driuen
by
a
kind
of
euil
zeale
,
do
also
keepe
amongst
them
many
Iewish
Ceremonies
;
mingling
the
shadow
with
the
substance
.
Thirdly
,
of
the
Anabaptists
,
3
The
Anabaptists
oldnesse
curious
.
who
would
binde
vs
to
liue
according
to
the
Iewes
politickes
,
as
if
the
Gospell
did
not
permit
euery
Christian
to
liue
according
to
the
honest
and
iust
Lawes
of
his
owne
Prince
and
countrey
.
Lastly
,
of
that
new
sort
of
old
Schismatikes
4
Our
new
Iewes
new
schismaticks
.
amongst
vs
,
who
would
tye
vs
againe
to
the
strict
Ceremonies
of
Moses
Law
,
to
shadowes
which
are
long
since
,
passed
,
infringing
thereby
our
Christian
liberty
,
and
laying
heauy
burdens
vpon
the
tender
consciences
of
their
weake
brethren
,
which
nor
we
nor
our
fathers
were
able
to
beare
.
We
must
not
runne
againe
into
these
beggerly
rudiments
(
as
the
Apostle
calleth
them
.
Galat.
4.9
.
)
Because
old
things
are
passed
away
,
and
behold
all
things
are
become
new
.
Old
things
are
passed
,
that
is
,
the
old
Adam
,
or
the
olde
man
,
in
whom
there
is
a
threefold
oldnesse
,
Corde
,
ore
,
opere
,
in
the
heart
,
in
the
mouth
,
in
the
hand
;
2
Oldnesse
of
heart
and
mouth
and
hand
,
passed
away
in
a
Christian
.
in
which
we
sinne
after
a
threefold
manner
,
in
thought
,
in
word
,
and
in
deed
:
all
these
are
passed
away
vnto
that
man
who
is
a
new
man
in
Christ
.
Old
things
are
passed
,
the
olde
yeere
is
gone
,
and
the
new
yeare
is
come
,
the
Autumne
is
past
(
yea
the
Winter
passing
)
and
the
Spring
time
2.
The
Spring
time
of
my
Text.
approcheth
,
and
therefore
I
will
leaue
the
Autumne
,
and
passe
to
the
Spring
.
Behold
all
things
are
be
come
new
.
The
Apostle
describing
the
Autumne
in
my
Text
,
the
abrogating
of
old
things
,
enters
into
it
without
any
stay
,
as
if
it
were
a
matter
not
to
be
stayed
at
,
but
to
be
passed
away
with
the
bare
recitall
&
remembrance
only
.
But
comming
to
bring
newes
of
the
Spring
,
he
begins
his
stile
with
Ecce
,
Behold
,
as
it
were
a
glorious
portall
before
some
stately
Palace
,
or
a
Harbinger
sent
before
to
prepare
an
honourable
expectation
of
his
Lord.
Behold
all
things
are
become
new
.
There
is
many
an
Ecce
,
The
godly
mans
guide
to
gaine
heauen
,
a
sermon
on
Iam.
4.13
.
a
behold
noted
in
the
Scripture
,
which
I
might
here
set
downe
.
But
I
haue
shewed
them
already
in
another
Treatise
;
and
I
will
onely
giue
you
this
of
my
Text.
And
this
is
an
Ecce
excellentiae
&
nouitatis
,
a
Behold
of
new
excellency
,
and
of
excellent
newnesse
.
Behold
all
things
are
become
new
.
To
note
out
the
excellency
of
the
new
aboue
the
old
,
the
Gospell
aboue
the
Law
,
1
The
excellency
of
the
Gospel
aboue
the
Law
.
the
second
Adam
aboue
the
first
.
For
when
the
blood
of
buls
and
goats
,
could
not
take
away
sinne
,
Christ
by
his
owne
blood
,
entred
in
once
into
the
holy
place
,
and
hath
obtained
an
eternall
redemption
for
vs
,
Heb.
9.12
.
When
that
flesh
and
blood
could
not
inherit
the
kingdome
of
God
,
Christ
hath
recreated
vs
,
and
made
vs
new
men
in
him
;
so
that
being
now
spirituall
in
him
by
the
worke
of
his
Spirit
,
Rom.
8.17
.
we
are
fellow
heires
with
him
of
the
kingdome
of
glory
.
O
then
how
highly
should
we
esteeme
and
earnestly
labour
to
be
made
partakers
of
this
new
Creation
!
For
to
vs
in
Christ
old
things
are
passed
away
,
and
behold
all
things
are
become
new
.
Quest.
2
But
what
are
those
things
that
are
become
new
?
shall
we
expect
a
new
heauen
and
a
new
earth
?
these
shal
come
(
saith
Peter
2
Pet.
3.13
.
)
but
not
till
the
day
of
iudgement
.
Shall
we
expect
a
new
glory
of
the
Sunne
,
of
the
Moone
,
or
of
the
Starres
?
If
you
look
to
them
,
they
keep
their
old
beauty
without
any
change
.
What
then
are
those
things
that
shal
be
made
new
?
If
we
looke
to
the
beasts
of
the
earth
,
the
dayes
of
the
yere
,
or
generations
of
men
;
wee
may
conclude
of
all
these
with
the
Preacher
,
There
is
no
new
thing
vnder
the
Sunne
.
Eccle.
1.10
.
Seeing
then
all
these
things
remaine
without
change
,
and
our
Apostle
here
speaketh
of
a
change
,
we
may
iustly
demaund
the
question
,
What
are
these
things
that
are
passed
away
,
&
what
are
those
things
that
are
become
new
?
Wee
must
not
thinke
of
any
such
alteration
as
Pelagius
3.
The
errour
of
Pelagius
.
Chemnitius
de
discrimine
veteris
&
noui
Testam
.
did
,
who
falsly
imagined
,
that
at
euery
change
of
time
,
there
was
a
new
way
of
saluation
,
that
before
Moses
men
were
saued
by
the
Law
of
nature
:
after
Moses
by
the
Law
of
Moses
;
and
since
Christ
by
the
Gospel
:
this
is
contrary
to
the
Scriptures
,
for
there
is
no
other
name
by
which
we
can
be
saued
,
but
by
the
name
of
Iesus
Christ
of
Nazareth
.
Act.
4.12
.
who
is
the
way
,
the
truth
,
and
the
life
.
Ioh.
14.6
.
This
is
the
same
way
that
was
preached
to
Adam
in
Paradise
,
The
seede
of
the
woman
shall
breake
the
head
of
the
Serpent
.
Gen.
3.15
.
This
is
that
which
was
from
the
beginning
.
1.
Ioh.
1.1
.
and
therefore
this
is
not
that
newnesse
of
which
our
Apostle
speaketh
.
What
then
are
those
things
that
are
passed
away
?
and
what
are
those
that
are
become
new
?
Of
the
old
you
haue
heard
already
;
once
againe
of
both
together
.
The
first
man
is
gone
,
who
was
of
the
earth
earthy
;
the
second
Man
is
come
,
who
is
from
heauen
heauenly
.
August
.
de
Cant.
nouo
.
Transit
vetustas
mentium
,
accessit
nouitas
credentium
:
the
oldnesse
of
our
minds
is
passed
,
and
the
newnesse
of
the
faithfull
is
approached
;
we
were
by
nature
the
sonnes
of
wrath
,
we
are
now
by
grace
the
sons
of
God
;
we
were
before
carnall
,
but
now
we
are
spirituall
;
the
Babylon
of
Satan
is
destroyed
,
and
the
Ierusalem
of
Christ
is
builded
vp
;
the
Egypt
of
sinne
is
wasted
,
and
the
Canaan
of
righteousnesse
is
enlarged
.
Old
things
are
passed
away
,
and
behold
all
things
are
become
new
.
As
there
was
a
three-fold
oldnesse
,
so
is
there
a
three-fold
newnesse
:
4.
A
three
fold
newnesse
.
Cordis
,
oris
,
operis
,
of
the
heart
,
of
the
mouth
,
and
of
the
hand
;
all
these
are
made
new
by
this
new
creation
,
our
thoughts
,
our
words
,
and
our
deedes
.
Vetus
peccatum
transit
,
nouaque
nobis
anima
&
nouum
Corpus
factum
est
,
saith
Theophylact
,
Theophylact.
in
2.
Cor.
5.17
.
vpon
my
text
;
Our
old
body
of
sinne
is
passed
,
and
we
haue
as
it
were
a
new
soule
,
and
a
new
bodie
giuen
vs
.
A
new
man
is
come
into
the
world
,
and
he
hath
giuen
new
precepts
vnto
the
world
(
saith
S.
Gregory
S.
Gregory
.
Hom
33.
in
Euangel.
)
All
things
are
become
new
.
I
will
not
now
stand
to
dispute
the
controuersie
,
betweene
the
Papists
and
vs
,
concerning
the
oldnesse
,
and
newnesse
of
our
religion
5.
A
controuersie
about
oldnesse
and
newnesse
of
religion
.
and
theirs
;
neither
will
I
detaine
you
any
longer
,
with
the
declaration
of
their
manifold
innouations
since
the
Primitiue
Church
;
of
their
strange
Doctrine
,
new
Ceremonies
,
and
other
Popish
fopperies
,
of
merits
,
of
purgatory
,
prayer
for
the
dead
,
6.
Witnesse
the
Powder
Treason
.
(
Ann.
R●g
3
)
1●05
.
Neuer
to
bee
forgotten
.
inuocation
of
saints
,
adoration
of
images
,
superstitious
reliques
,
feigned
miracles
,
denying
of
the
Cup
to
the
laytie
,
absolui●g
of
subiects
from
their
oath
of
Allegiance
,
killing
of
Kings
and
Princes
,
and
subuerting
of
whole
kingdomes
,
by
villanous
treacheries
,
with
a
multitude
of
the
like
Iesuiticall
abhominations
,
contrary
to
the
Scriptures
,
and
vnheard
of
in
the
purer
times
of
the
Church
.
Yet
this
let
me
tell
you
,
or
those
whomsoeuer
that
defend
their
positions
.
Aliud
est
nouare
,
aliud
renouare
.
It
is
one
thing
to
make
new
,
and
another
thing
to
renue
that
which
was
made
before
.
Those
are
said
to
make
new
,
who
doe
institute
and
deuise
such
things
as
haue
neuer
beene
;
and
those
are
said
to
renue
,
who
doe
but
reduce
old
things
to
their
Primitiue
perfection
and
integritie
.
Our
religion
is
not
a
new
but
a
renewed
religion
;
7.
Our
Religion
not
a
new
but
a
renewed
Religion
.
what
was
deformed
,
in
the
darkenesse
of
Popery
,
is
now
reformed
in
the
light
of
the
Gospel
:
their
false
oldnesse
of
superstition
is
banished
,
and
the
true
primitiue
oldnesse
of
Apostolike
Doctrine
restored
.
Blessed
be
God
that
their
darke
oldnesse
is
passed
,
and
that
the
true
light
hath
shined
amongst
vs
.
This
newnesse
of
truth
,
God
of
thy
mercy
keepe
with
vs
:
and
keepe
from
vs
that
oldnesse
of
errour
for
euermore
;
And
let
euery
faithfull
Christian
say
,
Amen
.
Much
more
I
might
say
concerning
this
point
.
But
I
hasten
to
an
end
.
And
those
who
desire
to
be
further
satisfied
herein
,
either
of
the
new
or
renewed
part
,
either
Papists
,
or
Protestants
,
who
are
the
truly
ancient
Catholikes
:
I
referre
them
to
that
learned
and
worthy
worke
of
a
now
Reuerend
and
learned
Father
of
our
Church
,
Dr.
Morton
in
the
Protestants
Appeale
.
lib.
4.
cap.
16.
to
the
30.
Quest.
1.
who
hath
soundly
and
fully
handled
this
question
.
Old
things
are
passed
away
,
and
behold
all
things
are
become
new
.
There
is
one
question
more
,
of
which
but
a
touch
and
I
haue
done
.
All
things
are
become
new
.
But
when
was
it
that
all
things
did
become
new
?
or
when
is
it
that
all
things
shold
become
new
?
If
we
speak
of
the
heauenly
newnes
of
the
Gospel
,
it
was
at
the
comming
of
Christ
vnto
vs
;
when
the
Angel
brought
that
glad
tydings
of
the
Gospel
,
Luke
.
2.10
.
Renewed
againe
,
when
the
blacke
clouds
of
errour
and
superstitious
darkenesse
(
eclypsing
for
a
time
the
light
of
grace
)
those
thicke
mists
of
Egyptian
Antichristian
blindnesse
,
ascending
from
the
valley
of
ignorance
,
were
banished
from
vs
,
with
the
bright
beames
of
truth
.
But
if
wee
speake
of
the
spirituall
newnesse
of
the
inner
man
,
it
is
and
must
be
at
the
comming
of
vs
vnto
Christ
:
1.
The
time
of
our
new
creation
,
at
our
comming
to
Christ
and
Christ
to
vs
.
no
sooner
can
we
be
in
Christ
,
but
presently
we
are
and
must
be
new
creatures
,
then
this
change
is
begunne
,
though
not
perfected
in
vs
.
There
is
no
deferring
,
no
procrastination
,
no
posting
off
till
the
morrow
:
we
must
not
say
with
Augustine
,
in
that
his
combate
betweene
the
flesh
and
the
spirit
,
Ecce
modò
fiat
,
modò
fiat
,
Augustine
lib
,
confess
.
8.
cap.
11.
behold
I
will
leaue
my
pleasure
anon
,
anon
;
but
let
me
stay
a
while
:
yet
happie
if
we
follow
his
example
,
and
leaue
it
so
soone
:
if
we
pray
,
and
sigh
out
with
teares
,
as
he
doth
in
the
chapter
following
,
Quandiu
,
quandiu
,
cras
,
cras
,
How
long
Lord
,
August
.
conf.
lib.
8.
cap.
12.
how
long
to
morrow
,
tomorrow
?
Why
not
euen
now
,
euen
this
very
houre
should
I
not
obtaine
this
new
creation
?
should
there
not
be
an
end
of
my
sinfull
corruptions
?
O
Lord
giue
vs
this
newnes
,
while
it
is
called
to
day
,
lest
we
be
depriued
of
tomorrow
;
&
the
day
of
death
come
vpon
vs
at
vnawares
.
There
are
many
in
the
world
,
2.
Deferring
of
repentance
a
dangerous
sinne
.
that
will
deferre
this
change
till
the
morrow
;
till
they
be
old
,
or
till
the
day
of
their
death
;
and
thinke
that
time
to
bee
time
enough
,
to
wash
away
their
sweete
pleasures
of
sinne
,
with
the
bitter
teares
of
repentance
,
that
mend
not
their
liues
vntill
their
liues
end
;
but
these
are
like
a
man
that
carried
a
candle
lighted
at
his
backe
,
and
walketh
in
the
darke
to
destruction
.
If
the
shippe
be
in
danger
by
leaking
,
it
is
to
be
mended
in
the
hauen
,
not
to
be
deferred
till
it
come
to
sea
;
If
the
wall
of
a
citie
be
broken
down
,
it
is
to
be
builded
in
peace
,
and
not
to
be
left
off
till
the
time
of
warre
.
The
souldier
must
prepare
his
weapon
before
the
combate
,
otherwise
,
as
Plutarch
Plutarch
Graet
.
Apothég
.
reporteth
of
Alexander
the
Great
,
that
seeing
a
souldier
prepare
his
dart
in
the
battell
,
he
banished
him
from
his
armie
,
because
he
was
then
a
preparing
,
when
hee
should
haue
beene
a
fighting
;
and
such
may
be
the
state
of
all
those
who
prepare
not
to
fight
vnder
the
banner
of
Christ
,
till
the
day
of
Battell
;
who
begin
not
to
leade
a
new
life
,
till
their
life
begins
to
leaue
them
:
for
deferring
their
repentance
vntill
their
ends
,
they
oftentimes
come
to
an
end
without
repentance
;
and
if
thou
hast
beene
forgetfull
of
God
all
thy
life
time
,
how
canst
thou
thinke
that
God
wil
be
mindfull
of
thee
at
thy
death
?
God
sometime
takes
a
man
away
,
and
giueth
him
time
and
grace
;
sometimes
hee
giueth
him
time
,
but
not
grace
to
repent
:
and
sometimes
neither
grace
nor
time
.
There
is
a
terrible
example
of
this
related
in
the
life
of
S.
Thomas
Moore
:
In
vita
Thom.
Moore
.
cap.
32.
of
a
certaine
prophane
wrech
,
who
liuing
wickedly
all
his
life
,
was
wont
shamelesly
like
an
Atheist
to
boast
,
that
he
cared
not
for
repentance
,
for
he
could
bee
saued
with
the
saying
of
three
words
,
though
it
were
at
the
point
of
death
.
But
marke
his
end
;
before
he
came
to
be
old
,
riding
post
haste
ouer
a
broken
bridge
,
his
horse
stumbled
,
and
not
being
able
to
stay
him
,
when
he
saw
he
must
needs
fall
into
the
water
,
he
let
loose
the
raines
,
and
cryed
out
with
this
fearefull
exclamation
,
Capiat
omnia
daemon
,
Horse
and
man
to
the
diuell
:
and
thus
with
his
three
words
in
stead
of
being
saued
(
for
ought
wee
know
)
hee
went
downe
quicke
into
hell
.
Oh
then
beloued
let
vs
not
deferre
and
put
off
our
new
Creation
,
but
labour
truely
for
it
while
we
haue
time
.
3.
This
new
creation
is
to
be
sought
while
we
haue
time
.
The
feast
of
dedication
amongst
the
Iewes
was
in
the
winter
,
when
they
did
dedicate
their
new
temple
vnto
God
.
It
is
now
winter
,
and
the
time
of
the
new
yeare
,
oh
then
let
vs
likewise
dedicate
the
new
temples
of
our
soules
and
bodies
as
a
new-yeares-gift
vnto
him
.
Our
Sauiour
offers
vnto
vs
the
new
Roabes
of
his
righteousnesse
,
for
a
glorious
new-yeares-gift
.
Let
vs
then
put
off
our
olde
ragges
of
sinne
,
as
we
put
off
our
old
cloathes
,
but
let
vs
not
put
them
on
againe
:
for
this
new-yeares-gift
of
our
new
Creation
,
is
a
garment
of
great
price
,
of
excellent
vertue
,
that
must
not
be
put
off
neither
night
nor
day
;
for
it
is
like
a
coat
of
male
to
defend
our
soules
from
all
the
poysoned
darts
of
sinne
and
Satan
.
4.
The
auoyding
of
occasions
an
excellent
means
to
preuent
sinne
.
Annal
August
.
If
we
be
made
new
by
Christ
,
let
vs
not
make
our
s●lues
old
againe
by
sinne
.
Art
thou
made
whole
,
sinne
no
more
,
saith
our
Sauiour
,
lest
a
worse
thing
happen
vnto
thee
.
Auoide
all
occasions
that
may
cause
thee
with
Lots
wife
to
looke
backe
towards
Sodome
.
It
is
related
of
Henry
the
fift
,
King
of
England
,
who
after
his
fathers
death
obtained
the
scepter
,
that
he
called
together
all
his
old
familiars
,
with
whom
he
had
liued
dissolutely
,
and
giuing
them
some
gifts
,
hee
bound
them
vpon
paine
of
their
liues
,
that
(
except
they
became
new
men
)
they
should
neuer
come
neere
the
Kings
Court
,
lest
by
their
familiarity
either
he
himselfe
might
he
corrupted
,
or
hee
might
be
drawne
by
them
to
corrupt
iustice
and
iudgment
:
so
carefull
was
that
Princely
Conuert
to
auoyde
all
occasions
that
might
bring
him
backe
vnto
euill
.
And
thus
should
euery
Christian
be
watchfull
to
auoyde
all
enticements
,
that
may
withdraw
his
heart
from
Christ
vnto
sinne
,
like
that
young
man
of
whom
S.
Ambrose
S.
Ambrose
lib.
2.
de
poenitent
.
cap.
10.
maketh
mention
;
that
hauing
been
in
loue
with
a
harlot
,
going
into
a
strange
country
,
he
left
his
wicked
loue
,
and
became
a
new
man
,
and
therefore
at
his
returne
home
againe
,
meeting
the
harlot
,
he
passed
by
her
,
as
if
he
had
not
known
her
:
but
she
called
to
him
in
her
wonted
manner
,
Non
nosti
me
,
Hast
thou
not
knowne
me
,
my
loue
?
Ego
sum
,
it
is
I
:
to
whom
the
young
man
answereth
,
At
ego
nom
sum
ego
,
But
I
am
not
I
,
I
am
not
as
I
was
.
I
was
not
as
I
am
,
I
am
now
become
a
new
man
,
and
therefore
thy
old
enticements
shal
not
preuaile
against
me
.
And
blessed
is
the
man
that
can
behold
this
blessed
change
in
himselfe
,
that
when
those
three
entizing
harlots
,
the
world
,
the
flesh
,
and
the
deuil
,
shall
labour
againe
to
deceiue
him
,
by
alluring
him
to
his
wonted
sinnes
,
can
answere
with
this
young
man
,
Ego
non
sum
ego
,
I
am
not
I
,
I
am
now
become
a
new
creature
,
and
therfore
my
oldnesse
is
passed
.
I
am
free
from
the
bondage
of
sinne
,
and
become
the
seruant
of
righteousnesse
,
that
I
may
haue
the
fruit
vnto
holinesse
,
and
the
end
euerlasting
life
.
Rom.
6.22
.
5
O
beloued
,
the
day
of
our
conuersion
,
of
our
new
Creation
,
is
our
new-yeares
day
,
The
day
of
our
new
conuersion
is
our
new
yeares
day
.
to
be
celebrated
with
ioyfulnesse
for
euer
:
and
because
so
long
as
we
liue
in
our
mortall
bodies
,
we
sinne
euery
day
(
lesse
or
more
)
against
God
,
euery
day
should
be
our
new-yeares
day
,
wherein
we
should
dedicate
our selues
,
Rom.
12.1.2
.
our
soules
and
bodies
as
a
new-yeares-gift
vnto
God
.
Wherfore
as
merchants
&
tradesmen
vse
euery
yeare
to
cast
vp
their
accounts
,
to
see
what
they
haue
gained
,
or
what
they
haue
lost
:
so
let
vs
euery
yeare
,
nay
euery
month
,
euery
weeke
,
yea
euery
day
cast
vp
our
spirituall
account
,
and
see
what
we
haue
gained
,
or
what
we
haue
lost
;
how
far
we
haue
gone
forward
,
or
how
backwards
in
perfecting
the
worke
of
our
new
Creation
.
And
as
the
crowing
of
the
cocke
did
put
Peter
in
mind
of
his
new
conuersion
,
so
let
the
returne
of
the
yeare
,
the
crowing
of
the
cocke
,
the
rising
of
the
Sunne
,
and
the
striking
of
the
clocke
,
put
vs
in
remebrance
of
our
new
Creation
,
so
that
euery
yeare
,
euery
day
,
euery
houre
,
we
may
striue
and
labour
to
be
new
men
in
Christ
,
wholly
conformed
to
the
image
of
our
Sauiour
.
And
thus
if
we
do
,
6.
The
newnesse
of
grace
is
rewarded
with
newnesse
of
glory
.
God
will
giue
vnto
vs
the
most
glorious
and
blessedest
new-yeares-gift
that
our
hearts
can
desire
;
we
shall
haue
a
new
King
,
our
blessed
Sauiour
to
rule
ouer
vs
:
a
new
captaine
the
blessed
Spirit
to
guide
vs
:
a
new
light
,
the
light
of
grace
to
enlighten
vs
in
this
world
,
and
the
light
of
glory
to
make
vs
glorious
for
euer
in
the
world
to
come
.
We
shall
haue
a
new
city
the
heauenly
Hierusalem
,
which
is
aboue
,
a
new
vnion
and
Communion
with
God
the
Father
,
with
Christ
our
Sauiour
,
and
the
blessed
Spirit
,
and
the
Saints
and
Angels
in
glory
for
euer
.
And
then
my
Text
shall
be
verified
in
a
higher
nature
,
Old
things
are
passed
away
,
and
behold
all
things
are
become
new
.
And
to
close
vp
all
with
prayer
:
This
new
King
,
new
Captaine
,
new
law
,
new
light
,
new
city
,
(
that
heauenly
Hierusalem
)
new
vnion
and
Communion
,
first
in
grace
here
,
after
in
glory
in
heauen
:
God
of
thy
eternall
and
infinite
mercy
grant
vnto
vs
all
,
and
to
thy
whole
Church
,
for
the
pretious
merits
of
thy
dearely
beloued
Sonne
,
and
our
blessed
Sauiour
;
to
whom
with
thee
and
the
holy
Spirit
,
one
God
in
Trinity
,
and
Trinity
in
Vnity
,
be
ascribed
(
as
is
most
due
)
all
glory
,
honour
,
and
prayse
,
might
,
maiesty
and
dominion
,
from
henceforth
and
for
euer
.
Amen
.
FINIS
.