A
SERMON
OF
Sanctification
.
1.
THESSALON
.
5.23
.
Now
the
very
God
of
peace
sanctifie
you
throughout
,
and
I
pray
God
that
your
whole
spirit
,
and
soule
,
and
body
may
be
kept
blamelesse
vnto
the
comming
of
our
Lord
Iesus
Christ
.
WHat
blessing
the
Apostle
praied
for
the
Thessalonians
in
this
his
conclusion
and
valediction
vnto
them
,
the
same
do
I
wish
vnto
you
,
Reuerend
,
and
right
Worshipfull
,
beloued
in
our
Lord
and
Sauiour
Iesus
Christ
,
in
this
which
I
intend
to
be
my
last
speech
in
this
kind
and
my
valediction
to
this
place
,
to
which
with
the
like
,
&
euen
the
same
Christian
duty
,
but
with
farre
more
and
more
effectuall
bands
of
priuate
affection
,
I
am
more
neerely
tied
and
linckt
,
than
was
euer
S.
Paul
(
as
I
suppose
)
to
the
Church
and
Saints
of
Thessalonica
.
In
the
Apostles
praier
there
are
foure
seueral
points
to
be
considered
:
First
,
the
blessing
which
he
praied
for
,
and
that
was
sanctification
and
holinesse
.
[
Sanctifie
you
,
and
keepe
you
blamelesse
.
]
Secondly
,
the
Author
and
worker
of
this
sanctification
,
and
that
is
God
,
who
is
heere
described
by
one
speciall
title
,
noting
both
his
loue
vnto
vs
,
and
our
loue
one
toward
another
.
[
The
very
God
of
peace
sanctifie
you
.
]
Thirdly
,
the
maner
of
this
sanctification
,
which
is
,
that
it
must
be
totall
and
entire
,
whereof
two
speciall
branches
are
heere
set
downe
:
The
one
internall
in
the
spirit
,
that
is
in
our
mind
or
vnderstanding
;
and
in
our
soule
,
that
is
in
our
will
and
affections
:
The
other
externall
in
our
bodies
and
outward
actions
.
[
Sanctifie
you
throughout
that
〈…〉
spirit
,
and
soule
〈◊〉
body
may
be
kept
〈◊〉
▪
]
The
Fourth
and
last
is
the
time
and
continuance
in
this
sanctification
,
and
that
is
vnto
our
dying
day
[
Vnto
the
comming
of
our
Lord
Iesus
Christ
]
Of
these
points
while
according
to
the
str●●tnesse
of
this
time
I
shall
entreat
,
I
earnestly
desire
once
againe
of
our
God
the
a●●●stance
of
his
holy
spirit
:
and
of
you
your
Christian
and
wonted
patience
and
attention
.
San●●ifie
you
.
]
The
first
point
is
the
blessing
which
the
Apostle
wisheth
to
them
,
namely
,
sanctifica●ion
and
holinesse
.
A
duty
so
often
required
of
vs
in
holy
scripture
,
that
I
may
truly
say
of
it
,
the
whole
Law
,
the
Prophets
and
the
Apostles
do
all
aime
at
this
.
In
the
19.
of
Exod.
[
b
](A19551-e350-b)
b
〈◊〉
.
3.
the
Prophet
saith
of
all
Gods
children
,
They
shall
be
called
holy
,
and
euery
one
shal
be
written
among
the
liuing
in
Ierusalem
.
And
againe
,
[
c
](A19551-e360-b)
c
〈…〉
21.
Thy
peo
-
shall
be
all
righteous
.
And
[
d
](A19551-e370-b)
d
〈◊〉
62.12
.
they
shall
call
them
the
holy
people
,
the
redeemed
of
the
Lord
.
And
in
another
place
[
e
](A19551-e380-b)
e
〈◊〉
61.6
.
telling
euery
one
of
Gods
children
,
ye
shall
bee
named
the
Priests
of
the
Lord
,
and
men
shall
say
vnto
you
,
The
ministers
of
our
God
:
from
hence
he
exhorts
and
perswades
them
all
vnto
sanctitie
and
holinesse
.
Be
epist.
chap.
2.
[
g
](A19551-e420-b)
g
〈◊〉
9.
Ye
are
a
chosen
generation
,
a
totall
Priesthood
,
an
holy
nation
,
a
peculiar
people
,
that
ye
should
shew
foorth
the
vertues
of
him
that
hath
called
you
.
What
a
motiue
and
spur
ought
thi●
to
bee
vnto
vs
to
lead
a
sanctified
and
holy
life
,
that
God
himselfe
doth
professe
of
a●l
such
,
and
of
such
only
that
they
are
his
chosen
and
elected
children
:
that
they
are
his
chiefest
treasure
,
on
which
his
heart
is
set
?
as
himselfe
doth
witnesse
E●ay
62.
[
h
](A19551-e440-b)
h
〈◊〉
4.
where
speaking
to
euery
one
of
his
children
hee
saith
,
Thou
shalt
bee
called
Hephzabah
,
for
the
Lord
delighteth
in
thee
:
that
they
are
to
him
for
their
renown
as
kings
,
for
sanctity
as
a
kingdome
of
Priests
.
That
as
the
Priests
in
the
old
Law
[
i
](A19551-e460-b)
i
Ex
28.30
.
were
not
only
to
haue
V●im
and
Thummim
vpon
their
breast
plate
,
to
signifie
that
inward
light
of
knowledge
and
perfection
of
piety
,
that
should
bee
in
their
hearts
,
but
to
weare
also
a
plate
of
pure
gold
vpon
their
foreheads
,
whereon
was
engrauen
as
on
a
signet
Holinesse
to
the
Lord
.
So
euery
true
Christian
and
childe
of
God
being
now
by
Christ
himselfe
,
and
by
his
spirit
appointed
and
anointed
to
be
a
Priest
vnto
God
,
to
offer
vp
not
only
those
other
spirituall
sacrifices
of
praier
,
praise
and
thanksgiuing
,
which
the
Prophet
[
k
](A19551-e500-b)
k
Hos.
14.3
.
calles
the
Calues
of
our
lips
,
but
that
which
the
Apostle
[
l
](A19551-e510-b)
l
Rom.
12.1
reckons
as
the
chiefe
sacrifice
of
all
other
,
to
offer
vp
our selues
,
our
soules
and
bodies
as
a
liuing
sacrifice
holy
and
acceptable
vnto
God
,
they
should
all
so
shine
foorth
in
piety
,
and
in
the
vertues
of
a
godly
life
,
as
if
continually
they
did
weare
that
Leuiticall
plate
,
or
had
engrauen
in
Capitall
and
faire
letters
vpon
their
foreheads
,
that
is
,
in
true
and
reall
actions
of
their
liues
and
conuersation
,
Holinesse
vnto
the
Lord
.
Let
me
then
in
a
word
exhort
and
beseech
euery
one
of
you
to
embrace
this
sanctity
and
holinesse
of
life
.
Ye
are
the
houses
[
m
](A19551-e540-b)
m
Heb.
.3
6.
yea
the
temples
of
God
,
now
the
[
n
](A19551-e550-b)
n
1
Cor.
3.16
temple
of
God
is
holie
which
ye
are
,
and
[
o
](A19551-e560-b)
o
Psal.
93.5
.
holinesse
becomes
the
Lords
house
for
euer
:
ye
are
the
children
of
God
,
and
therefore
must
beare
the
print
and
image
of
your
father
which
is
[
p
](A19551-e570-b)
p
Eph.
4.24
.
righteousnesse
and
true
holinesse
,
that
as
[
q
](A19551-e580-b)
q
1.
Pet.
1.15.16
.
he
which
hath
called
you
is
holy
,
so
ye
may
be
holy
in
all
maner
of
conuersation
,
because
it
is
written
,
Bee
ye
holy
for
I
am
holy
.
Yee
are
fellow
Citizens
[
r
](A19551-e590-b)
r
Eph.
2.19
.
with
the
Saints
,
let
your
conuersation
(
as
the
Apostle
[
s
](A19551-e600-b)
s
Psal.
3.20
saith
)
bee
in
heauen
,
that
is
,
an
holy
conuersation
,
which
is
in
truth
an
heauenly
conuersation
,
as
first
descending
from
God
,
and
from
heauen
,
and
then
most
vndoubtedly
making
you
to
ascend
to
God
,
and
vnto
heauen
.
Sanctitie
and
holinesse
is
the
very
end
of
our
election
,
for
God
[
t
](A19551-e620-b)
t
Eph
1.4
.
hath
chosen
vs
,
that
wee
should
bee
holy
and
without
blame
before
him
.
It
is
the
end
of
our
redemption
,
for
Christ
hath
redeemed
vs
,
that
[
u
](A19551-e630-b)
u
Luk.
1.74
.
we
being
deliuered
from
our
enemies
should
serue
him
in
holinesse
and
righteousnesse
all
the
daies
of
our
liues
.
It
is
the
end
of
our
vocation
that
Without
this
,
had
ye
all
the
blessings
that
mortality
doth
possesse
,
or
mans
heart
can
desire
,
yet
neuer
can
they
bring
either
true
happinesse
,
or
sound
comfort
vnto
the
mind
.
Riches
are
accounted
a
great
blessing
of
God
,
and
indeed
they
are
euen
a
crowne
of
glory
,
when
they
are
found
in
the
way
of
righteousnesse
,
but
without
sanctity
all
the
wealth
in
the
world
is
woorse
than
pouerty
.
A
small
[
a
](A19551-e680-b)
a
1.
Tim.
●
.
6
.
saith
,
it
is
great
gaine
,
for
it
[
b
](A19551-e690-b)
b
ca.
4.8
.
hath
the
promise
both
of
this
life
,
and
of
the
life
to
come
,
and
by
it
we
assuredly
gaine
Gods
fauour
in
this
present
life
,
and
eternall
felicitie
in
the
life
to
come
.
And
no
[
c
](A19551-e700-b)
c
Psal.
84.11
.
good
thing
shall
God
withhold
from
him
that
leades
a
godly
life
:
but
of
all
other
gaine
and
aduantage
without
this
,
it
is
most
true
which
our
Sauiour
saith
,
[
d
](A19551-e710-b)
d
Luk.
9.25
.
What
aduantageth
it
a
man
to
gaine
the
whole
world
,
and
lose
his
owne
soule
?
Or
what
canst
thou
or
any
man
giue
for
the
recompence
of
his
soule
vnto
God
?
Honour
and
renowne
a
great
blessing
of
God
,
God
himselfe
threatning
it
as
a
curse
vnto
the
wicked
,
that
hee
will
make
them
a
reproach
,
[
e
](A19551-e730-b)
e
Deut.
28
37
Ier.
24
9.
a
prouerbe
,
and
a
common
talke
among
the
people
,
yea
a
detestation
and
hisling
as
the
Prophet
[
f
](A19551-e740-b)
f
Ier.
25
9.
speaketh
;
but
except
the
ground
and
foundation
of
a
mans
honor
be
sanctitie
and
holinesse
,
whose
praise
(
as
the
Apostle
[
g
](A19551-e750-b)
g
Rom
2.29
.
saith
)
is
not
of
men
,
but
of
God
;
all
our
honour
is
nothing
else
,
but
an
idle
bruit
,
and
blast
of
the
people
,
a
vaine
tympany
and
swelling
of
a
mans
name
,
whose
root
as
the
Prophet
[
h
](A19551-e760-b)
h
I●sa
.
5.24
.
saith
is
rottennesse
,
and
the
bud
thereof
shall
vanish
into
dust
,
yea
into
dung
.
[
i
](A19551-e770-b)
i
1.
Mac.
2.62
In
the
1.
Chro.
4.
[
k
](A19551-e810-b)
k
1
Maca.
2.18
.
It
is
said
of
V●ziah
when
hee
had
lifted
vp
his
heart
against
God
,
Thou
hast
transgressed
,
thou
shalt
haue
none
honour
of
the
Lord
.
God
makes
no
other
reckoning
of
the
wicked
and
vngodly
,
be
they
neuer
so
glorious
in
the
reputation
and
eies
of
men
,
but
as
of
ignominious
and
vile
persons
.
And
so
hee
expresly
cals
them
,
Psa.
15
[
l
](A19551-e830-b)
l
Vers.
4.
.
In
whose
eies
a
vile
person
is
contemned
:
and
that
wicked
king
Antiochus
,
who
was
surnamed
by
men
Epiphanes
,
that
is
,
illustrious
and
glorious
,
yet
euen
this
Epiphanes
in
the
11.
[
m
](A19551-e870-b)
m
Vers.
21
of
Daniel
is
entituled
by
God
himselfe
a
vile
person
:
In
his
place
shall
stand
vp
a
vile
person
.
Whereas
all
the
godly
and
holy
seruants
of
the
Lord
in
the
4.
of
Esay
are
not
only
called
glorious
,
The
[
n
](A19551-e900-b)
n
Vers
2.
bud
of
the
Lord
shall
be
beautifull
and
glorious
,
but
euen
glory
it selfe
,
Vpon
[
o
](A19551-e910-b)
o
Vers
5.
all
the
glory
shall
be
a
defence
,
that
is
,
vpon
all
Gods
children
.
The
reason
of
all
which
is
either
that
which
S.
Peter
giues
,
1.
epist.
4.
chap.
[
p
](A19551-e950-b)
p
Vers.
1.
Because
the
spirit
of
glory
,
which
is
the
spirit
of
sanctification
,
doth
rest
on
them
:
or
else
that
which
God
himselfe
giues
,
1.
Sam.
2.
[
q
](A19551-e970-b)
q
Vers
3.
Them
that
honour
me
,
will
I
honour
:
but
they
that
despise
me
they
shall
be
despised
.
Learning
and
knowledge
a
singular
&
rare
blessing
of
God
,
of
which
S.
Austen
truly
saith
,
in
his
fourth
booke
of
Confess
.
and
16.
chap.
Scis
tu
Domine
Deus
quòd
&
celeritas
intelligendi
.
&
discendi
acumen
donum
tuum
est
,
sed
non
inde
tibi
facrificabam
.
Both
the
sharpnesse
of
wit
to
apprehend
,
and
quicknesse
of
vnderstanding
to
discerne
and
iudge
,
they
are
both
thy
gifts
,
O
God
,
though
oftentimes
for
these
we
do
not
sacrifice
to
thee
,
but
to
our selues
.
But
had
wee
all
the
learning
that
mans
wit
can
comprehend
,
knew
we
not
only
fiue
and
twenty
as
did
Mithridates
,
[
r
](A19551-e1020-b)
r
●ul
.
G●l
.
li.
17.
cap.
17.
but
all
the
languages
and
tongues
of
men
and
Angels
,
knew
we
all
secrets
and
all
prophesies
,
and
in
a
word
,
had
we
,
as
the
Apostle
saith
,
[
s
](A19551-e1050-b)
s
1.
Cor.
13
2.
all
knowledge
,
and
yet
had
not
sanctity
and
holinesse
,
which
is
contained
in
the
loue
of
God
,
and
of
our
neighbours
,
as
S.
Austen
rightly
expounds
[
t
](A19551-e1070-b)
t
Lib.
15.
de
trinit.
ca.
18.
it
,
I
might
truly
say
not
only
with
the
Poet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
this
knowledge
were
as
nothing
,
but
more
peremptorily
with
the
Apostle
,
we
our selues
were
nothing
.
The
reason
whereof
,
S.
Austen
giues
in
his
fift
booke
of
Confess
.
and
fourth
chapter
.
Infoelix
homo
qui
s●iat
illa
omnia
te
antem
nesciat
:
Beatus
antem
qui
te
scit
.
etiamsi
●●la
nesciat
.
Qui
verò
&
te
,
&
illa
nouit
,
non
propter
illa
beatior
▪
sed
prepter
te
solum
beatus
est
.
Wretched
man
were
hee
that
had
learned
all
other
things
,
&
yet
had
not
learned
God
and
godlinesse
;
but
he
is
a
happie
man
that
learns
this
,
though
he
neuer
learne
ought
else
but
this
.
And
he
that
knowes
both
this
and
other
things
is
not
more
happie
for
knowing
them
,
but
he
is
only
happy
for
knowing
thee
O
God
.
How
greatly
God
hath
in
his
mercy
enriched
with
all
kind
of
knowledge
this
our
most
flourishing
church
and
kingdome
,
and
heerein
this
and
the
other
Sacred
fountaines
of
learning
,
f●om
which
as
from
the
2.
great
riuers
of
Eden
so
many
streams
of
liuing
water
haue
beene
and
are
daily
deriued
,
that
they
haue
not
onely
moistned
the
neere
gardens
of
the
Lord
,
but
like
the
ouerflowings
of
Iordan
haue
abundantly
watered
the
whole
land
euen
from
Dan
to
Beersheba
,
I
suppose
no
man
so
blind
as
not
to
perceiue
,
nor
so
maleuolous
,
as
with
thanksgiuing
not
to
acknowledge
.
And
for
my
owne
part
I
suppose
and
dare
confidently
auerre
,
that
neuer
was
this
Iland
in
any
age
so
abundantly
,
I
say
not
furnished
,
but
euen
blest
and
beautified
,
not
onely
with
the
substance
,
but
with
the
ornaments
also
of
all
learning
,
as
in
this
our
age
,
and
in
the
two
most
happy
raignes
of
this
and
our
late
,
both
most
renowmed
and
incomparable
Princes
,
since
those
darke
mistes
of
superstition
and
Idolatry
haue
beene
dispelled
and
abandoned
.
Now
this
I
pray
with
the
Apostle
,
[
z
](A19551-e1230-b)
z
1
Ioh.
2.4
.
He
that
saith
he
knowes
him
,
and
keepes
not
his
commandements
is
a
lyar
,
and
the
trueth
is
not
in
him
;
and
of
which
our
Sauiour
saith
,
[
a
](A19551-e1240-b)
a
Ioh.
17
3.
This
is
eternall
life
,
to
know
thee
to
be
the
onely
very
God
,
and
him
whom
thou
hast
sent
Iesus
Christ
.
And
seeing
sanctitie
and
holinesse
is
both
the
badge
and
cognizance
of
Gods
children
and
seruants
,
the
end
of
their
vocation
and
calling
,
the
onely
meanes
to
make
all
other
gifts
of
God
to
be
true
blessings
vnto
vs
,
without
which
they
are
indeed
blessings
in
themselues
,
but
to
vs
they
shall
be
turned
(
as
the
Prophet
[
b
](A19551-e1250-b)
b
Mala.
2.2
.
saith
)
into
cursings
:
I
conclude
this
my
exhortation
vnto
you
with
those
fewe
,
but
most
effectuall
words
of
the
Apostle
,
[
c
](A19551-e1260-b)
c
Heb.
12.14
.
Follow
peace
with
all
men
,
and
holinesse
,
without
which
no
man
shall
see
the
Lord
.
And
this
be
spoken
of
the
first
point
,
namely
the
subiect
of
the
Apostles
praier
,
which
is
sanctification
and
holinesse
.
God
sanctifie
you
.
]
The
second
point
which
I
proposed
was
the
author
and
worker
of
this
sanctification
,
and
that
is
heere
set
downe
to
be
God
himselfe
,
[
God
sanctifie
you
:
]
for
whence
els
can
any
sanctitie
or
holinesse
proceed
,
but
onely
from
him
who
is
first
of
himselfe
and
essentially
holy
?
yea
as
S.
Austen
[
d
](A19551-e1310-b)
d
Qui●
quid
de
de●
dicitur
,
vel
intel●g●tur
,
non
secundum
accide●
,
sed
secundu●●
substantiam
di●itur
.
lib.
5.
de
trinit.
cap.
3.
shewes
,
euen
holinesse
it selfe
,
and
therefore
called
[
e
](A19551-e1340-b)
e
Psal.
78
41.
the
holy
one
of
Israel
;
of
whom
the
Seraphins
sing
[
f
](A19551-e1360-b)
f
Isa.
6.3
.
holie
,
holie
,
holie
is
the
Lord
of
hosts
;
and
then
is
effectiuely
holie
,
as
causing
and
working
holinesse
in
others
,
as
himselfe
doth
often
witnesse
,
I
the
Lord
doe
sanctifie
you
,
whom
the
Apostle
[
h
](A19551-e1370-b)
h
Iam.
1.17
.
calles
the
Father
of
lights
,
that
is
,
of
all
shining
vertues
;
and
the
spouse
in
the
fourth
of
Canticles
,
the
fountaine
of
gardens
,
because
from
him
alone
doth
spring
and
issue
all
those
odoriferous
graces
and
gifts
of
pietie
,
which
are
more
pleasant
vnto
God
,
then
are
all
the
beddes
of
of
myrrhe
and
spices
:
[
g
](A19551-e1380-b)
g
Exo.
31.16
Leuit.
20
8.
of
whom
S.
Austen
most
truely
saith
,
[
k
](A19551-e1390-b)
k
Lib.
2
de
lib.
arb.
cap.
17.
&
19.
Quantacunque
bona
,
quamuis
magna
,
quamuis
minima
,
esse
non
possunt
nisi
ab
●o
,
[
i
](A19551-e1440-b)
i
Vers
15.
a
quo
sunt
omnia
bona
.
Euery
good
gift
and
euery
perfect
gift
commeth
from
aboue
,
euen
from
the
father
of
light
.
Now
as
God
worketh
in
vs
this
sanctitie
and
holinesse
,
so
is
he
the
onely
worker
and
sole
agent
therein
,
without
any
helpe
,
furtherance
,
or
cooperation
of
our selues
,
of
our
free
will
,
or
of
any
power
or
facultie
that
is
in
man
,
for
the
[
l
](A19551-e1470-b)
l
1.
Cor
2.14
.
naturall
man
perceiues
not
the
things
that
are
of
God
,
neither
can
he
,
for
they
are
euen
foolishnesse
vnto
him
,
and
the
[
m
](A19551-e1480-b)
m
Rom.
●●
wisedome
of
the
flesh
is
enmitie
with
God
,
and
of
[
n
](A19551-e1490-b)
n
2.
〈◊〉
.
3
5
our selues
we
are
not
sufficient
to
thinke
any
thing
(
that
belongs
to
pietie
and
Gods
seruice
,
as
S.
Austen
[
o
](A19551-e1500-b)
o
expounds
it
)
but
all
our
sufficiencie
is
of
God
.
And
most
cleerely
Philipp
.
2.
[
p
](A19551-e1540-b)
p
〈◊〉
13.
It
is
God
that
worketh
in
vs
both
the
will
and
the
deed
;
to
which
purpose
S.
Austen
excellently
saith
in
his
Ench●●●●d
L●urent.
32.
cap.
Nolentem
praeuenit
vt
velit
,
volentem
subsequitur
ne
frustra
vel●
:
God
at
the
first
by
his
preue●●ent
grace
doth
worke
this
in
vs
to
be
willing
,
and
after
with
his
subsequent
grace
he
accompanies
vs
,
that
being
willing
we
should
not
will
in
vaine
.
And
againe
in
his
booke
De
grat
.
&
lib.
arbitr.
and
17
chap.
Vt
velimus
sine
nobis
operatur
,
cum
autem
volumus
,
&
sic
volumus
vt
faciamus
,
nobiscum
cooperatur
:
God
without
vs
,
or
any
helpe
or
worke
of
ours
doth
make
vs
willing
,
and
he
doth
cooperate
&
worke
with
vs
when
we
are
made
willing
.
It
is
most
sure
indeed
as
he
saith
,
that
it
is
we
that
will
when
we
are
willing
,
but
it
is
he
that
makes
vs
to
be
willing
,
of
whom
it
is
said
:
The
will
is
prepared
of
the
Lord.
Velle
&
currere
meum
est
.
sed
ipsum
meum
sine
dei
semper
a●xilio
non
orit
meum
,
saith
S.
Ierome
ad
C●esiph
.
To
will
is
mine
,
&
to
worke
is
mine
,
but
euen
this
that
is
mine
without
Gods
speciall
and
continuall
helpe
cannot
be
mine
.
All
which
S.
Austen
fully
expresseth
in
the
place
[
q
](A19551-e1610-b)
q
De
g●
.
&
〈◊〉
ca
17.
before
alledged
,
Sine
illo
vel
operante
vt
velimus
,
vel
cooperante
cum
volumus
ad
bona
p●etati●
opera
nihil
valemus
:
Without
Gods
operation
to
make
vs
willing
,
and
cooperation
when
we
are
willing
,
in
the
good
actions
of
piety
we
are
neither
able
nor
willing
to
worke
any
thing
.
This
the
Scripture
further
to
declare
teacheth
[
r
](A19551-e1650-b)
r
Eph
2
1.
●
.
vs
that
the
vnregenerate
man
is
dead
in
sinne
and
trespasses
.
And
most
significantly
is
he
said
to
be
dead
in
sin
:
for
though
it
be
most
true
that
by
the
transgression
and
fall
of
Adam
,
the
naturall
faculties
of
mans
minde
are
not
extinct
nor
abolished
,
yet
are
they
so
exceedingly
maimed
and
weakned
thereby
,
that
they
which
were
before
naturales
potentiae
,
as
the
Logicians
call
them
,
that
is
naturall
powers
and
abilities
,
are
now
by
reason
of
that
originall
transgression
of
our
nature
,
become
in
man
naturall
impotencies
and
debilities
.
And
they
which
in
the
integritie
of
mans
nature
had
strength
and
power
both
to
will
and
to
performe
the
works
of
pietie
and
grace
,
are
now
in
the
infirmitie
and
corruption
of
the
same
nature
disabled
wholly
to
the
works
of
grace
,
and
retaining
onely
an
ability
to
the
works
of
nature
,
to
all
and
euery
action
of
piety
and
grace
,
are
,
as
the
Apostle
,
&
after
him
S.
Austen
[
s
](A19551-e1670-b)
s
I
〈…〉
,
&
〈…〉
.
&
〈…〉
;
●amp●
&c.
〈…〉
.
30.
,
teacheth
,
wholly
dead
,
and
quite
lost
,
in
this
state
no
more
able
to
will
or
mooue
to
any
action
of
grace
,
then
is
a
dead
man
in
nature
able
to
will
or
mooue
to
any
action
of
nature
.
For
which
cause
the
Scripture
calles
our
conuersion
vnto
God
sometimes
a
resurrection
[
t
](A19551-e1690-b)
t
Reu.
20.6
.
from
death
,
sometimes
a
new
creation
[
u
](A19551-e1700-b)
u
Eph.
2.10
.
&
G●l.
6.15
.
in
Christ
,
but
most
vsually
a
new
birth
All
which
God
most
cleerely
expresseth
to
be
his
owne
worke
,
and
in
no
part
ours
.
Ezek.
36.
[
a
](A19551-e1780-b)
a
Vers.
26.27
.
A
new
heart
will
I
giue
you
,
and
a
new
spirit
will
I
put
within
you
,
and
I
will
take
away
your
stonie
heart
,
and
I
will
giue
you
an
heart
of
flesh
,
and
I
will
cause
you
to
walke
in
my
statutes
,
to
keepe
my
iudgements
,
and
to
doe
them
.
The
giuing
of
a
new
spirit
to
quicken
,
of
a
new
heart
to
will
and
desire
,
the
changing
of
our
stonie
,
and
as
S.
[
b
](A19551-e1790-b)
b
De
gra
&
lib.
arb
ca.
14.
Austen
cals
them
,
inflexible
hearts
into
pliable
and
teachable
hearts
of
flesh
,
the
making
of
vs
to
walke
in
his
statutes
,
and
to
do
them
,
all
this
God
challengeth
wholly
to
himselfe
alone
,
leauing
nothing
in
this
whole
worke
for
vs
,
but
only
that
excellent
confession
of
S.
Cyprian
,
so
often
commended
by
S.
Austen
[
c
](A19551-e1830-b)
c
Lib.
de
Cor.
&
gra.
cap
7.
&
9.
&
lib.
de
bono
p●●s
.
cap.
19.
,
In
nullo
gloriandum
est
,
quia
nihil
est
nostrum
,
we
must
boast
our selues
of
nothing
,
because
nothing
is
our
owne
,
but
all
is
the
gift
and
worke
of
God
.
As
for
the
maner
of
this
working
of
God
in
our
hearts
,
though
I
may
not
in
this
straitnesse
of
time
at
large
staie
to
vnfolde
it
,
yet
suffer
me
in
this
place
especially
,
though
but
in
few
words
to
touch
the
same
,
the
rather
because
hereon
in
my
opinion
depends
the
very
point
,
and
maine
issue
of
the
whole
controuersie
twixt
vs
and
them
.
For
it
is
most
iniurious
to
the
grace
of
God
which
they
teach
,
that
in
our
conuersion
Gods
grace
is
onely
excitans
gratia
,
as
if
by
it
we
were
only
awakened
out
of
some
slumber
or
sleepe
in
sinne
.
The
efficacy
of
which
grace
consists
,
as
they
suppose
,
in
those
motions
,
inducements
,
and
suggestions
,
which
God
proposeth
to
our
vnderstanding
,
that
our
reason
being
enlightned
and
enformed
thereby
,
our
will
of
it selfe
without
any
further
agencie
or
speciall
worke
of
God
may
at
his
owne
choice
freely
yeeld
,
or
denie
assent
thereto
.
This
Bellarmine
at
large
declareth
in
his
first
booke
De
gra.
&
lib.
arbitr.
and
in
diners
chapters
[
d
](A19551-e1910-b)
d
Cat.
2.
§
〈◊〉
.
cap.
12.
§
igitur
.
&
§
Ha●●●●o
.
&
§.
●ursus
.
thereof
,
where
in
the
whole
scope
of
his
treatise
hee
sheweth
,
that
God
in
our
conuersion
is
no
Physicall
[
e
](A19551-e1950-b)
e
●idimus
vesse
n●ll●um
fieri
a
●●o
non
per
Physi
a●●
actionem
sed
per
vocationem
quae
est
mora●u●n●●natio
.
cap.
12.
§
Rursus
.
,
but
onely
a
morall
cause
and
agent
,
which
works
suadendo
,
hortando
,
corsulendo
,
as
he
saith
,
by
aduising
,
exhorting
,
&
proposing
perswasions
vnto
vs
,
as
if
a
man
should
perswade
his
friend
to
some
iourney
or
voyage
which
he
were
able
to
vndertake
,
but
onely
vnwilling
till
he
were
induced
thereto
by
some
reasons
;
which
is
Bellarmines
owne
comparison
[
f
](A19551-e1990-b)
f
Cap.
14.
§
A●
vt
.
.
And
to
omit
other
citations
in
his
6.
booke
15.
chap.
and
8.
proposition
,
he
expresly
saith
,
Gratia
dei
quantumuis
essicax
,
nihil
est
aliud
nisi
suasio
,
quae
non
determinat
voluntatem
,
sed
inclinat
per
modum
proponentis
obiecti
,
the
grace
of
God
how
effectuall
soeuer
it
be
,
is
nothing
els
but
a
suggestion
and
motion
which
doth
not
determine
the
will
,
but
incline
it
by
proposing
obiects
vnto
it
.
I
will
heere
omit
what
before
out
of
the
Scripture
is
declared
,
that
Gods
grace
in
our
conuersion
is
not
onely
an
excitant
,
but
a
viuificant
grace
,
whereby
we
are
not
wakened
,
but
reuiued
and
quickned
,
as
the
Apostle
saith
,
from
the
death
of
sinne
;
as
also
that
it
is
not
onely
an
alluring
or
perswading
,
but
an
attracting
,
and
drawing
grace
,
as
both
Christ
himselfe
witnesseth
[
g
](A19551-e2040-b)
g
Ioh.
6.44
.
,
None
can
come
to
me
except
the
father
draw
him
,
and
his
Church
acknowledgeth
[
h
](A19551-e2050-b)
h
Cant.
1.3
.
,
Draw
me
,
and
we
will
run
after
thee
.
Of
which
drawing
S.
Ierome
truely
obserues
,
handling
those
words
of
our
Sauiour
in
his
3.
booke
aduersus
Pelagiano●
,
frangit
superbientem
arbitrij
libertatem
,
this
doth
ouerthrow
the
arrogant
freedome
of
our
wil
:
for
he
that
is
drawen
comes
not
of
his
owne
will
,
sed
aut
retrectans
&
tardus
,
aut
inuitus
adducitur
,
but
either
with
strugling
or
vnwillingly
is
hee
brought
vnto
Christ
.
But
to
omit
these
,
S.
Austen
is
most
cleere
and
pregnant
in
refuting
these
new
Romish
,
but
in
verie
deed
old
Pelagian
fancies
.
In
his
first
booke
against
Pelag.
and
Celest.
10.
chap.
he
first
shewes
how
Pelagius
with
these
very
answers
of
Bellarmine
,
shifted
off
that
testimony
of
S.
Paul
.
It
is
God
that
worketh
in
vs
to
will
,
he
works
it
,
said
Pelagius
,
when
by
reuealing
wisedome
in
desiderium
Dei
stupentem
sus●itat
voluntatem
,
he
awakens
and
stirres
vp
our
stupid
will
to
the
desire
of
God
,
when
he
enflames
vs
with
proposing
the
promises
of
future
glory
&
rewards
,
and
when
he
doth
suad●re
omne
bonum
,
aduise
and
counsell
vs
vnto
all
goodnesse
.
Thus
said
Pelagius
▪
Sed
nos
eam
gratiam
nolumus
,
saith
S.
Austen
,
but
this
is
not
that
grace
which
the
Scripture
,
&
which
we
do
teach
,
for
it
is
not
enough
that
the
promises
be
proposed
,
vnlesse
they
be
beleeued
,
nor
that
wisedome
be
reuealed
,
vnlesse
it
be
loued
,
nec
suadetur
solum
omne
quod
bonum
est
,
verùm
&
persuadetur
,
neither
doth
Gods
grace
in
our
conuersion
onely
counsell
and
perswade
vs
vnto
good
,
but
it
makes
a
man
effectually
to
yeeld
vnto
Gods
motions
and
perswasions
:
and
in
the
24.
chap.
speaking
of
this
very
worke
of
God
,
which
is
as
he
there
saith
,
inward
and
hidden
,
he
addes
,
mirabili
ac
ineffabili
potestate
operatur
Deus
in
cordibus
hominum
,
non
solùm
veras
reuelationes
,
sed
etiam
bonas
voluntates
,
that
God
by
a
wonderfull
and
ineffable
power
,
(
which
must
needs
be
more
then
any
perswasion
)
doth
worke
in
mens
mindes
not
onely
true
Reuelations
(
which
is
wrought
vpon
the
reason
)
but
good
affections
and
desires
,
which
is
wrought
immediately
vpon
the
will
.
The
very
same
doth
he
againe
teach
in
his
107.
epist.
where
purposely
he
refutes
Vitalis
for
saying
,
that
to
consent
to
Gods
calling
or
his
Gospell
was
not
any
speciall
gift
of
God
,
but
an
act
flowing
from
the
freedome
of
our
will
,
when
our
vnderstanding
is
enlightned
by
the
doctrine
of
God
.
As
also
in
his
booke
de
spir.
&
lit.
34.
chap.
where
hauing
declared
how
God
vseth
these
perswasions
vnto
vs
,
whether
externall
in
his
word
preached
,
or
internall
in
the
eares
of
our
hearts
(
which
in
the
Scripture
[
i
](A19551-e2230-b)
i
Matt.
22.14
.
Apoc
3.20
.
are
fitly
termed
the
vocation
and
calling
,
or
the
knocking
of
God
at
our
hearts
)
he
truely
saith
,
that
to
consent
or
dissent
is
an
act
indeed
of
our
will
,
but
this
that
we
doe
consent
is
the
gift
and
worke
of
God
in
our
hearts
,
which
worke
he
elsewhere
more
especially
declares
,
to
consist
not
onely
in
setting
those
obiects
before
our
minde
or
will
,
but
praebendo
[
k
](A19551-e2250-b)
k
voluntati
v●res
efficacissimas
,
in
giuing
most
effectuall
strength
vnto
the
will
to
affect
and
to
desire
the
same
,
and
making
a
man
not
onely
to
see
the
trueth
,
but
to
loue
it
also
,
which
ariseth
at
he
saith
,
not
from
the
freedome
of
our
will
,
but
from
the
spirit
of
God
which
is
giuen
vnto
vs
.
And
afterwards
[
m
](A19551-e2290-b)
m
Cap.
34
hee
moues
(
as
he
well
termes
it
)
a
profound
,
but
a
verie
notable
question
to
this
purpose
,
how
it
comes
to
passe
that
when
God
vseth
the
same
or
the
like
perswasions
and
suggestions
to
two
men
,
vni
ita
suadeatur
vt
persuadeatur
,
the
one
is
effectually
perswaded
,
&
not
the
other
:
did
mans
conuersion
depend
on
mans
owne
will
?
he
might
most
easily
haue
answered
this
question
,
because
the
one
by
the
freedome
of
his
will
assented
vnto
Gods
motions
,
and
the
other
by
the
like
freedome
of
his
will
dissented
there
from
,
or
else
because
to
the
one
,
the
perswasions
and
suggestions
were
congruous
and
fitting
,
and
not
vnto
the
other
.
But
S.
Austen
knowing
right
well
,
that
it
might
iustly
&
no
doubt
would
againe
be
replied
,
what
should
worke
the
congruitie
of
the
ones
will
vnto
Gods
perswasions
,
and
not
of
the
other
?
which
he
saw
could
be
referred
to
no
other
cause
but
onely
to
the
grace
of
God
giuen
to
the
one
,
and
not
giuen
to
the
other
,
therefore
he
tels
vs
,
that
hee
can
giue
no
other
answer
to
that
question
,
but
that
of
the
Apostle
,
[
n
](A19551-e2320-b)
n
Rom.
11
33.
O
altitudo
,
O
the
depth
of
Gods
iudgements
▪
who
of
his
mercy
giues
his
grace
,
and
thereby
makes
the
one
willing
to
turne
to
God
,
and
so
hee
is
effectually
perswaded
,
and
in
his
iustice
withholdes
that
grace
from
the
other
,
and
so
he
remains
stil
vnwilling
&
vnperswaded
.
In
which
answer
,
as
being
most
sufficient
,
S.
Austen
so
fully
rests
himselfe
,
that
he
addes
this
conclusion
,
If
any
desire
a
better
answer
,
quaerat
doctiores
,
let
him
seeke
to
those
that
are
more
learned
,
but
take
heed
he
finde
not
those
that
are
more
presumptuous
.
Thus
we
see
that
there
is
a
further
working
of
Gods
grace
on
our
wils
,
besides
that
illumination
&
perswasion
which
is
wrought
on
our
vnderstanding
:
for
though
it
be
most
true
which
both
Philosophers
and
the
Schoolemen
teach
,
that
the
will
doth
euer
follow
the
last
iudgement
and
conclusion
of
our
practike
reason
,
yet
because
(
which
is
most
specially
to
be
obserued
in
this
point
)
euen
this
last
iudgement
of
our
reason
is
subiect
to
the
power
&
arbitrement
of
our
will
,
that
so
hauing
had
a
most
pregnant
and
fit
reason
and
conclusion
proposed
vnto
it
,
yet
of
it
owne
freedome
and
libertie
by
a
certaine
conniuence
may
auert
,
and
turne
it selfe
from
that
,
and
●●●nd
or
looke
onely
at
another
,
though
farre
woorse
and
weaker
conclusion
,
and
b●
this
attendance
make
this
to
be
the
last
determina●ion
of
reason
:
therefore
lost
our
will
,
which
of
it selfe
is
euer
most
ready
to
turne
away
from
God
,
and
from
all
his
perswasion●
bee
they
neuer
so
forcible
,
should
at
the
time
or
instant
of
our
conu●●●●on
vse
this
her
liberty
in
turning
away
f●om
them
,
de
praedest
sanct
▪
8.
chap.
truely
saith
,
a
nullo
duro
cor●●
re●●●u●tur
.
it
is
neuer
reiected
of
any
though
most
obdurate
and
inflexible
heart
or
will
,
for
this
grace
doth
euen
〈…〉
the
heart
,
and
makes
it
will●ng
to
embrace
,
affect
and
will
that
whereunto
God
perswadeth
.
But
leauing
these
obscure
,
though
indeed
most
needfull
subti●●●es
of
lea●●●ng
vnto
thos●
in
this
place
,
whose
wits
and
st●d●es
are
more
conuersant
and
exercised
therein
,
then
ou●s
,
whose
endeuours
are
●●plo●ed
vnto
most
plaine
and
vulgar
perswasions
,
I
rather
desire
b●●●fly
to
answer
,
and
,
if
I
can
to
wipe
away
that
one
doubt
and
obiection
,
which
as
it
is
most
pop●l●r
and
plaus●●le
,
so
is
it
euer
most
obuious
in
this
cause
wh●ch
is
,
that
〈◊〉
we
haue
not
liberty
and
free
will
to
turne
vnto
God
and
godlinesse
,
then
all
precepts
,
exhortations
,
admonitions
,
and
reproofes
▪
may
seeme
to
bee
in
vaine
;
for
what
folly
were
it
,
say
they
▪
to
exhort
,
or
command
vs
to
doe
that
which
is
not
in
our
power
o●
libe●tie
to
performe
?
as
if
a
man
should
exhort
one
to
runne
which
were
fast
inclosed
in
a
pit
or
prison
,
out
of
which
he
had
no
power
nor
free
liberty
to
come
foorth
.
For
answer
whereunto
,
I
first
say
the
same
that
S.
Austen
doth
in
his
booke
de
grat
.
&
lib.
arbitr.
16.
chap.
where
setting
downe
this
very
obiection
of
the
Pelagians
,
magnum
aliquid
Pelagi●m
se
sc●re
put●nt
,
quan
lo
dicunt
,
non
iuberet
deu●
quod
●ciret
non
posse
ab
homine
fieri
;
God
would
neuer
(
said
they
)
command
that
which
he
knew
man
could
not
performe
:
S
Austen
answers
them
,
that
therefore
God
commands
somwhat
which
man
cannot
doe
,
that
man
may
learne
to
seeke
of
God
ability
to
doe
it
.
Fides
enim
impetrat
quod
lex
imperat
,
for
faith
obtaines
in
prayer
,
what
God
commands
in
his
law
;
as
hee
there
and
elsewhere
[
n
](A19551-e2460-b)
n
L●b
e●l●m
cap.
14.
&
〈…〉
117.
declares
:
For
which
cause
S.
Austen
himselfe
very
often
[
o
](A19551-e2490-b)
o
〈…〉
10
cap.
19
31.37
.
&
〈…〉
11
vseth
that
woorthy
prayer
which
Pelagius
much
disliked
,
as
you
may
see
in
S.
Austens
booke
De
bon
perseuer
.
cap
20.
Da
Domine
quod
iubes
.
&
iube
quod
vis
,
Giue
me
O
Lord
ability
to
doe
what
thou
commandest
,
and
command
me
what
thou
wilt
.
To
which
purpose
he
again
most
fitly
saith
in
his
booke
De
corrept.
&
grat.
2.
chap.
speaking
of
precepts
,
reproofes
,
and
praiers
,
O
homo
in
praeceptione
cognosce
quid
debeas
habere
,
in
correptione
cognosce
tuo
te
vitio
non
habere
,
in
oratione
cognosce
vnde
accipias
quod
vis
habere
:
O
man
,
by
Gods
commandements
thou
maiest
learne
what
is
thy
dutie
,
and
what
thou
oughtest
to
doe
;
by
Gods
reproofe
thou
maiest
learne
it
is
thy
owne
fault
that
it
thou
canst
not
doe
;
by
thy
owne
prayer
to
God
thou
maiest
learne
of
whom
to
seeke
,
that
it
thou
maiest
be
able
to
doe
.
Besides
which
vse
,
rightly
noted
by
S.
Austen
,
to
giue
yet
further
satisfaction
to
this
doubt
;
Is
it
indeed
folly
or
vanitie
,
as
they
collect
,
to
command
man
to
doe
that
which
is
no
way
in
his
free
will
or
abilitie
to
performe
?
What
will
then
or
abilitie
had
dead
Lazarus
to
rise
out
of
that
lothsome
p●t
of
his
graue
,
when
Christ
commanded
him
and
said
Wherefore
to
end
this
argument
,
wherein
by
reason
partlie
of
the
obscuritie
,
and
partly
of
the
varietie
of
the
matter
,
I
haue
stood
longer
then
I
first
intended
,
I
conclude
this
whole
point
with
that
short
sentence
of
S.
Austen
in
his
3.
booke
De
lib.
arb.
16.
chap.
Deus
&
velle
praecepit
,
&
posse
prael
uit
,
&
non
impune
nolle
permisit
:
God
commands
all
men
to
be
willing
,
he
giues
vnto
some
his
grace
to
be
able
,
he
permits
others
to
remaine
vnwilling
,
but
neuer
withall
to
remaine
vnpunished
.
And
this
be
spoken
of
the
author
of
our
sanctification
,
which
is
God
,
of
whom
the
Apostle
heere
desires
this
sanctity
when
he
praied
,
God
sanctifie
you
.
God
of
peace
.
]
The
title
which
the
Apostle
giues
to
God
is
not
lightly
to
be
ouerpassed
,
in
that
he
heere
calles
him
the
very
God
of
peace
.
And
though
many
reasons
might
be
alledged
why
God
is
so
called
,
yet
for
our
present
purpose
I
will
propose
but
one
,
which
is
to
put
vs
all
in
minde
of
that
Christian
charitie
,
peace
and
concord
which
ought
to
be
among
all
Gods
children
,
seeing
this
God
,
who
is
God
and
father
vnto
vs
all
,
is
the
God
of
vnitie
and
loue
;
and
as
the
Apostle
heere
describeth
him
,
The
very
God
of
peace
.
And
truely
whether
it
be
to
teach
vs
the
necessitie
of
this
lesson
,
or
to
signifie
our
dulnesse
and
frowardnesse
in
learning
and
practising
thereof
,
or
for
some
other
reason
,
I
cannot
tell
,
but
I
verily
suppose
that
neither
any
one
doctrine
is
more
often
vrged
in
the
whole
Scripture
,
then
is
this
doctrine
of
charitie
,
nor
any
one
sinne
more
often
and
more
earnestly
reprooued
therein
,
then
is
the
want
of
charitie
.
Our
Sauiour
tels
[
b
](A19551-e2830-b)
b
Mat
22.39
.
vs
that
of
the
two
great
commandements
whereon
depends
the
whole
Law
and
the
Prophets
,
the
one
is
this
lesson
of
loue
and
charitie
.
And
lest
any
should
imagine
that
himselfe
had
abrogated
any
part
of
that
law
,
hee
renues
[
c
](A19551-e2840-b)
c
Ioh.
1●
34
this
precept
in
a
most
effectuall
maner
:
A
new
commandement
giue
I
vnto
you
,
that
yee
loue
one
another
,
as
I
haue
loued
you
,
that
yee
also
loue
one
another
:
By
this
shall
all
men
know
that
yee
are
my
disciples
,
if
yee
loue
one
another
.
Of
this
the
Apostle
[
d
](A19551-e2850-b)
d
Gal.
5
14
testifies
,
The
whole
law
is
fulfilled
in
one
word
,
which
is
this
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
;
&
[
e
](A19551-e2860-b)
e
Rom.
1●
8.
He
that
loueth
another
hath
fulfilled
the
law
,
for
[
f
](A19551-e2870-b)
f
1
Tim.
1.5
.
The
end
of
the
law
is
●oue
out
of
a
pure
heart
.
Of
this
S.
Iohn
saith
,
[
g
](A19551-e2880-b)
g
1.
Ioh.
4.20
.
If
any
man
say
I
loue
God
,
and
hate
his
brother
,
hee
is
a
liar
:
for
how
can
hee
that
loueth
not
his
brother
whom
hee
hath
seene
,
loue
God
whom
he
hath
not
seene
?
Of
this
S.
Peter
saith
,
[
h
](A19551-e2890-b)
h
1.
Pet
4
8.
Aboue
all
things
haue
feruent
loue
among
you
.
And
to
omit
other
testimonies
,
S.
Austen
often
[
i
](A19551-e2900-b)
i
Ioh.
5.
de
bap.
〈◊〉
.
&
ca.
23
〈◊〉
5.
de
〈◊〉
1●
.
1●
.
and
truely
saith
of
this
,
that
without
it
multa
sancta
haberi
possunt
▪
sed
prodesse
non
possunt
▪
faith
,
knowledge
,
and
many
gifts
and
graces
of
God
without
charitie
may
be
in
a
man
,
but
without
charitie
they
can
neuer
profit
a
man
.
I
haue
heeretofore
in
my
cursorie
obseruations
vpon
the
1.
to
Titus
spoken
somewhat
of
this
point
in
the
hearing
of
diuers
of
you
;
and
being
now
occasioned
by
my
text
to
handle
the
same
point
againe
,
though
it
were
not
hard
to
finde
varietie
of
arguments
in
a
matter
so
plentious
,
that
I
may
truly
say
,
non
copia
,
sed
modus
quarendus
est
,
yet
let
it
not
seeme
grieuous
vnto
you
,
which
to
me
seemes
most
conuenient
,
and
which
the
Apostle
Let
me
first
say
vnto
you
as
Moses
once
said
to
Gods
owne
people
,
Deut.
2●
.
vno
non
deficat
alter
aureus
.
And
I
pray
God
to
blesse
and
multiplie
such
blessed
pla●●s
in
all
your
Colleges
.
But
if
insteed
heereof
there
should
be
nourished
in
these
places
those
venemous
and
deadly
weedes
,
which
Moses
cals
the
roots
of
gall
and
wormewood
,
which
are
the
very
bane
and
poison
not
onely
of
mens
studies
,
but
of
mens
mindes
and
maners
,
what
other
fruite
may
be
expected
,
then
that
which
God
laid
Let
me
againe
say
vnto
you
as
S.
Iames
When
the
strife
began
betwixt
Abraham
and
Lot
,
the
Scripture
memorandum
,
And
there
were
Cananites
,
and
Perezates
at
that
time
in
the
●and
:
Doubtlesse
there
are
at
this
time
also
our
land
,
and
I
wish
there
be
not
among
our selues
,
too
many
who
carry
Cananitish
hearts
and
mindes
,
who
would
no
lesse
then
the
old
Cananites
,
Reioice
and
triumph
in
your
discord
,
and
blaspheme
the
name
of
God
and
his
holy
religion
which
we
professe
;
saying
among
themselues
,
Aha
,
so
would
wee
haue
it
.
Lest
any
such
thing
be
euer
heard
in
Gath
,
or
spoken
in
the
streets
of
Askalon
,
let
these
who
haue
the
spirit
of
Abraham
,
learne
also
the
speech
and
language
of
Abraham
,
who
though
he
was
both
in
age
and
dignitie
superior
to
his
nephew
Lot
,
yet
came
and
said
I●●
de
mor.
〈◊〉
.
ca.
10.
obserueth
.
It
was
a
diuellish
precept
of
Machiauell
Prin.
ca.
20
,
and
most
cunningly
euery
where
practised
by
the
Iesuits
,
as
their
owne
professors
Sp●r
.
dise
.
〈◊〉
17
▪
&
Q●●d
.
pa
69
obserue
and
witnesse
,
but
deriued
first
from
the
lowest
pit
of
hell
,
Diuide
&
impera
.
Farre
be
it
from
any
of
Christs
disciples
to
learne
such
lessons
,
or
from
so
Antichristian
teachers
,
much
rather
let
vs
oppose
hereto
that
vndoubted
maxime
of
our
Sauiour
Sat.
lib.
2.
ca.
6.
.
Who
being
asked
by
a
Merchant
how
his
partner
and
hee
should
diuide
their
shippe
betweene
them
,
answered
,
Nauem
,
si
diuidis
,
perdis
;
nec
tu
illam
,
nec
socius
habebites
:
yee
all
saile
in
one
shippe
,
diuide
and
cut
this
ship
a
sunder
,
you
spoile
it
,
if
not
with
it
your selues
.
Or
if
there
be
any
that
wish
or
seeke
a
rent
and
diuision
thereof
,
let
such
remember
,
that
she
was
not
the
true
and
naturall
mother
which
saide
,
[
a
](A19551-e3420-b)
a
I●●
.
●
.
de
lap
ca
25.
wisely
obserues
.
Infantile
corpus
a
falsa
matre
nutriri
potiùs
,
quàm
concidi
:
rather
the
wrong
mother
to
noise
the
childe
,
then
it
being
diuided
them
both
to
lose
it
.
I
will
end
this
my
exhortation
vnto
you
with
those
words
of
the
Prophet
,
[
b
](A19551-e3460-b)
b
Psal.
34.12.14
.
What
man
is
he
that
would
liue
and
faine
see
good
daies
?
keepe
th●
toong
from
euill
,
and
thy
lippes
that
they
speake
no
guile
,
eschew
euill
,
and
doe
good
,
seeke
peace
,
and
follow
after
it
.
Now
as
charitie
is
most
acceptable
,
and
like
the
ointment
of
Aaron
[
d
](A19551-e3490-b)
d
v.
3.4.5
.
of
Amos
God
threatneth
to
breake
the
bars
of
Damascus
,
and
send
a
fire
into
the
house
of
Hazael
,
and
deuour
the
palaces
of
Benhadad
;
and
why
?
because
they
were
not
satisfied
with
the
ouerthrow
of
the
Gileadites
their
enemies
,
but
further
without
all
compassion
to
wreake
their
wrath
vpon
them
,
they
threshed
Gilead
and
that
with
threshing
instruments
of
iron
.
Likewise
in
the
second
chap.
[
e
](A19551-e3550-b)
e
v.
1.2
.
God
threatens
to
destroy
the
Moabites
,
and
that
they
shall
die
with
shouting
,
&
with
the
sound
of
a
trumpet
,
because
they
were
not
contented
onely
to
spoile
the
Edomites
,
though
they
were
not
theirs
onely
,
but
Gods
enemies
,
but
to
satisfie
their
rage
and
malice
,
they
burnt
the
bones
of
the
king
of
Edom
into
lime
.
This
is
that
which
God
so
earnestly
reprooues
in
the
Edomites
,
in
the
prophesie
of
Obadiah
[
f
](A19551-e3570-b)
f
v.
10.
ad
16.
,
&
threatens
for
this
cause
to
cut
them
off
for
euer
.
Thou
shouldest
not
haue
beholden
the
day
of
thy
brother
when
he
was
made
a
stranger
,
thou
shouldest
not
haue
reioiced
in
the
day
of
their
destruction
,
nor
haue
spoken
proudly
in
the
day
of
affliction
,
neither
shouldst
thou
haue
looked
on
their
affliction
in
the
day
of
their
destruction
;
but
as
thou
hast
done
,
it
shall
be
done
to
thee
,
thy
reward
shall
be
vpon
thine
owne
head
.
I
might
adde
heereto
a
further
iudgement
of
God
,
mentioned
in
the
Apostle
,
[
g
](A19551-e3590-b)
g
1.
Ioh.
3.15
.
Whosoeuer
hateth
his
brother
is
a
manslayer
,
&
yee
know
that
no
manslayer
hath
eternall
life
abiding
in
him
.
But
hauing
spoken
thus
much
concerning
that
brotherly
charitie
and
peace
which
wee
ought
to
haue
one
towards
another
,
I
would
gladly
adde
somewhat
of
that
peace
,
which
we
all
iointly
owe
vnto
the
Church
of
God
.
Of
this
peace
the
prophet
Dauid
saith
[
h
](A19551-e3620-b)
h
Ps.
122.6.7
.
,
O
pray
for
the
peace
of
Ierusalem
,
they
shall
prosper
that
loue
thee
,
Peace
be
within
thy
wals
.
Of
this
the
Apostle
saith
[
i
](A19551-e3630-b)
i
Rom.
16.17.18
.
,
I
beseech
you
marke
them
diligently
which
cause
diuision
and
offences
contrary
to
the
doctrine
which
yee
haue
receiued
,
and
auoid
them
,
for
they
that
are
such
serue
not
the
Lord
Iesus
,
for
[
k
](A19551-e3640-b)
k
1.
Cor.
14.33
.
God
is
not
the
authour
of
diuision
,
but
of
peace
in
all
churches
.
Of
this
Dionysius
that
ancient
Bishop
excellently
writ
to
Nonatus
,
when
hee
began
his
schisme
,
as
you
may
see
in
his
epistle
set
downe
by
Eusebius
in
his
6.
booke
and
44.
chap.
If
you
Nonatus
haue
gone
vnwillingly
(
as
you
pretend
)
from
the
Church
,
shew
it
by
your
voluntary
and
willing
returning
to
the
Church
againe
.
Oportebat
quidem
nihil
non
ferre
ne
ecclesia
Dei
sc●nderes
▪
you
should
haue
borne
with
whatsoeuer
,
rather
then
haue
made
a
rent
in
the
Church
of
God
.
It
is
a
more
glorious
martyrdome
to
suffer
for
auoiding
a
schisme
,
then
for
auoiding
the
sinne
of
Idolatry
.
In
the
one
you
suffer
martyrdome
but
for
one
soule
,
in
the
other
you
suffer
for
the
whole
Church
of
God
.
Thus
said
Dionysius
.
Of
this
Gregorie
Nazianzen
was
so
studious
and
zealous
,
that
when
the
Church
at
Constantinople
began
to
be
diuided
,
as
he
supposed
by
occasion
that
he
possessed
that
sea
,
he
openly
said
,
and
his
speech
was
much
more
commendable
then
his
fact
,
Si
propter
me
ista
tempestas
,
If
this
stirre
and
tempest
be
for
my
sake
,
take
me
,
&
cast
me
into
the
sea
,
that
the
storme
may
cease
,
and
the
Church
may
enioy
her
calme
,
as
Ruffinus
reports
in
his
2.
booke
&
9.
chap.
To
this
S.
Cyprian
at
large
perswaded
in
his
booke
de
vnitate
ecclesia
:
Let
no
man
thinke
,
saith
he
,
that
the
good
will
depart
from
the
Church
;
Triticum
non
rapit
ventus
,
sed
paleas
:
It
is
not
wheate
but
chaste
which
the
winde
blowes
away
.
Those
can
neuer
abide
in
God
,
that
will
not
abide
in
the
vnitie
of
the
Church
of
God
.
Though
such
giue
their
bodies
to
be
burned
,
or
to
be
deuoured
of
wilde
beasts
,
Non
est
illa
corona
fides
,
sed
poena
persidiae
,
That
is
no
crowne
of
their
saith
,
but
a
punishment
for
their
perfidiousnesse
:
Occidi
talis
potest
,
coronari
non
potest
:
A
man
may
happily
be
killed
,
but
neuer
crowned
in
a
schisme
.
Of
this
Martianus
,
though
no
good
bishop
,
most
passionately
said
,
when
Sabbatius
whom
he
had
formerly
ordained
Presbyter
,
began
to
make
a
tumult
and
diuision
in
the
Church
,
Multa
satius
●●●sset
,
It
had
beene
much
better
,
and
I
wish
rather
I
had
laid
my
hands
vpon
thornes
then
imposed
them
vpon
the
head
of
this
troublesome
Sabbatius
as
Socrates
relates
in
his
5.
booke
and
20
chap.
For
preseruing
this
peace
Polycarp
and
other
ancient
bishops
were
so
carefull
,
that
though
they
di●fered
in
iudgement
about
some
rites
and
smaller
matters
,
yet
neuer
for
that
cause
would
they
breake
the
vnitie
of
the
Church
,
or
make
a
separation
one
from
another
,
as
Eusebius
declares
in
his
5.
booke
and
23.
chap.
Friuolum
enim
&
quidem
meritò
indicarunt
consuetudinis
gratia
a
se
mutuò
segregari
eos
,
qui
in
praecipius
religionis
capitibus
cons●ntir●nt
,
saith
Zozomen
in
his
7.
booke
,
and
19.
chap
speaking
of
Polycarp
and
Victor
,
They
iudged
it
friuolous
and
childish
,
and
indeed
not
without
cause
,
to
disagree
and
make
a
separation
for
customes
&
ceremonies
,
when
they
did
agree
in
the
substance
&
chiefe
points
of
Religion
.
For
this
S.
Austen
so
earnestly
pleads
(
besides
many
other
places
)
thorowout
his
whole
7.
bookes
,
De
Baptismo
contra
Donatistas
,
that
I
suppose
the
diligent
perusall
of
those
bookes
would
easily
perswade
a
man
that
is
not
too
much
led
with
a
partiall
or
s●lfe
conceit
,
to
do
much
,
and
to
suffer
much
more
for
the
vnitie
and
peace
of
the
Church
;
of
which
hee
thus
[
l
](A19551-e3940-b)
l
●ib.
6.
ca.
21
saith
,
Omnia
bono
pacis
&
vnitatis
esse
toleranda
,
That
all
things
must
be
borne
with
for
peace
&
vnities
sake
;
&
cause
him
euer
to
shun
yea
detest
a
rent
or
schisme
in
the
church
:
of
which
he
againe
saith
,
and
prooues
it
in
his
2.
booke
and
8.
chap.
That
the
sinne
of
schisme
is
more
hainous
,
then
is
the
sin
of
Idolatry
:
and
more
peremptorily
in
his
1.
booke
contra
epist.
Parmen.
4.
chap.
sacrilegium
schismatis
omnia
sc●lera
supergreditur
,
there
is
no
sin
,
no
sacriledge
,
nor
robbery
so
great
,
as
is
this
,
to
rob
Gods
Chuch
of
her
vnitie
and
peace
.
But
because
I
hasten
to
say
somwhat
of
the
other
points
which
remaine
,
I
will
not
go
forward
in
this
so
large
and
spatious
a
field
,
but
conclude
this
whole
point
of
peace
,
partly
with
those
words
of
our
Sauiour
,
[
m
](A19551-e4010-b)
m
Mark
.
9.50
.
Haue
salt
in
your selues
,
and
haue
peace
one
towards
another
,
partly
with
the
words
of
the
Apostle
[
n
](A19551-e4030-b)
n
2.
Cor.
13.11
.
,
Finally
brethren
fare
yee
well
,
be
of
one
mind
,
&
liue
in
peace
,
and
the
God
of
loue
and
peace
shall
be
with
you
.
And
this
be
spoken
of
the
title
that
is
here
giuen
to
God
,
that
he
is
called
,
The
very
God
of
peace
.
Sanctifie
you
throughout
,
that
your
whole
spirit
,
and
soule
and
bodie
may
be
kept
blamelesse
]
The
maner
of
our
sanctification
(
which
was
the
third
generall
point
I
proposed
)
is
heere
set
downe
,
which
is
,
that
it
must
be
totall
,
and
intire
,
that
both
our
vnderstanding
&
reason
,
which
is
meant
by
the
spirit
;
and
our
will
and
affections
,
which
are
meant
by
the
soul●
:
and
our
externall
and
outward
actions
,
which
are
meant
by
〈…〉
,
may
all
be
holy
,
and
so
wee
whollie
sanctified
in
the
sight
of
God
.
By
which
integritie
of
sanctification
,
the
Apostle
meanes
not
any
such
perfection
of
santitie
as
is
voide
of
all
sinne
;
for
the
Scripture
euerie
where
doth
witnesse
,
that
no
such
sanctitie
is
to
be
expected
or
hoped
for
,
while
we
carry
about
th●se
bodies
of
sinne
.
The
Apostles
confesse
plainly
of
themselues
,
and
such
as
are
most
righteous
in
this
life
,
In
[
o
](A19551-e4070-b)
o
Iam.
●
2.
many
things
we
sinne
all
:
And
if
[
p
](A19551-e4080-b)
p
1.
Ioh
1.8.10
.
we
say
we
haue
no
sinne
,
we
make
God
a
lyar
,
and
his
word
is
not
in
vs
.
This
was
the
prerogatiue
of
Christ
alone
,
that
he
knew
[
q
](A19551-e4090-b)
q
2
Cor.
5.21
.
no
sinne
,
and
in
all
things
[
r
](A19551-e4100-b)
r
Heb.
4
15.
he
was
tempted
like
vs
,
sin●e
onely
excepted
:
Of
whom
S.
Austen
saith
[
s
](A19551-e4110-b)
s
Lib.
2.
cont
〈◊〉
&
〈◊〉
cap
32.
,
That
hee
was
therefore
prefigured
by
the
spotlesse
lambe
,
to
signifie
that
he
alone
should
be
without
all
spot
of
sin
,
to
heale
all
our
sins
,
S●lus
in
hominibus
▪
qua●
quarebatur
in
pecoribus
:
He
onely
among
men
was
such
as
they
sought
among
the
beasts
,
that
is
,
without
spot
and
blemish
.
But
of
all
other
besides
him
,
the
Scripture
saith
[
t
](A19551-e4150-b)
t
Isa.
53.6
.
,
All
wee
like
sheepe
haue
gone
astraie
,
and
the
Lord
hath
laide
vpon
him
the
in
qu●tie
of
vs
all
.
And
againe
,
[
u
](A19551-e4160-b)
u
Gal.
3.22
.
the
Scripture
hath
concluded
all
vnder
sinne
▪
for
Nemo
mundusa
a
●eccat●●
,
saith
S.
Ierome
It
was
one
heresie
of
the
Pelagians
,
as
S.
Austen
shewes
in
his
booke
,
De
haeresibus
ad
quod
vult
.
haer.
88.
and
in
his
booke
De
bono
perseu.
5.
chap.
that
the
iust
in
this
life
are
voide
of
all
sinne
,
and
without
spot
or
wrinckle
;
which
errour
of
theirs
S.
Austen
almost
euery
where
refels
,
but
specially
in
his
books
Contra
〈◊〉
epist
Pelag
.
in
the
first
whereof
,
and
14
chap.
he
saith
,
Mul●●
fideles
●unt
sine
crimine
,
sine
peccato
autem
dix●r●m
nemi●em
▪
Many
godly
and
faithfull
men
doe
liue
without
crime
,
(
so
did
Zacha●●e
and
Elizabeth
,
as
he
elsewhere
cont.
Dei
&
Cel.
ca
48.
declares
)
but
without
sinne
not
any
:
which
distinction
he
againe
repeats
and
explains
in
his
〈◊〉
.
ad
L●u●
▪
64.
chap.
and
in
the
third
booke
,
and
7.
chap.
We
call
(
saith
hee
)
the
vertues
of
iust
men
perfect
in
such
sort
that
there
belongs
vnto
their
perfection
,
Ipsius
imperfectionis
&
in
ver
tate
cognitio
,
&
in
humilitate
confessio
,
Both
the
knowledge
and
acknowledgement
of
our
owne
imperfection
.
And
therefore
in
his
9
booke
of
Confessions
,
&
13.
ch.
Vae
etiam
laudabili
vitae
hom●●ū●i
〈◊〉
misericordia
discutia●
eampunc
;
Wo
be
,
saith
he
,
euen
to
best
&
most
praise
worthy
life
of
man
if
thou
shalt
examine
it
in
iustice
,
&
not
in
mercy
.
S.
Ierome
likewise
at
large
and
excellently
refuting
the
same
heresie
of
the
Pelagians
,
both
in
his
epistle
ad
〈◊〉
▪
and
in
his
three
books
aduers.
Pelag.
truely
saith
,
〈◊〉
ca.
115.
tearms
it
a
begun
and
daily
increasing
,
but
not
a
complete
and
finished
sanctification
,
or
as
S.
Ierome
saith
,
Vmbra
&
imagine
,
onely
in
a
shadow
,
and
some
lineaments
of
perfect
sanctitie
;
but
hereafter
it
shal
be
in
full
beautie
,
&
complete
glory
:
heere
they
haue
it
in
vta
&
cursu
▪
,
as
passengers
,
not
as
possessors
,
as
in
the
way
,
not
as
in
their
countrey
,
for
there
shall
be
Sine
omni
sorde
perfectio
,
perfection
without
any
spot
or
admistion
of
sinne
,
but
here
is
onely
perfection
,
Secundum
Psal.
lib.
4.
de
〈…〉
.
cap.
15
&
16.
Sa●●
.
in
ca.
5
ad
Rom.
D●m
.
So●●
lib.
1.
de
na●u●a
&
gra●●a
6.
it
,
a
perfect
perfection
,
but
here
Cuntiorum
in
vita
iustorum
imperfecta
perfectio
est
:
All
,
euen
the
most
iust
men
haue
but
an
imperfect
perfection
.
How
neere
to
those
old
Pelagians
,
whose
heresie
these
worthie
fathers
so
learnedly
confuted
,
the
Papists
&
the
church
of
Rome
approch
,
may
easily
appeere
not
onely
by
their
particular
tenents
,
both
of
the
blessed
virgin
,
whom
they
teach
〈◊〉
conf.
〈◊〉
pag.
138.
〈…〉
ad
literam
〈◊〉
to
haue
beene
void
of
all
,
both
actuall
and
originall
sinne
,
and
of
S.
Francis
,
whose
life
was
,
as
they
affirme
,
a
fulfilling
of
the
whole
Gospel
according
to
euery
line
and
letter
,
of
whom
for
that
cau●e
they
sing
[
a
](A19551-e4740-b)
a
ibid.
their
solemne
hymne
Franciscus
●uangelicum
Nec
apicem
vel
vnicum
transgreditur
vel
●●ta
.
but
also
by
their
generall
doctrine
concerning
the
fulfilling
of
the
law
of
God
,
of
which
they
teach
,
that
it
is
not
onely
possible
,
but
euen
necessary
And.
Vega
in
his
●●
.
booke
and
19.
chap.
vpon
the
Trent
Councell
,
sets
it
downe
for
a
Catholike
and
Trent
conclusion
,
that
there
is
no
moment
of
time
wherin
a
man
may
not
singula
&
omnia
vitare
peccata
,
shun
and
auoid
all
and
euery
sinne
;
and
further
,
that
the
iust
and
righteous
men
often
,
yea
truly
ple●●nque
sic
esse
,
for
the
most
part
doe
so
auoide
all
sinne
indeed
.
Which
new
Pelagianisme
it
were
not
hard
to
refute
,
but
that
in
this
straitnesse
of
time
I
much
rather
desire
to
touch
that
which
concernes
our
liues
then
our
learning
.
And
that
is
one
speciall
lesson
which
the
Apostle
heere
teacheth
,
that
in
true
sanctification
we
must
not
thinke
it
sufficient
in
some
one
dutie
to
performe
obedience
vnto
God
,
and
in
some
other
(
as
many
doe
)
to
take
allowance
and
dispensation
vnto
our selues
,
but
we
must
willingly
resigne
,
and
submit
our selues
whollie
vnto
God
,
and
to
his
law
,
striuing
with
all
our
knowledge
,
with
all
our
affections
,
and
in
all
our
actions
to
performe
acceptable
seruice
vnto
God
.
For
of
those
who
at
their
pleasure
take
such
allowance
in
any
one
commandement
or
branch
of
Gods
law
,
seeing
the
reason
and
formal
cause
of
their
obedience
is
not
the
voice
of
God
,
but
their
owne
will
and
choice
,
of
such
S.
Iames
truely
saith
,
[
p
](A19551-e4870-b)
p
Cap.
2.10
That
whosoeuer
keepes
all
the
rest
of
the
law
,
and
yet
faileth
in
one
point
,
hee
is
guiltie
of
all
:
not
because
vices
and
vertues
are
linck
together
,
for
that
both
in
nature
is
impo●●●ble
,
and
S.
Austen
●c●●tes
it
in
his
treatise
on
those
words
,
[
q
](A19551-e4890-b)
q
Lib.
desent
〈◊〉
Apost.
ad
H●●
.
cap
6.
but
because
such
a
man
setting
light
by
Gods
authoritie
and
loue
,
on
which
,
as
both
Tertullian
ibid.
ca.
11.
rightly
teach
,
depends
as
on
a
foundation
the
true
obseruing
of
euery
commandement
▪
and
for
which
onely
we
should
yeeld
obedience
to
Gods
law
;
such
one
,
I
say
,
neglecting
&
violating
the
ground
of
obedience
,
though
but
in
one
point
,
is
indeed
guiltie
of
all
,
as
being
then
ready
vpon
any
occasion
of
his
owne
pleasure
to
take
like
allowance
to
himselfe
in
any
part
of
the
law
,
as
he
hath
alreadie
done
in
that
one
.
And
therefore
God
in
his
law
requires
an
intire
and
totall
obedience
to
be
giuen
to
him
,
Thou
[
t
](A19551-e4960-b)
t
C●●
.
2.
●2
.
●
cap.
●●
.
2
shalt
obserue
and
doe
all
that
I
command
thee
:
Thou
Consecrate
first
as
the
Apostle
heere
teacheth
your
spirits
and
inmost
affections
vnto
God
,
for
God
loueth
[
a
](A19551-e5070-b)
a
Psal
51.6
.
trueth
in
the
inward
parts
.
And
as
he
is
[
b
](A19551-e5080-b)
b
Ioh.
4.13
.
a
spirit
,
so
hee
lookes
to
be
serued
first
and
chiefl●
in
spirit
and
in
trueth
.
Be
thou
vpright
(
said
[
c
](A19551-e5090-b)
c
Gen.
1●
1.
God
to
Abraham
)
before
me
,
that
is
,
not
onely
before
men
,
but
in
my
sight
,
who
search
[
d
](A19551-e5100-b)
d
Ier.
17.10
.
the
hearts
and
reines
:
without
this
all
externall
and
outward
holinesse
,
is
but
Pha●saicall
ostentation
,
and
that
outward
clensing
of
the
cups
,
and
painting
the
tombes
which
within
are
full
of
hypocrisie
and
iniquitie
,
full
of
filthinesse
and
rottennesse
,
against
which
our
Sauiour
hath
denounced
[
e
](A19551-e5110-b)
e
Matt.
23.25.28
.
a
woe
in
the
Gospell
.
Well
may
yee
by
this
visor
of
sanctitie
dazell
and
bleare
the
eies
of
men
,
as
the
Poet
[
f
](A19551-e5120-b)
f
lib.
1
epist
16.
signified
,
Pulchra
lauerna
da
mihi
sallere
▪
d●●ustum
〈◊〉
evider●
:
but
neuer
can
yee
deceiue
the
al-seeing
eies
of
him
who
saith
by
the
Prophets
,
[
g
](A19551-e5160-b)
g
lib.
27
28.
I
know
thy
dwelling
,
thy
going
out
and
thy
comming
in
;
and
againe
,
[
h
](A19551-e5170-b)
h
Ier.
16.17
.
Mine
eies
are
vpon
all
thy
waies
,
they
are
not
hid
from
my
face
,
neither
is
their
iniquitie
hid
from
mine
eies
;
of
whom
the
Psalmist
saith
,
[
i
](A19551-e5180-b)
i
Psal.
13●
.
1.23
.
Thou
art
about
my
path
,
and
about
my
bed
,
&
spiest
out
all
my
waies
,
there
is
not
a
word
in
my
toong
but
thou
knowest
it
altogether
,
yea
thou
vnderstandest
my
thoughts
long
before
;
and
of
whom
the
Apostle
[
k
](A19551-e5190-b)
k
saith
,
All
things
are
naked
and
open
vnto
his
eies
.
Let
me
then
heere
say
vnto
you
as
Dauid
[
l
](A19551-e5220-b)
l
did
vnto
his
sinne
,
when
drawing
neere
vnto
his
death
,
he
bequeathed
this
as
a
part
of
his
last
and
best
legacie
vnto
him
;
Thou
my
sonne
,
serue
thou
the
Lord
with
a
perfect
heart
,
and
with
a
willing
minde
,
for
the
Lord
searcheth
all
hearts
,
and
vnderstandeth
all
the
imaginations
of
thoughts
,
it
thou
(
thus
)
seeke
him
he
will
be
found
of
thee
,
but
if
thou
forsake
him
he
wil
cast
thee
off
for
euer
.
Consecrate
next
your
bodies
vnto
God
,
that
as
the
Apostle
heere
wishes
,
your
bodies
may
be
kept
holy
,
and
without
blame
.
I
beseech
you
by
the
mercies
of
God
,
saith
the
Apostle
,
[
m
](A19551-e5260-b)
m
Rom
12.1
.
that
yee
giue
vp
your
bodies
a
liuing
sacrifice
,
holy
&
acceptable
to
God
;
and
aga●ne
,
[
n
](A19551-e5270-b)
n
〈◊〉
6.13
1●
.
Giue
your
bodies
not
as
seruants
of
iniquitie
vnto
sinne
,
but
as
weapons
of
righteousnesse
vnto
God
.
Know
Consecrate
lastly
,
your
externall
and
outward
actions
vnto
God
,
that
yee
may
shew
foorth
the
vertues
of
him
that
hath
called
you
,
and
that
your
liues
being
as
lamps
of
pietie
vnto
others
,
may
shine
foorth
in
good
works
,
which
God
hath
ordained
,
that
we
should
walke
in
them
.
If
wee
haue
onely
outward
sanctity
,
wee
deceiue
others
,
if
we
haue
onely
inward
sanctitie
wee
deceiue
our selues
:
for
neuer
is
faith
,
charitie
,
or
holinesse
rooted
in
the
heart
,
but
it
buds
foorth
,
and
shewes
it selfe
in
the
fruits
of
good
works
,
and
of
a
godly
life
.
If
these
things
,
saith
S.
Peter
[
p
](A19551-e5300-b)
p
2.
Pet.
1.8
.
,
that
is
,
godlinesse
,
temperance
,
patience
,
brotherly
kindnesse
,
and
loue
be
in
you
,
they
will
make
you
that
yee
shall
neither
be
idle
nor
vnfruitfull
in
the
knowledge
of
Christ
.
In
the
2.
Corinth
.
and
5.
chap.
[
q
](A19551-e5310-b)
q
v.
14.
S.
Paul
giues
a
reason
why
he
tooke
all
that
toile
and
labour
in
the
Gospell
,
and
in
gaining
others
vnto
God
,
and
the
reason
is
this
,
the
loue
of
Christ
,
saith
he
,
constraineth
vs
.
Doubtlesse
where
the
true
loue
of
God
and
Christ
is
in
a
mans
heart
,
it
will
euen
constraine
him
to
his
duty
,
and
to
obedience
vnto
God
,
and
will
be
like
the
fire
in
Ieremies
[
r
](A19551-e5320-b)
r
Ier.
20
9.
bosome
,
which
could
not
be
shut
vp
,
but
made
him
wearie
of
forbearing
,
that
he
could
not
staie
.
Amor
Dei
,
saith
S.
Gregorie
,
[
s
](A19551-e5340-b)
s
Lib
quest.
83
q●
.
76.
otio●us
non
est
,
operatur
magna
si
est
,
si
operari
renuerit
,
amor
non
est
;
Where
the
loue
of
God
is
it
is
not
idle
,
but
works
greatly
,
&
where
it
doth
not
work
,
it
is
not
.
There
were
some
euen
in
the
Apostles
time
,
as
S.
Austen
shewes
,
who
boasting
of
their
faith
,
and
yet
liuing
a
most
dissolute
and
wicked
life
did
recken
themselues
as
good
Christians
,
and
as
sure
inheritors
of
Gods
kingdome
as
the
best
:
Which
most
pernicious
and
pestilent
heresie
,
being
first
broched
by
that
arch-heretike
Simon
Magus
,
as
Irene
declares
in
his
first
booke
,
and
20.
chap.
was
afterwards
embraced
and
maintained
by
the
Eunomians
,
who
taught
,
as
S.
Austen
shewes
in
his
54.
heresie
,
Ad
quod
vult
.
that
if
a
man
did
beleeue
their
doctrine
,
it
skilled
not
how
he
liued
,
neither
how
many
sinnes
hee
committed
,
nor
how
long
hee
perseuered
therein
.
To
which
heresie
when
some
in
S.
Austens
own
time
inclined
,
he
purposely
writ
against
them
his
book
De
side
&
operibus
;
the
summe
and
effect
wherof
,
is
the
very
same
which
S.
Iames
in
his
epistle
most
effectually
vrgeth
,
What
[
u
](A19551-e5410-b)
u
I●m
ca.
2.14
.
&c.
auaileth
it
my
brethren
though
a
man
say
he
hath
faith
when
he
hath
no
works
?
Can
such
a
faith
saue
him
?
And
the
Apostle
answering
that
such
is
but
a
dead
and
euen
a
diabolicall
faith
,
in
the
end
he
vseth
a
most
fit
comparison
to
expresse
the
same
,
that
as
the
body
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
breath
(
for
so
the
word
doth
there
rather
signifie
then
the
soule
,
seeing
good
works
doe
not
animate
or
giue
life
to
faith
,
but
as
an
effect
doth
follow
it
,
as
S.
Austen
Opera
sunt
ex
f●●e
,
non
ex
operibus
fides
:
lib.
de
grae
.
&
lib.
arb.
cap.
7.
sequuntur
opera
iustificatum
,
non
praecedunt
iustificandum
.
lib.
de
fid.
&
oper.
cap.
14.
truely
declares
)
as
without
breath
then
,
the
body
both
is
and
thereby
is
knowen
of
all
to
bee
but
a
dead
body
:
so
that
faith
which
breatheth
not
foorth
in
good
works
,
both
is
in
it selfe
,
&
is
thereby
also
euidently
discerned
and
knowen
of
all
to
be
a
dead
faith
,
which
can
neither
saue
,
nor
as
the
Apostle
[
y
](A19551-e5470-b)
y
Iam.
2.19
.
teacheth
,
iustifie
a
man
in
the
sight
of
God
:
for
a
true
and
iustifying
,
or
as
S.
Austen
[
z
](A19551-e5480-b)
z
Ca.
14.
&
16.
calles
it
,
an
Euangelicall
faith
doth
euer
worke
by
charitie
,
Galath.
5.
[
a
](A19551-e5510-b)
a
v.
5.
.
And
of
it
S.
Austen
saith
,
[
b
](A19551-e5520-b)
b
Lib.
Qu●st.
83.
qu.
76.
Iustificatus
per
fidem
quomodo
potest
nisi
iustè
operari
?
Hee
that
by
faith
is
iustified
,
cannot
but
worke
the
actions
of
iustice
.
And
more
plainely
in
the
23.
chap.
of
the
booke
before
alledged
;
Inseparabilis
est
bona
vita
a
fide
,
imo
verò
ca
ipsa
est
bona
vita
:
A
good
life
is
neuer
seuered
from
faith
,
yea
rather
faith
is
a
good
life
it selfe
.
It
is
a
memorable
story
which
Ruffinus
sets
downe
in
his
2.
booke
and
6.
chap.
of
one
Moses
an
holy
man
in
the
primitiue
church
,
who
being
to
be
ordained
a
Bishop
,
refused
to
haue
Lucius
a
wicked
persecutor
to
lay
his
hands
,
or
giue
consecration
vnto
him
:
At
which
Lucius
disdaining
,
and
supposing
hee
had
taken
some
exception
to
his
faith
,
If
you
be
ignorant
,
said
he
,
or
misinformed
of
my
faith
,
I
will
recite
and
relate
my
beliefe
vnto
you
.
You
need
not
,
said
Moses
,
recite
your
faith
vnto
me
,
I
know
it
wel
enough
,
so
many
seruants
of
God
that
you
haue
condemned
to
the
mines
and
minerals
,
so
many
bishops
,
presbyters
,
&
deacons
,
that
you
haue
banished
,
so
many
Christians
that
you
haue
deliuered
,
some
to
the
fire
,
and
others
to
the
fury
of
wilde
beasts
,
these
doe
report
and
make
knowne
your
faith
vnto
me
.
Nunquid
verior
potest
esse
fides
quae
auribus
capitur
,
quàm
quae
oculis
peruidetur
?
I
wil
rather
beleeue
mine
owne
eies
,
and
your
actions
concerning
your
faith
,
then
your
bare
words
and
profession
.
To
which
purpose
S.
Austen
saith
in
his
3.
tract
vpon
the
epistle
of
S.
Iohn
,
Non
attendamus
ad
linguam
,
sed
ad
facta
:
Let
vs
not
looke
to
a
mans
words
,
but
to
his
works
;
he
that
in
works
denies
Christ
,
he
is
an
antichrist
:
Opera
loquuntur
,
&
verba
requirimus
?
His
works
doe
speake
what
he
is
,
we
need
not
seeke
to
his
words
.
I
might
heere
iustly
,
and
,
would
the
time
haue
permitted
,
I
would
more
at
large
haue
refelled
that
most
shamelesse
slander
which
they
haue
deuised
against
vs
,
that
wee
prohibite
and
contemne
good
works
,
as
Bellarmine
was
not
ashamed
to
publish
in
his
booke
called
Iudic.
de
lib.
concor
.
and
7.
lie
,
that
wee
account
men
free
from
doing
of
them
,
or
obseruing
the
law
of
God
,
as
he
again
without
al
truth
hath
affirmed
in
his
4.
booke
of
Iustif
&
1.
chap.
Yea
further
that
we
teach
Licere
quod
lubet
,
that
a
man
may
liue
as
he
list
,
as
Dominicus
Soto
reporteth
in
the
Preface
of
his
booke
De
natura
&
grat
.
which
he
offred
to
the
Councel
of
Trent
.
For
answer
whereunto
,
though
we
doe
most
truely
teach
both
out
of
the
Apostle
[
c
](A19551-e5690-b)
c
Rom.
3.28
.
that
we
are
not
iustified
by
the
works
of
the
law
,
but
by
faith
;
&
out
of
S.
Hilarie
[
d
](A19551-e5700-b)
d
Comm
in
Matt
can.
8.
that
●ides
sola
iustificat
,
faith
onely
doth
iustifie
;
and
out
of
S.
Austen
,
[
e
](A19551-e5730-b)
e
In
psat.
88.
ser
2
that
Fides
sola
mundat
;
&
out
of
S.
Ambrose
[
f
](A19551-e5770-b)
f
In
cap.
4.
ad
Rom.
that
a
wicked
man
is
iustified
before
God
,
Persidem
solam
,
by
faith
onely
;
and
out
of
S.
Ierome
,
[
g
](A19551-e5810-b)
g
In●dem
cap.
that
God
doth
iustifie
a
wicked
man
per
sidem
solam
,
by
faith
onely
;
and
out
of
Origen
,
[
h
](A19551-e5840-b)
h
In
ca.
3.
ad
Rom.
Dicit
sufficere
solius
fidei
iustificationem
,
the
Apostle
teacheth
,
that
iustification
by
faith
onely
is
sufficient
,
which
hee
by
diuers
examples
at
large
declares
,
in
those
who
,
as
he
saith
,
fide
sola
iustificati
sunt
,
were
iustified
by
faith
onely
;
&
out
of
S.
Chrysostome
,
[
i
](A19551-e5890-b)
i
H●mil.
3.
in
epist.
ad
Tit.
Why
bringest
thou
other
things
?
Quasi
fides
sola
iustificare
non
sufficiat
,
as
if
faith
onely
could
not
iustifie
thee
:
why
dost
thou
put
thy
necke
into
voluntary
bondage
vnder
the
yoke
of
the
law
?
that
is
a
sure
argument
of
distrust
and
want
of
faith
:
and
to
omit
many
others
out
of
S.
Basil
,
[
k
](A19551-e5930-b)
k
Serm.
22.
de
homilitate
.
that
this
is
full
reioicei●g
when
a
man
knowes
himselfe
to
be
void
of
iustice
,
sola
autem
sia
in
Christum
iustificatum
,
But
by
faith
onely
to
bee
iustified
;
though
this
we
constantly
and
truely
teach
,
for
which
doctrine
of
sola
●ides
,
which
they
call
heresie
,
we
with
all
these
holy
men
are
condemned
this
day
;
yet
are
we
so
farre
from
despising
and
much
more
from
forbidding
good
workes
,
as
they
vniustly
slander
vs
,
that
we
euery
where
professe
and
teach
of
them
with
S.
Bernard
[
l
](A19551-e5980-b)
l
Lib.
de
gra.
&
lib.
arbitr.
verb.
vit.
,
that
they
are
via
regni
,
non
causa
regnandi
,
the
way
that
wee
must
walke
to
●eauen
,
though
not
the
price
to
purchase
heauen
;
that
they
are
necessarie
,
necessitate
praesentiae
,
though
not
necessitate
efficienti●
,
necessary
to
be
in
those
that
are
iustified
and
shal
be
saued
,
though
neither
to
concurre
to
the
act
and
worke
of
their
iustification
,
nor
to
the
merit
and
woorth
of
their
saluation
.
Yea
and
euen
in
●he
very
article
of
that
publike
confession
[
m
](A19551-e6030-b)
m
Conf.
Aug.
〈◊〉
.
20.
which
Bellarmine
there
handleth
,
and
in
vaine
striues
to
confute
,
it
is
expresly
affirmed
,
Docent
nostri
quòd
necesse
●it
bona
opera
facere
,
we
teach
that
it
is
necessary
for
Gods
children
to
doe
good
works
,
and
to
walke
in
them
.
A
very
pregnant
coniecture
that
the
Iesuit
could
not
without
some
checke
of
conscience
so
willingly
and
wittingly
oppugne
an
euident
and
knowne
trueth
.
With
which
short
and
vndeniable
answer
contenting
my selfe
at
this
time
,
and
for
a
further
refutation
of
that
slander
referring
euery
man
to
all
our
writings
and
sermons
,
wherein
we
doe
both
more
earnestly
perswade
vnto
,
and
more
truely
magnifie
&
prize
good
works
then
doe
any
of
their
sworne
[
n
](A19551-e6070-b)
n
Capi.
Ego
.
N●extr
.
de
iur●●ur
.
&
co●●.
trid
.
fess.
25.
de
ref●r
.
cap.
2.
professors
to
the
triple
crowne
of
Antichrist
:
For
conclusion
of
this
whole
point
,
I
exhort
and
beseech
you
all
so
to
liue
in
sanctitie
,
and
abound
in
the
fruits
of
faith
,
that
by
our
good
workes
we
may
stoppe
the
mouths
,
if
it
be
possible
,
of
those
that
so
maliciously
speake
euil
of
vs
,
as
of
euill
doers
,
and
that
the
trueth
of
our
faith
may
be
be●ter
witnessed
by
our
workes
,
then
by
our
words
,
and
by
our
godly
conuersation
rather
then
by
a
verball
profession
.
Take
heede
yee
be
not
●ike
those
whom
the
Apostle
[
o
](A19551-e6100-b)
o
Epist
ad
Titum
1.16
.
condemnes
:
They
professe
they
know
God
,
but
in
their
workes
they
denie
him
.
Hast
thou
faith
?
Shew
it
,
saith
S.
Iames
[
p
](A19551-e6120-b)
p
Ca●
2
18.
,
by
thy
works
.
Let
ours
(
saith
the
Apostle
[
q
](A19551-e6140-b)
q
〈◊〉
ad
Tit.
3.14
)
learne
to
shew
foorth
good
works
,
that
they
bee
not
vnfruitfull
;
and
with
our
Sauiour
[
r
](A19551-e6160-b)
r
Matt.
5.16
.
I
conclude
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
heauen
.
And
this
be
spoken
of
the
third
generall
point
,
namely
the
maner
of
our
sanctification
,
that
it
must
be
totall
and
entire
.
Vnto
the
comming
of
our
Lord
Iesus
Christ
]
The
4.
general
point
,
and
the
last
which
I
intend
to
obserue
,
is
the
time
or
continuance
which
the
Apostle
requires
in
our
sanctification
,
namely
,
that
we
should
perseuere
therein
vnto
the
end
of
our
liues
,
and
to
our
dying
day
:
for
the
life
of
a
Christian
is
compared
to
a
race
,
wherein
none
receiue
the
prize
but
they
onely
that
continue
and
run
out
vnto
the
end
,
So
[
s
](A19551-e6190-b)
s
1
Cor.
9
24.
runne
then
that
yee
may
obtaine
:
It
is
compared
to
a
combat
[
t
](A19551-e6200-b)
t
2.
Tim.
4.7
.
,
and
the
garland
of
immortalitie
,
and
crowne
of
righteousnesse
for
which
we
all
doe
striue
,
hath
not
engrauen
vpon
it
certanti
,
but
vincenti
dabitur
,
to
him
[
u
](A19551-e6230-b)
u
Reu.
3
7.17.26
.
that
ouercommeth
,
and
keepeth
my
words
vnto
the
end
,
will
I
giue
to
eate
of
the
tree
of
life
,
and
of
the
hidden
Manna
.
Be
thou
[
y
](A19551-e6270-b)
y
Psal.
84
6.
sets
it
downe
as
a
propertie
of
the
faithfull
,
They
will
goe
from
strength
to
strength
,
vntill
euery
one
of
them
appeare
before
God
in
Sion
.
Let
vs
not
be
weary
,
saith
S.
Paul
[
z
](A19551-e6280-b)
z
Gal.
6.9
.
of
weldoing
,
for
in
due
season
we
shall
reape
if
wee
faint
not
.
He
that
continueth
,
saith
S.
Iohn
[
a
](A19551-e6290-b)
a
Epist
2
v.
9.
,
in
the
doctrine
of
Christ
,
he
hath
both
the
Father
and
the
Sonne
.
To
them
[
b
](A19551-e6310-b)
b
Rom.
2.7
that
by
continuance
in
wel-doing
seeke
glory
and
honour
,
shall
be
immortalitie
and
eternall
life
.
Behold
,
saith
[
c
](A19551-e6320-b)
c
cap.
●1.
22
.
the
same
Apostle
,
the
bountifulnesse
and
seueritie
of
God
,
toward
them
which
haue
fallen
,
seueritie
,
but
toward
thee
bountifulnesse
,
if
thou
continue
in
his
bountifulnesse
,
or
els
thou
also
shalt
bee
cut
off
.
And
to
such
onely
as
perseuere
is
the
promise
of
our
Sauiour
made
,
Matth.
24.
[
d
](A19551-e6340-b)
d
〈◊〉
13.
Hee
that
endureth
to
the
end
he
shall
be
saued
.
Beloued
,
if
any
haue
not
already
entred
into
the
course
of
such
a
sincere
and
godly
life
,
as
both
long
since
they
solemnly
vowed
,
and
doe
now
outwardly
professe
,
such
I
cannot
exhort
with
the
Apostle
to
continue
or
goe
forward
,
but
to
desist
from
that
course
,
and
without
delay
euen
while
it
is
called
to
day
,
as
the
Apostle
saith
,
[
e
](A19551-e6360-b)
e
Heb
2.7
.
To
turne
vnto
God
:
nor
euer
to
vse
any
of
those
sluggish
and
delatorie
answers
,
which
S.
Austen
[
f
](A19551-e6370-b)
f
Lib.
8.
cons.
ca.
5.
most
iustly
condemnes
,
that
when
God
cals
you
to
arise
from
sinne
,
and
to
bee
partakers
of
his
grace
,
you
should
replie
and
say
vnto
him
,
Modò
&
ecce
modò
,
&
sine
paululum
,
sed
modò
&
modò
non
habebant
modum
:
Yet
a
little
sleepe
,
a
little
slumber
and
rest
in
sinne
:
but
rather
follow
that
woorthie
example
of
S.
Austen
,
[
g
](A19551-e6410-b)
g
ibid
ca.
12.
who
after
a
long
strife
and
combat
betwixt
the
flesh
and
the
spirit
,
at
last
,
as
being
impatient
of
longer
delay
,
he
brast
out
into
that
most
patheticall
exclamation
,
Quamdiu
,
quamdiu
,
●ra●
&
●ra●
?
quare
non
hodie
?
quare
n●
hac
hora
finis
turpitudinismeae
?
How
long
shal
I
put
off
from
day
to
day
?
why
not
euen
this
day
,
nay
why
not
this
very
houre
do
I
make
an
end
of
all
my
filthines
,
&
embrace
the
loue
of
God
.
But
because
not
onely
Christian
charitie
,
but
my
priuate
affection
to
this
place
makes
me
to
iudge
the
best
of
you
,
that
you
haue
not
onely
begun
,
but
haue
well
proceeded
in
the
course
of
a
godlie
life
,
my
onely
exhortation
shall
bee
vnto
you
,
that
yee
neuer
turne
backe
from
God
,
nor
from
a
Christian
and
a
godly
life
,
but
continue
and
perseuere
therein
,
as
our
Apostle
saith
,
euen
to
the
comming
of
our
Lord
Iesus
Christ
:
for
although
it
be
impossible
(
which
I
haue
heeretofore
in
sundry
Sermons
out
of
this
place
made
cleere
)
that
those
who
are
once
truely
sanctified
by
Gods
spirit
,
and
seasoned
with
his
grace
,
should
euer
afterwards
either
totally
or
finally
relapse
or
fall
away
from
God
;
yet
that
euen
such
by
their
voluntary
running
into
some
grieuous
transgressions
,
may
so
farre
decline
from
God
,
and
from
many
degrees
of
his
grace
,
that
they
may
leaue
a
grieuous
wound
vnto
their
conscience
,
and
a
blemish
to
their
profession
and
calling
,
those
knowne
examples
of
holy
Dauid
,
S.
Peter
,
and
diuers
others
doe
more
then
sufficiently
witnesse
vnto
vs
,
which
are
purposely
registred
in
the
booke
of
God
,
not
so
much
to
be
a
staffe
of
comfort
to
vphold
those
from
despaire
which
by
like
infirmitie
fall
into
like
sinnes
,
but
specially
to
be
a
caueat
and
warning
to
all
other
,
wisely
to
preuent
,
and
manfully
to
resist
all
the
motions
of
sinne
,
and
euen
the
first
suggestions
of
Satan
,
cum
videant
tantorum
vtr●rum
&
cauendat
tempestates
&
slenda
nausragia
,
as
S.
Austen
obserues
of
those
very
examples
in
his
3.
booke
De
doctr.
Christ
.
and
23.
chap.
that
seeing
Satan
hath
already
giuen
the
foile
to
those
who
were
so
full
fraught
with
pietie
,
and
so
strong
and
valiant
champions
in
this
spirituall
conflict
,
that
they
were
able
to
encounter
yea
to
ouerthrow
euen
Goliah
of
the
Philistims
,
how
vigilant
and
watchfull
ought
wee
to
be
,
who
haue
neither
so
great
strength
,
nor
skill
,
to
make
resistance
against
so
mightie
,
so
subtill
,
and
so
expert
an
enemie
?
Wherefore
let
me
put
you
in
minde
of
the
Apostles
[
h
](A19551-e6490-b)
h
Heb.
2.12
.
exhortation
,
Take
heed
lest
at
any
time
there
bee
found
in
any
of
you
an
euill
heart
and
vnfaithfull
to
depart
away
from
the
liuing
God
:
Remember
the
Apostles
[
i
](A19551-e6500-b)
i
Gal.
3.1
.
reproofe
,
O
foolish
Galathians
,
are
yee
so
foolish
that
when
yee
haue
begun
in
the
spirit
,
yee
will
end
in
the
flesh
?
Better
it
had
beene
,
as
S.
Peter
saith
[
k
](A19551-e6510-b)
k
2.
Pet.
2.21
.
,
neuer
to
haue
knowen
the
way
of
righteousnesse
,
then
after
yee
haue
knowen
it
to
turne
from
the
holy
commandements
of
God
.
O
what
a
griefe
would
it
be
vnto
you
,
if
when
yee
haue
formerly
beene
as
faire
lampes
in
Gods
Church
,
giuing
much
light
and
warmth
vnto
many
others
,
those
graces
of
Gods
spirit
should
afterward
be
so
farre
smothered
,
and
almost
quencht
,
that
they
could
yeeld
neither
more
heat
then
some
small
sparkes
,
and
those
couered
also
vnder
the
finders
of
many
sinnes
,
nor
giue
more
light
then
the
snuffe
of
a
candle
,
which
is
both
dimme
and
noisome
?
Or
what
a
griefe
would
it
be
for
a
Christian
minde
that
hee
should
euer
haue
iust
cause
to
complaine
as
Milo
[
l
](A19551-e6530-b)
l
Cit.
de
sen.
did
,
who
hauing
in
his
yonger
daies
beene
renowned
and
famous
throughout
all
Greece
for
his
strength
,
afterwards
comming
to
the
Olympicke
games
,
bemoned
the
want
and
decay
thereof
,
and
stretching
out
his
armes
said
,
At
hi
lacerti
nunc
mortui
sunt
,
ah
the
strength
and
sinewes
of
my
armes
are
now
withered
and
decaied
;
farre
greater
sorrow
would
it
bring
vnto
a
Christian
heart
,
if
in
his
old
age
,
which
should
be
best
of
all
,
finding
an
impairing
of
his
spirituall
strenth
and
former
graces
of
Gods
spirit
,
he
should
then
haue
cause
to
lament
and
say
;
Time
was
indeed
when
this
arme
of
my
faith
did
strongly
lay
hold
on
Christ
,
time
was
,
when
there
was
pith
,
strength
,
and
sinewes
in
my
zeale
to
God
,
and
loue
to
Gods
children
;
At
hi
lacerti
nunc
mortui
sunt
,
but
alas
,
all
the
pith
and
sinewes
of
my
former
piety
are
dead
,
quite
decaied
and
gone
.
Let
vs
rather
striue
to
be
like
Moses
[
m
](A19551-e6580-b)
m
Deut
▪
●4
7.
the
holy
seruant
of
the
Lord
,
who
being
an
hundred
and
twentie
yeeres
old
,
yet
neither
was
his
strength
abated
,
nor
his
eie
sight
dimme
,
but
he
was
able
cleerely
to
discerne
from
mount
Pisgah
,
in
the
land
of
Moab
,
euen
to
the
vtmost
coasts
of
the
land
of
Canaan
:
so
let
vs
all
continue
,
yea
increase
in
pietie
,
that
in
our
latter
age
our
spirituall
strength
may
not
be
abated
,
not
our
eie-sight
dimme
,
but
then
especially
we
may
both
more
earnestly
then
euer
before
desire
and
most
cleerely
discerne
and
see
the
blessed
felicitie
of
that
heauenly
Canaan
,
the
land
of
our
possession
and
peace
.
And
let
vs
learne
that
one
precept
of
the
Orators
,
who
though
in
euery
part
of
their
speech
they
vse
great
care
and
diligence
,
yet
in
the
end
and
conclusion
thereof
,
they
set
foorth
all
their
Art
and
skill
to
stirre
vp
the
affections
and
passions
of
their
hearers
,
that
then
they
may
leaue
as
the
last
,
so
the
deepest
impression
of
those
things
which
they
would
perswade
:
whose
wisedome
in
this
one
point
let
vs
all
learne
to
imitate
and
follow
,
that
our
whole
life
being
nothing
els
,
but
a
continued
and
perswasiue
oration
vnto
our
God
,
to
be
admitted
into
his
heauenly
kingdome
,
in
euerie
part
of
our
liues
we
may
expresse
our
pietie
,
zeale
,
and
godlinesse
,
which
are
the
most
oratorious
and
perswading
reasons
with
almightie
God
;
but
when
we
come
to
the
last
act
and
epilogue
of
our
age
,
then
especially
let
vs
striue
to
shew
foorth
all
our
Art
and
skill
in
a
Christian
and
godly
life
,
that
so
stirring
vp
as
it
were
all
the
affections
of
God
,
and
euen
the
bowels
of
his
compassion
vnto
vs
,
we
may
then
leaue
as
the
last
,
so
the
best
and
deepest
impression
of
our
loue
in
Gods
heart
.
That
as
the
Sunne
,
though
at
all
times
glorious
,
yet
of
all
other
at
his
setting
is
most
beautifull
and
comfortable
to
behold
;
so
we
hauing
thorowout
all
our
liues
,
euen
from
the
East
of
our
age
continued
a
constant
course
of
holinesse
,
shining
in
pietie
,
and
euery
where
spreading
abroad
the
beames
of
a
godly
life
,
when
wee
draw
neere
vnto
our
westerne
home
,
and
to
that
day
which
shall
onely
be
our
setting
,
and
not
our
dying
day
,
wee
may
then
depart
more
comfortable
and
glorious
both
in
the
sight
of
God
and
of
men
;
that
our
setting
to
this
world
may
be
vnto
vs
a
rising
aboue
the
heauenly
horizon
,
and
our
farewell
to
this
world
may
bring
vnto
vs
a
happie
,
and
most
gladsome
welcome
of
all
the
blessed
Angels
and
Saints
of
God
,
yea
of
Christ
Iesus
our
God
,
our
Sauiour
,
and
our
husband
,
with
whom
we
shall
then
rest
and
raigne
in
eternitie
,
and
in
eternall
felicitie
for
euermore
.
Grant
this
O
Father
for
thine
owne
sake
,
and
thou
which
hast
said
[
n
](A19551-e6600-b)
n
Apo.
22
.
2●
.
I
come
quickly
,
cause
vs
in
an
earnest
and
longing
desire
to
answer
,
Amen
.
Euen
so
come
Lord
Iesus
come
quickly
.
The
grace
of
our
Lord
Iesus
Christ
be
with
you
all
,
Amen
.