THE
APOSTLES
CREED
.
I
beleeve
in
God
the
Father
Almightie
,
Maker
of
Heaven
and
Earth
,
&c.
THis
Creed
,
or
Summe
of
Christian
Beleefe
,
is
commonly
called
and
knowne
by
the
name
of
the
Apostles
Creed
;
because
indeed
,
as
Antiquitie
affirmeth
,
it
was
made
and
agreed
upon
by
the
twelve
Apostles
themselves
,
to
continue
and
abide
as
a
sure
rule
of
faith
,
to
be
derived
and
conveyed
to
all
posteritie
thorowout
the
Christian
world
,
in
after
ages
,
comprehended
according
to
their
Apostolicall
number
in
twelve
articles
,
and
called
the
Creed
,
or
Beleefe
,
because
thereby
all
true
Beleevers
should
be
guided
and
directed
,
how
to
continue
and
remaine
in
the
Catholike
Unitie
and
Veritie
:
And
withall
,
enabled
to
convince
and
reprove
all
hereticall
pravitie
and
falshood
,
that
should
afterward
spring
up
and
arise
in
the
Church
of
God
;
either
by
the
subtiltie
and
malice
of
the
Devill
,
or
the
weaknesse
and
wickednesse
of
man
.
It
is
derived
and
delivered
unto
us
by
our
Ancestours
and
Forefathers
of
the
Church
(
saith
S.
Augustine
)
For
as
they
were
all
of
one
heart
and
of
one
soule
,
Acts
4.32
.
so
they
would
manifest
unto
the
universall
world
,
that
they
were
of
one
faith
and
beleefe
too
.
Not
like
the
Stellae
erraticae
,
the
wandring
Stars
,
instable
Humorists
,
and
giddie
headed
Novellists
of
our
times
,
that
having
one
Catholike
and
Orthodoxall
Religion
established
in
our
old
England
(
for
which
wee
are
ever
bound
to
blesse
and
praise
the
holy
name
of
God
)
yet
must
run
into
a
New
England
,
to
erect
and
set
up
another
;
nay
twentie
other
:
For
,
Quot
homines
,
tot
sententiae
;
Looke
how
many
men
there
are
(
especially
that
take
themselves
to
be
Leaders
and
Masters
among
them
)
so
many
minds
they
are
of
,
as
one
a
Brownist
,
another
a
Familist
,
a
third
an
Anabaptist
,
and
all
Separatists
from
the
true
Church
of
God
.
But
the
holy
Apostles
,
though
(
according
to
their
charge
given
them
by
their
Master
,
our
Lord
and
Saviour
Jesus
Christ
,
Matth.
28.9
.
)
they
went
to
all
nations
,
preaching
and
teaching
the
word
of
God
:
Nicephorus
,
Simon
Zelotes
,
to
our
British
Ile
:
yet
they
spake
and
preached
still
,
but
unum
&
idem
,
one
and
the
same
veritie
in
unitie
,
in
how
many
different
,
and
how
farre
distant
regions
soever
they
became
.
Thereby
giving
the
world
to
understand
,
that
there
is
,
or
at
least
ought
to
be
,
but
one
faith
,
but
one
religion
,
not
onely
thoroughout
all
the
countries
;
but
also
thoroughout
all
the
ages
of
the
world
,
which
is
therefore
called
Fides
Catholica
,
the
Catholike
Faith
and
Religion
,
because
of
the
universalitie
of
it
in
all
places
and
at
all
times
.
For
,
Id
vere
Catholicum
,
quod
ubique
,
quod
semper
,
quod
ab
omnibus
creditum
est
:
saith
Vincentius
Lirinensis
:
That
onely
is
truly
Catholike
,
There
is
but
one
faith
,
Ephes.
4.5
.
and
that
one
faith
is
the
ground
and
foundation
but
of
one
religion
.
For
true
religion
was
never
but
one
,
Semper
eadem
,
alwayes
the
same
from
the
beginning
of
the
world
till
our
dayes
:
and
so
must
and
shall
continue
from
henceforth
till
the
end
of
the
world
againe
.
In
so
much
as
all
our
fore-fathers
,
Adam
,
Enoch
,
Noah
,
Abraham
,
Isaac
,
Iacob
:
or
in
more
generall
termes
,
all
the
Patriarchs
,
Prophets
,
Apostles
,
Martyrs
,
Confessours
,
Professours
and
Beleevers
,
as
well
under
the
Law
as
Gospell
;
as
well
in
former
as
in
our
times
,
have
and
must
all
be
saved
by
one
and
the
selfe
same
faith
;
yea
,
in
one
and
the
selfe
same
religion
;
howsoever
in
forme
and
manner
some
wayes
and
at
some
times
in
shew
different
:
yet
in
substance
still
one
and
the
same
.
As
for
example
:
There
is
onely
this
difference
betwixt
the
true
Beleevers
before
Christ
his
comming
and
since
:
Quod
illi
crediderunt
in
Christum
promissum
;
nos
in
Christum
exhibitum
:
They
beleeved
in
Christ
promised
,
and
as
yet
to
come
;
wee
in
Christ
exhibited
and
come
.
And
I
beleeve
it
will
be
no
hard
matter
to
prove
out
of
the
Bookes
of
the
Old
Testament
,
that
Gods
children
in
the
time
of
the
Law
,
did
beleeve
all
the
Articles
of
this
our
Apostles
Creed
as
well
as
we
,
with
this
distinction
of
present
and
to
come
;
though
darkly
and
obscurely
:
because
,
Vmbram
tantum
futurorum
habebat
Lex
:
The
Law
had
onely
the
shadow
of
things
to
come
;
saith
the
Apostle
,
Heb.
10.1
.
The
proofes
which
I
shall
fetch
from
the
Old
Testament
,
in
the
prosecution
of
this
subject
,
for
the
confirmation
of
each
severall
article
,
will
manifest
and
declare
as
much
.
In
the
meane
time
take
notice
first
of
the
unitie
and
accord
of
the
holy
Apostles
,
in
framing
this
Summe
and
Symbole
of
their
Christian
Faith
and
Beleefe
.
And
let
all
true
Christians
,
but
especially
their
successours
,
in
any
the
least
Ministeriall
Function
,
learne
by
their
example
,
to
leave
all
civill
,
uncivill
jarres
and
contentions
in
matters
of
Doctrine
,
that
so
wee
may
be
all
of
one
mind
in
one
house
,
I
meane
the
Church
and
house
of
God
;
and
to
speake
and
preach
but
one
thing
,
as
S.
Paul
exhorteth
his
Corinthians
;
that
so
there
may
be
no
divisions
amongst
us
;
but
that
wee
may
be
all
knit
together
in
one
mind
,
and
be
of
one
judgement
,
1
Cor.
1.10
.
which
counsell
,
whosoever
doe
not
readily
and
willingly
put
in
practice
and
submit
themselves
unto
;
but
delight
in
renting
and
tearing
asunder
the
seamlesse
coat
of
Christ
,
(
Quam
scindere
non
fuit
carnificibus
consilium
;
saith
Alexander
Bishop
in
Theodoret.
Hist.
lib.
1.
cap.
4.
which
the
verie
Executioners
of
Christ
were
so
farre
from
doing
,
that
on
the
contrarie
,
For
in
the
Apostles
time
,
the
multitude
of
Beleevers
were
all
of
one
heart
and
of
one
soule
;
as
before
,
out
of
Acts
4.32
.
And
therefore
the
same
S.
Paul
to
the
Romans
,
bids
the
Church
marke
them
diligently
,
which
cause
division
and
offences
,
contrarie
to
the
doctrine
which
yee
have
learned
,
and
avoid
them
:
for
they
that
are
such
,
serve
not
the
Lord
Jesus
Christ
,
but
their
owne
bellies
:
and
with
faire
speech
and
flattering
deceive
the
hearts
of
the
simple
,
Rom.
16.17
,
18.
In
which
words
I
should
desire
and
advise
the
refractarie
and
contentious
spirits
of
our
times
,
that
are
never
satisfied
and
contented
,
either
with
the
doctrine
or
discipline
of
our
Church
(
if
they
were
but
capable
of
advice
,
which
it
is
to
be
feared
most
of
them
are
not
)
to
consider
and
observe
what
esteeme
and
opinion
the
Apostle
Paul
had
of
such
in
his
time
.
First
,
in
that
he
would
have
them
to
be
diligently
marked
;
that
so
secondly
they
may
be
avoyded
;
his
reason
thirdly
,
because
they
serve
not
the
Lord
Jesus
Christ
,
but
their
owne
bellies
;
and
lastly
,
that
how
faire
and
smooth
soever
their
voyce
and
outside
be
,
yet
within
they
are
no
better
than
hypocrites
;
their
speech
being
onely
flattering
to
deceive
the
hearts
of
the
simple
.
As
also
I
could
wish
,
that
their
followers
,
that
is
,
such
as
are
led
and
seduced
by
them
,
would
but
marke
what
opinion
the
same
Apostle
had
likewise
of
them
,
when
he
stiles
and
calls
them
simple
.
And
yet
these
thinke
themselves
the
wisest
people
in
the
world
.
But
the
Spirit
of
God
knowes
you
better
than
your selves
.
And
therefore
be
not
too
highly
conceited
of
your
owne
wisdome
,
seeing
God
himselfe
doth
call
you
fooles
and
simple
.
Et
utinam
rudiores
essent
quam
qui
poterant
decipi
;
It
were
well
for
you
if
you
were
so
simple
,
that
you
could
not
be
deceived
by
the
subtill
and
slie
insinuations
of
those
that
creepe
into
your
houses
,
and
lead
captive
simple
women
laden
with
sinnes
,
and
led
with
divers
lusts
,
which
are
ever
learning
,
and
yet
never
able
to
come
to
the
knowledge
of
the
truth
,
as
the
same
Apostle
still
speakes
of
them
,
2
Tim.
3.6
.
For
(
that
I
may
crave
leave
for
this
onely
digression
)
let
them
tell
me
;
are
they
not
women
,
and
simple
ones
too
,
that
they
most
prevaile
withall
in
these
their
madnesses
&
follies
?
I
meane
,
simple
in
respect
of
divine
knowledge
&
spirituall
understanding
;
but
not
in
respect
of
condition
and
qualitie
in
the
world
.
For
,
according
to
the
subtiltie
of
the
Serpent
,
as
well
themselves
,
as
all
their
brood
and
brotherhood
,
I
meane
all
Heretikes
and
Schismatikes
whatsoever
,
have
ever
beene
so
wise
in
their
generations
,
as
not
much
to
mind
or
regard
the
meaner
sort
,
whether
they
sided
with
them
or
not
,
but
for
women
of
wealth
and
some
fashion
in
the
world
,
by
whom
not
onely
credit
and
countenance
to
their
cause
,
but
maintenance
also
to
their
persons
(
though
many
times
to
the
great
losse
and
detriment
,
if
not
the
undoing
of
their
husbands
)
might
be
procured
and
obtained
.
For
these
I
say
especially
,
have
their
hookes
and
baits
been
ever
laid
,
their
plots
and
projects
still
guided
and
directed
above
all
others
.
And
they
have
in
all
ages
prevailed
so
farre
with
this
wea●●r
sex
,
that
some
of
all
sorts
and
ranks
in
the
world
,
have
alwayes
been
ready
to
take
their
parts
against
the
truth
:
as
Townes-women
and
Merchants
wives
of
the
Citie
,
Gentlemens
wives
,
nay
Ladies
of
the
Court
,
and
Noble-women
,
have
beene
caught
and
entangled
in
their
snares
,
being
seduced
and
drawne
away
by
them
.
To
instance
in
one
for
all
the
rest
.
Constantia
,
the
widow
of
Licinius
,
and
sister
to
Constantine
the
Emperour
,
to
whom
(
as
Ruffinus
speakes
)
it
happened
to
grow
acquainted
with
a
certaine
Priest
,
latenter
partibus
Arrii
favente
,
closely
and
under-hand
favouring
the
Arrian
faction
,
who
notwithstanding
out
of
cunning
,
at
the
first
would
bewray
nothing
of
his
mind
unto
her
;
ubi
vero
multa
familiaritas
copiam
tribuit
,
paulatim
sermonem
caepit
asporgere
:
but
when
much
familiaritie
afforded
him
licence
and
opportunitie
to
speake
;
by
little
and
little
hee
began
to
sprinkle
as
it
were
,
and
cast
some
speeches
abroad
,
tending
to
his
purpose
:
as
that
it
was
for
the
envie
onely
,
and
some
private
quarrells
of
the
Bishop
,
that
Arrius
was
cast
out
of
the
Church
,
and
banished
his
Countrey
;
and
not
for
any
just
desert
of
his
owne
:
the
people
thinking
little
or
never
the
worse
of
him
,
but
that
he
was
deere
unto
them
still
,
&
in
their
good
esteeme
,
notwithstanding
such
injurie
offered
unto
him
.
With
which
and
the
like
speeches
often
suggested
and
whispered
into
the
eares
of
the
said
Constantia
,
hee
made
her
so
fast
and
firmly
his
owne
,
that
she
,
with
a
great
deale
of
earnestnesse
and
zeale
more
than
discretion
,
made
it
her
last
suit
unto
her
brother
the
Emperour
,
lying
upon
her
death-bed
,
ut
Presbiterum
in
familiaritatem
reciperet
,
that
hee
would
receive
this
Priest
unto
his
favour
,
and
not
only
so
,
but
that
he
would
heare
him
also
in
those
things
which
he
should
suggest
and
deliver
unto
him
,
tending
to
his
good
and
well-fare
:
which
hee
accordingly
did
:
and
upon
the
said
Priests
instigation
and
perswasion
,
cals
home
Arrius
from
banishment
,
and
puts
such
further
trust
and
confidence
in
him
,
that
when
he
drawes
neere
his
end
also
himselfe
,
he
made
choyce
of
him
above
all
others
,
to
commit
the
custodie
of
his
last
will
and
testament
unto
;
with
speciall
charge
to
deliver
it
to
none
but
Constantius
himselfe
,
which
was
to
succeed
him
.
By
the
performance
whereof
,
the
said
Priest
gained
him
,
the
said
Constantius
also
to
the
Arrian
faction
,
which
bred
much
unrest
and
unquietnesse
to
the
Orthodoxall
servants
of
God
for
a
long
time
after
,
as
the
Ecclesiasticall
histories
doe
report
at
large
.
And
therefore
considering
the
danger
that
hath
,
doth
,
and
may
come
to
the
Church
of
God
,
through
their
weaknesse
and
wilfulnesse
;
let
all
women
,
of
what
ranke
and
condition
soever
they
be
,
in
the
name
and
feare
of
God
,
keepe
silence
:
not
onely
in
the
Church
,
as
S.
Paul
commandeth
,
1
Cor.
14.34
.
but
also
in
all
Church
causes
;
it
being
a
shame
for
them
to
be
medlers
and
sticklers
in
businesses
of
that
nature
,
as
there
followes
.
And
therefore
I
permit
not
a
woman
to
teach
,
saith
he
elsewhere
,
viz.
1
Tim.
2.12
.
But
if
they
will
learne
any
thing
as
before
,
1
Cor.
14.35
.
whereby
the
Apostle
(
me
thinks
)
seemes
not
to
require
or
expect
such
sufficiencie
and
fulnesse
of
science
in
women
as
in
men
:
as
fearing
more
danger
belike
to
Gods
Church
,
than
good
,
by
their
much
knowledge
.
Yet
if
they
will
needs
doe
it
;
why
then
,
let
them
aske
their
husbands
at
home
,
and
learne
in
silence
with
all
subjection
,
1
Tim.
2.11
.
and
he
gives
his
reason
too
:
because
Adam
was
not
deceived
,
but
the
woman
was
deceived
,
vers.
14.
And
indeed
,
it
hath
so
come
to
passe
ever
since
,
that
in
all
such
deceptions
,
plures
inventae
sunt
foeminae
quam
viri
,
more
women
are
found
than
men
,
as
Alphonsus
à
castro
speakes
.
For
that
malignant
enemie
of
ours
the
Devill
,
knew
from
our
verie
first
cteation
,
that
the
woman
was
more
easie
to
be
seduced
than
the
man
;
Tenacius
amplectique
malum
cui
semel
adhaeserit
;
and
that
shee
would
the
more
firmly
and
stiffely
embrace
that
evill
unto
which
she
did
once
adhere
.
And
yet
farther
:
It
must
needs
be
a
meanes
to
breed
errours
and
heresies
in
the
Church
of
God
(
saith
he
)
cum
vulgus
,
&c.
when
the
common
people
will
not
be
contented
onely
with
the
reading
of
the
Scriptures
:
but
will
undertake
also
to
discusse
and
dispute
of
the
sense
and
meaning
thereof
:
and
that
with
such
confidence
and
boldnesse
many
times
,
that
verie
lewd
fellowes
will
not
be
ashamed
to
provoke
the
learned
,
and
contest
with
them
about
the
understanding
of
Gods
sacred
Word
.
And
that
which
is
worst
of
all
(
as
he
goes
on
)
Non
solum
haec
à
viris
fiunt
,
sed
etiam
à
foeminis
;
These
things
are
done
not
onely
by
men
,
but
by
women
also
.
S.
Paul
verily
(
saith
he
)
doth
not
permit
a
woman
to
teach
,
and
yet
in
these
times
women
are
not
afraid
,
nor
ashamed
neither
to
teach
and
dispute
too
,
even
in
matters
of
faith
;
Atque
adeo
prot●rve
,
ut
facilius
centum
viros
ab
errore
revoces
,
quam
mulierem
unam
:
And
that
with
such
obstinacie
and
perversnesse
,
that
yee
may
more
easily
reclaime
an
hundred
men
from
their
errours
than
one
woman
.
Thus
far
Alfonsus
.
Now
whether
this
were
just
matter
of
complaint
in
his
dayes
or
no
,
God
knowes
.
But
that
it
is
so
in
our
dayes
,
not
onely
God
,
but
also
our
Church
knowes
:
in
which
a
great
part
of
the
distractions
and
divisions
,
under
which
she
at
this
time
groanes
,
proceed
onely
from
hence
;
that
all
Recusant
Priests
,
whether
Popish
or
other
Sectaries
,
find
so
great
a
shelter
under
this
sex
:
and
that
their
venomous
doctrines
and
pestiferous
positions
,
which
with
slie
insinuations
,
they
broach
and
preach
unto
them
,
are
so
easily
admitted
,
and
so
eagerly
defended
by
them
.
For
divers
of
the
men
,
I
doubt
not
,
of
both
sorts
,
I
meane
as
well
of
Papists
as
Sectaries
,
would
returne
againe
under
the
roofe
of
our
Church
,
if
it
were
not
for
the
stiffnesse
and
wilfulnesse
of
their
wives
.
But
this
is
not
the
way
,
by
which
they
of
that
sex
must
save
their
soules
,
viz.
first
by
yeelding
prompt
and
ready
eares
and
assent
unto
,
and
then
wilfull
and
obstinate
defense
and
supportation
of
,
those
erroneous
doctrines
,
which
by
subtill
insinuations
,
they
have
received
and
sucked
in
from
a
slie
seducer
in
either
of
these
kinds
;
Qui
Doctoris
nomen
ambiens
,
maluit
magister
fieri
erroris
,
quam
discipulus
veritatis
;
as
it
was
said
of
Tatianus
the
Heretike
:
who
ambitiously
aspiring
to
be
accounted
a
great
Doctor
and
a
learned
Rabbi
,
chuseth
rather
to
become
a
master
of
errour
,
than
a
Disciple
of
truth
.
But
their
soules
shall
be
saved
(
saith
the
Apostle
)
through
bearing
of
children
,
if
they
continue
in
these
ensuing
vertues
(
which
are
far
more
befitting
their
sex
,
than
disobedience
to
their
mother
the
Church
)
viz.
Faith
,
and
love
,
and
holinesse
with
modestie
,
1
Tim.
2.15
.
either
of
which
I
am
bold
to
say
,
they
cannot
truly
have
,
so
long
as
they
continue
refractarie
and
rebellious
back-sliders
from
the
received
doctrines
and
discipline
of
our
Church
,
in
which
they
have
beene
educated
and
instructed
:
and
from
which
in
their
baptisme
they
received
and
sucked
in
the
first
life
and
breath
of
Christianitie
and
Religion
.
And
therefore
for
conclusion
of
this
point
,
let
me
intreat
all
men
(
especially
of
reason
and
religion
)
to
shew
themselves
to
be
men
,
and
to
take
the
staffe
againe
into
their
owne
hands
:
considering
that
the
husband
is
the
wives
head
,
unto
whom
she
ought
to
be
in
subjection
in
all
things
,
as
the
Apostle
speaketh
,
Ephes.
5.23
,
24.
and
if
in
all
things
,
then
much
more
in
the
service
and
worship
of
God
.
For
if
it
be
(
as
S.
Augustine
saith
)
but
,
Perversa
domus
,
ubi
foemina
habet
imperium
super
virum
:
A
disorderly
and
ill-governed
family
,
where
the
wife
will
take
upon
her
to
rule
all
,
though
in
houshold
affaires
,
then
much
more
when
it
is
so
in
Church
affaires
.
And
those
men
that
suffer
it
in
their
houses
to
the
breach
of
the
unitie
of
the
Church
of
God
(
as
it
is
to
be
feared
many
doe
)
shall
be
sure
to
answer
for
it
,
it
being
a
powerfull
and
unresistable
reason
,
urged
by
the
Apostle
,
why
inferiours
should
obey
them
that
have
the
oversight
of
them
,
and
submit
themselves
unto
them
;
because
they
watch
for
their
soules
,
as
they
that
must
give
an
account
,
Heb.
13.17
.
And
therefore
in
the
name
and
feare
of
God
,
let
me
perswade
all
masters
of
families
,
that
they
permit
neither
themselves
,
nor
any
others
of
their
houshold
,
to
be
carried
about
with
divers
and
strange
doctrines
,
because
it
is
a
good
thing
that
the
heart
be
established
with
grace
:
as
the
same
Apostle
in
the
same
chapter
exhorteth
,
vers.
9.
But
let
everie
one
say
with
Ioshua
,
I
and
my
house
will
serve
the
Lord
,
Iosh.
24.15
.
and
that
in
the
unitie
of
the
Church
of
God
,
in
which
we
have
beene
nourished
up
in
the
faith
of
God
,
and
particularly
of
the
Apostles
Creed
,
the
subject
of
our
discourse
at
this
time
.
And
this
sufficeth
for
the
first
circumstance
;
the
unitie
of
the
holy
Apostles
,
in
composing
and
compiling
of
this
Summe
of
Christian
Beleefe
.
In
the
second
place
,
in
this
title
,
The
Apostles
Creed
;
wee
may
take
notice
also
of
the
antiquitie
and
universall
consent
,
which
hath
been
given
to
the
doctrine
in
the
same
contained
in
all
ages
.
So
that
as
a
Councell
saith
,
Humphrey
Lyne
hath
given
a
true
verdict
,
saying
;
The
safe
way
:
whither
I
referre
you
,
To
which
purpose
also
of
discovering
the
noveltie
of
Popish
Tenets
;
you
may
s●e
a
Treatise
called
,
The
Old
Religion
,
written
by
that
reverend
and
learned
Prelate
,
Dr.
Ioseph
Hall
,
now
Lord
Bishop
of
Exon
;
as
likewise
another
Treatise
called
,
Credo
Sanctam
Catholicam
Ecclesiam
,
written
by
Dr.
Chaloner
.
Now
if
the
faith
of
the
Papists
he
so
new
,
it
cannot
be
true
,
for
Primum
verum
,
as
Tertullian
hath
well
observed
:
In
divinitie
and
matters
of
religion
,
the
first
must
needs
be
truest
,
as
being
neerest
to
the
fountaine
of
all
truth
,
which
is
God
himselfe
;
and
his
sonne
Christ
,
the
streame
issuing
from
the
said
fountaine
,
even
truth
it selfe
,
as
Ioh.
14.6
.
It
being
a
rule
and
received
maxime
in
nature
;
that
,
Quo
res
magis
appropinquat
fonti
&
caussae
alicujus
perfectionis
,
eo
plus
recipit
:
The
n●erer
any
thing
approches
to
the
fountaine
or
originall
of
any
perfection
,
so
much
the
more
it
doth
participate
thereof
.
As
the
neerer
any
thing
comes
to
the
fire
,
it
is
the
hotter
;
to
the
Sunne
,
the
brighter
;
to
the
water
,
the
colder
;
to
the
truth
,
the
truer
.
And
therefore
our
Apostles
Creed
flowing
so
immediately
from
the
fountaine-head
of
truth
,
Christ
Jesus
the
righteous
;
must
needs
be
farre
more
worthy
of
all
men
to
be
received
(
as
the
Apostle
speakes
,
1
Tim.
1.15
.
)
than
that
which
is
of
a
farre
later
Edition
.
For
whatsoever
comes
at
the
second
hand
,
as
being
brought
in
by
mans
invention
,
must
needs
savour
of
mans
corruption
.
And
therefore
,
I
say
,
And
therefore
it
stands
everie
man
upon
,
as
much
as
the
saving
of
his
soule
comes
to
,
to
beleeve
,
and
know
,
and
understand
this
,
which
everie
ordinarie
person
can
hardly
doe
without
a
guide
,
as
the
Eunuch
told
Philip
,
Wherefore
I
shall
endevour
for
your
farther
benefit
and
instruction
herein
,
after
a
short
,
plaine
,
and
familiar
manner
,
to
make
interpretation
thereof
unto
you
,
out
of
the
holy
Scriptures
and
Word
of
God
.
For
it
is
not
fitting
(
as
Cyrill
saith
)
either
for
me
to
deliver
,
Sed
tantummodo
Evangelicis
verbis
enunciare
:
But
fairly
&
smoothly
to
derive
my
proofes
and
interpretation
thereof
onely
from
the
sacred
foun●aines
,
as
I
said
before
.
For
as
S.
Ierome
saith
,
Fides
pura
&
aperta
confessio
non
quaerit
strophas
&
argumenta
verborum
:
that
is
,
Subtill
and
Scholasticall
disputes
,
or
other
verball
arguments
,
are
no
whit
requisite
in
the
pure
and
publike
profession
and
confession
of
our
Christian
faith
.
And
this
sufficeth
for
the
title
.
Now
to
the
words
themselves
.
AN
EXPOSITION
UPON
THE
Apostles
Creed
.
Credo
in
Deum
Patrem
omnipotentem
,
Factorem
Coeli
&
Terrae
,
&c.
That
is
,
I
beleeve
in
God
the
Father
Almightie
,
Maker
of
Heaven
and
Earth
,
&c.
WHere
first
wee
are
to
take
notice
of
the
first
word
,
Credo
,
I
beleeve
;
which
shewes
(
as
S.
Augustine
saith
)
Quod
non
debemus
discutere
divina
judicia
,
sed
credere
;
Fides
incipit
ubi
ratio
desinit
:
There
is
no
place
,
no
roome
for
faith
,
till
reason
can
goe
no
farther
.
For
if
wee
could
comprehend
the
deepe
mysteries
of
God
by
reason
,
then
it
were
knowledge
,
and
not
faith
,
that
should
apprehend
and
lay
hold
upon
them
.
Now
our
knowledge
in
this
life
is
imperfect
(
saith
S.
Paul
)
but
in
the
next
life
,
we
shall
know
even
as
we
are
knowne
,
and
see
face
to
face
as
we
are
seene
:
For
then
that
which
is
perfect
being
come
,
that
which
is
imperfect
shall
be
done
away
,
1
Cor.
13.9
,
10.
But
now
in
this
life
abideth
faith
and
hope
,
as
there
followes
,
vers.
13.
which
gave
occasion
to
S.
Augustine
,
so
often
in
his
works
,
to
call
this
life
,
Tempus
fidei
;
The
time
of
faith
and
beleeving
:
answerable
to
that
of
S.
Paul
elsewhere
,
Nunc
per
fidem
ambulamus
,
&c.
Now
wee
walke
by
faith
,
and
not
by
sight
,
2
Cor.
5.7
.
Againe
,
if
by
knowledge
onely
men
might
attaine
unto
salvation
,
then
none
but
the
great
Clerks
and
learned
Rabbies
of
the
world
should
be
capable
thereof
:
and
the
illiterat
and
ignorant
poore
man
,
such
as
S.
Peter
and
S.
Iohn
were
before
their
calling
,
Acts
4.13
.
should
be
quite
excluded
from
all
hope
of
grace
and
mercie
.
But
God
,
whose
mercies
are
above
all
other
his
works
,
hath
otherwise
provided
;
that
now
by
the
meanes
of
faith
and
beleefe
,
the
meane
as
well
as
the
mightie
,
and
the
poore
as
well
as
the
rich
,
may
be
made
partakers
of
salvation
.
And
therefore
for
use
and
conclusion
of
this
point
,
let
us
not
strive
so
much
in
this
life
to
know
,
as
to
be
strong
in
faith
,
and
firmly
to
beleeve
:
for
if
wee
beleeve
now
,
wee
shall
know
hereafter
.
For
too
great
a
desire
to
know
hath
wrought
our
woe
:
it
being
the
only
occasion
,
first
of
our
sinne
,
and
secondly
of
our
miserie
:
Quod
homo
voluit
scire
antequam
crederet
,
saith
Cusanus
,
That
man
would
know
before
he
did
beleeve
.
For
by
this
meanes
,
Arbor
scientiae
complures
privavit
arbore
vitae
:
The
tree
of
knowledge
hath
deprived
many
of
the
tree
of
life
.
And
never
any
but
heretikes
did
,
Concludere
fidem
intra
limites
humani
intellectus
;
as
Alfonsus
à
Castro
speakes
:
that
is
,
Shut
up
their
faith
within
the
narrow
lists
and
limits
of
mans
shallow
and
simple
understanding
:
but
it
is
the
part
and
propertie
of
a
true
Christian
,
Captivare
intellectum
in
obsequium
Christi
:
To
captivate
and
subdue
his
understanding
unto
the
doctrine
of
Christ
.
Secondly
,
this
word
,
Credo
,
I
beleeve
,
tells
us
,
that
we
must
not
only
not
dispute
in
matters
of
faith
;
but
so
far
subject
our
reason
unto
faith
,
that
wee
doe
it
also
without
doubting
,
without
staggering
.
For
,
Dubius
in
fide
infidelis
est
:
It
is
scarce
faith
at
all
,
if
there
be
any
doubting
in
it
:
as
appeares
by
that
speech
of
our
Saviour
unto
his
doubting
Apostle
Thomas
:
Put
thy
finger
here
,
and
put
it
into
my
side
;
and
be
not
faithlesse
,
but
beleeve
,
Ioh.
20.27
.
And
,
Vt
aliquid
fides
vere
appelletur
,
certitudinem
exigit
,
&
firmitatem
in
eo
qui
eam
tenet
;
saith
the
former
Alfonsus
;
that
is
,
Whatsoever
is
properly
and
truly
called
faith
,
hath
certaintie
in
it
,
and
stedfastnesse
of
beleefe
in
him
that
holds
it
.
Otherwise
(
saith
hee
)
if
assurance
and
stabilitie
be
wanting
,
and
any
the
least
scruple
arising
;
it
is
not
to
be
accounted
faith
,
but
doubting
only
or
opinion
.
This
being
the
difference
between
faith
and
opinion
:
Quod
qui
credit
tenaciter
adhaeret
:
That
he
which
beleeves
sticks
so
close
unto
his
Tenet
;
that
no
man
,
or
meanes
shall
be
able
to
withdraw
him
from
it
,
or
to
wry
him
another
way
:
whereas
hee
that
doth
but
hold
opinion
onely
:
Sic
accedit
suae
sententiae
,
ut
aliquantulum
haesitet
&
mobili
intellectu
assentiat
:
Hee
comes
but
doubtingly
,
and
with
an
uncertaine
assent
unto
it
:
As
to
the
opinions
of
the
Philosophers
,
which
were
truths
onely
of
consequence
,
upon
supposed
grounds
still
disputable
,
and
therefore
still
uncertaine
.
Whereas
our
doctrine
,
the
doctrine
of
Christians
,
is
a
truth
of
foundation
,
without
question
,
and
therefore
not
disputed
,
but
beleeved
,
and
thorowly
setled
in
our
hearts
,
by
the
operation
and
power
of
him
,
who
is
both
the
Author
and
the
Finisher
of
it
,
as
the
Scripture
speaketh
.
And
therefore
in
these
fundamentall
grounds
of
our
Christian
faith
,
away
with
doubting
and
hesitation
.
For
hee
that
doubteth
and
wavereth
in
these
,
is
like
a
wave
of
the
sea
,
tossed
of
the
wind
,
and
carried
away
,
as
S.
Iames
saith
,
Iam.
1.6
.
But
let
everie
one
amongst
us
,
not
onely
men
,
but
women
also
,
yea
and
children
too
,
according
to
their
capacitie
,
say
with
firmnesse
and
fastnesse
of
faith
,
as
the
holy
Apostles
here
,
everie
one
for
himselfe
:
Credo
,
I
beleeve
.
A
word
or
two
of
the
person
,
Ego
,
I
beleeve
:
and
so
I
will
end
this
point
.
When
we
pray
we
are
directed
to
say
,
Our
Father
,
not
my
Father
alone
;
because
every
one
ought
to
be
so
charitable
,
as
to
pray
for
others
,
as
well
as
themselves
:
wi●h
a
desire
likewise
that
they
should
doe
the
like
for
him
;
and
with
a
confidence
and
assurance
that
he
shall
fare
and
speed
the
better
for
such
the
prayers
of
his
neighbours
and
Christian
brethren
.
As
Saint
James
saith
,
Confesse
your
faults
one
unto
another
,
and
pray
one
for
another
,
that
yee
may
be
healed
:
For
the
effectuall
fervent
prayer
of
a
righteous
man
availeth
much
,
James
5.16
.
But
when
wee
come
to
make
profession
and
confession
of
our
faith
:
then
it
must
be
I
;
not
Wee
beleeve
,
because
wee
cannot
beleeve
one
for
another
;
but
every
one
(
when
he
is
come
once
to
yeeres
of
discretion
,
and
capacitie
to
understand
)
must
beleeve
for
himselfe
,
and
be
saved
by
his
owne
,
not
anothers
faith
;
according
to
that
of
the
Prophet
;
The
just
shall
live
by
his
faith
,
Habacuck
2.4
.
that
is
,
his
owne
faith
;
not
another
mans
.
I
say
,
when
he
comes
to
yeares
:
For
the
Church
of
God
is
so
charitable
towards
inf●nts
,
which
having
no
sinnes
of
their
owne
committing
to
answer
for
,
but
only
that
originall
guilt
,
which
is
by
naturall
propagation
derived
thorowout
all
Adams
posteritie
from
one
generation
to
another
:
that
as
they
have
sinned
only
in
another
,
Credo
in
Deum
:
I
beleeve
in
God
.
This
teaches
us
first
to
beleeve
that
there
is
a
God
;
for
hee
that
commeth
to
God
,
must
beleeve
that
God
is
,
saith
the
Apostle
,
Hebr.
11.6
.
There
being
none
,
but
the
foole
,
that
ever
said
,
either
with
his
heart
,
or
with
his
mouth
,
There
is
no
God
,
Psal.
14.1
.
Secondly
,
this
teaches
us
also
to
beleeve
,
that
this
God
is
one
;
because
it
is
said
,
God
,
in
the
singular
number
;
not
gods
in
the
plurall
:
For
howsoever
the
foolish
Heathen
out
of
their
ignorance
and
simplicity
,
imagined
and
devised
to
themselves
many
gods
;
even
so
many
,
as
they
saw
there
were
kinds
of
things
naturall
in
the
world
(
calling
him
that
they
supposed
to
be
the
god
of
the
Skie
,
Jupiter
;
of
the
Aire
,
Juno
;
of
the
Water
,
Neptune
;
of
the
Earth
,
Vesta
;
and
sometimes
Ceres
:
of
the
Sun
,
Apollo
;
of
the
Moone
,
Diana
;
and
such
like
)
yet
wee
,
to
whom
the
Lord
hath
revealed
himselfe
more
pa●ticularly
by
his
holy
and
heavenly
Word
,
do
acknowledge
and
confesse
but
one
only
God
and
guide
of
all
agents
naturall
,
alone
to
be
blessed
,
adored
,
and
honoured
by
all
for
ever
.
For
behold
(
saith
God
himselfe
)
I
,
even
I
am
he
;
and
there
is
no
gods
with
me
,
or
besides
me
,
Deut.
32.39
.
neither
is
there
any
that
can
deliver
out
of
my
hands
;
as
there
followes
.
Therfore
the
Nicene
Creed
expresseth
this
unitie
in
these
words
,
saying
,
I
beleeve
in
one
God
the
Father
almightie
,
maker
of
heaven
and
earth
,
&c.
Raymundus
de
Sabunde
,
&
in
numero
:
Because
mans
unity
consists
only
in
his
species
or
kinde
:
but
God
is
one
,
not
only
in
species
,
but
in
number
too
.
And
in
the
end
concludes
;
Quod
unus
sufficit
Deus
,
plures
non
sunt
necessarii
:
That
one
God
is
sufficient
for
the
guiding
and
governing
of
one
world
;
so
that
there
is
no
need
of
more
.
But
the
best
proofes
of
divine
verities
,
are
taken
from
divine
authorities
:
and
therefore
let
us
see
some
few
Texts
of
Scripture
to
confirme
this
the
unity
of
the
God-head
;
and
so
conclude
this
point
.
And
we
will
begin
with
that
in
Deuteronomy
;
Audi
Israel
,
Dominus
Deus
tuus
unus
est
:
Hearken
O
Israel
,
the
Lord
thy
God
is
one
,
Deut.
6.4
.
To
which
purpose
see
also
Deut.
32.39
.
cited
before
.
Next
,
let
us
heare
Naaman
the
Syrian
,
healed
as
well
of
the
leprosie
of
his
soule
as
body
,
confessing
and
magnifying
this
one
God
,
saying
:
Behold
,
now
I
know
that
there
is
no
God
in
all
the
world
,
but
in
Israel
,
2
Reg.
5.15
.
Thirdly
,
David
,
who
saith
;
Quis
Deus
praeter
Dominum
,
&c.
Who
is
God
besides
the
Lord
;
and
who
is
mighty
save
our
God
,
Psal.
18.31
.
And
againe
,
Thou
art
great
,
and
doest
wondrous
things
;
Thou
art
God
alone
,
Psal.
86.10
.
To
which
purpose
,
see
also
Esay
45.5
,
6
,
14
,
18
,
21
,
22
,
verses
.
And
likewise
Sap.
12.13
.
And
because
some
heretickes
,
as
Cerdon
,
Manichaeus
,
and
the
like
,
have
rejected
the
testimony
of
the
old
Testament
;
therefore
a
place
or
two
in
the
new
Testament
will
not
doe
amisse
.
To
which
purpose
then
,
heare
Saint
Paul
in
his
first
Epistle
to
the
Corinthians
,
saying
,
Wee
know
that
there
is
none
other
God
but
one
.
For
though
there
be
that
are
called
gods
,
whether
in
heaven
or
in
earth
(
as
there
be
many
gods
,
and
many
lords
)
yet
unto
us
there
is
but
one
God
,
which
is
the
Father
;
of
whom
are
all
things
,
and
wee
in
him
;
and
one
Lord
Jesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
,
1
Cor.
8.4
,
5
,
6
,
verses
.
And
in
another
place
;
A
mediatour
is
not
of
one
,
but
God
is
one
,
Gal.
3.20
.
And
yet
farther
,
There
is
one
Lord
,
one
Faith
,
one
Baptisme
,
one
God
and
Father
of
all
,
which
is
above
all
,
and
through
all
,
and
in
you
all
,
Ephes.
4.5
,
6.
verses
.
And
so
much
for
the
unity
of
God
.
I
beleeve
in
God
,
&c.
Now
if
any
be
over
inquisitive
to
know
what
,
or
who
this
one
God
is
;
I
answer
with
Saint
Augustine
,
That
the
supereminencie
of
this
Deitie
passeth
mans
utterance
;
so
that
melius
cogitatur
quam
dicitur
;
we
can
better
thinke
than
speake
of
God
.
And
yet
our
deepest
thoughts
also
,
come
farre
short
of
apprehending
that
incomprehensible
Majesty
,
because
,
Secretissima
res
est
Deus
(
as
Alphonsus
speakes
)
&
quae
omnium
intellectus
maxime
fugiat
:
God
is
so
secret
a
thing
,
that
all
mans
understanding
cannot
pierce
nor
prie
into
him
;
which
constrained
a
great
Prophet
to
crie
out
and
say
,
Vere
tu
es
Deus
absconditus
:
Verily
thou
art
a
God
that
hidest
thy selfe
,
or
an
hidden
God
,
Esay
45.15
.
And
no
marvell
,
seeing
,
(
as
Saint
Paul
sayes
)
Habitat
lucem
inaccessibilem
;
Hee
dwelleth
in
the
light
that
none
can
attaine
unto
;
whom
never
eye
saw
,
neither
can
see
,
1
Tim.
6.16
.
which
made
the
Prophet
Eliah
,
when
the
Lord
went
by
him
(
and
a
mighty
strong
wind
,
renting
the
mountaines
,
and
breaking
the
rockes
before
him
)
to
cover
his
face
with
his
mantle
,
1
Reg.
19.13
.
as
knowing
that
his
humane
sight
could
not
endure
the
great
luster
and
brightnesse
of
the
divine
Majestie
.
For
if
the
children
of
Israel
could
not
endure
the
splendour
and
brightnesse
of
Moses
face
,
after
God
had
talked
with
him
in
the
mountaine
;
as
Exod.
34.30
.
How
much
lesse
shall
humane
understanding
be
able
to
endure
the
Majestie
of
God
himselfe
;
when
it
shall
seeke
to
penetrate
and
pierce
into
the
deepe
mysteries
and
secrets
thereof
;
proprii
ingenii
acumine
;
only
by
the
strength
and
perspicacitie
of
their
owne
wit
and
reason
.
And
therefore
there
is
nothing
wherein
wee
ought
more
to
captivate
and
subdue
our
understanding
;
in
obsequium
Dei
,
in
obedience
unto
God
,
than
in
the
knowledge
of
God
himselfe
,
Quoniam
ad
investigandum
supremum
illud
unitatis
&
Trinitatis
mysterium
,
nullus
intellectus
,
fide
destitutus
sufficit
;
as
Alphonsus
goes
on
,
because
for
the
finding
out
of
that
high
and
hidden
mystery
of
the
Trinitie
in
Unitie
,
and
Unity
in
Trinitie
,
there
is
no
understanding
destitute
of
faith
,
that
is
sufficient
.
For
indeed
,
the
knowledge
of
God
,
is
profundum
sine
fundo
(
as
one
saith
)
it
is
a
depth
without
a
bottome
.
So
that
if
any
aske
(
saith
another
)
quid
sit
Deus
;
what
God
is
:
I
must
answer
him
;
Si
seirem
,
Deus
essem
:
I
should
be
a
god
my selfe
,
if
I
knew
,
or
were
able
to
tell
him
.
Nam
Deum
nemo
novit
;
nec
quid
sit
,
quisquam
scit
,
nisi
solus
Deus
,
saith
Cardan
.
For
none
knoweth
what
God
is
,
but
God
alone
.
And
S.
Austen
saith
,
De
Deo
loquimur
:
quid
mirum
si
non
comprehendis
?
Elihu
,
Job
36.26
.
Incomprehensibilis
cogitatu
;
our
very
thoughts
cannot
comprehend
him
,
as
the
vulgar
Latine
makes
Ieremie
to
speake
,
Ier.
32.19
.
No
but
his
very
wayes
are
past
finding
out
;
as
S.
Paul
saith
,
Rom.
11.33
.
And
therefore
that
we
be
not
,
illicite
curiosi
,
unlawfully
curious
,
let
us
abstaine
from
searching
into
such
depths
and
secrets
concerning
God
,
as
he
hath
reserved
unto
himselfe
.
But
yet
that
we
be
not
,
damnabiliter
ingrati
,
as
S.
Ambrose
speakes
,
condemned
for
ingratitude
;
let
us
use
our
best
diligence
to
understand
what
God
hath
revealed
of
himselfe
.
For
howsoever
the
secret
things
belong
unto
the
Lord
;
yet
things
revealed
belong
unto
us
and
our
children
for
ever
,
saith
the
Scripture
,
Deut.
29.29
.
And
therefore
such
things
we
are
bound
to
know
,
as
well
as
beleeve
;
neither
can
we
be
ignorant
of
them
without
sin
:
there
being
as
well
sins
of
ignorance
,
as
of
errour
and
infidelitie
:
which
made
the
kingly
Prophet
to
pray
,
Delicta
juventutis
meae
&
ignorantias
meas
ne
me
mineris
;
as
the
Latines
reade
it
:
in
our
25.
Psal.
about
the
7.
verse
,
i.
e.
Remember
not
,
O
Lord
,
the
sins
of
my
youth
,
nor
yet
my
ignorances
.
And
our
Church
prayeth
in
the
Letany
,
that
it
would
please
God
to
forgive
us
all
our
sins
,
negligences
,
and
ignorances
;
which
should
never
be
done
,
if
ignorance
were
not
reputed
and
accounted
sin
.
And
if
ignorance
in
generall
be
to
be
so
esteemed
;
then
ignorance
of
God
much
more
:
which
appears
plainly
by
that
fearfull
judgement
,
which
S.
Paul
threatens
,
saying
,
When
the
Lord
Jesus
shall
shew
himselfe
from
heaven
,
with
his
mightie
Angels
,
in
flaming
fire
,
rendring
vengeance
unto
them
that
doe
not
know
God
,
2
Thess.
1.8
.
And
David
to
the
same
purpose
;
Powre
out
thy
wrath
upon
the
heathen
,
that
have
not
knowne
thee
,
Psal.
79.6
.
And
therefore
howsoever
we
may
not
inquire
,
neither
can
know
,
quid
sit
Deus
:
the
quidditie
,
as
I
may
so
speake
,
i.
e.
the
nature
and
essence
of
God
:
(
of
which
only
the
former
speeches
and
passages
are
to
be
understood
:
)
yet
quis
sit
Deus
,
&
qualis
,
&
quae
ejus
voluntas
,
as
Zanchy
speakes
:
i.
e.
who
God
is
,
and
what
manner
of
God
hee
is
,
and
what
the
will
of
God
is
:
All
these
we
must
and
are
bound
to
know
;
neither
can
we
be
ignorant
of
them
without
great
and
fearfull
sin
:
(
as
I
said
before
.
)
First
,
quis
;
who
he
is
,
that
thereby
we
may
be
enabled
to
distinguish
and
discerne
betweene
the
true
God
and
false
gods
;
and
so
keepe
our selves
within
the
compasse
of
right
religion
,
by
serving
&
worshipping
only
the
true
God
;
and
not
fall
into
the
dangerous
downfals
either
of
superstition
o●●dolatry
,
by
worshipping
and
serving
those
as
gods
,
that
are
no
gods
,
contrary
to
the
first
Command
:
Thou
shalt
have
none
other
gods
but
mee
:
as
S.
Paul
manifestly
proves
,
the
Gentiles
in
the
time
of
their
ignorance
to
have
done
,
saying
,
That
even
then
,
when
they
knew
not
God
,
they
did
service
unto
them
,
which
by
nature
are
no
gods
,
Gal.
4.8
.
No
gods
indeed
.
Nay
,
some
of
them
have
beene
so
farre
from
gods
,
as
that
they
were
scarce
good
men
,
but
such
as
were
defiled
,
stupris
,
libidinibus
,
adulteriis
,
aliisque
enormibus
sceleribus
:
With
rapes
,
incests
,
adulteries
,
unnaturall
lusts
,
and
divers
other
enormous
wickednesses
:
as
Tertullian
and
Lactantius
have
observed
;
non
ex
poetarum
solum
,
verum
etiam
philosophorum
scriptis
;
not
out
of
the
writings
of
fabulous
Poets
only
,
but
also
of
grave
and
learned
Philosophers
.
Nay
,
some
of
them
have
growne
to
such
an
height
of
madnesse
in
this
kinde
,
as
to
give
divine
honour
,
not
only
to
dead
men
,
but
even
to
inferiour
creatures
also
;
vilissimis
quidem
&
abjectissimis
;
even
the
most
vile
and
contemptible
;
as
to
oxen
,
dogs
,
cats
,
crocodiles
;
yea
,
and
very
mice
and
rats
too
;
and
that
with
such
violence
and
earnestnesse
,
as
that
a
multitude
of
Aegyptians
could
hardly
upon
a
time
be
restrained
,
neither
by
the
command
of
their
owne
Governour
,
nor
the
feare
of
the
Roman
power
,
from
rushing
into
the
house
,
and
laying
violent
hands
upon
a
certaine
citizen
,
qui
Felem
imprudenter
occiderat
,
But
oh
,
what
gods
are
these
?
gods
void
of
being
;
(
Save
by
their
hands
that
serve
them
)
gods
unseeing
.
New
upstart
gods
,
of
yesterdayes
devise
,
To
men
indebted
for
their
deities
.
Gods
made
with
hands
;
gods
without
life
or
breath
.
Gods
which
the
rust
,
fire
,
hammer
conquereth
.
But
our
God's
the
Lord
;
th'
invincible
alone
:
The
All-seeing
God
;
the
everlasting
one
.
As
Du
Bartas
divinely
.
And
thus
you
see
,
what
fearfull
and
horrible
effects
have
proceeded
from
the
want
of
the
knowledge
of
the
true
God
.
To
prevent
which
amongst
our selves
,
our
first
and
chiefe
care
ought
to
be
,
especially
since
we
professe
to
beleeve
in
God
,
to
joyne
to
our
faith
,
knowledge
,
and
learne
,
quis
sit
Deus
,
who
this
true
God
is
.
Secondly
,
Qualis
;
it
is
necessarie
also
for
us
to
know
,
not
onely
who
he
is
,
but
what
manner
of
God
he
is
,
of
what
qualities
,
of
what
conditions
;
which
is
to
be
done
by
his
attributes
,
which
are
so
termed
,
because
they
are
termes
or
titles
truly
attributed
and
given
unto
him
;
Ad
ipsum
magis
hominibus
declarandum
:
that
thereby
men
may
the
better
and
the
more
easily
(
according
to
their
capacities
)
conceive
and
understand
something
of
him
.
And
they
are
of
two
sorts
;
either
within
him
,
or
without
him
.
Without
him
,
is
his
name
only
,
so
often
spoken
of
,
and
so
much
magnified
in
many
places
of
the
Scripture
:
as
Exod.
9.16
.
where
it
is
said
of
Pharaoh
:
I
have
appointed
thee
to
shew
my
power
in
thee
,
and
to
declare
my
name
thorowout
all
the
world
.
And
againe
:
The
Lord
is
a
man
of
warre
,
his
name
is
Jehovah
,
Exod.
15.3
.
When
they
shall
heare
of
thy
great
name
,
and
of
thy
mightie
hand
,
and
stretched
out
arme
,
&c.
1
Reg.
8.42
.
And
of
the
house
that
I
have
built
for
thy
name
:
saith
Solomon
,
vers.
48.
of
the
same
chapter
.
Yea
,
the
Lord
of
Hosts
is
his
name
;
saith
the
Prophet
Esay
51.15
.
I
am
a
great
King
(
saith
the
same
Lord
of
Hosts
)
&
my
name
is
terrible
among
the
Heathen
,
Mal.
1.14
.
To
which
purpose
our
Saviour
Christ
himselfe
hath
taught
us
to
pray
unto
God
,
saying
;
Hallowed
be
thy
name
,
Matth.
6.9
.
Secondly
,
within
him
:
in
which
sense
,
an
attribute
of
God
,
Est
divinae
&
simplicissimae
essentiae
,
Qua
omnes
creaturas
immerito
favet
:
Whereby
hee
is
favourable
and
indulgent
towards
them
also
,
though
they
be
never
so
rebellious
towards
him
.
Which
qualitie
of
his
,
David
expresses
,
when
he
saith
:
The
eyes
of
all
wait
upon
thee
,
and
thou
givest
them
meat
in
due
season
:
thou
openest
thy
hand
,
and
fillest
all
things
living
of
thy
good
pleasure
:
Psal.
145.15
,
16.
Now
this
good
pleasure
is
nothing
else
,
but
his
graciousnesse
toward
them
.
And
what
is
of
grace
is
not
of
works
,
saith
Saint
Paul
,
Rom.
11.6
.
And
lastly
,
Gods
mercie
is
likewise
an
essentiall
qualitie
in
him
;
Qua
omnium
creaturarum
miseriis
aliquo
modo
succurrit
:
Whereby
in
one
kinde
or
other
hee
succours
and
releeves
all
his
creatures
,
that
are
in
miserie
and
distresse
,
according
to
that
in
Exodus
;
The
Lord
strong
,
mercifull
,
and
gracious
,
slow
to
anger
,
and
abundant
in
goodnesse
and
in
truth
;
reserving
mercie
for
thousands
,
forgiving
iniquitie
,
transgression
and
sin
,
&c.
Exod.
34.6
.
And
what
hath
beene
thus
said
and
shewed
of
these
few
,
of
the
attributes
of
God
,
may
be
likewise
proved
and
affirmed
of
all
other
his
qualities
and
divine
properties
whatsoever
.
Which
are
things
verie
necessarie
to
be
well
knowne
and
understood
by
all
true
Christians
,
and
such
as
professe
to
beleeve
in
God
.
For
without
this
knowledge
they
must
needs
faile
,
and
come
short
of
many
Christian
vertues
necessarily
required
to
their
soules
health
.
As
for
example
:
The
knowledge
of
his
justice
serves
to
beget
in
us
a
fearfulnesse
to
offend
him
,
and
an
awfulnesse
and
dread
of
his
most
holy
name
:
as
also
to
strengthen
the
faith
and
confidence
of
the
poore
afflicted
,
and
such
as
suffer
wrong
:
in
that
they
know
,
that
in
good
time
the
Lord
will
revenge
their
injuries
for
them
,
punish
their
oppressours
,
and
cause
them
to
see
their
desire
upon
their
enemies
,
because
he
is
just
.
The
knowledge
of
his
mercie
serves
to
raise
us
up
in
hope
;
that
though
wee
have
committed
sins
,
and
remaine
still
full
of
weaknesses
and
infirmities
:
yet
that
in
time
upon
our
repentance
and
amendment
,
they
shall
be
forgiven
us
.
The
knowledge
of
his
truth
serves
to
beget
in
us
a
lively
and
stedfast
faith
in
his
promises
:
and
the
knowledge
of
his
love
,
to
inflame
and
stirre
up
our
love
towards
him
againe
.
And
lastly
,
the
knowledge
of
his
goodnesse
,
kindnesse
,
bountifulnesse
,
patience
,
long-suffering
,
forbearance
of
us
,
and
the
like
,
serves
to
renew
many
other
vertues
in
us
,
answerable
to
each
of
these
qualities
in
him
,
which
otherwise
would
be
ready
to
languish
and
dye
:
but
especially
to
procure
our
gratitude
and
thankfulnesse
towards
him
,
for
all
such
favours
,
as
from
time
to
time
he
hath
in
these
severall
kindes
conferred
and
bestowed
upon
us
:
who
indeed
desires
rather
that
we
should
thankfully
remember
what
he
hath
beene
unto
us
,
than
curiously
to
affect
what
he
is
in
himselfe
.
So
that
in
these
respects
and
sundrie
others
,
which
might
be
spoken
of
,
you
cannot
chuse
but
see
and
perceive
,
how
necessarie
a
thing
it
is
for
all
true
Beleevers
to
know
,
Qualis
sit
Deus
,
What
manner
of
God
the
true
God
is
,
which
is
the
second
circumstance
.
The
third
and
last
followes
:
Quae
fit
ejus
voluntas
:
What
the
will
of
God
is
.
Now
concerning
this
,
you
must
know
,
that
in
God
there
is
said
to
be
a
two-fold
will
:
Voluntas
beneplaciti
,
and
Voluntas
signi
;
as
the
Schoole-men
distinguish
it
:
that
is
,
the
will
of
Gods
good
pleasure
,
and
the
will
of
the
signe
of
it
;
or
an
antecedent
and
a
consequent
will
;
as
some
of
the
Fathers
:
or
an
omnipotent
and
powerfull
will
,
and
a
will
lesse
powerfull
;
as
S.
Augustine
:
or
an
absolute
will
,
and
a
will
conditionall
;
as
others
.
All
which
divisions
teach
us
(
as
a
learned
Doctor
of
our
owne
Church
hath
in
former
times
well
observed
)
that
there
be
parts
,
some
revealed
,
some
secret
,
Now
the
first
part
of
this
will
,
that
is
,
the
secret
and
reserved
part
,
is
shut
up
within
the
closet
of
Gods
owne
sacred
bosome
:
as
the
Ark
that
must
not
be
pried
into
:
the
mountaine
,
that
neither
man
nor
beast
may
prefume
to
touch
:
the
brightsome
Sunne
,
that
with
the
rayes
of
his
glorious
luster
,
dazles
the
eyes
of
curious
beholders
:
the
way
of
an
Eagle
in
the
aire
,
Now
then
,
if
we
must
doe
this
revealed
will
of
God
,
then
likewise
know
it
,
yea
and
know
God
too
,
in
and
by
it
,
as
well
as
by
his
attributes
,
or
any
other
his
works
whatsoever
:
otherwise
without
this
latter
,
To
conclude
then
:
as
a
curious
searching
into
those
secrets
of
God
,
which
are
not
revealed
,
serveth
but
to
breed
a
contempt
of
those
things
which
are
revealed
unto
us
;
in
regard
whereof
,
it
is
greater
pietie
to
beleeve
them
,
than
to
strive
to
know
them
:
so
on
the
other
side
,
to
be
absolutely
either
ignorant
or
carelesse
of
those
things
that
concerne
us
,
and
which
God
hath
revealed
unto
us
,
is
a
plaine
evidence
of
our
sloth
,
and
negligence
of
our
owne
salvation
.
In
the
former
whereof
,
it
is
not
so
much
to
be
lamented
,
that
wee
search
and
cannot
comprehend
;
as
that
in
the
latter
,
wee
might
comprehend
,
if
wee
would
but
take
the
paines
to
search
.
For
,
Qui
quaerunt
invenient
:
They
that
seeke
shall
finde
,
Matth.
7.7
.
even
the
knowledge
of
the
true
God
and
of
his
wayes
.
Now
then
God
hath
revealed
and
made
himselfe
knowne
to
his
Church
and
children
after
a
three-fold
manner
,
viz.
Operando
,
Loquendo
,
Spirando
,
that
is
,
by
his
works
,
words
,
and
Spirit
;
by
his
works
in
the
creation
,
and
conservation
of
the
world
:
by
his
Word
in
his
holy
Scriptures
;
by
his
holy
Spirit
,
in
testifying
to
our
spirit
,
by
his
secret
working
and
inspiration
in
our
hearts
and
soules
,
not
onely
that
hee
is
God
,
but
that
he
is
our
God
also
in
particular
,
so
that
wee
may
and
must
relye
and
depend
upon
him
,
and
none
but
him
,
upon
all
occasions
whatsoever
.
Now
these
heads
are
too
large
and
long
to
be
handled
to
the
full
,
by
way
of
Catechisme
:
and
therefore
for
this
time
,
you
must
be
satisfied
with
that
,
which
the
words
of
our
Creed
testifie
,
and
declare
concerning
him
;
that
is
,
That
he
is
the
Father
Almightie
,
Maker
of
Heaven
&
Earth
.
Vide
Act.
17.24
.
And
here
you
see
,
that
the
first
attribute
or
title
,
that
is
given
unto
God
,
is
,
that
he
is
called
Father
.
I
beleeve
in
God
the
Father
,
&c.
And
that
may
be
in
this
place
,
in
a
two-fold
respect
.
First
,
in
respect
of
creation
;
and
so
he
is
the
Father
of
the
world
,
and
all
that
is
therein
,
and
therefore
here
is
subjoyned
,
Maker
of
Heaven
and
Earth
:
Secondly
,
in
respect
of
naturall
generation
;
and
so
hee
is
the
father
of
Jesus
Christ
alone
.
And
therefore
followes
that
,
And
in
Iesus
Christ
his
onely
Sonne
.
Concerning
the
first
,
it
is
said
by
the
Prophet
,
Have
we
not
all
one
Father
?
hath
not
one
God
created
u●
?
Mal.
2.10
.
And
againe
,
Is
not
hee
thy
Father
that
hath
made
thee
?
Deut.
32.6
.
And
not
onely
of
man
,
but
of
all
other
things
he
is
said
to
be
the
Father
by
creation
,
as
in
the
booke
of
Iob
:
Who
is
the
father
of
the
raine
,
or
who
hath
begotten
the
drops
of
dew
?
out
of
whose
wombe
came
the
ice
,
or
who
hath
ingrendred
the
fr●st
of
Heaven
?
I●b
38.28
,
29.
thereby
insinuating
that
God
only
is
the
father
of
these
things
:
and
therefore
well
may
wee
say
,
I
beleeve
in
God
the
Father
.
But
most
especially
in
regard
of
his
naturall
fatherhood
to
his
Sonne
,
and
our
Saviour
Jesus
Christ
,
whom
he
did
beget
in
the
womb
of
eternitie
,
before
all
worlds
,
according
to
that
of
the
Psalmist
;
Ex
utero
ante
luciferum
genui
te
;
as
the
Vulgar
Latine
reads
it
,
Psal.
110.3
.
that
is
,
I
have
begotten
thee
in
my
womb
before
the
morning
light
:
or
in
the
words
of
Esay
,
Before
the
day
was
,
I
am
.
To
which
purpose
S.
Augustine
doth
here
take
occasion
wittily
to
observe
against
the
Arrians
:
Quod
cum
Dei
Patris
,
nomen
in
confessione
conjungitur
:
That
when
the
name
of
Father
,
is
in
this
Creed
and
Confession
of
faith
,
joyned
unto
the
name
of
God
:
Ostendit
,
quod
non
antea
Deus
esse
coepit
&
postea
Pater
:
sed
sine
ullo
initio
,
&
Deus
semper
est
,
&
Pater
est
:
It
shewes
(
saith
he
)
that
God
was
not
first
and
Father
after
,
but
that
without
any
beginning
,
even
from
all
eternitie
,
hee
was
both
God
and
Father
:
and
therefore
it
is
said
:
I
beleeve
in
God
the
Father
:
so
that
when
thou
hearest
God
stiled
Father
,
acknowledge
,
confesse
,
and
beleeve
,
that
he
hath
a
Sonne
truly
begotten
;
in
regard
of
whom
hee
is
as
truly
and
justly
called
Father
,
as
hee
that
possesseth
any
thing
is
called
an
Owner
,
or
hee
that
rules
over
any
thing
is
called
a
Lord
.
So
that
the
word
Father
in
this
place
,
is
a
word
of
a
deep
and
secret
mysterie
.
The
word
onely
and
truly
being
the
Sonne
,
where
God
in
this
sense
is
the
Father
.
And
therefore
saith
S.
John
;
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
,
Ioh.
1.1
.
God
of
God
,
light
of
light
,
verie
God
of
verie
God
,
begotten
of
his
Father
before
all
worlds
:
as
the
Nicene
Creed
professeth
.
Neither
let
any
be
so
saucie
,
as
to
enquire
how
this
Father
could
,
or
did
beget
this
Sonne
(
as
Saint
Augustine
goes
on
)
seeing
the
verie
Angels
thereof
are
ignorant
:
and
it
is
a
secret
not
revealed
to
the
Prophets
.
Whence
Esay
cries
out
,
Generationem
●jus
quis
enarrabit
?
Who
shall
d●clare
his
generation
?
Esay
53.8
.
And
therefore
let
it
not
enter
into
our
cogitations
,
how
this
or
that
can
be
effected
,
or
come
to
passe
,
but
onely
beleeve
;
seeing
the
next
word
tels
us
,
that
God
is
Almightie
:
and
therefore
if
he
be
Almightie
,
nothing
can
be
unpossible
unto
him
.
I
beleeve
in
God
the
Father
Almightie
.
And
that
hee
is
Almightie
,
that
is
,
able
to
doe
whatsoever
he
will
,
yea
and
more
than
hee
will
too
,
it
is
manifest
as
well
by
his
words
as
by
his
works
.
By
his
word
first
;
as
where
he
declares
as
much
of
himselfe
by
his
faithfull
servant
Abraham
,
saying
;
I
am
God
all-sufficient
,
or
Almightie
,
Genes.
17.1
.
And
againe
,
I
am
Alpha
and
Omega
,
the
beginning
and
the
ending
,
saith
the
Lord
,
which
is
,
and
which
was
,
and
which
is
to
come
,
even
the
Almightie
,
Revel.
1.8
.
And
as
his
Word
thus
declares
him
,
in
the
first
and
the
last
books
of
the
same
,
and
indeed
all
over
it
;
if
proofe
were
wanting
;
so
his
works
speake
the
like
of
him
,
even
from
the
verie
beginning
to
the
ending
of
the
same
booke
.
And
in
particular
,
where
they
expresse
him
to
be
the
Maker
of
Heaven
and
Earth
:
that
is
,
of
all
things
the
universall
world
doth
containe
,
as
well
above
as
below
;
as
well
heavenly
as
earthly
;
as
well
spirituall
as
corporall
.
Which
is
especially
in
the
first
of
Genesis
,
but
seconded
and
confirmed
in
many
passages
and
places
of
Scripture
besides
:
as
in
the
Psalmes
:
When
I
behold
(
saith
David
)
thine
heavens
,
even
the
works
of
thy
fingers
,
the
Moone
&
the
Stars
which
thou
hast
ordained
:
and
how
thou
hast
made
man
little
lower
than
thy selfe
,
and
crowned
him
with
glorie
and
honour
:
Thou
hast
made
him
to
have
dominion
over
the
works
of
thy
hands
,
&c.
Psal.
8.
all
over
the
Psalme
.
To
which
purpose
see
also
Acts
17.
about
vers.
24.
and
so
forward
:
which
made
Saint
Augustine
to
crie
out
unto
him
;
Omnipotens
manus
tua
semper
una
&
eadem
,
creavit
in
coelo
Angelos
,
in
terra
vermiculos
,
non
superior
in
illis
,
non
inferior
in
istis
:
that
is
,
The
strength
or
power
of
thy
hands
is
omnipotent
,
yea
,
and
alwayes
one
and
the
same
;
which
as
it
created
the
glorious
Angels
in
heaven
,
so
likewise
the
little
wormes
in
the
earth
:
neither
is
it
any
whit
greater
in
those
,
or
lesser
in
these
:
but
,
Deus
ita
artifex
magnus
in
magnis
,
ut
non
sit
minor
in
minimis
:
But
his
power
and
might
appeares
as
much
in
the
least
,
as
in
the
greatest
of
his
creatures
.
And
this
may
serve
first
to
strengthen
us
in
our
faith
,
and
trust
to
God
,
and
to
make
us
with
the
more
confidence
to
have
recourse
unto
him
,
by
prayer
and
supplication
,
because
wee
know
and
beleeve
that
he
is
Almightie
:
and
therefore
as
the
Leaper
said
;
Master
,
if
thou
wilt
,
thou
canst
make
mee
cleane
,
Matth.
8.2
.
So
we
may
be
sure
,
that
what
promises
of
mercie
or
goodnesse
soever
the
Lord
hath
made
unto
us
in
his
word
,
he
will
make
good
in
his
due
time
:
because
wee
beleeve
,
hee
which
hath
promised
is
able
to
doe
it
;
as
S.
Paul
speakes
,
Rom.
4.21
.
Secondly
,
this
teaches
us
also
,
that
as
God
is
able
to
succour
us
,
and
provide
for
us
,
because
Almightie
:
so
likewise
to
defend
us
,
that
no
enemie
,
ghostly
or
bodily
,
is
able
to
prevaile
against
us
to
our
destruction
or
confusion
.
And
therefore
that
in
all
our
troubles
we
put
our
whole
trust
and
confidence
in
him
and
his
mercie
,
as
well
for
the
salvation
of
our
soules
,
as
the
preservation
of
our
bodies
:
this
being
the
victorie
that
overcommeth
the
world
,
even
our
faith
,
saith
S.
Iohn
,
1
Ioh.
5.4
.
And
indeed
,
this
is
the
true
and
proper
sense
of
this
Article
:
I
beleeve
in
God
the
Father
Almightie
,
that
is
,
I
doe
depend
and
put
my
trust
in
him
:
for
as
S.
Augustine
(
whom
I
undertooke
at
the
first
to
follow
,
especially
in
this
discourse
)
hath
rightly
observed
,
the
article
doth
not
say
,
Credo
Deo
,
or
Credo
Deum
,
but
onely
Credo
in
Deum
,
that
is
,
it
doth
not
say
,
I
beleeve
God
,
or
I
beleeve
that
there
is
a
God
:
but
onely
,
I
beleeve
in
God
.
For
to
beleeve
God
,
is
to
beleeve
that
what
God
sayes
is
true
,
which
many
wicked
men
and
verie
reprobates
may
doe
:
againe
,
to
beleeve
that
there
is
a
God
,
and
that
hee
that
made
heaven
and
earth
,
is
that
God
:
Hoc
&
daemones
possunt
:
why
even
the
verie
Devils
doe
the
same
:
Credere
vero
in
D●um
,
soli
noverunt
qui
dilligunt
illum
:
but
to
beleeve
in
God
,
they
only
know
how
that
love
him
,
and
are
become
the
children
of
God
,
by
the
grace
of
adoption
,
and
by
their
faith
and
beleefe
in
God
:
and
therefore
because
they
doe
truly
and
sincerely
love
God
,
they
are
emboldened
to
say
,
I
beleeve
in
God
the
Father
Almightie
,
Maker
of
Heaven
and
Earth
,
&c.
And
here
I
might
take
occasion
to
shew
you
,
how
that
in
this
little
Preposition
,
In
,
this
small
word
consisting
of
two
of
the
smallest
letter
,
i
,
n
,
doth
consist
the
whole
summe
and
substance
of
our
Christian
Religion
.
soli
&
poli
,
as
well
of
earth
as
heaven
,
conferred
and
bestowed
upon
the
children
of
God
,
but
onely
because
they
trust
in
God
?
and
wherefore
are
all
Gods
curses
and
heavie
judgements
,
both
of
this
world
and
that
which
is
to
come
,
inflicted
upon
the
wicked
and
enemies
of
God
,
but
onely
because
they
have
refused
to
trust
in
God
?
would
wee
then
avoyd
and
decline
the
heavie
wrath
and
vengeance
of
God
,
prepared
for
the
Devill
and
his
angels
,
let
us
trust
in
God
;
or
would
wee
be
invested
with
the
glorious
liberty
of
the
sons
of
God
,
and
made
partakers
of
the
plentious
redemption
that
is
in
Christ
Jesus
:
why
then
let
us
trust
in
God
.
Credere
Deum
,
to
beleeve
that
there
is
a
God
,
cannot
doe
it
;
for
this
the
devils
doe
beleeve
,
and
yet
they
tremble
.
Credere
Deo
,
to
beleeve
that
God
is
just
and
true
,
comes
likewise
short
of
it
,
for
this
the
wicked
may
doe
,
nay
,
they
shall
doe
,
not
onely
beleeve
,
but
finde
and
feele
too
,
the
tru●h
of
Gods
judgements
and
threatnings
against
them
for
their
sins
,
to
their
greater
terror
and
confusion
.
But
Credere
in
Deum
:
This
little
Monosyllable
,
In
,
added
to
it
,
only
shall
and
can
effect
it
.
Loe
,
here
then
is
the
little
cloud
that
arose
out
of
the
sea
,
no
bigger
than
a
mans
hand
;
out
of
which
,
notwithstanding
,
did
fall
a
great
raine
,
1
Reg.
18.44
,
45
verses
.
Loe
here
is
the
little
well
,
that
grew
into
a
great
river
,
and
flowed
over
with
great
waters
,
Esther
10.6
.
in
the
Apocripha
.
Loe
here
not
only
the
Iliades
,
but
the
Odisses
too
of
Homer
;
nay
,
the
workes
and
writings
of
the
whole
world
,
as
well
sacred
as
prophane
,
within
the
shell
of
a
nut
:
For
what
good
use
is
to
be
made
of
them
all
,
but
only
to
cause
men
to
trust
in
God
?
which
service
,
if
they
doe
not
in
some
sort
or
other
promote
and
advance
forward
.
They
shall
burne
in
the
end
like
stubble
,
and
vanish
like
chaffe
before
the
face
of
the
winde
,
as
being
lighter
than
smoak
or
vanitie
it selfe
.
If
then
the
Gospell
of
our
Lord
and
Saviour
Jesus
Christ
,
may
fitly
be
counted
and
called
the
Compendium
of
the
whole
Bible
,
and
this
the
Apostles
Creed
,
the
abridgement
of
the
Gospell
:
then
likewise
our
little
,
In
,
here
;
may
not
unfitly
be
stiled
the
epitome
of
the
Creed
.
For
whereas
there
may
be
said
to
be
two
parts
of
the
Creed
,
viz.
A
dutie
required
,
and
rewards
proposed
for
the
faithfull
dispatch
and
performance
of
the
said
dutie
:
This
,
In
,
doth
fully
performe
the
dutie
,
in
beleeving
in
the
Father
,
in
the
Son
,
and
in
the
Holy
Ghost
;
and
so
consequently
,
not
only
intitle
us
to
,
but
invest
us
with
the
rewards
,
(
and
they
are
rich
rewards
too
)
by
making
us
members
of
the
holy
Catholike
Church
,
and
partakers
of
the
Communion
of
Saints
,
forgivenesse
of
sins
,
resurrection
of
the
body
,
and
life
everlasting
.
And
therefore
if
wee
were
wont
to
wonder
,
when
wee
were
children
and
schoole-boyes
,
at
the
dexteritie
of
him
,
that
could
write
the
Pater
noster
within
the
compasse
of
a
penny
(
pardon
the
lownesse
of
the
comparison
)
then
much
more
may
we
now
admire
the
infinite
wisdome
of
God
,
that
could
contrive
the
whole
substance
of
his
owne
will
,
&
our
worship
,
into
so
small
a
volume
as
two
small
letters
;
and
yet
this
,
as
you
have
seene
,
is
fully
and
at
large
p●rformed
.
And
this
may
serve
to
checke
and
condemne
our
dulnesse
,
and
backwardnesse
in
Gods
service
;
that
having
so
small
a
lesson
to
learne
,
and
to
take
forth
,
we
are
so
long
in
learning
it
,
and
so
hardly
brought
to
put
it
in
practice
and
execution
.
For
who
it
there
that
truly
beleeveth
and
putteth
his
trust
in
God
,
as
it
behoveth
a
Christian
man
to
doe
?
But
some
put
their
trust
in
chariots
,
and
some
in
horses
,
as
the
Scripture
speaketh
:
Some
in
the
strength
of
their
owne
armes
,
and
others
in
the
invention
of
their
own
braines
;
some
in
the
fatnesse
of
their
owne
fields
,
and
fertilitie
of
their
owne
soyles
;
and
others
in
their
owne
policies
,
in
their
owne
paines
,
in
so
much
as
they
offer
sacrifice
to
their
nets
,
and
burne
incense
to
their
yarne
;
as
the
Prophet
complaineth
of
them
,
Habacuk
1.16
.
So
that
we
may
justly
take
up
Davids
complaint
,
and
say
:
Loe
these
are
the
men
that
take
not
God
for
their
strength
,
but
trust
to
the
multitude
of
their
riches
,
&c.
Psal.
52.
But
these
are
but
vaine
things
for
vaine
men
to
put
their
trust
in
:
which
made
Job
to
protest
against
such
vain
confidence
,
saying
,
If
I
have
made
gold
my
hope
,
or
said
to
the
wedge
of
gold
,
Thou
art
my
confidence
,
Job
31.24
.
As
knowing
that
,
Sperando
pereunt
,
qui
sic
sperant
:
such
hypocrites
hope
shall
perish
:
as
himselfe
may
be
said
to
translate
it
,
Iob
8.13
.
Yea
their
confidence
shall
be
cut
off
,
and
their
trust
shall
be
but
as
the
house
of
a
Spider
:
They
may
well
leane
upon
their
house
,
but
it
shall
not
stand
:
yea
,
though
they
hold
fast
by
it
,
yet
shall
it
not
indure
,
as
there
followes
,
verses
14
,
15.
For
cursed
is
that
man
that
trusteth
in
man
,
and
maketh
flesh
his
arme
,
and
with-draweth
his
heart
from
the
Lord
,
Ierem.
17.5
.
And
therefore
Salomon
adviseth
us
to
trust
in
the
Lord
with
all
our
heart
,
and
not
leane
so
much
as
to
our
owne
wisdome
,
Prov.
3.5
.
For
blessed
are
all
they
,
said
David
,
that
trust
in
him
,
Psal.
2.12
.
Which
if
it
be
so
(
saith
S.
Austen
)
that
they
are
blessed
that
trust
in
the
Lord
:
Tunc
miseri
sunt
qui
confidunt
in
se
:
They
must
needs
be
wretched
and
miserable
that
trust
only
to
themselves
;
as
the
justiciaries
,
and
all
that
boast
of
their
owne
righteousnesse
doe
.
But
S.
Paul
saith
,
Qui
gloriatur
,
in
Domino
glorietur
:
He
that
boasteth
,
let
him
boast
in
the
Lord
,
1
Cor.
1.
vltimò
.
For
as
S.
Augustine
goes
on
:
Nihil
in
te
placet
Deo
,
nisi
quod
habes
ex
Deo
,
&c.
There
is
nothing
in
man
that
can
be
or
is
acceptable
unto
God
;
but
that
which
he
hath
received
from
God
:
and
therefore
seeing
there
is
no
good
thing
in
man
,
but
what
he
hath
received
from
God
:
Why
doth
he
glory
,
as
though
he
had
not
received
it
,
1
Cor.
4.7
.
Seeing
then
there
is
nothing
in
man
,
whether
our selves
or
others
,
worthy
of
our
trust
or
dependance
on
him
;
let
us
be
perswaded
,
as
well
for
the
salvation
of
our
soules
,
as
the
preservation
of
our
bodies
,
to
take
fast
hold
of
our
former
preposition
,
In
,
and
to
say
with
the
holy
Apostles
in
this
place
,
Credo
in
Deum
&c.
I
might
be
much
more
plentifull
in
uses
on
this
subject
;
but
that
I
promised
and
intended
brevitie
:
and
therefore
this
shall
suffice
.
Luther
said
well
,
that
there
was
much
Divinitie
in
Pronounes
.
And
here
you
see
,
that
there
is
some
also
,
and
that
not
a
little
,
even
in
prepositions
.
And
in
Jesus
Christ
his
only
Sonne
our
Lord
,
&c.
WHere
we
may
first
observe
,
as
S.
Augustine
speaketh
,
Quomodo
in
Patrem
,
sic
&
in
Filium
credendum
est
:
That
as
we
are
to
beleeve
and
put
our
trust
in
God
the
Father
:
as
I
shewed
unto
you
the
last
day
:
so
likewise
are
we
to
doe
the
like
in
the
Son
too
.
And
in
Iesus
Christ
his
onely
Sonne
&c.
which
shewes
him
to
be
God
as
well
as
man
,
because
we
are
to
put
our
trust
and
beliefe
in
none
but
only
God
.
And
therefore
,
Si
Deus
non
sit
Filius
,
sed
creatura
;
non
ergo
colendus
,
nec
adorandus
;
as
the
Father
goes
on
.
If
the
Son
were
only
man
,
and
not
God
,
hee
were
not
to
be
worshipped
and
adored
;
neither
were
we
to
invocate
and
call
upon
his
Name
,
no
nor
yet
to
beleeve
and
put
our
trust
in
him
;
but
being
God
of
the
substance
of
his
Father
,
as
the
Nicene
Creed
professeth
:
The
God-head
of
the
Father
,
of
the
Son
,
and
of
the
Holy
Ghost
,
being
all
one
,
the
glory
equall
,
the
Majestie
coeternall
,
as
Athanasius
Creed
hath
it
:
therefore
we
must
worship
this
one
God
in
Trinity
,
and
Trinity
in
Unity
,
neither
confounding
the
Persons
,
nor
dividing
the
substance
;
and
as
we
said
,
I
beleeve
in
God
the
Father
,
so
likewise
must
we
say
,
I
beleeve
in
God
the
Son
;
yea
,
and
in
God
the
Holy
Ghost
too
:
as
I
may
have
occasion
to
shew
more
at
large
,
if
I
ever
come
to
the
handling
of
that
Article
,
I
beleeve
in
the
Holy
Ghost
.
Now
this
doctrine
of
beleeving
in
the
Son
,
and
of
his
God-head
,
and
the
like
,
teaches
us
with
the
more
confidence
and
boldnesse
to
rely
and
depend
upon
him
in
the
matter
of
our
redemption
,
and
to
have
recourse
unto
him
in
any
our
necessities
and
troubles
,
whether
of
body
or
soule
;
because
he
is
God
,
and
therefore
able
to
accomplish
and
bring
to
passe
whatsoever
he
hath
undertaken
,
and
findes
to
bee
necessary
and
needfull
for
us
.
And
indeed
to
whom
else
should
we
goe
,
as
Saint
Peter
saith
;
seeing
he
only
hath
the
words
of
eternall
life
,
Ioh.
6.68
.
And
therefore
,
Come
unto
me
,
saith
he
himselfe
,
all
yee
that
are
heavie
laden
,
and
I
will
refresh
you
and
ease
you
,
Matth.
11.28
.
But
this
doctrine
and
use
comes
to
be
handled
almost
in
every
Sermon
,
and
therefore
I
proceed
.
And
in
Iesus
Christ
his
only
Sonne
our
Lord
.
Where
you
see
the
next
circumstance
is
the
two
names
of
this
sacred
Person
,
that
we
●rofesse
to
put
our
trust
and
beleefe
in
;
first
Jesus
,
then
Christ
.
And
in
Iesus
Christ
.
His
first
Name
Jesus
,
was
the
name
appointed
him
by
the
Angell
Gabriel
,
which
was
Gods
messenger
sent
unto
his
Mother
,
the
Virgin
Mary
,
before
hee
was
conceived
in
her
wombe
,
Luke
1.31
,
32.
where
it
is
said
by
him
unto
her
,
Feare
not
Mary
,
for
thou
hast
found
favour
with
God
:
and
behold
thou
shalt
conceive
in
thy
wombe
and
bring
forth
a
Son
,
and
shalt
call
his
name
Jesus
:
The
reason
also
of
the
Name
being
set
downe
in
Saint
Matthewes
Gospell
,
viz.
because
hee
shall
save
his
people
from
their
sins
,
Matth.
1.21
.
For
the
word
indeed
signifieth
a
Saviour
and
Deliverer
;
and
therefore
is
a
name
fitly
given
to
our
Lord
Christ
;
because
the
worke
of
our
salvation
both
from
sin
and
punishment
,
is
wholly
and
onely
wrought
by
him
.
Wholly
,
because
,
as
the
Apostle
saith
,
He
is
made
unto
us
of
God
,
Wisdome
,
and
Righteousnesse
,
and
Sanctification
,
yea
,
and
Redemption
too
,
1
Cor.
1.30
.
And
therefore
he
is
able
also
to
save
them
to
the
uttermost
,
that
come
unto
God
by
him
;
seeing
he
ever
liveth
to
make
intercession
for
them
,
Hebr.
7.25
.
Yea
,
and
only
too
:
For
there
is
no
salvation
in
any
other
,
neither
any
other
name
under
heaven
whereby
men
can
be
saved
,
Acts
4.12
.
And
therefore
he
saith
of
himselfe
,
I
am
the
way
,
the
truth
,
and
the
life
,
and
no
man
commeth
to
the
Father
but
by
me
,
Ioh.
14.6
.
So
that
he
that
beleeveth
in
the
Son
hath
everlasting
life
;
and
hee
that
beleeveth
not
the
Son
,
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
,
Ioh.
3.36
.
Because
as
there
is
but
one
God
,
so
but
one
Mediatour
betweene
God
and
men
,
the
man
Christ
Jesus
,
1
Tim.
2.5
.
So
that
he
may
justly
say
,
as
in
the
Prophet
,
Torcular
calcavi
solus
,
I
have
troden
the
wine-presse
alone
,
and
of
all
the
people
there
was
none
with
mee
,
Esay
63.3
.
For
howsoever
there
have
beene
many
Iesusses
in
ancient
times
,
as
Iesus
or
Ioshua
the
son
of
Nun
,
Moses
successour
,
Acts
7.45
.
Iesus
the
son
of
Iosedecke
,
Ecclus.
49.12
.
Iesus
the
son
of
Syrach
,
Ecclus.
50.27
.
also
Iesus
,
one
of
Saint
Pauls
work-fellowes
,
called
Iustus
,
Coloss.
4.11
.
And
these
,
or
some
of
these
,
have
had
their
names
also
given
them
by
reason
of
saving
and
delivering
:
yet
their
deliverances
have
not
beene
like
this
;
from
which
,
this
IESUS
,
the
Sonne
of
God
,
which
we
professe
here
to
beleeve
in
,
doth
deliver
those
that
put
their
trust
in
him
:
But
their
deliverance
have
beene
onely
corporall
,
this
spirituall
,
theirs
temporall
;
this
eternall
,
theirs
from
bondage
,
slavery
,
or
some
pressures
of
the
body
;
this
from
the
most
dangerous
and
fearfull
sin
and
sicknesse
of
the
soule
.
He
shall
deliver
his
people
from
their
sins
;
ut
supra
.
And
therefore
as
I
can
never
be
weary
of
writing
or
speaking
of
this
saving
Name
Jesus
;
but
when
I
thinke
I
have
written
and
spoken
enough
,
could
enter
into
a
new
discourse
of
it
,
and
begin
againe
:
so
be
you
never
weary
of
hearing
,
reading
,
and
beleeving
in
it
:
seeing
that
through
this
Name
,
all
that
beleeve
in
him
shall
receive
remission
of
their
sins
,
as
all
the
Prophets
witnesse
;
as
it
is
said
,
Acts
10.43
.
yea
,
and
rejoyce
in
it
too
;
saying
with
Saint
Augustine
,
O
Jesu
nomen
dulce
,
nomen
delectabile
,
nomen
comfortans
:
O
how
sweet
,
how
delightfull
,
how
comfortable
is
thy
saving
name
Jesus
unto
mee
.
For
here
is
fuell
indeed
to
kindle
the
fire
and
feed
the
flame
of
joy
to
keepe
it
ever
burning
on
the
altar
of
our
hearts
,
that
we
can
say
,
I
beleeve
in
Jesus
,
i.
e.
the
only
Son
of
God
,
and
Saviour
of
the
world
.
This
is
that
joy
,
which
when
we
have
once
truly
entertained
,
no
man
can
take
from
us
,
as
our
Saviour
himselfe
saith
,
Ioh.
16.22
.
wherewith
compare
what
pleasure
soever
,
and
it
is
but
griefe
;
all
sweet
is
sowre
unto
this
,
and
there
is
nothing
that
may
delight
,
but
it
seemes
troublesome
and
offensive
in
respect
of
this
,
as
devout
S.
Bernard
hath
well
observed
.
But
this
is
odor
sanitatis
,
saith
the
Apostle
,
a
sweet
smelling
savour
unto
God
,
Ephes.
5.2
.
Dulcedo
animae
&
sanitas
ossium
,
saith
Salomon
,
Sweetnesse
to
the
soule
,
and
health
to
the
bones
;
as
Prov.
16.24
.
which
makes
the
very
lips
gratious
,
and
the
feet
pretious
of
those
that
bring
but
the
tidings
of
it
,
saith
the
Propher
,
Mel
in
ore
,
melos
in
aure
,
jubilum
in
corde
;
As
hony
sweet
unto
the
mouth
,
as
melody
pleasant
to
the
eare
,
and
a
jubile
triumph
to
the
heart
;
so
that
,
nil
canitur
suavius
,
nil
auditur
jucundius
,
nil
cogitatur
dulcius
quàm
Iesus
Dei
Filius
,
saith
an
ancient
Hymne
of
the
Church
;
there
is
nothing
sun●●hat
is
so
sweet
,
nothing
heard
that
so
much
delighteth
,
nothing
●●●●ght
on
that
is
so
pleasant
as
is
this
the
name
of
Jesus
,
the
Son
of
the
most
high
God
.
And
here
I
might
take
occasion
to
speake
of
the
publike
rejoycing
of
this
time
,
for
the
birth
of
this
our
Saviour
Jesus
,
and
shew
you
,
as
Leo
saith
,
how
that
non
fas
est
locum
esse
tristitiae
ubi
natalis
est
vitae
;
at
the
comming
and
birth
of
life
,
there
ought
to
be
no
mourning
,
as
in
the
dayes
of
death
no
man
being
secluded
,
excluded
from
the
partaking
of
the
publike
joy
of
this
time
:
but
that
the
righteous
ought
to
rejoyce
,
quia
appropinquat
ad
palmam
;
because
he
drawes
neere
to
the
reward
of
his
well
doing
,
and
the
sinner
may
rejoyce
,
quia
invitatur
ad
veniam
;
because
he
is
offered
a
pardon
for
his
ill
doing
:
but
I
forbeare
to
proceed
any
farther
in
this
way
,
because
it
belongs
rather
to
the
Preacher
than
the
Catechist
thus
to
handle
it
;
onely
before
I
end
this
point
,
I
am
bold
to
invocate
this
our
sweet
Saviour
,
that
propter
semetipsum
erit
nobis
Jesus
,
even
for
his
owne
names
sake
he
will
be
pleased
to
save
us
from
our
sins
,
by
granting
us
so
much
faith
and
trust
in
him
,
that
wee
may
rely
wholly
upon
him
,
and
none
but
him
,
for
the
salvation
of
our
poore
and
sinfull
soules
;
for
if
we
should
misse
of
him
,
our
blessed
Saviour
and
Redeemer
,
it
were
better
for
us
a
thousand
wayes
that
wee
were
dogs
or
toads
,
than
men
,
for
death
to
them
is
the
end
of
all
their
woe
,
but
the
death
of
a
man
without
a
Saviour
,
is
but
the
beginning
of
all
his
misery
and
unhappinesse
,
to
endure
for
ever
and
ever
;
and
therefore
let
us
still
be
sure
to
beleeve
in
Jesus
.
And
in
Iesus
Christ
:
Where
yee
see
that
our
Saviour
,
our
Deliverer
,
our
Mediator
and
Messias
,
is
not
knowne
altogether
by
the
name
of
Jesus
,
but
sometimes
also
by
the
name
of
Christ
:
and
therefore
Saint
Matthew
stiles
his
Booke
,
The
Booke
of
the
Generation
of
JESUS
CHRIST
,
Matth.
1.1
.
And
S.
Paul
saith
,
that
Jesus
Christ
is
come
into
the
world
to
save
sinners
,
1
Tim.
1.15
.
And
the
Apostles
here
teach
us
to
say
,
I
beleeve
in
Iesus
Christ
:
So
that
Jesus
may
be
said
to
be
his
proper
name
,
and
Christ
his
Nomen
appellativum
,
or
Sir-name
,
as
Tertullian
speakes
;
or
Jesus
his
name
of
Nature
,
and
Christ
of
person
,
place
or
dignity
,
as
other
Divines
:
for
as
I
have
shewne
before
,
as
his
name
Jesus
signifies
to
save
and
deliver
,
intimating
his
nature
;
so
his
name
Christ
,
signifies
Messias
,
or
Anointed
,
intimating
his
Office
,
which
is
to
be
anointed
with
the
oyle
of
gladnesse
above
his
Fellowes
,
as
the
Psalmist
speaketh
.
And
therefore
Andrew
said
unto
his
brother
Simon
concerning
him
;
we
have
found
the
Messias
,
which
is
by
interpretation
the
Christ
,
that
is
,
the
Anointed
one
,
Ioh.
1.41
.
And
the
woman
of
Samaria
said
,
I
know
well
that
Messias
shall
come
,
which
is
called
Christ
,
Ioh.
4.25
.
Now
the
reason
of
this
name
is
,
because
as
the
three
great
Officers
of
the
world
in
former
times
,
viz.
King
,
Priest
,
and
Prophet
,
were
wont
to
be
made
by
anointing
;
so
hee
being
to
beare
these
three
parts
in
his
owne
person
,
for
the
benefit
of
his
Church
and
chosen
,
was
likewise
to
be
anointed
by
the
Holy
Ghost
,
and
indeed
to
be
called
,
o
Christos
,
the
anointed
,
as
by
way
of
excellencie
above
all
that
were
anointed
before
him
,
or
should
be
ever
after
him
.
Now
if
you
desire
proofes
that
these
three
Officers
were
consecrated
and
m●de
by
anointing
,
attend
to
that
which
followes
:
First
,
Kings
were
s●
m●de
,
for
so
said
God
to
Samuel
,
when
he
had
chosen
David
to
be
King
,
Ari●e
,
anoint
him
,
for
this
is
he
,
1
Sam.
16.12
.
And
so
Salomon
,
concerning
whom
,
his
Father
David
said
,
Let
Zadock
the
Priest
,
and
Nathan
the
Prophet
,
anoint
him
their
King
over
Israel
,
and
blow
yee
the
trumpet
,
and
say
,
God
save
King
Salomon
,
1
King
.
1.34
.
And
indeed
the
first
King
of
all
that
Nation
Saul
himselfe
was
so
ordained
,
as
it
is
said
,
That
Samuel
tooke
a
violl
of
oyle
and
powred
it
upon
his
head
,
and
kissed
him
and
said
,
is
it
not
because
the
Lord
hath
anointed
thee
to
be
captaine
over
his
inheritance
?
1
Sam.
10.1
.
Thus
much
for
Kings
.
Secondly
,
Priests
were
also
so
made
,
for
God
commanded
Moses
to
consecrate
Aaron
to
that
Office
,
saying
,
Thou
shalt
take
the
anointing
oyle
,
and
powre
it
upon
his
head
,
and
anoint
him
,
Exod.
29.7
.
And
in
the
third
Chapter
about
the
23.
verse
,
it
is
shewed
how
that
anointing
oyle
should
be
made
too
,
even
of
principall
and
costly
spices
,
as
is
there
to
be
scene
:
And
therefore
David
cals
it
the
precious
oyntment
upon
the
head
,
that
ran
downe
upon
the
beard
,
even
Aarons
beard
,
and
went
downe
to
the
skirts
of
his
clothing
,
Psal.
133.2
.
Thirdly
,
Prophets
likewise
,
and
Elisha
the
son
of
Shaphat
shalt
thou
anoint
to
be
a
Prophet
in
thy
roome
,
1
Reg.
19.16
.
And
therefore
saith
David
,
Touch
not
mine
anointed
,
and
doe
my
Prophets
no
harme
,
Psal.
105.15
.
So
that
our
Lord
and
Saviour
Jesus
Christ
being
to
become
all
these
unto
us
,
and
that
after
a
more
excellent
manner
hee
is
called
the
Christ
,
or
anointed
,
as
I
said
before
;
For
God
,
even
his
owne
God
hath
anointed
him
with
the
oyle
of
gladnesse
above
his
fellowes
,
saith
David
,
Psal.
45.7
.
yea
,
even
above
them
,
for
their
offices
lasted
only
during
the
time
of
this
life
,
and
in
some
of
them
not
so
long
,
but
Christ
is
anointed
to
be
an
everlasting
King
,
Priest
and
Prophet
over
his
Church
,
even
for
ever
and
ever
.
A
King
first
to
protect
us
,
so
saith
David
,
I
have
set
my
King
upon
my
holy
hill
of
Sion
,
Psal.
2.6
.
for
the
Lord
shall
give
him
the
Throne
of
his
Father
David
,
and
hee
shall
reigne
over
the
house
of
Iacob
for
ever
,
and
of
his
Kingdome
there
shall
be
no
end
,
Luke
1.32
,
33.
For
all
power
is
given
unto
mee
both
in
heaven
and
in
earth
,
saith
he
himselfe
,
Mat.
28.18
.
Secondly
,
a
Priest
,
to
offer
up
even
himselfe
a
sacrifice
upon
the
Crosse
for
our
sins
;
as
in
the
Psalme
,
The
Lord
hath
sworne
and
will
not
repent
,
Thou
art
a
Priest
for
ever
after
the
order
of
Melchisedecke
,
Psal.
110.4
.
yea
,
because
he
continueth
for
ever
,
he
hath
an
unchangeable
Priesthood
,
Heb.
7.24
.
who
needeth
not
daily
,
as
those
high
Priests
,
to
offer
up
sacrifice
for
his
owne
sins
first
,
and
then
for
the
people
,
for
this
hee
did
once
when
he
offered
up
himselfe
,
as
there
followes
verse
27.
see
also
the
ninth
Chapter
of
the
same
Booke
,
to
the
same
purpose
,
vers.
24
,
25.
&c.
And
thirdly
,
a
Prophet
,
to
teach
and
instruct
us
in
the
way
of
godlinesse
and
salvation
,
for
of
him
was
it
said
,
I
will
raise
them
up
a
Prophet
among
their
brethren
like
unto
thee
,
and
I
will
put
my
words
into
his
mouth
,
and
unto
him
shall
they
hearken
,
Deut.
18.15
,
18.
Yea
,
the
Spirit
of
the
Lord
is
upon
mee
,
saith
the
Prophet
Esay
of
him
,
because
he
hath
anointed
me
to
preach
good
tidings
to
the
meek
,
to
bind
up
the
broken
hearted
,
Esay
61.1
.
And
therefore
it
is
likewise
said
of
him
,
This
is
my
beloved
Son
in
whom
I
am
well
pleased
,
heare
yee
him
,
Matth.
17.5
.
And
therefore
seeing
he
is
thus
anointed
to
become
all
these
things
unto
us
,
let
us
faithfully
beleeve
and
put
our
trust
in
him
,
in
this
anointed
one
,
and
we
also
in
an
inlarged
sense
shall
be
made
with
him
,
and
by
him
,
spirituall
Kings
,
Priests
and
Prophets
our selves
,
for
he
being
Prince
of
the
Kings
of
the
earth
,
and
loving
us
,
and
washing
us
from
our
sins
in
his
bloud
,
hath
made
us
also
Kings
and
Priests
unto
God
his
Father
,
Revel.
1.5
,
6
,
verses
.
First
,
Kings
to
beare
rule
over
our
owne
hearts
,
and
to
master
our
owne
rebellious
thoughts
,
wils
,
and
affections
,
that
so
sin
may
not
reigne
in
our
mortall
bodies
,
nor
we
obey
it
in
the
lusts
thereof
,
as
Saint
Paul
speaketh
,
Rom.
6.12
.
but
as
kings
and
conquerours
may
fight
a
good
fight
,
and
overcome
the
corruptions
of
our
owne
hearts
,
that
without
resistance
will
in
the
end
destroy
our
soules
.
Secondly
,
Priests
to
offer
up
to
God
many
spirituall
sacrifices
:
As
first
of
Prayer
,
for
so
saith
David
,
Let
my
prayer
be
directed
in
thy
sight
as
incense
,
and
the
lifting
up
of
mine
hands
as
an
evening
sacrifice
,
Psal.
141.2
.
Secondly
,
of
thanksgiving
,
as
the
Apostle
,
Let
us
therefore
by
him
offer
the
sacrifice
of
praise
alwayes
to
God
,
that
is
,
the
fruit
of
the
lips
,
Hebr.
13.15
.
Thirdly
,
of
Almes
,
which
is
an
acceptable
sacrifice
,
and
pleasing
unto
God
;
as
the
same
Apostle
affirmeth
in
the
very
next
verse
,
viz.
16.
And
therefore
S.
Paul
else-where
calleth
an
offering
and
contribution
of
the
Saints
,
an
odour
that
smelleth
sweet
,
and
a
pleasant
and
acceptable
sacrifice
unto
God
also
,
Phil.
4.18
.
Fourthly
,
of
broken
and
contrite
hearts
and
soules
unto
the
Lord
,
which
,
as
David
saith
,
are
sacrifices
unto
God
,
such
as
he
will
not
despise
,
Psal.
51.17
.
And
lastly
,
to
offer
up
our
whole
soules
and
bodies
to
the
service
of
God
,
as
S.
Paul
exhorteth
,
saying
,
I
beseech
you
therefore
brethren
by
the
mercies
of
God
,
that
you
give
up
your
bodies
a
living
sacrifice
holy
and
acceptable
unto
God
,
which
is
your
reasonable
serving
of
God
,
Rom.
12.1
.
And
after
we
have
thus
beene
Priests
in
offering
up
all
these
pleasing
and
acceptable
sacrifices
unto
God
;
we
shall
in
the
last
place
become
Prophets
also
in
applying
that
knowledge
wee
have
to
the
benefit
and
good
of
others
,
as
S.
Peter
was
commanded
,
when
hee
was
converted
himselfe
to
strengthen
his
brethren
,
Luk.
22.32
.
And
therefore
seeing
wee
have
all
these
great
and
speciall
benefits
and
blessings
by
this
anoynted
one
Christ
Jesus
,
let
us
comfort
our selves
,
and
rejoyce
in
this
name
too
;
accounting
it
the
greatest
honour
unto
us
,
that
could
befall
us
,
to
be
called
and
stiled
Christians
according
to
it
,
for
what
is
that
else
but
anoynted
ones
,
that
is
,
men
set
apart
and
consecrated
to
these
high
and
honourable
offices
in
the
Church
of
God
before
expressed
.
And
therefore
let
us
be
sure
to
carrie
our selves
in
our
lives
and
conversations
answerable
to
this
name
by
our
carefull
performance
of
the
former
duties
,
lest
otherwise
it
be
said
of
us
as
of
the
Church
of
Sardis
;
Thou
hast
a
name
that
thou
livest
,
but
thou
art
dead
,
Revel.
3.1
.
But
if
wee
walke
worthy
of
this
name
,
which
we
have
taken
upon
us
,
why
then
we
have
great
cause
to
comfort
our selves
and
rejoyce
in
it
,
as
Theodosius
the
Emperour
did
,
who
thanked
God
more
for
that
hee
was
a
Christian
,
than
f●r
that
hee
was
an
Emperour
;
because
(
as
he
said
)
the
glorie
which
he
had
by
the
one
would
vanish
,
but
the
benefits
he
enjoyed
by
the
other
,
hee
knew
would
continue
for
ever
:
and
this
sufficeth
for
the
two
names
,
as
they
are
distinguished
,
first
Jesus
,
then
Christ
.
One
observation
more
from
them
,
as
they
are
conjoyned
,
and
then
I
have
done
,
and
that
shall
be
this
,
that
Jesus
is
an
Hebrew
,
and
Christ
a
Greeke
name
,
which
may
intimate
unto
vs
,
that
hee
came
into
the
world
,
as
well
to
be
a
light
unto
the
Gentiles
,
as
to
be
the
glorie
of
his
people
Israel
,
as
old
Simeon
prophesied
of
him
in
his
Nunc
dimittis
,
Luk.
2.32
.
The
Greeke
name
Christ
belonging
to
the
Gentiles
,
and
the
Hebrew
name
Jesus
to
the
Jewes
:
so
that
now
all
nations
may
challenge
an
interest
in
the
worlds
Messias
,
none
excluded
,
none
exempted
:
for
the
whole
world
of
people
were
anciently
divided
,
but
into
these
two
names
and
nations
,
of
Jewes
and
Gentiles
.
They
only
being
termed
Jewes
,
which
were
of
the
seed
of
Abraham
;
and
all
nations
else
,
that
derived
not
their
pedigree
from
this
line
,
were
called
and
accounted
by
a
more
generall
name
,
Gentiles
;
as
might
be
plentifully
proved
out
of
many
passages
of
the
holy
Scriptures
,
if
it
were
a
thing
to
be
doubted
or
questioned
.
Now
then
(
I
say
)
in
that
the
Messias
being
borne
of
Jewish
parents
and
kindred
,
according
to
the
flesh
,
had
yet
a
Gentile
name
conferred
and
bestowed
upon
him
,
it
shewes
plainly
(
his
verie
names
significantly
speaking
so
much
)
that
hee
is
come
to
be
a
Saviour
and
Redeemer
unto
all
nations
,
even
to
the
one
as
well
as
to
the
other
,
to
the
Gentile
as
well
as
to
the
Jew
,
bringing
salvation
with
him
unto
all
men
,
as
S.
Paul
speaketh
,
Tit.
2.11
.
which
was
verie
happie
and
welcome
newes
brought
into
the
world
at
the
incarnation
and
birth
of
Christ
:
for
before
this
time
,
the
golden
scepter
of
grace
was
not
stretched
forth
to
all
nations
,
nor
to
all
countries
,
nor
the
Chancerie
Court
of
mercie
holden
generally
in
all
the
world
,
but
in
a
corner
as
it
were
,
and
in
one
family
or
kindred
of
the
Jewes
alone
,
till
the
fulnesse
of
time
came
,
in
which
this
Jesus
Christ
was
conceived
of
the
Holy
Ghost
,
and
borne
of
the
Virgine
Marie
:
for
from
the
calling
of
Abraham
out
of
Urre
of
the
Caldees
,
it
was
onely
in
that
one
family
,
increasing
sometimes
in
Canaan
,
sometimes
in
Aegypt
,
sometimes
in
the
wildernesse
travelling
;
and
last
of
all
,
in
Canaan
againe
settled
,
where
it
grew
till
it
had
filled
indeed
that
whole
land
:
but
yet
still
it
was
confined
within
that
nation
and
people
of
the
Jewes
,
and
within
that
little
Kingdome
of
Canaan
(
which
was
scarce
an
handfull
in
respect
of
the
whole
world
)
whose
Metropolitan
Citie
was
Jerusalem
,
the
glorie
and
joy
for
the
time
of
the
whole
earth
;
for
there
it
pleased
the
great
King
of
heaven
and
earth
to
reside
onely
,
and
to
keep
his
Court
:
therefore
is
Jerusalem
called
the
Citie
of
the
great
King
,
so
that
in
Jewrie
onely
is
God
truly
knowne
and
worshipped
;
at
Salem
was
his
Tabernacle
,
and
his
dwelling
at
Sion
,
the
place
which
he
had
chosen
to
put
his
name
there
;
during
all
which
time
the
Gentiles
,
that
is
,
all
nations
,
except
the
foresaid
Jewes
or
Israelites
,
were
not
in
any
generall
account
the
people
of
God
,
but
were
parted
from
them
with
a
wall
of
separation
,
strangers
&
aliens
from
the
Common-wealth
of
Israel
,
and
Covenants
of
Grace
made
with
Abraham
onely
and
his
seed
,
suffered
to
live
in
the
sinfull
state
of
their
inbred
corruptions
,
to
walke
in
the
blindnesse
of
their
darkened
understandings
,
without
the
knowledge
of
his
Law
,
without
all
saving
knowledge
of
himselfe
,
without
Christ
the
ground
of
hope
,
out
of
the
Church
the
place
of
hope
,
without
the
Covenant
the
reason
also
of
all
our
hope
and
beleeving
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
hoc
mundo
,
without
God
in
this
present
world
,
barbarous
and
bruitish
,
both
in
their
minds
and
manners
,
as
the
Apostle
drawes
their
character
,
Ephes.
2.12
.
But
Beloved
,
there
was
a
fulnesse
of
time
set
in
the
determined
counsell
of
God
,
when
this
partition-wall
should
be
broken
downe
,
and
they
should
againe
become
utraque
unum
,
both
Nations
should
be
made
one
,
and
the
despised
Gentiles
,
as
well
as
the
Jewes
,
be
received
into
grace
and
mercie
by
a
new
Covenant
:
For
I
will
call
them
my
people
which
were
not
my
people
,
and
her
beloved
which
was
not
beloved
,
saith
God
by
his
Prophet
,
Hos.
2.23
.
Yea
,
the
people
that
walked
in
darknesse
have
seene
a
great
light
;
they
that
dwell
in
the
land
of
the
shadow
of
death
,
upon
them
hath
the
light
shined
,
saith
another
Prophet
,
viz.
Esay
9.2
.
and
to
shew
what
light
hee
meanes
,
he
subjoynes
within
a
few
verses
after
,
To
us
a
child
is
borne
,
to
us
a
Sonne
is
given
,
&c.
vers.
6.
So
that
this
was
from
everlasting
decreed
,
that
as
God
divided
all
Nations
out
of
one
root
,
the
first
Adam
,
so
to
gather
them
againe
under
one
head
,
Christ
the
second
Adam
:
that
as
by
that
one
man
came
death
over
all
,
by
a
naturall
propagation
;
so
by
this
one
,
life
and
righteousnesse
might
abound
to
all
by
a
spirituall
regeneration
.
And
the
accomplishment
of
this
decree
is
now
in
these
dayes
and
times
of
the
Gospell
,
wherein
our
Jesus
Christ
hath
beene
conceived
of
the
Holy
Ghost
,
and
borne
of
the
Virgin
Marie
:
for
now
(
as
the
former
Prophet
Esay
foretold
)
may
the
Gentiles
flock
and
gather
unto
God
from
all
Coasts
and
Nations
be
they
never
so
barbarous
,
never
so
savage
,
the
flocks
of
Kedar
,
the
Rams
of
Nebayoth
,
the
Iles
and
ships
of
the
Ocean
,
shall
bring
their
sonnes
and
daughters
from
farre
,
and
they
shall
come
night
and
day
,
thick
as
a
cloud
,
and
as
Pigeons
about
their
windowes
,
Esay
60.
For
behold
now
the
holy
Citie
,
new
Jerusalem
is
come
downe
out
of
Heaven
,
and
the
Tabernacle
of
God
is
with
men
(
men
in
generall
)
and
he
will
dwell
with
them
,
Revel.
21.2
,
3.
and
heaven
is
after
a
sort
on
earth
,
by
the
presence
of
God
in
his
Church
in
the
ministerie
of
the
Gospell
.
And
this
Citie
of
God
is
built
fouresquare
,
where
the
great
King
keepeth
his
Court
of
grace
with
open
gates
night
and
day
,
towards
the
foure
coasts
&
corners
of
the
world
,
holding
forth
the
golden
scepter
daily
,
to
invite
all
that
will
come
,
&
welcome
all
that
doe
come
,
of
all
kindreds
,
of
all
nations
whatsoever
:
Which
latitude
and
extent
of
Christs
saving
grace
,
as
it
was
well
and
wittily
observed
by
S.
Cyprian
,
to
be
implyed
in
his
name
of
the
second
Adam
;
the
Greeke
letters
whereof
doe
severally
signifie
all
the
quarters
of
the
earth
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
East
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
West
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
North
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
South
:
so
likewise
may
it
be
raised
,
and
that
not
unfittingly
,
neither
from
his
two
usuall
and
ordinarie
names
here
spoken
of
in
the
Creed
,
Iesus
Christ
:
Iesus
speaking
him
a
Saviour
to
the
Jewes
,
and
Christ
Anoynted
also
for
the
Gentiles
.
Well
then
,
to
draw
towards
an
end
of
this
point
,
let
us
now
behold
how
true
it
is
(
yea
and
ever
was
,
but
yet
now
it
appeareth
more
than
ever
)
that
there
is
no
respect
of
persons
with
God
,
but
in
everie
nation
they
that
feare
him
,
and
worke
righteousnesse
,
are
accepted
with
him
,
as
S.
Peter
said
,
Acts
10.34
,
35.
for
in
Jesus
Christ
,
neither
circumcision
,
nor
uncircumcision
availeth
any
thing
,
but
a
new
creature
:
Tros
Ticiusque
mihi
nullo
discrimine
agetur
:
saith
the
Poet.
Neither
Jew
nor
Grecian
,
bond
nor
free
,
male
nor
female
,
Barbarian
nor
Scythian
,
but
they
are
all
one
in
Christ
Jesus
,
as
S.
Paul
saith
,
Gal.
3.28
.
As
the
river
Nilus
,
running
but
within
his
owne
seven
channels
,
moystens
but
his
owne
banks
,
and
the
things
that
grow
thereon
;
but
overflowing
the
countrey
at
certaine
seasons
,
makes
the
whole
land
of
Aegypt
fruitfull
as
the
garden
of
God
:
so
the
flouds
of
grace
once
flowing
,
especially
within
the
land
of
Canaan
,
made
that
onely
the
fruitfull
land
flowing
with
milke
and
honey
,
as
the
Scripture
speaketh
of
it
.
But
as
God
once
in
severe
judgement
and
truth
,
opened
the
windowes
of
Heaven
,
and
rained
downe
a
floud
,
that
drowned
and
destroyed
the
whole
world
,
except
eight
persons
,
Noah
and
his
family
:
so
in
this
last
age
,
wherein
the
everlasting
Gospell
is
sent
to
all
nations
,
God
hath
in
mercie
and
truth
opened
the
windowes
of
Heaven
,
once
more
to
raine
downe
that
showre
of
grace
,
that
shall
save
all
the
world
,
except
such
as
have
built
themselves
a
Babel
,
and
enclosed
themselves
wilfully
within
the
wals
of
their
owne
works
,
that
these
waters
of
grace
may
not
come
at
them
;
for
surely
there
is
salvation
neare
all
them
that
feare
him
(
saith
the
Scripture
)
that
salvation
may
dwell
in
our
land
,
yea
,
in
all
lands
that
this
wide
world
containes
.
Was
there
ever
then
such
a
golden
age
and
world
,
as
the
Poets
conceited
and
described
;
Flumina
jam
lactis
,
jam
flumina
Nectaris
ibant
,
Flavaque
de
viridi
stillabant
ilice
mella
.
When
as
flouds
of
milke
and
Nectar
flowed
in
everie
street
,
in
everie
channell
.
Why
surely
such
have
beene
the
poeticall
fictions
and
conceits
,
whereas
we
have
Propheticall
truths
,
fore-speaking
far
greater
happinesse
under
the
Gospell
of
God
,
and
the
Kingdome
of
Christ
,
when
Christ
himselfe
shall
be
the
Shepherd
of
his
people
,
to
lead
them
in
the
paths
of
righteousnesse
,
that
he
may
make
them
rest
in
the
fresh
pastures
by
the
still
waters
,
Psal.
23.1
,
2.
Yea
,
when
with
joy
all
nations
shall
draw
water
out
of
the
wels
of
salvation
,
as
Esay
12.3
.
And
therefore
for
use
and
conclusion
,
Be
joyfull
in
the
Lord
all
yee
lands
,
serve
him
with
gladnesse
,
and
come
before
his
presence
with
a
song
,
Psal.
100.1
.
For
now
we
that
were
no
better
than
dogs
before
,
may
at
the
last
feed
on
the
crums
that
fall
from
our
Masters
table
,
and
we
that
have
beene
ruled
but
with
an
iron
rod
in
the
time
of
the
Law
,
able
to
breake
all
the
kingdomes
of
the
earth
to
powder
,
have
now
the
golden
scepter
of
grace
stretched
out
over
us
,
to
guide
us
thorow
the
paths
of
righteousnesse
in
this
world
,
unto
the
land
of
everlasting
happinesse
in
the
world
to
come
.
And
therefore
let
us
praise
the
Lord
all
wee
Heathens
,
and
sing
unto
him
all
we
nations
,
because
Jesus
Christ
,
that
is
,
the
Anoynted
Saviour
as
well
to
us
Gentiles
,
as
to
the
Jewes
,
is
conceived
by
the
Holy
Ghost
,
and
borne
of
the
Virgin
Marie
:
and
this
sufficeth
for
his
two
names
Iesus
Christ
.
It
followeth
:
His
onely
Sonne
our
Lord
.
Where
you
see
,
that
everie
good
Christian
professes
to
beleeve
,
how
that
Jesus
Christ
is
first
the
Sonne
of
God
:
secondly
,
his
onely
Son
:
and
thirdly
,
our
Lord
:
of
these
in
order
.
And
first
of
the
first
,
his
Sonne
.
First
,
he
is
the
Sonne
of
God
,
which
when
you
heare
,
Beloved
,
you
must
take
heed
that
you
doe
not
understand
it
onely
as
he
was
man
,
conceived
by
the
Holy
Ghost
,
and
borne
of
the
Virgin
Marie
;
as
followes
afterward
to
be
handled
in
the
description
of
his
manhood
,
when
we
shall
come
to
those
articles
;
for
so
he
is
usually
stiled
the
Sonne
of
man
,
as
well
as
of
God
,
but
here
he
is
to
be
beleeved
the
Sonne
of
God
from
the
beginning
,
before
ever
he
became
man
,
or
ever
man
was
,
or
indeed
before
the
world
was
.
A
Sonne
,
Qui
non
in
temporibus
esse
coepit
,
sed
ante
saecula
sempiternus
,
incomprehensibiliter
à
patre
genitus
:
as
Cyril
speakes
:
Which
had
not
his
beginning
in
transitorie
and
fleeting
time
,
but
was
begotten
by
his
Father
before
all
worlds
,
as
it
is
in
the
Nicene
Creed
;
God
of
God
,
light
of
light
,
verie
God
of
verie
God
,
begotten
,
not
made
,
being
of
one
substance
with
the
Father
,
by
whom
all
things
were
made
,
as
there
followes
:
so
that
as
the
Father
is
eternall
,
so
is
the
Sonne
eternall
too
,
as
saith
Athanasius
in
his
Creed
.
Now
if
any
should
be
inquisitive
to
know
,
Quomodo
aeternus
aeternum
,
as
S.
Augustine
speakes
,
how
one
eternall
should
beget
another
,
seeing
according
to
our
naturall
reason
,
that
which
begets
is
before
that
which
is
begotten
;
I
might
answer
,
as
in
my
former
Catechisme
about
the
name
of
Father
,
Generationem
ejus
quis
enarrabit
?
Who
shall
declare
his
generation
?
Esay
53.8
.
seeing
the
Angels
thereof
are
ignorant
,
and
it
is
unknowne
to
the
Prophets
,
and
therefore
,
Non
à
nobis
discutiendum
,
sed
credendum
,
as
S.
Augustine
:
It
is
rather
to
be
beleeved
,
than
disputed
or
inquired
into
too
farre
:
but
yet
because
the
Lord
hath
given
us
many
earthly
comparisons
,
both
in
his
word
and
works
,
by
which
wee
may
make
some
resemblances
,
and
attaine
unto
some
glimpse
of
knowledge
in
those
things
that
are
heavenly
:
therefore
with
the
same
Father
wee
will
expresse
it
,
as
plainly
as
we
can
to
your
apprehension
and
conceit
,
entreating
you
with
him
,
that
if
there
be
any
thing
that
you
cannot
thorowly
and
plainly
understand
,
that
yet
you
would
beleeve
,
considering
,
as
the
Prophet
saith
,
That
untill
you
beleeve
you
cannot
understand
,
as
S.
Augustine
reads
it
,
Esay
7.9
.
Intellectus
enim
est
merces
fidei
,
as
he
further
saith
,
Understanding
is
the
reward
of
faith
:
and
therefore
seeke
not
to
understand
,
that
thou
mayest
beleeve
;
but
beleeve
first
,
that
thou
mayest
understand
afterward
.
Nay
,
thou
shalt
understand
,
if
thou
firmly
beleevest
,
if
not
in
this
life
,
yet
in
that
which
is
to
come
,
when
thou
shalt
see
face
to
face
,
and
know
as
thou
art
knowne
.
Well
then
,
Quomodo
aeternus
aeternum
?
sayest
thou
,
How
doth
one
eternall
beget
another
?
S.
Augustine
shall
answer
for
mee
,
Quomodo
flamma
temporalis
generat
lucem
temporalem
:
Even
as
a
temporall
flame
or
fire
doth
beget
a
temporall
light
,
where
the
begotten
light
is
coequall
in
time
to
the
begetting
flame
,
neither
being
before
nor
after
other
:
so
that
where
there
is
a
flame
,
you
may
be
bold
to
say
there
is
light
,
and
where
you
see
such
a
light
,
there
you
may
be
sure
is
also
a
flame
or
fire
:
so
that
,
Ex
quó
incipit
flamma
,
ex
illo
incipit
lux
:
Looke
where
the
flame
begins
,
then
also
the
light
even
at
that
verie
instant
of
time
.
And
therefore
as
S.
Augustine
goes
on
,
Da
mihi
flammam
sine
luce
,
&
do
tibi
Deum
Patrem
sine
Filio
:
Shew
mee
a
flame
without
light
,
and
I
will
beleeve
that
God
the
Father
may
have
a
time
to
be
without
a
Sonne
,
but
not
else
;
but
as
the
light
from
its
verie
first
beginning
begets
shining
,
so
God
the
Father
from
all
eternitie
hath
begot
this
Son
,
which
in
some
places
of
the
holy
Scripture
is
called
the
Word
of
God
:
In
the
beginning
was
the
Word
,
and
the
Word
was
God
,
&c.
Joh.
1.1
.
In
other
places
,
Sapientia
Patris
,
The
wisdome
of
the
Father
,
as
Luk.
11.49
.
Sometimes
Virtus
&
potentia
Dei
,
The
vertue
and
power
of
the
Lord
:
other
times
,
Brachium
&
fortitudo
Domini
,
The
arme
and
strength
of
the
Lord
:
and
the
like
.
All
which
shew
him
to
have
his
verie
essence
and
being
with
and
from
God
,
from
the
verie
beginning
of
eternitie
,
even
before
all
times
,
in
this
onely
to
be
distinguished
from
the
Father
,
that
the
Father
is
of
none
,
whereas
the
Sonne
is
of
the
Father
,
and
the
Holy
Ghost
is
from
them
both
,
being
but
one
God
,
howsoever
three
persons
:
so
that
as
learned
Mr.
Hooker
saith
;
The
substance
of
God
,
with
this
propertie
to
be
of
none
,
doth
make
the
person
of
the
Father
,
the
verie
selfe-same
substance
in
number
,
with
this
propertie
to
be
of
the
Father
,
maketh
the
person
of
the
Sonne
;
the
same
substance
having
added
unto
it
the
propertie
of
proceeding
from
the
other
two
,
maketh
the
person
of
the
Holy
Ghost
:
so
that
howsoever
in
the
God-head
there
be
three
persons
,
yet
wee
acknowledge
but
one
God
;
for
the
Father
is
God
,
the
Sonne
God
,
and
the
Holy
Ghost
God
,
and
yet
not
three
Gods
but
one
God
,
as
Athanasius
in
his
Creed
:
and
therefore
this
one
God
,
howsoever
but
one
in
substance
and
essence
,
when
hee
was
to
make
man
,
seemes
to
distinguish
himselfe
into
persons
,
by
saying
within
himselfe
,
Let
us
make
man
in
our
image
,
according
to
our
likenesse
,
Gen.
1.26
.
in
which
words
,
and
those
immediately
going
before
,
Et
divinitatis
unitas
&
personarum
pluralitas
aperte
ostenditur
:
The
unitie
of
the
God-head
and
pluralitie
of
persons
is
plainly
and
evidently
shewne
:
For
whereas
the
next
words
before
are
,
And
God
saw
that
it
was
good
;
he
presently
added
,
saying
,
Let
us
make
man
,
&c.
which
adding
of
a
verb
of
the
plurall
number
to
a
noune
of
the
singular
number
,
shewes
plainly
as
well
a
pluralitie
of
persons
,
as
singularitie
of
essence
in
the
God-head
.
And
so
likewise
doe
the
two
nounes
of
the
singular
number
,
Image
,
and
Similitude
,
shew
evidently
,
Non
in
Deo
esse
plura
exemplaria
,
That
there
are
not
in
God
more
patternes
and
samples
to
be
resembled
than
one
,
according
to
the
image
and
similitude
whereof
man
was
made
;
but
adding
a
pronoune
of
the
plurall
number
to
these
nounes
of
the
singular
,
as
our
image
,
and
our
similitude
,
it
clearely
demonstrates
a
pluralitie
of
persons
,
as
well
as
the
other
did
but
one
God
;
for
if
there
were
but
one
person
,
as
the
heretique
Sabellius
would
inferre
,
he
had
not
said
our
image
,
but
mine
;
nor
our
likenesse
,
but
only
my
likenesse
.
The
same
likewise
,
viz.
the
pluralitie
of
persons
in
the
God-head
,
is
further
proved
in
another
place
of
the
same
booke
of
Genesis
,
and
that
is
chap.
19.
vers.
24.
where
it
is
said
,
Then
the
Lord
rained
upon
Sodome
and
Gomorrha
brimstone
and
fire
from
the
Lord
out
of
heaven
:
now
if
there
were
but
one
person
in
the
God-head
,
what
Lord
should
this
be
that
should
thus
raine
fire
and
brimstone
from
the
Lord
;
but
Lord
being
twice
named
,
it
doth
plainly
shew
the
Sonne
to
be
hee
that
rained
;
Quoniam
à
Patre
genitus
,
Because
he
is
begotten
of
his
Father
.
And
the
Father
to
be
him
from
whom
hee
rained
,
because
hee
is
not
à
Domino
sed
ingenitus
,
not
from
the
Lord
being
unbegotten
;
but
the
Lord
raining
from
the
Lord
,
must
needs
be
the
Sonne
from
the
Father
,
who
à
quo
habet
esse
ab
illo
habet
&
operari
;
looke
from
whom
hee
hath
his
essence
,
from
him
also
hee
hath
his
operation
;
and
therefore
it
is
said
,
that
by
him
were
all
things
made
,
Ioh.
1.3
.
And
yet
further
,
Ego
&
Paterunum
sumus
,
I
and
my
Father
are
one
,
saith
Christ
himselfe
,
Ioh.
10.30
.
And
againe
,
this
is
life
eternall
,
to
know
thee
to
be
the
onely
true
God
,
and
whom
thou
hast
sent
,
Jesus
Christ
,
Ioh.
17.3
.
both
which
places
shew
plainly
a
pluralitie
of
persons
,
though
but
one
God
.
But
you
will
say
,
that
howsoever
these
places
and
the
like
may
be
sufficient
to
prove
a
Dualitie
,
or
that
there
are
two
persons
in
the
God-head
,
as
Father
and
Sonne
,
yet
they
doe
not
prove
a
Trinitie
,
or
that
there
are
three
persons
in
the
same
,
as
we
are
farther
taught
to
beleeve
;
and
therefore
you
desire
proofe
of
this
also
,
for
the
better
strengthening
of
your
faith
in
that
point
,
which
I
am
content
to
yeeld
unto
,
though
it
were
more
proper
when
wee
shall
come
to
that
article
,
of
beleeving
in
the
third
person
of
this
blessed
Trinitie
,
that
is
,
the
Holy
Ghost
.
But
if
this
be
sufficiently
proved
,
now
that
labour
may
be
spared
,
then
hearken
therefore
for
you
farther
satisfaction
in
this
point
,
to
that
which
followes
:
when
Abraham
sate
in
his
tent
doore
in
the
plaine
of
Mamre
,
in
the
heat
of
the
day
,
it
is
said
,
that
the
Lord
appeared
unto
him
,
and
he
lift
up
his
eyes
and
looked
,
and
loe
three
men
stood
by
him
,
and
when
hee
saw
them
,
hee
ran
to
meet
them
from
the
rent
doore
,
and
bowed
himselfe
to
the
ground
,
and
he
said
;
Lord
,
if
I
have
now
found
favour
in
thy
sight
,
goe
not
I
pray
thee
from
thy
servant
,
Gen.
18.1
,
2
,
3.
Here
you
see
three
appeared
,
yet
Abraham
speakes
but
as
to
one
,
saying
,
Lord
,
and
thy
,
and
thee
,
all
in
the
singular
number
.
Yea
,
the
Text
it selfe
expresseth
these
three
to
be
but
one
Lord
,
saying
,
That
the
Lord
appeared
,
vers.
1.
and
yet
three
appeared
,
vers.
2.
Secondly
,
the
Prophet
David
saith
,
God
even
our
owne
God
shall
blesse
us
,
God
shall
blesse
us
,
and
all
the
ends
of
the
earth
shall
feare
him
,
Psal.
67.
ult.
where
hee
names
God
thrice
,
to
shew
a
Trinitie
of
persons
,
and
then
concludeth
with
,
All
shall
feare
him
,
expressing
these
three
persons
to
be
notwithstanding
but
one
God
.
Thirdly
,
the
Prophet
Esay
,
speaking
of
the
Seraphims
,
praising
the
Lord
sayes
,
they
did
it
after
this
manner
,
saying
,
Holy
,
holy
,
holy
is
the
Lord
God
of
hosts
,
the
whole
world
is
full
of
his
glorie
,
Esa.
6.3
.
where
by
crying
thrice
holy
,
they
demonstrate
a
Trinitie
of
persons
,
and
by
saying
Lord
God
,
and
his
glorie
,
in
the
singular
number
,
they
declare
also
the
Unitie
of
the
same
.
And
these
proofes
shall
serve
out
of
the
Old
Testament
:
in
the
new
likewise
we
finde
sundrie
to
the
same
purpose
,
and
we
will
begin
with
S.
Paul
first
,
who
saith
,
That
of
him
,
and
through
him
,
and
for
him
,
are
all
things
:
to
him
therefore
be
glorie
for
ever
,
Amen
,
Rom.
11.
ult.
where
having
named
him
thrice
,
hee
shewes
the
three
persons
;
and
adding
to
him
,
and
not
to
them
,
be
glorie
,
hee
likewise
manifestly
teaches
but
one
God
.
And
againe
,
hee
shewes
the
Trinitie
in
another
place
verie
plainly
,
though
not
the
Unitie
,
viz.
when
he
sayes
,
The
grace
of
our
Lord
Jesus
Christ
,
and
the
love
of
God
,
and
the
Communion
of
the
Holy
Ghost
be
with
you
all
,
2
Cor.
13.
ult.
where
the
three
persons
are
expressely
named
,
which
is
as
much
as
we
looke
for
at
this
time
,
having
plentifully
proved
the
Unitie
before
.
S.
Iohn
likewise
saith
,
There
are
three
that
beare
record
in
heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
and
these
three
are
one
,
1
Ioh.
5
7.
where
both
Trinitie
and
Unitie
are
apparently
expressed
:
as
also
in
the
Revelation
,
Holy
,
holy
,
holy
Lord
God
Almightie
,
which
was
,
and
which
is
,
and
which
is
to
come
,
Revel.
4.8
.
And
lastly
,
our
Saviour
himselfe
likewise
to
manifest
the
same
unto
his
Church
in
after
ages
,
commands
his
Apostles
,
at
his
last
farewel
from
them
on
earth
,
to
goe
unto
all
Nations
,
and
to
baptise
them
in
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
Holy
Ghost
,
Matth.
28.19
.
which
should
never
have
beene
done
,
if
these
three
Persons
had
not
beene
one
and
the
same
God
.
Now
then
to
finish
this
point
,
if
you
understand
these
things
,
give
praise
and
thankes
unto
God
that
hath
made
you
capable
of
such
high
and
hidden
mysteries
,
by
enabling
you
so
to
doe
,
if
you
doe
not
understand
,
yet
faithfully
beleeve
,
and
it
may
be
a
meanes
to
save
your
soules
:
And
in
particular
for
the
present
Article
in
hand
,
beleeve
the
confession
of
Saint
Peter
which
hee
made
unto
Christ
himselfe
,
demanding
of
his
Disciples
who
he
was
,
Simon
Peter
answered
for
all
the
rest
;
Thou
art
Christ
the
Son
of
the
living
God
,
Matth.
16.16
.
So
say
you
every
one
for
himselfe
,
I
beleeve
in
Jesus
Christ
the
Son
of
God
.
The
next
circumstance
is
,
that
he
is
unicus
,
his
onely
Son
;
And
in
Jesus
Christ
his
only
Son
:
So
that
he
is
to
be
beleeved
not
onely
to
be
his
Son
,
but
his
onely
Son
too
,
for
thus
the
holy
Scriptures
declare
him
,
and
therefore
it
is
our
parts
so
to
beleeve
him
.
As
first
,
where
it
is
said
,
The
Word
was
made
flesh
,
and
dwelt
amongst
us
,
and
we
saw
the
glory
thereof
,
as
the
glory
of
the
only
begotten
Son
of
the
Father
,
full
of
grace
and
truth
,
Ioh.
1.14
.
And
againe
,
No
man
hath
seene
God
at
any
time
,
the
only
begotten
Son
,
which
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
,
verse
the
tenth
of
the
same
Chapter
.
But
if
Christ
be
Gods
only
Son
,
how
then
are
we
also
called
his
sons
?
will
you
say
unto
me
,
yea
,
and
the
Angels
likewise
are
termed
his
children
,
Iob
1.6
.
To
which
I
answer
,
that
Christ
is
called
Gods
only
Son
,
because
he
alone
is
his
Son
by
nature
and
eternall
generation
,
and
none
but
he
;
whereas
the
Angels
are
his
sons
but
by
creation
,
as
indeed
are
all
the
creatures
of
the
world
besides
,
and
his
elect
and
chosen
children
by
a
more
speciall
grace
of
redemption
and
adoption
,
as
it
is
said
;
As
many
as
received
him
,
to
them
he
gave
power
to
be
the
sons
of
God
,
even
to
them
that
beleeve
in
his
Name
,
Ioh.
1.12
.
And
againe
,
When
the
fulnesse
of
time
was
come
,
God
sent
forth
his
Son
made
of
a
woman
,
and
made
under
the
Law
,
that
he
might
redeeme
them
which
are
under
the
Law
,
that
we
might
receive
the
adoption
of
sons
,
Gal.
4.4
,
5
verses
.
And
therefore
,
as
S.
Iohn
saith
,
Behold
,
what
love
the
Father
hath
shewed
on
us
,
that
we
should
be
called
the
sonnes
of
God
,
1
Ioh.
3.1
.
So
that
,
as
I
say
,
we
are
sons
indeed
by
grace
and
adoption
,
but
Christ
is
his
only
Son
by
nature
and
eternall
generation
,
as
I
said
before
,
and
none
but
he
.
And
therefore
unicus
dicitur
,
quia
nec
comparationem
recipit
cum
creaturis
,
nec
similitudinem
:
as
S.
Augustine
speaketh
;
He
is
called
Gods
only
Son
,
because
there
is
neither
comparison
nor
resemblance
betwixt
his
Son-ship
,
and
that
of
the
creatures
:
He
being
a
Son
of
Gods
owne
substance
;
for
ex
ore
altissimi
prodi●i
,
I
came
out
of
the
mouth
of
the
most
high
,
primogenitus
,
being
the
first
borne
of
all
creatures
,
as
Ecclus.
24.5
.
and
unigenitus
,
the
only
begotten
Sonne
of
God
,
as
before
out
of
Ioh.
1.18
.
A
Son
then
begotten
,
not
created
,
not
of
grace
,
but
nature
;
before
,
not
in
time
,
as
all
the
creatures
are
,
and
therefore
an
onely
Son
.
Hereupon
,
himselfe
taking
his
farewell
of
his
Disciples
,
Ioh.
20.
(
as
Mr.
Hum.
Sidenham
hath
well
observed
)
hee
shewes
them
this
intervallum
and
distance
betweene
his
generation
and
their
adoption
,
in
saying
,
I
goe
to
my
Father
,
and
your
Father
,
and
to
my
God
,
and
your
God
;
not
to
our
Father
,
but
to
mine
and
yours
.
This
separation
implies
a
diversitie
,
and
shewes
that
God
is
his
Father
indeed
,
but
our
Creator
;
and
therefore
he
addes
,
my
God
and
your
God
;
mine
,
by
a
privilege
of
nature
;
yours
,
of
grace
;
mine
out
of
the
wombe
(
as
it
were
)
of
everlastingnesse
,
yours
out
of
the
jawes
of
time
.
And
therefore
seeing
Christ
only
is
properly
and
truly
Gods
Son
,
and
none
but
he
,
it
may
serve
thus
farre
to
be
a
comfort
and
consolation
unto
us
,
yea
,
and
to
strengthen
our
trust
in
God
,
in
that
the
love
of
God
hath
beene
so
wonderfull
,
and
his
mercie
so
unspeakable
towards
us
,
as
that
he
hath
not
spared
his
owne
and
his
onely
Son
for
us
,
as
it
is
said
,
God
so
loved
the
world
,
that
hee
hath
given
his
onely
begotten
Son
,
that
whosoever
beleeveth
in
him
should
not
perish
,
but
have
everlasting
life
,
Ioh.
3.16
.
sufficit
pro
unico
.
The
third
and
last
circumstance
is
,
that
he
is
called
our
Lord
,
And
in
Jesus
Christ
his
only
Sonne
our
Lord
:
So
saith
S.
Paul
to
us
,
There
is
but
one
God
which
is
the
Father
,
of
whom
are
all
things
,
and
wee
in
him
,
and
one
Lord
Jesus
Christ
,
by
whom
are
all
things
,
and
wee
by
him
,
1
Cor.
8.6
.
And
therefore
he
saith
of
himselfe
to
his
Disciples
,
Yee
call
me
Master
and
Lord
,
and
yee
say
well
,
for
so
I
am
,
Ioh.
13.13
.
For
God
hath
made
him
both
Lord
and
Christ
:
this
Jesus
whom
yee
have
crucified
,
saith
S.
Peter
,
Act.
2.36
.
Now
this
is
as
S.
Augustine
saith
,
because
Spoliavit
antiquo
hostem
,
singulari
dominio
suo
asciscit
nos
;
He
having
vanquished
and
overcome
our
old
enemie
the
Devill
,
and
spoiled
him
of
all
principality
and
power
,
he
now
rules
and
reignes
over
us
himselfe
,
by
the
power
of
his
Word
and
holy
Spirit
,
guiding
and
directing
us
in
all
our
wayes
,
and
protecting
and
defending
us
in
all
our
dangers
,
so
that
our
spirituall
enemies
shall
no
more
be
able
to
prevaile
against
us
.
As
also
in
regard
of
our
redemption
,
because
he
hath
purchased
us
to
himselfe
,
being
before
captives
and
slaves
of
the
Devill
,
and
therefore
may
justly
challenge
a
lordship
and
dominion
over
us
.
And
this
may
serve
first
to
comfort
us
,
That
hee
being
our
Lord
,
and
we
abiding
under
his
protection
,
we
need
not
feare
what
any
enemie
,
whether
spirituall
or
temporall
,
whether
Devill
or
wicked
men
can
doe
unto
us
:
For
if
God
be
on
our
side
,
who
can
be
against
us
,
saith
Saint
Paul
,
Rom.
8.31
.
And
therefore
let
us
not
feare
them
which
can
kill
onely
the
body
,
but
rather
feare
him
which
is
able
to
destroy
both
body
and
soule
in
hell
;
as
it
is
said
,
Matth.
10.28
.
And
indeed
in
the
second
place
,
his
Lordship
over
us
ought
to
beget
a
feare
in
us
towards
his
holy
name
,
according
to
that
of
the
Prophet
,
If
I
be
a
Lord
,
where
is
my
feare
,
Malac.
1.6
.
For
howsoever
,
as
he
is
a
Saviour
,
hee
most
truly
deserves
our
love
,
yet
as
hee
is
Lord
both
of
heaven
and
earth
,
and
Judge
both
of
quicke
and
dead
,
he
as
justly
requires
our
feare
.
Now
both
these
titles
,
as
yee
see
,
are
here
ascribed
unto
him
,
and
given
him
even
in
this
one
Article
of
our
Creed
;
for
as
hee
is
in
this
last
clause
of
it
stiled
and
called
our
Lord
,
so
before
hee
was
called
Jesus
a
Saviour
:
here
Dominus
,
which
is
nomen
Majestatis
,
a
name
of
feare
and
Majestie
,
there
Jesus
which
is
nomen
benignitatis
&
amoris
,
a
name
of
benignitie
and
love
.
This
shewes
him
to
be
an
eternall
being
,
and
a
giver
of
being
to
all
his
creatures
:
That
that
hee
is
the
Authour
of
our
well
being
,
that
had
made
our selves
in
a
miserable
being
;
so
that
it
had
beene
better
for
us
never
to
be
,
than
to
be
in
such
a
miserable
estate
as
either
we
were
all
by
nature
,
or
they
all
shall
be
,
that
are
and
shall
be
without
this
Jesus
,
this
Saviour
:
uterque
hic
profitetur
&
Dominus
&
Salvator
;
he
is
here
professed
to
be
both
,
both
Lord
and
Saviour
;
ut
pro
potestate
qua
omni
suae
creaturae
dominatur
,
jure
metuendum
ostenderetur
,
pro
bonitate
vero
qua
misericorditèr
quosdam
salvat
,
dignum
dilectione
demonstraretur
;
as
S.
Augustine
speakes
,
i.
e.
that
in
regard
of
his
power
,
whereby
he
rules
over
all
his
creatures
,
it
might
be
shewne
that
hee
ought
worthily
to
be
feared
;
and
in
regard
of
his
goodnesse
,
whereby
hee
saves
some
,
he
might
be
demonstrated
to
be
worthy
likewise
of
all
love
;
but
as
one
saith
,
Many
are
willing
and
readie
to
embrace
Christ
as
Jesus
,
to
save
them
,
who
yet
like
not
to
have
him
urged
upon
them
as
their
Lord
to
governe
and
command
them
;
sufficit
pro
hoc
atrticulo
.
Which
was
conceived
by
the
Holy
Ghost
,
and
borne
of
the
Virgin
Mary
.
THese
two
circumstances
of
the
conception
and
birth
of
Christ
,
expresse
to
the
full
the
manner
how
he
tooke
our
humane
nature
upon
him
,
and
became
man
,
for
as
all
mankind
is
so
generated
and
brought
forth
into
the
world
,
first
by
conception
in
the
wombe
of
a
Mother
,
and
then
by
production
and
bringing
forth
from
thence
,
according
to
the
time
of
life
,
which
the
Lord
hath
appointed
by
his
wise
and
all-guiding
and
governing
providence
and
decree
;
so
he
being
to
take
our
true
and
perfect
humane
nature
and
shape
upon
him
,
that
therein
he
might
performe
all
that
righteousnesse
which
the
Law
of
God
doth
require
at
the
hands
of
mankinde
,
and
so
satisfie
the
rigour
of
the
Law
,
and
the
wrath
of
God
in
mans
person
,
for
mans
sins
,
according
to
that
first
promise
and
prophecie
of
him
:
The
seed
of
the
Woman
shall
breake
the
Serpents
head
,
Gen.
3.15
.
Therefore
it
was
requisite
,
that
after
the
manner
of
all
other
persons
and
people
whatsoever
,
he
should
be
propagated
and
produced
into
the
world
,
as
well
by
conception
as
by
birth
,
that
so
the
Enemie
of
mankinde
might
have
nothing
to
object
against
the
justice
of
God
,
as
if
true
and
perfect
man
had
not
truly
and
perfectly
fulfilled
the
whole
Law
,
and
so
quit
himselfe
from
the
danger
of
the
breach
of
that
first
Command
,
of
the
tree
of
knowledge
of
good
and
evill
,
thou
shalt
not
eat
,
for
in
the
day
that
thou
eatest
thereof
,
thou
shalt
die
the
death
,
or
surely
die
,
Gen.
2.17
.
Therefore
,
I
say
,
our
Saviour
Christ
being
to
become
a
perfect
man
,
it
behoved
him
in
all
things
(
sin
only
excepted
)
to
be
made
like
man
,
as
well
by
conception
,
as
by
birth
from
a
carnall
and
na●urall
Mother
,
in
regard
whereof
it
is
here
said
,
Hee
was
conceived
by
the
Holy
Ghost
,
and
borne
of
the
Virgin
Mary
.
First
,
of
his
conception
,
He
was
conceived
by
the
Holy
Ghost
,
for
so
the
Angell
Gabriel
told
Mary
his
Mother
,
when
she
doubted
and
demanded
,
saying
,
How
shall
this
thing
be
,
seeing
I
know
not
a
man
?
Luke
1.34
.
And
the
Angell
answered
in
the
next
verse
,
saying
,
The
Holy
Ghost
shall
come
upon
thee
,
and
the
power
of
the
highest
shall
overshadow
thee
:
therefore
also
that
holy
thing
which
shall
be
borne
of
thee
,
shall
be
called
the
Son
of
God
,
vers.
35.
And
in
S.
Matthewes
Gospell
it
is
said
,
Shee
was
found
to
be
with
Child
of
the
Holy
Ghost
,
and
that
which
is
conceived
in
her
,
is
of
the
Holy
Ghost
,
Matth.
1.18.20
.
That
is
,
saith
S.
Augustine
,
Cujus
conceptionis
solus
author
fuit
Spiritus
Sanctus
;
of
whose
conception
the
Holy
Ghost
only
was
the
Author
:
and
yet
not
so
the
Author
neither
,
Vt
caro
ista
formata
sit
citra
interventum
propriae
essentiae
Filii
Dei
,
as
Athanasius
speakes
;
as
if
the
flesh
were
formed
without
the
intervention
of
the
proper
essence
of
the
Son
of
God
.
Absit
,
ea
enim
est
mens
Pauli
Samosatensis
et
reliquorum
haereticorum
;
as
he
goes
on
:
Farre
be
it
from
us
so
to
imagine
,
this
being
the
minde
and
conceit
of
Paulus
Samosatensis
,
and
other
Heretikes
:
but
we
beleeve
and
speake
,
secundum
orthodoxorum
dogmatum
rectitudinem
,
according
to
the
rectitude
and
straightnesse
of
the
Catholike
Tenets
,
that
the
blessed
Virgin
was
filled
indeed
with
the
power
and
vertue
of
the
Holy
Ghost
,
Tum
ut
corpus
ejus
sanctificaretur
,
tum
ut
salutarem
illum
foetum
concipere
possit
;
as
well
for
the
sanctification
of
her
body
,
as
the
enabling
of
her
to
conceive
that
saving
and
life-bringing
fruit
in
her
wombe
,
and
so
at
the
last
after
these
fitting
preparations
the
divine
nature
of
the
Word
it selfe
,
that
is
,
the
second
person
in
the
sacred
Trinitie
descended
;
Et
ibi
suum
tabernaculum
eligens
in
ea
incarnationem
assumpsit
&
homo
factus
est
;
as
Athanasius
still
:
and
choosing
there
the
place
of
his
residence
for
a
time
,
assumed
his
incarnation
and
manhood
in
her
;
so
that
for
us
men
and
for
our
salvation
himselfe
came
downe
from
heaven
,
was
incarnate
by
the
Holy
Ghost
of
the
Virgin
Mary
,
and
was
made
man
,
as
the
Nicene
Creed
teacheth
;
for
by
the
salutation
of
an
Angell
,
saith
S.
Gregory
,
the
Word
entred
the
wombe
,
and
streight
the
Word
in
the
wombe
by
the
working
of
the
Holy
Ghost
became
flesh
;
for
if
shee
had
conceived
by
the
ordinary
way
of
propagating
mankind
,
i.
e.
by
the
carnall
knowledge
of
man
,
whether
Joseph
her
husband
,
or
any
other
,
why
then
that
which
should
have
beene
borne
of
her
,
could
not
have
beene
without
sinne
,
and
so
not
capable
of
the
Mediatorship
betwixt
God
and
man
,
nor
of
satisfying
the
Law
and
wrath
of
God
for
man
;
but
now
being
made
man
,
not
after
the
ordinary
course
of
nature
,
but
of
the
sanctified
flesh
and
bloud
of
his
Mother
,
through
the
miraculous
working
of
the
Holy
Ghost
in
her
wombe
,
he
is
capable
of
doing
all
that
belongs
unto
our
redemption
,
for
by
his
most
holy
conception
,
our
sinfull
birth
and
conception
is
sanctified
,
and
his
holinesse
of
life
serves
as
a
cover
to
hide
our
manifold
actuall
corruptions
from
the
eyes
of
God
:
For
,
for
their
sakes
(
saith
Christ
)
doe
I
sanctifie
my selfe
,
that
they
also
may
be
sanctified
through
the
truth
,
Ioh.
17.19
.
which
shewes
that
Christs
holinesse
is
ours
;
so
that
this
is
the
name
whereby
wee
may
call
him
,
The
Lord
our
righteousnesse
,
saith
Jeremie
,
Chap.
23.6
.
Neither
let
it
be
incredible
to
any
(
as
S.
Augustine
speakes
)
that
he
should
take
the
whole
and
perfect
nature
of
man
only
from
his
Mother
the
Virgin
;
Nulla
sementina
carnis
origine
operante
;
Without
any
operation
or
assistance
of
carnall
seed
,
seeing
that
the
hand
and
power
of
God
wrought
and
effected
it
;
quae
primam
mulierem
potuit
de
costa
formare
;
which
was
able
,
and
did
make
the
first
woman
that
ever
was
,
only
of
a
rib
of
the
first
man
her
husband
:
And
therefore
he
that
was
thus
able
to
make
a
perfect
and
intire
woman
only
out
of
the
flesh
of
man
,
without
any
other
helpe
or
assistance
,
let
us
not
doubt
,
but
stedfastly
beleeve
that
hee
is
as
able
to
make
a
perfect
and
intire
man
only
out
of
the
flesh
of
woman
,
so
that
he
shall
become
as
perfect
God
,
so
likewise
perfect
man
,
of
a
reasonable
soule
,
and
humane
flesh
subsisting
,
as
Athanasius
:
for
if
it
be
possible
(
as
S.
Augustine
saith
)
for
a
worme
to
be
ingendred
and
framed
a
living
creature
out
of
the
mud
,
or
clay
,
or
dirt
,
or
dung
,
and
the
like
,
only
by
the
Suns
working
,
heating
and
reflecting
upon
it
;
then
much
more
for
the
flesh
of
Christ
to
bee
conceived
of
the
Virgin
Mary
,
by
the
only
overshadowing
,
illustrating
,
and
sanctifying
power
of
the
Holy
Ghost
.
Hee
was
conceived
of
the
Holy
Ghost
.
And
here
we
may
take
notice
of
foure
manner
of
births
,
i.
e.
wayes
or
kindes
of
producing
or
bringing
mankinde
into
the
world
.
The
first
,
Nec
de
viro
,
nec
de
femina
;
neither
of
man
nor
woman
,
which
was
Adam
made
only
by
the
Almightie
hand
and
power
of
God
,
out
of
the
dust
and
clay
of
the
earth
,
Gen.
2.7
.
The
second
,
De
viro
sine
muliere
:
Of
the
man
without
the
helpe
of
woman
,
and
this
was
Eve
,
who
was
made
only
of
the
rib
of
man
,
Gen.
2.22
.
The
third
,
De
viro
&
muliere
;
Both
of
man
and
woman
,
as
we
are
all
ordinarily
propagated
by
carnall
generation
.
The
fourth
and
last
,
De
muliere
sine
viro
;
Of
the
woman
without
the
helpe
of
man
,
and
this
was
Christ
conceived
onely
by
the
Holy
Ghost
.
Borne
of
the
Virgin
Mary
,
is
the
second
circumstance
of
his
humanitie
:
First
borne
,
secondly
,
of
a
Virgin
;
of
the
first
,
the
meaning
is
no
more
but
this
,
That
in
the
ordinary
time
of
travell
,
according
to
the
course
of
nature
,
he
was
brought
forth
into
the
world
by
a
woman
called
Mary
,
whom
the
Lord
had
selected
for
that
purpose
,
that
his
onely
begotten
Son
,
the
second
Person
in
the
sacred
Trinitie
,
might
take
his
humane
flesh
and
nature
of
her
,
and
so
become
that
promised
seed
of
the
woman
which
should
breake
the
Serpents
head
,
spoken
of
before
out
of
Gen.
3.15
.
according
to
that
also
of
the
Apostle
;
For
as
much
as
the
children
were
partakers
of
flesh
and
bloud
,
he
also
himselfe
tooke
part
with
them
,
that
he
might
destroy
through
death
,
him
that
had
the
power
of
death
,
that
is
,
the
Devill
,
Hebr.
2.14
.
For
he
in
no
sort
tooke
the
Angels
nature
,
but
he
tooke
the
seed
of
Abraham
,
as
there
follows
,
verse
16.
Now
then
,
if
wee
doe
once
truly
and
firmly
beleeve
his
conception
,
there
is
no
great
doubt
or
difficultie
to
bee
made
concerning
his
birth
,
because
all
mankind
,
after
they
are
conceived
in
the
wombe
,
doe
by
the
ordinary
course
of
nature
in
due
time
of
procreation
,
i.
e.
after
nine
months
space
proceed
to
a
birth
into
the
world
,
and
so
likewise
our
Saviour
Christ
:
onely
hence
ariseth
a
difference
,
and
the
difficultie
,
that
whereas
all
other
mothers
,
after
they
have
once
conceived
with
childe
,
cease
to
be
,
and
to
be
accounted
Virgins
;
the
Mother
of
Christ
continued
what
shee
was
before
,
a
Virgin
still
,
yea
,
and
so
remained
unto
her
lives
end
:
And
therefore
is
said
,
Borne
of
the
Virgin
Mary
.
Whereupon
S.
Augustine
saith
,
He
that
came
to
renue
the
corrupted
and
depraved
nature
of
sinfull
mankinde
,
novam
legem
voluit
habere
nascendi
,
would
be
borne
after
a
new
and
unusuall
manner
:
Ius
enim
non
erat
ut
virginis
violaretur
integritas
per
Christi
adventum
qui
venerat
sanare
corrupta
;
It
being
not
meet
that
he
which
came
to
heale
that
which
was
corrupted
and
broken
,
should
by
his
said
comming
violate
and
breake
that
which
was
whole
,
i.
e.
the
virginitie
and
integrity
of
his
Mother
:
and
therefore
all
antiquitie
have
concluded
and
determined
of
her
that
she
was
a
Virgin
,
ante
partum
,
in
partu
,
post
partum
,
before
her
travell
,
in
her
travell
,
and
after
her
travell
,
so
remaining
even
to
her
dying
day
,
as
I
said
before
.
First
,
before
her
travell
,
to
fulfill
that
prophecie
which
had
foretold
that
a
Virgin
should
conceive
and
beare
a
Sonne
,
and
that
his
name
should
be
called
Emanuel
,
which
is
,
God
with
us
,
Esay
7.15
.
which
name
agrees
with
none
but
our
Saviour
Christ
,
which
was
both
God
and
man
;
and
therefore
the
said
prophecie
is
said
to
be
fulfilled
in
him
,
Matth.
1.23
.
Secondly
,
in
her
travell
,
that
he
which
was
borne
of
her
might
be
without
sin
,
for
all
others
must
say
as
David
;
Behold
,
I
was
borne
in
sin
,
and
in
iniquity
hath
my
mother
conceived
mee
,
Psal.
51.5
.
Onely
the
Mother
of
Christ
,
because
shee
had
conceived
without
the
carnall
knowledge
of
man
,
might
say
,
as
S.
Augustine
makes
her
to
speake
,
Quinatus
de
ventre
meo
me
mat●em
dimisit
intactam
;
He
that
is
borne
of
mee
,
hath
indeed
made
mee
a
Mother
,
but
yet
he
hath
left
me
without
any
uncleane
touch
of
carnall
contagion
or
contamination
:
At
implevit
ventrem
meum
divinitate
,
&
uterum
meum
non
evacuavit
castitate
:
So
that
howsoever
he
have
filled
me
with
his
Divinitie
,
yet
hee
hath
not
robbed
or
spoiled
me
of
my
chastitie
;
Sola
impregnata
,
nec
vitiata
,
exonerata
,
nec
vacuata
;
but
I
,
I
only
,
of
all
the
women
in
the
world
,
have
beene
found
with
childe
,
without
deflowring
,
and
delivered
of
a
child
,
without
defiling
,
because
as
the
Angell
Gabriel
,
Paranimphus
Christi
,
the
Paranimph
of
Christ
,
as
Saint
Augustine
stiles
him
,
saluted
me
:
I
have
beene
freely
beloved
,
and
the
Lord
hath
beene
with
me
,
so
that
I
am
bless
d
amongst
women
,
Luke
1.28
.
Now
then
,
as
the
same
holy
Father
still
speakes
,
Considero
conceptum
tuum
,
beata
virgo
,
&
expavesco
:
intucor
partum
,
&
contremisco
:
adoro
filium
tuum
,
&
revivisco
;
When
I
consider
thy
conception
,
O
blessed
Virgin
,
I
am
astonisht
:
when
I
behold
thy
delivery
,
I
stand
amazed
;
but
when
I
come
to
adore
thy
Son
,
I
am
revived
,
seeing
he
that
at
the
first
created
thee
,
hath
honoured
thee
so
farre
as
to
be
borne
of
thee
;
Borne
of
the
Virgin
Mary
:
And
as
shee
was
a
Virgin
before
,
and
in
her
travell
,
so
likewise
after
,
even
to
her
lives
end
;
Posterior
enim
concupiscentia
minuisset
fidem
prioris
virginitatis
:
For
her
after
concupiscence
and
carnall
longings
,
if
shee
had
any
,
would
have
diminished
the
credit
and
beleefe
of
her
former
virginitie
;
and
indeed
it
was
not
meet
that
the
only
Son
of
God
,
that
was
borne
of
a
Virgin
and
without
sin
,
should
come
afterward
to
have
had
a
carnall
brotherhood
,
which
must
needs
have
been
conceived
in
sin
,
which
might
have
fallen
out
,
if
shee
had
had
carnall
knowledge
afterwards
of
her
husband
Joseph
.
And
therefore
Jovinianus
,
Helvidius
,
and
all
Hereticks
of
that
straine
,
which
have
so
affirmed
,
are
to
be
detested
and
avoided
for
many
reasons
.
First
,
because
it
would
have
derogated
from
the
perfection
of
Christ
to
have
had
such
brethren
,
who
as
he
was
the
onely
begotten
Son
of
his
Father
in
heaven
;
so
was
it
meet
that
hee
should
be
the
only
S●n
of
his
Mother
here
on
earth
.
Secondly
,
because
Mary
in
the
after
carnall
knowledge
of
her
husband
Ioseph
should
have
done
wrong
and
injury
to
the
Holy
Ghost
;
Cujus
sacrarium
fuit
uterum
virginis
;
Whose
virgin
wombe
had
beene
sanctified
and
consecrated
by
him
,
as
it
were
,
unto
the
Lord
,
and
therefore
ought
not
to
be
defiled
,
Per
virilem
commixtionem
,
by
any
uncleane
touch
and
commixture
of
man
.
Thirdly
,
because
shee
would
have
beene
thought
very
unthankfull
and
ungratefull
unto
God
,
if
shee
had
not
beene
contented
with
such
a
Son
.
Fourthly
,
and
lastly
,
because
it
would
have
beene
too
great
a
presumption
in
Ioseph
,
Si
polluere
attentaret
virginem
;
If
hee
should
have
offered
once
to
violate
the
virginitie
of
her
,
of
whom
the
Lord
was
borne
:
and
therefore
there
is
no
doubt
but
wee
may
safely
hold
and
beleeve
her
a
Virgin
as
well
after
,
as
in
and
before
her
travel
,
and
say
,
I
beleeve
in
Iesus
Christ
conceived
by
the
Holy
Ghost
,
and
borne
of
the
Virgin
Mary
:
for
as
a
Star
sends
forth
its
beame
without
any
detriment
,
or
corruption
to
it selfe
;
Sic
virgo
Filium
Christum
;
as
Bernard
speaks
:
So
might
the
Virgin
Mary
her
Son
Christ
without
any
wrong
to
her
virginity
:
which
the
Fathers
also
prove
by
many
allusions
from
the
sacred
Scriptures
and
Word
of
God
,
applying
some
mysticall
passages
of
the
same
to
the
conception
and
birth
of
Christ
:
of
this
blessed
Virgin
,
Rubus
Mosaicus
,
virga
Aaronica
,
vellus
Gedeonis
,
clausa
Ezechielis
porta
,
Virginem
parituram
sine
detrimento
virginitati
suae
designant
;
saith
one
:
Moses
bush
that
burned
and
was
not
consumed
,
Exod.
3.2
.
Aarons
rod
that
budded
and
blossomed
,
and
bare
ripe
Almonds
,
when
it
was
withered
and
drie
,
Numb.
17.8
.
Gedeons
fleece
that
was
full
of
dew
,
that
one
might
wring
it
when
all
the
earth
was
drie
besides
,
Iudg.
6.38
.
And
Ezekiels
gate
which
was
shut
,
so
that
none
should
enter
by
it
,
because
the
Lord
God
of
Israel
had
entred
by
it
,
Ezech.
44.2
.
doe
all
in
some
sort
or
other
expresse
the
conception
and
birth
of
the
Sonne
of
God
,
without
any
detriment
to
the
virginitie
of
his
Mother
:
and
indeed
the
last
of
these
Ezekiels
shut
gate
,
is
nearly
applied
by
S.
Augustine
himselfe
in
his
eighteenth
Sermon
De
tempore
,
to
this
purpose
,
where
hee
saith
,
Quid
est
porta
in
domo
Domini
clausa
nisi
quod
Maria
semper
erit
intacta
,
&c.
What
is
meant
by
the
gate
in
the
house
of
the
Lord
,
which
is
alwayes
shut
,
but
only
this
that
the
Virgin
Mary
shall
ever
remaine
untouch't
and
undefiled
:
Et
quid
est
quod
homo
non
transit
per
eam
nisi
quia
Ioseph
non
cognovit
eam
:
And
what
is
meant
by
that
,
that
no
man
shall
enter
by
it
,
but
this
,
that
her
husband
Ioseph
shall
not
carnally
know
her
:
Et
quid
est
quod
Dominus
solus
intrat
&
egredietur
per
eam
nisi
quia
Spiritus
Sanctus
impregnavit
eam
;
And
what
by
that
,
that
the
Lord
God
of
Israel
only
shall
goe
in
and
out
thereat
,
but
this
,
that
shee
hath
conceived
by
the
Holy
Ghost
:
Et
quid
est
clausa
erit
in
aeternum
,
nisi
quia
erit
Maria
virgo
,
ante
partum
,
in
partu
,
post
partum
:
And
what
by
this
,
that
it
shall
be
shut
for
ever
;
but
this
,
that
Mary
shall
be
a
Virgin
before
,
in
,
and
after
her
delivery
of
her
said
Son
Christ
Jesus
,
as
I
said
before
▪
in
so
much
as
she
may
say
of
her selfe
,
as
he
goes
on
,
Porta
facta
sum
coeli
,
janua
facta
sum
filio
Dei
:
I
am
made
the
gate
of
heaven
,
and
am
become
a
doore
to
the
Sonne
of
God
,
because
hee
vouchsafes
to
goe
in
and
out
by
mee
,
and
that
without
either
opening
or
shutting
of
my
sanctified
womb
,
whereby
my
virginitie
should
be
impaired
in
the
least
degree
,
as
after
his
resurrection
hee
entred
in
among
the
midst
of
his
Disciples
,
when
the
doores
were
fast
shut
,
Joh.
20.19
.
And
therefore
we
need
not
feare
to
beleeve
him
borne
of
the
Virgin
Marie
.
And
thus
you
see
,
Beloved
,
how
Christ
the
Sonne
of
God
tooke
our
humane
nature
and
shape
perfectly
,
and
entirely
upon
him
,
and
so
became
also
the
Sonne
of
man
;
first
,
by
being
conceived
,
and
then
borne
of
the
Virgin
Marie
;
which
howsoever
it
may
seeme
strange
and
almost
miraculous
unto
us
,
yet
to
God
that
did
worke
it
,
it
was
both
facile
and
easie
;
for
that
God
that
hath
written
wondrous
things
in
his
Law
,
is
able
also
to
worke
wondrous
things
for
us
in
his
Gospell
;
Quid
autem
sunt
mirabilia
nisi
quae
hominibus
sunt
impossibilia
:
Augustine
.
And
what
,
I
pray
you
,
is
wonderfull
,
but
that
which
seemes
to
us
impossible
.
As
for
example
,
the
verie
writing
of
the
Law
in
Tables
of
stone
,
without
fitting
instruments
,
is
it selfe
a
verie
wonder
of
the
Law
.
Againe
,
the
earths
yeelding
bread
in
the
wildernesse
,
without
either
plowing
or
sowing
,
as
Exod.
16.15
.
is
another
wonder
of
the
same
.
And
thirdly
,
Aarons
rod
spoken
of
before
,
which
having
beene
withered
many
yeares
,
as
S.
Augustine
sayes
,
beginning
to
revive
without
water
,
to
flourish
in
the
Tabernacle
,
and
to
bring
forth
nuts
or
almonds
,
when
it
was
inclosed
under
the
drie
roofe
of
an
house
,
is
a
third
wonder
also
of
the
Law
of
God
.
Now
then
(
as
S.
Augustine
applyes
it
)
if
wee
have
read
these
things
in
Gods
Law
,
why
doe
wee
not
understand
them
and
beleeve
them
,
when
we
see
them
,
or
the
verie
like
to
them
acted
and
performed
,
even
to
our
comfort
and
consolation
in
these
dayes
and
times
of
the
Gospell
:
for
hee
that
writ
the
stony
Tables
without
an
iron
pen
,
by
the
same
power
and
skill
could
cause
the
Virgin
Marie
to
conceive
with
childe
by
the
Holy
Ghost
,
without
the
help
of
man
.
And
he
that
brought
forth
bread
in
the
wildernesse
,
without
breaking
and
plowing
up
the
earth
,
was
able
also
to
bring
a
Sonne
from
the
wombe
of
the
Virgin
,
without
violating
or
wronging
her
virginitie
.
And
hee
that
caused
the
drie
rod
to
bud
and
blossome
,
and
the
like
,
without
moysture
;
Ipse
fecit
filiam
David
sine
semine
generare
:
He
made
this
daughter
of
the
house
of
David
to
bring
forth
this
blessed
fruit
of
her
wombe
,
even
without
seed
.
And
therefore
doubt
not
,
but
stedfastly
beleeve
that
Christ
was
an
entire
and
perfect
man
,
howsoever
he
was
not
conceived
,
nor
borne
after
the
usuall
and
ordinarie
manner
of
bringing
mankinde
into
the
world
;
but
conceived
of
the
Holy
Ghost
,
and
borne
of
the
Virgin
Marie
:
for
this
birth
of
his
,
after
this
manner
,
shewes
him
to
be
what
indeed
hee
was
,
and
what
hee
ought
to
be
,
seeing
hee
came
to
be
a
Mediatour
betwixt
God
and
us
,
viz.
it
shewes
him
to
be
both
God
and
man
:
for
in
that
he
was
borne
and
took
flesh
of
a
woman
,
it
shewes
him
to
be
true
man
:
but
in
that
he
was
borne
of
a
Virgin
,
Se
Deum
docet
,
qui
partus
Deum
decet
;
as
S.
Ambrose
speakes
;
It
shewes
him
to
be
likewise
God
,
for
such
a
birth
becomes
none
but
the
Sonne
of
God
.
And
indeed
there
are
many
reasons
,
why
Christ
should
be
borne
of
a
pure
Virgin
;
as
first
,
for
the
greater
honour
and
dignitie
of
God
the
Father
that
sent
him
,
that
so
hee
onely
might
be
his
Father
on
earth
,
that
was
his
Father
in
heaven
:
and
therefore
saith
S.
Augustine
,
Non
quaesivit
quidem
nisi
matrem
in
terra
,
quod
jam
patrem
habebat
in
coelo
:
He
sought
but
onely
for
a
mother
on
earth
,
because
he
had
a
Father
before
in
heaven
.
Secondly
,
for
the
honour
also
of
the
Son
himselfe
that
was
sent
,
who
as
he
was
the
Word
of
God
from
the
beginning
,
so
he
might
be
the
Sonne
of
God
to
the
end
.
Now
as
the
Word
is
conceived
without
any
corruption
of
the
heart
from
whence
it
doth
proceed
,
so
ought
he
to
be
without
any
corruption
of
his
mother
.
Thirdly
,
for
the
greater
credit
of
his
humane
nature
,
in
which
there
ought
not
to
be
the
least
staine
of
sinne
,
seeing
hee
came
to
satisfie
Gods
wrath
for
mans
sinne
,
which
could
not
have
beene
effected
by
any
other
birth
than
onely
of
a
pure
Virgin
.
Fourthly
and
lastly
,
for
the
end
of
his
incarnation
,
which
was
to
regenerate
and
beget
men
anew
unto
the
Lord
,
that
so
as
many
as
would
receive
him
,
might
have
power
given
them
to
become
also
the
sonnes
of
God
:
but
how
,
not
by
being
borne
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
,
Ioh.
1.12
,
13.
And
therefore
much
more
hee
,
to
the
intent
hee
might
beget
virgin
members
to
be
of
the
same
body
whereof
hee
was
the
head
,
that
is
,
a
pure
and
glorious
Church
or
Congregation
,
not
having
spot
or
wrinkle
,
was
himselfe
to
be
borne
of
a
Virgin-mother
;
and
therefore
wee
may
safely
say
and
beleeve
,
that
Christ
howsoever
hee
were
the
onely
Sonne
of
God
,
begotten
before
all
time
,
yet
that
also
in
time
hee
was
borne
man
of
the
Virgin
Marie
:
in
so
much
as
S.
Augustine
speakes
,
De
creatura
sua
Creator
omnium
procreatur
,
de
rivulo
suo
●●ns
magnus
exoritur
,
radix
omnium
de
virgulto
suo
nascitur
,
&
vitis
vera
palmitis
sui
fructus
efficitur
:
that
is
,
The
true
Vine
is
become
the
fruit
of
its
owne
branch
,
and
the
root
of
all
things
is
sprung
from
its
owne
sprig
or
sien
,
the
great
fountaine
is
risen
from
its
owne
rivulet
,
and
the
Creator
of
all
things
is
borne
of
his
owne
creature
:
and
Maria
is
become
Theotocos
Deipara
,
or
Dei
genetrix
,
that
is
,
the
Mother
of
God
,
as
Vincentius
Lirinensis
stiles
her
,
according
also
to
certaine
old
English
verses
,
which
I
have
read
to
that
purpose
:
A
virgin
and
a
mother
beares
a
Sonne
,
The
creature
her
Creator
on
her
knee
;
From
all
beginnings
,
yet
but
now
begun
,
Servant
to
time
,
Lord
of
eternitie
:
Earths
weaknesse
,
and
heav'ns
pow'r
in
him
doe
dwell
,
Which
is
both
God
and
man
,
Emanuel
.
And
againe
:
Qui
regit
sydera
,
sugit
ubera
.
Who
sits
in
heav'n
upon
his
Throne
of
State
,
Sucks
here
on
earth
the
milke
of
infancie
:
Who
rules
the
stars
,
and
guides
the
sterne
of
fate
,
Sustaines
the
yoake
of
humane
miserie
,
Eats
,
drinks
,
wakes
,
sleepes
,
and
weepes
as
mortall
man
,
In
whom
immortall
happinesse
began
.
For
as
in
the
first
creation
of
mankinde
,
man
was
created
after
the
image
and
similitude
of
God
:
so
in
the
restitution
and
repairing
of
the
same
mankinde
againe
after
his
fall
,
it
was
requisite
that
God
should
be
made
after
the
image
and
similitude
of
man
,
that
so
he
might
be
a
fit
Mediatour
unto
God
for
man
,
not
as
God
:
for
so
hee
is
able
by
his
owne
authoritie
,
to
take
away
and
forgive
sins
,
according
to
that
,
Who
can
forgive
sins
but
God
onely
?
but
as
man
,
that
so
hee
might
satisfie
for
mans
offences
,
in
the
same
nature
in
which
the
breach
and
offence
began
,
as
the
Apostle
speaketh
;
God
sent
forth
his
Sonne
made
of
a
woman
,
and
made
under
the
Law
,
that
so
he
might
redeeme
those
that
were
under
the
Law
,
Gal.
4.4
,
5.
which
hee
could
not
have
done
,
if
hee
had
not
taken
the
verie
nature
of
man
upon
him
;
and
therefore
was
he
in
no
wise
to
take
the
Angels
nature
upon
him
,
but
onely
the
seed
of
Abraham
,
as
I
told
you
before
,
out
of
Heb.
2.16
.
Quia
Angelus
nullum
habuit
consortium
cum
homine
qui
peccaverat
:
Because
the
Angels
had
no
societie
or
fellowship
with
that
nature
of
man
which
had
transgressed
;
neither
was
the
whole
Angelicall
nature
lapsed
and
fallen
as
mans
was
,
but
onely
in
part
:
for
though
some
fell
,
yet
others
abode
stedfast
,
and
are
so
established
for
ever
.
Thirdly
,
because
the
Angels
fell
of
themselves
,
by
their
owne
proper
pride
and
malice
,
without
any
inticement
,
or
externall
provocation
of
another
;
but
man
fell
through
infirmitie
,
and
by
the
subtill
suggestion
and
allurement
of
the
serpent
,
the
instrument
of
Satan
;
therefore
was
it
meet
that
the
Sonne
of
God
should
be
made
the
Sonne
of
man
,
that
so
hee
might
be
a
perfect
Mediarour
betwixt
God
and
man
;
God
that
hee
might
satisfie
,
&
man
that
he
might
suffer
:
Nam
si
bomo
non
vicisset
inimicum
hominis
,
non
juste
victus
esset
inimicus
:
saith
Irenaeus
:
For
unlesse
man
had
overcome
the
enemie
of
man
,
he
had
not
beene
justly
vanquished
.
Nam
posterius
debet
reduci
ad
perfectionem
,
per
id
quod
prius
est
in
eodem
genere
:
as
say
the
Logicians
:
That
which
is
latter
cannot
be
reduced
to
perfection
,
but
onely
by
that
which
was
before
in
the
same
kinde
.
And
therefore
,
that
God
may
redeeme
man
,
God
must
become
man
,
that
so
we
may
be
made
the
adopted
sonnes
of
God
;
Per
eum
qui
naturalis
est
,
by
him
that
is
his
sonne
by
nature
:
and
as
by
a
man
came
our
death
,
so
by
a
man
also
might
come
our
resurrection
from
the
dead
,
as
S.
Paul
saith
,
1
Cor.
15.
And
thus
have
you
at
large
heard
related
and
dilated
unto
you
,
how
in
the
incarnation
and
birth
of
Christ
,
God
is
become
man
,
by
being
conceived
of
the
Holy
Ghost
,
and
borne
of
the
Virgin
Marie
,
who
although
he
be
God
and
man
,
yet
he
is
not
two
but
one
Christ
,
one
not
by
conversion
of
the
Godhead
into
flesh
,
but
by
taking
of
the
manhood
into
God
;
one
altogether
not
by
confusion
of
substance
,
but
by
unitie
of
person
:
as
Athanasius
.
Which
is
likewise
well
expressed
by
Vincentius
Lirinensis
when
he
sayes
that
in
Trinitate
there
is
alius
atque
alius
,
non
aliud
atque
aliud
;
but
in
Christ
there
is
aliud
&
aliud
,
non
alius
&
alius
:
that
is
,
as
there
is
in
the
blessed
Trinitie
a
diversitie
of
persons
,
as
God
the
Father
,
God
the
Sonne
,
God
the
Holy
Ghost
;
but
not
a
diversitie
of
things
,
natures
,
substances
,
because
they
are
all
but
one
God
:
so
in
Christ
on
the
other
side
there
is
a
diversitie
of
things
,
natures
,
substances
,
as
Deitie
and
humanitie
;
but
not
of
persons
,
because
these
two
natures
are
become
but
one
person
in
him
,
Sicut
in
homine
aliud
caro
,
&
aliud
anima
,
sed
unus
idemque
homo
anima
&
caro
:
as
hee
goes
on
.
Which
our
Liturgie
shall
translate
;
As
the
reasonable
soule
and
flesh
is
one
man
,
so
God
and
man
is
one
Christ
;
which
example
of
two
distinct
natures
substances
spirituall
and
corporeall
,
soule
and
body
concurring
,
to
the
composition
of
one
whole
and
entire
person
,
Man
doth
so
fully
expresse
to
my
understanding
the
manner
of
the
union
of
the
two
natures
,
God-head
and
manhood
in
one
Christ
,
that
the
weakest
and
shallowest
capacitie
being
able
to
consider
of
the
one
,
may
conceive
the
other
.
And
therefore
I
will
proceed
no
further
in
proofe
and
declaration
of
it
;
but
onely
desire
God
(
for
conclusion
of
this
Article
)
that
we
may
so
firmly
and
stedfastly
beleeve
in
this
blessed
seed
,
and
Sonne
of
the
blessed
Virgin
,
that
as
hee
of
her
hath
taken
our
nature
upon
him
,
and
is
become
the
sonne
of
man
;
so
we
by
him
may
be
so
renewed
in
soule
and
spirit
,
as
that
wee
may
become
the
sonnes
of
God
,
and
as
members
of
that
body
,
whereof
he
is
the
head
,
may
ascend
with
him
our
elder
brother
into
the
land
of
the
living
,
whither
hee
is
ascended
with
our
flesh
and
humane
nature
before
us
,
to
provide
places
and
eternall
mansions
for
us
.
Which
the
Lord
of
his
infinite
goodnesse
vouchsafe
to
grant
us
,
even
for
the
same
Jesus
his
sake
,
Amen
.
FINIS
.