The
first
Part.
Reuel.
1.
5.
6.
Vnto
him
that
hath
loued
vs
,
and
washed
vs
from
our
sinnes
in
his
blood
,
&
made
vs
Kings
and
Priests
vnto
God
,
euen
his
Father
,
to
him
be
glorie
and
dominion
for
euermore
,
Amen
.
CHAP.
I.
The
coherence
of
these
words
,
with
the
former
,
and
their
contents
,
are
here
set
downe
.
IN
the
fourth
verse
of
this
Chapter
,
the
Apostle
setteth
downe
his
Apostolicall
salutation
to
the
seuen
Churches
,
vnto
whom
he
dedicateth
&
writeth
this
present
book
,
containing
a
very
large
,
and
yet
a
very
short
discourse
,
&
reuelation
,
vnmasking
the
secret
enemies
of
the
Church
,
&
declaring
the
state
therof
vnto
the
end
of
the
world
.
In
this
sal●tation
foure
things
are
considerable
.
First
,
the
person
saluting
Iohn
.
Secondly
,
the
persons
saluted
,
the
seuen
Churches
which
are
in
Asia
.
Thirdly
,
a
wish
of
grace
and
peace
,
of
welfare
both
spirituall
and
temporall
vnto
them
;
that
is
,
of
diuine
fauour
,
&
of
all
benefits
,
that
flow
from
it
.
Fourthly
,
the
persons
of
whome
they
are
desired
,
to
wit
,
the
Father
,
the
holy
Spirit
,
and
the
Sonne
.
The
Father
is
deliuered
by
the
immutabilitie
and
eternitie
of
his
nature
:
the
Holy
Ghost
is
pointed
at
,
and
painted
out
by
the
diuersitie
of
his
gifts
,
the
multiplicitie
of
his
works
,
and
al-sufficiencie
and
most
absolute
perfection
of
his
operations
.
The
Sonne
is
described
many
waies
,
in
very
fit
presse
&
pithie
speeches
,
wherin
the
Apostle
is
very
plentifull
&
liberall
,
as
if
he
were
amazed
with
his
greatnes
,
&
rauished
with
his
loue
,
and
not
able
to
bridle
himselfe
,
but
was
(
as
it
were
)
enforced
for
the
satisfaction
of
his
affection
,
and
demonstration
of
his
loue
,
to
commend
him
at
large
,
&
to
make
an
ample
and
exact
description
of
him
.
A
part
whereof
is
contained
in
the
wordes
of
this
text
,
but
set
forth
in
forme
of
a
Thanks-giuing
.
For
it
seemes
the
Apostle
being
smitten
with
the
consideration
of
the
singular
benefits
,
which
●e
with
the
rest
of
Gods
people
receiued
by
Christ
,
could
not
but
expresse
that
entertainment
,
which
they
had
found
in
his
heart
,
by
a
serious
thanksgiuing
in
his
writing
.
These
words
therefore
containe
in
them
a
Praising
of
Christ
,
or
a
Thank●sgiuing
made
vnto
him
:
or
they
are
a
Testification
of
a
thankefull
receiuer
of
his
benefits
,
and
of
a
kind
and
courteous
entertainer
of
his
loue
.
And
in
them
three
things
are
especially
to
be
considered
.
First
,
a
description
of
Christ
continued
by
Iohn
:
Secondly
,
the
substance
and
the
matter
of
the
thanksgiuing
:
Thirdly
,
the
testification
of
faith
,
or
the
doubling
of
his
desire
,
in
the
word
,
Amen
.
Christ
is
here
described
,
first
by
his
loue
:
secondly
,
by
the
workes
and
tokens
of
his
loue
.
The
consideration
and
remembrance
of
which
things
,
no
doubt
caused
this
holy
man
to
breake
out
into
this
praising
of
him
.
His
loue
is
expressed
in
these
words
;
That
hath
loued
vs
.
I
will
first
explicate
the
wordes
,
and
then
apply
them
for
our
vse
.
CHAP.
II.
Some
of
the
words
are
explained
,
and
here
〈◊〉
shewed
:
1.
the
waies
whereby
Christ
testifieth
loue
:
2.
how
Christ
may
trulie
be
said
to
loue
:
3.
how
hee
is
our
wisedome
,
righteousnes
,
sanctification
,
and
redemption
:
4.
who
are
partakers
of
〈◊〉
loue
.
TO
him
that
is
,
to
Iesus
Christ
.
That
〈◊〉
.
]
The
Loue
of
Christ
vnto
the
creature
,
is
generall
or
speciall
.
His
generall
loue
,
is
either
that
whereby
he
loueth
all
his
creatures
,
as
they
are
his
creatures
,
and
declareth
it
by
continuing
their
kindes
,
by
preseruing
their
natures
,
and
by
sauing
them
from
many
dangers
;
and
according
to
this
kinde
of
loue
,
God
is
said
to
be
●ood
to
all
▪
to
be
mercifull
to
the
vniust
as
to
the
iust
,
and
to
be
the
Sauiour
of
Ps.
145.
9.
Math.
5.
1.
〈◊〉
.
4.
10.
all
men
:
or
else
that
whereby
he
loued
Man-kinde
in
generally
,
by
taking
vpon
him
the
nature
and
name
of
man
,
and
not
the
nature
of
Angels
,
no●
of
any
other
creature
whatsoeuer
.
His
Heb.
2.
16.
special
loue
(
vnderstood
in
this
place
)
is
that
whereby
hee
loueth
the
elect
&
faithfull
people
of
God
,
and
is
so
well
affected
people
of
God
,
and
is
so
well
affected
towards
them
,
as
that
he
is
wanting
in
nothing
to
them
,
which
is
conuenient
for
them
.
And
in
this
respect
hee
is
called
the
Sauiour
of
his
(
mysticall
)
body
,
and
is
said
to
loue
the
Eph.
5.
2●
.
25
Church
.
Q.
But
it
may
be
demanded
how
Christ
(
who
is
true
God
,
Rom
9.
〈◊〉
.
)
can
●ee
truly
sayd
to
loue
,
seeing
●oue
is
properly
a
passion
or
affection
of
the
heart
.
maister
to
teach
vs
true
wisedome
,
and
to
instruct
vs
to
rule
our
liues
by
the
Line
of
his
word
,
and
to
cease
gouerning
them
by
the
Light
of
corrupt
reason
,
or
humane
directions
.
And
Righteousnesse
;
to
make
vs
reputed
righteous
,
through
the
invaluable
merit
of
his
righteousnes
.
For
he
hath
made
him
2.
Cor.
5.
21
to
be
sin
for
vs
,
which
knewe
no
sin
,
that
we
should
be
made
the
righteousnes
of
God
in
him
.
And
as
by
one
mans
disobedience
men
Rom.
5.
12.
were
made
sinne●●
,
so
by
the
obedience
of
that
one
(
man
ch●i●●
Iesus
imputed
to
vs
by
grace
,
and
〈…〉
ued
of
vs
by
faith
)
shall
many
also
be
made
righteous
in
Gods
account
.
Thirdly
,
he
is
made
vnto
vs
Sanctification
,
not
onely
because
hee
doth
mortifie
the
●le●●
by
the
vertue
of
his
death
,
and
qui●●en
v●
to
holines
by
the
vertue
of
his
res●rrection
,
but
also
because
his
sanctification
or
holinesse
is
imputed
to
vs
,
and
serues
as
a
vayle
to
couer
the
〈…〉
ption
of
our
natures
.
And
lastly
Redemption
,
to
redeeme
and
deliuer
vs
by
his
most
meritorious
passio●s
,
by
the
effusion
of
his
sacred
blood
,
and
by
the
dignity
of
his
death
Ephe.
1.
7.
from
all
our
sins
,
and
from
all
punishments
due
vnto
vs
for
them
.
Therfore
the
Apostle
may
well
and
truely
say
that
Christ
loued
them
.
Hath
loued
]
Saint
Iohn
vseth
the
time
past
(
hath
)
to
shew
that
the
loue
of
Christ
is
not
new
,
and
that
it
was
the
●ountaine
and
foundation
of
those
two
benefits
,
which
are
set
downe
in
the
words
immediatly
ensuing
.
Neither
would
it
haue
beene
seemly
to
expresse
the
effects
in
words
of
the
time
past
,
and
to
set
forth
their
cause
in
a
word
of
the
time
present
,
especially
in
one
continued
sentence
,
wherin
also
it
hath
prioritie
of
place
as
well
as
of
nature
.
Wherfore
we
may
not
from
hence
imagi●e
that
Christ
doth
not
now
,
or
will
not
herafter
loue
his
Church
,
because
the
Apostle
saith
,
he
hath
loued
.
For
the
l●●●
of
Christ
is
●●nstant
&
eternal
vnto
all
his
member●
,
in
which
respect
he
is
called
an
euerlasting
Father
.
His
Isa.
9.
6.
a
hole
life
was
loue
:
and
his
death
was
an
infallible
token
of
his
loue
.
For
by
h●s
death
we
are
deliuered
from
eternall
death
.
And
as
by
his
death
he
hath
sanctified
our
death
,
so
by
the
vertue
of
his
death
he
doth
slay
our
sin
within
vs
,
the
cause
of
death
vnto
vs
.
In
his
resurrection
he
hath
giuen
vs
a
sufficient
testimonie
of
his
loue
.
For
as
he
was
deliuered
to
death
for
our
sins
,
so
he
rose
again
for
our
iustification
,
that
is
,
that
wee
Rom.
4.
25.
might
be
assured
and
assuredly
persuaded
that
he
did
ouercome
our
sins
by
his
death
,
and
made
vs
acceptable
vnto
his
father
.
And
finally
,
since
his
ascension
into
heauen
his
loue
was
neuer
wanting
.
But
as
he
entred
into
heauen
to
appeare
now
in
the
sight
of
God
(
his
Heb.
5.
24.
father
)
for
vs
,
so
also
he
euer
liueth
to
make
intercession
for
vs
.
And
as
by
his
grace
Heb.
7.
25.
he
hath
called
vs
out
of
the
world
,
and
made
vs
partakers
of
his
grace
,
and
heires
apparent
of
his
glory
:
so
by
grace
hee
conserueth
vs
in
the
state
of
grace
,
that
,
albeit
we
liue
in
the
world
,
yet
we
are
now
no
longer
of
the
world
,
but
his
,
who
hath
redeemed
vs
out
of
the
world
.
As
in
his
loue
he
hath
founded
vs
vpon
himselfe
,
as
vpon
a
firme
Math.
16.
18.
and
stable
rock
:
so
de
doth
and
will
in
loue
,
confirme
&
keep
vs
,
that
the
gates
of
hell
,
the
strength
of
the
Diuell
,
and
the
kingdome
of
darknesse
shall
neuer
preuayle
against
vs
.
They
may
batter
vs
,
but
they
shall
not
beat
vs
downe
:
they
may
come
against
vs
,
but
they
shall
not
conquer
vs
:
they
may
war
,
Bellare
,
non
debellare
.
but
they
shall
not
win
.
For
Christ
(
who
is
both
strength
and
wisdome
it selfe
)
will
defend
and
guard
vs
:
he
will
not
fayle
vs
,
nor
forsake
vs
,
but
will
giue
all
his
sheep
,
all
his
seruants
eternall
life
,
maugre
the
malice
and
malicious
Ioh.
10.
28.
attempts
&
wily
stratagems
of
all
their
enemies
;
how
powerfull
,
politique
,
or
pestiferous
soeuer
they
may
be
.
It
followeth
.
Loued
Vs
]
that
is
,
you
seuen
Churches
,
and
me
his
Apostle
&
Embassadour
.
Hee
loued
them
;
yet
so
as
he
loued
all
those
also
besides
them
,
that
did
beleeue
in
his
name
,
and
do
in
all
Eph.
5.
25.
humility
of
heart
wayte
for
his
saluation
.
Therfore
Paul
saith
,
that
Christ
Loueth
the
Church
,
and
gaue
himselfe
for
it
,
euen
the
whole
Church
,
and
all
the
faythfull
and
true
members
of
it
:
and
her
alone
(
with
this
speciall
loue
)
Iohn
.
17.
9.
for
he
would
not
vouchsafe
to
pray
for
the
Reprobates
.
It
is
good
therfore
for
men
to
labour
ere
it
be
too
late
,
to
be
assuerd
that
their
names
are
written
in
the
booke
of
life
,
&
that
they
are
(
in
albo
si●orum
Dei
,
)
in
the
ranke
and
register
of
Gods
children
.
This
shall
suffice
for
the
opening
of
the
words
:
the
instructions
are
now
to
be
propounded
.
CHAP.
III.
Christes
loue
〈◊〉
anatomized
,
and
our
du●●
to
him
for
it
,
is
described
.
FIrst
,
seeing
Christ
hath
loued
vs
,
we
may
see
how
deepe
we
are
in
his
debt
.
For
if
hee
had
not
loued
vs
,
we
should
haue
bene
but
abu●●s
&
forlorne
Cast-awaies
:
&
had
he
hated
vs
,
we
should
haue
perished
in
our
sinnes
.
H●s
loue
is
our
life
,
and
his
mercie
is
the
medicine
of
our
maladies
.
Christ
(
as
God
)
with
his
Father
and
his
Holy
Spirit
did
in
loue
elect
vs
vnto
life
.
And
in
Christ
(
as
G●d-man
,
and
Mediatour
Eph.
1.
4.
betwixt
God
and
Man
)
we
were
by
God
elected
vnto
glorie
.
His
pittie
procureth
our
pardon
:
and
his
grace
our
glorie
.
For
had
not
he
liued
like
a
man
(
euen
a
true
man
)
we
which
are
mere
men
,
had
all
died
,
and
perished
eternally
.
And
had
not
he
died
for
vs
,
we
should
neuer
haue
liued
with
him
:
and
but
that
he
did
entierly
loue
vs
,
he
would
haue
neither
liued
nor
died
for
vs
.
Yea
finally
;
his
grace
is
our
goodnesse
:
for
his
loue
,
and
louing
●●ndnes
to
vs
,
made
him
make
vs
to
be
accounted
good
and
glorious
in
the
sight
of
God
.
And
as
we
are
now
iustified
by
him
,
preserued
,
and
in
part
sa●●●ified
:
so
we
shal
be
hereafter
also
honoured
of
him
,
and
adorned
with
perfect
Holines
,
&
perpetuall
happines
.
Loe
then
(
Beloued
)
as
in
a
mirrour
,
the
wonderfull
loue
of
Christ
vnto
vs
:
be-behold
the
infinite
riches
of
his
grace
,
&
the
inestimable
tokens
of
his
loue
.
What
wilt
thou
render
vnto
him
for
his
loue
?
How
canst
thou
requite
his
kindnes
,
and
recompence
him
for
his
goodnes
?
All
that
thou
canst
doe
(
which
indeed
thou
shouldest
do
)
is
to
beleeue
in
his
name
,
to
commend
his
loue
,
to
acknowledge
his
grace
,
to
la●d
his
benignitie
,
to
repent
of
thy
sinnes
,
to
loue
him
againe
,
and
to
demonstrate
thy
loue
by
Angelicall
,
that
is
,
by
sincere
,
voluntarie
,
constant
,
alacrious
and
diligent
obedience
performed
in
all
humilitie
,
and
integ●itie
of
faith
and
loue
,
vnto
all
his
precepts
.
For
Christ
himselfe
saith
;
If
ye
loue
me
,
keepe
my
commandements
.
He
that
hath
my
commandements
,
Iohn
.
14.
15
21
,
and
keepeth
them
,
is
he
that
loueth
me
:
and
hee
that
loueth
me
,
shal
be
loued
of
my
father
:
and
I
will
loue
him
,
and
will
shew
my selfe
vnto
him
.
If
any
man
23.
24.
loue
me
,
he
will
keepe
my
word
:
he
that
loueth
mee
not
,
keepeth
not
my
wordes
.
By
which
it
plainly
appeareth
,
that
those
onely
loue
Christ
,
that
are
carefull
to
keepe
his
commandements
.
Those
therefore
do
not
loue
him
,
but
shew
themselues
disloyal
Rebells
,
that
plucke
vp
the
quick-set
of
his
lawes
,
that
breake
downe
the
pales
of
his
precepts
,
and
trample
vnder
their
feete
his
commandements
,
following
the
swinge
of
their
owne
fansies
,
and
going
a
whoring
after
their
owne
lusts
;
liuing
in
Atheisme
,
and
Epicurisme
,
profanenes●e
,
sensualitie
,
ha●ing
euen
the
outward
appearance
of
true
pietie
,
and
ouer
whelmed
in
the
floods
of
wickednes
.
But
we
(
Beloued
)
must
practise
better
things
.
Let
vs
neuer
Lord
Luke
.
6.
4
,
6.
him
,
nor
say
we
loue
him
,
vnles
we
labour
seriously
to
obey
him
.
For
his
sheepe
heare
his
voice
and
follow
him
:
Iohn
.
10.
and
those
which
are
his
faithfull
and
louing
friends
are
obedient
to
him
,
and
striue
to
please
him
.
Therefore
he
saith
;
Ye
are
my
friends
,
if
ye
do
whatsoeuer
I
command
you
.
Moreouer
,
loue
doth
Iohn
.
15.
14.
not
onely
make
a
man
in
heart
affect
the
thing
loued
,
&
labour
in
all
things
to
please
it
,
and
to
auoid
the
doing
of
those
things
at
all
times
,
which
do
displease
and
offend
it
:
but
it
doth
also
make
a
man
to
desire
presence
and
fellowship
with
it
,
&
to
rest
and
content
himselfe
with
it
.
That
we
may
therefore
declare
our
loue
effectu●●●
to
him
,
and
gather
infallible
assuran●●●n
our
soules
,
that
we
doe
indeed
affect
him
,
we
must
not
onely
indeuour
to
obey
him
,
and
feare
by
sinning
to
displease
him
,
but
we
must
also
couet
his
presence
,
desire
his
communion
,
●ffect
his
companie
,
expect
hi●
comming
,
content
our selues
with
his
merits
,
and
rest
in
his
loue
;
not
●elling
our
soules
,
not
betroathing
our selues
,
not
wedding
our
wills
,
not
applying
our
hearts
,
nor
lending
our
affections
to
any
other
whatsoeuer
besides
him
.
His
loue
to
vs
is
worthy
of
our
whole
loue
,
to
be
returned
to
him
,
&
doth
deserue
that
all
creatures
in
heauen
and
in
earth
whatsoeuer
,
should
come
so
far
behind
him
in
our
affections
,
as
that
they
should
scarce
come
to
be
named
with
him
.
Vndoubtedly
,
vnlesse
we
do
very
singularly
loue
Christ
,
who
hath
and
yet
doth
so
singularly
loue
v●
,
and
hath
declared
his
loue
vnto
vs
,
when
we
were
the
slaues
of
Sathan
,
the
seruants
of
sin
,
and
the
enemies
of
God
,
hauing
nothing
in
vs
,
which
might
moue
him
to
affect
vs
,
we
should
shew
our selues
exceeding
vnkind
and
thankles●e
.
Seeing
therfore
he
loued
,
and
loueth
vs
,
let
vs
loue
him
also
,
and
remonstrate
our
loue
vnto
him
through
the
whole
course
of
our
liues
,
by
thinking
,
speaking
and
dooing
all
things
,
which
may
Miserum
est
ngratū
esse
hominem
.
Plaut.
Ingrato
homine
terra
peius
nil
creat
.
Auson
.
expresse
our
loue
,
and
set
forth
his
praise
&
our
thankfulnes
.
For
the
tree
must
shew
it selfe
by
the
fruits
.
I●gratitude
is
a
misery
,
and
an
vnthankfull
person
is
the
worst
weed
,
that
the
earth
doth
beare
,
a
very
hogge
,
that
swalloweth
vp
the
m●st
,
but
lookes
not
to
the
tree
from
whence
it
falls
.
CHAP.
IIII.
An
eleuen
reasons
are
vsed
to
moue
men
to
brotherlie
loue
.
SEcondly
,
seeing
Christ
hath
loued
vs
,
we
are
taught
by
his
ensample
Omnis
Christii
actio
est
nostra
instructio
.
1.
Pet.
2.
27.
to
loue
one
anot●er
.
His
paterne
must
be
our
practise
,
his
actions
must
be
our
instructions
.
As
Peter
saith
concerning
patience
:
so
it
may
be
as
truely
said
of
loue
,
that
Christ
hath
left
vs
an
example
,
that
we
should
follow
his
steps
:
and
therfore
Paul
exhorting
vs
to
lead
our
liues
in
loue
,
saith
;
Walke
in
loue
,
euen
as
Christ
hath
loued
vs
.
Imitation
Eph.
5.
2.
is
one
of
the
diseases
of
the
English
nation
;
wherefore
seeing
we
will
needes
imitate
,
let
vs
imitate
the
best
.
Now
we
can
follow
none
better
then
Christ
.
His
patterne
is
most
perfect
,
and
his
foot-steps
are
most
euen
;
therefore
let
vs
re〈…〉
〈…〉ble
the
one
,
and
walke
in
the
other
.
When
Saint
Iohn
would
win
the
faithfull
to
mutuall
amitie
,
he
reasoneth
after
this
sort
;
Beloued
,
2.
Iohn
.
4.
11
if
God
(
the
Father
)
so
loued
vs
(
as
that
he
gaue
his
onely
sonne
for
vs
)
we
ought
also
to
loue
one
another
.
So
I
say
,
seeing
Christ
hath
loued
vs
,
and
that
exceedingly
,
we
ought
also
to
loue
one
another
.
If
he
loued
vs
,
who
was
not
bound
to
loue
vs
,
then
ought
we
to
loue
one
another
,
being
bound
to
do
so
by
the
vertue
of
many
bonds
.
There
are
many
reasons
to
moue
&
perswade
Ioh.
15.
12.
vs
.
First
,
besides
that
example
which
Christ
hath
giuen
vs
,
we
haue
his
expresse
Ioh.
10.
27.
commaundement
.
This
is
my
commandement
,
that
ye
loue
one
an
other
,
as
I
haue
loued
you
.
Now
they
,
that
are
hi●
s●●epe
,
do
hea●e
(
and
obey
)
his
voice
,
and
follow
him
.
Therefore
to
disting●ish
our selues
from
Goates
,
from
Rebels
,
we
must
giue
care
vnto
his
voice
;
that
is
,
loue
one
another
,
as
he
Ioh.
13.
34.
hath
loued
vs
.
Secondly
,
his
Apostles
and
Embassadors
doe
command
and
exhort
vs
to
performe
this
dutie
.
Paul
saith
;
Be
affectioned
to
loue
one
another
with
brotherly
loue
.
Peter
saith
;
Loue
one
another
Rom.
12.
10
with
a
pure
heart
seru●tly
.
And
Iohn
inculcateth
nothing
more
,
then
that
all
1.
Pet.
2.
22.
the
godly
should
lo●e
one
another
.
But
1.
Ihon.
4.
7.
and
3.
Ih●n
.
v.
5.
these
were
the
Lords
Pen-men
:
their
pens
were
ruled
by
the
L●rds
owne
singer
.
Therefore
it
were
a
point
of
disloyaltie
to
God
,
and
●n
a●gument
of
rebellious
,
and
perue●se
disposition
,
to
reiect
or
resist
them
,
and
to
withstand
the
Spirit
,
which
speaketh
by
them
.
Thirdly
,
we
haue
the
example
of
holy
men
.
Dauid
speaking
of
Ionathan
saith
;
Thy
loue
to
me
was
wonderfull
,
passing
2.
Sam.
1.
26
Eph.
1.
15.
Coll.
1.
4.
the
loue
of
women
.
The
Ephesians
and
Colossians
are
noted
for
their
loue
to
all
the
Saints
.
And
Paul
in
praying
that
the
Philippians
loue
might
abound
,
doth
Phil.
1.
9.
plainelie
shew
that
they
were
not
void
of
loue
.
The
Thessalonians
are
said
to
haue
diligent
loue
,
and
to
testifie
the
1.
Thes.
1.
3.
And.
4.
10.
same
towards
all
the
brethren
throughout
all
Macedonia
.
Philemon
was
a
louer
Phil.
5.
of
all
the
Saints
.
Yea
Paul
was
so
possessed
with
the
spirit
of
loue
,
as
that
he
could
euen
wish
himselfe
to
be
Rom.
9.
3.
seuered
from
Christ
for
his
brethren
,
that
are
his
kinsmen
,
according
to
the
flesh
.
Now
as
that
cloud
directed
the
Israelites
in
their
iourney
to
Canaan
:
so
the
ensamples
of
these
holy
men
,
should
further
vs
in
our
way
to
celestiall
Num.
9.
Canaan
,
to
heauenly
Ierusalem
.
They
haue
traced
the
way
before
vs
by
loue
,
let
vs
follow
their
footing
,
that
we
may
obtaine
their
ioyes
.
As
euill
examples
do
open
a
window
to
wickednes
,
&
occasion
the
wicked
to
commit
iniquitie
:
so
let
the
good
ensamples
of
the
godly
,
yea
of
God
himselfe
,
prouoke
and
excite
vs
to
the
works
of
holinesse
,
&
so
we
following
the
light
of
their
lamps
,
shall
in
the
end
be
partakers
of
the
brightnesse
of
their
glorie
.
Fourthly
,
wee
were
all
elected
by
one
,
we
were
all
created
by
one
,
to
the
glory
of
one
,
according
to
the
image
of
that
one
:
we
are
all
effectually
called
by
one
:
wee
are
all
redeemed
by
one
blood
,
and
sanctifyed
by
one
Spirit
:
we
are
all
the
children
of
one
father
and
one
mother
,
and
we
haue
all
one
elder
brother
,
one
iustifier
,
one
iudge
:
we
are
all
ordeined
to
one
kingdome
,
to
one
family
,
and
are
ruled
by
the
same
lawes
:
we
are
all
the
subiects
of
one
king
,
the
seruants
of
one
Lord
,
the
sheepe
of
one
shepheard
,
the
disciples
of
one
Maister
,
and
the
people
of
one
God
:
we
haue
all
one
hope
of
our
calling
,
one
faith
,
one
baptisme
,
and
one
body
to
feed
vpen
:
we
are
all
the
Patients
of
one
physitian
,
the
building
of
one
architect
,
the
vessels
of
one
potter
,
the
temple
of
one
Spirit
,
the
field
of
one
husbandman
,
and
the
hearers
of
one
gospel
:
we
are
all
the
members
of
one
body
,
the
stones
of
one
building
,
the
branches
of
one
vine
,
and
trauellers
in
one
way
to
one
citie
,
from
Aegypt
through
the
wide
wildernesse
of
this
wicked
world
vnto
new
Ierusalem
,
celestiall
Canaan
,
a
paradise
of
perpetuall
pleasures
.
Finally
,
we
are
all
in
grafted
into
one
stock
,
incorporated
into
one
body
,
wee
receiue
sap
from
one
roote
,
sense
from
one
head
,
light
from
one
lampe
,
and
water
from
one
fountaine
;
therfore
good
r●ason
is
there
,
that
wee
should
loue
and
like
,
affect
,
fauour
,
and
embrace
one
another
.
Fiftly
,
it
is
fearefull
and
grieuous
to
hate
,
or
not
to
loue
our
brother
.
For
first
,
it
is
a
breach
of
Gods
commandement
,
who
forbiddeth
vs
to
hate
our
brother
,
Leu●t
.
19.
17
Luke
.
22.
39
and
commandeth
vs
to
loue
him
as
our selues
.
Now
hee
,
that
keepeth
his
commaundements
,
dwelleth
in
him
,
and
hee
in
1.
Ioh.
3.
24.
him
:
but
horrible
calamity
shall
befall
those
,
that
do
without
timely
repentance
transgresse
and
break
them
:
for
their
worme
shall
not
die
,
neither
shall
their
fire
be
quenched
,
and
they
shal
be
an
abhorring
Isay
.
66.
24.
vnto
all
flesh
.
Secondly
,
hee
that
hateth
his
brother
is
in
darknes
,
and
walketh
in
darknesse
,
and
knoweth
not
whether
he
1
Ioh.
2.
11.
g●eth
,
because
that
darknesse
hath
blinded
his
eyes
:
he
is
an
vnregenerate
person
,
and
is
not
illumined
with
the
light
of
Gods
Spirit
,
but
walketh
like
a
blinde
Bayard
,
being
possessed
with
the
spirit
of
ignorance
,
&
blinded
with
the
darknesse
of
Aegypt
,
out
of
the
kingdome
of
light
,
of
grace
,
of
Christ
,
and
in
the
kingdome
of
darknesse
,
of
sinne
,
and
Sathan
.
Thirdly
,
Whosoeuer
hateth
his
brother
is
a
man-slayer
,
and
yee
knowe
that
1.
Ioh.
3.
1●
.
no
man-slayer
hath
eternall
life
abiding
in
him
,
but
is
is
obnoxious
to
eternall
death
and
destruction
.
Fourthly
,
he
that
loueth
not
(
his
neighbour
,
)
knoweth
not
God
.
Vndoubtedly
,
if
a
man
did
know
1.
Ioh.
4.
8.
God
truly
,
that
is
,
if
he
did
acknowledge
him
,
and
knew
him
as
he
hath
reuealed
himselfe
vnto
vs
in
the
couenant
of
grace
:
if
he
knew
him
to
be
his
God
,
his
Sauiour
,
and
louing
friend
and
father
in
his
sonne
Christ
Iesus
,
he
would
not
,
he
could
not
but
loue
him
,
and
those
also
,
that
are
his
sons
and
seruants
elected
,
created
,
called
,
iustified
,
adopted
,
santifyed
and
preserued
by
him
,
as
well
as
he
himselfe
.
Fiftly
,
he
that
loueth
not
his
neighbour
,
is
not
the
child
of
God
.
For
in
this
are
the
1.
Ioh.
3.
10
children
of
God
knowne
,
and
the
children
of
the
Diuel
:
whosoeuer
doth
not
righteousnes
is
not
of
God
,
neither
he
,
that
Loueth
Not
his
brother
.
Sixtly
,
he
that
loueth
not
his
brother
,
doth
euidentlie
declare
that
he
loueth
not
God
himselfe
.
For
how
can
he
,
that
loueth
not
his
brother
,
whome
he
hath
seene
,
loue
God
,
whome
he
hath
not
seene
?
And
whosoeuer
1.
Iohn
.
3.
14
hath
this
worlds
good
.
&
seeth
his
brother
haue
need
,
and
shutteth
vp
his
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
Seauenthly
,
he
which
loueth
not
his
neighbour
,
doth
shewe
that
his
Rom.
6.
23.
heart
is
hard
and
●lintie
,
that
it
was
neuer
mollified
with
the
oyle
of
grace
,
that
he
hath
not
a
good
conscience
,
&
faith
vnfained
,
and
that
he
neuer
truely
tasted
of
Gods
loue
,
nor
of
the
sweetnesse
of
Christs
blood
,
neither
that
he
did
euer
seriously
consider
and
meditate
of
those
bitter
pangs
,
and
painefull
passions
,
which
hee
sustained
(
whiles
he
liued
,
and
when
he
died
)
as
well
for
his
neighbour
,
as
for
himselfe
.
To
conclude
this
first
argument
;
He
that
1.
Ioh.
3.
4
loueth
not
his
brother
,
abideth
in
death
.
As
he
abideth
in
the
death
of
his
soule
,
being
dead
in
sinne
,
so
he
remaineth
subiect
to
the
death
of
his
soule
and
bodie
,
which
is
the
wages
of
sinne
.
Sixtly
,
if
we
would
but
consider
the
Rom.
6.
23.
excellencie
,
and
the
excellent
vse
and
commodities
,
which
come
by
this
godly
loue
,
it
would
make
vs
all
to
be
in
loue
with
it
,
and
not
onely
to
like
it
in
it selfe
,
or
in
others
,
but
in
our selues
also
,
●ea
and
to
shew
it
in
our
liues
and
dealings
.
First
,
true
loue
commeth
of
God
,
who
is
loue
it selfe
,
&
the
very
fountaine
of
all
2.
Ioh.
4.
78.
Galat.
5.
22
true
loue
.
For
euerie
good
giuing
,
and
euerie
perfect
gift
is
from
aboue
,
and
commeth
down
from
the
father
of
lights
.
And
Iam.
1.
17.
1.
Cor.
4.
7
in
truth
,
what
haue
we
,
that
we
haue
not
receiued
?
Now
the
glorie
of
the
giuer
makes
the
gift
more
godly
.
And
who
can
be
more
glorious
then
God
the
Psal.
2.
4.
10.
Math.
6.
13.
king
of
glorie
,
to
whome
all
glorie
doth
of
due
belong
?
Secondly
,
loue
is
an
inseparable
companion
of
true
●aith
.
For
,
as
Paul
sheweth
,
1.
Tim.
1.
5.
loue
comes
out
of
a
pure
heart
,
a
good
conscience
,
and
faith
vnsained
.
And
as
Gregorie
saith
;
Iuantum
credimus
,
tantum
diligimus
,
As
we
beleeue
,
so
we
loue
.
Euen
as
light
doth
accompanie
the
Sun
,
so
doth
loue
attend
vpon
faith
.
And
as
there
is
no
fire
without
heat
,
so
there
can
be
no
true
faith
without
loue
.
Here
also
is
loue
againe
commended
,
because
it
flowes
from
that
faith
,
whereby
our
hearts
are
purified
,
Act.
15.
9.
Heb.
11.
6.
and
without
which
it
is
impossible
to
please
God
,
and
commeth
not
but
from
a
conscience
,
which
is
at
peace
&
rest
,
and
doth
excuse
a
man
.
So
then
whosoeuer
doth
loue
truely
whome
he
ought
,
and
as
hee
ought
,
may
assure
himselfe
that
hee
doth
beleeue
truelie
,
&
that
his
conscience
is
good
before
God
,
and
his
heart
purged
by
faith
,
in
the
blood
of
Christ
.
Thirdly
,
such
a
loue
of
our
brethren
,
is
asure
signe
of
our
election
,
vocation
,
regeneration
and
adoption
.
For
euery
2.
Ioh.
4.
7.
one
that
loueth
is
borne
〈◊〉
God
,
&
knoweth
God
.
And
Peter
exhorting
vs
to
giue
diligence
to
make
our
calling
and
election
2.
Pet.
1.
7.
10.
sure
,
sheweth
vs
,
that
if
among
other
vertues
we
haue
also
brotherly
kindnesse
and
loue
,
we
shall
neuer
fall
,
and
therfore
may
assure
our selues
that
we
are
elected
and
effectually
called
.
Fourthly
,
the
loue
of
our
brethren
is
in
Christs
account
accepted
and
reputed
of
,
as
loue
shewed
vnto
himselfe
,
as
appeareth
plainely
by
that
speech
,
which
he
will
vse
to
his
sheepe
,
when
he
shall
come
to
iudge
them
,
Math.
25.
40.
In
as
much
as
ye
haue
done
it
(
giuen
●●ate
,
drinke
,
lodging
,
clothing
,
)
vnto
〈◊〉
of
the
leaft
of
th●se
my
brethren
,
ye
haue
done
it
vnto
me
.
Fiftly
,
the
loue
of
men
,
is
an
argument
of
our
loue
toward
God
himself
.
1.
Iohn
.
5.
1
For
euery
one
,
that
loueth
him
that
did
beg●t
,
loueth
him
also
,
which
is
begotten
of
●im
.
Therefore
if
we
doe
not
loue
the
child
of
God
,
who
is
begotten
of
God
,
it
argueth
that
wee
doe
not
indeede
loue
God
,
that
did
beget
him
.
Hee
that
hateth
the
child
doth
not
loue
the
father
:
and
he
that
respecteth
the
maister
,
will
not
neglect
the
seruant
.
Sixtly
,
the
loue
of
our
brethren
is
a
signe
that
we
are
the
temples
of
the
holie
Ghost
,
and
that
God
doth
inhabite
in
vs
.
If
we
loue
one
another
(
saith
1.
Iohn
.
4.
12.
16.
Iohn
)
God
dwelleth
in
vs
,
and
his
loue
is
perfest
in
vs
.
God
is
loue
,
&
he
that
dwelleth
in
loue
,
dwelleth
in
God
,
and
God
in
him
.
Now
what
an
honour
is
it
,
and
what
a
singular
comfort
should
it
be
to
vs
poore
wormes
,
to
haue
the
God
Iob.
25.
6.
of
heauen
and
earth
to
dwell
within
vs
,
and
to
make
his
mansion
in
our
sinfull
soules
,
in
these
loamie
houses
,
and
dustie
cottages
?
We
cannot
set
forth
his
praise
enough
,
we
cannot
rceompence
his
loue
.
Seuenthly
,
our
loue
,
which
we
beare
to
the
children
of
God
,
is
an
vndoubted
token
that
we
are
out
of
the
way
of
1.
Ioh.
3.
14
death
,
and
in
the
state
of
life
.
Therefore
the
Apostle
saith
;
We
knowe
that
we
are
translated
from
death
to
life
,
because
we
loue
the
brethren
.
Loue
is
not
the
cause
of
life
,
nor
of
the
change
from
Rom.
6
,
23.
death
to
life
;
for
euerlasting
life
is
the
free
gift
of
God
:
but
it
is
a
signe
thereof
.
And
as
fire
doth
discouer
it selfe
by
his
light
,
so
may
this
change
be
discerned
Lumine
qui
semper
proditur
ipse
suo
.
Ouid.
by
loue
.
Eightly
,
Loue
is
the
ende
of
the
commaundement
.
Loue
is
the
fulfilling
of
the
Lawe
,
and
the
bond
of
perfection
.
The
1.
Tim.
1.
5.
more
perfect
our
loue
is
,
the
more
Rom.
13.
10
perfect
is
our
obedience
.
Yea
loue
is
the
onely
debt
,
which
we
ought
to
owe
Col.
3.
14.
to
our
neighbour
.
It
is
a
debt
,
which
we
must
alwaies
be
in
paying
off
,
and
must
neuer
haue
done
paying
.
Therefore
Paul
saith
;
Owe
nothing
to
any
man
,
but
to
loue
one
another
:
for
he
that
loueth
Rom.
13.
8.
another
,
hath
fulfilled
the
law
.
Ninthly
,
knowledge
,
learning
,
the
faith
of
miracles
,
yea
and
those
works
,
that
glister
outwardly
neuer
so
gloriously
,
and
are
commended
neuer
so
much
of
men
,
yet
are
they
worth
nothing
,
if
they
bee
not
accompanied
with
true
loue
.
This
the
Apostle
teacheth
when
he
saith
;
Though
I
speake
1
,
Cor.
13.
1
with
the
toongs
of
men
and
Angels
,
and
haue
not
Loue
▪
I
am
as
sounding
brasse
,
or
a
tinkling
cimball
.
And
though
I
had
the
gift
of
prophesie
,
and
knewe
all
secrets
,
and
all
knowledge
,
yea
if
I
had
all
faith
,
so
that
I
could
remoue
moun
〈…〉
s
,
and
had
not
loue
,
I
were
nothing
.
And
though
I
feede
the
poore
with
all
my
goods
,
and
though
I
giue
my
bodie
that
I
be
bur●●d
,
and
haue
not
Loue
,
i●
pros●●●th
nothing
.
Tenthly
,
Loue
is
the
〈◊〉
,
which
letteth
out
to
the
benefit
of
our
brethren
,
the
waters
of
Gods
graces
,
which
are
in
the
cisterne
of
our
owne
hearts
.
It
is
a
knife
,
whereby
faith
carueth
out
those
duties
,
which
we
owe
to
God
&
Man
.
It
is
a
much
to
giue
fire
to
our
hearts
,
and
to
kindle
them
to
all
good
works
.
It
is
a
fountaine
,
yea
and
a
pipe
also
,
from
which
,
and
in
which
,
many
sweet
and
wholesome
waters
do
slowe
and
run
to
water
and
refresh
many
.
It
is
the
verie
hand
of
faith
,
whereby
it
worketh
;
Which
thing
Paul
plainely
testifieth
,
when
he
saith
,
that
in
Christ
,
neither
Circumcision
a●●●l●th
any
thng
,
nor
vncircumcision
,
but
saith
which
worketh
by
loue
.
Gal.
5.
6.
Eleauenthly
,
Loue
(
saith
Chrysostome
)
is
the
Chara●●er
and
badge
of
Christianity
.
What
can
better
beseem
them
then
loue
,
that
professe
that
God
,
who
is
Loue
,
that
Spirit
which
worketh
1.
Ioh.
4.
16.
Gal.
5.
22.
loue
,
and
that
Christ
who
in
loue
●ide
downe
his
life
,
that
they
might
attaine
to
life
?
Yea
,
it
is
an
infallible
t●ken
of
a
true
disciple
of
Christ
,
and
of
one
of
his
best
proficients
;
therefore
he
saith
;
by
this
shall
all
men
know
,
that
Ioh.
13.
35.
ye
are
my
disciples
,
if
ye
loue
one
another
.
Twelfly
,
loue
is
more
excellent
and
commodious
in
some
respect
,
then
either
saith
by
which
we
are
iust●fied
,
or
〈◊〉
by
which
we
are
s●●ed
.
This
the
Gal.
〈◊〉
.
16
▪
Rom.
8.
24
Apostle
teacheth
,
when
he
saith
;
now
a●●●deth
Faith
,
Hope
,
and
Loue
:
but
the
〈◊〉
.
Cor.
13.
31.
〈…〉
st
of
these
,
●s
loue
;
to
wit
,
as
concerning
vse
towards
o●r
neighbour
.
As
loue
is
the
best
liuerie
,
that
a
Christian
man
can
weare
(
for
it
doth
expresse
his
profession
liuely
,
and
makes
it
liuely
:
it
sets
forth
the
nature
,
and
commends
the
name
)
so
it
is
the
best
affection
,
that
he
can
harbour
in
his
heart
,
and
entertaine
within
him
:
for
it
makes
him
spend
himselfe
like
a
●ampe
in
Gods
house
,
and
to
powre
out
and
put
forth
himselfe
to
the
practise
and
performance
of
those
things
,
which
concerne
Gods
glory
,
his
owne
happinesse
,
and
his
neighbours
welfare
.
Moreouer
,
Loue
is
very
powerfull
and
plentifull
in
rare
and
admirable
effects
.
Paul
reckeneth
sixteene
.
〈◊〉
.
It
suffereth
long
:
being
voyd
of
that
hastinesse
,
1.
Cor.
13.
4
that
is
easily
offended
and
ready
to
reuenge
:
and
also
of
that
disposition
,
which
thogh
it
haue
no
great
inclination
to
reuenge
,
yet
being
displeased
,
is
readie
to
let
fall
the
former
affection
,
ceasing
any
longer
indeede
to
declare
the
same
.
But
loue
leapeth
ouer
a
wall
of
offences
,
and
bursteth
through
a
hedge
of
impediments
,
to
testifie
good
will
to
the
person
loued
.
2.
Loue
is
bountifull
;
readie
to
pleasure
and
benefit
the
partie
loued
,
hauing
(
as
it
were
)
a
grace
and
facilitie
therein
,
and
therefore
plentifull
and
abounding
in
loue-tokens
.
3.
Loue
enuieth
not
;
for
the
man
that
loueth
,
taketh
himselfe
to
be
(
as
it
were
)
one
and
the
same
with
the
partie
loued
,
and
therefore
after
a
manner
entit●led
to
praises
.
So
that
he
doth
wish
his
estate
to
be
better
then
it
is
;
so
far
is
he
from
enuying
of
the
same
.
4.
Loue
doth
not
boast
it selfe
.
5.
It
is
not
puffed
vp
.
6.
It
doeth
no
vncomely
1.
Cor.
13.
5.
thing
;
For
loue
conceiueth
so
highly
of
the
thing
loued
,
that
it
thinketh
no
seruice
to
be
humble
and
dutifull
inough
to
such
deserts
.
And
therefore
it
cannot
deale
proudly
,
nor
peruersly
,
with
the
partie
loued
,
neither
yet
vnseemly
,
but
so
as
the
state
therof
requireth
,
that
is
,
tenderly
&
seemely
,
with
the
afflicted
condition
,
not
disdaining
him
in
it
,
thogh
neuer
so
perplexed
and
miserable
,
neither
dealing
so
roughly
&
carelesly
,
as
doth
litle
be
seem
so
pitifull
an
estate
to
be
dealt
withall
.
7.
Loue
seeketh
not
her
owne
;
but
is
so
imployed
about
the
thing
loued
,
that
a
man
may
easily
discerne
in
it
a
neglect
of
priuate
profit
and
pleasure
,
oftentimes
in
respect
of
the
regard
to
the
thing
loued
.
8.
Loue
is
not
prouoked
to
anger
;
for
being
so
surely
knit
vnto
the
thing
loued
as
indeede
it
is
,
it
cannot
but
suffer
many
wrongs
,
before
it
can
be
prouoked
against
that
,
which
is
so
deare
and
neare
vnto
it
.
9.
Loue
thinketh
no
euill
;
but
either
will
not
take
knowledge
at
al
of
the
ill
dealing
of
him
,
whome
he
loueth
:
or
else
will
blame
some
other
thing
for
it
,
as
the
cause
,
that
moued
him
to
do
it
.
Loue
will
not
be
iniurious
in
her
thoughts
.
10.
Loue
doth
not
euill
vnto
his
Rom.
13.
10.
neighbor
;
for
it
is
taken
vp
with
the
thing
loued
,
&
so
rauished
with
delight
in
it
,
that
it
makes
a
man
as
back-ward
in
wronging
it
,
as
in
hurting
himselfe
.
11.
Loue
reioyceth
not
in
iniquitie
.
1.
Cor.
13.
6
12.
But
it
reioyceth
in
the
truth
.
It
reioyceth
neither
in
the
doings
of
him
,
that
is
loued
,
which
be
not
sincere
,
sound
and
holy
:
neither
yet
in
the
dealings
of
himselfe
or
of
others
,
which
are
not
righteous
and
good
:
but
on
the
contrary
it
delighteth
in
the
iust
and
true
dealing
of
himselfe
,
and
of
others
also
with
the
party
loued
.
1●
.
Loue
suffereth
all
things
.
14.
It
beleeueth
1.
Cor.
13.
7.
all
things
.
15.
It
hopeth
all
things
.
16.
It
endureth
all
things
.
Loue
couereth
a
multitude
of
sins
.
Loue
is
ready
to
forgiue
and
to
forget
.
It
patiently
beareth
aburthen
of
wants
and
infirmities
in
the
person
loued
,
beleeuing
and
hoping
the
best
,
trusting
and
expecting
to
see
them
redressed
.
Loue
wil
pocket
vp
a
world
of
wrongs
,
a
multitude
,
a
mountaine
of
defects
and
of
weaknesses
,
it
will
swallowe
them
vp
,
and
bury
them
in
the
graue
of
obliuion
.
It
is
not
quarrellous
,
but
patient
:
it
is
not
diffident
&
incredulous
,
it
dispaireth
no●
,
but
hopeth
and
beleeueth
so
long
as
there
is
any
the
least
reason
to
moue
therevnto
.
Finally
,
that
I
may
shut
vp
this
sixt
argument
,
the
excellencie
of
loue
appeareth
in
the
perpetuity
and
constancie
thereof
.
For
(
as
Paul
teacheth
)
true
1.
Cor.
13.
8.
loue
doth
neuer
fall
away
.
It
may
fall
,
but
not
fall
away
:
it
may
be
weakned
,
but
not
wasted
:
it
may
be
crazed
,
but
not
conquered
:
lessened
,
but
not
lost
:
yea
both
left
&
lost
as
touching
the
might
and
measure
of
it
in
some
degrees
(
and
therfore
the
church
of
Ephesus
is
charged
Reu.
2.
4.
to
haue
left
her
First
Loue
,
)
but
it
cannot
be
lost
,
as
touching
the
sap
and
substance
of
it
altogether
.
Life
and
iuice
may
be
in
a
tree
,
when
the
top
therof
is
naked
,
and
all
the
leaues
fallen
of
.
And
so
loue
will
liue
,
when
some
signes
of
life
are
lost
.
It
will
flie
with
Dedalus
,
when
the
loue
of
hypocrites
and
worldlings
shall
fall
downe
with
Icarus
.
It
is
like
death
,
which
deuoureth
all
:
&
the
graue
,
which
swalloweth
Cant.
8.
6.
7.
vp
all
.
The
waters
of
sorrow
,
and
the
floods
of
affliction
,
cannot
ouerwhelme
and
drowne
it
.
It
will
swim
beneath
like
a
fish
,
and
flote
aloft
,
like
a
ship
;
yea
like
N●ahs
Arke
it
shall
keep
vp
,
when
the
glorious
loue
and
all
the
glistering
moralities
of
Pagans
,
Atheists
,
and
Earth-worms
,
shall
sinke
downe
and
perish
.
For
the
gifts
of
God
Rom.
〈◊〉
.
29.
(
among
which
loue
is
not
the
least
)
are
giuen
without
repentance
.
When
God
hath
once
in
mercie
planted
it
in
the
garden
of
a
Christians
heart
,
it
shall
there
abide
:
no
worme
shall
eate
it
,
no
Boare
shall
euer
roote
it
vp
,
no
sythe
mowe
it
downe
,
and
no
Moule
shall
turne
it
vp
:
for
God
by
grace
will
preserue
and
keepe
it
.
And
as
Zerubbabel
layde
the
foundation
of
the
temple
,
Zach.
4.
9.
&
did
also
finish
it
:
so
God
hauing
once
begun
this
good
worke
of
Loue
within
vs
,
hauing
once
cast
it
in
the
mould
of
our
hearts
,
hauing
once
riuited
and
rooted
it
in
vs
,
he
will
not
leaue
it
till
he
haue
brought
it
to
perfection
,
and
what
it
wants
in
this
world
he
will
supply
in
the
world
to
come
.
The
Sun
did
once
stand
still
,
and
once
Iosh.
10.
13.
Is.
38.
8.
goe
backward
ten
degrees
:
it
hath
suffered
many
Eclipses
,
&
makes
many
Settings
:
but
it
still
remaineth
in
the
heauen
,
and
falleth
not
down
to
the
earth
,
nor
vanisheth
like
a
comet
or
blazing
star
.
Euen
so
true
Loue
may
stand
and
moue
not
,
it
may
retyre
and
run
back
somtimes
,
but
yet
it
continueth
firmly
fixed
,
(
though
now
and
then
eclipsed
)
in
the
sphaere
of
the
heart
:
her
light
is
neuer
wholly
lost
,
her
heat
is
not
quite
extinct
:
and
though
it
set
,
yet
it
shall
rise
again
and
appeare
.
And
(
as
Dauid
speaketh
in
effect
concerning
the
Sun
,
Ps.
19.
5.
so
say
I
concerning
loue
)
It
shall
come
forth
as
a
Bridegrome
out
of
his
chamber
,
and
shall
reioyce
like
a
mighty
man
to
run
his
race
.
Though
hel-gates
should
open
themselues
against
it
,
yet
it
shall
continue
.
Though
the
Diuell
like
a
ramping
and
roaring
Lion
run
with
open
mouth
against
it
,
yet
it
shall
not
perish
.
Though
he
plant
all
his
infernall
ordinance
against
it
,
yet
shall
he
not
supplant
,
nor
beat
it
downe
.
He
may
shake
it
,
but
he
shall
not
shiuer
it
.
Though
he
work
against
it
like
a
Moule
in
the
earth
,
and
seek
by
vndermining
to
subuert
it
,
yet
he
shall
not
preuayle
.
Though
he
shew
himselfe
in
his
colours
,
labouring
to
blast
it
with
the
stormy
winds
of
his
violent
temptations
,
and
with
the
scorching
blasts
of
his
breath
,
and
to
destroy
it
by
all
meanes
possible
,
whcih
he
can
deuise
and
practise
,
yet
all
is
in
vain
,
he
shall
but
loose
his
labour
.
For
God
wil
defend
and
succour
it
.
He
will
not
suffer
this
fire
to
die
,
hee
will
not
let
this
lampe
goe
out
,
but
will
releeue
it
with
new
matter
,
and
with
the
fresh
oyle
of
his
Spirit
.
This
flower
shall
neuer
fall
off
:
this
tree
shall
neuer
bee
stubbed
vp
.
God
will
so
hedge
it
in
with
the
thick
&
thornie
quick-set
of
his
grace
,
and
so
compasse
it
with
the
walles
of
his
loue
,
that
it
shal
be
preserued
from
winde
and
weather
,
and
from
all
the
enemies
therof
;
so
,
as
that
they
shall
neuer
be
able
to
destroy
it
.
Christ
hath
said
,
that
his
Sheep
shall
neuer
perish
,
and
Ioh.
10.
28
that
none
shall
pluck
them
out
of
his
hand
.
But
whosoeuer
doth
plucke
this
holie
affection
of
Loue
,
out
of
the
heart
of
a
true
Christian
,
and
doth
destroy
it
,
hee
doth
euen
destroy
one
of
Christs
sheep
,
&
puls
him
from
Christ
.
For
true
loue
is
an
vnseparable
companion
of
one
of
Christs
true
sheepe
,
and
it
is
an
infallible
argument
of
true
faih
,
which
is
as
it
were
the
quintessence
and
the
verie
soule
of
a
true
Christian
;
and
without
Loue
,
there
is
no
Faith
.
For
without
water
there
is
no
fountaine
:
and
without
light
,
there
is
no
Sun
.
And
therefore
there
can
be
no
sheep
,
no
Christian
without
loue
.
So
then
,
destroye
loue
,
and
destroy
a
sheepe
of
Christ
:
but
his
sheepe
cannot
be
destroyed
;
therefore
their
loue
shall
alway
last
.
It
cannot
be
lost
,
it
cannot
be
destroyed
.
This
shall
suffice
for
the
sixt
motiue
,
that
should
moue
vs
to
entertaine
and
practise
this
vertue
loue
,
drawne
from
the
consideration
of
the
excellencie
thereof
,
and
from
the
manifolde
commodities
,
which
it
doth
affoord
.
Seauenthly
,
if
a
man
loue
that
,
which
he
ought
to
loue
,
he
is
happie
Si
quis
amat
quod
amare
iuuat
,
feliciter
ardet
:
Gaudeat
,
&
Vento
nauiget
ille
suo
.
Ouid.
in
his
loue
,
he
may
ioy
therein
,
&
ride
along
in
it
without
striking
saile
,
or
feare
of
foule
weather
.
But
he
that
loues
his
brethren
(
as
they
are
the
members
of
Christ
)
doth
effect
that
,
which
he
should
affect
,
and
which
it
is
comfortable
,
commodious
,
and
delightfull
to
affect
.
Therefore
his
loue
is
good
,
hee
is
happie
in
his
loue
,
and
may
continue
therein
without
repentance
.
Eightly
,
true
loue
is
an
enemie
to
vice
,
and
as
it
links
many
together
,
and
makes
them
haue
(
as
it
were
)
one
soule
in
many
bodies
,
so
it
also
doth
oppose
it selfe
to
those
things
,
which
ingender
●atred
and
discord
,
and
are
the
verie
breake-necks
of
societies
.
For
in
true
loue
there
is
no
losse
,
no
iarres
,
no
woe
,
no
paine
:
faith
,
and
no
falsehood
:
truth
,
and
no
treacherie
:
kindenesse
,
but
no
craft
:
salues
,
but
no
sores
.
It
is
as
water
to
quench
the
fi●e
of
discension
.
It
is
as
fire
to
eat
out
the
rust
of
rancour
,
and
the
drosse
of
spleene
and
enuie
.
It
is
as
the
Sun
to
dispel
the
coldnesse
of
the
affections
,
to
dissolue
the
frosts
of
hatred
and
vncharitablenes
,
and
to
melt
the
y●e
of
churlishnes
and
malice
.
It
is
as
a
South-wind
to
driue
away
all
hard
weather
,
to
make
vs
leaue
all
hard
,
cruell
,
and
vnconscionable
dealing
.
It
is
as
bellowes
to
blowe
vp
and
increase
courtesie
,
good-will
,
familiaritie
,
modestie
,
and
moderation
.
It
is
as
a
Castle
,
to
beare
out
and
indure
all
aduerse
batterie
,
and
to
arme
a
man
against
all
the
boults
and
bullets
of
discord
:
and
it
is
also
an
Engine
to
disturbe
and
ouerthrowe
the
bulwarks
of
debate
,
&
the
muniments
of
malice
:
and
as
a
Sword
to
cut
off
the
head
of
hatred
.
Being
therefore
the
pillar
of
true
fellowship
,
the
prop
of
grace
&
good
will
,
an
enemie
to
pride
,
a
chaine
of
gold
to
tie
men
fast
together
,
yea
and
an
eloquent
and
golden-mouthed
Oratour
,
to
plead
for
peace
,
and
to
perswade
to
iustice
;
it
should
inamour
al
men
with
it
.
Al
men
ought
to
price
it
highly
,
and
to
pursue
it
eagerly
.
Ninthly
,
he
that
loued
his
brother
truely
,
that
is
,
for
the
sake
of
Christ
,
doth
plainly
shewe
that
his
loue
is
greater
vnto
Christ
.
For
he
that
loues
the
seruant
for
his
Masters
sake
,
doth
much
more
loue
the
Master
.
For
the
rule
is
,
that
that
thing
,
for
which
any
thing
doth
exist
,
doth
it selfe
much
more
exist
.
Therefore
if
I
loue
my
brother
because
I
loue
Christ
,
it
followeth
that
my
loue
to
Christ
is
greater
then
my
loue
to
him
.
Tenthly
,
we
ought
to
loue
our
brethren
,
though
we
had
no
other
reason
to
moue
vs
so
to
do
,
but
that
we
know
that
Christ
doth
loue
them
as
well
as
vs
,
and
that
the
Diuel
doth
hate
them
,
as
he
doth
our selues
.
Lastly
,
we
are
commaunded
to
do
all
things
in
loue
;
therefore
we
must
loue
,
and
haue
loue
.
A
Goldsmith
cannot
trie
his
gold
by
a
touchstone
,
except
he
haue
a
touchstone
.
A
Founder
cannot
cast
his
mettell
in
a
mould
,
vnlesse
he
both
haue
and
vse
his
mould
:
neither
can
we
cast
our
workes
in
the
mould
of
loue
,
vnlesse
we
both
haue
and
vse
it
.
Againe
,
We
ought
to
reioyce
Rom.
12
,
15.
16.
with
them
that
reioyce
,
to
weep
with
them
that
weep
,
and
to
be
of
like
affection
one
to
another
.
Which
we
can
neuer
do
,
vnlesse
we
be
possessed
with
the
spirit
of
Rom.
12.
21
loue
.
Moreouer
,
we
must
not
be
ouercome
of
euil
,
but
must
ouercome
euill
with
goodnesse
:
And
we
are
exhorted
to
giue
Rom.
23.
7
all
men
their
due
.
Which
things
we
can
neuer
well
performe
without
loue
.
Furthermore
,
all
bitternesse
,
wrath
and
Eph.
4.
31.
32.
malice
must
be
abandoned
:
and
we
must
be
courteous
and
tender-hearted
,
freely
forgiuing
one
another
,
euen
as
God
for
Christ
his
sake
did
freely
forgiue
vs
.
Therefore
we
must
of
necessitie
be
charitably
minded
&
louing
.
We
must
Eph.
5.
10.
approue
that
,
which
is
pleasing
to
the
Lord
;
Therefore
we
must
approue
and
esteeme
of
loue
,
and
ratifie
our
approbation
by
our
practise
answerable
vnto
it
.
We
ought
to
haue
no
fellowship
Eph.
5.
11.
with
the
vnfruitful
workes
of
darknes
,
but
euen
to
reproue
them
rather
.
But
want
of
charitie
,
hatred
,
and
enmitie
,
are
works
of
darknes
,
yea
and
of
the
Prince
of
darknesse
,
&
are
not
onely
vnfruitfull
,
but
hurtful
.
Therfore
we
must
not
follow
,
but
flie
them
:
&
if
we
must
reproue
them
,
we
must
in
no
wise
practise
them
,
but
rather
giue
ourselues
to
the
contrary
vertues
.
To
conclude
this
point
;
we
are
bidden
to
do
,
&
to
thinke
on
those
things
,
that
are
honest
,
pure
,
vertuous
,
of
good
report
,
Col.
4.
8.
and
worthie
praise
.
Therefore
we
ought
to
exercise
our selues
in
loue
.
Loue
must
take
vp
our
thoughts
in
wishing
well
,
and
our
tongues
in
speaking
and
counselling
well
,
and
our
handes
in
doing
well
.
Let
vs
therefore
(
Beloued
)
embrace
one
another
in
the
armes
of
amitie
.
Behold
(
saith
Dauid
)
Psal.
133.
1.
how
good
and
comely
a
thing
it
is
,
brethren
to
dwell
together
.
And
let
vs
demonstrate
Consule
,
castiga
,
solare
,
remitte
,
fe●
,
ora
:
visito
,
poto
,
cibo
,
redimo
,
tego
,
colligo
,
●ōdo
.
the
inward
affection
of
the
heart
,
by
the
visible
and
apparent
tokens
thereof
in
our
liues
:
instructing
the
ignorant
,
comforting
the
afflicted
,
pardoning
the
offender
,
bearing
with
the
weake
,
visiting
the
sicke
,
feeding
the
hung●ie
,
cloathing
the
naked
,
&
in
doing
all
those
duties
which
may
confirme
and
testifie
our
loue
,
wherewith
we
do
affect
our
brethren
.
And
because
God
doth
not
onely
require
that
our
workes
be
good
,
but
also
that
they
be
wel
performed
;
I
will
briefely
shew
the
manner
how
we
ought
to
loue
.
First
,
we
must
loue
in
faith
:
that
is
,
we
must
beleeue
that
God
will
accep●
of
our
loue
,
and
forgiue
the
weaknesse
of
it
,
for
the
merites
of
Christ
.
Secondly
,
we
must
loue
euen
with
a
mind
to
performe
obedience
to
Gods
commandement
,
who
bids
vs
loue
.
Thirdly
,
we
must
loue
truely
and
indeed
,
and
not
in
shew
only
.
Therfore
Paul
saith
:
let
loue
be
without
hypocrisie
.
Rom.
12.
9.
1.
Ioh.
3.
18.
And
Iohn
saith
:
Let
vs
not
loue
in
word
,
nor
in
tongue
onely
,
but
in
deed
and
truth
.
Fourthly
,
we
must
be
●arnest
&
vehement
in
our
loue
.
Therefore
Peter
saith
;
Loue
one
another
with
1.
Pet.
1.
22.
1.
Pet.
4.
8.
a
pure
heart
feruently
.
And
again
;
Aboue
all
things
haue
feruent
loue
among
you
.
Fiftly
,
wee
must
loue
constantly
,
without
wearinesse
.
For
true
loue
will
not
end
,
while
the
obiect
li●eth
and
Necmodus
&
requies
,
nisi
mors
,
reperitur
amoris
.
Ouid.
the
subiect
is
not
dead
.
Therefore
their
loue
is
not
sound
,
which
flicker
about
men
like
flies
in
the
summer
of
prosperitie
,
and
flie
from
them
like
Swallowes
in
the
winter
of
aduersitie
.
True
Verus
amornullum
nouit
habere
modum
,
Propert.
loue
is
constant
:
it
knowes
neither
end
nor
measure
.
This
shall
suffice
for
the
second
instruction
drawne
from
the
example
of
Christs
loue
,
which
all
the
members
of
Christ
ought
to
imitate
.
CHAP.
V.
The
loue
of
Christ
to
vs
is
the
ground
and
Mint-house
of
our
comfort
in
him
.
THirdly
,
hath
Christ
loued
vs
?
The
consideration
of
his
loue
,
must
needs
minister
exceeding
comfort
vnto
vs
.
For
his
loue
is
the
fountaine
,
from
whence
we
deriue
our
life
,
our
loue
,
our
libertie
.
It
is
the
Sun
,
which
warmeth
our
frozen
hearts
,
and
frost-bitten
affections
,
and
causeth
the
light
of
sauing
knowledge
to
shine
within
vs
.
It
is
a
Looking-glasse
,
wherein
we
may
behold
his
louely
nature
.
And
by
it
we
may
discerne
the
sweet
consent
&
harmony
of
both
his
wills
,
of
both
his
natures
,
how
they
did
with
one
consent
conspire
to
destroy
our
enemies
,
and
to
saue
vs
,
who
are
by
nature
very
slaues
&
wretches
,
Eph.
2.
1.
3.
12.
dead
in
sins
,
children
of
wrath
,
atheists
and
alients
from
the
commonwealth
of
Izrael
.
It
is
no
small
ioy
for
a
poore
person
to
enioy
the
loue
of
a
potent
Prince
.
What
are
we
,
but
poore
,
base
,
and
dispiceable
catiues
,
lesse
then
the
least
of
Gods
mercies
.
Therfore
vtterly
vnworthy
the
loue
of
so
glorious
a
Monarch
.
Seing
then
Christ
that
migh
▪
God
Isay
.
9.
6.
and
Prince
of
all
the
Princes
in
the
world
,
hath
made
vs
partakers
of
his
loue
,
we
haue
great
cause
to
reioyce
and
to
solace
our
soules
.
For
as
his
loue
is
the
very
life
of
our
soules
,
and
the
wel-spring
of
our
happines
:
so
it
is
in
it selfe
permanent
,
and
not
transient
:
constant
and
eternall
;
like
the
Izraelites
cloathes
,
which
waxed
not
old
all
the
while
they
were
in
in
the
wildernesse
:
and
not
vnlike
the
Moone
,
which
though
sometimes
it
seemeth
verie
small
,
or
is
not
seene
at
all
,
yet
in
her selfe
she
is
alwaies
of
one
size
.
Those
,
whome
he
loued
euer
,
he
loueth
for
euer
.
Hony
shal
sooner
become
Ioh.
13.
1.
Dulcia
amara
priùs
fient
,
&
mollia
dura
.
Virgil.
Rom.
8.
35.
gaull
,
&
the
Diamond
wax
,
then
his
loue
shall
either
turne
to
hatred
,
or
cease
to
be
.
Therefore
Paul
saith
;
Who
can
separate
vs
from
the
loue
of
Christ
,
wherewith
he
loueth
vs
?
Now
then
(
beloued
)
seeing
Christ
hath
loued
vs
,
and
doth
yet
continue
stedfast
in
his
loue
vnto
vs
,
we
must
arme
our selues
with
the
remembrance
of
his
loue
,
as
with
armour
of
proo●e
against
all
the
disgraces
of
the
World
.
Though
the
wicked
detest
and
deride
thee
,
though
they
persecut●
and
enuie
thee
,
though
they
do
maliciously
traduce
thee
,
yet
comfort
thy selfe
with
this
,
that
Christ
,
who
is
greater
then
all
,
doth
loue
thee
,
Ioh.
10.
2.
8.
and
will
let
none
to
take
thee
out
of
his
hands
.
If
the
feare
of
damnation
do
s●ize
vpon
thee
,
if
Satan
seem
to
challenge
thee
for
his
;
make
thine
answer
,
comfort
thy
soule
,
with
Christ
hath
loued
me
.
Whome
he
once
doth
loue
,
he
will
not
leaue
.
His
loue
is
like
the
tree
〈…〉
life
:
those
that
haue
tasted
of
it
shall
Genes.
3.
22.
neuer
die
.
And
though
he
chasten
thine
iniquitie
with
●ods
,
&
thy
sinne
with
scourges
,
yet
he
will
not
withdrawe
Ps.
89.
32.
33
his
louing
kindnes
from
thee
.
His
loue
shall
last
,
though
thou
maist
thinke
it
lost
,
because
he
withholdeth
the
tokens
of
it
from
thee
.
The
frowning
father
,
the
chiding
father
,
yea
the
●ighting
father
,
doth
loue
his
son
entierly
.
Ioseph
loued
his
brethren
then
,
when
hee
spake
roughly
to
them
.
A
shepheard
will
soubbe
his
sheepe
,
and
apply
sharpe
and
smarting
medicines
to
them
.
And
whome
Christ
doth
affect
,
he
will
be
sure
to
correct
.
Direction
without
correction
,
is
not
sufficient
Reu.
3.
19.
to
make
good
schollers
,
or
good
children
.
That
is
not
alwaies
the
best
meat
,
which
the
sicke
person
doth
most
desire
:
nor
that
the
worst
phisick
,
which
the
Patience
doth
least
affect
.
Christ
is
wise
,
and
knoweth
what
is
fittest
for
vs
,
that
we
might
not
be
vnfit
for
him
.
Aloes
is
sometimes
more
wholesome
then
hunnie
.
Therefore
wee
must
not
thinke
that
Christ
doth
hate
vs
,
or
leaue
off
to
loue
vs
,
when
he
doth
seuerely
chasten
and
afflict
vs
.
Fourthly
,
seeing
it
hath
pleased
our
Lord
to
loue
vs
,
we
may
without
doubting
assure
our selues
that
he
will
not
denie
vs
earthly
things
(
the
silliest
signes
of
his
grace
)
if
he
see
them
conuenient
for
vs
.
If
he
vouchsafe
to
impart
the
greatest
,
hee
wil
not
denie
the
least
.
If
he
suffer
vs
,
or
rather
if
he
mak
vs
drinke
of
the
fountaine
,
surely
he
will
not
restraine
vs
from
the
least
of
those
many
streams
,
which
flow
from
it
,
if
he
see
them
as
wholsome
to
the
heart
,
as
they
are
toothsome
to
the
taste
.
He
that
giueth
pearles
,
will
not
sticke
at
pebles
.
But
as
feruent
&
true
loue
wil
force
the
louer
to
manifest
his
secret
affection
by
all
outward
actions
he
can
,
which
may
expresse
it
:
so
the
loue
of
Christ
vnto
vs
(
being
faithfull
without
feigning
,
constant
without
change
,
and
infinite
without
end
)
doth
make
and
moue
him
to
do
all
things
,
that
may
declare
it
,
and
will
not
permit
him
to
faile
in
any
thing
,
which
serueth
either
to
aduance
the
glorie
of
his
grace
,
or
to
further
the
felicitie
of
our
soules
.
CHAP.
VI.
A
beleeuer
may
be
faith
be
certainly
assured
of
the
loue
of
Christ
vnto
him
.
FIftly
,
in
that
our
Apostle
saith
;
Hee
hath
loued
vs
:
hee
sheweth
by
this
peremptory
&
certain
speech
,
that
he
was
assured
that
as
Christ
loued
all
the
faithfull
,
so
himselfe
also
.
By
which
we
are
not
onely
taught
that
it
is
possible
for
a
man
to
be
perswaded
of
the
loue
of
Christ
vnto
himselfe
in
particular
,
(
for
a
certain
perswasion
thereof
is
the
life
or
soule
of
true
faith
,
and
doubting
is
the
daughter
of
vnbeliefe
)
Rom.
4
20.
but
that
we
ought
euerie
one
of
vs
also
to
indeuour
,
that
wee
may
be
able
to
say
of
our selues
that
Christ
hath
loued
vs
:
Christ
hath
loued
Mee
.
This
Iohn
was
able
to
do
,
and
in
effect
did
so
:
and
Gal.
2.
20.
so
did
Paul
;
Christ
hath
loued
me
,
and
giuen
himselfe
for
me
.
And
(
beloued
)
this
assurance
is
worthie
hauing
.
For
first
,
it
is
a
comfort
that
followes
a
man
euen
to
his
graue
.
Secondly
,
the
longer
a
man
hath
it
,
the
larger
it
waxeth
,
if
we
be
not
in
the
fault
;
it
is
not
like
a
bullet
,
which
is
no
sooner
in
the
mould
,
but
it
is
made
:
it
growes
by
degrees
like
a
plant
,
and
gathereth
strength
by
continuance
.
Thirdly
,
it
makes
a
man
more
circumspect
ouer
his
waies
,
mo●e
desirous
to
loue
him
againe
,
and
verie
loath
to
do
that
,
which
may
deserue
that
his
loue
should
be
changed
into
hatred
,
and
his
fauour
into
enmitie
.
Fourthly
,
it
affoordeth
singular
comfort
.
For
what
greater
good
can
a
man
desire
or
enioy
,
then
to
possesse
his
loue
,
who
is
goodnesse
it selfe
,
and
to
be
perswaded
of
his
grace
,
that
is
the
fountaine
of
grace
,
and
the
author
of
al
true
glorie
.
Fiftly
,
this
assurance
is
an
vndoubted
token
of
true
faith
,
yea
indeed
the
verie
forme
and
sap
thereof
.
For
what
else
is
sauing
faith
,
but
a
particular
&
certain
perswasion
and
assurance
of
Christ
his
loue
,
and
of
those
benefits
which
are
deriued
from
it
?
Now
he
that
hath
true
faith
,
may
assure
himselfe
that
he
is
a
faithfull
man
,
a
Gal.
3.
26.
Ioh.
10.
26.
childe
of
God
,
a
sheepe
of
Christ
,
possessed
with
the
kingdome
of
grace
,
and
entituled
to
the
kingdome
of
glorie
.
Sixtly
,
this
assurance
is
the
more
to
be
respected
,
because
it
is
appropriated
to
the
Elect.
For
it
is
not
possible
that
any
of
the
Reprobates
(
who
are
forsaken
of
God
,
&
not
beloued
of
Christ
)
should
in
their
consciences
be
truely
assured
of
the
loue
of
Christ
.
Indeed
,
as
he
that
is
in
a
dreame
,
may
thinke
he
hath
cloathes
on
his
backe
and
mony
in
his
purse
,
though
he
haue
not
any
,
so
the
Reprobate
may
be
so
held
with
a
dreame
or
possessed
with
a
spirituall
phrenzie
,
that
he
may
imagine
himselfe
to
be
in
the
fauour
of
God
,
and
to
partake
of
Christs
loue
,
albeit
indeed
he
be
not
so
,
but
is
a
verie
vas●all
of
Satan
,
and
a
vessell
of
wrath
,
ordained
to
eternall
damnation
.
Q.
How
then
(
may
some
man
say
)
shall
I
come
to
this
assurance
?
A.
I
answer
:
he
that
loueth
Christ
,
as
Christ
hath
taught
him
,
may
know
for
certen
that
Christ
loueth
him
.
And
a
man
shall
neuer
truly
loue
Christ
,
till
he
be
persuaded
,
in
some
measure
,
that
Christ
doth
loue
him
.
We
loue
him
,
because
he
loued
vs
.
Secondly
,
he
that
is
carefull
to
serue
and
honour
him
,
may
assure
himselfe
that
he
is
beloued
of
him
.
For
Christ
himselfe
saith
,
that
both
hee
and
his
Father
,
do
loue
those
Ioh.
14.
21.
that
keep
his
commandements
.
Therfore
be
thou
sure
that
thou
doest
obey
him
,
and
then
thou
mayest
assure
thy selfe
of
his
loue
.
Thirdly
,
a
man
may
know
that
Christ
loued
him
,
of
he
find
in
him selfe
the
fruites
of
the
Spirit
,
which
are
found
in
none
,
but
in
those
whom
Christ
doth
loue
.
These
fruits
are
peace
of
conscience
,
ioy
,
long
suffering
,
Gal.
5.
22.
gentlenes
,
goodnes
,
meeknes
,
temperancy
,
and
brotherly
loue
.
And
albeit
the
Reprobate
may
haue
these
fruits
in
shew
,
yet
he
hath
them
not
indeede
,
as
the
Godly
haue
.
All
is
not
the
Sun
,
which
shineth
:
neither
is
all
that
Gold
,
which
glisters
.
For
if
they
should
be
tryed
by
the
touchstone
of
the
word
,
it
would
appeare
that
their
mettall
were
not
good
golde
,
but
guilded
copper
:
and
that
their
vertues
were
Laruae
a●
simulacra
virtutum
,
Nam
(
vt
Hieron
.
ait
)
●ine
Christo
omnis
virtus
vi
tium
est
.
but
masked
vices
,
couered
only
with
the
vaile
of
sanctity
;
like
many
apples
,
which
haue
red
cheekes
,
but
rotten
cores
.
For
they
come
not
from
Christ
,
they
are
not
framed
vpon
the
stithy
of
an
honest
heart
,
with
the
hammer
of
Gods
word
,
by
the
finger
of
his
holy
Spirit
,
Et
August
:
Virtutes
nisi
ad
Deum
referantur
,
non
sunt
virtutes
.
neither
are
they
vsed
in
that
manner
&
to
that
end
,
which
God
commandeth
,
which
God
liketh
.
They
be
rather
natures
gifts
,
then
Gods
graces
:
naturall
moralities
,
and
not
morall
graces
.
Finally
,
if
thou
woldest
yet
know
further
how
thou
maist
attaine
to
this
assurance
,
then
obserue
diligently
Gods
dealing
with
thee
from
time
to
time
:
and
flie
vnto
Christ
in
heauen
,
with
the
wings
of
thy
soule
,
by
earnest
and
incessant
supplication
:
bow
downe
the
knees
of
thy
soule
before
him
,
and
desire
him
of
his
loue
to
send
his
holy
Spirit
into
thee
,
that
may
teach
thee
to
crie
Abba
father
,
and
may
assure
thee
of
his
loue
vnto
thee
.
Whatsoeuer
thing
we
aske
of
him
,
with
confidence
to
be
heard
for
his
names
sake
(
if
it
like
him
)
he
will
without
faile
bestowe
it
on
vs
.
CHAP.
VII
.
The
sins
of
the
faithfull
do
not
put
out
the
eye
of
Christs
loue
,
and
extinguish
the
fire
of
his
grace
.
SIxtly
,
seeing
that
the
Apostle
saith
,
that
Christ
loued
those
Churches
,
in
which
notwithstanding
there
were
sundry
defects
,
many
wrinkles
,
many
moles
,
many
diseases
;
we
may
see
,
that
those
are
too
blind
and
too
vncharitable
,
who
censure
all
those
as
quite
●allē
from
grace
,
and
vtterly
out
of
Gods
fauour
,
who
do
fall
into
any
greeuous
sin
,
or
haue
the
plauge-sores
of
sin
(
as
it
were
)
running
vpon
them
.
A
man
may
haue
the
Leprosy
,
and
yet
liue
the
life
of
nature
:
so
a
man
may
through
naturall
●ra●ltie
haue
the
leprosie
of
sin
in
his
soule
,
&
yet
liue
the
life
of
grace
.
A
man
may
be
a
liue
,
yea
and
liue
,
thogh
he
haue
the
plague
in
his
body
:
so
may
he
liue
,
though
he
be
sick
of
the
plague
of
sin
;
for
no
sin
shall
quite
put
out
the
life
of
grace
in
him
,
that
is
regenerate
,
Noah
,
Lot
,
Dauid
,
and
Peter
,
fell
gree●ously
,
but
yet
their
falls
were
not
vnto
death
,
though
in
themselues
they
were
deadly
.
Paul
was
not
afrayd
to
call
the
back-sliding
Galathians
Brethren
,
Gal.
1.
4.
11
and
to
say
(
according
to
his
iudgement
of
charity
)
that
Christ
did
giue
himselfe
for
their
sinnes
.
A
man
may
fall
,
though
he
fall
not
quite
away
.
And
(
as
Augustine
saith
)
The
righteousnes
Iustitia
sanctorum
in
hoc
mundo
,
magis
peccatorum
remissione
constat
,
quam
per●ectione
virtutum
.
of
saints
in
this
world
,
consisteth
rather
in
the
remission
of
sins
,
then
in
the
perfection
of
vertues
.
Our
best
perfection
is
to
confesse
and
labour
to
correct
our
imperfection
.
A
Father
may
suffer
his
child
to
stumble
&
fall
in
his
presence
and
yet
loue
him
dearly
:
and
so
Christ
(
whose
children
and
s●ed
we
are
)
may
Heb.
2.
13.
Is.
53.
10.
suffer
vs
to
fall
into
sin
,
and
yet
continue
firme
in
loue
.
For
he
doth
it
to
make
vs
to
distaste
our
pride
,
to
despaire
These
vses
men
should
make
of
their
falls
.
of
our
owne
strength
,
to
depend
vpon
him
,
to
ascribe
our
standing
vnto
him
,
to
cling
the
closer
about
him
,
to
seeke
and
sue
vnto
him
for
his
aide
,
to
blush
at
our selues
,
to
thinke
more
charitably
of
other
men
that
fall
,
to
renounce
Sathan
,
&
their
natiue
corruptions
,
to
wax
wise
and
warie
of
falling
,
and
to
teach
other
men
to
looke
the
better
to
ther
feet
,
and
to
shew
his
grace
by
helping
of
them
vp
againe
.
Yet
neuerthelesse
we
must
be
verie
vigilant
,
and
take
heed
that
we
giue
not
the
reignes
to
sinne
.
For
though
Christ
may
loue
a
man
,
that
sinneth
,
so
it
be
of
weakenesse
:
yet
he
hateth
his
sinne
,
&
perhaps
he
wil
correct
him
sharply
for
it
,
and
carrie
himselfe
for
a
time
like
an
enemie
.
But
as
for
him
,
that
walketh
in
sinne
,
and
weltereth
in
his
wickednes
,
sinning
with
full
consent
of
will
without
remorse
of
conscience
;
Christ
doth
either
actually
ha●e
him
(
as
if
he
be
a
Reprobate
)
or
at
the
least
he
doth
not
actually
reueale
his
loue
vnto
him
,
thogh
he
be
one
of
Gods
Elect
:
neither
can
this
sinner
,
whiles
he
so
continueth
without
repentance
,
distinguish
himself
from
a
Reprobate
.
For
when
Christ
declareth
his
loue
actually
and
effectually
to
any
man
,
then
he
smites
his
heart
with
the
sword
of
his
S●irit
,
and
worketh
such
an
alteration
in
his
soule
,
that
thence-forward
hee
shall
die
to
sinne
,
and
liue
to
righteousnes
.
When
Euilmerodach
disclosed
his
Ier.
52.
31.
33.
loue
to
Iehoiakim
,
he
brought
him
out
of
prison
,
and
changed
his
prison
garments
:
so
when
Christ
doth
actually
reueale
his
loue
vnto
a
man
,
then
he
brings
him
out
of
the
prison
of
the
diuell
,
he
vnlooseth
the
bolts
of
sinne
,
he
changeth
his
rayments
of
wickednes
,
and
doth
apparell
him
with
the
rich
robes
of
his
owne
righteousnes
.
And
as
that
penitent
●aylour
to
manifest
his
good
will
to
Paul
and
Silas
,
did
not
Act.
16.
33.
onely
fetch
them
out
of
the
prison
,
ut
also
washed
their
s●●ipes
:
so
Christ
,
when
he
reuealeth
his
speciall
loue
vnto
any
,
then
doth
he
wash
the
wounds
of
their
soules
with
his
blood
,
and
batheth
them
in
the
waters
of
his
holy
Spirit
.
He
casteth
them
(
as
it
were
)
into
a
furnace
,
and
consumeth
the
drosse
of
●in
with
the
fire
of
his
grace
.
Therefore
Paul
saith
,
that
those
,
who
Gal.
5.
24.
are
Christs
,
h●●e
crucified
the
flesh
,
with
the
affections
and
lusts
.
And
saint
Iohn
saith
,
that
whosoeuer
is
borne
of
God
,
sin●eth
1.
Ioh.
3.
9.
not
:
meaning
,
with
full
consent
of
heart
:
he
sinneth
not
vnto
death
:
he
liueth
not
without
repentance
in
his
sinnes
:
he
drinketh
not
iniquitie
,
as
fishes
do
water
:
he
selleth
not
himselfe
to
worke
wickednesse
,
as
Ahab
did
,
1.
King
.
21
25.
Wherefore
as
wee
must
not
account
a
man
forsaken
of
Christ
,
because
he
is
ouertaken
with
some
enormitie
:
so
againe
,
we
must
take
heed
that
we
do
not
wilfully
giue
our selues
vnto
any
manner
of
sinne
,
because
we
heare
that
his
loue
is
constant
,
&
that
sinne
cannot
make
a
diuorce
betwixt
him
and
vs
,
and
an
vtter
separation
,
if
once
we
were
in
his
fauour
,
and
were
vnited
to
him
.
This
were
transcendent
impietie
,
and
verie
horrible
ingratitude
.
CHAP.
VIII
.
Christs
Loue
is
the
fountaine
&
Primum
Mobile
,
(
indeede
immobile
)
of
all
good
things
that
come
to
vs
.
His
loue
is
not
merited
by
vs
.
Seauenthly
,
in
that
the
Apostle
giues
the
priority
of
place
to
Christs
loue
,
seating
it
before
the
benefits
,
which
we
receiue
by
him
;
I
gather
that
his
Loue
is
the
scaturidge
,
and
foundation
of
all
those
works
,
which
he
wrought
for
vs
.
His
loue
was
the
Anuill
,
whervpon
they
were
all
forged
:
it
was
the
Spring
,
from
whence
they
sprang
,
and
the
Pipe
or
Chanell
through
which
they
ran
to
vs
,
who
are
as
Cisternes
to
receiue
them
.
Therfore
we
must
renounce
and
abiu●e
all
opinion
of
our
owne
merits
,
or
fore●eene
preparations
.
O●●
best
merit
,
which
yet
is
no
merit
,
is
to
confesse
freely
that
we
can
merit
nothing
,
nothing
at
all
that
good
is
.
For
vnto
vs
belongeth
nothing
but
op●●●●ame
,
and
confusion
of
face
for
euer
.
Dan.
9
,
8.
It
is
Gods
mere
mercie
,
and
his
pitie
,
not
our
merits
or
pietie
,
that
we
perish
not
in
our
sinnes
.
And
if
we
either
w●●
well
,
or
worke
well
,
we
must
ascribe
it
solie
to
Gods
good
will
,
who
worketh
in
vs
the
will
and
the
deed
of
his
good
pleasure
.
Phil.
2.
13.
Hi●vell●
non
〈◊〉
substantia
voluntatis
,
sed
Why
did
God
honour
the
World
with
his
onely
Sonne
?
Was
it
not
because
he
loued
the
World
?
So
Christ
de
〈◊〉
qualitate
accipitūr
.
Ioh.
3.
16.
saith
:
for
God
so
loued
the
world
,
that
he
hath
giuen
his
onely
S●nne
to
all
that
lay
hold
vpon
him
with
the
hand
of
a
liuely
faith
.
Yea
,
but
was
not
his
loue
procured
by
our
loue
?
Did
not
our
loue
of
him
drawe
his
loue
to
vs
,
as
the
Load-stone
doth
yron
?
Verily
no
:
for
herein
(
saith
Iohn
)
is
that
loue
,
not
1.
Ioh.
4.
10.
19.
that
we
loued
God
,
but
that
he
loued
vs
,
and
sent
his
sonne
(
in
loue
)
to
be
a
reconciliation
for
our
sinnes
.
We
loue
him
,
because
he
loued
vs
first
.
Why
hath
God
raysed
vs
from
the
graue
of
sinne
,
and
quickened
vs
in
his
sonne
,
and
saued
vs
?
Was
it
not
because
he
loued
vs
?
Paul
teacheth
vs
to
thinke
so
,
&
no
otherwise
,
and
there●ore
saith
,
But
God
who
is
rich
in
mercie
,
through
〈◊〉
great
loue
,
wherwith
he
loued
Eph.
2.
4.
5.
〈◊〉
when
we
were
dead
by
sinnes
,
hath
quickened
vs
together
in
Christ
,
by
who●●
grace
ye
are
saued
.
What
mooued
Christ
besides
his
loue
,
to
giue
himselfe
to
death
for
vs
?
Iust
nothing
in
vs
:
therefore
1.
Ioh.
3.
16.
Iohn
saith
,
hereby
we
haue
perceiued
loue
,
that
he
layed
downe
his
life
for
vs
.
By
whome
(
saith
Paul
)
we
haue
redemption
Eph.
1.
7.
through
his
blood
,
according
to
his
rich
Grace
.
Nothing
at
all
but
pure
loue
made
him
bestowe
himselfe
.
vpon
the
Church
:
it
was
his
grace
,
and
not
her
goodnesse
:
not
because
she
was
faire
and
w●rthie
,
but
because
he
was
fanourable
and
gracious
.
Therfore
the
Apostle
saith
;
Christ
loued
the
Church
,
and
gaue
himselfe
for
E●h.
5.
25.
26.
her
▪
that
hee
might
sanctifie
(
or
make
her
〈…〉
e
and
holy
)
&
clense
her
by
the
washing
of
water
through
the
word
.
By
which
we
plainly
see
,
that
his
loue
is
the
forge
&
fountaine
,
from
whence
our
holines
,
our
happines
,
and
all
spirituall
,
celestiall
and
eternall
benefits
whatsoeuer
do
proceede
and
come
.
Thus
much
concerning
the
loue
of
Christ
.
The
workes
or
tokens
of
his
loue
come
now
to
be
considered
in
the
next
words
.
Here
endeth
the
first
part
.
❧
THE
SECOND
PART
.
REV.
1.
5.
And
hath
washed
vs
from
our
sinnes
,
in
(
or
by
)
his
blood
.
CHAP.
I.
The
sense
is
giuen
:
diuerse
doubts
are
remoued
:
remission
of
sins
consenteth
with
regeneration
in
three
things
:
and
differs
from
it
in
seauen
other
.
THe
Apostle
hauing
affirmed
that
Christ
did
loue
vs
,
he
doth
immediatly
confirme
his
affirmation
,
by
setting
down
two
notable
works
,
performed
by
him
for
vs
,
being
vndoubted
tokens
and
fruits
of
his
loue
vnto
vs
.
The
former
wherof
is
expressed
in
the
wordes
recited
:
[
His
Blood
,
]
that
is
,
the
merit
and
validitie
of
his
blood
.
And
by
blood
we
must
vnderstand
his
whole
passion
,
the
which
was
accomplished
at
the
effusion
of
his
blood
vpon
the
crosse
.
For
albeit
,
as
touching
the
diuine
n●●ure
,
he
cannot
properly
be
saide
to
haue
blood
;
in
that
the
Deitie
is
a
most
pure
,
simple
,
perfect
,
and
incomprehensible
Essence
,
void
of
composition
&
alteration
;
)
yet
as
concerning
his
humanitie
,
he
hath
blood
,
he
shed
his
blood
,
and
died
.
And
for
that
the
humane
nature
is
not
a
person
subsisting
by
it selfe
,
but
is
receiued
into
the
vni●●e
of
his
person
,
as
he
is
the
eternall
Sonne
of
the
Father
,
&
a
true
distinct
person
existing
from
al
eternitie
;
therfore
by
a
figure
that
,
which
is
proper
to
one
of
his
natures
,
is
attributed
to
his
whole
person
.
Whence
it
is
that
Paul
saith
,
that
God
hath
purchased
the
Act.
20.
28.
Church
by
his
owne
blood
;
that
is
,
God
incarnate
,
or
that
person
,
who
is
true
God
.
And
thus
Marie
,
contrarie
to
the
opinion
of
Nestorius
,
may
be
saide
to
be
the
mother
of
God
,
to
wit
,
of
that
person
,
or
of
that
man
,
who
is
God
.
So
we
must
vse
to
say
that
a
man
hath
eies
,
hands
,
and
legges
,
and
that
truely
;
yet
the
soule
,
which
is
the
more
excellent
part
of
man
,
hath
not
any
such
.
For
it
is
an
incorporall
and
spirituall
substance
.
If
it
be
demanded
from
whence
the
blood
of
Christ
doth
deriue
such
dignitie
and
desert
,
as
that
it
procureth
the
pardon
of
sinne
,
or
the
clensing
of
our
soules
from
all
corruption
;
I
answere
,
that
it
proceedeth
from
his
God
head
or
person
;
because
it
was
the
bloud
of
God
,
the
bloud
of
that
innocent
and
iust
man
,
that
is
also
truly
God
,
therfore
it
was
of
admirable
excellencie
,
and
of
inexplicable
vigour
and
value
,
sufficient
for
merit
to
haue
clensed
a
thousand
thousand
worlds
of
sinnes
.
If
further
it
be
demanded
,
how
they
,
that
were
before
Christ
,
and
we
,
that
doe
liue
since
his
death
,
can
be
truely
said
to
be
washed
from
our
sinnes
by
his
bloud
,
which
is
not
now
shed
,
nor
then
could
be
,
seeing
that
hee
was
not
borne
.
I
answere
:
Christ
is
the
Lamb
of
God
,
Reu.
13.
8.
that
was
slaine
from
the
beginning
of
the
World
:
to
wit
,
in
respect
of
faith
,
and
of
Gods
eternall
decree
and
gracious
acceptation
,
so
that
his
bloud
is
not
,
nor
euer
was
drie
in
regard
of
merit
&
efficacie
:
but
whosoeuer
did
receiue
and
applie
it
to
his
heart
by
faith
,
was
purged
from
his
sinnes
,
which
is
signified
,
when
it
is
said
,
that
He
hath
washed
vs
:
that
is
,
he
hath
clensed
,
purified
,
absolued
,
or
procured
the
remission
or
absolution
of
sinnes
for
all
the
elect
&
faithfull
people
of
God
,
wheresoeuer
or
whatsoeuer
.
Therefore
Iohn
saith
,
1.
Ioh.
2.
2.
that
he
is
a
Reconcilation
for
the
sinnes
of
the
whole
world
of
the
Elect.
And
the
authour
to
the
Hebr●wes
saith
,
that
hee
Heb.
2.
9.
tasted
death
for
all
men
:
that
is
,
for
the
Elect
of
all
sorts
and
sexes
,
and
for
them
onely
.
And
therefore
he
saith
,
that
his
Math.
26.
28.
blood
was
shed
for
many
,
and
not
for
all
without
exception
of
any
.
God
commaunded
the
Arke
and
the
Mercy-seat
Ex.
25.
10.
17.
to
be
made
of
one
length
and
breadth
;
thereby
shewing
,
that
his
Mercy
in
Christ
should
be
extended
no
farther
then
the
Church
.
If
Christ
would
not
Ioh.
17.
9.
safe
the
reprobate
a
pra●er
,
we
may
not
think
that
he
would
giue
them
his
blood
.
From
sinnes
]
Si●●●
(
saith
Iohn
)
is
the●
transgression
of
the
Law
,
euen
euery
aberration
from
the
Law
of
God
,
1.
Ioh.
3.
4.
which
is
the
Rule
of
our
obedience
,
the
Touchstone
of
all
our
Actions
,
and
(
as
it
were
)
the
Epistle
of
the
Creator
,
to
his
creatures
.
Sin●●
is
either
originall
or
actuall
.
Originall
sinne
consisteth
in
the
gui●●
of
Adams
first
transgression
,
and
in
the
want
of
that
puri●●e
,
wherein
we
were
a●
first
created
,
and
in
an
inc●ination
and
propensiue
to
all
manner
of
wickednesse
.
Actuall
●inn●
is
any
pre●●rication
and
breach
of
the
law●●r
will
of
God
,
in
thought
,
word
,
or
worke
,
whether
by
commission
of
euill
,
or
omission
of
good
.
Now
by
sinnes
in
this
place
,
we
must
vnderstand
all
,
both
originall
and
actuall
,
euen
all
transgressions
of
Gods
commandements
,
whether
legall
or
e●angelicall
,
and
the
punishments
due
vnto
vs
for
them
;
where
obserue
,
that
he
calleth
Sinnes
,
our
Sinnes
;
for
Sinne
is
our
owne
,
and
not
Christs
.
For
he
2.
Cor.
5.
21.
knew
no
sinne
.
Neither
are
they
Gods
.
For
he
is
not
the
author
of
that
,
whereof
Non
est
auctor
,
eius
,
cuius
est
vltor
.
Fulgent
.
he
is
the
reuenger
.
And
Dauid
saith
;
Thou
art
not
a
God
,
th●t
louest
wickednesse
:
neither
shall
euill
dwell
with
thee
:
Psal.
5.
4.
So
then
,
the
meaning
of
the
words
is
this
;
Christ
hath
purchased
the
p●rd●●
of
all
our
sinnes
and
hath
deliuered
vs
from
the
guilt
&
punishment
of
them
all
by
the
merite
of
his
Sacred
blood
,
whereby
hee
hath
appeased
his
Father
,
and
couered
vs
from
his
wrathfull
indignation
,
as
with
a
●●yle
.
But
yet
that
wee
may
attaine
to
the
perfect
vnderstanding
of
these
words
,
two
questions
had
need
to
be
answered
.
First
,
it
may
be
demanded
,
how
Christ
can
be
saide
to
haue
washed
vs
from
our
sins
,
seeing
that
sin
remaineth
in
vs
vnto
death
.
For
our
satisfaction
herein
,
we
must
know
,
that
Christ
is
●●●de
to
wash
our
sinnes
away
in
his
blood
,
because
hee
hath
therby
procured
their
pardon
so
,
as
that
they
shall
neuer
be
imputed
to
vs
vnto
condemnation
.
For
sin
is
washed
away
two
waies
.
First
,
when
God
forgiues
it
,
and
layeth
it
not
to
our
charge
;
and
this
he
doth
in
the
iustification
of
a
sinner
.
Secondly
,
when
he
mortifieth
it
,
and
repaireth
his
ruinated
image
within
vs
;
and
this
is
called
the
washing
of
sanctification
.
Now
the
washing
of
sanctification
is
properly
vnderstood
in
the
text
.
Secondly
,
it
may
be
demanded
wherin
the
absolution
&
washing
away
of
sin
in
Iustification
by
the
blood
of
Christ
differeth
from
the
ablution
&
purging
of
it
in
sanctification
by
the
water
and
fire
of
the
Holy
Ghost
,
Or
,
wherin
remission
of
sinnes
differs
from
regeneration
,
and
wherein
they
iump
.
They
agree
in
three
respects
.
First
in
their
efficient
cause
.
For
God
is
the
author
of
both
,
through
the
merit
of
Christ
.
Secondly
,
they
haue
one
commune
instrumentall
cause
,
which
is
faith
.
Thirdly
,
they
haue
one
generall
end
:
to
wit
,
the
glory
of
God
,
and
the
saluation
of
our
soules
.
But
yet
they
differ
very
much
in
other
respects
.
First
,
in
their
forme
or
nature
.
For
remission
of
sins
is
an
action
of
God
,
wherby
he
doth
couer
our
sins
in
the
blood
of
Christ
,
not
imputing
them
to
vs
,
but
to
Christ
.
Regeneration
is
a
work
of
God
,
wherby
through
the
effectuall
operation
of
his
Spirit
,
he
doth
alter
and
change
the
heart
,
mortifying
the
flesh
,
illuminating
the
mind
,
refining
the
affections
,
and
sanctifying
all
the
parts
of
the
body
,
and
all
the
powers
of
the
soule
.
Secondly
,
they
differ
in
their
subiect
.
For
the
minde
,
the
will
,
and
the
affections
,
are
the
subiects
of
sanctification
,
but
not
of
the
remission
of
sins
.
The
obedience
of
Christ
is
imputed
to
vs
,
and
is
not
inhoerent
in
vs
,
as
are
the
graces
of
regeneration
,
Remission
of
sinne
is
an
action
of
God
out
of
a
man
:
but
mortification
is
within
a
man
.
Thirdly
,
their
obiect
is
diuerse
.
For
the
law
is
the
obiect
of
sanctification
:
but
remission
of
sinne
respecteth
the
obedience
of
Christ
.
Fourthly
,
they
differ
in
their
effects
.
For
remission
of
sins
makes
vs
to
be
accounted
no
sinner
:
but
so
doth
not
regeneration
.
The
ablu●ion
of
sin
in
iustification
,
is
our
absolution
:
but
the
ablution
of
sin
by
sanctification
,
is
not
our
absolution
,
but
a
consequent
&
signe
thereof
.
Remission
of
sinne
keepes
●●n
from
condemning
vs
:
but
regeneration
keepes
sin
onel●
from
tyr●nnizing
and
do●●ering
ouer
vs
.
Fi●●ly
,
Remissi●n
of
sins
is
p●rfect
in
this
life
,
and
acted
at
one
instant
by
Rom.
8.
1.
God
,
though
we
come
not
to
the
perfect
assurance
of
it
,
but
by
degrees
.
P●●
Sanctification
is
imperfect
in
this
life
,
&
not
accomplished
〈◊〉
the
li●●
t
〈…〉
me
.
Holines
dot●
not
growe
vp
like
Io●●
Ioh.
4.
his
gourd
in
one
night
A
ves●●li
with
a
narrow
necke●s
not
filled
all
at
once
.
The
C
〈…〉
of
God
is
not
at
his
●ull
growth
th●
first
day
of
his
birth
.
God
〈◊〉
not
〈…〉
ne
stark
dead
●●th
or
〈…〉
did
G
〈…〉
,
〈…〉
wound
,
●s
the
1.
〈…〉
1.
〈◊〉
●e
.
34.
●o●
〈◊〉
〈◊〉
king
〈◊〉
.
The
Mo●●●
(
we
see
i
〈…〉
at
t●e
〈◊〉
first
day
of
〈◊〉
increase
,
〈◊〉
wax●th
by
little
and
〈…〉
is
wrought
in
vs
by
deg●●●s
:
no
man
is
fully
perfect
.
For
Who
can
say
I
am
cleane
?
So
long
as
we
Pro.
20.
9.
Quamdiu
●●uis
,
necesse
est
peccatum
e●●e
in
m●br●●
tuis
.
August
.
●●●e
,
sin
shall
not
die
,
though
it
shall
not
damne
vs
,
because
it
is
forgiuen
vs
.
Sixtly
,
remission
o●
sins
is
a
part
of
iust●fication
:
but
sanctification
is
no
part
therof
,
but
rather
an
effect
,
fruit
,
〈◊〉
argument
thereof
.
Lastly
,
the
washing
away
of
sin
in
Iustification
,
goes
in
nature
before
the
●●olution
of
sanctification
,
&
doth
next
〈◊〉
nature
succeede
effectuall
vocation
.
For
whom
God
calleth
,
them
he
doth
in
Rom.
8.
30.
〈◊〉
next
place
iustifie
,
&
then
sanctifie
.
And
I
say
in
nature
:
not
〈◊〉
time
,
if
we
respect
the
first
degree
of
sanctification
.
F●r
when
God
doth
actually
〈…〉
a
man
his
sinnes
,
when
Christ
doth
actually
b●●h
a
man
in
his
bloud
,
and
pro●●●e
the
remission
of
his
sins
,
when
God
doth
apply
the
merit
of
Christs
bloud
vnto
a
man
,
then
doth
he
also
begin
to
refine
and
melt
him
:
then
doth
he
cast
him
into
a
new
mould
,
and
giueth
him
a
new
heart
.
And
as
that
woman
with
a
peece
of
a
milstone
did
br●ak
the
braine-pan
of
that
vsurping
tyrant
Iudg.
9.
53.
Abimelech
:
euen
so
,
when
God
remits
sinne
,
he
doth
also
(
as
it
were
)
crack
the
brain-pan
thereof
,
with
the
milstone
of
his
power
,
and
the
strength
of
his
Spirit
,
and
so
in
one
article
of
time
he
doth
dismount
that
vsurping
Tyrannesse
from
her
Throne
,
he
takes
the
crowne
from
her
head
,
and
her
scepter
out
of
her
hand
,
and
doth
so
disarme
&
weaken
her
,
that
she
can
neither
damne
vs
,
nor
domine●e
within
vs
.
And
this
being
the
sense
,
let
vs
see
what
doctrines
follow
hereeof
.
CHAP.
II.
The
Man-head
of
Christ
is
proued
:
Fiue
reasons
rendered
why
hee
was
to
bee
man
.
FIrst
,
in
that
the
Apostle
doth
attribute
Doct.
1
bloud
vnto
Christ
,
I
conclude
,
that
Christ
was
true
man
,
like
other
men
,
sinne
onely
excepted
.
This
the
Hebr.
2.
16.
17.
holy
scriptures
do
very
plentifully
manifest
.
For
hee
is
that
Seede
of
the
woman
,
which
should
break
the
Serpents
Gen.
3.
15.
head
.
And
he
is
that
Son
,
which
a
virgin
Is.
7.
14.
should
conceiue
and
bring
foorth
.
He
is
sayd
to
be
borne
,
and
circumcised
,
to
hunger
,
thirst
,
die
,
and
rise
again
:
all
which
do
sufficiently
proue
the
truth
of
his
humanity
.
Now
it
was
requisite
that
Christ
should
be
a
man
.
First
that
the
prophecies
,
that
went
long
before
of
his
humane
nature
,
might
be
truly
fulfilled
.
Secondly
,
the
iustice
of
God
required
,
that
that
nature
should
be
punished
,
which
had
offended
.
Thirdly
,
it
seemed
most
equall
in
Gods
eye
,
that
satisfaction
for
the
sinne
of
man
should
be
made
,
in
the
nature
of
man
.
Fourthly
,
that
he
might
be
a
mercifull
Heb.
1.
17.
high
Priest
,
able
to
be
touched
with
the
feeling
of
our
infirmities
.
Lastly
,
that
he
might
be
able
to
suffer
and
die
for
vs
.
For
the
God
head
cannot
possibly
suffer
;
beeing
an
impassible
,
pure
,
absolute
,
1.
Tim.
6.
16.
immortall
,
&
vnchangeable
nature
.
Now
,
as
it
was
fi●
that
he
should
Iam.
1.
17.
bee
a
man
,
so
it
was
also
necessary
that
he
should
be
sinlesse
and
holy
.
First
,
that
his
thoughts
,
words
,
and
workes
,
might
be
holy
.
Secondly
,
that
he
might
make
vs
holie
,
and
couer
the
impurity
of
our
nature
,
with
the
perfect
purity
of
his
.
Thirdly
,
that
he
might
offer
vp
a
pure
and
spotlesse
sacrifice
.
Fourthly
,
he
was
to
be
a
preacher
of
holines
,
&
a
taxer
of
iniquity
;
therfore
it
was
fittest
that
he
should
be
holy
,
lest
his
practise
should
crosse
his
preaching
,
and
so
marre
his
Ministerie
.
Lastly
,
that
his
humane
nature
might
be
a●●omed
into
the
vnity
of
the
person
of
the
Sonne
of
God
,
who
is
most
holie
,
euen
Holinesse
it selfe
.
If
it
be
damanded
why
the
Sonne
should
rather
become
man
,
then
either
the
Father
or
the
Holy
Ghost
;
I
answere
:
it
was
most
beseeming
that
the
world
should
be
redeemed
,
and
that
all
things
should
be
restored
by
him
,
by
Ioh.
1.
〈◊〉
.
Col.
〈◊〉
.
16.
H●b.
1
,
2.
whome
all
things
were
created
.
It
was
most
fi●ting
that
he
should
saue
man
from
death
,
and
procure
him
life
,
who
did
at
first
vouch
safe
him
life
;
that
as
by
him
we
receiued
being
,
so
we
might
also
by
him
rece●●e
our
welbeing
.
Of
this
doctrine
,
th●se
vses
may
be
made
.
First
,
we
may
behold
the
loue
of
Vse
.
1
Christ
vnto
vs
,
who
being
the
image
of
Col.
1
,
15.
16.
God
,
and
the
grand
Creator
of
all
things
in
heauen
and
earth
,
did
neuerthelesse
for
our
good
assume
,
vnto
himselfe
the
nature
of
man
,
and
not
the
nature
of
●he
Angels
,
which
notwithstanding
is
far
more
excellent
,
far
more
diuine
&
Heb.
2.
16.
noble
.
Secondly
,
seeing
Christ
(
who
is
e
〈…〉
ll
Vse
.
2
Phil.
2.
6.
Re●
.
1.
5.
to
God
,
&
Prince
of
all
the
kings
of
the
earth
,
)
did
so
farre
debase
himselfe
for
vs
base
wretches
;
as
voluntarily
to
take
vpon
him
the
forme
of
a
Phil.
2.
7.
seruant
,
the
shape
and
nature
of
man
;
let
vs
arme
our selues
with
the
same
mind
,
neuer
thinking
any
thing
too
base
for
vs
to
beare
or
doe
,
which
may
serue
for
his
glorie
,
and
the
good
of
his
Church
.
I●
the
Sonne
of
God
did
so
humble
himselfe
,
why
should
we
be
proud
and
hautie
?
If
God
thought
not
skorne
to
be
made
man
for
vs
,
why
should
we
thinke
much
to
performe
any
seruice
vnto
him
for
the
honour
of
his
name
,
how
base
or
vile
soeuer
it
ma●
seeme
in
the
eve
of
man
?
Thirdly
,
seeing
Christ
is
truly
man
,
Vse
.
3
made
of
the
seed
of
the
wo
〈…〉
;
hence
is
confuted
&
ouerthrowne
,
the
errour
of
Gal.
44.
the
Ma●tch●●s
,
wh●
held
that
Christs
bodie
was
but
imagina●ie
.
A
s●igned
bodie
,
hath
blood
no
more
,
then
a
painted
fire
hath
heate
.
But
Christ
had
true
blood
,
or
else
our
redemption
by
his
blood
is
a
forged
fiction
,
and
vntrue
.
The
errour
of
Macedonius
and
Valentinus
,
who
taught
that
Christ
brought
with
him
a
celesticall
bodie
out
of
heauen
.
But
the
Lord
promised
Abraham
,
that
in
his
seede
all
nations
should
be
blessed
.
Gen.
22.
18
The
errour
of
Apelles
,
who
said
that
Christs
body
was
of
the
ayre
,
and
that
it
passed
through
the
virgin
Mary
,
as
water
through
the
pipe
or
chanell
.
Whereas
notwithstanding
Dauid
had
a
promise
made
him
that
his
son
should
2.
Sam.
7.
12.
14.
sit
vpon
his
throne
&
reigne
for
euer
.
And
the
language
of
the
scriptures
is
,
that
he
was
conceiued
and
borne
,
not
that
he
passed
or
ran
through
her
.
Rather
Act.
2.
30.
Math.
1.
20.
23.
Luk.
2
,
7.
therefore
.
Ap●lles
was
the
pipe
,
through
which
this
vayne
conceite
came
into
the
world
,
from
Satan
the
fountaine
thereof
,
who
is
a
lyer
,
&
the
Ioh.
8.
44.
Ioh.
14.
6.
father
of
lies
,
as
he
,
that
is
truth
it selfe
affirmeth
.
The
errour
of
Apollinaris
,
who
held
that
Christ
had
not
a
reasonable
so●le
,
but
that
his
Deitie
is
in
stead
thereof
.
But
this
opinion
Christ
himself
directly
Math.
26.
38.
crosseth
,
when
he
saith
:
My
soule
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
very
heauy
vnto
death
:
and
the
scripture
saith
:
H●
yeelded
vp
the
Ghost
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
It
is
as
impossible
for
a
true
man
to
haue
no
soule
,
as
a
liuing
tree
to
haue
no
sap
,
or
for
the
sunne
to
haue
no
light
:
or
to
speake
more
fitly
,
a●
it
is
impossible
for
a
thing
to
be
this
or
that
,
without
the
forme
or
formall
cause
,
which
makes
it
so
to
be
.
As
there
can
be
no
perfect
body
without
the
head
,
so
ther
can
be
no
perfect
man
without
a
soule
.
The
errour
of
Iodochus
Harchius
a
Libertine
:
who
imagined
that
Christ
had
a
double
flesh
:
one
naturall
from
the
virgin
Mary
,
now
glorious
in
the
heauens
:
the
other
spirituall
,
intelligible
,
and
made
by
the
power
of
God
,
of
bread
&
wine
But
we
read
but
of
one
body
,
one
flesh
,
and
one
blood
,
which
●e
●ad
.
The
errour
of
〈◊〉
,
who
taught
that
the
humane
nature
of
Christ
was
after
the
vnion
endowed
with
the
properties
of
the
Diui●tie
.
Indeed
Dama●cene
and
Gregory
say
,
that
the
flesh
Greg.
N●s●
.
of
Christ
was
d●ified
:
but
they
meane
it
in
respect
of
the
comunction
thereof
to
the
diuine
nature
in
one
pers●n
,
and
in
regard
of
those
admirable
gifts
,
by
when
his
humane
nature
is
not
abolished
,
but
become
more
excellent
then
all
cr●atures
.
The
errour
of
the
V
〈…〉
ries
,
who
attribute
to
Christs
huma●●●
,
the
essentiall
properties
of
the
D●ui●●●e
,
as
to
bee
present
euery
where
.
Which
ouerthroweth
the
nature
of
a
true
body
,
which
is
finite
and
circumscrip●ble
.
T●ll●●
prop●●●tate●
,
tol
it
naturam
.
For
take
away
the
properties
of
a
thing
,
and
thou
shalt
destroy
the
nature
of
it
.
And
albeit
his
Deitie
is
in
all
places
without
exception
,
yet
it
doth
not
follow
that
his
Humanitie
should
be
so
too
,
because
it
is
personall●
v●●ted
to
it
;
no
more
then
that
the
pearle
in
the
ring
should-extend
●●s●●se
as
farre
as
the
ring
,
because
it
is
i●yned
to
it
,
or
fastned
in
it
.
Indeed
,
〈◊〉
things
are
so
vnited
together
,
as
that
one
of
them
reacheth
no
further
then
the
other
,
then
one
of
them
can
be
no
where
,
but
the
other
wil
be
there
also
.
But
if
one
of
them
extend
bey●nd
the
other
,
then
wheresoeuer
the
le●●er
is
,
there
the
greater
is
also
,
but
not
so
on
the
contrarie
.
The
body
of
the
s●nne
,
and
the
light
thereof
are
c●nioyned
,
and
yet
the
sunnes
body
doth
not
really
reach
as
farre
as
the
●●ght
doth
.
The
eye
and
the
sight
are
nearely
co●●oyned
,
and
yet
the
sight
reacheth
to
many
things
,
vnto
which
the
eye
doth
not
extend
it selfe
.
Because
therefore
Christs
manhead
is
far●e
exceeded
of
his
Godhead
,
it
can
be
no
where
but
his
Godhead
will
be
Psal.
139.
7.
8.
9.
Non
sequitur
,
vt
quod
in
Deo
est
,
sit
vbique
vt
Deu●
.
there
also
,
(
being
infinite
so
well
for
place
,
as
it
is
for
time
and
power
)
and
it
cannot
bee
in
euery
place
,
where
his
Godhead
is
.
It
doth
not
follow
(
saith
Augustine
)
that
that
,
which
is
in
God
,
should
be
euery
where
as
God
.
And
though
Christ
sit
at
the
right
hand
of
God
,
yet
it
doth
no
more
●ollow
therof
,
that
he
should
be
in
all
places
,
then
that
(
as
man
)
he
should
be
really
before
all
time
.
And
whereas
the
Apostle
saith
,
that
hee
ascended
to
fill
all
thing●
;
his
meaning
is
not
that
hee
Eph.
4.
10.
Immortalitatem
ei
●edit
,
naturam
non
abstulit
.
August
.
went
vp
to
fill
all
thing
,
with
his
humanitie
(
which
is
indeed
become
immortall
,
but
is
no●
depriued
of
the
naturall
properties
thereof
)
but
by
the
distribution
of
the
gifts
of
his
Spirit
into
the
hearts
of
the
elect
,
in
what
place
soeuer
they
liue
.
Or
(
as
Bernard
pleaseth
to
turne
and
vnderstand
it
)
that
hee
might
〈◊〉
(
vt
adimpleret
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
all
things
which
were
foretold
,
and
which
were
required
to
our
saluation
.
And
so
the
Greeke
word
signifieth
(
Math.
15.
17.
)
where
Christ
saith
;
I
came
not
to
destroy
,
but
to
fulfill
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
Law
.
Lastly
,
seeing
Christ
was
a
true
man
,
and
therefore
hath
a
true
body
,
as
other
men
,
all
infirmities
being
now
la●de
aside
;
it
ouerthroweth
the
op●nion
of
the
R●mi●h
Synagogue
,
〈◊〉
teacheth
,
that
his
body
is
cor
〈…〉
ly
,
and
●●●st
〈…〉
lly
in
the
Sa
〈…〉
nt
.
We
beleeue
that
his
body
〈…〉
ade
of
the
purified
substance
of
〈◊〉
Vi●gin
,
and
no●
of
Bakers
bread
:
〈◊〉
that
a●
hath
the
essentiall
properties
of
a
true
body
,
as
length
,
latitude
,
●●●cknesse
,
and
circumscription
:
and
●●●t
it
is
no●
both
visible
in
heauen
,
and
invisible
vpon
earth
.
And
although
hee
promised
to
be
present
Math.
28.
20
●●th
his
Disciples
to
the
end
of
the
world
,
yet
we
must
not
thence
conclude
,
that
his
body
was
to
continue
among
men
vppon
earth
after
his
a●con●ion
.
For
those
words
are
to
be
vnderstood
onely
of
the
presence
of
Ier.
23.
Enter
.
prae●enter
.
Deus
hi●
&
vbique
potenter
.
his
power
,
grace
,
spirite
,
or
godhead
,
which
filleth
heauen
and
earth
.
Indeed
it
is
true
,
that
as
hee
hath
taken
his
body
with
him
vp
,
so
he
hath
left
his
body
behinde
him
,
that
is
,
his
Church
,
vnto
whom
also
he
hath
giuen
leaue
to
consecrate
certaine
outward
elements
,
to
be
signes
and
seales
of
his
body
and
bloud
,
and
which
is
Eph.
5.
Col.
1.
by
a
kinde
of
figure
tearmed
his
body
and
bloud
.
For
the
body
of
Christ
is
three-fold
,
Naturall
,
Mysticall
,
Sacramentall
.
But
wee
speake
in
this
place
of
his
naturall
body
,
to
which
the
soule
is
vnited
to
make
a
true
humane
nature
.
CHAP.
III.
Christs
God-head
is
proued
by
foure
arguments
.
A
Second
doctrine
hence
ariseth
,
in
that
the
Apostle
saith
,
that
Christ
Doct.
2
hath
washed
vs
from
our
sinnes
in
his
bloud
,
whence
I
conclude
that
Christ
is
(
not
onely
man
,
but
also
)
God
.
For
there
cannot
be
that
vigour
,
vertue
or
validity
in
the
bloud
of
any
mere
man
,
which
is
able
to
purge
men
of
their
sinnes
,
and
to
procure
the
pardon
of
them
,
and
to
satisfie
the
infinite
iustice
of
God
for
them
.
Therefore
our
Redeemer
must
needs
be
true
God
,
that
his
bloud
might
be
meritorious
and
effectuall
with
God
.
Besides
this
collection
;
we
haue
euident
testomonies
out
of
holy
writ
,
and
inuincible
arguments
to
confirme
this
truth
.
For
the
first
,
Isa●ah
saith
,
that
Christ
shal
be
called
the
Mightie
God
:
Is.
9.
6.
&
I●r●my
saith
,
that
his
name
shal
be
I●houah
,
our
righteousnes
.
Ioh:
saith
,
In
the
Ier.
23.
6.
beginning
was
the
Word
,
&
the
word
was
God
.
By
the
word
,
we
are
to
vnderstand
Ioh.
1.
1.
Christ
,
who
is
the
substantiall
word
of
his
Father
,
so
called
,
because
he
is
the
Interpreter
&
Image
of
his
father
,
euen
as
our
Rom.
9.
3.
speec●
is
the
interpreter
and
image
of
the
mind
.
In
like
manner
Paul
calleth
Tit.
2.
13.
Christ
,
God
ouer
all
:
and
the
Great
God
.
And
Thomas
speaking
vnto
Christ
Ioh.
20.
28.
saith
,
My
Lord
,
and
my
God
.
Secondly
,
it
is
also
manifest
by
reasons
grounded
vpon
the
word
,
that
Christ
was
true
God
,
and
not
man
onely
.
I
will
propound
two
.
First
,
he
is
true
God
,
to
whome
the
proper
works
of
God
are
●ightly
attributed
:
but
those
workes
●re
ascribed
rightly
vnto
Christ
,
which
none
can
do
,
but
God
:
as
to
●reate
,
redeeme
,
quicken
,
iudge
,
to
●earch
the
heart
,
&
to
put
away
iniquities
:
all
which
the
sacred
scriptures
attribute
to
Christ
:
therefore
he
must
needs
be
God
.
Secondly
,
di●●●e
worship
,
is
performed
and
ought
to
be
giuen
Ps.
72.
11.
Rom.
15.
12
vnto
Christ
:
therefore
●e
is
〈◊〉
God
and
not
me●e
man
.
Dauid
〈◊〉
:
Blessed
〈…〉
y
th●
th
〈…〉
in
〈◊〉
.
Christ
Ps.
2.
1●
.
Ioh.
14.
1.
himselfe
saith
:
●e
bel●●ue
G●●
,
〈…〉
leeue
in
me
also
.
And
Saint
S
〈…〉
n
praying
saith
;
Lord
Iesus
rece●●e
my
spirit
.
By
which
it
Act.
7.
59.
appeareth
,
that
d●●●ne
honour
belongeth
to
him
,
and
consequently
that
he
is
more
then
a
〈◊〉
.
And
it
was
requ●site
that
Christ
should
be
not
onely
man
but
God
.
First
,
that
he
might
remoue
those
e●ills
,
wherewith
Man-kind
was
oppressed
;
to
wit●
the
guilt
and
punis●
of
●●nne
,
th●●y
〈…〉
of
the
D
〈…〉
,
the
infinite
and
intol●●●●le
burthen
of
Gods
wrath
,
which
things
no●●
could
remoue
but
God
.
Man
ma●
s●s●●r
,
but
none
by
suffring
was
able
to
ouercome
them
,
but
God
alone
.
It
is
God
(
as
Paul
teacheth
vs
)
that
hath
purchased
Act.
20.
28.
the
Church
with
his
blood
.
Secondly
.
Christ
must
be
God
,
that
he
might
make
vs
accompted
as
righteous
in
the
sight
of
God
,
and
that
defacing
sin
,
●e
might
likwise
restore
the
image
of
God
,
consisting
in
true
righteousnes
Eph.
4.
24.
and
holines
,
which
we
lost
by
our
fall
in
Adam
.
Thirdly
,
that
he
might
be
a
〈◊〉
Mediator
betwixt
God
and
Man
,
to
reconcile
and
make
them
one
by
reason
of
his
cognation
,
affinitie
and
●●militude
to
them
both
.
For
in
reason
he
is
most
meet
to
reconcile
God
to
man
,
and
to
bring
man
to
God
,
who
is
himselfe
both
God
and
man
.
Now
although
the
trueth
doth
both
Veritas
est
index
sui
,
〈◊〉
obliqu●
.
declare
it selfe
and
shew
the
contrary
,
yet
because
it
hath
bin
so
much
opposed
(
euen
in
this
article
of
our
sayth
)
and
for
that
the
weaknes
of
many
is
very
great
,
and
this
point
not
voyd
of
all
obscurity
,
I
will
briefly
●ake
away
those
cauill●
that
are
made
against
it
,
●ha●
so
our
●ayth
might
be
further
strengthened
when
the
knottiest
doubts
shal
be
d●solued
,
and
the
blocks
remoued
.
It
may
be
thus
obiected
against
the
God-head
of
Christ
.
First
,
that
which
hath
a
beginning
is
not
God
,
for
God
is
Alpha
and
●mega
,
as
well
Eternall
as
Omnipotent
.
But
Christ
hath
a
beginning
,
therefore
Christ
is
not
God
.
Ans.
There
is
a
thre●fold
beginning
;
of
nature
,
time
,
and
order
.
Now
that
,
which
hath
a
beginning
of
nature
,
substance
,
and
time
,
is
not
God
in
that
respect
.
But
if
we
consider
Christ
as
he
is
the
Word
or
Wisdome
of
the
Father
(
laying
aside
his
humane
nature
)
he
hath
no
beginning
of
Essence
or
Time
,
hauing
one
diuine
nature
with
the
Father
,
existing
from
all
Eternity
:
but
onely
a
beginning
in
regard
of
order
,
or
the
manner
of
sub●●sting
.
This
he
testifieth
of
himselfe
,
where
he
sayth
;
I
was
●et
vp
Pro.
8.
23.
24.
25
,
from
euerlasting
,
from
the
beginning
,
and
before
the
●arth
,
when
there
were
no
d●p●●●
was
I
begotten
:
before
the
mountaines
were
setled
,
and
before
the
●●ls
was
I
begotten
.
Secondly
,
God
is
of
himselfe
,
Christ
is
not
of
himselfe
,
therfore
Christ
is
not
God
.
Ans.
Christ
is
God
of
himselfe
,
though
he
be
not
the
Sonne
of
himselfe
.
●erson
begetteth
,
&
is
begotten
:
but
the
Essence
neither
begetteth
,
no●
is
begotten
,
but
is
communicated
.
Ob.
3.
Thirdly
,
One
and
the
same
thing
cannot
be
said
to
haue
a
beginning
,
and
not
a
beginning
:
but
if
Christ
bee
not
onely
man
but
God
,
he
shall
both
haue
a
beginning
and
no
beginning
.
Ans.
One
and
the
same
thing
cannot
both
haue
a
beginning
,
and
yet
be
without
a
beginning
in
one
and
the
same
respect
:
but
this
may
be
,
if
the
respect
be
diuerse
.
A
man
may
be
said
to
be
mortall
and
immortall
;
mortall
in
respect
of
his
body
,
immortall
in
regard
of
the
soule
:
dead
▪
because
he
is
dissolued
,
and
aliue
,
because
his
same
doth
last
,
or
because
his
soule
doth
liue
.
So
Christ
may
be
said
to
bee
without
beginning
,
in
respect
of
his
Godhead
,
and
to
haue
a
beginning
in
regard
of
his
m●n
head
.
Thus
also
he
may
be
said
to
be
before
and
after
〈…〉
:
and
to
be
without
Father
and
Mother
;
without
father
as
man
,
without
mother
as
God
.
Ob.
4.
Fourthly
,
The
Mediatour
Proposition
.
betwixt
God
and
Man
,
is
not
God
,
but
Christ
is
Mediatour
betwixt
God
and
Man
,
therefore
Christ
is
not
God
.
Ans.
The
proposition
is
apparently
false
:
for
by
the
same
reason
it
may
be
proued
,
that
he
is
not
a
man
.
But
the
proposition
may
be
thus
confirmed
.
God
cannot
be
lesse
then
himselfe
,
or
in●eriour
to
himselfe
,
but
the
Assumption
.
Mediatour
with
God
is
inferiour
vnto
God
:
therefore
he
is
not
God
.
Ans.
The
assumption
is
true
onely
in
respect
of
the
Mediatourship
,
in
regard
whereof
Christ
is
(
minor
patre
)
inferiour
vnto
God
,
and
nothing
as
concerning
his
Diuinitie
.
For
the
inequalitie
of
office
doth
not
proue
any
inferioritie
,
or
inequalitie
of
nature
.
Ob.
5.
Fiftly
,
No
man
is
God
,
but
Christ
is
a
man
,
therefore
Christ
is
not
God
.
Ans.
No
m●●e
man
(
or
no
man
as
man
)
is
God
:
now
Christ
is
not
merely
a
man
,
but
Ma●●
god
,
or
God-man
.
Neither
doe
wee
say
that
the
〈…〉
hood
of
Christ
is
God
,
but
that
Christ
,
o●
the
man
Christ
,
is
God
.
Ob.
6.
Sixtly
,
Paul
makes
a
●lat
distinction
betwixt
God
〈◊〉
Christ
,
wh●●
1.
Tim.
5.
21.
〈◊〉
●ait●
〈◊〉
charge
thee
〈…〉re
God
,
&
the
Lord
Ie●us
Christ
.
Therefore
C●r
〈…〉
not
God
.
A●s
.
By
God
,
the
Apostle
vnderstandeth
the
father
:
as
in
〈◊〉
.
Cor.
1●
.
1●
.
For
the
word
God
is
vsed
somtime
essentially
,
and
sometimes
also
p●rsonally
:
and
so
it
is
taken
in
that
place
.
Sec●ndly
,
if
this
reas●n
were
good
,
the●
the
Holy
Ghost
should
not
be
Rom.
9.
5.
God
.
Thirdly
,
Paul
else-where
affirmeth
that
Christ
is
God
.
But
Paul
being
directed
by
the
speciall
and
immediate
assistance
of
the
Spirit
,
could
not
possibly
contradict
himselfe
.
Ob.
7.
Seuenthly
,
I●
Christ
be
God
,
〈◊〉
there
are
m●●
Gods
the●●●ne
.
For
Christs
is
not
the
same
with
the
●●ther
.
A●s
.
Christ
〈◊〉
di●
not
the
same
p●rson
with
his
father
:
but
he
is
the
Ioh.
10.
30.
1.
Ioh.
5.
7.
sam●
God
.
The
distinction
betwixt
th●m
is
not
in
r●spect
of
nature
ess●ce
or
time
,
for
so
they
are
one
:
but
in
respect
of
their
manner
of
subsisting
in
that
one
nat●re
.
Ob.
8.
Eightly
,
Christ
is
man
,
and
if
h●
be
God
also
▪
●f
he
haue
the
nature
both
of
God
and
Man
▪
then
he
is
two
distinct
persons
:
but
this
Gods
word
will
not
admit
,
therfore
he
must
needs
want
one
of
them
.
Ans.
Indeed
Cerinthus
maketh
Christ
and
Iesus
two
distinct
persons
:
&
Nestorius
taught
,
that
there
are
two
persons
in
Christ
;
but
without
warrant
from
the
word
.
For
although
Eph.
4.
10.
Christ
haue
two
distinct
natures
,
the
D●itie
and
the
Humanitie
,
yet
is
he
but
one
person
.
For
the
person
of
the
Son
of
God
,
existing
a
true
person
from
all
eternitie
,
did
assume
the
humane
nature
being
no
person
of
it selfe
,
into
the
vnitie
of
his
person
,
&
did
appropriate
it
vnto
himself
,
without
confounding
or
defacing
the
properties
of
either
of
the
two
natures
:
so
that
albeit
there
be
two
distinct
natures
,
the
diuine
&
humane
,
●et
there
is
but
one
person
,
as
a
man
is
but
one
true
person
,
though
two
distinct
natures
concurre
in
him
,
one
of
the
soule
,
and
the
other
of
the
body
.
It
is
true
(
I
graunt
)
that
the
Word
is
a
person
:
but
I
denie
that
the
soule
and
body
of
Christ
being
vnited
to
make
a
perfect
man
,
do
make
a
distinct
and
perfect
person
.
For
a
person
must
not
onely
be
s●me
particular
and
singular
thing
,
but
it
must
also
subsist
and
consist
by
it selfe
,
and
must
not
be
susteined
of
any
other
.
But
Christs
humane
nature
from
the
first
beginning
therof
,
was
susteined
by
the
person
of
the
Word
.
For
it
was
at
once
both
formed
&
assumed
of
the
Word
,
into
the
vnity
of
his
person
,
&
made
proper
to
the
Word
:
&
without
this
assumption
or
personal
vnion
,
it
neither
was
,
nor
had
been
,
nor
should
be
.
Plin.
Histo
▪
nat.
lib.
16.
c.
44.
A
resemblance
whereof
wee
finde
in
the
plant
called
Misselto
,
which
grows
not
but
in
a
tree
of
another
kinde
,
and
thence
receiues
his
sap
.
Neither
is
this
any
disgrace
,
but
rather
an
honour
to
his
humanitie
,
because
it
doth
subsist
by
the
person
of
the
Word
.
And
albeit
all
the
faithfull
be
vnited
to
the
Word
,
yet
it
is
onely
in
a
lower
degree
,
to
wit
,
by
communication
of
grace
,
and
not
by
communication
of
personall
subsistence
.
So
then
we
see
,
that
though
there
be
two
distinct
natures
in
our
Lord
,
yet
it
doth
not
followe
that
he
is
two
distinct
persons
:
because
his
manhood
is
not
a
person
(
as
other
men
are
)
but
Iohn
is
a
person
,
but
so
is
not
Chr●st
,
as
he
is
man
.
Vse
.
1.
a
na●ur●
.
Thus
much
for
the
Doctrine
:
the
vses
●ollow
.
First
,
the
consideration
o●
Christs
God-head
,
teacheth
vs
to
respect
and
honor
him
with
all
diuine
worship
,
in
humilitie
and
sinceritie
of
heart
.
He
is
God
,
therefore
we
must
honour
him
as
God
,
and
being
God
,
he
is
omniscient
and
all-seeing
:
his
●ies
are
a
flame
of
fi●e
,
not
more
terrible
then
peircing
.
All
things
are
n●●ed
before
him
,
and
no
th●●g●●
is
hid
from
his
vnderstanding
.
It
is
not
fig-leaues
,
that
can
couer
vs
,
nor
the
hils
,
that
can
hide
vs
from
his
eye
sight
.
Secondly
,
it
should
terrifie
the
wicked
,
that
dishonour
him
,
that
reiect
his
Vse
.
2
lawes
,
cast
off
his
gouernment
,
and
disgrace
his
seruants
.
For
being
God
,
he
is
able
with
ease
to
be
reuenged
of
them
.
All
creatures
in
heauen
and
earth
are
at
his
becke
.
His
authoritie
is
absolute
,
and
his
power
infinite
.
All
power
in
heauen
and
earth
is
giuen
him
:
and
he
Is
.
〈◊〉
.
6.
Math.
28.
18
shall
regine
,
till
he
hath
put
all
his
ene●●●●
vnder
h●●
feet
.
T●ose
that
will
not
that
he
reigne
ouer
them
,
shal
be
brought
and
〈◊〉
before
him
.
N●●preces
,
〈◊〉
〈…〉
m
neither
price
nor
praying
will
perswade
him
,
if
once
he
take
in
hand
to
iudge
them
,
to
condemne
them
.
It
is
good
for
them
therefore
to
take
the
●●●e
,
and
to
repent
before
it
be
too
late
Thirdly
,
this
doct●i●e
maketh
much
Vse
.
3
for
our
comfort
.
For
seeing
Christ
is
God
,
we
may
assure
our selues
that
he
is
as
wel
able
as
wil●●ng
to
do
vs
good
,
and
to
deliuer
v●
from
euill
,
and
doth
liue
euer
to
defend
and
protect
vs
.
For
beeing
God
,
he
is
immortall
and
immutable
.
Therefore
we
,
which
are
hi●
,
may
boldly
say
,
I
will
not
fea●●
what
m●●
〈◊〉
what
man
can
do
vnto
me
.
For
he
〈◊〉
is
our
friend
and
f●uourer
is
God
omnipotent
,
and
he
will
not
leaue
vs
,
n●r
forsake
vs
Art
thou
ass●ulted
by
Satan
?
f●ie
to
Christ
thy
God
:
he
can
as
easily
●mite
him
to
the
ground
as
D●●●d
did
Gol●ah
.
Art
thou
vexed
with
sinne
?
then
go
to
him
,
for
he
is
able
to
saue
thee
from
it
.
He
can
drowne
thy
sinnes
in
his
bloud
,
as
he
drowned
the
Eg●pti●●s
in
the
sea
.
Do
the
terrors
of
death
arrest
thee
?
Do
the
pangs
of
hell
seaze
vpon
thee
?
Be
not
dismayd
;
thy
Suertie
is
God
,
he
can
take
away
sinne
,
which
is
the
sting
of
death
,
and
can
ref●e●h
t●y
soule
with
the
ioyes
of
1.
Cor.
15.
56.
heauen
.
Art
thou
poore
,
or
afflicted
with
sicknesse
?
Comfort
thy selfe
,
and
faint
not
.
For
thy
Lord
is
God
,
he
can
either
release
thee
from
thine
affliction
,
or
relieue
thee
in
it
,
as
he
did
Daniel
in
the
de●●e
of
Lyons
,
and
the
three
children
in
the
fierie
furnace
,
that
thou
shalt
rather
receiue
good
then
susteine
harme
.
If
he
please
not
to
deliuer
thee
,
yet
he
can
,
and
will
(
if
thou
wilt
not
●linch
,
but
depend
vpon
him
)
vouch
safe
to
giue
thee
fortitude
&
patience
to
endure
it
.
And
for
the
thorny
crowne
in
this
world
,
he
is
able
to
honour
thee
with
a
crowne
of
gold
,
of
golden
glorie
,
&
glorious
eternitie
in
the
world
to
come
.
Finally
,
doe
thine
enemies
pres●e
thee
,
and
seeke
to
de●oure
thee
?
Feare
not
.
For
thy
king
is
God
and
therefore
able
to
conuert
,
or
sub●e●t
them
.
He
can
either
destroy
them
himselfe
,
or
make
them
to
slay
one
an
other
,
as
the
enemies
of
good
2.
Chro
▪
20.
23.
●ehoshaphat
sometim●s
did
.
Fourthly
,
this
doctrine
serueth
to
Vse
.
4
con●ute
the
opinion
of
Eunomius
,
who
held
that
Christ
was
a
mere
man
:
also
the
errour
of
the
Monothelites
,
who
thought
that
Christ
had
one
wil
only
:
but
seeing
that
he
is
not
only
man
bu●
God
,
it
followeth
,
that
he
hath
both
an
●umane
and
a
diuine
will
,
according
to
his
two
distinct
natures
,
which
are
not
confounded
in
that
one
person
by
reason
of
the
personall
vnion
,
but
do
truly
,
●●separably
,
and
indiuisibly
continue
without
confusion
,
conuersion
,
or
transmutation
.
So
much
for
this
second
doctrine
.
CHAP.
IIII.
The
true
members
of
Christ
cannot
be
cut
off
and
perish
:
this
conclusion
is
proued
▪
THirdly
,
in
that
the
Apostle
here
Doct.
3
saith
,
that
Christ
hath
washed
vs
in
his
Bloud
,
we
see
how
little
reason
there
is
for
any
to
thinke
that
any
of
his
true
members
can
be
cut
off
from
him
and
vt●erly
tall
away
and
perish
.
To
omit
many
inuinc●b●e
arguments
there
is
no
li●●lihood
that
Christ
would
sh●d
his
bloud
for
him
,
that
shall
perish●n
his
s●ns
.
It
is
not
probable
that
he
will
part
from
those
willingly
,
for
w●●me
he
payed
so
dearly
.
Therfore
Qui
nos
tanto
p●
t●o
emit
non
vult
per●●e
quos
emit
,
Aug.
Setm.
109.
Augustine
saith
;
He
which
bought
vs
for
so
great
a
price
,
will
not
haue
those
to
perish
,
whom
he
hath
bought
.
And
Christ
himselfe
saith
,
that
he
giueth
eternall
life
to
those
,
for
whome
he
layeth
downe
his
life
,
●●h.
10.
15.
28.
Indeed
they
,
that
seeme
to
be
washed
in
his
bloud
,
but
are
not
,
may
fall
and
perish
.
A
f●antique
man
may
think
himselfe
to
be
as
rich
as
Cr●sus
,
though
hee
be
indeed
as
poor
as
Codrus
,
as
Irus
.
Bedlams
whoop
,
sing
,
shout
and
laugh
,
as
if
they
were
the
only
happy
men
,
in
a●
the
world
,
when
(
ala●
)
their
case
is
most
pitifull
:
and
so
many
men
may
think
themselues
c●ensed
in
the
bloud
of
Christ
▪
and
clad
with
his
right●ousnes
,
and
so
ca●●y
themselues
a●
if
they
were
out
of
a●●
danger
of
damnation
,
when
as
in
truth
their
state
is
damnable
:
they
ne●●
:
truly
felt
the
heat
of
that
bloud
,
t●●y
neuer
came
in
that
bath
.
But
he
tha●
is
once
actually
and
effectually
bathed
in
it
,
shall
not
d●e
eternally
.
Christ
died
,
that
we
might
not
die
:
and
who
can
make
his
death
of
none
effect
?
What
can
let
or
take
away
the
ve●tue
of
his
death
,
and
the
invaluable
merit
of
his
bloud
?
I
am
persuaded
Rom.
8
38.
(
sayth
Paul
)
that
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
〈◊〉
,
nor
height
,
nor
depth
,
nor
any
other
creature
shal
be
able
to
separate
vs
from
〈◊〉
loue
of
God
,
which
is
in
Christ
Iesus
●ur
Lord
.
And
I
am
verily
persuaded
also
that
Christs
death
cannot
be
nullified
,
nor
the
price
of
his
bloud
diminished
.
Now
,
if
Gods
loue
,
by
which
we
●iue
do
continue
constant
to
vs
:
and
if
the
bloud
of
Christ
,
by
which
our
sins
are
clensed
and
couered
in
the
sight
of
God
,
remaine
in
ful
force
&
value
,
nothing
lessened
or
abated
,
it
cannot
be
that
any
of
vs
who
are
his
chosen
,
should
perish
and
be
damned
.
The
vse
of
this
doctrine
is
manifold
.
First
,
we
see
a
plaine
difference
Vse
.
1
betwixt
the
Sheep
of
Christ
,
and
the
Goats
of
Sathan
,
betweene
Gods
seruants
,
and
the
Diuels
slaues
.
These
may
,
these
must
perish
:
but
those
shall
not
,
they
cannot
perish
.
For
they
are
Math.
25.
41
Ioh.
10.
28.
1.
Pet.
1.
5.
kept
by
the
power
of
God
,
through
fayth
,
vnto
eternall
saluation
.
Secondly
,
we
see
the
state
of
man
by
Christ
the
second
Adam
,
to
be
better
Vse
.
2
then
it
was
by
creation
in
the
first
Adam
.
For
the
righteousnes
,
which
we
receiued
in
him
was
mutable
:
but
the
righteousnes
,
which
we
receiue
in
Christ
,
is
immutable
.
The
righteousnes
,
which
we
did
receiue
in
him
,
we
did
also
through
him
,
loose
in
him
:
but
the
righteousnes
,
which
through
Gods
imputation
we
receiue
for
and
from
Christ
,
continueth
ours
for
euer
:
so
as
that
Peccata
semel
remissa
nunquam
redeant
,
et
semel
iusti
,
semper
iusti
habeamur
,
our
sins
being
once
remitted
shall
neuer
after
come
to
a
reckoning
,
and
being
once
accounted
righteous
,
we
shal
so
remaine
for
euer
.
And
for
inherent
righteousnesse
;
when
grace
is
once
ingrauen
vpon
the
tables
of
our
hearts
by
the
finger
of
God
,
it
shall
neuer
wholly
be
rased
out
.
For
we
haue
now
potentia
et
actum
perseuerandi
both
the
power
and
(
his
grace
therto
inspiring
vs
)
a
will
to
perseuere
,
and
the
very
act
of
perseuerance
.
Adam
indeed
could
haue
continued
righteous
,
if
he
had
would
,
but
he
had
not
the
grace
to
continue
constant
,
the
will
to
perseuere
for
euer
.
Thirdly
,
we
see
manifest
manifest
distinction
betwixt
those
that
are
redeemed
Vse
.
3
by
the
bloud
of
Christ
,
and
those
that
are
ransomed
by
earthly
Princes
.
For
those
that
are
redeemed
by
Christ
,
continue
his
for
euer
.
None
shall
take
Ioh.
10.
28.
them
out
of
his
hand
:
neither
shall
they
reuolt
from
him
.
For
he
will
put
his
feare
in
their
heartes
,
that
they
shall
Ier.
32.
40.
not
depart
from
him
.
Neither
can
they
by
death
be
cut
off
from
him
,
or
vanish
out
of
his
seruice
.
For
after
death
they
shall
serue
him
more
perfectly
in
their
soules
,
and
after
their
resurrection
they
shall
performe
absolute
honour
for
euer
to
him
.
But
they
,
that
are
redeemed
or
deliuered
out
of
captiuitie
by
Princes
,
may
of
subiects
become
desperate
enemies
,
per●ic●ous
tra●tours
,
irreconciliable
and
incorrigible
Rebels
.
Or
if
they
continue
loyall
,
yet
at
death
their
seruice
is
expired
,
and
in
the
life
to
come
,
he
,
that
was
once
the
subiect
and
inferiour
,
may
be
promoted
aboue
him
,
that
was
the
Lord
.
Fourthl●
,
we
ought
to
be
thankfull
for
this
benefit
.
We
would
thinke
our
Vse
.
4
selues
much
obliged
to
a
man
,
that
did
giue
vs
a
good
outward
estate
,
and
made
it
sure
vnto
vs
:
how
much
shall
we
then
thinke
our selues
indebted
vnto
Christ
,
who
hath
freely
procured
vs
a
most
blessed
inward
estate
,
whereof
we
shall
neuer
be
depriued
,
but
shall
enioy
for
euer
?
Surely
we
cannot
but
confesse
our selues
to
be
greatly
bound
vnto
him
for
this
grace
:
and
if
we
will
not
be
vnthankefull
,
we
ought
to
set
our
hearts
vpon
him
,
and
our
hands
to
his
works
,
forsaking
those
things
which
doe
any
waies
displease
him
.
Fiftly
,
this
doctrine
ministers
exceeding
Vse
.
5
solace
to
the
soule
.
It
is
no
small
ioy
to
a
Subiect
to
hea●e
that
he
cannot
loose
his
Princes
fauour
:
and
to
an
h●i●e
,
that
he
cannot
loose
his
in
he●●ance
.
Euen
so
it
cannot
but
●oy
the
heart
of
any
faythfull
man
,
to
consider
that
he
cannot
be
defeated
of
his
inh●r●t●nce
,
and
that
being
once
iustifyed
he
shall
continue
so
for
euer
,
and
shall
neuer
fall
away
from
God
and
perish
.
Sixtly
,
the
consideration
of
this
one
Vse
.
6
priuiledge
,
that
belongs
to
them
that
are
washed
from
their
sins
in
Christs
bloud
,
should
make
vs
to
commend
and
admire
their
estate
,
and
should
moue
vs
to
labour
to
be
in
their
number
,
&
to
be
assur●d
that
we
haue
been
bathed
in
that
bloud
.
What
would
n●t
many
men
do
to
haue
assurance
that
they
should
neuer
die
the
death
of
the
body
?
What
then
should
we
refuse
to
do
,
that
we
might
in
our
consciences
be
persuaded
that
we
shall
escape
the
death
of
soule
and
body
.
If
thou
be●st
but
assured
that
Christ
hath
clensed
thee
in
his
bloud
from
thy
sin
,
which
is
the
cause
of
death
,
them
mayest
Rom.
6.
23
thou
be
per●ua●ed
also
that
thou
shal●
no●
d●●
.
O
〈…〉
how
maist
thou
know
that
Christ
hath
clensed
thee
?
Surely
,
if
thou
canst
but
truly
●ay
that
thou
art
a
She●p
of
Christ
,
then
m●st
t●ou
also
say
that
Christ
hath
washed
th●e
from
Ioh.
10.
15
thy
s●ns
.
For
he
hath
layed
downe
hi●
life
and
shed
his
bloud
for
his
sheep
,
Ephes.
1.
7.
that
they
might
be
redeemed
from
the●●
sins
,
and
might
be
shrouded
from
the
wrath
of
God
.
Now
if
thou
know
and
acknowledge
Christ
and
his
voyce
in
the
sacred
scriptures
,
and
in
the
ministery
of
his
Messengers
:
if
thou
belieue
in
his
name
:
if
thou
doest
hear●
his
voyce
and
subiect
thy selfe
vnto
it
:
if
tho●
striue
to
resemble
him
,
and
dost
labour
●o
follow
●im
▪
walking
in
h●s
wa●●s
,
and
treading
in
●●s
footsteps
,
which
h●
h●th
printed
for
hee
to
come
after
in
them
,
then
mayst
th●u
assure
thy selfe
in
truth
,
that
thou
art
the
Ioh.
10.
4.
14.
26.
27.
Sheepe
of
Christ
.
For
Christ
himselfe
doth
brand
all
his
sheep
with
these
very
marks
.
And
Paul
further
affirmeth
(
Gal.
〈◊〉
.
24.
)
that
they
which
are
Christs
,
haue
crucified
the
flesh
.
So
that
if
thou
dyest
to
sin
,
and
dost
mortifie
the
lusts
of
thy
flesh
,
and
labourest
to
liue
to
God
in
newn●sse
of
l●fe
,
thou
mayst
safely
conclude
,
that
thou
dost
actually
belong
to
Christ
and
his
fold
,
and
that
thou
art
actually
washed
from
thy
sins
in
his
bloud
;
and
consequently
,
that
thou
art
in
the
state
of
grace
,
and
in
the
number
of
the
faythfull
.
Lastly
,
t●is
doctrine
serueth
to
ouerthrow
Vse
.
7
the
Papists
most
vncomfortable
assertion
,
who
tea●h
,
that
a
man
clensed
in
Christs
bloud
and
iustifyed
,
may
fall
from
God
,
from
grace
,
and
perish
.
For
not
one
dramme
,
not
one
drop
of
Christs
bloud
can
be
spilt
in
va●ne
;
He
that
is
once
washed
in
it
,
is
alwaies
cleane
.
There
is
no
condemnation
Rom.
8.
1.
to
them
that
are
in
Christ
Iesus
.
Thei●
sinnes
may
ware
with
them
,
but
Bellate
.
non
debellare
.
quater●
,
non
decutere
.
Math.
16.
18
they
shall
not
vanquish
them
.
The
diuell
may
shake
them
,
but
he
shall
not
shake
them
downe
.
Hel
▪
g●tes
may
open
themselues
against
them
,
but
they
Math.
16.
18.
shall
not
p●euayl
:
against
them
.
The
castle
of
their
consciences
may
be
besieged
,
but
it
shall
not
bee
sacked
,
it
cannot
be
ransack●
.
For
God
will
not
giue
them
ouer
wholly
vnto
their
enemies
,
he
will
de●end
their
cause
,
maintaine
their
quarrell
,
dispell
their
enemies
,
preserue
his
work
,
and
confirme
1.
Cer.
1.
8.
them
vnto
the
end
.
Thus
much
for
this
third
doctrine
;
a
fourth
followeth
.
CHAP.
V.
A
looking-glasse
,
to
behold
the
loue
of
Christ
in
.
The
consideration
of
it
,
affordeth
vs
three
instructions
.
Fourthly
,
in
that
the
Apostle
saith
,
Christ
hath
washed
vs
in
his
bloud
fr●
Doct.
4
our
sins
,
his
loue
is
cleared
and
greatly
commended
to
vs
.
For
what
is
nearer
to
a
man
then
his
life
?
And
what
is
dearer
to
him
then
his
bloud
,
his
heart
bloud
?
Christ
hath
layed
downe
his
life
that
we
might
liue
:
Christ
hath
parted
with
his
bloud
,
his
heart
bloud
,
to
do
vs
good
,
to
purchase
our
pardon
,
to
purge
Omnes
humanes
san●t
medicina
dolores
,
Propert
.
vs
from
our
sins
.
The
diseases
of
the
body
are
cured
by
naturall
medicines
:
but
our
sins
,
which
are
the
diseases
of
the
soule
,
are
clensed
only
by
the
bloud
of
Christ
.
And
that
this
might
be
done
,
he
did
freely
forgoe
his
life
,
and
loose
h●s
bloud
:
which
argueth
is
exceeding
loue
vnto
vs
.
Greater
loue
then
this
(
saith
Ioh.
15.
13.
Christ
)
hath
no
man
,
that
a
man
should
〈◊〉
d●wne
his
life
for
his
friend
.
It
is
not
possible
for
a
man
to
manifest
his
loue
more
effectually
then
by
giuing
his
life
for
another
;
and
therfore
our
Apostle
1.
Ioh.
3.
16
●a●th
,
Hereby
haue
we
perceiued
loue
,
that
hee
layed
downe
his
life
for
vs
.
If
Luk
7.
38.
the
woman
declareth
her
loue
by
washing
Christ
feet
with
her
teares
then
great
is
the
loue
of
Christ
,
that
hath
washed
vs
in
his
bloud
.
And
his
loue
appear●th
●et
more
plainely
,
insomuch
Act.
3.
15.
Act.
20.
28.
as
he
,
who
is
the
Lord
of
life
,
and
God
of
heauen
and
earth
,
did
lay
downe
his
life
for
vs
wretches
,
and
hath
washed
vs
in
his
bloud
,
who
by
nature
are
his
enemies
.
If
thou
hadst
a
most
pestilent
and
strong
aduersarie
,
and
hadst
also
a
friend
,
that
did
freely
lay
downe
his
life
to
preserue
th●e
from
him
,
were
it
not
●n
argumen●
of
his
inward
and
h●●●e
lo●●
vnto
thee
?
Sinne
is
thy
mortall
and
implacable
enemy
,
too
hard
for
th●e
●o
conquer
by
thy selfe
,
&
it
is
imposs●ble
for
●hee
to
saue
thy selfe
from
that
intollerable
calamitie
,
which
it
brings
.
Christ
thy
soules
friend
hath
ouercome
it
:
He●
hath
smote
downe
great
Goliah
the
Prince
of
darknes
,
the
friend
and
father
of
thy
sinnes
:
He
is
thy
Sampson
,
that
by
his
death
hath
slaine
the
Philistines
,
euen
all
thy
sins
.
Hee
hath
ouerwhelmed
Pharaoh
and
the
Egyptians
,
Satan
and
all
thy
sinnes
in
the
red
sea
of
his
b●●ud
.
His
bloud
hath
su●kt
out
the
●eart
▪
bloud
of
thine
enemies
,
and
hi●
death
h●th
beene
the
death
of
them
all
;
therefore
●hou
cans●
no●
chuse
but
see
his
adm●●able
l●ue
vnto
thee
,
seeing
he
shunned
not
death
,
but
sp●lt
his
bloud
,
and
hath
embrued
thee
in
it
to
doe
thee
good
.
I●
thou
hadst
committed
some
offence
against
a
king
,
for
which
without
his
speciall
pardon
thou
shouldest
be
condemned
to
death
and
executed
:
and
if
by
all
the
meanes
thou
couldst
make
thou
art
not
able
to
procure
it
:
if
the
kings
onely
sonne
and
heyre
,
whome
also
thou
hast
dishonoured
,
should
voluntarily
without
thy
suite
and
against
thy
desert
laye
downe
his
life
and
loose
his
bloud
for
thy
pardon
and
absolution
,
did
hee
not
shew
vnspeakeable
grace
,
and
giue
an
vndoubted
testimony
of
his
pittie
towards
thee
.
Thou
canst
not
but
confesse
it
?
Thou
●ast
committed
many
capitall
and
grieuous
offences
against
the
Kings
of
Kings
:
his
owne
and
onely
Son
Christ
Iesus
,
whome
thou
hast
oft
disgraced
,
oft
abused
,
hath
f●eely
without
thy
desert
,
and
when
thou
hadst
no
grace
of
thy selfe
to
desire
him
,
hath
giuen
his
life
for
thy
life
,
he
hath
dyed
to
preserue
thee
from
eternall
death
,
which
is
the
wages
of
thy
Rom.
6.
23
sinne
:
he
hath
purged
and
rinsed
thee
in
his
blood
,
that
thy
soule
might
not
bleed
,
his
blood
hath
bought
thy
pardon
;
canst
thou
then
deny
that
he
loues
thee
?
Hath
he
not
aboundantly
testified
and
confirmed
his
pittie
towards
thee
?
Thou
canst
not
but
acknowledge
it
.
The
consideration
of
this
doctrine
Vse
.
1
teacheth
vs
to
remonstrate
our
loue
to
him
.
And
seeing
that
be
spared
not
his
blood
for
vs
,
let
vs
also
be
readie
to
part
with
ours
for
him
,
if
he
shall
require
and
except
it
of
vs
.
Dauid
saith
;
Ps.
126.
1.
I
loue
the
Lord
,
because
he
hath
heard
my
voice
:
euen
so
should
we
loue
the
Lord
Iesus
,
because
he
hath
bathed
vs
in
his
bloud
:
yea
let
vs
extoll
his
loue
from
our
hearts
,
and
celebrate
his
name
in
worde
and
worke
.
Secondly
,
it
teacheth
vs
to
be
beneficiall
and
bountifull
in
benefits
to
our
Vse
.
2
brethren
.
For
we
ought
to
resemble
our
elder
brother
.
When
we
receiue
a
benefit
of
others
,
we
are
by
the
receit
thereof
,
put
in
minde
to
doe
good
to
others
.
The
earth
is
kind
.
For
as
it
receiues
kindnesse
of
others
,
as
hea●e
of
the
Sun
,
and
raine
of
the
cloudes
:
it
so
returnes
much
kindnes
vnto
others
,
as
sap
to
the
plants
,
grasse
to
the
beastes
,
meate
to
the
Serpent
,
and
many
kinde
and
timely
fruites
vnto
men
;
yea
it
is
kind
to
many
,
that
are
vnkind
vnto
it
.
They
which
receiue
all
curtesies
,
and
p●rte
with
none
,
are
like
to
Cerberus
in
the
fable
,
that
let
in
all
,
but
would
suffer
none
to
returne
.
But
let
vs
loue
one
another
feruently
,
as
Christ
hath
loued
vs
,
&
declare
the
inward
affection
of
our
heartes
,
by
the
signes
thereof
in
our
liues
.
For
this
tr●●e
may
be
discerned
by
her
fruits
:
this
grace
may
be
knowne
by
her
works
.
Some
man
might
say
(
saith
Iames
)
thou
hast
faith
;
shew
mee
thy
faith
by
thy
works
.
Euen
so
,
thou
saist
Iam.
2.
18.
thou
hast
loue
,
shew
mee
thy
loue
by
thy
workes
.
Can
there
be
life
without
breath
,
or
fire
without
heate
?
so
there
can
be
no
true
loue
without
some
loue-tokens
▪
Christ
hath
demonstrated
his
loue
vnto
vs
,
by
giuing
vs
his
blood
:
so
do
thou
declare
thy
loue
to
thy
neighbour
,
by
giuing
or
doing
those
things
that
argue
charitie
.
Hereby
(
saith
Iohn
)
〈◊〉
perc●iued
loue
,
because
he
layed
downe
1
Ioh.
3.
16
〈◊〉
life
for
vs
,
wherefore
we
ought
to
lay
downe
our
liues
also
for
the
brethren
.
Take
heede
therefore
that
thou
dost
not
despise
,
calaumni●te
,
persecute
and
oppresse
them
.
For
this
were
to
shew
thy selfe
a
very
Dung-hill
,
which
receiueth
wholsome
ayre
,
sweet
shewers
▪
and
the
pleasant
sun-beames
,
(
which
will
do
a
garden
good
)
and
sendeth
nothing
out
of
it selfe
,
but
stinking
smels
,
and
filthy
vapours
.
Thirdly
,
seeing
that
Christ
did
so
loue
vs
,
as
that
he
gaue
vs
his
bloud
,
his
Vse
.
3
heart-blood
,
we
may
assure
our selues
that
he
wil
not
stand
with
vs
for
earthly
things
.
He
will
not
surely
sticke
to
giue
vs
the
necessaries
of
this
life
,
that
stood
not
with
vs
for
his
blood
,
but
willingly
fore-went
it
for
vs
;
especially
considering
that
he
is
able
to
giue
vs
all
things
,
because
he
is
heire
and
Lord
of
all
things
,
&
being
God
,
doth
know
Heb.
12.
when
they
will
do
vs
good
,
and
when
harme
.
This
kind
of
reasoning
the
Apostle
vseth
to
the
Romanes
,
saying
;
If
God
spared
not
his
owne
Son
,
but
gaue
him
for
vs
all
to
death
;
how
shall
he
not
with
Rom.
8.
32.
him
giue
vs
all
things
also
?
Euen
so
say
I
:
If
Christ
,
the
●te●n●l
son
of
God
,
hath
not
spared
his
blood
,
but
h●t●
washed
vs
in
it
,
and
hath
gi●en
h●mselfe
to
death
freely
for
vs
,
what
reason
haue
we
to
thinke
,
but
●ha●
he
will
giue
vs
al
other
things
that
are
c●nue●ient
for
vs
.
If
he
giue
the
dearer
,
he
will
neuer
d●ny
the
cheaper
,
if
we
be
fit
for
to
receiue
them
.
So
much
of
the
fourth
Doctrine
.
CHAP.
VI.
By
nature
we
are
vncleane
:
Sin
makes
vs
vncleane
and
vgly
:
Wherefore
we
ought
to
take
out
●oure
lessons
.
FIftly
,
forsomuch
as
Iohn
saith
;
Christ
hath
washed
vs
from
our
sins
;
I
Doct.
5
conclude
,
that
we
are
by
nature
foule
,
and
filthie
.
For
there
is
no
clensing
,
where
there
is
no
corruption
:
there
needes
no
purging
,
where
there
is
no
pollution
.
Where
there
is
no
soare
,
there
needes
no
salue
,
where
there
is
●o
offence
,
there
needs
no
pardon
,
and
where
there
is
no
drosse
,
there
needs
no
refining
.
Therfore
in
that
Christ
is
saide
to
wash
vs
,
it
must
be
supposed
that
we
are
not
cleane
.
And
indeed
how
can
it
be
otherwise
by
nature
with
vs
,
seeing
we
haue
in
vs
the
spawne
of
wickednes
,
and
the
seedes
of
all
sins
,
&
are
by
nature
dead
in
trespasses
&
children
of
wrath
,
hauing
all
our
imaginations
Eph.
2.
1.
3.
euill
from
our
youth
continually
,
being
borne
in
iniquitie
,
and
conceiued
in
Gen.
6.
5.
8.
27.
sinne
,
as
Dauid
doth
ingenously
confesse
.
And
the
Apostle
Paul
saith
,
that
Ps.
51.
5.
Rom.
8.
7.
the
Wisedome
of
the
flesh
is
Enmitie
against
God
:
thereby
shewing
that
the
best
desires
,
the
purest
inclinations
,
&
the
sweetest
affections
in
naturall
men
are
euill
,
corrupt
&
filthy
;
&
therefore
also
th●●●
very
hearts
,
which
are
the
fountaines
of
them
,
&
the
forge
from
whence
they
come
.
For
if
the
fruit
be
naught
,
the
tr
〈…〉
be
good
:
if
the
bran
〈…〉
es
be
by
nature
rotten
,
the
root
cannot
be
sound
:
and
if
the
streames
be
naturally
bitter
,
the
spring
cannot
be
sweet
.
But
what
is
that
,
which
makes
vs
filthy
?
Surely
sinne
,
and
therefore
If
59.
3.
Christ
is
sayed
to
haue
washt
vs
from
our
sinnes
.
Thou
hast
(
saith
God
)
defiled
Ez.
28.
18.
thy
sanctification
by
the
multitude
of
thine
iniquities
,
therefore
iniquity
doth
defile
.
The
Israelites
are
sayed
to
haue
Ez.
36.
17.
defiled
their
land
by
their
owne
waies
,
and
by
their
deeds
:
and
the
Lord
saith
,
that
their
way
was
before
him
as
the
filthines
of
the
menstruous
.
There
is
no
cloth
so
white
,
but
the
Dyer
can
make
it
black
:
so
there
is
no
man
so
pure
,
but
sinne
can
pollute
him
.
It
is
pestilent
as
the
plague
,
and
as
filthy
as
the
plague-sore
.
Iobs
botches
did
not
more
defile
his
body
,
then
sinne
doth
defile
our
soules
.
It
is
as
myre
in
our
waies
,
as
rottennes
in
our
bones
,
as
a
canker
in
our
bodies
,
and
as
wormes
in
our
maw
.
Our
sinnes
are
the
biles
and
botches
of
our
soules
,
the
weedes
that
choke
vs
,
the
moaths
that
fret
vs
,
and
the
lees
that
corrupt
the
vessels
of
our
hearts
.
What
shoulde
this
teach
vs
?
What
good
may
wee
reape
by
this
doctrine
?
Surely
much
.
For
first
,
by
Vse
.
1
the
consideration
of
it
,
wee
are
moued
to
lament
our
estate
by
nature
,
as
also
the
condition
of
all
impenitent
and
vnconuerted
sinners
.
Because
till
Christ
hath
washed
vs
in
his
bloud
,
we
are
most
loathsome
and
vgly
,
stained
with
actuall
sinnes
innumerable
,
and
ouer
whelmed
with
originall
corruption
,
which
(
like
a
leprosie
running
from
the
crowne
of
the
head
to
the
sole
of
the
foote
)
hath
polluted
all
the
powers
of
our
soules
.
Secondly
,
wee
are
taught
to
detest
and
abhorre
sinne
.
A
dead
carion
doth
Vse
.
2
not
stinke
so
ill
in
the
nose
of
man
,
as
sinne
doth
in
the
nostrils
of
the
Lord
.
It
is
like
a
dampe
,
that
suffocates
the
spirits
:
like
an
open
sepulcre
,
that
corrupts
the
avre
:
and
as
dead
flies
,
which
Eccle.
10.
1.
doe
putrifie
the
oyntment
of
the
Apothecarie
.
It
is
not
onely
filthy
in
it selfe
,
but
it
makes
the
sinner
also
foule
(
vntil
he
be
washed
frō●t
)
&
filthy
,
like
a
man
full
of
running
sores
,
or
leprous
spots
.
Thirdly
,
it
sheweth
the
madnesse
of
many
men
,
that
welter
in
wickednesse
Vse
.
3
and
please
themselues
in
their
sinnes
,
as
pride
,
couetousnesse
,
drunkennesse
,
idlenesse
,
fornication
,
hatred
,
epicurisme
.
What
doth
this
argue
in
them
,
but
either
grosse
ignorance
as
palpable
as
the
darkenes
of
Aegipt
,
or
else
a
swinish
disposition
and
deadnes
of
spirit
,
whereby
they
delight
in
tumbling
in
the
mire
,
being
beso●ted
and
in●atuated
with
their
owne
lusts
,
and
drunken
with
their
owne
sinnes
?
It
is
strange
to
see
how
feare
full
men
are
of
the
plague
of
the
body
,
and
yet
feare
not
the
plague
of
the
soule
,
which
is
sinne
.
It
is
a
wonder
to
see
,
how
carefully
men
will
a●oide
a
pest-house
,
or
a
place
infected
,
and
yet
care
not
to
runne
vnto
the
harboures
of
beastly
drunkennes
,
and
filthy
lust
,
the
very
schooles
of
the
diuell
,
and
stewes
of
vncleannes
,
infected
with
the
plague
of
vngodlinesse
,
as
dangerous
to
his
soule
that
with
delight
frequents
them
,
as
is
a
house
infected
with
the
pestience
to
the
body
.
As
we
are
careful
to
shun
the
dirt
in
our
wayes
,
and
to
keep
our
apparell
cleane
,
and
our
bodyes
free
from
diseases
:
so
wee
ought
(
vnlesse
like
mad-men
wee
feare
no
danger
)
to
labour
that
our
soules
may
be
free
from
the
loathsome
and
mortall
disease
of
sinne
,
and
that
we
be
not
defiled
with
the
d●●t
of
iniquitie
,
nor
bemyred
in
the
puddle
of
wickednes
,
but
that
we
may
be
cleane
and
pure
.
Vse
.
4
Lastly
,
therefore
wee
are
taught
to
pray
with
Dauid
,
Wash
mee
throughly
Psal.
5.
12.
from
mine
iniquitie
and
clense
mee
from
my
sinne
.
And
indeede
we
shall
not
be
cleane
,
vnlesse
the
Lord
doe
purge
vs
throughly
;
our
sinne
doth
hang
so
fast
about
vs
and
inui●on
vs
.
It
doth
not
onely
besmeare
and
grime
vs
on
the
out-side
,
but
it
tainteth
the
in-side
also
.
It
doth
not
onely
cleaue
(
as
it
were
)
to
the
skin
,
as
Iuy
to
the
rind
of
an
oake
:
but
it
lyeth
in
the
bones
,
it
is
got
into
the
pyth
,
and
lurketh
in
the
heart
,
as
a
Fox
in
his
hole
,
a
Lyon
in
his
den
,
or
as
the
plague
doth
in
the
body
.
Let
vs
therefore
labour
to
be
deliuered
of
it
:
Desire
God
to
bathe
thee
in
his
Ez.
36.
25.
sonnes
bloud
,
and
to
power
cleane
water
,
euen
the
clensing
water
of
his
spirit
vpon
thee
.
If
our
clothes
be
spotted
we
are
careful
to
rub
out
the
spots
,
and
shall
we
neglect
to
get
out
the
filthy
spots
of
sinne
out
of
our
soules
?
If
a
man
were
weather-beaten
vpon
the
Sea
,
he
would
wish
that
he
were
vpon
the
shore
:
or
if
he
were
in
some
loathsome
and
stinking
dungeon
,
he
would
gladly
be
out
of
it
.
Beloued
,
there
is
no
sea
so
dangerous
,
no
dungeon
so
foule
and
stinking
,
as
our
sinnes
:
let
vs
therfore
labour
to
be
deliuered
from
them
,
let
vs
desire
God
to
lay
the
tempest
,
and
with
the
prosperous
gale
of
his
grace
,
to
bring
vs
safe
to
the
shore
,
and
by
his
hand
to
draw
vs
out
of
this
dungeon
.
And
as
Dauid
prayeth
;
Bring
my
Psal.
142.
7
soule
out
of
prison
,
that
I
may
praise
thy
name
.
So
let
vs
pray
him
to
bring
vs
out
of
the
prison
of
sinne
,
and
to
take
from
vs
the
bolts
of
wickednes
,
and
to
clense
and
dresse
vs
,
and
to
strip
vs
of
our
prison
garments
,
that
beeing
set
at
libertie
we
may
serue
him
freely
,
and
glorifie
his
name
,
for
his
kindnesse
to
vs
.
CHAP.
VII
.
Remission
of
sinnes
is
through
the
bloud
of
Christ
.
Though
Christ
did
merit
our
pardon
,
yet
God
the
Father
may
be
said
to
forgiue
vs
freely
in
two
respects
.
SIxtly
,
seeing
the
Apostle
saith
,
that
Doct.
6
Christ
hath
washed
vs
from
our
sins
in
his
blood
;
I
gather
that
Christ
is
our
Heb.
9.
11.
12.
onely
High-priest
,
who
by
his
owne
blood
hath
purchased
the
pardon
of
our
sins
,
&
satisfied
the
iustice
of
God
for
them
,
and
so
remoued
their
guilt
&
punishment
from
vs
.
He
hath
washed
vs
,
therefore
now
we
are
cleane
.
He
Is.
53.
4.
●5
.
was
wounded
for
our
transgressions
,
the
〈…〉
ment
of
our
peace
was
vpon
him
,
and
by
his
s●rip●●
we
are
healed
.
Surely
he
hath
〈◊〉
〈◊〉
〈◊〉
,
and
caryed
our
so
〈◊〉
.
And
Paul
expressely
saith
,
that
Eph.
1.
7.
by
〈◊〉
〈◊〉
two
haue
redemption
,
to
wit
,
the
remissi●
of
●ins
.
By
his
owne
blood
(
saith
the
Holy
Ghost
)
he
entred
in
once
into
the
holy
place
,
&
obtained
eternall
redemption
for
vs
.
And
to
deliuer
vs
from
the
Gal.
3.
curse
of
the
Law
,
he
was
made
a
curse
.
All
which
testimonies
of
holy
writ
,
doe
serue
fulficiently
to
proue
remission
of
sins
by
his
blood
.
Now
,
when
we
heare
that
sin
is
forgotten
,
we
must
also
know
t●a
the
punishment
is
taken
away
.
For
common
reason
sheweth
(
eius
,
quod
〈◊〉
est
,
nullam
esse
poenam
)
that
ther
is
no
punishment
d●e
for
that
,
which
is
not
.
But
sin
is
not
,
when
●t
is
once
forgiuen
:
For
the
Lambe
of
God
hath
taken
it
away
.
And
indeed
ther
is
●o
great
affi
〈◊〉
betweene
sinne
and
the
punishment
thereof
,
that
the
Hebrewes
were
wont
to
call
them
by
one
name
:
by
Gen.
4.
7.
Leuit.
20.
17.
19.
which
the
Scriptures
signifie
,
that
sinnes
are
then
punished
,
and
neuer
but
then
,
when
the
fault
is
not
forgiuen
.
And
i●
t●●s
be
true
that
God
retaineth
the
punishment
,
when
he
doth
not
remit
the
fault
:
then
by
the
law
of
contraries
it
followeth
,
that
God
doth
not
retaine
the
punishment
,
when
he
doth
remit
the
fault
.
But
by
the
merit
of
Christs
blood
,
〈◊〉
fault
is
forgiuen
,
therefore
the
punishment
also
,
which
followeth
the
fault
in
respect
of
desert
(
vt
vmbrasequit●r
corpus
)
as
the
shaddow
doth
the
body
,
and
as
light
the
Sun
.
Furthermore
,
seeing
those
,
that
looked
vpon
the
brazen
serpent
,
were
cured
both
of
their
stingings
,
and
of
the
paines
that
ensued
;
why
may
wee
not
say
that
they
,
which
looke
vpon
Christ
with
the
eye
of
saith
,
are
not
only
deliuered
of
their
sinnes
,
and
biting
of
the
serpent
Satan
,
but
also
of
al
paines
and
punishments
,
which
by
desert
at
least
doe
followe
them
.
2.
Augustine
sayeth
:
That
Christ
De
Ver.
Dei
Ier.
37.
tooke
away
both
the
fault
and
the
punishment
.
And
Tertullian
saith
(
Exempto
reatu
,
eximitur
et
poena
)
that
,
when
the
De
Bapt.
guilt
is
taken
away
,
the
punishment
is
remoued
.
By
which
it
is
euident
,
that
both
fault
and
punishment
are
forgiuen
vs
through
the
bloud
of
Christ
.
Qu.
It
may
be
then
demanded
how
god
can
be
saied
to
forgiue
sinne
freely
,
seing
Christ
hath
merited
the
pardon
of
it
by
his
blood
.
An.
I
answere
,
in
two
respects
.
First
,
because
we
by
our selues
haue
not
procured
the
pardon
,
but
Christ
for
vs
of
his
mere
good
will
.
Secondly
,
because
God
did
freely
of
his
owne
benignitie
send
his
sonne
to
bee
our
ransome
,
as
Christ
himselfe
doth
witnesse
;
God
so
loued
the
world
,
that
he
gaue
his
onely
begotten
Ioh.
3.
16.
sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
euerlasting
life
.
By
which
we
see
plainly
,
that
gods
loue
is
the
primary
cause
of
our
redemption
by
Christ
.
Neither
must
the
iustice
of
God
be
called
into
question
for
laying
our
sins
vpon
him
,
that
knew
no
sin
,
and
for
punishing
the
innocent
for
the
offenders
.
For
the
righteous
may
suffer
for
the
vnrighteous
,
Christ
may
without
the
breach
of
Iustice
bleed
for
vs
,
&
purchase
pardon
by
his
blood
,
if
these
fiue
conditions
do
concur●e
in
his
passion
.
First
,
his
blood-shed
must
be
voluntarie
without
compulsion
.
Secondly
,
it
must
be
perfectly
propitiatory
,
able
to
satisfie
him
to
the
full
,
that
is
offended
.
Thirdly
,
he
must
be
of
the
same
nature
,
for
whome
he
suffereth
.
Fourthly
,
he
must
be
able
to
preserue
himselfe
from
perishing
in
his
paines
,
and
(
eluctari
)
to
wrastle
out
of
them
,
and
surpasse
them
.
Fiftly
,
he
must
be
able
to
sanctifie
the
offender
,
&
so
to
keepe
him
,
as
that
he
shal
not
after
his
ablution
&
conuersion
offend
[
](B08178-e22930-b)*
*
This
word
noteth
not
the
matter
of
the
sinne
,
but
the
manner
of
sinning
.
as
he
did
afore
.
All
which
conditions
are
kept
in
Christ
,
&
therefore
the
splendor
of
Gods
iustice
is
not
eclipsed
.
Neither
may
we
think
it
strange
,
that
the
shedding
of
Christs
blood
,
which
continued
not
verie
long
,
should
be
able
to
procure
the
pardon
of
so
many
sinnes
,
&
of
euerlasting
punishments
due
vnto
vs
for
them
.
For
his
blood
was
the
blood
of
that
person
,
who
is
true
God
,
and
therefore
his
blood
is
more
meritorious
then
the
blood
of
all
creatures
,
&
his
moment●nie
passions
were
of
greater
price
and
vertue
,
then
eternall
sufferings
of
all
creatures
in
the
world
whatsoeuer
can
be
.
The
validitie
and
merit
of
his
blood
ariseth
from
the
dignitie
of
his
person
,
&
not
from
it
owne
nature
,
nor
from
the
time
of
his
passion
.
The
doctrine
then
remaineth
firme
and
sure
,
to
wit
,
that
Christ
hath
purchased
the
pardon
of
our
sinnes
by
his
blood
,
and
hath
satisfied
the
iustice
of
God
for
them
to
the
full
.
But
it
may
be
thus
obiected
to
the
contrarie
.
Ob.
First
,
that
sentence
of
Salomon
seemeth
to
ascribe
the
pardon
of
sins
to
other
things
besides
the
blood
of
the
Messias
;
for
he
saith
,
that
by
mercy
and
Pro.
16.
6.
and
truth
sinnes
shal
be
forgiuen
.
Ans.
His
meaning
is
,
that
mercy
and
Sol.
trueth
are
infallible
signes
thereof
.
He
that
is
mercifull
and
iust
shall
neuer
haue
his
sinnes
laied
vnto
his
charge
.
Seeing
one
Spirit
ruled
al
the
spirits
of
the
holy
writers
,
we
must
not
make
2.
Pet.
1.
27
2.
Tim.
3
,
16
one
of
them
to
contradict
an
other
.
But
the
Scriptures
else-where
ascribe
the
remission
of
sinnes
to
the
blood
of
E●h.
1.
7.
Col.
1.
14
Eph.
2.
8.
Tim.
3.
5.
Christ
,
&
exclude
the
works
of
righteousnes
,
&
such
as
are
wrought
after
we
are
regenerated
.
Shall
we
say
that
any
of
our
good
works
or
vertues
can
merit
any
thing
at
the
hands
of
God
?
Are
they
not
all
imperfect
?
Perfect
indeed
they
are
,
as
they
proceed
from
the
Holy
Spirit
their
proper
fountaine
:
but
imperfect
and
polluted
,
insomuch
as
they
passe
through
the
corrupt
conduit-pipes
,
and
dirty
channels
of
our
wills
and
hearts
.
And
are
they
not
all
the
gifts
of
God
,
so
farre
forth
as
there
is
any
goodnesse
in
them
?
For
what
1.
Cor.
4.
7.
hast
thou
,
that
thou
hast
not
receiued
of
him
?
Now
shall
we
thinke
that
those
things
can
merit
pardon
,
which
by
reason
of
their
imperfection
had
need
be
pardoned
themselues
?
And
shall
we
stoppe
Gods
mouth
with
his
owne
gifts
,
&
hope
to
pacifie
his
wrath
with
his
owne
works
,
which
his
owne
finger
hath
wrought
within
vs
?
Or
shuld
we
not
rather
confesse
(
as
Christ
aduiseth
)
when
we
haue
done
all
things
that
are
commaunded
vs
,
that
we
are
vnprofitable
seruants
:
for
we
haue
done
but
our
d●t●e
,
which
we
are
bound
to
doe
Luk.
17.
10.
by
vertue
of
many
b●ndes
.
Secondly
,
the
speech
of
the
Prophet
Deu
4
,
24.
to
Nebuchadnezzar
is
obiected
:
Break
off
thy
sins
by
righteousnes
,
and
thine
iniquities
by
mercy
towards
the
poore
.
Ans.
The
Prophet
speaketh
not
of
satisfaction
for
sin
,
but
onely
of
the
manifestation
of
repentance
by
the
Non
causa
venioe
,
sed
modus
conuersionis
illic
descripbitur
.
fruits
therof
;
as
if
he
should
say
:
surcease
from
thy
tyranny
,
leaue
thy
cruel●ie
,
abandon
thy
sins
,
and
manifest
thy
repentance
of
them
by
the
works
of
iustice
,
and
by
shewing
mercy
to
the
poore
,
whome
thou
hast
oppressed
.
Ob.
3.
Yea
but
Christ
sayth
;
Giue
●lmes
,
and
all
things
are
cleane
vnto
you
;
therefore
(
it
seemes
)
Alms-deeds
make
Luk
11.
4.
8.
men
cleane
,
and
satisfie
for
offences
.
Ans.
This
place
speaketh
not
one
syllable
of
satisfaction
for
sins
,
but
sheweth
that
to
them
,
which
giue
almes
aright
(
to
wit
,
in
sayth
,
loue
,
and
singlenesse
of
heart
)
all
thing
;
are
cleane
without
any
such
superstitious
ceremony
of
washing
,
as
the
Pharisees
had
inuented
for
the
purification
and
clensing
of
Gods
creatures
.
Ob.
4.
Yea
but
loue
,
which
lincketh
Col.
3.
14.
the
soule
to
the
thing
loued
,
and
locketh
vp
the
heart
fast
therin
,
and
is
Pet
4
8.
the
bond
of
perfection
,
Loue
shall
prevayle
,
it
shall
procure
the
pardon
.
It
shal
couer
a
multitude
of
sins
.
And
Christ
sayth
;
Many
sins
are
forgiuen
her
,
because
Luk.
7.
47.
she
loued
much
.
Therfore
our
loue
deserueth
a
pardon
.
Ans.
No
pardon
:
it
had
rather
need
to
be
pardoned
:
it
is
so
cold
,
so
weak
.
Indeed
if
our
loue
were
perfect
,
we
need
no
pardon
at
all
.
For
hee
,
that
loueth
perfectly
,
fulfils
the
law
perfectly
.
For
perfect
lo●e
is
the
perfect
fulfilling
of
Gods
will
,
who
requireth
nothing
of
vs
,
but
that
we
should
loue
him
with
all
our
heart
,
minde
,
&
soule
,
and
our
Neighbour
as
our selues
.
And
dare
we
say
that
the
weake
performance
of
a
duty
,
whervnto
God
doth
bind
vs
,
is
●able
to
merit
a
pa●●on
for
vs
.
of
those
things
,
which
we
are
not
bou●d
Rom.
13.
10
Math.
22.
28
to
do
,
but
vnder
a
curse
for
bidden
?
And
as
for
that
place
of
Peter
,
it
is
plane
by
his
exhortation
to
mu●uall
loue
,
tha●
his
meaning
is
,
that
true
loue
is
a
presentmedicine
against
malice
,
and
our
(
Mnesi-cakian
)
reuengeful
memory
of
by-past
iniu●ies
,
and
makes
vs
ready
to
forget
&
forgiue
the
wrongs
that
are
done
vnto
vs
.
And
this
Salomon
plainly
reacheth
,
when
hee
sayth
;
Hatred
●●reth
vp
contentions
,
but
loue
couer●th
Pro.
10.
12.
〈…〉
spasses
.
Here
is
not
a
worde
of
any
satisfaction
for
si●ne
in
the
sight
of
God
,
but
onely
a
commendation
of
brotherly
loue
,
drawen
from
a
notable
effect
,
which
it
hath
among
men
,
to
make
them
for
beare
to
reuenge
and
to
beare
with
one
an
others
infirmities
.
And
as
for
that
speech
of
Christ
,
we
must
know
that
it
makes
not
her
loue
an
impulsiue
cause
to
moue
God
to
pardon
her
sins
,
but
onely
a
signe
that
God
had
already
forgiuen
them
,
and
〈◊〉
she
had
tasted
deepely
of
his
loue
for
the
forgiuenesse
of
many
sinnes
:
〈◊〉
our
Lord
had
said
;
Many
sinnes
are
〈◊〉
her
,
therefore
shee
hath
loued
〈◊〉
.
For
the
particle
(
because
)
is
not
Particula
(
hoti
)
non
est
causalis
,
sed
illatiua
vel
●ationalis
:
&
argumentum
est
ab
effecta
ad
causam
〈◊〉
but
●llatiue
,
reasoning
from
the
effect
to
the
caus●
,
as
the
words
ensuing
in
that
text
doe
shew
.
To
whome
〈◊〉
is
forgiuen
,
he
loueth
a
little
.
The
like
spee〈…〉
vsed
in
Iohn
.
8.
44.
where
our
Sauiour
saith
,
that
the
diuell
abode
n●t
in
the
truth
,
because
there
is
no
truth
in
him
.
So
we
vse
to
say
,
that
a
tree
is
Luke
.
7.
47.
good
,
because
the
fruite
is
good
:
and
yet
the
tree
makes
the
fruit
good
,
and
not
the
fruite
the
〈◊〉
.
Ob.
2.
Fiftly
,
wee
are
iustified
by
Faith
,
therefore
our
sins
are
forgiuen
Gal.
2.
16.
by
faith
:
For
pardon
of
sin
is
a
part
of
iustification
.
Therfore
our
sinnes
are
not
washed
away
by
the
bloud
of
Christ
.
Ans.
In
that
Iustification
is
ascribed
Per
non
propter
.
to
fayth
,
it
is
because
fayth
is
an
instrument
receiuing
it
,
and
not
because
it
doth
deserue
it
.
Therefore
the
Scripture
sayth
,
that
we
are
iustifyed
by
faith
,
and
not
for
faith
.
For
the
bloud
of
Christ
and
his
obedience
doth
only
iustifie
:
and
therfore
Eph.
1
,
7.
1.
coa
.
1.
30.
Paul
saith
,
that
we
haue
remissio
of
sins
by
his
bloud
,
and
that
he
is
made
vnto
vs
of
God
,
righteousnes
&
redemption
.
The
meaning
therefore
of
the
Apostle
is
,
that
we
are
iustified
by
the
righteousnes
and
bloud
of
Christ
,
apprehended
Fides
non
vt
virtus
in
praedicamento
qualitatis
,
sed
in
praedicamanto
relationis
considerata
iustificat
propter
Christum
.
Si
formaliter
&
propriè
loquamur
,
nec
fide
,
nec
charitate
nostra
iustificamur
,
sed
vnà
Dei
in
Christo
iustitia
,
vna
Christo
nobis
communicatà
iustitia
.
and
applyed
by
faith
.
For
faith
doth
not
iustifie
,
as
it
is
a
vertue
,
or
qualitie
,
but
as
it
hath
respect
to
Christ
her
obiect
,
for
whom
our
sinnes
are
pardoned
,
and
we
are
accounted
righteous
.
And
therefore
Pighius
saith
;
If
we
speake
formally
and
properly
,
we
are
iustified
neither
by
our
faith
nor
charitie
,
but
by
the
onely
iustice
of
God
in
Christ
,
by
the
onely
righteousnesse
of
Christ
communicated
(
or
imputed
)
to
vs
.
By
all
which
it
doth
clearely
appeare
,
that
the
pardon
of
sinne
is
procured
by
the
bloud
of
Christ
alone
.
And
least
any
man
should
imagine
(
as
many
doe
)
that
Christ
hath
merited
that
our
workes
should
be
meritorious
,
and
satifactory
with
the
Lord
,
let
him
know
that
his
imagination
hath
no
footing
in
the
word
of
God
,
but
commeth
from
the
forge
of
his
owne
braine
,
and
is
coyned
vpon
the
Anuill
of
corrupted
reason
.
For
first
,
if
Christ
did
merit
that
man
might
satisfie
,
then
he
maketh
euery
beleeuer
to
bee
his
owne
Sauiour
in
part
,
and
so
makes
him
a
Iesus
and
a
Redeemer
with
him
,
which
no
one
syllable
of
holy
writ
will
approue
.
For
Christs
Priesthood
is
incommunicable
,
and
looked
vp
in
his
owne
person
:
and
therfore
Peter
saith
,
1.
Pet.
2.
24.
that
hee
himselfe
bare
our
sinnes
in
his
1.
Pet.
2.
24.
body
vpon
the
crosse
.
With
whom
agrees
the
Author
of
the
Epistle
to
the
Hebrewes
,
when
he
saith
,
that
Christ
hath
purged
our
sinnes
by
himselfe
.
Secondly
,
if
that
conceit
be
true
,
then
Heb.
1.
3.
Christ
merited
,
that
polluted
and
imperfect
workes
should
merit
:
for
such
are
ours
,
as
they
come
from
vs
.
Pure
wine
cannot
come
forth
of
inustie
vessels
,
no●
cleane
water
from
a
muddie
fountaine
.
Thirdly
,
at
Christ
hath
merited
that
our
workes
should
make
any
kinde
of
satisfaction
,
then
God
was
not
onely
in
Christ
,
but
in
Vs
also
,
reconciling
the
world
vnto
himselfe
,
and
that
he
was
not
onely
made
sinne
for
vs
,
but
also
in
vs
.
But
Paul
knew
none
of
this
learning
,
as
himselfe
doth
shew
.
2.
Cor.
5.
18.
19.
21.
Lastly
,
if
Christ
by
the
merit
of
his
bloud
giue
man
power
to
satisfie
,
then
as
man
doth
in
his
owne
person
satisfie
by
Christ
,
so
Christ
besides
his
owne
satisfaction
vpon
the
crosse
,
doth
daily
satisfie
in
men
to
the
ende
of
the
world
.
In
membris
suis
patitur
non
placat
.
But
this
cannot
be
.
For
Christ
vpon
the
crosse
,
when
death
seazed
vpon
him
,
said
:
It
is
finished
:
that
is
,
I
haue
fully
satisfied
for
the
sinnes
of
all
my
people
.
For
his
resurrection
serued
not
to
sati●fie
,
but
to
confirme
and
declare
it
,
and
to
shewe
his
conquest
ouer
death
and
all
our
deadly
enemies
.
Finally
,
that
I
may
conclude
this
doctrine
,
●t
may
be
imagined
(
as
many
haue
)
that
Christ
hath
by
his
bloud
remoued
the
e●ernall
punishment
of
our
sinnes
,
but
ye●
w●
must
satisfie
for
their
temporall
.
I
answer●
:
though
this
co●ceit
may
as
easily
be
denied
,
as
●is
conceiued
,
yet
that
all
scruple
may
be
taken
away
,
and
that
the
weakenesse
thereof
may
be
discerned
,
it
will
not
be
am●sse
to
discusse
it
briefely
,
and
by
the
word
of
God
to
detect
and
quell●t
.
First
,
Saint
Paul
saith
,
that
we
are
Rom.
3.
24.
28.
justified
freely
by
Grace
.
Now
free
iustification
is
flat
contrary
to
personall
satisfaction
:
and
(
as
Bernard
saith
)
Nou
erat
quò
gratia
i●tte
,
vbi
meritum
occupa
〈…〉
.
Ser.
67.
in
cant
.
Math.
6.
11.
12.
there
is
no
roome
for
graee
,
where
merit
doth
occupy
the
place
.
Mans
merit
and
Gods
grace
cannot
harbour
vnder
one
roofe
.
Secondly
,
Christ
teacheth
vs
to
pray
for
our
bread
,
and
for
the
forgiuenes
of
our
sinnes
.
Now
shall
we
,
that
cannot
merit
a
morsel
of
bread
,
think
that
we
can
satisfie
the
infinite
iustice
of
God
for
any
sinne
,
or
for
the
smallest
punishment
of
the
smallest
sinne
?
Are
we
,
that
are
lesse
then
the
least
of
all
Gods
mercies
,
able
to
merit
any
mercy
of
him
,
that
is
Iustice
itselfe
,
though
it
be
but
freedome
from
the
meanest
misery
?
And
what
need
we
to
begge
pardon
vpon
the
knees
of
our
soules
,
what
need
we
to
trouble
the
Lord
with
our
suites
,
if
we
can
satisfie
his
iustice
by
our selues
?
To
aske
forgiuenesse
,
and
to
make
satisfaction
in
our
owne
persons
by
our selues
,
can
not
stand
together
.
Thirdly
,
the
satisfaction
of
Christ
is
perfect
and
absolute
,
and
to
say
the
contrary
,
is
intollerable
blasphemy
.
But
personall
satisfaction
,
doe
derogate
from
the
perfection
of
his
satisfaction
,
and
the
invaluable
value
of
his
sacrifice
,
by
which
Gods
iustice
is
fully
satisfied
,
and
his
wrath
appeased
.
Lastly
,
if
Christ
haue
satisfied
for
the
greater
,
for
the
greatest
of
all
,
what
reason
haue
we
to
think
,
that
he
meant
to
leaue
the
smaller
to
bee
satisfied
for
of
vs
,
whome
hee
knew
to
be
vnfit
,
vnfurnisht
,
weake
,
and
vnworthy
to
attempt
so
great
a
work
,
much
more
to
effect
it
,
howsoeuer
we
might
perhaps
affect
it
?
And
if
without
him
we
can
doe
nothing
,
as
hee
himselfe
doth
tell
vs
,
Ioh.
15.
5.
vndoubtedly
,
without
him
wee
can
make
no
satisfaction
for
our
sinnes
to
God
.
And
it
hath
beene
already
proued
,
that
hee
doth
not
inable
vs
to
satisfie
,
or
make
vs
merit
.
Therefore
wee
must
ascribe
the
remission
of
sinnes
,
and
of
their
temporall
and
eternall
punnishments
to
the
merit
of
Christs
bloud
,
and
to
the
inestimable
price
of
his
death
.
And
so
much
for
this
sixt
doctrine
.
CHAP.
VIII
.
The
bloud
of
Christ
is
the
purgation
of
all
sins
.
Afflictions
are
crosses
,
but
not
curses
:
chastisements
,
and
not
punishments
of
vengeance
.
SEuenthly
,
seeing
the
Apostle
saith
,
that
Christ
hath
washed
vs
from
our
sinnes
in
his
blood
,
and
not
from
Doct.
7
some
of
them
onely
;
I
gather
,
that
Christ
by
the
merit
of
his
blood
,
hath
procured
the
pardon
of
them
All
,
of
what
nature
,
name
,
time
,
or
kind
soeuer
:
whether
they
be
originall
or
actuall
,
of
omission
or
commission
,
of
ignorance
or
knowledge
,
whether
committed
before
conuersion
,
or
admitted
afterwards
,
wheresoeuer
,
or
howsoeuer
.
He
bare
(
saith
Esay
)
the
sinne
of
many
:
by
vsing
a
wo●d
of
the
singular
number
,
the
Prophet
would
shew
that
Christ
●s
.
53.
12.
was
punished
for
all
our
sinnes
.
And
Iohn
saith
,
that
his
blood
clenseth
vs
from
All
sinne
,
not
from
a
part
.
And
1.
Ioh.
1.
7.
indeed
how
could
God
so
make
him
to
be
sinne
for
vs
,
that
we
might
be
2.
Cor.
5.
21.
made
the
righteousnes
of
God
in
him
,
except
hee
tooke
away
all
our
sinnes
,
whereby
we
were
〈…〉
?
Therfore
Haimo
saith
a
right
,
that
Christ
In
cap.
5.
ad
Rom.
Christus
non
solum
peccatum
originale
,
sed
etiam
omnia
actu●●a
ab
〈◊〉
〈◊〉
.
hath
taken
away
not
onely
originall
corruption
,
but
all
actuall
transgressions
also
in
〈◊〉
that
are
elected
.
The
speech
which
Paul
vseth
(
in
Rom.
●
.
●●
)
is
not
exclusiue
:
but
by
it
●e●l●e
with
that
God
hath
not
onely
pardoned
,
and
that
Christ
hath
not
onely
satisfied
for
th●se
sinnes
,
which
wee
admit
of
infirmitie
after
that
we
〈…〉
called
,
but
euen
for
those
〈◊〉
〈◊〉
,
which
we
did
with
full
consent
of
will
commit
before
,
then
when
we
were
the
enemies
of
God
;
and
〈◊〉
teacheth
Titus
,
that
Christ
hath
gi●en
Tit.
2.
24.
h●mselfe
〈◊〉
vs
,
that
he
〈…〉
vs
from
All●●●●●●tis
.
〈…〉
demanded
,
〈◊〉
Christ
〈…〉
all
our
sinnes
,
〈…〉
corporall
and
spiri●●●●●
〈…〉
and
eternall
,
〈…〉
that
men
die
,
〈…〉
afflictions
in
this
〈◊〉
?
Ans.
Their
crosses
are
〈…〉
and
their
afflictions
(
if
they
be
regenerated
)
are
not
punishments
inflicted
of
God
as
a
dreadfull
Iudge
,
but
his
fatherly
corrections
and
tryalls
,
wherewith
he
visiteth
his
children
,
to
humble
,
exercise
,
instruct
,
admonish
,
refine
,
and
try
them
.
When
we
are
iudged
,
we
are
chastened
of
the
Lord
(
saith
Paul
)
because
we
should
not
be
condemned
with
the
1.
Cor.
11
,
32
world
.
And
(
as
Chryso
.
saith
)
when
we
are
corrected
or
rebuked
of
the
lord
,
it
is
rather
for
our
admonition
then
condemnation
:
it
is
Hom.
28.
in
1.
Cor.
rather
to
heale
vs
,
then
torment
vs
,
and
to
mend
vs
,
rather
then
to
punish
vs
.
For
as
the
Scripture
speaketh
;
He
chasteneth
quum
corripimur
a
Domino
,
magis
est
admonitionis
,
quam
damnationis
:
medicinae
,
quam
supplicii
:
correctionis
,
quam
poena
Heb.
12.
10
,
11.
Aug.
de
Poenae
.
et
confess
.
vs
for
our
profit
,
that
we
might
be
partakers
of
his
holinesse
:
and
his
chastening
bringeth
with
it
the
quiet
fruit
of
righteousnes
,
to
them
which
are
exercised
thereby
.
And
of
this
opinion
was
Augustine
,
as
appeareth
when
he
saith
,
that
Crosses
and
sorrowes
before
the
pardon
of
sinne
,
are
(
Supplicia
peccatorum
)
the
punishments
of
sinnes
,
but
after
pardon
(
Certamina
exercitationesque
iustorum
)
the
exercises
of
the
righteous
.
And
as
for
death
,
we
doe
not
die
to
satisfie
the
iustice
of
God
for
any
sin
,
or
for
any
penaltie
deserued
duely
by
sinne
,
for
Christ
hath
performed
all
this
himselfe
,
Who
appeared
to
take
away
1.
Ioh.
3.
5.
our
sinnes
,
hath
carried
all
our
sorrowes
,
and
by
his
death
hath
altered
the
condition
Is.
53.
4.
of
our
death
.
But
we
die
for
other
causes
.
As
first
,
that
we
may
learne
to
detest
our
sinne
,
which
was
the
originarie
cause
of
our
dissolution
.
Secondly
,
that
we
may
learne
to
be
out
of
loue
with
the
world
,
and
to
looke
after
that
citie
,
which
remaineth
foreeuer
.
Thirdly
,
to
teach
vs
true
lowlines
of
minde
,
and
neither
to
insult
ouer
others
,
nor
to
pranke
and
plume
vp
our selues
like
Peacocks
.
He
is
a
verie
strange
man
,
that
being
a
Tenant
at
his
Land-lords
pleasure
,
will
bestow
more
cost
then
needs
vpon
a
rotten
house
,
which
cannot
stand
long
before
it
fall
,
and
out
of
which
he
may
be
turned
this
night
before
to
morrow
.
Fourthly
,
that
we
shuld
seriously
consider
of
that
great
downefall
,
which
we
tooke
in
Adam
.
Fiftly
,
that
we
might
not
feele
or
see
those
arrowes
of
vengance
,
which
the
Lord
draweth
out
of
2.
King
.
22.
20.
Is.
57.
1.
the
quiuer
of
his
iustice
,
and
shooteth
them
out
of
his
bow
of
wrath
,
and
doth
oftentimes
sheath
them
in
the
sides
of
the
wicked
,
among
whome
we
liue
.
Sixtly
,
that
we
might
be
deliuered
wholly
from
the
body
of
sinne
.
For
Death
endeth
the
battell
betweene
the
flesh
&
the
spirit
,
and
striketh
off
that
Tyrants
head
.
And
here
we
see
the
admirable
prouidence
of
God
,
and
his
vnrecompensable
kindnesse
to
vs
,
in
ordaining
the
daughter
to
deuour
and
eate
vp
the
mother
.
For
Sinne
ingendred
Death
,
&
Death
by
diuine
dispensation
is
now
become
the
death
of
sin
;
like
a
worme
that
eates
the
fruit
wherof
it
was
bred
,
beeing
the
death
of
that
which
gaue
life
to
it
.
Seauenthly
,
we
must
die
,
that
we
may
feele
the
power
of
Christ
,
for
the
raysing
vp
of
our
dead
bodies
,
and
for
the
revniting
of
our
soules
vnto
them
.
Eightly
,
God
doth
sometime●
cal
vs
vnto
death
,
that
we
might
in
speciall
manner
glorifie
his
Name
by
dying
,
and
that
by
martyrdome
we
might
remonstrate
our
loue
to
Christ
,
who
refused
not
to
die
,
that
we
might
liue
,
and
not
die
.
Lastly
,
we
die
,
that
we
might
be
translated
out
of
a
World
of
wickednes
,
and
out
of
the
vale
of
miserie
into
the
habitacle
of
perfect
holines
,
&
vnspeakable
happinesse
:
and
that
being
dead
in
our
bodie
,
we
might
be
transported
as
concerning
our
soules
,
into
the
hauen
of
eternall
peace
and
true
tranquillitie
,
ouer
and
out
of
the
raging
and
rustling
seas
of
all
worldly
troubles
.
For
(
as
Cyprian
saith
)
death
vnto
the
godly
is
Ianua
vitae
,
the
doore
of
life
:
and
our
Egressus
departure
forth
of
the
world
,
is
our
Ingressus
,
entrance
into
the
heauens
.
We
goe
from
men
to
God
,
from
earth
to
heauen
,
out
of
the
Wildernes
into
Canaan
,
celestiall
Canaan
,
heauenly
Ierusalem
,
the
land
of
righteousnesse
,
the
paradise
of
God
,
and
the
temple
of
his
holinesse
.
The
last
doctrine
now
followeth
.
CHAP.
IX
.
The
blood
of
Christ
is
the
ransome
of
all
Beleeuers
.
Remission
of
sinnes
is
excellent
in
nine
respects
.
IN
that
the
Apostle
saith
,
Christ
hath
Doct.
8
washed
Vs
(
&
not
some
of
vs
;
)
whence
I
conclude
,
that
his
blood
hath
clensed
all
the
faithfull
whatsoeuer
,
noble
and
ignoble
,
lea●ned
and
vnlearned
,
rich
&
poore
,
of
what
sex
or
sort
,
of
what
condition
or
countrey
soeuer
.
For
Iohn
thus
speaketh
of
himselfe
,
and
of
all
the
faithfull
in
those
seauen
Churches
,
and
wheresoeuer
,
both
Pastours
and
people
,
male
and
female
,
young
and
old
,
high
and
low
,
maryed
and
single
.
The
Lord
(
saith
Esay
)
hath
layed
vpon
him
the
iniquitie
of
vs
All.
He
spared
not
his
owne
Sonne
(
saith
Paul
)
but
gaue
him
for
vs
All
to
death
.
Therefore
in
his
epistle
to
Is.
53.
6.
the
Ephesians
he
is
bold
to
call
him
the
Rom.
8.
32.
Sauiour
of
his
bodie
,
that
is
,
of
the
catholique
Church
,
and
not
of
a
part
only
.
And
Saint
Iohn
saith
,
that
the
blood
of
Christ
doth
appease
his
father
for
the
sinnes
of
the
Whole
World
of
the
1.
Ioh.
2.
2.
Elect.
And
therefore
the
name
of
Iesus
was
giuen
him
:
because
he
was
by
God
ordeined
to
saue
his
people
(
euen
Math.
1.
21
all
his
people
)
from
all
their
sinnes
.
And
this
hath
beene
the
doctrine
of
the
Church
in
former
ages
.
Gregorie
saith
;
The
author
of
life
layed
downe
his
life
,
Pro
electorum
vita
,
vsq
.
ad
mortem
se
tradidit
author
2.
Num.
in
Ez.
li.
1.
In
Leuit.
lib
17.
c.
2.
that
they
might
liue
,
which
are
elected
vnto
life
.
Eusebius
saith
,
that
Christ
suffered
for
the
saluation
(
Mundi
Saluandorum
)
of
all
those
that
should
be
saued
.
Hist.
l.
4.
c.
15.
And
Radulphus
peremptorily
affirmeth
,
that
the
blood
of
our
High-priest
Christ
,
was
the
expia●ion
(
Omnium
credentium
)
or
atonement
of
All
beleeuers
.
And
no
maruell
,
for
beeing
the
blood
of
God
,
it
must
needs
be
of
more
worth
with
God
then
the
blood
of
all
men
,
the
life
of
all
Angels
,
and
the
being
of
all
creatures
,
though
they
were
as
many
more
as
they
are
,
haue
beene
,
or
shal
be
euer
,
yea
then
if
all
men
and
Angels
should
haue
suffered
eternally
.
Thus
we
haue
seene
that
remission
of
All
the
sinnes
of
All
the
Elect
,
and
of
All
punishments
d●e
vnto
them
for
their
sinnes
,
is
procured
only
by
the
bloud
〈◊〉
Christ
,
who
in
his
owne
person
by
himselfe
hath
fully
satisfyed
the
iustice
of
his
Father
for
vs
,
and
as
(
Augustine
saith
)
hath
made
our
sins
his
sinnes
,
that
he
might
Nostra
del●cta
sua
delicta
fecit
vt
suam
〈…〉
nostram
iust
nam
fac●●et
Gen.
27.
15.
27.
make
his
righteousnes
our
righteousnes
,
wherewith
we
being
〈◊〉
,
as
Iacob
was
with
his
brother
〈◊〉
garments
,
we
do
receiue
the
blessing
of
God
,
as
he
receiued
〈◊〉
.
Now
that
we
may
not
prize
the
pardon
of
our
sins
at
too
〈◊〉
a
price
,
〈◊〉
Christ
〈…〉
〈◊〉
not
be
〈◊〉
to
〈◊〉
seriously
the
woo●th
and
comfort
of
it
.
As
first
,
〈◊〉
was
not
procured
,
as
pardons
vse
to
be
,
by
wordly
〈◊〉
,
but
by
the
bloud
of
God
.
Therefore
Peter
saith
,
Dei
,
non
Deitatis
,
of
God
,
not
of
the
God
.
head
.
that
we
were
not
redeemed
with
corruptible
things
,
as
with
siluer
and
golde
,
but
with
the
pretious
bloud
of
Christ
,
as
of
a
Lambe
vndefiled
and
without
spot
.
And
therefore
Paul
may
truly
say
,
that
1.
Pet.
1.
13.
19.
1.
Cor.
6.
20.
〈◊〉
,
23.
wee
are
bought
for
a
price
,
euen
for
the
〈◊〉
price
,
that
any
one
could
pay
.
For
what
can
bee
more
costly
then
bloud
,
or
what
more
deare
then
life
?
Now
a
pardon
so
dearely
payed
for
,
should
not
〈◊〉
regarded
.
Secondly
,
remission
of
sinnes
,
is
an
irreuocable
act
of
God
.
Sinnes
being
once
nayled
to
the
crosse
of
Christ
,
shal
neuer
be
taken
down
aliue
:
and
beeing
once
buried
in
his
graue
,
they
shall
neuer
rise
againe
to
condemne
vs
.
Riches
remaine
not
alway
,
nor
the
crowne
from
generation
to
generation
.
Fauour
Pro.
27.
24.
is
deceiptfull
,
and
beauty
is
vanitie
.
Pro.
31.
30.
Strength
wil
decay
,
and
pleasures
will
passe
away
.
And
what
is
your
life
?
It
is
euen
a
vapour
,
that
appeareth
for
a
time
,
Iam.
4.
14.
and
afterwards
vanisheth
out
of
his
sight
?
For
all
flesh
is
grasse
,
and
all
the
glorie
of
1.
Pet.
1.
24.
man
is
as
the
flower
of
grasse
:
the
grasse
withereth
,
and
the
flower
falleth
away
.
But
the
pardon
of
sinne
endureth
for
euer
:
and
this
is
the
pardon
,
which
is
preached
among
you
,
and
is
by
Christ
procured
for
you
.
Thirdly
,
when
Christ
doth
actually
wash
vs
from
our
sinnes
,
then
he
doth
also
begin
to
reforme
and
sine
vs
.
And
as
by
meriting
the
remission
of
sinne
,
he
keepes
it
from
condemning
vs
,
so
by
sanctifying
of
vs
,
he
stayes
it
from
ruling
in
vs
.
So
that
when
Christ
hath
once
washed
vs
in
his
bloud
,
sinne
may
be
truely
said
to
be
in
part
consumed
in
vs
,
and
wee
no
sinners
at
all
in
Gods
account
.
Fourthly
,
the
prayers
of
the
wicked
,
are
abominable
to
the
Lord
:
but
when
God
hath
pardoned
our
sinnes
,
wee
may
boldely
pray
with
assurance
to
be
heard
.
For
it
is
iniquitie
which
makes
the
separation
betwixt
vs
and
God
.
Your
sinnes
(
saith
Isaiah
)
haue
hid
his
face
from
you
,
that
he
will
not
heare
.
Therefore
his
eares
are
opened
,
when
sinnes
Is.
59
2.
are
pardoned
,
〈◊〉
satisfied
,
and
his
wrath
appeased
.
Fiftly
,
when
mens
sinnes
are
remitted
then
their
minde●
are
setled
,
their
Rom.
5.
1.
〈…〉
consciences
are
〈◊〉
.
For
sinne
,
which
is
the
fire-brand
of
contention
,
and
a
makeb●te
,
betwixt
vs
and
God
,
is
taken
from
vs
so
,
as
that
it
shall
not
bee
impu●●d
to
vs
.
When
the
Sea-men
had
cast
Ionah
from
them
into
the
sea
,
the
sea
ceased
from
Ion.
1.
15.
her
aging
:
so
when
God
shall
cast
our
sinnes
from
vs
behinde
his
backe
,
and
shall
diue
them
and
vs
into
the
bloude
of
that
〈◊〉
Lambe
Christ
Iesus
,
the
fire
of
his
wrath
shall
be
quenched
,
all
the
windes
and
waues
of
our
soules
shal
be
calmed
,
and
our
troubled
consciences
shal●
be
pacified
,
as
that
without
danger
of
drowning
,
wee
may
flo●t
with
〈◊〉
sayle
with
the
pleasant
gale
of
his
grace
,
vpon
the
troublesome
〈◊〉
as
of
this
world
,
in
true
tranquilitie
,
〈◊〉
our
Pilot
Christ
doe
bring
vs
safely
to
the
Hauen
of
our
Hope
,
and
land
vs
where
wee
shall
〈◊〉
.
On
the
contrary
,
wicked
and
vngodly
wretches
haue
no
true
peace
at
all
:
but
are
either
without
sense
,
like
stockes
:
or
else
feele
the
flas●●ngs
of
〈◊〉
-
fire
with●●
their
soules
,
being
gnawed
with
the
worme
of
an
accusing
conscience
and
are
like
the
raging
sea
that
cannot
rest
,
Is.
57.
10.
whose
waters
cast
vp
mire
and
dirt
.
Sixtly
,
The
thoughts
of
the
wicked
are
an
abomination
to
the
Lord
:
Yea
his
very
Pro.
15.
●6
.
Pr●
.
21.
27.
sacrifice
is
abominable
.
But
when
our
sinnes
are
forgiuen
,
the
defectes
in
all
our
good
workes
are
couered
.
Yea
then
,
and
not
till
then
,
doe
we
worke
any
thing
well
,
and
pleasing
in
the
sight
of
God
.
Therefore
Salomon
saith
;
The
sacrifice
of
the
wicked
(
who
hath
not
beene
washed
in
the
bloud
of
Christ
)
is
abomination
to
the
Lord
,
but
the
prayer
Pro.
15.
8.
of
the
righteous
,
(
which
no
man
can
be
said
to
be
before
his
sinnes
be
forgiuen
)
is
acceptable
vnto
him
.
And
Augustine
truly
saith
,
that
good
workes
do
not
goe
before
iustification
,
but
follow
Bona
opera
sequūter
iustificatum
,
non
praecedunt
iustificandum
.
after
.
There
must
first
be
a
spring
,
before
there
can
bee
a
Riuer
:
First
,
there
must
be
a
fire
,
before
there
can
be
burning
.
Indeede
good
workes
may
be
seene
sooner
then
the
pardon
of
sinne
,
as
light
is
vsually
seene
before
the
Sun
appeareth
:
and
a
man
doth
often
see
the
light
of
a
candle
before
hee
see
the
candle
it selfe
,
though
in
nature
they
doe
not
goe
before
,
but
follow
.
And
so
good
workes
in
nature
follow
the
pardon
of
our
sinne
.
Seau●uthly
,
those
whose
sinnes
are
forgiuen
,
are
inuested
likewise
in
the
righteousnes
of
Christ
,
and
shall
die
the
death
of
the
righteous
,
which
〈◊〉
wished
.
Peace
shall
come
,
they
shall
Num.
23.
10
rest
in
their
beds
.
Their
ende
is
peace
.
Their
death
is
as
life
:
they
die
to
li●e
.
Is.
57.
2.
For
whom
God
doth
iustifie
,
that
is
,
whose
sinnes
hee
doth
remit
,
&
whose
P●al.
37.
37.
persons
he
doth
account
as
righteou●
,
Rom.
8.
30.
those
hee
doth
glorifie
,
that
is
,
adorne
with
grace
in
this
worlde
,
and
enrich
with
glorie
,
in
the
world
to
come
.
Gratia
est
〈◊〉
gloria
,
&
gloria
est
consummata
gratia
.
For
grace
is
the
beginning
of
glorie
:
and
glorie
,
is
the
consummation
of
grace
.
Eightly
,
when
we
are
clensed
from
our
sins
in
the
bloud
of
Christ
,
we
may
lawfully
vse
the
creatures
of
God
.
For
vnto
the
pure
,
all
things
are
pure
:
but
vnto
them
,
that
are
defiled
and
vnbeleeuing
,
Tit.
1.
15.
as
all
men
are
till
Christ
haue
washt
them
)
is
nothing
pure
,
but
euen
their
mindes
and
consciences
are
defiled
.
Lastly
,
the
remission
of
sinnes
by
the
bloud
of
Christ
is
the
more
excellent
,
because
it
is
one
of
the
Royalties
and
royal
Prerogatiues
of
Gods
Elect.
For
howsoeuer
his
bloud
was
sufficient
in
〈◊〉
selfe
for
all
,
without
exception
of
any
,
〈◊〉
as
Innocentius
〈◊〉
(
pro
solis
praedestinatis
effusus
est
quantum
ad
efficientiam
)
Lib.
4.
de
Myst
.
Mis.
cap
4.
it
was
effectuall
onely
for
those
,
who
are
praedesti●ated
vnto
life
Therefore
Ambrose
saith
;
If
thou
dost
not
beleeue
,
then
Christ
did
not
descend
for
thee
,
he
did
not
suffer
for
thee
.
But
faith
Si●ō
credi●
,
non
descendit
〈◊〉
Christus
,
〈◊〉
passus
〈◊〉
De
side
ad
Gratianum
.
2.
Thes.
3
2
Tit.
〈◊〉
.
is
not
common
to
all
:
and
therefore
Paul
〈◊〉
it
the
Faith
of
the
Elect.
And
this
the
Scripture
cleareth
〈◊〉
.
For
Christ
gaue
himselfe
to
purge
vnto
himselfe
a
Peculiar
people
,
and
therfore
surely
he
did
not
die
for
all
,
for
Iudas
as
for
Peter
.
And
what
reason
haue
we
to
think
that
Christ
would
wash
those
Tit.
2.
14.
in
his
bloud
,
which
hee
neuer
did
acknowledge
for
his
owne
?
But
there
are
Mat.
7.
23.
some
whome
Christ
did
neuer
know
for
his
.
Paul
and
Augustine
were
of
this
opinion
:
and
therefore
〈◊〉
in
his
episll
to
the
Romanes
,
that
God
gaue
his
Rom.
8.
32.
sonne
for
vs
.
Pro
quibus
Nobis
,
for
what
〈◊〉
(
saith
Augustine
)
Pro
prescitis
,
prae●estinatis
,
iustificatis
,
glorificatis
,
Euen
In
Ioh
Tract.
45.
for
vs
that
are
foreknowen
,
predestinated
,
iustified
,
and
glorified
.
For
vndoubtedly
if
we
respect
either
Gods
ordination
,
or
Christs
〈◊〉
,
his
blood
was
Math.
26.
28.
〈◊〉
for
Many
,
for
the
remission
of
sinnes
:
and
Esay
saith
,
he
bore
the
sinne
of
Many
:
many
,
not
All.
For
he
was
to
be
the
Sauio●r
of
his
owne
people
onely
;
and
therefore
Lumbard
saith
truely
that
he
Lib.
3.
Dist.
22.
wrought
saluation
Onely
for
those
that
were
predestinated
.
And
Augustine
hauing
made
a
distinction
of
Worlds
saith
,
that
this
World
,
which
God
doth
reconcile
vnto
himselfe
in
Christ
,
and
which
is
saued
by
Christ
,
(
Et
cui
per
In
Iohn
.
Lib.
3.
c.
3.
Christum
peccatum
omne
condonatur
De
Mundo
Electus
est
inimico
,
damnato
,
contaminato
)
and
vnto
which
euery
sinne
through
Christ
is
pardoned
,
is
Elected
out
of
the
Maligning
,
damned
,
and
defiled
World
.
By
all
which
it
plainely
appeareth
,
that
those
onely
haue
their
sinnes
forgiuen
,
which
are
elected
vnto
life
.
And
thus
we
see
the
excellencie
of
this
benefit
.
Which
notwithstanding
we
shall
never
respect
as
we
ought
to
doe
,
vnlesse
first
we
doe
seriously
set
before
our
eyes
the
infinite
maiestie
and
iustice
of
God
,
before
which
nothing
can
stand
,
but
that
,
which
is
perfectly
pure
And
secondly
,
vnlesse
we
consider
duly
how
imperfect
and
poore
our
owne
perfection
is
,
and
how
grieuous
&
innumerable
our
faults
and
fraylties
are
.
And
so
beeing
cast
downe
&
humbled
with
the
sense
of
our
owne
sinnes
,
&
the
serious
consideration
of
our
miserie
,
we
shal
be
fitted
to
looke
abroad
for
a
Sauiour
,
and
when
we
haue
once
tasted
of
his
goodnesse
,
&
felt
the
sweetnes
of
his
blood
,
we
shal
them
remembrace
&
like
〈◊〉
,
and
the
more
highly
prize
his
benefits
.
And
so
much
for
these
three
last
doctrines
.
It
remaineth
now
to
propound
their
vses
,
which
I
haue
referred
to
this
place
,
because
the
grounds
,
whereon
they
be
founded
,
be
rather
three
branches
of
one
doctrine
,
one
of
them
nearely
ioyned
to
the
other
,
then
three
distinct
doctrines
without
any
likenes
and
affinitie
.
CHAP.
X.
Beleeuers
are
blessed
.
Christ
is
no
respecter
of
persons
.
Mutuall
loue
is
with
right
and
reason
claimed
.
Gods
iustice
is
proued
.
The
vilenes
of
sinne
is
shewed
.
Repentance
is
required
.
FIrst
,
we
may
hence
plainely
see
,
that
the
condition
of
the
Godly
(
how
miserable
soeuer
in
the
Worl●●
account
)
is
verie
comfortable
and
happie
.
For
Blessed
are
they
whose
iniquity
is
forgiuen
,
and
whose
sinnes
are
couered
.
Rom.
4.
7.
Ps.
32.
2.
Blessed
is
the
man
,
vnto
whome
the
Lord
imputeth
not
iniquitie
.
But
the
blood
of
Christ
hath
couered
the
sinnes
of
the
faithfull
,
&
hath
obtained
of
God
that
they
shall
neuer
be
imputed
to
them
:
therefore
their
state
is
blessed
.
The
malefactour
thinkes
himselfe
a
happiman
,
when
the
King
hath
giuen
him
the
pardon
of
his
fault
:
and
the
child
is
glad
when
the
father
hath
forgiuen
his
offence
;
and
may
nor
we
reioyce
and
account
our selues
as
happie
,
seeing
God
the
king
of
kings
,
and
our
heauenly
father
hath
granted
vs
the
pardon
of
all
our
sinnes
for
the
blood
of
his
sonne
,
and
hath
reconciled
vs
vnto
himselfe
?
And
that
we
may
indeed
reioyce
,
we
ought
euery
one
to
labour
that
we
may
be
perswaded
of
it
in
our
hearts
.
For
shal
men
striue
to
be
assured
of
those
earthly
things
,
which
are
supposed
and
said
to
be
theirs
?
And
would
an
Offender
be
for
his
further
comfort
,
out
of
doubt
perswaded
that
his
offence
is
pardoned
,
as
the
report
doth
goe
?
And
shall
not
we
seeke
by
all
meanes
possible
to
be
assured
that
we
are
clensed
from
our
sinnes
,
as
we
are
sayed
to
be
,
and
that
we
are
partakers
of
the
blood
of
Christ
?
If
we
walke
in
the
light
(
saith
Iohn
)
the
blood
of
Iesus
1.
Ioh.
1.
7.
Christ
doth
clense
vs
from
all
sinne
.
And
S.
Paul
saith
,
that
there
is
no
condemnation
Rom.
8.
1.
to
those
,
that
walke
not
after
the
flesh
,
but
after
the
Spirit
:
and
therefore
their
sinnes
are
pardoned
,
which
are
the
causes
of
damnation
.
So
then
,
if
we
repent
of
our
sinnes
,
if
we
followe
not
the
commaund
of
our
flesh
,
if
we
walke
in
the
waies
of
God
,
and
sub●●
our selues
to
the
regiment
of
his
Spirit
,
we
may
assuredly
conclude
in
our
soules
,
that
as
our
bodies
are
bespri●ked
with
water
in
Baptisme
,
so
we
are
washed
by
the
blo●d
of
Christ
from
all
our
sinnes
,
the
fi●thines
of
our
soules
,
and
〈◊〉
from
all
punishments
temporall
and
eternal
〈◊〉
by
them
.
Secondly
,
seeing
Christ
hath
washed
Vse
.
2
all
the
faithful●
o●
what
〈◊〉
or
state
〈◊〉
,
it
〈◊〉
that
Christ
is
no
acceptour
o●
per●o●s
.
Therefore
as
we
should
〈◊〉
no
man
for
●n
outward
want
or
blemish
,
because
Christ
did
not
for
that
〈◊〉
him
:
so
we
must
take
heede
that
we
be
not
ourselues
discouraged
for
any
outward
de●ect
in
our
persons
,
or
estates
,
as
pou●●tie
,
con●umely
,
weakenes
age
,
deformiti●
For
Christ
hath
our
〈◊〉
to
wash
v●
because
of
them
.
Most
of
his
Apostles
(
●f
not
all
)
were
poore
:
and
the
dea●est
children
of
God
are
subiect
to
gre●u●us
crosses
,
and
haue
beene
in
all
Act.
16.
31.
ages
.
Beleeue
in
the
Lord
Iesus
,
and
thou
shalt
be
loued
.
Returne
from
All
thy
sinnes
,
and
do
that
which
is
right
,
and
thou
shalt
surely
liue
and
not
die
;
how
Ez.
18.
21.
poore
,
base
or
vile
so
euer
thou
maiest
be
.
Yea
further
,
thogh
thou
beest
wicked
,
and
by
thy
sinnes
an
enemie
to
God
,
yet
dispaire
not
,
but
beleeue
and
repent
.
For
Christ
doth
not
die
for
vs
,
because
we
are
holy
:
he
doth
not
wash
vs
,
because
we
are
cleane
:
out
by
washing
vs
he
makes
vs
cleane
.
Christ
did
not
die
for
the
righteous
,
but
for
the
Vngodly
,
and
for
the
Vniust
:
and
therefore
Paul
saith
;
God
setteth
out
his
loue
Rom.
5.
6.
1.
Pet.
3.
18.
towards
vs
,
seeing
that
while
we
were
yet
Sinners
,
Christ
dyed
for
vs
.
Be●●eue
therfore
and
repent
,
leaue
sinne
&
liue
vprightly
,
&
assure
thy selfe
of
the
blood
Rom.
5.
8.
of
Christ
for
the
remission
of
thy
sins
.
His
merit
●s
greater
then
thy
miserie
:
Rom.
4.
5.
Rom.
3.
22.
and
a
salu●
made
of
his
blood
is
able
to
cure
all
the
sores
of
thy
soule
.
Thirdly
,
seeing
the
bloud
of
that
one
man
Christ
Iesus
hath
clensed
vs
all
Vse
.
3
from
all
our
sinnes
,
we
are
admonished
to
loue
one
another
.
Some
of
vs
are
not
washed
in
the
bloud
of
one
,
and
the
rest
in
the
bloud
of
another
,
but
we
are
all
washed
in
the
bloud
of
one
,
and
one
hath
washed
vs
al
:
&
therfore
we
ought
al
,
as
if
we
were
but
one
,
to
loue
&
agree
one
with
an
other
.
This
kind
of
argument
is
vsed
by
the
prophet
Malachy
,
Mal.
2.
10.
when
he
saith
;
Haue
we
not
all
one
father
?
Hath
not
one
God
made
vs
?
Why
doe
wee
transgresse
euery
one
against
his
brother
?
And
the
Apostle
exhorting
the
Ephesians
Eph.
4.
3.
4.
to
keepe
the
vnitie
of
the
spirit
in
the
bond
of
peace
,
vseth
this
as
a
reason
to
perswade
them
too
it
;
because
there
is
one
body
,
one
spirit
,
one
Lord
,
one
faith
,
one
baptisme
,
one
God
and
Father
of
all
.
Euen
so
say
I
:
Forasmuch
as
one
man
,
one
God
Christ
Iesus
,
who
is
both
God
and
man
,
hath
washed
vs
all
from
our
sinnes
,
by
the
merit
of
his
most
pretious
bloud
,
why
should
wee
transgresse
one
against
another
,
as
wee
vse
to
doe
?
And
why
doe
wee
not
rather
affect
and
embrace
on
an
other
?
Doe
we
not
all
come
out
of
his
loines
?
Eph.
5.
30.
Are
wee
not
all
flesh
of
his
flesh
,
and
bones
of
his
bones
?
Hath
not
be
washt
vs
all
for
himselfe
?
Doe
wee
not
all
spring
from
that
water
,
from
that
bloud
,
which
sprang
〈◊〉
him
,
when
he
hanged
on
the
cross●
?
I
no●●e
that
bread
of
life
,
which
we
all
eate
off
,
that
well
,
that
water
of
life
,
which
we
all
drinke
off
,
that
meane
,
or
that
wish
to
liue
?
Doe
wee
all
breath
by
him
?
●aue
we
all
the●
emission
of
all
our
sinne●
by
his
bloud
?
Hath
hee
communicated
his
bloud
to
vs
all
?
And
shall
we
disgrace
,
abuse
,
contemne
,
and
oppresse
one
an
other
?
We
should
rather
be
kind
,
courteous
,
&
louing
,
folowing
〈◊〉
●hings
which
concerne
peace
and
amitie
,
and
Rom.
14.
19.
wherewith
one
may
edifie
an
other
.
Fourthly
,
seeing
our
sin●
cost
Christ
his
bloud
,
we
may
as
in
a
glasse
behold
Vse
.
4
the
rigour
and
seuetitie
of
Gods
absolute
iustice
,
who
would
be
pacified
only
by
the
bloud
of
his
owne
Sonne
.
By
which
,
we
see
,
that
he
is
not
altogether
mercy
,
as
many
foolish
and
presumptuous
Totus
Deus
est
miserie
ordia
,
non
to
taliter
.
persons
d●e
imagine
.
It
is
true
indeede
,
that
God
is
mercifull
,
and
so
●iche
in
mercie
,
as
that
hee
sent
his
Sonne
to
saue
vs
:
but
yet
with
●ll
he
is
so
iust
,
that
rather
then
sin
should
scape
vnpunished
,
hee
hath
made
his
Sonne
to
be●re
the
punishment
of
it
.
And
as
for
those
tha●
will
not
by
fayth
receiue
h●s
sonne
,
and
will
not
reforme
their
liues
,
but
goe
on
in
sinne
without
repentance
,
hee
hath
for
the
manifestation
of
his
iustice
,
reserued
to
eternall
●orments
.
And
the●efore
Iob
saith
;
The
Iob.
21.
30.
wicked
is
kept
vnto
the
day
of
destruction
,
and
they
shal
be
brought
foorth
to
the
day
of
wrath
.
And
the
Psalmist
saith
accordingly
;
In
the
hand
of
the
Lorde
there
is
a
cup
,
and
the
wine
is
red
:
it
is
sul
Psal.
75.
8.
mixt
:
and
he
powreth
out
of
the
same
:
surely
all
the
wicked
of
the
earth
shall
wring
out
,
and
drinke
the
dregs
thereof
.
We
see
therfore
that
his
mercy
doth
not
shoulder
out
his
iustice
.
Let
no
man
therefore
sinne
in
hope
of
pardon
.
For
our
God
is
euen
a
consuming
fire
,
to
consume
vp
all
impenitent
sinners
:
and
it
Heb.
12.
29.
Deut.
4.
24.
Heb.
10.
31.
is
a
fearefull
thing
to
fall
into
his
hands
.
Fiftly
,
we
may
see
the
heynousnes
of
sinne
.
For
we
must
not
thinke
that
Vse
.
5
small
,
which
cost
so
great
a
price
,
and
made
the
bloud
of
God
be
shed
for
the
pardon
of
it
.
Let
vs
therfore
detest
our
sins
,
&
account
them
greuous
&
not
smal
.
They
displease
God
,
they
deserue
his
iudgements
,
they
prouoke
his
anger
,
they
hinder
his
blessings
,
they
trouble
our
peace
,
and
procure
our
death
.
Like
the
Ier.
5.
25.
worme
they
eat
the
wood
,
wherin
it
was
bred
:
they
destroy
the
soule
,
wherin
they
we
eingendred
.
Plinie
wri●eth
that
the
Vipers
kill
their
damme
at
their
comming
f●or●h
.
Euen
so
the
by●th
of
sin
is
in
desert
Hist.
nat.
lib.
〈◊〉
cap.
62.
the
death
of
the
sinner
.
Our
sinnes
crucified
the
Lord
of
life
:
they
were
the
nayles
that
pierced
him
,
the
thornes
that
pricked
him
,
and
the
speare
that
was
thrust
through
him
.
He
for
our
sinnes
laid
downe
his
life
,
and
spilt
his
bloud
.
They
made
him
grone
and
sigh
:
they
made
him
sweat
water
and
bloud
:
they
tormented
his
soule
,
and
made
it
heauy
vnto
death
:
yea
they
made
him
cry
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
The
consideration
of
these
things
Math.
27.
46
should
moue
vs
,
vnlesse
like
mountains
we
will
not
be
moued
,
to
relinquish
and
abhorre
our
sins
.
When
Peter
had
told
the
Iewes
,
that
they
had
crucified
the
Lord
,
they
were
strucken
as
with
a
thunder-bolt
from
heauen
,
and
beeing
pricked
in
heart
,
they
cryed
〈◊〉
Men
and
brethren
,
what
shall
wee
doe
?
Thy
sinnes
Act.
2.
37.
haue
crucified
the
Lord
of
glory
,
they
nayled
him
fast
vnto
the
crosse
,
they
would
not
die
till
he
was
dead
,
hee
was
faine
to
make
a
Bath
of
his
bloud
,
of
his
best
bloud
,
his
Heart-bloud
,
to
clense
&
wash
thee
from
them
.
Repent
therefore
and
relent
,
condemne
and
accurse
them
,
forsake
and
hate
them
.
Wilt
thou
liue
in
them
,
that
made
Christ
to
die
?
wilt
thou
delight
in
them
,
that
made
Christ
to
mourne
?
Canst
not
thou
mourne
for
them
,
that
made
him
to
bleed
?
Indeed
Pro.
14.
9.
the
Foole
maketh
but
a
mocke
of
sinne
.
But
wilt
thou
needs
be
that
foole
?
Is
Pro.
26.
3.
not
a
rod
prepared
for
the
fooles
back
?
Doest
thou
not
know
that
the
foolish
Ps.
5.
5.
shall
not
stand
in
Gods
sight
,
and
that
he
hateth
all
them
that
worke
iniquitie
?
Vpon
the
wicked
he
shall
raine
snares
,
fire
,
Ps.
11.
6.
and
brimstone
,
and
stormy
tempest
,
this
is
the
portion
of
their
cup.
But
Life
is
in
the
way
of
righteousnesse
,
&
in
that
path
there
Pro.
12.
28.
is
no
death
.
What
shall
we
then
thinke
of
those
,
that
delight
in
wickednes
,
and
that
draw
iniquitie
with
cordes
of
vanitie
,
Is.
5.
18.
&
sin
as
it
were
with
cartropes
?
What
shal
we
say
of
those
,
that
make
a
trade
of
vsury
,
a
life
of
drunkennes
,
an
occupation
of
swearing
,
swaggering
,
lying
,
deceiuing
,
oppressing
,
which
euen
plow
vpon
the
faces
of
pore
men
,
&
come
their
money
vpon
their
skins
;
which
notwithstanding
al
admonitions
and
instructions
to
the
contrary
,
go
forward
in
their
irregular
,
vnnaturall
,
and
irrelgious
courses
,
with
out
〈◊〉
;
like
Pharoahs
ill
fauoured
and
leane-fleshed
kine
,
which
thought
〈◊〉
had
eaten
vp
Gen.
41.
21.
seauen
fat
kine
,
〈◊〉
yet
as
ill-fauoured
as
they
were
before
.
Surely
it
argueth
that
as
yet
they
are
not
washed
from
their
sinnes
.
For
they
,
that
are
washed
from
sinne
,
make
conscience
of
sinne
.
A
dying
vnto
sin
is
begunne
in
them
,
to
whome
the
death
of
Christ
is
actually
applied
,
which
he
sustained
for
them
.
It
argueth
that
sinne
is
not
onely
in
them
,
but
that
they
also
are
in
sinne
;
like
an
house
,
that
hath
not
onely
fire
in
it
,
but
which
is
also
in
the
fire
,
readie
to
be
consumed
in
it
.
It
argueth
that
they
are
as
yet
in
the
power
of
the
Diuell
,
who
leades
them
captiue
,
like
Beares
by
the
lips
,
to
do
his
will
.
Finally
,
it
argueth
horrible
securitie
,
in
that
they
neither
regard
the
iustice
of
God
,
and
his
seueritie
against
sinne
,
nor
weigh
that
sacred
blood
,
which
was
shed
for
sinne
.
For
questionlesse
if
men
did
seriously
consider
those
manifold
and
inextricable
dangers
,
in
which
they
were
by
sinne
,
and
that
nothing
would
satisfie
God
for
sinne
,
but
the
blood
of
his
owne
and
onely
Sonne
,
it
would
daunt
them
much
,
and
make
them
to
hate
and
leaue
them
,
though
there
were
but
one
sparke
of
sauing
grace
within
them
.
A
man
(
we
see
)
cannot
indure
the
sight
of
that
sword
,
wherewith
his
father
was
put
to
death
.
Christ
is
our
Father
:
and
we
are
his
Seed
&
Children
.
His
soule
was
powred
Is.
9.
6.
Heb.
2
,
13.
Is.
53.
10.
Is.
53.
12.
out
vnto
death
for
our
sinnes
.
He
was
both
wounded
&
slaine
for
them
.
They
were
(
as
I
may
say
)
the
sword
that
slew
him
.
Let
vs
therfore
loath
&
leaue
them
.
Let
not
them
be
our
ioy
,
which
were
the
causes
of
his
sorrowes
.
Make
not
that
thy
myrth
which
was
the
cause
of
his
mourning
,
and
had
made
thee
mourne
,
had
not
he
mourned
for
thee
.
Is
it
seemely
for
thee
,
that
art
washed
from
sinne
,
like
a
So●
to
pollute
thy selfe
with
sinnes
?
Did
not
Christ
die
,
that
we
should
liue
to
him
,
2.
Cor.
5.
15.
that
dyed
for
vs
?
And
did
he
not
giue
himselfe
for
a
people
,
that
should
be
Tit.
2.
14.
zealous
of
good
works
?
He
bare
our
sins
(
saith
Peter
)
in
his
body
on
the
tree
,
that
〈◊〉
being
dead
to
sinne
,
should
liue
in
1.
Pet.
2.
24.
righteousnes
.
Let
vs
therefore
renounce
our
sins
,
forsake
our
enormities
(
which
are
indeed
our
chiefest
deformities
)
and
let
vs
giue
our selues
to
the
workes
of
holinesse
.
Yee
are
not
your
owne
.
For
ye
1.
Cor.
6.
19.
〈◊〉
.
are
brought
for
a
price
.
Christ
hath
giuen
his
bloud
for
you
.
Therefore
glorifie
God
in
your
body
,
and
in
your
spirit
.
They
be
Gods
,
they
be
Christs
:
he
hath
bought
them
dearely
.
Be
not
the
seruants
of
men
:
be
not
the
seruants
of
sinne
.
Turne
vnto
me
,
(
saith
the
Lord
)
for
I
haue
redeemed
1.
Cor.
7.
23
thee
:
so
I
say
,
turne
vnto
Christ
:
for
he
hath
redeemed
thee
,
he
hath
washed
Is.
44.
22.
thee
from
all
thy
sinnes
in
his
blood
.
And
beeing
made
free
from
sinne
,
ye
are
Rom.
6.
18.
made
the
seruants
of
righteousnes
.
Therefore
as
ye
haue
giuen
your
members
seruants
to
vncleannes
and
iniquitie
,
to
commit
iniquitie
,
so
now
giue
your
members
Rom.
6
,
19.
seruants
vnto
righeousnes
in
holinesse
.
For
(
as
Peter
saith
)
it
is
sufficient
for
vs
,
that
1.
Pet.
4.
3.
we
haue
spent
the
time
past
of
the
life
after
the
lust
of
the
Gentiles
,
walking
in
wantonnes
,
lusts
,
drunkennes
,
gluttony
,
drinkings
:
and
in
abominable
idolatries
.
Sixtly
,
seeing
Christ
is
said
to
haue
Vse
6
washed
vs
from
our
sinnes
,
wee
see
that
Christ
in
his
owne
person
did
put
away
sinne
,
and
so
abolish
death
.
For
z.
Tim.
1.
10
we
are
not
only
washed
in
his
bloud
,
but
also
washt
by
him
.
And
thus
we
see
,
first
that
Christ
shed
his
bloud
freely
.
For
hee
washt
vs
(
as
it
were
)
with
his
owne
hands
,
and
besides
we
know
that
his
God-head
,
which
giueth
dignitie
to
his
bloud
,
is
free
from
all
constraint
.
Secondly
,
wee
see
that
we
are
not
onely
washed
by
the
father
and
by
the
Holy
Ghost
,
but
by
the
Sonne
also
.
For
those
workes
of
the
Trinitie
,
Opera
Trinitatis
ad
extra
sunt
indiuisa
.
which
are
wrought
vpon
the
creature
,
are
common
to
all
the
persons
,
differing
onely
in
their
manner
of
working
.
The
Father
washeth
vs
from
sin
:
because
he
hath
of
his
grace
sent
his
Son
to
take
away
our
sin
,
&
for
that
he
forgiueth
sin
for
the
sacrifice
of
his
Sonne
.
The
Sonne
is
said
to
wash
vs
from
sin
,
because
hee
doth
in
his
owne
person
pay
the
price
of
sin
,
&
by
the
merit
of
his
bloud
,
which
he
shed
,
procure
the
pardon
of
it
.
And
the
holy
Ghost
,
also
may
be
said
to
wash
vs
;
because
hee
worketh
faith
in
our
hearts
,
whereby
we
do
apprehend
the
bloud
of
Christ
,
and
apply
it
to
our selues
in
special
and
because
hee
sealeth
the
pardon
to
our
soules
,
and
giues
vs
the
assurance
therof
in
our
Consciences
.
Seuenthly
,
seeing
that
wee
haue
the
remission
of
our
sinnes
for
the
bloud
of
Vse
.
7
Christ
,
we
are
taught
to
know
that
the
sacrifices
vsed
before
his
comming
were
onely
typicall
,
and
not
properly
satisfactorie
.
It
is
impossible
,
(
saith
the
Apostle
)
that
the
bloud
of
bulles
and
goates
should
take
away
sinnes
.
They
were
Heb.
10.
4.
onely
●ipes
or
figures
shadowing
out
that
absolute
,
and
all-sufficient
sacrifice
of
Christ
,
euen
the
sacrifice
of
his
soule
and
bodie
,
which
he
beeing
our
High-priest
as
God
incarnate
,
did
offer
vnto
his
father
vpon
the
altar
of
his
God-head
,
for
the
expiation
of
our
sinnes
.
And
therefore
a
I
such
ceremonies
are
to
be
adiudged
dead
,
seeing
Christ
the
substance
of
them
hath
performed
that
,
which
they
did
shadow
forth
.
Eightly
,
seeing
our
sinnes
are
purged
Vse
.
8
by
the
bloud
of
Christ
,
wee
may
perceiue
a
difference
betwixt
his
bloud
and
the
bloud
of
Martyrs
.
For
though
(
Sanguis
Martyrum
sit
semen
Ecclesiae
)
God
so
blesse
the
death
of
his
Martyrs
,
and
make
their
bloud
so
fertill
,
that
(
like
seede
cast
into
the
ground
)
it
may
seeme
to
reuiue
,
and
send
forth
many
moe
to
professe
that
truth
,
for
which
it
was
split
vpon
the
ground
,
yet
it
is
in
it selfe
but
the
bloud
of
those
,
which
are
no
more
then
men
,
though
more
holy
then
most
men
:
and
it
is
not
shed
for
the
pardon
of
sinne
,
but
for
the
testimonie
of
the
trueth
,
the
manifestation
of
a
good
conscience
,
the
declaration
of
a
strong
faith
,
and
for
the
remonstrance
of
their
loue
of
Christ
.
On
the
contrarie
,
the
bloud
of
Christ
is
his
bloud
,
who
is
essentially
God
,
and
it
is
also
the
ransome
of
our
sins
.
And
therefore
it
is
no
wonder
that
some
of
the
Martyrs
haue
suffered
their
bloud
to
be
shed
more
quietly
in
appearance
,
then
he
did
his
.
For
they
suffer
not
for
sinne
,
but
feele
God
reconciled
to
them
.
But
he
suffered
for
the
sinnes
of
all
the
Elect
:
their
whole
burthen
lay
vpon
his
backe
.
And
he
did
not
onely
suffer
a
bodily
dissolution
,
but
euen
the
very
pangues
of
hell
also
.
〈◊〉
sorrowes
of
death
did
compasse
●im
●bout
,
and
the
torments
of
hell
did
seize
vpon
him
.
Hee
felt
the
wrath
of
God
,
in
his
soule
and
bodie
,
and
(
as
〈◊〉
speaketh
)
the
worde
〈◊〉
quiet
,
and
assisted
not
,
nor
deliuered
Lib.
3.
aduers
.
Hoer
.
the
〈◊〉
manhood
,
vntill
a
sufficient
〈◊〉
as
finished
and
fulfilled
.
Now
many
Martirs
feele
the
fauour
of
God
exceedingly
,
and
somtimes
also
(
when
they
suffer
)
in
an
vnvsuall
and
extraordinarie
manner
.
For
their
passions
are
not
(
as
his
was
)
punishments
for
sins
,
but
corrections
and
tryalls
,
appointed
by
God
,
for
the
confusion
of
his
enemies
,
the
confirmation
of
his
truth
,
and
the
testification
of
those
noble
vertues
,
wherewith
hee
did
adorne
them
.
And
to
dispatch
this
point
;
Christ
spilt
his
bloud
,
so
as
that
neuerthelesse
he
was
to
rise
againe
to
life
,
in
a
short
time
after
.
But
when
Martyrs
shed
their
bloud
,
and
lay
downe
their
liues
,
they
continue
dead
till
they
be
raysed
vp
by
Christ
their
head
at
the
last
resurrection
.
Ninthly
,
seeing
our
sinnes
are
purged
by
the
bloud
of
Christ
,
we
see
the
Vse
.
9
ouerthrow
of
their
opinion
,
who
think
that
the
soule
of
Christ
descended
into
Hell
,
whiles
his
body
were
in
the
tombe
,
to
suffer
there
for
the
soules
of
men
.
But
what
neede
that
,
seeing
his
bloud
did
merit
the
pardon
of
all
our
sinnes
,
and
seeing
hee
bare
our
sinnes
(
as
Peter
teacheth
)
in
his
bodie
vpon
the
crosse
.
Considering
also
that
hee
1.
Pet.
2.
24.
suffered
in
his
soule
,
most
greeuous
tortures
,
whiles
he
liued
,
as
appeared
by
his
bloudy
sweat
,
&
terrible
out-cry
,
My
God
my
God
,
why
hast
thou
forsaken
Luk.
22.
44.
Mat.
27.
46.
Mat.
26.
38.
39.
Vse
.
10.
mee
?
To
draw
to
an
end
.
Seeing
Christ
hath
procured
the
pardon
of
our
sins
by
his
bloude
,
wee
are
taught
to
renounce
all
opinion
of
humane
satisfactions
.
Some
thinke
to
pacifie
God
by
pattering
ouer
the
Pater-noster
,
the
Creede
,
and
the
ten
commandements
.
Some
thinke
to
stop
the
mouth
of
his
iustice
with
their
good
works
,
and
lamentable
out-cries
.
But
the
truth
is
,
we
are
iustified
and
saued
by
Christ
alone
.
Hee
is
our
onely
Mediatour
and
Aduocate
.
His
bloud
is
our
onely
Purgatorie
.
His
mercie
is
our
onely
merit
.
His
death
is
our
life
.
His
sacrifice
is
our
satisfaction
.
For
(
as
Paul
sheweth
)
wee
are
al
iustified
freely
by
grace
,
through
Rom.
3.
24.
the
redemption
,
that
is
in
Christ
.
And
(
as
Basil
saith
)
there
is
(
vna
expiatio
)
one
In
cap.
1.
Is
.
satisfactorie
sacrifice
,
or
expiation
of
sin
,
to
wit
,
that
bloud
,
which
was
shed
for
the
saluation
of
the
world
;
Therefore
Augustine
saith
;
All
my
hope
is
in
the
death
of
my
Lord
.
Shall
wee
thinke
to
satisfie
Manuall
.
cap.
32.
our
sinnes
by
prayer
?
Then
may
a
beggar
by
craning
his
almes
deserue
them
,
and
a
debtour
by
requesting
the
pardon
of
his
debt
,
may
be
said
to
discharge
it
.
Or
shall
wee
thinke
to
procure
the
pardon
of
our
sinnes
by
good
deedes
:
Then
a
man
by
paying
of
one
debt
may
discharge
an
other
.
For
we
are
bound
to
doe
good
deeds
.
W●e
were
created
in
Christ
to
good
workes
,
which
Eph.
2.
10.
God
hath
ordained
for
vs
to
walke
in
.
And
we
were
borne
to
doe
good
,
and
not
to
liue
to
our selues
,
or
to
follow
the
desires
of
our
flesh
.
Yea
(
saith
Augustine
)
Nihil
boni
fe●isti
,
thou
hast
Praesatin
Psal.
31.
done
nothing
,
that
good
is
,
and
yet
remission
of
sinnes
is
giuen
thee
.
And
Paul
saith
,
that
God
iustifieth
the
vngodly
,
therefore
all
our
good
deeds
,
doe
follow
the
remission
Rom.
4.
5.
of
our
sinnes
,
which
is
a
part
of
our
iustification
,
and
therefore
can
be
no
causes
meriting
it
.
Let
vs
then
lay
the
foundation
of
our
redemption
in
the
bloud
of
Christ
.
It
is
a
sound
foundation
,
and
not
sa●die
,
firme
and
not
false
.
Whatsoeuer
is
founded
rightly
vpon
it
,
shall
neuer
be
confounded
.
Let
vs
therefore
beware
of
the
Church
of
Rome
,
concerning
humane
satisfactions
,
by
praying
,
fasting
,
Martyrdome
,
contrition
,
&c.
Touch
not
the
fringe
of
her
garment
,
least
thou
receiue
of
her
poison
.
Say
with
Iohn
,
that
Christ
hath
washed
vs
from
our
sinnes
in
his
bloud
.
Conclude
with
Augustine
,
that
there
is
one
mundation
,
one
purgation
of
the
vnrighteous
,
to
wit
,
the
purging
bloud
Iniquorum
vna
mundatio
est
,
sanguis
Iusti
,
De
Trin.
li.
4.
c.
2.
of
Christ
that
iust
one
.
For
as
Plinic
saith
of
the
hearbe
〈◊〉
that
it
driueth
away
all
poison
of
serpents
:
euen
soe
the
bloud
of
Christ
doth
chase
away
our
sinnes
,
which
are
the
po●son
of
the
Serpent
Satan
,
and
doth
fully
reconcile
Hist.
na.
lib.
22.
cap.
20.
vs
vnto
God
.
CHAP.
XI
.
The
admirable
vertue
,
&
inestimable
price
of
Christs
bloud
,
is
proued
and
declared
.
Sundry
motiues
are
vsed
to
moue
vs
to
seeke
it
,
and
to
labour
to
be
possest
and
assured
of
it
.
LAstly
,
seeing
Christ
hath
washed
Vse
.
11
vs
all
from
All
our
sinnes
in
his
blood
,
we
plainely
see
that
it
is
full
of
strength
and
vertue
,
most
meritorious
and
excellent
.
It
is
a
strong
medicine
,
that
ouermaisters
sinne
,
the
bane
,
the
pest
and
poyson
of
the
soule
.
A
small
shewer
will
not
lay
a
mightie
wind
:
and
a
smal
mater
cannot
satisfie
a
king
for
a
thousand
traytours
.
So
if
the
blood
of
Christ
were
not
exceeding
vertuous
&
meritorious
,
it
could
not
possible
calme
the
raging
wind
of
Gods
wrath
for
sinne
,
it
could
not
possible
satisfie
his
Maiestie
for
our
sins
,
which
are
innumerable
,
and
procure
his
royal
pardon
for
vs
,
that
are
so
many
.
God
shewed
no
small
power
in
bringing
the
Israelites
out
of
the
land
of
Egypt
,
the
house
of
bondage
,
and
in
confounding
Pharoah
&
the
rest
of
the
Aegyptians
their
enemies
,
which
pursued
them
.
So
Christ
hath
shewed
great
power
to
be
in
his
bloud
and
bloudy
death
,
seeing
by
it
he
hath
deliuered
all
true
Israelites
from
thraldome
vnder
sin
and
Satan
,
and
hath
cut
the
throate
of
all
their
enemies
.
He
must
needs
be
a
very
mighty
prince
,
that
is
able
to
preserue
al
his
subiects
from
al
their
enemies
,
so
as
that
there
shall
not
any
of
them
perish
.
So
the
blood
of
Christ
,
which
saueth
all
his
●oyall
Subiects
from
all
their
mortall
enemies
,
cannot
but
be
full
of
might
and
ver●ue
.
It
is
a
good
blade
,
which
will
cut
asunder
a
barre
of
iron
;
therfore
surely
the
blood
of
Christ
is
powerfull
,
seeing
it
hath
c●ackt
in
s●nder
the
iron
ba●res
of
our
sinnes
,
&
hath
consumed
them
to
powder
.
That
water
must
needs
be
verie
vertuous
for
qual●tie
(
if
it
be
but
of
smal
quantity
)
which
is
able
to
quench
a
mountaine
of
fire
:
Christs
blood
for
measure
was
not
much
,
therefore
we
m●st
needs
confesse
it
to
be
full
of
merit
,
full
of
vertue
,
seeing
it
both
quenched
the
fiery
mountain
of
gods
wrath
,
and
dissolued
the
mountanie
masse
of
mans
sinne
.
Death
considered
,
as
it
is
an
effect
and
punishment
of
sinne
,
is
as
it
were
Hells
mouth
,
&
like
the
man
,
that
turnes
the
ladder
,
whereon
the
Malefactour
readie
to
be
executed
standeth
.
Now
the
blood
of
Christ
hath
not
onely
taken
away
the
second
death
,
but
hath
also
changed
the
nature
of
that
first
.
It
hath
made
it
a
Key
to
open
the
doore
&
let
vs
loose
from
al
our
sinnes
:
it
hath
made
it
an
Axe
to
strike
off
the
head
of
our
flesh
:
it
hath
made
it
an
Ariadnes
threed
,
to
bring
vs
out
of
the
labyrinch
of
all
earthly
miseries
:
and
as
a
Boate
to
transport
vs
vnto
the
hauen
of
●ternall
happinesse
;
and
therefore
we
m●st
needs
conlesse
it
is
of
●nclesse
merit
,
&
of
admirable
ver●ue
.
Let
vs
therefore
(
Beloued
)
not
with
Thomas
put
our
hands
in●o
his
side
,
but
let
vs
plunge
our selues
wholy
both
Ioh.
20.
27
soule
and
bodie
into
his
blood
.
For
he
is
that
Pelican
,
that
feeds
vs
to
eternall
life
by
his
blood
.
His
blood
is
that
Hyssope
,
by
which
we
are
clensed
,
and
the
Balme
of
Gilead
,
whereby
Ps.
51.
7.
Leuit
24.
7.
our
soules
are
cured
.
When
Elisha
went
about
to
restore
to
life
the
Shunamites
sonne
,
he
lay
vpon
him
;
and
put
his
2.
King
4.
34.
mouth
vpon
the
childes
mouth
,
his
own
hands
,
vpon
his
hands
,
his
eyes
vpon
his
eyes
,
&
stretched
himselfe
vpon
him
.
Euen
,
so
if
thou
desirest
to
be
receiued
to
euerlasting
life
,
set
thy selfe
by
faith
vpon
the
crosse
of
Christ
,
apply
thy
hands
to
his
hands
,
thy
feete
to
his
feet
,
thy
mouth
to
his
mouth
,
thine
eyes
to
his
eyes
,
thy
sinful
hart
,
to
his
bleeding
hart
,
and
bath
thy selfe
by
faith
in
his
blood
.
For
euen
as
the
Israelites
,
which
were
stung
to
death
by
the
fierie
Serpents
,
Num.
22.
9.
were
cured
,
if
they
looked
vp
to
the
brazen
Serpent
:
so
if
we
,
which
are
stung
to
death
of
that
old
Serpent
by
sinne
,
which
is
his
poysoned
tooth
and
venomous
sting
,
will
looke
vp
to
Christ
our
brazen
Serpent
,
hanging
vpon
the
crosse
with
the
eye
of
faith
,
Ioh.
3.
14.
15
we
shal
be
deliuered
from
all
our
sins
:
his
blood
is
a
counterpoyson
,
effectuall
against
them
all
.
The
〈◊〉
〈◊〉
Plinie
writeth
)
hath
a
propertie
to
frustrate
Hist.
nat.
lib
37.
c.
4.
the
malicious
effects
of
poyson
,
and
to
expell
vaine
feare●t
at
posse●●e
the
mind
.
So
the
blood
of
Christ
is
able
to
preserue
vs
from
the
mortall
effects
of
sinne
,
which
is
more
deadly
then
the
deadliest
poyson
,
and
being
applyed
to
the
heart
by
the
hand
of
faith
,
it
will
expell
the
feare
of
damnation
,
and
fill
the
soule
with
ioy
.
When
the
corps
of
the
dead
souldier
beeing
tumbled
into
Elishaes
graue
had
touched
his
bones
,
he
presently
reuined
:
2.
King
13.
21.
euen
so
shall
wee
by
a
spirituall
touching
of
Christ
dead
&
buried
,
be
deliuered
from
finne
the
life
of
death
,
and
shal
be
quickened
to
eternall
life
.
And
as
the
woman
,
which
had
the
bloodie
Math.
9.
20.
issue
was
cured
by
touching
the
hem
of
his
garment
:
so
shall
we
(
though
we
did
exceed
in
number
the
Stars
of
heauen
,
&
the
sands
on
the
Sea-shore
)
we
(
I
say
)
should
haue
all
the
bleeding
wounds
of
our
soules
healed
,
if
we
will
touch
his
blood
with
the
finger
of
a
Act.
10.
43.
true
faith
.
For
vnto
him
giue
all
the
Prophets
witnesse
,
that
through
his
Name
All
that
beleeue
in
him
shall
receiue
remission
of
sinnes
.
His
Name
hath
made
vs
noble
:
his
death
is
our
deliuerance
:
his
humiliation
is
our
exaltation
:
his
shame
is
our
glorie
,
and
his
blood
the
price
of
our
pardon
.
Which
things
notwithstand●ng
we
possesse
by
faith
,
and
by
faith
〈◊〉
do
receiue
,
and
not
without
it
.
For
as
the
branch
or
science
receiueth
no
sap
from
the
roote
,
vnlesse
it
be
ioyned
to
it
:
and
as
the
parts
of
the
bodie
haue
neither
sense
,
nor
motion
,
except
they
cohere
with
the
head
and
be
conioyned
to
it
:
so
we
,
that
are
branches
of
that
noble
Vine
Christ
Iesus
,
&
the
members
of
his
bodie
,
haue
neither
life
nor
motion
,
we
receiue
not
the
Ioh.
15.
pardon
of
our
sinnes
,
nor
partake
of
any
of
his
benefits
,
vnlesse
we
be
vnited
to
him
,
and
be
knit
vp
together
with
him
.
Now
we
are
not
vnited
,
if
we
haue
not
faith
.
For
vs
the
vnion
is
made
by
the
Spirit
in
respect
of
God
,
so
it
is
made
by
faith
in
respect
of
vs
.
But
that
I
may
presse
this
point
a
a
little
further
:
If
thou
hadst
a
mortall
and
inexo●able
enemie
,
and
knewest
a
safe
course
,
whereby
thou
mightest
be
deliuered
from
him
:
thou
wert
thine
owne
enemie
,
if
thou
didst
refuse
to
take
it
;
especially
if
there
were
no
other
way
,
but
that
.
Sathan
is
thine
irreconciliable
enemie
:
Sinne
,
which
is
his
M●nion
,
is
thy
deadly
foe
.
For
as
Plinie
recordeth
of
the
Flower-de-lis
,
that
it
Hist.
nat.
l.
11.
c.
2.
prouoketh
sleepe
,
but
consumeth
nature
:
so
though
sinne
may
seeme
to
satisfie
a
carnall
&
corrupt
affection
by
giuing
it
a
kind
of
contentment
and
rest
,
yet
in
truth
it
is
an
vtter
enemie
to
the
spirit
,
and
(
like
Iuy
)
it
sucke●h
out
the
verie
sap
of
the
soule
.
Now
the
blood
of
Christ
is
onely
able
to
quell
these
thine
enemies
,
&
to
redeeme
thee
from
that
cursed
condition
,
to
which
thou
art
obnoxious
by
them
.
Labour
therefore
to
be
partaker
of
it
:
thou
art
thine
owne
enemie
,
if
thou
dost
neglect
it
.
Plinic
saith
,
that
men
were
wont
to
carie
Polium
about
them
to
chase
away
Lib.
21.
cap.
20.
Serpents
.
But
the
most
soueraigne
amulet
or
preseruatiue
,
which
men
can
haue
against
Satan
and
their
sinnes
,
is
the
blood
of
Christ
applyed
by
faith
vnto
their
hearts
.
The
sicke
do
seeke
vnto
the
Phisitian
,
that
their
bodies
Admedicam
dubius
confugit
aeger
opem
,
Ould
.
might
be
preferned
from
temporarie
death
;
and
shall
not
we
seeke
to
Christ
that
great
Phisitian
of
the
soule
,
that
washing
vs
in
his
blood
we
might
be
preserued
from
that
eternall
death
of
soule
and
bodie
?
So
soone
as
he
had
touched
the
Leaper
,
he
tooke
away
his
leprosie
:
euen
so
if
he
please
to
touch
vs
with
his
vertuous
touch
,
the
touch
Luke
5.
13
vs
with
his
vertuous
touch
,
the
touch
of
his
woundes
,
we
shal
be
deliuered
from
our
sinnes
.
His
blood
is
as
well
able
to
take
away
our
sinnes
,
&
to
make
them
vanish
out
of
Gods
eye
like
smoke
as
that
great
invndation
of
water
;
was
to
drowne
the
world
,
or
as
the
fire
was
to
burne
vp
Sodome
.
Dost
thou
thinke
that
thou
hast
no
need
of
him
?
Thou
art
as
wel
able
to
discharge
thee
of
thy
sinnes
,
as
to
remoue
a
mountaine
,
or
to
draine
the
sea
.
If
the
bodie
be
out
of
temper
,
there
is
vse
of
the
Phisitian
.
Thou
art
distempered
both
in
soule
&
bodie
by
reason
of
thy
sins
,
in
which
thou
art
by
nature
not
onely
sicke
,
but
dead
:
and
Christ
can
onely
cure
thee
,
therefore
she
vnto
him
.
And
say
thy
sinnes
be
smal
,
yet
are
they
many
,
and
mortall
all
.
Many
little
flint-stones
will
〈◊〉
ship
,
as
well
a
few
mil-stones
.
But
thou
art
by
thy
〈◊〉
a
Rebell
,
thou
hast
committed
high
●reason
against
God
,
and
without
〈◊〉
pardon
,
which
cannot
be
proc●●ed
but
by
the
mediation
of
Christ
,
〈◊〉
is
not
possible
for
thee
to
escape
damnation
;
Therefore
make
hast
to
Christ
,
before
the
degree
come
forth
,
and
before
the
fierce
wrath
of
the
Lord
do
come
vpon
thee
,
and
thou
be
as
chasse
before
the
wind
.
When
Christ
liued
vpon
the
earth
,
the
people
pe●ceiuing
his
admirable
power
,
and
willingnesse
also
to
cure
the
diseases
of
the
bodie
,
they
brought
their
diseased
to
him
from
euery
place
and
he
healed
them
.
Beloued
,
he
is
a●able
to
cure
the
diseases
of
the
soule
:
therefore
seeke
vnto
him
:
seeke
with
fa●th
from
the
bottome
of
〈◊〉
〈◊〉
and
he
will
not
●epell
the.
To
him
,
that
thirsteth
he
Reu●
21.
will
be-sprinkle
him
in
his
bloud
frankely
.
They
were
carefull
for
the
bodie
,
and
shall
we
be
carelesse
both
of
soule
and
bodie
?
They
were
carefull
for
others
,
let
not
vs
then
be
carelesse
of
our selues
.
They
went
to
him
,
when
he
liued
in
disgrace
,
and
in
the
shape
of
a
seruant
,
plagued
and
not
regarded
,
humbled
of
God
,
reiected
of
men
,
Is
.
53.
3●
.
knowne
of
many
,
but
acknowledged
of
few
:
mournfull
and
not
mery
,
seene
to
weepe
,
but
neuer
said
to
laugh
.
But
now
he
is
in
great
glory
&
maiestie
,
far
exceeding
all
earthly
Monarches
,
and
therefore
we
neede
not
be
ashamed
to
seeke
vnto
him
.
Wherefore
let
nothing
hinder
thee
,
but
as
they
,
that
brought
Luk.
5.
19.
the
palsie
man
vnto
him
,
let
him
downe
to
him
through
the
tyles
of
the
house
,
when
they
could
not
come
neare
him
for
the
prease
of
the
people
:
euen
so
do
thou
breake
through
all
impediments
:
〈◊〉
not
thy
purpose
,
but
proue
euery
way
,
leaue
no
stone
vnrolled
,
proceed
constantly
,
and
test
not
till
thou
beest
come
vnto
him
.
Leaue
him
not
,
till
Nullam
non
moue
lapidem
.
with
Iacob
thou
hast
obteined
a
blessing
,
till
he
haue
washed
thy
soule
in
his
bloud
,
as
he
did
his
Disciples
feet
in
Ioh.
13.
5.
Math.
15
28.
the
water
.
The
Cananitish
woman
would
not
leaue
him
,
till
she
had
gotten
him
to
driue
the
Diuell
out
of
her
daughter
,
so
do
thou
neuer
giue
him
ouer
,
til
he
haue
cast
him
out
of
the
hold
of
thy
heart
,
&
released
thee
of
thy
sins
,
which
do
possesse
thee
,
which
will
destroy
thee
without
his
hand
of
grace
.
And
as
Esay
exhorteth
those
that
are
mindfull
of
the
Lord
,
to
giue
him
no
Is.
62.
7.
rest
,
till
he
repaire
,
and
set
vp
Ierusalem
the
praise
of
the
world
:
euen
so
giue
Christ
thy
Lord
no
rest
,
leaue
him
not
,
take
no
nay
,
till
he
haue
redeemed
thee
from
thy
sinnes
,
till
he
haue
restored
thee
into
grace
with
God
,
and
haue
set
thee
vp
as
high
,
as
thou
wast
fallen
low
before
.
Shall
the
allurements
of
the
world
,
or
the
pleasures
of
sinne
,
restraine
or
inueigle
thee
?
Know
yee
not
(
saith
Iames
)
that
the
amitie
of
the
World
Iam.
4.
4.
is
the
Enmitie
of
God
?
Whosoeuer
therefore
wil
be
a
friend
of
the
world
,
maketh
himselfe
the
enemie
of
God
.
Did
not
Moses
that
man
of
Gods
owne
moulding
,
vs
therfore
be
his
Patients
,
&
put
our selues
into
his
hands
.
There
is
noone
natural
medicine
able
to
heale
all
kinds
of
Et
quoniam
variant
morbi
,
variamus
&
artes
.
Mille
mali
species
,
mille
salutis
erunt
,
Ouid.
●ore
;
&
sicknesses
.
And
therfore
diuerse
sores
haue
diuerse
salues
:
&
seueral
maladies
haue
seueral
medicines
oftentims
.
But
the
bloud
of
Christ
is
a
present
remedie
against
all
the
maladies
of
our
soules
:
the
merit
thereof
being
once
appyed
to
vs
,
remoues
them
all
.
They
are
all
to
it
as
dust
before
a
Whirlwind
,
or
as
flax
before
a
flame
of
fire
.
The
leprosie
is
a
fearefull
disease
,
but
the
leprosie
of
the
soule
is
more
fearefull
.
Now
as
Naamans
leprosie
was
2.
King
.
5.
14.
clensed
in
the
riuer
Iordon
:
so
is
originall
sinne
the
leprosie
of
our
soules
,
and
all
other
sinnes
,
that
spring
thereof
,
washed
cleane
away
from
vs
in
the
bloud
of
Christ
.
Though
our
sinnes
were
as
crimsin
,
though
they
had
double
died
our
soules
,
&
had
taken
neuer
to
deepe
roote
in
our
ha●ts
:
though
they
were
red
as
scarlet
,
neuer
so
bloudy
neuer
so
grieuous
;
yet
his
bloud
can
〈◊〉
them
out
,
it
can
vncolour
vs
,
and
make
vs
white
as
snowe
.
Behold
a
crow
,
which
is
blacke
,
through
a
red
glasse
,
and
she
will
seeme
red
,
like
the
glasse
.
The
bloud
of
Christ
is
beautifull
and
precious
,
sweet
and
louely
in
the
sight
of
God
:
and
therefore
if
God
behold
vs
through
it
,
we
shall
(
notwithstanding
all
the
blacknesse
of
our
sinnes
)
appeare
bright
and
beautiful
,
faire
and
amiable
in
his
eyes
.
Albeit
by
our
sins
we
deserue
nothing
but
wrath
,
yet
euen
as
the
propitiatory
couered
the
Ark
and
Decalogue
,
and
as
the
cloudes
do
Ez.
25.
21.
shroud
vs
from
the
scorching
heate
of
the
Sunne
,
so
doth
Christ
couer
our
sinnes
with
his
bloud
,
and
preserue
vs
from
the
fire
of
his
fathers
wrath
,
and
wrathful
indignation
.
If
it
were
so
that
a
man
had
a
medicine
to
preserue
men
from
the
bodily
death
,
all
the
world
wold
flock
after
him
,
so
sweet
a
thing
is
life
and
shall
we
take
no
paines
to
come
to
Christ
,
to
possesse
Christ
,
who
by
his
bloud
can
make
the
graue
a
bed
,
&
death
a
sleepe
,
a
pleasant
sleepe
,
a
welcome
sleepe
,
a
ioy
full
night
of
ease
,
and
also
saue
the
soule
,
both
soule
&
bodie
from
endlesse
death
and
dolefull
desolation
?
For
euen
as
those
which
besprinkled
Ex.
12.
7.
13
the
posts
of
their
doores
with
the
bloud
of
the
Paschall
Lamb
,
escaped
the
destroyer
:
so
those
shall
neuer
be
destroyed
,
whose
hearts
are
washed
,
who
are
besprinkled
with
the
bloud
of
Christ
,
that
true
Paschall
Lamb
,
which
Ioh.
1.
29.
taketh
away
the
sinnes
of
the
world
,
&
hath
abolished
death
,
and
brought
life
and
immortality
2.
Tim.
1.
10.
vnto
light
,
through
the
Gospel
.
For
what
can
hinder
life
,
and
procure
death
but
sinne
?
But
sinne
,
yea
all
the
bandes
and
bolts
of
sinnes
are
no
more
with
Christ
,
then
those
greene
cordes
were
in
the
hands
of
Sampson
,
which
hee
brake
as
a
threed
of
Towe
,
when
it
feeleth
Iudg.
16.
9.
fire
.
He
can
as
easily
remoue
the
gates
of
hell
with
their
hinges
,
and
carie
them
away
,
as
Sampson
did
the
gates
Iud.
16.
3.
of
Azzah
,
which
he
tooke
away
,
posts
and
all
,
and
layed
them
vpon
his
shoulders
,
Non
est
in
Medico
semper
releuetur
vt
aeger
:
Interdum
docta
plus
valet
arte
malum
.
Ouid.
and
caryed
them
vp
to
the
top
of
a
mountane
.
Indeede
there
are
some
bodily
diseases
,
which
no
naturall
medicine
can
remoue
,
if
they
be
permitted
to
continue
long
without
looking
to
them
.
In
some
cases
the
best
Physitians
are
at
a
stand
,
and
altogether
vnable
to
cure
their
distressed
pat●ents
.
But
the
bloud
of
Christ
is
vnresistable
:
it
is
of
such
infinite
vertue
&
validitie
,
that
the
long
continuance
and
growthe
of
our
soule-sicknesse●
cannot
hinder
our
recouery
and
redemption
from
them
,
if
he
please
to
〈◊〉
in
it
.
Let
vs
therfore
admyre
the
wonderfull
vigour
of
it
,
&
thirst
after
it
as
Sampson
did
for
water
.
Iud.
15.
18
Ioh.
5.
2.
And
as
many
came
to
the
poole
Bethesda
,
to
be
healed
of
their
diseases
:
so
let
vs
with
speed
betake
our selues
to
Christ
,
that
being
washed
in
his
bloud
,
we
may
be
clensed
of
our
sinnes
.
Delayes
are
dangerous
:
there
is
not
so
warme
a
Summer
,
but
there
is
as
cold
a
winter
.
The
It
is
good
to
make
hay●
,
whiles
the
Sun
shineth
and
the
weather
is
faire
.
Tyde
●arryeth
for
no●
man
.
Ther●fore
now
seeing
wee
haue
winde
and
Tyde
with
vs
,
let
vs
way
a●●ker
,
hoyse
vp
our
sayles
and
away
.
We
are
by
nature
vnworthie
enough
thereof
,
though
wee
should
not
make
our selues
more
vnworthie
by
neglecting
or
deferring
to
seeke
to
be
partakers
of
it
.
And
when
wee
haue
once
begun
to
seeke
it
:
as
the
Church
neuer
left
looking
him
,
till
she
Cant.
3.
found
him
;
so
let
vs
neuer
cease
seeking
,
till
we
enioy
it
,
till
we
feele
the
sweetnes
of
it
.
For
without
it
there
is
no
life
,
but
death
:
no
weale
,
but
woe
:
no
light
,
but
night
:
no
fel●city
,
but
extreme
miserie
.
It
is
truely
said
of
Baptisme
,
that
not
the
want
thereof
,
but
the
contempt
doth
damne
a
man
:
but
for
the
bloud
of
Christ
,
a
man
that
wants
it
shall
be
damned
,
though
hee
neuer
did
contemne
it
.
For
there
is
no
saluation
Act.
4.
12.
but
by
Christ
.
Let
vs
therfore
without
delay
,
labour
to
be
partakers
of
him
:
let
vs
neuer
be
a●
rest
,
til
we
be
perswaded
in
our
hearts
that
our
sins
are
forgiuen
,
and
couered
in
his
bloud
from
the
sight
of
God
.
But
doe
men
thus
?
Nay
doe
they
not
the
contrarie
?
Beholde
the
multitude
,
consider
the
studies
,
and
the
practises
of
the
most
.
Many
seek
after
fame
&
honor
.
Many
●unt
after
pleasures
&
vain
delights
,
which
the
Diuell
vseth
as
a
Glasse
and
a
Feather
,
to
drawe
men
within
the
reache
of
his
net
.
Many
search
after
riches
,
and
seeke
for
euery
greene
thing
,
Iob.
39.
11.
like
the
wilde
Asse
,
as
if
all
religion
were
pinned
vpon
the
sl●eue
of
Mammon
.
But
fewe
seeke
after
the
bloud
of
Christ
,
as
their
liues
do
testifie
to
their
faces
.
And
yet
it
doth
as
farre
surpasse
those
other
,
as
the
richest
gemme
doth
the
poorest
peble
.
The
tallest
Cedar
doth
not
so
much
ouertop
the
poorest
shrubbe
:
the
highest
Oake
doth
not
so
much
outreach
the
shortest
hearb
:
the
heauens
are
not
so
far
aboue
the
earth
,
as
that
Sacred
Bloud
is
aboue
all
earthly
things
.
If
thou
wert
as
olde
as
Methusalem
,
as
wise
as
Salomon
,
as
strong
as
Samson
,
as
rich
as
Croesus
,
&
as
renowmed
as
Alexander
,
yet
all
were
nothing
,
if
thou
wantest
but
this
one
thing
.
For
without
Christ
,
without
his
bloud
,
they
would
not
,
they
could
not
stand
before
the
throne
of
God
.
Thy
wisedome
without
Christ
is
folly
.
Thy
gorgeous
&
braue
attyre
without
his
righteousnes
is
filthy
nakednes
.
Thy
birth
is
basenes
vnlesse
hee
begat
thee
.
And
thy
bloud
is
tainted
,
vnlesse
thou
hast
beene
bathed
in
his
bloud
.
In
a
word
,
without
it
,
thou
art
loathsome
&
vglie
,
a
fire-brand
of
hell
,
and
a
vassall
of
the
Diuell
.
Stirre
vp
thy selfe
therefore
,
shake
off
thy
drowsines
,
awake
,
and
arise
,
get
thee
to
Christ
,
call
for
his
bloud
,
sue
for
it
,
mourne
for
it
.
Knocke
at
the
gates
of
grace
,
leaue
not
till
thou
hast
obtained
thy
sute
,
cease
not
vntill
thou
feele
the
vertue
of
it
.
It
is
full
of
influence
,
full
of
vigour
,
full
of
health
,
full
of
saluation
;
therefore
labour
to
possesse
it
,
striue
to
enioy
it
.
Shal
one
with
Haman
hunt
after
honour
?
Shall
an
other
with
Foelix
gape
for
a
bribe
?
Shall
some
with
Balak
&
Saul
run
after
wizzards
?
Shall
many
with
Naaman
seeke
after
bodily
health
?
And
shall
not
we
make
haste
to
Christ
,
and
seeke
for
his
Bloud
,
which
is
the
fountaine
of
health
,
the
foundation
of
honour
,
a
Castle
of
comfort
,
a
bath
for
thy
soule
,
a
shielde
of
defence
,
the
poyson
of
sinne
,
the
bane
of
iniquitie
,
and
as
a
canopie
to
couer
vs
from
the
wrath
of
God
?
As
wee
therefore
either
respect
that
,
or
desire
our
owne
peace
and
welfare
,
let
vs
make
conscience
of
this
dutie
.
And
thus
much
for
the
first
worke
or
benefite
,
wherby
Christ
doth
demonstrate
&
confirme
his
loue
vnto
vs
.
The
second
comes
now
to
be
discussed
,
set
downe
in
the
words
ensuing
.
Here
endeth
the
second
part
.
¶
THE
THIRD
Part.
Rom.
1.
6.
And
hath
made
vs
Kings
and
Priests
to
God
,
euen
his
Father
.
CHAP.
I.
Christ
is
the
Auhour
of
our
Royaltie
,
and
Priestly
dignitie
.
Sixe
vses
are
made
of
that
doctrine
.
IN
these
wordes
is
contained
the
second
signe
and
action
,
wherby
Christ
〈◊〉
hath
declared
his
loue
vnto
vs
:
and
in
them
fiue
things
are
worthie
obseruation
.
First
,
the
Agent
,
Christ
.
Secondly
,
the
Subiect
,
vpon
whome
the
worke
is
wrought
,
Wee
.
Thirdly
,
the
Act
it selfe
,
hee
hath
made
vs
kings
and
priests
.
Fourthly
,
the
Time
when
,
he
hath
made
.
Fiftly
,
for
whose
or
glory
,
or
●o
whom
we
are
made
,
euen
to
God
his
Father
.
First
for
the
Agent
.
For
somuch
as
Christ
hath
thus
aduanced
vs
,
wee
are
taught
to
be
thankfull
to
him
.
If
a
man
did
freely
procure
his
neighbor
a
farme
or
lord-ship
,
it
deserued
a
thankfull
acceptance
;
But
if
he
did
also
giue
him
true
title
to
a
kingdome
,
&
made
him
heire
to
a
crowne
,
his
obligation
shuld
be
of
a
far
higher
nature
.
Beloued
,
Christ
hath
made
vs
kings
and
heires
to
a
crowne
,
not
of
rusting
gold
,
but
of
eternall
glorie
,
not
won
by
tyranny
,
but
got
by
righteousnes
,
1.
Pet.
5.
7.
euen
by
that
perfect
obedience
,
which
he
performed
for
vs
,
and
is
imputed
2.
Tim.
4.
5.
to
vs
.
L●t
vs
therefore
be
thankfull
to
him
,
&
seek
to
please
him
.
And
because
it
is
he
that
hath
made
vs
Priests
,
let
vs
(
like
Priests
)
present
him
with
the
Calues
of
our
lips
,
let
vs
offer
vp
vnto
him
the
sacrifice
of
a
thankful
hart
testified
in
a
thankeful
tongue
,
and
expressed
by
our
religious
,
righteous
and
sober
conuersations
.
Vnthankfulnes
is
a
poysoned
ro●te
of
wickednes
,
and
a
fruitfull
mother
of
mischiefe
:
whereof
we
cannot
but
be
deepely
guiltie
,
if
we
shal
either
wilfully
dishonour
,
or
not
care
to
honour
him
,
who
hath
so
royally
honoured
vs
.
Secondly
,
seeing
it
was
Christ
,
that
●ath
brought
vs
to
this
honour
,
we
see
that
we
come
not
to
it
by
our
birth
or
bloud
,
by
nature
or
inheritance
from
our
parents
,
and
therefore
we
must
not
ascribe
it
to
our selues
:
but
when
like
kings
we
get
the
conquest
in
any
conflict
ouer
any
●inne
,
and
as
Priests
do
of●er
vp
vnto
God
any
sacrifice
,
which
is
accepted
,
we
must
attribute
al
to
the
grace
of
God
in
Christ
,
that
of
his
mere
good
will
&
merit
hath
made
vs
both
kings
and
Preists
.
It
is
God
,
that
worketh
in
vs
both
the
will
and
the
Phil.
2.
13.
Certum
est
nos
velle
,
cum
v●lumus
;
sed
ille
facit
vt
ve
limus
,
qui
operatur
i●
nobis
velle
,
Aug
lib.
de
lib.
A●b
.
c.
2.
deed
.
Indeede
we
will
,
but
it
is
by
him
.
And
if
he
did
not
make
vs
worke
,
as
he
maketh
vs
will
to
worke
,
the
work
could
not
be
wrought
.
We
may
as
well
say
that
death
can
create
life
,
and
that
darknesse
may
make
light
,
as
that
we
can
of
our selues
either
make
or
truely
shew
our selues
to
be
spirituall
kings
and
priests
.
Thirdly
,
in
that
Christ
hath
made
vs
kings
and
priests
,
it
argueth
that
he
is
not
without
power
and
authoritie
.
For
to
create
a
king
,
and
to
make
a
priest
,
are
workes
of
authoritie
and
power
.
Esay
calls
him
the
mighty
God
,
Is.
9.
6.
and
the
Scriptures
shew
that
we
were
all
redeemed
by
him
,
&
that
the
whole
Is.
53.
5.
6.
Eph.
1.
7.
Ioh.
13.
World
was
created
by
him
;
and
therefore
he
must
needs
befull
of
strength
and
maiestie
.
The
consideration
whereof
should
strike
a
terrour
into
the
wicked
,
which
are
his
enemies
,
and
moue
them
to
forsake
their
rebellions
,
least
he
cr●sh
the●
with
his
iron
scepter
,
and
breake
them
in
peeces
like
a
Potters
vessell
.
And
it
ought
to
moue
all
the
kings
and
potentates
of
the
world
to
vaile
their
bonnets
,
to
bend
their
scept●rs
,
and
to
cast
downe
their
crownes
before
him
.
For
he
is
the
Prince
of
the
Kings
of
the
earth
,
and
is
as
able
to
dismount
a
king
as
to
make
a
king
.
And
Reu.
15.
secondly
,
it
should
teach
vs
to
seeke
vnto
him
for
his
grace
,
and
to
depend
vpon
him
in
a●o●r
troubles
.
Blessed
are
all
(
saith
Dauid
)
that
trust
in
him
.
Ps.
2.
12.
Fourthly
,
seing
it
is
Christ
,
that
hath
thus
promoted
vs
,
we
are
taught
to
esteeme
highly
of
this
worke
and
benefit
.
The
excellencie
of
the
work-man
doth
often
commend
the
worke
and
make
it
more
regarded
;
The
dignitie
of
the
giuer
doth
moue
the
receiuer
to
account
more
dearely
of
the
gift
.
He
that
wrought
this
worke
for
vs
,
is
the
Lord
of
life
,
the
father
of
eter●ie
,
the
Is.
9.
6.
King
of
glorie
,
the
Sonne
of
God
,
●nd
Iudge
of
the
world
He
that
bestowed
this
benefit
vpon
vs
,
is
Iesus
Christ
that
Reu.
1.
5.
faithfull
witnesse
,
and
the
first-borne
of
the
dead
.
If
thy
King
,
or
thy
faithfull
and
t●●st●e
friend
,
did
gi●e
thee
a
costly
iewell
,
thou
wouldest
like
it
somewhat
better
,
and
wouldest
not
easily
be
draw●n
to
part
from
it
.
Christ
our
King
,
and
friend
,
so
faithful
as
that
he
spent
his
bloud
to
saue
vs
,
hath
giuen
vs
this
(
〈◊〉
)
r●yall
gift
,
he
hath
aduanced
vs
to
this
kingly
condi●●on
:
let
vs
therefore
highly
p●iz●
i●
,
and
by
no
meanes
hazard
the
p●r●ing
from
it
.
Fiftly
,
seeing
Christ
hath
〈◊〉
honored
his
seruants
,
let
all
men
feare
to
dishonour
them
.
Thou
darest
not
disgrace
him
,
whom
thy
king
doth
grace
;
and
durst
thou
dishonour
him
,
whome
Christ
thy
king
,
that
mightie
God
,
doth
grace
and
honour
?
Shall
●e
escape
the
wrath
of
a
king
,
that
scornes
a
man
,
because
he
hath
honored
him
?
And
shall
we
thinke
,
that
Christ
that
heauenly
Monarch
and
Lion
of
the
tribe
of
Iudah
,
wil
put
vp
those
scornful
wrongs
,
that
are
offered
by
many
wicked
wretches
vnto
his
Seruants
,
because
he
doth
grace
them
,
and
by
his
grace
doth
make
them
flie
those
sins
,
which
they
wrth
a
brazen
face
and
browes
of
marble
commit
,
and
blush
not
at
?
Verily
,
he
that
dishonours
a
man
because
Christ
doth
honour
him
,
doth
dishonour
Christ
himselfe
,
and
carieth
a
curse
about
him
vnder
seale
,
and
without
serious
and
timely
repentance
(
which
is
not
vsuall
in
such
obdured
hearts
)
he
shall
not
escape
it
.
Sixtly
,
seeing
Christ
doth
make
men
kings
and
priests
,
we
that
are
desirous
of
this
dignitie
,
are
taught
to
sue
to
him
.
Wouldst
thou
b●aking
to
subdue
the
rebellious
corruptions
,
which
lurke
like
t●aytours
in
thy
heart
?
Wouldest
thou
be
a
priest
to
offer
vp
vnto
God
the
sacrifices
of
righteousnesse
?
then
flie
to
Christ
:
he
is
the
Spring
,
from
whence
these
benefits
do
flow
:
it
is
he
that
makes
vs
kings
and
priests
.
Yet
here
withal
remember
,
that
neither
the
Father
nor
the
Holy
Ghost
must
be
excluded
from
this
worke
.
For
they
haue
all
their
hands
in
working
of
it
.
The
Father
makes
vs
by
his
Sonne
&
by
●is
Spirit
.
It
was
his
loue
that
Christ
was
sent
vnto
vs
,
and
that
the
Holy
Ghost
doth
come
into
vs
.
The
Sonne
makes
vs
by
his
merit
and
vertue
.
And
the
Holy
Ghost
makes
vs
,
by
working
faith
in
our
hearts
,
whereby
we
lay
hold
vpon
Christ
(
who
hath
procured
this
dignitie
for
vs
,
)
and
doth
apply
vnto
vs
his
obedience
,
whereby
we
become
acceptable
to
God
,
and
his
blood
,
whereby
all
our
sinnes
are
washed
;
&
the
vertue
of
his
death
and
resurrection
,
whereby
we
die
to
sinne
and
rise
to
righteousnesse
.
For
all
the
works
of
God
wrought
vpon
the
creature
are
common
to
the
three
persons
,
which
in
euerie
operation
do
cooperate
,
how
be
it
in
a
distinct
manner
,
as
Basil
sheweth
,
when
he
saith
;
The
Father
begins
the
worke
:
the
Lib.
de
spir.
san
.
c.
16.
Sonne
workes
it
in
his
owne
person
:
and
the
Holy
Ghost
doth
finish
it
.
CHAP.
II.
Christ
hath
bestowed
that
foresaid
honour
vpon
All
Beleeuers
.
This
Doctrine
is
applied
to
six
purposes
.
ANd
so
from
the
Agent
we
come
vnto
the
Subiect
,
vpon
whom
this
〈◊〉
worke
is
wrought
;
to
wit
,
all
the
children
of
God
,
all
that
Christ
hath
loued
,
all
that
he
hath
washed
in
his
bloud
from
their
sinnes
,
of
what
sex
or
sort
,
of
what
race
or
ranke
soeuer
,
and
they
alone
.
So
that
first
we
may
herby
learne
to
know
whether
our
sins
are
actually
clensed
from
vs
or
no.
For
if
Christ
hath
washed
thee
from
them
,
he
hath
also
made
thee
a
king
and
a
priest
.
Therefore
if
thou
warre
with
sinne
like
a
prince
of
spirit
,
and
d●est
conquer
the
corruption
of
thine
heart
,
and
offer
vp
vnto
God
such
oblations
,
as
are
pleasing
vnto
him
,
then
maist
thou
conclu●e
that
Christ
hath
purged
thee
.
For
,
whome
he
washeth
,
them
he
thus
honoreth
with
this
grace
:
to
them
he
conferres
this
dignitie
.
Secondly
,
seeing
he
hath
made
vs
kings
and
priests
,
who
are
mo●●all
and
m●serable
,
and
by
nature
the
seruants
of
sinne
,
the
children
of
wrath
,
and
his
ver●e
enemies
:
We
may
behold
as
in
a
mirrour
;
First
,
his
admirable
loue
in
scatte●ing
the
bright
beames
of
his
grace
vpon
such
a
loathsome
Dunghill
,
as
we
are
all
by
reason
of
the
rottennes
of
our
natures
.
Secondly
,
we
may
behold
his
exceeding
commiseration
in
shewing
so
great
mercy
to
such
despicable
and
vile
wretches
.
Thirdly
,
we
ma●
see
his
wonderful
power
in
quickning
vs
,
that
are
by
nature
starke
dead
in
sin
,
&
making
vs
to
liue
like
spiritual
kings
,
masl●cring
the
enemies
of
our
soules
within
vs
,
and
as
holy
preists
sacrificing
our selues
vnto
God
.
Fourthly
,
we
see
that
pou●rtie
,
penurie
,
crosses
,
calamities
,
&
such
like
,
do
not
restraine
him
from
bestowing
his
preferments
.
Fiftly
,
we
see
his
integri●e
;
expr●essing
his
words
by
works
,
&
his
p●eaching
by
his
practise
.
For
hee
commandeth
vs
to
loue
our
enemies
:
and
we
see
Math.
5.
44.
how
well
he
hath
affected
vs
,
in
promoting
vs
so
high
,
that
were
his
enemies
.
And
by
this
we
see
that
in
conferring
his
benefits
he
is
far
from
the
fashion
of
the
world
.
Many
men
do
neuer
shew
any
tokens
of
loue
to
them
that
haue
offended
them
or
reuoulted
from
them
:
but
vsually
they
seeke
to
be
reuenged
of
them
,
either
openly
or
vnder-hand
.
But
Christ
hath
caried
no
such
spleene
to
vs
,
but
hath
highly
honoured
vs
,
who
haue
iniustly
dishonoured
him
,
and
many
wa●es
displeased
both
him
and
his
father
.
The
consideration
of
his
loue
should
persuade
vs
to
reloue
him
.
His
mercy
should
keepe
vs
from
dispaire
.
His
power
teacheth
vs
to
confesse
his
diuinitie
.
His
practise
should
moue
vs
to
do
our selues
as
we
exhort
others
to
do
,
as
also
to
break
the
common
custome
of
the
world
,
and
to
shew
the
fruits
of
loue
to
those
,
that
shew
nothing
lesse
to
vs
.
For
in
so
doing
we
shall
heap
coales
of
fire
vpon
their
heads
.
Thirdly
,
wee
are
all
taught
to
reuerence
one
another
.
Let
not
the
rich
contemne
the
poore
:
let
not
the
young
despise
the
olde
:
let
not
the
noble
disdaine
the
simple
:
let
not
the
learned
polititian
vilipend
the
man
of
meaner
vnderstanding
.
For
if
we
be
Christs
,
we
are
All
of
vs
spiritually
Kings
and
Priests
,
one
as
truely
as
another
:
wee
are
all
the
Lords
annointed
.
He
,
that
aduanced
one
,
hath
aduaunced
the
rest
;
the
poore
as
well
as
the
rich
,
the
meane
man
,
as
well
as
the
mighty
Monarch
.
And
though
here
in
this
world
God
himselfe
hath
made
vs
subiects
,
&
commands
our
obedience
to
his
Lieutenants
here
on
earth
,
whom
to
disobey
,
is
to
rebell
against
God
himselfe
,
yet
when
we
come
to
take
possession
of
our
heauenly
kingdome
,
in
the
day
of
our
spituall
Coronation
,
all
outward
circumstances
shal
be
layde
downe
:
and
if
in
this
world
the
poore
man
haue
exceeded
the
rich
in
the
growth
of
grace
,
be
shall
in
the
world
●o
come
excell
him
●n
the
greatnes
of
glory
.
For
as
we
haue
husbanded
the
talents
of
Gods
graces
committed
to
vs
in
this
life
,
so
God
in
mercy
will
reward
vs
with
his
glory
in
the
life
to
come
.
Fourthly
,
seeing
Christ
doth
make
those
kings
and
priests
,
whom
hee
washeth
in
his
bloud
,
it
should
stirre
vs
vp
to
labour
by
all
meanes
to
be
partakers
of
it
.
As
wee
desire
this
true
nobilitie
,
&
to
possesse
this
great
aduancement
,
so
let
vs
be
carefull
of
the
other
,
that
in
all
assurance
wee
may
enioy
it
.
For
these
benefites
are
inseparable
.
Hee
that
enioyes
not
that
Bloud
,
hath
not
this
honour
.
Fi●●ly
,
seeing
all
the
faithfull
of
all
callings
and
conditions
are
thus
aduanced
,
we
are
taught
not
to
iudge
of
a
mans
finall
estate
,
or
of
the
qualitie
of
〈◊〉
●nward
condition
by
his
outward
successe
.
For
the
dearest
children
of
God
in
this
world
(
as
Iob
,
Dauid
,
Paul
)
are
vsually
afflicted
,
and
sometimes
so
crossed
,
as
that
to
ca●nall
men
which
spend
their
daies
in
wealth
,
&
their
Iob.
27.
13.
yeares
in
pleasures
)
they
seeme
accursed
,
and
to
be
the
onely
miserable
men
,
that
liue
vpon
the
earth
:
and
yet
〈◊〉
thelesse
their
inward
estate
before
God
is
very
glorious
:
wherefore
the
Psalmist
saith
,
The
kings
daughter
is
all
Psal.
45.
13.
glorious
within
:
her
cloathing
is
of
broydred
gold
.
Christ
doth
loue
her
,
Christ
hath
washt
her
,
Christ
hath
clad
her
,
with
the
golden
garment
of
his
righteousnes
,
&
hath
made
her
a
royal
priesthood
.
Now
as
the
Church
our
mother
is
,
so
are
all
those
that
are
her
faithfull
&
true
children
,
according
as
God
hath
measured
out
his
grace
vnto
vs
.
For
Christ
hath
made
vs
all
kings
&
priests
,
yea
and
prophets
also
,
and
hath
adorned
the
temple
of
our
heartes
with
the
manifolde
graces
of
his
Spirit
.
Our
case
in
this
world
is
not
vnlike
the
curtaines
of
the
Tabernacle
,
which
were
course
without
,
but
finely
wrought
within
.
Therefore
they
,
which
deeme
men
forsaken
of
God
,
because
the
world
doth
frowne
vppon
them
,
are
much
deceiued
.
They
may
as
well
conclude
that
a
weather-beaten
shippe
hath
no
riches
in
her
,
or
that
a
homely
coate
can
haue
no
learning
.
For
(
as
Salomoa
reacheth
,
)
no
mans
inward
estate
Ec.
9.
1.
can
be
discerned
by
outward
euents
,
seeing
they
bee
common
to
both
iust
and
vniust
.
I
haue
seene
(
saith
Dauid
the
Ps.
37.
35.
wicked
strong
,
and
spreading
himselfe
like
a
greene
Baye
tree
:
&
yet
for
all
that
they
Ver.
20.
shall
perish
and
be
consumed
as
the
fatte
of
Lambs
.
They
are
f●d
for
the
slaughter
:
God
hath
mad●
them
for
the
day
of
euill
.
Pro.
16.
4.
And
though
they
seeme
to
haue
the
world
at
command
,
yet
the
Lord
Pro.
15.
29.
Pro.
15
,
26.
is
far
from
them
,
and
their
very
thoughts
are
an
abomination
vnto
him
.
And
what
though
a
man
enioy
the
world
,
if
he
enioy
●ot
God
that
made
the
world
?
As
it
is
therfore
fol●y
to
iudge
a
man
happy
for
his
worldly
prosperitie
,
so
is
it
want
of
charity
to
iudge
one
mis●rable
for
his
outward
aduersitie
.
For
spirituall
misery
stands
not
in
outward
aduersitie
:
neither
doth
true
felicitie
consist
in
worldly
prosperitie
.
Iob
was
much
afflicted
,
insomuch
that
he
saith
,
that
God
did
beat
him
,
and
set
him
as
a
marke
to
shoote
at
.
And
Hezekiah
in
Iob.
16.
12.
h●s
affliction
sayd
,
that
God
brake
all
his
bones
like
a
Lyon
,
and
that
hee
chatteed
Is.
37.
13.
14.
like
a
Crane
,
and
mourned
as
a
Doue
:
and
no
doubt
his
affliction
was
greeu●●s
,
and
yet
we
know
that
they
were
both
the
children
of
God
,
and
deare
vnto
him
.
Therefore
no
certaine
sensence
can
be
pronounced
,
no
iudgement
must
be
giuen
by
the
outward
estate
of
any
man
.
The
thatched
ba●●e
is
full
of
corne
,
and
the
fay
rest
outside
of
the
bodie
,
hath
not
alway
the
fayrest
inside
of
the
soule
,
neither
are
the
richest
men
alwaies
the
mostreligious
.
Therefore
Paul
saith
;
You
see
your
calling
,
how
that
not
many
wise
men
after
the
1.
Cor.
1.
26
27.
28.
29.
flesh
,
not
many
mighty
,
not
many
noble
are
called
.
But
God
hath
chosen
the
foolish
things
of
the
world
,
to
confound
the
wise
,
and
the
weake
things
to
confound
the
mighty
:
and
vile
things
of
the
worlde
,
and
things
,
which
are
despised
hath
God
chosen
:
and
things
,
which
are
not
,
to
bring
to
nought
things
,
which
are
,
that
no
flesh
should
reioyce
in
his
presence
,
and
that
it
might
be
seene
that
God
doth
not
respect
those
things
,
which
men
so
much
affect
,
and
so
m●●hadmire
.
Lastly
,
wee
see
how
●arre
wide
the
world
is
from
Christ
in
fixing
her
affections
.
For
Christ
(
wee
see
)
loueth
and
aduanceth
vs
:
but
the
world
ha●eth
&
contem●eth
vs
.
Paul
and
his
companions
were
beloued
of
Christ
,
&
highly
graced
,
and
yet
they
were
accounted
(
as
it
is
the
lot
of
the
godly
in
many
place●
in
this
doting
age
of
the
world
)
euen
as
fil●h
&
offskowring
.
The
1.
Cor.
4.
13
Pro.
29.
27.
Ps.
37.
12.
vpright
man
(
saith
Salomon
)
is
an
Abomination
to
the
wicked
:
they
lo●de
him
with
reproaches
,
they
practise
against
him
,
and
wonder
at
him
,
as
bi●des
doe
at
an
Owle
.
And
yet
God
delighteth
in
him
,
Christ
doth
honour
him
.
And
what
is
the
reason
why
the
world
doth
thus
?
Surely
one
reason
is
,
because
she
is
ignorant
of
God
and
his
wayes
●and
therefore
Christ
saith
;
All
these
things
(
hate
,
persecute
,
&c.
)
will
they
do
vnto
you
for
my
Names
sake
,
because
they
haue
not
Ioh.
15.
27.
knowne
him
that
sent
mee
.
Secondly
,
it
is
so
likewise
,
because
they
are
not
of
the
world
,
but
redeemed
and
called
out
of
the
world
:
which
thing
Christ
also
sheweth
also
in
his
speech
to
his
Disciples
,
saying
;
If
y●
were
of
the
world
,
the
Ioh.
15.
19
world
would
loue
his
owne
:
but
because
ye
are
not
of
the
world
,
but
I
haue
chosen
you
out
of
the
world
:
therfore
the
world
hateth
you
.
Thirdly
,
the
wo●ld
thus
dealeth
,
because
shee
is
strongly
managed
and
ruled
by
Sathan
the
God
of
the
wor●d
,
2.
Cor.
4.
4.
who
is
their
mortall
&
irreconciliable
aduersarie
,
&
takes
delight
in
their
disgrace
and
ign●miny
.
Lastly
,
because
their
vertues
doe
crosse
the
worlds
vices
;
therefore
as
Iohn
saith
,
that
Cain
1.
Ioh.
3.
12
slewe
his
brother
because
his
owne
works
were
euill
,
and
his
brothers
good
:
euen
so
the
wicked
abhorte
the
godly
(
though
loued
and
aduanced
of
Christ
)
because
they
liue
religiously
(
shewing
themselues
Vid.
Wisd.
2.
12.
to
be
kings
and
priests
to
God
)
&
loue
not
such
vices
,
as
they
do
foster
and
will
not
part
from
.
Therfore
beware
of
the
world
:
take
●eede
of
h●r
steps
:
trust
not
to
her
iudgement
.
For
the
world
is
blind
,
her
eyes
are
out
,
her
iudg●ment
is
corrupt
:
and
if
thou
wilt
bee
led
by
her
,
thou
art
likely
with
her
to
fall
into
the
ditch
.
And
thus
much
for
the
Subiect
.
CHAP.
III.
Of
the
Prince-hood
and
Priesthood
of
the
Faithfull
.
THe
third
thing
to
be
considered
is
the
Act
or
Benefit
.
He
hath
made
〈◊〉
vs
Kings
and
Priests
.
Moses
was
commanded
to
te
〈…〉
people
of
Israel
,
that
,
if
they
would
heare
the
voice
of
God
indeed
,
and
keepe
his
couenant
,
they
should
●e
vnto
him
a
kingdome
of
●x
.
19.
5.
6.
Priests
,
an
holy
nation
,
and
his
chie●e
treasure
aboue
all
people
,
though
all
the
earth
be
his
.
But
Peter
expresly
1.
Pet.
2.
9.
tells
vs
,
that
we
are
a
chosen
generation
,
a
royall
Priesthood
,
and
an
holy
nation
.
And
saint
Iohn
saith
,
that
Christ
hath
made
vs
kings
and
priests
.
So
then
we
are
as
a
kingly
Priesthood
,
and
a
priestly
Kingdome
,
kingly
Priests
,
and
priestlike
Kings
,
and
a
peculiar
people
selected
and
consecrated
vnto
him
for
his
glorie
,
and
by
him
to
receiue
glorie
.
And
that
I
may
here
also
dispatch
the
fourth
point
,
which
is
the
Time
when
;
the
Apostle
directly
sheweth
,
that
we
are
thus
dignified
euen
in
this
life
.
For
he
saith
:
he
hath
made
vs
.
He
doth
n●t
say
that
he
will
make
vs
.
As
in
the
entrance
into
an
earthly
kingdome
,
first
title
is
giuen
vnto
it
,
and
after
wards
possession
:
euen
so
we
in
this
life
,
haue
title
giuen
vs
to
the
kingdome
of
heauen
:
we
are
heires
apparant
to
it
:
and
we
haue
possession
of
it
also
in
part
.
For
whosoeuer
beleeueth
in
the
Sonne
of
God
,
hath
euerlasting
Ioh.
3.
36.
life
.
But
we
come
not
to
the
●ull
fruition
thereof
till
the
life
to
come
.
And
so
likewise
we
are
Priests
in
this
world
,
but
our
sacrifices
are
●ot
spotlesse
and
absolute
vntill
the
world
to
come
.
But
here
by
the
way
we
must
remember
two
things
.
First
,
that
we
do
not
take
the
Sword
out
of
the
hands
of
Princes
,
nor
denie
obedience
vnto
Magistrates
,
nor
imagine
ciuill
Authoritie
to
be
needlesse
or
vnlawful
among
Christians
,
for
that
they
are
made
Kings
and
set
at
libertie
by
Christ
their
King
.
For
this
were
to
cons●ire
with
the
Anabaptists
,
Donatists
an●
Libertines
,
against
the
ordinance
of
God
;
considering
that
there
is
no
Powerbut
Rom.
13.
1
of
God
:
&
the
Powers
,
that
are
,
are
ordeined
of
God
.
Therefore
we
are
commanded
to
feare
the
King
,
and
to
be
P●o
24.
21.
Rom.
13.
1.
〈◊〉
.
Tim.
2.
2.
subiect
to
the
higher
Powers
,
yea
and
to
Pray
for
kings
,
and
for
All
,
that
are
in
authoritie
.
Our
libertie
procured
by
Christ
consisteth
not
in
an
anarchy
,
not
in
lawlesnesse
,
nor
in
freedome
from
the
authoritie
of
Magistrates
,
who
are
the
Lords
Leiu-tenants
vpon
earth
(
for
Christ
himselfe
inioynes
vs
to
Giue
vnto
Math.
22.
21
Caesar
the
things
which
are
Caesars
,
)
but
in
deliuerance
from
the
tyrannie
and
terrour
of
Sin
and
Satan
,
as
also
from
the
rigour
and
curse
of
the
Law
,
&
from
those
legall
rites
and
ceremonies
,
which
did
not
die
till
●e
was
dead
.
And
the
Princehood
or
Regalitie
spoken
of
in
this
place
,
is
not
externall
,
temporal
or
terrestriall
,
but
internall
,
spirituall
,
celestial
and
eternal
,
and
ouerthrowes
not
the
calling
or
office
of
secular
Princes
,
nor
of
any
inferiour
Magistrates
or
Gouernours
in
Church
or
Common-wealth
;
to
whome
subiection
,
honour
,
Rom.
13.
1.
7
1.
Tim.
5.
17
Heb
●3
.
17.
1.
Pet
8.
2.
13.
17.
obedience
,
feare
,
fealty
,
and
whatsoeuer
els
is
due
vnto
them
,
must
of
Euerie
Soule
within
their
realmes
and
regiments
,
and
vnder
their
power
and
authoritie
,
be
performed
of
conscience
,
and
for
the
Lord
.
Secondly
,
we
may
not
from
hence
dispute
,
that
there
are
now
Priests
among
vs
,
that
offer
vp
to
God
any
reconciliatorie
,
redemptorie
,
or
exp●atorie
sacrifice
,
whereby
his
pardon
may
be
procured
,
his
iustice
satisfied
,
and
his
anger
pacified
.
For
the
Scriptures
acknowledge
no
such
Priest
,
but
Christ
1.
Pet.
2.
25.
our
High-priest
,
the
Sheep-heard
and
Heb
9.
28.
Bishop
of
our
soules
,
who
was
once
offered
to
take
away
the
sinnes
of
many
,
and
Heb.
10.
14.
with
one
offering
hath
made
perfect
for
euer
Sacerdotem
si
requiras
,
super
caelos
est
,
v●i
interpe●●at
pro
te
qui
in
terra
mortuus
est
●ro
te
.
them
,
that
were
sanctified
.
Therefore
Augustine
truely
affirm●th
,
that
i●
we
require
a
Priest
,
he
is
aboue
the
heauens
,
where
he
maketh
intercession
for
for
vs
,
hauing
died
for
vs
before
vpon
the
earth
.
And
Ambrose
saith
,
that
in
Christ
was
once
offered
a
sacrifice
powerfull
vnto
eternall
saluation
,
In
Epist
,
ad
Hebr.
cap.
10.
Neither
may
we
hence
conclude
,
that
any
Christian
man
may
vpon
his
owne
priuate
motion
without
ecclesiasticall
ordination
,
or
the
testimonie
of
a
lawful
vocation
(
which
is
a
fond
and
false
conceit
of
the
Anabaptists
)
presume
to
teach
in
the
church
,
as
if
he
were
ordeined
Minister
.
No
man
may
thrust
his
sickle
i●
to
his
neighbours
corne
,
nor
labour
in
his
house
or
vineyard
without
his
leaue
.
No
man
may
execute
a
priestly
function
,
or
office
Heb.
5.
4.
of
a
Minister
,
without
a
sufficient
calling
.
For
no
man
taketh
this
honour
vpon
him
,
but
hee
that
is
called
of
God
,
as
Aaron
was
.
And
al
are
not
called
.
Christ
appointed
some
to
be
Pastours
,
and
not
All.
Titus
was
left
in
Crete
to
ordaine
Eph.
4.
11.
T●t
1.
5.
Rom.
10.
14
Elders
.
And
how
shall
they
preach
,
vnlesse
they
be
sent
?
The
office
of
teaching
is
double
,
ecclesiasticall
or
publique
,
and
domesticall
or
priuate
.
The
former
pertaines
to
them
onely
,
that
haue
a
warrantable
calling
in
the
Church
:
which
no
man
hath
without
speciall
licence
and
authoritie
,
either
immediately
from
God
,
(
which
is
not
vsuall
)
or
mediately
from
the
Church
.
And
this
text
in
hand
speakes
not
of
any
corporall
or
externall
Priesthood
,
nor
yet
of
any
ecclesiastical
order
or
function
in
the
Church
,
but
onely
of
the
spirituall
Priesthood
of
all
Beleeuers
,
who
for
their
spirituall
sacrifices
are
tearmed
Priests
;
of
which
we
shall
more
largely
treate
heareafter
.
And
this
we
haue
●aied
by
the
way
.
Now
that
we
may
more
clearely
perceiue
the
excellencie
of
this
benefit
,
it
will
not
be
a
misse
to
consider
it
yet
a
little
more
.
And
for
our
Princehood
first
.
We
may
be
saied
to
be
Kings
in
three
respects
.
First
,
because
Christ
hath
inthro●ized
vs
into
the
kingdome
of
grace
,
and
hath
made
vs
Conquerours
of
S●tan
,
sinne
,
death
,
bell
,
and
the
World
.
Secondly
,
because
be
hath
purchased
for
vs
the
kingdome
of
glorie
,
vnto
which
in
this
li●e
we
are
through
him
in●ituled
:
the
which
by
our
faith
we
apprehend
,
and
by
hope
wee
wait
for
.
For
Christ
is
that
hand
,
whereby
the
Dei●●●
reacheth
vs
all
good
things
:
and
through
him
a
through
a
pipe
or
conduit
they
run
all
vnto
vs
.
His
iustice
imputed
to
vs
hath
made
vs
accounted
iust
,
and
accepted
to
eternall
life
.
He
was
fastened
to
the
crosse
without
law
,
that
we
might
be
loosed
from
the
curse
deserued
by
law
.
He
ware
a
crowne
of
thornes
,
that
we
might
we
are
a
crown
of
glory
.
He
held
a
reed
in
his
hand
,
and
wore
a
scarlet
robe
in
mockerie
,
that
we
might
be
clad
with
robes
of
glorie
,
and
that
like
kings
we
might
haue
scepters
indeed
,
but
not
of
gold
(
for
that
is
too
base
)
for
such
a
kingdome
,
but
of
eternal
glory
.
And
as
the
Sunne
went
backe
ten
degrees
that
Hazekiah
might
receiue
assurance
Is.
38.
5.
7.
8.
of
longer
life
:
so
Christ
the
Sunne
of
righteousnesse
(
vnder
who●e
Mal.
4.
2
,
wings
is
health
)
●ath
gone
backe
many
degrees
,
and
abased
himselfe
to
the
dust
,
that
we
might
be
lifted
vp
,
and
set
like
Princes
in
th●ones
of
maiestie
,
and
might
receiue
assurance
of
eternal
life
.
Thirdly
,
we
may
be
sayed
to
be
kings
,
because
by
Christ
we
are
made
Lordes
of
all
the
creatures
of
God
,
excepting
good
Angels
&
Gods
church
which
hath
no
head
but
Christ
.
For
in
Adam
,
we
lost
our
Lordship
,
and
Eph.
5.
23.
it
is
not
restored
to
vs
,
but
by
the
second
Adam
Christ
Iesus
,
in
whome
we
do
receiue
it
,
in
parte
in
this
world
,
and
shall
perfectly
possesse
it
in
the
world
to
come
,
when
as
the
diuell
and
all
the
reprobate
shal
be
as
dust
vnder
the
soles
of
our
feete
,
being
turned
out
of
al
their
possessions
,
which
they
were
but
plaine
vsurpers
of
in
the
sight
of
god
,
&
shal
be
fearefully
tormented
in
endlesse
,
ea●elesse
,
and
remedy
lesse
tortures
.
But
that
we
may
yet
be
better
acquainted
with
the
condition
of
our
kingdome
,
wee
must
knowe
first
,
that
our
kingdome
is
constant
,
and
shall
endure
for
euer
,
and
what
it
wanteth
on
earth
,
it
shall
be
supplyed
in
heauen
,
where
God
shall
be
all
in
all
,
in
all
his
Elect.
1.
Cor.
15.
2●
.
Whereas
all
worldly
kingdoms
shal
be
dissolued
with
the
world
.
And
in
the
meane
time
they
are
subiect
to
manie
changes
:
and
therefore
Salomon
saith
;
the
Crowne
continueth
not
from
generation
to
generation
.
Pro.
27.
24.
This
we
see
verified
by
the
fall
of
the
four
mighty
Monarchies
of
the
world
,
and
by
continuall
alterations
in
States
to
this
day
.
Secondly
,
in
earthly
kingdomes
there
is
one
the
King
,
and
the
rest
are
his
subiects
:
but
in
this
kingdome
all
are
Kings
,
and
God
alone
is
King
of
all
.
Neither
doeth
this
anie
wh●t
diminish
our
glorie
;
For
euen
his
seruice
is
perfect
libertie
,
yea
the
more
perfect
our
seruice
is
to
him
,
the
farther
we
are
from
bondage
,
and
the
more
absolute
is
our
spirituall
reg●l●tie
.
Thirdly
,
the
affaires
of
earthly
Princes
are
●●iefly
bodi●y
and
outward
:
but
ours
are
spirituall
and
inward
.
Fourthly
,
kings
of
this
world
(
if
they
should
prooue
worldly
minded
,
as
the
most
are
,
and
vse
to
bee
,
)
may
become
Tyrants
,
and
irreconciliable
enemies
one
vnto
another
,
labouring
with
all
their
powers
to
deturbe
and
ouer
throw
each
other
:
But
so
i●
falleth
not
out
with
those
whome
Christ
hath
made
kings
:
For
he
so
ruleth
them
by
his
Spirit
,
and
with
the
Scepter
of
his
word
,
that
they
shall
neuer
clime
to
that
height
of
wickendesse
,
as
of
despite
and
purpose
to
seeke
the
destruction
of
one
anothers
soule
,
and
to
depriue
them
of
their
crownes
.
Fiftly
,
earthly
kings
may
be
plagued
of
God
to
the
losse
of
their
soules
,
and
therfore
Esay
saith
,
that
Tophet
(
or
hell
)
Is.
30.
33.
is
prepared
for
the
King
,
euen
for
all
wicked
Princes
whatsoeuer
,
which
rebell
against
the
King
of
Kings
.
But
these
kings
shall
neuer
perish
:
For
Christ
giueth
them
eternall
life
:
and
it
is
their
Ioh.
10.
28.
Luk.
12.
32.
Fathers
pleasure
to
giue
them
the
kingdome
of
heauen
.
Lastly
,
earthly
Kings
come
to
their
kingdomes
,
either
by
conquest
,
or
by
their
bloud
,
or
else
by
voyces
,
and
election
.
But
we
obtaine
this
kingdome
,
neyther
by
the
conquest
of
our
owne
workes
,
nor
by
the
suffrages
&
election
of
other
men
,
neither
come
we
by
it
through
the
commendation
or
dignitie
of
flesh
or
bloud
,
but
by
the
alone
propitious
grace
of
God
,
and
propitiatory
merits
of
Iesus
Christ
,
who
by
suffering
death
,
and
fulfilling
the
lawe
for
vs
,
hath
redeemed
vs
from
hell
,
and
procured
heauen
,
and
this
our
heauenly
honour
.
Therefore
the
Apostle
saith
:
The
wages
of
sinne
is
death
,
but
the
1.
Pet.
2.
5.
free
gift
of
God
is
eternall
life
,
through
Iesus
Christ
our
Lord
.
So
much
for
our
Prince-hood
.
Now
as
concerning
our
Priest-hood
,
Saint
Peter
who
tells
vs
that
wee
are
an
Rom.
12.
1.
holy
Priest-hood
,
tells
vs
also
the
ende
of
this
our
Priest-hood
euen
to
offer
vp
spirituall
Sacrifices
acceptable
vnto
God
,
by
Iesus
Christ
.
Wherein
then
doe
we
differ
from
the
Priestsvnder
the
lawe
,
and
from
Christ
the
High-Priest
of
all
his
people
?
I
answere
:
we
differ
from
the
priests
of
the
old
Testament
;
First
,
because
their
sacrifices
were
types
of
Christ
,
but
so
are
not
ours
.
Secondly
,
they
offe●ed
the
bodies
of
other
things
:
wee
offer
our
owne
.
Thirdly
,
their
offrings
were
merely
corporall
:
ours
properly
are
spirituall
.
Fourthly
,
they
offered
vp
●●aine
sacrifices
and
dead
:
but
we
are
commanded
to
offer
vp
our
bodies
a
liuing
sacrifice
:
Rom
12.
1.
and
we
offer
vp
our selues
aliue
.
Fiftly
,
they
were
Priests
for
others
:
but
we
are
Priests
for
no
men
properly
,
as
they
were
.
Sixtly
,
their
Altar
was
material
and
earthly
:
but
ours
is
aliue
,
and
heauenly
:
to
wit
,
Christ
Iesus
.
Seuenthly
,
their
priesthood
had
an
end
,
but
ours
is
eternall
.
Eightly
,
theirs
went
from
one
to
another
by
succession
,
but
so
doth
not
ours
.
Ninthly
,
amongst
them
some
were
seperiours
:
but
there
is
no
such
diuersitie
of
degrees
among
vs
beeing
simply
considered
as
we
are
Priestes
.
Indeed
there
is
diuersity
of
graces
,
and
there
shal
be
inequality
of
glory
,
thogh
there
shal
be
no
want
,
but
fulnesse
in
all
.
Tenthly
,
many
of
them
were
wicked
,
and
some
professed
enemies
of
Christ
&
his
religion
:
But
they
which
Christ
hath
made
Priests
,
are
holy
,
chosen
,
and
a
1.
Pet.
z.
9.
people
set
at
liberty
,
&
such
as
shal
not
dy
,
but
liue
.
Lastly
,
they
were
all
of
them
males
of
one
nation
,
and
of
one
kinred
of
that
nation
,
and
they
to
be
without
any
bodily
defect
or
blemish
:
but
amongst
Eeuit
.
21.
18
vs
there
are
both
men
&
women
,
of
all
tribes
&
nations
,
and
though
many
of
them
want
not
outward
defects
,
either
by
nature
or
by
accident
,
yet
Christ
respecteth
not
the
outward
estate
of
any
man
in
working
for
vs
this
honour
.
Now
as
concerning
Christ
and
his
Priesthood
;
he
was
the
Substance
or
Truth
of
all
those
Sacrifices
and
shadowes
:
at
his
death
their
date
went
out
,
whereas
contrariwise
our
Priest-hood
then
began
;
So
that
wee
are
but
vassalls
to
that
great
●igh
Priest
.
Secondly
,
hee
is
an
externall
Priest
of
the
New
Testament
,
but
we
are
spirituall
Priests
,
and
not
outward
.
Thirdly
,
his
principall
sacrifice
was
himselfe
:
but
we
haue
other
sacrifices
Heb.
9.
11.
to
offer
besides
our selues
,
&
our selues
no
way
acceptable
in
our selues
,
but
in
him
.
Fourthly
,
his
sacrifice
was
of
reconciliation
,
to
satisfie
the
iustice
of
God
for
vs
;
But
ours
is
of
thanksgiuing
to
God
:
not
satisfactory
,
but
declaratory
:
to
shew
our selues
mindfull
of
that
expiatory
sacrifice
which
Christ
offered
,
and
to
testifie
our
loue
vnto
him
for
it
,
and
how
gratefully
we
do
receiue
it
.
Fifthly
,
his
was
offered
once
for
all
,
but
ours
must
be
offered
daily
vpon
all
occasions
.
Sixtly
,
he
as
Preist
,
was
God
and
Man
:
but
we
are
meere
men
,
simple
and
silly
creatures
.
Seauenthly
,
his
Altar
was
his
Godhead
,
but
our
Altar
is
his
Godhead
and
Manhead
,
also
vnited
in
one
person
.
Eightly
,
his
Sacrifice
was
voluntary
;
hee
did
not
owe
it
to
vs
:
but
ours
are
debts
,
which
are
for
many
causes
to
be
performed
duely
of
vs
.
Ninthly
,
if
wee
had
not
sinned
,
his
sacrifice
had
bene
spared
:
but
some
of
ours
should
haue
bin
performed
of
vs
,
though
we
had
not
sinned
.
Tenthly
,
the
goodnesse
of
his
sacrifice
came
from
himselfe
:
but
if
ours
haue
any
goodnesse
,
so
farre
sorth
as
they
be
good
,
it
is
from
his
holy
Spirit
,
which
worketh
in
vs
.
Lastly
,
Christs
sacrifice
was
perfect
of
it selfe
,
being
his
,
who
is
perfect
man
,
and
perfect
God
:
but
ours
are
in
this
life
maymed
and
imperfect
:
and
their
imperfection
is
couered
by
the
perfection
of
his
.
And
thus
we
see
the
glorious
estate
of
all
the
faythfull
,
that
euen
as
Christ
their
Head
is
a
king
and
Priest
,
so
are
all
they
kings
and
priests
also
,
yea
a
kingdome
of
priests
,
a
regall
and
holy
priesthood
;
although
it
be
with
great
difference
.
For
they
receiue
this
honour
by
him
,
and
not
he
through
them
.
He
is
a
king
by
nature
,
but
they
by
grace
.
Hee
is
an
absolute
Prince
ouer
all
creatures
whatsoeuer
,
and
ouer
the
very
conscience
:
but
so
are
not
they
.
He
is
now
in
the
full
possession
of
his
kingdome
:
so
are
not
we
:
but
we
wayt
in
our
mortall
bodies
of
this
earthly
thraldome
,
for
the
hope
of
that
mortall
and
regall
liberty
of
the
sonnes
of
God
in
the
heauens
.
CHAP.
IIII.
Foure
instructions
arising
from
the
considederation
of
our
Princehood
.
HAuing
now
declared
the
nature
of
this
benefit
,
it
remaineth
for
me
to
gather
the
Instructions
:
which
may
from
hence
be
reaped
.
And
these
are
of
two
sorts
.
Of
the
first
kind
are
they
that
arise
from
the
consideration
of
these
two
states
together
:
and
they
are
in
number
foure
.
First
,
we
are
taught
to
take
heed
of
all
staine
of
sinne
.
For
though
it
be
dishonorable
in
all
,
yet
in
those
speciallie
Omne
animi
vitium
,
tanto
conspectius
in
se
crimen
habet
,
quantò
maior
,
qui
peccat
,
habetur
,
Iuuen.
Fecisse
principis
,
quasi
praecipisse
est
.
which
are
in
any
eminencie
aboue
others
.
Euery
vice
of
the
minde
hath
in
it selfe
a
fault
more
apparant
,
and
so
much
more
pernicious
&
discommendable
,
by
howe
much
more
hee
is
accounted
greater
,
which
offendeth
.
Blacke
spots
are
soonest
seene
in
the
whitest
cloth
.
And
the
falls
of
Gods
children
are
most
obserued
and
soonest
espied
.
The
bare
practise
of
a
King
,
is
as
a
precept
to
the
people
:
and
wicked
priests
are
by
their
very
examples
occasions
of
much
euill
.
And
if
wee
,
that
would
perswade
the
world
by
our
outward
profession
that
wee
are
as
kings
and
priests
vnto
God
,
shall
break
forth
into
open
enormities
,
we
shall
not
onely
disgrace
our
calling
,
but
we
shall
cause
many
other
to
stumble
and
fall
by
our
example
.
Men
are
by
nature
like
Towe
:
and
leaude
ensamples
are
as
Matches
to
set
them
on
fire
,
and
to
make
them
rage
in
sinning
like
wild-fire
.
Secondly
,
seeing
we
are
so
highly
graced
by
Christ
,
we
should
arme
our selues
with
comfort
against
all
our
enemies
,
and
against
the
bitternes
of
all
afflictions
.
What
though
man
dishonour
thee
,
yet
Christ
doth
honour
thee
?
What
if
thou
beest
poore
,
yet
thou
shalt
be
rich
,
yea
thou
art
rich
;
For
(
as
the
Apostle
sheweth
)
all
things
are
1.
Cor.
3.
21.
22.
yours
.
Whether
it
be
Paul
,
or
Apollos
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
:
whether
they
be
things
present
,
or
things
to
come
,
euen
all
are
yours
.
And
shall
we
thinke
that
he
,
which
hath
thus
highly
promoted
vs
,
will
suffer
vs
to
want
those
things
,
which
in
his
wisedome
he
knoweth
to
be
fit
for
vs
?
There
is
no
reason
for
vs
thus
to
thinke
.
Therefore
Dauid
saith
;
Feare
the
Lord
:
for
nothing
Ps.
34.
9.
10.
is
wanting
to
them
,
that
feare
him
.
The
Lions
do
lacke
,
&
suffer
hunger
,
but
they
,
which
seeke
the
Lord
,
shall
want
nothing
that
is
good
.
And
he
saith
in
his
owne
experience
;
I
haue
beene
young
and
now
Ps.
37.
25.
am
old
:
yet
I
neuer
saw
the
righteous
for
saken
,
nor
his
seed
begging
bread
.
For
the
Lord
forsaketh
not
his
Saints
(
his
kings
and
priests
)
they
shal
be
preserued
for
euer
.
Yea
but
the
world
doth
disgrace
and
deride
thee
.
It
is
no
maruell
.
For
she
did
as
much
for
Christ
before
thee
.
And
shall
the
seruant
thinke
to
fare
better
then
his
maister
?
Canst
thou
beare
no
disgrace
for
him
,
that
suffered
so
much
for
thee
,
and
hath
brought
thee
into
grace
with
God
,
and
highly
honoured
●hee
?
And
though
the
world
repute
basely
of
thee
,
yet
are
thou
accounted
of
God
a
king
,
and
priest
,
euen
one
of
his
Annointed
.
For
all
,
that
Christ
hath
thus
dignified
are
annointed
with
the
oyle
of
gladnesse
,
the
Ps.
45.
7.
oyle
of
grace
.
The
oyle
,
which
was
powred
on
Arons
head
,
ran
downe
vpon
1.
Ioh.
2.
20
Ps.
133.
2.
his
beard
,
and
to
the
border
of
his
garments
.
Euen
so
the
oyle
of
our
Aron
was
not
shut
vp
wholly
in
himselfe
,
but
(
as
the
Holy
Ghost
saith
)
of
his
fulnes
haue
we
receiued
,
and
grace
for
grace
.
Of
Ioh.
1.
16.
his
blazing
Torch
haue
we
light
al
our
candles
.
Now
doest
thou
not
think
that
God
will
defend
his
annointed
?
Dost
thou
thinke
that
Christ
will
forsake
those
,
whome
he
hath
so
graced
?
Yea
,
God
will
defend
them
:
Christ
will
not
leaue
them
.
They
,
which
touch
them
,
Zach.
2.
8.
touch
the
apple
of
his
eie
.
And
though
the
wicked
haue
drawne
their
sword
,
and
Ps.
37.
14.
haue
bent
their
bow
to
cast
downe
(
those
whome
Christ
hath
exalted
)
the
poore
and
needie
,
and
to
slay
such
,
as
be
of
vpright
conuersation
,
as
they
are
,
whom
he
hath
made
kings
and
priests
:
yet
is
it
bootlesse
to
them
.
For
the
Lord
shall
laugh
them
to
skorne
:
their
sword
shall
enter
13.
15.
into
their
owne
hart
(
God
wil
sheath
it
in
their
owne
bowels
)
and
their
bowes
shal
be
broken
,
though
they
were
of
37.
steele
.
But
marke
the
vpright
man
,
and
behold
the
iust
.
For
the
end
of
that
man
is
peace
.
Finally
,
doth
death
a●rest
thee
?
Or
doth
the
feare
thereof
oppresse
thee
?
Be
not
dismayed
:
for
peace
shall
Is.
57.
2.
come
:
they
shall
rest
in
their
beds
,
euery
one
that
walketh
before
him
.
Thou
art
a
Priest
:
thou
art
cla●
with
righteousnes
,
and
thou
shalt
be
cloathed
with
saluation
.
Thou
art
a
King
,
and
thou
shalt
enioy
thy
kingdome
,
and
shall
be
set
in
a
chaire
of
state
:
and
the
s●oner
thou
doest
die
,
the
sooner
thou
shalt
come
to
thy
crowne
.
Thirdly
,
seeing
our
calling
is
so
great
,
&
our
place
so
high
,
it
behoueth
vs
to
be
carefull
of
our
companions
.
It
beseemes
not
the
maiestie
of
a
king
,
nor
the
grauitie
of
a
priest
,
to
conuerse
with
eueryrif-raffe
person
.
We
are
spirituall
kings
and
priests
:
wicked
and
profane
persons
are
verie
Naballs
,
that
is
,
base
&
vile
,
euen
the
Gally-slaues
of
Pro.
10.
23.
1.
Pet.
2.
9.
the
diuel
,
which
row
in
the
ful
sea
of
iniquitie
,
&
make
it
a
pastime
to
do
wickedly
.
Therfore
we
ought
to
shun
their
company
.
We
are
a
royall
Priesthood
and
an
holy
nation
to
shew
forth
the
vertues
of
him
,
that
hath
called
vs
out
of
darkenesse
into
his
maruellous
light
,
and
not
to
defile
our selues
with
wickednes
,
nor
to
disgrace
our selues
or
him
by
frequenting
the
companie
of
the
vngodly
,
and
filthy
enemies
of
goodnes
.
Is
it
seemely
for
a
kings
sonne
,
to
be
a
companion
with
rebells
,
traytors
,
and
those
,
which
are
enemies
to
his
father
?
Are
not
we
the
sonnes
of
God
,
the
king
of
kings
,
nay
are
we
not
kings
our selues
?
And
are
not
profane
and
wicked
persons
our
fathers
enemies
,
and
enemies
to
his
crowne
and
dignitie
?
Shall
we
then
delight
in
their
fellowship
?
Can
a
man
take
fire
in
his
Pro.
6.
27.
28.
bosome
,
and
his
clothes
not
be
burnt
?
Can
a
man
goe
vpon
coales
and
his
feet
not
be
burnt
?
Can
a
man
be
in
the
water
,
and
not
be
wet
?
And
is
it
possible
for
a
man
to
conuerse
with
Athists
,
and
to
delight
in
the
company
of
the
wicked
,
and
yet
not
be
corrupted
?
Birds
of
one
feather
will
flie
together
:
and
if
thy
companions
be
wicked
,
it
is
verie
like
that
thy
heart
is
not
right
,
whatsoeuer
thy
profession
is
.
Tainted
barrels
cor●upt
good
wine
:
and
euill
companie
corrupts
good
manners
.
But
kings
&
priests
of
all
others
should
be
most
mannarly
,
that
their
ensamples
might
be
as
paterns
for
the
people
to
resemble
.
They
be
good
bookes
for
lay-men
,
for
all
men
to
looke
vpon
,
and
good
glasses
for
them
to
see
how
to
dresse
their
soules
withall
.
Let
vs
therfore
abandon
the
companie
of
all
euil
liuers
.
Keep
not
Pro.
23.
20.
company
with
drunkards
nor
with
gluttons
.
Make
no
friendship
with
an
angry
Pro.
22.
24.
25.
man
,
neither
go
with
the
furious
man
,
least
thou
learne
his
waies
,
and
receiue
destruction
to
thy
soule
.
Follow
the
practise
of
Dauid
,
who
was
both
a
temporall
and
a
spirituall
King
likewise
.
He
haunted
not
with
vaine
persons
,
neither
kept
companie
Ps.
26.
4.
5.
with
dissemblers
.
I
haue
(
quoth
he
)
hated
the
assembly
of
the
euill
,
and
haue
not
companied
with
the
wicked
.
I
am
a
Ps.
119.
16.
companion
of
all
them
that
feare
thee
,
and
keepe
thy
precepts
.
It
cannot
but
be
an
encouragement
to
the
wicked
,
a
disgrace
to
our
calling
,
a
reproach
to
our
persons
,
a
scandall
to
the
weake
,
an
offence
to
God
,
a
dishonour
to
Christ
,
a
griefe
to
the
godly
,
and
a
breach
of
our
owne
peace
,
when
we
that
are
thus
dignified
by
Christ
,
&
so
seuered
from
the
multitude
of
the
world
by
our
holy
profession
,
shal
delight
in
their
fellowship
,
that
liue
in
all
sensualitie
and
profanesse
.
Let
vs
therfore
be
circumspect
,
and
make
speciall
choyce
of
our
companie
.
And
lastly
,
prudence
and
prouidence
doe
well
beseeme
Priests
and
Princes
.
We
should
therefore
be
wise
,
not
onely
to
preuent
and
auoyde
dangers
and
euils
,
but
also
to
forecast
for
,
&
procure
those
thinges
that
become
our
Priesthood
and
Royaltie
,
and
concerne
the
wealth
&
welfare
of
the
Soule
,
which
is
as
much
to
bee
preferred
before
the
body
,
as
the
sword
before
the
scabberd
,
or
as
the
hand
before
the
Pen
,
wherwith
it
writes
,
or
the
knife
,
with
which
it
cuts
.
And
so
much
for
the
common
instructions
.
CHAP.
V.
Fiue
instructions
are
gathered
out
of
the
consideration
of
our
princehood
.
THose
of
the
second
sort
,
be
such
as
arise
out
of
the
consideration
of
these
two
titles
or
callings
,
apart
by
themselues
,
one
of
them
beeing
distinctly
considered
by
it selfe
from
the
other
.
And
for
the
former
first
.
First
,
forsomuch
as
wee
are
kings
,
we
ought
to
acquainte
our selues
with
our
owne
Kingdomes
,
and
not
to
be
good
States-men
abroad
,
and
(
foris
sapere
)
to
be
wise
in
other
mens
affayres
,
and
to
be
ignorant
of
,
and
inconsiderate
,
or
rechlesse
of
our
owne
.
It
is
not
the
least
Principis
est
virtus
maxima
,
nosse
suos
,
Martiall
.
praise
of
a
Prince
to
know
his
subiects
.
And
for
as
much
as
the
kingdome
of
our
heartes
hath
no
small
number
of
traytors
and
enemies
to
our
Crowne
,
lurcking
in
secret
corners
,
readie
like
Wolues
at
the
least
aduantage
to
work
a
mischiefe
,
to
make
an
vprore
,
or
an
open
rebellion
in
vs
:
it
is
requisite
that
wee
labour
to
knowe
that
faithfull
Ionathans
,
and
what
faithlesse
Iudasses
,
we
haue
within
vs
;
For
as
ther
is
no
earthly
kingdome
,
but
hath
some
enemies
to
it
:
euen
so
there
is
no
spirituall
king
among
vs
,
which
hath
not
enemies
to
his
crowne
and
kingdome
.
Yea
wee
haue
within
our
own
courts
many
,
that
would
(
if
they
could
)
pull
the
crowne
from
our
heads
,
and
thrust
vs
from
our
thrones
.
Secondly
,
seeing
wee
are
Kings
,
wee
ought
to
keepe
ccontinuall
watch
and
ward
,
contending
by
all
good
means
to
defend
our selues
and
states
.
For
wise
kings
haue
their
guardes
,
and
are
diligent
to
preuent
all
mischiefes
that
may
befall
them
.
Nehemiah
faith
(
chap.
7.
)
that
after
the
walles
of
the
Citie
were
built
,
he
appointed
wardes
:
euen
so
,
seeing
God
hath
giuen
vs
a
kingdome
,
&
hath
in
part
repaired
the
ruines
of
his
image
in
vs
,
let
vs
ward
,
that
wee
be
not
depriued
of
our
crowne
,
and
frustrated
of
our
hopes
:
and
that
not
without
our
weapons
to
defend
our selues
,
and
offend
our
enemies
,
which
are
for
number
many
,
and
for
power
mighty
.
And
that
wee
may
proue
good
watch-men
,
and
not
be
surprized
before
wee
be
aware
,
let
vs
first
commend
our selues
and
estates
vnto
God
.
For
except
the
Ps.
127.
2.
Lord
doe
keepe
the
Citie
,
the
keeper
watcheth
but
in
vaine
.
Vnlesse
the
Lord
doe
watche
for
vs
:
vnlesse
the
Lord
do
protect
vs
with
the
shield
of
his
grace
,
&
couer
vs
with
the
wings
of
his
mercie
,
we
lye
exposed
to
our
enemies
,
easie
to
be
taken
of
them
.
Secondly
,
let
vs
haue
a
watch-full
eye
to
the
Philistines
abroade
,
to
the
tentations
of
the
Diuell
,
&
the
allurements
of
the
world
.
For
Satan
is
subtill
.
When
hee
cannot
oppresse
vs
with
violence
like
a
Lion
,
then
hee
begins
to
play
the
Fox
,
transforming
himselfe
into
an
Angell
of
light
,
and
so
seeking
(
like
a
Wolfe
in
a
sheepes
skin
,
)
to
seduce
and
kill
vs
.
And
what
are
the
sweet
intisements
of
the
world
,
but
pleasant
enchantments
to
be
witch
vs
,
and
as
the
Fishermans
bayte
,
which
hath
an
hooke
inclosed
in
it
to
catch
the
fish
by
the
iawes
?
Thirdly
,
look
narrowly
to
the
Cananite
within
doore
,
that
is
,
to
the
corruption
of
thine
heart
,
that
cruell
Abimelech
,
that
false-hearted
Delilah
,
and
ambitious
Absalom
,
which
beeing
but
a
bramble
,
would
faine
be
king
,
and
ouertop
the
vine
of
Gods
graces
in
vs
,
seeking
by
fraude
and
force
to
depose
vs
from
our
kingdomes
.
Remember
the
counsell
of
the
holy
●host
,
who
saith
;
keep
thine
Pro.
4.
23.
heart
with
all
diligence
:
for
thereout
commeth
life
.
To
this
ende
doe
these
three
things
.
First
,
let
Gods
word
dwell
plenteously
in
thee
,
and
meditate
vpon
good
things
:
turne
thine
eyes
from
beholding
vanities
,
and
inure
thy
feet
to
right
pathes
.
Dauid
saith
;
I
kept
thy
Ps.
119.
89.
word
in
mine
heart
,
that
I
might
not
sin
against
thee
.
Secondly
,
haue
warrant
from
the
word
of
God
for
all
thy
thoughts
and
actions
,
and
let
it
be
the
key
to
locke
vp
&
to
open
the
doore
of
thy
lips
.
Salomon
saith
:
establish
thy
Pro.
20.
18.
thoughts
by
counsell
.
And
Dauid
saith
;
thy
testimonies
are
my
delight
and
counsellers
.
Ps.
119
,
24.
Thirdly
,
be
sure
to
vse
all
those
things
,
which
may
cherish
the
spirit
,
and
weaken
the
flesh
.
Hear
the
word
:
be
frequent
in
prayer
:
foster
good
motions
:
meditate
of
the
death
of
Christ
:
apply
the
vertue
of
his
resurrection
vnto
thee
by
thy
faith
:
and
greeue
not
Eph.
4.
30.
the
holy
Spirit
of
God
by
whom
ye
are
sealed
vnto
the
day
of
redemption
.
Thirdly
,
seeing
we
are
kings
,
we
ought
to
be
valorous
,
constant
,
and
couragious
.
An
effeminate
and
timerous
disposition
is
a
disgrace
to
a
Prince
.
But
it
is
the
royaltie
and
greatest
commendation
of
a
king
to
be
heroicall
and
valiant
,
and
to
beare
all
things
,
that
may
betide
him
,
with
a
Regium
hoc
ipsum
reor
,
aduersa
capere
,
Sen.
magnanimious
,
noble
,
and
vndaunted
spirit
.
Kings
ought
to
be
Eagles
for
their
wisdome
:
Doues
for
their
innocencie
,
but
yet
withall
,
Lions
for
their
fortitude
:
and
so
should
we
be
also
,
that
are
things
in
Christ
.
Fourthly
,
let
vs
beware
of
illiberall
and
base
mindes
,
that
wee
solder
not
our
affections
to
the
earth
.
An
abiect
&
vassall-like
minded
king
is
a
very
skoffe
among
men
,
and
a
very
Monster
in
nature
.
It
would
amaze
thee
to
see
a
king
neglect
his
robes
,
and
embase
himselfe
in
begg●rs
wo●des
.
When
we
giue
our selues
to
the
world
,
we
lay
downe
our
crownes
(
as
it
were
)
&
strip
our selues
of
our
p●i●cely
●obes
.
For
as
Christ
said
of
his
kingdome
,
so
shuld
al●
Christians
say
&
think
of
their
Ioh.
18.
39.
kingdome
,
that
it
is
not
of
this
world
;
a
d●h●refore
let
vs
so
vse
this
world
,
as
that
it
may
app●●re
that
w●
are
but
t●auello●●s
●e●e
,
and
way-f●ring
men
,
and
that
wee
make
no
account
of
abyding
here
,
but
look
daily
to
be
sent
for
home
into
our
owne
〈…〉
rey
;
whereon
(
in
this
time
of
our
(
●journing
,
)
our
heart
must
be
so
fixed
,
as
if
wee
esteemed
all
thinges
but
losse
in
compar●son
of
the
crowne
prepared
for
vs
in
the
heauens
,
where
our
kingdome
is
.
If
ye
be
risen
Col.
3.
1.
2.
with
Christ
,
(
as
all
spirituall
kings
are
)
seeke
those
things
which
are
aboue
,
where
Christ
sitteth
at
the
right
hand
of
God
.
Set
your
affections
on
things
which
are
aboue
,
and
not
on
thinges
,
which
are
on
the
earth
.
The
Sunne
scatters
his
beames
downe
to
the
earth
:
but
wee
should
send
the
beames
of
our
thoughtes
vpward
to
the
heauen
.
A
stoole
is
an
ease
to
a
weary
man
to
sit
on
:
but
if
it
be
set
vpon
his
head
,
it
will
offend
him
.
And
water
is
a
great
helpe
to
the
sailing
of
a
ship
,
but
if
it
leake
much
into
her
,
it
will
goe
neare
to
sinck
her
.
Euen
so
the
world
beeing
rightly
vsed
,
may
further
vs
in
the
race
of
godlines
,
and
ease
vs
in
our
trauell
:
but
if
the
loue
thereof
doe
leake
into
vs
,
if
the
world
,
which
should
be
vnder
our
feet
,
be
set
vpon
our
heads
,
&
take
vp
all
our
thoughtes
,
shee
will
hinder
our
course
,
endanger
our
soules
,
and
be
so
great
a
burthen
to
vs
,
that
we
shall
not
be
able
to
clime
vp
Iacobs
ladder
to
heauen
,
and
to
go
vp
that
mountaine
,
which
is
so
steep
:
and
so
we
shal
be
kept
from
that
Crowne
,
which
wee
seeme
to
couet
,
and
from
that
goodly
Kingdome
,
which
,
if
wee
could
discerne
it
with
our
eyes
,
would
make
vs
crie
out
with
Peter
,
It
Math.
17.
4.
is
good
beeing
heere
.
Lastly
,
seeing
that
wee
are
all
of
vs
Kings
,
let
vs
like
valiant
Princes
wage
warre
with
Sathan
and
all
our
sinnes
,
which
are
our
enemies
,
&
labour
our
eternall
ouerthrowe
.
For
if
wee
be
kings
in
the
kingdome
of
light
,
wee
ought
to
be
enemies
to
those
that
belong
to
the
kingdome
of
darknes
.
They
are
enemies
of
our
graces
,
and
to
our
glorie
;
therefore
let
vs
pu●sue
them
with
irreconciliable
hatred
.
Let
vs
make
no
leag●e
,
no
peace
,
●o
truce
,
no●
couenant
with
them
,
but
fight
against
them
to
the
ende
,
with
all
the
forces
of
our
soules
.
A
wise
King
scattereth
Pro.
20.
26.
the
wicked
,
and
causeth
the
wheele
to
turne
ouer
them
.
So
if
we
would
shew
our selues
wise
princes
,
wee
ought
to
scatter
&
put
to
death
our
sinnes
.
Mortifie
therefore
(
like
good
Princes
,
)
your
Col.
3.
5.
members
,
which
are
on
earth
,
fornication
,
vncleannesse
,
the
inordinate
affection
,
euil
concupiscence
,
and
couetousnesse
,
which
is
Pro
16.
32.
idolatrie
.
For
hee
that
ruleth
his
owne
mind
,
is
better
then
he
that
winneth
a
Cittie
.
A
King
is
not
worthy
of
his
name
,
vnlesse
hee
be
able
to
rule
himselfe
.
Though
a
man
were
king
of
all
the
earth
,
yet
were
he
but
a
weake
and
miserable
king
,
if
hee
gaue
the
reignes
to
his
flesh
,
and
did
not
gouerne
himselfe
.
But
though
a
man
were
as
poore
as
Iob
Tun
commaiure
tenebis
,
cum
poteris
rex
esse
tui
,
Claud.
Nec
regna
●oci●m
ferre
,
nec
te
dae
sci
unt
,
Sen.
in
his
greatest
miserie
,
and
had
not
one
foote
of
ground
,
yet
if
he
rule
himselfe
and
bridle
his
appetite
,
hee
were
a
rich
king
,
and
a
mightie
Prince
.
Lordship
and
Loue
,
can
brooke
no
fellowes
.
Wee
are
kings
(
here
then
is
Lordship
)
let
not
sin
reigne
together
with
vs
,
but
labour
to
suppresse
it
,
least
it
tyrannize
ouer
vs
.
The
Scripture
saith
that
when
Asa
had
2.
Chro.
14.
5
taken
away
the
high
places
,
and
the
images
,
his
kingdome
was
quiet
before
him
:
euen
so
shall
wee
enioy
the
true
peace
of
conscience
,
and
shall
haue
much
quietnesse
in
our
mindes
if
wee
subdue
our
lusts
,
&
cast
away
our
corrupt
affections
.
And
although
we
cannot
fully
doe
it
,
yet
let
vs
doe
our
indeuour
.
A
will
is
commendable
to
affect
Vt
desiat
vires
,
tamen
est
laudanda
voluntas
,
Ouid.
it
,
thogh
there
want
power
to
effect
it
.
And
(
Si
quod
vis
,
non
potes
,
Deus
factum
computat
,
Aug.
)
if
thou
canst
not
doe
that
which
thou
hast
a
desire
to
do
(
from
thy
heart
)
God
doth
account
it
as
done
.
A
couragious
and
wise
king
wil
vse
all
meanes
to
suppresse
rebells
and
traytours
,
though
hee
cannot
vtterly
performe
his
purpose
:
euen
so
labour
by
all
means
possible
to
suppresse
&
roote
out
thy
sinnes
,
which
take
vp
armes
against
thee
,
and
doe
not
onely
striue
to
●●ot
out
Gods
graces
,
which
hee
hath
planted
in
thee
,
but
will
if
they
be
permitted
,
destroy
●hee
quite
,
and
depriue
thee
of
thy
kingdome
.
Hee
is
a
worthie
Souldier
that
fighteth
fiercely
against
his
sinnes
.
It
is
an
holy
ambition
to
striue
to
win
the
scepter
from
sin
&
Sathan
,
the
king
and
queene
of
the
kindome
of
darknes
,
and
to
labour
to
cast
them
quite
o●t
of
their
th●o●es
.
It
is
a
religious
fast
to
abstaine
from
fleshly
lusts
,
which
fight
,
2.
Pet.
2.
11.
against
the
soule
;
and
to
loose
the
bondes
of
wickednes
.
It
is
a
lawfull
couetousnes
Is.
58.
6.
to
get
,
what
may
be
got
,
from
the
Diuell
.
It
is
no
superstitious
pilgrimage
nor
idle
trauelling
,
to
take
our
iourney
from
the
Diuell
,
and
to
trauell
from
our
own
corruptions
to
God
,
to
Christ
,
to
the
land
of
promise
,
celestial
Canaan
.
It
is
a
lawfull
rebellion
to
take
vp
armes
against
the
prince
of
darkenes
.
that
rebellious
Tyrant
.
It
is
an
holy
war
,
and
honorable
to
fight
against
the
Diuel
And
it
is
no
fra●d
at
al
to
deceiue
this
fraudulent
&
perfidious
aduersaries
,
but
wisedome
to
discerne
and
defeate
hi●sleights
and
stratagems
.
It
Indice
me
,
fraus
est
concessa
repellere
fraudem
:
Armáque
,
in
armatos
sumere
iura
sinunt
.
Ouid.
stands
with
right
&
reason
that
kings
should
wisely
frustrate
the
purposes
of
their
wi●y
enemies
,
and
a●me
themselues
against
them
,
that
arme
themselues
to
worke
their
ruine
.
Let
vs
therefore
sight
against
our
sinnes
,
and
resist
Sathan
who
walketh
about
like
a
1.
Pet.
5.
8.
9.
roaring
lion
(
strong
&
hung●ie
)
seeking
whome
he
may
deuoure
.
It
is
no
tyrannie
to
tyrannize
ouer
them
:
but
it
is
a
prudent
and
godly
crueltie
to
kill
them
all
,
head
and
tayle
,
damme
and
cubb
,
and
to
smite
them
hip
and
thigh
with
a
mightie
destruction
,
as
Samson
did
the
Philistines
.
For
Iudg.
15.
8.
Ps.
137.
9.
(
as
the
Psalmist
saith
concerning
Babel
)
blessed
shall
he
be
that
taketh
and
dasheth
her
children
against
the
stones
:
euen
so
blessed
is
that
man
that
putteth
his
sinnes
to
the
sword
,
&
that
mortifieth
his
corruptions
,
dashing
them
as
it
were
to
the
ground
.
Is
it
posible
that
any
men
should
be
so
sauadge
as
to
Amos
1.
23
rip
vp
women
with
childe
,
to
enlarge
their
borders
:
&
shall
not
we
seeke
the
death
of
our
sinnes
,
that
would
●ip
vp
our
soules
and
vtterly
consume
vs
,
if
Gods
mercy
did
not
hinder
.
The
wicked
watcheth
●s
.
37.
32.
the
righteous
,
&
seeketh
to
slay
him
:
and
shall
not
we
marke
our
vnrighteous
affections
,
and
labour
to
kil
them
?
Shall
they
practise
against
the
godly
,
and
shall
we
do
nothing
against
vngodlinesse
?
Ps.
37.
12.
kings
cannot
indure
to
be
thwarted
and
ouer
topt
in
their
owne
kingdomes
.
Wee
are
kings
,
wherefore
then
should
we
suffer
our
sins
to
braue
vs
,
and
to
vaunt
themselues
within
vs
?
Here
we
may
lawfully
resemble
Diotrephes
3.
Ioh.
9.
Math.
23.
6.
and
the
Pharisees
,
who
hunted
after
preeminence
and
the
highest
roomes
;
We
may
lawfully
challenge
the
primacy
ouer
sinne
,
and
it
is
wisdome
,
and
worthy
our
labour
to
seeke
for
a
seate
aboue
sinne
.
It
is
neither
maiestie
nor
modestie
(
but
sordide
and
seruile
humilitie
,
or
negligence
)
for
a
king
to
suffer
a
slaue
or
obiect
to
sit
about
him
.
And
thus
far
also
we
may
be
like
Caesar
,
who
could
brooke
no
superiour
,
&
Agamemnon
and
Pompey
,
Nec
quenquam
iam
ferre
potest
,
Cesarue
priorem
,
Pompeius
ve
parem
,
Lucan
.
who
could
endure
neither
superiour
,
nor
equall
.
Yea
we
ought
to
stand
vpon
our
dignitie
against
sinne
,
and
to
tread
it
downe
.
When
Pharoah
saw
the
Israelites
increase
,
&
fearing
least
they
should
growe
too
mightie
for
him
,
he
said
vnto
his
people
;
Come
,
let
vs
worke
Ex.
1.
10.
11.
wisely
with
them
,
least
they
multiply
:
and
therevpon
they
set
task
masters
ouer
them
,
to
keepe
them
vnder
with
burdens
:
so
should
we
deale
wisely
with
our
sinnes
,
that
they
multiplie
not
in
vs
,
nor
wax
too
mightie
:
we
should
beate
downe
our
bodies
,
&
labour
to
subdue
them
to
vs
.
Neither
must
we
only
represse
and
keepe
them
vnder
,
but
labour
also
to
subuert
and
kill
them
vtterly
.
And
to
this
end
we
ought
to
put
on
the
whole
armour
of
God
,
that
we
may
be
able
to
resist
&
conquer
them
.
Stand
therefore
,
with
your
loynes
girded
Eph.
〈◊〉
.
14.
5.
about
with
veritie
,
&
hauing
on
the
brest-plate
of
righteousnesse
,
and
your
●eet
shod
with
the
preparation
of
the
gospell
of
peace
.
And
aboue
all
,
take
the
Shield
of
faith
,
wherewith
ye
may
quench
All
the
fierie
darts
of
the
wicked
:
and
take
the
helmet
of
saluation
,
&
the
sword
of
the
Spirit
,
which
is
the
word
of
God
,
(
where
with
ye
may
strike
of
the
head
of
sin
)
&
pray
alway
.
When
tydings
were
brought
that
the
Ammonites
and
Moabites
were
comming
against
I●hoshaphat
to
battell
;
that
2.
Chro.
20.
2.
3.
6.
good
king
set
himselfe
to
seeke
the
Lord
,
&
prayed
vnto
him
for
his
assistance
.
And
as
he
confessed
that
he
and
his
people
were
not
able
to
encounter
with
so
great
a
multitude
,
so
also
he
shewed
h●s
confidence
and
hope
in
God
:
Our
eyes
(
saith
he
)
are
towards
thee
.
And
the
Lord
gaue
him
an
admirable
victorie
.
So
when
S●tan
and
our
owne
corruptions
conspire
together
to
worke
our
ouerthrow
,
we
ought
to
flie
to
God
by
prayer
for
his
grace
that
our
faith
may
not
faile
,
but
that
we
may
abide
the
brunt
,
and
obtaine
a
victorie
ouer
them
.
And
as
Dauid
prayed
;
Ps.
145.
1.
Hide
not
thy
face
from
mee
.
Deliuer
me
●o
Lord
)
from
mine
enemies
.
And
for
thy
mercy
slay
mine
enemies
,
&
destroy
all
them
that
oppresse
my
soule
.
Cast
forth
the
Ps.
144.
6.
lightning
,
&
scatter
them
.
So
do
thou
desire
him
,
to
shi●ld
thee
with
the
buckler
of
his
grace
,
to
dispell
thine
ignorance
with
the
light
of
his
Spirit
,
to
confound
the
Diuel
,
and
al
thy
sinnes
,
which
oppres●e
thy
soule
,
and
to
defend
and
deliuer
thee
from
all
thy
spirituall
enemies
,
which
are
too
mightie
〈◊〉
hee
.
For
it
is
God
,
that
giueth
deliuerance
to
Ps.
144.
10.
kings
(
both
temporall
and
spirituall
.
)
He
is
able
to
destroy
the
mightiest
,
and
to
releeue
the
weakest
.
For
great
is
Ps.
147.
5.
our
Lord
,
and
great
is
his
power
:
his
wisedome
is
infinite
.
His
greatnesse
(
if
he
shew
it
)
is
able
to
daunt
the
greatest
.
His
power
and
his
wisedome
(
if
he
list
to
vse
it
)
is
able
to
frustrate
the
deuises
of
the
wisest
,
&
r●t●rt
them
v●
on
their
owne
heads
.
Let
vs
therefore
in
a●l
our
conflicts
with
sinne
,
&
in
all
our
combats
with
the
diuel
,
commit
our selues
vnto
him
.
No
victorie
can
be
look●
for
without
him
.
And
thus
much
for
our
Prince-hood
.
CHAP.
VI.
Fiue
vses
made
of
our
Priest-hood
.
Nine
sorts
of
spirituall
sacrifices
.
Christ
is
the
Altar
whereon
they
must
be
layed
.
Of
the
time
when
thy
must
be
offred
.
Preparation
consisting
in
two
things
,
must
be
made
before
they
be
offered
.
The
manner
which
we
must
obserue
in
offering
,
stands
in
fiue
duties
.
The
ende
of
offering
them
is
of
two
kindes
.
And
of
the
latter
there
are
eight
set
downe
.
IT
remaineth
nowe
to
deliuer
those
instructions
,
which
may
be
gathered
from
the
consideration
of
our
priest-hood
.
First
,
forsomuch
as
wee
are
Priests
,
it
is
our
dutie
to
labour
for
true
spirituall
knowledge
,
that
we
may
execute
our
our
office
faithfullie
and
discreetly
.
The
legall
Priestes
were
to
bee
men
of
Mal.
2.
7.
knowledge
:
(
for
the
Priests
lips
saith
the
Lord
,
shall
preserue
knowledge
:
)
and
I
see
no
reason
,
wherefore
wee
,
that
are
Euangelicall
or
spiritual
priests
,
should
be
voyd
of
vnderstanding
&
ignorant
.
The
oxe
knoweth
his
owner
,
and
the
asse
his
masters
crib
,
and
shall
wee
be
ignorant
Is.
1.
3.
of
God
,
that
owneth
vs
,
and
of
Christ
,
that
is
our
Lord
and
master
?
Peter
exhorteth
vs
to
growe
in
the
knowledge
of
2.
Pet.
3.
18.
Christ
;
therefore
we
ought
to
haue
the
knowledge
of
him
.
For
as
a
man
cannot
increase
in
wealth
,
vnlesse
he
haue
some
wealth
:
so
no
man
can
growe
in
knowledge
,
except
hee
haue
knowledge
.
A
thing
must
bee
before
it
can
be
bigger
.
Those
therefore
,
that
like
the
wicked
coloured
out
by
Iob
desire
not
the
knoowledge
of
Gods
wayes
,
but
are
Iob.
21.
14.
Plin.
nat.
hist.
l.
9.
c.
32.
content
to
liue
without
eyes
,
like
Sea-winckles
,
and
are
by
reason
of
their
peeuishnesse
as
vnteacheable
as
Swallowes
,
which
(
as
Plinie
writeth
,
)
cannot
be
Hist.
nat.
l.
brought
to
learne
:
those
(
I
say
,
)
doe
plainly
shewe
,
that
they
are
not
as
yet
called
home
to
God
,
but
are
in
thraldom
vnder
the
God
of
this
world
,
who
hath
blinded
their
mindes
,
and
leadeth
them
captiue
at
his
will
.
Surely
they
can
be
no
good
Priests
,
no
good
men
.
A
very
Pagan
,
led
onely
by
the
light
of
nature
,
was
able
to
say
that
it
was
a
sin
to
be
ignorant
of
those
things
that
doe
quod
magis
ad
nos
per●net
,
&
n●●ci●e
malum
est
:
et
quae
sit
natura
boni
.
Hor.
most
concerne
vs
,
and
not
to
know
the
nature
of
that
which
i●
good
.
God
commanded
that
Aaron
the
Priest
should
weare
a
plate
,
whereon
was
graued
Holynes
vnto
the
Lord
,
and
that
vpon
his
brest-plate
should
be
the
Vrim
and
the
Thummim
:
euen
so
wee
,
that
are
Priests
by
Christ
our
Priest
,
shuld
not
onely
professe
holynesse
vnto
the
Lord
in
our
liues
,
and
haue
the
Thummim
of
perfection
or
sincerity
in
our
hearts
,
but
the
Vrim
also
of
diuine
&
wholsome
knowledge
in
our
heads
,
which
i●
the
light
of
the
soule
,
and
as
it
were
the
true
rudder
of
our
zeale
,
&
as
comfortable
as
the
Sun-shine
in
a
darke
house
,
or
as
a
Candle
is
in
a
deepe
dungeon
.
Be
not
(
therefore
)
like
an
Horse
,
or
like
a
M●le
,
which
vnderstand
not
:
but
Ps.
32.
9.
labour
for
true
knowledge
and
vnderstanding
.
Thou
art
a
Priest
:
let
thy
lips
therefore
preserue
knowledge
.
Secondly
,
Priests
were
to
teache
the
people
:
so
let
vs
,
if
not
all
able
to
instrict
,
yet
bee
all
willing
to
set
forward
one
another
,
keeping
our selues
soberly
within
●he
limits
of
our
callings
.
Let
parents
and
masters
teach
their
children
,
&
seruants
and
let
vs
exhort
one
an
other
,
and
be
ready
to
say
with
those
foretold
of
by
the
Prophet
.
Come
and
let
vs
goe
Isa.
3.
vp
to
the
mountain
of
the
Lord
,
to
the
house
of
the
God
of
Iacob
,
and
he
will
teach
vs
his
wayes
,
&
we
will
walke
in
his
pathes
.
Then
would
religion
flourish
,
and
profanesse
would
not
be
so
rise
:
then
should
our
light
breake
forth
,
as
the
morning
,
and
the
glory
of
the
Lord
shall
embrace
vs
.
Prouided
alwayes
that
we
truely
teach
our selues
,
as
wee
labour
to
instruct
others
.
For
otherwise
,
wee
shal
be
but
like
the
Sumpter-horse
,
that
carieth
riches
for
others
,
but
none
for
himselfe
.
Thirdly
,
like
Priests
wee
ought
to
pray
for
others
,
and
delight
in
blessing
,
and
take
●eed
of
cursing
.
The
Priests
had
a
speciall
commandement
to
blesse
the
people
with
these
wordes
,
saying
;
The
Lord
blesse
thee
,
and
keepe
thee
:
the
Num.
5.
24.
25.
26.
Lord
make
his
face
to
shine
vpon
thee
,
and
be
mercifull
vnto
thee●
the
Lord
lift
vp
his
countenance
vpon
thee
,
&
giue
thee
peace
.
And
it
were
commendable
in
vs
,
that
are
spirituall
Priests
,
thus
to
pray
for
our
brethren
,
nor
for
our
brethren
only
:
Eph.
6.
18.
〈◊〉
for
Christ
commandes
vs
,
to
blesse
,
Math.
5.
44.
euen
those
,
that
curse
vs
,
and
to
pray
for
them
,
that
hate
vs
.
Let
vs
therefore
(
like
spirituall
Priests
)
walke
in
the
Spirit
;
Gal.
5.
16.
Eph.
4.
31.
32.
Let
all
bitternes
,
and
anger
,
and
wrath
,
crying
,
and
euill
speaking
,
be
put
away
from
you
,
with
all
maliciousnes
:
and
be
courteous
one
to
another
,
as
Priests
should
bee
,
not
rendring
euill
for
euill
,
neither
rebuke
for
1.
Pet.
3.
9.
rebuke
:
but
contrariwise
,
Blesse
;
knowing
that
ye
are
therevnto
called
,
that
ye
should
be
heyres
of
blessing
.
For
wee
should
be
patternes
of
pietie
and
patience
,
and
as
pictures
of
Christianitie
,
that
they
,
1.
Pet.
2.
12
which
speak
of
vs
as
of
euil
doers
,
may
by
our
good
workes
,
which
they
shall
see
,
glorifie
God
in
the
day
of
their
visita●ion
,
when
God
also
shall
shew
mercie
to
them
,
and
conuert
them
.
Fourthly
,
as
the
Priests
vnder
the
Leuit.
6.
13.
Law
,
kept
the
fire
on
the
Altar
,
&
neuer
let
it
goe
out
,
but
fed
it
continually
:
so
let
vs
neuer
let
the
fire
of
Gods
graces
,
goe
out
vpon
the
altar
of
our
hearts
,
but
let
vs
continually
feede
them
by
hearing
and
reading
the
worde
,
by
receiuing
the
Lords
Supper
,
by
prayer
,
meditations
and
godly
conference
,
that
so
wee
may
grow
in
grace
,
as
Peter
2.
Pet.
2.
18.
doth
exhort
vs
,
and
proceede
in
pietie
to
the
glory
of
him
,
that
hath
thus
graced
vs
,
to
the
comfort
of
our
brethren
,
and
to
the
solace
of
our
owne
soules
.
Fiftly
,
seeing
wee
are
Priests
,
let
vs
like
Priests
offer
vp
Sacrifices
vnto
God
.
For
(
as
Peter
sheweth
)
wee
are
2.
Pet.
2.
5.
an
holy
Priest-hood
,
to
offer
vp
spirituall
sacrifices
vnto
God
.
And
that
we
may
take
a
good
course
in
performing
this
dutie
,
I
will
shew
,
First
,
the
sacrifices
,
which
wee
ought
to
offer
.
Secondly
,
the
Altar
,
whereon
they
must
be
layed
.
Thirdly
,
the
time
when
they
should
be
offered
.
Fourthly
,
our
preparation
before
wee
offer
them
.
Fiftly
,
the
manner
how
wee
ought
to
offer
them
.
And
sixtly
,
to
what
ende
.
For
the
first
;
our
sacrifices
are
manie
.
The
first
is
prayer
.
I
will
therfore
(
saith
Paul
)
that
the
men
pray
,
euery
where
1.
Tim.
2.
8.
lifting
vp
pure
hand●s
,
without
wrath
or
doubting
.
This
is
that
incense
and
pure
offering
,
which
the
Lord
said
shal
be
offered
Mal.
1.
11.
to
him
in
euery
place
.
A
pithy
prayer
is
(
M●dullatū
sacrificium
)
a
mar●owish
or
fat
sacrifice
,
and
(
as
it
were
)
a
cord
,
wherwith
we
bind
Gods
hands
,
when
hee
is
readie
to
finite
vs
for
our
sinnes
.
And
yet
as
the
Psalmist
saith
:
If
I
regard
wickednesse
in
my
heart
,
the
Lord
will
not
heare
mee
.
The
second
is
Ps.
66.
18.
praysing
and
thanks-giuing
.
And
therfore
Asaph
saith
,
Offer
vnto
God
prayse
,
&
Ps.
50.
14.
paye
thy
vowes
vnto
the
most
High
.
Hoseah
willeth
the
people
to
goe
to
God
in
prayer
,
and
say
;
Receiue
vs
graciously
:
so
wil
we
render
the
calues
of
our
lips
.
Which
the
Authour
of
the
Epistle
to
the
Hebrewes
,
Hos.
14.
3.
seemeth
to
explaine
,
when
hee
saith
:
Let
vs
therefore
by
him
offer
the
Heb.
13.
15.
sacrifice
of
prayse
alwayes
vnto
God
:
that
is
,
the
fruit
of
the
lips
,
which
confesse
his
Name
.
Dauid
also
saith
,
I
wil
offer
to
thee
a
sacrifice
of
praise
,
and
will
call
vpon
the
Name
of
the
Lord
.
The
third
,
is
a
sorowfull
,
humble
,
and
contrite
heart
.
For
the
sacrifices
of
God
Ps.
51.
are
a
contrite
spirit
:
a
contrite
and
a
broken
heart
,
O
God
,
thou
wilt
not
despise
.
The
fourth
is
almes-deedes
,
and
the
reliefe
of
the
afflicted
.
Therefore
the
holy
Ghost
saith
;
To
doe
good
and
to
distribute
Heb.
13.
16
forget
not
.
For
with
such
sacrifices
God
is
well
pleased
.
Paul
saith
,
I
was
euen
filled
,
Placent
non
placant
.
Phil.
4.
18.
after
that
I
had
receiued
of
Epaphroditus
that
(
reliefe
)
which
came
from
you
,
an
odour
,
which
smelleth
sweet
,
a
Sacrifice
acceptable
vnto
God
.
The
fift
,
is
the
sacrifice
of
our
blood
:
when
we
are
content
to
seale
the
truth
with
our
bloud
,
which
we
confesse
with
our
tongues
,
and
professe
in
our
liues
.
Paul
saith
:
though
I
be
offered
vp
vpon
the
Phil.
2.
17.
sacrifice
&
seruice
of
your
●aith
,
I
am
glad
,
and
reioyce
with
you
all
.
And
to
his
naturall
sonne
Timothy
he
saith
:
I
am
ready
1.
Tim.
1.
2.
to
be
offered
,
or
powred
out
as
a
drinke
2.
Tim.
2.
6.
offering
by
martyrdome
.
The
sixt
is
,
when
Parents
doe
dedicate
their
children
vnto
God
,
either
to
serue
him
in
the
generall
calling
of
Christianity
,
or
in
some
speciall
calling
,
which
approacheth
nearest
to
him
,
as
Hannah
did
her
sonne
Samuel
.
Could
1.
Sam.
1.
any
be
so
deuout
in
their
superstitions
,
as
to
sacrifice
their
children
vnto
Ido●
,
vnto
Diuels
,
and
shall
not
Christians
consecrate
their
children
vnto
God
,
that
gaue
them
:
vnto
Christ
,
that
bought
them
:
and
vnto
the
Spirit
,
which
doth
renew
them
?
The
seauenth
is
the
Lords
Supper
:
which
may
be
called
a
sacrifice
,
not
because
any
corporall
,
propitiatory
,
or
applicatory
sacrifice
is
offered
vnto
God
in
it
,
but
because
at
the
celebration
4.
And
it
is
a
momoriall
of
Christs
●a●rifice
.
therof
,
we
offer
vp
our
prayse
,
our selues
and
seruice
vnto
God
,
in
testimonie
of
our
thankfulnesse
to
God
for
the
death
of
Christ
,
set
forth
and
signified
in
that
sacrament
.
And
therefore
it
is
called
the
Eucharist
,
or
Thansgiuing
.
And
because
also
they
did
in
the
church
vse
at
the
receiuing
of
this
sacrament
to
offer
their
gifts
for
the
reliefe
of
the
poore
,
in
witnesse
of
their
thankfull
hearts
vnto
God
.
Which
custome
is
yet
religiously
continued
in
some
places
.
Fightly
,
Gods
Ministers
in
his
church
haue
a
speciall
kind
of
sacrifice
,
in
offering
vp
those
whome
they
do
couuert
vnto
God
;
The
Minister
beeing
as
the
priest
;
the
word
of
God
preached
,
as
the
sacrificing
knife
;
and
the
conuert
is
the
sacrifice
.
So
Paul
offered
Rom.
15.
16
the
Gentiles
to
God
as
a
sacrifice
.
A
ninth
sacrifice
is
,
when
we
offer
vp
vnto
God
&
his
honour
,
our selues
,
soule
and
bodie
.
Paul
saith
;
Giue
your selues
vnto
God
,
and
giue
your
members
Rom.
6.
23.
as
weapons
of
righteousnesse
vnto
God
.
And
againe
he
saith
;
I
beseech
you
,
Brethren
,
by
the
mercies
of
God
,
that
ye
Rom.
12.
●●
giue
vp
your
bodies
a
liuing
sacrifice
,
holy
,
acceptable
vnto
God
,
which
is
your
reasonable
seruing
of
God
.
We
ought
to
offer
vp
our
whole
bodies
and
our
whole
soules
.
For
as
euery
sonne
oweth
honour
vnto
his
Father
:
as
euery
subiect
oweth
homage
vnto
his
prince
:
and
as
euerie
seruant
oweth
obedience
vnto
his
Master
:
euen
so
euerie
soule
,
and
euerie
bodie
,
euerie
power
of
the
soule
,
and
euerie
part
of
the
bodie
,
oweth
honour
and
seruice
vnto
God
,
who
is
the
Lord
,
the
king
,
the
father
,
and
preseruer
of
it
.
And
we
offer
vp
our
bodies
to
God
as
a
sacrifice
:
first
,
when
we
make
them
the
instruments
of
our
soules
to
execute
the
works
of
holinesse
vnto
God
,
of
righteousnesse
to
our
neighbours
,
and
of
temperance
&
sobrietie
towards
our
s●lues
.
Secondly
,
when
we
morifie
&
suppresse
the
sinnes
of
the
bodie
,
as
anger
,
bitternesse
,
wantonesse
,
sloth
,
&
drunkennes
.
When
we
sacrifice
our
sinnes
,
as
Iosiah
did
the
I●olatrous
Priestes
of
2.
King
.
23.
20.
the
high
places
,
then
do
we
performe
a
notable
sacrifice
well
beseeming
our
Priesthood
.
Now
these
beeing
our
sacrifices
,
The
second
thing
to
be
considered
is
the
Altar
,
whereon
we
ought
to
lay
them
;
and
that
is
Christ
Iesus
,
as
he
is
God
and
Man
.
For
he
is
our
Mediatour
,
he
maketh
vs
and
all
our
sacrifices
acceptable
vnto
his
father
.
For
he
couereth
all
their
imperfections
with
his
blood
,
and
v●
with
his
righteousnes
.
Whatsoever
〈◊〉
the
sanctified
altar
Ex
27.
37.
Math.
23.
19.
was
holy
:
euen
so
whatso●uer
sacrifice
we
offer
vpon
this
Altar
shal
be
accepted
.
The
Altar
did
sanctifie
the
offering
,
●uen
so
Christ
our
Altar
doth
sanctifie
&
commend
al
our
offerings
,
which
in
themselues
are
verie
lame
and
faultie
.
But
he
remoueth
their
blernishes
,
and
makes
them
sound
,
and
as
Salt
he
sea
so
●eth
them
all
,
and
makes
them
sauour
and
realish
well
in
his
fathers
tast
.
The
third
thing
is
the
time
when
they
should
be
offered
:
and
that
is
continually
vpon
all
occasions
,
from
the
morning
of
ou●
age
,
euen
to
the
euening
thereof
.
They
were
commanded
Leu.
2.
14.
in
the
time
of
the
Law
to
offer
vp
eares
of
come
dried
by
the
fire
,
and
wheate
beaten
out
of
the
greene
eares
:
euen
so
we
should
offer
vnto
God
the
Primrose
of
our
life
,
&
our
tender
and
greene
yeares
.
Salomon
aduiseth
young
men
to
Ecc.
11.
10.
&
.
12.
1.
cause
eutll
to
depart
from
their
flesh
,
and
to
remember
their
Crcator
in
the
dates
of
their
youth
.
Abel
offred
to
the
Lord
the
Gen.
4.
4.
first
fruits
of
his
sheepe
,
and
of
the
fat
of
them
:
so
let
vs
offer
vnto
God
the
first
fruites
of
our
age
,
&
the
fat
of
our
life
.
The
lame
and
the
torne
will
not
go
for
curran
:
Shall
we
giue
the
Diuell
the
Mal.
r.
13.
strength
of
our
daies
,
and
offer
God
our
old
bones
?
May
he
not
in
iustice
repell
vs
,
and
re●ect
our
offerings
?
And
as
we
must
beginne
betimes
to
shew
our selues
Priests
vnto
God
,
so
must
we
continue
constant
vnto
the
end
.
●
.
Thes.
5.
17
Therefore
Paul
saith
;
Práy
continually
.
And
againe
:
Let
vs
offer
vp
the
sacrifice
Heb.
13.
15.
of
praise
alwaies
vnto
God
.
The
Law
Et.
29.
36.
38.
appointed
certain
sacrifices
to
be
offered
day
by
day
continually
:
so
we
haue
some
sacrifices
,
which
we
should
daily
and
humbly
offer
vp
vnto
God
,
as
a
contrite
heart
,
prayer
,
praysing
of
his
name
,
workes
of
charitie
,
and
such
others
.
We
must
not
be
wearie
of
well
doing
,
but
perseuere
in
the
constant
executing
of
our
office
.
And
i●
any
thing
trouble
vs
we
must
repell
it
,
as
Abraham
Gen.
15.
11.
did
the
birdes
,
which
hindred
him
in
his
businesse
.
Constancie
is
an
argument
of
fortitude
and
sinceritie
.
The
fourth
thing
to
be
considered
is
our
preparation
:
which
consisteth
in
two
things
.
First
,
in
repenting
of
sinne
,
and
clensing
the
heart
and
life
of
wickednesse
.
Ps.
26.
6.
Therefore
Dauid
saith
;
I
will
wash
mine
hands
in
i●nocencie
(
O
Lord
)
and
then
will
I
compasse
thine
altar
.
When
Iosehp
was
to
appeare
before
the
king
of
Aegypt
,
he
shaued
him
,
and
changed
his
garments
,
&
came
to
h●m
:
so
when
Gen.
14.
14.
thou
a●t
to
appeare
before
the
king
of
heauen
and
earth
with
any
gift
or
sacrifice
,
change
thy
rayment
of
wickednes
,
shaue
away
thy
superfluous
&
corrupt
affections
,
wash
thine
heart
and
thine
hands
in
innocencie
,
and
then
lay
thy
sacrifice
vpon
the
altar
,
and
offer
it
.
They
which
send
presents
vnto
great
men
,
will
looke
that
they
bee
as
pure
and
good
as
may
bee
,
so
wee
,
that
are
to
present
our selues
vnto
the
great
God
,
should
labour
to
be
inwardly
neat
and
holy
.
The
Prophet
saith
,
that
Is.
66.
3.
hee
that
killeth
a
bullock
is
as
hee
that
slue
a
man
:
and
he
that
sacrificeth
a
sheepe
,
is
as
he
that
cut
off
a
dogges
head
;
meaning
,
that
their
sacrifices
were
abominable
in
Gods
sight
,
because
they
offere
their
bullockes
,
but
not
themselues
,
but
delighted
in
their
owne
wicked
wayes
.
But
let
vs
by
repentance
,
first
sacrifice
and
slay
our
sins
,
and
then
sacrifice
and
offer
vp
our selues
.
Salomon
saith
:
take
P
10.
25.
4.
the
drosse
from
the
siluer
,
&
there
shall
proceede
a
vessell
for
the
Finer
:
euen
so
say
I
,
purifie
thine
heart
,
and
purge
out
the
drosse
of
sinne
from
the
mettall
of
thy
soule
,
and
there
wil
be
a
gift
,
which
the
Lord
will
like
of
.
Secondly
,
pray
to
God
,
that
he
would
accept
of
thy
sacrifice
,
and
pardon
all
the
blemishes
in
it
.
Dauid
saith
,
O
Lord
I
beseech
thee
accept
the
free
offerings
Ps.
119.
108.
Ma●.
3.
3.
of
my
mouth
.
Malachy
saith
that
Christ
shall
refine
the
sonnes
of
Leui
,
&
purifie
them
as
golde
,
that
they
may
bring
offerings
vnto
the
Lord
in
righteousnes
.
Wee
are
as
the
sons
of
Leui
,
Priests
I
meane
,
but
spirituall
:
let
vs
pray
vnto
Christ
,
that
hee
would
refine
●z
.
36.
25.
vs
,
and
power
the
cleane
water
of
his
Spirit
vpon
vs
,
that
we
may
be
cleane
from
our
filthinesse
,
that
so
wee
might
sacrifice
vnto
the
Lord
in
righteousnes
.
For
as
hee
requireth
the
sac●ifices
of
righteousnesse
,
so
hee
looketh
that
they
Ps.
4.
5.
should
be
offered
in
righteousnes
,
that
is
,
after
a
righteous
and
holy
manner
.
The
fif●thing
to
be
considered
,
is
the
manner
how
all
our
sacrifices
should
be
offered
.
First
,
wee
must
offer
them
in
faith
.
For
whatsoeuer
is
not
of
saith
is
sinne
.
We
Rom.
14.
23.
must
bee
assured
of
our
offerings
,
that
God
will
accept
them
.
By
faith
Abel
offered
H●b.
11.
4.
vnto
God
a
greater
sacrifice
than
Cain
.
A
sacrifice
without
faith
,
is
as
a
bodie
w●●hout
a
s●ule
,
&
a
tree
without
pyth
,
and
therefore
the
sacrifice
of
the
wicked
,
who
are
destitute
of
true
faith
,
and
not
within
the
cou●nant
,
is
as
Salomon
Pro.
15.
8.
teacheth
)
an
abomination
to
the
Lord
.
Secondly
,
we
must
of●er
vp
all
our
sacrifices
,
sincerely
with
an
honest
heart
,
and
in
cons●ence
of
Gods
c●●mandement
.
For
God
tryeth
the
hear●●
and
the
Ps.
9.
r●ines
:
and
counterfet
sanct●ty
is
double
iniquitie
.
When
wee
giue
almes
,
which
is
one
sacrifice
,
the
left
hand
shuld
not
knowe
what
the
right
hand
doth
.
And
when
wee
pray
to
God
,
which
is
another
sacrifice
,
we
must
not
des●●●
to
Math.
6.
be
seene
of
men
,
but
ought
to
goe
into
our
closets
.
By
which
our
Sau●●●
meaneth
,
that
we
should
performe
the●e
dut●es
sincerely
without
hypocri●●●
.
For
the
hypocrite
shall
not
come
before
God
:
but
Iob.
13.
16.
Pro.
1.
20.
those
,
whtch
are
vpright
in
their
way
,
are
his
delight
.
And
therefore
must
our
sacrifice
bee
entierly
offered
,
as
Dauids
was
,
when
he
said
:
I
will
praise
thee
O
Lord
my
God
,
with
All
mine
heart
.
Ps.
●6
.
12.
The
Law
appointed
a
sacrifice
in
Leu.
1.
8.
9.
which
all
the
members
were
offered
;
And
the
meate
offering
,
which
the
Levit
6.
23.
Priestes
offered
,
was
burnt
altogether
,
and
no
part
therof
was
reserued
.
So
we
,
that
are
made
Priestes
by
Christ
our
High-priest
;
should
offer
vnto
God
an
entire
sacrifice
,
our
whole
heart
,
all
the
members
of
our
bodie
,
and
all
the
faculties
of
our
soule
.
For
he
made
them
all
:
and
he
will
either
haue
them
all
,
or
none
:
he
wil
not
part
stakes
with
the
Diuell
.
Thirdly
,
we
must
offer
vp
our
sacrifices
willingly
,
chearefully
,
&
with
delight
.
Therefore
the
Psalm●st
saith
;
Let
them
offer
sacrifices
of
praise
,
and
declare
Ps.
107.
22.
his
workes
with
re●oycing
.
God
loueth
free-will
offerings
,
and
a
cheerefull
giuer
.
Siracides
saith
;
In
all
thy
gifts
2.
Co●.
9
7.
Eccle.
35.
9.
10.
shem
a
toyfull
countenance
,
and
looke
what
th●ne
hand
is
able
,
giue
with
a
cheerefull
eye
.
Giue
the
Lord
his
honour
with
a
liberall
eye
.
For
he
that
soweth
liberally
,
shall
reapalso
liberally
.
Dauid
and
his
people
2.
Cor.
9.
6.
offered
willingly
,
&
with
a
perfect
heart
1.
Chron.
90.
9.
14.
vnto
the
Lord
,
for
the
building
of
a
temple
●d
his
name
:
euen
so
should
we
offer
vp
all
our
sacrifices
willingly
and
with
alacrity
for
the
glory
of
his
name
.
Fourthly
,
we
must
offer
vp
all
our
sacrifices
beeing
in
charitie
with
our
This
also
must
be
obserued
in
the
prepauation
.
Math.
5.
23.
24.
neighbours
.
Christ
saith
;
If
thou
bring
thy
gift
to
the
altar
,
and
there
remembrest
that
thy
brother
hath
ought
against
thee
:
leaue
there
thine
offering
before
the
altar
,
and
go
thy
way
:
first
be
reconciled
to
thy
brother
,
and
then
come
,
and
offer
thy
gift
.
Our
sacrifices
must
not
be
mixed
with
wrongs
.
But
whatsoeuer
gooddutie
we
do
to
God
,
let
vs
be
in
charitie
with
our
brother
.
For
how
can
we
thinke
that
he
will
accept
●t
,
if
we
hate
our
brother
,
whome
he
hath
made
?
And
whatsoeuer
good
worke
we
do
to
man
,
let
vs
do
it
in
loue
vnto
him
.
For
(
as
Paul
sheweth
)
though
we
1.
Cor.
13.
3.
should
giue
al
our
goods
to
the
poore
,
and
haue
not
loue
,
it
would
profit
nothing
.
Fiftly
,
we
m●st
offer
vp
all
our
sacrifices
in
the
name
o●
Christ
Whatsoeuer
ye
do
,
in
word
or
de●d
,
do
all
in
the
Col.
3.
17.
Name
of
the
Lord
Iesus
gi●ing
thankes
to
God
euen
the
father
by
him
.
The
Apostle
Heb.
13.
15.
exhorteth
vs
to
offer
the
sacrifice
of
praise
vnto
God
by
him
.
For
if
we
would
haue
our
offerings
accepted
,
we
must
not
trust
to
their
owne
dignitie
,
which
deserueth
nothing
,
but
rely
only
vpon
his
merits
and
most
meritorious
intercession
.
And
therefore
Peter
1.
Pet.
2.
5.
saith
,
our
sacrifices
are
acceptable
to
God
by
Iesus
Christ
.
And
so
much
of
the
manner
.
The
end
followeth
:
and
it
is
either
supreme
or
subordinate
,
greater
or
lesser
.
The
maine
ende
of
all
our
sacrifices
,
is
the
glory
of
God
,
which
ought
of
all
men
in
their
actions
to
be
sought
for
,
aboue
all
thing
,
else
;
and
therfore
Paul
saith
:
whether
ye
eate
or
drinke
,
or
whatsoeuer
1.
Cor.
10.
31.
ye
doe
,
doe
all
to
the
glorie
of
God
.
The
subordinate
&
inferiour
ends
are
,
1.
That
men
might
beholde
our
faith
:
2.
commende
our
profession
:
3.
and
glorifie
our
heauenly
Father
for
vs
:
4.
that
wee
may
adorne
our
calling
:
5.
and
allure
others
to
the
liking
both
of
it
and
vs
:
6.
that
wee
may
edisie
and
excite
our
brethren
,
by
our
good
example
:
7.
that
we
may
stop
the
mouthes
of
Atheists
,
papists
,
&
Pagans
:
8.
and
that
wee
may
gather
certaine
assurance
of
our
election
and
effectuall
vocation
,
and
at
length
attaine
to
the
ende
of
our
faith
,
the
saluation
of
our
soules
.
And
this
shall
suffice
for
the
foure
first
generall
points
.
CHAP.
VII
.
All
our
Sacrifices
must
bee
offered
vnto
God
.
THe
fist
and
last
,
is
the
Person
to
whome
wee
are
made
Kings
and
Priests
:
and
that
is
to
God
,
the
Father
of
Christ
,
and
in
him
also
ours
.
The
word
God
in
the
Scriptures
,
is
taken
two
wayes
,
properly
,
&
improperly
.
Properly
,
either
for
the
nature
or
God-head
,
as
where
it
is
said
,
God
is
Ioh.
4.
24.
a
Spirit
.
Or
for
any
of
the
three
persons
subsisting
in
that
nature
or
God●ead
.
And
so
it
is
taken
in
this
place
for
the
Father
.
Improperly
this
word
God
is
giuen
to
Angels
,
and
to
Magistrates
,
Ps.
8.
5.
Heb.
2.
7.
Ps.
82.
●
.
vnto
Idols
,
&
to
the
Diuel
himselfe
.
Now
the
father
is
called
God
,
not
because
he
is
more
God
,
then
the
Son
and
Holy
Ghost
.
For
they
are
equal
to
him
.
But
because
he
is
first
in
order
,
&
from
him
the
Godhead
is
communicated
to
the
Sonne
and
holy
Ghost
.
He
is
called
the
father
of
Christ
,
nor
by
the
grace
of
creation
,
as
he
was
the
father
of
the
Angels
,
and
of
Adam
before
●ob
.
●
.
6.
Luke
.
3
,
38.
his
fall
:
nor
by
the
grace
of
Adoption
,
as
Eunomius
and
the
Bonosians
did
imagine
:
but
by
Nature
,
(
though
the
Marcellians
say
otherwise
.
)
The
Father
,
from
all
eternity
,
communicating
his
whole
God-head
vnto
him
,
and
yet
not
depriuing
himselfe
of
it
.
Hence
wee
l●arne
:
First
,
that
as
there
is
a
God
,
(
contra●ie
to
the
opinion
of
Diagoras
Milesias
,
Plu●
.
de
Plac.
Phil
,
Theodorus
Cyrenaeus
,
Eumenes
Tegeates
,
and
al
Atheists
whatsoeuer
:
so
that
this
one
God
is
not
one
in
person
,
as
●e
i●
one
in
nature
,
but
distinguished
.
For
Esse
〈◊〉
〈◊〉
est
est
〈◊〉
〈◊〉
sanc●um
.
the
Son
is
not
the
father
,
the
father
not
the
holy
Ghost
,
but
they
are
distinguished
by
their
incommunic●ble
properties
.
The
father
is
God
begetting
;
the
Sonne
is
God
begotten
of
the
●ather
,
and
the
Holy
Ghost
is
God
proceeding
from
them
both
.
For
they
haue
all
one
nature
,
will
,
Esse
pat●is
est
esse
〈◊〉
&
●p●titus
sancti
.
and
naturall
power
,
which
is
common
to
them
all
,
and
not
begotten
:
but
they
differ
in
their
manner
of
subsisting
in
that
one
nature
by
their
personall
proprieties
,
which
are
not
common
to
them
all
,
as
the
●a●●re
is
,
but
appropriated
to
each
of
them
Secondly
,
that
Christ
is
the
substantiall
Sonne
of
God
,
equall
for
time
and
essence
vnto
his
father
,
and
therfore
to
be
honoured
as
well
as
the
father
:
and
beware
of
the
opinion
of
Arrius
,
who
b●ld
that
Christ
was
not
coeternall
,
coequall
,
and
of
the
same
substance
with
the
father
.
Lastly
,
seeing
we
are
made
kings
and
Preists
to
God
,
we
must
let
him
h●ue
all
the
glory
of
our
kingdome
and
priesthood
.
For
to
him
and
for
his
honour
and
seruice
are
we
thus
especially
promoted
.
We
are
not
thus
honoured
to
liue
as
we
list
,
but
to
set
forth
Gods
glory
,
and
his
prayse
,
who
hath
so
highly
graced
vs
.
Therfore
all
those
a●e
to
be
condemned
,
who
giue
themselues
to
the
works
of
darknesse
,
sacrificing
to
Venus
by
vnclea●nes
,
to
Bacchus
by
d●unkenn●s
,
to
Mammon
by
worldlinesse
.
All
these
sacrifice
to
the
Diuell
and
to
their
owne
flesh
,
which
is
the
seed
of
the
Diuel
,
and
not
to
God
,
to
whome
we
ought
to
liue
,
that
as
we
liue
by
him
in
this
world
,
so
we
may
also
liue
with
him
in
the
world
to
come
.
And
thus
much
of
the
description
of
Christ
,
which
is
the
first
thing
to
be
considered
in
this
Thanksgiui●g
.
CHAP.
VIII
.
The
substance
of
Iohns
thanks-giuing
and
the
testification
of
his
desire
of
Christs
glorie
.
THe
second
thing
is
the
substance
,
or
matter
of
it
,
conteined
in
these
wordes
;
To
him
be
glory
and
dominion
for
euermore
.
In
which
words
the
Apostle
●scribeth
all
ho●o●r
,
p●a●se
maiesty
,
rule
and
Lordship
to
Christ
for
louing
of
vs
,
and
declaring
his
loue
vnto
vs
by
washing
vs
from
our
sinnes
in
his
bloud
,
and
making
vs
k●ngs
and
priests
vnto
his
father
.
Which
practise
of
his
,
teacheth
vs
to
shew
all
thankfulnesse
to
him
for
these
his
fauours
,
by
doing
all
things
,
which
may
set
forth
his
glory
,
&
manifest
our
obedience
to
his
authority
and
greatnesse
.
The
third
and
last
thing
to
be
considered
,
is
the
testification
of
the
Apostles
sayth
or
seruent
desire
of
Christs
glory
,
in
the
word
Amen
:
which
signifieth
certenily
,
so
be
it
,
or
it
shal
be
so
.
As
if
he
●●ould
say
,
thou
shalt
haue
all
glory
●●d
mi●●ion
ascribed
to
thee
:
or
,
●●t
it
be
so
,
let
glory
,
dominion
and
〈◊〉
giue
●or
ascribed
to
him
●or
these
inestimable
benefits
.
And
thus
〈◊〉
bles
his
desire
,
and
sheweth
how
earnestly
he
d●●h
wish
that
Christ
may
haue
all
glor●
and
dominion
ascribed
to
him
,
as
it
doth
indeed
of
right
be●●n●
vnto
him
.
For
he
is
the
king
of
●●●ry
,
the
redeemer
of
the
world
,
the
h●●e
of
all
●●●ngs
,
the
m●ghty
God
,
t●e
prince
of
pea●e
,
the
gou●rnour
of
〈…〉
1.
2.
〈…〉
●ath
.
28.
18
the
Church
,
and
to
him
all
power
is
giuen
in
heauen
and
in
earth
.
And
this
e●s●mple
o●
Iohn
should
proucke
vs
〈◊〉
●e
●●●●ent
,
and
not
to
freeze
in
our
desires
of
his
pr●yse
and
g●o●y
.
And
as
we
ought
to
be
vehement
in
desyring
〈◊〉
we
should
be
as
eager
and
pr●mpt
〈◊〉
do
all
things
whatsoeuer
,
whi●h
may
de●●re
it
among
men
,
and
ar●ue
●●e
ard●●cy
●nd
integrity
of
our
in●●rd
●ffection
.
And
so
doing
we
shall
〈◊〉
com●●●
to
our selues
,
and
d●monst●a●e
●ur
th●nkfulnesse
to
him
;
vnto
whom
with
the
father
and
the
Holy
Spirit
,
three
persons
,
but
one
true
,
eternall
and
wise
God
,
be
rendered
all
honour
,
prayse
,
and
glory
,
both
now
and
euer
,