dwelt amongst vs and we saw the glory thereof as the glory of the onely begotten Sonne of the Father full of grace and truth The Word that is the Divinitie of Christ was made flesh that is did take vpon him our humane nature he tooke on him the seede of Abraham saith the Apostle Heb. 2.16 and did dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vs as it is in the Originall that is in our humane nature as Saint Hilary S. Cyrill S. Chrysostome S. Ambrose and others obserue And so they vsed this place against those heretickes who affirmed that the Word was conuerted into the flesh for if he dwelt in the flesh that is in our humane nature then he remained still what he was and therefore could not bee conuerted into the flesh as they falsly imagined This exposition is true in the substance though it doth not fully explicate this vnion of Christ with vs for Christ doth not onely dwell in our nature as a man in his mansion house but is vnited vnto our nature as the soule to the body yea after a farre more excellent and wonderfull manner The two natures of Christ the divine and humane being vnited make one person saith Damascen Damasc lib. 3. cap 4. there is one Christ not by conuersion of the Diuinity into the flesh but by assumptioÌ„ of humanity into his Godhead one altogether not by confusion of essence but by vnity of person as Athanasius Athanasius in Symb. affirmes And by this admirable vnion Christ the eternall Word of his Father did assume in most neere maner vnto himselfe our whole humane nature without any conuersion confusion alteration or separation as the Chalcedon Chalcedon Symb. creede doth testifie and that as Damascen addeth the proprieties of both natures being safe Therefore the Ancients did affirme that the mystery osthis vnion was Mirabiliter singulare singulariter mirabile Wonderfully singular and singularly wonderfull it is that great mystery of godlinesse 1. Tim. 3.16 Of which there is no example in nature which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all respects is answerable vnto it for howsoeuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some kind there are some to illustrate it as that vnion of the soule and the body of the fire and the yron red hotte of the Sunne and the light which Iustine Martyr Cyrillus Athanasius and others vse in their writings yet none can fully explicate this great and wonderfull mystery To conclude this vnion is not imaginary onely but true and reall though supernaturall and the foundation of our spirituall with Christ both in grace and glory depends vpon it For had he not taken our nature vpon him and so freely marryed himselfe vnto vs Hosh 2.19 we could neuer haue beene vnited to him But Christ vniting himselfe to vs in nature and God accepting vs as iust and righteous for his merits we are vnited to him in grace which is the second vnion betweene Christ and vs. The second vnion is of our persons with Christ here Zanchias in comment in Ephes Gen. 2.24 And this is the vnion of our persons of our whole man both soule and body vnto the whole person of Christ God and man by the excellent bond of our spirituall marriage in which Christ hath vnited vs vnto himselfe as the whole person of Adam was ioyned in wedlocke to the whole person of Eue so are we to our heauenly bridegroome For that carnall marriage betweene Adam and Eue was a type and figure of this spirituall betweene Christ and his Church as S. Paul witnesseth Ephe. 5.33 And this is in the kingdo me of grace in this life The third vnion is our union with Christ in glory in the kingdome of heauen A vnion with Christ in glory by which we shall enioy the presence of our Sauiour yea wee shall haue vnion with God and his Angels and be filled with abundance of glory and happinesse for euermore of this our Sauiour speakes John 14.3 J goe to prepare a place for you and if I goe to prepare a place for you I will come againe and receiue you vnto my selfe that where J am there may you bee also And for this vnion our Sauiour prayeth to his Father Iohn 17.24 Father I will that they also whom thou hast giuen me be with me where I am that they may behold my glory which thou hast giuen me for thou louedst mee before the foundation of the world And this vnion the blessed Apostle did so earnestly long after Philip. 1.23 Idesire to be dissolued and to be with Christ Neither is it to be doubted but that our Sauiour in the first vnion the vnion of our nature was willing to praemonstrate the second our vnion in grace and in the second to manifest the third that by that vnion which we enioy in present we might bee confirmed in the hope of that which wee shall enioy hereafter Amandus Polanus sâ—ntag The first vnion is referred to the second and the second to the third as nature is ordinated to grace and grace to glory The first vnion is the cause of the second and the second is the cause of the third For we cannot be vnited to Christ in glory in the life to come except we be ingrafted into him in this life by grace but we could not haue been vnited to him in grace except Christ had vnited himselfe to vs in nature by taking our nature upon him Whosoeuer therefore will be vnited to Christ in glory it is necessary that he be first vnited to him in grace and whosoeuer is vnited in grace it is necessary that he should haue bin vnited to him in nature Thus you haue a briefe view of our threefold vnion with Christ But it is the second of these our vnion with Christ in grace of which I am now to speake And therefore to illustrate this a little further I shewed you it was a vnion of our persons soule and body with the person of Christ both God and Man For as in the first vnion the vnion of Christ with our nature the whole person of the Sonne of God did assume into the vnitie of himselfe the whole man that is his whole humane nature not the body alone nor the soule alone but both together So is it when Christ is vnited to a Christian he is vnited to the whole man both soule and body as a Christian is vnited to the whole Christ both God and Man Therefore the Apostle doth not onely witnesse that he which is ioyned to the Lord is one Spirit 1 Cor. 6.17 1 Cor. 12.13 but that our bodies are the members of Christ in the 15 verse of the same Chapter Yea wee which are many are one body in Christ Rom. 12.5 So that Christ is vnited both to our soules and bodies And thus are we vnited vnto whole Christ To his humanitie not after a carnali but a spirituall manner For thus Heb. 2.14 wee are members of his
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man be in Christ Expositio Beza in Annotat Here is the Adiectiue us any But the Substantiue man is vnderstood yet necessarily implyed both in the Greeke and Latine and wel expressed in our English translation If any man A word or two therefore of this That you may know man and what man our Apostle here speakes of consider his name First in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as Earth or earthy to teach man that hee is mortall and as hee was taken from the earth so hee must turne to earth againe Gen. 3.19 The name of Man In Hebrew first Adam red Earth To teach man to remember his end Gen. 3.19 And therefore hee should studie to liue in this life here as euer remembring hee must once die and so change this life if he liue well Dan. 12. Mat. 25.2 Buâ—aeus lib. de contâ—mptu reru n soâ—tunarum psum â—oelum suffiâ—ere hâ—â—â—mi natura dedit vt nomâ—â— Graâ—uÌ„ indicat for a better a life of glorie and happinesse in heauen But if he liue ill for a worse a life of woe and miserie for euer in hell Secondly in Greeke his name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth to signifie as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is tending vpwards as Budaeus intimates To shew that he onely liueth as becomes his name who lifteth vp his eyes to heauen and heauenly things to God in thankefulnesse who gaue him both his name and his nature with all the good that hee hath Man should hâ—ue his eyes towards heauen both for his soule and body But for that man who hath his eyes the eyes of his body and minde alwayes fixed down-wards towards the earth and earthly things as he hath the nature so he deserues the name of a beast rather then that excellent and noble name of Man In Latine to teach man obedience to God Steph. Paris serm Thirdly in Latine the name of Man is Homo which as learned Varro inferres hath his signification ab Humo from the moyst and plyable ground easily following the turne and winding of the Potters wheele that men might learne from the proper name of their owne nature To teach vnitie betweene man and man Dominicus Nauus in Peliante tit hom socialis est homuus ac benefica natura quo solo cognationem cum deo habet Lactantius lib. 5. insititut easily to be turned and guided in obedience to the will and command of God But some deriue the Latine name Homo from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth vnity concord and agreement of minde To shew that men should striue to be at vnity and charitie one with another like Pylades and Orestes who had but one minde in two bodies so true was their loue But I goe no further concerning his name If you consider his nature First after a Philosophicall manner I find there were three opinions amongst Philosophers concerning man The first did teach that man was onely apâ—orporall substance that his soule it selfe was a body The nature of man Opinions of Philosophers and bâ— consequence the whole man corporeall So Democritus Leucippus and a sort of Philosophers called Epicures The second did teach that man was only incorporeall that is all soule for they would haue only the soule of man to pertaine to the substance and essence of man and his body to bee but an instrument to the soule as the ship is to the pilot So Plato and other Stoicall of philosophers like himselfe The third sort did affirme that man was composed of both as of his essentiall parts of a soule as of his formall and of a body as his materiall cause and both required to make vp the essence and being of man Thus Aristotle and the Peri-pateticks his followers And this is most agreeable to the Scriptures for when God made the body of man of the earth he made his soule from heauen and vniting them both together in a wonderfull manner Psal 139.14.15 man became a reasonable creature or a liuing soule Gen. 2.7 Not that he is only a liuing soule for he is a liuing body as well as as a liuing soule the body liuing by the soule but hee hath his denomination in that place from the better part which is his soule And thus you see mans nature philosophically If we consider him theologically Man considered Theologically 3. Estates 1. Estate of creation wee shall finde him changeable according to the diuers estates whereunto he is subiect And in this life there is a threefold estate of man The first our excellent estate of creation in Adam when God did giue vs our portion with large endowments of all graces both spirituall and temporall The second our state of nature and naturall corruption since Adams fall 2. Of nature corrupted in whom like prodigals we spent our patrimony and lost the excellency of that image wherein God did make vs. 3. Of grace The third and last is our state of grace and regeneration in Christ for whose merits God the Father doth freely embrace vs in the armes of his mercy and accepts vs in him to bee sonnes and heires of eternall glory And this is the estate of a Christian man of that man of whom our Apostle speakes in my Text If any man be in Christ And thus hauing gathered some fruite from the branch which is man and euery Christian man let vs see what we can finde in the vine which is Christ 2. Branch If any man bee in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christ The Scripture doth as well teach that Christ is in vs as that we are in Christ I will giue you a few places for many which are most emphaticall At that day ye shal know that I am in my Father and you in me and I in you saith Christ to his disciples Iohn 14.20 Know you not that Christ Iesus is in you except ye be reprobates saith Saint Paul 2. Cor. 13.5 And if any man be in Christ An admirable vnion betweene Christ and his Church A threefold vnion of Christ and Christians Greg. lib. 6. epist 61. Verbum carneÌ„ dicimus factum non immutando quod erat sed suscipiendo quod non erat nostra auxit sua non minuit Hil. lib. 12. de Trinit Cyril lib. 1. c. 16. Chrys Hom. 10 Ambr. de Incarn Dom. c. 6. is my Text. So that hence we may learne that there is an admirable vnion and Communion betweene Christ and his Church betweene our Sauiour and euery faithfull soule And to vnderstand this we must know that there is a threefold Vnion and Communion of Christ with vs. The first in nature the second in grace and the third in glory The first is that Hypostaticall or personall Vnion of our humane nature with the divine of which Saint John speakes Iohn 1.14 And the word was made flesh and
body yea of his flesh and of his bones saith the Apostle Ephes 5.30 This he speakes for that neere coniunction which we haue with Christ He that eateth my flesh saith Christ dwelleth in me and I in him Ioh. 6.56 From whence we must consider saith Cyrill Cyrillus in Ioh. lib. 10. cap. 13 that Christ is not in vs only by habitude as hee dwelleth in vs by Faith and Charitie but also by a naturall participation not in respect of the matter for it is supernaturall but in respect of the manner or of the thing participated which is the true flesh of Christ Not grosly and carnally as the Papists imagine in their imaginary Transubstantiation but spiritually by a true and reall vnion of Faith The bread that we breake it is the Communion of the body of Christ 1 Cor. 10.17 That is that thing by which we are receiued into Communion with the body of Christ as Zanchius interpreteth it yea by this wee are vnited to his Diuinity as S. Peter affirmes Who according to his diuine power saith he hath given vnto vs all things that pertaine vnto life and godlinesse through the knowledg of him that hath called vs to glory and vertue wherby are giuen vnto vs exceeding great and pretious promises that by these you might be partakers of the diuine nature 2. Pet. 1.3.4 hauing escaped the corruption that is the world through lustes And thus it is manifest that there is a vnion of our persons in grace with the person oâ— Christ not that we are made one person with him but that we which are many are one body of which Christ is the head wee are one wife and Christ our Husband But to explaine it a little more The question may be demaunded What kinde of vnion is this Question by which we are so wired vnto Christ and Christ to vs I answere If wee respect the things which are vnited Answere and the verity or truth of the vnion it is a reall a substantiall an essentiall vnion And if wee respect the manner and order of it it is a vnion spirituall and supernaturall To illustrate the verity and reality of this vnion there are diuers similitudes in sacred Scriptures set forth vnto vs by the Spirit of God First as there is the vnion between the Husband and the Wife Similitude to illustrate our vnion with Christ which the Apostle S. Paul vseth Ephes 5.31 And they two shall be one flesh Which certainely is a substantiall vnion of the Husband and Wife because two persons are vnitâ—d and a true and reall vnion because they are vnited into one true flesh and are alwayes truely one flesh But how In respect of that coniugall bond in which they are vnited by the ordinance of God And this the Apostle applyeth to that spirituall vnion betweene Christ and his Church This is a great mysterie saith he but I speake concerning Christ and the Church Ephes 5.32 But this vnion of Christ with vs is more excellent for Christ doth not onely communicate vnto vs all needfull graces as the wife doth partake with the Husband in all his goods and he not onely dwelleth with vs as the Husband with the Wife but in vs in our hearts by faith and by loue and by his Spirit in a farre more absolute and perfect manner then the Husband can with the Wife Though this be an admirable similitude by which in a liuely manner is thus expressed the mysterie of that vnion betweene Christ and his Church Secondly this vnion is described by the similitude of the head and the members of the body 2. Simil Ephe. 4.15.19 which members are vnited and knit together not onely by veines and arteries but also by one liuing Spirit whereby is noted not onely our most neere vnion with Christ but also that we receiue our life from Christ as from the roote and fountaine from whence all the veines of our spirituall life doe spring and flow forth And this vnion without question is a substantiall true and reall vnion without which we cannot receiue the fruite of his Passion nor the gifts and graces of his Spirit as the members of the body cannot receiue their nourishment and life and motion being separated from the head and in which we grow vp to perfection as S. Paul intimates Thirdly 3. Simil. this vnion is confirmed by the similitude of a liuing foundation and liuing stones built vpon it which by the truely substantiall and reall coniunction of them with the foundation doe daily receiue an increase vntill the house or building be perfected So is it in our vnion with Christ Christ is a liuing stone saith S. Peter and wee as liuely stones are built vp a spirituall house 1 Pet. 2.4.5 We are built saith S. Paul vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the chiefe corner stone In whom all the building fitly framed together groweth vp vnto an holy Temple in the Lord. Coloss 2.19 Ephes 2.20.21 Fourthly this vnion is expressed by Christ himselfe in the similitude of eating and drinking 4. Simil. He that eateth my flesh and drinketh my blood dwelleth in me and I in him Ioh. 6.56 But this with a manifold difference Tollet in Iohan. as interpreters obserue For first he that receiueth common meate and drinâ—e is said indeede to haue meate and drinke within him But yet he doth not remaine in the meate and drinke neither doth the meate and drinke remaine or continue in him for either it is corrupted and euacuated or conuerted into the substance of the flesh and blood of him that eateth it But Christ is not such meate and drinke vnto vs. Because the flesh of Christ is neither corrupted nor conuerted into the flesh of the eater But it remaineth still what it was and doth rather by a new qualification change vs into him or conforme vs vnto his image when we doe eate or receiue him by faith Secondly common meate receiueth life and vertue of nourishment from him that eateth it for a dead man that hath not life and heate in him yea a sicke man whose life and power of nature is so farre spent that he cannot digest what he eateth can receiue no life nor strength from his meate it being but dead flesh or the like till it be as it were quickened and raised to life by the heate and vertue of the eater it cannot nourish nor preserue life in him But it is not so with Christ our spirituall foode he doth not receiue life from vs but he rather giueth life vnto vs and therefore S. Ambrose affirmes that for this reason S. Ambrose lib. 6. de sacram Christ is that liuing bread that came downe from heauen Ioh. 6.51 So that Christ remaineth in the eater because he is so vnited vnto him that he cannot be corrupted nor conuerted into the substance of him that eateth but rather changeth it into him as I said before and the
Christ and his Church and in these to that heauenly newnesse in and by which we must all passe through the manifold Labyrinths and dangerous temptations of our spirituall enemies from the old Iericho of this world to that new Ierusalem in the kingdome of heauen And this is the summe of all that we can teach or you can desire to learne Being therefore now by Gods prouidence to take my leaue of you my last request shall be both to you and to God for you That not onely these meditations but also all my poore endeauours may by Gods blessing so remaine with you that they may work in you all such a measure of this excellent knowledge this blessed Vnion Communion and new creation that you may haue peace that true peace of Conscience and comfort of soule for euer that the Lord of peace may giue you peace alwaies by all meanes 2 Thess 3.16 and that the gracious presence of God the Father God the Sonne and God the holy Ghost may be with you blesse preserue and keepe you all in the kingdome of Grace to the kingdome of Glory for euer And thus not ceasing to pray for you I rest From my study at Sr. Samuel Tryons in the Parish of St. Christophers April 1622. Yours and euery one of yours in Christ Iesus IMMANVEL BOVRNE A briefe Glasse wherein you may behold the principall Contents of these ensuing Meditations 1. Occasion and connexion of the text from whence is obserued 1. THE Excellencie of the true Knowledge of Christ with the nature and benefit of it 2. Wherein this true Knowledge consisteth in which is set forth the Names the Natures and Offices of Christ 3. With what kinde of Knowledge a Christian must know Christ and in that the difference of true and false Knowledge and oâ— true professors and hypocrites 4. Reprehension of those who teach ignorance with a lamentation for them which delight in it and in this what are the causes of so much Ignorance in the light of the Gospel first in the Hearers secondly in the Teachers 5. The want of Catechisme and necessitie of it And herein the care of the Primitiue Church to vse it the diuers orders of Christians in those times with the Industrie of religious men in all ages to plant this true and Diuine Knowledge 2. Parts of the Text. 1 Part. Branch 1. 1. Of the name and nature of man with his three-fold estate in this life 2. Of the true and false Vnion and Communion The first of the Church The second of Heretikes 2. 1. How we are in Christ and Christ in vs. 2. How we may know if we be Christians 3. 1. How our second Creation is a greater worke then our first 2. What those are who obtaine this Grace 3. What this new Creation is 4. Who is the Author of this change 5. What kinde of creatures we are new made 6. By what meanes we may attaine vnto it 7. How we may know whether we be new Creatures 8. Comforts against doubting if we want the signes Shewing the true state of a Christian in this life 9. How to know whether temptations of doubting come from God or from Satan 10. Many Cordials to answer Satans obiections concerning the weakenesse of our faith and obedience and to keepe vs from despaire 2. Part. Branch 1. 1. What old things are past away 2. What errors confuted therein and the truth confirmed 2. 1. What things are become new to a Christian 2. When this newnesse in Christ is required namely in the Canaan of Grace that by this we may come to the Ierusalem of Glory THE TRVE VVAY OF A CHRISTIAN TO THE NEW IERVSALEM OR A THREE-FOLDE DEMONSTRATION First of the Excellencie of the true and sauing knowledge of Christ and the meanes to attaine it with the Antiquitie necessitie and benefit of Catechisme Secondly of our Vnion and Communion with Christ and his Church Thirdly of our new Creation in Christ by the blessed Spirit With diuerse Questions and Cases of Conscience most comfortable for a Christian 2. Cor. 5. vers 17. Therefore if any man be in Christ he is a new creature old things are past away Behold all things are become new DIuine and profound St. Augustine Sanct. Augustin Hipponens Episâ—op circa ann Dom. 420. sicut ipse in Epist ad Isichium 80. Confess lib. 8. cap. 12. that worthy Bishop holy Father of the Church of God after many deuout prayers humble supplications and bitter teares with strong cryes of the Spirit for peace of conscience and comfort of soule in that his most terrible combate the Flesh rebelling against the Spirit the Old man against the New he receiued that diuine Oracle that voyce from heauen for so he conceiued it Tolle lege tolle lege Take vp and reaâ—e take vp and reade by which he was sent to the Sacred Scriptures as to a guide in distresse to a Physitian in the sickenesse of his soule while he lay groaning vnto God as it were in an agony with Quandiu quandiu cras cras Quare non modò quare non hac hora finis turpitudinis meae How long how long to morrow to morrow why not now why not in this very houre should there not be an end of my sinfull impuritie And being obedient to that heauenly counsell he tooke vp the booke of Saint Paules Epistles which he had layed downe by his friend Alipius and hauing opened it he read those words of the Apostle vpon which he first cast his eyes Not in rioting and drunkennesse Rom. 13.13 14. not in chambering and waâ—â—tonnesse not in strife and enuying But put yee on thâ— Lord Iesus Christ and make not prouision for the flesh to fulfill the lust thereof And closing the Booke againe he concludeth with this resolution as he himselfe expresseth it in that eight booke of his Confessions chapt the twelfth Nec vltra volui legere nec opus erat Neither wold I reade any further nor was it needfull for that was sufficient to mooue that good Father to deny himselfe and to follow his Sauiour to forsake the first Adam and be reformed according to the image of the second to be conuerted and become a new-man in Christ In like manner Right Honourable right Worshipfull and beloued or not much vnlike to this though not in the Oracie and heauenly vision yet in the effect and conclusion desiring at this present to finde out both for you and my selfe as a word of exhortation so a word of consolation in his time and season I opened the booke of Saint Paules Epistles and hauing found out the words of my Text I re-resolued with St. Augustine to cease from seeking Nec vltra volui legere nec opus erat neither would I reade any further nor was it needfull for this one Text is instar omnium as it were one of a thousand fitting and conuenient both for the time and persons of this Assembly First for the time for now
weake and feeble and wantest helpe Christ is that vertue and power that is able and willing to succour thee If thou fearest death Christ is the life If thou desirest heauen Christ is the way If thou be pressed downe with the burden of thy sinnes Christ is that righteousnesse that will take thy yoake of sinne vpon him Mat. 11.28 which is heauy and put his yoake of righteousnsse vpon thee which is light to ease thee If thou flyest darknesse Christ is the light to lighten thine eyes that they steepe not in death Ioh. 1.9 yea that light who lightneth euery man that commeth into the world If thou seekest foode Christ is that bread that came downe from heauen to feede and nourish thy soule body to eternall glory where is freedome from euill Eâ—t omnibus omnia quia isto haâ—â—o omnia habentur sine ipso nihil est quicquid est Chrysost ibid. and fulnesse of good for euermore Quid plura charissimi What shall I say more beloued as the Father concludes Christ is all things to all men because he that hath Christ he hath all things and he that wants Christ had he the whole world he hath nothing All this we haue by Christ and the meanes of hauing Christ and this is the true knowledge of Christ of which our Apostle speaks So that here you see againe the excellency of this true knowledge of Christ from whence hee inferres our new creation And further that of Saint Bernard Bernard super Cant. serm 37. Ornat animam eruditeam facit vt pâ—ssitetiam alios erudire is truely verified againe of this divine knowledge this knowledge of Christ It decketh and garnisheth the soule and instructeth it and makes it able to teach others also And hence Saint Paul did so highly esteeme it that he counted all things losse for the excellency of the knowledge of Christ Philip. 3.8 So that as Plutarch Plutarch aduersus Colotem relates of that wise counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy selfe that amongst all those sayings which were written or giuen by the Delphian Oracles that was generally accounted to bee most divine so may we conclude of the knowledge of Christ that amongst all those things which are giuen from God for man to know and beleeue there is none more excellent more necessary more comfortable then is this divine and sauing knowledge of Christ Quest 1 But before I come to the vse To explaine this Doctrine a little further Wherein the true knowledge of Christ consisteth Answ What is this knowledge may some man demand or wherein doth it consist which is so excellent so necessary so comfortable for euery Christian soule And I answer it consists first in the knowledge of Christs person and secondly of his offices His person is manifested first by his names and secondly by his natures His names in the new Testament are commonly two The 1. Iesus which signifieth a Sauior so interpreted by the Angell and the reason giuen for he shall saue his people from their sinnes Mat. 1.21 Name Iesus Mat. 1.21 A name that is full of ioy full of comfort and full of vnspeakeable gladnesse to the soule of a Christian Iesus it is hony in the mouth Bernard in Cant. musick in the eare and a iubile of reioycing in the heart as Saint Bernard sweetely a name vnder which no man may despayre since the mercy of God in Iesus is abundantly sufficient for all that beleeue in him This is his firist name His second is Christ We haue found the Messias saith Peter which is Name Christ being interpreted the Christ Ioh. 1.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vnctus Christ the annoynted yea annoynted with the oyle of gladnesse aboue his fellowes Psal 45.8 Christ is that annoynted who giueth freely to vs that oyntment of the Spirit 1. Ioh. 2.20 by whom we haue comfort in the beloued And as his names are so is his nature gracious and full of goodnesse And this is twofold Diuine and Humane First Christ is God the second person in the blessed Trinity that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eternall word of his Father begotten of his Father from all eternity Ioh. 1.1 The nature of Christ is twofold 1. Diuine nature Athanasius Creede Est patri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanchius in Epist 1. Ioh. c. 1. loc 2. Euseb ecclesi Hist lib 10. cap. 1. Luk. 1.35 Galat. 4 4. Coequall and Consubstantiall that is of one substance with the Father and the Spirit as it was decreed in the Nicen Councell against Arius the Hereticke And so the Scripture affirmes him to be the Eternall God Esay 9.6 The brightnesse of his Fathers glory and the expresse image of his person Heb. 1.3 And necessary it was that hee should be God First in respect of that intollerable waight of euill with which mankind was oppressed which could be taken off by no creature in the world and therefore the Sauiour must needs be God And secondly in respect of that inestimable good that freedome from euill and fullnesse of ioy restored by Christ who is made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor 1.30 And therefore the Redeemer must needes be God Yea Christ is not onely God but Man which is his second nature 2 Humane nature For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word was made flesh and dwelt amongst vs and we beheld his glorie as the glorie of the onely begotten of the Father full of grace and trueth Iohn 1.14 Ditata est illa humanitas propter vnioneÌ„ ad verbum omni sapientia gratia saith Damascen Damaescen li. 3. De Fide ca. 22. For that admirable vnion of the Flesh with the Word the humanitie of Christ was inriched with all wisdome and grace And expedient it was that Christ should be man that the nature of man might satisfie the iustice of God for man who hath sinned against God Therefore hee tooke not vpon him the nature of Angels but the seed of Abraham saith S. Paul Heb. 2.16 Lastly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person Athanasius Creed Apostles Creed God of the substance of his Father before all worlds and man of the substance of his mother conceiued of the holy Ghost and borne of the blessed Virgin in time according to the Scriptures The Offices of Christ 1 Propheticall Mat. 5.1 Ioh. 10.11 Mat. 28.19 Zanchius in 1. Ioh. c. 1. loc 3. Iesus verus Messias id est rex illâ— sacerdos prophetae vnicus promissus in lege Bucan loc com Alsted Theolog. Catechet 2 His Priestly Office Iohn 1.29 1. Iohn 2.2 Hebrews 10.10 Zanchius in Epist. ad Philip. Capit. 2. Vtraque pars obedientiae Christi id est tota eius obedientia nostra facta est cessitque in salutem nostram His offices are three The first is his Propheticall office by which first in his
be in Christ I haue laid the foundation of our vnion at large I will once againe Catechise the point in briefe before I come to the vse That if it be possible you may yet more plainely vnderstand it The question Quest 1 may be demanded if Christ be in vs how are we in Christ or if we be in Christ how is Christ in vs I answer Answ First that Christ is in vs as the King is in his kingdome to rule ouer vs as the father of his family is in his household to ouersee vs as the bridegroome is in the bride-chamber to honour vs as the head is in the bodie to guide and direct vs in all our actions but all this in a spirituall manner Or otherwise Christ is in vs First by faith and charitie as a Sauiour in the hearts of those that are saued Secondly by his spirit of vertue and grace by which hee doth quicken illuminate feede gouerne and conserue his children After the first manner one friend may bee in the breast of another by affection and loue but after the second no mortall man can be in the heart of any man but onely Christ in vs which sheweth the excellency of this heauenly vnion Quest 2 Secondly How are we in Christ I answer Answere we are in Christ not carnally neither but after a spirituall manner For although our bodies are not carnally in Christ nor Christs in ours yet spiritually we are vnited to Christ and Christ to vs we are one with Christ and Christ with vs In the Booke of Common Prayer the exhortation at Communion Hosh 2.19 20. we dwell in Christ and Christ in vs as our Church doth witnes and this in a more neere manner as is admirably declared in that excellent vnion of the husband and wife For Christ is our heauenly Bridegroome and we are his Spouse Cant. 5.1 2. He hath married vs vnto himselfe in righteousnesse and in iudgement and in louing kindnesse and in mercies and in faithfulnesse and in the knowledge of the Lord An excellent wedding ring beset with sixe beautifull Diamonds to illustrate that most gracious and glorious vnion betweene Christ and his Church Quest 3 But Christ is righteousnesse and life it selfe in him is no sinne neither was death able to hold him in the prison of the graue How then is it possible that sinfull man who is subiect vnto death by sinne should any way be in Christ or Christ in him Like thing are woont to be ioyned to like but betweene so different and contrarie natures what communion or fellowship is any where to be found Are we in Christ as the creatures are in God After this manner not only all men are in him For in him we liue and mooue and haue our beeing Acts 17.28 but also all things that liue for hee is before all things and in him all things consist Coloss 1. verse 7. and this were a vnion common to wicked men and to the brute beasts as well as to vs. How then are we in Christ Quest I answer Answ wicked men haue not this vnion with Christ Wicked men haue no vnion with Christ but only the elect no not so much as the vnion of nature for howsoeuer in generall in that Christ was truly man as they are they may seeme to haue a kinde of communion yet in this there is a maine difference that Christ did not take vpon him our humane nature corrupted and defiled with the pollution of sinne August in Ioh. Sine peccato sine peccati macula S. Bern in vigil Natiuit serm 4. Mater est sine corruptione virginitatis filius sine omni labe peccati Esay 53.9 but sanctified and made most pure and holy in the wombe of the blessed Virgin by the power of the diuine Spirit he was conceiued without sinne and borne without the least spot of iniquitie he liued and dyed without sinne Neither was there any guile found in his mouth The wicked therefore being conceiued in sinne and borne in sinne liuing and dying in sinne they can haue no vnion with Christ neither in the qualitie of his nature nor in Grace It is only the Elect who are purified by the blood of Christ iustified by imputation of his merit and sanctified and regenerated daily by the power of his Spirit that haue this vnion and Communion with Christ Hee that keepeth his commandements dwelleth is him and he in him and hereby we know that he abideth in vs by the Spirit which he hath giuen vs. 1. Ioh 3.24 If any man loue me he will keepe my words and my Father will loue him and we will come vnto him and make our abode with him Iohn 14.24 There is no condemnation to them that are in Christ Iesus who walke not after the flesh but after the Spirit Rom. 8.1 who worketh a change in their hearts and by steppes and degrees conformes them to the image of Christ This vnion is a vnion of faith by which our hearts are purified Acts 15.9 which belongeth only to the Elect and therefore to them onely pertaineth this vnion not barely as they are men but Christian men not in respect of their generation but regeneration not according to the substance of the humane nature receiued from the first Adam but according as it is renued with sanctitie and heauenly puritie in the second by the power of whose Spirit dwelling in vs Our mortall bodies are quickened to nâ—wnesse of life Rom. 6.10 11. And thus Christ is in vs not in the wicked he is in vs by an internall a true and liuely co-adunation and vnion of the spirit which consists in a true and sincere faith and a true and vnfeined loue by which we are conformed to Christ our head for by faith and loue we are translated into Christ so that now we liue no longer in our selues but in him Our life is hid with Christ in God Coloss 3.3 I liue saith the Apostle yet not I but Christ liueth in me and the life which I now liue in the flesh I liue by the faith of the Sonne of God who loued me and gaue himselfe for me Gal. 2.20 We liue not by our selues but by Christ who liueth in vs And therefore first this is a most excellent benefit and comfort to the soule of a Christian It is profitable for vs that our life of grace is not in vs but in Christ For if our spirituall life of grace were our own and did consist onely in our selues wee should soone spend it like prodigals and die that spirituall death that brings death eternall But our life being in Christ and Christ in vs hauing once giuen this life of grace vnto vs for our eternall comfort in all temptations he will neuer take this life totally and finally from vs but though he may withdraw his breath for a time yet he will returne reuiue and quicken vs to life euerlasting And to this end Christ is in vs by his
the Amalekites 1. Sam. 15.8 9. and the worst of the sheepe and of the oxen they can be contented to forsake some of their pettie sinnes which are not so profitable nor pleasurable vnto them But when they come to Agag the king of Amaleck and to the best of their sheepe when they come to their kingly sinne be it drunkennesse or adulterie couetousnesse or enuy or the like when they come to their Delilah the sweete sin in which their soule delighteth they can by no meanes endure a change in this here no new creation must worke vpon them it is a string that must not be touched a soare must not be searched or if it be it makes them kicke like a galled horse and procures harsh musicke to their soules they take him for no friend that telles them of it yea they are angry with God that he hath made his Law against it and yet for all this secret impietie they will be called Christians and make an outward shew of holinesse in their liues But tell mee whosoeuer thou art dost thou thinke thou canst come with a harlots countenance wiping thy lippes Prou. 30.20 when thou hâ—ste beene a whooring to meete thy entising louers the world the flesh or the Diuell and stand before Christ thy spirituall husband without blushing since thou canst not doe any thing so secretly but he seeth thee Prou. 5.21 For the wayes of man are before the Lord and he pondereth all his doings Prou. 5.21 If thou shouldest know that thy owne wife hath plaied the Harlot or is estranged from thee in her affections and loue to another man so that her shew of loue and kindnesse to thee is but in hypocrisie least thou shouldest suspect her treachery to thee If thou shouldest see her often meetings with him whom thy soule hateth with thy deadly enemie wouldest thou take it kindly at her hands or thinke her a faithfull wife vnto thee wouldest thou embrace her in thy armes or set her as a seale vpon thy heart though she loued but one besides thee What woman would doe so to such an husband or what husband to such a wife I appeale then to thy owne conscience How canst thou thinke that Christ will looke well vpon thee if thou goe a whoring after any one sinne and against thy conscience liue in any one impiety which thou knowst his soule hateth His pure eie caÌ„not endure to beholde any wickednesse 2 Cor. 6.15 neith r shall any euill dwell with him What fellowship hath light with darkenesse or Christ with Belial or thy Sauiour with sinne that once cost him the price of his owne blood Oh then whosoeuer thou art wash thy heart Ier. 4.15 and thy whole heart trom wickednesse that thou maiest bee saued If thy eye offend thee or hinder thee from this change that is any thing as deare to thee as the apple of thine eye plucke it out from thy heart and cast it from thee It is better saith Christ to enter into heauen with one eye Maâ— 5 29. then hauing two to be cast into the fire of hell It is a fearefull thing to liue in any knowne sinne it maketh thy person and thy prayer abhominable in the sight of God Esa 1.15 Striue therefore earnestly and without hypocrisie for this totall change Shake off the fetters of thy beloued sinne for I speake to thee that hast the beginning of grace in thee and a change in some measure wrought vpon thee and pray earnestly vnto God and I will pray for thee with the blâ—ssed Apostle That the very God of peace may sanctifie thee wholly 1. Thes 5.23 and that thy whole spirit and soule and body may be preserued blamelesse vnto the comming of our Lord Iesus Christ Thus shalt thou be happy in the change And thus being a new man in Christ thou shalt be vnited vnto Christ to the eternall ioy of thy soule If any man be in Christ he is a new creature S. Bern. in seâ—t There was a threefolde change in Christ the first of sublimity into humility when the eternall Word of the Father became flesh and tooke our nature vpon him the second of contemptibility into maiestie when the man Christ who was then despised in the eyes of the world was gloriously transfigured before his disciples the third of mutability into eternity when rising from the dead he ascended into heauen to raigne in glory for euermore And like vnto this there is a threefold change in man A threefolde change in man The first was the change of Adams glorious innocency in Paradise into the deformity of sinne and wickednesse the second is the change out of the state of nature and naturall corruption into the state of grace and regeneration in Christ and this is meant in my Text. The third and last is the change of this state of grace into the state of glory and happinesse for euermore and this shall bee at the râ—surrection Adams fall was a change our resurrection shall bee a change 3. Quest Answ God the author of our re-creation and our new creation is also a change But who is the authour of this change The answer is giuen by the Apostle in the next verse to my Text All things are of God and therfore our new creation is not of our selues It is the worke of God the Father in the Sonne and by the blessed Spirit For wee are his workemanship created in Christ Iesus vnto good workes which God hath before ordained that we should walk in them Eph. 2.10 We are the worke of God in Christ and by the spirit For according to his mercy he saueth vs by the washing of regeneration and renuing of the holy Ghost Tit. 3.5 1. Pet. 1.23 Thus inwardly and outwardly by the word the Sacrament by which the spirit doth beget increase this newnesse in vs. No creature in the world can worke this miracle this new birth more strange then the seuen wonders of the world Thou art created thou art healed S. Bern. de graetia liber arbitr thou art saued but which of all these is from thee oh man Thou couldest not create thy selfe when thou wast not thou couldest not iustifie thy selfe when thou wast a sinner and worse then if thou haddest not beene thou couldest not raise thy selfe when thou wast dead because then thy strength was as if thou haddest neuer beene Where then is our owne free will in the state of nature Where is our merite at the hand of God Those that are wise doe confesse a threefolde operation not of free will to merite but of divine grace and these in man but from God The first is our creation the second our reformation the third our consummation and perfection to glory and God is the authour of them all And therefore to vs humility to him belongs the glory for hee it is that maketh vs to bee new creatures 4. Quest What kind of
signes of his free grace from vs that we may be confounded in the search of the cause how can we chuse but be drowned with the depth and haue the eyes of our weake faith dazelled with that vnspeakeable brightnesse of the wisedome and knowledge of God For in this manner How vnsearchable are his iudgements and his wayes past finding out Rom. 11.33 If we find the light then in vs we need not doubt but that the Sunne of Gods fauourable countenance in our free Election hath shined towards vs and once shining vpon vs though it be eclipsed or darkened by the cloudes of temptation or corruption for a time yet when God seeth it fit for vs it will shine againe for being once giuen Rom. 11.29 it can neuer be totally and finally taken from vs. The meanes how to find out our Election To finde thy desire therefore consider that of S. Paul Rom. 8.29.30.31.31 Whom God did foreknow hee did also Predestinate to be conformed to the image of his Sonne partly by inherent righteousnesse and sanctification wrought by the Spirit begunne in this life and to be perfected in the life to come and partly by glory with Christ for euer in heauen And whom he did Predestinate to this end freely in Christ before all time them he calleth in time by the preaching of the Gospell from the darke ignorance of the world who know not the way to happinesse vnto the light of the knowlegde of Christ And whom hee hath thus called to know Christ and beleeue in him that is to be perswaded that the Sacrifice of Christs death and Passion hath sufficiently and fully satisfied the iustice of God for their sinnes they repenting of their sinnes and comming vnto Christ to be refreshed by him Them also he iustifieth that is Math. 11.28 accepteth as iust and righteous freely for Christs sake by the consideration of which they haue and may haue peace with God because God is reconciled and at peace with them in Christ Rom. 5.1 And whom he iustifieth them saith the Apostle he will glorifie But first working regeneration and sanctification in some measure in them and so conforming them to the Image of his Sonne of which the Apostle had spoken before effecting I say a change in them by his Spirit First in their vnderstandings to know and in their wils to desire good that which may may be pleasing in the sight of God Secondly in their liues and actions in thankefulnesse to God for their free iustification in Christ to striue and endeauour to the vttermost of their powers to to doe that which is agreeable to his will till hauing finished their course they obtaine glory in heauen This is the order of our saluation and wee must not now begin at the first of these the Fore-knowledge of God or the Act of Gods Predestination to know whether we belong to God or no for then we are sure to bee confounded but we must begin at the last of these that is giuen to the Saints in this life And this is our sanctification and newnesse of life of which our Apostle speakes in my Text. 2 Cor. 13.5 Proue examine thy selfe then as the Apostle exhorteth aske thine own conscience and looke with an vnpartiall eye as not to flatter thy selfe with the conceit of that grace which thou hast not so not to deny thy selfe that grace which thou hast See if thou canst find in thee First this change that whereas by nature first thy will and desires were corrupted 1. Rom. 7.5 Rom. 8.5 lusting wholly after sin and being contrary to the Law of God by grace thy will and desires are now to doe good and thou art sorry that thou hast not a greater measure of grace in thee to desire better to hunger thirst more earnestly after righteousnesse know for thy comfort that in this thou art blessed Matth. 5.6 and in the end thou shalt bee satisfied Secondly for thy actions which by nature were vile and wicked being the workes of the flesh of which S. Paul speaketh Galat. 5.19.20.21 or the like vnto all which we are subiect by nature yea not onely to do such things but to haue pleasure in them that doe them as the Apostle testifieth of the Gentiles Rom. 1.32 yea to worke all vncleanenesse euen with greedinesse yet now thou art changed so that thou louest not sinne but hatest it nor delightest to commit any iniquity but art sorry for it if thou know once that thou hast done that which is contrary to the Law of God Yea that thou hast a loue and desire and endeauour to performe the whole law which is that perfection of parts required in a Christian in this life for we must haue an eie to all Gods commandements as Dauid had Mat. 5.48 Psal 18.22 if thou canst find these and the like signes in thee though it bee but imperfectly in respect of that perfection of degrees which wee cannot attaine vnto in this life For our best actions are and will be full of imperfection yet these are infallible signes that thou art in Christ that Christ dwelleth in thee by his Spirit working these good things in thee and therefore thou hast faith by which thou being iustified thou art certainely called and being effectually called thou art certainely the true childe of GOD and thy name is written in the booke of life which being once written can neuer be blotted out This is the way to be assured of thy Election and the more holinesse and sanctification thou canst get the more sure thou maist be But if thou yet doubtest because of thy imperfection in these because thou art not yet fully regenerated know that Christ is thy perfection and God beholdeth thee in him For if we looke vpon our selues when wee haue done all that we can we must say we are vnprofitable seruants and for peace in our selues we cannot find it Gen. 8.9 so that as Noahs Doue was constrained to flie to the Arke before shee could find where to rest so are we constrained to flie to Christ before we can finde rest to our soules Math. 11.29 As the Israelites therefore whensoeuer they were stinged did goe presently to the brazen serpent Num. 21.9 by beholding of which they were cured so whensoeuer thou art wounded by sinne or moued to doubting by thine owne weakenesse or Satans temptations flie presently to Christ behold him by the eye of Faith how he was crucified how he shed his blood how he died and rose againe how he sits on the right hand of his Father and maketh intercession and all this for thee to purchase thy peace Iames 1.12 And with this perswasion possesse thy soule in patience and hope that thou shalt one day inioy that inheritance of the Saints where is freedome from all these feares and doubtings which he hath bought for thee not for thy merits but for the price of his owne blood This Hope will
deferring their repentance vntill their ends they oftentimes come to an end without repentance and if thou hast beene forgetfull of God all thy life time how canst thou thinke that God wil be mindfull of thee at thy death God sometime takes a man away and giueth him time and grace sometimes hee giueth him time but not grace to repent and sometimes neither grace nor time There is a terrible example of this related in the life of S. Thomas Moore In vita Thom. Moore cap. 32. of a certaine prophane wrech who liuing wickedly all his life was wont shamelesly like an Atheist to boast that he cared not for repentance for he could bee saued with the saying of three words though it were at the point of death But marke his end before he came to be old riding post haste ouer a broken bridge his horse stumbled and not being able to stay him when he saw he must needs fall into the water he let loose the raines and cryed out with this fearefull exclamation Capiat omnia daemon Horse and man to the diuell and thus with his three words in stead of being saued for ought wee know hee went downe quicke into hell Oh then beloued let vs not deferre and put off our new Creation but labour truely for it while we haue time 3. This new creation is to be sought while we haue time The feast of dedication amongst the Iewes was in the winter when they did dedicate their new temple vnto God It is now winter and the time of the new yeare oh then let vs likewise dedicate the new temples of our soules and bodies as a new-yeares-gift vnto him Our Sauiour offers vnto vs the new Roabes of his righteousnesse for a glorious new-yeares-gift Let vs then put off our olde ragges of sinne as we put off our old cloathes but let vs not put them on againe for this new-yeares-gift of our new Creation is a garment of great price of excellent vertue that must not be put off neither night nor day for it is like a coat of male to defend our soules from all the poysoned darts of sinne and Satan 4. The auoyding of occasions an excellent means to preuent sinne Annal August If we be made new by Christ let vs not make our sâ—lues old againe by sinne Art thou made whole sinne no more saith our Sauiour lest a worse thing happen vnto thee Auoide all occasions that may cause thee with Lots wife to looke backe towards Sodome It is related of Henry the fift King of England who after his fathers death obtained the scepter that he called together all his old familiars with whom he had liued dissolutely and giuing them some gifts hee bound them vpon paine of their liues that except they became new men they should neuer come neere the Kings Court lest by their familiarity either he himselfe might he corrupted or hee might be drawne by them to corrupt iustice and iudgment so carefull was that Princely Conuert to auoyde all occasions that might bring him backe vnto euill And thus should euery Christian be watchfull to auoyde all enticements that may withdraw his heart from Christ vnto sinne like that young man of whom S. Ambrose S. Ambrose lib. 2. de poenitent cap. 10. maketh mention that hauing been in loue with a harlot going into a strange country he left his wicked loue and became a new man and therefore at his returne home againe meeting the harlot he passed by her as if he had not known her but she called to him in her wonted manner Non nosti me Hast thou not knowne me my loue Ego sum it is I to whom the young man answereth At ego nom sum ego But I am not I I am not as I was I was not as I am I am now become a new man and therefore thy old enticements shal not preuaile against me And blessed is the man that can behold this blessed change in himselfe that when those three entizing harlots the world the flesh and the deuil shall labour againe to deceiue him by alluring him to his wonted sinnes can answere with this young man Ego non sum ego I am not I I am now become a new creature and therfore my oldnesse is passed I am free from the bondage of sinne and become the seruant of righteousnesse that I may haue the fruit vnto holinesse and the end euerlasting life Rom. 6.22 5 O beloued the day of our conuersion of our new Creation is our new-yeares day The day of our new conuersion is our new yeares day to be celebrated with ioyfulnesse for euer and because so long as we liue in our mortall bodies we sinne euery day lesse or more against God euery day should be our new-yeares day wherein we should dedicate our selues Rom. 12.1.2 our soules and bodies as a new-yeares-gift vnto God Wherfore as merchants tradesmen vse euery yeare to cast vp their accounts to see what they haue gained or what they haue lost so let vs euery yeare nay euery month euery weeke yea euery day cast vp our spirituall account and see what we haue gained or what we haue lost how far we haue gone forward or how backwards in perfecting the worke of our new Creation And as the crowing of the cocke did put Peter in mind of his new conuersion so let the returne of the yeare the crowing of the cocke the rising of the Sunne and the striking of the clocke put vs in remebrance of our new Creation so that euery yeare euery day euery houre we may striue and labour to be new men in Christ wholly conformed to the image of our Sauiour And thus if we do 6. The newnesse of grace is rewarded with newnesse of glory God will giue vnto vs the most glorious and blessedest new-yeares-gift that our hearts can desire we shall haue a new King our blessed Sauiour to rule ouer vs a new captaine the blessed Spirit to guide vs a new light the light of grace to enlighten vs in this world and the light of glory to make vs glorious for euer in the world to come We shall haue a new city the heauenly Hierusalem which is aboue a new vnion and Communion with God the Father with Christ our Sauiour and the blessed Spirit and the Saints and Angels in glory for euer And then my Text shall be verified in a higher nature Old things are passed away and behold all things are become new And to close vp all with prayer This new King new Captaine new law new light new city that heauenly Hierusalem new vnion and Communion first in grace here after in glory in heauen God of thy eternall and infinite mercy grant vnto vs all and to thy whole Church for the pretious merits of thy dearely beloued Sonne and our blessed Sauiour to whom with thee and the holy Spirit one God in Trinity and Trinity in Vnity be ascribed as is most due all glory honour and prayse might maiesty and dominion from henceforth and for euer Amen FINIS