Galatians 2:20

Whereas Paul said before, I am dead to the law, here he declares the reason of it, when he saith, I am crucified with Christ. Againe, here Paul sets downe the true preparation to spirituall life. For God first kills, and then he makes aliue. And the measure of spirituall life, is according to the decay of originall sinne. This preparation, stands in two things: the first is, fellowship with Christ in his crosse, and Passion, in these words, I am crucified with Christ. The second, is Abnegation, or Annihilation (as some call it) in these words, Not I any more.

For the better vnderstanding of these words, we must obserue, first, that Paul speakes not this of himselfe particularly, but he speakes in the person of the Christian Iewes, before whome he now reasoneth with Peter: nay in the person of all beleeuers. For all that beleeue are buried into his death. Rom. 6. 4. Secondly, it must be obserued, that Paul speakes this of himselfe not as he is a man consisting of bodie and soule, but as he is a sinner carrying about him the bodie of sinne. Rom. 6. v. 6. Further, it may be demanded, vpon what ground he should say, I am crucified with Christ? Ans. There be two reasons of this speach. One is, that Christ vpon the crosse, stood not as a priuate person, but as a publicke person, in the roome, place, and stead of all the Elect: and therefore when he was crucified, all beleeuers were crucified in him; as in the Parlament, when the Burgesse giues his voice, the whole corporation is said to consent by him, and in him. The second reason is this. In the conuersion of a sinner, there is a reall donation of Christ, and all his benefits vnto vs: and there is a reall vnion, whereby euery beleeuer is made one with Christ. And by vertue of this vnion, the crosse and passion of Christ, is as verily made ours, as if if we had beene crucified in our owne persons. Hereupon Paul saith in the time present, I am crucified with Christ; There are like phrases in Paul, We are dead with Christ: we are risen with him: we sit with him in heauenly places. Eph. 2. 6. Col. 3. 1. and they are in the same manner to be expounded. Moreouer, the benefits that arise of this communion with Christ in his passion, are two. One is, Iustification from all our sinnes, Rom. 6. 7. The second, is Mortification of sinne by the vertue of the death of Christ, after we are ingrafted into him. Thus much of the meaning.

The vse. Superstitious persons take occasion by the passion of Christ, to stirre vp themselues to sorrow, compassion, and teares, by considering the pitifull handling of Christ, the sorrow that pearced the heart of the virgin Marie, and the crueltie of the Iewes. But this is a humane vse, that may be made of euery historie.

The right vse is this: we are in minde and meditation to consider Christ crucified: and first, we are to beleeue, that he was crucified for vs. This beeing done, we must goe yet further, and as it were spread our selues on the crosse of Christ, beleeuing and withall beholding our selues crucified with him. Thou wilt say, this is a hard matter, I cannot doe it. I say againe, this is the right practise of faith: striue therefore to be setled in this, that the bodie of thy sinne is crucified with Christ. Pray instantly by asking, seeking, knocking, that thou maist thus beleeue. This faith, and perswasion, is of endles vse. First, it is the foundation of thy comfort. If thou beleeue thy selfe to be crucified with Christ: thou shalt see thy selfe freed from the dominion of the law and sinne, from hell, death, and condemnation; and to thy great comfort shall see thy selfe to triumph ouer all thy spirituall enemies. For this Christ doth, Col. 2. 14. and thou dost the same, if thou be setled in this, that thou art crucified with him. Secondly, vpon this perswasion, thou shalt feele the vertue of the death of Christ to kill sinne in thee, and to raise thy dead soule to spirituall life. When the Sunamites child was dead, Elisha went and lay vpon him applying face to face, hand to hand, and foote to foote: and then his flesh waxed warme, and reuiued, 1. King. 4. 34. euen so applie thy selfe to Christ crucified, hand to hand, foote to foote, heart to heart; and thou shalt feele in thy selfe a death of sinne, and the heat of spirituall life to warme and inflame thy dead heart. Thirdly, if thou beleeue thy selfe to be crucified with Christ, thou shalt see the lēgth, the breadth, the height, the depth of the loue of god in Christ. For thy sinnes are the swords, and the speares that crucified Christ: and yet thou hast all the benefit of his passion. Lastly, if thou canst beleeue that thou art crucified with Christ, thou shalt further be assured, that he is partner with thee in all thy miseries and afflictions, to ease thee, and to make thee to beare them. 1. Pet. 4. 13. Col. 1. 24.

The duties hence to be learned, are these. First, if thou be crucified with Christ, then must thou applie thy heart to crucifie the bodie of corruption in thee, by praier, fasting, by auoiding the occasions, by abstaining frō the practise of sinne, and by all good meanes. Behold a man hanged vpon a gybbet. Thou seest he hath satisfied the law: and there is no further iudiciall proceeding against him: and withall thou seest how he ceaseth from his thefts, murders, blasphemies: euen so if thou canst behold thy selfe spred vpon the crosse of Christ, and crucified with him, there will be in thee a new minde and disposition, and thou wilt cease from thine old offences. Againe, beeing crucified with Christ, thou must be conformable to Christ in thy sufferings. He suffered in loue; and the more his passion increased, the more he shewed his loue: euen so in thine afflictions and sufferings, thy loue to God & man must be increased, though man be the cause of thine afflictions. Secondly, Christ suffered in obedience: Not my will, but thy will be done: euen so in all thy sufferings, thou must resigne thy selfe to God, and quiet thy selfe in his will. Thirdly, Christ suffered in all humilitie, humbling himselfe to the death of the crosse: euen so we, in, and vpon our afflictions, are to humble our selues vnder the mightie hand of God, confessing our sinnes, and intreating for pardon. Fourthly, he suffered in faith as man depending on his fathers goodnes, euen in the middest of his passion: euen so are we to doe. Fifthly, he went on constantly in his sufferings to the very death: euen so are we to suffer in the resisting of sinne euen vnto the shedding of our blood. Lastly, the principall care of Christ was, to see the fruit of his sufferings: so when we are distressed, our care must rather be to see the fruit of our distresse, then to seeke deliuerance. This conformitie with Christ in his passion, is an infallible worke and token of the child of God, and a signe that we are crucified with Christ.

Againe, here we are to take notice of the false faith of many men. They can be content to beleeue that Christ was crucified for them: but there they make a pause: for they doe not beleeue that they are crucified with Christ. Their faith therefore is but halfe a faith: and their profession is according. For they haue the forme of godlines without the power thereof. They thinke that they beleeue the Articles of faith aright: but they are deceiued. For to beleeue in Christ crucified, is not onely to beleeue that he was crucified, but also to beleeue that I am crucified with him. And this is to know Christ crucified.

Lastly, here we are to consider the abomination of the Church of Rome. For it most abuseth that, which is the greatest treasure in the world, namely, Christ crucified. For they make a very Idol of him, in that they worship him in, at, and before painted, and carued Crucifixes. For there is no such Christ in heauen or in earth, that wil be present when we pray, and heare vs at Crucifixes. Againe, they giue Latria, diuine honour, to deuised and framed crucifixes: and thus they robbe Christ of his honour.

Thus much of our Communion with Christ in his passion: now followes the second part of preparation, namely, Abnegation. J liue, yet not I any more: that is, I liue a spirituall life, yet not as I as a naturall man. For in that regard, I carrie my selfe as a man crucified, or after the manner of a dead man, suffering nothing that is in me by nature, to raigne in me, that Christ alone may liue and raigne in me. Here is a notable dutie to be learned: we beeing crucified with Christ, must carrie our selues as men crucified: and that in three respects. First, in respect of corruption of sinnefull nature. For in regard of our sinnes, we are to esteeme our selues vnworthie of meat, drinke, sleepe, breathing: yea we are to esteeme ourselues to be as vile as any of the creatures vpon earth: and we are to denie vngodlines, and worldly lusts, not suffering any of them to raigne ouer vs. Secondly, we must carrie our selues as dead men, in respect of the good things that belong to nature, as honours, riches, pleasures, friends: all which in respect of preparation of minde, we must daily forsake for Christs sake, not suffering any of them to take place in our hearts. Lastly, we must be as dead men in respect of our owne reason and will, and we must tread them vnder foote, making Gods will, our wisdome, and will; and giuing it lordship and dominion ouer vs, our owne wills in the meane season lying dead in vs. Thus are we to carrie our selues as dead men: and we are to be carefull of it: that God may haue pleasure in vs we must forget our owne people, and our fathers house. Psal. 45. 10. That we may buy the pearle, we must sell all we haue, our wills, our affections, and the dearest things in the world. He that would liue when he is dead, must die while he is aliue: and we must now lay out our selues as dead persons. Corruption of nature, reason, and will, must be dead in vs, that Christ alone may liue and raigne in vs.

The third point concerning spirituall life is, touching the Originall and well-spring thereof, in these words, That Christ may raigne in me. For the better conceiuing whereof, three points are to be obserued. The first, that Christ is not onely the Author, with the father & the H. Ghost, but also the Roote of life, hauing life in himselfe that he may conuaie it to all that beleeue in him. He is the true vine, and we are the branches. Ioh. 15. 1. he is an appointed head to his Church. Eph. 1. 22. he is the prince of life. Act. 3. 15. he is a quickning spirit. 1. Cor. 15. 45. And in this regard is he said to liue in vs, namely, as a roote in the branch, or as the head in the members. The second point is, that there must be an Vnion with Christ, before we can receiue life from him, and he liue in vs. If ye abide in me, and I in you, ye shall bring forth much fruit. Ioh. 15. 4. We must be grafted with him, before we can be conformable to his death and resurrection. Rom. 6. 5. And againe, we must be taken out of the wild oliue, and set in the true oliue. Rom. 11. 24. Thus much Paul signifieth, when he saith, Christ liues in me. Of this coniunction, two things must be noted. The first, that it is a substantiall vnion: in that the person of him that beleeueth, is vnited to the person of Christ. For we must eate the flesh of Christ, and drinke his blood, before we can haue life abiding in vs, Ioh. 6. 53. and our bodies are members of Christ. 1. Cor. 6. 15. Againe, this Vnion is spirituall, because it is made by the bond of one spirit. 1. Cor. 12. 13. By one spirit we are baptised into one bodie. And no man is to maruaile, that we on earth should be ioyned to Christ in heauen. By ciuill contract man and wife are one flesh, though distant many miles asunder: why then may not we be ioyned to Christ by vertue of the couenant of grace? considering no distance of place can hinder the beeing of the spirit of Christ in vs. The third point is, that after this vnion with Christ, he must further communicate himselfe vnto vs, before we can liue by him, and he in vs. To this purpose S. Iohn saith, that God hath giuen vs life: that this life is in the sonne: that he which hath the sonne hath life. 1. Ioh. 5. 12. For the conceiuing of this truth, two questions may be demanded. One, in what order Christ giues himselfe vnto vs? Ans. Christ first of all, giues his flesh and blood, that is, himselfe: and then secondly, his gifts, namely the efficacie, and merit of his death. The institution of the Lords Supper sheweth plainly, that we are not partakers of the benefits of Christ, vnlesse first of all Christ himselfe be giuen vnto vs. The second question is, how Christ can be said to liue in vs? Ans. He is not in vs in respect of locall presence, but by the supernaturall, and speciall operation of his spirit. 1. Cor. 6. 17. The operation of the spirit, is threefold. The first is, when God imputes the righteousnes of Christ to them that beleeue, and withall giues the Right of eternall life, and the Earnest of this right, namely, the first fruits of the spirit. Hereupon iustification is called the Iustification of life. Rom. 5. The second is, Viuification by the vertue of the resurrection of Christ. Phil. 3. 10. And this vertue is the power of the Godhead of Christ, or the power of the spirit, raising vs to newnes of life, as it raised Christ from the death of sinne. And by this power, Christ is said to liue in them that beleeue. The third is, the Resurrection of the dead bodie to euerlasting glorie, in the day of iudgement. Rom. 8. 11.

Thus then the meaning of the words is euident: that Christ as a roote, or head, liues in them that are vnited to him, and that by the operation of his spirit, causing them to die vnto their sinnes, and to liue vnto God. And againe, it must be remembred, that Paul speakes this not priuately of himselfe, but generally in the name of all beleeuers. For he saith, 2. Cor. 13. 5. Know ye not that Christ is in you, except ye be reprobates?

The vse. Hence it followes, that they which are true beleeuers, cannot make a practise of sinne: and againe, that they sinne not with the full consent, or swinge of their wills. Because, Christ liues in them, and restraines the will in part. When they sinne therefore, they sinne not of malice, but of ignorance, 〈◊〉. Ioh. 3. 9. or infirmitie.

Secondly, the true beleeuer, cannot wholly fall away from grace: because the life of Christ cannot be abolished. As Christ died but once, and for euer after liues to God: so they that are in Christ, die once to sinne, and liue eternally to God. Rom. 6. 10. The vertue, and power of God, that was shewed in raising Christ to life, is likewise shewed in quickning them that doe beleeue. Eph. 1. 19. He therfore that is made aliue to God, dies no more, but remaines aliue as Christ doth.

Thirdly, they which are true beleeuers, are a free and voluntarie people obeying God, as if there were no law to compell them. For they haue Christ to liue in them. Read Psal. 110. 2. The spirit of life that is in Christ is also in them; and that is their law. Rom. 8. 2. It is the propertie of the child of God to obey God, as it is the nature, and qualitie of the fire to burne when matter is put to it.

It may here be demanded, how we may know that Christ liues in vs? Ans. By the spirit of God. 1. Ioh. 3. 24. And the spirit is knowne by the motions, and operations thereof. The first whereof, is a Purpose to obey God, according to all his commandements that concerne vs, with an inclination of our hearts to the said commandements. Paul saith, he was sold vnder sinne: and yet withall he addes, that he delighted in the law of God according to the inward man. Rom. 7. 23. He that loues God, and keepes his commaundements hath the father and the sonne dwelling in him. Ioh. 14. 23. Let this be obserued. Pharaoh, when Gods hand was vpon him, confessed he was a sinner and his people, and requested Moses, and Aaron, to let the people goe. But after God had withdrawne his hand, he returned to his old course. The like doe sicke men: they make promise to amend their liues, and they request their friends to pray for them: but when they are recouered, they forget all their faire promises. The reason is this. There is conscience in them; and by it they know themselues to be miserable sinners: but they want this purpose to obey God, and the inclination to his laws: and therefore indeede they hate not their sinnes, but rather the commandement of God. The second operation, and signe of the spirit, is a mind and disposition, like to the mind and disposition of Christ: which is to doe the will of God, to seeke his glorie, and to applie himselfe to the good of men in all duties of loue. The third and last (to omit many) is to loue Christ for himselfe, and to loue them that loue Christ, and that because they loue Christ. This is a true signe, that we haue passed from death to life. 1. Ioh. 3. 14. It may here be said, how can Christ be said to liue in vs, considering we are laden with afflictions and miseries? Where Christ liues, there is no miserie. Ans. In the middest of all miseries, the life of Christ doth most appeare. Where naturall life decaies, there spirituall life takes place. 2. Cor. 4. 10. I beare in my bodie the mortification of our Lord Iesus, that the life of Iesus may be made manifest in me. Gods power is made manifest in weaknes. 2. Cor. 12. Againe, it may be said, if Christ liued in vs, we should not feele so many corruptions as we doe. Ans. The life of Christ is conueyed vnto vs, by little and little. God hauing wounded and slaine vs, first bindes vs vp, then he revives vs, and the third day he raiseth vs vp. Hos. 6. 1. Againe, nature feeles not nature, nor corruption feeles corruption, but grace: therefore it is the life of Christ in vs that makes vs feele the masse, and bodie of corruption.

Furthermore, here we are to take notice of the common sinne of our daies. Men will not suffer Christ to liue in them, and to rule ouer them. It is reputed a small matter; but it is a grieuous offence. The Gentiles say, Let vs breake their bands and cast their cords from vs. Psal. 2. 2. And it is was the sinne of the Iewes to say, We will not haue this man to raigne ouer vs, Luc. 19. 14. And therefore Christ saith, bring them hither, and slay them before me.

Lastly, here we learne our dutie: and that is so to liue, that we may be able to say with good conscience, that Christ liues in vs: we must seeke his kingdome aboue all things, and take his yoke on vs. It will be said, what must we doe that Christ may liue in vs? Ans. We must vse the meanes appointed, meditation of the word, prayer, sacraments: and withall we must spiritually eate the flesh of Christ, and drinke his blood. Ioh. 6. 57. And that we may eate him, we must haue a stomacke in our soules like the stomacke of our bodies, and we must hunger and thirst after Christ: and therefore we must feele our owne sinnes, and our spirituall pouertie, and haue an earnest lust and appetite after Christ, as after meat and drinke. When Sisera was pursued by the armie of the Israelites, he cried to Iael and said, Giue me drinke, I die for thirst. Iudg. 4. 19. euen so we beeing pursued by the sentence of the law, by the terrours of hell, death, and condemnation; must flie to the throne of grace, and crie out, saying, Giue me of the tree of life, giue me of the water of life: I perish for thirst. Then shall our wretched soules be quickned, and reuiued to euerlasting life. Math. 5. 6. Rev. 21. 6.

In the fourth place, here is set downe the Meanes of spirituall life, in these words, And in that I now liue in the flesh, I liue by the faith of the sonne of God, who hath loued me, and giuen himselfe for me. And that the doctrine may the better appeare, I will stand a while to shew the meaning of them. By flesh, is ment the mortall bodie, or the fraile condition of this temporall life. Heb. 5. 7. and 1. Pet. 4. 2. And therefore to liue in the flesh, is to liue a naturall life by eating, drinking, sleeping. Further, Paul saith that liuing in the flesh, he liued by faith: and for the better conceiuing of this, two questions may be demanded. The first is, Why a beleeuer is said to liue by faith? Ans. There be two causes. First, faith is an Instrument to vnite vs to Christ: and by meanes of this vnion, we receiue life from Christ: for Christ dwells in our hearts by faith. Eph. 3. 17. Secondly, faith is a Guide, to order and gouerne temporall life, in all good manner according to the will of God. And this faith doth, by a diuine kind of reasoning framed in the mind, whereby it vrgeth, and perswadeth to good duties. Rom. 6. 11.

The second question is, How men liue by faith? Ans. The child of God liues a double life in this world: a spirituall, and a temporall. The spirituall stands specially in three things; Reconciliation with God: renouation of life: and good workes. Now in our Reconciliation with God, we liue in this world onely by faith. For we haue, and enioy pardon of sinnes, imputation of iustice, and acception to life eternall, onely by meanes of our faith. Rom. 4. 4. & 5. 1.

Againe, in the renouation and change of our liues, we liue by faith. For our faith in Christ purifieth our hearts, Act. 15. 9. partly, by deriuing holines and puritie from Christ vnto vs, who is our sanctification: and partly, by moouing and perswading of vs to holines and newnes of life. 1. Ioh. 3. 3.

Lastly, in the doing of euery good worke, we must liue by our faith. For first there must be a generall faith that the worke in his kind pleaseth God. Rom. 14. 25. Secondly, iustifying faith must giue a beginning to the worke. I beleeued, therefore I spake. Psal. 116. 12. Thirdly, after the worke is done, faith must couer the defects thereof, that it may be acceptable to God. Heb. 11. 5.

Temporall life, stands in cares, or miseries: and miseries, are outward afflictions, or inward temptations. And in all our worldly cares, we are to liue by faith. For our care must be to doe our office, and the labour of our calling, with all diligence. This beeing done, we must there make a pause: and for the successe of all our praiers, and labours, we must cast our care on God. 1. Pet. 5. 7.

Likewise, in our afflictions we are to liue by faith. For our faith is to assure vs, that God according to his promise will giue a good issue. 1. Cor. 10. 12. And though all temporall things faile vs, it makes vs retaine the hope of mercie and of eternall life. Thirdly, it makes vs waite Gods leisure for our deliuerance. Isa. 16. 28.

Lastly, in our Temptations we are not to liue by feeling, but by faith: yea against feeling, to rest on the bare promise of God; when we feele and apprehend nothing but the wrath of God. And thus we see how the beleeuer liues by his faith in this world.

It may be said, What is the faith we liue by? Answer is here made: It is the faith of the sonne of God. And sauing faith is so called; because Christ is not onely the Author of it, and the obiect, or matter of it, but also the Reuealer of it. For there was a certaine faith in God, which was put into the heart of man in the creation, which also the morall law requireth: but this faith in the Messias, was not knowne till after the fall; and then it was reuealed to the world by the sonne of God.

Againe, it may be saide, What is this faith of the Sonne of God? Answer is here made: A faith whereby. I beleeue that Christ hath loued me, and giuen himselfe for me.

These words then thus explaned, are an answer to an obiection, which may be framed thus: Why shouldest thou say, that thou liuest not, but that Christ liueth in thee; considering thou liuest in the flesh, as other men doe? Answer is made, Though I liue in the flesh, yet I liue by the faith of the sonne of God.

The vse. Here first of all they are to be blamed, that liue by sense, like beasts: beleeuing no more then they see, and trusting God no further then they see him. For, if a man whome we see and know, make a promise to vs, we are comforted: yet if God, who is inuisible make in his word farre better promises (as he doth,) we are not in like sort comforted. Againe, we put too much confidence in meanes. If we haue good callings, house, land, liuing, we can then trust in God: but when meanes of comfort faile, we are confounded in our selues, as if there were no God. We are like the vsurer, who will not trust the man, but his pawne: euen so we trust not God vpon his bare word, without a pawne. If he come to vs with a full hand, and with the pawne of his good gifts, and blessings, we trust him; els not.

Againe, they are to be blamed, that liue onely by the guidance of reason. For many dispute thus: I deale truly and iustly with all men, and liue peaceably with my neighbours: therefore God will haue me excused. But there must be a better guide to euerlasting life; namely, faith in Christ: els shall we misse of our marke.

Thirdly, they deceiue themselues, that thinke they may liue as they list: and call vpon God when they are dying, and so die by faith. It is well if they can die by faith: but that they may so die, they must liue by faith.

Lastly, they are to be blamed, that spend their daies in worldly cares, so as no good thing can take place. This is the life of infidels. And where true faith raignes, it cuts off the multitude of cares, and makes vs cast them on God.

Moreouer, here we see what we are to doe in perilous times, as in the time of plague, famine, sword, when present death is before our eyes: we must then liue by faith. When Noeh heard of the flood, he prepared such meanes as faith would affoard for the sauing of himselfe, and his familie. Abraham, Isaac, Iacob, by faith liued as pilgrimes in a strange land, and were content. Moses left Pharaos court, and feared not the wrath of the king: because by faith he saw him that was inuisible, Hebr. 11. 27. Dauid in the feare of present death, comforted himselfe in the Lord his God, 1. Sam. 30. 6. When Iehosaphat knew not what in the world to doe, he lift vp the eyes of his faith to the Lord. 2. Chron. 20. 12. Christ in his agonie and passion of the crosse, by faith commended his soule into the hands of his father. Of the Saints of the New Testament, some were racked, some were stoned to death, and that by faith. Heb. 11. 36. We must therefore all of vs, learne to liue by faith: and for this cause we must acquaint our selues with the word, and promises of God; and mingle them with our faith: els shall the life of a man in the world be worse, then the life of a beast.

Againe, in these words [who hath loued me, and giuen himselfe for me] the nature and propertie of iustifying faith is set down, which is to Applie the loue of God, and the merit of the passion of Christ, vnto our selues. And therefore the Papists are deceiued, who say, that hope applieth, and not faith. It may be alleadged, that Paul speakes these words priuately of himselfe. Ans. He speakes them in the name of all beleeuers, Iewes and Gentiles. For (as we may see in the former verses) that which concerned Peter, and the rest of Christian Iewes, he applies to himselfe, least his speech should seeme odious.

Againe, it may be obiected, that all beleeuers cannot say thus, Christ hath loued me, and giuen himselfe for me. Ans. If the minde be fixed on Christ: and there be also a will and indeauour to beleeue and apprehend Christ; there is faith indeede. For God accepts the true and earnest will to beleeue, for faith. We are not saued for the perfection of our faith, but for the perfection of the obedience of Christ, which faith apprehendeth. The Israelites which looked vpon the brasen serpent with one eye, or with a squint-eye, with halfe an eye, or dimme sight, were healed, not for the goodnes of their sight, but for the promise of God. The poore in spirit, are blessed. Now they are poore in spirit, who finde themselues emptie of all goodnes, emptie of true faith, full of vnbeleefe, and vnfainedly desire to beleeue. So then if we greeue, because we cannot beleeue as we should, and earnestly desire to beleeue, God accepts vs for beleeuers.

Againe, in these words [who hath loued me, and giuen himselfe for me] S. Paul sets downe the reason or argument, which faith vseth in the minde regenerate, to mooue men to liue to God. And the reason is framed thus: Christ loueth thee, and hath giuen himselfe for thee: therefore see thou liue to God. Read the like, Rom. 12. 1. and 2. 4. and Psal. 116. 12.

By this we are to take occasion, to consider and to bewaile the hardnes of our hearts, who doe not relent from our euill waies, and turne vnto God vpon the consideration of his loue in Christ. The waters of the Sanctuarie haue long flowed vnto vs: but they haue not sweetned vs, and made vs sauerie: therefore it is to be feared least our habitations be at length turned to places of nettles and saltpits. Eze. 7. 11.