A SERMON PREACHED Before his Majesty At Dover Castle, On Tuesday the seaventh of June 1625.  
By WILLIAM FULLER, B. D. His Majesty's Chaplain, then attending in Ordinary.  
Published by Command.  
LONDON Printed by Edw: Allde for john Hodgets. 1625.   

A SERMON PREACHED BEFORE HIS MAJESTY AT DOVER CASTLE.  EPHESIANS. 4. 7. But unto every one of us is given Grace, according to the measure of the gift of Christ. 
THE Church of God (in this like himself) is one and the 
Caietan. 2 a. 2ae. qu. 39  same in all Ages, Credit unum, Sperat unum, Amat unum, It believeth one God, Hopeth one end, loveth one Truth; the unity of the head is one, and one the collection of the members, all are Soldiers of one Army, parts of one family, Citizens of the same City, unum 
Aquar. in 1. sent. dist. 24.  non removet multitudinem, nec multitudo unum, unity excludes no multitude, nor multitude unity: there may be an unity of Substance to cause Identity; of quality to beget a likeness; of quantity to procure equality; and yet a plurality of persons in every section.  
The Apostle, having set down a powerful persuasion to Ecclesiastic, unity; beseeching the Ephesians by his bonds and their vocations, v. 1. With all humbleness of mind to keep the unity of the Spirit in the bond of peace, Setteth down the reason, v. 4. Because they were but one body, had one Spirit, one Hope, one Lord, one Faith, one Baptism, one God and Father, of all▪ which was above them all, through them all, and in them all; above them all by the altitude of his Divinity; 
Aquin. in lo.  through them all by the amplitude of his Power; in them all, by the largeness of his Grace.  
So the Spouse of Christ is One body, but compounded of many members; One, as having one Governor Christ; one Law, the Gospel; the same Ensigns, the Sacraments; the same end, Eternal glory: And yet distinguished within itself; the Head is more excellent than the Body, the face fairer than the foot: for to every one of us is given grace, according to the measure of the gift of Christ.  
The parts are three: First, the gift given, Grace. Secondly the receivers of that Grace, Every one. Thirdly, the proportion, According to the gift of Christ.  
For the first: Christ to the Soul of a Saint 
Bern. Ser. in Cant. 47.  is as a Spouse; to the soul of a distressed sinner as a Physician: yet cometh to both, not because they are, but because they might be lovely, his love having no cause, but being the cause of all things. Deus amat quia in se habet quod amet, It was before our beings, therefore much more before our deservings: whence it is well observed by Panagorola that the Fathers say, our vocation was for our good works, non in ratione causae meritoriae, sed finalis, that is, in the Scripture phrase, That we are called to do the works of Charity, and predestinated that we might be holy and unblamable before him in love: Bona mea instituta tua sunt, & dona tua, mala mea delicta 
Confess. l. 10 cap 7.  mea sunt, & iudicia tua, saith St. Augustine. Have I any good things O Lord, they are thy bounties: have I many evil, they are thy judgements, and mine iniquities Sin being infinite, it were mpossible that men should rise from the fault, but by the assistance of a power infinite: which made Bonaventure to conclude, that Creatiwm 
Breviol. part. 5.  principium was recreatiwm, and he that made us must redeem us.  
There be three things in the glorious work of man's salvation, which God doth wholly challenge to himself, and prevents copartners: our Predestination, our Creation, our Renovation. The first before all time, the second with time, 
Bern. in Can. Ser. 78.  the last in time, Vbi & quando vult Deus, where and when himself best pleaseth: when the former were, we were not; when the last is, we are indeed, but dead in sin; wherefore that likewise is a part of his Mercy: whence it was a custom in the Primitive Church, to give Wine and Milk to the new baptised converts, 
Hieronymus in locum.  because in Esay, 55. it is said Come buy of me Wine and Milk without money or exchange, insinuating by that Ceremony, that God in his Son doth freely bestow both those and all other benefits, why he should predestinate this man rather than that: Hoc est profundum Crucis, saith St. Augustine, 
De verbis Apost. Ser. 7.  and I am not ashamed to confess that I know not the reason, why he should created us Men rather then Beasts, or 'cause us to be borne of Christian rather then of Heathen Parentage: his own will joined with goodness was the motive, why he should, Secundum propositum effectually call the one Thief hanging upon the Cross, rather than Barrabas ● or the other, is a Secret I may well, admire, but never reach to; for of the comparative will of God, no reason can be rendered; and it is determined that Grace is Habitus infusus non acquisitus, infused by mercy not gained by industry, it always preventing both our will and understanding, Nolentem praevenit ut velit, volentem subsequitur ne frustra velit, saith St. Augustine, No man comes to Grace except 
Enchiridi●●.  prevented by grace, nor no man to God except God comes first to him: for he converteth the unrepentant, recalleth the wanderer, is found of them that seek him not, and appeareth to them that never look after him, as is by Bellarmine himself confessed; Tu Domine benedicis 
De cloricis. lib. 1. c. 1. Confess. l. 10. cap. 2.  iustum, sed prius eum iustificas impium, saith St. Augustine, O Lord thou always blessest the righteous Man, but thou first makest him of wicked, righteous: But the word here is of as large extent as are his benefits: when as Influxus generalis, that same universal influence whereby we live, we move, & have our being; when every good, both Natural and Divine, Gratis datum, and Gratum faciens, as they speak, is a Gift unto us. To sum up all, when by the Grace of God we are what we are, what is it that is not given? Or what is it that we have not received? For it is an infallible consequence, Si Gracia est, Gratis data est, God's justice (say Divines) being always distributive, not communative: he giving freely like a Prince, not exchanging like an Huckster: and therefore the ancient forms of Oblations in the Greek Church was, thine own of thine own O Lord we offer thee. It were mere ingratitude, 
Rettorsh. in saluian.  to draw water from God's Ocean, and then say we had it from our own Cisterns: Like the Moon borrowing her light, and then eclipse the Sun that lent it. Every good gift, and every perfect giving is from above: every donation is from his Grace, and every Grace is his Donation: 
Aquar. in 4. Sent. dist. 14 con. 9  All our abilities and virtues rising from thence, as powers from their Essence, or streams from their Fountains: and therefore Fate, Fortune, Merit, which the World doth rave upon, wise men do deride, and the Ignorant may daily see convicted. For Destiny can have no place, sithence God is a free Agent, bound to no Second Causes; giving Man a Will void of coaction, and setteth down Precepts negative and affirmative of acting and avoiding, as lines to live by: Much less Chance or Fortune, a thing rather dreamt of, then in being; being nothing but the ignorance of the true Cause: whence wise Antiquity confounded or made one and the same, God and Providence: And the Stoics placed her Palace above the Moon; that is above all things mutable. Nor could the Heathen ever be persuaded that there was a God, except he could reserve things past, moderate the present, and foresee the future. Lest of all Desert, for the very word savours of poison, 
4. Sent. dist. 43.  says Lombard, sithence we are Gods Debtors ex commisso, by our foul offences; he our Debtor only ex Promisso, by his gracious Promises: he is not tied to any, though he hath given to all: For in every Merit three things are required. First, that a man be in via, not in termino; that is, alive, not dead: And therefore I wonder why the Cardinal should aver, that the Souls of Paschatius and Severinus should mediate for others, 
De Purgatorio lib. 2. cap. 15.  even in Purgatory; it being generally held that Purgatory (if any such place be) is appointed for satisfaction of men's selves, not of others. Secondly, that he be master of his own works, which no man is; for from God we have both the will and the deed. Thirdly, that there be a proportion betwixt the Work and the wages: But alas, what correspondency is there betwixt our Endeavours and Heaven's Glory? And therefore to conclude this point, God hath framed the World upon nothing, that the whole World should build itself upon him, and his mercies. To ascribe Wisdom to Minerva, to Mercury Eloquence, other endowments to other imaginary Deities, were to erect Idolatry in our hearts, and to rob the true God of his honour. What though there be diversity of Gifts? Yet but one and the same Spirit, saith the Apostle: 1. Cor 12. 4. etc. diversities of Administrations; but the same Lord, giving all that all men have: yet not all to all men: One hath the word of wisdom, another the word of knowledge, a third the Gift of Faith, a fourth of working of Miracles. Some, but not all Apostles, Prophets, Teachers; every one having his proper gift of God; one after this manner, another after that. 1. Cor. 7. 7. Some five Talents, some have lesser, but all some: For unto every one is given according to, etc. And so to the Second part, The Receivers, Every one of us.  
The Beauty of the whole consisteth in the well composed variety of the parts; so altogether make an excellent Fabric: thus the triple and the base, set with means and tenors, do not jar, but make good Music: high and low meet together to make concord; each string hath its several sound, each Instrument its particular praise; and all joined in one, delight the hearer: And Quod harmonia in musica, concordia in civitate, saith St. Augustine, Heaven in our contemplation is more sweet, because of the distinct variety of Saints, and ineffable hierarchy of holy Angels: And Hell more painful, because in it is nothing but disorder and confusion. If the whole Body were an Eye, where were then the Hearing? If all were Hearing, where were then the Smelling? 1. Cor. 12 17. Parity hath been always the Nurse of Ruin: It was never good world since the Mitres justled Sceptres for the Wall: and discontented Faction would equal (I had almost said pulled down) Prelacy. But the reason may be that of Rodolphus Caesar in Aenaeas Siluius, every 
Comment. in dict. et fact. Alphon. Regis. lib. 2.  man thinketh him a fool that cannot Govern, Nemo autem seipsum stultum iudicat, but no man thinks himself a fool; when as in truth of judgement, why should there be Ambition? When as we are like men upon a Stage, where, not he that playeth the greatest part, but he that plays his own part best, is most applauded: Or as in a goodly Picture, dark shadows may have their praise aswell as brighter colours: yet not separated from them, but in relation. The Hand and Foot may be commended, but if the one would be where the Arm is, and the other where the head is, both were monstrous. It was a factious speech of Crassus, that none should be his Consul, to whom he was not a Senator. And a woeful precedent in Adam, to presume above the end of his Creation: for Dum erexit se supra se, cecidit miserabiliter infra se, says Bonaventure. While he aspired above himself, 
Brevioloqui.  he fell miserably below himself, from the state of Innocence to the state of Sin & misery: As in Virtues, so in States, and Churches, Discretion giveth order: Order, life and perpetuity. God having given to every man a several gift, to honour him with, and to profit others. There is not that Plant, survey them from the Cedar of Mount Libanon, to the Shrub that groweth upon the Wall, but hath his use and virtue; nor that Wretch, that can without the just taxation of envy, and ingratitude to God, and to his Neighbour, repined, as at an over scant hand of his Creator or Redeemer. O bone Omnipotens, qui sic curas unum quemque nostrum, ac si solum cures, in 
Confess 3. 11  omnes, ac si singulos, saith St. Augustine, O good God, that so regardest every particular man, as if thou caredst for him only, and yet thou so carest for all men, as thou dost for any one: for Optimi est optima producere, the best must bring forth the best: which rule holds true saith Aquin: 
in 1. sent. dist. 47.  although not absolutely, yet in the several kinds of things, the world being so excellently composed, as that Plato durst presume to say, 
Aug. de civi. lib. 11. c. 21  that God was transported with joy when he had finished it▪ The same hand creating the moving Orbs, and the creeping Worms. Sure all things which God did created, he made them 
Hooker ser. on Heb. 2. 4.  at the first, true, good, and right: True, in respect of correspondence to that pattern of their being, which was eternally drawn in the Council of God's foreknowledge: Good, in respect of the use and benefit, which each thing yields to other: Right, by an apt conformity of all parts, with that end that is proposed for each thing to tend to, as learned Hooker) like himself excellently. Thus his dixit and his benedixit, his Word and Blessing went together, nor ever would have suffered, either Man or Angel to fall from that Integrity, except he had likewise seen, Quibus bonorum usibus accommodaret, how he could have turned them to his own honour: As the good Husbandman, that seeing the waters swell, and threaten danger, wisely cuts a Channel, and turns them to his own benefit: that all ages might be as a neat Verse, where words of long and short Quantities might run together, Et quibusdem quasi antithetis honestaretur, and Mercy and Truth might kiss each other.  
Every reasonable Creature hath these ends 
Lomb. 2. sen. dist. 1.  proposed unto him; to praise God, to serve him, and to enjoy him: and though his Grace be transparent in every Creature, yet in Men more than Beasts; and Saints more than Sinners: Secundum simplicem complacentiam, as we say, There is not that Entity that he hath not loved, and graced, Secundum amorem efficacem: There is no Rebrobate so honoured; his love is alike to all, in respect of the essential act; not so in respect of the consequent effect: Ab aeterno, non pro aeterno; from eternity, not for eternity, as Aquarius 
●● 3. sent. dist. 32.  speaks. His love is like the Sunbeams, shining upon the meanest Dunghill, though not with such lustre and reflection, as upon the Marble pavement: his Eyes wait upon the Hinds which bring forth young, but not with so strict regard as upon man his own Image: nor so attendeth Saul, as he doth David; or Esau as jacob: and therefore the words (to every one of us) may have a reference to the Church, or those that walk worthy of their vocations, as is insinuated. v 1.  
The merit of Christ's Passion extendeth itself to us as the head to the members, nor is his righteousness a curtailed coat, but a large robe of mercy; himself being the Rose of the common field, and the Lily of the lower valleys; and such an one as imparteth his whiteness even to Thistles: being made sin for us, that every one of us should be made the righteousness of God in him. 2. Cor. 5. 21. For he is the propitiation for our sins, and not for our only, but for the sins of the whole world. 1. john 2. 2. The jew cannot boast his prerogative over the Gentle, nor circumcision above uncircumcision, the Donatists' opinion of Africkes' Meridies is ridiculous; all places, and all ages are alike to him; Christ being to the Fathers in the old law, by prevision, and acceptation although not corporally exhibited: the only difference betwixt them and us, was only in circumstance of time; they believed he should come, we believe he is come to save us: even than says he, and swears to it by the Prophet Ezechiel, as I live I will not the death of a sinner, Nolo mortem peccatoris, qui mori volui pro peccatoribus, says Hector Pintus on the place: for then where were the efficacy of the operation of our head, the benefit of his intercession as our Mediator, the merit of his Passion as our Redeemer? And yet all this is on his part in whom nothing is wanting; something is required of man to make him capable, namely Fides recta, & fidei Sacramentum, A right Faith and a true use of the Sacraments; the first, is the hand to apprehended it; the second, the Seal to confirm it: for want of the first, the Infidel & the Heretic are not benefitted; for want of the second, the negligent person is excluded. The shedding of the blood of the Paschall Lamb, was not sufficient, if not sprinkled upon every door post. Exod. 12. 7. nor Christ's blood efficient if not applied. As the general Pardon of a Prince is available to them only that sue it out, or a sovereign Plaster to him only that lays it on; the leaves of the Tree of life are beneficial only to them that gather them; the barren Elm, and the laden Vine, are both a like to the lazy sluggard, that will not work out his salvation with fear and trembling: for he that presumes because God is good, shall be sure to perish because God is Just.  And so to the third part. 
In which, me thinks two conclusions arise necessarily to be observed. First, that his grace is above measure, that giveth ours by measure. Secondly, that man's is measured to him; every man hath some, but not any all.  
For the first, that which giveth being to another, itself is a more able being; for nothing giveth what itself hath not, & therefore to prevent an objection, where it is said, alluding to the birth of our blessed Saviour, that a Star there gave light unto the ●unne, a branch moisture to the root, that a Virgin bore her God in her Arms, and her Saviour in her womb, that the Son should be Father to his own mother, and the mother daughter to her Son, Sine quo Pater nunquam fuit, sine quo Mater nunquan fuisset, Without whom the Father never was; without whom his Mother never had been, maketh the Pagan indeed incredulous; but the Christian, devout and pious, as knowing that the fullness of mercy doth not lessen the fullness of power, but were it possible, augments it rather; as Majesty is adorned with clemency: thus, though john baptised JESUS, yet JESUS gave life both of grace and nature to john the Baptist; because of his fullness we have all received, who himself is full of grace and truth, joh. 1. or as the schoolmen distinguish, full of grace in his affections, of wisdom in his understanding, of merit in 
●ombis.  his actions.  
From his first conception, whether we consider the singularity of his person, his head-ship over the Church, or his Divine union, there was not a grace or virtue that he wanted, except we say faith and hope, because he was Simul viator & comprehensor, and that which succeeds them both in us, he had in present, that is Cognitio & comprehensio rei, and that not in measure but in fullness: as the Devils they say, whilst they suggest ease to us, are themselves tormented; so Christ and the blessed Angels whilst they labour here for God's glory, enjoy a happiness. And that his perfection of wisdom was equal, Vidit se per se, & in se vidit omnia, he saw himself through himself, and in himself he saw all things, either by the nature of his Divinity, or by the glory of Comprehension; and therefore that saying of him, Luke 2. 52. That he increased in wisdom, and stature, and favour with God and man, is to be expounded, either extensively for the augmentation of corporal dimensions, or ostensively for the public manifestation of his grace and virtue, not intensively, as really increased in perfection, for so he did not. And who did ever doubt that 
Denijse.  of Merit, if he remembreth either the Person, God and Man; or the time, from the Manger to the Cross; or the means, the height of love and charity, not suffering one part only, as Head, Hand, Foot or Side, but his whole body to be wounded; nor spilt his blood by drops, or ounces, but spilt it all, that plenteous might be our Redemption: the Lord became a servant, that servants might be Lords; Immortality put on mortality, that mortality might be clothed with immortality, not taking our bodies only as if he would be incorporated, nor our Souls only, as though he would be inanimated, but he wholly took us wholly, that he might bestow Salvation on us wholly: for what he took not could not be cured. Or lastly, the thing Merited, heaven and its glory. The Devil was once Ambidexter, and foiled with both hands, leading us, with one to sin, and with the other haling us to punishment; but thanks be to God through jesus Christ our Lord, who hath quite cut off the one, and so lamed the other, that he cannot force us: whence ariseth the position of the wiser Papists, that all men's Merits which are satisfactory for sin or meritorious of life, cannot be radicated but in his fullness, because no absolution from any absolute evil, nor consecution of an eternal good can come from any other, than his plenary perfection.  
Now to come to the second: As this immense fullness of Christ is positive in himself, not derived of others, so essential, as cannot be separated, yet is imparted daily to God's servants in such a quantity; as Man too, hath a kind of fullness. First, because he is fully freed from Satan; Secondly, because he is fully reconciled to God; every man hath as much as he is capable of. Thus the new baptised Infant is full as well as the aged Saint; the little Cruise as the greater vessel; We have the fullness of Grace of Redemption, and of Grace given; the fullness of Grace of collation, and of Grace giving; we call a tralucent peeceful of light, Sed aliter , aliter quod a Sole▪ The Sun full after one manner, and the Stars after another, Plenum mare aqua, plena ex mari flumina, 
In john 1. 14.  vide quantum intersit, says Maldonat, The Sea is full of water, so are the Rivers from the Sea, and yet a difference; Now again in us there is no equality, but in some more, in some less, according to the gift of Christ, for from that inexhausted fullness of superinfluence, as Device calls it, three others are derived; the first the fullness of eminence, which may be assented unto without superstition in the Virgin Marie, according to the Angel's salutation, Aue Maria gratia plena: The second, of abundance, as in Stephen, who full of faith and power, did great works and miracles among the people, Acts 6. 8. And so likewise the rest of the Apostles: The third of Sufficiency, evident in all the faithful, my Grace is sufficient for thee. 2. Cor. 12. 9 And yet we are all in diverse manners, going from strength to strength; none like the Angels upon jacobs' ladder, stand still, in Christianity, Non progredi est regredi, He ceaseth to be good, that desireth not to be better, and beginneth to be evil, when he stays to be good: and the reason is, ours is but Plenitudo mensurata, and we children growing to riper years, so that our Plenitudo viae, must empty itself in Plenitudinem patriae, And our several Graces, shall receive several Crowns.  
Which distinction Biel presseth so fare, for 
Lec. 32. in Can. Missae.  the Saints in heaven, as to ascribe to particulars, particular privileges and endowments; so as we must direct our prayers to them for particular blessings and favours, to mediate for us; as to St. Peter for obedience, (and yet by the way he forswore his Master,) to St. john for Charity; to drive away Devils Cyriacus the Deacon; to cure the eye sight, St. Laurence: for Cattles St Hierosme, or St. Blasuis: but he may enjoy his speculation, without either envy, or approbation of his judgement, although none denieth but that there is a difference of glory in heaven, according to the works of Confessors, and sufferings of Martyrs; yet not the essence but the accidents; not for them, but according to them: Thus the Church both Triumphant and Militant, ranked in an excellent order, as a rich jewel, composed of diverse gems and of several lustres, in which the palest hath its praise and doth grace the whole, though but as a foil in comparison of some other brightness; and all without envy or detraction. The doorkeeper doth not malice 
●●emlect, 30  him that kneeleth at the Altar, nor the inferior the superior order: heaven and earth make but one Choir for God's glory, singing one Anthem, set for all sorts of voices: we that struggle here, and they that triumph there, are still knit in one Communion; life and death can make no difference: they pray in general to God for us; we praise him for them; and both they and we laud him for himself, from whom we have received not our several gifts only, but ourselves also. A threefold cord is not easily broken, but a fourfold is impossible; and such is our Communion with the Saints of God: First, we have all one Head and Saviour: 
Casaub. Resp add Epist. Card. Perion obseru.  Secondly, one truth and doctrine: Thirdly, one love and Charity: Fourthly, one hope and inheritance: and this hath continued in all ages, past, present, and to come. But in all these blessings conferred upon the younger jacob, is there not one left for the elder Esau? Was there a time when God did quite shut up his loving kindness in displeasure, And suffered such palpable darkness in the land of Goshen, that he should deny to give gifts to men; Neither granting a Church to our Father's living▪ nor salvation to them dead? O tell not thiis in Gath, nor publish it in the streets of Ascalon, lest the daughters of the Philistims rejoice, lest the daughters of the uncircumcised triumph.  
Sure, with what I began I must conclude; the Church of God was one, and the same in all ages; the same in Luther's time that was before him, and the same before that now is: no man of judgement that I can hear of, ever endeavoured to be of a new Church, but of one reform; nor to created one of nothing, but to repair one foully corrupted: as Naaman the Assyrian was the same man after his cure that he was before, and Christ when he cured the blind man in the Gospel, did not nullify his essence, but restored his sight: it were a strange kind of chirurgery, to cut off the member, that way to cure the sore, and with our Ancestors trash to burn up our Ancestors houses; abuse argueth there was once a lawful use, and corruption insinuateth some inward soundness, though overspread and covered, and it is an argument, that like a two edged sword, cuts on both sides, not easily warded, that Antichrist must sit in the Temple of God. 2. Cor. 2. 4.  
Sure our Fathers had the three things necessary to salvation: The first, in respect of the precept, they had the ten Commandments: The second, in respect of the condition required, they had faith and repentance: The third, in respect of the means, they had Christ and his merits: although it cannot be denied, but that they builded upon this foundation, gold, silver, pretious-stones, timber, hay, and stubble. 1. Cor. 3. 12. In a word, many errors, yet additions do not take away the foundation, nor are we so uncharitable to say, that these proceeded either from contempt, or malice, especially in the ignorant people, but merely out of ignorance, And I obtained mercy because I did it out of ignorance, saith the Apostle▪ 1. Tim. 1. 13. As those two hundred which went out of Jerusalem with Absalon being called, and they went out in the simplicity of their hearts, knowing nothing. 2. Sam. 15. 11. Nor is it to be doubted, but when they died they had a sorrow, as Well for unknown sins as knowne▪ desiring with David to be cleansed from their secrets sins: and general repentance is held the antidote against unwilling and unperceived errors, of either life or opinion; and there are daily trespasses, (the heart of man being evil continually, and the just man sinning seven times a day) which either passion burieth in oblivion, or our weak memories never remember. And we should think that he did much infringe the extent of divine mercy, that should preach that every one were damned, for these that had not particular recognition & repentance.  
But see from this our filial duty, and Christian charity, the Devil hath raised a misshapen consequence: then saith every wrangler, be reconciled to Rome, for there is a confessed certainty, and you shall find rest for your souls; how poor an inference? and yet how dangerous to the state of Heaven? for there is a large difference, betwixt those that would fain know, and could not; and those that can, and will not: and I never yet read, that affected ignorance was ever excused: for those that know their Masters will and do it not, shall be beaten with many stripes: neither is it all one to suck error with their milk; and first to suck the milk of God's word, and then to turn Apostat' as. But divine honour, vengeance, and judgement of secrets in case of men's salvation, are God's peculiars; and so I leave them & the question. Yet as it was some glory in former times to be borne men, not beasts, Grecians not Barbarians; and Philip would rejoice that his son was borne in such a time, as Aristotle might be his Master; so me thinks it is a great comfort for us to live in the time of Peace, and truth, and equal honour; to keep the pile from undermining, and ourselves from falling. God hath given his grace in all ages, but in several measures; truth in former time, being as Christ in the old Testament veiled over, to us as in the new openly revealed; that which they say of Logic and Rhetoric may be here applied, the one is like the Fist shut, the other like the Hand open, all truths to them (such was the uncontrolled height of error) were written in dark letters, but to us in such large Characters, as he that runs may read them. The only use that I can make is this, to be thankful to God, and his means, and to show our thankfulness in perseverance accordingly. Which God for his mercy's sake grant, through jesus Christ our Lord, to whom with the holy Ghost, the blessed Trinity in unity, be ascribed all honour, etc.  
FINIS.