Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	good_a	know_v	knowledge_n	3,077	5	7.3450	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96266	The narrow path of divine truth described from living practice and experience of its three great steps, viz Purgation, illumination & union according to the testimony of the holy scriptures; as also of Thomas a Kempis, the German divinity, Thauler, and such like. Or the sayings of Matthew Weyer reduced into order in three books by J. Spee. Unto which are subjoyned his practical epistles, done above 120 years since in the Dutch, and after the author's death, printed in the German language at Frankfort 1579. And in Latin at Amsterdam 1658. and now in English.	Weyer, Matthias, 1521-1560.; Spee, J.	1683 (1683)	Wing W1525A; ESTC R231717	176,738	498

evil affections and the depraved root of inbred lusts more then it is possible ever to be effected by letters written For this is the work of God alone and is effectual in them who study and endeavour to submit themselves unto his will For it is impossible that they who are disobedient and never strive to quiet the accusations of their consciences by conversion can be so accepted of God as to attain to the grace of Christ Jesus to dwell in them for he that is not faithful in the least matters can never be made Ruler over greater things if therefore any one is not faithful to his own Soul with which yet he is one and firmly united how can he love God from whom as yet he is far away removed In this manner it is necessary that every one should strive with all his might and power for the testimony of his own conscience to renounce his own proper Soul as far as it is possible for him in the sight of God according to the highest degree of his knowledge now if any one shall do thus in that highest degree with the greatest diligence the Lord will in part enlighten the darkness of his understanding as to perceive more profoundly in himself what is the true power of the Law viz. what sort it is of in him viz. spiritual and not only is concerned about an external abstinence from evil concupiscences but much more rather about the most deeply fastened root of sin in us in which we all were conceived out from Adam For so long as the Root remaineth in ●s the action or power of the Law is always against us viz. the bottom being still polluted not being yet purged by a true amendment but by some certain ●●●d of likeness thereof And therefore the Godliness promised unto us doth not only and properly require of us that we should desist from external vices but that the very inwards of our hearts should be purified so as that a man should be cleansed and perfected most exactly in his understanding appetite and in his will that he may no longer serve the Lord and obey him unwillingly inasmuch as at first a most troublesome task is to be undergone in turning away his heart from temporal and spiritual captivity but when he is united to Christ he must perfectly be freed from all the earthly concerns of his lusts For seeing that in man there is nothing nearer to God then the Spirit or mind of man therefore it behooveth in the first place to cleanse that from the darkness and grossness of reason in which we are involved by the fall of Adam so that we may be lead into a fuller and more pure degree of divine knowledge unto which no man yet abiding in his corrupted nature can ever come Wherefore whoever desires to attain the true knowledge of God and of himself it behooveth him before all things to strive with all his might to with-hold himself from every vice that is become familiar to him and to which he inclineth and which sometimes he committeth even in this very work For man even while yet he is in his corrupted nature in which he was conceived is not so far removed from the presence of God but that yet he still retains in the supreme part of himself an occult and a most inward spark of some knowledge of God as it is notoriously seen that all men possess some kind of power in knowledge by help of which they discern good from evil insomuch as whilst they remain in the state of evil they are accused in themselves by that same knowledg but when once they are introduced to the state of good then they are at rest If therefore a man follows the dictates of that knowledge inherent in him from his first nature and abhorreth the evil that he knows but sticks close to th● good then at length he arrives there where he comes to understand that it'● utterly impossible for him to give th● highest and fullest satisfaction to that knowledge which he hath by nature whereupon he is brought into great troubles of heart especially if he be diligent about the study of Good Moreover because man is wont to fall so back again into himself as that he doeth that which is good rather from the force of his conscience backed with some threatnings of the judgments of God then from Love and an earnest desire of the good then he searcheth out means by which he may be freed from that accusation of conscience Now when he can find no means thus to bind down the appetites thoughts and motions of his flesh but they always still get loose again then indeed it is that he apprehendeth that tho all outward vices and transgressions were laid aside yet there still remains in the flesh the root of them and that he cannot be freed by all his endeavours grievings and mournings from that appetite of the flesh which stirreth up in him Anger Wrath impure lusts and vain thoughts and such like but some time or other it will again seise upon his Soul and thus he comes to see that he is not so set free from the dominion of the Law but that he always must yet endure that accusation concerning the root of sin yet lurking in the most inward parts of his heart Now although the more vulgar and common external knowledge of Christ is willing to palliate and cover over this inward stain by the blessed death of Christ saying these things cannot hurt a Christian Christ dyed for them nor indeed shall I contradict them nevertheless because Christ therefore came and appeared that he might destroy the works of the Devil and that he might free the captive Soul from the burthen of its sins it is indeed necessary that the same Christ should destroy the very foundation also of this satanical building and by his own seed again sown therein should thereby get the possession of the heart and mind as it ought to be done and as it is agreeable to the Lord alone Even as these things were figured out by the type of the promised Land which was promised to the seed of Abraham upon on this account that every evil seed might be eradicated from thence But before things could be brought to that pass the Israelites must suffer many mischie●s from their enemies by changing the lives of many for a most cruel death as it came to pass in the wilderness where every thing that was still infected with the knowledge of old Aegypt was punished with death that no impure thing might enter into the promised Land In like manner also no impure thing is taken up by Christ conforming in us the promised likeness of his most holy humanity but all these must first be laid aside by the death of sin that we being thus purified by him should be fitted unto his body together with the most perfect and common conjunction of Christ as of the head of this body from which all

like may we turn thoroughout that whole book And if any one shall yet desire more testimonies let him search the holy Scriptures for it is all every where full of this doctrine that Christ and all his members even from Abel down to these times have always trod in this path If therefore any one shall thorough the grace of God believe this to him I hope this small treatise will be very serviceable and profitable But unless every one himself shall hear learn this of the Father these testimonies nor any others will never help him no not the whole Bible with all its quotations Christ crucified was always a scandal to the Jews and foolishness to the Gentiles but to them that believe he is the power of God Blessed is every one saith Christ who shall not be offended in me Which being said I shall now put an end to this Preface O Lord who by thy grace art able to kill and to make alive to lead down into Hell or the grave and to bring forth from thence again shew to us thy mercy and grant us freely thy Salvation Amen THE SAYINGS OF Mat VVyer The First Book CHAP. 1. SUch as is the state of a Man so he understandeth the holy Scripture if he be still in nature he interprets their Meaning to be of natural things but if he is ascended Higher he understandeth them of things more Sublime and by how much the Higher he goes he finds in the Scriptures so much the more Sublime Testimonies of things Things below are the Image and Similitude of things above if therefore a Man is still in the lowest degree the Scripture propounds to him the lowest Matters but if he be got up into things above the Scriptures sheweth to him superiour Matters When Paul saith Not in riotous feastings and drunkenness not in chamberings and wantonness c. in the 13 to the Rom. 19. That concerns a man according to the various state of his Life either litterally or spiritually if he liveth carnally it is to be understood of the gross flesh but if he liveth spiritually flesh also is thereby meant but a more refined sort of flesh to which also he must die But before he can die to it it 's Necessary he should first have lived thereunto and he cannot first have lived thereunto unless first he hath died unto the more gross carnallity It is impossible for a Man to be able to understand this Sublime way of dying before he is come up unto that degree● Now if any one is come up thither rather in a notional understanding thereof then in the true essence of the thing he is in very great danger of wandering into errour The spiritual Life of flesh is most cleanly expressed in that Rich man who lived Sumptuously and was cloathed in Scarlet When on the contrary Lazarus lay Poor Hungry Naked and full of Sores But what came it too the highest riches were brought unto the lowest poverty and the lowest poverty was changed into the highest Riches Christ sayeth John 12.32 When I shall be lifted up from the Earth I will draw all unto me There the Earth is Purified and Glorified and made fit for God there then a Man abides yeilded up to God and suffers all in God whatsoever he shall do in him Here therefore a Man is in a state of Passion under God but not in a state of Action and God possesseth him for his proper own And if a Man doth not yet possess God as his propriety viz. whilest he is yet alive and not when he is dead then is not the very bottom of his heart as yet purged from sin for the root of sin still is in him and is not as yet eradicated But at length this bottom is made manifest to the Man and sin is accounted and is condemned as sin When Christ is lifted up from the Earth then a man stands in death and the Judgment of God cometh upon him There the bottom of his heart is purified and the root plucked up When a Man knows that he is to omit this or that and yet Commits it his prayers for more Sublime gifts are not heard for he lifts not up pure hands Because so long as he layeth not aside inferiour things he receiveth no virtue to omit Higher things As long as he hath not as yet done or omitted that which he acknowledgeth is to be omitted or done by him so long are hid from him the doing or omitting of more Sublime things nor can they be acknowledged by him But if he hath been Faithful in lower matters he shall be advanced to higher if somethings are to be renounced by a Man and yet he will not renounce them then although he prayeth yet is he not heard but is forced to depart empty handed CHAP. II. IF a Man abstaineth from external Idolatry as also from the Company-keepings Feastings Merry-meetings and Drinkings from the proud Apparel and from all such like that spring out of sin yet is he not so to rest satisfied it 's true indeed that these ought to be so that every one should omit what are to be omitted yet this I say that however he is not to be at rest or to content himself thus For just as he who is to go to ●olen is not content to pass over the Rhine only nor stops he there but continueth on his journey until he cometh to Colen So also we must alwayes be going forward and looking still further on to internal Purification that as the external Conversation is purged so also must the inward Foundation be purged Now Christ alone affects that he cleanseth the Foundation and takes away sin and beyond all our endeavour or workings expells it by Faith only If Satan was so powerful that he could bring in sin then is Christ much more powerful and can both conquer and expell it He that experienceth the thing it self how Christ expelleth sins and purifieth a Man he only truly feels the effect thereof Before purgation sin may indeed be supposed that it shall not break forth into fruits yet is it still present viz. in the bottom and thence it must be removed and cast out if a Man would arrive at Regeneration and Righteousness be advanced in him which renders a Man inclinable and chearful to all good whatsoever but loath and heavy to all that is evil Even as before sin made the Man loath and heavy to good but ready and chearful to evil If evil is not omitted by and through Regeneration nor good by and through the same Regeneration performed all things are done forcibly with regret against our wills whatever of evil is thus omited or whatever of good is thus performed for there in that case is as yet no renewing but the old evil stock still remaines which endeavours to effect its proper works and to produce them into act and is quite contrary to the new Creature But when the Victory and Regeneration is obtained the

Man then is prone to all good which he performs and slow to every evil which he omitteth For whatsoever is proceeded and performed from Regeneration that is done with delight and if it be hindred it breeds Sorrow or Grief CHAP. III. NOw ariseth a queston viz. whether a Man hath also the Motions of sin after he is purified from sin and Regenerated The answer is this In the mind or Foundation it self a Man hath not the Motions of sin for if the Motions of sin were still there then were not sin yet throughly taken away But after that sin is cast out of the Mind then it betakes it self to the Members therefore all the Motions of sin whatsoever that are then excited are only done in the Members but not in the Mind For sin can no longer enter into the Mind and because that Christ hath suppressed it and cast it out thence it must remain suppressed and rejected else his action and work would not be constant and firm But now Righteousness planted in the place of sin which Righteousness is Christ who now has taken up the Man and worketh and performeth all the mans Commissions of good and Omissions of evil but the man only yields up himself quietly to Christ and he himself is at rest and takes care of none of them which Christ both is and acteth in him but he leaves all to Christ to whom they belong Moreover what praise soever or glory Springeth from hence he ascrib●s all of it to Christ but attributeth nothing to himself because that nothing thereof did indeed belong to this performance Before Christ hath borne upon himself the sin of Man and planteth himself into Man and taketh up the Man it is necessary that a man should account of himself to be yet but a sinner and an unjust person yea even in a pious Life and holy conversation although nothing should appear in him that is reprehensible and that he by his own study shall be ascended so far as he can ascend even as far as it is possible for a man by his own endeavours to come yet that which is the most material point remains still behind in which are placed all viz. Internal Purification and Regeneration and this inward Purgation without all labour or endeavour of man is compleated only by Christ our Lord so that the glory then belongs only to God but not to Man For otherwise if that was not done above all power or operation of ours it would not be done by Faith ●or would it be the work of God nor would our Salvation consist in the Lord and by his hand but all this would stand upon us and in our hands whence it would follow that the glory was not to be attributed to God but to our own selves But all such opinions are removed far from a Christian in that all these are manifested to him viz. how the matter proceedeth and whence it ariseth for which cause also he remaineth in his humility without having any Gall of Bitterness or judgment to pass upon his Neighbour Also concerning his own experience he speaks not with Joy but with great grief Therefore our Purgation Regeneration Exercitation Adoration Salvation Wisdom and all the rest are placed only in the hand of God but not in our hand and we cannot take them up when we will but when God freely bestows them on us CHAP. IIII. IN a man who is purged from sin there no longer remaines Complaint nor Murmuring nor Anger nor Hatred nor Exacerbation upon the account or any whatsoever adversity persecution suffering or defect and these good qualities proceed not out of any force but from Regeneration and a man does them willingly for such is his property nor can he do otherwise Just as a living man must live so that he cannot do otherwise but lives willingly so also the Regenerate cannot do otherwise then fullfill the Law of God and do his will Nor is there any need that they should use any force to them upon this account but all such are pleasant to them and are performed by them with a willing mind for this is the Property of these Persons Just as the Hungry-man is prone to Eat and the Thirsty to Drink and the Sleepy to Sleep for as much as they do all these as uncommanded and without coaction The Lord hath no unwilling Servants to whom his will is nor pleasant it is written in the Psalter Psal 110.3 Thy People is a willing People and Psal 40.10 In the volum of thy Book it is written of me that I would do thy will O my God I am delighted because thy Law is in the midst of my heart And Christ saith John 4.34 My meat it to do the will of him that sent me Continency and the repulse of sins and of the wickedness of the world when done with a mind that is yet polluted is not so bitter as afterwards it is pleasant and affecteth with joy when performed with a mind purified In a just and righteous man there is alwayes a desire of going forwards yea he alwayes gets further and further on and though he should live long and his dayes should be almost without Number yet would his Life be alwayes in a prof●●iency and the man would alwayes be more and more elevated in God Now they that come up thither where they think they can abide and rest let them esteem that for a bad sign For by how much the more subtile or Spiritual Christians do become by so much also they become more Sublime and by how much the more Sublime they are by so much the more Subtile and Sublime is their sufferings which point is altogether unknown to them who are yet but in some lower degree or step Unless God should more put a man forwards then he doth put himself he would never be saved nor indeed be able to come to Regeneration Now God hedgeth up on all sides to an elect man his way that when he deviates from the right Path to his own destruction he hinders him and sets to him his bonds and then a man comes to acknowledge that that was nothing but the work and Commiseration of God and then he becomes really humble and Judgeth no man but hath and beareth himself with a Benevolent and Merciful mind towards all men when he can clearly discern how much misery hung over his head from which notwithstanding he apprehendeth himself quite freed through the wonderful mercy of God therefore he cannot boast himself against them being mindful alwayes of his own self for if God hath not spared them nor perhaps will he spare thee And because lie Shines forth with a greater grace above others he is not lifted up above others but rather is touched with a Commiseration and compassion towards them So that if upon very urgent Necessity he must say some what of others he doth it with fear and trembling and but that the Necessity of his Neighbour should require it

ever else is flesh And then Christ takes this purified Man for Christ took 〈◊〉 him the pure humanity so also a man ought to be pure which state he comes to in hell before Christ takes him up and is united with him Before death is suffered glory is not given to God but after that it is given to him After death man is in the truth but before death he is in a lie Before death a man appropriates all things to himself viz. life substance and all and he thinks that these are due to him of right nor that any of them can be taken from him but by injustice Yet he possesseth all in a lie and by injustice ●hough he thinks that he doth possess ●hem by right and in truth until death ●vercomes him And then at last all ●●re acknowledged and looked upon o●herwise and all are yielded and ascrib●d to God and to him alone is glory in Man given And a man is delivered ●om all his own propriety and is made ●oper to God who possesseth him and ●●cteth him And thus Hell is made Heaven at last by reason of his yielding ●p When the elect do come into hell they willingly endure it out of Love although it be a great torment to them Just like him who subjects himself to sufferings for the sake of some other who he most dearly loveth and desires not to be freed from those pains although they by not small ones so that that other may but be freed from that evil Or else 〈◊〉 one should submit himself to poverty an● want for the sake of his beloved that 〈◊〉 his beloved my be relieved from wa●● or indigency and although those sufferings are great enough yet Love rende● them easiy and lovely By how much the greater is the Death Hell and condemnation by so mu●● the greater is the Life Heaven an● Salvation by how much the greater the Death Hell and anguish so mu●● the greater and more sublime bi●● Heaven and life followeth thereupon man possesseth himself therefore he al● loveth seeketh and in all things defen●eth himself But when he is given 〈◊〉 to God he is not his own but God and as before he possessed himself now God is in the room of himself a● possesseth him This man therefore with all his accidents is God's and hath nothing no more but all things of his are God's yea so fully or absolutely that if one should give to or take away any thing from this man or do good or evil to him or love or hate him all these are done to God and not to man Moreover this man applieth not these things to himself and therefore also cannot be angry nor hate his adversaries seeing that all is done not to him but to God But it is proper to God to Love and to do good which now do ●hine forth thorough this man CHAP. XXII WHen a Man turneth his eyes inwards he will behold sin so great within himself that all he defects and spots of his Neighbour will appear to him small and few yea ●hat which belongeth to others will in respect of his sin by him be accounted ●ather for good then for evil But if any one weigheth the sins of others in a too strict balance and judgeth too rigourously of them it is a certain sign that this man doth not know himself nor is come unto Regeneration How much that which we hitherto seek is contrary to that thing which i● truly obtained then at length appears when God snatcheth us away from thence and together with Paul overturns all our understanding knowledge and will and whatever we have wrought he so breaks it to pieces that all dyes with the man and remains confounded Alas how great is the misery and how much the anguish in that same death and corruption There flesh and blood which cannot attain to the inheritance of the Kingdom of God a●● consumed and all things perish which a man thought to have been somewhat But afterwards when a man is we●● purged and purified in this purgatory then he comes to the truth of the matter and then at length acknowledges th● whatever he thought to have had 〈◊〉 possession of before death to be nothing and that he was before this death in a lie Just as it is commonly said of him who is Dead that he is in the truth but we whilst we yet live are in a lie All things in death proceed otherwise then before even as if the Sun should go backwards When Paul was overwhelmed all things which before he had thought to be in being were now perished together with his pleasure knowledge and understanding God rejected all but he ●gnorant of all cryed out Lord what wilt thou have me to do CHAP. XXIII A Man must go as far as it is possible for him to go and when he shall ●trive at that point that is impossible for ●im he must joyn his hands and bend is knees and stretch our his arms that ●od may do with him what he pleaseth with whom that is possible that is im●ossible with man A similitude we have in a Beggar Just 〈◊〉 when one seeketh an Alms from door to door and it is still said to him God look upon thee so also is it done with a man who falls into this misery all creatures to which soever he approacheth refuse him so that at length God only must help and save him When all things stand at great distance that there remains no more underpropping or refuge then is the Lord urged to come in for God cometh not unless he be urged A man must be left naked and stript of all things if God only must be made his essential life and prop. Also in desertion it cannot be but God will come When God begins to purge the floor of sin and to root it up from the bottom then it is that at last a man begins to know himself and he is in his own sight what he is in truth and what he was both before and after that and that which now is required is plainly another thing then what he thought formerly when he was still under the works of the Law and it repenteth him much that he ever had esteemed himself for a Godly man because he acknowledgeth the contrary now viz. that he hath been a sinner and an unrighteous man but not a good man And now God taketh violent hold on the root it self to pluck it up But what a stroak this is any one may know who will experience the very thing it self When a man burneth with zeal and is willing to purify himself then in the end is he become impure and unrighteous for then God discovers to him the very foundation it self of wickedness and sets before his eyes that which was from the beginning There therefore must the man abide and stand in the examination In that exercise of the Cross nothing can relieve a man and what was before told him of that cross he

contrary and in enmity to the divine will and therefore it is to be suppressed strongly by using all diligent watchfullness or else it will deceive thee by its subtilty will seduce thee to a turning aside although it may appear very gentle unto the. Submit thy self to sufferings that thou mayest with a ready mind bear whatsoever is grievous burdensome and tedious and endure even to the end and in this dayly cross possess thy soul with patience Let not the Length of time be irkesome to thee offer up to the Lord thy carnal mind opportunely for all that belongs unto it must at last be made subject to the Lord either sooner or later Endeavour this sedulously viz. to give up freely to the Lord thy flesh and blood thy soul and spirit that he may do with them according to his own good pleasure so as thou mayest never hereafter find any contradiction in thy self about these but that Christ alone may be in thee thy will life and sole governour The Lord have compassion on us all I pray thee give my hearty commendations to A. the wife of thy brother and give her this letter to read in some measure to stir her up to the Lord whereby she may with a heart prepared endure her many griefs and sorrows and willingly to accept them from the hand of the Lord as from him who by these means striveth to chasten and to purify her So that she also bewareth that she be not insnared by any sin but will strictly observe her life viz. to please God and to perform that which will be pleasing to him yea also let her learn to sustain willingly what he shall lay upon her that that which is at first sharp or sower may at last become sweetned to her in the Lord and she her self at length may remain wholly yielded up to the Lord. And thus I recommend thee to the Lord who can advance both thee and all of us by his grace that we may become his living Sacrifice and sweet Savour to his heavenly father that our labour may not be in vain but may dayly increase with fruit-bearing EPIST. X. A brief information how a man who begins with zeal is used to be lead thorough continual sufferings and conflicts and what kind of fruit are at last brought forth from those dolours To his Sister A. MY most beloved Sister That all may be well with thee in the fear of the Lord I desire with all my heart and thy further growth in him does very greatly rejoyce me For although in these dangerous times many new things are here and there produced from multiplied discords one shewing this and another that way by all which the hearts of many are disturbed and they are disquieted contrary to the intention of Godliness Yet God hath prepared an eminent glory for them who with a valiant mind do break thorough these things Also because now a narrower way is proposed then in times past therefore also a greater grace is now apprehended to be in man for by the benefit of straights and anxieties are gotten all the good things which God hath promised unto man and nothing is more contrary unto God then an imaginary peace and tranquillity and such a condition as in which it is well with a man and in which he liveth a quiet pleasant life free from any vexation of adversities misfortunes and other mischiefs Briefly God is never farther absent from us then when all things happen unto us according to our own wills and when we enjoy every where a prosperous success whereas straights misfortunes a cross and a pressing need are nearer to God be they in matters great or small provided that in these evils we so behave our selves as to bear our sufferings with a willing mind and with joy as from the hand of God that thereby we gaining the knowledge of our captivity and chains do endeavour forthwith to put them off and to dye For so long as we find any thing yet in us which stirreth us up either to sorrow or to joy so long are we bound and captivated to our own selves and are the Slaves of Nature Now if we being set free from the first natural generation should penetrate to the other that is spiritual and should be led into the true state thereof certainly then no adversitie misfortune injury yea nor fire nor sword nor any thing else that is a relict of nature can overcome a man which should be accounted by us for evil as the Vulgar accounts them for evil for whatsoever happeneth to a regenerate man is accounted by him as a means to the eternal glory of God so that to such a man nothing is sweet or more worthy his esteem then every adversity and injury wherewith he is wont to be treated from others so that by how much the more of them are sent him from God so much the more he will judge that he is propitious to him But there are many things required first before we can learn to acknowledge the hand of God for when we are first overwhelmed by any adversity then we either throw the blame upon man or we complain that God doth afflict us and this proceeds from this that we yet stick and lye in our sins because of which we are accused in our own conscience and rendred Enemies to God Therefore are all things to be laid aside whatsoever we acknowledge to be unjust though they may seem never so small and we must go forward with a stout zeal so that we must both day and night fall down upon our faces in prayers unto the Lord that he will please to bestow on us freely wisdom and understanding for the true knowledge of our selves consisting not in words but in deeds that afterwards we being our selves destroyed may truely dye also that we may reflect upon no man in the World but upon our selves by which at last we may learn to acknowledge the good hand of God who gives to his own nought but the cross and this is the supream and safest way by which a man is saved My dearest Sister I have here in few words described to thee the Type only or the picture and shadow of that fruit which groweth out of the cross yet if thou art willing to know the thing it self in the truth thereof and to apprehend it with a right faith thou thy self wilt seek it properly as from thy own experience But before thou canst believe that the cross is of such great advantage to thee thou wilt feel certainly many adversities and miseries and it will behoove the to cut off many of thy accommodations that so thou wilt behold no body else but look at thy own self for it behooveth thee to find salvation in thy own self and so also thou art to make experiments of dying for thy self He that is honest without himself he also is saved without himself and the salvation of such a one stands allways in need