A
TREATISE
TEACHING
THE
SERVANTS
OF
GOD
,
HOW
THEY
SHOVLD
BE
prepared
when
they
come
to
the
holy
Supper
of
our
onely
Redeemer
Iesus
Christ
.
The
Preface
.
THat
we
may
worthily
come
to
the
holy
Supper
of
our
Lord
Iesus
Christ
,
we
must
examine
our selues
,
OF
FAITH
.
The
first
Article
.
FIrst
it
is
requisit
that
we
haue
Faith
,
that
is
to
say
,
To
eate
and
to
drinke
:
that
he
saith
,
the
bread
is
his
bodie
which
is
giuen
for
vs
,
and
the
wine
his
blood
which
is
shedde
for
the
remission
of
our
sinnes
.
In
which
words
he
giueth
himselfe
vnto
vs
whollie
,
he
wil
be
our
spiritual
foode
and
life
:
he
will
remaine
in
vs
by
his
holy
Spirite
,
&
will
haue
vs
to
abide
in
him
by
Faith
,
to
the
end
that
in
beleeuing
we
do
not
perish
,
but
may
obtaine
that
life
euerlasting
whereof
he
is
the
onely
inheritor
and
giuer
.
I
beleeue
,
not
in
generall
,
we
beleeue
.
We
are
not
in
this
case
to
busie
or
trouble
our
heads
with
the
faith
and
beliefe
of
another
,
with
his
worthinesse
or
vnworthines
,
but
wholly
to
rest
and
to
stay
vs
vpon
our
own
.
For
S.
Paul
doth
not
teach
vs
that
we
should
examine
other
men
,
neither
yet
that
other
men
should
examine
vs
,
but
he
speaketh
plainly
and
precisely
in
these
words
,
Let
euerie
man
examine
himselfe
.
Wherefore
let
euerie
one
of
vs
in
seuerall
assure
his
conscience
,
That
Iesus
Christ
,
is
come
into
the
world
to
saue
sinners
,
of
whom
he
ought
,
following
the
example
of
S.
Paul
,
to
accompt
himselfe
the
chiefest
.
Let
him
beleeue
that
Iesus
Christ
came
down
from
heauen
to
abide
vpon
the
earth
,
that
he
might
lift
him
vp
from
the
earth
into
heauen
:
that
Christ
was
made
the
sonne
of
man
to
make
him
the
childe
of
God
:
that
he
was
conceaued
by
the
holie
Ghost
,
and
was
borne
of
the
virgin
Marie
,
to
purifie
and
clense
the
sinfulnesse
of
his
conception
&
birth
.
Let
him
perswade
himselfe
that
the
sonne
of
God
hath
ouercome
the
deuill
,
to
free
him
from
the
crueltie
of
that
tyrant
:
that
he
hath
fulfilled
the
whole
lawe
(
louing
God
his
Father
with
al
his
hart
,
power
,
and
strength
,
&
his
neighbour
as
himselfe
)
to
purchase
righteousnes
for
him
:
that
he
made
his
appearance
before
Pilate
an
earthly
iudge
,
&
receaued
sentence
of
temporall
condemnation
as
an
offender
,
to
exempt
him
from
appearing
before
the
dreadfull
throne
of
God
his
iustice
where
he
was
to
heare
sentence
of
eternall
condemnation
pronounced
against
him
for
his
offences
committed
against
a
God
Almightie
and
euerlasting
.
Let
him
be
assured
in
heart
,
that
the
same
Iesus
Christ
descended
into
hell
for
his
cause
,
that
is
to
say
,
endured
the
sorrowes
and
terrible
pangs
of
the
second
death
,
and
the
heauie
wrath
of
God
,
to
acquite
him
from
that
fearefull
iudgement
:
that
he
died
a
death
accursed
of
God
in
hanging
on
the
crosse
,
to
obteine
for
him
both
life
and
blessing
before
God
:
that
he
rose
againe
from
death
for
an
earnest
pennie
and
a
warrant
of
his
resurrection
:
that
he
ascended
into
heauen
for
a
certeine
token
of
his
ascension
into
the
same
kingdome
:
that
he
sitteth
on
the
right
hand
of
God
his
Father
,
to
be
for
him
an
euerlasting
Priest
,
Teacher
,
King
,
Defender
,
Reconciler
,
and
Aduocate
.
And
to
be
short
that
he
shall
come
at
his
second
comming
,
to
his
endlesse
consolation
,
and
perfect
redemption
.
In
like
manner
,
it
is
necessarie
that
euerie
one
of
vs
do
in
particular
applie
vnto
himselfe
all
those
graces
and
treasures
that
are
in
Iesus
Christ
,
in
asmuch
as
in
giuing
himselfe
vnto
vs
,
he
hath
also
giuen
vs
all
his
riches
.
And
therefore
,
in
that
he
is
God
,
it
is
that
we
may
be
partakers
of
his
Diuinitie
:
in
that
he
is
heire
and
Lord
of
the
whole
world
,
it
is
that
we
may
haue
part
of
his
Lordship
and
inheritance
:
and
that
in
him
we
may
recouer
the
title
of
such
possessions
as
we
lost
in
Adam
our
first
parent
:
in
that
he
is
the
welbeloued
of
his
Father
,
it
is
that
we
also
may
be
acceptable
in
him
:
in
that
he
is
rich
,
it
is
to
blesse
vs
with
his
riches
:
in
that
he
hath
all
power
against
the
Deuill
,
sinne
,
hell
,
Antichrist
,
the
world
,
and
all
our
enimies
,
it
is
to
be
our
warrant
and
defence
against
them
al
:
in
that
he
is
righteous
&
good
,
it
is
to
iustifie
vs
,
&
to
make
vs
good
:
in
that
he
is
blessed
and
immortall
,
it
is
to
indue
vs
with
his
blessednesse
and
immortalitie
.
Thus
when
we
shall
applie
vnto
our selues
all
the
actions
and
benefites
of
the
Lord
Iesus
Christ
particularlie
,
in
like
manner
all
his
essentiall
qualities
,
affying
vs
wholly
in
him
and
in
his
promises
,
and
distrusting
wholly
our
owne
strength
;
then
we
may
boldlie
draw
neare
vnto
the
table
of
the
Lord
,
where
we
shall
,
by
the
benefite
of
Faith
,
haue
full
fruition
of
Iesus
Christ
,
God
&
man
,
and
further
shall
feele
the
same
Faith
encrease
and
grow
in
vs
exceedingly
to
our
great
comfort
.
And
now
it
behooueth
vs
to
note
,
that
it
is
impossible
we
should
be
made
one
with
Iesus
Christ
and
enioy
the
rich
treasures
that
are
in
him
,
vnlesse
we
do
first
renounce
Antichrist
&
his
kingdome
:
and
vnlesse
we
haue
in
vtter
abhomination
all
idolatrie
,
superstition
,
&
such
traditions
of
man
as
are
in
a
direct
line
set
against
the
pure
seruice
of
God
,
the
bounds
and
termes
whereof
are
plainely
set
downe
in
his
holy
word
.
Forseeing
that
God
is
our
onely
creator
,
&
that
in
the
person
of
his
sonne
Iesus
Christ
the
true
Isaac
,
in
whom
al
the
nations
of
the
earth
are
blessed
,
he
giueth
himselfe
entirely
vnto
vs
his
creatures
;
it
is
great
reason
that
in
like
maner
we
by
Faith
should
giue
and
resigne
vp
our selues
whollie
to
God
our
maker
.
And
behold
,
for
this
cause
doth
God
iustlie
require
his
people
,
&
command
them
in
his
Law
,
that
They
haue
no
other
Gods
before
him
:
That
they
loue
him
with
all
their
heart
and
soule
,
with
all
their
strength
,
and
vnderstanding
:
that
is
to
saie
,
with
all
their
parts
,
as
well
inward
,
as
outward
.
And
for
this
cause
also
,
God
not
only
reprooueth
those
that
halte
on
both
sides
,
but
also
commaundeth
that
they
which
sacrifice
to
strange
Goddes
,
should
be
put
to
death
.
To
this
purpose
S.
Paul
aduertising
the
Corinthians
to
flie
Idolatrie
,
vseth
an
argument
taken
from
the
coniunction
and
vnion
that
we
haue
with
our
Lord
Iesus
Christ
in
the
Supper
,
saying
after
this
manner
.
The
cuppe
of
blessing
which
we
blesse
,
is
it
not
the
communion
of
the
blood
of
Christ
?
the
bread
which
we
breake
is
it
not
the
communion
of
the
bodie
of
Christ
?
As
if
he
would
saie
,
that
seeing
the
Corinthians
did
not
come
to
the
Supper
,
simplie
&
onely
to
receiue
those
earthlie
elements
,
but
really
and
in
deede
to
receiue
the
bodie
and
blood
of
our
Lord
Iesus
Christ
,
to
the
end
they
might
be
linked
vnto
him
by
Faith
,
and
made
flesh
of
his
flesh
,
and
bone
of
his
bone
,
it
should
be
more
then
exceeding
impietie
and
abhomination
to
be
present
at
the
meetings
and
assemblies
of
infidels
,
and
to
take
part
with
them
in
their
idolatries
:
and
therefore
the
Apostle
soone
after
addeth
to
his
former
reason
,
that
the
Corinthians
Cannot
drinke
the
cuppe
of
the
Lord
and
the
cuppe
of
the
Deuils
:
and
that
they
cannot
be
partakers
of
the
Lord
his
table
and
of
the
table
of
Deuils
.
Wherein
he
teacheth
vs
to
vnderstand
,
that
it
is
impossible
,
at
once
to
serue
both
God
and
the
Deuill
,
and
that
whosoeuer
hath
fellowship
with
idolatrie
,
doth
set
vp
a
banner
of
defiance
as
it
were
against
the
Lord
Iesus
.
Forasmuch
as
therefore
,
neither
is
darknesse
more
contrarie
to
light
,
nor
vice
to
vertue
,
nor
death
to
life
,
nor
hell
to
heauen
,
then
the
Pope
and
his
doctrine
is
contrarie
to
Christ
and
his
holy
Gospell
:
it
is
necessarie
that
all
those
that
haue
true
faith
in
Iesus
Christ
,
doe
all
their
endeuour
to
fly
from
that
poyson
of
papistrie
,
and
without
delay
to
shake
of
the
yoke
of
that
Antichrist
of
Rome
,
that
they
may
entirelie
offer
vp
themselues
to
the
seruice
of
this
good
Sauiour
and
Redeemer
Iesus
Christ
.
And
if
so
be
,
that
neither
the
fellowshippe
which
we
haue
with
the
Sonne
of
God
,
nor
yet
the
promises
of
our
heauenlie
father
can
alure
and
induce
vs
to
resigne
vp
our
soules
and
bodies
vnto
God
,
to
put
our
affiance
in
him
alone
,
to
serue
and
to
worship
him
alone
,
according
to
his
good
will
&
pleasure
,
but
we
will
neuerthelesse
stick
fast
to
Antichrist
,
and
ioyne
right
handes
to
perpetuall
alliance
with
him
,
his
ministers
,
&
vpholders
:
yet
let
vs
set
before
our
eyes
,
to
the
end
they
may
strike
deepelie
into
our
hearts
,
&
we
thereby
maie
be
driuen
with
feare
from
their
pernitious
fellowship
,
the
greeuous
threatnings
,
and
the
heauie
iudgment
of
God
denounced
against
vs
to
that
purpose
,
as
namelie
when
he
saith
,
Depart
out
of
Babylon
my
people
,
that
yee
be
not
partakers
in
her
sinnes
,
and
that
yee
receiue
not
of
her
plagues
.
If
anie
man
worship
the
beast
and
his
image
,
and
receiue
his
marke
in
his
forehead
,
or
in
his
hand
,
the
same
shall
drinke
of
the
wine
of
the
wrath
of
God
,
yea
,
of
the
pure
wine
,
which
is
powred
into
the
cuppe
of
wrath
,
and
he
shal
be
tormented
in
fire
and
brimstone
before
the
holie
Angels
,
and
before
the
Lambe
,
and
the
smoke
of
their
torment
shall
ascend
euermore
:
and
they
shall
haue
no
rest
day
nor
night
,
which
worship
the
beast
and
his
Image
,
and
whosoeuer
receiueth
the
print
of
his
name
.
And
againe
in
another
place
,
But
the
fearefull
and
vnbeleeuers
,
and
the
abhominable
,
and
murtheres
,
and
whoremongers
,
and
sorcerers
,
and
idolaters
,
and
all
liers
,
shall
haue
their
part
in
the
lake
which
burneth
with
fire
and
brimstone
,
which
is
the
second
death
.
Therefore
let
vs
haue
at
the
least
this
poynt
well
printed
in
our
hartes
,
to
the
end
we
be
not
led
out
of
the
way
,
and
so
for
euer
cast
away
with
the
tymemen
of
this
world
,
which
suppose
it
is
not
a
thing
impossible
at
once
to
serue
both
God
&
the
Deuill
,
Iesus
Christ
and
Antichrist
,
and
to
follow
the
commandements
of
God
and
of
men
,
and
to
fulfill
the
affections
of
the
flesh
and
of
the
spirite
.
OF
REPENTANCE
.
The
second
Article
.
THe
former
preparing
of
our selues
in
respect
of
Faith
,
which
applieth
Iesus
Christ
to
vs
in
particular
,
with
all
his
graces
and
blessings
,
can
by
no
meanes
haue
anie
place
in
our
heartes
,
but
it
speedilie
begetteth
in
vs
a
true
and
vnfeigned
repentance
:
that
is
,
a
true
and
earnest
loathing
of
that
which
is
euill
,
and
an
ardent
loue
and
affection
towardes
that
which
is
good
:
which
we
see
for
our
instruction
in
the
examples
of
Dauid
,
Peter
,
Paul
,
and
other
holy
personages
.
We
must
mourne
inwardlie
,
euen
in
our
bowels
,
&
sorrow
vnfeignedly
that
we
haue
offended
the
Maiestie
of
God
,
that
we
haue
most
wickedli●
in
former
times
abused
our
creation
,
rede
〈…〉
on
,
&
baptisme
:
that
we
haue
prouoked
G
〈…〉
anger
in
al
the
members
of
our
bodie
:
that
we
haue
abused
our
wit
,
our
heart
,
our
tongue
,
our
feete
and
our
hands
:
that
we
haue
vnchastelie
laide
open
our
bodies
and
soules
(
which
are
the
temples
,
wherein
our
God
wil
haue
his
abyding
)
to
al
kind
of
infidelitie
,
idolatrie
,
filthinesse
,
blasphemie
,
whoredome
,
rauening
,
vsurie
,
theft
,
gluttonie
,
drunkennes
,
ambition
,
excesse
,
pride
,
and
of
all
the
other
vanities
of
this
world
:
which
is
in
effect
as
much
,
as
if
we
would
haue
God
the
Father
,
the
Sonne
,
and
the
holie
Ghost
,
to
lodge
in
a
base
and
vile
backroome
,
full
of
deadly
infection
and
filthie
stinking
.
Wherefore
we
must
be
sorie
for
our
wicked
life
forepassed
,
calling
our selues
to
a
true
and
strict
accompt
which
may
breede
in
our
hearts
an
earnest
greife
&
trembling
,
that
we
haue
in
former
times
torne
in
peeces
,
and
broken
in
all
the
partes
thereof
the
lawe
of
God
,
to
followe
the
will
of
the
world
,
of
the
flesh
,
&
of
the
deuil
.
The
breaking
of
the
bread
in
the
Supper
,
ought
not
onelie
to
moue
vs
vnto
the
knowledge
of
our
wickednes
,
but
also
to
an
abhomination
thereof
,
being
none
other
then
whatsoeuer
is
to
be
found
in
vs
repugnant
&
contrarie
to
the
pure
and
holy
lawe
of
God
.
For
whereas
the
bread
is
broken
for
vs
,
or
rather
we
breake
the
bread
of
the
supper
of
our
Lord
Iesus
Christ
,
we
are
to
learne
,
that
it
is
we
,
that
it
is
our
sinnes
and
iniquities
,
which
haue
crucified
and
〈◊〉
to
death
the
author
of
life
,
which
is
euen
〈◊〉
the
same
our
Lord
and
Sauiour
Iesus
Christ
.
And
therefore
we
may
not
do
as
the
infidels
in
times
past
,
which
made
great
lamentation
,
&
deuised
sharpe
inuectiues
against
the
Iewes
,
Pontius
Pilate
,
Herod
,
Iudas
,
and
those
that
had
executed
and
put
to
death
Iesus
Christ
,
&
yet
in
the
meane
time
flattered
themselues
,
gloried
in
their
merites
,
and
considered
not
narrowlie
,
that
Iudas
,
Pontius
Pilate
,
and
Herod
were
none
other
,
then
the
executours
and
ministers
of
their
impieties
and
offences
.
Let
vs
consider
therefore
in
the
breaking
of
the
bread
,
that
our
sinnes
,
yea
the
sinnes
of
euerie
one
of
vs
in
particular
,
haue
crucified
the
Sonne
of
God
,
and
haue
broken
him
with
the
paines
of
the
first
and
second
death
:
And
euen
so
is
it
preciselie
witnessed
in
the
Supper
,
that
the
bodie
of
Iesus
Christ
was
broken
for
vs
,
and
that
his
blood
was
shedde
for
the
remission
of
our
sinnes
.
And
our
heauenlie
Father
himselfe
doth
testifie
the
same
by
the
mouth
of
his
Prophet
Isaiah
,
saying
:
But
he
was
wounded
for
our
transgressions
,
he
was
broken
for
our
iniquities
.
Now
if
it
be
so
,
that
our
sinnes
being
weyed
in
the
balance
of
God
his
iustice
,
are
found
to
be
of
so
gre●t
consequence
and
importance
,
that
his
anger
and
displeasure
conceiued
against
vs
,
can
by
no
meanes
be
appeased
,
but
by
the
death
of
his
onelie
Sonne
,
yea
,
by
the
cruel
and
shamefull
death
vpon
the
crosse
,
by
which
alone
satisfaction
is
per
〈…〉ed
;
why
should
we
not
hencefoorth
abhor
〈…〉
ur
sinnes
&
wickednesse
,
the
cruell
and
bloodie
murtherers
of
the
onely
Sonne
of
God
?
Behold
,
the
Sunne
&
the
Moone
,
the
elements
,
the
vaile
of
the
Temple
,
the
stones
&
rockes
were
mooued
at
the
death
of
Iesus
Christ
,
and
shewed
tokens
of
sorow
&
heauinesse
;
and
shal
not
we
,
which
beare
about
vs
the
cause
of
this
death
,
abhorre
so
foule
,
euil-fauored
,
and
vnfortunate
a
guest
,
who
hath
taken
vp
his
lodging
in
our
heartes
?
and
shall
we
suffer
him
to
abide
,
or
rather
to
dwel
within
vs
,
vntill
he
haue
brought
euerlasting
death
into
his
lodging
?
No
verely
.
But
contrariwise
we
ought
to
esteeme
him
most
detestable
,
as
one
that
first
did
set
vp
a
wall
of
separation
between
vs
and
God
our
souereigne
happinesse
:
and
as
one
that
hath
caused
vs
to
loose
that
image
and
resemblance
of
God
,
whereunto
at
the
first
we
were
created
.
It
is
he
that
hath
defiled
vs
within
and
without
:
it
is
he
that
hath
spoyled
vs
of
our
holines
and
righteousnes
:
it
is
he
that
hath
driuen
&
chased
vs
out
of
Paradise
:
it
is
he
that
hath
brought
vs
in
bondage
to
the
tyrany
of
the
Deuil
:
it
is
he
that
hath
made
vs
subiect
to
pouertie
and
sicknesse
,
and
finally
to
the
first
and
second
death
:
It
is
he
,
that
after
he
had
barred
and
diuided
vs
from
God
,
caused
vs
to
see
our
filthines
,
and
brought
vpon
vs
shame
&
blacke
reproch
,
that
caused
vs
to
tremble
at
the
voice
of
our
God
,
which
before
was
to
our
eares
most
sweete
&
amiable
.
It
is
he
,
by
whom
the
wrath
of
God
is
heaped
vp
against
al
mankind
,
which
is
in
cause
that
the
earth
becommeth
barren
,
and
bringeth
forth
thorns
and
bryers
,
that
women
do
labour
and
bring
foorth
children
in
sorowe
,
and
that
men
eate
their
bread
with
the
sweate
of
their
face
&
trauaile
of
their
bodies
.
Now
seeing
that
sin
doth
bring
vpon
vs
continually
so
many
euils
&
mischiefes
,
it
followeth
that
we
ought
to
retire
&
withdraw
our selues
from
it
,
except
we
will
be
voluntarie
hinderers
and
enemies
of
our
happines
&
saluation
.
And
heere
I
call
into
presence
al
such
,
as
wallowing
in
al
kind
of
sinne
and
wickednesse
,
and
giuing
occasion
of
grieuous
offence
to
the
children
of
God
,
are
neuerthelesse
so
shamelesse
,
as
they
dare
presume
to
present
themselues
at
the
Lord
his
table
.
I
would
haue
them
to
answere
,
what
it
is
that
they
promised
to
God
,
&
to
his
church
in
their
Baptisme
?
They
wil
saie
;
they
promised
to
forsake
the
Deuill
and
al
his
works
.
Euen
so
:
but
sinne
is
one
of
the
cheife
and
principall
workes
of
the
Deuill
:
&
why
then
do
they
not
abstaine
from
it
?
why
are
they
trayterous
and
disloyal
to
God
and
to
his
Church
?
why
haue
they
conspired
with
the
Deuil
,
the
world
,
and
the
flesh
,
against
their
owne
saluation
?
how
dare
they
present
themselues
before
God
,
to
craue
pardon
&
remission
of
their
sinnes
at
his
hands
,
seeing
that
from
time
to
time
they
doe
heape
sinne
vpon
sinne
,
and
outragiouslie
crucifie
again
,
as
much
as
in
them
lyeth
,
the
Sonne
of
God
,
or
at
the
least
deride
the
purgation
of
his
blood
,
which
was
applyed
to
them
in
Baptisme
?
Let
the
case
be
of
an
offendor
,
beggerly
,
needy
,
and
destitute
of
al
helpe
&
succour
,
that
he
were
fallen
into
a
fowle
and
filthie
bogge
,
whereout
by
his
owne
strength
&
wit
he
could
not
escape
,
and
of
a
King
his
sonne
passing
by
the
said
place
,
that
he
tooke
the
paines
to
draw
him
out
of
this
myrie
hole
,
that
he
made
him
cleane
,
and
that
he
decked
him
richlie
with
braue
and
costly
attire
.
If
this
miseralbe
wretch
shal
returne
againe
into
this
pit
of
filth
&
mire
,
defiling
therein
both
his
bodie
&
his
garments
,
and
further
,
placing
his
life
in
extremity
of
danger
;
maie
we
not
iustlie
thinke
him
to
be
vnthankful
aboue
measure
,
and
carelesse
of
that
princelie
bountie
and
humilitie
?
On
the
other
side
,
maie
we
not
boldlie
affirme
,
that
he
hath
wittingly
&
willingly
taken
an
othe
,
as
it
were
,
against
his
owne
life
and
safetie
?
and
that
he
is
worthy
to
come
to
ruine
,
and
to
perish
without
al
helpe
and
succour
?
Like
is
the
case
betweene
vs
and
Iesus
Christ
.
We
are
al
fallen
into
the
fowle
pit
of
sinne
,
in
the
person
of
Adam
:
we
are
al
offendors
before
God
,
worthie
of
innumerable
gibets
:
we
cannot
of
our selues
by
any
meanes
possible
get
out
of
this
pit
of
our
destruction
,
into
the
which
we
are
fallen
by
our
owne
defaulte
and
follie
.
The
Sonne
of
God
,
the
King
of
Kings
,
the
Lord
of
Lords
,
not
onelie
draweth
vs
out
of
this
filthy
pit
,
but
washeth
vs
cleane
also
with
his
pretious
blood
,
&
vouchsafeth
to
cloath
vs
with
his
owne
garment
of
righteousnesse
&
innocencie
.
If
we
fall
to
tumble
and
to
wallow
againe
in
the
pit
of
sinne
,
if
we
please
our selues
therein
,
if
we
defile
and
stayne
the
garment
of
innocencie
,
which
he
gaue
vs
in
Baptisme
cleane
and
vnspotted
;
do
we
not
manifestlie
contemne
the
loue
and
the
benefit
of
Iesus
Christ
not
able
no
be
valued
&
esteemed
?
&
are
we
not
worthie
to
rot
an
hundred
thousand
times
in
our
vncleannesse
,
or
rather
with
the
Deuill
in
hell
to
gnash
our
teeth
for
euer
?
It
is
out
of
al
controuersie
.
Then
sith
it
is
so
,
that
the
end
of
our
redemption
,
Baptisme
,
&
iustification
,
requireth
that
we
should
abstaine
from
sinne
(
so
farre
as
is
possible
,
and
the
fraylenes
of
mans
nature
can
permit
)
it
behooueth
vs
to
employ
al
our
paine
&
diligence
by
the
mightie
power
of
the
Spirit
of
God
,
to
driue
out
of
our
soules
&
bodies
al
vncleannes
,
filthines
,
idolatrie
,
blasphemie
,
rebellion
,
hatred
,
murther
,
whoredome
,
stealing
,
vsurie
,
and
al
other
things
contrarie
to
his
holy
law
,
vnlesse
we
wil
be
vnthankefull
towards
Iesus
Christ
,
and
open
enemies
to
his
Church
,
and
to
our
owne
saluation
.
Now
,
because
it
is
not
sufficient
,
to
the
end
we
may
be
endued
with
true
repentance
,
that
we
know
our
sins
,
that
we
abhorre
them
,
confesse
them
,
&
abstaine
from
them
;
but
we
must
also
know
,
desire
,
and
do
that
which
is
good
,
as
we
are
charged
in
the
word
of
God
:
We
are
to
looke
narrowly
to
those
reasons
,
whereby
we
ought
to
be
stirred
vp
to
sanctifie
the
name
of
God
.
First
,
whereas
we
are
ioyned
and
knit
to
Iesus
Christ
in
the
supper
;
whereas
we
are
made
flesh
of
his
flesh
,
and
bone
of
his
bone
;
whereas
we
liue
by
his
holy
Spirit
:
ought
not
these
things
to
moue
vs
to
fashion
our selues
after
the
image
and
likenes
of
our
Lord
and
Sauiour
Iesus
Christ
?
Can
he
dwell
in
vs
?
can
he
feede
vs
with
his
owne
substance
?
can
he
quicken
vs
with
his
Spirit
?
can
he
ioyne
vs
vnto
himselfe
,
and
tye
vs
with
the
linkes
of
Faith
,
and
yet
neyther
he
,
nor
the
holy
Ghost
,
nor
Faith
shal
preuaile
with
vs
to
the
bringing
forth
of
good
and
holy
workes
&
actions
?
Further
,
seeing
it
is
so
,
that
he
giueth
not
himself
vnto
vs
by
the
halfe
,
neither
yet
voyd
of
his
most
excellent
qualities
and
treasures
,
but
garded
with
al
spiritual
graces
and
blessings
,
adorned
with
righteousnesse
and
perfection
,
hauing
innocencie
and
holines
in
his
traine
:
how
is
it
possible
we
should
receiue
Iesus
Christ
enritched
with
al
his
treasures
,
but
that
the
righteousnesse
of
our
head
must
shine
in
vs
which
are
his
members
?
yea
in
euery
of
our
parts
,
whither
they
be
of
the
soule
inward
,
or
of
the
bodie
outward
.
Is
it
meete
,
that
the
partes
of
our
soule
,
which
are
two
in
number
,
to
wit
,
our
vnderstanding
&
our
wil
,
which
ought
to
laie
hold
vpon
the
promises
of
God
,
which
ought
by
Faith
to
receiue
the
bodie
and
blood
of
our
Lord
Iesus
Christ
,
that
is
to
saie
,
Iesus
Christ
al
and
some
,
very
God
,
equall
in
al
poynts
to
God
his
Father
,
and
verie
man
,
compounded
of
humane
soule
and
body
;
is
it
meete
(
I
saie
)
that
these
,
our
vnderstanding
and
wil
,
should
be
applied
to
the
meditation
of
worldly
and
wicked
things
,
and
should
be
void
of
the
knowledge
and
loue
of
God
,
and
of
due
charitie
towards
our
neighbour
?
Is
it
meete
,
that
our
bodie
,
which
is
the
Temple
of
God
,
should
be
prophaned
and
made
vnholie
?
that
our
eares
,
which
God
created
,
to
the
end
we
might
heare
his
voice
,
should
be
stopped
at
the
sounding
of
the
heauenlie
voyce
,
and
open
at
the
bursting
foorth
of
vaine
and
wanton
talke
,
of
vnchast
songs
and
lewd
sonnets
?
Is
it
meet
,
that
our
tongue
,
which
is
bound
by
the
lawe
of
creation
to
sing
out
the
praise
of
God
,
and
by
the
law
of
redemption
to
preach
the
tydings
of
the
Lords
death
vntil
his
comming
;
is
it
meet
,
Isaie
,
that
this
tongue
,
so
fit
an
instrument
to
God
his
glorie
,
should
be
mute
in
al
good
occasions
,
and
loose
to
backebyte
,
to
slaunder
,
to
blaspheame
without
ceasing
,
or
,
at
the
least
,
most
slipperie
to
cast
out
idle
words
,
for
the
which
we
shall
one
daie
giue
accompt
before
the
throne
of
God
his
Maiestie
?
Is
it
meet
,
that
our
mouth
,
which
receiueth
the
sacred
signe
of
the
body
and
blood
of
Iesus
Christ
,
should
suppresse
the
benefit
of
our
redemption
,
and
that
the
poyson
of
aspes
should
lurcke
within
our
lippes
?
Is
it
meet
,
that
our
hands
,
which
laye
holde
in
the
supper
vpon
the
assured
gage
of
God
his
loue
,
of
the
league
which
he
hath
entred
with
vs
,
and
of
our
saluation
,
should
not
onely
be
heauy
to
do
good
,
but
also
nimble
to
spoyle
,
to
steale
,
to
murther
,
to
oppresse
,
and
to
vse
violence
?
Is
it
meet
,
that
our
feete
,
which
ought
to
runne
to
al
good
actions
,
should
be
ready
and
swift
to
runne
after
euil
?
No
certeinlie
:
neither
is
it
tolerable
in
any
condition
.
But
Euen
as
he
which
calleth
vs
is
holy
,
so
ought
we
,
both
inwardly
and
outwardly
,
to
shine
with
holinesse
.
As
he
by
holy
Baptisme
hath
brought
vs
into
his
holy
house
,
which
is
the
holy
Church
,
the
communion
of
Saincts
:
so
we
ought
in
the
same
Church
to
lead
a
godly
life
,
and
to
be
of
an
holy
conuersation
.
As
he
hath
washed
our
sinnes
away
by
the
precious
blood
of
his
Sonne
Iesus
Christ
:
so
ought
we
to
die
vnto
sin
,
and
to
liue
vnto
righteousnes
.
As
he
hath
called
vs
to
a
neuer
dying
or
decaying
hope
of
a
blessed
resurrection
&
life
euerlasting
:
so
ought
we
to
lift
vp
our
hearts
on
high
,
&
not
to
be
buried
like
moales
in
this
frayle
and
transitorie
earth
,
which
with
al
things
aboue
&
vnder
it
is
sure
to
vanish
.
To
be
short
,
the
grace
of
God
is
offered
vnto
vs
from
day
to
day
,
and
his
holy
word
soundeth
in
our
eares
continually
for
this
end
onely
,
that
the
same
may
bring
saluation
vnto
vs
,
and
that
we
denying
vngodlinesse
and
worldly
lusts
,
should
lead
a
sober
,
righteous
,
and
godly
life
in
this
present
world
,
looking
for
the
blessed
hope
and
appearing
of
the
glory
of
the
mighty
God
,
&
of
our
Sauiour
Iesus
Christ
:
we
must
praie
vnto
God
,
that
by
his
grace
we
may
so
carrie
our selues
towards
him
in
holines
,
so
towards
our
neighbour
in
righteousnes
,
and
so
toward
our selues
in
sobernes
,
that
we
maie
be
found
vnblameable
at
the
great
&
terrible
day
of
the
Lord
,
by
the
meane
of
the
same
his
welbeloued
Sonne
,
our
Lord
and
Sauiour
Iesus
Christ
.
OF
THANKSGIVING
.
The
third
Article
.
Thirdlie
it
is
requisite
,
that
we
bee
hartelie
thankfull
to
God
for
the
exceeding
benefite
of
our
redemption
.
For
to
the
end
was
the
holie
supper
called
Eucharistia
,
that
is
to
saie
,
a
thanksgiuing
.
And
surelie
if
our
meates
,
and
the
dailie
bread
which
God
giueth
vs
for
the
foode
&
nourishment
of
our
bodies
,
ought
to
be
sanctified
by
the
word
,
&
receiued
with
giuing
of
thanks
:
is
it
not
our
partes
,
so
much
the
rather
to
giue
God
thanks
,
for
the
heauenlie
bread
,
and
for
nourishment
of
our
soules
offered
and
giuen
effectuallie
vnto
vs
in
the
holy
supper
?
yea
,
that
which
ought
to
be
vnto
vs
a
notable
prouocation
,
we
see
that
our
Sauiour
himselfe
hath
by
his
owne
example
declared
vnto
vs
our
duetie
in
this
behalfe
.
For
when
he
tooke
the
bread
,
S.
Mathew
and
S.
Marke
record
,
that
he
blessed
it
before
he
brake
it
and
gaue
it
to
his
disciples
which
word
of
blessing
S.
Luke
expoundeth
to
be
geuing
of
thanks
.
Now
seeing
that
Iesus
Christ
when
he
tooke
the
bread
,
gaue
thanks
to
God
his
father
,
which
he
did
in
like
manner
when
he
tooke
the
cuppe
,
and
all
for
the
redeeming
of
mankind
:
is
it
not
a
principal
&
chiefe
point
of
our
duety
,
to
render
like
thanks
,
seeing
it
is
we
onelie
which
receiue
so
great
and
excellent
a
benefite
?
But
to
the
end
we
may
be
the
better
mooued
and
stirred
vp
to
this
acceptable
sacrifice
of
thanksgiuing
,
it
behooueth
vs
to
thinke
vpon
the
worthinesse
of
the
benefite
of
our
redemption
,
and
vpon
that
most
excellent
present
which
God
bestoweth
vppon
vs
at
this
holy
Table
:
which
cannot
be
done
except
we
enter
into
a
deepe
&
due
consideration
of
our
miserable
estate
and
condition
,
a
signe
whereof
was
long
sithens
expressed
vnto
vs
in
the
temporall
captiuitie
and
bondage
of
Gods
people
in
Egipt
.
We
see
there
,
how
Pharoh
was
strong
and
mightie
,
how
he
knewe
not
the
Almighty
,
how
hee
pretended
to
put
to
death
the
whole
stock
and
seed
of
the
Israelites
by
the
suppression
and
cutting
short
of
the
male
children
.
We
see
also
how
he
enioyned
the
Hebrews
to
labor
excessiue
&
vnreasonable
,
yea
without
all
hope
of
anie
wages
or
reward
:
how
he
would
not
suffer
them
to
offer
sacrifice
vnto
the
Lord
,
nor
to
depart
out
of
the
land
of
Egipt
.
And
this
opinion
continued
not
for
one
yeare
or
two
,
but
by
the
space
of
fowre
hundred
&
thirty
yeares
:
wherein
we
maie
clearelie
behold
the
liuelie
picture
and
resemblance
of
our
most
wretched
and
miserable
estate
.
We
were
all
lost
in
Adam
,
and
brought
to
ruine
&
destruction
.
We
were
retayned
captiues
in
the
infernall
Egypt
,
vnder
the
tyrannie
of
the
spirituall
Pharaoh
,
which
is
the
Deuill
.
This
tyrant
was
stong
and
mightie
:
hee
would
not
suffer
vs
to
serue
our
God
:
he
made
vs
to
take
an
endlesse
and
restlesse
labour
in
the
seruile
and
fruitlesse
workes
of
sinne
,
for
the
establishing
of
his
kingdome
:
he
slew
not
onelie
our
male
children
,
but
caried
vs
al
without
anie
difference
into
euerlasting
destruction
of
bodie
and
soule
.
Which
tyrannie
had
not
continued
and
endured
onelie
for
a
short
season
,
but
had
bene
euen
in
a
prooued
strength
and
fulnes
for
euer
,
if
we
had
not
bene
thence
deliuered
by
the
power
and
mercy
of
our
God
,
through
the
ministrie
and
meane
of
that
true
Moyses
,
our
Lord
Iesus
Christ
,
the
true
lambe
deliuered
as
it
were
into
the
iawes
of
death
,
that
we
might
bee
saued
and
obtaine
eternall
life
.
For
so
it
is
plainely
testified
in
the
scripture
,
that
God
so
loued
the
world
,
that
he
gaue
his
onelie
begotten
sonne
,
to
the
end
that
whosoeuer
beleeued
in
him
,
should
not
perish
but
haue
euerlasting
life
.
Now
seing
that
God
hath
bene
so
bountifull
and
mercifull
vnto
vs
,
that
he
hath
set
vs
at
libertie
from
the
tyranie
of
the
Deuill
,
of
sinne
,
of
death
,
and
of
hel
:
seing
that
his
loue
towards
vs
hath
bene
so
wonderfull
,
that
he
hath
suffered
his
onelie
sonne
to
endure
a
cruell
and
shamefull
death
,
to
deliuer
vs
which
wear
seruants
and
bondslaues
to
the
deuill
:
his
welbeloued
,
for
vs
which
were
his
enemies
:
the
righteous
and
the
lambe
without
spot
,
for
vs
which
were
sinfull
and
altogether
corrupted
:
the
onelie
inheritour
of
heauen
,
for
vs
the
true
and
lawfull
heires
of
hell
:
ought
we
not
to
be
rauished
with
an
admiration
of
this
wonderfull
and
vnutterable
loue
of
our
God
towards
vs
?
and
to
haue
our
tongues
continually
vnfolded
and
vntied
to
chaunt
out
with
loud
&
cleare
voice
the
praise
of
this
benefite
of
our
redemption
?
Let
vs
remember
that
Iesus
Christ
himselfe
doth
put
vs
in
minde
of
our
duetie
in
this
behalfe
,
when
he
saith
touching
the
celebrating
of
his
holie
Supper
,
Do
this
in
remembrance
of
me
.
as
often
as
we
shall
eat
this
bread
and
drinke
this
cuppe
,
we
shew
the
Lords
death
vntill
his
comming
.
Then
sith
it
is
so
,
that
God
requireth
at
our
handes
a
true
and
vnfeigned
acknowledging
of
those
benefites
which
we
receiue
of
his
bountie
and
largenes
,
by
the
meane
of
our
Lord
and
Sauiour
Iesus
Christ
;
let
vs
be
well
aduised
,
that
we
be
not
spotted
or
infected
with
the
vice
of
ingratitude
,
except
we
wil
incur
the
wrath
and
heauy
displeasure
of
God
,
&
so
finde
him
a
sharpe
&
seuere
iudge
,
whom
we
would
not
acknowledge
a
louing
,
gentle
,
&
pitiful
father
:
to
which
purpose
S.
Paul
threatneth
al
vnthankful
,
where
he
saith
,
Whosoeuer
shall
eate
this
bread
,
&
drink
the
cup
of
the
Lord
vnworthily
,
shal
be
guiltie
of
the
body
&
blood
of
the
Lord
.
and
soone
after
in
the
same
Chap.
He
that
eateth
&
drinketh
vnworthily
,
eateth
&
drinketh
his
owne
damnation
.
And
surely
it
standeth
with
good
reason
that
the
vengeance
of
God
is
discharged
vpon
al
those
which
wickedly
suppresse
the
glorie
of
God
,
especially
in
that
thing
which
concerneth
their
own
saluation
.
For
if
a
theefe
being
now
in
the
hands
of
the
hangman
for
felonnie
whereof
he
was
iustly
&
lawfully
condemned
,
reiecting
the
Prince
his
free
pardon
&
grace
,
and
not
vouchsafing
to
thank
him
for
the
same
,
is
wel
worthy
to
be
dispatched
with
expedition
:
or
if
a
child
which
daylie
and
howerly
receiueth
of
his
father
all
things
necessarie
for
his
life
and
maintenance
,
and
hath
not
once
in
his
mouth
the
word
of
kindnesse
,
I
thanke
you
father
,
is
worthy
to
be
beaten
with
many
stripes
:
how
much
more
are
we
,
which
for
our
manifold
and
outragious
offences
and
trespasses
haue
iustly
deserued
to
be
hanged
vp
in
hell
,
when
we
contemne
and
set
at
naught
the
grace
and
fauour
of
God
our
souereigne
Prince
,
&
make
no
accompt
of
the
eternal
blessings
,
which
he
giueth
vs
in
Christ
,
offered
vnto
vs
in
the
holy
Supper
:
how
much
more
(
I
saie
)
are
we
worthy
to
perish
for
our
vnthankfulnesse
,
so
fowle
and
odious
a
sinne
before
God
and
man
?
Now
concerning
this
matter
of
thankfulnesse
,
these
poynts
following
are
to
be
diligentlie
regarded
&
obserued
.
First
,
we
must
make
this
recognisance
to
God
alone
,
by
his
onely
Sonne
our
Lord
and
Sauiour
Iesus
Christ
.
For
euen
as
God
by
his
Sonne
alone
hath
created
&
redeemed
vs
from
euerlasting
death
:
so
he
would
haue
vs
to
render
thankes
to
him
alone
for
al
his
benefits
,
&
that
by
his
onely
Sonne
in
whom
he
is
well
pleased
.
This
we
may
learne
of
S.
Paul
in
many
places
,
&
specially
in
his
Epist.
to
the
Ephe.
where
it
is
written
in
this
wise
.
Blessed
be
God
euen
the
Father
of
our
Lord
Iesus
Christ
,
which
hath
blessed
vs
with
all
spiritual
blessing
in
heauenvly
things
in
Christ
,
as
he
hath
chosen
vs
in
him
before
the
foundation
of
the
world
.
Then
they
that
call
vppon
Saincts
,
that
put
their
trust
in
them
or
to
their
merites
:
they
that
make
them
the
patrones
and
aduocates
of
their
causes
:
also
they
that
are
reposed
vpon
their
owne
strength
,
free
will
,
or
good
works
,
do
manifestly
rob
God
of
his
glorie
,
and
cannot
truely
performe
the
giuing
of
thankes
for
the
singular
benefite
of
their
redemption
.
For
we
cannot
attribute
to
any
creature
,
be
it
neuer
so
little
in
the
matter
of
our
saluation
,
but
we
shal
be
culpable
of
treason
in
the
highest
degree
against
the
maiestie
of
our
maker
.
And
therefore
,
let
vs
,
renouncing
our selues
and
all
the
creatures
of
God
in
the
whole
or
in
part
,
say
with
the
Apostle
,
Now
vnto
the
king
euerlasting
,
immortall
,
inuisible
,
vnto
God
onely
wise
,
be
honor
and
glorie
for
euer
and
euer
.
Amen
.
Secondly
,
this
giuing
of
thankes
must
not
onely
sound
out
of
the
mouth
,
but
it
must
also
proceed
from
the
heart
.
For
seeing
that
God
is
a
Spirite
,
he
requireth
of
vs
such
a
kinde
of
seruice
as
is
fitlie
answerable
to
his
nature
,
that
is
to
say
,
he
will
be
worshiped
and
serued
of
vs
in
Spirit
and
truth
.
And
therefore
when
we
shall
be
occasioned
to
praise
God
for
the
benefite
of
redemption
,
we
must
haue
our
hearts
erected
:
that
there
may
be
a
sweete
agreement
and
mutuall
accord
betweene
our
affections
within
,
and
our
tongue
without
,
as
we
see
that
Dauid
exhorted
himselfe
to
this
manner
of
seruing
and
praising
God
.
My
soule
,
saith
he
,
praise
thou
the
Lord
,
and
all
that
is
within
me
,
praise
his
holie
name
.
My
soule
praise
thou
the
Lord
,
and
forget
not
all
his
benefites
.
And
the
holie
Virgin
singeth
the
same
notes
,
My
soule
doth
magnifie
the
Lord
,
and
my
spirite
reioyceth
in
God
my
Sauiour
.
Then
we
may
hereby
vnderstand
,
that
all
hypocrites
and
dissemblers
,
and
all
those
that
sing
&
praise
God
in
an
vnknowen
language
are
heere
reprooued
for
their
seruice
.
For
without
vnderstanding
there
can
neither
be
affection
,
nor
wil
,
nor
consequently
Faith
,
without
the
which
what
duetie
so
euer
we
performe
to
God
,
beare
it
neuer
so
faire
a
colour
in
appearance
to
the
eyes
of
men
,
is
sinne
abhominable
in
the
eyes
of
God
.
Then
let
vs
take
heede
that
we
be
not
taken
halting
in
this
point
,
lest
we
be
condemned
with
the
people
of
the
Iewes
,
which
worshiped
and
serued
God
in
vaine
,
They
came
neere
vnto
him
onely
with
their
tongue
,
and
honored
him
with
their
lippes
,
but
their
hearts
were
farre
from
him
.
Thirdly
,
this
duety
is
at
al
times
to
be
performed
,
that
is
to
saie
,
as
wel
in
time
of
aduersitie
,
as
in
time
of
prosperitie
.
He
will
alwaie
giue
thankes
vnto
the
Lord
:
and
that
his
praise
shall
be
in
his
mouth
continually
.
To
giue
thankes
in
all
things
,
with
this
addition
,
For
this
is
the
wil
of
god
in
Christ
Iesus
.
This
precept
is
greatly
contrary
to
our
tymemen
,
&
to
al
such
as
court
the
Gospel
in
time
of
prosperitie
,
&
are
then
right
glad
and
easilie
entreated
to
praise
the
Lord
,
whom
afterward
in
time
of
aduersitie
they
cursse
and
dishonour
.
The
cause
of
this
mischiefe
is
,
for
that
they
came
not
to
be
of
the
Church
for
any
true
end
and
good
purpose
,
as
namely
,
to
exalt
the
glorie
of
God
,
to
procure
their
saluation
with
the
saluation
of
their
brethren
:
but
rather
to
become
great
and
mightie
in
possessions
&
honorable
places
,
&
to
satisfie
their
owne
priuate
and
particular
humors
.
Whereupon
it
commeth
to
passe
,
that
so
soone
as
the
deuill
lifteth
vp
his
hornes
against
the
church
of
God
,
and
that
persecution
is
at
hand
,
immediatlie
they
melt
away
in
affliction
as
wax
before
the
fire
,
they
are
offended
,
they
are
dried
vp
&
parched
in
the
sunne
of
the
crosse
,
they
are
sorie
for
all
the
good
which
they
haue
doone
,
and
repent
they
haue
bene
caried
with
so
hastie
a
swinge
,
to
confesse
the
name
of
the
lord
Iesus
Christ
in
the
assemblie
of
the
faithfull
:
they
would
they
had
neuer
knowne
either
God
,
or
his
word
,
or
his
church
,
or
his
ministers
:
because
they
sett
more
by
a
messe
of
potage
as
Esau
did
,
Whosoeuer
perseuereth
and
continueth
to
the
end
,
he
shall
be
saued
:
it
followeth
on
the
contrarie
,
that
all
such
as
hold
not
out
constantlie
in
the
confession
of
the
sonne
of
God
,
and
such
as
shal
be
let
and
hindred
by
their
worldlie
goods
and
possessions
,
by
offices
of
honour
,
by
the
loue
of
the
world
,
by
the
ease
of
their
bodies
,
from
confessing
and
acknowledging
as
it
were
in
one
and
the
same
a
continual
vaine
,
the
worthie
benefite
of
their
redemption
:
I
saie
,
it
foloweth
that
such
shall
perish
euerlastinglie
.
Lastlie
,
it
is
to
be
noted
,
that
we
maie
not
onely
acknowledge
Gods
benefites
when
we
are
alone
,
but
also
when
we
are
assembled
in
publike
places
,
euen
in
the
face
and
presence
of
the
whole
congregation
.
And
therefore
saith
Dauid
,
What
shal
I
render
vnto
the
Lord
for
all
his
benefits
towards
me
?
I
will
take
the
cup
of
saluation
,
and
call
vpon
the
name
of
the
Lord
.
I
will
paie
my
vowes
vnto
the
Lord
,
euen
now
in
the
presence
of
all
his
people
.
Also
in
another
place
.
I
haue
declared
thy
righteousnes
in
the
great
congregation
:
loe
,
I
will
not
refraine
my
lips
,
O
Lord
,
thou
knowest
.
I
haue
not
hid
thy
righteousnes
within
mine
hart
,
but
I
haue
declared
thy
truth
and
thy
saluation
:
I
haue
not
concealed
thy
mercie
and
thy
truth
from
the
great
congregation
.
This
is
a
thing
to
be
deeply
imprinted
in
the
hearts
of
al
such
as
are
yet
but
weak
,
and
of
al
those
that
are
ashamed
to
confesse
and
to
praise
our
Lord
Iesus
Christ
in
open
&
publique
meetings
.
For
seeing
that
God
doth
openly
aduouch
vs
for
his
people
,
&
giueth
himself
freely
to
vs
&
to
our
children
in
the
person
of
his
welbeloued
Son
our
Lord
Iesus
Christ
,
we
can
do
no
lesse
then
aduouch
him
publiquely
for
our
God
and
Sauiour
,
in
the
person
of
the
same
his
deare
sonne
our
Lord
Iesus
Christ
?
OF
CHARITIE
.
The
fourth
Article
.
FAith
,
Repentance
,
&
Thanksgiuing
to
God
,
can
haue
no
place
in
our
hearts
and
consciences
,
and
it
is
to
no
purpose
that
we
are
called
Christians
,
or
that
we
brag
&
vaunt
of
the
practise
of
the
commandements
conteined
in
the
first
Table
concerning
the
seruice
of
God
aboue
mentioned
,
except
we
shew
the
effects
&
fruits
thereof
in
keeping
the
commandements
of
the
second
Table
,
which
touch
our
charitable
affection
towards
our
neighbour
,
without
the
which
we
cannot
come
worthily
to
the
holie
Supper
.
To
this
end
and
purpose
,
Iesus
Christ
in
that
Sermon
of
the
Supper
,
which
he
made
to
his
Apostles
that
verie
night
when
he
was
betraied
&
deliuered
vp
to
death
for
vs
,
diligently
put
them
in
remembrance
of
this
lesson
.
By
this
shal
all
men
knowe
,
saith
he
,
that
you
are
my
Disciples
,
if
yee
haue
loue
one
to
another
.
Also
,
This
is
my
commaundement
,
that
yee
loue
one
another
,
as
I
haue
loued
you
.
To
the
same
ende
also
tendeth
that
action
of
our
Sauiour
,
when
he
washed
his
Apostles
feete
the
same
night
:
after
which
washing
hee
saide
vnto
them
▪
Know
ye
what
I
haue
done
to
you
?
ye
call
me
master
,
and
Lord
,
and
ye
say
well
:
for
so
am
I.
If
I
then
,
your
Lord
and
Master
,
haue
washed
your
feete
:
ye
also
ought
to
wash
one
anothers
feete
.
for
I
haue
giuen
you
an
example
,
that
ye
should
do
,
euen
as
I
haue
done
to
you
.
We
must
therefore
according
to
the
commandement
and
example
of
the
sonne
of
God
;
haue
a
careful
regard
that
we
be
furnished
with
a
true
&
an
ardent
affection
towards
our
neighbour
,
if
we
will
come
worthely
to
the
holy
Table
of
our
Lord
.
And
if
any
man
aske
a
description
of
this
Charitie
,
to
know
the
better
what
it
is
,
he
may
go
to
S.
Paul
,
who
hath
painted
it
out
in
verie
liuely
&
beautifull
colours
,
writing
to
the
Corinthians
,
after
this
manner
.
Loue
suffereth
long
:
it
is
bountifull
:
loue
enuyeth
not
:
loue
doth
not
boast
it selfe
:
it
is
not
puffed
vp
:
it
disdaineth
not
:
it
seeketh
not
her
owne
things
:
it
is
not
prouoked
to
anger
:
it
thinketh
not
euill
:
it
reioyceth
not
in
iniquitie
,
but
reioyceth
in
the
truth
:
it
suffereth
all
things
:
it
beleeueth
al
things
:
it
hopeth
al
things
:
it
endureth
all
things
:
This
is
the
charitie
which
we
ought
to
haue
,
&
to
vse
towards
our
neighbour
:
the
seuerall
parts
whereof
we
must
diligently
prouide
that
we
can
be
able
to
fetch
out
of
our
owne
bosoms
.
And
to
this
we
are
diuerse
&
sundrie
waies
exhorted
in
the
Supper
of
our
Lord
and
Sauiour
Iesus
Christ
.
First
,
whereas
it
is
our
dutie
to
stay
one
for
another
,
and
it
is
not
lawfull
for
euery
one
of
vs
to
receiue
the
Supper
single
,
but
when
the
whole
congregation
is
assembled
,
al
the
faithful
together
do
take
▪
&
eate
,
and
drinke
,
the
bread
&
the
wine
of
the
Supper
,
according
to
the
commandement
of
Iesus
Christ
,
saying
,
Take
,
eate
,
drinke
ye
al
of
this
:
it
is
a
certeine
token
&
witnesse
that
we
ought
to
be
all
vnited
&
knit
together
.
Further
,
whereas
we
being
all
met
in
one
and
the
selfe
same
house
of
God
,
which
is
his
Church
,
we
all
do
there
together
call
vpon
one
and
the
selfe
same
father
which
is
in
heauen
,
we
haue
al
one
and
the
selfe
same
head
,
aduocate
,
&
intercessour
which
is
Iesus
Christ
:
whereas
we
do
al
heare
one
&
the
selfsame
word
of
God
,
whereas
we
do
all
eate
one
and
the
selfe
same
spiritual
meate
,
&
do
al
drink
one
and
the
selfe
same
spiritual
drinke
:
and
whereas
we
all
as
brethren
lay
claime
to
one
and
the
selfe
same
inheritance
,
which
is
the
kingdome
of
heauen
:
ought
we
not
to
be
stirred
vp
and
inflamed
hereby
to
carrie
an
vnfeigned
&
an
earnest
affection
one
towards
another
?
Lastly
,
the
very
making
of
that
bread
&
wine
which
is
vsed
in
the
Supper
,
doth
teach
vs
what
vnion
&
concord
of
hearts
and
minds
there
ought
to
be
betweene
vs
the
children
of
one
and
the
same
heauenly
father
.
For
euen
as
we
see
that
the
bread
is
made
of
diuerse
cornes
,
which
neuerthelesse
is
but
one
loafe
:
&
as
the
wine
is
made
of
many
grapes
,
which
neuerthelesse
,
when
it
is
made
,
is
but
one
wine
:
so
ought
all
Christians
which
in
themselues
are
manie
,
to
be
vnited
by
loue
in
one
body
,
which
is
the
Church
,
whereof
Iesus
Christ
is
to
be
the
sole
head
,
&
captaine
.
Then
we
must
note
that
this
loue
,
wherunto
we
are
exhorted
in
the
supper
by
so
many
arguments
,
is
absent
where
men
are
infected
with
hatred
,
strife
,
rancor
,
debate
,
factions
,
&
with
hote
sutes
to
the
hinderance
of
their
brethren
.
and
therfore
before
we
come
to
this
Supper
,
which
is
a
witnesse
of
our
vniting
as
well
with
Iesus
Christ
,
as
with
his
Church
,
if
there
be
any
strife
or
quarrel
betweene
vs
&
our
brethren
,
we
must
in
all
good
and
amiable
sort
be
reconciled
:
if
we
haue
bin
offended
,
we
must
freely
&
frankly
forgiue
our
brethren
,
yea
our
enemies
:
as
we
would
haue
God
to
forgiue
vs
,
and
as
we
see
that
our
Lord
Iesus
Christ
left
vs
an
example
of
this
loue
and
charitie
,
when
he
prayed
to
God
his
father
for
his
enemies
which
put
him
to
a
cruel
death
:
whereof
Sainct
Steuen
also
giueth
vs
a
godly
example
.
Also
it
is
to
be
noted
,
that
this
loue
is
to
be
practised
of
all
estates
:
as
wel
of
kings
who
are
to
loue
their
subiects
,
to
be
nources
for
the
church
of
God
,
to
be
louers
of
the
publique
peace
of
the
land
,
to
intreat
their
subiects
gently
&
moderately
:
as
also
of
the
people
whose
part
is
to
honour
the
king
,
to
pay
their
tributes
truly
&
faithfully
,
to
obey
all
his
Liuetenants
&
his
officers
.
It
is
the
sheapherds
dutie
to
loue
his
flock
,
to
watch
,
to
labor
,
and
to
pray
for
it
without
ceasing
.
Also
it
is
the
part
of
the
sheepe
to
loue
their
sheepeherd
:
of
fathers
to
loue
their
children
,
of
children
to
loue
their
fathers
&
mothers
:
of
the
wife
to
loue
her
husband
,
&
of
the
husband
to
loue
his
wife
:
of
masters
to
loue
their
seruants
,
and
of
seruants
to
loue
their
masters
:
and
lastly
it
behooueth
euery
one
of
vs
for
his
particular
part
,
to
exercise
charitie
in
that
vocation
wherin
God
hath
placed
him
in
his
eternall
prouidence
and
wisedome
.
For
otherwise
we
shall
neuer
be
able
faithfully
to
acquite
vs
of
our
duetie
as
well
towards
God
as
towards
men
,
except
we
be
guided
and
gouerned
by
the
rule
of
charitie
,
in
all
our
affaires
and
businesse
whatsoeuer
.
Necessarie
obseruations
for
all
those
that
desire
to
come
to
the
Lord
his
Table
.
THus
we
haue
vnderstood
,
wherin
the
examining
&
proouing
of
our selues
consisteth
:
wherunto
is
to
be
added
a
good
aduisement
&
due
consideration
of
the
points
&
obseruations
following
.
First
we
must
take
good
heede
,
that
we
be
not
ouer
busie
in
making
a
curious
search
of
the
life
of
another
:
following
the
steppes
of
many
,
which
sift
so
narrowly
the
imperfections
of
their
brethren
,
that
in
the
meane
while
their
owne
infirmities
are
vtterly
forgotten
.
Wel
may
we
pray
,
yea
we
ought
to
procure
with
all
our
power
&
ability
,
that
the
church
may
be
preserued
&
kept
in
puritie
,
&
altogether
without
appearance
or
shew
of
any
offence
.
But
forsomuch
as
in
this
world
,
the
corne
shal
be
always
mingled
with
the
chaffe
,
the
good
fish
with
the
bad
,
Iudas
with
the
true
Apostles
,
the
foolish
virgins
with
the
wise
:
it
is
not
meet
that
any
of
vs
shold
hastely
take
offence
thereat
,
but
contrariwise
that
he
endeuor
to
find
that
perfection
in
himselfe
,
which
he
seeketh
to
bring
into
another
.
Secondly
,
we
may
not
thinke
that
Faith
,
repentance
,
thankesgiuing
,
&
loue
,
and
the
other
vertues
,
which
God
requireth
at
our
hands
,
can
be
perfect
in
vs
during
this
mortal
life
.
For
there
wil
be
alwaies
to
be
found
in
vs
,
be
we
neuer
so
thorowlie
and
perfectlie
renued
,
some
reliques
of
sinne
,
of
vnbeliefe
,
of
impenitencie
,
of
vnthankfulnesse
,
and
of
selfeloue
:
which
al
are
directly
contrarie
and
manifestlie
opposed
to
the
loue
of
our
neighbour
.
So
long
as
we
liue
,
there
is
a
law
in
our
members
,
which
rebelleth
against
the
lawe
of
our
minde
:
the
Deuill
and
the
world
will
rise
vp
against
vs
in
battaile
,
as
we
may
sufficientlie
be
instructed
by
the
liues
of
the
Patriarchs
,
Prophets
,
and
Apostles
:
yea
,
euen
vntill
our
last
breathing
we
shal
haue
need
to
praie
vnto
God
,
that
it
may
please
him
to
forgiue
our
hourelie
sinnes
thorough
his
Sonne
,
our
onelie
Lord
and
Sauiour
Iesus
Christ
.
But
yet
,
the
imperfections
and
iniquities
abyding
in
vs
,
ought
to
preuayle
so
litle
to
the
withdrawing
of
our selues
from
God
,
that
if
we
be
heartely
sory
and
grieued
for
the
same
,
they
should
rather
cause
vs
to
draw
neere
vnto
him
,
&
to
this
holy
banquet
,
to
the
end
that
,
like
miserable
starued
creatures
,
we
might
receiue
Iesus
Christ
with
the
more
greedinesse
,
who
is
the
true
and
onelie
foode
and
nourishment
of
our
soules
.
Thirdlie
,
albeit
a
perfect
Faith
,
repentance
,
giuing
of
thankes
,
and
loue
,
is
not
necessary
to
the
end
we
may
come
worthilie
to
the
Supper
:
yet
they
must
be
al
true
,
&
not
counterfeit
;
they
must
come
from
the
heart
,
and
from
the
spirit
.
Our
Faith
may
not
be
feigned
,
our
repentance
may
not
be
dissembled
,
as
is
the
manner
of
the
hypocites
:
the
thankes
which
we
giue
to
God
,
may
not
proceede
onely
out
of
the
mouth
:
neither
must
we
loue
our
brethren
onelie
in
word
,
&
not
in
deed
:
but
the
whole
profession
of
our
Faith
&
Christian
life
,
must
aboue
all
things
be
farre
remooued
from
vayne
boasting
and
dissembling
,
that
we
may
take
more
care
&
paines
to
be
effectualy
&
before
God
,
then
to
be
esteemed
&
taken
for
good
Christians
before
men
.
Against
those
that
wittingly
and
willingly
absteine
from
the
Lord
his
Supper
.
AS
they
are
many
which
faulte
in
comming
vnworthily
to
the
Supper
:
so
there
are
manie
which
offend
of
the
contrarie
,
namelie
,
in
not
comming
at
al
,
nor
presenting
themselues
to
the
said
holy
banquet
:
fearing
(
as
they
saie
)
to
be
partakers
of
the
same
vnworthilie
,
and
so
consequently
,
to
be
culpable
and
guiltie
of
the
bodie
and
blood
of
Iesus
Christ
.
But
let
them
knowe
,
which
absteine
of
set
purpose
from
the
table
of
the
Lord
,
that
it
is
no
lesse
a
vice
,
thorough
vnthankfulnes
and
contempt
of
the
holy
meates
,
which
God
setteth
before
vs
in
the
Supper
,
to
abstaine
,
then
it
is
to
receiue
it
vnworthily
:
euen
as
the
patient
which
is
daungerously
sicke
,
if
he
make
no
accompt
of
the
Physition
his
receipt
and
order
,
deserueth
no
lesse
blame
then
he
that
abuseth
the
same
receipt
&
dyet
,
and
doth
not
vse
it
with
discretion
&
moderation
according
as
it
was
ordered
by
the
Physition
.
And
let
them
not
therefore
abuse
&
flatter
themselues
,
as
if
hereby
they
might
escape
vnblameable
before
God
and
men
,
seing
it
is
a
case
most
cleare
,
&
a
thing
most
certeine
,
that
so
grosse
vnthankfulnesse
cannot
be
currant
nor
by
any
meanes
possible
beare
excuse
.
For
first
,
they
wittingly
despise
the
commandement
of
Iesus
Christ
,
who
saith
to
al
that
be
his
,
Doe
this
,
take
,
and
eate
.
Secondly
,
they
set
light
by
the
happie
memory
of
the
death
and
passion
of
the
Sonne
of
God
,
who
saith
to
the
faithfull
,
that
they
shal
celebrate
and
keepe
solemne
the
supper
in
remembrance
of
him
.
Thirdly
,
they
contemne
the
price
of
their
redemption
,
to
wit
,
the
precious
bodie
&
blood
of
Iesus
Christ
,
which
are
giuen
and
parted
to
al
true
Christians
in
the
Supper
,
as
it
is
written
:
This
is
my
body
,
which
is
giuen
for
you
,
this
is
my
blood
which
is
shed
for
the
remission
of
your
sinnes
.
Lastly
,
they
despise
the
Church
,
and
the
vnion
thereof
,
&
of
their
owne
accord
excommunicate
themselues
from
the
fellowship
that
the
faithful
haue
in
the
Supper
,
as
well
with
Iesus
Christ
,
as
one
with
another
.
Thus
we
see
,
that
these
contemners
of
the
Lord
his
Supper
,
do
grossely
falt
and
grieuously
sinne
in
this
behalfe
,
and
are
altogether
void
and
vnworthy
of
excuse
.
Let
vs
therefore
take
heede
that
we
follow
not
their
example
,
except
we
wil
run
into
the
like
danger
with
them
that
for
their
oxen
,
fermes
,
wiues
,
and
trafficke
of
merchandise
refused
to
come
to
the
mariage
in
the
Gospel
.
Of
them
that
come
vnworthily
to
the
holie
Supper
of
the
Lord
,
and
ought
not
to
be
admitted
.
Of
them
that
sinne
against
the
first
Article
of
the
first
preparation
,
which
consisteth
in
true
faith
.
AL
Atheists
,
vnbeleeuers
,
&
ignorant
of
God
&
of
his
word
,
al
heretickes
,
and
false
prophets
,
all
magitians
,
idolaters
,
and
superstitious
persons
which
are
partakers
of
the
table
of
deuils
:
Furthermore
,
al
such
as
haue
but
an
historical
faith
:
al
the
adherents
&
ministers
of
the
antichrist
of
Rome
,
&
al
such
as
any
way
establish
his
kingdome
,
or
depend
thereupon
:
all
such
as
are
not
yet
brought
to
be
of
the
number
of
the
church
of
God
,
&
haue
not
made
profession
of
their
faith
:
finally
al
such
as
make
it
but
an
ordinary
&
common
matter
to
sweare
by
the
name
of
God
,
or
by
their
faith
,
&
apply
the
same
to
vaine
&
fruteles
matters
:
al
such
,
I
say
,
may
not
presume
to
touch
the
holy
table
of
the
Lord
,
because
they
haue
not
true
affiance
and
trust
in
God
,
without
the
which
we
can
not
be
members
of
Iesus
Christ
,
&
so
consequently
can
not
be
fit
&
able
to
receiue
life
of
him
,
who
is
the
onelie
head
and
cheife
of
al
the
faithfull
.
Of
those
that
sinne
against
the
second
article
of
the
second
preparation
,
which
consisteth
of
Repentance
.
AL
such
as
lead
an
odious
,
an
impudent
,
&
a
loose
life
,
all
the
contemners
of
God
,
of
his
word
,
&
of
his
holy
congregation
:
all
they
that
deny
and
blaspheme
the
name
of
God
:
all
such
as
contemne
the
correction
&
discipline
of
the
church
:
againe
,
they
that
ordinarely
frequent
&
haunt
euill
company
:
they
that
walke
in
the
councell
of
the
vngodly
,
that
stand
in
the
way
of
sinners
,
or
sit
in
the
cheare
of
the
scorneful
:
finally
that
giue
no
hope
of
amendment
of
life
,
or
of
renewing
of
their
minds
:
that
commit
outragious
,
grosse
,
infamous
,
&
monsterous
sinnes
,
such
as
are
punishable
by
the
ciuil
magistrates
,
al
these
,
I
say
,
being
knowen
to
be
of
so
fowle
a
race
,
may
not
be
admitted
to
this
supper
:
and
if
they
offer
themselues
,
they
are
to
be
refused
,
least
that
which
is
holy
be
giuen
to
dogs
,
and
to
swine
,
to
the
great
dishonor
of
God
,
and
offence
to
the
Church
and
Congregation
.
Of
those
that
sinne
against
the
third
article
of
the
third
preparation
which
consisteth
in
thankesgiuing
.
WIthout
true
faith
&
vnfeigned
repentance
,
we
cannot
be
meet
to
publish
the
praises
of
God
,
which
wil
not
be
praised
out
of
the
mouth
of
the
wicked
&
vngodly
:
wherfore
all
they
that
are
voyd
and
destitute
of
faith
,
of
knowledg
&
of
repentance
,
do
also
sin
against
this
article
,
and
ought
not
to
be
receiued
at
the
Lords
table
.
They
also
that
are
bereft
of
their
wittes
,
&
foolish
by
nature
,
or
by
accident
:
they
that
being
vnder
age
,
as
litle
children
,
can
not
shew
forth
the
Lords
death
vntil
his
comming
;
are
al
vncapable
of
his
supper
.
Finally
they
that
through
weakenesse
,
vnthankfulnes
,
&
want
of
taking
knowledge
of
Gods
benefits
,
haue
in
the
troublesome
and
heauy
times
of
aduersitie
forsaken
Gods
cause
&
quarrell
,
and
haue
renounced
the
name
of
the
Lord
Iesus
Christ
,
ought
not
to
haue
accesse
vnto
his
holy
table
,
before
they
haue
made
confession
of
their
fault
in
publique
,
and
be
reconciled
to
the
Church
of
God
.
Of
those
that
sinne
against
the
fourth
article
of
the
fourth
preparation
,
which
consisteth
in
Charitie
towardes
our
neighbour
.
AL
such
as
are
disobedient
to
fathers
,
&
mothers
,
to
the
magistrate
,
&
to
al
superiours
:
also
all
seditious
persons
,
fighters
,
murtheres
,
&
such
as
beare
hatred
or
malice
against
their
neighbour
:
they
that
are
possessed
&
carried
with
a
spirit
of
reuenging
:
whoremongers
,
adulteres
,
vnchast
,
geuen
to
vnnaturall
lust
&
vncleanes
,
drunkards
,
gluttones
,
ful
of
deceit
,
of
couetousnes
,
of
theft
,
of
vsury
:
backebiters
,
skorners
,
false
witnesses
,
lyars
,
men
conuicted
of
common
periurie
,
and
generaly
all
such
as
make
a
trade
&
occupation
of
abusing
the
loue
of
our
neighbour
,
conteined
in
the
second
table
of
the
lawe
of
God
,
are
to
be
excluded
out
of
the
nomber
of
the
faithful
to
whome
it
belongeth
to
be
present
at
this
holy
&
spiritual
feast
.
For
seing
the
Scriptures
pronounce
&
testifie
that
such
haue
no
felowship
with
the
Lorde
,
that
they
are
shut
out
of
the
kingdom
of
heauen
,
&
that
they
shal
not
rest
vpon
the
holy
hill
of
the
Lorde
:
they
ought
by
great
reason
to
be
barred
from
those
holy
singes
,
by
the
whiche
the
faithfull
are
ioyned
to
Christ
,
&
made
possessours
of
euerlasting
life
.
A
DIALOGVE
WHEREIN
WE
are
taught
how
we
should
come
to
the
holy
Supper
of
our
Lord
Iesus
Christ
.
Father
.
HOw
must
we
be
prepared
,
when
we
come
to
the
Lord
his
table
,
that
we
may
be
worthy
receiuers
of
his
holy
Supper
?
Child
.
We
must
examine
our selues
diligently
,
as
we
are
warned
by
S.
Paul
in
his
Epistle
to
the
Corinthians
.
F.
In
how
many
points
lyeth
this
triall
&
examination
of
our selues
?
C.
Verily
in
two
points
.
First
,
that
we
carrie
our selues
towards
God
,
who
calleth
&
biddeth
vs
to
this
holy
banquet
,
as
he
hath
ordeined
in
his
commandements
,
and
as
we
are
bound
by
our
obedience
:
Secondly
,
that
we
haue
regard
of
our
behauiour
&
bearing
towardes
our
brethren
,
which
are
no
lesse
bidden
nor
welcome
guests
,
then
we
,
to
this
holy
Banquet
.
F.
What
is
required
in
regard
of
our
duetie
towards
God
?
C.
There
be
three
points
,
which
are
principal
and
heads
to
many
other
,
wherein
this
our
duetie
towards
God
is
founded
.
F.
Rehearse
those
three
points
wherein
principally
this
duetie
standeth
.
C.
The
first
is
Faith
:
the
next
Repentance
:
and
the
last
Thankesgiuing
.
F.
What
is
Faith
?
C.
It
is
a
firme
&
fast
perswasion
,
or
a
certeine
assurance
,
that
God
is
our
Father
and
Sauiour
,
in
the
name
of
his
Sonne
our
Lord
Iesus
Christ
.
F.
Doth
this
Faith
spring
out
of
our
hearts
as
out
of
the
founteine
?
C.
we
are
not
the
authors
thereof
:
it
is
the
gift
of
God
,
for
the
faithfull
are
not
borne
of
flesh
nor
of
blood
,
nor
of
the
will
of
man
,
but
of
God
.
F.
What
be
the
meanes
which
God
vseth
to
beget
vs
vnto
him
,
and
to
endue
vs
with
Faith
?
C.
None
other
then
his
holy
and
heauenly
worde
,
his
holy
Spirite
,
which
crieth
in
our
hearts
,
Abba
,
that
is
to
say
Father
.
F.
Is
not
this
Faith
made
firme
and
warrantable
in
vs
by
the
Lords
Supper
?
C.
It
must
needes
be
so
▪
first
our
Faith
is
signed
&
sealed
in
the
Supper
in
this
respect
,
that
therein
Iesus
Christ
giueth
himselfe
vnto
vs
,
his
body
was
giuen
for
vs
,
and
his
blood
was
shed
for
the
redemption
of
our
sinnes
:
and
secondly
,
because
the
bread
and
the
wine
,
which
we
take
,
eate
,
&
drinke
according
to
Gods
ordinance
and
institution
,
teacheth
vs
that
by
faith
we
take
,
eate
,
and
drinke
the
body
and
blood
of
Iesus
Christ
,
as
the
onely
foode
and
norishment
of
our
soules
.
F.
How
say
you
by
all
the
faithlesse
and
vnbeleeuing
members
of
mankind
?
can
they
eate
the
bodie
of
Iesus
Christ
and
drinke
his
blood
?
C.
By
no
meanes
:
because
they
want
true
faith
,
without
the
which
we
cannot
be
members
of
Christ
,
&
so
consequently
cannot
receiue
any
life
of
him
who
is
the
onely
head
of
al
the
faithfull
.
F.
Then
what
benefite
receiueth
the
Infidell
if
he
communicate
with
the
faithfull
in
this
sacrament
?
C.
He
is
so
farre
from
receiuing
an
earnest
or
pledge
of
his
saluation
,
he
eateth
and
drinketh
his
owne
damnation
.
F.
In
what
place
is
Iesus
Christ
to
be
sought
for
of
the
faithful
,
minding
to
lay
hold
on
him
,
&
to
possesse
him
?
C.
For
if
we
be
risen
with
Christ
,
we
must
seeke
those
thinges
which
are
aboue
,
where
Christ
sitteth
at
the
right
hand
of
God
his
Father
.
F.
Is
not
that
the
reason
,
why
the
Priests
in
old
time
,
when
they
ministred
the
Supper
,
vsed
to
saie
to
the
people
:
Sursum
corda
,
Lift
vp
your
hearts
?
C.
It
is
the
very
true
reason
of
that
manner
:
and
to
the
same
purpose
the
people
answeared
,
Habemus
ad
Dominum
,
we
lift
them
vp
vnto
the
Lord
.
F.
Then
how
can
we
be
coupled
,
or
rather
be
made
one
with
Iesus
Christ
,
who
resteth
in
the
heauens
,
we
remaining
vpon
the
earth
?
Child
.
By
Faith
,
and
by
the
mightie
working
of
the
holie
Ghost
,
to
whom
it
is
an
easie
matter
to
knitte
and
to
ioyne
together
whatsoeuer
thinges
be
diuided
and
seuered
by
distance
of
place
.
F.
What
is
your
mind
,
or
what
shall
we
saie
to
those
that
seeke
Christ
Iesus
in
the
elements
of
the
Supper
,
namelie
in
the
bread
and
the
wine
,
affirming
that
the
very
substance
of
the
bread
&
wine
is
chainged
into
the
substantiall
bodie
and
blood
of
Iesus
Christ
?
Child
.
We
may
boldlie
affirme
,
that
they
are
out
of
the
way
,
for
diuerse
causes
.
First
,
in
that
directlie
they
gainesay
three
seuerall
Articles
of
our
Faith
,
namelie
,
those
that
import
the
ascension
of
Christ
vp
into
the
heauens
:
his
sitting
at
the
right
hand
of
God
:
and
his
continuall
abiding
there
vntill
he
come
to
iudge
the
quicke
and
the
dead
.
And
secondlie
,
by
their
vayne
and
ridiculous
changing
of
substances
,
they
abolish
and
take
away
the
signe
of
the
Sacrament
,
to
wit
,
the
breade
and
the
wine
,
and
so
consequentlie
they
take
away
the
supper
it selfe
,
which
cannot
remaine
,
if
the
signe
thereof
be
taken
awaie
.
F.
Are
not
other
grosse
&
vnreasonable
points
to
be
founde
,
in
this
straunge
doctrine
of
their
changing
of
substances
?
C.
There
are
yet
more
:
as
these
by
name
:
that
it
giueth
that
which
is
holie
to
filthie
swine
,
and
no
lesse
then
the
faithfull
,
maketh
the
Infidel
and
vnbeleeuer
partaker
of
this
holie
banquet
,
wherein
Iesus
Christ
is
giuen
to
be
eaten
,
and
onelie
of
the
faithfull
:
againe
it
causeth
men
to
become
idolators
,
and
to
worship
the
Sacrament
:
also
it
maketh
the
glorious
bodie
of
Iesus
Christ
subiect
to
putrifying
and
to
become
no
better
then
the
filthie
dung
of
mans
bodie
:
and
lastlie
it
abolisheth
the
true
humanitie
of
the
Sonne
of
God
,
because
it
would
haue
his
bodie
to
be
infinite
,
and
to
be
at
once
in
all
places
.
F.
Why
?
hath
not
Iesus
Christ
witnessed
,
saying
,
And
lo
,
I
am
with
you
alway
vntill
the
end
of
the
world
?
for
where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
.
C.
So
it
is
:
but
these
places
import
the
presence
of
his
diuinitie
,
not
the
presence
of
his
humanity
.
And
this
I
proue
by
the
testimony
of
Iesus
Christ
himselfe
,
who
saith
in
the
Gospell
:
The
poore
ye
shal
haue
alwaies
with
you
,
but
me
ye
shal
not
haue
alwaies
:
also
by
that
which
S.
Peter
witnesseth
in
the
Actes
,
saying
in
these
wordes
concerning
Christ
,
Whom
the
heauen
must
conteine
,
vntill
the
time
that
all
things
be
restored
.
F.
Then
you
conclude
,
that
Iesus
Christ
,
albeit
he
is
among
vs
by
his
diuinitie
&
his
holy
spirite
,
in
respect
of
his
humanity
can
be
in
no
more
then
in
one
,
&
that
one
a
certaine
place
,
and
namelie
in
heauen
.
C.
That
is
my
meaning
,
&
so
ment
S.
Augustine
saing
,
Till
heauen
&
earth
shal
be
destroyed
,
the
Lord
shal
continually
remaine
aboue
in
the
heauens
.
The
Truth
of
the
Lord
also
remaineth
with
vs
:
for
it
must
needs
be
,
that
the
body
wherein
he
rose
vp
,
should
be
in
one
,
&
that
a
certaine
place
:
but
his
Truth
is
spread
ouer
the
face
of
the
whole
earth
.
F.
What
is
the
sum
of
this
true
faith
,
which
seeketh
Iesus
Christ
,
not
vpon
the
earth
,
but
in
the
heauens
?
C.
I
beleeue
in
God
the
father
,
who
hath
created
me
:
I
beleeue
in
Iesus
Christ
,
who
hath
redeemed
me
from
sinne
,
from
Satan
,
from
hel
▪
&
from
death
:
I
beleeue
in
the
holie
ghost
,
who
sanctifieth
me
.
F.
Why
say
you
so
in
particular
,
I
beleeue
,
and
say
not
in
generall
,
we
beleeue
?
C.
Because
Euery
man
must
examine
himselfe
,
and
liue
by
his
owne
faith
,
not
by
the
faith
of
other
.
F.
And
how
may
this
be
done
?
C.
If
we
shal
applie
to
euery
of
vs
in
particular
,
Iesus
Christ
himselfe
with
all
his
blessings
and
rich
treasures
.
F.
What
are
the
rich
treasures
to
be
found
in
Iesus
Christ
?
C.
There
is
saluation
for
them
that
are
lost
,
life
for
them
that
are
dead
,
truth
for
them
that
are
lyars
,
wisedome
for
them
that
are
ignorant
,
righteousnesse
for
sinners
,
holynesse
and
sanctification
for
the
vngodly
,
and
redemption
for
captiues
,
&
them
that
are
in
bondage
.
F.
Must
we
not
then
by
faith
applie
all
those
things
vnto
our selues
,
seeing
we
are
all
by
nature
lost
,
dead
,
lyars
,
ignorant
,
sinful
,
defiled
,
vngodly
,
and
captiues
.
C.
Yes
verely
.
For
Iesus
Christ
hath
taken
vpon
him
al
our
neede
&
miserie
,
to
make
vs
partakers
of
al
his
blessings
&
rich
treasures
which
in
verie
deede
,
are
distributed
vnto
vs
in
his
holy
Supper
.
F.
Now
let
vs
speake
of
the
second
part
of
our
dutie
towards
God
,
which
consisteth
in
Repentance
:
and
first
,
what
is
Repentance
?
C.
It
is
a
disliking
of
that
is
euill
,
and
a
loue
of
that
is
good
.
F.
To
the
end
we
may
haue
our
sins
in
disliking
&
hatred
,
is
it
not
necessary
,
that
we
know
them
?
C.
It
is
necessarie
.
F.
How
come
we
to
haue
knowledge
of
the
euill
that
dwelleth
in
vs
?
C.
that
which
is
borne
of
the
flesh
,
is
flesh
.
Secondly
because
we
transgresse
the
law
of
God
,
the
rule
of
al
perfection
and
righteousnes
.
And
thirdly
,
by
the
ordinary
afflictions
&
calamities
that
God
sendeth
vpon
vs
for
our
sinnes
and
iniquities
.
F.
May
we
not
also
behold
in
the
Sacraments
a
mirrour
of
our
sinnes
and
offences
?
C.
We
may
.
For
if
we
were
no
sinners
we
shold
not
stand
in
need
of
that
forgiuenes
of
them
which
is
signified
in
Baptisme
.
And
againe
,
except
we
were
dead
,
it
should
be
in
vaine
that
we
come
to
the
Supper
to
seek
life
&
saluation
in
Iesus
Christ
.
F.
When
we
know
our
sinnes
,
are
we
there
to
rest
,
and
not
to
proceede
further
,
namely
to
make
confession
of
the
same
?
C.
F.
Why
should
it
be
necessarie
for
vs
to
know
and
to
confesse
our
sinnes
before
God
?
C.
To
the
end
we
may
obteine
forgiuenes
,
and
a
ful
and
absolute
remission
,
according
as
God
is
iust
and
faithfull
to
performe
his
promises
.
F.
Why
doth
God
forgiue
vs
our
sinnes
?
C.
F.
Is
there
ought
in
the
Supper
which
putteth
vs
in
mind
to
flie
from
sinne
,
and
to
abhor
it
?
C.
There
is
▪
for
euen
the
verie
breaking
of
the
bread
in
the
Supper
,
doth
teach
vs
that
our
sinnes
haue
broken
and
brused
the
sonne
of
God
with
the
sorrowes
of
death
.
F.
What
is
hereupon
to
be
gathered
?
C.
That
we
ought
to
condemne
our
sinnes
and
to
haue
them
in
abhomination
,
as
the
causes
of
the
death
of
the
sonne
of
God
.
F.
Is
it
sufficient
to
absteine
from
euil
,
without
further
proceeding
in
doing
of
good
?
C.
No
forsooth
.
Euery
tree
that
bringeth
not
forth
good
fruit
,
is
hewen
downe
,
and
cast
into
the
fire
.
And
therefore
is
the
euill
and
foolish
seruant
cast
into
vtter
darknes
,
F.
Then
be
like
it
is
requisite
that
euery
one
according
to
the
talent
which
he
hath
receiued
of
God
,
should
glorifie
him
in
that
vocation
wherein
he
is
placed
and
appointed
.
C.
Surely
so
it
is
,
if
we
desire
to
enter
with
the
good
seruant
into
the
ioy
of
his
master
.
F.
To
the
end
we
may
do
the
thing
that
is
good
,
ought
we
not
to
seeke
the
knowledge
thereof
?
C.
We
ought
:
and
namely
by
these
meanes
,
by
the
law
of
God
and
generally
by
all
the
parts
of
the
holy
scripture
,
which
teacheth
vs
plainelie
what
those
good
workes
are
which
God
requireth
vs
to
performe
.
F.
Whether
doth
the
Supper
,
or
any
part
thereof
exhort
vs
to
a
godly
life
,
or
no
?
C.
It
doth
:
for
whereas
we
are
vnited
to
Iesus
Christ
,
made
flesh
of
his
flesh
,
and
bone
of
his
bone
:
also
,
whereas
we
are
made
partakers
of
his
holynesse
and
righteousnesse
,
we
are
taught
that
we
should
be
holy
as
he
is
holy
.
F.
What
else
?
C.
Whereas
we
meete
and
assemble
together
in
his
holy
Church
,
which
is
the
communion
of
sancts
:
wheras
by
the
working
of
the
holy
ghost
,
we
call
vpon
one
father
,
who
is
most
holy
:
lastlie
whereas
we
heare
his
holy
and
heauenly
word
,
and
also
haue
part
of
his
holy
sacraments
:
we
are
exhorted
,
I
say
,
by
all
these
reasons
to
an
holines
and
purenesse
of
life
.
F.
Is
this
holinesse
,
which
God
requireth
of
vs
,
perfect
in
this
world
or
no
?
C.
It
is
not
:
for
so
we
vnderstand
euen
by
the
examples
of
the
sancts
themselues
during
their
life
of
mortality
.
And
contrariwise
,
euen
vntil
the
very
last
gaspe
,
we
shall
continually
haue
neede
to
be
humble
suters
to
God
for
the
remission
of
our
sinnes
in
Iesus
Christ
.
F.
Can
this
holinesse
being
vnperfect
be
pleasant
and
acceptable
to
God
which
is
pefect
?
C.
Yea
verily
:
so
farre
as
we
endeuour
by
the
assistance
of
his
holy
spirite
&
by
Faith
,
to
obey
the
commandements
of
God
,
by
Iesus
Christ
,
who
with
the
cloke
&
mantle
of
his
own
righteousnes
,
couereth
all
our
defalts
,
wants
,
&
imperfections
.
F.
Now
let
vs
come
to
the
third
point
of
our
dutie
towards
God
.
Wherein
said
you
ere
while
it
did
consist
?
C.
In
acknowledging
the
benefits
we
haue
receiued
and
daylie
receiue
of
God
,
and
chiefelie
the
benefite
of
our
redemption
by
Iesus
Christ
.
F.
Is
it
not
therefore
,
that
the
auncient
fathers
called
the
holy
Supper
,
Eucharistia
,
that
is
to
say
,
a
Thankesgiuing
?
C.
It
is
:
and
I
say
further
,
that
this
acknowledging
of
Gods
benefites
is
necessary
for
all
those
that
communicate
at
the
Lords
table
:
as
Iesus
Christ
himself
hath
taught
vs
by
his
owne
example
:
&
hath
commaunded
vs
beside
,
to
celebrate
the
Supper
in
remembrance
of
him
.
F.
How
many
conditions
are
to
be
regarded
of
vs
in
this
acknowledging
of
Gods
benefites
?
C.
There
are
fower
principall
poynts
:
of
which
the
first
is
,
that
this
recognisance
is
to
be
made
to
one
God
,
by
his
only
son
Iesus
Christ
:
the
second
,
that
it
proceede
not
onely
out
of
our
mouthes
,
but
also
out
of
the
verie
bottome
and
secreat
corners
of
our
hearts
.
F.
Doth
it
not
follow
hereupon
,
that
all
those
that
cal
vpon
sancts
,
&
render
not
thanks
to
God
alone
by
his
son
Iesus
Christ
,
are
gretly
deceiued
?
C.
Yes
verily
:
&
on
the
other
side
,
all
hypocrites
praying
in
an
vnknowen
&
strange
language
,
are
no
les
out
of
the
way
,
because
they
honor
&
worship
God
with
their
lips
only
,
&
not
with
their
hearts
.
F.
What
be
the
two
other
conditions
annexed
to
this
recognisance
,
to
the
end
it
may
be
acceptable
and
agreeable
to
God
our
heauenly
father
?
C.
The
one
is
,
that
it
ought
to
be
vsed
at
al
times
,
to
wit
,
as
wel
in
aduersitie
as
in
prosperitie
:
the
other
that
it
be
practised
priuatly
&
also
in
publike
&
in
the
midst
of
the
congregation
of
the
faithful
.
F.
Now
,
seeing
we
haue
sufficiently
spoken
of
our
dutie
towards
God
:
let
vs
speake
of
our
duty
towards
our
neighbour
.
C.
I
say
,
it
consisteth
in
true
loue
&
brotherly
vnion
,
which
of
necessitie
attendeth
and
waiteth
vpon
Faith
and
vpon
the
pure
seruing
and
worshipping
of
God
.
F.
What
is
the
true
rule
of
loue
and
charitie
towards
our
neighbour
?
C.
That
we
loue
our
neighbour
as
our selues
:
or
that
we
loue
one
another
,
as
Christ
hath
loued
vs
.
F.
How
hath
Iesus
Christ
loued
vs
?
C.
He
loued
vs
when
we
were
his
enimies
,
wicked
,
vngracious
&
abhominable
in
the
sight
of
God
.
F.
Are
not
we
taught
by
his
example
,
to
loue
our
enemies
,
though
they
be
wicked
and
vngodlie
persons
?
C.
We
are
:
for
in
that
point
we
must
also
be
framed
and
fashioned
after
the
image
of
our
head
,
Iesus
Christ
.
F.
Was
the
loue
of
Christ
Iesus
,
wherewith
he
loued
vs
,
a
feined
loue
,
or
hath
it
continued
onely
for
a
season
?
C.
No
truely
:
for
he
hath
loued
vs
,
not
onely
in
word
,
but
also
in
deed
▪
he
hath
not
loued
vs
only
for
a
short
time
,
but
also
euen
to
the
end
,
to
the
death
,
and
to
the
shedding
of
his
precious
blood
for
our
ransome
.
F.
And
ought
we
not
herein
to
follow
his
example
?
C.
Yea
that
we
ought
,
for
the
auoyding
of
all
dissembling
and
inconstancie
,
so
often
as
there
is
occasion
to
loue
our
brethren
,
and
to
declare
this
our
loue
vnto
them
by
our
deeds
.
F.
Besides
the
example
of
Iesus
Christ
,
are
we
not
exhorted
to
this
true
loue
,
by
certeine
reasons
and
arguments
in
the
Supper
?
C.
We
are
:
and
first
in
that
we
communicate
all
together
in
one
companie
,
that
we
eate
the
same
meate
,
that
we
call
vpon
the
same
father
,
that
we
haue
all
of
vs
one
head
Iesus
Christ
,
that
we
are
al
quickned
by
his
holy
spirit
,
in
these
respects
I
say
,
we
ought
to
be
stirred
vp
to
true
loue
&
brotherly
Charitie
one
towards
another
.
Secondly
the
making
of
the
bread
&
the
wine
which
we
receiue
in
the
supper
,
ought
to
exhort
vs
to
the
same
charity
.
F.
How
so
?
C.
Because
,
that
,
euen
as
the
bread
is
made
of
many
cornes
,
which
afterward
are
ioyned
together
to
the
making
of
one
loafe
▪
&
euen
as
the
wine
is
made
of
many
grapes
,
which
afterwards
are
pressed
together
to
the
making
of
one
liquour
:
so
ought
al
the
professors
of
Christ
,
which
are
many
being
considered
single
&
seueral
,
to
be
made
one
by
loue
in
one
body
,
which
is
the
church
of
God
.
F.
Can
this
loue
whereunto
we
are
exhorted
in
the
Supper
by
so
many
reasons
,
abide
and
dwell
in
them
whose
hearts
are
full
of
hatred
and
malice
towards
their
brethren
?
C.
It
cannot
:
&
therfore
we
must
put
all
wrongs
and
iniuries
out
of
our
minds
,
we
must
be
reconciled
to
those
with
whom
we
haue
bin
offended
,
we
must
forgiue
and
pardon
them
freely
,
euen
so
as
we
pray
vnto
God
that
he
would
forgiue
and
pardon
vs
.
F.
Then
we
may
wel
conclude
vpon
the
whole
that
hath
bin
hitherto
spoken
,
that
all
those
,
which
do
not
their
duty
as
wel
towards
God
as
towards
their
neighbour
,
ought
not
to
be
admitted
to
the
holy
Supper
.
C.
We
may
indeed
and
therefore
the
true
minister
of
Christ
,
ought
to
be
very
circumspect
&
wel
aduised
,
that
he
Giue
not
that
which
is
holy
to
those
that
are
commonly
knowen
,
&
as
it
were
pointed
at
of
al
men
with
the
finger
,
for
Dogs
and
swine
.
F.
The
God
of
al
mercy
&
loue
so
garnish
&
furnish
our
hearts
with
faith
,
&
repentance
,
that
with
a
pure
&
syncere
affection
we
may
both
publish
&
shew
forth
his
praises
,
and
also
loue
our
neighbors
as
Iesus
Christ
hath
loued
vs
,
to
the
end
we
come
not
to
his
holy
table
as
infidels
and
impenitent
wretches
do
,
to
our
owne
damnation
,
but
rather
to
our
euerlasting
saluation
:
being
well
assured
and
certeinly
perswaded
,
that
so
truely
we
shal
enioy
the
life
,
the
benefits
,
and
the
rich
treasours
of
Iesus
Christ
,
as
we
vse
the
elements
which
he
hath
appointed
&
ordeined
to
be
most
certeyne
and
vnfallible
tokens
of
life
euerlasting
,
in
the
same
his
welbeloued
Sonne
our
Lord
and
Sauiour
Iesus
Christ
.
C.
Amen
.
FINIS
.
A
DIALOGVE
ENTREATING
OF
THE
LORD
HIS
SVPPER
.
Made
by
I.
de
l'Espine
,
Minister
of
the
word
of
God
.
The
Minister
.
YOu
know
my
brethren
,
that
Iesus
Christ
when
hee
instituted
his
holie
supper
commaunded
vs
to
prooue
our selues
before
we
doe
eate
of
the
breade
and
drinke
of
the
cuppe
which
are
offered
vnto
vs
therein
;
threatning
and
fearing
vs
with
our
own
condemnation
if
we
presume
contrarie
to
his
commandement
to
eate
and
to
drinke
not
discerning
the
Lord
his
bodie
.
And
forasmuch
as
by
reason
of
my
duetie
,
I
haue
to
accompt
before
his
maiestie
,
not
onelie
for
my selfe
,
but
also
for
you
which
haue
beene
committed
to
my
charge
:
I
purpose
to
examine
you
all
one
after
another
,
touching
this
point
,
before
I
do
admit
you
,
or
any
of
you
to
this
holie
table
:
that
I
may
vnderstand
whether
you
haue
sufficient
instruction
in
these
matters
,
and
haue
rightlie
conceiued
and
kept
in
memorie
such
points
as
I
haue
of
late
times
handled
for
your
better
preparing
thereunto
.
Wherefore
I
praie
you
Eusebius
answere
me
,
and
tell
me
what
is
the
chiefest
thing
and
most
requisite
to
be
knowen
for
the
sufficient
vnderstanding
of
this
whole
mysterie
.
Euseb.
The
chiefest
point
wherein
you
said
wee
ought
to
be
perfectlie
informed
and
instructed
,
was
to
my
vnderstanding
and
remembrance
,
touching
the
Author
,
by
whom
the
Supper
was
ordeined
:
and
that
it
was
not
to
be
taken
for
some
dreame
,
or
thing
onelie
imagined
&
conceiued
in
the
braine
&
fancie
of
man
,
but
for
an
holie
&
an
inuiolable
ordinance
of
our
God
;
which
,
without
great
impietie
&
preiudice
to
our
owne
saluation
,
we
can
neither
breake
in
the
whole
,
nor
neglect
in
any
part
or
parcell
.
Minist.
What
was
my
reason
for
this
first
and
principall
point
?
Euseb.
It
was
to
this
effect
,
that
except
we
haue
a
certeine
knowledge
and
assurance
,
that
this
ceremonie
is
one
of
God
his
owne
ordinances
,
we
cannot
be
perswaded
in
our
consciences
,
that
in
keeping
the
same
we
do
please
his
maiestie
:
and
further
,
that
except
this
point
haue
taken
deepe
roote
in
our
hearts
by
the
power
of
his
worde
,
we
are
prone
and
readie
continuallie
to
take
away
the
honor
and
estimation
thereunto
belonging
:
and
by
reputing
it
either
a
vaine
and
needelesse
matter
,
or
at
the
most
a
thing
indifferently
to
be
receiued
or
refused
,
we
are
euer
at
the
point
to
set
light
by
it
&
to
deride
it
:
For
euen
therefore
despise
we
the
whole
rable
of
Turkish
&
Iewish
ceremonies
,
because
they
are
grounded
onely
vpon
the
wil
of
such
as
ordeined
them
,
and
vpon
the
superstitious
ignorance
and
blindnesse
of
the
common
people
which
keepe
and
worship
them
.
Minist.
Shew
me
now
by
whom
it
was
appointed
:
to
the
end
we
may
vnderstand
what
we
do
,
when
we
come
to
the
Lord
his
table
.
For
as
you
haue
verie
well
said
,
it
is
not
onelie
requisite
for
the
assuring
&
staying
of
our
consciences
that
our
faith
be
builded
vpon
his
promises
,
but
also
that
our
obedience
be
squared
&
ruled
by
his
commandements
:
to
the
end
that
our
inward
intention
&
meaning
in
all
things
may
be
guided
and
gouerned
by
the
light
of
his
word
:
and
as
we
do
acknowledge
him
to
be
our
father
by
the
trust
that
we
repose
vpon
his
goodnesse
,
so
we
may
in
like
manner
confesse
him
to
be
our
souereigne
Lorde
,
by
the
feare
and
reuerence
which
we
shall
carrie
towards
his
heauenlie
maiestie
,
&
by
the
careful
minds
which
we
shal
shew
to
be
in
vs
towards
the
keeping
of
his
ordinances
:
protesting
hereby
that
we
will
hope
to
receiue
nothing
but
at
his
hands
,
and
that
we
will
commit
nothing
which
shall
not
be
agreeable
to
his
holie
will
and
pleasure
.
Euseb.
This
holie
supper
was
ordeined
and
appointed
by
our
Lord
&
master
Iesus
Christ
,
as
it
appeareth
by
that
which
is
written
by
his
holy
Euangelists
,
Minist.
Then
it
is
out
of
all
doubt
that
the
supper
is
a
ceremonie
ordeined
and
appointed
by
God
,
and
that
all
the
faithfull
thereof
capeable
,
are
bounde
to
celebrate
the
same
by
his
commandement
.
But
forasmuch
as
that
duetie
ought
to
be
most
reuerently
performed
,
and
for
the
better
and
more
holie
vse
thereof
it
is
needefull
to
vnderstand
to
what
end
and
purpose
it
was
ordeined
,
I
would
haue
you
to
shew
me
for
the
second
point
,
what
is
the
end
of
the
Lord
his
supper
.
Euseb.
The
supper
was
instituted
to
this
end
and
purpose
,
that
we
might
thereby
be
edified
and
instructed
,
which
thing
Iesus
Christ
did
alwaies
set
as
a
marke
before
his
eyes
in
all
that
he
either
taught
or
appointed
to
be
done
in
his
Church
.
Minist.
How
and
wherein
are
we
taught
&
edified
by
celebrating
the
supper
?
Euseb.
We
are
instructed
in
Faith
and
Charitie
,
the
onely
points
wherein
the
saluation
&
dutie
of
al
Christians
,
and
in
general
the
whole
body
of
the
religion
of
our
sauiour
Iesus
Christ
is
conteined
.
Minist.
How
I
pray
you
is
our
faith
hereby
edified
?
Euseb.
Our
faith
is
edified
,
Minist.
What
be
those
graces
and
benefits
which
we
are
principallie
to
consider
in
the
Supper
?
Euseb.
That
Iesus
Christ
,
who
is
there
represented
,
is
our
life
;
that
is
the
heauenlie
breade
sent
downe
from
his
father
vpon
the
earth
for
the
nourishment
&
sustentation
of
our
soules
:
that
in
taking
the
bread
and
wine
,
we
are
receiued
into
the
communion
of
his
bodie
,
and
so
consequently
,
assured
to
be
partakers
of
his
righteousnesse
and
obedience
,
which
are
imputed
to
all
them
that
are
knit
together
and
vnited
in
one
with
him
:
further
,
that
he
hath
redeemed
vs
,
and
made
eternall
satisfaction
for
al
our
sinnes
:
that
he
hath
purged
and
cleansed
our
filthie
spots
and
blemishes
with
his
blood
:
that
the
sentence
of
condemnation
pronounced
against
him
,
is
our
absolution
:
that
the
paiment
,
which
he
hath
made
,
is
a
full
and
perfect
acquittance
and
warrant
for
all
our
debts
:
that
he
is
the
sacrifice
,
by
the
which
the
wrath
of
God
against
vs
hath
beene
appeased
and
pacified
:
and
that
his
death
is
the
meane
,
whereby
we
are
reconciled
to
him
,
and
receiued
into
his
fauour
;
without
the
which
we
can
hope
neither
for
life
nor
saluation
.
Minist.
You
say
,
Eusebius
,
that
the
principal
point
,
that
is
taught
vs
in
the
mysterie
of
the
supper
,
and
that
we
are
to
learne
therein
and
to
cal
to
remembrance
so
often
as
we
come
to
the
table
to
celebrate
the
same
,
is
that
Iesus
Christ
is
our
life
:
neuerthelesse
it
seemeth
that
this
is
contrarie
to
that
which
you
lately
saide
,
speaking
of
the
fruites
of
Faith
and
attributing
thereunto
our
saluation
:
and
further
repugnant
to
that
which
is
written
in
the
Psalmes
,
where
Dauid
magnifying
the
graces
of
God
,
Euseb.
The
one
of
these
is
no
hinderance
to
the
other
,
as
you
declared
vnto
vs
at
large
in
one
of
your
sermons
.
It
is
most
certeine
,
and
of
al
men
confessed
,
that
God
is
the
author
of
our
life
:
and
that
in
him
we
haue
our
being
,
feeling
,
mouing
,
and
vnderstanding
.
Further
,
that
in
beholding
his
shining
countenance
,
consisteth
the
full
contentment
of
all
our
desires
,
and
our
most
perfect
and
blessed
estate
:
because
it
is
the
chiefest
&
most
souereigne
good
,
which
comprehending
vnder
it
all
other
particular
good
things
,
hath
sufficient
in
that
respect
to
content
and
satisfie
all
our
appetites
and
desires
,
when
we
haue
obteined
&
do
enioie
the
same
.
But
the
meane
to
haue
fruition
and
possession
thereof
,
and
to
drawe
neere
vnto
him
,
is
Iesus
Christ
his
son
.
For
euen
as
without
God
there
is
no
life
;
so
without
Iesus
Christ
there
is
no
God
,
as
S.
Iohn
doth
witnesse
,
sayeng
:
Minister
.
I
perceiue
Eusebius
,
that
you
were
not
in
sleepe
at
my
sermon
,
who
doe
so
faithfullie
rehearse
what
you
haue
heard
.
O
that
it
might
please
God
that
all
the
rest
of
my
auditours
woulde
bee
so
attentiue
and
had
so
great
and
singular
desire
to
make
profite
by
the
worde
,
as
I
verilie
beleeue
you
haue
.
But
the
further
I
proceede
in
my
excercise
,
I
haue
the
better
experience
,
that
for
the
most
part
they
are
so
cold
and
carelesse
,
that
I
am
constrained
to
complaine
of
them
,
and
to
shew
you
my
griefe
in
that
behalfe
.
Eusebius
.
If
I
be
diligent
to
learne
the
worde
of
God
,
and
in
anie
small
measure
capable
of
the
knowledge
thereof
,
I
am
bounde
to
render
vnto
him
all
praise
and
thankes
,
and
to
confesse
that
without
his
Spirite
of
my
owne
nature
I
shoulde
haue
as
litle
taste
and
feeling
thereof
,
as
the
most
carnall
and
earthlie
manne
in
the
worlde
.
But
to
the
ende
we
do
not
discontinue
and
breake
off
our
former
matter
,
if
memorie
faile
not
,
for
a
further
and
more
full
declaration
of
the
mysterie
whereof
we
do
now
intreate
,
to
the
former
similitude
of
sainct
Augustine
you
ioyned
another
taken
from
the
bodie
of
man
,
the
members
whereof
cannot
by
any
meanes
haue
part
of
the
life
which
springeth
&
proceedeth
from
the
soule
remaining
in
the
bodie
,
except
they
be
vnited
and
ioyned
with
it
:
no
more
is
it
possible
for
vs
to
be
quickened
by
this
fulnesse
of
the
Godheade
which
(
as
sainct
Paul
saieth
)
dwelleth
bodily
in
Iesus
Christ
,
Minister
.
You
haue
sufficientlie
declared
how
the
humanitie
and
flesh
of
Iesus
Christ
is
the
meane
of
our
life
.
But
as
concerning
Faith
,
whereof
the
Prophet
and
Apostle
haue
written
,
Euseb.
I
said
at
the
first
that
there
is
no
life
without
God
,
and
next
,
that
there
is
no
God
without
Iesus
Christ
:
nowe
I
saie
following
the
like
course
,
that
there
is
no
Iesus
Christ
without
Faith
▪
for
by
Faith
we
rcceiue
him
,
as
Sainct
Iohn
witnesseth
:
Minist.
Then
your
meaning
is
,
that
Faith
is
not
the
cause
of
our
life
,
but
inasmuch
as
it
doth
marrie
vs
to
Iesus
Christ
,
by
whom
we
are
afterwarde
ledde
and
conducted
euen
to
God
,
with
whom
we
finde
all
the
happinesse
that
we
can
aske
and
desire
.
This
is
verie
well
meant
and
vnderstoode
of
you
:
But
what
will
you
say
to
that
which
Sainct
Paul
hath
written
touching
the
word
of
the
Gospel
,
Euseb.
Sainct
Paul
saieth
so
,
because
there
is
no
Faith
without
the
worde
,
no
more
then
there
is
Iesus
Christ
without
Faith
:
Minist.
Then
the
sum
of
al
that
you
haue
hitherto
discoursed
is
,
that
our
blessed
estate
&
eternal
life
,
is
to
possesse
God
;
and
to
possesse
him
,
to
be
members
of
Iesus
Christ
:
and
to
be
his
members
,
to
haue
Faith
;
and
to
haue
Faith
,
that
the
Gospell
be
preached
and
the
Sacraments
administred
vnto
vs
:
in
as
much
as
Faith
is
engendred
by
the
word
,
and
after
confirmed
nourished
,
and
encreased
in
vs
,
by
the
Sacraments
thereunto
annexed
.
Euseb.
You
propounded
vnto
vs
a
similitude
of
the
lampe
which
seemed
vnto
me
a
verie
fitte
and
proper
waie
to
declare
vnto
vs
in
some
good
manner
,
the
properties
and
vse
as
well
of
Faith
,
as
of
the
Sacraments
:
you
said
that
Faith
was
like
vnto
the
fire
,
in
as
much
as
by
the
light
thereof
it
bringeth
vs
to
the
sight
and
knowledge
of
God
,
of
Iesus
Christ
our
sauing
health
,
and
of
our selues
:
that
the
cotton
,
about
the
which
the
fire
is
lighted
,
did
resemble
the
word
&
the
gracious
promises
,
whereon
the
said
Faith
is
built
and
founded
:
and
that
the
sacraments
are
as
the
oyle
,
that
serueth
to
keepe
in
the
fire
,
so
as
it
neither
be
diminished
,
nor
put
out
altogether
.
Minist.
Can
you
remeber
the
matter
,
which
I
drew
out
of
this
similitude
,
&
the
end
wherefore
I
brought
it
into
my
discourse
?
Euseb.
I
take
it
that
it
was
to
shew
vnto
vs
,
that
the
Supper
can
serue
vs
to
small
purpose
,
vnlesse
that
first
we
be
furnished
with
Faith
in
our
hearts
,
&
that
is
it
of
no
more
vse
then
oyle
is
in
a
lampe
when
no
fire
is
lighted
,
or
then
a
seale
to
a
letter
wherein
is
nothing
written
.
Minist.
Then
you
may
perceaue
,
Eusebius
,
and
vnderstande
,
that
it
is
not
without
great
reason
that
the
ancient
fathers
haue
called
these
two
ceremonies
of
Baptisme
,
and
of
the
Supper
,
mysteries
and
sacraments
,
the
deepe
,
diuine
,
and
hidden
sense
and
meaning
of
them
considered
:
and
that
S.
Augustine
hath
not
amisse
applied
that
vnto
them
,
which
is
written
of
God
by
Dauid
in
the
Psalmes
:
He
made
darkenesse
his
secret
place
,
and
his
pauilion
round
about
him
,
euen
darkenesse
of
waters
,
and
cloudes
of
the
ayre
.
For
who
woulde
thinke
at
the
first
assaie
,
that
the
gracious
fauour
of
God
,
the
benefite
of
Iesus
Christ
,
the
forgiuenesse
of
sinnes
,
and
generally
all
the
partes
of
our
saluation
,
and
redemption
,
were
so
excellentlie
set
out
in
a
little
water
,
breade
and
wine
,
as
you
haue
●eclared
vnto
vs
in
particularitie
?
Dauid
called
the
ancient
ceremonies
&
the
order
that
was
kept
in
the
Church
in
his
daies
,
The
face
of
God
,
Euseb.
we
that
are
manie
are
one
breade
,
and
one
bodie
,
because
we
all
are
partakers
of
one
bread
.
Euen
as
therefore
in
the
supper
we
are
taught
that
there
is
no
other
meane
to
obtaine
saluation
then
by
Iesus
Christ
,
deade
and
crucified
for
vs
:
so
wee
doe
protest
by
the
bread
and
wine
that
we
receiue
,
that
,
if
we
wil
be
partakers
of
this
saluation
,
we
must
be
vnited
and
made
one
with
him
,
and
in
him
al
of
vs
together
one
with
another
.
Wherunto
is
required
a
charitie
,
not
of
the
tongue
,
the
outward
gesture
or
speach
,
not
common
or
ordinarie
,
not
cold
and
remisse
:
but
an
ardent
and
heartie
affection
,
holding
vs
also
fast
,
and
locking
vs
,
at
it
were
,
so
sure
and
so
close
together
in
one
bodie
,
that
if
it
were
a
thing
possible
a
man
might
no
sooner
sunder
&
deuide
vs
one
from
an
other
,
then
the
grains
of
corne
after
the
bread
is
baken
,
or
the
grapes
can
be
deuided
when
the
wine
is
tunned
.
Minist.
Yea
,
but
can
it
be
that
when
wee
come
to
the
table
we
should
so
perfectlie
loue
each
other
,
as
that
there
be
not
in
the
whole
body
of
the
Church
more
then
one
heart
,
one
soule
,
one
spirite
,
and
one
minde
?
Euseb.
In
this
case
we
doe
not
speake
of
that
Faith
and
Charitie
,
which
we
haue
,
or
can
haue
when
we
celebrate
the
supper
:
but
of
that
onely
which
is
taught
vs
therin
:
for
I
haue
heard
you
say
,
and
rehearse
often
,
that
their
is
great
difference
betwene
the
power
of
man
,
and
the
duetie
of
man
,
betweene
his
practise
,
and
his
precepts
,
and
that
we
are
alwaies
more
indebted
then
we
vse
to
pay
,
euen
as
we
are
euer
better
taught
and
instructed
,
then
we
can
learne
or
followe
.
For
the
wisdome
of
God
being
perfect
and
infinite
,
it
cannot
be
but
the
law
(
as
Dauid
saieth
)
proceeding
from
him
,
Minist.
You
saie
well
,
Eusebius
,
we
maie
not
confound
or
trouble
the
order
that
is
to
be
kept
in
handling
of
this
matter
:
and
it
suffiseth
that
you
haue
now
shewed
vs
what
is
taught
and
signified
vnto
vs
in
the
Supper
:
for
you
shall
more
fitlie
and
more
conuenientlie
shew
forth
the
propertie
of
Faith
&
Charitie
which
we
are
to
bring
with
vs
to
this
Supper
,
when
we
shall
entreate
what
course
and
meane
we
ought
to
follow
,
to
come
vnto
it
worthilie
.
Now
to
continue
the
veine
of
your
discourse
,
you
shall
giue
vs
to
vnderstande
,
who
they
be
that
are
inuited
and
bidden
to
this
supper
,
and
whither
that
all
manner
of
persons
indifferentlie
are
fit
to
celebrate
the
same
?
Euseb.
As
they
did
eate
(
saith
S.
Mathew
)
Iesus
tooke
the
breade
,
and
after
hee
had
giuen
thankes
,
hee
brake
it
,
and
gaue
it
to
his
disciples
.
He
noteth
plainely
,
that
the
bread
which
he
did
take
and
breake
in
the
supper
was
giuen
onelie
to
his
disciples
and
scholers
,
to
signifie
vnto
vs
,
that
we
doe
eate
it
vnworthilie
,
if
we
know
not
Iesus
Christ
,
&
be
not
in
some
good
measure
instructed
in
his
gospel
.
And
so
by
this
reason
are
excluded
&
barred
from
this
feast
al
ignorant
persons
,
all
Infidels
,
contemners
,
and
blasphemers
.
For
if
the
Sacrament
was
not
ordeined
to
any
other
purpose
,
as
was
said
before
,
then
for
the
confirming
,
exercising
,
and
increasing
of
our
faith
:
what
benefite
would
it
be
vnto
vs
if
there
were
no
faith
to
be
found
in
our
heartes
?
Furthermore
,
is
the
end
whereunto
it
was
deputed
,
be
to
shadow
foorth
and
to
set
before
our
eyes
Iesus
Christ
crucified
,
how
can
this
end
be
attained
and
compassed
,
if
our
eyes
be
out
and
we
remaine
in
blindenes
?
For
the
light
is
for
none
other
then
for
such
as
haue
eyes
to
see
it
.
Againe
if
we
be
dead
,
as
in
truth
we
are
no
better
being
vtterly
voide
of
knowledge
and
beleife
,
the
breade
that
is
ordeined
onely
to
shape
and
to
strengthen
the
life
of
him
that
eateth
,
cannot
be
profitable
vnto
vs
,
except
we
be
first
reuiued
and
raised
vp
againe
from
death
.
And
yet
further
,
for
what
reason
willeth
S.
Paul
,
Examine
and
prooue
our selues
before
wee
come
to
the
table
,
But
onelie
to
geue
vs
knowledge
,
that
we
are
vtterlie
vnworthie
of
that
benefite
,
being
vnfurnished
of
Faith
,
which
is
so
necessarie
for
the
good
and
lawful
vse
therof
?
for
if
al
thinges
be
polluted
and
defiled
to
the
vnbeleeuers
,
yea
if
our
daylie
&
ordinarie
meates
are
not
sanctified
but
by
the
word
and
by
praier
:
if
whatsoeuer
is
done
without
Faith
,
be
sinne
:
howe
should
not
this
holie
misterie
be
prophaned
and
made
vnholie
,
when
we
,
either
plainelie
ignorant
,
or
not
sufficientlie
taught
,
are
so
hardie
as
to
set
vs
downe
at
the
king
his
table
,
and
to
goe
to
the
mariage
of
his
sonne
without
our
wedding
garment
?
Further
why
is
it
that
Iesus
Christ
so
straightlie
forbiddeth
his
Apostles
,
To
giue
that
which
is
holy
vnto
doggs
,
and
to
cast
pearles
before
swine
,
but
onlie
to
admonish
them
that
they
become
wise
,
and
well
aduised
to
dispense
the
word
&
the
misteries
of
God
?
Againe
,
the
commandement
of
God
,
wherin
we
are
charged
,
that
We
take
not
his
name
in
vaine
,
is
plainly
&
generally
giuen
to
al
men
:
neither
yet
may
we
suppose
,
as
you
did
teach
vs
verie
well
,
that
onely
false
oathes
are
in
that
commandement
forbidden
:
for
euery
vnlawful
vsing
as
wel
of
his
name
,
as
of
his
word
,
and
of
his
ordinances
is
in
like
manner
therin
contained
.
Wherefore
it
remaineth
that
we
conclude
vpon
the
former
reasons
,
that
the
faithful
onlie
are
capeable
to
celebrate
the
Lord
his
Supper
.
And
by
the
faithfull
I
do
vnderstand
those
that
haue
a
liuelie
and
actuall
faith
,
begotten
of
the
word
of
God
,
and
grounded
vpon
his
promises
.
Minist.
I
take
great
pleasure
and
contentment
in
you
,
Eusebius
,
in
that
you
are
so
diligent
&
paineful
to
gather
such
textes
and
reasons
,
as
are
alleaged
to
prooue
&
to
perswade
that
which
a
man
shall
vndertake
.
For
it
is
not
possible
that
by
anie
other
meane
the
faith
of
anie
man
in
the
world
could
be
fast
,
&
firme
,
and
well
assured
,
and
that
he
could
render
a
reason
of
his
beliefe
,
to
those
that
require
him
to
make
an
accompt
thereof
:
which
thing
is
easilie
experimented
in
diuers
,
that
haue
some
knowledge
&
opinion
of
the
trueth
;
but
because
the
same
is
not
wel
grounded
nor
fensed
with
scripture
,
it
cannot
be
sound
and
perfect
,
ne
yet
of
anie
great
edifying
,
which
I
thought
good
to
touch
beside
the
matter
,
whereof
we
do
principallie
entreat
,
to
the
end
that
hereafter
you
be
yet
more
curious
to
follow
the
same
course
&
custome
.
And
now
to
come
again
to
our
chiefe
matter
;
hauing
shewed
what
is
the
mysterie
of
the
supper
,
and
who
they
be
that
God
biddeth
to
the
same
;
it
is
time
that
you
proceede
and
go
forward
,
and
that
you
tell
vs
how
we
ought
to
draw
neere
,
and
to
present
our selues
vnto
it
.
Euseb.
Let
euerie
man
examine
himselfe
,
and
so
let
him
eate
of
that
bread
,
and
drinke
of
that
cuppe
.
Wherein
he
warneth
vs
diligentlie
to
examin
our
consciences
,
so
often
as
we
are
minded
&
purposed
to
celebrate
the
same
.
Minist.
Wherein
ought
we
to
examin
our selues
?
Euseb.
In
two
points
:
to
wit
,
whither
we
haue
both
Faith
and
Charitie
.
Minist.
What
maner
of
Faith
is
required
?
Euseb.
The
whole
Christian
Faith
is
in
a
sum
conteined
in
the
Apostles
Creed
:
wherefore
we
are
to
consider
,
not
onely
whither
we
do
vnderstand
the
history
of
those
things
,
which
are
briefelie
set
forth
therin
by
articles
;
as
,
That
Iesus
Christ
hath
taken
our
nature
,
that
he
died
,
rose
again
,
&
ascended
into
heauen
,
where
he
sitteth
at
the
right
hande
of
his
Father
,
and
from
thence
he
shall
come
to
iudge
both
the
quicke
and
the
dead
:
but
it
is
further
requisite
,
that
we
search
and
sound
the
bottome
of
our
hearts
,
to
know
whither
they
be
setled
and
reposed
vpon
that
which
we
confesse
,
as
vpon
the
onely
meane
of
our
saluation
,
and
whither
we
be
resolued
to
perseuer
and
continue
constantlie
in
this
affiance
and
trust
onelie
,
euen
to
the
ende
of
our
naturall
life
,
renouncing
all
other
as
most
vaine
and
pernitious
to
our
saluation
.
And
aboue
all
things
wee
ought
to
beware
that
we
be
not
deceiued
by
hypocrisie
or
simplicitie
,
which
may
bring
vs
in
a
conceipt
,
that
a
bare
opinion
and
credulitie
or
lightnesse
of
beliefe
,
is
true
Faith
:
for
there
is
nothing
that
can
make
so
greeuous
a
fault
excusable
,
but
rather
it
is
damnable
before
the
maiestie
of
God
.
Minist.
Whereby
may
we
learne
and
iudge
that
we
haue
a
true
and
syncere
faith
,
and
such
a
Faith
as
is
required
to
the
worthie
eating
of
the
breade
at
the
Lord
his
table
?
Euseb.
When
we
do
perfectlie
vnderstand
the
things
that
are
deliuered
in
the
articles
of
the
Apostles
Creed
,
with
the
end
of
Christ
his
comming
into
the
world
:
when
we
are
well
and
surelie
perswaded
of
the
truth
and
certeintie
of
them
,
and
this
perswasion
doth
comfort
and
assure
our
consciences
of
the
remission
of
our
sinnes
,
in
such
manner
as
it
taketh
awaie
the
horror
and
the
dreadfull
conceipt
that
we
haue
apprehended
of
God
his
eternall
iudgement
;
Lastlie
,
when
this
is
so
deepely
engrauen
and
imprinted
in
our
hearts
,
that
notwithstanding
anie
temptation
or
affliction
that
may
happen
vnto
vs
,
we
do
alwaies
holde
a
stedfast
hope
of
his
gratious
fauor
,
&
of
the
life
eternall
that
dependeth
vpon
the
same
:
then
we
may
assure
our selues
that
we
haue
a
Christian
Faith
allowed
and
approoued
of
him
,
in
the
vse
and
receiuing
or
vnderstanding
of
his
mysteries
.
Minist.
And
would
you
require
in
a
man
perfect
knowledge
of
the
Creed
,
in
the
which
the
whole
sum
of
the
scriptures
is
in
a
manner
conteined
?
and
further
,
perfect
trust
and
affiance
in
all
the
promises
of
God
,
the
accomplishment
and
fulfilling
of
the
which
is
procured
vnto
vs
by
the
intercession
and
fauour
of
his
sonne
?
and
thirdlie
a
constancie
in
all
this
so
perfect
,
that
no
temptation
should
shake
vs
and
make
vs
to
stagger
therein
,
or
otherwise
exclude
it
and
cast
it
out
from
the
Supper
?
Euseb.
No
:
for
the
Apostles
themselues
,
to
whom
Iesus
Christ
did
first
distribute
the
same
,
were
vnperfect
in
all
this
matter
,
as
experience
shewed
in
the
temptation
that
happened
vnto
them
soone
after
.
Further
,
if
we
should
not
be
fit
to
receiue
it
except
our
Faith
were
fully
perfect
;
then
it
is
euident
it
should
haue
beene
instituted
and
ordeined
in
vaine
,
for
so
long
as
we
continue
in
this
mortal
life
,
we
are
no
more
able
to
beleeue
in
God
perfectlie
,
then
we
are
able
to
know
or
to
loue
him
perfectlie
.
Againe
,
the
end
for
which
it
was
ordeined
,
is
it
not
to
vphold
and
to
vnderset
our
Faith
?
If
then
our
Faith
had
beene
sufficientlie
strong
and
able
of
it selfe
,
what
vse
should
there
be
of
the
sacraments
?
These
reasons
are
sufficient
to
prooue
,
that
we
are
not
vncapeable
of
the
Lord
his
supper
,
by
the
imperfection
and
weakenesse
of
our
Faith
:
prouided
allwaies
,
that
the
same
be
vnfeined
,
and
that
we
acknowledging
the
basenesse
and
weakenesse
thereof
,
do
praie
vnto
God
to
haue
it
augmented
and
increased
by
the
working
of
his
holie
Spirite
:
and
also
that
to
this
end
we
vse
the
meanes
that
he
hath
left
to
be
vsed
.
Minist.
It
is
sufficient
that
we
beleeue
that
Iesus
Christ
by
his
obedience
hath
purchased
vnto
vs
the
grace
of
God
,
and
in
this
grace
and
fauour
hath
gotten
vs
righteousnesse
and
life
:
and
that
by
his
crosse
,
he
making
satisfaction
for
our
sinnes
hath
appeased
his
wrath
,
and
hath
freed
vs
from
the
danger
of
death
,
and
of
the
cursse
?
Euseb.
No
syr
;
but
when
we
haue
beleeued
thus
much
,
we
must
be
well
assured
that
we
are
receiued
into
the
communion
of
this
obedience
&
satisfaction
,
when
we
receiue
the
bread
and
the
wine
which
are
presented
vnto
vs
in
the
supper
.
And
for
the
last
and
most
principall
point
,
we
must
beleeue
that
we
are
made
one
,
and
incorporate
with
Iesus
Christ
,
and
allowed
of
him
&
of
his
Father
,
not
onely
for
his
flocke
,
his
disciples
,
his
brethren
and
friends
,
but
also
for
members
of
his
bodie
,
and
flesh
of
his
flesh
.
Out
of
which
point
we
may
drawe
matter
of
singular
and
manifold
comforts
and
consolations
.
For
by
this
meane
we
are
sure
,
that
so
long
as
we
continue
in
this
vnion
,
we
cannot
be
condemned
ne
kept
&
holden
in
the
bands
of
death
,
no
more
then
he
himselfe
:
and
that
the
prince
of
this
world
hath
no
more
part
in
vs
,
or
power
ouer
vs
,
then
he
hath
in
or
ouer
him
:
and
that
righteousnes
and
life
are
as
well
inseparable
from
vs
,
as
from
him
:
and
that
we
are
coheires
with
him
of
all
the
honor
of
his
kingdome
:
&
that
where
he
is
,
there
we
shal
be
of
necessitie
,
not
impeacheable
by
al
the
power
and
practises
of
the
Deuill
.
Minist.
I
haue
two
questions
to
aske
you
,
touching
that
you
said
euen
now
of
the
participation
,
that
we
haue
in
the
humanitie
of
Iesus
Christ
,
when
we
do
take
and
eate
the
bread
in
the
supper
.
The
first
is
,
whither
that
before
the
bread
is
giuen
vnto
vs
,
we
be
not
already
vnited
vnto
him
;
and
if
we
be
,
what
profit
we
can
receaue
by
the
supper
?
Euseb.
It
is
necessarie
that
by
Faith
we
be
ioyned
vnto
him
,
before
we
come
vnto
the
table
:
otherwise
we
should
be
wholie
vnworthy
:
and
yet
we
come
,
that
we
maie
be
yet
more
neerelie
knit
in
one
with
him
.
For
euen
as
two
diuers
things
,
when
they
be
tyed
&
bound
together
with
a
corde
,
maie
be
yet
tied
with
another
;
and
if
a
man
would
vse
an
hundred
cordes
to
that
purpose
,
it
might
be
verie
well
saied
,
that
they
are
still
tied
together
more
and
more
:
so
albeit
that
we
by
baptisme
and
Faith
,
wherein
we
heare
and
obey
the
word
of
God
,
are
allied
vnto
him
,
and
ingrafted
in
the
bodie
of
Iesus
Christ
,
yet
that
is
no
hinderance
,
but
that
by
the
supper
,
when
we
do
celebrate
it
,
this
alliance
is
renued
,
and
more
&
more
confirmed
.
Minist.
What
needeth
it
,
that
we
haue
so
manie
assurances
of
pledges
&
tokens
,
to
confirme
the
agreement
that
he
hath
made
with
vs
?
for
it
might
be
gathered
hereupon
,
that
he
should
be
a
deceiuer
or
inconstant
,
&
that
we
therefore
could
not
be
to
sure
and
to
warie
in
our
dealing
with
him
.
Euseb.
The
word
of
God
is
eternall
,
and
the
effect
thereof
most
sure
and
certeine
:
euen
as
he
being
the
speaker
,
is
euerlasting
and
vnchangeable
,
his
gifts
and
his
callings
without
repentance
,
neither
is
our
vnbeliefe
able
to
make
the
Faith
or
truth
of
God
of
no
effect
.
Yea
(
as
S.
Paull
saieth
)
the
veritie
of
God
is
more
aboundant
,
through
our
lying
,
vnto
his
glorie
.
Therefore
the
reason
why
he
sweareth
,
and
sealeth
his
promises
with
a
double
seale
,
after
they
be
made
,
is
not
,
for
that
they
are
,
of
theire
nature
,
doubtful
&
vncerteine
,
but
because
our
hearts
are
so
full
of
suspicion
and
wicked
distrust
,
that
we
will
neuer
take
his
bare
word
for
sufficient
assurance
:
yea
,
we
will
hardlie
trust
him
with
all
the
solemnities
of
swearing
,
signes
,
and
sealing
,
that
are
vsed
of
him
for
our
warrant
in
this
behalfe
.
Minist.
Herein
the
frowardnes
and
wretchednesse
of
our
nature
is
the
more
apparant
.
For
we
can
be
content
to
rest
our selues
wholie
vpon
the
dreames
and
conceipt
of
our
owne
vaine
and
foolish
wisdome
,
or
vpon
the
bare
word
of
a
mortall
man
,
by
nature
a
lyar
,
and
euerie
moment
changeable
:
yea
,
diuerse
times
not
proouing
and
seeing
vpon
what
ground
,
what
reason
and
apparance
it
is
either
conceiued
or
deliuered
.
Nay
,
we
go
further
then
so
:
for
all
the
errors
,
lyes
,
fooleries
,
illusions
,
dreames
,
and
vaine
visions
that
the
Deuill
can
forge
to
destroy
and
seduce
from
God
,
we
receiue
both
without
anie
difference
or
difficultie
,
and
also
without
anie
reasoning
or
debating
of
their
nature
,
or
of
their
end
.
I
will
saie
more
,
that
if
God
were
on
the
one
side
telling
vs
one
thing
,
and
Satan
on
the
other
affirming
the
contrarie
,
this
Father
of
lies
and
prince
of
darknesse
will
finde
more
credit
and
faith
with
vs
,
then
God
shall
finde
with
all
his
truth
and
light
.
And
hereof
we
haue
long
agone
seene
and
knowne
the
wofull
experience
of
our
first
parents
,
who
being
wiser
and
better
then
all
their
children
that
came
after
them
,
onelie
Iesus
Christ
excepted
,
were
soone
and
easely
perswaded
the
verie
contrarie
to
that
which
God
had
spoken
,
yea
by
the
serpent
being
but
a
beast
,
and
vsing
no
great
and
long
discourse
or
manie
words
to
confirme
his
sayings
.
And
that
which
maketh
me
to
marueile
,
&
to
detest
the
more
our
malice
herein
,
is
that
we
are
so
readie
to
receiue
and
beleeue
whatsoeuer
this
wicked
abuser
and
deceiuer
of
mankinde
is
able
to
put
into
our
eares
to
our
destruction
,
though
he
haue
no
reason
or
argument
to
proue
his
purpose
:
&
that
on
the
contrary
we
are
so
slow
to
allow
that
which
God
doth
tel
vs
,
&
confirmeth
by
so
many
oathes
,
signes
,
witnesses
,
&
miracles
that
we
might
be
saued
.
But
I
will
leaue
that
matter
to
ask
you
another
doubt
,
to
wit
,
whither
the
vnion
,
whereof
you
haue
spoken
,
which
we
haue
with
Iesus
Christ
be
of
our
bodies
,
or
of
our
soules
and
minds
onelie
:
and
whither
we
are
to
go
vp
into
heauen
from
the
earth
where
we
abide
,
or
he
is
to
come
downe
from
heauen
where
he
remaineth
,
that
we
may
be
ioyned
and
coupled
together
.
Euseb.
You
propound
a
question
vnto
me
,
which
in
these
dayes
much
troubleth
and
exerciseth
the
heads
of
manie
men
:
yet
me
thinketh
,
that
a
man
of
a
modest
and
sober
minde
,
that
seeketh
not
to
be
contentious
,
might
satisfie
himselfe
with
so
much
as
you
haue
taught
vs
in
that
point
:
that
is
to
wit
,
that
the
vnion
is
corporall
and
of
the
bodies
,
but
the
meane
is
spirituall
:
euen
as
the
vniting
together
of
man
and
wife
,
which
is
the
fittest
comparison
that
can
in
this
case
be
vsed
and
alledged
.
Their
bodies
are
vnited
and
coupled
together
,
not
corporallie
,
or
so
as
their
vnion
may
be
discerned
and
iudged
by
the
outward
senses
(
for
we
see
that
they
are
diuerse
times
sundred
by
distance
and
difference
of
places
)
but
by
the
Faith
of
wedlocke
which
they
haue
mutuallie
giuen
.
Minist.
It
is
not
sufficient
to
saie
or
to
doe
any
thing
,
but
the
same
must
be
with
reason
,
to
the
edifying
of
them
that
see
our
workes
,
or
heare
our
words
.
Wherefore
Eusebius
,
you
shal
rehearse
,
if
it
please
you
,
such
reasons
as
you
take
to
be
the
fittest
for
the
proouing
of
that
which
you
haue
said
.
Euseb.
For
this
cause
shall
a
man
leaue
his
father
and
mother
,
and
shall
cleaue
to
his
wife
,
and
they
twaine
shal
be
one
flesh
.
This
is
a
great
secret
,
but
I
speake
concerning
Christ
,
and
concerning
the
Church
:
To
the
ende
he
might
shewe
vs
the
meane
wherby
this
coniunction
is
made
;
and
for
our
better
and
more
readie
conceiuing
of
the
same
,
that
we
might
set
before
our
eyes
the
vnion
and
coniunction
that
is
betweene
the
husband
and
the
wife
.
The
second
is
,
that
the
kingdome
of
Iesus
Christ
is
spiritual
:
whereupon
it
followeth
that
the
order
,
the
gouernement
,
the
lawes
,
the
promises
,
the
power
,
the
glorie
,
&
all
other
things
that
apperteine
to
the
honor
and
renowne
of
a
kingdome
,
are
in
the
kingdome
of
Iesus
Christ
spirituall
.
Therefore
when
we
do
speake
of
the
coniunction
of
the
members
with
the
head
,
which
is
one
of
the
principall
members
,
we
maie
not
thinke
,
that
the
meane
to
atteine
vnto
it
,
is
other
then
heauenly
and
spirituall
.
The
third
is
,
that
Iesus
Christ
entreating
of
this
matter
couertlie
vnder
the
figure
and
shadow
of
eating
of
his
flesh
;
&
seeing
that
some
of
his
disciples
had
forsaken
his
company
,
and
were
offended
at
his
talke
,
because
they
had
not
well
vnderstoode
them
,
and
had
interpreted
them
carnallie
:
said
for
the
better
&
more
ample
expounding
of
them
,
as
followeth
:
It
is
the
Spirit
that
quickeneth
:
the
flesh
profiteth
nothing
,
the
words
that
I
speake
vnto
you
are
spirit
&
life
.
Can
there
be
anie
thing
more
cleare
to
shew
that
the
eating
of
his
flesh
,
that
is
to
saie
,
that
the
vnion
which
we
haue
with
his
humanitie
,
is
made
and
brought
to
passe
spirituallie
?
Euen
as
therfore
the
ignorance
and
bluntnesse
of
Nicodemus
deserued
to
be
blamed
,
and
to
be
controuled
of
Iesus
Christ
,
because
he
did
carnally
expound
and
construe
the
reasoning
of
Iesus
Christ
,
touching
the
new
birth
of
the
faithfull
:
so
if
anie
man
hearing
speach
of
the
eating
of
his
flesh
,
or
of
the
drinking
of
his
blood
,
made
simplie
and
according
to
the
letter
,
vnderstand
the
same
without
all
figuratiue
speach
and
spirituall
meaning
;
his
ignorance
were
not
onelie
to
be
derided
as
a
vaine
and
foolish
thing
,
but
also
to
bee
contemned
as
impious
and
tending
to
the
diminishing
of
our
faith
and
of
the
glorie
of
God
.
The
fourth
is
,
that
Our
Fathers
(
as
Sainct
Paul
saith
)
did
all
eate
of
the
same
spirituall
meate
,
and
did
all
drinke
of
the
same
spirituall
drinke
:
for
they
drank
of
the
spirituall
Rocke
that
followed
them
,
&
that
Rocke
was
Christ
.
Now
certeine
it
is
,
that
they
could
not
eate
that
rock
corporallie
,
as
we
do
eat
our
bread
made
of
corne
:
because
Christ
Iesus
was
not
yet
incarnate
and
made
flesh
.
wherefore
it
must
needs
follow
,
that
as
their
eating
is
spiritual
,
so
is
our
eating
spiritual
,
being
wholie
like
vnto
theirs
,
if
we
will
beleeue
the
Apostle
.
The
fift
is
,
That
the
heauen
(
as
Sainct
Peter
saith
)
must
conteine
Iesus
Christ
,
vntill
the
time
that
all
things
be
restored
,
which
God
had
spoken
by
the
mouthe
of
all
his
Prophets
since
the
world
began
.
And
this
is
one
of
the
articles
that
we
protest
,
that
we
hold
,
when
we
rehearse
the
Creede
.
Therefore
it
is
a
great
follie
,
yea
an
impietie
,
to
thinke
that
it
is
requisite
for
the
eating
of
his
flesh
,
and
the
drinking
of
his
blood
,
that
he
should
come
downe
from
heauen
,
&
that
corporallie
,
and
in
person
,
he
shoud
deliuer
the
same
vnto
vs
to
that
end
and
purpose
.
The
sixt
is
,
that
Iesus
Christ
speaking
to
his
disciples
,
said
vnto
them
,
That
it
was
expedient
for
them
,
that
he
should
leaue
the
world
,
and
go
his
waie
.
Whereupon
it
followeth
,
that
it
should
be
a
thing
not
onelie
vnprofitable
,
but
also
hurtfull
and
dangerous
to
the
Church
,
that
he
should
returne
hither
in
his
owne
bodilie
shape
before
the
time
prefixed
and
purposed
.
The
seuenth
is
,
that
the
supper
must
be
celebrated
in
the
remembrance
of
him
,
as
it
is
plainelie
shewed
in
the
commaundement
that
he
gaue
when
he
did
institute
the
same
:
nowe
the
remembrance
that
we
haue
of
anie
matter
,
pre-supposeth
the
same
to
be
absent
corporally
:
for
otherwise
if
it
be
present
,
there
is
no
more
a
remembrance
,
but
a
sight
and
enioying
:
wherevpon
it
followeth
,
that
because
the
Supper
is
ordained
to
exercise
vs
in
the
remembrance
of
Iesus
Christ
,
he
is
absent
from
vs
in
bodie
.
The
eight
is
,
that
we
are
not
commaunded
to
celebrate
and
to
declare
his
death
,
but
vntill
the
time
of
his
comming
:
and
therfore
if
he
should
come
among
vs
in
bodie
when
we
are
assembled
for
that
purpose
,
we
ought
to
cease
and
to
leaue
of
this
whole
ceremonie
.
The
ninth
is
,
that
as
a
glorious
and
spirituall
bodie
doth
not
eate
:
so
it
cannot
be
eaten
corporally
:
for
otherwise
we
might
saie
that
it
might
bee
disgested
in
the
stomake
as
other
meates
may
be
,
and
consequentlie
might
be
subiect
to
corruption
:
which
is
a
thing
contrarie
to
the
condition
of
bodies
glorified
,
which
are
not
onelie
immortall
,
but
also
free
from
all
corruption
.
The
tenth
is
,
that
the
thing
that
is
not
ordained
for
the
life
of
our
bodies
,
is
not
to
be
eaten
corporallie
.
But
the
flesh
of
Iesus
Christ
crucified
,
and
his
bloud
shed
for
our
redemption
,
are
not
ordained
for
the
life
of
the
bodie
,
which
maie
be
and
is
preserued
and
kept
by
other
meanes
:
therefore
we
must
needes
conclude
that
we
neither
eate
the
one
,
nor
drinke
the
other
corporallie
.
The
eleuenth
is
,
that
Sainct
Paul
saith
,
that
Meates
are
ordained
for
the
bellie
,
and
the
bellie
for
meates
:
but
God
shall
destroy
both
it
and
them
.
Teaching
vs
,
that
as
this
life
is
fraile
and
subiect
to
corruption
,
so
are
also
all
those
bodily
meats
that
are
ordeined
for
the
nourishment
of
the
same
:
so
then
,
if
the
flesh
of
Christ
were
bodilie
eaten
,
it
should
follow
that
it
should
be
subiect
to
corruption
:
a
thing
cleerely
&
meerely
contrarie
to
that
whole
discourse
of
S.
Iohn
vpon
this
matter
:
whosoeuer
eateth
my
flesh
,
hath
eternall
life
.
Where
he
further
maketh
a
difference
betweene
it
&
Manna
,
giuen
to
our
Fathers
in
the
wildernesse
;
saying
,
that
the
one
is
corruptible
,
the
other
is
voide
and
free
from
all
corruption
.
The
twelfth
is
,
that
if
Iesus
Christ
were
bodilie
eaten
,
there
were
no
necessitie
to
prooue
&
to
examin
our
Faith
or
our
conscience
,
when
we
would
prepare
our selues
to
the
eating
of
his
supper
;
but
onelie
our
teeth
,
to
wit
,
whither
they
were
sharpe
,
and
able
enough
to
chew
it
:
and
the
stomach
,
to
see
whither
it
were
apt
to
digest
it
:
as
we
do
in
all
other
corporall
meats
.
The
thirteenth
is
,
that
we
eate
the
flesh
,
and
drinke
the
blood
of
Iesus
Christ
,
euen
in
the
selfe
&
same
maner
,
as
the
Apostles
haue
done
long
before
vs
.
But
they
did
not
eate
the
same
corporallie
:
for
so
men
might
haue
seene
the
Apostles
eating
his
bodie
with
their
bodilie
eies
,
euen
as
wel
,
as
they
did
see
his
body
before
them
,
when
he
ministred
the
same
vnto
them
.
Now
we
must
inferre
,
that
no
more
do
we
eate
his
flesh
corporallie
.
If
anie
will
saie
,
that
God
by
a
miracle
prouideth
that
this
eating
be
not
discerned
with
bodilie
eies
,
to
the
end
it
should
not
be
abhorred
;
I
answeare
,
that
in
this
case
the
onelie
conceipte
and
inward
imagination
were
sufficient
:
as
we
reade
of
S.
Peter
,
who
in
a
vision
abhorred
the
eating
of
those
creatures
,
The
fourteenth
is
,
that
it
is
plainelie
forbidden
in
Genesis
,
To
eate
flesh
with
the
life
thereof
,
that
is
,
with
the
blood
thereof
.
Whereupon
it
may
be
inferred
,
that
Iesus
Christ
,
who
is
not
come
to
abolish
the
law
,
but
to
fulfill
the
law
,
hath
not
enioyned
vs
a
thing
so
strictlie
forbidden
,
&
euen
more
abhominable
then
murther
.
And
the
reason
alleaged
by
S.
Augustine
,
to
shew
,
that
al
the
places
,
wherin
Iesus
Christ
doth
exhort
his
disciples
to
eate
his
flesh
,
and
to
drinke
his
blood
,
are
vsed
by
waie
of
figured
and
shadowed
speaches
.
I
wil
turne
the
place
of
S.
Augustine
in
his
booke
of
Christian
doctrine
,
to
the
end
that
the
readers
maie
vnderstand
his
iudgement
in
this
matter
.
If
there
be
anie
sentence
,
or
anie
manner
of
speach
in
the
Scripture
(
saith
he
)
that
seemeth
to
commaund
anie
outrage
or
wickednesse
,
or
contrarily
,
to
forbid
any
bountifull
and
liberall
action
,
the
same
is
spoken
by
waie
of
a
figure
.
But
this
sentence
following
,
Except
you
eate
the
flesh
of
the
sonne
of
man
,
and
drinke
his
blood
,
ye
haue
no
life
in
you
;
seemeth
to
commaund
an
horrible
and
detestable
case
:
wherefore
it
followeth
,
that
this
is
a
figure
,
by
the
which
he
commaundeth
vs
to
be
partakers
,
and
to
haue
communion
in
the
death
and
passion
of
the
Lord
:
and
for
the
profit
and
comfort
of
our
consciences
,
to
enclose
this
point
within
the
most
secret
corners
of
our
memorie
,
that
his
humanitie
was
crucified
and
wounded
for
our
cause
.
This
is
S.
Augustine
his
iudgement
,
which
I
haue
turned
word
for
word
.
The
fifteenth
is
,
that
we
cannot
receiue
the
corporal
eating
of
the
flesh
of
Iesus
Christ
,
but
we
must
admit
&
alow
his
bodie
to
be
infinite
:
which
thing
entirely
derogateth
from
the
truth
of
his
nature
,
and
by
the
same
meanes
vtterly
ouerthroweth
the
chiefest
grounds
&
most
principall
foundations
of
our
Faith
.
For
except
we
beleeue
him
to
haue
bin
man
,
and
the
sonne
of
man
in
al
things
(
our
sinnes
and
imperfections
onely
reserued
)
like
vnto
vs
:
whereupon
shall
we
build
our
assurance
and
persuasion
,
that
he
hath
redeemed
and
ransomed
our
nature
,
and
that
he
is
our
high
priest
,
which
hath
compassion
vpon
all
our
infirmities
?
Further
it
maie
be
alleadged
,
that
we
cannot
deuise
to
speake
any
thing
more
fauourable
and
auaileable
for
the
herises
of
Marcion
and
Apollinaris
:
the
one
of
whom
maintained
that
the
body
of
Iesus
Christ
was
a
fantastique
bodie
,
and
the
other
said
,
that
it
was
an
heauenlie
bodie
,
as
the
foresaid
corporall
eating
of
the
flesh
of
Iesus
Christ
is
heauenlie
.
The
sixteenth
is
,
that
if
we
eate
the
flesh
of
Iesus
Christ
bodilie
,
the
substance
of
our
bodies
must
of
necessitie
be
augmented
therebie
,
and
nourished
,
euen
as
it
is
by
other
corporall
meates
that
we
receaue
:
a
thing
wholie
and
altogether
contrarie
to
experience
,
for
the
bodies
of
the
faithfull
,
notwithstanding
the
eating
onely
of
his
flesh
,
&
drinking
of
his
blood
,
must
of
necessitie
perish
and
wither
awaie
,
except
they
be
nourished
and
preserued
by
some
other
food
or
else
by
some
other
meane
.
The
seuenteenth
is
,
that
as
we
doe
not
eate
corporall
meates
spirituallie
:
euen
so
we
can
not
eate
according
to
this
proportion
,
things
spirituall
carnallie
.
The
eighteenth
is
,
That
if
we
eate
the
flesh
of
Iesus
Christ
corporallie
,
so
little
a
bodie
as
his
was
,
being
so
broken
in
peices
and
parted
,
should
not
suffice
so
manie
,
as
by
eating
were
made
partakers
thereof
.
Wherefore
we
may
safely
inferre
vpon
all
these
reasons
,
that
the
meane
whereby
we
are
ioyned
to
Iesus
Christ
is
spirituall
,
and
that
by
Faith
wrought
in
vs
by
the
power
of
the
Spirite
we
do
eate
his
flesh
and
drinke
his
blood
,
that
is
to
say
,
that
we
are
vnited
and
ingrafted
in
his
bodie
,
and
more
and
more
lincked
and
allied
vnto
him
.
And
so
saith
Sainct
Augustine
verie
plainelie
,
writing
vpon
the
26.
Psalme
:
Behold
(
saith
that
holie
father
)
our
pledge
and
our
assurance
:
that
we
by
Faith
,
Hope
,
and
Charitie
are
for
euer
ioyned
to
our
head
in
heauen
:
as
he
by
diuinitie
,
bountie
,
&
vnion
is
with
vs
vpon
the
earth
euen
vnto
the
worlds
end
.
And
vpon
the
30.
Psa.
Whole
Christ
is
the
head
with
the
bodie
,
the
heade
is
the
sauiour
of
the
bodie
,
the
head
(
I
say
)
which
is
already
ascended
vp
into
heauen
:
and
the
body
is
the
church
,
which
yet
doth
labour
and
is
sore
troubled
heere
vpon
the
earth
.
Now
if
the
bodie
had
not
bin
ioyned
and
bounde
to
the
head
with
a
chaine
of
Charitie
,
that
of
the
head
&
bodie
there
might
be
made
but
one
,
he
would
neuer
haue
spoken
from
heauen
in
this
manner
rebuking
that
persecutour
Saul
:
Saul
,
Saul
why
persecutest
thou
me
?
Minist.
Then
this
ioyning
is
not
after
the
manner
of
things
natural
,
or
conteined
and
circunscribed
and
enclosed
in
any
place
,
as
the
ioyning
together
of
two
stones
in
one
place
with
lime
and
sand
,
or
of
two
peeces
of
wood
the
one
to
the
other
with
glew
;
but
it
is
a
diuine
and
mysticall
ioyning
as
you
haue
sufficientlie
declared
,
and
what
maner
of
faith
we
ought
to
bring
with
vs
when
we
come
to
celebrate
the
Supper
.
Now
if
it
please
you
I
would
haue
you
to
proceede
,
&
to
shew
me
in
like
manner
what
manner
of
Charitie
is
required
.
Euseb.
We
maie
carrie
no
hatred
ne
anie
euill
affection
in
our
heart
against
our
neighbour
,
but
forget
and
pardon
one
another
all
such
iniuries
and
offences
as
being
remembred
might
breake
or
otherwise
offende
that
mutuall
friendship
which
ought
to
compasse
in
and
enclose
the
whole
bodie
of
the
Church
.
And
yet
thus
much
is
not
sufficient
:
but
we
must
moreouer
,
reknowledge
our selues
to
bee
brethren
and
the
sonnes
of
one
father
,
and
members
not
only
of
one
bodie
but
also
of
another
,
haue
but
one
heart
,
one
soule
and
one
minde
.
And
as
we
haue
but
one
Baptisme
,
one
Faith
,
one
Law
,
one
spirit
,
one
sauiour
,
one
heritage
,
one
hope
,
and
one
table
:
so
we
maie
not
be
but
one
bodie
in
our
God
being
euermore
prest
and
readie
to
helpe
one
another
both
with
such
blessings
as
God
hath
outwardlie
bestowed
vpon
vs
,
and
also
with
councell
,
with
carefulnesse
,
with
painfulnesse
,
with
our
friends
,
and
generallie
with
our
whole
strength
and
power
,
whereof
our
neighbors
may
stand
in
neede
.
And
forasmuch
as
we
are
all
of
vs
vnperfect
in
this
charitie
,
as
well
as
we
are
in
Faith
:
when
we
come
to
the
supper
,
we
must
remember
to
cal
vpon
God
that
it
would
please
him
to
increase
the
same
in
vs
by
his
spirit
,
and
to
forgiue
vs
our
manifold
infirmities
and
imperfections
.
Minist.
Then
it
is
not
sufficient
that
we
haue
this
Faith
and
this
Charitie
,
which
you
haue
handled
,
to
come
to
the
supper
:
but
it
is
further
required
that
we
humble
our selues
before
God
,
and
pray
vnto
him
,
that
notwithstanding
our
vnworthines
it
would
please
him
to
receiue
&
to
admit
vs
thereunto
of
his
bountifull
,
gratious
,
and
free
fauor
.
Euseb.
It
is
euen
so
,
syr
,
as
you
saie
.
Minist.
May
it
please
you
,
Eusebius
,
to
rehearse
the
forme
both
of
your
praier
and
of
the
confession
that
you
vse
when
you
come
to
the
Supper
?
might
it
not
be
ouermuch
trouble
vnto
you
,
I
would
gladlie
heare
it
in
those
selfe
&
same
termes
,
wherein
it
is
your
wont
and
manner
to
vtter
it
.
Euseb.
I
ioyne
them
both
together
,
and
falling
downe
before
God
,
I
saie
vnto
him
in
this
manner
following
.
O
Lord
,
who
and
what
am
I
,
that
I
should
receiue
so
manie
graces
&
fauors
at
thy
hands
?
to
be
inuited
,
receiued
and
intreated
so
honorablie
in
thy
house
?
to
sit
at
thy
table
and
there
to
be
fedde
and
refreshed
with
the
flesh
and
blood
of
thy
sonne
,
to
be
lincked
and
ioyned
with
him
in
such
sort
as
we
shall
neuer
be
sundered
,
to
be
called
to
take
part
of
all
the
benifits
and
blessings
,
and
to
be
adopted
by
thee
into
a
certeine
hope
to
be
thine
heire
,
and
to
enioy
the
glory
of
resting
and
abiding
for
euer
in
that
life
and
true
blessednesse
which
thou
hast
promised
,
and
keepest
to
the
benefit
and
behoofe
of
thy
children
?
Was
it
not
sufficient
,
my
vnthankfulnesse
and
vnkindnesse
towards
thee
considered
,
and
the
spoile
and
wast
of
all
thy
good
blessings
bestowed
vpon
me
remembred
,
that
when
I
came
home
againe
to
thee
,
thou
wouldest
forgiue
my
trespasses
and
offences
,
and
taking
pitie
of
me
thy
poore
creature
lost
and
vtterlie
cast
away
,
thou
wouldest
make
me
as
one
of
thy
hired
seruants
?
Thou
didst
embrace
me
in
thine
armes
,
and
kisse
me
,
and
yet
thou
diddest
cause
the
best
robe
to
be
brought
forth
and
to
be
put
vppon
me
,
thou
diddest
put
a
ring
vppon
my
hand
,
thou
diddest
kill
the
fatte
calfe
that
I
might
eate
and
be
merie
in
so
great
ioy
,
and
so
good
companie
of
my
friends
.
Was
it
not
sufficient
,
this
being
regarded
that
my
condition
was
no
better
,
and
it
may
be
,
wel
worse
then
the
condition
of
a
dogge
,
that
thou
wouldest
suffer
me
,
onelie
to
gather
the
croomes
that
fell
from
thy
table
,
thou
didst
come
home
with
me
euen
into
my
house
,
That
he
made
himselfe
of
no
value
and
tooke
on
him
the
forme
of
a
seruant
,
when
as
he
,
being
in
the
forme
of
God
,
thought
it
no
robberie
to
be
equall
with
God
his
Father
,
and
in
that
he
humbled
himselfe
and
became
obedient
vnto
the
death
,
euen
the
death
of
the
crosse
.
Wherein
hath
he
so
greatlie
offended
,
that
he
should
deserue
so
strange
and
rigorous
punishment
?
If
Satan
himselfe
,
as
Sainct
Matthew
saide
,
could
place
his
hope
in
thee
,
and
call
vpon
thee
,
he
should
finde
place
also
in
thy
grace
and
mercie
:
and
yet
thy
sonne
who
felt
in
his
soule
an
horrible
distresse
,
and
was
oppressed
with
the
anguishes
and
panges
of
death
,
notwithstanding
his
often
cryings
&
humble
requests
and
praiers
,
yea
the
bloodie
sweate
that
dropped
downe
his
face
,
euen
vnto
the
earth
for
verie
anguish
&
paine
that
he
endured
in
bearing
that
huge
and
heauie
burthen
which
thou
didst
laie
vpon
his
shoulders
,
could
not
in
the
extremitie
of
this
his
miserie
prouoke
one
drop
of
pitie
&
compassion
in
thy
bowels
.
What
meaneth
all
this
I
saie
?
alas
!
O
Lord
,
I
may
not
enquire
,
nor
reason
long
with
thee
to
seeke
the
cause
thereof
and
to
vnderstande
it
.
For
it
is
nothing
else
but
a
singular
and
souereigne
mercie
which
it
pleased
thee
to
shew
vs
that
we
might
be
saued
:
and
on
the
other
side
,
the
like
iustice
which
thou
hast
executed
against
thy
sonne
,
in
him
to
punish
our
trespasses
and
transgressions
.
It
is
we
that
haue
sinned
,
and
it
was
thy
pleasure
that
he
should
receiue
the
shame
,
the
condemnation
and
the
torments
:
he
was
righteous
,
and
the
onelie
innocent
and
guiltlesse
before
thee
in
all
the
world
,
yet
his
innocencie
did
profite
him
nothing
to
escape
thy
iudgement
.
For
we
haue
gathered
the
fruite
,
&
by
thy
grace
haue
receaued
the
glorie
,
the
life
,
the
recompence
,
&
generally
al
the
good
things
that
he
had
deserued
:
he
was
made
a
sinner
in
vs
,
&
we
are
made
righteous
in
him
:
he
became
poore
,
to
make
vs
rich
:
sicke
,
to
make
vs
whole
:
low
&
humble
,
that
we
might
be
exalted
&
set
aloft
:
and
receaued
nothing
of
vs
but
a
mortall
miserie
,
giuing
vs
in
counterexchange
a
blessed
life
,
so
certein
,
as
it
cannot
be
changed
,
so
great
,
as
it
cannot
be
encreased
,
so
lasting
,
as
it
can
neuer
be
ended
.
Before
,
by
our
sinnes
&
euil
deserts
,
we
were
lost
,
but
now
,
by
thy
gracious
fauour
,
and
by
the
merites
of
thy
Sonne
we
are
found
againe
:
before
,
we
were
deade
,
but
now
we
are
raised
vp
againe
:
we
were
banished
out
of
thy
presence
and
out
of
thy
realme
,
but
now
we
are
called
backe
againe
,
&
our
banishment
is
repealed
:
we
were
the
seruants
and
slaues
of
Satan
,
in
continual
feare
of
death
:
but
now
we
are
made
thy
friends
and
children
,
to
whom
by
promise
thou
hast
giuen
a
certeine
hope
of
life
.
Out
of
hel
in
a
moment
thou
hast
raised
&
lifted
vs
vp
into
heauen
,
&
of
earth
and
doung
(
as
we
were
)
thou
hast
made
vs
pretious
vessels
vnto
thy
golrie
.
The
very
depth
of
darknes
remained
in
vs
and
in
our
nature
:
but
by
the
power
of
thy
word
&
of
thy
Spirit
,
thou
hast
caused
the
day
to
shine
continuallie
in
thy
church
,
and
that
some
of
the
members
of
the
same
do
glyster
as
the
starres
of
heauen
,
other
more
bright
then
the
Sunne
it selfe
.
This
is
our
second
creation
,
thus
hast
thou
of
nothing
renued
vs
the
second
time
,
and
made
vs
of
nothing
new
creatures
.
S.
Peter
perceiuing
that
he
was
escaped
out
of
the
hands
of
Herod
,
and
out
of
the
prison
,
wherein
he
was
so
streightlie
kept
and
locked
,
thought
for
a
season
that
he
dreamed
of
his
deliuerance
.
And
is
not
this
a
dreame
,
O
Lord
?
or
is
it
true
?
I
meane
that
which
I
thinke
and
speake
of
thy
innumerable
graces
toward
vs
,
&
of
this
most
blessed
freedome
,
wherein
thou
hast
set
vs
by
the
death
of
thy
Sonne
.
No
,
no
,
it
is
no
dreame
by
any
meanes
.
For
there
is
nothing
so
certeine
as
thy
graces
&
blessings
vpon
al
those
,
that
wil
receiue
them
with
confidence
in
thy
promises
.
I
cannot
speake
in
the
honor
of
them
so
much
as
I
conceiue
,
nor
conceiue
so
much
as
I
beleeue
,
nor
beleeue
so
much
as
is
in
truth
.
For
they
are
so
great
,
that
my
tongue
,
my
cogitations
,
and
my
Faith
cannot
reach
&
atteine
,
nor
measure
the
greatnesse
and
height
thereof
.
Dauid
considering
the
infinite
vnconceiuable
malice
&
wickednesse
of
mankind
,
asked
this
question
,
whither
there
were
any
that
could
reckon
and
vnderstand
their
faultes
?
But
contrarilie
,
from
thy
goodnesse
onely
I
am
to
looke
and
to
wayte
for
my
help
:
and
,
that
among
men
there
is
giuen
no
other
name
vnder
heauen
,
whereby
we
must
be
saued
,
then
the
name
of
thy
sonne
.
I
am
wicked
and
wretched
more
then
I
can
expresse
:
but
thou
art
good
and
mercifull
,
more
then
I
can
thinke
or
conceiue
,
when
I
looke
vpon
my selfe
,
al
my
hope
of
saluation
departeth
:
but
as
soone
as
thou
turnest
thy
face
towards
me
,
by
&
by
my
hope
returneth
,
namelie
,
when
thou
shewest
in
thy
countenance
the
compassion
that
thou
takest
of
my
miserie
,
to
defend
me
against
the
fansies
and
illusions
of
my
carnal
vnderstanding
,
and
to
vphold
me
in
the
dreadfull
and
terrible
skirmishes
,
wherewith
my
poore
and
weake
conscience
is
often
assailed
&
sore
amased
,
to
repel
and
to
driue
backe
al
the
temptations
of
the
wicked
Spirit
,
&
to
giue
me
courage
and
an
assured
hardinesse
against
those
horrible
threatnings
layd
out
in
thy
law
agaynst
all
the
transgressors
of
the
same
:
and
in
briefe
,
to
keepe
me
from
falling
,
and
to
lift
me
vp
when
I
am
downe
,
I
haue
no
other
meane
but
thy
mercie
,
and
the
grace
that
thou
hast
promised
me
by
the
merits
of
thy
sonne
.
This
is
my
forte
&
castle
,
when
I
am
beseiged
by
the
enimie
of
my
saluation
,
&
my
place
of
refuge
and
rescue
,
when
thy
wrath
and
iudgements
do
follow
&
pursue
me
.
This
is
the
staffe
and
the
proppe
,
not
onelie
of
my
age
,
but
also
of
my
whole
life
:
for
there
is
no
parte
or
age
of
my
life
,
wherein
I
am
not
so
weake
,
that
without
it
I
cannot
be
able
to
stand
.
O
most
excellent
&
perfect
receipt
,
which
neuer
man
yet
prooued
,
but
was
cured
of
his
sicknesse
,
and
redilie
found
remedy
of
al
his
diseases
.
Am
not
I
greatlie
bound
to
the
,
that
thou
hast
taught
me
this
receipte
?
and
further
,
that
thou
hast
made
it
for
my
vse
,
&
applied
it
to
my
infirmitie
,
and
healed
me
by
it
?
O
good
God!
O
how
great
and
how
wonderfull
is
thy
goodnesse
?
There
is
nothing
so
great
,
as
I
suppose
,
as
are
the
benefits
that
thou
hast
bestowed
vpon
me
,
&
doest
continue
vpon
me
day
by
day
.
And
yet
I
must
beleeue
and
confesse
,
that
they
are
small
,
&
almost
of
no
price
,
in
respect
of
those
,
which
thou
keepest
in
store
for
me
,
&
I
looke
for
and
hope
for
at
thy
hands
.
But
this
seemeth
a
verie
pitiful
case
,
that
they
should
be
so
great
;
and
on
the
contrarie
,
that
my
Faith
should
be
so
litle
and
so
weake
to
receiue
them
,
and
my
spirit
so
rude
&
ignorant
to
vnderstand
them
,
and
my
tongue
so
vnsmooth
to
expresse
them
,
and
that
which
is
worst
of
al
,
my
affection
so
cold
to
acknowledge
&
to
esteeme
them
at
their
price
and
value
.
And
yet
this
cursed
and
damnable
vnthankfulnesse
of
mine
doth
not
withdraw
thy
goodnesse
&
largenesse
towards
me
,
which
day
by
day
thou
dost
continue
more
and
more
,
yea
in
such
sort
,
as
the
latter
fauour
and
graces
which
thou
shewest
me
,
do
far
surmount
&
surpasse
the
former
,
which
thou
hast
bestowed
vpon
me
.
It
is
not
possible
to
reckon
or
to
imagine
the
thankes
that
I
owe
vnto
the
:
the
let
&
the
hinderance
whereof
is
partlie
my
owne
insufficiencie
and
weakenesse
,
and
partlie
the
hugenesse
and
infinite
number
of
thy
benifits
.
But
to
discouer
all
my
shame
and
all
my
nakednesse
vnto
the
,
it
proceedeth
from
the
small
remembrance
and
feeling
that
I
haue
of
thy
goodnesse
,
what
remaineth
,
but
that
I
shal
be
esteemed
altogether
vnthankfull
towards
thee
?
nothing
remaineth
,
but
onlie
to
pray
thee
that
thou
wouldst
open
my
lippes
by
thy
holie
Spirit
,
to
the
end
that
I
may
acknowledge
and
confesse
mine
vnthankefulnesse
and
vnworthinesse
,
to
be
sorowfull
that
I
can
no
better
feele
and
conceiue
of
thy
benifits
in
my
heart
,
to
cry
out
alowd
,
that
thou
art
infinite
in
goodnesse
,
who
hast
bestowed
so
manie
graces
vpon
me
,
and
that
for
my
part
I
am
infinite
in
wickednes
,
who
do
price
,
esteeme
,
&
regard
them
so
litle
:
and
in
generall
to
protest
in
publique
,
that
my
saluation
proceedeth
from
thee
,
&
my
destruction
from
my selfe
,
if
it
were
not
thy
good
pleasure
of
thy
singular
grace
&
fauor
to
prouide
for
&
to
meete
with
that
inconuenience
.
Helpe
me
now
,
ô
Lord
,
that
I
may
do
this
by
the
whole
course
of
my
life
,
and
that
the
readines
&
good
affection
hereunto
,
that
thou
hast
giuen
me
at
this
present
,
be
not
in
vayne
&
of
none
effect
.
Suffer
me
not
,
ô
God
my
father
,
to
take
delight
&
pleasure
in
any
other
thing
,
than
in
the
knowledge
,
meditation
,
speaking
,
&
praising
of
thy
mercy
and
great
fauors
towards
me
:
&
of
the
contrarie
,
to
take
no
greater
sorrow
&
displeasure
,
then
in
the
crimes
,
offences
,
and
lewde
demeanours
,
that
I
commit
against
thy
Maiestie
.
This
is
the
praier
and
confession
that
I
make
,
before
I
come
to
the
table
of
my
Sauiour
.
Minist.
Yet
this
is
not
all
that
I
will
require
:
for
you
must
now
let
me
vnderstand
,
what
you
thinke
at
the
verie
instant
,
when
the
bread
and
wine
is
ministred
?
Euseb.
The
bread
and
wine
that
I
take
,
that
I
see
and
behold
,
and
that
I
taste
,
are
,
as
it
were
,
certeine
steps
and
traces
,
to
guid
,
and
to
lift
vp
my
spirit
by
litle
and
litle
,
to
the
regard
and
remembrance
of
that
league
and
alliance
,
which
God
hath
made
with
vs
,
of
the
forgiuenesse
of
my
sinnes
,
of
life
euerlasting
,
of
the
adoption
of
children
,
of
the
inheritance
of
the
kingdome
of
heauen
,
of
al
spiritual
ioye
,
of
perpetual
rest
,
of
glorie
,
of
grace
,
of
peace
,
and
in
generall
,
of
all
the
great
and
true
felicities
therein
conteined
.
After
that
I
cal
to
minde
Iesus
Christ
,
the
Mediatour
and
worker
of
this
new
league
,
who
hath
by
his
death
found
means
,
that
it
shal
be
auaileable
,
and
of
full
strength
and
vertue
,
and
cancelling
the
bond
&
obligation
wherein
we
were
bound
before
,
and
acquitted
vs
,
and
set
vs
free
from
al
the
whole
cursse
.
Thence
I
go
farther
,
and
I
come
on
to
behold
the
charitie
and
loue
of
God
towards
vs
,
not
able
to
be
conceiued
;
who
spared
not
his
onely
Sonne
,
but
deliuered
him
and
gaue
him
ouer
to
the
death
,
that
he
might
make
satisfaction
for
our
iniquities
and
offences
.
Lastly
,
I
doe
shut
vp
my
inward
thoughts
,
with
repeating
ouer
and
ouer
,
when
I
arise
from
the
table
,
how
manie
waies
I
am
bound
vnto
him
,
and
with
rendring
vnto
him
such
thankes
,
as
it
pleaseth
him
to
inspire
into
my
heart
.
Minist.
You
haue
greatlie
satisfied
&
contented
me
,
Eusebius
,
in
al
your
answers
:
&
I
thanke
God
for
the
knowledge
,
that
he
hath
giuen
you
of
the
substance
&
meaning
of
this
misterie
:
beseeching
him
,
(
to
the
end
it
be
not
prophaned
&
made
vnholie
)
that
by
his
good
will
and
pleasure
al
such
,
as
shal
be
to
celebrate
the
same
mysterie
,
may
haue
like
measure
of
vnderstanding
.
And
now
,
because
I
haue
no
leisure
to
continue
longer
with
you
,
I
wil
commit
you
to
God
,
and
leaue
you
to
his
protection
,
vntill
our
next
meeting
.
A
TREATISE
OF
THE
TRVE
SACRIFICE
AND
TRVE
PRIEST
.
Made
by
I.
de
l'Espine
,
Minister
of
the
word
of
God
.
THere
be
many
that
meruaile
why
we
refuse
and
condemne
the
Masse
with
so
great
constancie
and
vehemencie
,
and
slaunder
vs
grieuously
in
that
respect
:
spredding
&
sowing
rumors
of
vs
in
the
eares
of
the
common
people
,
and
also
of
great
and
mightie
Princes
,
that
we
are
opinatiue
,
arrogant
,
seditious
,
rebellious
,
factious
,
and
manie
other
slaunderous
lyes
wherewith
they
do
fill
and
breake
continuallie
the
eares
of
the
vnlearned
and
ignorant
,
and
of
those
that
take
any
delight
in
hearing
them
.
But
to
shew
that
we
are
not
ledde
by
any
opinion
or
fond
and
foolish
fancie
,
nor
by
seeking
of
any
vaine
glorie
,
nor
by
any
other
passion
which
troubleth
and
carieth
away
our
wits
,
I
wil
in
this
smal
treatise
render
reason
,
as
it
were
in
a
summe
,
of
that
which
we
hold
and
mainteine
,
to
euery
one
that
is
willing
to
know
the
same
.
And
I
doubt
not
,
my
Lord
,
if
it
wil
please
you
to
do
me
so
much
fauour
as
to
reade
and
to
marke
my
writing
,
but
you
will
stoppe
your
eares
henceforth
against
the
lying
and
slanderous
speaches
of
our
aduersaries
whereby
they
seeke
to
defame
&
to
discredite
vs
,
and
in
time
you
will
take
vpon
you
the
protection
and
defence
of
our
cause
.
I
will
not
spende
time
in
expounding
the
name
of
the
Masse
,
nor
in
shewing
of
what
pieces
,
in
what
age
,
and
by
whom
it
was
first
patched
together
:
neither
will
I
blase
the
crosses
and
other
pettie
aperies
and
monkeries
therein
vsed
,
seruing
more
to
moue
laughter
then
to
edifie
in
true
pietie
&
godlinesse
.
All
such
trifles
I
will
ouerpasse
,
and
wil
handle
onely
the
chiefest
and
most
principall
points
,
such
as
are
thought
to
be
the
grounds
and
foundations
of
the
Masse
,
namely
the
office
of
the
Priest
,
the
Sacrifice
,
and
the
things
that
haue
beene
added
to
the
one
and
the
other
.
Touching
the
office
of
the
Preist
it
is
an
honor
and
an
estate
,
the
title
&
execution
whereof
cannot
belong
to
any
other
then
to
Iesus
Christ
.
For
we
beleeue
,
that
he
alone
is
our
Christ
,
that
is
to
saie
;
he
whom
God
the
Father
hath
anoynted
and
ordeined
to
be
our
king
:
that
hee
might
gouerne
and
defende
vs
:
and
our
Prophet
to
teach
and
to
instruct
vs
in
all
things
apperteining
to
our
saluation
,
and
to
his
honor
and
glorie
:
and
our
Priest
to
offer
Sacrifice
,
and
by
his
sacrifice
to
appease
the
heauie
wrath
and
displeasure
of
God
against
vs
:
and
further
to
praie
and
to
make
intercession
for
vs
,
and
by
his
sute
to
entertaine
and
to
keepe
vs
in
his
fauour
.
Therefore
euen
as
it
were
blasphemous
,
to
acknowledge
&
approoue
any
other
king
and
lawmaker
to
rule
and
to
gouerne
our
consciences
then
Iesus
Christ
,
or
any
other
master
&
teacher
then
him
to
traine
vs
vp
in
matters
of
God
:
so
we
commit
blasphemie
against
his
honor
,
if
we
admit
or
acknowledge
anie
other
Priest
to
sacrifice
for
vs
then
him
.
Further
,
no
man
may
attribute
vnto
himselfe
any
honor
herein
Except
he
be
called
thereunto
of
God
,
as
Aaron
was
.
But
there
is
none
saue
onelie
Iesus
Christ
,
whom
God
hath
glorified
by
ordeining
and
creating
him
high
Priest
,
and
to
whom
he
hath
said
,
Thou
art
my
Sonne
,
this
day
haue
I
begotten
thee
.
Whereupon
it
followeth
,
that
vnto
him
alone
belongeth
this
honor
and
dignitie
.
holie
,
innocent
,
vnspotted
,
separated
from
sinners
,
and
exalted
far
aboue
the
heauens
.
Which
points
cannot
belong
to
any
other
than
to
Iesus
Christ
,
because
al
men
,
he
only
excepted
,
being
borne
and
brought
foorth
of
flesh
,
are
flesh
,
that
is
to
saie
,
defiled
&
sinful
,
as
their
parents
were
,
and
therefore
vncapeable
of
the
Priesthood
.
Againe
,
the
Priest
must
be
eternall
and
for
euer
,
after
the
order
of
Melchisedech
:
without
father
,
without
mother
,
without
kindred
,
hauing
neither
beginning
of
his
dayes
,
neither
end
of
his
life
.
Which
cannot
be
applied
to
our
Priests
nor
to
any
mortall
man
.
Againe
,
He
needeth
not
daylie
to
offer
vp
Sacrifice
for
his
owne
sinnes
,
as
the
Priestes
of
Leui
did
neede
.
From
which
necessitie
there
is
none
that
can
be
freed
and
deliuered
,
but
onely
Iesus
Christ
;
insomuch
as
by
reason
of
sinne
abiding
in
them
,
and
of
infirmities
wherewith
they
are
inclosed
and
compassed
,
they
haue
neede
continuallie
to
pray
vnto
God
and
to
aske
him
pardon
for
the
same
.
Again
,
if
any
other
were
capeable
of
the
estate
of
the
Priesthood
then
Iesus
Christ
,
they
must
needs
be
Priests
after
one
of
these
two
orders
:
to
wit
,
of
Leui
,
or
of
Melchisedech
:
but
they
cannot
be
after
the
order
of
Leui
,
because
all
the
ancient
ceremonies
,
yea
,
and
the
Law
it self
that
commanded
them
,
are
now
abolished
.
So
it
should
remaine
that
They
must
be
after
the
order
of
Melchisedech
.
Againe
,
the
Priest
must
be
more
worthie
&
honorable
then
the
sacrifice
that
he
doth
offer
:
for
the
Sacrifice
of
whatsoeuer
it
be
,
cannot
please
God
,
but
onely
in
respect
of
him
that
offereth
.
And
it
is
the
reason
alledged
by
the
Apostle
,
Abel
by
Faith
did
offer
vnto
God
a
more
excellent
Sacrifice
then
Cain
:
meaning
thereby
that
the
price
and
worthinesse
of
the
Sacrifice
proceeded
hence
,
that
he
which
offered
being
faithfull
,
was
by
Faith
acceptable
to
God
.
Whereupon
it
must
needes
be
that
if
the
Masse
Priests
were
true
sacrificing
Priests
and
did
offer
Iesus
Christ
in
their
Masse
,
as
they
pretend
,
that
they
should
be
of
more
worthinesse
and
honor
then
he
,
and
that
he
should
not
be
in
the
fauor
of
God
but
by
their
credit
and
fauor
.
Lastlie
,
whosoeuer
is
Priest
,
by
the
same
meane
is
become
Mediator
betweene
God
&
man
,
for
the
end
of
the
Sacrifice
is
to
procure
the
remission
of
sinnes
,
and
so
consequently
to
reconcile
man
vnto
God
.
So
if
the
Massepriests
could
be
Sacrificing
Priests
they
should
also
be
Mediators
,
which
they
cannot
be
.
For
euen
as
there
is
but
one
God
,
so
there
is
but
one
Mediator
betweene
God
and
man
.
And
thus
yee
see
by
these
proofes
that
the
name
,
the
title
,
and
dignitie
of
Priesthood
cannot
belong
to
anie
other
then
to
Iesus
Christ
,
and
without
great
and
monstrous
blasphemie
that
we
cannot
attribute
the
same
to
any
other
.
In
like
manner
it
is
he
onely
that
can
exercise
the
office
of
priesthood
:
for
the
Priest
must
appease
the
wrath
of
God
,
and
reconcile
him
vnto
men
that
are
in
his
displeasure
,
And
this
is
not
possible
to
be
done
,
without
a
most
perfect
obedience
:
euen
as
his
wrath
&
heauy
displeasure
at
the
beginning
was
stirred
vp
&
inflamed
against
vs
by
no
other
thing
,
then
the
disobedience
of
our
first
parents
.
But
none
is
able
,
except
Iesus
Christ
alone
,
to
yeld
such
obedience
to
God
as
is
required
,
by
reason
of
the
perfection
&
integritie
of
his
nature
.
Therefore
for
this
respect
,
no
man
can
execute
the
office
of
the
Preist
but
he
.
Further
,
the
Priest
must
satisfie
the
iustice
of
God
for
the
iniquities
and
transgressions
of
those
,
in
whose
fauour
he
offereth
the
sacrifice
,
inasmuch
as
he
appeereth
and
presenteth
himselfe
before
him
,
as
a
pledge
and
a
suretie
for
their
debts
:
which
no
carnal
and
sinful
man
is
able
to
performe
.
For
how
should
he
acquite
the
debts
of
another
,
The
Priest
must
obteine
remission
of
sins
for
those
for
whom
he
doth
sacrifice
,
which
cannot
be
obteined
without
sheading
of
blood
:
For
without
sheading
of
blood
(
saith
the
Apostle
)
is
no
remission
.
And
this
blood
may
not
be
the
blood
of
bulls
,
goates
,
calues
,
lambes
,
or
of
anie
other
beast
,
which
cannot
purge
&
purifie
the
conscience
;
but
it
must
be
the
blood
of
the
Priest
himselfe
,
&
the
same
without
spot
.
Seeing
then
that
neuer
in
the
world
there
hath
bin
blood
with
that
condition
,
but
onely
the
blood
of
Iesus
Christ
,
we
may
hereby
well
conclude
,
that
it
is
he
onely
,
that
can
execute
the
office
of
the
Priest
.
But
the
Testament
is
yet
of
no
force
,
as
long
as
he
that
made
it
is
aliue
.
If
then
our
Massepriests
could
be
true
sacrificing
Priests
,
they
ought
,
for
the
performance
of
their
duetie
&
charge
,
to
dye
,
&
so
to
become
testators
,
to
the
end
,
that
by
their
death
the
Testament
might
be
confirmed
.
Now
they
are
no
Testators
,
because
they
are
not
God
;
neither
do
they
yet
die
:
and
albeit
they
should
die
yet
their
death
would
not
be
auailable
to
the
confirming
of
the
Testament
,
which
they
had
not
made
before
,
wherefore
it
followeth
,
that
they
cannot
exercise
the
state
of
the
Priesthood
.
The
office
of
the
Priest
is
to
destroye
sinne
:
as
the
Apostle
sheweth
,
which
is
not
possible
for
any
mortal
man
to
doe
,
being
the
seruant
and
slaue
of
sinne
,
bearing
it
about
him
in
his
bosome
,
nourishing
&
mainteining
it
continually
with
him
,
giuing
it
being
,
strength
,
&
vigour
,
bringing
it
forth
of
his
mothers
womb
,
and
keeping
it
euer
after
vntill
his
dying
day
;
&
being
vnable
to
liue
without
it
,
so
greatly
vnwilling
to
destroy
it
,
that
if
it
were
dead
in
him
,
he
would
quicken
and
reuiue
it
.
Seeing
then
that
there
is
none
but
Iesus
Christ
,
that
is
come
into
the
world
,
to
destroy
sinne
,
and
the
other
workes
of
the
Deuil
(
as
S.
Iohn
saith
)
there
is
none
but
he
that
can
execute
the
office
of
the
Priest
.
Againe
,
the
office
of
a
Mediator
,
is
to
appeare
before
the
face
of
God
,
continuallie
to
make
intercession
for
vs
,
and
to
keepe
vs
in
his
grace
&
fauor
.
But
none
,
saue
only
Iesus
Christ
,
can
performe
this
poynt
.
For
Isaiah
the
Prophet
,
speaking
of
men
,
saith
in
this
manner
:
Who
among
vs
shall
dwell
with
the
deuouring
fire
?
who
among
vs
shall
dwell
with
the
euerlasting
burnings
?
And
Dauid
confirmeth
the
same
,
saying
;
The
foolish
shal
not
stand
before
thy
face
,
nor
come
into
thy
presence
:
thou
hatest
all
them
that
worke
iniquitie
.
Then
if
no
man
be
altogether
pure
and
free
from
foolishnes
,
but
euery
one
committeth
often
times
iniquitie
,
we
must
inferre
hereupon
,
that
the
Massepriests
,
which
are
like
other
men
,
haue
neede
them selues
of
one
to
present
them
vnto
God
,
and
to
bring
them
to
the
presence
of
his
Maiestie
,
which
otherwise
they
were
not
able
to
come
vnto
,
so
much
are
they
vnable
to
bring
in
a
sinner
into
the
presence
of
God
,
to
begge
his
pardon
,
or
by
their
own
credit
and
fauor
to
inclyne
and
to
bend
the
Maiestie
of
God
to
shew
him
fauour
.
We
haue
shewed
,
that
the
Priest
must
pacifie
the
wrath
,
&
appease
the
anger
of
God
.
Now
I
saie
that
he
is
to
passe
on
farther
,
and
namely
,
to
charge
his
owne
shoulders
with
the
burthen
of
God
his
wrath
,
to
the
end
that
he
maie
discharge
those
,
that
he
would
reconcile
vnto
him
.
Now
we
are
to
consider
what
strength
a
mortal
man
can
haue
,
to
beare
so
great
and
so
heauie
a
burthen
,
as
the
heauen
,
the
earth
,
the
mountains
,
and
the
whole
frame
of
the
world
is
not
able
to
endure
.
Iesus
Christ
himselfe
being
innocent
,
the
arme
,
the
power
,
&
the
right
hand
of
God
,
did
shrinke
,
and
sweate
blood
in
great
aboundance
,
for
the
hugenesse
and
heauines
of
this
burthen
,
when
he
had
taken
it
vpon
his
shoulders
.
For
it
was
the
verie
feeling
of
the
iudgement
of
God
,
and
not
of
the
death
of
the
bodie
,
which
caused
him
to
feele
such
anguishes
as
he
endured
&
complained
of
,
when
the
houre
of
his
crucifiing
was
at
hand
.
And
how
then
can
a
poore
Chaplin
,
cloathed
with
al
manner
of
iniquitie
,
&
drinking
downe
vnrighteousnesse
as
water
,
be
so
hardie
as
to
offer
himselfe
to
beare
so
heauie
a
burthen
,
vnder
which
Iesus
Christ
,
with
al
his
strength
and
innocencie
,
remained
almost
ouerwhelmed
?
Lastly
,
the
office
of
the
Priest
is
,
To
haue
compassion
of
the
infirmities
of
al
the
elect
that
are
in
the
world
,
to
comfort
them
,
and
to
sweeten
the
bitternesse
of
their
euils
and
sorrowes
.
And
this
is
not
to
be
done
of
any
,
but
onely
of
Iesus
Christ
:
because
there
is
none
but
he
,
that
can
vnderstand
them
,
and
prouide
remedy
for
them
.
For
the
men
of
the
West
cannot
learne
the
afflictions
of
them
that
dwel
in
the
East
:
nor
they
of
the
South
,
the
miseries
of
those
that
inhabit
the
North
,
by
which
reason
,
they
cannot
take
any
pitie
either
of
other
,
nor
prouide
due
remedies
for
them
,
by
reason
of
their
weakenes
and
insufficiencie
.
By
this
reason
with
the
former
we
may
conclude
,
that
they
can
by
no
meanes
execute
the
office
and
estate
of
the
Priesthood
.
We
haue
prooued
,
that
our
Priests
cannot
be
true
Priests
for
sacrifice
,
neither
yet
discharge
that
office
.
Now
let
vs
prooue
in
like
manner
,
that
their
sacrifice
cannot
be
auayleable
nor
forceable
to
please
or
to
appease
God
,
nor
any
maner
of
way
to
procure
or
to
obteine
the
remission
of
sinnes
.
First
,
a
sacrifice
,
to
be
of
such
a
propertie
,
must
be
perfect
,
as
Moses
taught
vs
in
the
law
:
when
as
by
the
ordinance
of
God
he
commanded
so
expressely
,
that
the
beasts
,
which
should
be
offered
vnto
him
,
to
shadow
him
,
should
be
perfect
,
&
without
blemish
,
&
whole
of
al
their
members
.
But
the
sacrifices
of
men
cannot
be
perfect
,
because
they
themselues
being
vnperfect
,
and
al
their
workes
vnperfect
,
haue
not
in
regard
of
their
personnes
,
or
of
their
righteousnesse
,
any
other
perfection
then
that
which
is
imputed
vnto
them
by
the
grace
of
God
,
in
the
name
and
fauor
of
Iesus
Christ
.
Therefore
it
followeth
,
that
they
can
offer
nothing
vnto
God
,
that
may
make
him
well
pleased
and
fauorable
vnto
sinners
.
Further
,
it
is
required
,
that
all
Sacrifices
(
as
al
other
workes
)
should
be
ioyned
with
obedience
,
&
so
by
consequent
,
that
they
should
be
commanded
.
For
otherwise
they
should
be
offered
without
Faith
,
&
so
become
abhominable
before
God
.
Yea
the
verie
sacrifice
,
that
Iesus
Christ
did
make
of
his
owne
bodie
,
if
it
had
not
beene
foreappointed
of
his
Father
,
had
not
beene
receiued
nor
accepted
.
And
therefore
it
is
,
that
he
maketh
the
greatest
reckoning
and
the
greatest
accompte
of
his
obedience
.
For
thus
he
saith
:
Burntoffering
and
sinoffering
hast
thou
not
required
:
then
said
I
:
loe
,
I
come
.
For
in
the
roll
of
the
booke
it
is
written
of
me
,
that
I
should
do
thy
will
,
o
God
.
S.
Paul
in
like
manner
doth
attribute
al
the
fruite
and
profite
,
that
commeth
by
the
death
of
Iesus
Christ
to
his
obedience
,
when
he
saith
,
That
he
became
obedient
to
his
father
euen
vntill
the
death
,
and
therefore
that
God
had
highlie
exalted
him
.
Nowe
let
our
preistes
shew
vs
by
scripture
,
that
God
hath
commanded
them
to
chaunte
&
to
sing
masse
,
if
they
wil
haue
vs
to
approue
their
sacrifice
.
If
they
cannot
do
it
,
no
more
can
we
without
it
auouch
their
sacrifice
to
haue
power
and
vertue
to
satisfie
and
to
please
God
as
they
doe
hold
,
neither
yet
that
it
is
acceptable
nor
holy
before
God
.
Againe
the
power
of
such
a
sacrifice
must
be
eternall
and
infinite
that
it
may
surpasse
and
exceede
the
disobedience
of
the
first
Adam
.
And
as
the
one
hath
spread
abroad
the
poyson
thereof
,
&
a
general
calamity
vpon
all
the
men
in
the
world
,
in
what
countrie
,
time
,
or
age
soeuer
they
haue
liued
:
so
the
obedience
of
the
second
Adam
being
opposed
to
that
of
the
first
must
bring
a
generall
blessing
&
felicitie
vpon
al
them
,
that
are
predestinate
to
eternal
life
:
to
the
end
,
That
where
sinne
hath
abounded
,
there
the
grace
of
God
might
more
abound
.
But
the
sacrifice
of
a
Popish
Priest
cannot
haue
this
vertue
and
power
,
yea
lesse
then
the
ancient
sacrifices
of
the
Priests
of
Leui
,
which
were
ordeined
&
appointed
of
God
,
and
were
a
type
and
shadow
of
Iesus
Christ
.
Then
let
vs
conclude
against
their
opinion
,
that
it
neither
is
,
nor
can
be
sufficient
to
please
God
.
Also
,
the
sacrifice
,
wherewith
God
must
be
pleased
,
and
his
wrath
appeased
,
must
be
but
one
:
for
otherwise
it
should
not
be
perfect
,
if
it
were
renewed
,
neither
the
power
and
vertue
thereof
infinite
,
wherefore
the
Preists
that
sing
so
many
masses
,
doe
euidently
declare
by
the
multiplying
of
their
Sacrifices
,
that
they
are
vnperfect
,
and
therefore
they
cannot
be
propitiatorie
;
that
is
to
say
,
of
nature
and
force
to
please
and
to
satisfie
God
.
If
they
saie
(
as
commonlie
they
do
)
that
they
offer
Iesus
Christ
;
we
answere
:
First
,
it
cannot
be
so
:
because
Iesus
Christ
can
die
no
more
:
Secondlie
,
this
renewing
of
the
Sacrifice
should
be
vnprofitable
and
seruing
to
no
vse
,
in
respect
of
the
remission
of
sinnes
,
which
by
Faith
we
do
beleeue
and
obteine
:
Where
no
remission
is
,
there
is
no
more
sacrifice
for
sinne
.
For
if
the
end
of
the
Sacrifice
be
,
to
sanctifie
and
to
perfect
him
,
for
whom
it
is
offered
;
what
need
we
to
haue
anie
more
sacrifices
,
seeing
that
by
the
sacrifice
,
Thirdly
,
it
would
be
a
great
preiudice
,
and
a
notorious
iniurie
to
him
,
if
his
Sacrifice
should
be
renewed
and
offered
againe
by
any
other
,
then
by
himselfe
.
For
if
it
were
so
,
then
should
he
be
robbed
and
spoiled
of
his
honor
,
And
if
there
were
other
Priests
to
offer
gifts
and
sacrifices
for
sinne
,
He
is
both
the
Priest
,
and
also
the
oblation
,
as
saith
S.
Augustine
.
For
as
there
was
neuer
in
the
world
anie
perfect
bodie
,
saue
his
onely
,
worthie
to
be
offered
vp
vnto
God
in
sacrifice
:
so
there
was
neuer
anie
other
man
so
perfect
,
as
he
was
fit
and
capable
to
offer
vp
the
same
bodie
in
sacrifice
.
The
third
point
,
which
we
haue
to
consider
in
the
Masse
,
is
touching
certaine
things
annexed
to
the
sacrifice
and
to
the
Priesthood
:
which
poynt
maie
briefelie
and
in
fewe
words
be
dispatched
.
For
they
are
confessions
,
praiers
,
or
praises
,
or
the
reading
of
Epistles
and
Gospels
,
or
of
ceremonies
.
As
concerning
praises
,
such
as
are
the
orisons
or
confessions
,
made
at
the
beginning
&
entrance
of
the
Masse
,
they
are
to
be
reiected
and
refused
:
because
they
are
for
the
most
parte
,
against
the
expresse
commandement
of
God
,
consecrated
to
creatures
.
By
this
that
hath
bin
discoursed
,
as
in
a
summe
,
touching
the
chiefe
and
principall
poyntes
of
the
Masse
,
euerie
one
maie
iudge
what
it
is
,
and
in
what
accompte
&
reckoning
to
be
holden
,
and
whither
we
haue
manie
and
sufficient
reasons
to
condemne
,
and
to
abhorre
it
,
and
to
withdrawe
all
men
from
taking
parte
in
so
horrible
blasphemies
&
impieties
,
whereof
it
is
pieced
and
patched
together
.
It
is
impossible
(
as
S.
Paul
saith
)
that
we
can
be
partakers
of
the
Lord
his
table
,
&
of
the
table
of
deuils
.
Then
whosoeuer
he
be
that
goeth
to
the
Masse
,
he
leaueth
,
in
so
doing
,
the
Lord
his
table
,
and
forsaketh
al
the
benefits
there
presented
:
that
is
to
saie
,
he
renounceth
the
sacrifice
of
Iesus
Christ
and
al
that
thereupon
dependeth
:
to
witte
,
his
righteousnes
,
life
,
the
grace
of
God
,
and
all
the
happinesse
that
he
is
to
hope
for
,
and
to
looke
for
one
daie
in
his
kingdome
.
There
be
somme
that
saie
(
to
cloake
and
to
couer
their
forfeit
and
offence
in
this
behalfe
)
that
albeit
they
are
present
at
Masse
,
yet
notwithstanding
they
meane
not
to
be
partakers
thereof
,
but
in
trueth
it
is
not
possible
for
a
man
to
do
the
one
,
but
he
shal
committe
the
other
.
For
as
S.
Paul
saith
,
He
that
eateth
of
the
flesh
of
the
sacrifices
,
is
he
not
partaker
of
the
altar
?
that
is
to
say
,
whosoeuer
commeth
to
the
ceremonies
,
maketh
present
profession
,
that
he
is
partaker
of
the
misteries
therein
vnderstood
and
taught
,
that
he
that
goeth
to
the
Masse
,
forsaketh
and
departeth
from
the
table
and
benefites
of
Iesus
Christ
.
This
reason
onely
might
be
sufficent
to
withdraw
all
men
from
the
same
,
and
to
hinder
that
they
should
not
be
present
:
and
also
that
we
haue
an
expresse
commandement
,
that
by
no
meanes
we
do
communicate
with
the
vnfuitefull
workes
of
darkenes
,
but
rather
that
we
do
blame
them
and
reprehend
them
.
Againe
,
That
we
do
not
couple
our selues
with
infidels
:
that
we
departe
out
of
their
companie
:
that
we
seperate
our selues
from
such
,
and
handle
nothing
that
is
defiled
or
vncleane
,
for
the
reasons
following
:
Because
there
is
no
fellowshippe
betweene
righteousnesse
and
vnrighteousnesse
,
betweene
light
and
darkenesse
,
betweene
Christ
and
Belial
,
betweene
the
faithfull
and
the
infidel
,
lastly
,
betweene
the
temple
of
God
and
Idoles
.
Againe
,
we
are
commanded
To
depart
out
of
Babylon
,
that
we
be
not
partakers
of
her
sinnes
,
nor
feele
her
woundes
.
Which
testimonies
of
Scripture
are
cleare
&
plaine
enoughe
to
turne
aside
the
mindes
of
all
men
,
that
they
haue
no
fellowshippe
nor
agreement
with
infidels
,
and
chieflie
in
the
exercise
of
religion
,
and
of
all
things
thereunto
belonging
.
I
besech
God
who
hath
giuen
you
,
my
Lord
,
this
willingnes
and
desire
to
be
informed
of
this
great
abuse
,
I
meane
of
the
Masse
,
that
it
would
please
him
to
lighten
your
vnderstanding
that
you
mai
rightly
and
truely
conceaue
this
treatise
,
breifely
handeled
and
in
fewe
wordes
:
and
to
geue
you
such
strength
and
fit
occasions
,
as
you
may
thereby
be
hable
to
withdrawe
your selfe
wholy
from
all
these
cursed
abominations
and
horrible
impieties
,
no
doubte
the
cause
&
principall
roote
and
spring
of
all
the
miseries
and
cursinges
that
are
this
day
throughout
the
whole
worlde
.
And
surely
,
my
Lord
,
there
is
no
other
waie
to
win
and
to
keepe
the
fauour
of
God
,
from
the
which
onelie
you
are
to
looke
for
all
the
honour
,
prosperitie
,
and
increase
,
that
you
desire
and
promise
to
your selfe
,
then
to
seeke
by
al
meanes
possible
the
setting
vp
of
his
seruice
and
honour
:
yealding
and
applying
your selfe
with
your
whole
hearte
to
his
whole
pleasure
:
&
contrarilie
,
eschewing
and
auoyding
whatsoeuer
may
offend
and
displease
him
:
chiefelie
and
principallie
,
all
the
kindes
of
idolatrie
,
which
aboue
all
other
crimes
and
sinnes
is
most
odious
to
him
and
most
abhominable
.
I
praie
God
to
giue
you
the
grace
to
seeke
,
and
to
procure
vnto
him
this
honour
and
seruice
.
FINIS
.