The
high
way
to
Heauen
.
Iohn
.
7.
vers.
37.38.39
.
Now
in
the
last
and
great
day
of
the
feast
,
Iesus
stoode
and
cried
,
saying
,
if
any
man
thirst
,
let
him
come
vnto
me
and
drinke
.
He
that
beleeueth
in
mee
,
as
saith
the
scripture
,
out
of
his
belly
shall
flow
riuers
of
waters
of
life
.
This
spake
be
of
the
spirit
,
which
they
that
beleeued
in
him
should
receiue
.
For
the
holie
Ghost
was
not
yet
giuen
,
because
that
Iesus
was
not
yet
glorified
.
IN
these
wordes
(
welbeloued
in
our
Lorde
and
Sauiour
)
the
holy
Euangelist
Saint
Iohn
hath
set
down
the
summe
and
effect
of
a
famous
sermon
made
by
Christ
himselfe
,
the
verie
consideration
whereof
,
ought
both
to
stirre
vppe
me
to
open
the
same
the
more
reuerently
,
and
also
to
prooue
you
,
to
listen
thereunto
the
more
religiously
and
attentiuely
.
Herein
,
Nowe
in
the
last
and
greate
day
of
the
feast
,
Iesus
stood
and
cryed
saying
:
and
the
sermon
in
the
rest
:
and
that
in
this
order
.
First
he
noteth
to
whom
he
directed
it
,
and
his
speech
therein
,
saying
that
he
beganne
it
thus
,
If
any
man
thirst
:
then
in
the
rest
,
what
it
was
that
he
spake
vnto
such
:
Nowe
the
summe
of
his
speeches
(
as
he
hath
heere
recorded
it
)
consisted
of
two
pointes
:
first
of
a
commaundement
that
he
gaue
to
them
to
whome
he
spake
,
and
then
of
a
promise
that
he
made
them
,
obeying
that
commaundement
of
his
.
The
commaundement
the
Euangelist
saith
,
was
this
,
Let
him
come
to
me
and
drinke
:
and
the
promise
was
this
,
hee
that
beleeueth
in
mee
as
saith
the
scripture
,
out
of
his
belly
shall
flowe
riuers
of
waters
of
life
.
So
that
he
commaunded
two
thinges
:
first
a
comming
vnto
him
,
and
then
a
drinking
of
him
:
and
forasmuch
as
the
promise
was
thus
deliuered
in
a
figuratiue
and
metaphoricall
kinde
of
phrase
,
the
Euangelist
directed
by
the
spiritte
of
God
,
of
a
care
he
had
to
leade
men
to
the
right
vnderstanding
of
Christes
meaning
therein
,
and
to
preserue
them
from
mistaking
of
the
same
,
telleth
vs
plainely
,
that
by
the
riuers
of
waters
of
life
,
that
Christ
spake
of
in
this
promise
of
his
,
he
vnderstoode
,
the
spiritte
which
they
that
beleeued
in
him
,
shoulde
receiue
,
adding
withall
,
that
that
was
not
in
such
measure
yet
powred
vppon
such
,
as
it
shoulde
be
afterward
,
for
that
Iesus
was
not
yet
glorified
;
for
so
his
wordes
,
the
holie
Ghost
was
not
yet
,
must
be
vnderstoode
as
I
shall
shewe
,
nowe
in
the
last
and
greate
daie
of
the
feast
,
Iesus
stoode
and
cryed
(
saith
the
Euangelist
:
)
for
the
better
vnderstanding
of
which
wordes
,
if
we
peruse
the
former
part
of
this
Chapter
,
it
will
euidentlie
appeare
vnto
vs
,
that
when
Christ
made
this
sermon
,
he
was
at
Hierusalem
,
and
in
the
temple
there
,
by
occasion
of
the
feast
of
tabernacles
,
which
then
there
they
kept
&
solemnized
;
where
and
when
the
Iewes
sought
to
take
him
,
and
therfore
purposely
the
pharisies
,
and
high
priestes
sent
officers
thither
,
and
that
to
the
end
that
so
he
being
taken
,
they
might
kill
him
,
whereof
Christ
was
not
ignorant
.
For
there
before
this
,
at
this
verie
feast
,
teaching
openly
out
of
the
scriptures
,
to
the
astonishment
of
all
his
enemies
,
that
heard
him
,
he
saith
slatly
vnto
them
,
vers.
19.
Why
goe
yee
about
to
kill
me
?
Nowe
the
last
day
of
this
feast
as
we
may
see
.
Leuit.
23.
vers.
36
was
the
eight
day
when
by
Gods
ordinance
they
were
to
haue
an
holie
conuocation
,
and
a
solemne
assemblie
:
vpon
which
daie
Iesus
stoode
vp
,
and
made
this
sermon
,
with
a
lowde
and
crying
voyce
,
that
so
the
better
he
might
be
hearde
throughout
that
great
assemblie
and
concourse
of
people
.
All
these
thinges
therefore
laid
together
,
shew
vs
plainely
thus
much
,
that
Iesus
was
the
preacher
of
the
sermon
,
and
where
,
when
,
and
in
what
manner
it
was
preached
by
him
:
namely
,
that
it
was
preached
at
Hierusalem
,
euen
in
the
temple
,
at
and
in
the
feast
of
tabernacles
,
and
vpon
the
last
and
most
solemne
day
therof
,
and
that
in
the
middest
of
most
bloody
,
and
malitious
enemies
;
most
confidently
,
stoutly
,
and
boldly
,
for
he
vttered
it
standing
and
crying
,
thereby
shewing
that
he
was
neither
afraide
to
be
heard
nor
seene
:
yea
,
thereby
making
it
most
manifest
,
that
he
desired
nothing
more
,
then
that
they
shoulde
thorowly
both
see
and
knowe
his
person
,
and
vnderstand
and
beleeue
his
doctrine
.
And
yet
for
all
this
,
howe
desirous
soeuer
his
enemies
were
,
then
to
haue
taken
him
,
yet
no
man
had
power
to
lay
handes
on
him
,
as
it
is
noted
:
Verse
.
44.
yea
they
that
were
sent
to
that
ende
,
returned
,
and
gaue
this
reason
of
their
not
touching
him
,
that
neuer
man
spake
as
he
did
,
vers
.
46.
The
noting
thus
of
these
circumstances
,
by
the
Euangelist
,
wee
must
not
thinke
was
needlesse
,
but
to
very
good
purpose
:
yea
,
we
ought
alwaies
to
assure
our selues
,
howsoeuer
in
humane
writings
and
speeches
,
there
may
often
be
found
many
idle
and
superfluous
wordes
,
that
it
is
neuor
so
in
the
Canonicall
scriptures
.
For
they
beeing
as
they
are
,
all
enspired
of
God
,
2.
Tim.
3.
vers.
16
,
and
the
holy
writers
thereof
,
speaking
and
writing
therein
onely
,
as
they
were
mooued
by
the
holie
Ghost
,
as
Peter
testifieth
of
them
,
2.
Pet.
vers.
21.
we
may
be
sure
they
haue
not
vttered
or
set
downe
any
word
in
vaine
therein
.
And
if
we
doe
but
a
little
weigh
and
consider
of
those
circumstances
,
thus
set
downe
heere
by
saint
Iohn
how
sleight
soeuer
the
vse
thereof
seeme
to
vs
at
the
first
we
shall
soone
perceiue
,
that
there
is
both
much
and
very
good
vse
to
be
made
thereof
.
For
first
notwithstanding
the
corruptions
of
those
times
,
in
that
Christ
would
come
to
Hierusalem
,
to
the
feast
of
tabernacles
,
we
may
learne
,
not
onely
Christes
obedience
to
Gods
ceremoniall
lawe
,
as
then
yet
standing
in
force
and
not
abrogated
,
to
teach
vs
alwaies
to
be
obedient
to
his
perpetuall
lawes
:
But
also
,
that
it
is
not
lawfull
,
scismaticallie
(
as
Anabaptistes
,
Brownistes
,
and
they
of
the
familie
of
loue
and
others
doe
)
to
shunne
publike
assemblies
,
and
the
exercises
of
true
religion
therein
,
for
euery
small
corruption
and
superstitious
fashion
,
either
but
seeming
to
such
so
to
bee
,
or
indeede
which
are
so
to
be
found
therein
.
Because
that
then
both
in
the
priestes
and
in
their
additions
and
detractions
from
the
lawe
of
God
,
the
corruptions
were
many
,
grosse
and
euident
,
as
the
Euangelistes
and
stories
of
those
times
,
make
it
most
manifest
,
and
yet
as
we
may
see
by
this
,
Christ
shunned
not
the
temple
and
their
assemblies
there
.
And
in
that
Christ
there
among
the
greatest
and
spitefullest
enemies
that
he
had
,
preached
and
taught
thus
boldlie
:
Further
there
by
his
example
he
hath
giuen
vs
to
learne
,
that
hauing
a
lawfull
calling
,
and
a
good
cause
as
he
had
,
neither
daungerousnesse
of
the
time
,
place
,
or
persons
,
that
we
hau●
to
deale
withall
,
ought
to
make
vs
shrink
from
execution
and
vrging
of
the
same
.
His
choise
of
this
day
rather
then
an
other
to
make
this
sermon
in
,
his
standing
to
vtter
it
,
and
his
vttering
it
,
crying
,
argue
that
he
had
a
care
,
and
an
earnest
desire
,
that
it
both
might
be
heard
of
as
manie
as
might
bee
,
and
also
be
well
vnderstoode
and
caryed
awaye
,
for
then
was
it
likelie
the
audience
was
the
greatest
,
and
that
which
they
hearde
last
(
as
Chrisostome
verie
well
obserueth
vppon
this
place
in
his
fiftith
Homilie
of
Sainte
Iohn
,
)
especiallie
vttered
in
this
sorte
,
was
also
likelie
best
to
be
regarded
and
marked
of
them
:
which
may
verie
well
teach
vs
in
all
our
actions
and
deedes
,
both
wiselie
to
make
a
choise
of
our
time
,
to
doe
them
,
when
there
is
most
likelihood
to
doe
good
thereby
to
most
,
and
also
in
the
businesse
of
the
Lord
to
deale
faithfully
and
confidentlie
,
and
in
no
case
boldlie
,
but
zealously
and
earnestly
.
And
the
better
to
encourage
vs
therein
,
to
followe
our
Lorde
and
Sauiour
,
it
is
worthie
the
noting
,
that
for
all
his
thus
dealing
,
and
the
set
purpose
of
his
enemies
then
to
take
him
,
that
yet
he
departed
thence
safe
,
without
any
trouble
;
for
vntill
the
time
appointed
of
our
heauenly
father
be
come
;
wee
may
see
by
this
,
we
may
and
shall
safely
proceed
on
,
in
the
discharging
the
dueties
of
our
vocation
,
what
dangers
soeuer
otherwise
in
the
meane
time
,
seeme
to
lie
in
the
way
to
stop
vs
,
or
to
cut
vs
off
.
And
lastly
this
earnestnesse
of
Christ
about
the
deliuerie
of
this
doctrine
,
shewed
both
in
his
standing
and
vttering
of
it
,
crying
,
may
teach
vs
that
he
saw
of
the
one
side
,
the
matter
was
worth
the
hearing
,
&
of
the
other
side
,
that
there
was
in
his
hearers
such
dulnesse
,
notwithstanding
to
listen
as
they
should
thereunto
,
that
al
this
would
be
little
inough
:
the
consideration
whereof
ought
to
mooue
you
,
that
be
hearers
,
to
rowse
vp
your
spirittes
,
to
listen
thereunto
more
attentiuely
:
and
straightlie
it
vrgeth
me
to
be
as
earnest
and
vehement
as
I
can
,
in
the
opening
the
same
vnto
you
:
and
so
consequentlie
may
and
ought
to
stand
in
steade
of
a
most
forcible
place
,
both
to
me
and
you
,
to
bid
vs
,
both
in
speaking
and
hearing
hereof
,
euerie
way
,
to
behaue
our selues
righteously
.
Wherefore
thus
by
these
circumstances
and
the
vse
thereof
,
we
being
(
I
hope
)
prepared
to
doe
:
let
vs
now
go
on
as
it
followeth
.
Yf
any
man
thirst
,
saith
Christ
,
Ho
,
euery
one
that
thirsteth
,
come
ye
to
the
waters
,
&c.
and
the
same
prophet
,
Cap.
44.
verse
.
2.
&
3.
bringeth
in
the
Lord
,
saying
,
Feare
not
ô
Iacob
my
seruant
,
and
thou
righteous
whom
I
haue
chosen
:
for
I
will
powre
water
vpon
the
thirstie
,
and
floudes
vpon
the
drie
ground
,
&c.
Likewise
of
the
same
kind
of
men
spake
Christ
,
Math.
5.6
.
Blessed
are
they
that
hunger
and
thirst
for
righteousnesse
,
for
they
shall
be
filled
.
And
in
the
chapter
going
before
this
,
whence
I
haue
my
text
,
where
Christ
teacheth
,
that
,
He
is
the
bread
of
life
,
and
that
his
flesh
is
meate
indeed
,
and
his
bloode
drinke
indeede
,
he
sayeth
,
hee
that
commeth
vnto
him
shall
neuer
hunger
,
and
he
that
beleeueth
in
him
,
shal
neuer
thirst
.
vers
.
35.
By
all
which
places
laid
together
we
may
see
that
it
is
an
vsuall
thing
with
the
Lord
,
by
thirstinesse
to
describe
them
,
to
whome
with
any
hope
to
doe
good
he
speaketh
,
and
to
whome
he
vseth
to
make
his
gracious
promises
:
and
that
though
sometimes
he
name
thirstinesse
onely
,
that
yet
he
sometimes
also
requireth
both
hunger
and
thirst
expressely
;
thereby
teaching
vs
,
that
when
the
one
is
onely
named
to
vnderstand
the
other
also
.
Nowe
for
as
much
as
the
meate
and
drinke
talked
of
in
any
of
these
places
,
to
satisfie
the
hungrie
and
thirsty
,
is
neither
earthly
nor
such
as
we
vse
to
take
in
by
the
mouth
and
other
instrumentes
of
the
bodie
,
but
altogither
heauenly
,
and
such
as
must
be
eaten
&
drunken
by
the
mouth
of
our
soules
:
therefore
we
may
be
sure
that
herein
there
is
a
metaphor
vsed
,
and
that
in
this
phrase
and
speech
,
by
a
similitude
betwixt
the
hunger
and
thirst
of
the
bodie
and
the
affections
of
the
soule
,
by
those
termes
the
Lord
meaneth
,
the
like
passions
and
affections
of
the
soule
afore
towards
the
meare
and
drinke
prepared
therefore
,
as
is
founde
in
the
bodie
after
meate
and
drinke
mee●e
and
fit
for
it
.
Daeuid
,
that
as
the
Hart
brareth
after
the
riuers
of
matters
,
so
it
doth
after
the
liuing
God
.
Psal.
42.
verse
.
1.
&
2.
But
to
put
it
out
of
all
doubt
,
that
here
by
the
hungrie
and
thirstie
,
are
ment
onely
such
:
compare
here
with
the
very
like
speech
of
Christ
,
Math.
11.
vers.
28.
where
he
said
:
Come
vnto
me
,
all
ye
that
are
wearie
and
laden
,
and
I
will
ease
you
.
For
euen
there
as
heere
,
he
first
describeth
them
,
to
whom
he
spake
,
secondly
he
telleth
them
what
he
would
haue
them
to
doe
,
and
lastly
,
hee
giueth
them
a
sweete
promise
,
which
they
should
enioy
if
they
would
so
doe
.
So
that
though
there
be
some
difference
betwixt
the
wordes
of
Christ
there
and
heere
,
in
sound
,
yet
little
or
none
is
there
in
sense
:
wherefore
in
steede
of
the
hungry
and
thirstie
here
in
this
place
,
he
there
placeth
the
wearie
and
laden
:
whereby
he
vnderstandeth
them
,
that
being
heauy
laden
with
sin
,
(
as
we
are
all
)
are
growne
also
to
be
wearie
thereof
,
which
no
man
may
or
can
thinke
himselfe
to
be
,
as
long
as
he
continueth
securely
,
in
going
on
in
sinne
,
so
adding
sin
to
sin
.
For
he
that
is
weary
of
his
burthen
,
hath
a
desire
to
be
eased
therof
,
and
in
the
meane
time
,
vntill
he
can
get
quite
to
be
discharged
of
it
,
he
himselfe
rather
daily
seeketh
to
lessen
it
,
then
to
increase
it
.
The
broken
and
contrite
heart
therefore
vnder
the
burthen
of
sinne
,
and
that
groneth
,
and
is
inwardly
disquieted
in
his
verie
soule
,
with
the
feeling
and
smarte
thereof
,
is
the
man
that
will
hunger
and
thirst
after
Christ
,
that
so
in
him
,
and
by
him
,
he
may
be
eased
and
deliuered
:
and
therefore
such
are
the
onely
men
to
whom
Christ
heere
speaketh
.
At
this
pointe
was
Dauid
Psalm.
6.
when
he
wrote
,
vers.
2.
&
3.
Haue
mercie
vpon
me
(
O
Lord
)
for
I
am
weake
,
O
Lord
)
heale
me
,
for
my
bones
are
vexed
,
and
my
soule
is
also
soretroubled
,
&c.
But
being
againe
in
the
same
case
,
(
as
it
appeareth
,
Psa.
51.
)
he
comforteth
himself
with
this
,
ver.
17
That
the
sacrifices
of
God
were
a
contritespirit
,
and
that
a
contrite
spirit
and
broken
hart
,
he
would
not
despise
.
And
good
reason
hath
euerie
man
to
be
of
his
mind
.
For
Esay
.
61
1.2.3
.
(
for
so
Christ
himselfe
hath
taught
vs
to
apply
it
)
it
is
said
of
Christ
,
that
the
spiritte
of
the
Lorde
was
vppon
him
,
and
that
therefore
he
had
annointed
him
,
and
sent
him
to
preach
good
tidinges
vnto
the
poore
,
to
binde
vppe
the
broken
hearted
,
to
preach
libertie
to
the
captiues
,
and
to
them
that
are
bounde
,
the
openinge
of
the
prison
,
&c.
And
therefore
after
in
the
person
of
GOD
,
saith
the
prophet
:
to
him
will
I
looke
,
euen
to
him
that
is
poore
,
and
of
a
contrite
spiritte
,
and
trembleth
at
my
wordes
,
wherefore
heare
the
worde
of
the
Lorde
,
yee
that
tremble
at
his
wordes
,
Esay
.
66.
verse
.
6.
and
euen
to
this
Christ
had
an
eye
,
Matth.
5.3.4.5
.
saying
,
Blessed
are
the
poore
in
spiritte
,
for
theirs
is
the
kingdome
of
heauen
.
Blessed
are
they
that
mourne
,
for
they
shal
be
comforted
.
Blessed
are
the
meeke
,
for
they
shall
inherite
the
earth
,
&c.
And
hence
came
it
,
that
the
proude
pharisie
puft
vppe
with
a
conceite
of
his
owne
righteousnesse
,
wente
home
vniustified
,
and
the
poore
publican
throwne
downe
and
humbled
before
GOD
,
in
the
sight
of
his
owne
sinnes
,
and
therefore
crying
,
Lorde
be
mercifull
vnto
me
a
sinner
,
wente
home
more
iustified
,
Luke
.
18.9
.
&c.
for
as
Christ
said
,
Mat.
9.12.13
.
so
it
is
most
true
,
the
whole
neede
not
the
phisition
,
but
they
that
are
sicke
,
and
he
came
not
to
call
the
righteous
,
but
sinners
to
repentance
.
And
alwaies
it
hath
beene
the
Lordes
fashion
,
to
resist
the
proud
,
and
to
giue
grace
vnto
the
humble
,
1.
Pet.
5.5
.
And
therefore
the
blessed
virgin
obserueth
that
,
in
her
song
,
that
as
he
scattered
the
proude
,
in
the
imagination
of
their
heartes
,
and
put
the
mightie
downe
from
their
seates
,
and
sendeth
away
the
rich
emptie
,
so
he
exalteth
them
of
lowe
degree
,
and
filleth
the
hungrie
with
good
thinges
,
Luke
.
151.
&c.
This
was
the
verie
reason
why
Christ
was
so
curteous
to
publicans
and
sinners
,
Matth.
9.10
.
and
so
bitter
to
the
scribes
and
pharisies
as
he
was
,
Matth.
23.
vers.
11.
&c.
And
this
made
him
say
to
the
chiefe
priestes
and
elders
of
the
Iewes
,
verilie
,
verilie
,
the
publicans
and
harlotes
goe
before
you
into
the
kingdome
of
God
.
Matth.
21.31.13
.
And
hereunto
(
I
take
it
)
he
had
an
eye
,
when
he
said
,
the
kingdome
of
heauen
suffereth
violence
,
and
the
violent
take
it
by
force
.
For
whereas
they
that
are
not
broken
and
contrite
hearted
for
their
sinnes
,
but
eyther
liue
in
them
in
securitie
,
or
are
puft
vp
with
a
swelling
conceite
of
their
owne
merittes
,
make
no
haste
to
Christ
,
they
that
are
throughlie
and
duely
humbled
in
and
vnder
their
sins
,
are
glad
to
heare
of
him
,
and
to
presse
withall
hast
vnto
him
,
for
forgiuenesse
of
them
.
And
this
we
see
most
clearely
in
the
examples
of
Zacheus
,
and
Marie
Magdalen
:
whereof
the
one
(
as
we
reade
in
Luke
.
19.
)
Ranne
vp
into
a
wild
fig
tree
,
that
he
might
satisfie
himselfe
with
seeing
Christ
,
and
no
sooner
hearde
Christ
say
vnto
him
,
Come
downe
at
once
,
but
he
came
downe
hastelie
,
and
receiued
him
ioyfully
.
vers
.
5.
&
6.
And
the
other
,
hearing
of
Christ
,
to
testifie
her
vnfained
sorrowe
for
her
sinnes
,
and
her
loue
to
Christ
,
for
that
she
hoped
by
him
to
haue
them
forgiuen
her
,
(
as
the
same
euangelist
sheweth
,
Cap.
7.37.38
.
pressed
after
Christ
,
into
a
Pharifies
house
,
as
he
sat
at
meat
,
bringing
with
her
a
boxe
of
oyntment
,
to
bestow
vpon
him
:
whither
when
she
came
,
she
stoode
at
his
feete
,
behinde
him
weeping
,
and
washt
his
feete
with
teares
,
and
wiped
them
with
the
heire
of
her
heade
,
and
kissed
his
feete
,
and
annoynted
them
with
oyle
.
In
all
the
storie
of
the
new
testament
,
where
haue
we
more
heartie
affection
and
earnest
hunger
,
and
thirst
after
Christ
shewed
,
then
in
these
two
greate
sinners
,
when
once
the
Lorde
had
made
them
to
feele
their
sinnes
,
and
to
be
wearie
of
them
.
Nay
this
I
dare
and
doe
boldlie
affirme
,
that
if
we
peruse
the
whole
booke
of
God
thorow
we
shall
neuer
find
that
eyther
God
the
Father
,
or
Christ
his
onely
sonne
,
euer
comforted
any
before
they
were
discomforted
,
or
healed
anie
eyther
of
bodily
or
spiritual
disease
before
they
sawe
their
disease
,
felt
it
,
were
weary
of
it
;
and
therefore
sued
for
helpe
and
deliuerance
.
For
why
should
pearles
be
cast
before
swine
,
or
health
be
offered
to
those
that
finde
not
wante
of
it
,
or
meate
and
drink
be
set
before
those
that
neither
hunger
nor
thirst
?
Out
of
al
question
therefore
we
must
thus
first
hunger
and
thirst
,
before
we
can
be
of
the
number
of
those
,
to
whome
Christ
will
offer
himselfe
eyther
to
be
meate
or
drinke
:
and
vnlesse
we
feele
our
spirituall
sicknesse
of
sinne
,
and
the
danger
thereof
without
him
,
he
will
be
no
phisition
of
ours
,
and
vnlesse
we
haue
good
stomacks
and
appetites
to
and
after
the
notable
cheere
,
that
alreadie
is
prepared
for
vs
,
in
the
marriage
of
the
Kinges
sonne
,
(
wherof
〈◊〉
we
reade
,
Matth.
22.1
.
〈◊〉
.
it
is
but
in
vaine
to
haue
bidders
sent
vnto
vs
,
to
bidde
vs
come
,
for
let
them
doe
what
they
can
,
eyther
we
will
not
come
at
all
,
or
else
we
will
make
light
of
comming
,
or
come
to
the
purpose
.
This
our
most
mercifull
and
wife
God
foreseeing
as
he
hath
in
his
sonne
Christ
Iesus
,
prouided
both
meate
indeede
,
and
drinke
indeede
,
for
our
hungrye
and
thirstie
soules
sufficientlie
to
feede
vpon
to
eternall
life
,
without
which
he
knoweth
we
can
no
more
liue
before
him
at
all
,
then
we
see
by
experience
this
life
can
long
be
maintained
and
continued
without
meate
and
drinke
fit
for
it
;
so
hath
he
left
vnto
vs
most
notable
and
effectuall
meanes
to
breede
in
vs
the
hunger
and
thirst
,
that
is
meete
to
be
had
after
this
foode
of
the
soule
,
for
he
is
not
onely
like
a
liberall
housekeeper
,
that
when
he
hath
prouided
good
cheere
for
his
friends
,
would
haue
them
bring
good
stomackes
with
them
,
that
they
might
wel
feed
theron
,
but
also
least
his
prouision
shoulde
be
lost
,
or
ill
bestowed
vppon
such
as
care
little
for
it
,
hee
prouideth
for
all
those
that
he
will
allowe
for
his
guestes
,
waies
and
meanes
to
procure
them
before
they
come
hunger
and
thirst
indeede
after
his
dainties
.
by
the
lawe
rightly
vnderstoode
,
commeth
the
knowledge
of
sinner
Rom.
7.
vers.
7.
yea
,
thereby
as
most
notablie
the
Apostle
sheweth
in
that
place
,
the
power
and
tyranny
of
sinne
ouer
vs
,
is
most
plainely
described
:
in
respect
of
which
office
of
the
law
,
the
law
is
said
to
be
our
schoolmaster
vnto
Christ
,
Gal.
3.24
.
for
whiles
it
maketh
vs
see
our selues
to
be
sinners
,
and
that
great
and
dangerous
sinners
,
it
causeth
vs
to
despaire
of
heauen
at
all
,
by
our
own
merits
,
yea
,
it
driueth
vs
eyther
to
make
no
other
reckoning
,
but
to
goe
to
hell
,
whether
by
our
sinnes
we
haue
descrued
to
goe
,
or
else
to
seeke
out
of
our selues
quite
,
by
faith
in
Christ
Iesus
,
to
be
iustified
,
and
so
to
come
to
heauen
by
him
.
But
this
it
cannot
doe
,
vnlesse
we
muse
and
meditate
thereon
aright
,
and
vnlesse
we
vnderstand
it
aright
:
for
though
it
be
set
before
vs
of
the
Lord
as
a
glasse
to
discouer
and
lay
before
vs
on
the
one
side
,
what
we
owe
vnto
him
,
&
had
beene
abie
to
pay
him
,
if
we
had
continued
in
the
state
wherin
he
created
vs
;
&
of
the
other
side
to
shewe
vs
that
now
by
our
ownfal
we
are
become
such
bankrupts
,
that
when
we
ow
gold
we
are
not
able
to
pay
copper
,
yea
,
where
we
owe
him
thousands
we
are
not
able
to
answere
him
one
of
a
thousand
,
yet
vnles
the
lord
open
our
eyes
rightlie
to
vnderstand
this
his
law
,
it
cannot
nor
wil
not
stande
vs
in
this
steed
;
for
as
the
best
glasse
beeing
looked
into
without
light
,
directeth
vs
nothing
,
but
when
by
the
light
it
is
looked
vpon
,
it
doth
the
office
,
euen
so
is
it
in
this
case
.
And
therefore
to
this
purpose
we
are
to
vnderstand
with
Dauid
,
that
the
lawe
of
God
is
perfect
,
and
in
that
respect
(
as
gold
is
tried
seauen
times
in
the
fire
,
)
Psal.
19.7
.
&c.
Wherefore
we
may
be
sure
it
stretcheth
,
(
rightly
vnderstoode
)
to
the
condemnation
of
all
sinne
whatsoeuer
,
and
to
the
commendation
of
all
vertue
likewise
whatsoeuer
;
Insomuch
as
it
contayneth
an
absolute
and
most
perfect
rule
of
righteousnesse
,
and
holinesse
:
from
which
as
oft
as
we
decline
,
eyther
to
the
right
hand
,
or
to
the
left
,
in
heart
,
worde
,
deede
,
or
countenance
,
eyther
in
omitting
thinges
therein
commaunded
,
or
in
committing
things
therin
forbidden
,
so
oft
it
pronounceth
vs
to
be
transgressours
thereof
.
Whereupon
consequentlie
it
must
needes
be
true
,
that
if
we
iudge
our
owne
selues
but
according
to
the
lawe
,
we
shall
finde
it
as
impossible
for
vs
to
number
our
sinnes
,
as
eyther
it
is
to
number
the
starres
of
heauen
,
or
the
sand
of
the
sea
shore
;
the
consideration
wherof
,
seeing
that
the
promise
of
the
lawe
is
onely
this
,
Doe
this
and
liue
,
Leuit.
18.13
.
and
he
that
faileth
in
one
poynt
is
guilty
of
al.
Iam.
2.10
.
may
first
make
vs
see
that
heauen
beeing
the
Lordes
,
and
therefore
none
being
worthie
,
but
he
to
set
the
price
thereof
,
or
couenant
with
man
vpon
what
condition
he
shall
haue
it
,
that
it
is
set
at
a
price
,
and
offered
vpon
condition
of
such
perfection
in
workes
as
infinitely
passeth
our
reach
:
and
therefore
that
way
none
but
they
that
eyther
vnderstande
not
the
lawe
,
or
are
so
foolish
,
that
they
thinke
they
can
haue
heauen
at
their
owne
price
,
or
that
God
will
measure
the
price
thereof
,
not
according
to
the
worthinesse
thereof
,
but
according
to
mens
purses
:
will
euer
seeke
to
get
heauen
.
And
further
seeing
that
the
lawe
is
the
lawe
of
God
,
who
for
that
,
he
made
vs
able
at
the
first
to
keepe
it
,
may
by
good
right
still
call
for
the
keeping
of
it
at
our
handes
;
though
before
he
call
for
it
,
he
knoweth
now
that
such
is
our
corruption
of
the
one
side
,
and
the
perfection
of
it
of
the
other
side
,
that
we
can
not
keepe
it
,
thereby
we
are
to
learne
to
fall
downe
before
him
,
and
with
the
teares
of
our
soules
to
confesse
our
debt
,
that
therin
he
demaundeth
indeede
to
be
due
debt
vnto
him
,
in
regard
of
the
state
wherein
he
created
vs
,
but
that
by
our
owne
fault
we
are
growne
now
vtterly
vnable
to
pay
it
,
and
therefore
that
there
is
nowe
no
other
way
for
vs
to
escape
the
danger
of
his
infinite
iustice
,
but
by
flying
to
the
throne
of
his
mercy
in
his
sonne
Christ
Iesus
.
O
if
we
would
,
breake
vp
the
fallowe
landes
of
our
heartes
,
(
as
we
are
counselled
to
doe
,
Iere.
4.4
.
)
by
causing
this
sharpe
plowe
of
the
law
to
make
deepe
forrowes
in
it
.
For
then
so
much
good
feede
of
the
gospell
,
as
is
,
woulde
not
daily
be
spilt
and
lost
vpon
vs
,
for
that
our
heartes
for
lacke
heereof
,
are
either
like
the
high
way
,
or
like
to
stony
or
thorny
ground
.
But
finding
that
the
hardnesse
of
our
hearts
is
such
that
this
plough
alone
wil
not
pearce
deep
inough
to
breake
them
vp
,
let
vs
adde
thereunto
the
weight
of
Gods
threatned
iudgementes
against
the
transgressours
of
the
lawe
.
Entering
into
which
meditation
,
we
shall
finde
,
first
generally
Gods
curse
denounced
against
all
those
that
doe
not
obserue
and
keepe
all
the
words
of
the
law
,
Deut.
27.26
.
And
to
goe
no
further
,
then
to
that
Chapter
and
the
next
in
particular
,
we
shall
finde
so
manie
most
fearefull
iudgementes
threatened
to
all
transgressours
of
the
lawe
,
as
that
thereby
wee
may
easelie
perceiue
,
that
to
all
transgressours
thereof
,
the
Lorde
would
haue
vs
to
vnderstande
,
that
infinite
and
most
intollerable
are
the
plagues
both
in
this
life
and
that
which
is
to
come
,
that
be
threatned
and
due
.
And
in
verie
reason
we
must
needes
see
it
must
bee
so
,
for
sinne
or
transgression
of
the
lawe
beeing
as
it
is
,
an
offence
against
the
almightie
,
and
so
a
meanes
directlie
to
deserue
the
seueritie
of
his
iustice
,
to
be
shewed
against
the
same
,
who
is
so
simple
but
he
must
needes
see
,
that
all
miseries
in
this
life
,
and
eternall
death
and
damnation
in
the
life
to
come
,
are
but
iustly
threatned
against
all
that
breake
the
law
?
Nowe
these
thinges
thus
beeing
,
may
we
thinke
that
those
beeing
both
due
and
threatned
,
that
the
infinite
iustice
of
GOD
is
such
that
it
will
not
inflict
or
execute
the
same
,
when
or
vpon
whome
he
list
?
To
what
end
tende
all
the
fearefull
examples
of
Gods
vengeance
executed
vppon
men
,
that
wee
reade
of
in
the
scriptures
and
in
other
bookes
,
and
daily
seeby
experience
,
but
to
teach
vs
that
God
is
not
a
bare
threatner
,
but
that
he
both
can
and
wil
be
as
seuere
as
his
threatnings
come
vnto
,
if
there
be
not
a
iust
and
sufficient
stop
to
stay
the
fiercenesse
of
his
iust
wrath
from
breaking
out
against
all
the
generation
of
mankind
?
Yf
al
this
will
not
serue
to
make
vs
haue
broken
and
contrite
heartes
for
our
sinnes
,
and
so
to
hunger
and
thirst
after
Christ
,
let
vs
further
yet
behold
the
vglinesse
of
our
sinnes
,
and
the
extreeme
danger
that
we
were
in
,
by
the
meanes
of
them
;
in
this
that
God
hath
not
spared
his
onely
begotten
sonne
,
to
giue
him
to
vs
,
to
be
borne
and
to
liue
and
die
for
vs
,
as
he
did
.
For
heerein
,
as
the
loue
and
bountifulnesse
of
our
God
towardes
man
,
hath
most
gloriously
appeared
,
(
as
Paule
noteth
,
Titus
3.4
.
)
so
therein
,
and
thereof
we
may
say
with
the
Psalmist
,
that
mercy
and
iustice
haue
most
notably
mette
and
kist
each
other
,
Psal.
85.10
.
for
doubtlesse
such
was
the
loue
of
the
father
towardes
the
sonne
,
that
if
in
his
wisedome
any
other
phisition
,
or
any
other
meanes
,
could
or
woulde
haue
serued
to
haue
recouered
and
cured
vs
of
our
sinnes
,
he
woulde
neuer
haue
so
farre
debased
his
sonne
,
as
beeing
God
,
to
appoint
him
to
become
man
,
and
in
his
manhoode
to
haue
endured
,
liuing
,
and
dying
for
vs
,
that
which
he
did
.
O
then
in
that
the
office
of
a
sauiour
was
committed
vnto
him
,
in
that
he
taking
vppon
him
to
goe
through
therewith
as
he
did
,
beeing
as
he
was
in
person
,
not
man
onely
,
but
God
also
,
yet
found
it
so
heauie
and
difficult
a
thing
;
we
haue
most
iust
cause
to
see
and
beholde
,
that
it
is
a
thing
of
the
greatest
difficulty
that
may
be
,
to
satisfie
the
iust
wrath
of
God
for
sinne
;
In
him
(
we
knowe
)
there
was
no
sinne
,
and
in
his
mouth
there
was
no
guile
,
Esay
.
53.9
.
1.
Pet.
2.22
.
for
such
an
high
priest
,
it
became
vs
to
haue
,
that
was
seperate
from
sumers
,
and
needed
not
as
the
priestes
of
the
olde
Testament
,
first
to
offer
for
his
owne
sinnes
,
and
then
for
the
peoples
.
Hebr.
7.26.27
.
And
yet
in
that
,
he
bare
our
infirmities
,
he
was
surely
driuen
to
carrie
our
sorrowes
,
insomuch
that
he
was
debased
as
he
was
,
and
wounded
and
broken
as
he
was
,
for
our
transgressions
and
iniquities
,
Esay
53.3.4.5
.
In
that
therefore
his
pure
and
holy
manhoode
,
though
it
had
personally
vnited
vnto
it
a
Godhead
,
to
enable
it
to
goe
thorow
with
that
which
it
had
to
doe
and
suffer
,
going
vnder
the
burthen
,
but
of
our
sinnes
,
was
driuen
into
those
bloodie
sweates
and
agonies
,
that
it
was
in
the
garden
,
Luke
.
22
:
44.
and
both
there
and
after
vpon
the
crosse
,
before
he
coulde
say
,
all
is
finished
,
Iohn
19.30
.
to
say
Father
if
it
be
possible
let
this
cup
passe
from
me
,
my
soule
is
heauie
vnto
death
,
Math.
26.39
.
and
38.
and
my
God
my
God
why
hast
thou
forsaken
mee
.
Mathewe
27.40
.
it
was
made
manifest
vnto
the
whole
worlde
,
that
infinite
is
the
seueritie
of
Gods
iustice
against
fin
,
&
that
none
but
such
an
one
was
euer
able
to
haue
borne
the
burden
thereof
,
and
to
haue
gotte
from
vnder
it
againe
,
to
triumphe
ouer
it
,
as
he
hath
proued
that
he
did
,
by
his
most
glorious
and
comfortable
resurrection
and
ascention
into
heauen
after
his
death
and
passion
when
thus
the
iustice
of
GOD
and
his
wrath
against
sinne
was
manifested
in
his
suffering
,
thorowe
astonishmente
thereat
,
from
the
sixte
howre
vnto
the
ninthe
,
there
was
darknesse
ouer
the
whole
earth
,
the
vaile
of
the
temple
rente
,
from
the
toppe
to
the
bottome
,
the
earth
did
quake
and
the
stones
were
clouen
and
the
graues
did
open
themselues
Math
27
45.51
,
52.
if
these
then
and
all
the
former
laide
togither
will
not
or
cannot
so
astonishe
or
amaze
vs
,
at
the
sight
of
our
sinnes
,
and
of
all
Gods
wrath
due
vnto
vs
,
and
most
surely
ready
we
cannot
tell
how
soone
,
to
destroy
vs
,
if
it
be
not
stayed
by
this
our
mediatour
Iesus
Christ
,
as
that
hereby
our
heartes
breake
and
rente
a
sunder
for
sorrowe
,
we
make
euident
demonstration
,
that
we
are
more
blockish
and
sencelesse
,
than
these
sencelesse
creatures
,
&
so
we
shal
proue
that
we
are
none
of
those
to
whome
Christ
here
speaketh
.
But
if
here
by
as
Ioel
hath
taught
vs
Cap.
2.
ver.
13.
we
take
occasion
to
rent
our
hearts
and
not
our
garments
,
and
so
to
hunger
and
thirst
aright
for
comforte
from
Christ
,
then
whatsoeuer
we
haue
beene
before
,
of
Christ
it
hath
beene
said
vnto
vs
,
both
for
good
direction
herein
,
and
euerlasting
comforte
,
A
brused
reed
shall
he
not
breake
,
and
smoking
flaxe
shall
he
not
quench
,
Esaie
42.3
.
when
the
Lorde
therefore
by
reading
or
preaching
of
his
worde
,
or
by
any
other
meanes
that
it
shal
please
him
to
vse
to
that
purpose
,
bringeth
all
these
,
or
any
of
these
,
to
our
remembrance
,
then
we
are
to
make
our
reckoning
,
that
of
his
good
grace
&
fauor
therby
he
giues
vs
iust
occasion
so
to
see
our
sins
,
that
in
the
sight
&
feeling
of
the
burthen
therof
,
we
should
thus
hunger
&
thirst
after
him
,
that
through
him
we
might
be
deliuered
from
them
.
And
the
more
and
better
we
dwell
vpon
the
mediation
of
these
fower
thinges
,
the
Lord
withall
opening
our
eyes
and
heartes
rightlie
to
vnderstand
them
,
and
the
vse
thereof
to
this
ende
,
the
more
forcible
we
shall
finde
them
to
worke
this
effect
.
But
the
trueth
is
,
through
our
originall
sin
,
we
haue
brought
with
vs
into
the
world
,
such
a
generall
forwardnesse
to
all
euill
,
and
backwardnesse
to
all
good
,
ioyned
with
such
grosse
blindnesse
in
thinges
spirituall
,
and
by
actuall
sinnes
daily
flowing
from
this
bitter
fountaine
in
vs
,
we
haue
al
of
vs
,
so
hardned
our
owne
heartes
,
that
though
the
Lord
by
sounding
these
thinges
outwardlie
in
our
eares
,
may
make
vs
without
all
excuse
,
if
hereby
we
take
no
occasion
thus
to
be
humbled
before
him
,
yet
most
certaine
is
it
that
the
hearing
of
these
things
neuer
so
often
outwardlie
beaten
vpon
,
will
neuer
prooue
forcible
and
effectual
inwardly
to
breede
in
vs
,
this
true
spiritual
hunger
and
thirst
,
vntill
the
Lorde
himselfe
of
his
speciall
fauoure
and
grace
,
both
open
the
eyes
of
our
mindes
,
and
mollifie
and
soften
our
hard
heartes
,
and
so
indeede
himselfe
by
his
owne
hand
and
power
,
heereby
worke
this
in
vs
.
This
taught
Moses
the
Iewes
,
saying
,
yet
the
Lord
hath
not
giuen
you
an
heart
to
perceiue
,
and
eies
to
see
,
and
eares
to
heare
vnto
this
day
.
Deut.
29.4
.
And
yet
this
is
in
deede
the
Lordes
speciall
worke
,
he
sheweth
the
same
people
againe
by
his
prophet
Ezechiell
,
saying
,
I
will
put
a
newe
spirit
within
their
bowels
,
I
wil
take
away
the
stonie
heart
out
of
their
bodies
,
and
will
giue
them
an
heart
of
flesh
.
Cap.
11.19
.
when
therefore
we
finde
that
neither
the
meditation
of
the
lawe
,
nor
yet
of
the
iudgementes
threatned
,
nor
executed
against
the
breakers
thereof
,
nor
the
hearing
nor
thinking
of
Christes
passion
,
with
the
cause
thereof
,
can
breede
or
prouoke
this
to
be
in
our
harts
,
we
crie
vnto
God
with
Ephraim
,
Ier.
31.18
.
Conuert
thou
me
&
I
shal
be
conuerted
,
for
thou
art
the
Lord
my
God
:
and
with
Dauid
,
Psal.
119.18
.
open
mine
eies
that
I
may
see
the
wunders
of
thy
lawe
.
And
so
in
his
good
time
,
if
we
be
his
,
doubtlesse
we
shall
finde
all
these
so
worke
together
,
to
the
breaking
of
our
hard
hearts
,
with
remorse
for
our
sinnes
,
that
euen
in
respect
thereof
,
we
may
say
with
him
also
,
Haue
mercy
vpon
me
O
Lord
,
for
I
am
weake
,
O
Lord
heale
me
,
for
my
bones
are
vexed
,
my
soule
is
sore
troubled
,
I
fainted
in
my
mourning
,
I
cause
my
bedde
euerie
night
to
swimme
,
and
water
my
couch
with
my
tears
,
Psalm
:
6.2
.
&c.
yea
with
a
good
conscience
,
without
all
dissembling
,
we
shall
be
able
to
say
with
him
,
as
the
hearte
brayeth
for
the
riuers
of
water
,
so
panteth
my
soule
after
thee
O
God
,
euen
for
the
liuing
God
.
Psal.
42.1.16.2
.
For
when
we
haue
the
due
sence
and
feeling
in
deed
of
our
sinnes
,
that
we
ought
to
haue
before
euer
we
will
seek
after
Christ
as
we
should
;
we
will
and
must
(
as
I
haue
shewed
before
)
be
vndoubtedly
wearie
thereof
,
and
desirous
to
be
easd
of
the
most
heauie
burden
of
them
.
And
let
vs
not
thinke
,
that
it
is
inough
,
thus
to
be
once
in
al
our
life
,
namelywhen
first
we
come
to
Christ
,
and
turne
vnto
him
aright
.
For
though
then
it
be
most
necessarie
,
in
respect
both
of
our
originall
and
actuall
sinnes
wherein
perhaps
we
haue
liued
a
long
while
before
(
thus
to
be
affected
)
when
we
seeke
first
pardon
and
remision
thereof
in
him
:
yet
for
as
much
as
after
we
be
come
vnto
him
,
and
haue
put
him
on
though
thenceforth
sin
shall
reigne
no
more
in
our
mortall
bodies
,
it
will
yet
,
doe
what
we
can
,
be
found
so
cleauing
vnto
vs
&
dwelling
in
vs
,
that
if
we
should
say
we
haue
no
sinne
,
we
should
deceaue
our selues
1.
Ihon
1.8
.
For
that
when
by
experience
,
we
are
enforced
,
the
best
of
vs
,
with
Iames.
3.2
.
to
confeste
,
that
in
many
thinges
we
sinne
all
:
we
are
still
from
time
to
time
,
as
long
as
we
liue
,
so
to
looke
into
the
glasse
of
the
lawe
,
and
to
meditate
vpon
the
rest
,
as
that
thereby
,
we
may
take
occasion
,
continually
to
nourish
earnest
hunger
and
thirst
after
Christ
,
that
for
our
newe
and
daily
sinnes
we
may
more
and
more
seeke
vnto
him
,
and
applie
him
dayly
afresh
vnto
vs
.
For
both
Dauid
and
Paule
long
before
they
wrote
,
the
one
,
the
51.
Psalme
,
the
other
the
7.
to
the
Romaines
,
were
in
the
state
of
grace
,
and
the
fauour
of
God
,
the
former
by
faith
in
the
messias
to
come
,
the
other
by
faith
in
him
alreadie
come
,
and
yet
as
it
is
euident
in
both
those
places
,
both
these
conferring
the
pure
and
spirituall
lawe
of
God
with
their
owne
liues
,
take
occasion
thereby
,
not
onely
to
see
and
confesse
their
owne
sinnes
but
also
in
a
spirituall
manner
to
hunger
and
thirst
after
forgiuenesse
thereof
,
and
therefore
to
fly
to
God
in
the
person
and
mediation
of
Christ
Iesus
,
for
that
they
were
perswaded
,
that
if
he
tooke
in
hand
the
washing
of
them
in
his
precious
bloodshed
,
they
shoud
be
whiter
then
snow
,
&
be
cleandeliuered
from
the
sinful
body
of
the
flesh
.
Let
vs
therefore
first
and
last
,
and
when
souer
we
would
come
vnto
Christ
,
which
we
shall
haue
neede
to
doe
continually
as
long
as
we
liue
here
,
this
way
that
I
haue
shewed
you
,
both
seeke
to
beginne
and
still
to
continue
this
spirituall
hunger
and
thirst
in
vs
after
him
.
Sathan
our
malitious
olde
and
subtile
enemie
knoweth
full
well
all
this
to
be
most
true
,
Iames.
In
many
things
we
sinne
all
.
Cha.
3.2
.
verified
in
them
,
euen
when
they
thinke
themselues
to
be
in
that
state
,
and
for
that
they
finde
likewise
,
that
Sainte
Paul
in
that
state
in
deede
,
yet
complaineth
of
concupiscence
,
which
he
founde
in
himselfe
,
by
comparing
himselfe
with
the
lawe
,
that
was
&
is
spirituall
,
holye
,
and
good
,
and
sheweth
that
most
gladly
he
woulde
be
rid
thereof
.
Romaines
7.7
.
&c.
Are
faine
to
helpe
out
this
their
position
,
with
this
,
that
those
sinnes
whereof
Iames
speakes
,
and
others
,
of
men
in
that
case
,
are
but
veniall
sinnes
,
and
that
the
first
motions
to
sinne
,
or
concupiscence
founde
in
the
regenerate
after
baptisme
,
are
not
sinne
.
And
the
better
yet
to
make
this
vntempered
morter
to
cleaue
,
though
Christe
haue
toulde
vs
,
that
an
account
is
to
bee
giuen
for
euery
idle
worde
.
Math.
12.36
.
Yet
these
veniall
sinnes
of
theirs
amongst
which
I
am
sure
they
bring
idle
wordes
,
must
be
pardonable
,
euen
for
the
littlenes
thereof
,
must
not
be
accounted
contra
legem
,
that
is
contrary
to
the
law
,
but
only
praeter
legem
,
that
is
to
saye
,
besides
the
lawe
,
and
such
as
may
be
washt
and
doone
away
,
by
knocking
of
the
breaste
,
by
holye
water
by
saying
the
Lordes
prayer
,
by
fasting
a
day
,
by
an
almes
giuing
,
by
generall
confession
of
sinnes
,
or
by
a
Bishops
blessing
,
yea
,
as
one
saith
,
though
these
be
done
without
any
inward
good
motion
at
all
:
Yea
,
if
all
these
will
not
serue
,
their
great
Bellarmine
will
not
yet
be
put
,
or
driuen
from
this
position
,
of
the
ablenesse
of
man
to
keepe
the
lawe
:
For
after
he
had
tried
,
with
other
of
his
fellowes
,
what
these
coulde
doe
,
to
wipe
away
the
obiections
made
against
the
same
,
pressing
Paules
experience
to
the
contrarie
.
Rom.
7.
though
it
be
there
neuer
so
plaine
,
that
by
the
law
euen
then
he
found
himself
a
breaker
of
the
lawe
,
and
therefore
no
perfect
keeper
therof
,
yet
for
that
Paule
there
,
to
comfort
him selfe
with
all
,
confesseth
that
in
his
mind
,
or
inward
man
he
delighted
in
the
lawe
,
allowed
of
that
which
was
good
,
and
condemned
the
contrarie
,
he
sayeth
that
in
so
saying
Paule
prooues
and
shewes
,
that
he
was
,
for
all
the
lawe
in
his
members
,
which
likewise
he
saith
rebelled
against
the
lawe
of
his
minde
,
and
led
him
captiue
vnto
the
lawe
of
sinne
,
a
perfect
keeper
euen
then
of
the
lawe
.
For
the
lawe
saith
he
,
is
not
giuen
to
the
sence
or
flesh
,
but
to
the
minde
and
spirit
of
man
,
wherein
Paule
kept
the
lawe
,
though
in
the
other
respect
he
had
such
cause
to
complaine
.
And
whereas
he
knewe
that
such
as
they
counte
no
veniall
,
but
deadly
sinnes
haue
beene
found
,
and
may
be
againe
,
euen
in
the
regenerate
,
yet
such
he
will
defend
,
may
be
counted
perfect
keepers
of
the
lawe
,
when
they
haue
risen
againe
by
repentance
,
and
haue
had
those
their
sinnes
forgiuen
in
Christ
.
Yea
though
he
be
enforced
by
a
place
out
of
Saint
Augustines
first
booke
of
his
retractions
,
Cap.
19.
to
confesse
,
that
there
is
aduouched
by
him
,
some
imperfection
in
the
best
mens
keeping
of
the
lawe
,
yet
to
doe
the
best
that
he
coulde
,
to
couer
and
cure
the
wounde
that
,
that
saying
had
giuen
his
cause
,
he
would
make
his
reader
beleeue
,
that
the
imperfection
that
he
findes
therein
,
is
but
Carentia
perfectionis
,
the
want
of
perfection
,
and
not
the
transgression
of
any
one
commaundement
,
which
he
resembled
to
the
omitting
of
one
letter
,
in
writing
of
much
.
If
this
be
learnedlie
to
defende
a
position
,
or
the
maintenance
thereof
not
onelie
to
fall
into
so
manie
absurdities
,
as
these
be
,
and
then
besides
to
be
driuen
to
vse
such
a
sort
of
friuolous
,
and
fruitles
shiftes
as
these
be
,
what
position
can
possible
to
be
foolish
,
and
false
,
but
that
a
man
of
any
wit
may
defende
it
?
And
who
can
be
so
simple
and
blinde
,
but
he
must
needs
perceiue
,
that
in
all
this
geare
,
whether
they
see
it
or
not
,
that
Sathan
directly
by
their
mouthes
and
pens
,
laboreth
and
sweateth
most
egerly
,
and
directly
,
to
make
men
so
drunken
and
full
with
a
conceite
of
their
owne
perfection
,
or
at
least
small
imperfection
,
that
they
hunger
nor
thirst
after
Christ
,
as
they
haue
cause
in
deede
to
doe
,
Who
but
men
bewitched
with
an
opinion
,
that
whatsoeuer
their
Romain
prelates
alow
for
currant
and
found
doctrine
,
how
contrary
so
euer
it
be
in
deede
to
scriptures
,
fathers
,
reason
,
and
all
,
would
euer
hold
,
either
al
or
any
of
these
?
For
most
plentifully
,
by
all
these
,
a
number
of
times
wee
haue
shewed
them
,
their
vanitie
and
folly
,
in
all
of
these
,
and
to
this
daie
they
neither
haue
,
nor
euer
will
be
able
to
answere
vs
to
the
purpose
herein
.
And
assure
thyselfe
that
herein
I
haue
charged
them
with
nothing
,
but
with
that
,
which
I
finde
,
in
the
best
and
most
famous
writers
of
their
side
,
as
namely
in
Andradius
,
Osorious
,
Canisius
Vega
,
Fransciscus
de
victoria
,
the
censure
of
Colen
,
their
Rhemish
notes
of
the
new
testament
,
and
in
Bellarmine
.
But
,
howsoeuer
,
therfore
they
may
stand
ressolute
herein
,
yet
I
hope
euen
the
bare
recitall
hereof
,
maketh
thee
Christian
reader
,
to
see
the
verie
grosse
absurditie
thereof
also
.
If
there
were
noe
more
to
cause
thee
to
see
it
,
but
this
,
that
the
rest
of
all
these
their
doctrines
plainelye
tendes
and
is
,
as
I
haue
shewed
,
to
driue
man
either
to
thinke
his
soules
sicknes
through
sinne
,
not
to
be
so
daungerous
and
grieuous
as
it
is
indeede
,
and
therefore
as
we
teach
it
to
bee
,
or
for
his
recouery
thereof
to
trust
to
other
phisick
or
Phisitions
,
then
to
the
onely
phisition
of
our
soules
Christ
Iesus
euen
that
surelye
were
and
is
sufficient
.
For
how
can
that
doctrine
be
any
way
found
or
good
,
that
naturally
bringeth
forth
or
breedeth
eyther
of
these
cursed
fruites
,
so
daingerous
to
mans
saluation
,
or
so
iniurious
to
the
honour
and
glorie
of
Christ
Iesus
?
Yet
that
thou
maist
not
be
without
thy
particular
counterpoyson
in
a
readines
,
against
euery
one
of
these
their
poisons
,
to
Iustifie
our
doctrine
,
and
to
confute
theirs
:
touching
original
sin
&
free
will
,
remember
that
with
vs
,
against
them
it
is
written
touching
the
former
thus
;
The
imagination
of
mans
hart
is
only
euil
,
euen
from
youth
.
Gen.
6.5
.
&
8.21
.
the
naturall
man
perceiueth
not
the
thinges
of
the
spiritte
of
God
,
neither
can
he
knowe
them
.
1.
Cor.
2.4
.
Yea
that
before
our
conuersion
,
we
are
said
to
haue
hard
and
stonie
heartes
,
Ezech.
11.19
.
Rom.
2.5
.
but
also
to
be
darknesse
.
Ephes.
5.8
.
and
dead
by
sinne
.
Ephes.
2.5
.
and
that
touching
the
other
,
Paule
hath
most
plainely
taught
the
Saintes
at
Phillippis
,
that
it
was
God
that
wrought
in
them
,
both
the
will
and
the
worke
,
and
that
of
his
owne
good
pleasure
,
Cap.
2.13
.
and
that
Christ
himselfe
most
plainely
hath
said
,
that
no
man
can
come
vnto
him
but
whom
the
father
draweth
.
Ioh.
6.44
.
and
that
without
him
we
can
doe
nothing
.
Iohn
.
15.5
.
And
their
next
three
are
sufficiently
confuted
,
euen
in
that
we
read
,
and
we
knowe
it
is
most
certaine
that
our
Christ
is
able
perfectly
to
saue
al
them
that
come
vnto
God
by
him
,
seeing
he
euer
liueth
to
make
intercession
for
them
.
Heb.
7.25
.
and
hath
offered
himselfe
once
for
all
to
take
away
the
sinnes
of
many
,
Cap.
9.28
yea
with
that
one
offering
,
hath
consecrated
for
euer
them
that
are
sanctified
,
10.14
.
especially
it
beeing
also
most
plainely
written
as
it
is
,
that
as
there
is
but
one
God
,
so
there
is
but
one
mediatour
betwixt
God
and
man
the
man
Christ
Iesus
,
1.
Tim.
2.5
.
and
that
there
is
no
other
allowed
doore
,
whereby
at
all
to
enter
into
Gods
sheepefolde
,
but
onely
the
same
Christ
Iesus
,
Iohn
.
10.1.9
.
&c.
For
these
places
are
most
pregnant
to
cut
the
throte
for
euer
of
all
those
deuises
,
and
may
satisfie
,
and
will
anie
,
that
are
not
wilfullie
disposed
to
wrastle
,
for
the
aduauncing
of
the
creature
and
his
owne
founde
deuise
,
though
to
the
darkening
and
obscuring
of
the
creator
,
our
blessed
God
and
sauiour
for
euer
.
Nowe
lasthe
,
in
as
fewe
wordes
as
I
can
,
to
arme
thee
,
that
thou
take
no
harme
by
that
which
they
teach
touching
the
lawe
,
and
the
keeping
thereof
.
First
to
ouerthrow
their
maine
grounde
therein
,
remember
and
marke
well
that
Peter
in
the
first
famouse
councell
at
Hierusalem
speaking
of
the
lawe
,
openlie
and
confidentlie
pronounces
it
to
be
a
burthen
,
which
neyther
they
nor
their
forefathers
were
able
to
beare
.
Act.
15.10
.
and
that
there fore
Paule
hath
proued
that
no
man
can
be
iustified
,
by
his
keeping
of
the
lawe
,
because
it
is
written
,
cursed
is
euerie
one
that
continueth
not
in
all
thinges
,
which
are
written
in
the
booke
of
the
law
,
to
doe
them
,
Gal.
3.16
.
For
these
places
will
stande
in
force
,
for
all
Bellarmines
,
and
his
fellowes
cauilling
,
and
seeking
by
their
Romish
sophistrie
to
wipe
away
the
same
,
to
the
full
and
direct
confutation
of
this
their
opinion
,
that
it
is
possible
,
and
also
found
true
by
experience
(
for
otherwise
they
say
nothing
,
for
we
dispute
not
,
as
Augustine
saide
in
this
case
,
whosoeuer
shall
keep
the
whole
law
,
and
yet
faileth
in
one
point
,
he
is
guilty
of
all
.
Cap.
2.
Ver.
10.
Now
other
of
them
say
that
grace
makes
the
whole
easie
to
be
kept
,
it
is
easier
saide
,
then
any
way
proued
to
be
so
,
for
that
all
experience
of
such
as
haue
had
grace
,
in
as
good
measure
,
as
any
againe
can
hope
to
haue
it
,
hath
beene
euer
yet
most
flat
to
the
contrary
.
Yet
we
easily
graunt
,
that
to
men
in
grace
,
it
is
far
easier
then
to
any
other
,
yea
and
that
it
is
easie
to
them
in
this
respect
,
that
they
vnfainedly
studying
and
endeauouring
to
keep
it
,
though
somtimes
they
faile
&
com
short
thereof
,
yet
thereby
taking
occasion
to
repent
,
and
so
by
faith
,
to
seeke
to
the
fountaine
of
grace
,
Christ
Iesus
,
for
pardon
,
they
finde
him
most
able
and
willing
to
account
their
purpose
and
care
to
haue
kepte
it
,
euen
insteede
of
the
fulfilling
therof
indeede
,
to
pardon
&
purge
them
of
all
their
a
berrations
from
the
same
.
But
where
is
all
this
,
to
proue
man
any
time
,
to
be
so
full
and
perfect
a
keeper
thereof
,
that
he
neyther
may
be
charged
with
the
transgression
of
any
one
commaundement
,
nor
in
iustice
debarred
from
the
wages
of
heauen
which
he
hath
merited
and
deserued
thereby
?
And
yet
thus
farre
they
goe
in
this
pointe
,
though
quite
without
warrent
or
ground
.
For
though
this
were
granted
them
,
that
after
regeneration
,
some
thus
coulde
and
did
keepe
the
lawe
,
yet
where
finde
they
that
God
hath
bounde
himselfe
by
any
promise
,
to
giue
heauen
to
any
for
keeping
his
lawe
,
onely
in
some
part
,
or
for
some
peece
of
his
life
.
Doubtlesse
the
promise
that
God
hath
made
of
life
,
or
reward
to
the
keepers
of
his
law
,
is
,
if
they
,
during
their
whole
life
wholly
,
obserue
the
same
,
otherwise
hee
hath
promised
them
nothing
,
but
a
curse
,
as
we
haue
heard
before
.
But
to
let
this
passe
,
and
to
proceede
,
their
next
helpes
and
refuges
are
,
that
which
they
holde
of
veniall
sinnes
,
and
of
concupiscence
,
and
of
the
first
motions
to
sinne
not
consented
vnto
:
wherein
they
ere
many
waies
.
For
first
it
is
great
boldnesse
in
them
to
say
where
Iames
or
any
other
say
,
in
mancy
thinges
we
sin
al
,
that
there
they
meane
only
their
veniall
sinnes
:
Where
experience
told
dailie
shewes
and
prooues
that
very
many
of
those
also
very
great
&
grosse
sins
,
and
that
oftentimes
haue
ouertaken
,
&
yet
doe
the
better
sort
of
men
&
they
themselues
,
holde
veniall
sins
,
not
to
be
sins
simplie
,
but
improperlie
.
Wherupon
it
should
follow
by
their
construction
,
that
Iames
should
speake
,
but
in
this
sense
,
in
many
thinges
we
sinne
all
,
not
simplie
but
improperlie
.
And
counting
such
a
number
of
sins
veniall
as
they
do
,
I
wonder
they
are
not
ashamed
yet
to
bolde
,
that
they
are
not
contrary
to
the
law
,
but
besi●s
it
.
For
what
perfection
were
there
in
the
rule
of
righteousnesse
prescribed
therein
,
if
it
left
such
a
number
of
sins
vncheckt
,
and
incountred
?
That
they
all
should
be
but
at
the
omitting
of
a
letter
in
writing
of
much
,
or
as
some
others
haue
said
,
but
as
a
few
small
motes
in
a
faire
garment
,
and
therfore
to
be
pardoned
,
either
for
their
own
littlenes
,
or
to
be
wiped
clean
away
by
such
trifling
means
,
as
they
to
that
end
,
say
wil
serue
it
is
strange
that
any
that
haue
any
knowledge
of
God
,
or
his
iustice
,
or
of
his
written
word
,
should
either
so
say
or
thinke
.
For
who
knowes
not
,
that
God
requires
the
whole
heart
,
&
soule
of
man
,
and
that
al
the
faculties
and
powers
,
both
of
body
and
soule
,
shoulde
whollie
serue
him
,
and
that
as
hee
himselfe
is
puritie
it selfe
,
so
his
iustice
is
so
infinite
pure
,
that
it
can
abide
nothing
,
that
hath
anye
imputitie
in
it
?
And
who
can
read
Christes
exposition
,
but
of
these
two
commaundementes
thou
shalt
not
kill
,
thou
shalt
not
commit
adultery
,
and
of
that
parte
of
the
third
,
thou
shalt
not
forsweare
thyself
.
Mat.
5.12
.
&c.
but
he
shall
euen
therby
plainely
perceiue
,
that
Christ
there
,
hath
taught
vs
that
a
number
of
those
which
they
count
their
veniall
sinnes
,
are
grieuous
sins
before
God
,
directly
forbidden
in
his
law
,
and
such
,
as
if
the
Lord
should
but
enter
into
iudgement
with
vs
for
,
we
were
neuer
able
to
abide
it
.
For
there
to
be
angry
vnaduisedly
,
to
say
to
another
●aca
,
to
call
one
foole
,
to
looke
on
a
woman
to
lust
after
her
,
to
sweare
vainely
at
all
,
by
the
smallest
thing
that
is
,
are
there
expresselye
forbidden
by
Christ
as
contrary
to
these
lawes
,
and
as
sinners
euerie
one
of
them
worthy
of
grieuous
and
heauy
punishment
.
And
yet
many
of
these
,
if
not
all
,
they
must
needes
confesse
,
be
such
as
they
count
but
veniall
smnes
.
Let
not
any
man
therefore
,
liften
vnto
these
men
,
thus
seeking
to
extenuate
the
vilenes
and
heauines
of
any
sin
,
how
small
soeuer
:
but
rather
let
euery
one
learne
of
Christ
to
account
the
smalest
sin
that
he
falleth
into
,
in
thought
,
word
,
or
countenaunce
,
damnable
inough
of
it
own
nature
,
if
God
lay
it
to
the
charge
of
the
committer
thereof
.
That
concupiscence
or
the
first
motions
to
sinne
,
arising
in
our
minde
,
are
not
sinne
,
may
,
I
woulde
thinke
,
appeare
sufficiently
to
be
false
,
in
that
Paule
so
complaineth
thereof
,
as
he
doth
,
and
woulde
so
saine
be
rid
of
it
,
as
we
reade
Romans
.
7.7.17.24
.
and
that
expresly
it
is
forbid
in
the
last
commaundement●
thou
shalt
not
lust
after
,
or
desior
any
thinge
that
is
thy
neighbours
.
Which
to
be
so
by
this
it
is
enident
,
that
by
Christes
owne
oxposition
(
as
we
haue
heard
)
lust
confented
vnto
but
secretly
in
thought
,
is
condemned
and
forbid
in
the
former
commandementes
.
For
there
is
no
probabilitie
,
that
the
Lorde
of
purpose
setting
downe
the
summe
of
his
law
,
so
breeflie
as
he
doth
in
these
10
commaundementes
of
his
,
and
distinguishing
it
into
10.
expresly
,
as
he
doth
,
Deut:
4.10
.
that
either
he
would
forbid
one
thing
often
,
or
confounde
one
commaundement
,
and
the
matter
thereof
with
an
oother
,
which
of
necessitie
must
be
granted
yet
to
be
so
,
vnlesse
for
the
distinction
of
this
last
commandement
from
the
former
we
say
,
that
therein
bare
and
naked
vnlawfullust
or
concupiscence
,
though
not
consented
vnto
,
is
expresly
condemned
,
and
in
the
other
,
the
same
yealded
and
consented
vnto
.
And
thus
it
seemeth
,
Paule
tooke
it
,
and
vnderstood
it
,
in
sayinge
he
had
not
knowne
lust
,
(
meaning
that
it
is
sinne
)
but
that
the
law
saith
,
thou
shalt
not
lust
:
Romains
7.7
.
and
there
vpon
doubtlesse
he
is
driuen
to
acknowledge
as
he
doth
there
,
the
lawe
to
be
spirituall
,
and
himselfe
vnable
to
answere
in
his
flesh
the
perfection
thereof
.
And
God
requiring
,
as
I
said
before
,
and
as
we
are
taught
by
the
summe
an
abridgement
of
the
law
,
often
repeated
in
the
scriptures
,
that
we
shoulde
loue
him
with
our
whole
heart
,
and
our
neighbour
as
our selfe
,
howe
can
our
heartes
be
wholie
his
,
when
there
are
but
these
first
filthie
motions
to
sinne
,
neuer
so
little
a
while
flying
vp
and
downe
there
.
Wherefore
if
sinne
be
as
Iohn
hath
defined
it
,
the
transgression
of
the
law
,
3.4
.
and
hereby
the
verie
life
of
the
lawe
and
the
substance
thereof
be
broken
,
as
doubtlesse
it
is
,
howe
can
it
be
,
but
that
bare
lust
,
and
the
first
euill
motions
to
sinne
,
though
by
and
by
resisted
,
are
sinne
,
and
that
simplie
and
properlie
▪
Nowe
as
for
the
last
sillie
shiftes
of
Bellermine
,
to
say
that
the
law
was
not
giuen
to
the
sence
,
but
to
the
minde
,
and
therfore
that
Paule
obeying
the
lawe
in
his
mind
,
was
no
breaker
thereof
,
though
he
found
that
in
his
members
which
led
him
to
the
contrarie
,
what
is
it
else
,
but
to
say
,
so
we
serue
God
in
our
minde
,
it
makes
no
matter
,
howe
we
behaue
our selues
in
our
bodies
or
flesh
,
as
though
the
same
God
,
that
created
the
soule
,
created
not
the
bodie
also
,
and
therefore
required
not
as
well
that
the
one
parte
of
man
,
as
the
other
,
(
though
first
he
would
haue
the
soule
)
shoulde
serue
him
.
Who
therefore
of
any
wisedom
or
learning
,
would
haue
thought
that
such
a
beggerly
and
fond
answere
as
this
,
would
haue
serued
,
to
haue
clean
dasht
&
answered
,
such
an
inuincible
argument
,
as
he
takes
vpon
him
to
answere
herewith
?
And
as
for
his
other
2.
they
are
verie
ridiculous
.
For
what
is
it
to
proue
,
that
the
keeping
of
the
lawe
,
is
possible
to
the
regenerate
,
to
say
,
that
if
thay
fall
into
any
mortall
sinne
,
repenting
therof
,
and
hauing
the
same
forgiuen
,
then
they
are
counted
still
as
keepers
therof
?
For
this
is
not
by
their
meritte
and
perfect
keeping
of
the
law
,
but
by
the
grace
of
the
gospel
,
which
offereth
pardon
to
these
that
repent
,
though
they
haue
trasgressed
the
lawe
.
And
as
forthe
last
,
which
as
his
answere
to
Augustines
place
1.
retract
.
Cap.
19.
that
thereby
indeed
is
confessed
a
want
of
perfection
in
mans
keeping
of
the
lawe
,
and
not
a
transgression
of
any
commandement
,
how
can
it
stand
,
seeing
,
as
it
is
cleare
in
deed
in
Augustine
,
and
he
himselfe
is
therefore
enforced
to
confesse
it
;
that
his
answere
is
there
,
that
the
perfection
required
by
the
lawe
cannot
be
found
in
man
in
this
life
,
otherwise
,
then
whiles
all
thinges
therein
commaunded
,
are
accounted
as
doone
,
when
whatsoeuer
is
not
done
,
is
pardoned
?
And
as
in
deed
,
in
other
poore
lahours
of
mine
already
in
print
,
I
haue
shewed
,
the
ancient
fathers
are
most
plaine
and
pregnant
in
this
,
to
show
,
that
the
perfection
of
our
righteousnes
,
lyeth
rather
in
the
sight
of
our
own
manifolde
vnrighteousnes
,
to
vrge
vs
to
thirst
after
the
making
of
vs
righteous
,
through
the
righteousnes
of
Christ
Iesus
,
them
in
any
finding
at
any
time
,
of
any
perfect
inherent
righteousnesse
,
in
our selues
.
Wherefore
these
thinges
considered
,
I
trust
you
will
rather
vse
the
meanes
before
laide
before
you
by
mee
,
according
to
Gods
worde
,
to
breede
in
you
true
hunger
and
thirst
after
Christ
,
than
that
you
wil
end
any
eare
at
al
,
to
these
subtilties
of
Sathan
,
to
holde
you
there
from
such
therefore
,
hopping
that
by
those
meanes
,
either
God
hath
heretofore
made
you
,
or
at
this
present
hath
or
wil
,
let
vs
proceed
.
The
next
thing
beere
to
be
considered
of
,
come
vnto
me
,
all
ye
that
be
wearie
and
heauie
laden
,
and
I
will
ease
you
,
then
thereby
doubtlesse
we
haue
not
onely
to
vnderstand
,
thus
much
,
but
that
therby
further
is
required
of
vs
,
faith
in
him
,
grounded
vpon
this
our
knowledge
of
him
,
as
vpon
the
foundation
thereof
.
But
wher
it
is
coupled
with
other
wordes
,
that
either
expresly
,
or
in
effect
call
for
faith
,
as
it
is
here
,
then
thus
as
I
haue
said
,
it
is
to
be
taken
,
as
Iohn
.
6.40
.
compared
with
this
place
makes
it
euident
.
For
there
insteed
of
comming
vnto
him
,
he
saith
he
that
seeth
the
sonne
,
not
vnderstanding
thereby
,
the
seeing
of
him
,
with
bodily
eies
,
but
with
spirituall
:
and
then
he
goeth
on
,
saying
,
and
beleeueth
in
him
,
shall
haue
euerlasting
life
.
Wherefore
,
vntill
by
the
light
of
the
gospell
,
men
haue
so
profited
,
through
the
inward
working
of
Gods
holy
spirite
in
them
,
that
they
knowe
and
acknowledge
Christ
aright
,
both
in
person
and
office
they
haue
neither
eies
not
feete
in
Christes
sence
,
here
,
to
come
vnto
him
by
or
withall
.
Pray
we
therefore
for
this
light
,
and
the
countenance
thereof
amongst
vs
.
For
certainely
the
naturall
man
perceiues
not
the
thinges
of
God
,
neither
can
he
,
because
they
are
spirituall
.
1.
Cor.
2.11.14
.
&c.
But
they
that
haue
the
light
of
the
gospell
shinning
amongst
them
,
though
before
they
sat
in
darknesse
,
and
in
the
shadowe
of
death
,
yet
(
if
the
faulte
be
not
in
them selues
)
,
they
may
see
a
greate
light
,
and
life
is
risen
vp
to
them
,
in
this
behalfe
.
Mat.
4.16
.
Peter
by
this
light
directing
him
and
shinning
vnto
him
,
shewed
that
with
these
feet
he
was
come
to
Christ
Mathew
.
16.16
.
confessing
Christ
to
be
the
sonne
of
the
liuing
God
,
and
therefore
to
his
greate
comforte
,
and
to
encourage
others
so
to
come
vnto
him
also
,
Christ
answered
him
and
said
.
Blessed
arte
thou
Simon
the
sonne
of
Ionas
,
for
flesh
and
bloode
hath
not
reuealled
this
vnto
thee
,
but
my
father
which
is
in
heauen
.
Mat
:
16.17
.
Surely
we
here
in
England
,
Gods
name
be
blessed
for
it
,
haue
had
nowe
this
greate
while
the
light
clearely
shining
amongst
vs
,
to
direct
vs
in
our
comming
to
Christ
,
to
make
streight
steps
vnto
our
feet
,
least
that
which
is
halting
be
turned
out
of
the
way
,
as
we
are
councelled
,
Heb.
12
13.
And
yet
I
feare
there
is
such
bad
and
smale
comming
to
Christ
,
sound
amongst
vs
,
that
he
in
respect
of
most
of
vs
,
hath
too
too
iust
cause
to
say
vnto
vs
,
as
he
did
to
the
Iewes
in
his
time
,
This
is
the
condemnation
,
that
light
is
come
into
the
world
,
&
men
loue
darknes
better
then
light
because
their
deeds
are
euil
.
Io.
3.19
.
wher
for
we
haue
cause
to
thinke
,
that
also
,
which
in
an
other
place
,
he
said
vnto
some
of
them
,
euen
to
be
spoken
of
vs
all
:
yet
a
little
while
,
is
the
light
with
you
:
walke
whiles
ye
haue
light
least
the
darknesse
come
vpon
you
,
for
he
that
walketh
in
the
darke
knoweth
not
whither
he
goeth
,
and
therefore
while
ye
haue
light
,
beleeue
in
the
light
,
that
ye
may
be
the
children
of
the
light
.
Iohn
.
12.31.36
.
But
that
this
his
aduise
and
counsell
may
be
in
time
,
and
that
effectually
taken
to
heart
,
and
followed
of
vs
,
in
this
case
in
walking
aright
vnto
Christ
by
the
direction
of
this
light
,
whiles
it
shines
amongst
vs
,
we
are
seeing
our
owne
vnablenesse
other
wise
so
to
doe
at
all
to
be
as
it
is
,
to
pray
him
according
to
his
promise
made
to
his
disciples
,
that
he
woulde
also
praie
his
father
to
bestow
vpon
vs
euen
the
spirite
of
trueth
,
to
teach
vs
all
thinges
.
Iohn
.
14.16.17.26
.
and
to
leade
vs
vnto
all
truthe
.
16.13
.
For
if
euer
we
attaine
by
this
light
,
to
the
sound
and
perfect
knowledge
of
Iesus
Christ
,
wherein
euen
the
wisedome
of
God
in
a
mysterie
,
as
Paule
speaketh
,
is
contained
.
1.
Cor:
2.7
.
doubtlesse
we
shall
haue
cause
with
him
to
say
further
,
as
he
doth
there
also
Ver:
10.11
.
God
then
hath
reuealed
it
vnto
vs
by
his
spirite
,
for
that
searcheth
all
things
,
even
the
deep
thinges
of
God
.
For
what
man
knoweth
the
thinges
of
a
man
saue
the
spirit
of
man
,
which
is
in
him
?
euen
so
the
thinges
of
God
knoweth
no
man
,
but
the
spirite
of
God
.
Seeing
then
that
Christ
commaundeth
vs
here
to
come
vnto
him
and
to
come
vnto
him
is
nothing
else
,
but
according
to
the
light
of
the
gospell
,
directing
vs
therein
,
by
his
spirite
to
be
enabled
,
rightly
to
knowe
him
,
acknowledge
and
confesse
him
,
it
standeth
vs
vpon
diligently
to
marke
and
to
consider
,
howe
therein
he
is
described
and
set
forth
vnto
vs
.
Which
if
we
doe
,
we
shall
soone
finde
,
Abraham
,
Isaac
,
Iacob
,
Dauid
&
the
rest
,
wherby
also
it
appeare
th
,
that
he
is
indeed
that
seed
of
the
woman
and
of
those
descended
that
should
tread
down
the
serpents
head
&
in
whom
al
the
nations
of
the
world
should
be
blessed
.
And
yet
in
this
history
he
is
stil
spoken
of
,
neither
as
of
one
,
by
the
commixtion
or
coniunction
of
two
natures
,
made
a
third
,
nor
yet
by
the
consociation
or
association
of
two
natures
,
remaining
stil
two
persons
,
but
as
he
became
,
&
so
stil
remaineth
one
onely
person
consisting
of
these
two
natures
,
so
therin
is
he
set
before
vs
.
This
mystery
also
is
most
notably
,
in
my
opinion
opened
vnto
vs
by
saint
Paule
,
Phillip
:
2.
vers.
5.6.7
.
and
8.
in
these
words
,
let
the
same
mind
be
in
you
that
was
in
Christ
Iesus
,
who
being
in
the
forme
of
God
,
thought
it
no
robery
to
be
equal
with
god
,
but
he
made
himself
of
no
reputation
,
&
took
on
him
the
form
of
a
seruant
,
&
was
made
like
vnto
men
,
&
was
found
in
shap
as
a
man
.
For
her
in
if
the
wordes
be
wel
markt
he
hath
most
profoundly
,
set
down
,
what
he
was
before
his
incarnation
,
and
what
he
became
then
:
what
he
was
before
,
he
sheeweth
in
these
,
being
in
the
forme
of
God
,
he
thought
it
no
roberie
to
be
equall
with
God
:
and
what
he
became
after
in
the
rest
,
and
euen
these
fewe
wordes
shew
first
thabefore
his
incarnation
,
he
was
one
that
had
a
true
being
and
existence
,
to
confute
Ebion
and
Ceri●●●●
,
and
all
their
folowers
,
who
hold
that
he
tooke
all
his
being
&
existence
of
the
virgin
,
and
that
therefore
he
was
onely
man
:
and
Seruetus
also
hereby
is
confuted
,
who
fant
astically
&
blasphemously
taught
,
that
the
word
was
nothing
before
,
that
had
a
being
and
existence
,
but
that
it
was
but
the
decree
in
Gods
minde
of
the
making
and
creating
of
this
man
,
and
of
replenishing
him
with
his
godhead
.
For
he
is
said
to
haue
beene
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
one
existing
and
being
in
the
forme
of
God
:
and
after
it
is
added
,
that
euen
this
same
tooke
vnto
himself
the
forme
of
a
seruant
.
To
this
same
purpose
saith
Iohn
,
in
the
beginning
was
the
word
,
Io:
1.1
.
and
Christ
him selfe
said
,
before
Abraham
was
I
am
,
Io.
8.58
.
and
Paule
he
himselfe
tooke
the
seed
of
Abraham
.
Heb:
2.16
.
Secondly
by
forme
of
God
vnderstanding
here
the
nature
of
God
,
as
after
the
forme
of
a
seruant
we
must
vnderstand
the
very
nature
of
man
,
as
al
sound
interpreters
both
olde
&
newe
euer
haue
done
,
in
that
it
is
said
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
being
in
the
the
forme
of
God
,
&
further
that
being
in
the
forme
he
thought
it
no
robery
to
be
equal
with
god
,
al
these
things
be
further
taught
,
that
this
being
of
his
which
he
had
before
,
was
the
being
of
a
very
true
God
,
&
that
yet
he
was
a
distinct
person
in
the
Godhead
from
the
father
,
though
equal
to
&
with
the
father
.
For
as
his
being
in
the
forme
of
man
,
proued
,
that
he
was
a
verie
man
,
&
yet
a
distinct
person
in
that
nature
from
other
men
,
equal
with
them
in
the
common
nature
:
so
his
being
in
the
forme
of
God
,
and
his
iust
and
lawfull
thinking
(
which
doubtles
it
was
,
or
else
it
coulde
not
haue
been
incident
to
such
an
one
)
that
it
was
no
wrong
,
or
robery
to
be
equal
with
God
,
proues
most
substantially
,
that
he
was
before
his
incarnation
by
nature
very
God
,
&
equal
to
his
father
as
touching
his
Godhead
,
though
a
distinct
person
from
his
father
.
For
who
can
be
in
the
forme
of
God
,
but
verie
God
,
&
who
can
think
it
no
robery
&
that
rightly
,
to
be
equall
to
God
,
but
he
that
indeed
is
coequal
to
&
with
God
,
&
yet
how
can
these
things
be
said
,
and
said
truely
,
as
certainly
they
be
here
,
of
the
son
of
God
,
but
they
must
needs
proue
,
that
though
father
,
son
,
&
holy
ghost
,
be
all
but
one
God
,
and
haue
but
one
essence
,
&
that
most
perfectly
one
,
that
yet
the
same
is
a
distinct
person
from
the
person
of
the
father
?
For
one
&
self
same
person
cannot
be
said
to
be
equal
to
it self
:
he
therfore
that
thinketh
it
no
robery
to
be
equal
,
must
needs
be
one
person
,
&
he
to
whom
he
accounts
himselfe
equal
,
an
other
.
So
that
with
this
one
short
sentence
,
&
with
these
verie
fewe
wordes
,
as
it
were
with
one
blow
,
all
these
heretiques
,
Arrius
,
Photinus
,
Carpocrates
,
Seruetus
,
Sabellius
,
Praxeas
,
the
Tritheits
,
and
Gentilis
,
&
their
scholers
,
are
laid
for
dead
,
and
therefore
are
meet
for
euer
to
be
buried
in
the
graues
of
infamous
,
and
blasphemous
heretiques
.
For
Arrius
,
though
he
granted
that
Christ
had
a
being
before
his
incarnation
,
yet
he
could
neuer
be
brought
to
confesse
,
that
in
that
being
,
he
was
God
,
from
euerlasting
,
coeternal
,
and
coessentiall
with
the
father
.
Photinus
and
Seruetus
,
with
their
crue
,
held
he
was
God
,
and
the
sonne
of
God
,
and
so
might
be
called
,
but
not
by
nature
,
but
by
grace
,
and
office
.
Carpocrates
likewise
acknowledged
in
Christ
,
besides
his
manhoode
a
celestiall
and
diuine
nature
,
but
yet
he
would
not
yeelde
that
it
was
of
the
same
essence
that
his
fathers
was
.
Sabellius
&
Praxeas
would
haue
there
to
bee
but
one
person
,
named
with
three
names
,
&
the
Tritheits
&
gentilis
contended
for
the
destinction
of
the
3.
persons
,
that
they
would
haue
them
to
haue
3
distinct
essences
,
&
so
consequently
,
to
be
3
Gods
.
These
here
sies
of
Arrius
,
Photinus
,
Sernetus
&
Carpocrates
,
haue
all
their
deathswound
,
in
that
expresly
,
he
is
said
to
haue
bin
in
the
form
of
God
,
it
being
most
certain
that
ther
by
God
the
father
,
is
ment
&
by
his
form
no
accidentall
form
,
for
that
God
the
father
hath
none
such
,
but
his
very
essence
,
&
substance
.
And
this
his
being
in
the
same
forme
with
his
father
,
likewise
cuts
the
throte
of
Gentilis
,
&
of
al
Tritheites
,
for
it
most
strongly
sheweth
one
form
or
essence
to
be
one
&
self
same
,
most
perfectly
,
to
distinct
persons
therin
:
&
lastly
the
comparison
&
equality
,
betwixt
him
&
his
father
,
set
down
in
the
other
words
(
for
asmuch
as
such
comparison
could
not
be
,
if
he
&
his
father
were
but
one
person
,
named
onely
by
diuers
names
)
is
as
pregnant
,
for
euer
to
confounde
,
Sabellius
and
Praxeas
.
But
the
lordes
name
be
blessed
&
praised
for
it
,
if
these
words
wernot
plain
inough
to
proue
this
doctrine
of
the
son
of
God
,
to
be
most
cleare
against
these
heretiques
,
we
haue
else
where
in
the
scriptures
,
the
same
most
plentifully
and
plainelie
taught
.
For
what
can
be
plainer
to
this
purpose
,
then
these
words
of
Iohn
?
Cap.
1.1
.
and
2.
In
the
beginning
,
was
the
worde
,
and
the
word
was
with
God
,
and
the
word
was
God
:
For
the
first
clause
shewes
his
existence
,
and
being
from
euerlasting
,
the
second
his
distinct
existence
,
and
being
in
person
,
from
his
fathers
,
and
that
last
his
vnitie
in
essence
with
him
.
Plaine
also
to
this
ende
is
that
which
we
read
,
Heb.
1.2.3
.
For
there
the
Apostle
cals
him
the
sonne
of
God
,
whom
his
heauenlie
father
hath
made
heire
of
all
things
,
and
by
whome
he
made
the
world
,
and
he
termeth
him
the
brightnes
of
his
glorie
,
and
the
ingraued
forme
of
his
person
,
bearing
vp
all
thinges
by
his
mighty
worde
.
For
herein
,
his
being
before
the
world
was
,
the
distinction
his
of
person
from
his
fathers
,
and
yet
the
vnitie
of
essence
betwixt
them
,
in
most
forceable
words
is
aduouched
:
let
these
therefore
be
sufficiente
for
this
pointe
.
Now
if
we
would
know
what
he
became
,
and
is
by
his
incarnation
,
in
person
further
,
as
I
said
before
,
the
rest
of
the
wordes
of
faint
Paule
before
alleadged
out
of
his
2.
Chapter
to
the
Philliplans
,
most
notablie
lay
that
also
down
before
vs
.
For
the
Apostles
purpose
being
to
shew
the
Phillippians
,
how
Christ
humbled
and
abased
himselfe
,
for
the
good
of
his
Church
,
that
he
doth
in
shewing
them
how
first
he
did
it
,
by
taking
vpon
him
the
forme
of
a
seruant
,
and
by
beeing
made
like
vnto
men
,
and
by
beeing
found
in
shape
of
a
man
,
so
setting
down
the
misterie
of
his
incarnation
;
and
after
by
telling
them
howe
beeing
so
become
man
,
he
humbled
himselfe
to
be
obedient
euen
vnto
the
death
for
them
,
to
purchase
their
redemption
.
Note
therefore
diligentlie
(
welbeloued
)
and
marke
religiouslie
,
the
wordes
of
the
Apostle
before
alleadged
,
to
expresse
the
mysterie
of
his
incarnation
.
First
he
faith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
english
,
but
he
abased
himselfe
,
and
made
himselfe
of
no
reputation
:
which
wordes
teach
vs
,
that
though
it
be
moste
true
that
we
haue
heard
of
him
before
,
that
voluntarily
yet
to
shewe
his
obedience
to
the
will
of
his
father
,
and
his
loue
towards
his
Church
,
when
the
time
appointed
of
his
father
was
come
,
he
was
content
,
though
not
to
cease
to
be
that
,
which
he
had
alwaies
beene
before
which
was
impossible
,
yet
so
to
haue
the
glorie
and
shining
brightnesse
wherein
alwaies
thither
vnto
he
had
beene
in
with
his
father
,
for
a
time
darkned
,
obscured
and
hid
,
as
that
in
comparison
thereof
,
he
might
be
said
and
thought
,
euen
much
to
haue
abased
himselfe
,
yea
to
haue
made
himselfe
of
no
reputation
.
Nowe
to
shewe
vs
more
particularly
and
speciallie
wherein
this
abasing
of
himselfe
,
laie
,
and
how
he
did
it
,
the
Apostle
sayeth
he
did
thus
,
euen
himselfe
abase
himselfe
,
by
taking
the
forme
of
a
seruant
,
&c.
thereby
vnderstanding
,
the
verie
nature
of
man
,
withall
the
properties
and
naturall
infirmities
thereof
,
sinne
onely
excepted
,
as
we
are
taught
to
vnderstand
it
,
Heb.
2.17
.
&
7.26
.
where
the
Apostle
most
plainelie
teacheth
that
in
all
things
,
he
in
his
manhood
was
made
like
vnto
his
brethren
,
but
that
he
was
without
sinne
.
And
these
three
wordes
forme
,
shape
,
and
similitude
,
vsed
by
the
Apostle
heere
himselfe
,
make
it
euident
,
that
he
had
a
purpose
as
substantially
as
might
bee
,
to
expresse
as
much
.
Yea
the
word
seruant
shews
further
that
voluntarily
also
he
became
amongst
men
,
to
deliuer
men
from
seruitude
,
euen
the
common
seruant
of
men
to
serue
vnder
the
burthen
of
their
sins
,
as
one
in
whom
there
was
neither
forme
nor
beauty
,
&
who
was
reiected
and
despised
of
men
,
as
in
that
respect
,
the
prophet
Isayah
discribs
him
,
53.2.3.54
.
The
Apostles
meaning
is
therefore
heereby
to
teach
,
that
Christ
being
from
euerlasting
very
God
with
his
father
,
though
a
distinct
person
from
his
father
,
that
at
he
was
not
thus
abased
against
his
wil
,
for
that
beeing
so
,
he
thoght
it
no
robery
to
be
equal
to
his
father
but
that
he
himself
most
freely
&
willingly
was
content
thus
to
strip
himself
,
or
to
empty
himself
,
of
that
glory
&
equality
which
he
had
naturally
with
his
father
,
in
taking
vnto
himselfe
,
as
he
was
&
is
in
the
second
person
in
the
trinity
,
the
whole
nature
of
man
with
all
the
sinles
,
harmles
,
and
naturall
properties
therof
,
both
in
body
&
soule
,
and
in
vniting
the
same
immediately
in
the
creation
thereof
,
yea
in
the
very
same
instant
and
moment
,
with
himselfe
,
as
he
was
the
sonne
of
God
,
personally
,
that
so
,
as
he
was
before
in
that
he
was
the
sonne
of
God
,
almighty
,
infinite
,
incomprehensible
,
and
eternall
,
so
he
might
bee
,
as
he
was
the
soune
of
man
,
weake
,
finite
,
comprehended
,
and
mortall
.
The
better
yet
once
againe
to
make
you
see
,
that
the
Apostles
meaning
in
these
his
wordes
,
stretch
thus
farre
,
besides
that
which
I
haue
noted
already
therin
,
obserue
and
marke
further
,
that
he
saith
not
the
forme
of
God
,
eyther
abased
it selfe
,
tooke
the
forme
of
a
seruant
or
was
made
in
the
likelihoode
or
similitude
of
men
,
but
he
the
which
was
in
the
forme
,
he
made
himself
of
no
reputation
,
&
was
made
so
,
and
found
also
in
the
shape
of
a
man
,
to
teach
vs
,
if
we
will
speake
like
the
Apostle
,
and
so
accordingly
beleeue
,
we
must
not
say
nor
beleeue
that
nature
tooke
nature
,
but
the
person
of
the
sonne
tooke
vnto
himselfe
the
nature
of
man
,
and
so
,
that
as
he
was
created
,
so
it
was
immediately
vnited
vnto
that
person
to
haue
togither
,
with
that
person
,
a
personall
vnion
,
and
neuer
to
haue
first
any
existence
or
beeing
a
part
,
by
,
or
in
it selfe
.
For
then
the
Apostle
would
haue
said
aswell
that
the
thing
assumed
,
was
he
that
was
in
the
forme
of
a
seruant
,
as
he
had
said
that
the
assumer
was
he
that
was
and
had
a
beeing
in
the
forme
of
God
,
which
he
doth
not
.
The
assumer
thefore
was
the
second
person
in
the
trinity
the
sonne
of
God
,
and
neyther
father
,
nor
holie
Ghost
,
nor
yet
the
bare
essence
of
God
but
as
in
it
this
second
person
had
his
existence
and
being
;
and
the
assumed
,
was
not
a
person
of
a
man
first
beeing
and
existing
a
part
,
but
the
nature
with
all
the
assentiall
and
inseparable
harmelesse
properties
thereof
,
of
a
true
and
verie
man
both
in
respect
of
his
body
and
soule
.
That
by
this
forme
of
a
seruant
,
he
ment
not
any
other
created
nature
,
but
the
nature
of
man
,
he
sufficiently
sheweth
,
by
adding
that
he
was
made
in
the
similitude
of
man
,
and
in
shape
found
as
a
man
.
For
Marcion
and
other
heretiques
heere
upon
gathering
,
that
he
assumed
not
the
verie
nature
of
man
,
but
the
showe
and
phantasme
of
a
man
,
they
doe
most
wilfullie
but
cauill
,
and
foolishlie
seek
to
darken
a
most
manifest
truth
.
For
besides
that
all
the
story
of
his
conception
,
birth
,
life
,
and
death
,
and
most
plaine
speeches
and
phrases
continually
vsed
of
him
in
the
scriptures
,
prooue
that
he
was
a
verie
true
and
perfect
man
,
both
in
bodie
and
soule
,
these
wordes
giue
them
no
ground
to
build
any
such
conclusion
vpon
.
For
Adam
is
said
to
haue
begot
Seth
according
to
his
owne
image
or
likenesse
,
Gen.
5.3
.
and
yet
we
might
iustly
counte
them
verie
fond
,
that
therefore
woulde
inferre
,
that
Seth
had
not
the
verie
nature
of
a
man
,
that
Adam
had
,
but
a
bare
shadow
or
similitude
thereof
.
The
woordes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
et
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
commonly
englished
,
taking
and
made
,
well
vnderstood
,
made
it
most
cleare
,
that
the
second
person
tooke
vnto
it selfe
personally
,
the
nature
of
man
so
that
he
vnited
so
verilie
and
personally
with
him selfe
,
as
he
was
the
sonne
of
God
,
and
the
second
person
in
the
trinitie
,
that
nature
of
man
that
he
assumed
,
that
Iohn
might
iustlie
say
,
the
word
was
made
flesh
,
Cap.
1.14
and
that
we
may
most
safely
beleeue
that
he
that
before
subsisted
onely
in
the
forme
of
God
,
now
also
subsistes
in
the
forme
of
a
seruant
,
and
that
as
in
respect
of
the
one
nature
he
is
the
verie
sonne
of
God
,
equall
to
his
father
;
so
also
in
respect
of
the
other
,
he
is
the
verie
sonne
of
his
mother
,
and
verie
man
,
and
so
lesser
and
inferiour
to
his
father
.
In
the
olde
testament
,
we
reade
he
appeared
in
diuerse
formes
vnto
men
,
but
yet
we
neuer
can
say
that
then
he
made
him selfe
of
no
reputation
by
taking
such
forms
vpon
him
,
neyther
therefore
was
he
made
the
thinges
he
appeared
to
bee
,
because
he
neuer
assumed
them
so
to
himself
,
that
he
personally
vnited
himselfe
vnto
them
.
And
heereby
also
we
may
further
learne
,
in
that
the
assumer
,
and
thing
assumed
,
are
thus
both
described
heere
,
the
one
to
be
that
,
that
had
his
beeing
in
the
forme
of
God
before
,
and
in
this
worke
remained
still
himselfe
:
and
the
other
to
be
the
forme
of
a
seruant
,
accompanied
or
inuested
with
the
likenesse
&
shape
of
a
seruant
:
that
both
these
,
notwithstanding
this
personall
vnion
,
are
entire
and
perfect
in
their
owne
nature
,
without
any
abolishing
of
eyther
nature
,
or
confounding
of
other
in
themselues
,
or
in
the
properties
with
the
other
in
Christ
.
Lastly
these
wordes
are
plaine
and
forcible
to
make
vs
see
,
that
notwithstanding
the
assumer
of
the
forme
of
a
seruant
vnto
himselfe
,
thereby
is
made
in
the
likenesse
of
a
man
,
and
found
in
shape
as
a
man
,
that
yet
he
is
but
one
person
nowe
subsisting
,
both
in
the
true
forme
of
God
,
and
in
the
verie
nature
or
forme
of
man
.
For
as
of
one
person
,
after
the
finishing
of
this
his
incarnation
,
both
heere
and
else
where
alwaies
the
gospel
speaketh
of
him
.
Dreame
therefore
we
may
not
,
that
this
vnion
of
the
nature
of
man
personally
with
the
son
of
God
is
either
in
the
commixtion
of
the
two
natures
,
or
by
the
inhabitation
of
the
one
,
in
the
other
,
or
by
the
adioining
of
the
one
vnto
the
other
,
or
by
the
assisting
of
one
the
other
,
neither
yet
by
the
real
communication
of
the
properties
of
the
one
with
the
other
so
,
as
that
the
one
nature
,
may
simply
&
properly
be
said
,
to
be
of
the
same
properties
,
that
the
other
is
.
For
though
water
&
wine
be
mixed
in
one
cup
,
the
spirit
of
God
dwel
in
the
seruants
of
God
,
&
God
adioyn
him self
vnto
them
&
assist
them
most
aparantly
euery
where
,
yet
cannot
wine
,
the
spirit
,
or
God
,
be
said
to
haue
so
taken
vnto
themselues
water
,
the
harts
of
men
,
or
the
seruants
of
God
,
that
therefore
wine
is
made
water
,
the
spirit
of
God
,
or
God
,
the
heartes
of
men
,
or
the
seruants
of
God
themselues
;
as
we
heere
see
him
that
hath
beene
alwaies
in
the
forme
of
God
,
said
to
haue
beene
made
in
the
forme
of
man
,
by
his
taking
vnto
himselfe
the
forme
of
a
seruant
.
And
though
most
certaine
it
be
,
and
therefore
most
vsuall
in
the
scriptures
also
(
the
better
to
note
the
true
,
reall
,
essentiall
,
and
personall
vnion
,
betwixt
the
sonne
of
God
,
and
the
nature
of
man
)
to
heare
those
things
that
properly
appertaine
to
the
manhood
to
be
affirmed
of
our
blessed
God
and
Sauiour
,
and
also
those
things
that
properlie
belong
vnto
him
onely
as
he
is
God
,
spoken
of
the
man
Christ
:
yet
to
make
it
euident
,
that
as
it
is
heretical
,
to
confound
the
one
nature
with
the
other
,
that
so
it
is
also
,
and
hath
beene
euer
so
accounted
of
all
those
who
by
the
motion
of
Gods
spirit
,
and
not
of
their
owne
,
haue
written
the
scriptures
to
communicate
properly
the
special
properties
of
the
one
vnto
the
other
,
they
haue
neuer
so
spoken
or
writ
,
but
speaking
of
these
two
natures
in
the
concrete
,
that
is
,
as
the
wordes
vsed
to
signifie
the
same
not
the
person
subsisting
in
the
essence
and
neuer
speaking
thereof
in
the
abstract
,
as
the
schoolemen
speake
,
that
is
,
as
the
words
vsed
,
note
the
naked
and
simple
essence
in
it selfe
.
And
therefore
for
this
true
essentiall
,
and
personall
vnion
of
the
sonne
of
God
,
with
the
forme
of
a
seruant
,
we
say
according
to
the
trueth
,
and
to
the
scriptures
,
that
Christ
is
God
and
man
,
but
we
vse
not
to
say
,
he
is
Godhead
and
manheade
,
and
we
say
,
they
crucified
the
Lorde
of
glorie
,
so
noting
that
person
that
was
and
is
the
Lord
of
glorie
,
and
vnderstanding
this
of
his
person
,
not
in
respect
of
that
nature
whereby
he
was
so
the
Lord
of
glory
,
but
in
respect
of
the
other
nature
personally
vnited
thereunto
,
wherein
he
was
passible
and
might
be
crucified
.
And
so
likewise
speaking
of
his
person
in
respect
of
the
other
nature
,
we
may
say
,
and
say
truely
,
the
man
Christ
is
almightie
,
euerie
where
and
infinite
,
because
he
is
so
in
that
respect
,
that
he
is
the
sonne
of
God
,
but
we
may
not
say
that
his
manhoode
is
so
.
For
we
must
vnderstand
and
alwaies
remember
,
that
whensoeuer
any
thing
is
affirmed
of
Christ
,
in
respect
of
the
one
nature
that
properly
belonges
vnto
a●●ther
,
that
the
meaning
thereof
neuer
is
to
inuest
the
one
nature
,
with
the
properties
that
are
peculiar
to
the
other
,
but
that
so
we
speake
,
to
shewe
the
personall
vnion
of
both
in
one
person
.
Wee
may
see
a
prettie
good
image
heereof
in
a
man
,
as
he
consistes
of
bodie
and
soule
:
for
,
because
of
the
concurring
but
of
those
two
natures
together
,
to
the
constitution
of
a
man
as
they
doe
,
though
infinitely
it
come
short
of
the
reaching
to
the
excellencie
of
this
mysterie
that
we
now
speake
of
,
may
truely
be
said
in
diuerse
respectes
,
to
be
a
heauenly
creature
,
and
an
earthly
;
mortall
and
immortall
:
heauenly
and
immortall
,
in
respect
of
his
soule
,
and
earthlie
&
mortall
,
in
regard
of
his
bodie
:
and
diuerse
thinges
that
are
proper
to
the
bodie
,
are
yet
saide
of
the
soule
,
and
contrarie
they
which
are
speciall
to
the
soule
,
are
affirmed
of
the
bodie
;
as
for
example
,
we
say
somtimes
the
soule
of
man
awaketh
or
sleepeth
,
which
are
properly
saide
of
the
bodie
,
and
we
say
the
bodie
heareth
,
seeth
,
or
vnderstandeth
,
when
as
in
deede
,
the
body
can
doe
none
of
these
,
but
by
the
soule
:
and
yet
as
wee
thinke
they
destroy
the
nature
of
man
,
that
eyther
for
the
vnion
or
coupling
of
these
two
together
,
to
make
a
man
,
or
for
any
of
these
phrases
,
woulde
eyther
turne
the
one
of
these
into
the
other
,
confounde
one
of
these
with
the
other
,
or
inuest
the
one
nature
reallie
with
the
properties
that
be
speciall
and
peculiar
vnto
the
other
,
so
holde
we
it
most
firmely
in
this
case
,
that
it
is
,
plainely
hereticall
to
doe
the
like
.
These
things
therfore
thus
weied
and
considered
,
we
haue
iust
cause
to
say
and
thinke
with
the
Apostle
,
That
great
is
the
mysterie
of
Godlines
,
namely
euen
this
,
that
God
is
manifested
in
the
flesh
,
and
yet
iustifyed
in
the
spirit
,
seene
of
Angels
,
preached
vnto
gentiles
,
beleeued
on
in
the
worlde
,
and
receiued
vp
into
glorie
,
1.
Tim.
3.16
.
And
by
these
thinges
we
may
so
clearely
see
our
Christ
in
person
to
be
verie
God
,
and
verie
man
,
and
yet
for
all
that
,
but
one
person
,
as
that
both
with
the
Apostle
Paul
,
we
may
call
him
,
The
mightie
and
blessed
God
for
euer
.
2.
Tim.
2.13
.
and
the
man
Christ
Iesus
,
1.2.5
and
yet
still
speake
of
him
,
as
but
of
the
one
person
,
as
hee
doth
in
both
these
places
.
And
to
conclude
this
pointe
,
heereby
also
euen
sufficientlie
,
we
may
see
and
heare
all
the
heretiques
,
and
their
heresies
confuted
,
that
euer
yet
haue
sette
themselues
against
anie
pointe
or
parte
of
the
trueth
of
this
doctrine
of
his
person
.
For
heereby
againste
Ebion
Cerinthus
,
and
Photinus
,
denying
his
Godheade
that
hath
beene
a
duouched
,
and
against
Marcion
confessing
that
,
and
denying
the
truth
of
his
manhoode
,
that
hath
beene
likewise
plainely
prooued
:
and
consequently
Arrius
that
held
rightly
of
neyther
,
affirming
that
in
respect
of
the
one
,
he
was
but
a
created
spirit
,
and
in
regard
of
the
other
,
a
bodie
onely
,
without
any
other
soule
then
his
created
Godhead
,
and
Apollinaris
that
denied
that
he
had
the
minde
or
reasonable
soule
of
a
man
,
howsoeuer
he
granted
him
the
sensitiue
and
growing
soule
,
are
confounded
also
;
especially
remembring
further
,
that
Christ
himselfe
,
as
plainely
to
teach
them
by
his
wordes
that
he
had
a
verie
soule
of
a
man
,
as
by
experience
they
sawe
and
found
he
had
the
very
body
of
a
man
,
said
not
onely
,
that
his
soule
was
heauy
vnto
death
,
Math.
26.38
.
but
dying
,
as
Luke
reporteth
23.46
.
cryed
with
a
lowde
voyce
,
Father
,
into
thy
handes
I
commend
my
spirit
.
And
Nestorius
that
helde
the
two
natures
in
him
only
to
be
vnited
by
consociation
and
assistance
,
and
that
therefore
he
had
stil
a
Godhead
and
a
manhood
,
not
onely
distinct
in
their
natures
,
but
also
so
,
that
in
him
the
sonne
of
God
was
one
,
and
the
sonne
of
the
virgin
an
other
,
as
he
was
condemned
in
the
counsel
of
Ephesus
,
for
one
that
was
led
by
the
spirit
of
Antichrist
,
for
his
so
loosing
or
dissoluing
of
Iesus
,
so
hath
the
Apostle
directly
confuted
him
in
this
place
to
the
Phillipians
,
and
Iohn
also
as
I
haue
shewed
,
in
setting
downe
plainely
,
that
he
that
was
in
the
forme
of
God
,
whome
Iohn
called
the
worde
,
so
tooke
vnto
himselfe
the
forme
of
a
seruant
,
that
he
was
made
very
man
,
or
flesh
.
Eutiches
also
,
who
to
ouerthrowe
Nestorius
,
taught
that
the
two
naturs
are
so
vnited
,
after
the
incarnation
,
that
howsoeuer
they
were
two
before
,
after
they
are
but
one
,
cannot
stand
with
the
apparant
distinction
that
Paule
hath
made
betwixt
the
assumer
,
and
assumed
nature
,
both
before
,
in
,
and
after
the
assuming
of
the
one
by
the
other
vnto
himselfe
.
And
whereas
,
if
this
opinion
of
his
were
true
,
it
should
thereupon
follow
that
then
eyther
the
Godhead
shoulde
be
turned
into
the
manhoode
,
or
the
manhoode
into
the
Godhead
,
for
that
of
the
commixtion
of
both
,
a
third
thing
should
growe
.
Euerie
one
of
these
absurd
consequentes
,
Paule
hath
refelled
also
,
by
teaching
vs
both
to
remayne
,
without
eyther
turning
of
the
one
into
the
other
,
or
confounding
one
of
them
,
by
anie
commixtion
or
otherwise
,
one
with
an
other
,
as
we
haue
hearde
.
And
consequentlie
heereby
both
the
Lutherans
and
Papistes
,
who
for
the
maintenance
of
their
grosse
reall
presence
,
and
mouth
eating
of
Christ
,
both
God
and
man
doe
most
eagerlie
striue
and
contende
,
to
entitle
the
manhoode
of
Christ
,
with
the
peculiar
properties
of
the
Godheade
,
as
to
be
muisible
,
incircumscriptible
&c.
are
most
plainly
prooued
,
to
teach
heerein
hereticall
and
damned
doctrine
,
for
that
thus
confounding
the
properties
,
with
Eutiches
in
deede
,
and
trueth
,
they
confounde
the
natures
themselues
,
and
therefore
let
them
(
as
they
may
iustly
)
take
the
condemnation
of
Eutiches
,
in
the
councell
of
Calcedon
,
to
bee
also
directly
their
condemnation
.
Vnder
this
same
condemnation
come
the
heretiques
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
called
,
because
Eutiches
being
condemned
,
they
durst
not
say
whom
they
followed
,
though
with
him
they
hold
but
one
nature
after
the
incarnation
to
remaine
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
thought
the
diuine
nature
was
turned
into
the
humaine
,
and
that
therfore
they
might
say
,
that
it
suffered
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
,
which
holding
that
there
was
nothing
lefte
but
the
diuine
nature
,
and
that
the
other
was
absorpte
of
that
,
yet
helde
that
that
nature
was
ignoraunte
of
manie
thinges
,
and
the
Aphterdoxitae
,
who
helde
that
the
humaine
nature
was
impassible
,
for
the
coniunxion
that
it
had
with
the
diuine
,
and
also
the
Monothelites
,
who
therefore
taught
,
that
there
was
but
onelie
will
in
the
person
of
Christ
.
For
all
these
stumbled
and
fell
with
Eutiches
in
vrging
so
the
vnion
,
of
the
two
natures
,
that
they
in
effecte
,
one
waie
or
other
,
ere
they
had
done
,
eyther
by
confounding
the
natures
or
the
properties
left
but
one
in
effecte
.
Let
vs
therefore
,
whatsoeuer
heretiques
,
eyther
olde
or
newe
,
haue
thought
,
or
doe
,
or
shall
thinke
to
the
contrarie
,
moste
constantlie
holde
this
,
as
the
verie
rocke
and
foundation
,
whereupon
if
we
bee
builte
and
stande
faste
,
the
verie
gates
of
hell
shall
neuer
preuaile
against
vs
,
that
Christe
Iesus
in
person
,
is
verie
GOD
,
the
seconde
person
in
the
trinitie
,
and
also
verie
man
the
sonne
of
the
blessed
virgine
Marie
,
and
therefore
,
that
both
these
two
are
so
personally
vnited
in
him
,
that
he
is
one
person
,
and
that
without
any
conuersion
of
the
one
nature
into
the
other
,
or
confusion
eyther
of
the
natures
themselues
,
or
of
the
seuerall
and
speciall
properties
,
the
one
with
the
other
.
For
most
necessarie
it
is
that
in
euery
respect
he
shoulde
be
such
an
one
,
or
else
he
neyther
can
be
an
able
,
nor
fit
person
,
to
be
our
Iesus
.
For
though
the
sinne
of
man
,
there
being
growne
of
Gods
parte
such
iust
cause
of
enimitie
against
man
,
of
mans
,
such
alienation
and
auersion
of
minde
from
God
;
as
there
is
,
it
was
first
most
meete
,
that
he
that
should
be
the
attonement-maker
twixt
these
,
shoulde
first
in
himselfe
haue
the
two
natures
at
vnity
and
one
.
And
then
seeing
the
order
of
Gods
iustice
required
,
that
as
man
had
offended
it
,
man
againe
shoulde
appease
it
,
by
vndergoing
the
burthen
of
the
sinnes
of
man
,
to
satisfie
fullie
the
same
for
them
,
as
it
was
necessarie
,
that
he
that
woulde
be
mans
sauiour
,
shoulde
therefore
be
a
verie
man
:
so
likewise
because
no
nature
but
that
which
is
of
power
infinite
,
and
therefore
none
but
very
God
,
coulde
euer
haue
beene
able
to
haue
enabled
the
nature
of
man
to
vndertake
,
and
effectuallie
to
go
through
with
this
most
greate
and
hard
worke
,
to
satisfie
fully
the
infinite
iustice
of
God
for
the
sinnes
of
the
world
,
it
was
as
needfull
,
that
he
shoulde
be
true
and
very
God
.
Yea
for
these
causes
it
was
most
requisite
that
these
two
,
verie
God
and
the
nature
of
man
,
shoulde
be
so
vnited
,
as
that
thereof
shoulde
consist
but
onely
one
person
,
as
I
haue
said
,
that
so
the
passible
nature
might
beare
,
as
Esay
speaketh
,
the
chastisment
of
our
peace
.
Esay
,
53.5
.
and
that
the
other
which
is
impassible
,
by
the
power
and
dignitie
thereof
,
hauing
it
so
personally
,
subsisting
in
and
with
it selfe
,
might
fit
it
for
that
purpose
,
not
onely
contributing
vnto
it
power
and
strength
,
sufficient
therefore
,
but
also
,
communicating
vnto
the
thinges
done
and
suffered
to
that
end
,
by
that
nature
,
though
in
number
,
and
for
the
time
of
the
accomplishing
the
same
fruite
,
an
infinite
dignity
and
worthynesse
,
to
satisfie
the
infinite
iustice
of
God
,
for
the
purchassing
and
compassing
of
mans
saluation
.
For
otherwise
,
if
that
nature
,
by
this
means
had
not
been
the
manhode
of
one
that
was
and
is
very
God
also
,
it
might
well
haue
entred
into
this
worke
,
but
doubtlesse
in
wrastling
vnder
the
burthen
of
our
sinnes
,
against
hell
,
death
,
and
deuil
,
to
satisfie
the
infinite
iustice
and
wrath
of
God
for
the
same
,
it
might
well
haue
been
swallowed
vp
of
death
,
and
of
the
sorrows
of
hel
but
it
neither
shoulde
nor
coulde
euer
haue
valiently
and
triumphantly
ouercome
all
these
,
and
nailed
as
it
were
out
sins
,
and
the
hand
writing
that
was
against
vs
for
the
same
,
to
his
crosse
(
as
Paule
speaketh
Colos.
2.14.10
.
Begote
vs
againe
vnto
a
liuelie
hope
,
that
is
,
to
assure
vs
,
that
he
had
gone
through
the
worke
,
that
he
tooke
in
hand
,
as
nowe
through
the
power
thereof
,
by
rising
againe
,
the
third
day
from
death
to
life
,
and
by
ascending
visibly
as
a
conqueror
into
heauen
fourty
daies
after
,
and
by
sitting
euer
since
at
the
right
hand
of
his
father
,
in
the
heauenly
places
)
most
euidently
he
hath
.
For
it
is
the
spirite
that
,
quickneth
,
and
without
that
so
vnited
vnto
it
as
it
was
,
His
flesh
could
haue
profited
nothing
.
Io:
6.63
.
Therefore
verse
diuinely
saith
the
apostle
,
that
by
his
eternall
spirite
it
was
(
thereby
vnderstanding
plainly
his
Godhead
)
that
he
offered
himselfe
without
spot
to
God
,
to
purge
our
consciences
from
dead
workes
,
to
serue
the
liuing
God
.
Heb.
9.14
.
And
hence
is
it
,
as
the
former
saying
of
Christ
sheweth
plainlie
inough
,
that
he
saith
,
my
flesh
,
is
meat
indeed
:
and
my
bloode
is
drincke
indeed
:
Ioh.
6.55
.
and
againe
53.54
.
except
yee
eate
the
flesh
of
the
sonne
of
man
,
and
drincke
his
blood
,
yee
haue
no
life
in
you
:
but
whosoeuer
eateth
my
fleshe
,
and
drinketh
my
blood
,
hath
eternall
life
,
and
I
will
raise
him
vp
at
the
last
day
.
For
howe
can
it
be
otherwise
,
but
that
he
being
as
he
is
God
and
man
in
one
person
,
by
the
meanes
of
this
most
high
vnion
of
his
Godhead
with
his
manhoode
,
but
that
from
the
same
Godhead
,
there
must
needes
proceed
and
flowe
throgh
his
manhoode
,
infinite
power
to
quicken
and
saue
all
those
,
that
be
partakers
thereof
?
And
how
can
it
be
possible
,
but
that
the
heauenlie
father
,
must
needs
account
this
his
welbeloued
sonne
,
in
whome
he
is
well
pleased
,
a
fit
and
most
sufficient
meanes
to
make
him
also
to
be
well
pleased
,
with
all
these
,
that
confesse
and
acknowledge
him
to
be
in
person
as
he
is
,
and
confidently
repose
their
redemption
,
and
saluation
.
Whatsoeuer
therefore
others
haue
done
,
or
yet
doe
,
let
vs
learne
by
thus
knowing
and
acknowledging
Christ
to
be
in
person
,
to
come
vnto
him
.
Nowe
concerning
his
office
,
the
same
light
of
the
gospell
will
most
clearely
direct
vs
what
also
to
holde
and
to
beleeue
touching
that
,
that
there
is
noe
saluation
in
any
other
,
for
amongest
men
there
is
giuen
no
other
name
vnder
heauen
,
whereby
saluation
commeth
but
his
,
Act
:
4.12
.
And
therefore
in
this
respect
he
is
called
,
The
author
and
finisher
of
our
faith
,
Heb:
12.2
.
and
∝
and
●
.
the
beginning
and
the
ending
.
Reue.
1.8
.
Besides
he
himselfe
,
that
best
knewe
himselfe
what
he
was
and
is
,
tels
vs
plainly
to
this
purpose
,
that
he
is
the
way
,
the
trueth
,
and
the
life
.
Io.
14.6
.
yea
that
he
is
so
the
dore
of
the
sheepfold
,
that
whosoeuer
he
be
that
climmeth
vp
and
seeketh
to
get
in
by
anie
other
way
,
he
is
a
theefe
and
a
murtherer
,
Ioh:
10.
vers.
1.
and
7.
againe
Mat.
22.
comparing
the
kingdome
of
heauen
to
a
mariage
that
a
king
made
vnto
his
sonne
,
and
the
true
ministers
of
God
to
the
bidders
,
vnto
that
mariage
,
he
shewes
that
his
heauenlie
father
,
to
illure
his
guestes
to
come
therevnto
,
hath
willed
them
to
say
vnto
them
,
all
thinges
are
prepared
already
,
vers.
4.
therby
shewing
that
in
that
,
that
this
mariage
is
so
consummat
betwixt
him
the
sonne
of
the
heauenly
king
,
and
our
nature
,
as
by
the
personall
vnion
thereof
,
we
haue
heard
it
is
,
we
may
be
sure
,
that
if
nowe
we
will
come
,
and
feed
of
the
heauenly
cheare
,
that
in
and
by
this
mariage
is
prouided
for
vs
,
that
euen
therein
we
shall
finde
all
thinges
necessarie
to
feed
vs
to
eternall
life
so
sufficiently
prouided
for
vs
before
hand
already
,
that
we
need
speake
no
further
.
And
this
he
had
an
eie
vnto
when
he
said
to
the
woman
of
Samaria
,
Ioh
:
4.14
.
whosoeuer
drincketh
of
the
water
that
I
shall
giue
him
,
shall
be
no
more
a
thirst
,
but
it
shall
be
in
him
a
well
of
water
that
springeth
vp
to
eternall
life
.
It
is
good
listining
therefore
to
Esays
proclamation
in
this
respect
,
to
euerie
one
that
thirsteth
come
yee
to
the
waters
,
yea
,
yee
that
haue
no
siluer
come
buie
and
eate
,
I
say
buy
wine
and
milke
without
siluer
and
without
money
.
55.1
.
For
doubtlesse
they
that
hereby
will
learne
to
come
vnto
him
by
faith
,
for
the
foode
of
their
soules
,
and
so
giue
ouer
laying
out
their
siluer
or
labouring
for
that
which
will
not
proue
bread
to
satisfie
them
(
which
al
they
doe
which
are
at
neuer
so
much
paines
and
cost
by
any
other
meanes
to
satisfie
their
hungrie
and
thirsty
soules
)
they
as
they
are
further
taught
there
,
though
they
be
vtterly
vnable
of
them selues
to
giue
any
recompence
vnto
him
,
for
the
same
,
yet
in
him
they
shall
finde
both
meate
and
drinke
sufficient
,
not
onely
to
refresh
their
soules
,
but
euen
to
delight
them
with
fatnesse
.
When
people
therefore
,
for
all
this
will
not
trust
onely
to
this
all
sufficient
sauiour
of
their
soules
,
but
besides
him
,
deuise
vnto
themselues
other
persons
and
thinges
in
that
respect
to
be
trusted
vnto
:
what
doe
they
else
but
giue
GOD
occasion
to
complaine
of
them
,
as
Ieremie
he
did
of
the
Iewes
,
and
therefore
to
say
:
O
yee
heauens
be
astonied
at
this
,
be
afraide
,
and
vtterlie
confounded
saith
the
Lorde
.
For
my
people
haue
committed
two
euils
,
they
haue
forsaken
the
fountaine
of
liuing
waters
,
to
dig
them
pits
,
euen
broken
pittes
,
that
can
holde
no
water
.
Iere
:
2.12.13
.
And
yet
as
plaine
as
these
thinges
bee
,
the
Church
of
Rome
hath
,
doth
and
will
still
most
grossly
and
openly
commit
these
2.
great
euils
,
whatsoeuer
either
God
or
man
can
say
to
,
the
contrarie
,
as
we
shall
see
most
plainly
ere
I
haue
done
,
howsoeuer
,
let
them
doe
thus
as
longe
as
they
list
,
let
vs
onely
seek
and
trust
vnto
the
fountaine
of
liuing
waters
,
Christ
Iesus
our
Lorde
and
sauiour
.
Howe
be
it
the
better
and
the
more
,
Eue.
Gen
:
3.15
.
That
he
shoulde
tread
downe
the
serpents
heade
:
and
after
was
more
plainly
reueiled
to
Daniel
,
that
when
Messiah
the
prince
shoulde
come
he
shoulde
confirme
the
couenant
,
and
not
onely
cause
the
sacrifice
and
oblation
to
cease
,
but
also
finish
the
wickednesse
of
his
people
,
seale
vp
their
sinnes
,
and
reconcile
their
iniquitie
.
9.27
.
and
24.
and
therefore
by
Isaiah
plainlie
foretolde
,
that
he
shoulde
be
so
wounded
for
our
transgressions
,
and
broken
for
our
iniquities
that
the
chastisment
of
our
peace
shoulde
be
vpon
him
,
and
that
by
his
stripes
we
shoulde
be
healed
:
53.5
.
so
in
the
newe
testament
we
reade
,
that
an
Angell
from
heauen
tolde
Ioseph
most
plainlie
,
shortlie
after
his
conception
,
That
his
name
shoulde
be
called
Ihesus
,
because
he
shoulde
saue
his
people
from
their
sinnes
.
Mat
:
1.21
.
And
therfore
ere
yet
he
was
borne
olde
father
Zacharie
by
the
inspiration
of
the
holy
ghost
prophesied
that
his
sonne
Iohn
shoulde
goe
before
his
face
to
prepare
his
waies
,
and
to
giuen
knowledge
vnto
his
people
of
their
saluation
,
by
the
remission
of
their
sinnes
.
Luke
:
1.16.77
.
which
after
Iohn
faithfully
performed
saying
of
him
in
the
presence
of
a
great
multitude
he
being
then
there
also
,
Beholde
the
Lambe
of
God
which
taketh
away
the
sins
of
the
world
.
Io.
1.16
.
His
apostles
also
most
plainlie
bear
witnes
to
his
point
,
according
to
their
commission
,
Luke
.
24.47
.
For
we
read
.
Act:
10.45
.
that
Peter
most
confidently
in
presence
of
a
great
companie
,
said
and
testified
,
that
to
him
all
the
prophets
witnes
,
that
through
his
name
al
that
beleeue
in
him
shoulde
haue
remission
of
their
sinnes
.
And
therefore
in
his
first
epistle
.
Cap.
2
24.
he
applieth
so
that
before
aleadged
testimony
of
Esay
to
this
purpose
,
that
he
saith
,
in
his
owne
body
vpon
the
tree
,
he
so
bare
our
sinnes
,
that
we
being
deliuered
there
from
hauing
by
his
stripes
our selues
healed
,
we
should
liue
in
righteousnes
.
And
Iohn
he
is
as
plaine
saying
,
If
any
man
sin
we
haue
an
aduocate
with
the
father
Iesus
Christ
the
iust
,
&
he
is
the
reconciliation
of
our
sins
,
and
not
for
our
sins
onely
,
but
for
the
sinnes
of
the
whole
world
.
1.
Epist.
Cap
1.12
.
And
what
can
be
more
plaine
and
pregnant
to
this
end
then
that
sweet
saying
of
saint
Paule
this
is
a
true
saying
&
worthie
of
al
men
to
be
receiued
,
that
Iesus
Christ
came
into
the
world
to
saue
sinners
,
whereof
in
great
humility
and
feeling
of
his
sins
,
he
acknowledgeth
himselfe
cheese
.
1.
Timo:
1.15
.
yea
to
shew
vs
that
he
tooke
this
remission
of
sinnes
that
he
lookt
for
through
Christ
to
be
ful
and
perfect
,
not
onely
to
discharge
vs
of
all
the
eternall
punishmentes
due
vnto
vs
,
for
our
sinnes
in
the
worlde
to
come
,
but
also
,
of
the
whole
curse
of
the
law
,
within
the
compasse
wherof
are
all
kinde
of
temporary
punishments
in
this
life
,
as
we
may
see
,
Deu:
27.
&
28
,
as
he
saith
,
ther
is
no
condemnation
to
those
that
are
in
Christ
Iesus
.
Rom.
1.8
.
so
Galathians
the
third
the
13.
also
he
writeth
that
he
became
accursed
for
vs
,
to
deliuer
vs
from
the
curse
of
the
law
.
And
if
the
forgiuenes
of
our
sinnes
that
we
looke
for
at
Gods
hand
stretch
not
thus
far
,
how
could
they
be
said
to
be
made
,
as
white
as
snowe
or
woole
,
Isay
:
1.18
.
when
they
are
forgiuen
:
or
how
could
it
be
said
of
God
when
he
forgiues
them
,
that
he
would
remember
them
no
more
,
as
it
is
31.34
.
Heb.
10.17
.
Yea
that
then
he
castes
them
al
into
the
bottom
of
the
sea
,
as
he
promiseth
he
wil
,
Math:
7.19
?
And
yet
as
necessarie
,
comfortable
,
and
certaine
as
you
see
this
doctrine
to
be
,
the
papists
can
not
find
in
their
harts
,
to
let
vs
goe
away
with
it
thus
wholie
and
freely
.
For
first
they
directly
hold
that
sins
falne
into
after
baptisme
,
haue
a
number
of
fountaines
of
water
to
wash
them
in
,
and
meanes
to
purge
the
owners
thereof
,
besides
Christ
Iesus
and
his
merits
.
Their
sacrament
of
pennance
which
they
holde
to
consiste
of
contrition
,
confession
and
satisfaction
:
and
the
priestes
absolution
thereupon
,
in
this
case
must
serue
vs
as
a
second
planke
after
shipwracke
to
fly
vnto
,
and
to
escape
the
danger
of
the
tempestuous
seas
of
Gods
wrath
by
:
and
if
this
will
not
serue
,
then
Masses
,
satisfactorie
workes
done
by
mans
owne
selfe
and
others
extraine
vnction
,
and
lastly
the
enduring
of
the
paines
of
purgatory
,
and
the
mediation
of
Saints
and
Angels
,
all
laid
together
,
shal
help
them
quite
to
be
discharged
from
those
sinnes
,
and
the
punishments
yet
by
them
to
be
suffered
for
them
,
from
which
they
durst
not
for
all
this
euidence
that
I
haue
brought
,
looke
fully
to
be
deliuered
by
the
precious
blood
of
Christ
Iesus
.
And
yet
they
cannot
be
ignorant
,
that
as
in
the
institution
of
the
sacrament
of
his
body
and
blood
,
he
calde
the
cup
the
newe
testament
in
his
blood
,
which
shoulde
be
shed
for
the
remission
of
sinnes
.
Mat.
26.28
.
that
so
when
it
was
shed
to
that
end
,
and
therefore
he
euen
readie
to
die
:
that
to
shewe
that
by
that
death
of
his
all
meritorious
suffering
&
satisfying
for
sinne
had
an
end
,
he
said
consummatum
est
,
that
is
,
it
is
finished
,
Io:
19.30
.
And
that
therfore
in
the
epistle
to
the
Hebrwes
,
the
absolute
sufficiencie
of
the
sacrifice
offered
by
Christ
to
purchasse
vs
full
and
perfect
redemption
and
saluation
by
the
remission
of
our
sinnes
,
once
for
all
by
his
owne
person
,
is
so
aduouched
as
though
,
the
holie
Ghost
therein
of
purpose
directed
the
writer
to
preuent
and
to
confute
all
these
deuises
,
who
may
not
see
?
The
stone
that
they
woulde
seeme
especially
to
stumble
at
,
and
whereby
to
fall
into
these
conceites
,
is
that
which
we
reade
2.
Sam.
12.
that
notwithstanding
vpon
Danids
repentance
he
tolde
him
,
that
God
had
forgiuen
him
his
sinne
and
put
it
away
,
verse
:
13.
yet
he
not
onelie
denounceth
a
iudgment
against
him
vpon
occasion
of
that
his
sinne
,
but
also
it
after
followeth
and
is
shewed
,
howe
it
was
in
deed
executed
vpon
him
.
For
here
vpon
,
when
other
shiftes
faile
them
,
to
countenance
their
antichristian
ecclipsing
and
defacing
the
full
and
stee
remission
of
sinnes
,
ye
of
all
our
sinnes
,
originall
and
actuall
,
before
baptisme
and
after
,
that
any
way
are
remissible
,
they
imagine
yet
they
may
hold
thisfast
,
that
howsoeuer
by
and
in
him
,
we
may
haue
remission
of
the
sins
them selues
,
and
release
of
the
eternall
punishmentes
due
therefore
,
that
yet
there
may
and
doeth
remaine
some
temporary
to
be
abid
or
satisfied
for
,
by
our selues
,
or
other
of
our
good
friendes
,
either
here
in
this
life
,
or
in
purgatory
in
the
life
to
come
.
But
alas
who
seeth
not
,
that
the
ground
which
they
haue
from
hence
is
to
weake
and
sandy
,
to
build
such
a
huge
heape
of
satisfactory
workes
and
sufferings
vpon
,
as
here
vpon
to
rob
Christ
,
and
to
aduatire
and
enrich
them selues
,
they
woulde
faine
builde
?
For
though
this
and
the
like
dealing
of
GOD
with
his
seruantes
,
proue
that
God
may
and
doth
for
iust
causes
known
vnto
himselfe
,
take
occasion
by
their
sinnes
,
to
chastise
them
and
to
correct
them
for
the
same
though
he
haue
before
forgiuen
them
their
sinnes
,
and
neuer
meane
that
they
shall
therefore
be
condemned
,
yet
neither
this
,
nor
all
the
like
examples
euer
can
proue
,
that
by
the
enduring
of
,
or
satisfying
for
these
any
way
or
by
any
bodie
,
Gods
meaning
euer
was
,
that
they
shoulde
perfect
the
worke
of
the
remission
of
their
sinnes
.
For
doubtlesse
his
sonne
hauing
vndertaken
the
purchasing
of
this
for
vs
at
his
handes
,
and
there
lacking
in
him
neither
skill
nor
power
nor
affection
,
to
go
through
with
the
worke
which
he
had
taken
in
hand
,
without
doing
of
him
to
manifest
and
open
wrong
,
in
robbing
of
him
,
in
taking
from
him
that
which
is
his
due
,
we
must
fully
be
persuaded
that
for
our
sinnes
he
hath
so
fully
satisfied
his
heauenly
father
,
that
he
will
thinke
we
doe
him
greate
iniurie
,
and
much
staine
his
iustice
,
if
by
any
other
doing
or
suffering
we
shoulde
offer
him
any
other
price
or
paiment
againe
therefore
.
Such
punishments
therefore
either
threatned
by
God
or
afflicted
vpon
his
children
after
in
Christ
their
sinnes
are
forgiuen
them
,
they
are
his
fatherly
chastisments
,
to
teach
them
the
better
to
see
the
vilenesse
and
grieuousnesse
of
sinne
,
and
serue
both
them
and
other
as
Gods
sanctified
meanes
to
warne
them
to
take
more
heed
of
sinne
thereafter
,
and
to
mortifie
them
therevnto
:
but
in
no
sort
must
wee
be
so
foolish
as
with
these
kinde
of
men
to
imagine
,
that
they
must
either
be
endured
,
or
otherwise
bought
out
by
our
owne
satisfactions
or
of
others
,
to
make
perfect
or
to
consummate
the
full
remission
of
our
sinnes
.
By
these
deuises
they
set
their
priests
and
prelats
a
loft
in
the
consciences
of
men
,
as
though
they
could
absolue
them
,
and
discharge
them
from
that
,
from
which
all
the
blood
shed
of
Christ
Iesus
though
neuer
so
well
beleeued
in
,
hath
not
yet
quitte
them
,
and
so
by
their
deuise
of
purgatorie
,
and
their
manner
of
releeuing
of
soules
there
by
their
pardons
,
masses
and
dirges
&c:
and
by
doing
of
these
,
and
by
their
absolution
,
extraine
vnction
,
and
their
taking
vpon
them
to
offer
Christ
againe
to
his
father
for
them
,
as
though
his
owne
offering
of
him selfe
coulde
not
serue
the
turne
,
they
haue
wonderfully
enriched
themselues
.
What
other
reasons
soeuer
they
may
pretend
hereof
,
if
these
were
not
the
reasons
indeede
that
set
them
and
helde
them
in
this
way
,
they
had
long
agoe
,
or
would
quicly
be
glad
with
vs
,
to
preach
and
to
beleeue
,
ful
remission
of
all
sinnes
,
both
in
respect
of
the
guiltinesse
and
punishment
also
,
by
and
thorow
the
onely
sufferings
and
satisfaction
done
by
Christ
.
For
what
reason
in
the
worlde
can
cause
them
but
once
to
thinke
that
Christ
hath
borne
the
burthen
of
our
sins
,
but
so
in
his
owne
bodie
vpon
the
tree
,
that
he
should
,
when
he
had
done
,
returne
the
same
againe
vpon
vs
in
some
forte
to
beare
and
to
suffer
for
?
Or
if
they
woulde
needes
holde
this
to
be
thus
,
howe
can
they
tell
howe
much
Christ
hath
suffered
and
howe
much
he
hath
left
to
be
suffered
by
vs
,
or
when
they
haue
suffered
all
that
eyther
for
quantitie
or
quality
,
is
meete
to
make
the
remission
plenarie
,
complet
and
full
.
But
thus
in
the
iust
iudgement
of
God
it
is
fit
,
that
they
should
entangle
themselues
with
grosse
and
intricate
absurdities
,
that
leaue
the
onely
true
way
to
heauen
,
Christ
Iesus
,
and
thus
seeke
out
biepathes
of
their
owne
inuention
to
bring
them
thither
.
Let
vs
therefore
(
good
brethren
)
giue
no
care
vnto
them
,
but
as
we
haue
beene
most
plainely
taught
out
of
the
canonicall
scriptures
,
be
fullie
perswaded
that
there
is
full
and
absolute
remission
of
all
our
sinnes
vnto
vs
if
we
repent
therof
aright
and
beleeue
in
Christ
Iesus
.
And
as
plainely
doubtlesse
doe
the
same
scriptures
,
That
it
is
on
all
,
and
vppon
all
that
beleeue
in
him
.
Rom.
3.22
.
For
he
is
made
vnto
vs
of
God
,
not
onely
our
wisedom
,
sanctification
and
redemption
,
but
also
our
righteousnesse
,
as
the
same
Apostle
writeth
,
1.
Cor.
1.30
.
And
lest
with
the
papistes
we
shoulde
thinke
,
that
this
righteousnesse
,
is
that
inchoated
inherent
righteousnesse
,
which
is
founde
in
the
regenerate
,
taught
them
by
the
law
,
and
wrought
in
them
by
the
spirit
of
God
,
receiued
by
beleeuing
the
Gospell
,
which
indeede
the
scriptures
call
sanctification
,
and
the
fruites
of
the
spiritte
in
such
,
he
saith
in
the
first
to
the
Romanes
.
17.
That
this
righteousnesse
of
God
,
is
reuealed
by
the
Gospell
,
from
faith
to
faith
:
and
that
as
he
addeth
,
without
the
lawe
.
Rom.
3.21
.
which
may
well
and
truely
be
saide
of
the
righteousnesse
that
is
most
perfect
and
absolute
in
Christ
Iesus
,
to
the
knowledge
whereof
we
come
by
the
Gospell
,
and
not
by
the
lawe
,
and
whereof
more
and
more
according
to
the
increasinges
of
our
faith
,
we
find
our selues
possessed
.
For
this
righteousnesse
of
God
,
is
by
the
faith
of
Iesus
Christ
,
vnto
all
and
vpon
all
that
beleeue
,
as
he
speaketh
in
the
verie
next
verse
:
but
this
we
cannot
say
of
the
foresaid
inherent
righteousnesse
in
any
of
our selues
:
for
the
lawe
rightlie
vnderstoode
,
reueales
vnto
vs
a
perfect
rule
of
holines
and
righteousnesse
,
yea
perfecter
,
then
through
the
weakenesse
of
the
fleshe
,
it
is
possible
for
vs
to
answere
and
keepe
,
as
long
as
we
liue
heere
.
Rom.
8.3
.
and
therefore
,
because
without
such
a
righteousnesse
as
is
perfect
in
the
eies
of
GOD
himselfe
,
we
can
haue
no
entrance
into
the
most
righteous
kingdome
of
God
,
he
hath
,
as
there
we
are
taught
,
sent
his
sonne
in
the
similitude
of
sinfull
flesh
,
to
condemne
sinne
in
the
flesh
,
That
wee
that
walke
not
after
the
flesh
,
but
after
the
spiritte
,
in
him
,
yet
might
haue
the
righteousnesse
of
the
lawe
fulfilled
in
vs
.
3.
&
4.
vers
.
For
Christ
is
the
ende
of
the
lawe
for
righteousnesse
to
euery
one
that
beleeueth
.
Rom.
10.4
.
And
therefore
this
same
Paule
,
Gallat.
2.16
.
(
though
I
dare
be
bolde
to
say
he
had
then
as
much
inherent
righteousnesse
of
his
own
,
as
euer
had
any
merit-munger
in
the
world
,
writeth
thus
.
We
that
are
Iewes
by
nature
,
and
not
sinners
of
the
Gentiles
,
knowe
that
a
man
is
not
iustified
by
the
workes
of
the
lawe
,
but
by
faith
of
Iesus
Christ
:
euen
we
I
say
haue
beleeued
in
Iesus
Christ
,
that
we
might
be
iustified
by
faith
in
Christ
,
and
not
by
the
workes
of
the
law
,
because
by
the
workes
of
the
lawe
no
flesh
shall
be
iustified
.
And
yet
more
plainelie
to
shewe
that
he
made
no
reckoning
of
anie
inherent
righteousnesse
of
his
owne
,
eyther
before
his
conuersion
or
after
to
iustifie
himselfe
by
before
God
at
all
,
but
onely
to
this
purpose
,
of
Christes
righteousnesse
to
be
imputed
vnto
the
beleeuer
in
him
,
most
notablie
(
to
the
shame
and
iust
consutation
and
confusion
of
all
that
will
not
submitte
themselues
to
this
righteousnesse
of
God
,
but
through
a
blinde
and
an
ignorant
zeale
,
will
still
seeke
to
establish
their
owne
righteousnesse
,
for
all
the
fearefull
warning
that
they
haue
of
the
reiection
of
the
Iewes
,
euen
for
this
verie
fault
,
as
most
cleerely
they
are
taught
,
Rom.
10.2.3
.
)
in
this
Epistle
to
the
Philippians
,
Cap.
3
,
vers.
7.8.9
.
he
hath
set
downe
these
wordes
:
The
thinges
that
were
vantage
vnto
mee
I
counted
losse
,
for
Christes
sake
,
yea
doubtlesse
I
thinke
all
thinges
but
losse
,
for
the
excellent
knowledge
sake
of
Iesus
Christ
my
Lord
.
For
whome
I
haue
counted
all
thinges
but
losse
,
and
doe
iudge
them
to
be
dunge
,
that
I
might
winne
Christ
,
and
might
be
found
in
him
,
not
hauing
mine
owne
righteousnesse
which
is
of
the
lawe
,
but
that
which
is
through
the
faith
of
Christ
,
euen
the
righteousnesse
which
is
of
God
through
faith
.
Whose
example
herein
,
he
there
also
setteth
before
al
that
minded
to
be
perfect
to
follow
,
vers.
14.15
.
&c.
If
notwithstanding
any
should
be
sound
that
would
not
,
he
hath
tolde
them
most
confidentlie
that
whey
mighte
trust
to
.
Gal.
5.4
.
saying
,
yee
are
abolished
from
Christ
,
whosoeuer
is
iustified
by
the
law
,
yee
are
falne
from
grace
.
All
which
proofes
laide
together
make
it
most
cleare
,
that
Iesus
Christ
in
office
is
so
the
sauiour
of
the
world
,
that
he
is
so
,
so
wholie
and
solie
,
fullie
and
freelie
,
that
without
sacrilegious
robbing
of
him
of
that
honour
and
glorie
that
is
due
vnto
him
alone
,
and
that
most
iustlie
,
in
that
high
office
of
sauing
mens
soules
,
as
the
meritorious
cause
thereof
,
he
may
neyther
haue
Saint
nor
Angell
in
heauen
,
nor
man
,
merit
nor
any
thing
else
in
earth
ioyned
or
coupled
with
him
at
all
.
Let
not
the
papistes
therefore
once
thinke
that
their
newe
founde
distinction
of
former
and
latter
iustification
or
that
their
telling
vs
that
by
the
workes
of
the
lawe
,
Paule
vnderstoode
the
workes
only
done
before
grace
,
by
the
bare
lighte
of
the
letter
of
the
lawe
,
or
that
in
this
article
when
he
so
oft
teacheth
vs
that
we
are
iustified
by
grace
,
he
ment
thereby
the
infused
grace
or
habite
of
charitie
,
or
that
their
going
about
to
hide
and
shadow
their
robbing
of
Christ
of
iustifying
the
beleeuer
in
him
,
thorowlie
in
and
by
his
owne
selfe
,
in
teaching
their
latter
iustification
to
be
by
mans
own
merits
and
satisfactions
,
not
so
much
for
the
worthinesse
of
the
thinges
done
or
suffered
by
men
,
as
for
that
,
they
are
done
of
men
formally
iustified
before
with
God
by
the
infused
grace
of
charity
,
and
that
they
are
therefore
growne
to
that
efficacie
,
by
the
bloode
and
merits
of
Christ
,
for
which
beleeued
but
on
,
as
they
teach
,
God
hath
iustified
them
,
by
infusing
the
gift
of
charitie
into
their
soules
and
mindes
:
let
them
not
once
thinke
or
dreame
,
I
say
,
that
any
or
all
of
these
their
sophisticall
and
cunning
sleights
or
shiftes
,
eyther
can
or
shall
,
once
darken
or
blemish
the
plaine
euidence
and
cleare
light
of
this
doctrine
of
iustification
,
redemption
and
full
saluation
,
freely
and
effectually
by
faith
in
Christ
Iesus
.
For
as
for
the
first
of
these
,
they
cannot
be
ignorant
,
that
whensoeuer
the
question
is
in
hande
,
how
and
wherby
man
is
to
be
iustified
before
God
,
the
scriptures
throughout
,
as
plainely
teach
vs
,
that
there
is
but
one
iustification
or
waie
thereunto
,
as
they
teach
vs
that
there
is
but
one
God
.
Indeede
they
shewe
sometimes
,
that
there
is
a
proceeding
and
growing
forward
●●eerein
,
from
vertue
to
vertue
,
from
faith
to
faith
,
and
so
from
strength
to
strength
,
in
applying
vnto
vs
,
(
according
to
the
increasings
of
our
knowledge
more
and
more
of
our
owne
wantes
,
and
of
Christes
person
and
office
,
and
according
to
our
proceeding
in
the
strength
,
vertue
,
&
power
of
our
faith
grounded
therupon
)
Christ
Iesus
&
his
merits
:
and
sometimes
they
speak
of
iustification
in
a
larger
or
in
another
signification
,
&
therfore
then
they
may
and
doe
vrge
him
that
is
iustified
to
be
yet
more
iustified
,
but
heereupon
to
builde
,
that
therefore
there
are
two
distinct
kindes
of
iustification
of
man
before
the
tribunall
seate
of
GOD
,
is
both
to
builde
without
grounde
and
foundation
and
wilfullie
in
a
most
serious
cause
,
to
play
,
and
seeke
by
dallying
with
ambiguitie
of
wordes
,
to
deceiue
the
simple
.
Now
as
for
their
second
shift
,
the
vanity
&
falshoode
therof
,
will
soone
appeare
to
any
that
with
any
indifferencie
wil
but
consider
Paules
wordes
,
when
in
handling
of
this
point
he
shutteth
out
workes
of
the
lawe
from
hauing
any
thing
to
doe
in
the
office
of
iustifying
.
For
writing
as
he
did
alwaies
when
he
handled
this
question
,
not
to
Iewes
,
that
indeede
thorowe
ignorance
both
of
Christ
and
of
the
true
meaning
and
vse
of
the
lawe
,
vsed
to
seeke
by
the
workes
of
the
lawe
,
in
their
sence
,
that
is
,
by
workes
taught
by
the
lawe
and
done
before
grace
,
to
be
iustified
,
but
to
conuerted
and
beleeuing
Gentiles
:
to
what
purpose
had
it
beene
to
labour
so
often
and
so
earnestlie
to
driue
them
from
seeking
iustification
by
such
workes
of
the
lawe
,
whereof
they
coulde
neuer
make
anie
such
reckoning
,
in
that
before
their
conuersion
,
they
were
not
so
much
as
once
acquainted
with
the
lawe
.
If
therfore
we
must
thinke
,
(
as
we
are
bounde
)
that
Paule
wrote
and
spoke
to
the
purpose
,
and
aptlie
to
those
that
he
had
to
deale
withall
,
out
of
all
question
we
must
needs
be
of
that
iudgement
,
that
he
taught
euen
the
conuerted
and
beleeuing
gentiles
,
in
what
measure
soeuer
the
spirit
of
grace
enabled
them
to
haue
,
and
to
performe
,
neuer
so
manie
good
workes
of
the
lawe
,
yet
when
they
were
neuer
so
full
of
them
to
trust
perfectly
,
freely
to
be
iustified
by
the
grace
of
God
,
through
the
redemption
that
is
in
Christ
Iesus
,
and
not
at
all
by
the
workes
of
the
lawe
.
Alas
who
is
so
simple
as
to
thinke
,
that
the
false
Apostles
sought
to
perswade
the
Galathians
,
whome
Paule
had
left
setled
in
seeking
their
iustification
freely
by
faith
in
Christ
,
to
seeke
manie
so
to
be
iustified
in
part
,
or
in
whole
,
by
workes
of
the
lawe
done
without
or
before
grace
?
and
yet
if
this
popish
glose
must
stand
,
Paule
in
his
Epistle
written
of
purpose
to
perswade
the
Galathians
,
not
to
listen
to
these
,
teaching
them
to
seeke
any
way
to
be
iustified
before
God
by
the
workes
of
the
lawe
,
therein
eyther
disputes
to
no
purpose
,
and
fightes
but
with
his
owne
shadowe
,
or
else
it
must
be
granted
that
these
were
the
workes
of
the
lawe
,
that
they
were
taught
by
them
to
put
some
trust
and
confidence
in
,
which
to
imagine
were
most
grosse
and
absurde
,
for
there
is
no
likelihoode
therein
at
all
.
His
reasons
that
he
vsed
to
shut
out
the
workes
of
the
lawe
,
from
the
office
of
iustifying
,
are
these
,
for
by
the
lawe
,
commeth
the
knowledge
of
sinne
.
Rom.
3.20
.
For
that
our
reioycing
is
in
this
case
excluded
not
by
the
lawe
of
works
,
but
by
the
lawe
of
faith
,
vers
.
27.
For
that
if
Abraham
were
iustified
by
workes
he
hath
wherein
to
reioyce
,
but
not
with
God
,
for
that
the
wages
is
counted
to
him
that
worketh
,
not
of
fauour
(
as
he
taketh
it
for
graunted
it
was
to
Abraham
and
must
be
to
all
the
children
of
Abraham
,
in
this
case
)
but
of
debt
,
which
likewise
he
assumeth
as
graunted
to
be
in
this
point
absurde
.
Rom.
4.2.4
.
For
if
they
which
are
of
the
lawe
be
heires
,
faith
is
made
voyde
and
the
promise
is
of
none
effect
.
For
the
lawe
causeth
wrath
.
14.15
.
therefore
it
is
by
faith
,
that
it
might
come
by
grace
,
and
the
promise
might
be
sure
to
all
the
seeds
.
16.
As
mante
as
are
of
the
workes
of
the
lawe
are
vnder
the
curse
.
For
it
is
written
,
cursed
is
euery
one
that
continueth
not
in
all
thinges
which
are
written
in
the
booke
of
the
lawe
to
doe
them
:
No
man
is
iustified
by
the
lawe
in
the
sight
of
God
it
is
euident
,
for
the
iust
shall
liue
by
faith
:
and
to
Abraham
and
his
seede
were
the
promises
made
:
he
saith
not
,
and
to
thy
seedes
,
as
speaking
of
manie
but
and
to
thy
seede
,
as
of
one
which
is
Christ
.
Gal.
3.10.11.16
.
Euerie
and
all
of
which
argumentes
,
make
and
serue
strongly
,
not
onely
to
debarre
woorks
done
before
grace
,
according
to
the
outward
letter
of
the
lawe
,
from
all
office
and
power
to
iustifie
,
but
also
all
workes
done
after
grace
,
effectually
if
mans
owne
free
will
in
such
sort
concurre
to
the
working
of
them
as
they
teach
.
For
euen
therein
and
when
they
are
done
,
the
lawe
findeth
such
imperfection
in
the
doer
,
as
we
may
see
by
Paules
owne
confession
.
Rom.
7.24
.
that
he
hath
cause
to
crie
:
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
this
bodie
of
sinne
and
death
,
and
to
acknowledge
euen
in
such
a
one
as
then
he
himselfe
was
(
who
doubtlesse
was
then
in
the
state
of
grace
,
that
the
lawe
is
such
a
reuealer
of
sin
yet
to
be
in
him
,
and
therfore
also
of
wrath
,
that
he
is
so
farre
off
from
hauing
any
cause
by
his
own
works
done
after
grace
,
to
thinke
that
he
deserueth
to
be
iustified
or
saued
in
any
respect
,
that
thereby
he
may
iustly
with
him
take
occasion
to
confesse
,
that
though
the
law
be
spiritual
yet
he
is
carnal
,
&
so
sold
vnder
sinne
,
that
in
his
flesh
there
dwelleth
no
good
thing
,
for
though
to
will
is
present
with
him
,
&
that
he
allowe
not
the
euill
he
doth
,
because
in
his
inner
man
he
consenteth
vnto
the
lawe
that
it
is
holie
and
good
,
yet
he
doth
sometimes
the
euill
that
he
hateth
and
findeth
no
meanes
,
as
he
shoulde
,
to
performe
that
which
is
good
,
Vers
.
14.
&c.
And
by
workes
done
after
grace
,
flowing
(
as
they
say
)
from
our
owne
freewill
in
great
part
,
if
iustification
should
come
at
all
,
how
then
could
we
be
excluded
from
all
reioyeing
in
that
respect
in
our selues
?
how
coulde
our
iustification
come
freely
and
of
sauour
,
and
not
at
all
of
debt
,
as
Paule
teacheth
it
must
?
how
could
it
be
but
in
some
sorte
we
shoulde
be
heires
by
the
lawe
,
and
not
onely
by
faith
and
the
vertue
of
the
promise
,
neyther
of
which
can
be
sure
and
certaine
,
if
they
rested
vpon
the
condition
of
the
workes
that
we
at
any
time
can
doe
,
which
we
can
neuer
be
sure
that
we
haue
attained
vnto
,
eyther
in
that
measure
or
manner
(
as
they
themselues
are
driuen
to
confesse
)
as
is
required
of
vs
.
Yea
if
thereby
at
all
,
our
iustification
coulde
come
,
why
then
was
not
the
promise
made
vnto
vs
in
the
plurall
number
,
in
seedes
,
and
not
in
seede
,
to
warrant
vs
,
as
especially
to
looke
for
the
benefitte
thereof
by
the
merites
of
the
seede
of
the
woman
,
of
Abraham
,
Isaac
,
and
Iacob
,
so
partly
and
secondarily
at
least
,
by
our selues
,
and
our
owne
merits
or
workes
ioyned
with
his
?
But
to
ende
this
point
,
what
can
be
more
cleare
to
put
vs
out
of
all
doubt
,
that
Paule
shuts
not
from
this
office
of
iustifying
,
onely
workes
of
the
lawe
done
before
grace
,
but
also
the
best
workes
done
in
grace
,
then
that
he
himselfe
in
the
third
of
the
Philippians
(
as
we
heard
before
)
in
this
respect
,
doth
not
onely
in
the
time
past
disable
his
own
good
workes
done
according
to
the
lawe
before
his
conuersion
vnreproueable
,
but
also
in
the
verie
present
time
when
he
wrote
that
Epistle
,
which
was
not
long
before
his
death
,
his
workes
or
righteousness
which
he
then
had
,
as
dung
,
that
so
he
might
be
iustified
by
another
righteousnesse
,
to
be
founde
and
attained
vnto
,
by
faith
in
Christ
.
In
that
also
,
1.
Cor.
4.4
.
First
he
confesseth
,
that
he
knew
nothing
by
himselfe
,
(
speaking
then
of
himselfe
as
he
was
in
the
state
of
grace
)
and
then
by
and
by
he
addeth
,
that
he
was
not
thereby
iustified
,
he
plainely
shewed
that
though
he
had
liued
so
in
the
execution
of
his
Apostleship
,
that
his
conscience
accused
him
not
of
transgression
therein
any
way
(
within
the
compasse
whereof
laye
moste
of
the
workes
that
he
had
done
in
grace
)
yet
he
thought
not
thereby
to
be
iustified
at
all
.
Wherefore
from
whom
soeuer
these
our
aduersaries
haue
sucked
or
learned
this
glose
or
interpretation
of
Paules
wordes
,
euidentlie
heereby
it
appeareth
,
that
it
is
a
cursed
glose
,
for
that
it
so
directly
corrupteth
the
text
,
and
therefore
vpon
whom
soeuer
they
would
father
it
,
to
put
the
enuie
and
shame
thereof
from
themselues
,
both
of
them
must
giue
vs
leaue
,
rather
to
forsake
them
heerein
,
then
the
plaine
euidence
of
the
scriptures
themselues
,
which
I
am
fullie
perswaded
though
they
hardlie
or
neuer
will
be
brought
vnto
,
they
ha●●e
so
vowed
themselues
obstinately
to
resist
the
trueth
,
that
yet
the
ancient
writers
in
whose
writinges
sometimes
they
finde
something
that
soundeth
too
much
this
way
,
if
eyther
they
were
in
these
times
,
or
when
they
liued
had
heard
but
halfe
so
much
,
as
they
haue
to
the
contrarie
,
they
would
most
readily
and
willingly
haue
retracted
and
recanted
the
same
.
For
so
we
finde
they
were
willing
to
doe
,
when
eyther
by
their
owne
further
reading
or
learning
,
or
by
the
information
of
others
,
they
had
cause
giuen
them
to
see
,
wherein
for
lacke
of
further
aduise
,
they
haue
erred
:
and
neuer
did
any
of
these
by
farre
thus
interpret
Paules
wordes
to
aduance
mans
merits
,
and
to
darken
and
obscure
the
glorie
of
Christ
,
as
they
doe
,
yea
if
they
coulde
haue
but
foreseene
that
euer
after
any
woulde
haue
come
after
them
,
thus
to
abuse
their
wordes
,
to
driue
men
from
seeking
at
all
to
be
iustified
by
the
imputation
of
Christes
righteousnesse
to
the
beleeuer
in
him
,
that
then
they
might
trust
to
their
owne
righteousnesse
inherent
in
themselues
,
inhabit
,
as
to
the
formall
cause
of
their
iustification
,
and
in
worke
wrought
,
as
to
the
meritorious
cause
of
another
iustification
,
euen
of
saluation
it selfe
:
I
dare
be
bolde
to
say
they
woulde
neuer
by
any
meanes
haue
beene
drawen
,
to
haue
left
one
sillable
behinde
them
in
their
writinges
sounding
that
way
.
And
this
sufficientlie
may
appeare
to
any
that
hath
but
red
their
workes
,
therein
they
are
elsewhere
so
plaine
,
full
and
pregnant
,
to
aduouch
iustification
freely
by
faith
in
Christ
,
through
the
imputation
of
his
merits
and
righteousnesse
vnto
men
,
as
in
sundrie
places
of
an
answere
of
mine
in
printe
to
Iohn
de
Albïne
,
I
haue
at
large
shewed
,
whereunto
I
therefore
nowe
referre
the
Christian
Reader
.
And
whereas
by
grace
,
whereby
Pauls
faith
we
are
iustified
,
they
woulde
beare
men
in
hand
,
that
there
by
grace
is
not
to
be
vnderstood
the
free
sauour
of
God
towardes
man
in
Christ
Iesus
,
but
that
speciall
gift
of
that
grace
,
the
habit
of
charitie
infused
or
powred
into
them
that
beleeue
,
all
the
reasons
and
places
vsed
to
confute
the
former
shift
of
theirs
,
serue
also
as
pregnantly
to
ouerthrow
this
.
And
hereof
also
,
as
of
the
other
,
their
onely
ground
is
sophistrie
,
taking
aduantage
by
the
diuerse
acceptions
and
significations
of
the
worde
grace
,
here
to
teach
men
to
vnderstand
thereby
an
effect
of
grace
,
whereas
in
deede
the
verie
fountaine
it selfe
of
all
these
effectes
,
which
is
the
free
fauour
of
God
towardes
man
in
Christ
,
is
meant
in
deede
.
To
discerne
their
iugling
and
treacherie
herein
,
let
a
man
but
in
steede
of
grace
,
vsed
by
the
Apostle
in
this
argument
in
these
fewe
places
following
,
place
but
the
habitte
of
charitie
,
and
then
againe
weye
what
a
violence
thereby
is
offered
,
both
to
his
woordes
and
sense
.
We
are
iustified
freely
by
his
grace
,
that
is
,
by
his
infused
habit
of
charitie
,
through
the
redemption
that
is
in
Christ
Iesus
:
Rom.
3.24
.
By
grace
are
you
saued
through
faith
,
that
is
,
by
the
habite
of
charitie
infused
,
through
saith
,
and
not
of
your selues
,
it
is
the
gift
of
God
,
not
of
workes
,
least
any
man
should
bost
him selfe
.
Eph.
2.8.9
.
to
the
praise
of
the
glorie
of
his
grace
wherewith
he
made
vs
accepted
in
his
beloued
,
that
is
,
to
the
praise
of
the
glorie
of
his
infused
habitte
of
charitie
&c.
who
seeth
not
both
the
absurdnes
and
ridiculousnesse
of
this
interplation
of
grace
?
and
withall
perceiueth
not
indeed
nothing
else
in
these
places
can
be
vnderstood
by
grace
,
but
the
free
fauour
of
God
,
had
towards
his
elect
in
Christ
Iesus
,
before
the
foundations
of
the
worlde
were
laid
?
Which
grace
as
it
was
grounded
before
all
times
,
onely
vpon
the
person
and
office
of
the
sonne
of
God
our
fauiour
,
so
to
shewe
vs
,
that
in
the
reuealing
of
the
same
vnto
vs
,
and
communicating
the
same
,
vnto
his
,
he
respects
not
any
desert
or
merit
of
man
,
but
onely
the
deserts
and
merits
of
his
said
sonne
,
by
faith
through
imputation
,
made
to
the
beleeuers
therein
,
the
Apostle
saith
,
as
he
doth
,
not
onely
that
we
are
iustified
by
grace
,
but
also
addeth
freely
,
not
of
our selues
,
it
is
the
gift
of
God
,
not
of
workes
,
least
any
man
should
boast
himselfe
.
How
it
is
possible
if
God
should
haue
studied
of
purpose
,
to
crosse
and
to
preuent
for
euer
all
these
popish
gloses
and
trickes
,
that
he
shoulde
haue
spoken
more
plainely
or
pregnantly
to
aduouch
iustification
freely
and
only
by
faith
in
Christ
Iesus
,
and
not
for
the
worthinesse
or
merit
of
any
thing
in
our selues
first
or
last
?
And
who
be
so
simple
,
that
hath
any
thing
had
his
spirit
,
exercised
in
the
word
of
God
and
knowledge
of
Christ
Iesus
,
as
by
any
means
to
be
brought
to
thinke
,
that
Christ
comming
to
be
the
meritorious
and
satisfactorie
cause
of
mans
saluation
,
as
he
did
,
that
yet
so
farre
off
is
it
,
that
he
hath
gone
quite
thorowe
with
this
worke
,
in
,
and
by
himselfe
,
that
in
verie
deede
by
the
things
accomplished
in
his
owne
person
,
he
hath
enabled
and
dignified
thinges
to
be
founde
in
man
,
and
to
be
done
and
suffered
him
,
at
the
least
to
finish
vp
and
perfect
by
the
meritorious
and
satisfactorie
cause
of
mans
saluation
?
For
this
were
not
onely
to
leaue
the
worke
of
mans
iustification
and
saluation
to
be
vnperfect
,
for
all
that
hath
beene
done
by
him
in
his
owne
person
,
but
also
most
vncertaine
,
whether
euer
it
shoulde
be
finished
or
no
,
because
if
the
matter
be
thus
to
be
deuided
betwixt
Christ
and
mans
owne
selfe
,
howsoeuer
man
might
be
sure
that
Christ
hath
done
his
part
,
he
coulde
neuer
be
sure
that
he
hath
or
shall
hit
in
iust
manner
and
measure
of
all
that
is
left
for
him
to
doe
,
to
perfect
the
same
.
Yea
if
this
were
thus
,
that
amongst
otherendes
that
Christ
had
in
his
merits
and
sufferinges
,
he
had
this
,
thereby
so
to
die
our
doings
and
sufferings
therewith
,
that
they
nowe
shall
be
meritorious
of
,
and
satisfactorie
for
our
owne
saluation
,
(
though
by
thus
saying
they
would
seeme
to
attribute
vnto
Christs
merits
more
then
we
doe
,
in
that
we
denie
them
this
effect
)
in
deede
and
trueth
in
thus
dealing
,
they
with
Iudas
giue
him
faire
wordes
,
saying
vnto
him
,
haile
maister
,
when
in
secret
cunninglie
,
they
most
vnkindlie
and
wickedlie
seeke
to
betraye
him
.
Heeretofore
when
they
taught
this
doctrine
of
mans
merits
,
bluntly
,
and
flatly
without
this
new
colour
of
their
so
doing
,
we
iustly
charged
themselues
to
be
the
sacrilegious
robbers
of
Christ
,
of
that
chiefe
and
speciall
honour
that
appertaines
vnto
him
:
but
now
whiles
they
haue
sought
,
to
auoyd
&
to
put
from
themselues
the
grieuousnes
of
this
charge
,
by
this
their
new
deuise
,
in
steed
of
making
Christ
some
restitution
and
amendes
for
the
wrong
they
did
him
,
they
nowe
are
flatly
come
to
this
,
obstinately
to
continue
in
the
doing
of
him
the
same
old
wrong
still
,
but
nowe
they
will
no
longer
be
the
onely
doers
thereof
them selues
,
but
he
himselfe
must
bee
,
if
not
the
plaine
and
full
principall
,
yet
at
the
least
an
open
and
notorious
accessary
,
and
helper
forward
of
them
,
in
this
their
robbing
of
him
.
But
whatsoeuer
they
say
or
doe
herein
,
let
vs
with
the
apostle
beleeue
,
that
he
is
able
perfectly
to
saue
them
that
come
vnto
God
by
him
,
seeing
he
euer
liueth
to
make
intercession
for
them
,
and
hath
an
euerlasting
priesthoode
.
Heb.
7.24.25
.
For
as
we
haue
often
heard
before
,
an
other
of
them
writeth
,
his
owne
selfe
bare
our
finnes
in
his
body
vpon
the
tree
,
and
so
,
that
thereby
we
are
both
deliuered
from
sinne
,
and
so
healed
thereof
,
that
thenceforth
we
shoulde
liue
in
righteousnesse
.
1.
Pet:
1.2.4
.
And
with
all
our
heartes
let
vs
shunne
and
detest
all
these
their
popish
demses
,
tending
as
we
see
all
more
or
lesse
,
to
the
robbing
of
Christ
of
this
speciall
honour
,
to
be
a
full
and
a
perfect
sauiour
in
,
To
proceed
therefore
,
as
thus
in
these
two
pointes
particularly
,
you
haue
heard
,
howe
the
gospell
sheweth
you
this
to
be
his
office
,
so
for
the
rest
before
mentioned
,
if
we
looke
into
it
,
it
will
teach
vs
,
that
in
this
his
office
,
he
is
our
Christ
,
that
is
,
our
annointed
and
appointed
kinge
,
priest
,
and
prophet
,
in
and
for
his
Church
King
to
rule
,
gouerne
,
and
to
protect
it
,
from
all
the
enimies
and
dangers
there
of
:
priest
,
to
redeeme
it
,
and
to
make
full
and
perfect
atonement
and
reconsiliation
thorowe
his
eternall
intercession
,
betwixt
God
and
it
:
and
prophet
to
teach
and
instruct
it
,
by
his
worde
from
time
to
time
.
So
that
he
hath
of
his
Church
a
priestly
kingdome
,
which
he
hath
purchased
,
not
with
gold
or
siluer
,
but
with
his
owne
preticus
blood
,
as
Peter
speaketh
.
1.
epist:
1.19
.
which
he
gouerneth
and
ordereth
by
the
scepter
of
his
worde
,
and
perfecteth
by
the
powre
of
his
spirit
.
Of
the
title
and
right
of
his
kingrick
,
Paule
Heb.
4.8
.
vnderstandeth
that
,
Psal:
45.6
.
and
7.
as
spoken
of
Dauid
,
thorow
the
spirit
:
thy
throne
is
for
euer
and
euer
,
the
scepter
of
thy
kingdome
is
a
scepter
of
righteousnesse
,
thou
hast
loued
righteousnesse
and
hated
iniquitie
,
wherfore
cuen
God
thy
God
,
hath
annointed
thee
with
the
oyle
of
gladnes
,
aboue
thy
fellowes
.
And
touching
his
priesthoode
to
proue
him
to
be
a
farre
more
excellent
priest
then
euer
was
any
,
of
the
tribe
of
Leui.
Cap.
7.12
.
he
saith
that
he
was
made
priest
with
an
oath
,
by
him
that
said
vnto
him
,
as
it
is
written
.
Psal.
110.4
.
The
Lord
hath
sworne
and
will
not
repente
,
thou
art
a
priest
for
euer
,
according
to
the
order
of
Melchizedech
.
And
lastly
concerning
his
office
of
a
prophet
and
teacher
of
his
Church
,
Mathew
sheweth
vs
,
that
when
he
was
transfigured
in
the
mount
,
this
voyce
was
heard
from
heauen
vttered
of
him
,
(
doubtlesse
by
his
heauenlie
father
)
to
establish
him
heerein
:
This
is
my
welbeloued
sonne
,
in
whome
I
am
well
pleased
,
heare
him
.
Cap.
17.5
.
And
to
teach
vs
that
all
doctors
&
teachers
must
alwaies
stoupe
to
him
,
and
learne
that
first
of
him
,
which
they
teach
others
,
he
saith
,
be
not
called
doctors
,
for
one
is
your
doctor
,
euen
Christ
.
Math.
23.10
.
thereby
not
forbidding
the
title
,
but
the
abuse
thereof
,
which
is
,
when
any
dare
take
vpon
them
as
doctors
and
teachers
onely
of
trueth
,
to
vrge
that
for
trueth
vpon
the
Church
,
or
to
Gods
people
,
which
they
cannot
warrant
so
to
be
,
by
the
vndoubted
voyce
and
word
of
Christ
.
His
kingdom
is
not
of
this
world
:
for
so
he
himselfe
told
Pilate
.
Iohn
.
18.36
.
and
yet
he
is
such
a
king
,
as
that
he
is
king
of
kings
,
and
Lord
of
Lords
,
Reue.
19.16
.
And
as
king
he
is
lawgiuer
vnto
his
people
in
whose
power
it
is
to
saue
and
destroy
.
Iam.
4.12
.
As
king
he
gouerneth
and
guideth
his
Church
,
both
heere
and
in
heauen
,
as
the
head
thereof
,
Ephe.
1.22
.
As
king
he
liberally
bestoweth
thereupon
from
time
to
time
,
those
rich
graces
and
giftes
,
which
as
priest
he
hath
obtained
for
it
,
Ephe.
4.8
.
And
as
king
he
defendeth
and
protecteth
it
from
all
the
enemies
thereof
,
Luke
.
1.17
78.
And
of
this
kingdome
of
his
there
is
no
end
,
Luke
.
1.33
.
Now
as
he
is
priest
,
he
hath
offered
once
for
all
,
such
a
sacrifice
for
the
redemption
of
his
Church
,
that
he
needeth
not
any
other
priest
to
succeed
him
,
either
to
offer
any
other
,
or
that
againe
:
&
thus
hauing
obtained
for
vs
eternall
redemption
,
and
ascending
into
the
heauens
,
there
he
sits
at
the
right
hand
of
the
father
,
and
appearing
continually
in
his
sight
,
he
maketh
such
continual
intercession
for
vs
,
that
he
is
able
perfectly
to
sane
those
that
come
vnto
God
by
him
.
Heb.
7.23.25
.
&
10.
vers.
12.
&
9.24
.
Finally
as
prophet
and
teacher
of
his
Church
:
Whatsoeuer
be
hath
heard
of
his
father
,
comming
from
his
bosom
,
he
hath
declared
vnto
vs
,
Ioh.
1
,
18.8.26
.
And
this
hath
he
done
most
sufficiently
(
as
we
haue
often
in
our
writings
alreadie
in
print
most
plentifully
proued
,
in
directing
by
his
spirit
,
as
he
hath
done
,
the
writers
of
the
canonicall
scriptures
,
therein
to
set
downe
al
necessarie
doctrine
for
our
saluation
.
And
therefore
besides
,
or
contrarie
to
that
,
nothing
is
to
be
vrged
vpon
his
Church
,
or
to
be
receiued
thereby
,
as
necessarie
to
saluation
.
All
these
thinges
now
rightlie
vnderstoode
,
and
accordingly
confessed
and
acknowledged
to
be
true
of
Christ
,
and
thus
to
appertaine
vnto
him
,
then
and
not
before
is
he
come
vnto
,
as
heere
in
my
text
is
required
and
commanded
.
This
doctrine
of
the
person
and
office
of
Christ
,
is
the
verie
rocke
and
foundation
whereupon
the
Church
of
Christ
is
built
,
and
whereupon
it
beeing
built
,
the
gates
of
hell
shall
neuer
preuaile
against
it
,
Math.
16.18
.
An other
foundation
can
no
man
lay
,
but
euen
this
,
Iesus
Christ
,
1.
Cor.
3.11
.
Yea
this
Iesus
Christ
,
is
the
foundation
of
the
Apostles
and
prophets
(
namely
which
they
laide
)
and
the
chiefe
corner
stone
,
in
whome
al
the
building
coupled
togither
,
groweth
vnto
an
holie
temple
in
the
Lord
,
as
Paul
speaketh
to
the
Ephesians
,
Cap.
2.20.21
.
Heereby
then
it
is
euident
,
that
not
onely
Turkes
,
and
Iewes
,
and
all
such
as
are
open
enimies
to
Christ
,
&
to
this
doctrine
of
him
,
but
also
all
those
that
would
seeme
to
receiue
him
,
&
yet
wil
not
thus
in
tertain
him
in
their
heartes
and
iudgementes
,
as
yet
stand
aloofe
from
him
,
and
dare
not
so
much
as
come
vnto
him
.
Amongst
which
latter
sort
we
must
needes
muster
our
domesticall
and
next
aduersaries
the
papistes
.
For
not
onely
as
I
haue
alreadie
shewed
,
for
the
maintenance
of
their
owne
deuises
,
haue
they
bene
iustly
found
guilty
,
&
therfore
condemned
,
of
crossing
the
doctrin
both
of
Christs
person
and
office
,
both
generally
and
particularly
in
all
the
former
branches
thereof
,
but
also
in
the
three
last
spoken
of
,
may
they
likewise
be
charged
and
adiudged
,
and
that
most
iustly
.
For
there
is
neyther
his
kingricke
,
priesthood
,
nor
prophetship
,
that
they
can
finde
in
their
hearts
to
leaue
whole
and
entire
vnto
him
.
For
to
the
lawes
and
orders
appointed
by
him
as
king
,
for
the
good
gouernment
of
his
Church
,
they
adde
,
detract
and
alter
at
their
pleasures
,
so
that
a
man
might
easily
make
a
huge
and
large
booke
of
nothing
else
but
a
bare
recitall
of
their
additions
thereunto
,
takinges
therefrom
,
and
alterations
thereof
,
as
any
man
by
comparing
the
recordes
of
the
scriptures
,
wherein
his
are
set
downe
,
with
their
doctrine
and
practise
,
may
easily
and
soone
perceiue
.
And
what
can
they
worse
abide
,
then
to
allow
Christ
to
be
such
a
priest
of
the
newe
Testament
,
as
the
gospell
hath
before
described
heere
to
bee
.
For
then
their
shauen
priesthood
&
the
offering
of
Christ
againe
to
his
father
,
as
a
propitiatorie
sacrifice
for
the
sins
of
quicke
and
dead
,
and
for
what
purpose
soeuer
they
for
their
gaine
list
to
intend
it
,
and
their
inuocation
&
mediation
of
Saints
and
Angels
,
shoulde
all
lie
in
the
dust
,
whereby
they
chiefly
maintaine
both
their
credit
and
wealth
.
And
their
writing
many
treatises
and
large
bookes
to
argue
the
canonicall
scriptures
of
obscuritie
(
to
discourage
the
simple
from
reading
of
them
or
caring
to
haue
them
red
)
and
of
insufficiencie
(
to
establish
their
vnwritten
word
of
their
owne
traditions
,
as
the
vndoubted
word
of
God
,
)
to
what
ende
else
tendes
it
,
then
most
openly
to
thrust
Christ
from
his
office
of
beeing
the
doctor
&
prophet
of
his
Church
,
by
opening
his
mouth
so
plentifully
therein
,
as
he
hath
,
for
the
sufficient
direction
thereof
:
that
they
taking
that
office
vpon
them
,
vnder
the
title
of
the
Churches
practise
and
tradition
,
may
warrant
all
their
fooleries
and
errours
,
for
the
which
the
best
of
them
sometimes
haue
confessed
,
their
chiefe
ground
comes
from
thence
.
You
may
therefore
most
plainly
see
that
howsoeuer
in
words
they
would
seeme
to
giue
him
his
due
titles
of
God
,
and
man
,
Christ
,
Messiah
,
Iesus
,
Sauiour
of
the
world
,
King
,
Priest
,
and
Prophet
,
by
their
deedes
in
their
ordinarie
doctrine
and
practise
,
they
pull
from
him
the
force
and
power
of
the
same
againe
.
For
such
a
God
and
man
he
must
be
to
serue
their
turne
,
as
vnder
their
hoste
can
and
will
lie
hidde
so
quietlie
,
that
euery
receiuer
may
eate
him
with
his
mouth
,
how
sinfull
and
faithlesse
soeuer
he
be
:
and
such
an
one
in
his
office
for
all
his
titles
they
giue
him
,
he
must
be
content
to
bee
,
as
will
suffer
all
the
things
&
persons
which
they
haue
imagined
will
serue
to
that
purpose
,
to
ioyne
with
him
in
that
high
&
glorious
worke
of
meriting
and
deseruing
,
procuring
and
perfecting
the
worke
of
our
saluation
:
let
him
tell
them
neuer
so
plainely
,
that
his
name
is
the
Lord
,
and
that
he
is
as
his
name
is
,
and
that
therefore
he
will
not
giue
his
honour
,
eyther
to
any
other
person
or
thing
.
Isa.
42.8
.
Doubtlesse
if
any
of
the
thinges
they
talk
of
in
this
case
,
might
ioyne
with
him
&
his
merits
,
in
this
great
and
high
worke
of
meriting
or
deseruing
for
man
the
kingdom
of
heauen
,
good
and
holie
workes
done
in
grace
and
faith
,
are
most
likely
to
be
they
that
might
partake
with
him
therein
.
But
so
farre
off
euen
their
great
champion
Bellarmine
found
it
to
be
,
doe
what
he
could
,
to
intitle
these
heereunto
,
that
when
he
had
striuen
with
all
the
cunning
and
power
he
had
to
the
end
,
and
so
woulde
faine
shewe
howe
man
to
that
purpose
might
thereupon
ground
his
trust
&
confidence
,
he
is
driuen
to
confesse
,
when
all
comes
to
all
,
that
the
confidence
that
man
can
haue
,
eyther
by
meanes
of
them
or
any
way
else
of
his
saluation
,
is
but
humane
,
morall
and
coniecturall
,
and
no
way
such
as
certainty
of
faith
requireth
,
but
as
may
and
will
haue
with
it
,
still
feare
,
least
it
deceiue
them
in
the
end
.
Yea
after
he
hath
a
little
wrestled
with
our
obiection
against
iustification
and
comming
to
saluation
by
an
inherent
righteousnesse
of
our
owne
,
howsoeuer
before
he
seemed
to
himselfe
to
run
away
with
it
,
as
a
matter
most
cleare
,
that
that
might
be
trusted
to
,
to
worke
and
to
procure
these
effectes
:
he
is
so
cooled
,
that
he
concludes
the
matter
but
thus
,
that
he
allowes
confidence
to
be
put
in
good
works
indeed
,
so
that
pride
therein
be
auoyded
:
but
yet
for
that
,
that
pride
is
so
hardly
auoided
in
this
case
as
it
is
,
&
we
are
alwaies
so
vncertaine
as
we
must
needes
bee
,
whether
we
haue
attained
to
that
measure
and
manner
of
righteousnesse
,
that
to
this
purpose
is
necessary
,
he
thinketh
it
most
safe
,
when
we
haue
done
all
the
good
works
we
haue
or
can
,
that
yet
we
put
all
our
trust
and
confidence
,
in
the
onely
mercy
and
goodnesse
of
God
.
Which
what
is
it
else
,
but
when
he
hath
done
his
worst
,
against
the
imputation
of
Christs
righteousnesse
,
to
make
the
beleeuer
in
him
righteous
by
,
for
the
establishing
of
this
their
own
inherent
righteousnes
in
the
romphe
therof
,
euen
then
to
cast
vs
the
bucklets
,
and
for
shame
to
take
his
heeles
,
and
to
run
away
from
his
cause
,
and
to
leaue
vs
both
the
field
&
the
victory
.
But
alwaies
great
is
the
trueth
,
and
it
will
preuaile
.
Wherfore
howsoeuer
they
thinke
of
themselues
,
we
may
plainely
inough
see
,
that
their
case
is
pitifull
and
lamentable
,
in
their
striuing
thus
,
to
darken
&
to
obscure
the
glorie
of
Christ
,
for
the
maintenance
and
setting
vp
of
themselues
and
their
owne
deuises
in
his
romphe
,
and
yet
when
all
comes
to
all
,
to
be
enforced
thus
in
effect
to
confesse
,
that
all
the
while
they
haue
but
kicked
against
the
prickts
,
and
for
that
,
whervnto
they
dare
not
trust
in
conclusion
.
God
of
his
mercy
make
them
to
see
their
grosse
errours
heerein
,
and
in
the
meane
time
let
vs
runne
by
the
light
of
the
gospell
,
this
way
be
Christ
,
by
acknowledging
him
,
both
in
person
and
office
to
be
such
an
one
as
I
haue
thereby
proued
and
manifested
him
to
bee
:
which
when
we
haue
done
,
then
we
haue
made
a
good
beginning
to
obey
Christes
commaundement
heere
,
but
yet
the
chefe
is
behinde
,
for
he
further
addeth
,
and
drinke
.
By
this
drinking
,
Except
yee
drinke
his
blood
,
so
withall
he
saith
,
except
ye
eate
the
flesh
of
the
sonne
of
man
,
yee
haue
no
life
in
you
,
and
whosoeuer
eateth
my
flesh
,
and
drinketh
my
blood
,
hath
eternall
life
,
and
I
wil
raise
him
vp
at
the
last
day
,
vers
.
53.
&
54.
By
which
figuratiue
&
metaphorical
kinde
of
speach
,
he
would
teach
vs
,
that
as
it
is
not
inough
for
him
that
is
hungry
and
thirsty
to
come
where
meate
and
drinke
is
,
to
see
and
behold
them
,
yea
perfectly
to
knowe
them
,
and
be
able
to
say
what
euery
thing
is
,
and
to
what
vse
it
serueth
,
but
if
he
would
haue
his
hunger
and
thirst
satisfied
,
he
must
thereof
both
eate
and
drinke
:
euen
so
is
it
in
this
case
.
For
it
is
not
inough
to
come
vnto
Christ
,
though
we
come
from
point
to
point
as
I
haue
shewed
,
vnlesse
that
done
,
we
goe
further
,
yea
so
farre
as
that
we
as
surely
and
verily
take
him
vnto
vs
,
and
into
vs
,
and
so
make
him
as
certainely
our
own
,
as
meate
&
drinke
receiued
in
and
wel
digested
,
may
be
said
to
be
our
owne
.
Wherby
it
most
clearely
appeareth
,
that
as
no
benefite
can
arise
to
the
maintenance
of
this
present
life
by
meat
and
drinke
,
vnlesse
they
be
eaten
vpon
&
drunken
,
and
as
neyther
the
sap
,
and
iuice
that
is
in
the
meate
,
nor
the
power
nor
force
of
the
drinke
can
be
made
ours
to
nourish
&
strengthen
our
bodies
,
vnlesse
we
eate
&
drinke
the
meat
and
drinke
themselues
,
wherein
they
are
lodged
&
contained
:
euen
so
is
it
betwixt
Christ
&
vs
.
And
therefore
,
Though
he
be
the
bread
of
life
,
&
his
flesh
meat
indeed
,
&
his
blood
drink
indeed
,
as
we
are
plainly
taught
by
him
they
are
in
the
former
chap.
ver.
53
55.
yet
we
can
be
neuer
the
nearer
therby
,
to
the
maintenance
of
our
spiritual
life
before
God
,
vnles
by
an
eating
&
drinking
of
him
,
fit
for
that
purpose
,
we
feed
vpon
him
,
&
cat
&
drink
himself
,
&
so
consequently
by
making
him
wholly
God
&
man
our
very
own
,
and
so
growing
into
vnion
&
communion
with
him
,
we
attaine
vnto
all
those
good
things
,
that
are
prepared
for
vs
in
him
.
And
to
put
vs
out
of
al
doubt
hereof
,
Saint
Iohn
in
his
first
Epistle
,
Cap.
1.3
.
sheweth
vs
that
the
whole
scope
of
his
ministrie
and
of
his
fellow
Apostles
was
,
that
there
by
this
communion
and
fellowship
with
Christ
might
be
attained
,
saying
,
That
which
wee
haue
seene
and
heard
,
declare
wee
vnto
you
,
that
ye
may
also
haue
fellowship
with
vs
,
and
that
our
fellowship
may
be
with
the
father
,
and
with
his
sonne
Iesus
Christ
.
Againe
most
plaine
it
is
to
this
purpose
,
that
he
writeth
,
Cap.
5.
of
that
Epistle
,
vers.
11.12
.
where
he
saith
That
God
hath
giuen
vs
eternall
life
,
he
that
hath
the
sonne
,
hath
life
,
and
he
that
hath
not
the
sonne
,
hath
not
life
.
For
heerby
most
plainely
,
first
we
are
taught
that
the
chiefe
vse
that
we
are
to
make
of
the
ministrie
,
is
,
thereby
to
attaine
to
haue
communion
with
Christ
,
and
then
as
clearely
he
shewes
vs
(
the
better
to
prouoke
vs
to
striue
to
make
that
vse
thereof
indeede
)
that
God
in
his
mercy
hauing
prouided
eternall
life
for
vs
,
which
we
by
the
fall
of
Adam
and
our
owne
sinnes
had
lost
,
in
his
sonne
Christ
Iesus
,
that
yet
he
would
haue
the
case
so
stande
with
vs
in
respect
thereof
,
that
we
can
neuer
haue
that
,
vnlesse
we
haue
the
sonne
himselfe
,
in
whom
it
is
treasured
&
coffered
vp
for
vs
.
Wherby
questionlesse
the
Lorde
in
his
wisedome
,
euen
of
loue
towardes
vs
,
hath
so
ordered
the
matter
,
for
our
verie
best
.
For
when
Adam
and
Eue
had
life
in
their
owne
handes
in
paradice
,
we
haue
found
by
experience
they
very
quickly
lost
it
.
God
therfore
hauing
so
costlie
and
dearely
compassed
it
againe
for
vs
,
by
the
death
and
passion
of
his
owne
welbe
loued
sonne
,
he
sawe
it
in
his
wisedome
neither
good
nor
safe
for
vs
,
liuing
in
this
dangerous
world
,
to
trust
it
any
more
in
our
owne
handes
:
and
therefore
he
that
is
the
author
and
purchaser
thereof
for
vs
,
as
he
hath
the
best
right
therunto
,
by
his
appointment
,
hath
it
still
lodged
for
vs
in
himselfe
,
and
that
so
surely
and
inseparably
,
that
none
euer
shal
or
can
be
partaker
thereof
,
but
by
the
communication
of
his
verie
selfe
first
,
and
so
once
beeing
sure
of
him
,
then
also
he
may
withall
be
assured
of
the
other
.
For
these
two
now
by
Gods
ordinance
goe
alwaies
so
togither
,
that
where
Christ
is
had
,
there
the
partie
in
him
is
sure
of
euerlasting
life
,
and
where
he
is
not
had
,
there
can
be
no
assurance
thereof
.
The
blessed
sacrament
of
the
bodie
and
blood
of
Christ
was
Instituted
by
him
,
euen
of
purpose
,
not
onely
to
keepe
still
fresh
in
our
remembrance
his
precious
death
,
with
all
the
fruites
thereof
,
both
generally
and
particularly
,
but
also
without
all
doubt
,
to
offer
to
deliuer
and
to
feale
the
doliuery
,
to
as
many
as
rightly
as
they
should
receiue
the
same
,
a
most
certaine
vnion
and
communion
with
whole
and
full
Christ
himselfe
.
And
to
teach
vs
plainly
so
much
,
Paule
saith
1.
Cor.
10.16
.
The
cup
of
blessing
which
we
blesse
,
is
it
not
the
communion
of
the
blood
of
Christ
?
the
breade
which
we
breake
is
it
not
the
communion
of
the
bodie
of
Christ
?
As
certainely
therefore
as
by
bodily
eating
and
drinking
,
in
that
sacrament
,
or
elsewhere
,
the
eater
and
drinker
of
bread
and
wine
,
makes
himselfe
partaker
of
all
the
force
and
goodnesse
therein
,
by
making
themselues
first
his
owne
,
to
the
chearing
and
strengthening
of
this
life
in
the
bodie
:
so
by
such
eating
and
drinking
of
the
bodie
broken
,
and
blood
shed
for
him
of
Christ
(
which
are
the
thinges
in
this
sacrament
signified
and
offered
vnto
him
)
as
is
fit
to
make
such
foode
his
owne
by
,
as
verily
the
worthy
and
right
receiuer
in
soule
feedeth
vpon
,
and
is
nourished
to
eternall
life
,
with
the
broken
bodie
,
and
bloodshed
of
Christ
Iesus
.
And
to
assure
al
such
of
this
by
Christ
,
the
bread
is
said
to
be
his
body
broken
,
and
the
wine
his
blood
shed
,
for
the
remission
of
their
fins
:
and
both
so
termed
and
called
by
his
ordinance
broken
and
powred
forth
,
are
particularly
to
be
giuen
to
euery
such
communicant
,
and
they
are
likewise
to
receiue
them
:
and
therefore
doubtlesse
thereby
taught
,
not
only
by
that
which
they
see
and
he
are
in
the
administration
herof
;
with
thankfull
and
penitent
hearts
to
remember
his
death
,
(
and
sonowe
therein
,
his
bodie
was
broken
,
and
his
blood
shed
and
seuered
from
his
body
,
and
that
therefore
these
so
handled
,
are
the
heauenly
and
spirituall
foode
prepared
for
the
maintenance
of
their
spirituall
life
before
God
,
)
but
also
by
that
which
further
is
deliuered
,
and
they
receiue
,
that
they
are
to
assure
themselues
,
euerie
one
in
particular
,
that
Christ
died
for
them
,
and
therefore
shall
nourish
and
feede
them
to
eternall
life
,
by
vniting
himselfe
most
certainely
vnto
them
,
to
that
ende
and
purpose
.
Further
yet
to
teach
vs
,
that
this
moste
certaine
and
reall
vnion
with
Christe
is
for
the
whole
Church
,
and
for
the
saluation
thereof
,
most
necessary
,
those
other
metaphors
also
serue
;
whereby
be
is
compated
to
the
heade
and
husband
of
the
Church
,
as
of
his
bodie
and
wife
,
Ephes.
1.12
.
&
Cap.
5.32
.
or
to
the
vine
stocke
,
whereinto
his
heauenly
father
engrasteth
all
those
branches
,
that
euer
shall
being
forth
much
fruite
,
that
he
may
be
glorified
,
Io.
15.5.6.7.8
.
For
hereby
we
are
taught
,
that
as
it
is
with
these
,
heade
,
husband
,
and
stocke
,
in
respect
of
the
bodie
,
wife
,
and
branches
,
so
is
it
betwixt
Christ
,
and
all
those
that
shall
be
saued
.
As
therefore
vnlesse
the
head
,
really
growe
and
be
vnited
to
the
bodie
,
yea
though
there
can
but
a
haire
goe
betwixt
the
one
and
the
other
,
the
bodie
can
haue
no
life
from
the
head
:
and
as
mariage
beeing
consummate
,
it
maketh
them
that
were
strangers
before
,
one
bodie
,
one
flesh
,
yea
one selfe
fame
.
Ephes.
5.28.29
.
and
that
otherwise
vnperfected
,
it
hath
no
such
effect
:
and
lastly
,
as
it
is
not
inough
for
the
braunches
to
touch
the
vine
stocke
,
yea
nothing
to
haue
life
from
thence
,
vnlesse
they
so
growe
therin
,
that
it
and
they
be
as
it
were
one
:
euen
so
is
it
in
this
case
,
betwixt
Christ
and
all
those
that
would
be
saued
by
him
.
And
therefore
to
expresse
as
much
,
Paule
saith
,
That
such
as
are
his
they
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
.
Ephe.
5.30
.
yea
,
1.
Cor.
1.13
.
he
maketh
the
Church
and
Christ
but
as
one
perfect
man
,
whereof
Christ
is
the
heade
,
and
the
Church
his
bodie
:
in
so
much
as
,
Ephes.
1.23
.
he
calleth
the
Church
his
fulnesse
:
to
shew
that
such
loue
there
is
betwixt
Christ
and
his
Church
,
and
that
there
is
also
such
a
perfect
vnion
betwixt
them
,
that
though
he
be
he
that
filleth
all
thinges
,
and
is
the
perfection
thereof
,
that
he
accounteth
himselfe
as
a
heade
without
a
bodie
,
without
the
true
vnion
and
connexion
of
the
Church
with
him
.
And
therfore
,
Iohn
.
17.23
.
he
was
an
earnest
suter
vnto
his
father
,
that
he
might
be
in
his
,
as
he
his
father
was
in
him
,
that
so
they
might
be
made
perfect
in
one
,
and
heerein
he
knew
he
was
so
heard
,
that
he
accounteth
the
affliction
of
any
sound
member
of
his
Church
as
the
persecution
of
his
owne
self
,
and
therefore
when
Saule
persecuted
such
,
he
said
vnto
him
,
Saul
Saul
why
persecutest
thou
mee
.
Act.
6.4
.
And
yet
better
to
assure
them
thereof
,
he
also
reckoneth
his
owne
ioyes
to
be
theirs
as
well
as
their
sorrowes
to
be
his
that
will
open
vnto
him
,
and
be
his
,
and
therefore
to
encourage
such
so
to
doe
and
bee
,
he
said
vnto
them
.
Reue.
3.22
.
that
to
such
he
would
giue
to
sit
with
him
,
vpon
his
throne
,
and
that
he
woulde
sup
with
them
,
and
that
they
likewise
should
sup
with
him
.
The
cuidence
of
this
doctrine
beeing
most
strong
and
apparant
as
you
he
are
,
and
the
papistes
themselues
,
not
seeming
to
doubt
thereof
at
all
,
(
but
that
theiudgements
of
God
are
vnsearchable
,
and
that
they
haue
deserued
for
their
wilfull
seeking
to
darken
the
light
of
the
gospel
,
will
they
nill
they
shining
amongst
them
,
to
be
made
drunke
and
so
quite
to
be
caried
away
,
in
the
most
just
iudgement
of
God
,
by
a
strong
dilusion
of
the
enchanted
cup
,
ful
of
formications
profered
vnto
them
&
vged
vpon
them
,
by
the
garish
whore
of
Babilon
)
it
is
a
wonder
that
withal
they
are
not
enforced
,
to
see
&
to
perceiue
the
most
of
the
absurdities
&
heresies
they
hold
,
touching
the
article
of
iustification
&
saluation
.
For
how
can
it
otherwise
bee
,
but
that
they
that
are
thus
vnited
to
Christ
&
he
to
them
must
needs
most
certenly
,
&
as
it
were
sensibly
vnderstand
it
so
to
bee
,
by
the
wonderful
alteration
that
therupon
thorowout
both
in
body
&
soule
wil
grow
in
them
,
by
the
inseparable
graces
of
the
spirit
,
alwaies
accompanying
his
vnion
with
his
?
And
therfore
in
him
there
being
also
,
as
alwaies
there
is
,
full
and
certain
remission
of
sins
prepared
for
al
them
that
be
so
nilie
his
,
&
he
neuer
going
without
his
perfect
righteousnes
;
&
being
as
he
is
the
very
fountaine
of
al
Gods
fauours
&
mercies
towards
man
,
how
is
it
possible
that
he
should
be
a
mans
owne
,
&
he
know
it
also
,
but
that
he
may
and
must
,
without
any
wauering
or
doubting
thereof
,
fully
and
firmly
be
assured
,
that
his
sins
are
forgiuen
him
,
that
his
righteousnes
is
his
,
&
that
therfore
he
may
haue
a
most
speciall
assurance
and
confidence
of
the
mercy
of
God
,
to
his
most
perfect
saluation
?
For
these
graces
and
fauours
of
God
are
neuer
seuered
from
the
person
of
Christ
,
&
therfore
wheras
he
is
once
really
&
truely
possest
,
there
also
the
possessour
may
be
assured
that
with
him
he
possesseth
all
those
things
also
.
And
yet
these
men
,
no
not
their
Bellarmine
can
abide
any
of
these
:
but
it
shall
be
inough
with
them
&
him
also
,
to
beleeue
there
is
remission
of
sins
,
accompanying
baptisme
,
&
to
be
had
by
him
,
&
in
him
in
the
Church
,
that
there
is
such
a
mercy
of
God
,
that
is
able
to
saue
,
and
that
the
righteousnesse
of
Christ
,
may
be
as
he
is
our
head
,
ours
in
such
a
sort
,
that
it
may
be
the
efficient
cause
of
an
inherent
righteousnes
in
our selves
,
able
to
earne
heauen
by
:
but
particularlie
,
especially
for
vs
to
beleeue
that
we
shall
without
all
doubt
haue
all
our
sinnes
forgiuen
vs
,
that
we
are
sure
of
this
mercie
,
and
haue
this
righteousnesse
of
his
imputed
vnto
vs
as
our
owne
,
whereby
we
shall
and
may
be
righteous
before
God
,
at
no
hand
they
can
abide
.
As
though
he
that
sticketh
not
to
giue
vs
his
sonne
God
and
man
to
be
our
verie
owne
,
so
that
we
are
his
,
and
he
ours
,
would
not
,
or
could
not
together
with
him
giue
vs
these
things
also
?
Yea
how
can
he
withold
them
,
giuing
vs
his
sonne
,
seeing
these
and
he
goe
alway
togither
.
But
to
proceede
,
For
the
righteousnes
of
God
is
on
all
,
and
vpon
all
that
beleene
in
him
.
Rom.
3.22
.
which
is
a
righteousnes
that
such
attaine
vnto
by
faith
in
him
,
not
made
manifest
by
the
lawe
(
as
the
inherent
righteousnesse
of
our
owne
merits
,
if
there
were
any
such
,
as
men
knowe
is
)
as
both
in
that
verse
,
and
that
which
goeth
before
,
is
shewed
.
But
without
the
inhabitation
of
the
spirit
of
God
proceeding
both
from
the
Father
and
the
Sonne
(
the
worke
whereof
faith
is
.
Iohn
.
6.29
.
&
Gal.
5.22
.
)
we
cannot
attaine
heereunto
.
Howbeit
heere
we
talke
not
eyther
of
the
vnion
of
the
two
natures
in
the
person
of
one
Christ
,
nor
yet
of
his
communicating
of
his
merits
vnto
vs
by
imputation
,
nor
of
his
dwelling
in
vs
by
his
spirit
:
but
of
his
owne
vniting
and
communicating
of
himselfe
both
God
and
man
vnto
vs
.
For
consisting
of
those
two
natures
,
heere
in
my
text
he
biddeth
vs
to
come
vnto
him
,
and
as
I
haue
shewed
,
to
drinke
of
him
:
which
if
once
we
duelie
performe
,
then
we
withal
euen
thereby
,
are
sure
of
all
the
benefits
necessary
to
our
saluation
,
that
by
any
of
these
we
may
looke
for
.
Now
Paule
when
he
spoke
most
plainely
of
this
,
saying
,
We
are
members
of
his
body
,
of
his
flesh
,
&
of
his
bones
,
Ephes.
5.30
.
to
assure
vs
that
it
is
reall
and
essentiall
,
yea
and
most
certaine
in
respect
of
the
thinges
to
be
vnited
,
Christ
&
his
members
:
yet
within
two
verses
after
he
confesseth
and
saith
,
that
it
is
a
great
mystery
that
he
speaketh
of
,
thereby
also
shewing
,
that
in
respect
of
the
manner
of
vniting
of
them
,
it
is
supernaturall
and
vnsearchable
by
humaine
sen̄se
and
reason
:
howbeit
this
is
our
comfort
,
that
though
we
cannot
conceiue
it
whiles
we
are
heere
;
and
our
knowledge
is
vnperfect
;
that
yet
Christ
our
sauiour
to
our
vnspeakeable
consolation
hath
tolde
vs
,
that
the
day
shall
come
when
his
shall
knowe
,
That
he
is
to
the
father
,
they
in
him
,
and
he
in
them
.
Io.
14.20
.
In
the
meane
time
thus
much
it
hath
pleased
him
to
reueale
vnto
vs
by
the
worde
,
that
it
is
the
holie
Ghost
the
vertie
spirit
of
God
,
without
which
this
cannot
be
,
and
by
the
means
whereof
this
vnion
and
communion
is
made
betwixt
Christ
and
vs
.
For
it
is
written
,
as
vttered
by
Christ
himselfe
.
Io.
3.5
.
Except
a
man
be
borne
againe
of
water
and
the
spirit
,
he
cannot
enter
into
the
kingdome
of
God
.
And
Paule
most
plainelie
saieth
Rom.
8.9
.
If
any
man
haue
not
the
spirit
of
Christ
,
the
same
is
none
of
his
.
And
likewise
Saint
Iohn
.
1.
Epist.
cap.
4.
vers.
13.
writeth
,
that
by
this
we
knowe
that
Christ
is
in
vs
,
by
his
spirit
that
he
hath
giuen
vs
.
Paule
also
to
this
purpose
verie
notablie
saith
,
by
one
spirite
,
we
are
all
baptized
into
one
bodie
,
and
haue
beene
all
made
to
drinke
into
one
spirite
.
1.
Cor.
12.13
.
And
therefore
vpon
verie
good
ground
hath
the
ancient
father
Irenaeus
(
who
liued
in
the
next
age
to
the
Apostles
)
in
his
third
booke
and
19.
chapter
against
the
heresies
of
the
Valentinians
and
others
,
written
most
sweetely
and
profoundlie
:
Sicut
de
arido
tritico
massa
vna
fierinon
potest
,
neque
vnus
panis
;
ita
nec
nos
multi
,
vnum
fieri
in
Christo
Iesu
poteramus
,
sine
aqua
,
qnae
de
coelo
est
:
&
sicut
arida
terra
,
si
non
percipiat
humorem
non
fruclificat
;
sic
&
nos
lignum
aridum
existentes
primùm
,
nunquam
fructificaremus
vitam
sine
superna
voluntaria
pluuia
:
that
is
,
As
of
drie
wheate
,
neyther
one
lumpe
of
dowe
,
nor
one
loafe
can
be
made
;
so
neyther
we
beeing
many
,
could
euer
haue
beene
made
one
in
Christ
Iesu
,
without
water
from
heauen
:
and
as
the
drie
earth
fructifieth
not
without
moysture
,
so
we
being
first
but
dry
wood
,
could
neuer
haue
had
our
fruit
to
be
eternall
life
without
voluntarie
raine
from
aboue
.
Which
in
the
same
place
he
interpreteth
to
be
the
spirit
of
God
,
which
God
bestoweth
vpon
his
.
Which
Chrisosiom
in
his
Homilie
at
Pentecost
of
the
holy
spirit
,
calleth
the
coupling
or
band
of
the
vnion
betwixt
Christ
and
his
.
Further
,
to
proone
this
our
vnion
with
Christ
to
be
spirituall
,
&
not
any
grosse
or
carnal
mingling
or
conioyning
of
him
and
vs
togither
,
it
verie
well
serueth
,
that
Christ
him selfe
in
the
fixt
of
Iohn
,
hath
both
absolutely
,
and
most
confidently
saide
,
verily
verily
I
say
vnto
you
,
except
yee
eate
the
flesh
of
the
sonne
of
man
,
and
drinke
his
bloode
,
yee
haue
noe
life
in
you
.
vers
.
53.
And
also
a
little
after
,
that
he
is
the
breade
of
life
that
came
downe
from
heauen
,
and
his
flesh
is
meate
indeede
,
and
his
bloode
is
drinke
indeede
,
whereof
whosoeuer
eateth
and
drinketh
,
hath
eternall
life
.
Verse
.
51.54.55.56
.
For
this
being
thus
,
he
might
wel
say
to
all
that
would
be
saued
,
from
the
beginning
of
the
worlde
,
to
the
ende
therof
,
as
we
reade
he
saide
to
his
.
Ioh.
15.4.5.6
.
Abide
in
me
,
and
I
in
you
:
as
the
branch
cannot
beare
fruite
of
it selfe
,
except
it
abide
in
the
vine
,
no
more
can
yee
,
except
yee
abide
in
me
.
I
am
the
vine
,
yee
are
the
branches
:
he
that
abideth
in
mee
and
I
in
him
,
the
same
bringeth
forth
much
fruit
;
for
without
me
can
yee
doenothing
.
&c.
For
as
it
hath
from
the
beginning
beene
a
most
certaine
truth
,
that
to
the
beginning
of
the
being
and
life
of
man
,
and
to
the
continuance
of
the
same
,
his
bodie
and
soule
must
be
vnited
togeather
,
so
hath
it
alwayes
beene
,
is
,
and
euer
will
bee
,
to
make
whole
man
to
haue
any
acceptable
being
before
God
,
or
life
in
his
sight
,
that
he
must
haue
a
true
vnion
and
communion
with
Christ
both
God
and
man
.
For
as
there
is
but
one
God
,
so
the
Apostle
hath
taught
vs
,
There
is
but
one
mediator
betweene
God
and
man
,
the
man
Christ
Iesus
.
1.
Tim.
2.5
.
neither
is
there
saluation
in
any
other
:
for
amongst
men
,
there
is
giuen
no
other
name
vnder
heauen
,
whereby
we
must
be
saued
:
as
Peter
most
stoutly
aduoucheth
.
Act.
4.12
.
Whereupon
it
must
needs
follow
,
that
eyther
there
was
none
saued
before
Christ
was
God
and
man
,
which
was
not
before
the
world
was
4000.
yeare
old
&
more
(
which
once
to
imagine
were
most
absurd
,
and
notoriously
iniurious
to
all
the
godly
Patriarkes
,
Prophets
and
others
that
liued
in
the
time
of
the
old
Testament
)
or
else
that
it
is
most
certaine
&
true
that
Paul
hath
taught
(
as
it
is
indeed
of
such
)
that
they
did
all
not
onely
eat
sacramental
bread
,
&
drinke
sacramental
drinke
as
we
doe
:
but
that
they
did
eate
the
same
spiritual
meat
&
drink
the
same
spiritual
drink
which
was
Christ
,
that
we
do
.
1.
Cor.
10.3.4
.
&c.
Christ
therefore
than
hauing
no
manhood
really
,
but
only
in
the
purpose
and
promise
of
God
,
it
could
not
bee
,
that
otherwise
then
by
the
worke
&
meanes
of
the
spirit
of
God
they
fed
vpon
him
,
&
were
vnited
vnto
him
God
&
man
,
which
yet
then
was
necessary
for
their
saluation
.
Though
therfore
now
he
be
come
&
gone
againe
,
in
his
manhood
hoode
out
of
the
worlde
vnto
his
father
,
in
the
highest
heauens
,
which
also
shal
containe
him
vnto
the
restitution
of
al
things
,
as
Peter
hath
taught
vs
,
Act.
3.21
.
yet
we
know
also
that
he
is
of
that
almighty
power
,
that
as
his
hauing
not
then
yet
taken
mans
nature
,
could
not
then
stop
the
godly
Patriarkes
,
and
Prophets
from
their
necessary
vnion
&
communion
with
him
God
&
man
:
so
much
lesse
,
he
hauing
taken
it
now
,
and
hauing
finished
the
worke
of
our
redemption
,
being
risen
againe
ascended
&
set
at
the
right
hand
of
his
father
,
can
the
distance
of
place
betwixt
heauen
and
earth
,
hinder
or
let
the
grouth
of
this
vnion
betwixt
him
&
his
.
For
we
see
the
distance
of
place
betwixt
man
and
wife
,
or
father
and
child
,
doth
not
loose
the
knot
,
or
impeach
the
vnion
,
that
by
mariage
&
nature
was
before
betwixt
them
.
And
we
see
&
find
by
experience
,
that
though
the
head
in
situation
and
place
be
much
aboue
the
feet
,
that
yet
by
the
means
that
but
nature
hath
to
vnite
them
togither
there
is
such
an
vnion
betwixt
them
,
that
from
the
head
life
is
conueied
down
euen
to
the
soales
of
the
feet
:
likewise
in
the
mistical
body
of
Christ
,
though
the
members
be
neuer
so
farre
disioyned
&
seuered
in
place
,
yet
that
so
little
hindreth
the
communion
of
Saints
,
that
Paul
hath
said
,
we
that
are
many
,
are
one
bread
&
one
body
,
bicause
we
al
are
partakers
of
one
bread
,
1.
Co.
10.17
Seing
therefore
,
by
that
which
I
haue
said
it
sufficiently
appeareth
,
that
it
is
the
wil
&
pleasure
of
God
,
that
there
shoulde
bee
a
true
and
certaine
vnion
betwixt
Christ
and
his
Church
,
he
being
as
he
is
almightie
,
and
therefore
perfectly
able
to
doe
whatsoeuer
he
will
;
let
not
the
difficultie
any
way
,
or
the
incomprehensiblenes
of
the
bringing
of
it
to
passe
,
at
all
make
vs
to
doubte
of
the
truth
of
the
thing
.
For
(
alas
)
so
shorte
is
our
reach
in
comprehending
the
wonderful
workes
of
God
,
that
though
we
be
neuer
so
sure
that
we
haue
soules
euery
one
of
vs
vnited
to
our
bodies
,
yet
the
manner
how
,
we
cannot
conceiue
therefore
it
being
now
made
clere
and
apparant
,
that
Christ
here
by
saying
drinke
,
hath
taught
vs
to
make
him
our
very
owne
,
and
that
this
must
bee
,
though
most
truly
,
yet
after
a
spirituall
manner
;
to
proceede
,
it
is
necessary
now
to
learne
,
how
thus
we
may
eate
him
and
drinke
him
,
and
so
make
him
our
owne
.
And
for
this
,
we
neede
not
seeke
farre
:
for
whereas
,
if
Christ
should
haue
continued
the
manner
of
phrase
that
he
began
with
all
,
he
both
easily
could
,
would
,
and
shoulde
haue
saide
in
the
next
verse
,
he
that
drinketh
of
mee
:
of
purpose
doubtlesse
to
shewe
vs
,
that
to
drinke
him
or
of
him
,
is
nothing
else
indeede
but
rightly
to
beleeue
in
him
he
saith
,
he
that
beleeueth
in
mee
as
saith
the
scripture
,
&c.
And
the
verie
same
&
like
course
,
hath
he
taken
.
Vers.
35.
of
the
former
chapter
.
For
hauing
saide
,
he
that
commeth
vnto
me
shall
not
hunger
by
and
by
in
steade
of
saying
,
he
that
drinketh
of
mee
,
he
addeth
he
that
beleeueth
in
mee
.
And
to
the
same
ende
it
may
well
be
noted
,
that
in
that
chapter
,
the
very
same
things
,
that
are
promised
to
the
eater
of
his
flesh
,
and
drinker
of
his
blood
,
are
also
promised
to
the
beleeuer
in
him
:
and
likewise
,
ther
,
the
same
things
that
are
threatned
against
the
one
,
are
threatned
against
the
other
,
as
if
you
compare
the
45.
verse
with
the
39.
and
the
53.
with
the
64.
yee
shall
soone
perceiue
.
Yea
if
one
marke
diligently
Christs
discourse
in
that
chapter
,
he
shall
easilye
finde
,
that
there
,
to
assure
vs
that
to
eate
his
flesh
and
to
drinke
his
blood
is
to
beleeue
in
him
,
he
hath
of
set
purpose
stoode
,
both
vpon
the
proposition
,
and
assumption
,
whereupon
necessarilie
,
by
the
rules
of
right
reasoning
,
that
must
follow
for
the
conclusion
.
For
first
,
there
he
dwelleth
vpon
this
,
that
to
eate
the
breade
of
life
,
is
to
beleeue
in
him
,
for
that
he
is
the
breade
of
life
Vers.
35.
&c.
and
then
he
discendeth
to
this
,
but
he
that
eateth
the
flesh
of
the
son
of
man
&
drinketh
his
blood
,
eateth
the
breade
of
life
,
vers.
54.
for
he
shal
haue
eternal
life
:
wherupon
what
can
else
follow
but
this
,
therefore
to
eate
the
flesh
of
the
son
of
man
&
to
drinke
his
blood
,
is
to
beleeue
in
him
?
But
whom
these
things
yet
cānotperswade
to
be
of
this
minde
,
let
them
further
remember
that
Iohn
hauing
said
,
as
many
as
receiue
Christ
are
made
the
sons
of
God
,
cap.
1.12
.
that
immediately
,
lest
we
should
not
conceiue
aright
,
what
it
is
to
receiue
him
he
addeth
,
that
is
,
euen
they
that
beleeue
in
him
.
And
let
them
also
consider
that
Paule
praying
that
Christ
might
dwel
in
the
hearts
of
the
Ephesians
,
addeth
streight
,
to
shew
vs
how
that
might
bee
,
by
saith
.
cap.
3.17
.
For
but
these
two
places
well
laid
togither
,
pregnantly
prooue
that
Christ
is
both
got
&
kept
,
receiued
of
vs
&
continued
in
vs
by
faith
.
And
let
not
any
man
think
,
either
that
this
is
new
doctrine
of
late
deuised
by
vs
,
or
that
true
faith
is
too
weake
thus
to
reach
Christ
,
&
to
make
him
ours
.
For
first
it
is
certaine
that
Tertulian
,
who
liued
within
200.
yeares
after
Christs
birth
,
in
his
booke
de
resurrectione
carnis
,
cap.
29.
most
plainely
hath
said
:
Christus
est
auditu
deuorandus
,
&
intellecturuminandus
,
fide
digerendus
:
that
is
,
Christ
is
to
be
deuoured
by
hearing
,
to
be
chewed
by
vnderstanding
,
to
be
digested
by
faith
.
And
Augustine
,
who
florished
about
the
400.
yeare
,
is
both
most
plaine
&
plentiful
in
this
point
.
For
in
his
25.
tract
vpon
Iohn
,
he
saith
.
Quidparas
dentem
&
ventrem
?
crede
&
manducasti
:
Why
preparest
thou
thy
teeth
&
belly
?
beleeue
&
thou
hast
eaten
.
And
in
the
next
,
he
writeth
much
to
that
purpose
;
for
he
saith
there
,
Ad
Christum
non
ambulandocurrimus
sed
credendo
,
non
motu
carnis
sed
voluntate
cordis
,
that
is
,
we
runne
to
Christ
,
not
by
walking
but
by
beleeuing
,
not
by
the
motion
of
the
flesh
,
but
by
the
wil
of
the
heart
.
Yea
in
plain
tearms
there
also
he
saith
,
Credere
in
eum
,
est
manducare
panem
vinum
,
to
beleeue
in
him
is
to
eat
the
bread
of
life
.
But
in
my
opinion
most
notably
he
writeth
to
this
end
vpon
occasion
of
the
Centurions
comming
to
Christ
in
his
33.
booke
against
Faustus
the
Manichee
,
cap.
8.
saying
.
Accedant
ad
Iesum
,
non
carne
sed
corde
;
non
corporis
praesentia
sed
fidei
potentia
:
Let
them
come
to
Iesus
,
not
with
or
in
flesh
,
but
with
or
in
heart
,
not
by
bodily
presence
,
but
by
the
power
of
faith
.
Now
teaching
the
other
point
also
,
that
faith
is
not
too
weake
thus
to
apprehend
Christ
,
it
is
as
plaine
that
he
hath
saide
in
his
50.
tract
vpon
Iohn
.
Quomodo
in
coelum
manum
mittam
,
vt
ibi
sedentem
teneam
?
fidem
mitte
&
tenuisti
;
parentes
tui
tenuerunt
carne
,
tu
tene
corde
,
quoniam
Christus
absens
etiam
praesens
est
;
nisi
praesens
esset
,
à
nobis
teneri
non
posset
,
&c.
that
is
,
How
shal
I
stretch
my
hand
into
heauen
,
that
I
may
holde
him
sitting
there
?
Send
thy
faith
,
and
thou
hast
hold
of
him
;
the
fathers
held
him
in
the
flesh
,
hold
thou
him
in
heart
:
for
Christ
absent
is
also
present
:
for
vnlesse
he
were
present
,
he
could
not
be
held
of
vs
.
And
how
this
shall
be
,
he
plainely
sheweth
,
saying
,
He
is
gone
,
and
yet
he
is
heere
,
for
he
caried
his
body
into
heauen
,
but
his
maiestie
he
hath
not
taken
from
the
worlde
.
Chrisostome
also
,
an
other
ancient
father
,
who
liued
much
what
about
Augustines
time
,
in
his
second
Homilie
vpon
these
wordes
of
Esay
,
Vidi
Dominum
,
I
haue
seene
the
Lord
,
sheweth
that
though
we
cannot
flie
vp
to
heauen
in
bodie
,
that
yet
in
minde
and
cogitation
we
may
.
For
God
(
saith
he
)
hath
giuen
that
such
winges
that
nothing
can
let
or
stop
it
,
if
it
will
flie
to
heauen
;
&
farre
more
pearcing
eies
,
God
hath
giuen
it
(
saith
he
)
then
the
body
.
And
in
his
24.
Homilie
vpon
the
first
to
the
Corinthians
,
remembring
there
that
saying
of
Christ
,
Mat.
24.28
.
Where
the
carion
is
,
thither
will
the
Eagles
resort
,
thereupon
he
inferreth
,
that
the
Lordes
table
is
not
for
Iayes
or
Crowes
,
that
feede
belowe
,
but
for
Eagles
that
take
their
meate
aloft
:
&
he
saith
,
that
by
hat
speach
,
Christhath
taught
them
that
would
come
vnto
his
body
to
flie
aloft
,
and
not
to
creepe
vpon
the
earth
,
nor
yet
to
haue
any
dealing
therewith
.
It
is
worthy
the
remembring
also
,
that
the
same
Father
noteth
,
touching
the
power
and
force
of
faith
,
vpon
Paules
telling
the
Galathians
,
That
Christ
was
euen
crucified
amongst
them
.
Cap.
3.1
.
For
he
plainely
sheweth
that
the
Apostle
in
so
saying
,
shewed
them
that
the
strength
of
faith
was
such
,
that
it
is
able
to
see
thinges
though
farre
off
,
and
so
by
the
eies
of
faith
in
the
ministrie
of
the
worde
and
sacraments
which
had
beene
amongst
those
Galathians
,
Christes
death
was
or
might
haue
beene
as
clearely
seene
and
more
clearly
,
then
it
was
of
many
that
were
present
at
it
.
And
vnto
Bernards
time
,
who
liued
aboue
1100
yeares
after
Christ
,
it
seemeth
that
this
was
the
currant
and
receiued
doctrine
of
the
Church
,
touching
our
communion
to
be
had
and
attained
vnto
with
Christ
by
faith
.
For
in
his
28.
Homilie
vpon
the
Canticles
he
most
plainely
sheweth
,
that
though
Christ
be
ascended
,
that
yet
he
both
may
and
will
be
touched
,
Sed
affectu
,
non
manu
,
voto
non
oculo
,
fide
non
sensibus
,
but
then
(
saith
he
)
it
must
be
by
affection
,
and
not
by
hand
,
by
desire
and
not
by
eye
,
by
faith
and
not
by
the
senses
.
And
againe
in
his
76.
sermon
vpon
the
Canticles
,
most
notable
is
it
that
he
writeth
to
this
purpose
,
saying
,
Though
Christ
be
set
at
the
right
hand
of
his
Father
,
goe
to
yet
,
follow
him
,
seeke
him
,
and
let
neyther
his
inaccessable
brightnesse
,
nor
his
height
discourage
thee
from
seeking
,
or
once
cause
thee
to
dispaire
of
finding
him
,
if
thou
canst
beleeue
;
all
things
are
possible
to
the
beleeuer
,
the
word
is
neare
to
my
mouth
and
heart
:
Crede
&
inuenisti
,
nam
credere
inuenisse
est
,
that
is
,
Beleeue
and
thou
hast
found
him
,
for
to
beleeue
is
to
haue
found
him
.
This
admirable
power
of
faith
doubtlesse
is
excellently
aduouched
Heb.
11.1
.
whiles
there
it
is
defined
to
be
the
ground
of
things
which
are
hoped
for
,
and
the
euidence
of
things
which
are
not
seene
.
Wherefore
let
vs
not
once
doubt
,
but
where
Christ
is
soundly
and
rightly
beleeued
in
,
there
by
that
faith
the
owner
thereof
eateth
his
flesh
,
and
drinketh
his
blood
to
his
or
her
eternall
saluation
.
Yet
then
great
need
and
care
is
to
be
taken
,
that
this
faith
of
ours
be
sound
&
right
.
For
neither
can
euery
faith
,
a
dead
faith
,
or
an
erroneous
and
wrong
faith
,
stand
vs
in
anie
steede
in
this
case
:
and
therefore
marke
,
it
followeth
in
my
text
,
as
saith
the
scripture
:
which
wordes
,
if
we
referre
(
as
they
may
well
,
and
some
interpreters
haue
)
vnto
that
which
went
before
,
then
they
serue
most
plainely
,
to
teach
vs
that
it
is
no
other
faith
that
eyther
can
or
will
serue
our
turne
in
this
case
,
but
only
that
which
is
taught
vs
,
&
warranted
to
be
sound
&
right
in
the
canonicall
scriptures
.
For
they
are
the
scriptures
onely
without
all
question
,
that
heere
are
spoken
of
.
But
whether
these
words
,
as
saith
the
scripture
,
here
were
added
and
vsed
to
this
end
,
or
rather
as
some
others
take
them
as
referred
to
the
wordes
following
,
to
teach
vs
to
vnderstand
the
promise
that
followeth
,
most
certaine
it
is
that
the
true
Christian
faith
,
wherby
we
must
feede
vpon
Christ
and
make
him
with
all
his
merits
and
graces
our
owne
,
hath
these
canonicall
scriptures
of
the
olde
and
new
Testament
for
the
grounde
and
sufficient
rule
thereof
.
For
they
onely
are
able
to
make
a
man
wise
to
saluarion
thorow
the
faith
which
is
in
Christ
Iesus
,
and
are
giuen
by
inspiration
of
God
,
and
are
profitable
to
teach
,
to
conuince
,
to
correct
and
to
instruct
in
righteousnesse
,
that
the
man
of
God
may
be
absolute
beeing
made
perfect
vnto
all
good
workes
,
2.
Tim.
3.15.16.17
.
And
therefore
for
the
right
framing
and
setling
vs
in
this
faith
,
these
are
to
be
studied
and
searched
and
most
diligentlie
to
be
mused
and
meditated
vpon
,
and
heard
,
red
,
and
preached
,
by
euery
one
that
hath
any
care
of
his
saluation
,
as
we
may
learne
,
Deut.
17.18.19
.
Iosua
.
1.8
.
Psal.
1.1
.
Io.
5.39
.
Act.
17.11
.
2.
Tim.
3.15
.
in
that
in
these
places
,
we
shall
finde
men
of
all
sorts
taught
,
eyther
by
plaine
precept
,
reason
,
or
example
thus
to
occupie
themselues
heerein
.
And
this
hath
beene
the
ancient
and
sound
iudgement
with
one
consent
of
the
Fathers
,
for
manie
hundred
yeares
after
Christ
.
And
therefore
,
though
Augustine
confesse
with
the
Euangelist
,
that
Christ
said
and
did
manie
things
which
are
not
written
,
yet
(
saith
he
)
those
things
are
chosen
out
to
be
written
,
which
seemed
to
be
sufficient
for
the
saluation
of
them
that
beleeue
,
Tract.
49.
vpon
Iohn
.
and
Cap.
11.
And
in
his
19.
booke
of
the
citie
of
God
.
cap.
18.
to
this
purpose
he
writeth
,
that
the
citie
of
God
beleeueth
the
scriptures
both
olde
and
new
which
we
cal
Canonical
,
Vnde
fides
ipsa
concepta
est
,
ex
qna
iustus
viuit
,
From
whence
that
faith
whereby
the
iust
liueth
,
is
conceiued
:
yea
none
of
vs
can
bee
or
is
plainer
in
this
point
then
hee
.
For
in
his
booke
of
christian
doctrine
,
Lib.
2.
cap.
9.
he
saith
there
,
in
those
thinges
,
quae
aperte
posita
sunt
in
scriptura
,
that
is
,
which
plainely
are
set
downe
in
the
scriptures
,
all
those
things
are
found
which
conteineth
faith
,
&
manners
of
liuing
,
as
namely
hope
,
and
charitie
.
And
heerein
he
was
so
confident
,
that
in
his
third
booke
and
sixt
chapter
against
Petilean
,
most
boldly
and
plainly
he
saith
,
if
any
either
of
Christ
,
or
of
his
Church
or
of
any
other
thing
whatsoeuer
that
appertaineth
to
faith
and
life
,
I
wil
not
say
wee
,
but
as
Paule
said
,
if
an
Angel
from
heauen
should
tell
you
any
thing
,
which
you
haue
not
receiued
in
the
scriptures
of
the
lawe
and
the
Gospell
,
accursed
be
hee
.
And
he
was
not
alone
of
this
minde
:
for
Athanasius
before
him
in
an
oration
of
his
against
Idolaters
,
had
most
plainely
written
,
that
the
holy
scriptures
enspired
of
God
Sufficiunt
ad
omnem
instructionem
veritatis
,
that
is
,
are
sufficient
to
teach
all
trueth
.
And
Tertullian
in
his
booke
against
Hermogenes
sheweth
that
he
was
so
resolute
in
this
that
he
saith
there
,
that
he
did
euen
adore
the
sufficiencie
of
the
scriptures
.
Basilius
also
in
his
sermon
of
the
confession
of
faith
saith
that
it
is
a
plaine
falling
from
the
faith
and
the
verie
sin
of
pride
,
either
to
refuse
any
thing
heerein
written
,
or
to
bring
in
ouer
and
aboue
any
thing
.
For
Christs
sheepe
heare
his
voice
,
&
a
strangers
they
fly
.
And
in
his
Morais
,
definition
72.
he
saith
,
that
the
verie
hearers
must
be
learned
in
the
scriptures
,
that
so
they
may
try
those
things
which
are
deliuered
them
by
their
teachers
;
that
so
they
may
receiue
those
things
that
are
consonant
to
the
scriptures
,
&
reiect
those
that
are
not
:
yea
in
the
80.
definition
,
he
concludeth
whatsoeuer
is
without
the
scripture
,
because
it
cannot
be
of
faith
,
(
which
must
come
by
the
hearing
of
that
which
is
taught
in
the
scriptures
,
as
before
he
had
proued
)
must
needs
be
sinne
.
Cyrill
,
Lib.
●2
.
in
Ioannem
.
cap.
69.
with
Augustine
saith
,
that
though
all
things
be
not
written
that
Christ
did
,
yet
those
thinges
were
written
which
the
writers
thought
sufficient
both
for
faith
and
manners
.
Hierome
also
saith
vppon
the
23.
of
Mathew
,
that
which
hath
not
authority
from
the
scriptures
,
is
as
easily
contemned
,
as
allowed
.
And
therfore
Origine
vpon
the
third
of
the
Romains
hath
verie
wel
noted
,
that
the
Apostle
there
giues
other
teachers
in
the
Church
an
example
that
those
thinges
which
they
propounde
to
the
people
,
they
should
strengthen
and
confirme
,
not
with
their
owne
presumptions
,
but
with
testimonies
of
the
scripture
.
For
as
he
saith
,
if
such
an
Apostle
thought
that
the
authoritie
of
his
sayinges
was
not
sufficient
,
vnlesse
he
shewed
them
to
be
written
in
the
law
and
the
Prophets
,
how
much
more
ought
wee
to
think
so
of
ours
?
Hilarie
also
vpon
the
118.
Psalme
notes
it
as
a
tricke
of
infidels
and
the
irreligious
,
to
say
that
the
scriptures
want
perfection
of
doctrine
.
Seeing
therefore
it
is
most
certaine
and
true
,
that
Irenaeus
writeth
in
his
third
booke
and
first
chapter
,
that
what
the
Apostles
first
preached
,
after
by
the
will
of
God
they
set
downe
in
their
writinges
to
be
the
ground
and
pillar
of
our
faith
,
and
that
in
the
canonicall
scriptures
of
the
olde
and
newe
Testament
we
haue
,
as
Chrisostome
aduoucheth
vpon
the
second
to
the
Corinthes
,
Homilie
13.
a
most
perfect
and
exact
rule
to
followe
,
set
downe
;
therefore
with
him
and
in
his
wordes
immediately
thereupon
inferred
,
I
pray
you
all
that
you
leaue
that
which
seemeth
good
to
this
man
or
that
,
Et
de
his
Scripturis
omma
inquirite
,
and
of
these
Scriptures
enquire
all
things
;
that
so
we
may
all
conclude
with
Damascene
in
this
point
,
in
his
first
booke
and
first
chapter
de
fide
orthodoxa
of
sound
faith
,
all
thinges
that
are
deliuered
by
the
lawe
,
Prophets
,
Apostles
,
and
Euangelistes
,
Cognoscimus
,
veneramur
,
nihil
vltrà
perquirentes
,
that
is
,
we
acknowledge
and
reuerence
,
seeking
no
further
.
These
things
I
haue
the
rather
thus
largely
noted
vnto
you
,
because
notwithstanding
the
plain
euidence
of
this
vndoubted
and
ancient
trueth
,
our
aduersaries
the
papistes
are
so
farre
off
from
yealding
vnto
the
same
,
that
to
discourage
men
from
making
this
vse
of
the
holy
scriptures
,
(
that
so
they
may
at
their
pleasures
teach
vs
to
build
such
a
faith
,
as
seemeth
good
vnto
them
,
vpon
their
vnwritten
word
of
God
,
which
they
hold
to
be
the
traditions
of
their
Church
,
yea
nothing
else
in
effect
but
their
Popes
pleasures
,
)
the
best
learned
amongst
them
are
not
ashamed
to
bestow
great
paines
,
to
accuse
the
scriptures
of
such
insufficiencie
and
obscuritie
to
this
purpose
,
as
that
without
the
helpe
of
these
their
traditions
,
the
doctrine
of
faith
and
good
manners
could
neither
certainelie
nor
sufficientlie
be
learned
at
a●l
.
Yea
herein
they
haue
some
of
them
,
as
to
their
perpetuall
and
euerlasting
shame
it
is
well
knowen
,
Concerning
this
point
,
he
that
beleeueth
in
me
,
thereby
requiring
that
we
should
not
thinke
it
inough
to
beleeue
him
as
a
speaker
alwaies
of
trueth
,
or
to
beleeue
that
he
is
such
a
one
in
person
&
office
,
as
I
haue
shewed
him
to
be
,
(
for
both
these
he
hath
already
sufficiently
called
for
at
our
hands
in
bidding
of
vs
come
vnto
him
)
but
that
it
is
necessarie
for
vs
,
if
we
would
haue
him
to
be
our
meat
&
drinke
indeed
,
to
goe
yet
further
,
that
is
,
to
beleue
in
him
.
Which
is
indeed
(
the
former
lessons
being
wel
taken
out
)
therupon
as
vpon
a
most
sound
foundation
,
to
ground
a
most
certaine
trust
&
confidence
,
that
in
,
for
,
through
,
and
by
him
,
whollie
and
solie
,
freely
&
sullie
we
shal
be
iustified
heere
,
and
saued
heere
after
.
To
all
the
former
degrees
of
faith
,
the
reprobate
and
such
as
are
destitute
of
the
graces
of
regeneration
&
sanctification
yea
the
verie
diuels
may
come
,
namely
to
yeald
that
euery
thing
is
as
God
hath
said
it
to
be
in
his
written
word
,
to
credit
him
bicause
he
is
trueth
it self
,
&
to
beleue
that
he
is
,
&
that
he
is
also
such
a
one
as
he
therin
sets
forth
himself
to
bee
,
&
this
may
therfore
make
them
to
tremble
,
as
Iames
saith
,
2.19
.
But
this
is
not
the
faith
of
Gods
elect
,
that
Paule
speakes
of
,
to
Titus
cap.
1.
nor
that
,
which
he
saith
worketh
by
charitie
.
Gal.
5.6
.
nor
that
which
is
said
,
purifieth
the
heart
.
Act.
15.9
.
nor
that
whereof
it
is
so
often
and
so
vniuersally
said
,
Whosoeuer
beleeueth
in
him
,
shall
not
perish
,
but
hane
eternall
life
.
Io.
3.15
.
&c.
Necessary
it
is
that
Gods
elect
haue
all
these
degrees
and
branches
of
faith
,
and
the
beleeuing
thus
farre
is
alwaies
found
in
them
before
they
can
beleeue
in
Iesus
Christ
so
as
that
through
him
they
can
haue
any
assurance
of
their
saluation
:
but
if
they
will
haue
such
a
faith
whereby
in
Christ
Iesus
they
shall
be
iustied
,
then
they
must
nor
stay
in
these
generalities
,
but
they
must
set
Christ
with
all
his
graces
necessarie
for
either
their
iustification
or
saluation
before
them
,
and
by
imbracing
and
applying
him
particularly
vnto
them
,
&
all
that
euer
he
did
for
mans
saluation
,
as
euen
done
particularly
&
most
certainly
forthem
;
in
him
and
by
him
so
made
theirs
,
they
are
to
be
assured
that
God
hath
freely
iustified
them
,
&
vndoubtedly
also
will
saue
them
.
For
though
euery
trueth
taught
by
God
in
his
word
be
the
general
obiect
of
faith
,
yet
the
proper
obiect
therof
,
by
apprehension
where
of
it
is
so
oft
said
in
the
scriptures
to
iustifie
,
is
onely
Christ
Iesus
,
whom
it
is
not
inough
for
faith
with
her
inward
eies
to
know
and
confesse
to
be
as
he
is
in
person
and
office
as
you
haue
before
heard
,
but
as
you
may
sufficiently
perceiue
by
Christes
setting
of
himselfe
before
the
faithfull
as
the
meate
and
drinke
of
their
soules
,
and
by
his
requiring
,
that
they
should
hunger
and
thirst
after
him
,
yea
eate
him
&
drinke
him
,
&
then
by
his
plaine
expounding
that
eating
&
drinking
of
him
to
be
beleeuing
in
him
,
he
is
by
faith
to
be
taken
&
appropriated
to
euery
right
beleeuer
in
him
.
And
to
put
it
out
of
doubt
,
that
the
iustifying
faith
or
faith
in
Christ
Iesus
,
must
haue
and
indeed
hath
this
effect
,
Paule
after
he
had
willed
the
Corinthians
to
proue
&
try
themselues
whether
they
were
in
the
faith
,
hee
streight
addeth
,
And
examine
your selues
,
know
you
not
your
own
selues
that
Iesus
Christ
is
in
you
,
vnlesse
you
be
reprobates
?
2.
Co.
13.5
.
when
faith
thus
apprehendeth
Christ
,
&
so
possesseth
her
owner
of
him
,
as
that
he
himself
may
know
that
Christ
is
in
him
,
how
can
it
be
then
but
he
that
hath
by
faith
so
found
and
got
Christ
,
hath
also
in
him
&
by
him
a
special
assurance
that
his
sins
are
forgiuen
him
,
&
that
vndoubtedly
he
shall
for
that
Christs
sake
be
saued
?
when
it
doth
all
this
we
denie
not
,
but
most
willingly
we
confesse
that
there
it
bringeth
forth
by
the
power
of
the
spirit
of
sanctification
,
good
works
plentifully
in
her
owner
;
but
yet
we
dare
not
say
that
it
iustifieth
either
for
the
worthinesse
of
it selfe
,
or
for
the
worthines
of
all
the
noble
traine
of
good
works
inseperablie
alwaies
in
good
measure
accompanying
it
,
but
onely
for
the
worthines
of
Iesus
Christ
,
whom
it
apprehendeth
.
But
that
vndoubtedly
faith
findeth
in
Christ
Iesus
full
and
sufficient
cause
and
matter
,
for
which
most
certainely
God
will
both
iustifie
&
saue
all
those
that
thereby
haue
put
him
on
,
as
Paule
speaketh
,
Rom.
13.14
.
all
the
places
of
scripture
before
produced
to
proue
him
to
be
in
,
and
of
himselfe
,
a
full
and
most
perfect
Sauiour
,
most
pregnantly
and
forceably
scrue
.
Seeing
therefore
brethren
(
as
thereby
sufficiently
hath
appeared
)
by
the
blood
of
Iesus
,
We
may
be
bold
to
enter
into
the
holy
place
,
by
the
new
and
liuing
way
which
he
hath
prepared
for
vs
through
the
vaile
that
is
his
flesh
,
and
seeing
we
haue
an
high
priest
which
is
ouer
the
house
of
God
,
let
vs
draw
neere
with
a
true
heart
in
assurance
of
faith
,
&
sprinkled
in
our
hearts
from
an
euill
conscience
,
and
washed
in
our
bodies
with
pure
water
,
let
vs
keep
the
profession
of
our
hope
without
wauering
,
for
he
is
faithful
that
promised
.
Heb.
10.19
.
For
faith
is
the
ground
of
things
hoped
for
,
&
the
euidence
of
things
which
are
not
seene
.
Heb.
11.1
.
Let
vs
aske
them
therfore
in
faith
of
our
good
&
gracious
God
,
and
wauer
not
,
as
Iames
counselleth
vs
,
for
he
that
wauereth
is
like
the
waters
of
the
sea
,
tost
of
the
winde
,
and
caried
away
,
neither
let
that
man
thinke
that
he
shall
obtaine
any
thing
of
the
Lord
:
Iam.
2.19
.
And
let
vs
confidently
conclude
with
Saint
Paule
,
that
beeing
iustified
by
faith
,
we
haue
peace
with
God
,
through
Iesus
Christ
,
by
whom
also
we
haue
accesse
through
faith
vnto
his
grace
,
wherein
we
stand
and
reioyce
vnder
the
hope
of
the
glory
of
God
,
yea
with
that
hope
,
that
shall
neuer
shame
or
confound
vs
.
Rom.
5.1
.
&c.
For
whatsoeuer
our
aduersaries
say
or
feele
to
the
contrary
in
themselues
,
we
that
can
finde
once
by
faith
,
that
we
haue
put
on
Christ
,
that
we
haue
eaten
his
flesh
and
drunke
his
blood
,
yea
that
he
is
euen
in
vs
,
and
therefore
haue
first
Gods
promises
often
declared
and
made
vnto
vs
,
and
then
the
same
particularly
,
outwardly
in
the
sacraments
,
and
inwardly
in
our
soules
by
his
spirit
thus
sealed
and
applied
vnto
vs
,
dare
boldly
with
Saint
Iohn
say
,
that
we
know
we
are
translated
from
death
to
life
.
1.
Epist.
3.14
.
and
with
Saint
Paule
,
that
we
are
perswaded
that
nothing
shall
euer
seperate
vs
from
the
loue
of
God
which
is
in
Christ
Iesus
.
For
seeing
he
hath
not
spared
to
bestow
his
owne
sonne
vpon
vs
,
how
shall
he
not
with
him
giue
vs
all
things
else
.
Rom.
8.13.39
.
yea
we
are
sure
it
is
no
presumption
to
beleeue
God
without
any
wauering
,
thus
many
waies
testifying
his
effectuall
mercy
&
loue
to
appertaine
euen
vnto
vs
:
eye
we
know
it
were
wickedly
to
call
the
trueth
and
faithfulnesse
of
God
into
question
,
once
to
doubt
when
he
so
many
waies
hath
sought
to
put
vs
out
of
al
doubt
.
No
maruel
though
the
papistes
can
attaine
vnto
no
such
ioy
and
peace
or
assurance
in
their
consciences
of
saluation
by
their
faith
.
For
first
they
build
as
much
of
their
faith
vpon
the
sandie
foundation
of
their
owne
traditions
,
as
vpon
the
rocke
of
the
canonicall
scriptures
:
secondly
the
faith
that
they
talke
on
,
leades
them
no
further
then
to
a
generall
astent
to
all
trueth
reuealed
by
God
vnto
man
in
his
word
,
whereof
in
particular
they
neyther
thinke
the
knowledge
of
all
that
trueth
necessary
,
nor
yet
the
speciall
application
of
the
promises
to
any
,
contenting
themselues
with
beleeuing
in
generall
,
that
there
is
in
the
Church
remission
of
sinnes
purchased
by
Christ
,
&c.
And
thirdly
they
hold
there
is
no
such
faith
whereby
,
in
,
&
for
Christ
the
owner
therof
can
come
to
any
such
assurance
of
the
mercy
of
God
,
of
the
forgiuenes
of
his
sins
,
and
of
life
euerlasting
:
yea
that
that
is
rather
a
presumption
,
&
a
mere
fiction
and
inuention
,
then
any
faith
allowed
of
God
,
vnlesse
God
giue
a
man
a
speciall
reuelation
,
as
it
were
telling
him
by
name
in
particular
,
that
he
shall
haue
these
in
deed
for
Christs
sake
:
and
that
therefore
it
is
inough
for
to
beleeue
that
their
are
these
things
in
deede
by
Christ
purchased
.
And
therfore
lastly
they
holde
that
faith
may
be
in
the
reprobate
,
and
that
it
is
said
to
iustifie
onely
bicause
it
is
one
of
the
first
dispositions
to
iustification
,
and
that
it
iustifieth
not
so
much
for
apprenending
Christ
the
iustifier
,
as
for
that
it
obtaineth
that
Christ
shoulde
formally
iustify
her
owner
,
by
powring
into
him
the
grace
of
charity
,
whereby
he
may
after
be
able
more
to
iustifie
himself
,
and
to
merite
the
kingdome
of
heauen
by
good
works
.
So
that
in
effect
they
hold
&
teach
,
that
it
iustifieth
not
for
Christ
apprehended
&
applied
to
her
owner
,
but
for
charitie
and
other
good
works
that
Christ
by
his
grace
,
for
the
worthinesse
therof
,
bestoweth
vpon
him
quite
contrary
to
the
scriptures
;
which
as
we
haue
heard
,
shut
workes
quite
out
from
this
office
of
iustifying
and
purchasing
of
saluation
for
man
.
Whereas
they
know
further
that
the
same
scriptures
put
a
manifest
difference
betwixt
this
righteousnesse
of
the
law
that
lies
in
doing
,
and
that
which
we
haue
to
make
vs
righteous
by
,
by
saith
in
Christ
Iesus
.
Rom.
10.5
.
&c.
and
Gal.
3.12
.
And
yet
euen
their
great
Doctor
Bellarmine
neither
is
nor
will
be
ashamed
of
any
of
this
their
doctrine
of
faith
,
and
in
this
last
point
,
though
he
be
enforced
to
graunt
that
we
are
first
iustified
freely
without
workes
in
Christ
Iesus
,
and
that
heauen
also
is
Gods
childrens
by
adoption
and
inheritance
:
yet
the
formall
cause
of
our
iustification
must
be
with
him
the
infused
habite
of
charitie
,
and
good
workes
after
done
must
make
vs
to
haue
a
second
right
vnto
the
kingdome
of
heauen
,
and
so
to
further
degrees
of
glory
there
,
by
the
way
of
wages
and
iust
debt
.
Though
for
all
this
,
when
he
hath
done
his
best
for
the
maintenance
of
this
second
title
and
right
thereunto
,
he
dare
not
teach
any
with
any
special
assurance
&
confidence
that
cannot
deceiue
them
,
to
trust
thereunto
.
Nay
these
things
thus
being
most
certainly
held
and
taught
by
them
touching
the
nature
of
faith
quite
contrary
to
the
scriptures
,
I
can
neuer
maruaile
that
by
their
faith
there
is
bred
no
certainner
hope
or
confidence
in
them
of
Gods
mercie
,
or
of
the
forgiuenesse
of
their
sinnes
,
or
of
anie
thing
else
that
appertaines
to
saluation
,
then
as
when
they
are
at
the
best
,
may
finally
deceiue
them
,
and
in
the
meane
time
with
much
feare
and
doubting
of
their
estate
trouble
them
:
yea
I
rather
wonder
,
that
in
the
iust
iudgement
of
God
they
are
not
in
continuall
horrour
and
terrour
of
conscience
and
as
it
were
compassed
about
euery
houre
with
the
verie
tormentes
of
hell
,
for
that
they
will
not
be
brought
to
seeke
to
come
to
the
father
onely
by
him
,
but
by
whom
,
as
he
himselfe
hath
taught
vs
,
none
can
euer
come
vnto
him
.
Io.
14.6
.
For
whiles
thus
they
pleade
and
stand
vpon
a
wrong
title
,
and
would
also
beare
men
in
hand
that
a
speciall
ende
and
vse
of
Christes
comming
was
,
not
to
procure
them
sufficient
title
and
right
to
the
kingdome
of
heauen
,
in
,
and
by
himselfe
and
thinges
done
and
suffered
by
and
in
his
owne
person
,
but
to
inable
them
by
these
meanes
to
make
themselues
to
haue
a
second
,
a
better
&
further
title
thereunto
,
they
are
most
worthy
to
loose
al
the
comfort
that
they
might
haue
,
if
they
would
stand
to
the
right
and
onely
good
title
,
by
and
for
Iesus
Christes
sake
alone
.
And
doubtlesse
as
I
haue
shewed
before
,
if
they
repent
not
,
they
will
one
day
all
the
packe
of
them
,
finde
,
though
too
late
that
Paule
hath
pronounced
sentence
of
them
,
in
the
like
case
of
the
Galathians
Cap.
5.4
.
saying
,
Yee
are
abolished
from
Christ
,
whosoeuer
are
iustified
by
the
lawe
,
yee
are
falne
from
grace
.
God
of
his
mercie
therefore
,
if
it
be
his
holy
will
,
open
their
eies
in
time
,
that
they
may
repent
of
all
these
their
most
dangerous
errours
,
and
come
with
vs
once
,
to
be
content
to
beleeue
in
Christ
Iesus
,
as
the
Scriptures
indeede
teach
vs
.
In
the
meane
time
,
let
this
that
I
haue
said
,
be
a
sufficient
warning
to
vs
,
as
the
adopted
sonnes
of
God
thorow
faith
in
Christ
,
Ioh.
1.12
.
to
looke
for
heauen
as
an
inheritance
prepared
for
vs
by
our
heauenly
father
before
the
foundations
of
the
world
were
made
.
Matt.
25.34
.
and
now
reserued
for
vs
,
which
are
kept
by
the
power
of
God
thorow
faith
vnto
saluation
.
Pet.
1.4
.
&
5.
that
so
heauen
may
be
to
vs
as
it
is
said
to
be
indeed
,
the
free
gift
of
God
(
Rom.
6.23
.
)
through
Iesus
Christ
our
Lord
.
And
let
vs
let
thes
hireling
and
mercenarie
minded
men
alone
,
that
disdaine
to
haue
heauen
of
Gods
free
almes
,
and
therefore
will
haue
it
eyther
by
their
owne
earninge
and
deseruing
of
it
,
or
else
they
will
goe
without
it
,
which
they
are
most
like
to
doe
,
bicause
they
will
haue
it
otherwise
then
God
himselfe
the
owner
therof
,
hath
couenanted
and
appointed
that
euer
anie
shall
come
by
it
.
I
know
they
haue
their
colours
and
sophistical
deuises
to
giue
yet
such
a
glosse
and
faire
shewe
to
this
their
dealing
,
as
though
for
all
this
all
were
very
well
of
their
sides
:
but
all
they
can
gaine
therby
is
this
,
that
so
much
the
more
they
proue
their
religion
to
be
aptlie
and
worthily
tearmed
by
the
Apostle
,
the
mistrie
of
iniquitie
.
2.
Thess.
2.7
.
and
that
the
proud
and
pompeous
whore
of
Babylon
shoulde
haue
that
worde
Mysterie
,
set
for
her
very
brand
and
marke
in
her
forehead
,
and
that
she
should
yet
carie
al
her
abhominations
and
fornications
,
wherewith
she
shoulde
make
the
inhabitantes
of
the
world
drunken
,
in
a
golden
cup
,
the
sooner
to
entise
them
to
drinke
deepely
thereof
.
For
indeede
and
trueth
as
I
haue
shewed
before
and
elsewhere
,
they
can
stand
them
in
no
better
steede
eyther
before
God
or
before
any
that
are
wise
,
than
Adam
and
Eues
fig
leaues
did
them
to
hide
their
nakednes
from
the
eies
of
God
.
For
how
can
they
be
so
sillie
and
simple
,
as
to
imagine
indeede
that
in
this
great
light
any
can
&
wil
be
so
foolish
as
hearing
what
they
doe
,
so
plainelie
and
plentifully
set
downe
euerie
where
in
the
doctrine
of
the
gospell
,
that
Christ
went
thorow
effectually
in
his
owne
person
with
the
worke
of
our
redemption
and
saluation
,
as
once
to
be
drawne
by
their
sophisticall
perswasions
,
that
yet
what
he
hath
done
,
serueth
especially
but
to
merit
that
chantie
first
should
be
bestowed
vpon
vs
:
and
then
that
thereunto
,
&
to
our
good
workes
proceeding
therefrom
,
should
be
conuaied
from
his
merits
a
dignitie
and
power
,
first
formally
to
iustifie
vs
by
the
one
,
which
we
could
not
bee
by
the
application
of
him
and
his
merites
vnto
vs
thorow
faith
,
and
then
after
to
earne
and
merite
more
surelie
for
vs
by
the
other
,
the
kingdom
of
heauen
,
then
he
had
done
?
For
they
may
prate
and
brag
,
that
whiles
they
thus
say
and
teach
,
they
attribute
more
to
the
merits
of
Christ
than
we
doe
,
that
both
for
our
iustification
and
saluation
trust
onelie
thereunto
;
but
euerie
man
for
all
that
,
vnder
these
fayre
wordes
may
plainely
see
,
that
in
verie
deede
they
heereby
most
grosselie
woulde
make
him
,
as
I
saide
before
,
the
verie
principall
in
the
robbing
of
himselfe
of
that
speciall
honor
that
is
his
,
to
be
a
full
and
a
perfect
Sauiour
in
and
by
himselfe
.
that
such
are
borne
not
of
bloode
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
,
Iohn
1.12
.
&
13.
And
Christ
hath
most
plainely
said
,
Iohn
.
3.5.6
.
Verely
verely
I
say
vnto
thee
,
except
a
man
be
borne
of
water
and
the
Spirit
,
he
cannot
enter
into
the
kingdome
of
God
that
which
is
borne
of
the
flesh
is
flesh
,
and
that
which
is
borne
of
the
Spirit
is
Spirit
.
And
yet
more
plainely
to
assure
vs
of
the
trueth
of
this
point
,
Paule
in
expresse
words
hath
taught
vs
,
that
faith
is
the
fruite
of
the
Spirit
,
Gal.
5.22
.
Then
faith
is
by
hearing
,
and
hearing
by
the
worde
of
God
.
And
therefore
accordingly
,
1.
Cor.
1.17
.
he
writeth
,
That
seeing
the
world
by
wisedome
knew
not
God
,
in
the
wisedome
of
God
it
please
him
,
by
the
foolishnesse
of
preaching
to
saue
those
that
beleeue
.
And
therefore
also
he
notes
,
it
is
an
especial
fruit
and
effect
of
Christes
ascension
.
Ephes.
4.10.11
.
&c.
that
he
gaue
and
bestowed
sundrie
ministries
there
mentioned
,
vpon
his
Church
for
the
repairing
of
the
Saintes
,
for
the
worke
of
the
ministrie
and
for
the
edification
of
the
bodie
of
Christ
.
Till
we
all
meete
togither
,
in
the
vnitie
of
faith
and
the
acknowledging
of
the
sonne
of
God
,
vnto
a
perfect
man
,
and
vnto
the
measure
of
the
age
of
the
fulnesse
of
Christ
,
that
we
henceforth
be
no
more
,
children
,
wauering
and
caried
away
with
euerie
winde
of
doctrine
by
the
deceit
of
men
,
and
craftinesse
whereby
they
lay
in
waite
to
deceiue
.
Saint
Peter
also
agreable
heereunto
in
his
first
Epistle
,
Cap.
1.22.23
.
&c.
noteth
that
our
souls
are
purified
in
obeying
the
truth
,
thorow
the
spirit
,
being
borre
again
not
of
mortall
seed
but
of
immortal
,
by
the
word
of
God
,
which
after
there
he
saith
endureth
for
euer
,
and
is
that
which
is
preached
amongst
them
.
Whereupon
therefore
in
the
next
chapter
he
exhorteth
them
to
lay
aside
all
malitiousnes
,
all
guile
,
dissunulation
,
enuie
,
and
euill
speaking
,
and
as
new
borne
babes
to
desire
the
sincere
milke
of
the
worde
,
that
they
may
grow
vp
thereby
,
if
it
be
so
they
had
tasted
how
bountifull
the
Lord
was
.
Vers
.
1.2.3
.
Whereunto
we
had
as
much
neede
to
list●n
as
euer
they
had
.
For
these
are
the
daies
wherein
we
liue
,
wherin
that
prophecie
of
Christ
is
fulfilled
,
Mat.
34.
touching
the
danger
that
should
be
by
false
prophets
and
teachers
,
able
if
it
were
possible
to
seduce
the
verie
elect
.
Verse
24.
and
wherein
he
may
behold
multitudes
for
lacke
of
foode
and
faithfull
preachers
and
teachers
,
as
sheepe
hauing
no
sheepheard
dispersed
and
scattered
;
and
therefor
in
respect
wherof
he
may
also
say
,
Surely
the
haruest
is
great
,
but
the
labourers
are
few
.
Praie
the
Lord
of
the
haruest
to
thrust
out
labourers
into
his
haruest
,
Matth.
9.3.6
.
&c.
Besides
the
bare
preaching
of
the
worde
as
it
is
well
knowne
and
confessed
of
all
,
for
the
better
both
breading
and
nourishing
of
this
our
faith
as
an
outward
good
meanes
,
for
the
spirite
to
worke
that
effect
in
vs
by
,
our
most
gratious
and
louing
GOD
,
knowing
howe
slowe
to
beleeue
we
woulde
bee
,
hath
left
and
giuen
vnto
vs
visible
and
palpable
Sacramentes
,
thereby
as
it
were
to
seale
and
more
particularly
to
apply
vnto
vs
all
the
good
promises
of
saluation
in
Christ
Iesus
:
as
namelie
nowe
,
baptisme
and
the
supper
of
the
Lorde
to
vs
of
the
newe
Testament
.
The
first
whereof
offereth
vnto
vs
and
sealeth
the
deliuerie
to
the
right
receiuer
thereof
,
of
his
regeneration
,
teaching
him
to
looke
for
it
at
the
handes
of
God
the
Father
,
through
God
the
Sonne
,
by
the
mightie
working
of
the
holie
Ghost
onelie
,
in
that
onelie
he
is
baptized
in
water
in
their
names
.
And
the
other
is
a
Sacrament
of
his
continuall
nourishment
to
eternall
life
,
in
and
by
the
broken
bodie
,
and
bloodeshed
of
Christ
Iesus
.
And
therefore
as
to
be
a
man
,
it
is
necessarie
but
once
to
be
borne
,
but
yet
after
often
to
bee
sedde
:
so
is
it
most
necessarie
for
those
that
woulde
euer
growe
to
bee
perfect
men
in
Christ
Iesus
but
once
to
bee
baptized
,
but
often
to
receiue
the
other
Sacrament
.
And
it
must
be
remembred
alwaies
that
both
these
offer
and
set
before
vs
one
and
selfe
same
Christ
:
the
one
,
that
he
may
by
his
blood
wash
vs
cleane
from
our
sinnes
,
and
regenerate
vs
that
we
may
beginne
to
lead
a
newe
and
a
holy
life
:
the
other
,
that
by
his
body
broken
and
his
bloode
shed
for
vs
,
he
may
be
both
meate
and
drinke
and
sufficient
spirituall
foode
and
nourishment
vnto
our
hungrie
and
thirstie
soules
but
then
withall
we
may
vnderstand
,
that
the
same
Christe
to
the
same
endes
is
offered
still
vnto
vs
when
his
Gospell
is
preached
vnto
vs
:
onely
this
is
the
difference
,
as
I
said
before
,
that
the
worde
offers
and
sets
him
before
vs
in
generall
,
and
these
in
particuler
and
speciall
manner
leade
vs
vnto
him
.
And
whereas
the
word
to
breede
or
nourish
faith
in
vs
,
stricketh
onely
the
sense
of
our
hearing
;
these
duely
ministred
doe
not
onely
the
better
to
prouoke
and
strengthen
the
same
,
mooue
and
strike
that
,
but
also
our
sight
,
smelling
,
tast
and
feeling
.
And
therefore
as
it
was
noted
by
Paule
.
He●●●
.
2.
that
the
cause
why
the
worde
which
the
Iewes
heard
in
the
wildernesse
profited
them
not
,
because
it
was
not
mixed
with
faith
in
those
that
heard
it
:
so
is
it
most
certaine
that
these
shall
not
profit
vs
,
though
outwardly
we
be
partakers
thereof
neu●r
so
much
,
if
we
haue
not
faith
to
pearse
further
than
to
the
outward
elementes
:
and
if
it
be
a
fault
so
to
harden
our
heartes
,
when
the
worde
is
but
preached
,
that
we
take
not
occasion
thereby
to
beleeue
,
it
must
needes
be
a
farre
greater
fault
,
if
these
added
therunto
we
be
still
vnfaithfull
.
And
therefore
,
as
in
respect
of
hearing
of
the
word
the
Apostle
said
,
Heb.
3.5
.
So
long
as
it
is
said
,
to
day
harden
not
your
heartes
,
as
in
the
prouocation
:
for
some
when
they
heard
,
prouoked
him
to
anger
,
so
say
I
vnto
you
,
in
respect
of
both
much
more
.
To
this
ende
neuer
forget
the
examples
of
Simon
Magus
and
of
Iudas
,
whereof
though
the
one
was
baptized
,
as
we
read
he
was
,
Act.
8.18
.
and
the
other
was
with
Christ
at
the
institution
of
the
other
Sacrament
as
it
appeareth
,
Luke
.
22.21
.
yet
as
it
appeares
in
both
those
chapters
,
for
that
they
neither
of
them
had
any
sound
or
true
faith
,
they
were
neuer
the
better
,
but
the
worse
,
for
that
to
their
other
sinnes
they
added
in
the
receiuing
of
these
,
the
prophaning
,
as
much
as
lay
in
them
of
both
thes.
If
when
the
word
is
preached
,
therwith
the
Spirit
of
God
so
to
worke
in
your
heartes
,
that
the
eies
of
your
soules
be
opened
aright
to
see
and
knowe
Christ
,
and
your
hearts
framed
accordingly
to
beleeue
in
him
,
vndoubtedly
euen
then
according
to
Christs
commaundement
heere
in
my
text
you
come
vnto
him
and
drinke
him
,
yea
you
eate
his
flesh
and
drinke
his
bloode
to
eternall
life
.
Wherefore
(
deare
brethren
)
when
you
come
but
to
heare
,
I
say
vnto
euerie
one
of
you
with
the
wise
man
,
Ecclesiastes
4.17
.
Take
heede
to
thy
foote
when
thou
entrest
into
the
house
of
God
,
that
so
thou
maist
follow
his
counsel
in
that
which
followeth
,
that
is
,
to
be
more
neare
to
heare
,
than
to
offer
the
sacrifice
of
fooles
.
And
according
to
the
aduise
of
Ieremy
,
(
by
the
strong
plow
of
repentance
&
faith
)
breake
vp
the
fallow
ground
of
your
hearts
when
you
come
to
heare
,
that
we
sow
not
the
good
seede
of
the
worde
amongst
thornes
.
Cap.
4.4
.
For
as
you
may
most
plainly
learne
by
the
parable
,
Mat.
13.4
.
&c.
though
the
Lord
send
neuer
so
good
seedsmen
amongst
you
,
&
they
sow
the
good
seed
neuer
so
faithfully
,
yet
if
your
hearts
be
either
like
the
high
way
,
or
like
thornie
or
stony
ground
,
you
shal
neuer
bring
forth
any
good
haruest
to
the
Lord
.
For
onely
the
good
&
honest
heart
furnished
with
patience
shall
doe
that
,
as
there
we
are
taught
:
and
therefore
labour
to
bring
such
hearts
.
But
alas
when
all
comes
to
all
,
most
true
it
is
that
Christ
saith
,
none
can
come
vnto
him
,
but
whom
the
father
draweth
,
Io.
6.44
.
Paul
may
plant
,
and
Apollo
water
,
and
yet
all
to
no
purpose
,
vnlesse
God
giue
the
increase
,
1.
Cor.
3.3
.
And
yet
I
say
for
all
this
,
despise
not
prophecying
,
if
you
woulde
take
out
the
former
lesson
quench
not
the
spirit
.
1.
Thes.
5.19.20
.
For
by
the
outwarde
ministrie
of
men
,
the
Lord
inwardlie
by
his
spirite
worketh
in
you
a
knowledge
and
loue
of
Christ
,
and
so
draweth
you
vnto
him
.
And
that
hath
Christ
himselfe
taught
immediatly
saying
,
Ioh.
6.45
.
It
is
written
in
the
Prophets
,
they
shall
be
all
taught
of
God
.
Euerie
man
therefore
that
hath
heard
,
and
hath
learned
of
the
father
commeth
vnto
me
.
Whereupon
very
well
Augustine
in
his
26.
tract
vpon
Iohn
noteth
saying
,
videte
quomodo
trahit
pater
,
docendo
delectat
,
non
necessitatem
imponendo
:
that
is
,
behold
how
the
father
draweth
,
by
teaching
he
delighteth
,
not
by
imposing
necessitie
or
enforcing
.
And
to
the
same
purpose
vpon
the
foresaide
wordes
hee
moste
sweetely
obserueth
that
it
being
founde
true
in
these
earthly
delightes
,
that
euerie
one
is
drawne
or
caried
with
his
delight
,
that
much
rather
Christ
by
teaching
beeing
manifested
vnto
vs
,
by
his
Father
will
draw
vs
vnto
him
.
Yet
most
certaine
it
is
,
that
onely
God
it
is
that
first
openeth
and
enlightneth
our
mindes
to
see
Christ
,
by
his
ministrie
set
before
vs
;
and
who
then
creates
in
vs
a
newe
,
a
will
to
delight
in
him
and
to
imbrace
him
,
which
the
same
Father
acknowledgeth
also
saying
;
that
we
will
well
,
he
worketh
of
himselfe
without
vs
,
and
when
we
so
will
that
we
doe
,
he
worketh
togither
with
vs
:
De
gratia
&
libero
arbitrto
,
Cap.
17.
And
yet
though
all
this
be
most
true
,
Iohn
Chapp●●s
in
his
Commentary
vpon
Raymunds
summe
of
the
Sacraments
tract.
1.
thought
he
had
found
in
Hugo
de
sancto
victore
in
his
sixt
booke
of
Sacraments
,
a
verie
perfect
definition
of
a
Sacrament
,
when
he
found
that
he
defined
it
to
be
,
Naturale
elementum
extrinsecùs
oculis
suppositum
,
ex
institutione
figurans
,
ex
similitudine
repraesentans
,
&
ex
sanctificatione
aliquam
gratiam
inuisibilem
conferens
:
that
is
,
A
naturall
element
set
outwardly
before
the
eyes
,
by
institution
figuring
,
by
similitude
representing
,
and
by
sanctification
conferring
some
inuisible
grace
.
And
in
verie
deede
,
it
somewhat
well
restraineth
the
ouerlarge
vse
of
the
word
:
and
there
is
nothinge
therein
but
it
is
true
of
Sacraments
properly
taken
as
I
take
them
now
.
But
to
make
it
fully
to
expresse
the
nature
of
a
sacrament
thus
taken
,
and
noe
more
,
I
woulde
thereunto
adde
,
(
and
I
am
sure
it
ought
to
be
so
)
that
the
institutor
must
bee
God
himselfe
;
that
sometime
the
outward
partis
not
onely
one
element
to
be
seene
with
the
eies
,
but
more
then
one
:
and
that
it
is
not
enough
that
by
sanctification
it
conferre
any
visible
grace
whatsoeuer
,
but
that
that
grace
be
euen
Christ
himselfe
with
such
graces
as
in
him
re
prouided
for
our
saluation
.
And
therfore
I
define
a
Sacrament
,
as
nowe
I
speake
thereof
,
to
be
A
visible
signe
or
signes
,
ordained
by
Christ
,
to
be
ministred
in
his
Church
to
them
that
be
his
,
not
only
to
figure
&
represent
himselfe
and
what
he
hath
done
for
their
saluation
;
but
also
whereby
to
offer
himselfe
with
grace
necessarie
to
saluation
,
and
to
deliuer
himselfe
with
the
same
,
and
to
seale
the
communication
and
deliuerie
thereof
,
to
euery
worthy
receiuer
of
the
outward
element
or
elementes
,
according
to
his
institution
.
And
such
we
finde
no
more
now
in
the
newe
Testament
,
but
Baptisme
and
the
Lordes
Supper
.
The
other
fiue
vrged
as
Sacrament
by
the
Romanists
of
our
daies
,
howsoeuer
in
some
generall
&
improper
sense
they
maybe
so
called
,
in
this
they
cannot
.
For
some
one
or
other
necessary
thing
mentioned
in
this
definition
is
wanting
in
euery
one
of
them
.
And
yet
there
is
nothing
in
this
definition
that
can
be
omitted
,
if
we
minde
so
to
define
or
describe
a
Sacrament
as
that
indeed
truely
,
and
fully
,
we
meane
to
expresse
the
nature
thereof
as
it
is
common
but
to
these
two
,
Baptisme
and
the
Supper
.
To
the
constitution
therefore
of
a
Sacrament
by
this
we
may
see
that
it
is
first
necessarie
,
that
Chrst
be
the
author
and
institutor
thereof
.
Secondly
,
that
there
haue
a
commandement
passed
from
him
to
administer
it
in
his
Church
.
Thirdlie
,
that
it
consist
of
such
outward
visible
element
or
elementes
,
as
he
hath
chosen
and
appointed
for
that
purpose
.
And
fourthly
,
that
according
to
his
ordinance
they
be
taken
as
meanes
to
put
him
on
by
,
and
to
make
him
ours
,
with
all
such
graces
as
in
him
are
prouided
for
our
saluation
.
So
that
asto
the
making
of
a
perfect
man
there
must
concurre
bodie
and
soule
in
one
;
and
to
the
being
of
our
Christ
to
be
a
fit
person
to
be
our
Messias
and
Sauiour
,
Godhead
&
manhood
:
so
to
the
full
beeing
of
a
Sacrament
according
to
Christs
ordinance
,
an
outward
element
or
elements
,
and
Christ
himselfe
and
his
grace
fit
and
needfull
for
our
saluation
are
necessary
.
And
therefore
as
neither
bodie
&
soule
in
man
,
nor
Godhead
&
manhood
in
Christ
without
falling
into
a
grosse
errour
there
about
,
can
or
may
be
said
or
thought
to
be
eyther
confounded
with
the
other
,
or
annihilated
or
absorpted
sorpted
of
the
other
:
so
neyther
may
we
say
or
thinke
of
these
two
partes
in
a
Sacrament
.
When
therefore
we
come
to
receiue
any
Sacrament
;
as
outwardly
we
receiue
the
outward
element
,
so
inwardly
we
must
seeke
to
receiue
also
the
heauenly
thing
thereby
offered
vnto
vs
:
or
else
by
our
default
we
seuere
those
thinges
which
we
should
coupple
,
and
as
much
as
lyeth
in
vs
,
ouerthrowe
the
nature
and
vse
of
the
Sacrament
.
Nowe
to
descend
from
the
consideration
of
a
Sacrament
thus
in
generall
,
Goe
and
teach
all
nations
,
baptising
them
in
the
name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
And
thereby
also
the
worde
baptise
signifying
,
as
it
doth
,
to
dippe
in
water
or
therewith
to
sprinkle
,
we
may
see
the
outward
element
to
be
water
.
Which
is
also
confirmed
by
al
the
practise
of
the
Churches
in
the
Apostles
times
:
as
appeares
both
in
the
storie
of
their
Actes
written
by
Saint
Luke
,
and
elsewhere
.
And
that
the
thing
therby
signified
,
offered
,
&
deliuered
is
Christ
himselfe
,
and
so
in
him
remission
of
sinnes
,
regeneration
and
dying
to
sinne
,
and
liuing
againe
vnto
righteouspesse
,
it
sufficiently
appeareth
in
these
places
of
the
Scriptures
.
Knowe
ye
not
that
all
we
which
haue
beene
baptised
into
Christ
,
haue
beene
baptised
into
his
death
?
we
are
then
buried
with
him
by
Baptisme
into
his
death
,
that
like
as
Christ
was
raysed
vp
from
the
dead
to
the
glory
of
the
Father
,
so
we
also
should
walke
in
newnes
of
life
.
Rom.
6.3.4
.
All
ye
that
are
baptised
into
Christ
haue
put
on
Christ
.
Gal.
3.27
.
Be
baptised
euery
one
of
you
in
the
name
of
Iesus
Christ
for
the
remission
of
sinnes
,
Act.
2.38
.
Christ
loued
the
Church
,
and
gaue
himselfe
for
it
,
that
he
might
sanctifie
it
and
cleanse
it
,
by
the
washing
of
water
through
the
word
&c.
Ephe.
5.25.26
.
According
to
his
mercie
he
saued
vs
,
by
the
washing
of
the
new
birth
,
and
renewing
of
the
holy
Ghost
,
Tit.
3.5
.
Baptisme
that
now
is
,
saueth
vs
by
the
resurrection
of
Iesus
Christ
.
1.
Pet.
3.21
.
They
therefore
that
are
desirous
not
onely
to
be
accounted
baptised
with
the
outward
Baptisme
of
water
,
must
as
you
see
according
to
Paules
counsell
,
Rom.
13.14
.
put
on
the
Lord
Iesus
Christ
himselfe
,
and
take
no
thought
for
the
flesh
to
fulfill
the
lustes
of
it
.
For
if
they
be
partakers
of
the
other
part
thereof
,
in
the
blood
of
Christ
,
they
are
washed
and
cleansed
:
and
so
must
,
and
are
bound
to
liue
as
men
dead
to
sinne
and
aliue
to
righteousnesse
.
Baptisme
therfore
Is
a
Sacrament
of
the
new
Testament
,
wherein
by
beeing
dipped
in
,
or
sprinkled
vpon
with
water
,
in
the
name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
we
are
assured
that
God
the
Father
can
and
will
in
the
blood
,
and
by
the
blood
of
his
Sonne
,
by
the
mighty
working
of
the
holy
Ghost
,
wash
away
our
sins
,
and
so
receiue
vs
and
incorporate
vs
into
his
Church
,
that
we
shal
be
his
new
borne
children
and
inabled
to
be
holy
,
because
he
is
holy
.
We
administer
it
to
infants
because
it
succeedeth
Circumcision
:
which
was
by
Gods
ordinance
appointed
to
be
ministred
to
the
infants
of
the
Iewes
,
when
they
were
but
eight
daies
old
,
Ge.
17.12
.
because
Christ
said
,
Suffer
little
children
to
come
vnto
me
,
for
of
such
is
the
kingdom
of
heauen
.
Mat.
19.13
.
because
we
read
that
the
Apostles
baptised
whole
households
,
as
Act.
16.33
.
amongest
which
sometimes
it
is
most
likelie
there
were
some
infantes
:
and
lastly
,
because
we
finde
that
God
promised
not
onelie
to
be
the
God
of
Abraham
,
but
also
of
his
feede
after
him
.
Gen.
17.7
.
and
that
Saint
Paule
most
plainely
teacheth
,
that
if
one
of
the
parents
be
beleeuing
,
then
is
the
seede
holy
.
1.
Cor.
7.14
.
And
therefore
it
beeing
administred
to
such
,
and
in
water
,
and
in
that
manner
that
it
is
by
Christs
ordinance
,
the
nature
of
water
beeing
as
we
knowe
it
to
bee
;
we
may
and
ought
to
learne
all
these
lessons
,
that
we
are
all
borne
and
conceiued
in
sinne
,
and
therewith
so
defiled
that
we
stand
need
of
washing
:
that
this
washing
and
cleanseing
is
to
be
had
at
God
the
Fathers
hands
,
through
Iesus
Christ
,
by
the
working
of
the
holie
Ghost
,
and
no
where
else
:
that
God
both
can
and
will
thus
wash
and
cleanse
vs
,
and
that
therefore
this
Trinitie
in
vnitie
is
onely
to
be
beleeued
in
and
trusted
vnto
for
the
matter
of
our
saluation
,
and
to
be
honoured
in
all
thankfulnesse
for
the
same
,
by
our
ceasing
from
sinne
and
doing
of
that
which
is
good
.
Whereupon
we
see
,
that
they
that
would
lead
vs
after
we
haue
once
beene
thus
baptised
,
to
put
our
faith
and
confidence
for
any
part
of
our
forgiuenes
of
sinnes
or
saluation
eyther
in
any
other
person
or
thing
as
the
common
fashion
is
amongst
papistes
,
doubtlesse
they
would
haue
vs
to
reuolt
from
that
faith
wherein
we
were
baptised
,
and
whereunto
therby
we
haue
most
solemnly
bound
our selues
.
Heereby
also
we
may
perceiue
that
though
Baptisme
it selfe
be
but
once
to
be
ministred
for
the
reason
before
shewed
:
yet
as
oft
as
euer
eyther
we
finde
our
sinnes
readie
to
shake
our
faith
,
or
otherwise
to
trouble
vs
,
by
meditation
thereof
we
are
thus
to
haue
our
recourse
againe
vnto
it
,
to
the
strengthening
both
of
our
faith
,
and
to
the
weakning
of
the
power
of
sinne
,
(
howsoeuer
the
papistes
would
perswade
vs
,
that
it
serueth
onely
to
assure
vs
of
remission
of
sinnes
before
;
)
because
we
may
be
sure
that
God
is
alwaies
readie
,
if
we
can
beleeue
in
him
,
to
performe
vnto
vs
whatsoeuer
he
hath
offered
vnto
vs
therein
.
Which
doubtlesse
is
the
remission
of
all
our
sinnes
before
or
after
,
we
beleeuing
and
repenting
thereof
.
Or
else
if
onely
thereby
were
offered
forgiuenesse
of
sinnes
before
it
;
then
surely
the
Church
would
haue
deferred
it
to
the
last
,
or
later
then
eyther
it
hath
or
yet
doth
.
And
as
for
the
other
Sacrament
,
&c.
Mar.
14.22
.
&c.
Luk.
22.19
.
&c.
1.
Cor.
11.23
.
&c.
we
shall
there
finde
,
whatsoeuer
appertaineth
eyther
generally
to
a
Sacrament
,
or
particularly
vnto
it
most
plainely
and
effectually
expressed
.
For
there
it
is
euident
that
Christ
instituted
it
,
and
commanded
his
ministers
to
administer
it
vntill
his
comming
againe
:
that
he
ordained
very
bread
and
wine
to
be
the
outward
visible
elements
:
and
his
bodie
broken
for
his
,
and
his
blood
shed
for
the
remission
of
their
sinnes
,
to
be
the
things
by
the
other
figured
,
signified
and
represented
;
yea
,
thereby
both
offered
and
truely
deliuered
and
communicated
to
the
right
and
worthy
receiuer
:
And
therefore
to
assure
them
of
as
much
,
he
called
the
bread
broken
&
distributed
,
his
body
broken
:
&
the
wine
powred
forth
&
giuen
them
in
the
cup
,
his
blood
of
the
new
Testament
,
shed
for
many
to
the
remission
of
their
sins
.
We
therefore
by
warrant
from
hence
do
define
this
:
To
be
a
Sacrament
of
the
new
Testament
,
instituted
by
Christ
,
and
to
administred
by
his
ordinance
,
and
to
be
receiued
according
to
the
same
of
his
faithfull
people
,
consisting
not
onely
of
bread
broken
&
wine
powred
out
into
the
cup
,
to
be
distributed
&
receiued
of
al
worthy
commers
thereunto
in
remembrance
of
his
death
and
passion
;
and
as
vndoubted
tokens
by
his
institution
(
though
not
of
their
own
nature
)
both
that
his
body
was
broken
,
and
his
blood
shed
for
all
his
in
general
,
and
also
particularly
for
the
full
redemption
and
saluation
of
euery
right
receiuer
hereof
:
but
also
of
the
very
broken
body
and
bloodshed
of
Christ
,
for
our
saluation
therewith
all
as
certainely
offred
to
be
fed
on
to
eternall
life
,
and
fed
on
indeed
by
euery
worthy
communicant
(
though
by
spirituall
meanes
)
as
the
other
are
offered
vnto
them
,
taken
and
fed
on
by
the
instruments
of
the
bodie
.
Whereupon
most
earnestly
we
exhort
euery
one
that
would
worthily
come
vnto
this
table
,
and
so
be
partakers
indeed
to
their
comfort
of
this
Sacrament
,
with
Saint
Paule
in
any
case
to
trie
and
examine
themselues
first
,
and
to
iudge
themselues
,
least
for
want
of
so
doing
they
be
heere
iudged
of
the
Lord
by
eating
of
this
breade
and
drinking
of
this
cup
vnworthily
to
haue
made
themselues
guiltie
of
his
bodie
and
bloode
,
and
so
to
eate
and
drinke
their
own
damnation
.
For
though
we
holde
breade
and
wine
heerein
still
to
retaine
their
former
substance
and
essence
;
because
euen
by
the
expresse
wordes
of
the
institution
in
the
places
before
quoated
so
much
is
euident
,
and
the
common
nature
of
a
Sacrament
requireth
the
continuance
of
the
outwarde
element
in
his
former
nature
that
so
it
may
carrie
the
better
and
apterresemblance
of
the
thing
whose
name
it
beareth
:
yet
we
know
and
most
willingly
confesse
with
all
antiquitie
,
that
thereof
heere
by
vertue
of
Christes
institution
,
(
which
doth
and
shal
remaine
in
force
stil
to
the
worlds
end
alwaies
to
effect
the
same
in
bread
and
wine
according
to
his
ordinance
set
aside
and
vsed
to
this
purpose
)
there
is
a
verie
great
change
and
alteration
.
But
that
is
but
in
name
,
vse
,
and
estimation
.
For
whereas
before
they
were
but
called
bread
and
wine
,
and
serued
but
to
the
common
vse
of
the
nourishing
and
cheering
of
the
bodie
,
and
therefore
so
onely
were
to
be
esteemed
:
heerein
they
beare
the
names
of
the
verie
bodie
and
bloode
of
Christ
,
and
they
serue
as
the
Lordes
good
meanes
to
lead
and
strengthen
our
faith
to
feede
therupon
indeed
to
our
saluation
:
We
that
are
many
are
one
bread
and
one
bodie
,
because
we
are
all
partakers
of
one
bread
.
1.
Cor.
10.17
.
So
that
by
the
receite
heereof
as
first
,
our
vnion
and
communion
with
Christ
is
sealed
vnto
vs
;
so
also
is
it
the
seale
and
bond
of
the
communion
that
the
Saintes
of
God
haue
amongst
themselues
.
Wherefore
as
it
straitely
bindeth
vs
hauing
receiued
it
,
vnlesse
we
would
haue
it
appeare
that
we
receiued
it
vnworthily
,
afterwardes
to
liue
as
they
that
liue
in
,
and
by
Christ
:
so
it
bindeth
vs
also
all
that
receiue
,
as
members
knit
together
in
one
bodie
vnder
one
head
to
liue
together
in
perfect
peace
and
vnity
.
Worthilie
therefore
,
all
these
thinges
considered
,
may
we
say
of
it
as
Augustine
did
in
his
time
:
O
Sacramentum
pietatis
!
ô
signum
vnitatis
!
ô
vinculum
charitatis
!
that
is
,
O
Sacrament
of
pietie
!
O
signe
of
vnitie
!
O
bond
of
charitie
!
tract.
26.
vpon
Iohn
.
Giue
ye
not
that
which
is
holie
vnto
dogges
,
neyther
cast
ye
your
pearles
before
swine
.
Math.
7.6
.
it
most
directly
bindeth
vs
heere
,
to
doe
what
lyeth
in
vs
to
know
that
they
be
neyther
dogges
nor
swine
to
whome
we
offer
this
blessed
sacrament
,
before
we
so
doe
.
For
heerein
we
see
Christ
Iesus
that
is
the
true
bread
of
life
,
whose
flesh
is
meate
indeede
and
whose
bloode
is
drinke
indeede
;
as
he
himselfe
hath
assured
vs
Iohn
.
6.35.51.55
.
is
offered
to
the
right
commers
thereunto
,
&
therefore
here
that
saying
of
Christ
is
most
true
,
it
is
not
good
to
take
the
childrens
breade
,
and
to
cast
it
to
whelpes
,
Math
,
15.16
.
In
the
ould
Testament
the
Lord
hath
set
downe
an
expresse
Lawe
,
that
none
that
were
vncircumcised
should
be
admitted
to
the
eating
of
the
Pasouer
,
Exod.
12.48
.
Yea
,
Numb.
9.6
.
&c.
we
reade
that
God
by
his
expresse
Oracle
shewed
Moses
,
that
they
that
were
but
ceremonially
vncleane
were
worthily
kept
backe
;
and
that
all
such
alwayes
after
,
should
a
moneth
after
the
rest
eate
the
Passcouer
,
and
not
before
,
that
in
the
mean
time
they
might
purifie
themselues
.
Likewise
,
Leuit.
7.20
.
the
Lord
saith
,
If
any
doe
eate
of
the
flesh
of
the
Peace
offerings
that
appertaine
vnto
the
Lord
,
hauing
his
vncleannes
vpon
him
,
the
same
person
shal
be
cut
off
from
his
people
.
And
therefore
the
godly
priest
Iehoiada
had
such
a
care
that
these
lawes
should
be
obscrued
,
that
to
his
commendation
for
euer
it
is
recorded
of
him
,
2.
Chro.
23.19
.
that
he
set
Porters
by
the
gates
of
the
house
of
the
Lord
,
that
none
that
was
vncleane
in
any
thing
should
enter
in
.
And
when
this
is
not
done
the
Lord
complaineth
saying
,
Who
is
there
among
you
that
would
shut
the
dores
?
&c.
Mal.
10.
Seing
then
here
by
it
is
euident
that
in
the
olde
Testament
God
was
thus
carefull
to
haue
none
vnfit
admitted
to
the
Sacramentes
thereof
,
we
may
be
well
assured
that
he
hath
as
greate
care
for
the
Sacraments
of
the
new
.
Our
warrant
to
admit
children
to
the
other
,
is
,
that
they
be
borne
and
descended
of
such
parentes
as
professe
faith
in
Christ
;
and
therfore
to
whome
and
their
seede
God
hath
made
Couenant
to
be
their
God
:
and
the
other
reasons
before
alleadged
to
that
purpose
incourage
vs
withall
to
the
same
:
but
in
that
Saint
Paule
,
as
we
heard
already
,
woulde
haue
euery
one
before
he
eate
of
this
bread
,
and
drinke
of
this
cup
in
this
Sacrament
,
to
trie
,
examine
,
and
iudge
himselfe
,
we
may
plainely
learne
that
none
but
such
as
haue
discretion
and
knowledge
so
to
doe
,
and
so
doe
indeede
,
are
fit
to
be
admitted
to
this
.
Most
christianly
therefore
it
is
prouided
that
none
shoulde
presume
heere
in
England
,
to
present
himselfe
to
the
Lordes
table
,
before
notice
thereof
giuen
to
his
minister
,
that
he
may
try
whether
he
can
answer
his
Catethisme
;
or
otherwise
if
he
know
him
to
be
out
of
charitie
,
or
guiltie
of
any
notorious
crime
,
he
may
put
him
off
,
vntill
he
can
answere
it
,
and
vntill
he
haue
satisfied
the
congregation
by
the
testifying
of
his
repentance
,
and
be
reconciled
vnto
the
partie
whom
he
hath
wronged
.
And
not
without
great
and
vrgent
cause
is
Christostome
so
earnest
as
we
may
read
he
was
in
his
83.
Homilie
vpon
Mathew
,
to
perswade
the
ministers
of
his
time
in
no
case
willingly
to
admit
any
wicked
person
to
this
table
,
willing
them
that
if
they
durst
not
or
coulde
not
keepe
backe
such
,
to
tell
him
:
for
he
would
die
rather
then
he
woulde
admit
eyther
Consull
,
Duke
,
or
King
for
any
feare
,
that
he
knew
to
be
vnfit
.
I
would
to
God
therfore
that
generally
all
we
of
the
Ministerie
would
take
better
care
of
this
,
then
hitherto
too
many
of
vs
haue
done
.
Otherwise
doubtlesse
we
shall
not
onely
before
the
Lord
be
guiltie
of
the
monstrous
sinne
of
prophaning
his
holy
misteries
,
in
prostituting
of
them
to
prophane
and
filthie
persons
:
but
also
both
to
the
peril
of
our
owne
soules
and
our
peoples
,
we
shall
willingly
(
or
carelesly
and
negligently
at
the
least
)
let
them
runne
apparantly
to
eate
and
drinke
their
owne
damnation
,
whose
saluation
we
are
bounde
to
tender
and
to
further
what
we
may
as
our
owne
.
And
therefore
that
complainte
of
the
Lordes
vsed
in
the
like
case
.
Mal.
1.6.7
.
will
he
take
vp
and
vrge
against
vs
,
saying
vnto
all
such
carelesse
and
negligent
ministers
,
O
Priestes
that
despise
my
name
;
and
ye
say
,
wherein
?
ye
offer
vncleane
breade
vpon
mine
aultar
;
and
ye
say
,
wherein
haue
we
polluted
thee
?
In
that
yee
say
the
table
of
the
Lorde
is
not
to
be
regarded
.
Which
after
he
prooues
indeede
and
effect
they
did
,
whatsoeuer
their
wordes
were
,
in
that
contrarie
to
the
lawe
they
offered
the
blinde
,
lame
,
and
sicke
for
sacrifice
.
For
into
this
verie
fault
we
runne
when
we
admit
,
as
too
commonly
we
doe
,
vnto
the
receiuing
of
this
Sacrament
any
whome
we
before
knowe
not
to
be
fit
both
for
knowledge
and
life
to
receiue
the
same
worthilie
.
Howsoeuer
(
welbeloued
)
let
the
nature
and
vse
of
this
Sacrament
perswade
you
that
be
the
people
,
in
no
case
to
offer
your selues
vnto
this
Sacrament
,
before
you
finde
in
your selues
an
heartie
hunger
and
thirst
after
Christ
Iesus
therin
offered
vnto
you
,
as
you
haue
heard
:
and
so
true
repentance
for
your
sinnes
past
;
and
then
a
liuely
faith
grounded
vpon
Gods
promises
in
him
:
and
lastly
both
these
testified
vnto
your
owne
soules
and
consciences
by
the
true
fruits
of
both
,
dying
euerie
day
more
and
more
to
sinne
,
and
liuing
to
righteousnesse
,
to
be
without
all
hypocrisie
and
dissimulation
.
For
of
these
quarters
and
partes
must
the
wedding
garment
be
made
,
which
he
must
bring
with
him
and
haue
vpon
his
backe
that
,
when
the
maister
of
this
feast
comes
in
to
view
his
guestes
,
would
be
approued
of
him
.
Otherwise
let
him
come
neuer
so
readily
with
the
other
guestes
heerewith
apparrelled
indeede
,
and
then
handle
the
matter
neuer
so
cunningly
to
cause
all
them
to
take
him
to
be
as
worthy
a
guest
as
any
of
themselues
;
yet
when
this
suruey
your
comes
that
searches
the
hearts
and
reynes
,
he
shall
quickly
be
confounded
and
not
able
to
answere
one
word
for
his
defence
in
comming
so
irreuerently
,
&
so
shall
heare
that
fearfull
sentence
,
which
,
will
he
nill
he
,
he
must
vndergoe
,
pronounced
on
him
;
Take
him
,
and
binde
him
hande
and
foote
,
and
let
him
haue
his
place
in
vtter
darknesse
,
where
is
weeping
and
gnashing
of
teeth
.
Math.
22.12.13
.
O
therefore
(
deare
brethren
)
before
we
come
hither
,
let
vs
deuoutly
religiously
and
reuerently
consider
who
we
are
,
who
it
is
that
hath
called
vs
,
whither
we
are
called
,
before
whom
we
shall
appeare
,
and
to
what
end
;
that
if
not
these
single
,
yet
these
ioyntly
and
together
may
moue
vs
to
come
in
that
worthy
sort
that
is
meete
.
If
we
had
but
to
intertaine
our
Landlord
,
a
man
of
worship
,
or
noble
man
,
we
would
haue
a
care
to
put
on
our
best
apparell
,
to
decke
cur
houses
in
the
best
manner
,
and
in
any
case
to
prouide
that
no
fluttish
corner
be
found
therein
where
he
should
come
to
offend
him
,
or
when
we
are
in
his
presence
that
any
irreuerent
or
vnseemely
worde
or
deede
should
passe
from
vs
:
how
much
more
ought
we
to
haue
this
care
heere
,
where
by
our
comming
we
make
a
shew
;
that
we
meane
to
intertaine
and
receiue
in
,
Christ
Iesus
himselfe
our
Lorde
and
Sauiour
for
euer
to
dwell
in
vs
,
that
all
thinges
within
vs
then
be
prepared
accordingly
?
Saint
Paule
hath
tolde
vs
,
and
we
may
trust
him
,
that
we
may
not
take
the
members
of
Christ
,
and
make
them
the
members
of
of
an
harlot●
1.
Cor.
6.15
.
that
we
cannot
drinke
the
cup
of
the
Lord
,
and
the
cup
of
Deuils
,
be
partakers
of
the
table
of
the
Lord
and
the
table
of
De●i●
,
1.
Cor.
10.20
.
and
that
as
righteousnesse
hath
no
fellowship
with
vnrighteousnesse
or
light
with
darknesse
:
so
Christ
hath
no
concord
with
Beliall
,
or
the
vnbeleeuer
,
part
with
the
beleeuer
,
2.
Cor.
6.14.15
.
And
we
finde
by
lamentable
experience
in
Iudas
,
that
he
bringing
vnto
this
table
,
though
neuer
so
much
shew
of
pietie
,
knowledge
,
honestie
,
and
goodnes
;
yet
for
that
he
came
as
an
hollow
hearted
hypocrite
,
in
a
purpose
to
goe
on
with
the
treason
that
for
wages
he
had
vndertaken
,
the
Deuill
immediately
vpon
his
beeing
there
entred
into
him
,
and
so
he
neuer
ceased
vntill
he
had
accomplished
his
wicked
purpose
,
and
after
by
desperate
murdering
of
himselfe
had
shewed
himselfe
to
be
the
childe
of
perdition
,
as
we
may
read
most
plainely
in
the
storie
of
the
Gospell
,
Iohn
.
13.27
.
&c.
Howe
therefore
with
anie
reason
may
we
thinke
that
we
can
come
vnto
the
Lordes
table
,
there
by
receiuing
of
this
Sacrament
to
growe
in
vnion
and
communion
with
Christ
,
and
yet
be
in
such
palpable
ignorance
and
darkenesse
,
and
in
such
loue
with
errour
and
iniquitie
as
very
many
that
come
thither
both
by
their
liues
before
&
after
shew
themselues
to
be
?
If
the
sonne
and
heire
of
our
Prince
at
any
time
,
though
but
in
his
swathing
cloathes
should
be
offered
vnto
vs
to
holde
in
our
armes
,
whatsoeuer
we
had
in
our
handes
,
we
woulde
readilie
let
fall
to
doe
that
seruice
,
and
so
to
be
honoured
:
how
much
more
to
put
on
the
Lord
Iesus
the
onely
begotten
Sonne
of
God
,
the
King
of
all
kinges
,
yea
to
receiue
him
into
our
verie
selues
to
be
one
with
vs
,
should
we
hastily
cast
away
and
lay
aside
the
world
,
the
flesh
,
and
the
deuill
,
and
all
the
wicked
lustes
and
fruites
of
these
?
If
Dauid
therefore
,
Psal.
24.9
.
in
spirite
foreseeing
,
that
the
Arke
,
which
was
but
a
signe
and
figure
of
Gods
presence
amongst
the
Iewes
,
shoulde
one
day
be
brought
in
by
the
doores
of
the
Temple
to
be
placed
therein
,
before
the
Temple
beganne
to
be
built
did
crie
as
he
did
,
Lift
vp
your
heades
ye
gates
,
and
lift
vp
your selues
ye
euerlasting
doers
,
and
the
king
of
glorie
shall
come
in
:
let
me
vpon
iuster
and
greater
occasion
cry
and
call
vpon
euerie
one
that
woulde
that
Christ
shoulde
enter
into
them
receiuing
this
Sacrament
,
lift
vp
your
heartes
,
and
be
lift
vp
your selues
from
all
the
fruites
of
the
fleshe
,
that
this
King
of
glorie
may
enter
in
indeede
.
Paule
for
the
sectes
and
factions
,
and
namely
for
their
eating
and
drinking
in
the
Idoll
Temples
of
meate
sacrificed
vnto
them
,
howsoeuer
otherwise
they
seemed
to
detest
idolatrie
,
and
for
their
lacke
of
loue
that
they
shewed
towardes
the
poore
in
their
loue-feastes
in
not
tarrying
for
them
:
gaue
the
Corinthians
to
vnderstand
,
that
they
did
so
vnworthily
eate
of
this
bread
and
drinke
of
this
cup
,
that
they
made
themselues
guiltie
of
the
bodie
and
blood
of
Christ
,
are
and
dranke
their
owne
damnation
,
and
that
many
slept
and
were
weake
amongst
them
,
as
by
conference
of
the
tenth
and
eleuenth
chapters
together
of
the
first
Epistle
written
vnto
them
,
it
appeareth
.
How
can
we
then
but
tremble
at
the
consideration
of
Gods
iudgementes
due
vnto
vs
for
our
vnworthie
partaking
hereof
;
there
beeing
such
contentions
and
varieties
of
opinions
amongst
some
of
vs
as
there
bee
;
and
besides
such
a
number
of
other
farre
grosser
sinnes
amongst
vs
then
these
of
the
Corinthians
were
?
Let
vs
therefore
take
Paules
remedie
,
that
is
,
iudge
our selues
for
this
(
and
doe
no
more
so
)
that
so
we
may
escape
the
iudgement
of
the
Lorde
,
1.
Cor.
11.31.32
.
Yet
I
would
not
haue
you
take
me
so
,
As
often
as
ye
shall
eate
this
breade
and
drinke
this
cup
,
ye
shewe
the
Lordes
death
vntill
he
come
.
1.
Cor.
11.26
.
sheweth
that
it
standes
very
well
with
the
will
and
pleasure
of
God
,
that
men
should
often
be
partakers
thereof
.
And
therefore
it
is
well
knowne
it
was
the
fashion
of
the
Primitiue
Church
vsually
euerie
Sabbaoth
day
to
communicate
.
And
there
are
great
reasons
which
he
that
would
be
accounted
a
Christian
indeede
,
and
so
to
haue
faith
and
knowledge
fit
for
this
businesse
,
should
not
dare
to
refuse
to
receiue
when
he
may
.
For
to
be
inuited
vnto
this
table
●o
be
bid
to
the
mariage
of
the
Kings
Sonne
:
the
refusall
to
come
whereunto
vpon
what
minde
or
pretence
soeuer
,
we
finde
so
dangerous
Math.
22.
that
both
destruction
heere
,
and
perpetuall
exclusion
on
shutting
from
the
mariage
feast
is
threatned
them
,
Vers.
7.
&c.
And
euerie
one
may
see
,
it
is
to
refuse
a
most
notable
meanes
to
strengthen
our
faith
,
wherof
the
strongest
in
faith
stand
neede
,
or
at
least
it
is
plainely
to
bewray
our selues
to
be
such
,
as
for
want
of
charitie
or
for
some
other
grieuous
sinne
that
we
know
by
our selues
,
we
think
not
our selues
fit
to
come
.
So
to
see
our
sinnes
and
to
iudge
our selues
for
the
same
is
not
altogether
to
be
condemned
.
But
yet
(
dearely
beloued
)
you
must
vnderstand
that
if
withall
we
be
heartilie
sorie
for
these
our
sinnes
,
and
purpose
vnfainedly
amendment
,
and
are
willing
according
to
the
nature
and
qualitie
of
our
sinnes
to
giue
vnfained
testimonie
thereof
,
eyther
particularly
and
priuately
if
that
be
enough
,
or
more
publikly
,
if
the
case
so
require
,
that
is
no
sufficient
reason
to
keepe
vs
from
this
table
.
For
the
more
we
see
our
wants
and
imperfections
,
yea
our
faultes
and
sinnes
,
if
withall
we
rightly
repent
therof
hauing
knowledge
&
faith
in
Christ
Iesus
right
&
sound
,
though
weake
and
imperfect
;
yet
it
is
verie
fit
and
necessarie
that
we
come
to
this
table
,
so
to
grow
on
in
all
these
.
For
it
is
prepared
for
hungrie
and
thirstie
soules
after
Christ
,
and
not
for
proud
Pharisies
that
are
puft
vp
with
a
conceit
of
their
owne
righteousnesse
and
worthinesse
.
The
way
,
the
trueth
and
the
life
,
Iohn
.
14.6
.
so
that
whosoeuer
liueth
indeede
before
God
,
with
Paule
he
may
&
must
say
;
I
liue
,
yet
not
I
any
more
,
but
Christ
liueth
in
me
.
Gal.
2.20
.
and
our
life
is
hid
with
Christ
in
God
,
and
therefore
,
when
Christ
which
is
our
life
shall
appeare
,
then
shall
we
also
appeare
with
him
in
glory
.
Collof
.
3.2.4
.
Whereupon
it
followeth
,
as
to
eat
and
drinke
for
the
sustenance
and
maintenance
of
this
bodie
of
ours
,
be
actions
of
one
aliue
that
hath
alreadie
bodie
&
soule
conioyned
and
vnited
:
so
none
indeed
can
eate
the
flesh
of
the
sonne
of
man
,
&
drinke
his
blood
,
but
he
that
already
liueth
by
faith
in
him
as
Paule
speaketh
,
Gal.
2.20
.
&
so
alreadie
hath
Christ
dwelling
in
him
.
And
therefore
plainly
toteach
vs
thus
much
,
saith
Christ
:
Except
ye
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
bloode
,
ye
haue
no
life
in
you
:
and
then
thereupon
immediately
addeth
;
whosoeuer
eateth
my
flesh
,
and
drinketh
my
bloode
hath
eternall
life
,
and
a
little
after
,
hee
that
eateth
my
flesh
and
drinketh
my
blood
dwelleth
in
me
&
I
in
him
,
Iohn
.
6.
Whereupon
most
plainly
Saint
Augustine
in
his
26.
tract
vpon
Iohn
,
inferreth
thus
:
Hoc
est
ergo
manducare
illam
escam
,
&
illum
biberepotum
,
&c.
that
is
,
This
therfore
is
to
eate
that
meate
,
&
to
drink
that
drink
,
to
abide
in
Christ
,
and
to
haue
Christ
abide
in
thee
.
And
by
this
(
saith
he
)
he
that
abideth
not
in
Christ
,
&
in
whom
Christ
abideth
not
,
without
all
doubt
neither
doth
he
spiritually
eate
his
flesh
nor
drink
his
blood
,
though
carnally
and
visibly
,
Premat
dentibus
Sacramentum
corporis
&
sanguinis
Christi
,
He
presse
with
his
teeth
the
Sacrament
of
the
bodie
and
blood
of
Christ
:
but
rather
he
eateth
and
drinketh
the
Sacrament
of
so
great
a
thing
to
his
iudgement
,
because
beeing
vncleane
he
presumed
to
come
to
the
Sacramentes
of
Christ
.
And
therefore
also
most
learnedly
sundrie
times
there
in
that
tract
he
shewes
,
that
Aliud
est
Saeramentum
,
aliud
virtus
Sacramenti
,
One
thing
is
the
Sacrament
,
and
an
other
thing
is
the
vertue
therof
:
that
it
is
he
,
that
Christ
saith
shal
not
die
but
liue
,
that
eateth
of
his
flesh
;
that
pertaines
to
the
vertue
of
the
Sacrament
,
and
not
to
the
visible
Sacrament
;
which
eates
within
and
not
without
,
which
eates
in
heart
not
he
whtch
presseth
with
teeth
.
For
he
is
most
resolute
there
also
,
that
Resipsa
,
cuius
est
Sacramentum
,
est
omni
homini
ad
vitam
,
nulli
ad
exitium
,
qui
eius
particeps
fuerit
,
&c.
that
is
,
That
the
thing
of
the
Sacrament
is
to
euery
man
that
is
partaker
therof
to
life
,
&
to
none
to
destruction
:
whereas
immediately
before
he
had
yet
written
,
that
the
Sacrament
therof
,
De
mensa
dominica
quibusdam
sumitur
ad
vitam
,
quibusdam
ad
exitium
:
that
is
,
That
the
Sacrament
thereof
might
of
some
from
the
table
of
the
Lord
be
receiued
to
life
,
and
of
some
to
destruction
.
And
most
certaine
is
all
this
,
howsoeuer
some
would
darken
all
this
cleare
light
,
and
wipe
away
all
this
cleare
euidence
,
by
saying
that
none
else
but
the
faithfull
indeede
can
worthily
eate
the
flesh
of
Christ
and
drinke
his
bloode
,
which
are
the
thinges
of
this
Sacrament
:
but
yet
vnworthily
they
may
.
For
though
we
read
,
1.
Cor.
11.27
.
of
an
vnworthy
eating
of
the
bread
and
drinking
of
the
cup
,
that
maketh
them
guiltie
of
the
bodie
and
bloode
of
the
Lord
,
as
we
haue
heard
:
yet
we
neuer
reade
nor
shall
in
all
the
Scriptures
,
of
an
vnworthy
eating
of
his
bodie
and
drinking
of
his
bloode
.
For
if
there
had
beene
any
such
,
Christ
neyther
could
nor
would
haue
said
so
simplie
absolutely
and
confidently
as
he
hath
,
Iohn
.
6.54
.
and
as
we
haue
alreadie
heard
he
did
,
Whosoeuer
eateth
my
flesh
,
&
drinketh
my
blood
,
hath
eternall
life
,
and
I
will
raise
him
vp
at
the
last
day
.
No
no
,
it
is
not
the
taking
or
feeding
therupon
that
can
hurtany
,
but
the
not
doing
so
,
that
bringeth
the
daunger
;
especially
then
when
yet
we
would
make
a
showe
to
doe
both
,
and
yet
indeede
doe
nothing
lesse
.
to
purge
our
consciences
from
dead
workes
to
serue
the
liuing
God
,
commeth
and
riseth
from
hence
,
that
then
by
his
eternall
Spirit
,
he
offered
himselfe
without
fault
to
God
for
vs
.
And
though
I
am
not
ignorant
that
Chrisostome
to
very
good
purpose
in
his
46.
Homilie
vpon
Iohn
,
interpreting
those
wordes
of
Christ
,
Iohn
.
6.63
.
It
is
the
spirit
that
quickneth
,
the
flesh
profiteth
nothing
;
the
wordes
that
I
speake
vnto
you
are
spirit
and
life
:
notes
that
they
were
spoken
by
Christ
not
to
disable
his
flesh
altogether
from
being
profitable
,
because
so
to
thinke
is
absurd
;
but
to
warne
vs
that
carnally
we
vnderstand
not
his
wordes
,
which
by
his
interpretation
there
we
doe
if
we
take
his
wordes
simplie
as
they
sound
&
thinke
no
otherwise
of
them
:
for
that
as
he
saith
,
all
misteries
are
to
be
considered
with
inward
eies
,
that
is
,
spiritually
:
yet
I
cannot
but
thinke
with
others
also
,
that
in
so
saying
Christ
meante
not
onely
to
teach
vs
that
his
wordes
were
not
grosly
and
camally
to
betaken
,
that
he
had
spoken
of
the
eating
of
his
flesh
and
drinking
of
his
bloode
,
(
as
the
Capernaits
and
such
of
his
hearers
that
beleeued
not
,
then
tooke
them
)
but
spiritually
(
as
his
beleeuing
disciples
,
who
notwithstanding
them
,
taried
with
him
when
the
other
murmured
or
departed
by
occasion
thereof
)
but
that
therin
he
had
this
further
meaning
and
purpose
to
shew
them
that
if
his
flesh
and
blood
were
as
they
tooke
them
but
the
flesh
and
bloode
of
a
man
,
then
they
could
not
be
indeed
such
foode
for
their
soules
,
as
he
had
taught
them
to
be
;
but
beeing
,
as
they
were
,
the
flesh
and
blood
of
such
an
one
as
withall
was
a
spirit
,
and
that
an
eternall
creating
Spirit
euen
very
God
,
thence
they
might
be
sure
that
they
,
rightly
fed
on
by
faith
and
the
spirite
,
both
could
and
would
bring
life
.
Thus
therefore
we
teach
and
exhort
all
men
in
the
vse
of
this
Sacrament
,
to
feede
vpon
the
bodie
broken
and
blood
shed
of
our
Christ
and
Sauiour
.
And
yet
thus
we
speake
with
Christ
,
and
according
to
the
phrase
vsed
in
the
institution
therof
;
because
as
by
Christ
God
and
man
,
as
by
our
onely
mediatour
we
come
to
the
Father
;
so
it
hath
pleased
God
in
his
word
to
reueale
him
vnto
vs
,
that
by
his
manhood
and
the
workes
done
therin
,
we
should
grow
on
to
faith
in
his
Godhead
vnited
thereunto
and
so
shining
&
manifesting
it selfe
vnto
vs
therin
.
Thus
then
I
hope
by
this
time
,
euen
by
this
plaine
and
short
declaration
onely
of
our
faith
and
iudgement
concerning
the
doctrine
and
nature
of
this
Sacrament
,
Heerein
I
shall
haue
to
deale
with
two
sortes
of
aduersaries
:
the
one
sort
where
of
are
the
Lutherans
which
I
late
spok
of
,
who
to
that
end
interprete
Christes
words
spoken
of
the
bread
and
wine
,
so
,
as
that
therevpon
they
inferre
such
a
Consubstantiation
,
that
is
,
such
a
beeing
together
of
the
verie
bodie
and
blood
of
Christ
with
bread
and
wine
in
the
vse
of
this
Sacrament
,
that
whosoeuerreceiues
the
one
with
his
mouth
,
receiues
the
other
:
and
the
other
sort
are
our
common
aduersaries
the
Papistes
,
who
interprete
the
wordes
of
Christ
so
,
as
that
by
the
force
thereof
they
teach
the
bread
and
wine
to
be
transubstantiated
,
that
is
,
to
be
turned
into
the
bodie
and
bloode
of
Christ
,
as
some
of
them
haue
held
;
or
at
least
thereby
,
as
now
most
of
them
hold
,
so
to
be
conueyed
away
that
there
remaines
nothing
but
the
accidents
thereof
,
vnder
which
and
together
with
which
the
bodie
and
bloode
of
Christ
really
are
so
certainly
present
,
that
euery
receiuer
thereof
takes
into
his
mouth
the
verie
bodie
and
bloode
of
Christ
.
Otherwise
these
two
are
at
deadly
warre
one
with
another
,
and
the
former
in
most
of
the
groundes
and
principles
of
Christian
Religion
hold
with
vs
foundly
against
the
other
,
and
yet
in
this
and
for
the
maintenance
of
this
their
carnall
and
grosse
presence
,
they
are
as
vehement
and
bitter
against
vs
for
the
denying
&
oppugning
thereof
,
as
the
other
.
Orderly
therefore
todeale
with
them
both
,
whereas
there
are
some
thinges
in
this
case
common
to
them
both
,
wherein
they
both
holde
alike
against
vs
;
set
vs
consider
of
them
&
of
the
groundes
thereof
first
,
and
afterwardes
we
will
take
a
viewe
of
those
thinges
and
of
their
groundes
also
wherein
they
differ
both
betwixt
themselues
and
also
from
vs
:
least
otherwise
we
should
be
driuen
tediously
to
repeate
one
thing
often
.
By
their
bookes
that
they
haue
written
&
daily
doe
about
this
matter
,
it
is
euident
that
they
both
holde
a
reall
presence
of
Christes
bodie
and
blood
together
with
the
outward
elements
in
the
vse
of
this
Sacrament
:
and
likewise
,
that
they
both
therfore
teach
,
that
together
with
the
same
euery
receiuer
,
haue
he
a
right
faith
or
no
,
receiues
in
by
his
mouth
the
verie
real
&
true
bodie
&
blood
of
Christ
.
And
both
of
them
ground
both
these
their
opinions
,
first
of
Christes
words
vttered
of
the
bread
and
wine
;
then
of
his
almightinesse
:
and
lastly
of
the
state
now
of
his
glorified
bodie
.
In
and
about
the
outward
elements
when
they
come
to
be
taken
of
the
mouth
of
the
receiuer
,
what
they
be
and
how
long
this
their
reall
presence
of
bodie
and
blood
with
them
continues
,
they
could
neuer
yet
agree
.
For
the
maintainers
of
Consubstantiation
plainely
with
vs
,
notwithstanding
Christes
wordes
and
all
their
other
grounds
for
their
manner
of
his
reall
presence
,
holde
and
teach
that
they
remaine
substantially
bread
and
wine
still
,
and
so
are
taken
and
eaten
:
and
the
other
will
haue
after
those
wordes
are
once
pronounced
,
the
substances
of
breade
and
wine
to
be
gone
quite
,
(
though
vnto
this
day
they
coulde
neuer
agree
to
tell
what
was
become
of
them
)
and
the
onely
accidentes
thereof
to
supplie
the
roome
alwaies
after
of
the
outward
part
of
this
Sacrament
.
The
other
hold
their
reall
presence
continueth
no
longer
,
or
at
least
is
tyed
no
longer
to
bread
and
wine
,
nor
to
any
more
of
it
then
is
receiued
,
and
the
ministerie
thereof
lasteth
.
For
Extra
vsum
,
(
as
they
speake
)
that
is
,
besides
the
vse
,
they
hold
neither
the
bread
nor
the
wine
that
remaines
,
to
be
the
bodie
and
bloode
of
Christ
:
whereas
the
other
stiflie
maintaine
that
all
the
hostes
that
they
consecrate
are
euery
one
of
them
the
bodie
of
Christ
,
and
therefore
they
hang
them
vp
,
which
they
leaue
,
in
a
Pixe
vnder
a
Canopie
and
honour
and
worship
them
as
the
verie
bodies
of
their
Sauiour
.
And
for
the
wine
they
take
careful
order
for
that
,
bicause
they
cannot
tell
howe
so
well
to
preserue
and
keepe
that
belike
sweete
as
the
other
;
to
consecrate
no
more
then
their
priest
may
quite
and
cleane
sup
vp
at
that
verie
time
.
But
to
let
these
their
disagreeings
alone
,
the
things
wherein
they
agree
herein
are
nowe
to
be
considered
of
:
wherein
,
their
manner
of
reall
presence
of
Christ
offers
it selfe
first
.
Touching
the
which
to
begin
withall
,
this
I
dare
be
bolde
to
say
,
for
I
knowe
it
to
be
most
true
how
drunken
soeuer
they
be
with
a
conceit
to
the
contrarie
;
it
is
contrarie
to
all
doctrine
taught
vs
in
the
Scriptures
,
or
in
any
ancient
Father
or
Councell
for
six
hundred
yeeres
after
Christ
at
the
least
.
For
with
one
consent
all
these
when
they
speake
of
Christes
presence
in
this
Sacrament
,
it
is
reall
presence
to
the
beleeuing
communicant
,
for
whom
indeed
he
gaue
his
bodie
and
blood
,
that
they
speake
for
,
and
that
they
speake
of
:
as
for
any
such
reall
prefence
of
his
,
eyther
with
or
vnder
bread
and
wine
or
vnder
the
accidentes
thereof
,
as
these
men
now
plead
for
,
neuer
eyther
any
writer
of
any
of
the
Canonical
Scriptures
,
nor
any
sound
Father
or
Councel
euer
once
dreamed
off
.
And
this
reall
&
true
presence
of
Christ
to
the
right
receiuer
we
do
not
denie
,
but
we
vrge
&
teach
more
plainlie
and
comfortablie
than
anic
of
them
doc.
And
this
is
it
that
bringeth
inseperablie
with
it
eternal
life
&
saluation
in
Christ
;
&
as
for
this
of
theirs
,
the
verie
force
of
trueth
&
flat
experience
haue
driuen
them
to
confesse
may
be
,
and
yet
the
receiuer
thereby
neuer
the
better
but
the
worse
.
What
a
vaine
thing
then
is
it
for
men
to
keepe
such
a
sturre
to
the
vexing
and
disturbing
of
all
Christendome
for
a
thing
so
fruitlesse
?
Alas
who
is
so
simple
but
that
he
knoweth
or
may
soone
knowe
that
Christes
bodie
was
broken
and
his
bloode
shed
for
vs
men
,
and
not
for
breade
and
wine
;
and
therefore
that
neyther
bread
nor
wine
,
are
the
thinges
that
haue
to
doe
with
his
presence
nor
yet
their
accidents
,
but
onely
we
men
:
and
then
that
we
may
haue
it
sufficiently
to
our
saluation
,
who
seeth
not
that
it
is
the
vainest
thing
in
the
world
to
striue
for
it
,
for
bread
and
wine
and
their
accidentes
?
Further
,
seeing
both
of
these
doe
confesse
this
to
be
a
Sacrament
wherof
we
now
intreate
,
&
neither
of
them
yet
could
shew
or
euer
went
about
it
,
that
in
any
other
Sacrament
either
of
the
olde
or
new
Testament
there
was
euer
any
such
real
coniunction
of
the
inward
and
spiritual
part
thereof
with
the
outward
,
and
yet
al
men
know
for
all
that
,
they
were
and
are
effectuall
Sacramentes
and
seales
of
the
deliuerie
thereof
to
the
right
receiuer
;
what
reason
in
the
world
can
they
haue
why
they
should
not
thinke
that
this
likewise
may
be
and
also
is
a
full
and
effectuall
Sacrament
to
participate
the
bodie
and
bloode
of
Christ
without
any
such
coupling
of
them
and
the
outward
elements
therof
,
as
for
the
defence
of
this
their
real
presence
here
they
vrge
?
If
that
were
heere
necessarie
,
it
should
be
so
eyther
by
the
generall
right
of
all
Sacramentes
,
or
by
some
speciall
right
that
may
be
shewed
this
hath
therunto
.
But
neither
of
these
can
they
or
shall
they
euer
be
able
indeed
to
shew
in
this
case
.
Further
Christs
owne
sitting
visibly
seuered
in
place
without
any
altering
of
his
forme
,
or
mouing
of
his
place
hauing
vttered
the
words
of
the
institution
,
they
being
doubtlesse
as
powrefull
then
as
euer
they
were
since
or
shal
be
,
to
make
him
really
to
be
present
to
and
with
the
outward
elements
,
doth
most
clearely
ouerthrow
this
conceite
.
And
for
the
next
of
hauing
him
so
really
heerewith
present
and
conioyned
that
the
receiuers
thereof
though
they
haue
neyther
faith
nor
good
manners
,
yet
receiue
him
also
therwith
,
as
I
haue
alreadie
sufficiently
proued
,
it
is
both
against
Scripture
and
sound
antiquitie
:
and
the
former
beeing
so
absurd
,
whereupon
it
followeth
and
is
built
,
as
I
haue
nowe
shewed
it
is
,
that
must
also
therewith
fall
downe
and
be
ouerthrowne
.
Yet
for
the
further
mabling
of
thee
(
welbeloued
)
to
see
yet
more
not
onely
the
vanitie
and
impietie
thereof
,
vnderstand
that
such
a
kinde
of
presence
of
Christ
shakes
all
the
articles
touching
the
manhood
of
Christ
,
and
in
verie
deed
leades
men
most
strongly
so
to
spoyle
him
of
all
the
true
properties
of
his
manhood
,
that
in
effect
it
leadeth
them
and
most
forceably
teacheth
them
to
denie
him
indeede
to
be
come
into
the
flesh
,
and
to
be
the
seede
of
the
woman
,
of
Abraham
,
Isaac
,
and
Iacob
,
of
Iuda
,
Iesse
,
and
Dauid
,
according
to
the
ancient
prophesies
that
are
of
the
Messiah
.
And
so
for
a
bootlesse
eating
of
him
and
fruitlesse
,
as
they
themselues
must
needes
confesse
this
mouth-eating
of
him
to
be
,
(
for
that
they
graunt
,
ouen
to
the
worst
sort
of
men
that
receiue
the
outward
elements
,
)
in
the
end
they
will
leaue
vs
no
true
Christ
at
all
,
eyther
for
vnbeleeuers
or
beleeuers
to
feede
vpon
.
I
knowe
their
refuge
and
shift
is
to
auoide
this
withall
,
to
say
that
it
is
by
miracle
as
they
teach
,
and
yet
Christes
manhood
and
all
the
articles
touching
the
same
,
true
,
sound
,
and
whole
.
Indeede
any
man
may
see
that
eyther
they
must
say
so
,
or
else
they
can
say
nothing
:
and
that
in
trueth
and
of
absolute
necessitie
it
must
be
graunted
to
be
the
greatest
miracle
that
euer
was
wrought
,
if
it
be
as
they
say
,
and
yet
all
these
things
be
vpheld
sound
according
to
the
true
&
ancient
catholicke
faith
.
For
of
both
these
it
must
needs
follow
that
Christ
at
one
and
selfe
same
time
hath
a
bodie
visible
and
inuisible
,
palpable
and
impalpable
,
compassed
in
place
and
vncompassed
;
yea
that
he
hath
but
one
bodie
,
and
yet
many
bodies
,
or
that
one
multiplied
into
many
;
vnlesse
contrary
to
manifest
Scripture
they
wildenie
him
in
the
heauens
(
Which
shall
containe
him
,
as
Peter
saith
,
vntill
the
restitution
of
al
thinges
.
Act.
3.21
.
)
to
haue
,
though
a
glorified
bodie
yet
a
true
bodie
;
the
contrarie
whereof
all
the
ancient
Fathers
,
as
they
know
well
enough
,
with
vs
against
them
haue
taught
.
And
they
know
though
sundrie
of
these
Fathers
of
purpose
haue
written
of
the
miracles
of
the
Scripture
,
that
yet
they
haue
not
once
reckoned
vp
this
of
theirs
amongst
them
.
Neither
haue
they
any
reason
why
to
thinke
that
there
is
heere
any
such
.
A
mysterie
and
great
mystery
we
willingly
acknowledg
it
to
be
,
that
in
the
right
vse
of
this
Sacrament
,
Christ
by
his
Spirit
by
the
meanes
of
the
faith
of
his
,
verily
vnites
himself
vnto
his
:
but
yet
no
miracle
we
count
it
,
or
cal
it
,
because
it
is
Gods
ordinary
work
in
other
Sacraments
so
to
communicate
himselfe
to
those
that
rightly
vse
them
:
and
because
when
he
worketh
a
miracle
there
is
some
straunge
thing
done
beyond
nature
,
that
the
verie
senses
can
iudge
of
;
which
we
finde
not
heere
.
For
they
all
with
one
consent
iudge
them
in
respect
of
their
substances
,
to
be
verie
bread
and
wine
still
in
the
mouthes
of
all
receiuers
.
O
but
(
say
they
)
neyther
sense
nor
reason
are
to
be
consulted
withall
in
this
case
.
Indeed
I
graunt
they
neuer
are
against
any
trueth
certainely
taught
and
warranted
by
the
Scriptures
;
but
when
their
iudgement
concurres
and
consents
therewith
,
then
it
is
verie
lawfull
and
good
to
listen
thereunto
:
and
so
alwaies
haue
the
godlie
learned
in
all
ages
thought
and
taught
.
And
therefore
seeing
both
sense
and
reason
striue
against
this
their
deuise
,
for
the
maintenance
of
Christes
true
manhoode
,
and
the
right
sense
of
all
the
articles
of
our
faith
touching
the
same
with
vs
;
euen
thereby
their
cause
hath
a
greater
wound
than
they
are
euer
able
to
cure
againe
.
Besides
all
this
,
whiles
they
thus
teach
without
all
warrant
from
Christ
or
hir
word
;
they
are
compelled
,
least
otherwise
they
shoulde
be
inforced
;
most
absurdly
to
say
that
the
wicked
eate
the
bodie
and
blood
of
Christ
to
saluation
;
to
seperate
Christ
and
his
sauing
graces
the
one
from
the
other
,
whereas
they
cannot
be
seuered
.
For
that
must
alwaies
remaine
an
absolute
trueth
,
Whosoeuer
eateth
his
flesh
and
drinketh
his
bloode
,
hath
eternall
life
.
Iohn
.
6.54
.
and
so
that
also
,
he
that
hath
the
Sonne
hath
life
,
and
he
that
hath
not
the
sonne
hath
not
life
.
Iohn
.
5.12
:
A
spirituall
vnion
and
communion
with
him
they
shall
both
finde
oft
promised
and
spoken
of
,
as
I
haue
at
large
alreadie
shewed
:
but
a
beeing
of
his
bodie
and
bloode
in
the
verie
mouthes
of
all
receiuers
as
they
talke
of
,
otherwise
then
Sacramentally
,
that
is
,
when
the
outward
sacramentes
or
signes
therof
are
there
,
they
shall
neuer
finde
so
much
as
once
spoken
for
in
the
scriptures
,
or
in
any
sound
and
ancient
writer
indeed
.
I
cannot
denie
but
that
indeed
the
Capernaits
,
Iohn
.
6.
by
misconceiuing
of
Christes
speeches
there
had
of
the
eating
of
his
flesh
and
drinking
of
his
blood
,
began
to
dreame
that
he
meant
some
such
thing
:
but
we
haue
heard
that
Chrisostome
plainely
sheweth
by
the
answere
that
he
made
them
,
that
he
had
no
such
meaning
;
his
wordes
were
spiritually
to
be
vnderstood
,
and
so
should
giuelife
and
not
otherwise
.
And
Athanasius
vpon
these
wordes
,
Whosoeuer
speaketh
a
worde
against
the
Sonne
of
man
,
writeth
that
withall
then
Christ
put
them
in
minde
of
his
ascension
,
as
indeed
he
did
Iohn
.
6.62
.
to
draw
them
from
corporall
and
fleshly
vnderstanding
of
his
wordes
.
And
therefore
verie
excellently
hath
Augustine
,
to
preuent
all
such
conceits
or
murmuring
,
by
occasion
of
that
doctrine
of
Christ
,
written
of
those
words
of
his
whereat
they
so
stumbled
;
in
his
third
booke
of
christian
doctrine
,
Chap.
16.
saying
thus
,
That
saying
of
Christ
,
except
ye
eate
the
flesh
of
the
Sonne
of
man
&
drinke
his
bloode
,
ye
haue
no
life
,
&c.
seemeth
to
commend
an
heinous
thing
and
a
wicked
:
and
therefore
it
is
a
figure
commaunding
vs
to
be
partakers
of
Christes
passion
,
and
to
keepe
in
our
mindes
to
our
great
comfort
and
profit
that
his
flesh
was
crucified
and
wounded
for
vs
.
But
I
am
not
ignorant
that
these
men
would
seeme
to
mislike
the
Capernaits
opinion
as
much
as
we
;
and
that
therefore
they
labour
to
put
an
infinite
difference
betwixt
their
fansie
of
eating
his
flesh
and
drinking
his
bloode
,
and
this
of
theirs
.
For
they
imagined
(
say
they
)
that
then
they
should
feede
vpon
them
visiblie
,
and
by
piece-meale
as
they
did
of
other
their
vsuall
meat
and
drinke
:
whereas
they
purpose
them
to
be
fed
on
inuisibly
and
wholly
.
But
alas
what
a
poore
difference
is
this
,
as
though
it
were
not
as
much
against
the
lawe
of
God
the
law
of
all
nations
and
nature
also
,
knowing
it
,
to
eate
and
drinke
mans
flesh
and
bloode
vnseene
as
seene
,
all
at
a
morsell
or
at
a
sup
,
as
by
many
morsels
and
suppes
?
If
yet
they
will
needes
vrge
this
their
reall
presence
and
their
mouth-eating
really
of
Christ
,
how
will
they
auoyde
the
daunger
then
,
that
that
generall
and
vniuersall
proposition
of
Christ
will
bringe
them
vnto
,
saying
as
we
reade
he
did
Mat.
15.17
:
What
soeuer
entreth
into
the
mouth
goeth
into
the
bellie
,
&
is
cast
out
into
the
draught
,
&
c
?
Euen
this
hath
caused
many
both
as
learned
as
any
of
them
and
farre
more
ancient
,
to
vnderstand
the
eating
of
Christ
to
be
by
the
mouth
of
the
soule
,
faith
;
and
not
by
the
very
mouth
of
the
bodie
.
And
they
know
,
with
one
consent
the
ancient
Fathers
teach
that
the
wicked
and
vnbeleeuing
whiles
they
remain
such
,
cannot
eate
the
bodie
and
bloode
of
Christ
:
which
they
neither
could
nor
would
haue
done
,
if
they
had
knowne
that
there
was
any
such
reall
presence
,
eyther
by
Transubstantiation
or
Consubstantiation
,
as
nowe
these
men
teach
.
For
eyther
of
these
beeing
graunted
,
the
other
how
absurd
soeuer
it
be
must
follow
thereupon
.
And
therefore
is
it
,
because
they
know
that
the
Consequent
being
absurd
the
Antecedent
from
whence
it
floweth
must
needs
be
so
also
,
that
these
men
are
thus
eager
to
defend
this
to
be
no
absurditie
,
that
all
that
communicate
,
though
they
be
neuer
so
bad
and
faithlesse
,
eate
the
bodie
and
drinke
the
bloode
of
Christ
really
:
for
otherwise
they
know
they
cannot
defend
any
longer
their
reall
presence
as
they
do
.
For
Isee
no
cause
else
why
they
should
make
so
much
a
doe
for
persons
so
vnworthie
to
haue
such
care
and
paines
taken
for
them
.
But
yet
so
wedded
are
these
men
vnto
their
groundes
that
they
haue
builded
this
their
fancie
vpon
mentioned
before
,
Iehouah
.
Psal.
24.8.10
.
and
Baptisme
is
called
the
lauer
or
washing
of
our
new
birth
,
Tit.
3.5
.
And
yet
who
euer
expounded
these
phrases
eyther
by
Transubstantiation
or
Consubstantiation
,
thereby
really
to
make
alwaies
present
to
euery
of
these
outward
elements
the
spirituall
matter
thereby
signified
and
resembled
?
yea
,
who
euer
vnderstoode
these
otherwise
,
then
to
be
as
the
wordes
import
,
onely
by
signification
&
representation
,
and
for
the
assurance
of
the
right
vsers
of
them
,
of
the
presence
to
them
of
the
thinges
therby
signified
and
represented
spiritually
?
Why
therfore
should
Christ
either
speake
otherwise
in
the
instituting
of
this
,
then
had
beene
vsed
in
all
other
Sacraments
;
or
speaking
but
euen
so
,
what
reason
is
there
why
his
speach
should
otherwise
be
vnderstood
heere
then
in
all
the
rest
?
To
say
that
this
hath
a
special
and
essentiall
difference
from
all
other
Sacraments
,
and
therefore
though
these
phrases
be
so
to
be
taken
in
all
other
,
yet
they
cannot
so
be
in
this
:
though
when
they
say
so
they
thinke
they
haue
said
much
to
the
purpose
,
yet
indeed
they
haue
said
nothing
.
For
who
knoweth
not
that
a
man
hath
an
essential
difference
to
distinguish
him
from
all
other
creatures
vnder
the
same
General
that
he
is
?
And
yet
that
letteth
not
but
that
whatsoeuer
belongs
to
the
nature
of
the
General
is
common
to
him
with
al
the
rest
?
For
else
he
should
not
be
defined
by
his
General
.
So
if
that
which
appertains
to
the
nature
of
a
Sacrament
in
general
,
of
which
sort
this
is
that
now
we
talk
of
,
were
not
common
vnto
this
with
the
rest
,
it
could
not
with
them
be
said
,
to
be
a
Sacrament
as
it
is
.
If
therfore
the
outward
elements
bearing
the
names
of
the
inward
graces
,
neither
inforce
or
impart
any
such
thing
in
any
of
the
other
,
no
reason
is
there
why
it
should
in
this
.
And
surely
the
disciples
beeing
so
well
acquainted
with
such
kind
of
phrases
in
al
the
sacraments
of
the
old
Testament
,
therby
were
prepared
quietly
to
heare
Christ
to
vse
the
like
in
this
,
and
readily
&
rightly
they
vnderstood
him
as
in
the
other
:
&
therfore
neuer
once
were
offended
or
amased
at
his
speach
,
or
made
any
questioning
with
him
eyther
then
or
afterwards
about
the
sense
therof
.
Whereas
if
they
had
taken
them
in
any
such
sense
,
and
had
thought
that
they
did
import
any
such
matter
as
eyther
of
these
sortes
of
men
imagine
they
did
;
they
beeing
so
bold
with
him
at
other
times
alwaies
in
matters
of
farre
lesse
importance
and
difficulty
as
to
inquire
his
meaning
,
they
woulde
also
doubtlesse
so
haue
done
in
this
.
Which
thing
in
some
sort
,
and
that
with
some
further
matter
verie
fit
to
crosse
these
mens
conceit
,
Chrisostome
in
his
83.
Homilie
vpon
Mathew
hath
noted
saying
,
euen
speaking
of
the
wordes
of
the
institution
now
in
question
:
Quomodo
non
turbati
erant
,
cum
hoc
audissent
?
quia
multa
&
magna
de
hoc
antea
disseruit
,
&c.
that
is
,
how
came
it
to
passe
that
they
were
not
troubled
(
meaning
his
disciples
)
when
they
heard
this
?
because
many
&
weightie
things
he
had
discoursed
of
this
before
vnto
them
.
And
a
little
after
he
noteth
,
that
he
himselfe
drunke
thereof
,
least
hearing
those
wordes
they
shoulde
haue
said
;
what
then
doe
we
drinke
blood
and
eate
his
flesh
?
and
therefore
shoulde
haue
beene
troubled
.
For
when
he
first
spoke
hereof
(
saith
he
)
many
were
offended
onely
for
his
wordes
:
least
therefore
heereby
that
also
now
should
haue
chaunced
,
he
did
this
first
himself
that
so
he
might
with
a
quiet
minde
induce
them
to
the
participation
of
these
mysteries
.
Now
as
for
the
second
rule
to
examine
our
exposition
of
these
wordes
by
,
that
which
I
haue
said
alreadie
is
both
sufficient
to
iustifie
ours
,
and
to
condemne
theirs
.
For
in
nothing
ours
can
be
said
to
be
contrarie
,
or
but
to
carie
any
shew
of
contrarietie
eyther
to
the
doctrine
of
good
manners
or
to
the
analogie
of
faith
(
if
you
shoulde
examine
from
point
to
point
our
iudgement
hereof
and
of
the
nature
and
vse
of
the
whole
Sacrament
as
I
haue
expressed
it
;
)
and
theirs
,
as
I
lately
shewed
in
the
confutation
of
their
reall
presence
,
both
in
shewe
and
in
trueth
most
directly
crosseth
&
contrarieth
both
.
For
hath
not
euen
nature
a
loathing
to
the
taking
in
by
mouth
and
so
swallowing
of
a
whole
man
,
flesh
,
bloode
,
and
bones
at
one
morsell
?
And
a
man
that
can
be
so
taken
in
and
eaten
of
so
many
communicantes
as
be
in
worlde
at
one
time
,
who
can
be
perswaded
that
he
hath
the
true
nature
indeed
of
a
man
?
And
come
to
the
third
,
that
is
,
by
the
Scriptures
themselues
to
trie
this
matter
by
,
and
quickly
we
shal
find
by
them
our
exposition
warranted
,
and
this
of
theirs
and
the
consequents
thereof
confuted
.
For
first
,
whereas
they
would
countenance
theirs
against
ours
,
by
saying
that
Christes
words
are
plaine
&
without
figure
;
looke
but
a
little
vpon
them
,
and
you
shal
be
inforced
to
confesse
,
&
so
they
also
wil
they
nil
they
,
that
he
hath
vsed
in
the
institution
of
this
Sacrament
,
in
his
words
sundry
figures
.
For
first
he
saith
of
the
one
that
it
was
his
body
giuen
for
them
,
as
Luke
saith
,
or
broken
for
them
,
as
Paule
speaketh
:
&
then
of
the
other
,
that
it
was
his
blood
shed
for
them
,
as
Mathew
,
Marke
&
Luke
report
his
words
;
so
speaking
of
that
which
yet
then
was
not
done
,
as
it
is
wel
known
,
as
though
then
it
had
bene
done
,
by
an
vsual
figure
in
the
Scriptures
,
vsing
the
time
past
or
present
for
the
time
to
come
.
Againe
concerning
the
latter
element
,
Mathew
saith
that
he
said
it
was
his
blood
of
the
new
Testament
,
and
so
doth
Mark
:
Luke
sets
down
his
words
thus
,
This
cup
is
the
new
Testament
in
my
bloode
;
&
so
also
doth
Paule
:
wherin
&
wherby
any
man
may
see
,
that
wilfully
will
not
make
himself
blind
,
two
figuratiue
kind
of
speeches
besids
this
that
we
striue
for
.
For
here
is
the
cup
containing
,
put
for
that
which
was
therin
contained
:
&
whatsoeuer
they
would
haue
that
to
be
,
wine
or
his
very
blood
;
I
am
sure
they
neither
yet
can
or
wil
say
that
either
the
one
or
the
other
is
the
new
Testament
it selfe
.
Seing
then
it
might
stand
with
the
nature
of
this
Sacrament
&
Christs
care
&
desire
to
be
therin
vnderstood
to
vse
the
figurs
;
what
letteth
but
that
we
may
as
lawfully
thinke
that
he
vsed
the
vsual
Metonymie
vsed
in
all
other
Sacraments
,
in
giuing
the
names
of
body
&
blood
to
bread
&
wine
,
that
were
but
representations
&
seales
of
our
communion
with
his
body
&
blood
,
to
our
euerlasting
nourishment
?
This
variety
in
these
,
in
repeating
&
setting
down
the
words
of
the
institution
as
may
be
sene
by
this
that
I
haue
already
noted
,
argues
that
they
were
not
so
superstitiously
tied
to
a
set
sort
&
number
of
words
as
these
men
imagine
:
yea
that
they
,
so
they
kept
his
very
sense
,
thought
that
it
was
lawful
for
them
thus
to
ad
or
change
a
word
or
two
tending
onely
to
explaine
the
same
,
hereby
it
is
euident
.
For
Pauls
word
Broken
in
steed
of
Lukes
Giuen
,
shews
how
his
body
should
be
giuen
euen
to
be
broken
with
sorrows
,
with
whippings
,
crowning
with
thorn
&
nailing
as
it
was
to
the
crosse
:
&
these
two
added
by
them
,
not
vsed
by
Mat.
or
Mar.
serue
to
shew
vs
what
bodie
of
his
it
is
,
I
meane
in
respect
of
what
state
thereof
it
is
,
that
heere
by
this
Sacrament
we
are
occasioned
to
thinke
vpon
it
,
and
to
feede
on
it
:
and
by
the
other
chaunge
of
their
phrase
,
for
Blood
of
the
new
Testament
,
saying
,
it
was
the
newe
Testament
in
his
bloode
,
most
plainly
we
are
taught
,
that
therefore
called
heit
the
blood
of
the
new
Testament
because
the
new
Testament
was
ratified
and
so
standeth
by
the
shedding
of
that
bloode
to
all
beleeuers
in
him
.
But
indeed
though
they
would
seeme
to
be
men
that
make
wonderfull
great
conscience
of
the
letter
and
wordes
,
as
though
it
were
sacriledge
to
goe
one
iot
from
the
sound
thereof
:
yet
any
man
that
lookes
but
with
halfe
an
eye
vpon
either
of
their
interpretations
which
they
stand
vpon
to
grounde
their
kinde
of
reall
presence
by
,
shall
soone
perceiue
that
they
are
nothing
the
men
they
make
shewe
for
.
For
is
it
all
one
eyther
to
say
,
together
with
this
is
my
bodie
and
bloode
,
or
vnder
the
accidentes
heereof
is
my
bodie
and
blood
,
and
to
say
This
is
my
bodie
and
bloode
?
And
yet
thus
,
when
al
is
done
,
Christes
wordes
must
sounde
or
else
neither
will
there
or
can
there
be
either
the
Lutherans
Consubstantiation
,
or
the
popish
Transubstantiation
brought
in
therby
to
vphold
their
fond
reall
presence
by
.
Sure
I
am
neyther
any
Dictionarie
or
Grammer
in
the
worlde
will
allow
them
thus
to
expounde
this
worde
Is.
Were
it
not
better
for
them
with
vs
to
retaine
the
word
,
and
also
with
vs
so
to
expound
it
or
vnderstand
it
as
not
onelie
vsually
alwaies
it
is
in
all
other
Sacramentall
phrases
,
but
also
commonly
alwaies
when
it
is
placed
betweene
two
thinges
of
so
diuers
natures
as
bread
and
wine
,
and
bodie
and
bloode
be
?
The
rather
yet
to
prouoke
them
so
to
doe
,
let
them
but
consider
whether
their
newe
found
sense
therof
,
or
this
of
ours
vnderstanding
it
as
placed
for
(
it
signifieth
representeth
and
sealeth
vnto
you
my
bodie
broken
and
blood
shed
to
be
yours
to
eternall
life
)
stand
better
but
with
these
wordes
of
Christ
,
Doe
this
in
remembrance
of
me
.
Luke
22.19
.
1.
Cor.
11.24
.
especially
so
taken
as
it
is
cleare
Paule
tooke
them
,
when
thereof
he
inferreth
,
1.
Cor.
11.26
.
as
oft
as
ye
shall
eate
this
bread
and
drinke
this
cup
,
ye
shew
the
Lords
death
till
he
come
?
For
according
to
our
doctrine
,
by
these
words
thus
vnderstood
Christ
would
teach
vs
that
this
Sacrament
was
instituted
by
him
of
purpose
to
keepe
in
our
memories
his
death
and
passion
,
and
by
the
vse
whereof
wee
might
,
vntill
his
comming
againe
to
iudgment
,
professe
and
nourish
our
faith
in
his
body
then
broken
and
blood
shed
for
vs
.
Here
is
nothing
sounding
in
the
meane
time
towardes
any
corporall
presence
of
his
to
the
outward
elements
or
mouthes
of
the
receiuers
whosoeuer
:
but
these
words
In
remembrance
of
me
,
and
Till
he
come
againe
sounde
plainly
to
the
cotrarie
.
For
what
need
a
thing
to
be
done
in
remembrance
of
one
bodily
present
;
or
how
can
a
thing
with
any
good
sence
be
said
to
be
done
but
till
one
come
,
that
yet
he
being
verily
present
in
body
is
done
?
We
read
Act.
1.11
.
that
shortly
after
the
institution
of
this
Sacrament
he
visibly
ascended
into
heauen
,
the
Apostles
seing
him
so
to
doe
with
their
eyes
:
and
there
we
read
also
that
the
Angels
told
them
,
that
even
so
likewise
he
shoulde
come
againe
when
he
comes
from
thence
:
reading
also
as
we
doe
and
haue
alreadie
noted
once
or
twise
,
that
the
heauens
must
containe
him
vntill
the
restitution
of
all
things
.
Act.
3.21
.
and
that
his
comming
from
thence
is
plainely
called
his
second
comming
,
Heb.
9.28
.
how
can
we
but
thinke
that
Christ
as
well
meant
to
forwarne
vs
of
these
fellowes
,
that
by
their
Consubstantiation
or
Transubstantiation
say
vnto
vs
,
lo
heere
is
Christ
with
this
piece
of
bread
,
or
vnder
the
accidents
therof
,
loe
take
him
into
thy
verie
mouth
:
as
of
those
that
point
vnto
vs
wrong
Christes
heere
or
there
,
when
he
said
,
if
any
should
say
vnto
you
(
speaking
of
such
as
should
so
doe
after
he
had
left
the
world
,
&
was
gone
vnto
his
Father
)
Loe
heere
is
Christ
,
or
there
is
Christ
,
beleeue
him
not
?
And
how
is
it
possible
that
we
should
beleeue
these
places
of
Scripture
to
be
true
,
and
hold
stil
them
notwithstanding
,
that
Christ
is
really
and
in
his
full
bodie
present
in
euery
communicants
mouth
?
May
we
thinke
with
Peter
,
that
the
heauens
doe
and
shall
containe
him
still
,
and
that
yet
vpon
this
occasion
he
is
alwaies
thus
heere
?
And
that
beeing
so
,
how
can
it
be
that
his
comming
from
thence
at
the
last
daie
,
shall
be
but
his
second
comming
,
or
that
it
is
true
when
he
comes
from
thence
he
shall
come
visibly
,
no
such
thing
hauing
euer
beene
seene
heere
.
I
knowe
they
will
say
,
all
these
places
are
to
be
vnderstood
of
his
visible
body
,
and
that
they
speake
of
his
inuisible
bodie
.
Yea
but
then
we
replie
,
where
euer
learned
they
either
in
Scripture
,
or
in
any
ancient
Father
,
that
euer
he
had
any
such
inuisible
bodie
:
or
howe
can
they
euer
make
it
sinke
into
any
mans
head
that
hath
rightlie
learned
in
the
Scriptures
to
know
Christes
manhood
,
that
at
one
and
selfe
same
time
he
shoulde
haue
a
visible
bodie
and
an
inuisible
,
yea
one
in
the
heauens
to
come
inuisiblie
againe
when
he
pleaseth
;
and
yet
the
same
both
there
and
this
heere
also
multiplied
into
so
many
inuisible
bodies
as
there
be
receiuers
mouthes
?
If
this
be
not
with
the
olde
rotten
doting
and
long
agoe
condemned
Marcion
to
make
a
meere
phantasme
of
the
bodie
of
Christ
,
let
any
man
iudge
.
But
once
for
all
by
this
sworde
of
the
Spirit
,
to
pierce
this
monstrous
conceipt
of
theirs
to
the
verie
heart
and
so
to
leaue
it
for
dead
:
seeing
they
stande
so
much
vpon
the
letter
and
wordes
of
the
text
,
I
would
haue
them
once
againe
to
marke
and
remember
that
Saint
Paule
,
that
saith
therein
That
which
he
receiued
of
the
Lord
he
deliuered
,
hath
vpon
his
credite
told
vs
that
the
Lord
speaking
of
the
bread
called
it
not
simplie
and
nakedly
his
bodie
,
but
his
bodie
broken
;
and
they
all
agree
in
one
that
he
called
the
other
his
blood
shed
.
If
therefore
they
will
sticke
to
the
wordes
of
the
text
,
and
yet
haue
a
reall
presence
as
they
teach
,
of
his
verie
bodie
and
blood
by
vertue
of
the
wordes
thereof
;
they
see
most
plainely
then
it
must
be
of
his
bodie
broken
and
of
his
blood
shed
.
Vnlesse
therefore
nowe
they
can
finde
vs
an
inuisible
bodie
broken
and
blood
inuisible
shed
of
his
,
for
the
mouth
of
euerie
receiuer
,
they
neither
say
or
doe
any
thing
to
the
purpose
according
to
the
text
.
But
I
hope
they
are
not
so
farre
gone
,
but
they
know
that
it
is
now
a
thousand
and
fiue
hundred
yeares
agoe
and
more
,
since
he
had
eyther
his
bodie
broken
or
blood
shed
;
and
that
when
they
were
so
,
he
died
so
that
he
dies
no
more
,
as
we
reade
.
Rom.
6.9
.
And
therefore
euen
heereby
the
most
simple
may
see
that
though
they
could
shew
that
his
bodie
aliue
or
glorified
could
be
inuisible
,
infinite
,
and
so
multipliable
as
their
doctrine
importes
,
which
yet
they
can
neuer
doe
;
that
yet
all
this
were
nothing
to
the
reall
presence
of
the
bodie
and
blood
of
Christ
in
respect
of
that
estate
of
his
,
when
the
one
was
broken
,
and
the
other
shed
for
the
remission
of
our
sinnes
.
And
yet
heereby
it
is
most
euident
that
the
bodie
and
bloode
of
Christ
,
in
respect
of
this
their
estate
and
condition
,
are
the
bodie
and
blood
of
his
,
that
expresly
by
the
words
of
the
institution
we
are
heere
to
seeke
for
and
to
feede
vpon
.
How
can
this
then
be
otherwise
but
as
we
teach
,
by
calling
heereby
to
our
remembrance
,
that
once
most
certainely
they
were
thus
handled
for
vs
;
and
by
beleeuing
that
therby
our
saluation
was
wrought
:
which
as
oft
as
we
doe
,
we
are
fed
and
nourished
therewith
to
eternall
life
.
Thus
then
you
see
,
the
matter
in
hand
,
the
Analogie
of
faith
and
good
manners
,
and
not
onely
other
Scriptures
,
but
the
verie
words
of
the
institution
lead
strongly
to
the
maintenance
of
our
exposition
of
Christs
words
in
the
institution
of
this
Sacrament
,
and
to
the
vtter
ouerthrow
of
theirs
.
And
truely
the
ancient
Fathers
,
as
we
haue
a
thousand
times
shewed
them
,
are
wholly
also
of
our
side
,
against
them
.
It
were
infinite
to
bring
al
that
might
be
found
in
them
to
this
purpose
,
as
by
large
volumes
written
and
published
by
vs
about
this
matter
we
haue
made
it
euident
.
Howbeit
,
somwhat
yet
now
againe
let
vs
heare
what
some
of
the
chiefe
of
them
haue
said
.
Christ
tooke
bread
which
comforteth
mans
heart
,
that
he
might
therby
represent
the
trueth
of
his
body
,
saith
Hierome
vpon
the
26.
of
Mathew
.
Christ
in
his
last
supper
,
(
saith
Cyprian
in
his
sermon
de
vnctione
Chrismatis
)
with
his
owne
hands
,
at
his
table
,
gaue
his
Apostles
bread
&
wine
;
but
vpon
the
crosse
,
he
gaue
his
body
to
be
wounded
by
the
hands
of
the
souldiers
,
that
sincere
trueth
more
secretly
imprinted
in
the
Apostles
,
&
the
true
sincerity
might
expound
vnto
the
nations
,
how
bread
&
wine
was
the
body
&
blood
,
and
after
what
sort
the
causes
and
their
effects
agreed
,
and
diuers
names
and
kindes
should
be
reduced
to
one
essence
,
and
the
things
signifying
and
the
things
signified
were
called
with
one
&
selfe
same
names
.
And
Ambrose
in
his
4.
booke
&
4.
chapter
of
Sacraments
writeth
;
that
as
in
Baptisme
we
receiue
the
similitude
of
death
,
so
in
this
sacrament
we
drink
the
similitude
of
Christs
blood
.
And
Chrysostome
most
plainly
saith
in
his
11.
Homily
vpon
Mathew
,
that
Christ
his
body
it selfe
is
not
in
the
holy
vessels
,
but
the
mysterie
&
Sacrament
therof
.
Augustine
in
his
57.
question
vpon
Leuiticus
,
prescribeth
for
a
rule
,
that
the
thing
that
signifieth
is
wont
to
beare
the
name
of
the
thing
which
it
singifieth
,
as
Paule
said
(
saith
he
)
the
rock
was
Christ
,
&
not
ti
signified
Christ
,
but
euen
as
it
had
bene
indeed
;
which
neuerthelesse
,
was
not
Christ
by
substance
,
but
by
signification
.
And
in
his
23.
Epistle
he
saith
,
that
the
similitude
betwixt
the
signe
and
thing
signified
is
the
verie
cause
why
the
one
beareth
the
name
of
the
other
in
Sacramentes
:
and
therefore
in
his
third
booke
of
Christian
doctrine
he
saith
,
it
is
a
miserable
slauerie
of
the
soule
to
take
the
signes
for
the
thinges
signified
,
Cap.
5.
Christ
honored
the
signes
and
representations
which
are
seene
,
with
the
names
of
his
bodie
and
blood
,
saith
Theodoret
in
his
second
dialogue
.
Gelasius
against
Eutiches
affirmeth
the
image
&
similitude
of
the
body
and
blood
to
be
celebrated
in
these
mysteries
.
Bede
vpon
Luke
.
22.
writeth
that
because
bread
doth
comfort
mans
heart
,
and
wine
doth
make
good
blood
in
his
bodie
;
therefore
the
breade
is
mystically
compared
to
Christs
bodie
,
and
the
wine
to
his
blood
.
And
who
hath
not
heard
vs
an
hundred
times
tell
them
,
that
Tertullian
in
his
fourth
booke
against
Marcion
,
interpreteth
This
is
my
body
,
saying
that
it
is
to
say
,
this
is
a
figure
of
my
bodie
:
and
that
likewise
Augustine
against
Adimantus
the
Manichee
writeth
,
that
Christ
doubted
not
to
say
,
This
is
my
body
when
he
gaue
a
signe
of
his
bodie
:
and
vpon
the
third
Psalme
that
he
saith
that
Christ
admitted
Iudas
to
a
banquet
,
where
he
commended
a
figure
of
his
bodie
to
his
disciples
?
And
what
can
be
plainer
then
these
eyther
against
them
,
or
for
vs
?
All
these
thinges
considered
therefore
,
we
may
boldlie
conclude
that
they
haue
no
ground
from
Christes
wordes
for
their
grosse
reall
presence
.
And
surely
as
little
haue
they
eyther
from
his
omnipotencie
,
And
to
goe
on
now
to
scan
and
examine
likewise
what
they
holde
seuerally
in
this
case
against
vs
:
it
is
notoriously
knowne
,
the
one
sorte
(
the
fond
imitators
of
Luther
I
meane
)
would
maintaine
their
reall
presence
of
his
body
and
blood
together
with
bread
and
wine
in
this
Sacrament
,
when
these
common
groundes
of
theirs
that
they
haue
with
the
papistes
as
they
feare
will
not
serue
their
turne
,
by
the
force
and
strength
of
the
trueth
of
the
personall
vnion
of
the
two
natures
in
Christ
.
Whereupon
as
it
appeares
by
their
bookes
extant
and
confidently
published
about
this
matter
,
(
I
speake
it
with
griefe
and
compassion
towards
them
,
because
otherwise
in
the
chiefest
points
of
Christian
faith
we
account
them
our
brethren
,
and
fellow
souldiers
against
the
Antichristian
Synagogue
of
Rome
)
they
boldly
vrge
,
aduouch
,
&
teach
,
that
immediatly
vpon
this
vnion
consummate
in
the
Virgins
wombe
,
the
natures
&
properties
of
his
Godhead
were
&
are
so
vnited
vnto
his
manhood
,
that
as
the
Godhead
is
eueriwhere
,
almighty
&
of
infinite
maiesty
&c.
so
is
the
manhood
,
and
therfore
in
this
Sacrament
,
as
they
teach
.
Especially
they
insist
vpon
the
being
euery
where
of
his
manhood
,
as
his
Godhead
is
,
to
this
purpose
.
Suppose
the
antecedent
were
graunted
them
,
yet
they
could
neuer
thereupon
inferre
their
consequent
.
For
when
will
they
be
able
to
prooue
that
his
Godhead
is
so
present
heere
with
bread
&
wine
,
that
the
receiuer
of
them
,
by
his
mouth
alwaies
receiues
the
other
?
But
indeede
their
antecedent
is
vntrue
,
absurd
,
&
verie
hetetical
:
&
but
that
I
know
,
it
is
a
most
fearful
thing
before
God
,
to
haue
our
faith
in
respect
of
persons
,
contrary
to
the
rule
of
the
holy
Ghost
,
Iam.
2.1
.
and
that
the
Lord
will
therefore
most
seuerely
punish
it
,
especially
when
wilfully
men
will
set
themselues
to
defende
that
which
they
haue
but
receiued
from
some
person
or
persons
whom
they
haue
in
admiration
,
against
a
clearer
trueth
crossing
the
same
;
I
should
neuer
make
an
end
of
wondring
,
that
men
,
otherwise
of
such
learning
and
iudgement
as
some
of
these
bee
,
euer
should
dare
,
in
these
daies
of
so
great
light
and
after
so
often
and
manifest
solemne
sentences
of
condemnation
giuen
of
this
their
conceit
in
the
auncient
and
primitiue
Churches
of
Christ
,
set
abroach
such
an
assertion
.
The
vntrueth
thereof
appears
enough
,
euen
by
that
the
Angels
saying
when
he
was
risen
,
He
is
risen
and
is
not
heere
.
Math.
28.6
.
For
seeing
that
cannot
be
vnderstood
of
his
Godhead
,
which
is
euery
where
,
and
alwaies
was
;
it
must
of
necessitie
be
vnderstood
of
his
manhood
.
But
besides
that
,
we
haue
his
owne
saying
:
The
poore
ye
haue
alwaies
with
you
,
but
me
ye
shall
not
haue
alwaies
,
Iohn
.
12.8
.
to
backe
the
speach
of
his
Angels
:
which
as
they
knowe
well
inough
,
all
the
auncient
Fathers
conferring
with
that
of
Math.
28.20
.
also
,
so
vnderstand
;
that
by
this
,
the
presence
of
his
manhood
,
they
shewe
,
we
may
not
looke
for
heere
,
in
the
earth
vntill
his
second
comming
,
after
once
he
had
left
the
world
and
gone
to
his
father
,
as
he
said
he
would
.
Iohn
.
16
,
28.
&
by
the
other
yet
to
our
comfort
they
shew
heere
we
inioy
his
Godhead
.
Let
any
man
but
read
Fulgentius
his
second
Booke
to
King
Trasimund
,
Vigilius
his
fourth
Booke
against
Eutiches
,
Chap.
4.
and
Augustines
57.
Epistle
;
and
there
he
shall
find
,
notwithstanding
they
were
as
soundly
and
truely
perswaded
of
the
vnion
of
the
two
natures
in
Christ
as
any
of
these
men
be
,
the
veritie
,
localitie
,
and
circumscriptiblenes
of
Christes
manhoode
by
these
and
otherplaces
and
argumentes
so
vrged
,
that
any
man
may
perceiue
this
their
position
was
counted
verie
false
in
those
daies
.
The
absurditie
thereof
appeares
in
that
heerein
they
take
that
to
be
the
cause
sufficient
of
his
beeing
euerie
where
in
his
manhood
,
that
can
be
no
cause
thereof
indeed
.
For
see
we
not
naturally
and
inseperably
the
Sunne
and
light
and
heat
to
be
conioyned
;
and
yet
who
findes
not
daily
by
experience
that
the
globe
of
the
bodie
of
the
Sunne
remaining
still
in
heauen
,
yet
we
heere
in
earth
inioy
both
the
other
?
Yea
,
many
other
thinges
there
are
,
which
though
they
be
vnited
together
,
yet
whereof
one
streacheth
and
reacheth
further
then
the
other
:
as
the
sight
of
the
eye
reacheth
further
then
the
eye
it selfe
,
&
the
conceites
&
cogitations
of
the
mind
&
soule
of
man
further
then
eyther
the
soule
or
bodie
themselues
.
What
an
absurd
kind
of
reasoning
is
it
then
for
to
say
,
Christes
Godheade
and
manhoode
are
vnited
,
therefore
wheresoeuer
the
Godheade
is
,
there
must
the
manhoode
be
also
.
And
the
hereticalnesse
thereof
is
monstrous
and
intollerable
.
For
not
onely
with
Marcion
,
it
transformes
Christes
true
manhood
into
a
meere
phantasme
or
imagination
of
such
a
thing
:
but
also
in
thus
confounding
the
properties
of
the
two
natures
,
it
confoundes
the
natures
themselues
,
and
so
eyther
makes
Christes
Godhead
or
manhoode
with
Eutiches
to
swallowe
vp
the
one
the
other
;
or
which
is
as
absurd
,
makes
Christes
person
to
haue
in
it
one
estentiall
and
true
Godhead
,
and
an
other
communicated
vnto
his
manhood
beginning
when
the
personall
vnion
of
these
two
natures
begonne
,
which
sauours
strongly
towardes
Arianisme
.
Besides
all
this
,
if
this
were
true
that
they
say
,
that
streight
vpon
this
vnion
of
the
two
natures
his
manhood
had
the
properties
of
the
Godhead
,
communicated
vnto
it
;
then
not
onely
to
the
shaking
,
but
to
the
quite
subuerting
of
all
the
Articles
of
our
faith
touching
his
manhood
,
we
must
hold
,
that
assone
as
this
vnion
was
consummate
in
his
mothers
wombe
,
so
soone
he
was
there
and
euerie
where
else
;
and
whiles
he
liued
,
he
was
not
onely
where
he
was
seepe
and
heard
,
but
also
euery
where
:
and
the
like
we
must
hold
to
be
true
,
when
he
died
,
was
buried
,
descended
into
hell
,
rose
againe
,
ascended
,
sitteth
at
the
right
hand
of
the
Father
,
and
when
he
shall
come
againe
to
iudgement
:
that
is
,
that
in
his
verie
manhood
,
at
one
&
self
same
time
,
he
was
vpon
the
crosse
and
not
vpon
the
crosse
,
in
his
graue
and
not
in
his
graue
,
that
he
descended
into
hell
and
that
yet
he
was
not
in
hell
,
that
he
rose
againe
out
of
his
graue
and
did
not
,
ascended
vp
into
heauen
and
yet
tarried
still
below
in
the
earth
,
that
he
sits
at
the
right
hand
of
his
Father
in
heauen
and
yet
is
elsewhere
,
and
that
he
shall
come
from
thence
to
iudgement
and
yet
was
neuer
gone
from
hence
:
because
at
all
these
times
,
his
Godhead
was
,
is
,
and
shall
be
euery
where
,
and
therefore
his
manhoode
.
Yea
,
we
must
hold
,
that
he
was
at
one
&
selfe
same
time
compassed
in
place
,
and
yet
filled
euery
place
;
that
he
was
passible
and
impassible
;
infinite
,
and
finite
;
visible
and
inuible
,
in
respect
of
his
manhood
;
the
one
through
the
naturall
condition
thereof
,
and
the
other
through
a
communicated
Godhead
therunto
.
All
which
eyther
quite
raise
these
Articles
before
touched
,
out
of
the
Creed
,
or
at
least
they
inforce
vs
to
conceiue
them
in
such
a
fond
sense
,
as
neither
the
Scriptures
nor
any
auncient
writer
lead
vs
vnto
,
or
incourage
vs
in
.
Heereupon
it
comes
that
in
plaine
tearmes
,
because
the
Article
of
the
ascention
is
most
vrged
against
them
that
they
are
not
ashamed
,
some
of
the
greatest
of
them
;
to
interprete
that
,
to
be
no
chaunging
at
all
of
his
place
,
but
a
becomming
inuisible
,
whereas
before
he
was
visible
.
By
which
new
kinde
of
Diuinitie
,
we
may
say
,
that
he
that
was
seene
before
in
a
romth
is
gone
out
of
it
,
he
that
was
below
is
gone
vp
into
&
vpper
romth
,
if
he
haue
but
hid
himselfe
behinde
the
curteines
.
And
seeing
by
the
same
reason
they
must
be
driuen
to
inteprete
the
rest
in
like
manner
,
hereupon
also
it
will
followe
,
that
his
leauing
his
mothers
wombe
,
and
his
rising
out
of
the
graue
,
and
therefore
his
not
beeing
founde
there
in
his
bodie
,
was
but
a
deceiuing
of
the
senses
of
his
mother
,
and
of
those
that
sought
him
in
his
graue
and
could
not
finde
him
:
for
he
was
there
stil
though
she
thought
that
she
was
quite
deliuered
of
him
,
and
they
could
not
finde
him
there
.
So
also
by
this
when
he
was
dying
vpon
the
crosse
visibly
in
all
other
places
,
he
was
inuisibly
in
his
verie
same
manhood
aliue
,
and
not
toucht
by
his
enemies
.
O
what
a
ridiculous
,
monstrous
and
foolish
assertion
is
this
,
whereupon
all
these
most
grosse
absurdities
both
against
reason
and
all
religion
follow
!
Who
can
once
enter
but
into
the
view
thereof
whose
heart
withall
will
not
tremble
and
quake
,
and
for
the
horrour
thereof
be
extreemely
amazed
and
astonied
?
The
Lordes
name
therefore
for
euer
be
blessed
that
hitherto
hath
kept
these
our
Churches
from
the
infection
of
the
poyson
heereof
;
and
I
beseech
him
for
his
Christes
sake
,
that
for
euer
he
would
vouchsafe
so
to
doe
still
.
Luther
neuer
sought
to
defend
his
Consubstantiation
with
this
:
yea
his
best
friendes
that
he
had
,
and
amongst
them
that
famous
learned
man
Phillip
Melancton
plainely
reporte
,
that
yet
he
was
brought
to
see
his
errour
therein
ere
he
died
,
though
he
liued
not
to
rase
it
out
of
his
bookes
.
Since
his
preposterous
followers
of
a
wilful
eagernes
to
maintaine
that
which
once
heerein
they
had
vndertooke
,
beeing
driuen
to
see
the
weaknesse
of
the
former
groundes
that
they
had
before
common
with
the
papists
haue
as
with
the
furious
tempest
of
contention
thus
runne
themselues
vpon
this
rocke
.
The
Lond
in
his
mercy
graunt
them
in
time
to
see
their
folly
,
that
they
may
beartily
repent
heereof
,
and
of
the
destruction
of
the
Churches
of
Christ
;
whereof
by
this
meanes
they
haue
beene
perilous
authors
.
Amen
.
Amen
.
Now
thus
to
leaue
these
and
to
come
to
the
Papistes
,
to
viewe
what
speciall
groundes
and
conceites
they
haue
for
the
and
intenance
of
their
reall
presence
,
and
so
whither
they
are
growne
thorowe
the
good
liking
that
they
haue
of
their
opinion
truely
I
see
I
shall
enter
into
the
rauing
of
surely
a
rotten
dunghil
,
the
fauour
wherof
may
iustly
offende
both
God
and
man
.
For
by
occasion
of
this
their
opinion
of
reall
presence
by
retue
of
Transubstantiation
,
they
haue
transformed
this
Sacrament
into
a
Masse
which
they
may
worthily
so
call
,
it
consisteth
of
such
a
masse
of
errours
and
impieties
.
For
thereby
,
whereas
by
Christes
institution
it
is
a
Sacrament
,
That
hee
by
his
owne
bloode
entered
once
into
the
holy
place
,
and
hath
obtaynedeternall
redemption
for
vs
.
Heb.
9.12
.
And
to
say
that
it
is
the
same
onely
repeated
againe
by
them
,
what
neede
that
,
seeing
by
this
by
himselfe
once
offered
as
we
reade
,
Hebre.
7.27.9.26
.
&
10.10
.
hee
hath
done
it
sufficiently
for
our
redemption
?
Whether
therefore
they
woulde
make
it
the
same
or
an
other
,
which
they
say
their
priestes
offer
,
they
cannot
escape
but
that
they
must
imuriously
goe
about
both
to
robbe
Christ
and
his
sacrifice
of
that
honour
and
prerogatiue
that
is
due
vnto
them
.
Paule
takes
it
for
graunted
that
if
Christ
himselfe
shoulde
offer
himselfe
often
,
then
he
must
often
die
,
Hebre.
9.26
.
and
that
thereupon
it
came
that
his
offering
of
himselfe
once
for
all
,
was
sufficient
to
proc●●●
vs
that
by
him
so
offered
,
(
which
he
calles
the
newe
and
liuing
way
,
Cap●o●
20.
●eeke
to
come
to
heauen
;
first
that
he
was
a
man
without
sin
.
Heb.
7.26
.
and
such
a
man
as
liueth
for
euer
,
and
so
hath
a
presthoode
that
cannot
passe
from
one
to
an
other
,
24.
and
then
that
hee
offered
himselfe
without
faulte
to
GOD
by
the
Aeternall
spirite
.
What
an
absurde
thing
then
were
i●
to
imagine
that
a
popish
sinfull
Priest
,
that
hath
no
such
eternall
spirit
in
him
to
dignifie
his
offering
,
can
offer
Christ
againe
,
or
can
without
attempting
to
pull
Christ
out
of
beauen
to
the
crosse
againe
take
vpon
him
to
offer
him
to
his
Father
.
I
know
they
say
their
sacrificing
or
offering
of
him
is
vnbloodie
,
and
so
they
thinke
they
can
auoyde
these
absurdities
as
long
as
they
leaue
onely
to
Christ
the
offering
of
the
bloody
.
But
this
will
not
serue
their
turne
one
whit
.
For
if
Christes
bloodie
sacrifice
of
it selfe
be
sufficient
,
as
these
places
most
strengly
prooue
it
is
,
what
neede
is
there
of
this
vnbloodie
sacrifice
of
theirs
?
For
where
perfect
remission
of
sinnes
and
iniquities
is
such
that
God
according
to
his
conenant
will
remember
them
no
more
,
there
is
no
more
offering
for
sinne
(
saith
Paule
,
Heb.
10.17.18
.
)
and
in
confessing
theirs
to
be
vnbloodie
,
they
must
confesse
that
,
howsoeuer
they
haue
picked
the
purses
of
men
both
aliue
and
deade
with
the
contrarie
perswasion
,
it
is
utterly
vnauailable
to
put
away
the
sinnes
eyther
of
the
aliue
or
deade
.
For
without
shedding
of
blood
is
no
remission
,
Heb.
9.22
.
A
sacrifice
sometimes
the
Fathers
call
is
,
because
it
is
the
commemoration
of
Christes
sacrifice
,
and
so
that
which
occasioneth
vs
to
offer
vnto
God
the
sacrifice
of
thankesgiuing
;
in
regard
whereof
they
call
it
also
the
Eucharist
:
but
a
reall
offering
againe
of
Christ
to
his
Father
for
the
sinnes
of
others
aliue
or
dead
,
visible
or
inuisible
,
bloodie
or
vnbloodie
,
neuer
any
of
them
thought
or
taught
i●
to
bee
.
We
haue
to
offer
our selues
bodies
and
soules
a
liuing
sacrifice
to
God
;
which
we
doe
in
seruing
of
him
according
to
his
word
.
Rom.
12.1
.
An
acceptable
sacrifice
to
God
is
a
broken
and
contrite
heart
,
Psal.
51.17
.
and
we
are
willed
,
Heb.
13.
to
offer
the
sacrifice
of
praise
alwaies
to
God
,
that
is
,
the
fruit
of
our
lip●
which
confesse
his
name
(
mamely
in
powring
forth
our
prayers
&
pralses
vnto
him
;
)
&
to
do
good
&
to
distribute
we
are
there
also
commaunded
,
for
that
with
such
sacrifices
God
is
pleased
Other
sacrifices
then
this
we
are
not
taught
to
offer
,
and
offering
these
well
we
may
boldly
trust
to
the
most
perfect
and
absolute
sacrifice
that
Christ
made
once
for
all
,
which
for
euer
remains
fresh
and
new
in
the
sight
of
the
heauenlie
Father
to
make
vs
acceptable
vnto
him
in
his
beloued
.
Hoc
facite
,
doe
this
,
though
Virgill
helpe
them
with
his
phrase
,
Cum
faciam
vitula
,
when
I
sacrifice
Calues
,
is
too
caluish
a
reason
or
grounde
to
make
them
thus
proude
and
saucie
to
take
vpon
them
any
way
to
offer
Christ
againe
to
his
Father
for
the
sinnes
of
men
.
But
whither
will
not
foolish
man
runne
when
once
he
hath
left
the
beaten
way
of
the
Lord
in
his
word
,
to
follow
his
owne
deuise
and
conceite
?
Christes
offering
of
himselfe
,
by
himselfe
,
doubtlesse
was
neuer
applied
to
the
good
of
any
that
whiles
they
were
aliue
tooke
not
hold
of
it
:
and
yet
such
is
the
impudencie
of
these
men
,
that
nowe
they
hold
the
intention
of
their
Priest
in
saying
of
his
Masse
,
shall
carie
the
benefit
of
this
sacrifice
whether
he
list
,
to
liue
or
dead
.
Yea
heereby
seeing
their
credit
growe
as
it
hath
,
and
their
gaines
come
rowling
in
,
they
haue
not
beene
ashamed
not
yet
are
in
this
greate
light
,
to
make
their
sacrifice
in
the
Masse
a
salue
for
all
sores
,
and
phisicke
for
all
diseases
both
of
man
and
beast
.
Well
yet
this
is
not
all
the
mischiefe
that
their
conceit
of
reall
presence
by
transubstantiation
hath
brought
them
vnto
.
For
besides
this
,
heereupon
they
are
growne
euen
to
honour
and
worshippe
their
hoastes
once
consecrated
,
euen
as
Christ
himselfe
;
and
therefore
whereas
Christ
commanded
that
which
he
eate
,
brake
,
and
gaue
,
to
be
eaten
streight
,
they
hoyst
it
vp
ouer
their
heades
,
that
all
the
people
may
gaze
vpon
it
,
adore
and
worshippe
it
for
their
Christ
and
Sauiour
:
and
then
when
they
haue
plaide
with
it
their
fill
,
for
the
most
part
they
eate
vp
all
themselues
alone
,
that
be
the
massing
priestes
,
and
if
they
leaue
anie
them
they
hang
vp
in
a
Pixe
ouer
the
Altar
,
to
serue
them
an
other
time
;
which
all
commers
into
the
Church
in
the
meane
time
must
adore
and
reuerence
,
though
so
hanged
vp
and
hidden
from
their
eyes
.
Wherein
doubtlesse
they
committe
most
grosse
idolatrie
.
For
first
they
themselues
manie
of
them
holde
that
the
priest
must
haue
an
intention
to
consecrate
;
or
else
though
he
vtter
the
wordes
,
there
followes
no
transubstantiation
thereupon
:
and
therefore
wisedome
woulde
if
they
had
anye
care
to
auoyde
Idolatrie
,
that
they
shoulde
be
sure
of
the
priestes
intention
,
before
they
fell
to
worshippinge
of
the
hoaste
,
or
rather
because
they
can
neuer
bee
sure
of
that
because
no
man
can
know
a
mans
thought
but
himselfe
,
and
euery
one
can
and
often
doth
dissemble
and
make
show
to
thinke
that
which
he
doth
not
,
they
should
and
would
,
if
there
were
any
feare
of
God
in
them
,
vtterlie
abstaine
therefrom
.
Againe
vnto
this
day
they
cannot
agree
amongest
themselues
of
the
wordes
and
meanes
of
consecration
:
their
Schoolemen
I
am
sure
Scotus
,
Petrus
de
Aliaco
,
Occam
,
Thomas
Aquinas
,
Durand
,
and
others
wonderfully
haue
iarred
about
this
matter
,
and
as
yet
I
cannot
finde
they
are
fully
agreed
.
In
the
meane
time
therfore
whiles
they
be
,
they
should
in
all
reason
be
better
aduised
what
they
doe
.
But
to
let
these
reasons
alone
,
who
can
or
may
thinke
that
it
can
stand
with
Christes
saying
,
Iohn
.
4.24
.
God
is
a
spirit
,
and
they
that
worship
him
must
worship
him
in
spirit
and
trueth
,
that
they
should
nowe
thus
worship
a
wafer
cake
in
shew
and
tast
for
verie
Christ
?
I
am
truely
perswaded
that
there
hath
beene
no
one
thing
that
hath
more
hardned
the
hearts
eyther
of
Turkes
or
Iewes
from
becomming
Christians
,
then
to
heare
and
see
as
they
doe
,
these
men
thus
to
worship
these
wafer
Chrisies
of
theirs
;
who
yet
would
be
accounted
the
onely
good
Christians
.
And
it
is
certaine
euen
for
this
the
heathen
Philosooner
and
Phisition
Auerois
,
(
though
he
by
trauelling
and
reading
was
acquainted
with
wonderfull
many
foolish
&
fond
kindes
of
Idolatrie
)
liuing
and
florishing
about
the
yeare
of
Christ
noo
.
iudged
Christians
to
be
the
most
foolish
Idolaters
in
the
world
.
And
without
all
doubt
this
hath
beene
a
verie
God
Manzim
,
that
is
,
of
power
and
riches
to
them
.
For
the
people
beeing
perswaded
that
their
priests
can
turne
so
quickly
a
poore
wafer
into
Christ
their
Sauiour
,
and
that
they
can
at
their
pleasure
offer
him
vnto
his
Father
for
their
soules
health
both
whiles
they
are
aliue
and
when
they
are
dead
they
haue
not
cared
what
honour
and
riches
they
haue
bestowed
vpon
them
.
And
therefore
not
vnfitlie
may
that
of
Daniell
be
as
well
verified
of
them
euen
for
this
,
as
of
them
of
whome
he
spoke
most
properlie
and
litterally
,
That
they
honour
the
God
Mauzim
,
a
God
whom
their
Fathers
knew
not
,
Dan.
11.38
.
And
yet
behold
if
we
goe
on
but
a
little
further
,
more
iniquitie
and
impietie
in
their
Maste
then
all
these
.
For
therein
they
haue
quite
contrarie
to
Christes
institution
,
by
absurdlie
taking
it
to
be
a
sacrament
of
Christes
life
,
De
consecratione
dist
.
2.
Gratian
alleages
a
decree
of
Gelasius
a
Bishop
of
Rome
a
thousand
yeares
agoe
,
to
binde
all
men
to
receiue
in
both
kinds
,
saying
;
either
let
him
that
receiueth
receiue
both
,
or
neither
,
because
the
diuision
of
one
misterie
cannot
be
without
sacriledge
.
By
this
let
them
that
hold
their
Popes
solemn
sentences
for
Oracles
,
learne
what
manner
of
persons
now
their
Popes
and
priestes
in
this
point
are
become
,
that
now
openly
professe
and
practise
the
contrary
hereunto
.
Cap.
Peracta
:
alleadged
there
,
as
the
solemne
sentence
of
Pope
Calixt
(
in
the
yeare
223.
or
thereaboute
,
consecration
being
done
(
saith
he
)
all
that
will
not
be
shut
from
the
Church
should
communicate
;
for
so
the
Apostles
taught
,
and
the
fashion
of
the
Romane
Church
was
.
Loe
heere
is
both
a
Popes
decree
,
and
that
grounded
both
vpon
the
Apostles
practise
and
the
ancient
Romane
Churches
also
,
flatly
against
the
practise
of
the
Romane
Church
that
now
is
.
And
in
verie
deed
no
man
can
reade
that
which
Saint
Paule
hath
written
of
this
matter
1.
Cor.
11.
but
he
must
needs
most
plainly
see
that
it
was
then
the
Apostles
practise
not
onely
to
administer
it
in
both
kindes
,
but
also
openly
in
the
assemblies
,
and
to
al
that
could
and
would
trie
and
examine
themselues
:
and
this
man
beeing
Bishoppe
of
Rome
was
not
ignorant
what
the
fashion
of
the
ancient
Romane
Church
had
bene
.
Wherefore
as
in
many
other
thinges
so
in
this
it
appeares
for
all
their
great
bragges
and
countenance
of
antiquitie
,
that
the
Romane
Church
that
now
is
,
Gabriell
Biell
another
great
Doctor
of
theirs
,
writing
vpon
the
Canon
of
the
Masse
,
confesseth
that
it
is
not
expressed
in
the
Canon
of
the
Bible
,
whether
by
transubstantiation
,
or
consubstantiation
,
the
bodie
of
Christ
be
there
.
And
Iohn
Fisher
a
bishop
and
martyr
of
theirs
,
as
they
count
him
,
writing
against
Luthers
booke
of
the
captiuitie
of
Babilon
,
thinketh
that
euerye
man
vnderstandeth
that
the
certaintie
of
that
matter
dependes
not
so
much
of
the
Gospell
,
as
it
doth
vpon
the
vse
,
tradition
,
and
custome
of
the
Church
.
And
more
truely
and
easilye
in
show
,
if
it
had
pleased
the
Church
might
those
wordes
of
Christ
otherwise
haue
beene
expounded
,
(
saith
Scotus
in
the
forefaide
place
)
.
These
things
saide
togither
and
conferred
with
that
saying
of
Christ
,
They
worshippe
me
in
vaine
,
reaching
for
doctrines
mens
praecepts
Math.
15.9
.
and
with
Peser
.
1.
Epist.
●
.
Cap.
14.
Vers.
18.
where
he
telles
all
them
,
to
whome
he
wrote
that
generall
Bpistle
,
that
Christ
had
redeemed
them
from
the
vaine
conuersation
which
they
had
receiued
by
the
traditions
of
the
Fathers
:
we
shall
soone
see
that
it
is
noe
rocke
whereupon
they
builde
this
their
transubstantiation
,
but
a
very
sand
and
a
rotten
foundation
.
Yet
because
they
are
so
confident
in
this
matter
as
they
are
,
I
will
not
leaue
them
thus
.
Will
you
then
know
the
first
author
that
gaue
them
any
inkling
or
grounde
of
inuention
heere
of
.
Truely
it
was
not
Marke
the
Euangelist
nor
any
such
;
but
yet
vnlesse
I
be
much
deceiued
,
one
Marke
markt
them
out
the
way
the
first
of
all
others
to
finde
it
out
.
This
Marke
that
I
speake
of
,
was
a
samous
Magition
and
a
damnable
filthie
heretique
of
the
brood
of
Valentilians
,
a
verie
ancient
one
(
I
must
needs
confesse
.
)
For
I
finde
that
he
liued
in
the
time
of
the
Emperor
Antarinus
Pius
which
was
but
150.
yeares
after
Christ
.
Of
this
wretch
writeth
Epiphanius
in
his
34.
heresie
,
prouing
that
which
he
saith
out
of
Irenaus
his
9.
chapter
against
the
heresies
of
the
Valentinians
,
where
indeed
it
is
so
testified
of
him
,
that
when
by
his
enchantment
or
inkling
he
had
caused
a
cup
of
white
wine
to
beare
the
colour
of
blood
,
that
then
he
made
his
fellowe
beleeue
that
by
his
inuocation
ouer
it
,
it
was
so
transubstantiated
into
blood
,
that
so
by
his
meanes
it
might
be
thought
that
the
grace
that
is
super
vniuersa
that
is
,
ouer
all
,
had
instilled
sanguinem
suum
in
illud
poculum
,
his
bloode
unto
that
cup
:
by
which
meanes
when
he
had
made
them
in
admiration
of
him
and
so
desirous
to
drinke
there
of
,
he
gaue
them
(
as
it
is
there
noted
)
with
greate
solemnitie
of
wordes
,
and
so
wonderfully
bewitched
many
.
And
the
rather
was
I
led
and
am
thus
to
thinke
,
because
the
same
Irenaeus
in
the
8.
chapter
of
the
said
booke
(
secretly
directed
as
I
take
it
by
the
spirit
of
prophecie
)
said
that
he
was
verè
pracursor
Antichristi
,
that
is
,
truely
Antichristes
forerunner
.
If
therefore
the
former
nouitie
of
their
transubstantiation
please
them
not
,
let
them
hence
fetch
the
petigree
therof
,
and
so
let
Marcus
be
the
first
conceiuer
of
it
,
and
Innocentius
he
that
bore
and
brought
it
forth
.
Or
if
this
be
not
to
their
mindes
,
I
will
confesse
that
it
may
be
that
they
learned
it
of
the
heathen
,
who
as
they
imagined
with
certaine
words
&
gestures
could
call
downe
their
Hecate
,
Iupiter
,
and
Elicius
as
oft
as
they
list
.
For
neuer
made
or
at
this
day
maketh
any
heathen
man
more
adoe
then
they
about
this
businesse
,
about
the
most
idolatrous
toy
of
superstition
that
euer
they
went
about
.
For
the
wordes
must
be
pronounced
with
one
breath
,
and
they
vse
such
crossing
such
bending
and
bowing
,
breathing
and
haling
of
the
wordes
to
the
elementes
,
as
they
make
themselues
verie
ridiculous
to
any
that
are
wise
that
see
them
&
marke
their
doings
.
No
iugler
nor
sycophant
vpon
a
stage
are
more
full
of
fond
and
trifling
actions
and
gestures
then
a
Priest
at
Masse
,
and
all
to
effect
this
their
transubstantiation
.
Who
can
be
perswaded
that
the
Lord
of
heauen
and
earth
that
delighteth
in
no
vanitie
,
but
altogether
in
sinceritie
and
simplicitie
,
can
take
delight
in
this
geare
?
Whiles
they
haue
beene
so
busie
to
establish
the
credite
of
this
their
deuise
by
fonde
tales
of
diuerse
miracles
showed
heere
and
there
,
and
I
cannot
tell
where
,
it
had
beene
more
needefull
for
them
to
haue
laboured
first
to
agree
amongest
themselues
about
the
matter
,
and
to
cleare
the
doubtes
that
they
haue
moued
themselues
by
occasion
thereof
.
But
this
hitherto
they
haue
founde
so
combersome
a
thing
to
doe
,
that
I
dare
be
bolde
to
say
by
that
which
I
haue
red
and
coulde
set
downe
thereof
,
the
varieties
of
their
opinions
and
intricate
doubtes
heereupon
moued
by
themselues
,
and
vnanswered
and
vnsatisfied
as
yet
,
would
require
a
longer
time
than
I
haue
yet
spent
since
I
began
to
talke
of
this
Sacrament
,
to
set
them
downe
in
.
Yea
though
they
vse
and
like
the
word
Transubstantiation
neuer
so
well
,
yet
though
they
know
that
both
by
the
words
of
the
institution
,
and
by
Saint
Paules
speaches
had
thereof
,
1.
Cor.
10.11
.
and
by
the
testimonies
with
one
consent
of
all
the
ancient
Fathers
,
as
we
haue
often
shewed
them
,
Christ
called
vndoubtedly
the
bread
which
he
brake
and
gaue
,
his
bodie
broken
;
and
the
wine
in
the
cup
his
bloodshed
,
they
cannot
yet
be
brought
to
tell
vs
or
to
agree
amongst
themselues
,
what
it
is
that
should
be
or
is
heere
transubstantiated
and
conuerted
into
his
body
.
Nay
in
trueth
they
dare
not
say
that
eyther
bread
or
wine
or
any
thing
else
are
the
thinges
:
and
yet
we
must
yealde
to
a
transubstantiation
though
no
man
yet
could
or
would
tell
vs
,
and
stand
to
it
when
he
hath
done
,
whereof
it
is
.
Howsoeuer
,
eyther
they
must
say
it
is
of
some
thing
,
or
not
:
if
of
any
thing
,
then
they
know
that
therupon
it
will
follow
that
of
that
thing
,
whatsoeuer
it
be
,
here
Christs
bodie
is
made
;
which
is
absurd
they
themselues
seeme
to
thinke
;
&
to
say
nothing
is
turned
or
transubstantiated
into
it
,
is
quite
to
loose
their
cause
.
In
very
deed
they
are
inforced
to
see
,
that
if
they
should
once
by
the
demonstratiue
particle
This
that
Christ
vsed
,
vnderstand
the
bread
&
wine
,
that
then
it
would
most
cleerly
follow
that
there
is
a
Trope
or
figure
in
the
speech
of
Christ
,
or
that
else
they
must
confesse
bread
and
wine
to
be
turned
into
the
bodie
and
bloode
of
Christ
,
and
therefore
to
shune
both
these
straites
they
cannot
tell
what
to
vnderstand
by
it
,
and
so
are
at
their
wittes
end
.
By
that
which
they
say
and
doc
they
yet
are
resolute
that
they
conuey
and
bannish
away
the
substances
of
bread
and
wine
,
and
leaue
nothing
but
the
bare
accidents
thereof
,
vnder
which
they
hold
lustilie
Christ
to
be
flesh
,
blood
&
bone
.
And
therefore
they
sing
merilie
in
their
Hymne
or
Carrol
vpon
Corpus
Christi
day
,
Sub
diuersis
speciebus
,
signis
tantùm
&
non
rebus
,
latent
res
eximiae
,
caro
,
cibus
,
sangnis
,
potus
,
manet
homo
Christus
totus
,
sub
vtraque
specie
:
a
sumente
non
concisus
,
non
confractus
,
nec
diuisus
integer
accipitur
,
&c.
that
is
,
Vnder
diuerse
kinds
,
signes
onely
and
not
thinges
,
most
excellent
thinges
lie
hid
,
flesh
,
meate
,
bloode
,
drinke
,
yea
whole
Christ
abideth
vnder
eyther
kinde
:
of
the
taker
not
bruised
not
broken
,
nor
deuided
but
whole
is
he
taken
.
But
for
all
this
their
sturre
it
should
seeme
yet
that
nowe
they
are
perswaded
they
haue
him
rather
by
bannishing
of
bread
and
wine
(
though
they
cannot
tell
eyther
how
,
whither
,
or
into
what
,
)
then
by
transubstantiation
of
breade
and
wine
thereinto
or
of
anything
else
.
Howsoeuer
it
were
or
bee
,
that
there
should
remaine
nothing
but
the
bare
accidentes
or
out
ward
formes
of
bread
and
wine
that
is
inough
vtterly
to
ouerthrow
the
nature
of
the
Sacrament
.
For
in
Sacramentes
alwaies
there
must
bee
an
Analogie
betwixt
the
signes
and
the
thinges
signified
,
which
cannot
be
betwixt
bare
accidents
of
bread
and
wine
,
(
for
that
they
alone
feede
not
at
all
)
and
the
bodie
and
blood
of
Christ
which
are
our
foode
to
eternall
life
:
and
therfore
to
abolish
or
abandon
by
what
meanes
soeuer
bread
&
wine
,
is
to
destroy
quite
the
nature
of
the
Sacrament
.
That
the
verie
substances
thereof
remaine
for
all
their
prating
,
when
they
haue
vsed
all
their
art
&
the
trickes
therof
they
can
,
both
Scripture
,
Fathers
,
and
reason
make
it
most
euident
.
For
in
the
wordes
of
the
institution
,
scanne
and
marke
them
wel
who
list
,
it
is
most
cleare
that
Christ
tooke
verie
bread
and
wine
,
and
that
he
both
gaue
that
which
he
tooke
and
that
they
tooke
the
same
and
no
other
,
though
by
his
institution
now
chaunged
in
name
,
vse
,
and
estimation
as
I
haue
said
.
And
therefore
Paule
retaineth
the
name
of
the
bread
and
cup
still
,
euen
when
they
come
to
be
eaten
and
drunken
vpon
,
1.
Cor.
11.26
.
and
Christ
calles
it
the
fruite
of
the
vine
tree
,
and
that
after
he
had
deliuered
it
,
and
they
had
drunken
therof
.
Mar.
14.25
.
And
in
all
other
Sacramentes
as
we
haue
hearde
,
though
the
like
phrase
of
speach
haue
bene
vsed
,
yet
alwaies
haue
they
beene
fulland
forcible
Sacramentes
to
offer
,
to
deliuer
,
and
to
seale
the
deliuerie
of
the
inwarde
grace
thereby
intended
to
the
right
receiuers
,
without
any
such
abolishing
or
transubstantiating
of
the
outwarde
elements
thereinto
,
as
is
heere
imagined
.
And
if
Christ
had
had
anie
such
purpose
,
it
had
sure
beene
as
easie
a
matter
with
him
to
haue
vttered
his
minde
in
and
by
wordes
sounding
plainely
that
he
ment
to
effect
some
such
thing
(
as
by
saying
,
this
is
turned
into
my
bodie
,
or
let
this
be
transubstantiated
thereinto
,
or
let
the
substance
of
this
cease
,
and
in
the
romph
thereof
let
my
bodie
come
and
bee
)
as
onely
to
haue
saide
affirmatiuelie
that
it
was
his
bodie
.
But
hauing
but
saide
so
,
it
is
most
certaine
it
was
some
certaine
thing
that
he
affirmed
to
be
so
:
for
he
would
neuer
call
bare
nothing
or
an
indiuiduum
vagum
,
an
vncertaine
thing
,
(
as
Gardiner
holds
he
ment
by
This
)
his
bodie
.
And
therefore
wil
they
nil
they
,
by
Christs
words
interpreted
as
they
doe
,
eyther
we
must
haue
Christes
bodie
,
which
once
was
of
the
nature
of
the
Virgin
his
Mother
(
that
so
he
might
be
that
seede
of
the
woman
to
treade
downe
the
serpentes
head
,
and
in
whome
all
the
nations
of
the
world
shoulde
be
blessed
)
whensoeuer
any
of
their
priestes
therby
intend
to
consecrate
(
as
they
speake
)
made
of
a
wafer
againe
;
or
at
least
now
growne
to
be
such
an
one
as
that
it
can
lie
hid
vnder
the
forme
therof
,
the
substance
of
breade
beeing
gone
to
giue
it
romph
.
But
once
againe
I
must
tel
them
that
the
words
of
Christ
are
so
farre
from
sounding
any
such
thing
,
as
that
if
they
should
be
taken
litterally
as
they
sound
,
they
rather
shew
that
his
bodie
and
blood
were
become
bread
&
wine
or
turned
thereinto
,
then
the
contrary
.
For
when
Moses
rod
was
turned
into
a
serpent
,
or
when
Lots
wife
was
turned
into
a
pillar
of
salt
,
if
one
shoulde
haue
saide
of
the
one
that
it
was
Moses
rod
,
or
of
the
other
that
it
was
Lots
wife
,
woulde
anie
thereby
haue
vnderstoode
that
he
mente
that
the
scrpent
was
transubstantiated
into
the
rod
or
the
pillar
of
salt
into
Lots
wife
,
nay
would
not
the
verie
sounde
of
the
wordes
most
plainly
lead
any
man
rather
to
vnderstand
that
his
meaning
was
to
shew
Moses
rod
was
turned
into
the
serpent
,
and
Lots
wife
into
the
pillar
of
salt
?
Wherefore
they
haue
not
onely
no
ground
in
the
Scriptures
for
this
their
opinion
,
but
not
onely
other
scriptures
but
the
verie
words
of
the
institution
are
directly
against
them
.
And
the
ancient
Fathers
are
plaine
that
though
Christ
called
breade
and
wine
his
bodie
broken
and
his
blood
shed
,
that
yet
neyther
by
transubstantion
nor
anie
way
else
the
substances
thereof
are
gone
.
Theodoret
both
in
his
first
Dialogue
&
second
also
,
though
most
plainely
(
as
I
haue
noted
alreadie
)
he
confesse
that
Christ
honored
bread
and
wine
with
the
names
of
his
bodie
and
blood
,
most
flatly
saith
that
yet
he
changed
not
their
natures
but
added
grace
to
nature
,
and
that
the
mysticall
signes
after
sanctification
(
as
he
pleaseth
to
speake
)
goe
not
from
their
nature
,
figure
or
forme
.
And
Gelasius
against
Eutiches
writeth
directly
that
in
the
Eucharist
the
nature
of
bread
and
wine
cease
not
.
Ambrose
also
,
as
Gratian
alledgeth
him
De
consecr.
dist.
2.
cap.
p●nis
,
writing
de
sacramentis
of
the
Sacraments
,
noteth
that
in
this
Sacrament
the
word
of
Christ
is
so
powerfull
,
vt
sint
quae
erant
,
&
in
aliud
commutentur
,
that
they
remaine
that
which
they
were
before
,
and
yet
are
turned
into
another
thing
.
And
if
we
would
know
in
what
sense
and
sort
they
are
chaunged
into
another
thing
remaining
also
still
the
same
that
they
were
before
,
the
same
Gratian
a
little
before
in
the
chapter
quia
corpus
,
teacheth
vs
to
learne
that
of
our selues
by
the
chaunge
that
we
finde
in
our selues
by
regeneration
,
and
that
out
of
Eusebius
Emissenus
;
which
as
he
noteth
and
we
all
know
is
true
not
at
all
in
respect
of
outward
substance
(
for
that
is
the
same
in
vs
when
we
are
regenerate
that
it
was
before
)
but
onelie
of
inward
grace
and
qualitie
,
which
is
that
which
I
call
heere
in
this
Sacrament
an
alteration
of
the
outward
elementes
in
name
vse
and
estimation
.
Bertram
in
a
set
treatise
written
of
this
matter
as
it
is
thought
in
Carolus
Calunus
time
,
by
manie
argumentes
proues
bread
and
wine
still
to
remaine
.
And
Elfricke
about
the
yeare
996.
(
as
Fox
noteth
)
in
two
Saxon
Epistles
,
which
to
that
ende
he
recordes
,
therein
taught
bread
and
wine
heere
no
otherwise
to
be
the
bodie
and
bloode
of
Christ
,
then
Manna
and
the
water
of
the
rocke
in
the
wildernes
were
Christ
,
which
all
men
knowe
they
were
but
by
representation
and
signification
,
and
not
really
;
for
that
then
Christ
was
not
become
man
.
And
the
same
man
,
as
maister
Fox
noteth
,
translated
a
sermon
out
of
Latine
into
the
Saxon
tongue
(
which
he
insertes
wholly
in
his
story
also
)
by
him
then
appointed
to
be
red
on
Easter
day
to
the
Saxons
inhabiting
then
this
land
;
which
who
so
readeth
shal
finde
that
it
contains
much
direct
matter
&
proofe
,
both
against
transubstantiation
,
and
grosse
reall
presence
built
thereupon
.
In
Bedes
time
also
,
who
died
about
the
yeare
734.
the
same
doctrine
was
continued
heere
and
elsewhere
,
as
it
appeareth
by
that
which
he
hath
written
vpon
the
institution
,
as
it
is
set
downe
by
Luke
22.
where
he
shewes
(
as
I
haue
noted
before
)
not
onely
the
likelyhoode
of
the
vse
of
bread
and
wine
in
nourishing
and
cheering
our
bodies
,
to
be
the
cause
they
beare
the
names
of
the
bodie
and
blood
of
Christ
,
which
semblablie
nourish
and
feede
our
soules
:
but
also
he
so
speaketh
and
writeth
thereof
,
that
yet
he
shewes
he
tooke
them
to
be
bread
and
wine
still
.
And
as
by
this
you
may
see
then
that
both
Scriptures
and
Fathers
are
against
them
herein
,
so
questionles
is
all
sound
reason
,
most
stronglye
:
which
as
long
as
it
is
not
controwled
or
crost
,
either
by
the
doctrine
of
faith
,
or
good
manners
taught
in
the
Scriptures
,
is
worth
the
listening
vnto
.
Now
reason
and
all
our
sences
,
and
the
experience
that
we
haue
had
and
may
haue
of
the
sowreing
of
the
wine
,
of
the
mouling
and
corrupting
of
the
hoasts
,
so
that
wormes
may
and
haue
bred
thereof
,
and
that
Dogges
,
Battes
,
Rattes
,
and
Mise
,
and
so
not
onely
vnbeleeuers
can
feede
thereof
,
are
most
sure
euidence
vnto
vs
,
that
for
all
their
great
brags
to
the
contrary
,
with
all
their
crossing
,
whispering
,
breathing
,
becking
and
doucking
,
and
demure
pronuncing
of
the
words
,
they
cannot
neither
once
remoue
the
substances
of
bread
and
wine
away
,
nor
bring
Christes
bodie
or
blood
into
the
romphs
thereof
.
For
neither
can
these
things
that
I
haue
spoken
of
,
all
or
any
of
them
be
incident
to
bare
accidents
,
neither
yet
to
the
most
precious
body
&
blood
of
Christ
Iesus
God
and
man
.
For
who
knoweth
not
that
bare
accidents
are
not
,
nor
can
be
subiectes
of
such
accidents
as
these
bee
?
Neither
can
they
be
matter
to
nourish
and
feed
eyther
man
or
beast
withal
,
or
to
breede
any
such
thinges
vpon
.
And
howsoeuer
these
men
can
finde
in
their
heartes
to
grant
that
the
bodie
of
the
Christ
whom
they
serue
may
be
subiect
to
all
these
thinges
,
sure
I
am
the
bodie
of
the
true
Christ
(
that
the
saying
of
the
Psalmist
might
be
verified
therof
,
Thou
wilt
not
suffer
thy
holie
one
to
see
corruption
,
Psal.
16.10
.
)
could
not
possiblie
be
helde
of
death
vntill
it
rotte
:
and
therefore
much
lesse
will
the
heauenly
Father
now
that
it
is
glorified
,
let
it
be
eyther
meat
for
such
filthie
vermin
or
for
the
mouthes
of
wicked
men
,
or
to
be
subiect
to
putrefaction
that
wormes
shal
breede
theron
.
But
I
knowe
though
some
of
them
haue
not
beene
ashamed
to
saie
that
he
can
and
may
be
eaten
of
such
beastes
as
well
as
of
such
men
(
whereof
none
of
them
now
doubt
;
)
yet
generally
they
say
when
such
thinges
fall
out
with
the
outward
elements
as
I
haue
spoken
of
,
then
Christ
by
his
almightie
power
conueyeth
himselfe
away
,
and
lets
the
olde
substances
come
againe
and
ioyne
themselues
with
their
accidentes
.
In
the
meane
time
then
I
would
the
best
studied
of
them
in
this
point
could
eyther
tell
vs
what
was
becomde
in
the
meane
time
of
the
substances
,
or
how
their
accidentes
were
kept
or
vnderpropt
without
substances
,
and
so
subiectes
to
be
in
.
And
if
it
were
granted
then
that
Christ
to
exempt
and
to
preserue
his
bodie
from
these
inconueniences
remoues
it
away
before
any
of
these
can
fal
out
vnto
it
,
yet
then
they
graunt
that
the
best
shift
that
their
popish
Christ
hath
in
this
case
is
to
runne
away
or
to
giue
place
.
Such
a
Christ
may
become
such
kinde
of
Christians
;
but
surely
the
wise
hearted
Christians
would
be
loth
to
trust
to
such
a
Christ
for
their
saluation
whose
best
shift
is
thus
to
flie
that
a
Mouse
eate
him
not
;
and
I
would
aduise
them
not
to
trust
themselues
too
much
to
such
a
dastardly
Christ
.
I
would
thinke
that
they
should
&
would
rather
hold
that
he
driues
all
these
away
,
then
that
indeede
he
should
be
driuen
away
of
any
of
them
:
and
that
therefore
when
any
such
thing
seemeth
to
fall
out
otherwise
,
eyther
the
priest
consecrated
not
well
,
and
so
failed
and
came
short
of
transubstantiation
,
or
that
the
sences
are
deceiued
in
thinking
any
such
thing
in
haue
happened
.
But
seeing
they
like
better
to
prouide
for
their
Christ
by
his
suddaine
departure
,
I
would
haue
them
to
tell
mee
,
whether
they
worke
a
greater
miracle
in
transubstantiating
breade
and
wine
into
him
,
or
these
kinde
of
cattell
in
trasubstantiating
him
againe
into
the
old
bread
and
wine
;
And
I
would
be
glad
once
to
here
a
substantiall
reason
,
why
Christs
wordes
should
not
,
or
did
not
proue
as
powerfull
to
driue
the
accidents
away
as
the
substance
,
or
why
they
beleeuing
,
notwithstanding
Christs
plaine
wordes
,
that
accidents
of
bread
and
wine
remaine
,
because
the
senses
telles
them
so
,
they
should
not
,
or
will
not
beleeue
the
same
senses
,
as
plainly
assuring
them
that
the
substances
themselues
also
remaine
,
that
therefore
they
are
there
also
.
But
what
should
I
trouble
my selfe
by
reason
and
sense
to
confute
them
,
which
as
it
should
seeme
haue
herein
,
for
the
maintenance
of
their
owne
wilful
conceit
,
pride
,
pompe
&
commoditie
,
lost
both
sense
,
reason
,
and
religion
.
Notwithstanding
to
all
such
as
haue
these
,
I
trust
I
haue
said
sufficient
,
to
make
not
onely
the
verity
of
our
owne
doctrine
,
touching
this
Sacrament
,
sufficiently
to
appeare
,
but
also
to
the
full
displaying
&
disgrasing
for
euer
with
such
of
the
vanity
of
both
these
our
aduersaries
herein
.
Wherefore
to
returne
to
my
text
,
and
so
to
goe
on
againe
therewith
,
I
hope
yet
by
this
that
I
haue
saide
of
this
matter
,
you
now
plainly
perceiue
,
that
notwithstanding
the
doctrine
and
vse
of
this
Sacrament
,
the
vnion
and
communion
that
we
must
seeke
to
haue
with
Christ
,
though
it
be
true
&
reall
in
respect
of
him
and
vs
,
the
persons
&
things
to
be
vnited
;
that
yet
it
is
not
grosse
&
carnall
,
to
be
attained
vnto
by
the
instruments
or
members
of
our
bodie
at
all
,
as
these
our
aduersaries
teach
:
but
that
by
the
worde
&
Sacraments
,
God
offers
him
vnto
vs
,
and
by
his
Spirit
communicateth
him
vnto
vs
,
after
a
spirituall
and
misticall
manner
,
and
that
we
by
faith
wrought
and
nourished
in
vs
by
this
his
Spirit
and
meanes
,
feed
vpon
to
our
euerlasting
saluation
.
Touching
which
faith
,
he
that
beleeueth
in
mee
,
but
with
this
adition
,
as
saith
the
Scripture
.
Wherby
let
vs
,
to
conclude
this
point
withall
,
learne
that
in
this
case
,
it
is
not
inough
to
beleeue
as
we
list
,
nor
as
this
man
or
that
,
this
company
or
that
teach
vs
alwayes
:
Yea
that
we
neuer
beleeue
aright
to
this
purpose
vntill
we
beleeue
in
Christ
as
the
canonicall
Scriptures
teach
vs
.
All
which
(
as
I
haue
before
sufficiently
shewed
)
lay
him
still
before
vs
to
be
beleeued
in
as
our
sole
and
onely
meritorious
cause
of
our
saluation
;
with
whom
we
may
neither
ioyne
any
other
person
or
thing
.
And
so
stedfast
also
our
confidence
of
saluation
these
teach
vs
ought
to
be
in
him
,
that
thereby
we
may
say
,
We
haue
peace
with
God
through
him
,
and
such
accesse
to
Gods
grace
,
as
that
we
stand
therin
and
reioyce
vnder
hope
which
shall
neuer
be
confounded
.
Rom.
5.
vers.
1.2.3
.
&c.
In
so
much
that
hauing
reckoned
vp
all
thinges
that
are
most
likely
to
doe
it
,
yet
with
Paule
all
that
haue
this
faith
may
boldly
and
triumphantly
say
,
That
nothing
shall
seperate
them
from
the
loue
of
God
which
is
in
Christ
Iesus
.
In
any
case
therefore
by
the
meanes
that
he
hath
appointed
for
that
purpose
(
which
I
haue
now
also
laide
before
you
)
let
vs
striue
to
attaine
to
this
faith
and
to
nourish
it
when
we
haue
once
got
it
.
For
this
is
it
that
ioyneth
Christ
and
vs
togither
,
and
so
fully
possesseth
vs
of
him
and
all
the
treasured
graces
and
mercies
of
God
prouided
for
mens
saluation
in
him
,
that
therefore
it
bringeth
vnto
vs
the
peace
that
passeth
all
vnderstanding
,
Phil.
4.7
.
and
the
ioy
that
none
can
euer
take
from
vs
.
Iohn
.
16.22
.
We
haue
the
word
of
God
and
that
written
,
outwardly
sealed
in
the
Sacramentes
,
and
thereby
,
by
his
spirit
also
inwardly
offering
to
seale
&
sealing
the
same
vnto
our
heartes
&
consciences
,
that
God
the
Father
in
and
by
his
sonne
Christ
Iesus
,
by
the
mightie
working
of
the
holie
Ghost
both
can
and
will
saue
vs
.
Whatsoeuer
therefore
papistes
prate
to
the
contrarie
,
let
vs
most
firmly
and
constantlie
thus
beleeue
,
and
not
once
dare
call
the
trueth
of
God
,
thus
many
waies
confirmed
vnto
vs
,
once
into
question
.
But
then
let
vs
neuer
for
get
that
golden
saying
of
Cyprian
,
De
duplicimartirio
.
Non
credit
in
Deum
,
qui
non
in
eo
solo
collocat
totius
suae
salut
is
fiducia
:
that
is
,
He
beleeues
not
in
God
at
all
,
that
placeth
not
the
whole
confidence
of
his
saluation
in
him
alone
.
And
the
rather
for
that
thus
to
doe
our
Creedes
,
our
Baptisme
and
all
the
scriptures
teach
vs
.
Let
vs
not
therefore
by
the
example
or
doctrine
of
Papistes
,
be
drawne
from
hence
to
put
our
confidence
,
as
they
doe
,
both
in
a
number
of
persons
and
things
that
are
not
God
.
For
that
were
vndoubtedly
(
howsoeuer
they
would
perswade
men
to
the
contrary
)
no
better
than
to
become
plaine
reuolters
and
apostares
from
the
ancient
found
Catholicke
faith
,
which
all
these
most
plainely
teach
and
binde
vs
vnto
,
and
in
deede
to
fet
vp
vnto
our selues
a
new
Christ
of
our
owne
deuising
,
with
whom
none
of
these
euer
acquainted
vs
.
Wherefore
as
in
these
respectes
I
would
wish
that
we
tooke
heed
of
the
seauen
of
the
popish
faith
,
as
of
the
verie
baine
&
poyson
of
our
soules
;
so
also
beware
we
of
their
kinde
of
faith
in
the
vse
of
the
Sacrament
of
the
body
&
bloode
of
Christ
.
For
as
you
may
perceiue
by
that
which
I
haue
said
already
of
that
matter
,
the
faith
that
they
most
call
for
in
that
busines
is
,
a
beleeuing
that
Christes
very
body
&
blood
are
really
there
vnder
the
formes
of
bread
&
wine
,
&
so
be
taken
in
&
by
the
bodily
mouth
of
euery
receiuer
,
quite
contrarie
both
to
the
true
sence
of
the
Scripturs
in
that
behalf
,
&
to
the
nature
of
Christ
.
These
things
thus
finished
and
concluded
,
it
remaineth
now
that
we
proceede
in
our
text
:
wherein
we
haue
yet
to
consider
of
the
promise
therin
made
by
Christ
to
all
those
and
to
none
but
to
those
that
by
right
knowing
him
,
and
beleeuing
in
him
,
come
vnto
him
,
and
drinke
of
him
.
This
promise
he
vtters
and
expresses
in
these
wordes
as
you
haue
hearde
,
out
of
his
bellie
shall
flowe
riuers
of
water
of
life
,
whereunto
if
we
referre
these
wordes
,
as
saith
the
Scripture
,
(
as
many
interpreters
both
olde
and
newe
doe
,
)
then
they
teach
vs
to
vnderstand
this
promise
,
as
the
Scripture
teacheth
vs
ellewhere
,
and
not
otherwise
.
And
seeing
Christ
hath
vttered
the
promise
in
such
a
metaphoricall
phrase
as
hee
hath
,
it
may
verie
well
be
that
of
very
purpose
he
placed
those
wordes
as
he
did
,
not
onely
to
teach
vs
as
we
haue
heard
alreadie
,
that
we
come
vnto
him
and
drinke
of
him
,
by
sound
knowledge
and
right
faith
as
the
Scriptures
shew
vs
;
but
also
plainelie
to
instruct
vs
,
that
in
so
doing
we
must
looke
to
haue
the
wordes
of
this
promise
fulfilled
vnto
vs
,
not
in
any
grosse
or
literall
sence
,
but
onelie
in
such
spirituall
manner
and
sorte
,
as
the
Scriptures
themselues
in
other
places
declare
.
Heereby
then
to
beginne
withall
,
Christ
hath
giuen
vs
this
moste
notable
and
profitable
rule
,
that
it
is
a
moste
sounde
way
,
rightile
to
expounde
Scriptures
,
and
so
rightlie
to
vnderstande
them
,
to
conferre
Scripture
with
Scripture
,
and
to
admit
no
sence
of
figuratiue
and
darke
phrases
and
speaches
in
the
same
,
but
that
which
may
&
doth
stand
with
other
more
plaine
places
,
which
in
Gods
wisedom
and
prouidence
euen
of
purpose
elsewhere
are
set
downe
therein
,
that
they
may
be
as
a
key
to
let
vs
into
the
right
sence
of
the
harde
:
than
which
rule
(
howsoeuer
nowe
a
daies
our
aduersaries
would
perswade
they
haue
founde
a
better
,
namely
to
make
the
current
practise
of
their
Church
;
which
when
they
haue
braued
of
Doctors
and
Councelles
neuer
so
much
,
is
indeede
onely
the
verie
pleasure
&
mutable
fansie
of
their
Popes
)
the
ancient
Fathers
haue
esteemed
and
followed
this
as
the
best
and
saifest
.
As
it
is
euident
in
Augustine
,
De
doctrina
Christiana
,
Lib.
3.2.6
.
where
he
defineth
that
to
be
alwaies
the
sence
of
the
harde
place
,
which
is
taught
in
plainer
;
and
that
no
sence
is
to
be
receiued
to
be
the
sence
of
any
,
which
cannot
be
proued
so
to
be
out
of
other
places
.
Of
the
same
minde
Hierome
showes
himselfe
to
haue
beene
in
his
19.
Homilie
vpon
Esay
,
noting
that
therefore
it
is
the
fashion
of
the
scriptures
after
hard
things
to
ioyne
other
that
be
plaine
.
Origen
also
in
his
first
Homilie
of
Hierimie
,
and
Chrysostome
in
diuers
places
,
namely
writing
of
the
holy
Ghost
,
and
in
his
12.
Homtlie
vpon
Genesis
,
are
most
pregnant
in
this
point
;
the
one
reiecting
all
sences
and
interpretations
as
of
no
credit
without
warrant
from
other
scriptures
,
and
the
other
affirming
plainely
that
the
scriptures
so
expounde
themselues
that
they
suffer
not
the
Reader
to
erre
.
Whereupon
no
man
,
no
not
amongst
vs
,
is
more
earnest
to
vrge
all
sortes
of
men
to
read
the
scriptures
,
than
Chrysostome
,
as
any
man
may
see
in
his
9.
Homilie
vpon
the
Collossians
,
&
in
his
third
vpon
Matthew
.
Let
vs
therefore
in
this
case
take
triall
of
this
rule
,
that
so
we
may
learne
what
we
are
to
vnderstande
by
these
riuers
of
water
,
heere
spoken
of
and
promised
.
And
for
as
much
as
when
these
wordes
were
first
vttered
by
Christ
,
then
the
Canonicall
scriptures
onely
of
the
olde
Testament
were
written
,
it
shal
be
most
fit
to
looke
into
them
for
this
purpose
.
Wherein
to
this
end
verie
pertinent
it
is
,
that
the
blessed
man
(
which
doubtlesse
he
is
that
commeth
vnto
Christ
,
and
drinketh
of
him
aright
)
is
described
in
the
first
Psalme
to
be
like
a
tree
planted
by
the
riuers
of
waters
that
will
bring
forth
his
fruite
in
due
season
,
and
whose
leafe
shall
not
fade
,
but
whatsoeuer
he
doth
it
shall
prosper
,
Vers
.
3.
But
that
in
the
fiue
and
fiftie
of
the
prophesie
of
Esay
.
vers.
1.
&c.
in
my
iudgement
,
and
in
my
opinion
best
agreeth
with
this
and
appertaineth
hereunto
.
For
there
,
after
that
the
thirsty
are
solemnly
(
as
it
were
)
by
way
of
proclamation
,
called
and
allured
to
come
to
the
waters
,
and
so
freely
,
being
come
,
to
drinke
wine
and
to
eate
milke
and
that
which
was
fatte
and
good
;
a
promise
is
made
them
if
they
would
so
do
,
that
they
should
liue
and
enioy
the
sure
mercies
of
Dauid
.
That
also
,
Esay
.
59.20.21
.
may
well
be
as
a
Commentarie
vpon
this
,
where
after
that
it
is
said
that
the
redeemer
shall
come
vnto
Sion
,
it
is
saide
,
that
this
couenant
shal
be
made
with
them
that
turne
from
iniquitie
in
Iacob
,
that
his
spirite
and
word
shoulde
neuer
departe
from
them
,
nor
from
their
seede
after
them
:
which
couenante
or
promise
is
more
fully
opened
,
Ieremie
.
31.33.34
.
vnto
which
time
of
the
comming
of
the
Messiah
,
and
the
performance
of
this
promise
then
,
Ioell
hauing
an
eye
,
he
bringeth
in
GOD
promising
then
,
that
he
woulde
poure
out
his
spirite
vpon
all
sortes
,
olde
and
yong
,
men
and
women
,
Cap.
2.
vers.
28.
whereunto
in
my
opinion
it
seemeth
that
Iohn
thought
that
Christ
had
relation
in
this
promise-making
heere
,
in
that
in
plaine
termes
he
telleth
vs
that
this
he
spake
of
the
Spirite
,
which
they
should
receiue
that
beleeued
in
him
:
for
(
saith
he
)
the
holy
Ghost
was
not
yet
,
bycause
that
Iesus
was
not
yet
glorified
.
This
therefore
is
euen
sufficient
to
teach
vs
in
what
sence
the
scripture
woulde
haue
vs
to
vnderstand
,
that
riuers
of
waters
of
life
shall
flowe
out
of
the
bellies
of
such
as
will
come
vnto
him
,
drinke
of
him
and
beleeue
in
him
,
as
we
haue
heard
;
namely
euen
of
the
plentifull
giftes
and
graces
of
the
spirite
,
that
vndoubtedly
he
woulde
bestowe
and
continue
in
such
.
And
let
it
not
seeme
strange
vnto
any
man
thus
to
heare
the
spirite
of
God
watering
and
moystening
the
house
of
God
,
and
washing
and
softning
the
heartes
of
those
that
be
in
neede
therof
compared
vnto
waters
for
it
is
very
vsuall
in
the
scriptures
.
For
not
onely
,
Psal.
1.3
.
&
Esay
.
55.1
.
&c.
as
I
haue
noted
before
,
by
riuers
of
water
&
waters
we
can
vnderstand
nothing
so
fitly
as
the
most
plentifull
&
rich
graces
of
God
in
Christ
:
but
also
elsewhere
often
,
both
in
the
olde
Testament
and
in
the
new
,
the
same
or
like
speeches
are
vsed
,
whereby
we
can
vnderstand
nothing
else
.
For
after
that
God
,
to
perswade
Iacob
not
to
feare
,
had
said
,
I
will
powre
water
vpon
the
thirstie
,
and
floudes
vpon
the
drie
ground
,
to
make
it
plaine
that
he
vnderstoode
nothing
else
thereby
,
immmediatly
he
addeth
,
I
will
powre
out
my
spirite
vpon
thy
seede
and
my
blessing
vpon
thy
buddes
,
and
they
shall
growe
as
amongest
the
grasse
,
and
as
the
willowes
by
the
riuers
of
waters
:
Esay
.
44.2.3.4
.
And
what
else
could
or
did
Ezechiell
vnderstande
,
Cap.
47.1
.
&c.
by
the
vision
of
waters
flowing
out
of
the
Lordes
house
,
in
such
a
plentifull
manner
that
they
were
first
ancle
deepe
,
then
thigh
deepe
,
then
vnpassageable
:
on
euerie
side
whereof
growe
all
fruitfull
trees
,
whose
leafe
shoulde
not
fall
,
and
that
monethly
should
bring
forth
fruite
,
and
that
wholesome
and
medicinable
?
And
we
beleeuing
as
we
doe
,
that
the
holy
Ghost
proceedeth
from
the
Father
and
the
Sonne
(
as
both
the
scriptures
and
all
sound
confessions
of
the
Catholicke
and
Christian
faith
teach
)
what
can
we
more
fitly
vnderstand
,
by
that
pure
riuer
of
water
of
life
,
cleare
as
chryst
all
,
that
Iohn
saw
proceeding
out
of
the
throne
of
God
,
&
the
Lambe
&c.
Reuel
.
22.
Vers.
1.
than
the
holy
Ghost
proceeding
and
flowing
from
the
father
and
the
sonne
,
to
cheere
and
to
make
fruitful
the
Citizens
of
the
heauenly
Hierusalem
.
And
by
that
water
of
life
,
which
Christ
taught
the
woman
of
Samaria
to
aske
of
him
,
&
whereof
if
a
man
drinke
,
he
saide
he
should
neuer
thirst
againe
,
for
that
it
should
be
in
him
,
a
well
of
water
,
springing
vp
to
euerlasting
life
,
noe
doubt
of
it
,
he
vnderstoode
nothing
else
but
the
Spirit
,
which
he
would
bestow
vpon
all
his
,
to
regenerate
and
sanctifie
them
effectually
withall
.
Hereby
then
you
may
see
,
not
only
this
interpretation
iustified
,
that
by
riuers
of
water
of
life
flowing
out
of
the
bellies
of
such
as
come
vnto
Christ
,
and
rightly
make
him
their
owne
by
drinking
of
him
,
we
are
to
vnderstand
the
Spirit
of
God
and
the
plentifull
graces
thereof
,
promised
to
the
faithfull
;
but
also
that
this
is
a
Metaphore
very
fit
&
apt
to
expresse
the
same
,
or
else
that
God
woulde
neuer
haue
so
much
delighted
therein
,
as
thus
by
the
often
vsing
it
he
sheweth
he
hath
done
.
Howbeit
before
we
proceede
any
further
to
consider
of
the
ground
,
why
this
Metaphor
should
be
counted
so
apt
,
and
so
much
to
this
purpose
delighted
in
;
we
are
first
to
vnderstand
that
by
the
belly
,
from
whence
these
riuers
of
water
of
life
shoulde
flowe
,
is
meant
the
soule
,
heart
,
and
good
conscience
by
faith
purified
,
in
the
beleeuers
,
Actes
15.
Ver.
9.
For
the
end
of
the
commaundement
,
and
so
the
shew
of
all
the
good
fruites
of
the
Spirit
in
Gods
children
,
commeth
from
a
pure
conscience
,
and
both
them
from
faith
vnfained
,
as
Paule
testifieth
1.
Tim.
1.
Ver.
5.
The
bellie
and
bowels
are
no
seate
or
fountaine
,
from
whence
such
things
issue
or
flowe
.
Then
whereas
Iohn
saith
,
the
holy
Ghost
was
not
yet
,
whereof
he
telleth
vs
we
are
to
vnderstande
Christes
promises
;
we
must
take
heede
that
we
vnderstand
not
that
,
as
spoken
of
the
essence
or
being
of
the
holy
Ghost
,
least
we
fall
into
the
herisie
of
the
Nacedonians
,
who
denied
the
Godheade
of
the
holy
Ghost
:
for
so
he
hath
beene
from
euerlasting
,
according
to
our
catholike
faith
,
God
coetarnall
and
coequall
with
the
Father
and
the
Sonne
.
And
therefore
the
Psalmist
,
speakeing
so
therof
,
saith
,
by
the
word
of
God
were
the
heanens
made
,
and
by
the
spirit
of
his
mouth
all
the
powers
thereof
.
Psal.
33.
Vers.
6.
And
therefore
our
Creede
&
Baptisme
binde
vs
aswell
to
beleeue
in
the
holy
Ghost
,
as
in
GOD
the
Father
,
or
in
GOD
the
Sonne
.
And
when
Christ
was
baptized
,
as
Math.
testifieth
that
there
was
a
voice
hearde
from
Heauen
from
the
Father
,
This
is
my
welbeloued
Sonne
,
in
whome
I
am
well
pleased
;
so
hee
saith
,
that
Iohn
Baptist
saw
the
Spirite
of
GOD
descending
like
a
Doue
and
lighting
vpon
him
.
Math.
3.
Vers.
16.
&
17.
Iohn
therefore
must
be
vnderstood
to
speake
thus
,
not
of
the
essence
or
being
of
the
holic
Ghost
,
but
of
the
giftes
and
graces
thereof
,
in
some
further
measure
,
than
as
yet
,
when
Christ
made
this
promise
,
they
had
beene
ordinarily
giuen
vnto
them
that
beleeued
in
him
.
And
I
saide
aduisedly
and
of
purpose
thus
:
for
it
is
most
cleare
and
euident
that
before
this
,
all
the
Saintes
and
seruantes
of
GOD
,
that
beleeued
in
GOD
,
feared
him
and
beleeued
in
him
,
had
the
Spirit
of
God
and
the
giftes
and
graces
thereof
,
in
good
measure
,
without
which
they
could
not
haue
done
so
as
they
did
,
so
to
do
;
being
,
as
it
is
,
the
speciall
worke
of
the
holy
Ghost
,
as
it
is
knowne
well
inough
to
be
.
And
of
Simeon
doe
we
not
reade
in
plaine
tearmes
,
before
this
,
that
the
holy
Ghost
was
vpon
him
,
and
that
a
reuelation
was
giuen
him
of
the
holy
Ghost
,
that
hee
should
not
see
death
before
he
had
seene
the
Lord
Christ
,
and
that
he
came
by
the
motion
of
the
spirit
into
the
Temple
,
&c.
Luke
2.25
.
&
c
?
And
in
deede
,
by
yeelding
his
reason
of
his
speach
as
he
doth
,
saying
for
Iesus
was
not
yet
glorified
,
he
giueth
vs
to
vnderstand
,
that
his
speach
is
to
be
but
vnderstood
by
way
of
comparison
,
and
not
simply
.
And
thus
both
August
in
his
32.
Tract
vpon
Iohn
and
Chrysostome
in
his
50.
Homile
vpon
this
place
before
me
expound
it
.
For
Augustine
there
,
after
that
he
had
shewed
that
Christes
wordes
can
neither
be
vnderstood
of
the
essence
of
the
holy
Ghost
,
which
hath
beene
with
the
Father
from
euerlasting
,
nor
yet
simply
of
the
giftes
thereof
,
for
that
many
both
in
the
old
Testament
and
new
,
as
there
he
declareth
,
had
good
measure
thereof
;
his
determination
is
,
that
modus
futurus
erat
dationis
huius
qui
emnino
antea
non
apparuerat
,
that
is
,
that
yet
there
should
be
a
manner
of
giuing
thereof
,
which
was
neuer
seene
before
,
whereof
this
is
spoken
,
saith
hee
.
And
the
other
in
the
foresaide
place
of
his
,
most
plainly
expoundeth
,
the
Riuers
of
water
of
life
,
largiorem
spiritus
gratiam
,
more
large
grace
of
the
Spirit
than
was
giuen
before
.
And
therefore
also
,
both
of
them
there
shewe
that
by
the
Belly
we
are
to
vnderstand
,
the
heart
and
conscience
of
the
inward
man
,
answerable
to
the
inwarde
drinke
and
thirst
spoken
of
here
by
Christ
.
And
so
often
in
the
olde
Testament
,
the
Prophets
hauing
an
eye
to
the
wonderfull
measure
of
Gods
grace
and
plentifulnes
of
Gods
spirit
,
that
should
be
powredour
,
vpon
the
Church
the
Messias
being
come
,
though
in
very
deede
they
speake
but
by
comparison
,
and
so
of
necessitie
must
be
vnderstoode
(
for
elsewhere
very
plainly
they
shewe
that
the
spirit
of
God
was
in
good
measure
vpon
them selues
and
vpon
others
then
)
yet
they
vtter
the
promises
of
God
touching
his
powring
out
of
his
Spirit
then
,
as
though
it
were
a
new
thing
,
that
hee
had
neuer
done
before
:
as
you
may
see
and
beholde
in
the
44.
of
Esay
,
and
in
the
2.
of
Ioell
in
the
places
before
alleaged
.
And
thus
also
must
Christes
owne
saying
,
Iohn
16.7
.
of
necessitie
be
vnderstoode
,
it
is
expedient
for
you
that
I
goe
away
:
for
if
I
goe
not
away
,
the
Comforter
will
not
come
vnto
you
;
but
if
I
depart
I
will
send
him
vnto
you
:
for
before
that
,
it
appeareth
they
beleeued
in
him
to
whome
he
so
spake
Iohn
.
6.69
.
For
there
Peter
in
all
their
names
saith
,
we
beleeue
and
know
that
thou
art
the
Sonne
of
the
liuing
God
,
which
is
a
fruite
of
the
Spirit
.
Gal.
5.22
.
And
before
his
ascention
and
glorification
it
was
,
that
he
breathed
vpon
them
and
saide
,
receiue
yee
the
holie
Ghost
.
Iohn
.
20.22
:
wherefore
,
before
in
some
measure
the
Comforter
was
giuen
them
.
Indeede
after
his
ascention
,
as
we
may
see
,
he
shewed
himselfe
mindfull
of
his
promise
to
the
full
,
Act.
2.
in
furnishing
them
so
vpon
the
sudden
,
with
all
giftes
meete
for
their
calling
,
as
that
they
were
filled
with
the
holy
Ghost
,
and
Spake
with
other
tongues
as
the
Spirit
gaue
them
vtterance
.
If
any
be
now
desirous
to
know
why
this
plentifull
and
most
powrefull
furnishing
of
his
with
such
giftes
&
graces
from
aboue
,
was
reserued
to
follow
as
a
fruite
,
effect
,
and
consequent
of
his
ascention
,
and
glorification
;
let
him
vnderstand
,
that
in
the
infinite
wisdome
and
prouidence
of
GOD
it
was
,
that
so
it
might
be
made
manifest
vnto
his
Church
,
to
begette
in
the
same
a
stronge
and
liuely
hope
;
that
as
by
his
humiliation
and
abasemente
he
had
obtained
and
purchased
for
it
eternall
redemption
,
so
now
by
his
exaltation
and
aduancemente
,
he
was
so
setled
at
the
right
hande
of
his
Father
,
that
he
was
able
to
poure
downe
vpon
the
same
,
all
giftes
and
graces
necessarie
to
the
effectuall
applying
and
sealing
the
same
thereunto
.
So
that
thenceforth
none
neede
doubte
but
that
he
hath
gone
through
with
the
worke
of
our
redemption
and
saluation
,
and
that
as
heade
and
husband
ouer
his
Church
,
he
can
and
will
guide
,
decke
,
and
furnish
the
same
with
all
the
rich
treasures
of
the
graces
of
GOD
,
which
dwell
and
rest
in
him
as
in
the
fountaine
beyonde
all
measure
,
that
of
his
ouerflowing
and
infinite
fullnes
,
euery
member
thereof
might
receiue
inough
,
to
bring
it
to
perfection
in
him
;
as
most
notably
Paule
teacheth
,
Ephes.
4.
Vers.
9.
&c.
But
yet
neither
Christ
,
nor
Iohn
heere
are
so
to
bee
vnderstoode
,
as
though
this
promise
of
Christ
heere
were
limited
and
to
bee
extended
noe
further
than
to
those
,
vpon
whom
after
his
assention
in
that
extraordinary
manner
he
bestowed
his
spirite
&
the
giftes
thereof
,
though
I
cannot
but
thinke
they
had
an
especiall
and
first
eye
vnto
them
,
as
vnto
the
first
fruites
of
all
the
rest
that
shoulde
follow
.
For
doubtles
as
Christ
requireth
all
,
that
he
spake
of
before
,
that
thirst
to
come
vnto
him
to
drinke
and
to
beleeue
in
him
,
as
saith
the
Scripture
,
and
therefore
lookes
for
all
this
at
the
handes
of
euery
true
member
of
his
mysticall
bodie
the
church
:
so
the
thing
promised
appertaineth
and
is
common
to
them
all
,
though
according
to
the
diuersitie
of
places
that
they
hold
in
that
bodie
,
one
and
the
selfe
ame
Spirit
is
diuersly
bestowed
vpon
them
,
as
we
are
taught
1.
Cor.
12.
Ver.
4.
&c.
So
that
the
Spirit
and
the
giftes
and
graces
of
God
,
are
here
so
promised
to
them
all
,
and
shal
be
and
are
performed
,
as
that
aptly
they
may
be
called
riuers
of
water
of
life
flowring
out
of
their
bellies
.
But
yet
then
some
may
maruaile
,
comparing
the
spirit
and
giftes
thereof
seene
in
many
of
the
faithfull
,
since
Christ
was
glorified
,
with
the
Spirit
and
giftes
thereof
founde
in
sundry
,
as
in
the
Patriarches
and
Prophets
and
other
famous
holy
men
in
the
olde
Testament
,
and
finding
them
in
show
to
be
but
equall
,
or
rather
inferiour
to
some
of
theirs
,
why
Iohn
shoulde
eyther
simply
or
by
waie
of
comparison
,
thus
signifie
vnto
vs
that
the
Spirite
had
not
beene
giuen
in
such
measure
before
,
as
nowe
Christ
beeing
glorified
it
should
.
Whereunto
though
I
might
answere
that
Iohn
might
well
say
so
,
in
that
then
the
partition
wall
betwixt
Iew
and
Gentile
shoulde
be
pulled
downe
,
and
so
the
borders
&
compasse
of
the
Church
should
wonderfully
be
enlarged
,
in
comparison
they
were
before
:
yet
more
fullie
to
aunswere
this
obiection
,
though
in
respect
of
those
times
wherein
the
Patriarches
and
Prophets
and
holie
men
of
GOD
liued
,
in
the
time
of
the
olde
Testament
,
their
faith
and
other
fruites
of
the
Spirite
that
appeared
and
were
founde
in
them
,
were
verie
commendable
,
yet
in
many
respectes
Iohn
might
preferre
the
Spirite
and
the
giftes
thereof
giuen
to
beleeuers
in
the
newe
Testament
so
before
them
in
the
olde
,
that
in
comparison
thereof
,
the
Spirite
might
be
saide
not
to
haue
beene
before
.
For
first
,
though
then
the
mysteries
of
religion
were
sufficientlie
reuealed
for
those
times
;
yet
were
they
not
opened
so
clearely
and
lightsomely
then
,
as
now
since
the
comming
of
Christ
:
and
the
Spirit
that
,
he
beeing
ascended
,
he
promiseth
to
his
,
leadeth
them
to
all
trueth
and
teacheth
them
all
thinges
,
Iohn
.
14.26
.
In
so
much
that
the
beleeuing
Christian
nowe
can
speake
by
direction
therof
,
more
plainly
of
the
Trinitie
,
of
Christes
person
and
office
,
and
of
many
other
mysteries
of
Christian
religion
,
than
any
of
them
had
done
or
could
.
In
respect
and
regard
whereof
,
Christ
saith
of
Iohn
Baptist
,
verily
verily
amongst
them
that
are
begotten
of
a
woman
,
arose
there
not
a
greater
:
and
yet
notwithstanding
he
that
is
least
in
the
kingdome
of
God
is
greater
than
he
.
For
he
preached
Christ
,
and
pointed
him
present
,
and
none
of
them
sawe
him
or
spake
of
him
but
a
farre
off
;
and
yet
after
Christ
had
gone
thorow
with
that
which
he
came
for
,
and
was
ascended
;
by
his
Spirite
he
so
enlighteneth
the
heartes
of
the
meanest
sounde
members
of
his
Church
,
that
they
can
say
more
of
him
than
Iohn
coulde
.
And
in
this
respect
Christ
saide
,
that
manie
Kings
and
Prophets
had
desired
to
see
and
heare
those
thinges
which
his
Apostles
and
followers
sawe
,
and
yet
did
not
,
Luke
.
10.24
.
Then
who
also
knoweth
not
that
the
ministrie
and
reuelation
of
the
will
of
God
was
then
verie
darke
,
it
lay
so
much
in
types
and
figures
,
in
compasson
that
it
is
now
,
Christ
being
come
and
ascended
,
at
whom
those
did
but
aime
and
poynte
at
a
farre
off
;
and
that
therefore
in
that
respect
,
Paule
might
truely
and
iustly
say
,
that
the
night
was
past
and
the
day
come
,
Rom.
13.12
.
and
also
magnifie
the
ministerie
of
the
newe
Testament
,
as
farre
more
glorious
than
that
of
the
olde
,
as
most
notablie
he
doth
,
2.
Cor.
3.6
.
&
c
?
For
then
they
had
but
the
light
of
the
moone
and
the
starres
to
direct
them
,
whereas
we
nowe
haue
the
brightnesse
of
the
shining
sonne
;
and
theirs
in
comparison
was
but
of
the
letter
and
of
death
,
and
ours
is
of
the
spirite
&
of
life
,
as
Paule
sheweth
there
.
And
therefore
how
can
it
be
otherwise
,
but
that
the
effectes
and
fruits
of
the
Spirite
beeing
conformable
in
some
good
measure
to
the
ministry
wherby
it
worketh
,
but
that
now
since
his
comming
and
glorification
they
shoulde
be
in
his
as
riuers
of
water
of
life
,
flowing
out
of
their
bellies
;
whereas
before
they
were
in
comparison
but
like
vnto
the
little
and
soft
running
water
from
out
of
the
fountaine
of
Siloah
at
the
foote
of
the
mount
Syon
.
And
somewhat
it
maketh
the
better
to
make
vs
vnderstande
both
what
Christ
saide
and
did
,
as
Iohn
heere
hath
set
it
down
,
that
Tremelius
noteth
vpon
this
place
.
For
he
telleth
vs
that
the
Iewes
in
their
Talmud
in
the
tract
of
the
feast
of
Tabernacles
Chapter
Chal.
shewe
that
the
last
day
of
that
feast
was
the
greatest
,
because
as
they
say
,
their
ancient
Doctors
taught
them
that
whereas
the
other
daies
thereof
,
they
shoulde
in
ioy
onely
once
circuit
the
Altar
carrying
boughes
and
palmes
in
their
handes
,
and
crying
Hosannah
,
that
is
,
saue
I
pray
,
this
last
day
by
tradition
,
as
they
tooke
it
from
Haggai
and
Zachariah
,
they
were
so
to
doe
seauen
times
,
crying
both
Hosannah
and
Hatzlicannah
,
(
that
is
,
saue
vs
I
pray
thee
,
and
make
vs
to
prosper
)
oftentimes
with
a
lowde
voyce
:
and
further
he
reporteth
that
there
it
is
set
downe
as
the
fashion
of
that
people
receiued
by
the
tradition
(
as
they
tooke
it
)
from
the
same
Prophets
,
that
that
day
they
vsed
with
greate
ioy
to
drawe
water
out
of
the
fountaine
of
Syloach
,
and
to
carry
it
to
the
Priestes
,
that
they
might
powre
it
vpon
the
Altar
with
the
drinke
offering
of
wine
,
hauing
in
the
meane
time
that
songe
cheerefully
&
alowde
,
which
we
read
,
Esay
.
12.3
.
You
shall
drawe
waters
with
ioy
out
of
the
fountaine
of
saluation
:
which
whiles
they
did
,
they
thought
they
serued
God
highly
,
and
prouoked
him
to
bestow
the
Spirit
of
prophesie
vpon
them
,
as
superstitiously
they
dreamed
that
he
did
vpon
Ionas
whiles
he
was
so
occupied
.
Whereupon
(
as
he
thinketh
)
it
might
well
be
that
Iesus
tooke
occasion
,
as
that
day
standing
(
whereas
otherwise
when
he
taught
,
he
vsed
to
sit
and
to
speake
but
in
an
ordinarie
voyce
)
to
cry
vnto
them
,
that
so
the
better
,
for
all
that
noyse
and
stirre
,
he
might
be
heard
of
them
,
If
any
man
thirst
,
let
him
come
vnto
me
and
drinke
:
he
that
beleeueth
in
me
(
as
saith
the
scripture
)
out
of
his
belly
shall
flowe
riuers
of
water
of
life
:
so
to
draw
them
from
that
superstitious
fashion
,
indeede
to
drawe
water
of
life
out
of
him
,
the
fountaine
of
liuing
waters
,
as
he
is
termed
,
Iere.
2.3
.
All
these
things
therefore
now
thus
laide
and
considered
togither
,
I
hope
you
vnderstand
both
Christ
and
Iohn
in
these
wordes
of
my
text
,
and
perceiue
what
other
occasion
soeuer
he
had
,
he
had
heerein
a
purpose
to
promise
them
that
directly
come
vnto
him
,
by
drinking
of
him
to
satisfie
their
thirstie
soules
,
and
that
leauing
running
to
all
other
rotten
cesternes
that
could
holde
no
water
,
they
should
finde
him
no
drie
fountaine
,
but
a
fountaine
to
fill
them
,
so
that
they
shoulde
runne
ouer
againe
therwith
to
the
watering
of
others
:
and
besides
you
see
that
the
Lord
hath
alwaies
taken
a
delight
thus
to
speake
of
the
spirite
and
giftes
thereof
,
that
they
shoulde
receiue
that
would
onelie
seeke
to
come
to
the
Father
by
him
.
Wherefore
seeing
the
ground
of
such
metaphoricall
speeches
is
alwaies
the
similitude
and
resemblance
(
as
once
I
haue
said
alreadie
)
betwixt
the
metaphore
and
the
thinges
metaphorized
;
The
fruite
of
the
stirit
it
in
al
goodnes
,
righteousnes
and
truth
Ephes
5.
Ver.
9.
They
that
are
in
Christ
,
and
so
partakers
of
his
death
and
resurrection
,
they
must
be
,
and
are
therby
and
by
the
power
of
his
spirit
,
deade
to
sinne
&
aliue
to
righteousnes
,
Rom.
6.
Ver.
3.
&c.
Collos.
.
2.
Ver.
11.
&
12.
They
that
are
Christes
haue
crucified
the
flesh
with
the
affections
&
lustes
thereof
,
Gal.
5.
Ver.
24.
And
with
such
,
old
thinges
are
passed
away
,
and
all
things
are
become
newe
,
and
therefore
they
must
be
new
creatures
,
2.
Cor.
5.
Ver.
17.
For
by
him
we
are
deliuered
from
the
handes
of
our
enemies
,
to
serue
him
in
holines
and
righteousnes
all
the
daies
of
our
liues
:
&
that
before
him
,
and
as
in
his
sight
without
feare
.
Luk.
1.74.75
.
And
therefore
we
must
not
walke
after
the
flesh
but
after
the
spirit
,
Rom.
8.1
.
&c.
and
so
put
on
the
new
man
,
which
after
God
is
created
in
righteousnes
and
true
holines
,
being
renewed
in
the
spirit
of
our
minde
,
and
casting
off
the
conuersation
,
that
was
in
times
Past
&
the
olde
man
:
Ephe.
4.
Vers.
22.
&c.
yea
we
may
not
dare
call
him
Father
,
vnles
we
passe
the
time
of
our
dwelling
here
in
feare
,
in
being
holy
,
as
he
is
holy
.
1.
Pet.
1.
Vers.
16.17
.
and
if
we
say
we
haue
fellowship
with
him
and
walke
in
darknes
,
Saint
Iohn
will
plainely
tell
vs
we
lie
,
and
doe
not
the
truth
,
Epist.
1.
Chap.
1.
Ver.
6.
Whereby
it
is
most
euident
,
whatsoeuer
we
haue
beene
before
,
when
once
we
are
come
to
Christ
and
haue
pur
on
him
,
the
case
must
be
so
quite
changed
and
altered
with
vs
,
that
then
though
Paule
may
say
of
vs
,
you
were
once
such
and
such
,
yet
now
he
may
haue
cause
to
say
,
as
he
saide
in
the
like
case
of
the
Corinthians
;
but
yee
are
washed
,
but
yee
are
sanctified
,
but
yee
are
iustified
,
in
the
name
of
the
Lord
Iesus
,
and
by
the
spirit
of
our
God
.
For
Dauid
can
say
,
hauing
an
eie
to
Christ
then
far
off
,
purge
me
with
Hisop
,
and
I
shall
be
cleane
,
wash
me
and
I
shall
be
whiter
than
snow
,
Psal.
51.
Vers.
7.
How
then
may
we
doe
that
dishonour
vnto
Christ
being
come
,
as
either
to
think
that
we
are
washed
in
his
bloode
and
so
iustified
,
and
yet
remaine
still
foule
&
filthie
,
or
hauing
seemed
to
be
clensed
and
escaped
from
the
filthines
of
the
world
,
through
the
knowledge
of
our
Lord
&
Sauiour
Iesus
Christ
,
to
suffer
our selues
to
be
tangled
and
ouercome
therewith
againe
?
If
we
should
thus
doe
,
we
doe
him
the
greatest
dishonour
&
discredit
that
we
can
.
For
what
cleanly
landresse
would
not
take
it
to
be
a
shame
vnto
hir
,
to
be
said
or
thought
to
haue
washt
her
clothes
,
they
remaining
still
as
foule
&
filthy
as
euer
they
were
?
And
most
certaine
it
is
,
if
hauing
put
our
hand
to
the
plow
,
we
looke
back
againe
,
we
are
,
by
Christs
owne
sentence
alreadie
pronounced
vpon
vs
,
not
meete
for
the
kindom
of
heauen
,
Luk.
9.62
.
and
if
we
be
backsliders
and
reuolters
,
Saint
Peter
hath
told
vs
what
we
may
trust
to
,
namely
that
then
our
latter
end
shal
be
worse
than
our
beginning
;
yea
that
we
are
no
better
than
dogs
,
turned
to
our
vomit
,
or
than
sowes
,
after
they
are
washt
,
returning
to
the
wallowing
in
the
mire
,
2.
Epist.
Cap.
3.20
.
And
most
seareful
is
that
which
we
read
,
Heb.
6.4
.
&c.
&
10.26
.
&c.
touching
apostataes
&
reuolters
from
the
faith
:
for
there
such
are
told
that
it
is
impossible
that
they
should
be
renewed
againe
by
repentance
,
that
there
is
no
more
sacrifice
to
be
offred
for
their
sins
,
that
there
is
nothing
left
for
them
but
a
fearefull
expectation
of
irreuocable
iudgment
and
condemnation
.
Now
doubtles
the
verie
waye
and
means
to
come
to
this
dreadfull
estate
is
,
for
them
that
haue
seemed
to
stand
by
professing
once
the
sounde
faith
,
to
be
carelesse
in
maintaining
and
preseruing
conscience
in
their
liues
and
conuersation
;
and
therefore
to
teach
vs
asmuch
Paul
.
calles
vpon
his
Timothie
,
to
maintaine
and
nourish
togither
,
faith
and
a
good
conscience
,
for
that
whiles
some
(
as
namely
Hymineus
and
Alexander
)
haue
made
no
carefull
reckoning
of
the
one
,
they
haue
made
shipwracke
of
the
other
.
1.
Tim.
1.19
.
&
20.
Let
him
therefore
that
seemeth
to
stande
,
take
heede
he
fall
not
.
1.
Cor.
10.12
.
and
in
anie
case
also
let
him
that
would
seeme
to
be
in
deede
in
Christ
Iesus
,
be
a
new
creature
.
2.
Cor.
5.17
.
for
such
haue
crucified
the
flesh
with
the
affections
and
lustes
thereof
.
Gal.
5.24
.
they
walke
not
after
the
flesh
,
but
after
the
Spirit
,
(
as
ye
haue
heard
)
Rom.
1.
and
they
are
a
people
zealous
of
good
workes
.
Tit.
2.14
.
Wherefore
let
vs
neuer
once
thinke
that
our
sinnes
are
in
Christ
Iesus
couered
,
vnlesse
we
finde
our selues
cured
thereof
;
or
that
for
his
sake
they
are
pardoned
,
vnlesse
we
in
truth
perceiue
our
bodies
and
soules
purged
at
the
least
thereof
,
that
sinne
raigne
not
in
our
mortall
bodies
Rom.
6.12
.
For
they
that
so
are
of
God
,
Iohn
saith
flatly
,
they
cannot
sinne
(
meaning
,
so
as
that
sinne
raigne
in
them
)
for
that
they
are
borne
of
God
,
and
his
seede
remaineth
in
them
.
3.9
.
Howsoeuer
therefore
Hypocrites
,
and
such
as
haue
but
a
temporarie
faith
,
may
and
often
doe
fall
headlong
into
obeying
sinne
with
their
full
and
whole
consent
as
their
lawfull
king
,
in
whose
obedience
willingly
they
take
delight
,
and
so
such
worthily
quite
lease
those
giftes
and
good
graces
,
which
they
seamed
to
haue
before
and
consequently
by
their
so
falling
away
,
as
the
same
Iohn
teacheth
in
the
former
Chapter
Cap.
2.
Ver.
10.
make
it
euident
,
that
they
were
neuer
of
the
number
indeede
,
that
by
a
liuelie
faith
were
in
Christ
Iesus
;
for
then
as
he
saith
,
they
would
still
haue
continued
with
such
:
yet
so
it
is
neither
finally
,
nor
at
any
time
after
,
with
those
that
once
haue
vnfainedly
and
rightly
indeede
put
on
Christ
.
For
as
Paul
teacheth
most
euidently
and
forciblie
Rom.
6.
throughout
,
and
Col.
1.2
.
such
haue
so
put
him
on
and
are
in
him
,
that
as
he
once
for
all
died
and
was
buried
to
put
away
their
sinne
,
and
rose
againe
,
ascended
into
heauen
,
and
sitteth
there
at
the
right
hand
of
the
father
,
to
confer
&
bestowe
vpon
them
a
perfect
righteousnes
&
iustification
;
so
by
the
power
and
efficacie
of
Christ
dwelling
in
them
,
they
are
deade
to
sinne
,
and
aliue
to
righteousnes
:
and
therefore
,
howsoeuer
,
will
they
nill
they
,
they
may
,
by
some
reliques
of
sinne
remaining
in
them
to
humble
them
and
to
wrastle
against
,
be
inforced
with
the
same
Apostle
in
the
next
chapter
,
complaining
of
the
tyranny
of
sinne
,
to
cry
out
,
I
do
not
that
good
I
would
,
but
that
which
I
hate
that
doe
I
,
yet
all
such
with
a
good
conscience
,
may
comfort
themselues
againe
with
him
,
and
say
,
if
I
doe
that
I
would
not
doe
,
and
hate
,
it
is
not
I
that
doe
it
,
but
sinne
that
dwelleth
in
mee
,
Cap.
6.15
.
&
20.
And
in
the
end
they
may
be
sure
,
that
the
spirit
that
dwelleth
in
them
,
will
so
strenthen
them
against
the
flesh
,
that
they
shall
get
in
the
end
of
the
battle
,
the
victorie
,
and
that
in
the
meane
time
,
the
flesh
shall
neuer
be
able
vtterly
to
preuaile
:
as
they
may
reade
,
Gal.
5.17
.
&
.
24.
For
that
Spirit
being
once
com
into
thefield
,
though
old
Adam
muster
all
his
beaten
&
wounded
souldiers
neuer
so
oft
;
yet
that
man
in
whose
hart
the
field
is
once
pitched
&
fought
,
may
assure
him selfe
,
that
it
is
as
absurd
for
him
to
think
that
either
in
the
end
or
at
any
time
,
the
flesh
shall
preuaile
to
driue
that
spirit
out
of
the
field
;
as
it
is
to
thinke
that
a
base
creature
can
ouercome
God
the
Creator
.
And
to
assure
all
such
hereof
,
Christ
hath
promised
when
he
sends
once
this
Spirit
of
his
vnto
them
,
that
it
shal
be
their
cōmforter
,
&
that
it
shal
abide
with
them
for
euer
.
Iohn
14.16
.
&
that
he
would
beg
of
his
father
,
that
he
shoulde
so
doe
.
And
therfore
they
may
be
sure
,
that
he
hath
done
it
,
&
hath
also
obtained
his
sute
;
for
he
is
truth
it selfe
.
Iohn
14.6
.
&
therfore
true
in
his
promise
,
&
besids
he
tels
vs
,
that
he
knew
his
father
alwaies
heard
him
.
Iohn
11.42
.
Let
not
that
wrong
therfor
be
offerred
either
to
Christ
,
or
to
his
Spirit
,
that
any
should
but
once
think
that
either
of
these
can
be
driuen
out
of
possession
,
after
once
they
haue
taken
it
in
theirs
,
either
by
Sathan
,
the
world
,
or
the
flesh
:
they
may
be
busy
to
grieue
&
trouble
them
,
but
neuer
shal
they
preuaile
:
for
they
are
alwayes
the
strōgerin
finitely
,
and
their
loue
&
care
to
keep
&
preserue
theirs
is
like
them selues
,
that
is
eternal
&
most
constant
:
&
indeed
,
in
that
Christ
here
in
our
text
promiseth
his
spirite
not
only
in
&
vnder
the
name
of
water
,
but
of
riuers
of
waters
,
&
that
of
life
,
flowing
out
of
their
bellies
,
that
should
doe
,
as
before
he
commanded
;
al
this
being
to
be
vnderstood
of
the
giftes
&
graces
of
the
spirit
,
which
he
would
bestow
vpon
all
such
(
as
we
haue
heard
;
)
as
thereby
we
are
taught
that
he
will
giue
them
to
such
,
not
in
a
scant
,
but
in
a
very
plentious
manner
and
measure
,
for
that
he
is
a
liberall
giuer
,
Iames
1.5
,
so
by
calling
them
Riuers
of
the
water
of
life
,
he
teacheth
vs
and
assureth
vs
that
they
will
neuer
altogither
die
,
or
be
dried
vp
:
for
his
giftes
giuen
to
such
,
are
without
repentance
Rom.
1.29
.
They
shew
also
by
the
other
addition
,
of
flowing
out
of
their
bollies
,
that
they
will
not
be
smothered
and
kept
in
within
the
bellies
of
the
beleeuers
owne
selfe
,
whatsoeuer
the
state
of
the
time
be
wherein
hee
liues
.
For
they
must
flow
out
of
their
bellies
;
and
therefore
such
must
let
their
light
shine
be
fore
men
,
to
the
glorie
of
God
,
and
good
example
and
profit
of
others
,
as
Christ
hath
taught
them
Math.
5.16
.
Wherefore
let
the
first
of
these
lessons
occasion
euery
one
that
is
desirous
to
haue
any
comfortable
assurance
that
this
promise
is
made
to
him
&
appertaineth
vnto
him
,
to
striue
by
al
lawfull
and
good
meanes
,
to
haue
the
sanctifying
giftes
of
the
spirit
,
in
such
plentifull
and
abundant
measure
in
him
,
that
he
may
feele
,
and
others
finde
by
experience
,
that
they
may
worthily
be
compared
to
riuers
of
water
.
And
by
the
second
let
euery
such
one
also
learne
for
the
better
certifying
of
his
owne
heart
,
that
he
is
such
an
one
indeed
,
that
he
must
perseuere
vnto
the
end
,
Math.
10.22
.
euermore
bringing
forth
more
fruite
in
hir
age
,
as
the
tree
planted
in
the
house
of
God
whereunto
such
are
compared
,
Psal.
92.13.14
.
vseth
to
doe
.
For
to
the
vnspeakable
comfort
of
all
such
,
the
giftes
and
graces
of
the
holy
spirit
vndoubtedly
accompanying
their
right
comming
vnto
Christ
,
and
beleeuing
in
him
,
are
heere
resembled
vnto
riuers
of
waters
of
life
,
not
onely
for
that
they
come
from
the
true
fountaine
of
life
,
and
will
leade
and
guide
the
owner
therof
therunto
,
but
also
for
that
in
such
in
whom
they
are
once
founde
,
they
will
neuer
eyther
wholly
or
finally
faile
or
drie
vp
.
As
therefore
such
may
be
sure
that
the
foundation
of
God
remaineth
sure
,
The
Lorde
knoweth
who
are
his
,
2.
Tim.
2.19
.
so
they
may
be
by
these
fruites
of
the
Spirit
without
hypocrifie
founde
in
them
,
most
certaine
that
according
to
Saint
Peters
counsell
they
haue
ioyned
vertue
to
their
faith
,
and
so
consequently
haue
made
their
own
election
so
sure
vnto
themselues
(
which
alwaies
before
was
sure
with
God
)
as
that
they
shall
neuer
fall
.
For
this
is
the
indissoluble
chaine
of
God
,
whereof
one
linke
can
neuer
at
all
be
seuered
or
sundred
from
an
other
after
that
but
once
the
first
two
be
coupled
,
whom
he
knewe
before
and
predestinated
to
be
like
to
the
image
of
his
Sonne
,
and
so
elected
in
him
before
the
foundations
of
the
world
,
those
he
first
calleth
,
then
iustifieth
,
then
sanctifieth
,
and
lastly
glorifieth
,
Rom.
8.29.30
.
Ephe.
1.4
.
Whom
therfore
indeed
we
finde
once
by
these
riuers
of
waters
of
life
sanctified
,
we
may
be
out
of
doubt
that
then
God
hath
elected
,
called
,
and
iustified
,
and
that
also
them
he
wil
glorifie
.
For
this
sanctifying
spirit
beareth
witnes
with
their
spirits
,
that
they
are
the
children
of
God
,
and
so
imboldneth
them
to
cal
vpon
him
saying
,
Abba
Father
,
Rom.
8.15.16
.
and
it
is
the
holy
Spirite
of
promise
that
sealeth
them
and
is
the
earnest
of
their
inheritance
and
redemption
in
Christ
Iesus
,
Ephe.
1.13.14
.
Though
therefore
such
to
their
own
sence
and
feeling
,
and
perhaps
also
in
the
conceit
of
others
,
may
haue
not
onely
these
graces
of
the
Spirite
more
eclipsed
at
one
time
than
at
another
,
yea
may
thinke
that
they
are
quite
dried
vp
and
vanished
:
yet
forasmuch
as
whom
God
once
loues
,
(
as
doubtlesse
he
doth
all
them
whom
once
truely
he
doth
thus
qualifie
he
)
loues
to
the
end
Iohn
.
13.1
;
let
all
such
be
most
firmelie
resolued
that
this
is
but
the
better
to
humble
them
,
and
to
prouoke
them
,
when
they
finde
these
graces
reuiued
in
them
againe
,
to
worke
out
their
owne
saluation
with
the
more
trembling
and
feare
,
because
he
that
hath
begunne
this
good
work
in
them
,
will
neuer
giue
it
ouer
vntill
he
haue
brought
it
to
perfection
;
and
he
it
is
that
will
worke
in
them
both
the
will
and
the
deede
of
his
good
pleasure
.
Phil.
1.6
.
&
2.12.13
.
For
such
haue
the
infallible
markes
of
Christes
elect
and
chosen
sheepe
,
whereof
he
himselfe
most
plainelie
teacheth
,
that
it
is
impossible
that
any
shoulde
eyther
take
them
out
of
his
handes
,
or
that
any
of
them
should
finallie
perish
.
Matth.
24.24
.
and
Iohn
.
10.28
.
The
reason
is
,
that
they
are
kept
by
the
power
of
God
through
faith
,
to
saluation
.
1.
Peter
.
1.5
.
Indeede
meete
it
is
and
verie
needefull
,
that
such
that
once
haue
attained
to
the
graces
&
giftes
of
the
Spirit
,
to
be
as
riuers
of
waters
of
life
in
them
that
they
should
doe
what
they
may
possiblie
to
nourish
and
increase
the
same
,
and
they
are
to
knowe
that
if
they
doe
fayle
in
doing
of
their
duetie
in
this
behalfe
,
that
they
are
worthilie
caused
to
see
and
feele
to
the
greate
griefe
of
their
soules
,
the
decaye
thereof
;
yea
that
they
haue
done
as
much
as
lies
in
them
,
vtterly
to
lease
them
and
to
prouoke
GOD
to
be
their
enemie
:
and
therefore
they
are
most
earnestlie
to
repente
their
negligence
and
carelesnesse
in
this
pointe
.
But
yet
the
force
of
this
Metaphore
,
these
places
and
a
number
moe
in
the
Scriptures
,
that
are
as
pregnant
to
this
purpose
,
most
plainely
showe
that
when
thus
it
falles
out
with
such
,
that
yet
in
the
goodnesse
of
GOD
towardes
them
this
their
sence
,
feeling
,
and
the
iudgement
of
others
prooue
no
stronglier
that
these
giftes
of
the
Spirite
are
quite
gone
in
them
indeede
,
than
the
eclipsing
or
hiding
away
of
the
sunne
from
our
eies
by
foggie
mistes
or
cloudes
at
noone
daies
,
the
raking
vp
of
the
fire
when
there
is
store
thereof
in
the
ashes
,
the
not
stirring
of
a
liue
and
strong
childe
in
the
mothers
wombe
at
all
times
a
like
,
or
the
not
appearing
of
leaues
and
fruite
vpon
quicke
trees
in
an
orcharde
in
the
deepe
of
winter
,
proue
that
there
is
no
Sunne
in
the
firmament
,
no
fyre
on
the
harth
,
no
childe
in
the
wombe
,
or
that
then
there
is
no
sappe
in
the
roote
of
the
trees
.
As
therefore
when
neyther
the
moone
,
fogges
,
nor
cloudes
are
betwixt
vs
and
the
Sunne
,
it
will
appeare
and
shine
againe
;
as
when
the
ashes
are
remoued
,
and
the
coles
hid
thereunder
are
blowne
againe
,
therof
may
growe
as
greate
a
fire
as
euer
before
;
as
when
the
childe
stirreth
againe
,
though
it
haue
life
without
motion
a
greate
while
before
,
the
mother
conceiueth
as
certaine
hope
that
she
is
with
childe
as
euer
before
;
and
as
when
the
spring
time
commeth
,
there
will
be
both
leaues
and
fruite
vpon
the
trees
in
the
orchard
that
seemed
deade
before
in
the
winter
:
so
is
it
in
this
case
,
when
GOD
shall
remooue
the
lettes
and
causes
(
as
most
certainelie
he
will
aswell
in
this
,
as
in
these
other
we
see
naturallie
and
commonlie
they
are
)
then
the
brightnesse
,
heat
,
motion
and
liuelinesse
of
his
Spirite
,
shall
and
will
in
his
appeare
againe
.
But
then
the
better
and
the
more
easilie
that
they
may
finde
this
to
be
thus
,
lastly
I
woulde
haue
all
such
to
remember
that
it
is
not
inough
that
to
their
owne
sence
,
and
in
their
owne
conceites
they
haue
these
giftes
of
the
Spirit
as
riuers
of
waters
of
life
:
but
that
if
they
be
such
indeede
as
heere
are
promised
,
and
therfore
are
performed
to
all
that
come
vnto
Christ
and
beleeue
in
him
,
that
they
must
flowe
out
of
their
bellies
.
Where
by
their
bellies
,
we
are
to
vnderstand
,
as
Augustine
hath
well
noted
in
his
32.
tract
vpon
Iohn
,
the
bellie
of
the
inner
man
,
which
,
as
he
there
telles
vs
,
is
the
conscience
of
the
heart
.
And
as
there
also
he
saith
,
this
flowing
of
riuers
of
water
out
of
the
bellie
of
the
inner
man
Beneuolentia
eius
est
qua
vult
consulere
proximo
:
si
enim
putet
quia
quod
bibit
soli
ipsi
debet
sufficere
,
non
fluit
aqua
viua
de
ventre
eius
;
si
autem
proximo
festinet
consulere
,
ideo
non
siccat
quia
manat
:
that
is
,
Is
his
bountifulnesse
wherewith
he
will
prouide
for
the
good
of
his
neighbour
:
for
if
he
thinke
that
that
which
hee
hath
drunke
must
but
serue
himselfe
,
the
water
of
life
flowes
not
out
of
his
bellie
;
but
if
he
make
hast
to
doe
good
to
his
neighbour
,
it
drieth
not
vp
,
and
that
because
it
floweth
.
For
as
Christ
hath
taught
vs
by
the
parable
of
the
Talents
,
Matth.
25.4
.
&c.
in
no
case
we
may
conceale
or
hide
the
Talentes
that
he
bestowes
vpon
vs
,
but
vse
them
we
must
to
his
best
aduantage
;
for
otherwise
they
shall
bee
quite
taken
from
vs
:
whereas
if
we
laye
them
forth
,
and
vse
them
to
the
gaine
of
him
that
bestowed
them
,
they
shall
not
onelie
be
increased
,
but
in
the
ende
we
shall
haue
a
moste
comfortable
rewarde
.
Pseudonicodemits
then
,
whatsoeuer
the
time
and
place
bee
where
and
when
we
liue
,
wee
may
at
no
hande
bee
:
that
is
,
for
feare
of
the
Iewes
or
Pharisies
,
we
may
not
be
such
as
dare
with
Nichodemus
come
stealinge
to
Christ
by
night
onelie
,
Iohn
.
3.1
.
For
Christ
moste
plainelie
hath
tolde
vs
,
Mark
.
8.38
.
That
whosoeuer
he
bee
that
will
be
ashamed
of
him
and
of
his
wordes
amongest
an
adulterous
and
sinnefull
generation
,
he
will
be
ashamed
of
him
in
the
glorie
of
his
Father
.
As
therfore
we
beleeue
with
the
heart
to
righteousnesse
,
so
Saint
Paule
teacheth
vs
,
that
we
must
confesse
with
our
mouthes
to
saluation
,
Rom.
10.10
.
For
where
true
and
liuelie
faith
is
indeede
,
there
it
wil
make
her
owner
to
be
at
the
same
pointe
that
the
Psalmist
was
,
whatsoeuer
come
of
it
,
when
he
saide
,
I
beleeued
,
and
therefore
haue
I
spoken
,
Psal.
116.10
.
And
likewise
where
true
faith
is
,
as
it
worketh
immediatelie
with
GOD
in
heauen
,
for
the
iustification
of
her
owner
,
through
Christ
Iesus
,
so
streight
also
,
and
so
thenceforth
it
setteth
the
heart
of
her
owner
so
on
fire
with
loue
both
towardes
God
,
that
in
his
Christ
hath
so
tenderly
loued
him
,
and
towardes
man
for
his
sake
,
that
thence
he
is
most
carefull
that
such
workes
and
wordes
may
flowe
as
both
shall
and
may
giue
a
liuelie
testimonie
thereof
both
to
God
&
man
.
For
all
such
haue
with
Saint
Paule
learned
,
that
by
Christ
they
are
redeemed
from
all
iniquitie
,
and
purged
to
be
a
peculier
people
vnto
himselfe
,
zealous
of
good
workes
.
Tit.
2.14
.
Thus
if
these
riuers
of
waters
of
life
flow
out
of
our
bellies
,
then
,
and
not
else
,
we
may
be
sure
we
are
come
vnto
Christ
,
and
haue
drunke
of
him
to
eternall
life
.
Whiles
then
we
teach
thus
(
as
no
otherwise
wee
doe
,
)
doe
we
set
open
any
gappe
of
libertie
or
licentiousnes
to
our
hearers
,
or
are
we
in
our
doctrine
any
way
enimies
to
good
works
,
as
our
aduersaries
slander
vs
?
Nay
doe
we
not
as
earnestly
and
vehemently
,
as
they
can
for
their
liues
,
vrge
men
to
doe
them
?
Indeede
we
dare
not
teach
them
,
when
they
haue
done
neuer
so
manie
of
them
,
in
any
case
to
make
any
peece
of
a
sauiour
,
eyther
of
any
thing
they
doe
or
suffer
:
because
,
as
you
haue
heard
,
we
learned
out
of
the
Scriptures
,
that
that
office
so
intirely
and
wholly
is
to
be
referred
to
Christ
,
that
it
may
not
be
imparted
or
communicated
,
without
antichristian
robbing
of
him
of
that
speciall
honour
that
belongs
vnto
him
,
to
anie
thing
or
person
else
.
But
yet
notwithstanding
,
as
now
you
heare
,
we
most
plainely
teach
,
that
none
can
haue
any
certaintie
in
himselfe
(
without
which
our
faith
is
but
a
fruiteles
wauering
conceite
that
as
yet
he
is
in
Christ
and
shall
be
saued
vndoubtedlie
for
his
sake
,
vntill
the
power
of
him
dwelling
in
him
,
truelie
appeare
by
these
fruites
of
the
spirite
,
that
are
heere
for
their
puritie
,
multiplicitie
,
vtilitie
,
and
continuance
called
riuers
of
water
of
life
flowing
out
of
the
bellies
of
such
.
And
therefore
though
we
dare
not
with
our
aduersaries
teach
men
,
nor
encourage
men
to
doe
good
workes
,
either
in
part
or
in
whole
to
earne
,
deserue
,
or
merit
heauen
by
,
(
which
vnlesse
we
would
say
with
them
,
we
say
nothing
to
this
purpose
)
yet
most
cleare
and
euident
it
is
,
that
to
that
end
we
vse
and
vrge
all
the
arguments
that
the
Scriptures
haue
taught
vs
.
For
we
beseech
them
by
the
mercies
of
God
with
Paule
.
Rom.
12.1
.
to
giue
vp
their
bodies
a
liuing
sacrifice
,
holy
and
acceptable
vnto
God
,
in
seruing
him
according
to
his
word
,
and
not
according
to
the
fashions
of
the
world
.
For
that
by
these
tender
mercies
of
God
towardes
vs
in
Christ
Iesus
,
we
that
beleeue
aright
in
him
,
are
deliuered
out
of
the
hands
of
all
our
enemies
,
that
we
should
serue
him
without
feare
,
all
the
daies
of
our
life
,
in
holinesse
and
righteousnesse
before
him
.
Luke
.
1.74.75
.
For
in
that
this
grace
of
God
,
that
bringeth
saluation
vnto
all
men
,
hath
appeared
,
it
teacheth
vs
that
we
should
denie
vngodlines
&
worldly
lusts
,
&
that
we
should
liue
soberly
,
&
righteously
&
godly
in
this
present
world
.
Tit.
2.11.12
.
Yea
hauing
rightlie
laid
hold
of
this
grace
,
we
say
againe
with
the
same
Paule
,
That
we
are
Gods
workemanship
created
in
Christ
Iesus
vnto
good
workes
,
which
he
hath
ordained
that
we
shoulde
walke
in
Ephes.
2.10
.
Againe
with
Christ
to
this
ende
we
say
vnto
all
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
and
glorifie
your
Father
which
is
in
heauen
.
Matth.
5.16
.
and
loue
one
another
,
as
he
hath
loued
vs
:
for
by
this
shall
all
men
knowe
,
that
yee
are
his
Disciples
,
Iohn
.
13.34.36
.
And
with
Peter
,
we
exhorte
all
men
to
ioyne
vertue
to
their
faith
,
to
their
vertue
knowledge
,
to
their
knowledge
temperance
,
to
their
temperance
,
patience
,
to
their
patience
godlinesse
,
and
to
that
botherlie
kindenesse
and
loue
,
so
to
make
their
election
sure
,
2.
Peter
.
1.5
.
&
6.
With
Iames
also
we
crie
and
call
vpon
euerie
one
that
maketh
confession
of
faith
,
to
shewe
his
faith
by
his
workes
,
which
if
hee
doe
not
,
we
as
plainely
tell
him
with
the
same
Iames
,
that
his
faith
is
deade
in
himselfe
.
Iam.
2.17
.
&c.
For
the
faith
that
auaileth
in
Christ
Iesus
,
as
Paul
hath
taught
vs
,
worketh
by
loue
,
not
that
loue
is
in
the
forme
of
faith
(
for
how
can
one
distinct
vertue
be
the
forme
of
an
other
)
but
that
it
is
the
inseperable
companion
of
a
liuely
and
sound
faith
.
Neither
are
we
negligent
in
often
laying
before
our
people
Gods
law
and
the
true
meaning
thereof
,
both
to
teach
them
what
good
workes
are
,
and
to
incite
them
to
doe
the
same
.
Wherein
we
dare
be
bould
to
say
we
goe
beyond
our
aduersaries
,
in
leading
men
aright
to
good
workes
.
For
we
vrge
and
shewe
the
lawe
of
GOD
to
be
so
perfect
and
absolute
a
rule
of
good
workes
,
that
it
reacheth
to
the
condemning
of
the
first
motions
arising
in
our
mindes
to
sinne
,
though
they
be
not
at
all
yeelded
vnto
and
liked
of
,
for
that
it
calleth
for
the
whole
heart
to
be
occupied
onely
in
the
things
that
please
GOD
,
and
that
all
sinne
is
condemned
therein
,
and
all
vertue
commended
:
whereas
our
aduersaries
the
papistes
,
holde
the
lawe
to
be
so
imperfect
,
that
it
condemneth
not
these
first
motions
to
sinne
,
and
that
there
are
a
number
of
good
workes
,
and
as
meritorious
,
that
haue
for
their
grounde
but
the
traditions
and
commandements
of
men
,
as
manie
that
are
expresly
commaunded
by
the
law
of
GOD
:
forgetting
belike
that
the
law
is
so
spirituall
,
that
it
made
Paule
to
crie
out
of
himselfe
,
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
this
bodie
of
sinne
and
death
?
Rom.
7.24
.
and
that
Christ
most
flatly
hath
said
,
that
they
worship
him
in
vaine
that
teach
for
doctrines
mens
preceptes
.
Math.
15.9
.
We
vse
often
to
terrifie
our
hearers
from
ill
workes
,
and
from
omitting
of
good
,
by
making
it
manifest
vnto
them
,
by
the
iudgements
of
GOD
therefore
threatned
and
executed
,
that
so
to
doe
,
is
so
daingerous
,
as
that
thereby
they
deserue
all
Gods
heauie
iudgments
to
be
executed
vpon
them
both
in
this
life
,
and
in
the
life
to
come
:
and
that
vndoubtedlye
they
shall
,
if
they
repent
not
.
Wherein
also
we
goe
further
than
these
our
aduersaries
:
for
they
teach
that
a
number
of
sinnes
,
euen
for
the
littlenes
thereof
,
are
not
deadly
,
or
such
as
deserue
damnation
,
which
may
easily
be
satisfied
for
and
put
away
.
Lastly
we
forget
not
to
teach
them
what
promises
of
reward
God
hath
made
to
such
as
will
carefully
walke
before
him
in
holinesse
and
righteousnesse
,
both
concerning
this
life
,
and
that
which
to
come
;
assuring
them
with
Paule
,
That
godlinesse
is
profitable
vnto
all
thinges
,
and
hath
the
promise
both
of
this
life
present
,
and
of
that
which
is
to
come
.
1.
Tim.
4.8
.
wherein
we
goe
so
farre
that
also
with
Christ
we
confidently
tell
them
,
that
they
shall
not
lease
their
rewarde
in
heauen
,
no
not
of
a
cup
of
colde
water
bestowed
aright
in
his
name
vpon
any
of
his
.
Mat.
10.42
.
For
though
all
that
we
doe
or
can
doe
,
be
infinitelie
lesse
than
we
owe
to
God
and
are
bound
to
doe
,
(
for
in
many
things
we
sinne
all
,
Iam.
3.2
.
)
yet
all
that
approue
themselues
to
be
in
Christ
by
walking
not
after
the
flesh
but
after
the
spirite
in
bringing
forth
the
right
fruites
thereof
,
as
Paule
teacheth
Rom.
8.12.13
.
&c.
vndoubtedly
for
Gods
promises
sake
in
Christ
Iesus
,
shall
both
heere
and
in
heauen
finde
themselues
and
their
workes
so
liberally
rewarded
,
that
they
shal
haue
no
cause
to
complaine
,
but
rather
to
wonder
at
Gods
most
bountifull
crowning
of
his
owne
blessinges
and
graces
with
further
both
heere
and
there
.
Thus
then
you
see
that
though
,
when
the
question
is
in
hande
why
men
shall
be
saued
,
we
dare
sende
them
to
no
other
meritorious
cause
thereof
but
onelie
to
Christ
,
and
the
thinges
done
by
himselfe
for
vs
,
because
we
know
that
his
name
is
the
one
lie
name
whereby
commeth
saluation
,
Act.
4.12
;
yet
when
it
is
demaunded
who
they
are
,
which
for
Christes
sake
shall
indeede
be
saued
and
so
rest
in
Gods
tabernacle
,
and
for
euer
dwell
vpon
his
holy
hill
,
we
are
boulde
to
teach
that
none
but
they
that
,
according
to
the
time
and
occasion
they
haue
after
they
be
in
him
,
proue
themselues
to
be
such
by
the
riuers
of
water
of
life
flowing
out
of
their
bellies
,
as
you
haue
heard
,
and
therefore
are
such
as
are
described
to
that
ende
,
Psalm
.
15.2
.
&c.
And
beeing
such
,
we
counte
it
no
presumption
,
but
most
commendable
faith
in
them
to
be
fully
perswaded
(
because
they
haue
not
onelie
Gods
worde
and
promise
generally
offered
vnto
them
,
and
particularly
sealed
in
the
administration
of
the
worde
and
Sacramentes
outwardlie
;
but
also
most
effectually
inwardly
testified
vnto
their
spirites
by
Gods
owne
Spirit
by
these
newe
fruites
thereof
,
to
appertaine
particularly
vnto
them
,
to
ground
this
their
perswation
vpon
)
that
for
Christes
sake
vndoubtedly
they
shal
be
saued
.
These
arguments
therefore
,
we
doubt
not
,
will
bee
sufficient
to
moue
and
to
perswade
all
that
vnfainedly
be
the
Lordes
,
euen
of
loue
and
thankefulnes
towardes
him
for
his
vnspeakable
loue
and
mercies
towardes
them
,
to
striue
both
day
and
night
,
by
all
possible
meanes
,
so
to
stirre
vp
the
graces
of
the
spirit
in
them
,
that
indeede
worthylie
they
may
bee
counted
as
Riuers
of
waters
of
life
flowing
out
of
their
bellies
.
Thus
then
at
last
(
welbeloued
in
the
Lorde
)
we
haue
hearde
first
,
the
circumstances
of
a
notable
sermon
made
by
Christ
our
Sauiour
himselfe
,
as
where
,
when
,
vpon
what
occasion
,
and
in
what
manner
he
made
it
;
namelie
at
Hierusalem
,
in
the
temple
,
in
and
vpon
the
last
and
most
solemne
day
of
the
feast
of
Tabernacles
,
to
draw
them
that
were
there
,
from
their
owne
vaine
superstitions
that
led
them
from
him
to
himselfe
,
vttered
by
him
standing
,
and
that
with
a
crying
voice
.
Secondly
you
haue
heard
that
he
spoke
therein
to
all
that
be
thirstie
,
and
to
none
else
,
that
is
to
all
that
are
truely
broken
and
contrite
hearted
vnder
the
burthen
of
their
sinnes
,
and
so
earnestly
long
for
redemption
and
deliuerance
from
the
same
.
Thirdly
you
haue
heard
that
he
commaunded
such
,
what
,
to
ease
them
of
this
their
spirituall
thirst
,
they
shoulde
doe
;
and
that
that
was
,
and
is
,
first
to
come
vnto
him
,
that
is
to
know
and
acknowledge
him
what
he
is
in
person
and
office
,
and
then
to
drinke
of
him
,
that
is
,
rightlie
to
beleeue
in
him
,
and
so
thereby
to
make
him
,
with
all
the
mercies
of
God
prouided
for
mans
saluation
in
him
,
their
owne
:
which
they
hauing
done
,
lastly
you
haue
heard
that
he
promiseth
all
such
that
his
Spirit
in
them
all
should
be
as
riuers
of
water
of
life
flowing
out
of
their
bellies
,
which
was
not
,
nor
had
not
beene
as
yet
then
;
because
when
Christ
made
this
sermon
,
hee
was
not
yet
glorified
.
And
in
handling
of
all
these
,
withall
you
haue
beene
shewed
what
we
are
to
learne
euerie
one
of
vs
thereby
,
both
ministers
and
people
,
which
haue
beene
such
and
such
and
so
manie
good
thinges
,
as
that
if
we
haue
heard
as
we
ought
to
doe
,
we
haue
all
of
vs
(
I
hope
)
euen
sufficiently
to
our
saluation
,
learned
both
howe
to
beleeue
and
how
to
liue
to
be
saued
.
For
first
we
haue
beene
taught
howe
by
the
lawe
we
are
to
be
humbled
and
throwne
downe
,
that
we
may
be
fit
patients
for
Christ
Iesus
secondly
we
haue
heard
by
the
Gospell
,
how
we
are
to
rise
againe
and
to
recouer
a
better
standing
than
euer
we
had
in
the
first
Adam
,
by
knowledge
and
faith
of
the
second
,
Christ
Iesus
our
Lord
and
Sauiour
.
For
we
haue
beene
shewed
how
the
Spirit
of
God
by
the
ministrie
of
the
worde
and
Sacramentes
through
this
faith
of
ours
,
grounded
vpon
sounde
knowledge
,
vnites
Christ
Iesus
himselfe
and
vs
togither
,
though
after
a
spirituall
manner
,
yet
most
truelie
and
effectually
to
our
saluation
,
and
the
contrarie
doctrine
hath
at
large
bene
confuted
.
And
by
the
way
it
hath
most
plainely
beene
laide
before
vs
,
howe
we
ought
to
be
qualified
both
in
faith
and
manners
,
both
in
hearing
of
the
worde
and
in
the
vse
of
the
Sacraments
,
that
thereby
still
we
may
growe
vp
in
the
house
of
GOD
in
Christ
Iesus
to
be
perfect
men
,
and
acceptable
in
the
sight
of
his
heauenlie
father
.
Lastlie
,
by
the
viewe
of
the
promise
we
haue
beene
(
I
trust
)
thorowlie
taught
what
manner
of
liues
we
ought
to
leade
,
as
long
as
we
liue
,
after
that
once
we
bee
got
to
be
in
Christ
Iesus
indeede
,
in
all
true
holinesse
and
righteousnesse
.
God
therefore
of
his
infinite
mercie
for
our
Sauiour
Christ
Iesus
sake
giue
vs
grace
so
to
imprint
all
these
thinges
in
our
harts
,
that
to
his
owne
glorie
to
the
edifying
of
all
others
,
amongest
whom
wee
shall
liue
,
and
to
the
euerlasting
comfort
of
our
owne
soules
we
may
euerie
one
of
vs
that
haue
nowe
hearde
these
thinges
,
both
vnfainedlie
beleeue
and
liue
alwaies
accordinglie
.
Nowe
God
the
Father
,
God
the
Sonne
,
and
God
the
holie
Ghost
,
three
persons
and
one
GOD
,
to
whome
be
ascribed
all
honour
,
praise
,
and
glorie
nowe
and
for
euer
,
be
with
all
our
soules
and
bodies
,
to
blesse
,
preserue
and
keepe
vs
so
in
both
this
way
,
that
wee
all
of
vs
liuing
and
dying
may
keepe
a
steddie
and
streight
course
therein
vntill
hee
vouchsafe
to
take
vs
all
hence
to
be
heires
of
his
eternall
and
euerlasting
kingdome
.
Amen
.
Amen
.
FINIS
.