A
COLLECTION
OF
CERTAINE
LEARNED
DISCOVRSES
,
WRITTEN
BY
THAT
FAMOVS
MAN
OF
MEMORY
ZACHARY
VRSINE
;
Doctor
and
Professor
of
Divinitie
in
the
noble
and
flourishing
Schoole
of
NEVSTAD
.
For
explication
of
divers
difficult
points
,
laide
downe
by
that
Author
in
his
CATECHISME
.
Lately
put
in
Print
in
Latin
by
the
last
labour
of
D.
DAVID
PARRY
:
and
now
newlie
translated
into
English
,
by
I.
H.
for
the
benefit
and
behoofe
of
our
Christian
country-men
.
AT
OXFORD
,
Printed
by
IOSEPH
BARNES
,
and
are
to
be
sold
in
Pauls
Church-yard
at
the
signe
of
the
Bible
▪
1600.
TO
THE
READER
.
COurteous
&
Christian
Reader
:
at
their
instant
request
whom
it
most
concerned
,
and
of
mine
owne
inclination
,
which
shall
(
I
professe
)
bee
ever
servile
to
thy
godly
desi●es
,
I
did
sixe
moneths
since
begin
(
and
only
beginne
)
to
teach
this
stranger
to
speake
English
(
A
stranger
indeed
for
language
,
but
for
consent
in
doctrine
our
natural
country-man
,
and
fellow-citizen
in
the
heavenly
Hierusalem
.
)
This
course
vpon
special
occasion
interrupted
,
I
haue
now
the
second
time
attempted
and
perfited
,
at
the
importunity
of
my
friend
this
●rinter
,
whose
commodity
had
otherwise
beene
much
preiudiced
by
prevention
.
If
I
haue
truely
expressed
the
Authors
intent
,
it
is
as
much
as
I
can
desire
,
or
thou
expect
.
Jf
I
haue
failed
thereof
,
I
hope
it
is
neither
ordinarily
,
nor
groslie
;
wherefore
being
vnworthy
of
pardon
,
much
more
of
praise
,
I
humbly
pleade
for
thy
favourable
censure
.
Hast
is
the
enemie
of
circumspection
,
and
seldome
meetes
a
swift
and
wise
resolution
.
Thou
wilt
(
I
presume
)
the
rather
beare
with
me
,
if
thou
remember
but
this
,
that
I
was
compelled
to
make
a
three
weekes
worke
of
it
,
in
a
time
when
(
besides
this
)
I
did
of
dutie
dispatch
more
businesse
,
and
of
necessity
endure
more
griefe
and
heavinesse
,
then
in
so
small
a
space
did
ever
afore
befall
me
.
Some
proofe
hereof
may
be
this
,
that
for
certaine
howers
I
was
enforced
to
imploy
others
,
whose
stile
(
I
know
)
thy
quicke
re●ish
can
iudiciously
distinguish
.
Touching
the
Author
,
all
I
can
say
is
too
little
,
and
of
that
little
(
least
thou
surfette
on
me
,
eare
thou
come
to
him
)
take
only
this
little
.
He
was
in
his
life
laborious
,
religious
,
&
like
an
Angell
amongst
men
;
in
his
stile
princely
,
pure
,
and
plentifull
like
a
sweeping
torrent
;
in
his
learning
(
which
was
of
all
sortes
,
especially
in
Divinity
)
sound
,
subtile
,
and
profound
as
the
deepe
Ocean
.
The
difficulty
and
obscurity
which
must
needs
be
where
is
great
depth
,
naturall
brevity
,
and
necessitie
of
schoole-termes
should
haue
beene
plained
and
cleered
(
as
farre
as
my
weake
vnderstanding
could
perfourme
)
had
not
the
niggardly
shortnesse
of
time
,
&
envious
occurrent
of
businesse
,
and
disquiet
of
minde
beene
a
barre
to
my
honest
intent
.
Time
may
minister
occasion
of
supplying
these
and
all
other
defectes
:
In
the
meane
while
for
mine
encouragement
and
thine
owne
good
,
accept
these
first
fruites
of
my
studies
in
this
kinde
;
and
remember
to
read
,
not
for
contention
,
but
instruction
.
And
so
I
leaue
thee
to
God
;
whom
I
desire
a●
well
to
enable
thee
to
the
conceaving
,
as
he
did
this
his
servant
to
the
vnfolding
of
the
most
deep
mysteries
and
subtle
controversies
of
religion
.
A
TABLE
OF
THE
SEVEral
discourses
contained
in
this
booke
.
-
1.
Two
prefaces
of
D.
David
Parrie
prefixed
before
the
two
last
partes
of
the
Catechisme
in
the
first
Edition
.
-
2
An
exhortation
of
Vrsine
to
the
study
of
Christianity
.
-
3.
The
Antiochian
beleife
touchinge
the
incarnation
of
the
Word
,
against
Paulus
Samosatenus
:
with
the
catholique
faith
and
beliefe
touching
the
vbiquitie
of
Christes
bodie
.
Out
of
the
4.
booke
of
Vigil
.
against
E●tych
.
-
4.
An
epistle
of
Vrsine
vpon
predestination
:
with
some
fragments
of
certaine
of
his
Epistles
.
-
5.
Parte
of
an
oration
vpon
this
question
:
Whether
,
&
how
far
forth
Christ
died
for
all
:
by
D.
David
Parie
.
-
6.
A
shorte
introduction
to
the
controversie
of
the
Lordes
supper
,
by
David
Parrie
.
-
7.
A
breife
exposition
of
the
controversie
about
the
Lordes
supper
:
betweene
the
Consubstantialists
,
and
maintainers
of
the
truth
:
by
D.
Zacharie
Vrsine
.
-
8.
Positions
of
D.
Zacharie
Vrsine
,
about
some
principall
pointes
of
Christian
religion
.
-
9.
The
funerall
oration
of
D.
Frances
Iunius
,
vpon
the
life
and
death
of
D.
Zacharie
Vrsine
.
A
PREFACE
TO
THE
THIRD
PART
OF
〈◊〉
his
Catechisme
touching
Sacraments
.
Wherein
is
sifted
and
refuted
the
slaunderous
and
Satyricall
Declamation
of
Bellarmine
,
prefixea
before
the
second
Tome
of
his
Disputations
,
touching
the
Sacraments
.
*
⁎
*
THE
third
part
of
the
Catechisme
setteth
downe
briefly
the
true
doctrine
of
the
Sacraments
,
discovering
withal
at
large
the
very
fountaines
thereof
;
not
only
clearing
to
the
capacity
and
conceite
of
younge
beginners
the
chiefe
controversies
of
our
time
,
especially
of
Baptizing
of
Children
,
Transubstantiation
,
Consubstantiation
,
and
Excommunication
(
depending
on
the
doctrine
of
the
Sacraments
)
but
also
diving
so
far
into
the
depth
of
them
,
that
even
the
diligent
and
learned
sort
may
therewith
all
rest
satisfied
.
Many
controversies
and
contentions
of
wrangling
Sophistes
are
there
of
purpose
lefte
vndiscussed
:
for
why
shoulde
a
learner
bee
wearied
with
that
,
wherevpon
those
subtile
disputants
cannot
themselues
as
yet
resolue
?
or
why
should
men
be
ouer-curious
&
costly
in
trimming
vp
a
trifle
?
notwithstanding
,
by
those
solid
grounds
of
doctrine
it
may
easily
app●●te
,
how
vaine
and
varying
from
Gods
word
they
are
,
howsoeuer
they
vaunt
themselues
to
the
view
of
the
simpler
sort
in
rich
seeming
robes
of
reueren●
,
but
pretended
Antiquity
.
For
Truth
is
a
touch-stone
,
seruing
for
the
triall
both
of
it selfe
,
and
also
of
error
.
But
we
shall
hereafter
finde
occasion
to
tal●●
of
these
matters
in
our
publike
schooles
more
at
large
.
For
the
presumption
of
the
Iesuites
is
growne
to
that
height
of
impudency
,
that
nothing
can
be
so
absurdely
disputed
by
their
schoole
men
,
whereupon
they
doe
not
thinke
themselues
able
by
their
sophistry
to
set
so
faire
a
varnish
,
that
both
learned
,
and
vnlearned
shall
accept
it
for
currant
Catholique
.
And
if
there
bee
any
(
as
doubtlesse
there
are
many
things
)
so
grosse
&
false
,
that
they
admit
no
colour
,
then
with
shamelesse
oaths
they
face
vs
downe
,
that
they
were
neuer
written
,
or
so
much
as
once
approued
by
any
of
their
Catholiques
.
For
these
(
if
I
bee
not
deceiued
)
are
those
three
impute
Spirites
,
Here
they
dispute
busily
,
whether
Sacraments
be
thinges
reall
,
or
rationall
,
or
accidentally
composed
and
consisting
of
things
and
wordes
?
and
therefore
Whether
they
may
properly
bee
defined
,
or
no
?
and
if
they
may
,
whether
the
vulgar
definition
(
that
is
,
A
visible
signe
of
invisible
grace
,
)
doe
indifferently
agree
vnto
them
all
?
Coldely
indeede
and
slenderly
they
teach
,
that
Sacramentes
are
visible
and
sensible
signes
,
signifying
an
holy
thing
by
way
of
likenes
&
proportion
:
but
perversly
they
deny
that
vnto
them
is
required
the
expresse
commandement
of
God
in
Scripture
;
they
deny
that
in
them
is
any
promise
of
grace
and
remission
of
sinnes
,
yea
or
so
much
as
annexed
vnto
them
by
the
ordinance
and
appointment
of
God
:
in
a
word
,
they
deny
that
they
are
ordained
to
stir
vp
,
nourish
,
&
confirme
our
faith
.
But
they
maintaine
,
that
they
are
the
causes
of
grace
in
vs
,
that
they
bestow
grace
vpon
vs
,
that
they
are
the
instruments
of
iustification
,
that
of
themselues
they
effect
grace
,
iustification
,
very
worke
done
,
that
is
,
by
the
naturall
power
and
vertue
of
the
sacramental
action
it selfe
thereunto
appointed
by
God
;
or
(
as
others
wil
)
by
the
power
of
God
assistant
to
the
things
signed
,
according
to
covenant
,
euen
without
faith
or
in
warde
motion
of
the
receiver
.
And
this
force
and
efficacy
they
attribute
onely
to
sacraments
of
the
New
Testament
:
as
for
those
of
the
Olde
.
some
there
are
which
leaue
vnto
them
only
the
bare
and
naked
signification
of
iustification
;
others
besides
that
doe
also
yeeld
the
effect
of
iustification
,
but
only
in
regarde
of
the
worke
of
the
worker
,
the
worke
done
;
others
reckon
it
with
the
rest
.
And
this
is
that
stale
stuffe
of
the
olde
school●-men
,
which
these
late
iuncketters
haue
nowe
againe
sumptuously
dressed
,
and
dished
out
to
the
world
for
delicates
.
Especially
Bellarmine
the
Arch-sophist
of
this
age
doth
flatter
himselfe
in
these
follies
,
Whitaker
,
Danaeus
,
Sibrandus
&
the
rest
haue
now
so
discovered
the
folly
of
that
most
insolent
man
,
that
even
the
lesuites
themselues
are
ashamed
of
their
Galiah
,
and
beginne
to
repent
them
of
his
too
great
liberty
vsed
in
disputation
.
He
hath
prefixed
before
his
second
Tome
of
disputations
which
lately
hee
set
forth
about
the
sacraments
A
Satyricall
Declamation
or
Libelling
speech
,
wherein
he
professeth
that
he
will
play
▪
Stage-part
,
and
represent
vnto
his
Romish
auditory
a
spectacle
not
vnpleasant
,
concerning
the
furious
contentions
of
Heretiques
.
His
maine
purpose
therein
is
to
oppose
our
Doctors
betweene
themselues
each
against
othe●
,
and
by
his
vpstart
sophistry
to
debarre
vs
the
speciall
vse
of
the
Sacraments
,
namely
the
sea●ing
of
the
promise
of
grace
,
and
strengthning
of
our
faith
.
But
how
perversely
he
dealeth
I
haue
here
thought
good
briefely
to
declare
.
First
of
all
he
goeth
about
to
shew
out
of
Luther
,
originall
signification
,
propriety
,
and
vse
of
a
Sacrament
?
And
if
at
any
time
our
wrighters
haue
seemed
to
make
question
of
the
worde
,
yet
it
is
a
cleere
case
,
that
by
consent
of
all
it
hath
beene
hitherto
receaved
in
our
churches
▪
and
retained
vnto
this
day
without
controversie
.
Wherefore
that
which
he
speaketh
of
Luther
and
Melancthon
is
plainely
frivolous
.
The
opinion
of
Carolostadius
(
a
man
gauled
by
Luther
)
none
in
a
maner
haue
followed
.
With
Zwinglius
he
doth
manifestly
cavil
.
For
he
indeed
could
haue
wished
the
word
Sacrament
had
never
beene
receaved
by
the
Germanes
;
but
why
?
truely
for
no
other
reason
,
but
because
he
detesteth
the
horrible
abuse
of
a
Sacrament
,
in
swearing
thereby
:
a
thing
(
alasse
!
)
to
familiar
with
the
Germanes
.
As
for
Calvin
,
that
he
should
little
allowe
of
the
word
,
and
reprehend
it
,
yet
not
accompt
it
a
matter
worthy
the
striuing
about
,
it
is
an
impudent
devise
of
the
Iesuits
,
which
without
shame
hee
might
babble
out
in
his
theater
at
Rome
,
from
whence
Calvines
Christian
Institution
is
exiled
.
Then
comming
to
the
nature
of
a
Sacrament
,
he
bringeth
forth
vpon
the
stage
Luther
,
Zwinglius
,
and
Calvin
as
it
were
skirmishing
there-about
betweene
themselues
:
saying
,
that
Luther
would
haue
the
Sacramentes
to
be
only
testimonies
ordained
by
God
,
for
the
stirring
vp
of
our
faith
:
Zwinglius
certaine
engadgings
of
our selues
vnto
God
:
lastly
,
Calvin
ioining
(
as
it
were
)
both
opinions
into
one
,
would
haue
them
to
be
signes
of
Gods
loue
towardes
vs
,
sealing
our
faith
;
and
testimonies
againe
binding
vs
vnto
Godlinesse
.
And
this
is
the
conflict
.
But
indeede
the
Iesuite
would
faine
shew
his
auditors
a
fault
where
none
is
.
The
consent
of
Calvin
&
Luther
in
this
point
is
so
evident
,
me●re
tokens
and
markes
of
our
binding
and
profession
is
by
way
of
cavill
fathered
on
Zwinglius
,
the
Iesuite
himselfe
afterwardes
vnwittingly
witnesseth
,
where
he
writeth
,
that
the
opinion
of
Carolostadius
and
the
Anabaptistes
touching
meere
tokens
of
our
profession
hath
beene
as
wel
by
others
,
as
by
Zwinglius
confuted
,
and
almost
quite
buried
:
And
this
that
he
write●h
is
true
.
For
Zwinglius
both
elsewhere
,
and
also
in
his
booke
wrighten
to
the
Princes
of
Germany
,
doth
plainly
enough
expound
himselfe
wrighting
after
this
manner
:
The
verie
signes
are
so
ordained
by
Christ
himselfe
,
that
even
by
their
analogie
and
proportion
they
prevaile
very
farre
,
in
le●ding
vs
vnto
the
thing
present
by
faith
and
contemplation
.
And
afterwardes
more
plainely
;
The
Sacraments
are
not
in
vaine
;
for
they
shewe
vs
the
saluation
giuen
by
God
,
thither
they
●ourne
our
thoughts
,
&
continually
EXERCISE
OVER
FAITH
which
immediatly
they
promise
,
&
drawe
vs
to
brotherly
charity
.
And
whilest
all
this
is
don
,
one
&
the
same
Spirit
worketh
in
vs
,
who
inspiringe
somtymes
without
meanes
,
somtymes
with
meanes
,
draweth
whither
,
how
farre
,
and
whom
it
pleaseth
him
.
Thus
farre
Zwinglius
.
Now
wh●t
could
haue
ben
spoken
more
clerely
touching
the
consent
betweene
Luther
and
Caluin
,
then
that
Sacraments
were
ordained
for
this
end
,
namely
to
leade
vs
by
similitude
&
proportion
vnto
the
thing
present
by
faith
,
to
declare
vnto
vs
our
saluation
,
to
turne
our
thoughts
,
to
exercise
our
faith
,
and
to
be
meanes
and
instruments
of
the
holy
Ghost
?
Is
this
of
Sacraments
to
make
meere
tokens
&
markes
of
our
Profession
&
obligation
vnto
Christ
,
and
his
church
?
the
Iesuite
doth
openly
wrong
our
Doctors
.
Defence
of
Luthers
opinion
〈◊〉
as
Sacraments
confirm●
faith
.
Neyther
doth
he
stay
here
,
but
hath
a
farther
fling
at
euery
of
them
by
course
.
He
exclaimeth
on
the
opinion
of
Luther
,
that
sacraments
strenghthen
our
faith
,
as
so
absurd
,
that
nothing
possibly
could
be
devised
more
absurd
.
And
why
,
I
pray
?
Because
(
forsooth
)
that
is
the
vse
of
miracles
:
for
this
is
the
sume
of
all
he
saith
.
But
absurd
is
the
Iesuite
himselfe
,
Generall
Difference
from
one
Kind
,
because
it
agreeth
with
the
other
;
whereas
he
cannot
be
ignorant
,
that
General
Differences
are
commonly
&
indifferently
in
all
their
Kindes
.
Is
not
this
the
generall
vse
of
all
diuine
signes
,
to
put
men
〈◊〉
mynde
of
Gods
pleasure
&
benefites
,
and
to
seale
vnto
vs
the
certainety
of
our
faith
in
his
promises
?
for
therfore
doth
God
●incke
those
signes
with
his
word
,
that
so
he
might
prouide
for
our
weaknes
,
&
confirme
vnto
vs
his
promises
.
Yf
the
Iesuite
make
doubt
hereof
,
let
him
ouer-runne
the
scripture
from
the
first
Sacrament
or
immortality
in
Paradise
,
vnto
the
last
signes
of
●he
small
comminge
of
Christ
;
&
he
shall
finde
they
agree
all
in
this
,
as
well
vniuersall
,
as
particular
;
as
well
those
that
were
deliuered
in
things
naturall
,
as
miraculous
;
as
well
ordinary
,
as
extr●ordinary
:
)
But
I
hope
he
will
not
deny
that
a
miracle
is
a
diuine
signe
&
Lombard
himselfe
can
teach
him
that
a
Sacrament
is
one
sorte
of
diuine
signes
.
Miracles
therfore
&
sacraments
agree
in
this
vse
,
but
that
miracles
are
seales
,
either
of
the
whole
doctrine
in
generall
,
or
of
some
certaine
promise
;
Sacraments
,
onely
&
especially
of
the
promise
of
grace
.
Neyther
makes
it
to
the
purpose
that
he
saith
miracles
are
of
themselues
knowne
,
〈…〉
themselues
do
not
seale
vnto
vs
the
promi●es
,
as
〈…〉
they
do
not
at
all
seale
them
.
Suppose
miracles
haue
force
&
efficacy
of
themselues
;
that
hinders
not
but
that
Sacraments
also
may
haue
their
force
&
efficacye
by
the
appointment
of
God
.
For
both
naturall
,
&
miraculous
,
and
also
voluntary
signes
doe
signifie
,
though
in
one
sorte
the
flame
be
signified
by
smoake
,
in
an
other
the
power
of
God
by
miracle
,
in
a
third
the
promise
of
grace
by
sacrament
.
After
this
he
scoffes
at
that
comparison
(
as
foolish
)
wherein
our
wrighters
lyken
the
worde
to
Princes
Charters
o●
Letters
Patentes
,
as
the
seale
without
the
wrighting
hath
his
force
,
and
not
the
wrighting
without
the
seale
;
so
the
word
of
God
euen
without
sacrament
hath
very
great
authority
,
the
Sacrament
without
the
worde
none
at
all
.
But
twise
ridiculous
and
foolish
is
the
Iesuite
:
first
in
attributinge
force
to
the
seale
without
the
wrighting
,
&
none
to
the
wrighting
without
the
seale
:
secondly
in
making
the
worde
a
seale
,
because
of
it selfe
it
hath
authority
.
For
(
tell
me
Bellarmine
)
what
force
hath
the
Popes
leaden
bull
?
or
what
doth
it
seale
vnto
you
being
plucked
from
his
pardon
?
and
if
you
deny
that
the
wrightings
&
charters
are
acknowledged
without
their
seales
;
I
answere
that
this
is
neither
generally
,
nor
of
it selfe
true
.
by
accident
,
that
is
,
by
reason
of
the
fraile
faith
&
life
of
man
it
is
now
come
to
passe
,
that
wrightings
though
confirmed
by
many
seales
are
scarsely
sure
enough
.
Now
what
folly
is
it
in
you
,
of
the
word
to
make
a
seale
,
because
without
any
sacrament
it
is
of
sufficient
authority
?
whatsoeuer
is
in
it selfe
authenticke
,
will
you
presently
take
that
for
a
seale
?
A
seale
is
the
visible
signe
of
any
writting
,
whose
vse
is
not
so
much
to
adde
authority
,
as
to
ascertaine
vs
of
the
truth
.
Such
a
signe
is
not
the
word
of
God
.
But
it
is
more
fitly
compared
vnto
wrightings
,
because
therein
God
instructeth
his
Church
in
his
will
,
&
doth
as
it
were
bequeath
vnto
it
certaine
goods
,
or
good
things
.
It
hath
in
it selfe
authority
from
God
the
author
;
the
sacraments
are
thereunto
added
as
seales
,
not
(
as
you
suppose
)
that
from
them
it
might
receiue
authority
,
but
that
by
them
God
might
strengthen
our
feeblenesse
&
infirmity
.
For
they
are
visible
pictures
,
or
rather
the
promises
themselues
attired
in
certaine
ceremonyes
,
&
(
as
it
were
)
visible
wordes
,
Thirdely
he
cavilles
with
Luther
in
this
sorte
.
[
*
](A14212-e1810-b)
*
For
they
also
are
christened
amongst
Pap●stes
.
belles
,
churches
,
&
altars
?
let
your
church
(
if
it
will
)
baptize
madde
men
,
and
men
asleepe
:
as
for
infantes
of
the
church
of
Christ
,
we
answere
that
they
indeed
although
wanting
the
vse
of
reason
are
notwithstanding
baptized
,
because
of
the
commaundement
and
promise
of
God
.
But
(
you
will
saye
)
they
do
not
beleeue
:
ergo
baptisme
confirmes
not
their
faith
.
Deny
not
what
you
know
not
.
They
belee●e
not
as
men
of
age
:
ergo
beleeue
they
not
at
all
?
yf
this
be
true
,
why
may
not
this
also
be
as
true
?
they
are
not
reasonable
as
men
of
age
:
therefore
they
are
not
reasonable
at
all
.
To
them
is
promised
the
holy
Ghost
workinge
faith
in
vs
,
to
them
is
promised
the
grace
of
the
couenant●
,
&
the
kingdome
of
God
.
And
although
actually
they
do
not
beleeue
,
yet
why
may
they
not
as
well
by
inclination
beleeue
through
grace
,
as
by
inclination
they
sin
through
nature
?
As
therefore
they
beleeue
:
so
baptisme
is
vnto
them
a
seale
confirming
their
faith
.
But
who
sayd
a
Sacrament
was
nothing
else
but
an
instrument
to
stirre
vp
,
&
nourish
our
faith
?
there
are
more
vses
of
a
Sacrament
besides
this
.
But
admit
baptisme
doe
not
confirme
fayth
in
infants
;
yet
it
will
confirme
them
when
they
are
come
to
age
.
For
the
fruit
of
baptisme
is
not
restrayned
to
one
moment
;
worke
don
,
but
in
regard
of
the
Institution
&
appointment
of
Christ
.
Thus
therefore
the
Iesuite
seeth
how
the
baptisme
of
Children
doth
not
dissemble
or
take
away
the
confirmation
of
faith
.
But
here
masking
wholy
vnder
a
vizard
of
the
Anabaptistes
,
who
while
they
are
in
baptizing
crye
&
struggle
,
either
vnderstand
what
is
doing
,
or
not
:
yf
they
doe
not
vnderstand
,
neyther
doe
they
beleeue
,
and
are
in
vaine
baptized
;
&
then
the
Anabaptistes
preuaile
:
yf
they
vnderstand
,
then
are
they
willfull
sinners
,
&
sacrilegious
,
&
then
againe
the
Anabaptistes
preuaile
.
Indeed
the
stage-man
playeth
his
part
cunningely
.
But
what
if
with
an
armed
dilemma
(
as
he
termeth
it
)
I
should
lykewise
say
?
The
Iesuite
,
that
writt
this
,
is
eyther
a
good
man
,
or
a
cauiller
.
If
a
good
man
,
he
should
not
so
haue
tyed
,
&
then
wee
haue
the
better
:
if
a
cauiller
,
he
should
not
be
beleeued
,
&
then
againe
we
haue
the
better
.
Is
not
this
the
like
reason
?
Either
horne
and
part
of
the
Iesuites
dilemma
is
deceiptfull
:
and
in
the
former
there
is
a
double
fallacy
.
Infants
do
not
vnderstand
:
ergo
they
do
not
beleue
;
it
is
true
of
the
actes
and
vse
,
not
of
the
possibilitie
of
beleefe
.
I
meane
that
possibilitie
,
not
which
wee
haue
by
nature
,
I
will
be
thy
God
,
&
the
God
of
thy
seede
,
.
Secondly
he
disputeth
from
that
which
is
no
cause
as
if
it
were
a
true
cause
,
thus
,
Infants
do
not
actually
beleeue
:
ergo
they
ought
not
to
be
baptized
.
For
the
cause
of
baptizing
of
infants
is
not
the
actuall
vnderstandinge
or
beleefe
of
infants
,
but
the
promise
pertaining
vnto
them
,
children
of
the
couenant
,
&
Church
,
as
Peter
wittnesseth
,
Let
every
one
be
baptized
in
the
name
of
Iesus
Christ
&c.
:
because
to
you
and
to
your
children
is
the
promise
made
.
In
the
latter
part
of
his
argument
is
the
same
sophisme
.
Infantes
when
they
are
to
be
baptized
cry
.
struggle
,
&
often
vse
mishapen
&
distorted
motions
.
But
why
?
is
it
because
they
striue
against
the
sacred
action
of
baptisme
?
no
,
but
because
some
other
thinge
grieueth
them
,
as
that
they
endure
some
passion
paynefull
to
their
tender
infancye
.
But
what
thinkes
the
Iesuit
of
those
Infants
which
were
vnder
bloudy
circumcision
?
what
thinkes
he
of
Abraham
an
oldeman
?
of
the
males
of
his
familye
?
&
of
the
Sichemites
?
was
there
(
thinkes
he
)
no
struggling
?
no
mishapen
or
distorted
motion
?
Or
why
should
he
rather
terme
infants
sacrilegious
,
then
he
doth
his
Vestal
Nannes
,
who
in
tune
of
their
confession
,
penance
,
and
communicating
(
so
lessoned
by
the
E●●ers
)
do
often
let
fall
many
à
tender
teare
?
who
in
sacred
actions
vse
more
misshapen
motions
then
the
Preist
at
Masse
?
nay
did
the
Iesuit
himselfe
never
weep
for
devotion
in
saying
Masse
,
and
so
proue
himselfe
sacrilegious
?
Bellarmine●
so
great
a
Doctor
(
me
thinke
)
should
be
a
shamed
of
so
childish
trifles
.
Here
what
Austin
sayth
of
this
matter
.
Wheras
infants
striue
as
much
as
they
can
by
cryes
&
shrinkings
,
it
is
not
imputed
vnto
them
,
&
all
their
resistance
is
accounted
nothing
&c.
because
they
know
so
little
what
they
doe
,
that
they
are
not
thought
to
do
it
.
the
like
vnto
this
we
may
read
,
in
his
23
Epistle
,
&
in
his
4.
booke
&
25.
Chapter
of
Baptisme
against
the
Donatistes
.
In
the
end
he
dismisseth
Luther
with
this
frump
.
I
pray
〈◊〉
what
Gospell
,
Apostle
,
or
Prophet
did
he
euer
read
that
Sacraments
of
the
new
Testament
were
seals
of
the
worde
of
God
?
was
it
(
belike
)
in
the
Gospell
of
Saint
Luther
?
But
where
as
he
sayth
were
seales
of
the
worde
of
God
,
for
were
seales
of
the
promise
of
grace
,
it
is
but
a
cunning
peece
of
forgery
,
thereby
to
make
vs
seeme
to
repose
all
the
authority
of
Gods
worde
on
the
Sacraments
,
which
we
before
haue
refuted
.
Thus
he
presumes
to
pul
a
dead
lyon
by
the
beard
,
whose
very
lookes
,
were
he
liuing
,
he
durst
not
abide
.
But
I
pray
,
Sir
,
tell
vs
first
in
what
Gospell
you
read
that
Sacraments
are
not
seales
of
the
promise
of
Grace
,
nor
confirme
our
faith
,
but
that
they
bestowe
grace
,
that
they
iustifie
&
sanctifie
,
if
they
be
of
the
old
testament
,
by
vertue
of
the
very
action
of
the
receiuer
;
if
of
the
new
,
by
the
worke
done
,
even
without
faith
,
or
any
good
intent
,
or
motion
of
the
receiuers
(
wheras
contrary-wise
the
scripture
speaketh
playnly
,
that
Circumcision
profitteth●
them
that
keepe
the
lawe
,
but
to
the
transgressors
thereof
it
is
vncircumcision
.
Those
which
beleeue
and
are
baptized
shall
be
saued
.
Wee
must
examine
our selues
,
〈◊〉
so
eate
of
this
holy
bread
)
In
what
gospell
(
I
saye
)
reade
you
this
?
Belyke
in
som
Layolan
or
Gregoriō
Calendar
.
Now
one
the
other
side
hearken
where
Luther
hath
reade
,
that
sacraments
are
seals
of
the
promise
of
grace
.
God
sayth
of
circumcision
,
That
it
may
be
a
signe
of
the
couenant
betweene
me
and
you
.
But
Paule
interpreteth
this
couenant
to
be
grace
,
&
the
righteousnesse
of
fayth
.
Passeover
,
That
bloud
shall
be
vnto
you
for
for
a
signe
vpon
those
houses
where
yee
are
,
that
seing
that
bloud
I
may
passe
over
you
.
But
this
Passeover
did
signifye
the
grace
of
Christ
.
Baptize
all
nations
in
the
name
(
that
is
,
in
the
authority
,
commaundem●nt
,
&
steede
)
of
the
father
,
the
sonne
,
&
the
holy
Ghost
.
And
:
Arise
,
wash
away
thy
sinnes
.
And
,
Baptisme
is
the
washing
of
new
birth
.
Baptisme
saueth
vs
.
not
that
wherewith
wee
wash
away
the
filth
of
〈◊〉
,
but
that
whereby
with
a
good
conscience
we
make
request
vnto
God
.
This
cup
is
the
new
testament
in
my
blood
.
Also
Doe
this
in
remembrance
of
me
.
This
if
you
vnderstand
you
haue
the
thinge
you
sought
for
,
namely
where
in
scripture
Sacraments
of
both
lawes
are
said
to
be
seales
of
grace
.
(
For
why
,
as
you
vse
to
say
,
should
sacraments
of
the
new
testament
be
of
worse
condition
than
those
of
the
old
?
)
if
you
do
not
vnderstand
,
you
are
not
worthy
to
be
called
a
maister
in
Israel
,
which
know
not
that
[
*
](A14212-e2950-b)
*
Forma●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
esse
.
Basil
.
lib.
3.
contra
Eunon
.
naturally
it
belongeth
vnto
all
sacraments
to
signifie
&
seale
vnto
the
faithfull
some
promise
of
grace
.
Listen
farther
vnto
the
Fathers
of
the
Church
,
as
Basil
,
who
confesseth
plainly
what
you
deny
impudently
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
For
baptisme
is
the
seale
of
saith
.
This
washing
is
a
seale
of
our
faith
:
And
Austen
,
who
termeth
the
sacraments
certaine
visible
seales
of
heauenly
thinges
.
Do
you
not
now
blush
at
your
owne
question
,
Where
red
Luther
this
?
So
dismissing
Luther
he
settes
vpon
Zwinglius
,
taking
vpon
him
to
lash
(
for
sooth
)
&
scourge
his
opinion
That
Sacramentes
are
signes
of
engadging
our selues
vnto
God
.
But
we
haue
already
proved
that
here
the
Stage-man
doth
but
play
the
caviller
.
At
the
length
rouzing
himselfe
more
terribly
against
Caluin
,
Betweene
Luther
(
saith
he
)
&
Caluin
this
is
the
difference
,
that
whereas
hath
●ake
the
Sacraments
testimonies
or
scales
of
Gods
promise
,
Luther
will
haue
that
promise
to
be
of
present
iustificatio●
,
Caluin
of
eternall
election
.
And
least
he
should
〈◊〉
to
say
an
vntruth
,
he
cites
a
place
out
of
Cal●●n
,
Antidor
.
concili●
,
Sess.
6.
ca.
5.
as
if
he
should
there
say
,
that
infants
are
baptized
,
not
to
the
end
they
might
be
receiued
into
adoption
of
the
sonnes
of
God
,
but
that
vnto
them
the
promise
of
life
might
be
sealed
,
vnto
whome
before
by
grace
of
predestination
it
pertained
.
to
ascertaine
vs
of
the
eternall
ado●tion
&
grace
,
whereunto
before
the
foundation
of
the
world
we
were
predestinated
,
Thus
farre
the
Iesuite
,
but
all
impudently
&
without
shame
.
For
Caluin
in
neither
place
speaketh
one
●ote
of
eternall
election
,
or
the
grace
of
predestination
.
Only
in
the
former
this
he
saith
:
Infants
are
for
this
reason
baptized
,
because
they
are
heires
of
the
promise
.
For
vnlesse
the
promise
of
life
did
before
pertaine
vnto
them
,
that
man
should
prophane
baptisme
,
whosoeuer
did
but
minister
it
vnto
them
.
In
the
latter
these
are
his
wordes
.
Allthough
baptisme
be
the
hand-wrighting
of
that
mutuall
obligation
which
is
betweene
God
&
vs
,
yet
the
especiall
vse
thereof
is
,
to
assure
vs
of
free
remission
of
our
sinnes
,
and
perpetuall
grace
of
adoption
.
But
is
this
to
deny
that
sacraments
are
seales
of
the
promise
of
present
iustification
?
Is
this
to
restraine
sacraments
onely
to
thinges
past
,
as
namely
to
the
grace
of
election
?
But
this
is
Bellarmines
trust
and
fidelity
in
citing
the
wordes
and
sentences
of
the
Fathers
and
our
Doctors
.
Such
are
his
two
whole
▪
volumes
of
disputations
,
namely
a
rude
rable
of
false
quotations
,
which
if
the
learned
shall
vouchsafe
in
courtesie
to
examine
,
they
shall
soone
see
this
doubtie
disputant
left
as
as
dry
as
a
kexe
.
But
to
the
purpose
.
That
the
sacraments
are
seales
of
our
eternall
election
,
although
I
deny
not
but
that
in
the
lawfull
vsing
and
worthy
receiuing
of
them
it
is
most
true
yet
remember
I
not
,
that
Caluin
hath
any
where
thus
written
,
nay
the
Vbiquitaries
of
our
daies
slander
Caluin
&
Beza
as
maintainers
of
a
cleane
contrary
error
,
to
witt
,
that
they
vtterly
deny
the
sacraments
to
be
seales
of
our
election
:
which
also
is
altogether
false
.
But
the
simple
&
naked
truth
of
Calvines
doctrine
is
this
.
Sacraments
profite
beeing
vsed
a
righte
,
and
doe
exhibit
seale
and
confirm●
grace
vnto
the
worthy
receiuer
,
not
in
regard
eyther
of
the
worke
wrought
,
or
the
deserte
of
the
worker
,
but
in
respecte
of
the
promise
of
God
instituting
or
ordaininge
them
,
as
also
through
the
faith
of
the
worthy
receiuer
.
And
here
by
grace
he
vnderstandeth
euen
our
saluation
it selfe
,
together
with
all
the
precedent
causes
,
meanes
,
and
consequentes
thereof
,
such
as
are
,
our
free
election
,
remission
of
sinnes
,
regeneration
,
sanctification
,
and
life
eternall
:
So
that
by
the
name
of
grace
he
compriseth
,
both
grace
past
and
already
giuen
,
togither
with
that
which
is
present
and
to
come
,
but
especially
that
which
is
there
in
the
sacramente
exhibited
and
present
.
For
euen
our
election
before
the
world
was
,
is
sealed
and
and
assured
vnto
vs
by
the
sacraments
,
not
as
it
is
from
aleternities
decreed
by
God
,
or
as
a
thing
done
heretofore
and
past
,
but
as
the
present
and
constante
decree
of
God
reuealed
in
the
Gospell
concerning
our
saluation
in
Christ
,
and
by
the
same
sacramentes
everlasting
life
is
confirmed
not
as
a
future
good
,
but
as
already
we
haue
taken
possession
thereof
by
faith
.
For
confirmation
of
this
truth
I
could
produce
an
infinite
number
of
testimonies
out
of
Caluin
his
Christian
institution
:
but
it
shall
suffice
to
refute
the
Iesuite
by
the
counter-poyson
of
his
Counsels
:
Can:
7.
on
the
sacraments
Caluin
saith
thus
:
God
in
the
sacraments
doth
promise
grace
not
only
of
election
,
but
also
of
iustification
,
Can.
4.
Sacramentes
are
seales
of
the
Gospell
.
And
can
it
bee
denied
but
that
the
Gospell
is
a
promise
of
actuall
&
present
iustification
by
faith
?
Can:
8.
In
baptisme
God
washeth
vs
by
the
bloode
of
his
son
,
&
by
his
spirite
doth
regenerate
vs
.
In
the
sacrament
of
the
supper
he
feedeth
vs
with
the
body
and
blood
of
Christ
.
Can
7.
of
baptisme
:
this
is
a
principall
part
of
baptisme
,
that
is
assureth
us
of
free
remission
of
all
our
sins
:
&
what
is
this
els
but
present
sustification
?
and
these
may
serue
to
convince
the
Iesuit
of
a
militious
slander
,
concerning
the
seals
of
our
election
,
that
Calv●●
vnderstandeth
them
not
onely
of
things
past
.
But
who
seeth
not
his
absurd
collection
,
that
if
the
Sacraments
may
goe
for
seales
of
our
eternall
election
,
that
then
they
shall
not
be
seales
of
present
iustification
?
Are
not
election
&
iustification
subordinate
,
and
consequents
one
of
the
other
?
so
farre
are
they
from
abolishing
one
the
other
,
that
the
contrary
should
rather
be
infered
;
they
are
seales
of
our
eternall
election
,
therefore
of
iustification
&
present
grace
.
For
iustification
is
so
proper
,
&
naturall
an
affecte
of
election
,
that
there
can
be
had
no
certainty
of
the
latter
,
without
assurance
of
the
former
.
For
they
who
are
iustified
in
Christ
,
are
also
chosen
to
him
before
the
foundation
of
the
world
.
Whome
God
hath
pr●destinated
these
also
hath
he
called
,
iustified
,
and
glorified
.
Now
then
let
the
Iesuite
with
open
mouth
exclāe
on
Caluins
opinion
as
false
,
absurde
,
dangerous
,
and
impious
.
And
why
forsooth
false
?
Because
(
saith
he
)
Caluin
,
contrary
to
that
which
the
Scripture
teacheth
,
restrayneth
Sacraments
only
vnto
the
thinge
past
,
namely
to
the
grace
of
election
.
But
this
cauill
is
already
refuted
.
And
why
absurde
?
Because
(
saith
he
)
he
reacheth
that
by
the
Sacraments
the
promises
are
sealed
vnto
our
consciences
,
&
yet
that
infantes
are
lawfully
baptised
,
which
noyther
haue
vse
of
reason
nor
conscience
.
But
we
haue
already
sufficiently
proued
,
that
neyther
infantes
borne
in
the
Church
of
beleeuing
parentes
,
are
altogether
voyde
of
reason
o●
faith
,
if
we
respecte
the
promised
grace
,
although
actually
they
haue
neyther
the
faith
nor
reason
,
which
is
in
those
of
riper
yeares
:
nor
that
baptising
of
Children
&
confirmation
of
their
faith
by
Sacraments
is
therfore
to
be
differred
because
they
doe
not
beleeue
,
seeing
of
the
Sacramentes
there
are
other
endes
&
purposes
whereunto
they
are
ordained
.
But
why
pernicious
and
dangerous
.
Because
he
teacheth
that
the
children
of
the
faithfull
are
borne
iust
and
holy
,
and
hath
perswaded
many
that
the
sacraments
are
not
necessary
vnto
the
receiving
of
the
grace
of
Christ
.
Whence
it
is
come
to
passe
,
that
many
contemne
the
said
sacraments
,
and
in
the
meane
while
the
soules
of
many
infantes
never
purified
by
the
saving
waters
of
baptisme
,
abide
in
perpetuall
corruption
.
And
is
it
in
deed
pernicious
to
teach
,
that
the
children
of
the
faithfull
are
borne
holy
,
that
is
,
not
straungers
,
but
heires
of
the
covenant
,
according
to
that
promise
;
I
will
be
thy
God
,
and
the
God
of
thy
seede
?
That
therefore
is
likewise
pernicious
which
the
Apostle
teacheth
;
If
the
roote
be
holy
,
the
branches
also
are
holie
.
And
the
vnbeleeving
wife
is
sanctified
by
her
husbande
,
else
were
your
children
vncleane
;
but
now
they
are
holy
.
And
this
is
the
chiefe
comfort
of
godly
parentes
,
that
they
knowe
that
both
branch
and
roote
are
sanctified
,
that
is
,
that
they
&
their
children
may
from
their
mothers
wombe
plead
priviledge
in
the
covenant
with
God
,
by
vertue
of
the
free
promise
made
vnto
them
and
their
seed
after
them
.
But
they
are
by
nature
the
sonnes
of
wrath
?
Who
knowes
not
that
?
Calvin
teacheth
both
that
they
are
the
sonnes
of
wrath
in
regard
of
nature
;
and
sonnes
of
the
covenant
in
respect
of
grace
:
according
to
that
of
Saint
Peter
;
Yee
are
the
sonnes
of
the
Prophets
&
nall
election
,
that
then
they
shall
not
be
seales
of
present
iustification
?
Are
not
election
&
iustification
subordinate
,
and
consequents
one
of
the
other
?
so
farre
are
they
from
abolishing
one
the
other
,
that
the
contrary
should
rather
be
infered
;
they
are
seales
of
our
eternall
election
,
therefore
of
iustification
&
present
grace
.
For
iustification
is
so
proper
,
&
naturall
an
affecte
of
election
,
that
there
can
be
had
no
certainty
of
the
latter
,
without
assurance
of
the
former
.
For
they
who
are
iustified
in
Christ
,
are
also
chosen
to
him
before
the
foundation
of
the
world
.
Whome
God
hath
prodestinated
those
also
hath
he
called
,
iustified
,
and
glorified
.
Now
then
let
the
Iesuite
with
open
mouth
ex●●āe
on
Caluins
opinion
as
false
,
absurde
,
dangerous
,
and
impious
.
And
why
forsooth
false
?
Because
(
saith
he
)
Caluin
,
contrary
to
that
which
the
Scripture
teacheth
,
restrayneth
Sacraments
only
vnto
the
thinge
past
,
namely
to
the
grace
of
election
.
But
this
cauill
is
already
refuted
.
And
why
absurde
?
Because
(
saith
he
)
he
teacheth
that
by
the
Sacraments
the
promises
are
sealed
vnto
our
consciences
,
&
yet
that
infantes
are
lawfully
baptised
,
which
neyther
haue
vse
of
reason
nor
conscience
.
But
we
haue
already
sufficiently
proued
,
that
neyther
infantes
borne
in
the
Church
of
beleeuing
parentes
,
are
altogether
voyde
of
reason
or
faith
,
if
we
respecte
the
promised
grace
,
although
actually
they
haue
neyther
the
faith
nor
reason
,
which
is
in
those
of
riper
yeares
:
nor
that
baptising
of
Children
&
confirmation
of
their
faith
by
Sacraments
is
therfore
to
be
differred
because
they
doe
not
beleeue
,
seeing
of
the
Scramentes
there
are
other
endes
&
purposes
whereunto
they
are
ordained
.
But
why
pernicious
and
dangerous
.
Because
he
teacheth
that
the
children
of
the
faithfull
are
borne
iust
and
holy
,
and
hath
perswaded
many
that
the
sacraments
are
not
necessary
vnto
the
receiving
of
the
grace
of
Christ
.
Whence
it
is
come
to
passe
,
that
many
contemne
the
said
sacraments
,
and
in
the
meane
while
the
soules
of
many
infantes
never
purified
by
the
saving
waters
of
baptisme
,
abide
in
perpetuall
corruption
.
And
is
it
in
deed
pernicious
to
teach
,
that
the
children
of
the
faithfull
are
borne
holy
,
that
is
,
not
straungers
,
but
heires
of
the
covenant
,
according
to
that
promise
;
I
will
be
thy
God
,
and
the
God
of
thy
seede
?
That
therefore
is
likewise
pernicious
which
the
Apostle
teacheth
:
If
the
roote
be
holy
,
the
branches
also
are
holie
.
And
the
vnbeleeving
wise
is
sanctified
by
her
husbande
,
else
were
your
children
vncleane
;
but
now
they
are
holy
.
And
this
is
the
chiefe
comfort
of
godly
parentes
,
that
they
knowe
that
both
branch
and
roote
are
sanctified
,
that
is
,
that
they
&
their
children
may
from
their
mothers
wombe
plead
privilege
in
the
covenant
with
God
,
by
vertue
of
the
free
promise
made
vnto
them
and
their
seed
after
them
.
But
they
are
by
nature
the
sonnes
of
wrath
?
Who
knowes
not
that
?
Calvin
teacheth
both
that
they
are
the
sonnes
of
wrath
in
regard
of
nature
;
and
sonnes
of
the
covenant
in
respect
of
grace
:
according
to
that
of
Saint
Peter
;
Yee
are
the
sonnes
of
the
Prophets
&
of
the
covenant
.
That
is
spoken
against
the
Pelagians
denying
originall
sinne
;
this
against
the
sophistes
,
tying
grace
to
the
sacraments
:
neither
of
these
is
perniciously
taught
,
because
either
〈◊〉
&
according
to
scripture
.
Let
Calvines
Christian
institution
be
searched
,
and
his
Commentary
on
those
words
of
Saint
Paule
;
we
are
all
by
nature
the
sennes
of
wrath
.
Thence
may
the
Iesuite
,
and
Selneccer
,
and
Hunnius
,
and
all
the
rabble
of
Calvines
adversaries
learne
,
that
originall
sinne
is
as
naturall
vnto
vs
as
poison
to
a
serpent
,
&
yet
neverthelesse
the
children
of
the
faithful
are
a
seede
blessed
even
from
their
mothers
wombe
.
Or
if
it
like
them
better
)
let
them
heare
and
reconcile
David
confessing
of
himselfe
,
Behold
I
am
borne
in
sinne
,
and
my
mother
conceived
me
to
inquity
.
And
yet
else-where
he
comfortes
himselfe
in
this
manner
,
On
thee
haue
I
depended
from
the
time
wherein
I
was
borne
,
and
from
my
mothers
wombe
thou
art
my
God
:
or
God
himselfe
complaining
in
this
sort
of
mans
nature
.
The
thought
of
mans
heart
is
wicked
from
his
childhood
,
and
yet
Ieremie
witnessing
,
Before
I
framed
thee
in
thy
mothers
belly
I
knew
thee
;
&
before
thou
camest
out
of
her
womb
I
sanctified
thee
.
Thus
the
Iesuite
sees
in
what
respect
Calvin
saith
that
infantes
are
borne
holy
:
namely
not
simply
,
and
wholy
,
but
in
some
sort
I
shall
hardly
beleeue
vnlesse
the
Iesuites
shewe
it
,
that
it
is
found
in
Calvin
that
they
are
borne
iust
.
For
in
this
life
it
is
not
all
one
to
be
holy
,
and
to
be
iust
.
Now
whereas
hee
patcheth
this
vnto
the
rest
,
that
Calvin
hath
perswaded
many
,
that
the
sacraments
are
not
necessary
vnto
the
receiving
of
the
grace
of
Christ
,
and
that
therevpon
hath
followed
the
contempt
of
baptisme
with
the
destruction
of
many
souls
,
this
is
partly
a
cavill
,
&
partly
a
plaine
sophisme
.
A
cavill
that
Calvin
should
altogither
deny
the
necessity
of
sacrament
,
a
sophisme
in
imputing
to
his
doctrine
the
contempt
of
baptisme
,
which
the
Iesuite
faineth
to
haue
ensued
therevpon
.
Indeede
he
doth
not
binde
God
and
grace
vnto
the
sacraments
,
nor
falsly
placeth
in
them
an
absolute
necessity
,
as
do
these
Sophisters
.
His
purpose
is
only
with
Bernard
to
cond●ne
,
not
the
absence
,
but
contempt
of
sacramentes
.
But
is
this
to
persuade
many
that
sacramentes
are
not
necessary
.
Heare
(
I
pray
you
)
what
himselfe
hath
written
of
this
matter
in
his
●●stitution
.
Now
(
saith
hee
)
even
hereby
it
appeareth
that
their
conceit
is
to
be
cassiered
,
who
adiudge
all
that
haue
not
beene
baptized
vnto
eternall
death
,
&c.
The
promise
of
God
is
manifest
:
whosoever
beleeveth
in
the
sonne
shall
not
see
death
,
nor
come
into
iudgment
,
but
is
already
passed
from
death
into
life
.
Which
I
would
not
haue
so
taken
,
as
if
I
meant
that
baptisme
might
be
contemned
without
offence
(
for
I
am
so
farre
from
excusing
this
contempt
,
that
I
affirme
the
league
and
covenant
of
God
thereby
to
bee
violated
and
broken
)
thus
much
it
suffiseth
to
proue
,
that
it
is
not
so
necessary
,
that
we
must
needes
thinke
him
damned
,
who
shall
be
debarred
all
meanes
and
opportunity
of
obtaining
it
.
But
if
we
yeeld
to
their
devise
we
must
without
exception
condemne
all
those
whom
any
chance
shall
hinder
from
baptisme
,
how
great
so
ever
bee
their
〈◊〉
,
whereby
Christ
himselfe
is
possessed
.
And
in
his
Antidot
〈…〉
(
saith
he
)
that
the
vse
of
those
helpes
of
our
salva●●●n
which
Christ
hath
giuen
vnto
vs
may
be
said
to
be
nec●●●●ry
,
〈◊〉
there
is
opportunity
of
receiving
〈◊〉
.
Howbe●●●he
faithfull
are
alwaies
to
bee
admonish●●
that
the
necessary
of
a
sacrament
is
none
other
the●
〈…〉
wherevnto
the
power
of
God
is
not
to
〈◊〉
.
Indeede
there
is
no
good
man
whose
〈…〉
tremble
at
that
〈◊〉
,
The
Sacraments
ARE
THINGS
SVPERFLVOVS
,
&c.
These
are
his
word
▪
which
thoroughly
retort
and
refell
the
〈…〉
.
But
children
are
borne
holy
,
therefore
they
need
not
be
baptised
,
whence
en●●●th
a
contempt
of
baptisme
.
Nay
rather
contrarywise
because
they
are
borne
holy
,
that
is
,
sons
and
heires
of
the
covenant
,
they
had
neede
be
baptised
.
For
(
saith
Calvin
elsewhere
)
they
are
not
received
into
the
church
by
baptisme
for
any
other
reason
,
but
because
before
they
were
borne
they
did
appertai●e
vnto
the
body
of
Christ
.
Otherwise
the
children
of
Christians
ought
no
more
to
be
baptized
then
the
children
of
Turkes
.
Wherefore
Peter
exhorteth
the
Iews
to
be
baptised
in
the
name
of
Iesus
Christ
.
Wherefore
?
because
(
saith
he
)
the
promise
was
made
to
you
and
to
your
children
.
This
therfore
is
the
reason
why
baptisme
is
due
vnto
our
children
and
not
vnto
the
children
of
Turkes
because
they
from
their
mothers
wombs
are
children
of
the
promise
,
which
these
are
not
.
Wherefore
the
contempt
of
baptisme
cannot
ensue
on
that
,
which
vnto
the
godly
,
is
the
chiefe
motiue
of
desiring
and
ministring
baptisme
:
neither
neede
we
to
feare
least
that
should
turne
to
the
destruction
of
soules
,
wherevpon
is
grounded
the
especiall
comfort
of
parentes
&
children
,
togither
with
the
iust
desire
of
baptisme
.
And
if
the
Iesuite
proceed
therefore
to
account
the
baptisme
of
children
vaine
,
because
the
infants
of
the
church
even
from
their
birth
are
reckned
in
the
covenant
:
let
me
intreate
him
to
learne
of
his
maister
Lombard
,
that
baptisme
is
a
sacrament
of
remission
of
sinnes
before
graunted
through
faith
.
But
O
heavy
sentence
pronounced
by
the
Maister
of
Sentences
,
Infantes
dying
vnbaptised
,
though
in
carrying
vnto
baptisme
are
damned
!
O
not
onely
pernicious
,
but
impious
also
and
cruell
divinity
of
the
Iesuites
,
enthralling
God
vnto
elements
,
chaining
his
power
with
absolute
necessity
(
wil
he
nil
he
)
vnto
signes
and
sacraments
,
condemning
no
lesse
bloudily
,
then
impiously
vnto
hel
many
thousands
of
infantes
who
without
any
faulte
of
theirs
coulde
not
bee
baptized
,
yea
although
they
be
adiudged
by
Christ
himselfe
vnto
the
kingdome
of
heaven
.
I
know
the
authority
of
Austine
is
here
pretended
,
who
writ
that
infantes
dying
vnbaptised
must
needes
be
damned
,
but
to
milde
and
gentle
damnation
.
And
if
they
so
applaud
this
error
of
that
most
holy
&
learned
Father
,
why
doe
they
not
as
well
mainetaine
an
other
of
the
same
Fathers
,
altogither
relying
on
the
same
〈◊〉
that
infantes
likewise
without
receiving
the
〈◊〉
s●pper
cannot
bee
saved
?
Heerevnto
they
force
Saint
Ambrose
,
but
the
learned
not
without
good
cause
doe
rather
thinke
that
Prosper
was
the
author
of
those
books
wherein
this
is
found
then
Ambrose
.
For
what
Ambrose
thought
may
appeare
by
his
oration
of
the
death
of
Valentinian
;
as
also
how
godly
is
the
iudgement
of
Bernard
concerning
the
godly
not
baptized
:
God
be
mercifull
vnto
me
.
For
I
cannot
desparre
of
saluation
,
for
want
onely
of
the
water
of
baptisme
:
I
can
not
accoumpt
faith
vaine
,
I
can
not
confoud
hope
or
forgoe
charity
,
especially
it
onely
impossibility
,
&
not
contempt
forbidde
that
water
.
Last
of
all
the
Iesuite
inueigheth
against
the
opinion
of
Ca●uen
as
impious
.
But
why
!
because
(
saith
he
)
it
maketh
the
sacraments
false
,
the
minister
sacrilegiouse
,
Gea
himselfe
altar
,
&
as
it
were
pertured
.
For
if
a
sacrament
be
a
diuine
oath
&
seale
,
wherby
the
promise
of
eternall
election
is
sealed
,
then
as
often
as
it
falleth
out
(
which
is
very
often
)
that
the
reprobate
are
baptized
,
euen
so
often
is
commeth
to
passe
that
the
wordes
of
the
sacrament
are
false
,
&
God
himselfe
altar
in
the
mouth
of
the
minister
.
This
iniurious
vntruth
is
more
sharpe
&
shamelesse
then
all
the
rest
,
whose
bull-warkes
notwithstanding
,
builded
forsooth
on
the
seales
not
of
present
grace
but
onely
of
election
already
past
,
we
haue
sufficiently
battered
.
The
rest
is
answered
in
a
worde
:
that
sacraments
do
promise
and
seale
vnto
vs
the
grace
of
God
,
if
they
be
in
their
right
vse
:
which
is
not
,
when
they
are
received
by
the
reprobate
.
This
only
might
suffice
to
cause
the
Iesuites
cavill
to
vanish
like
smoake
before
the
winde
.
Howbeit
I
am
content
to
answere
more
distinctly
.
A
sacrament
doeth
not
become
false
,
though
sometimes
it
bee
in
vaine
ministred
vnto
the
reprobate
making
shew
of
faith
.
For
in
it selfe
it
stil
remaineth
a
seale
of
grace
,
though
not
vnto
them
,
because
they
beleeue
not
:
as
the
sonne
howsoever
in
it selfe
glorious
and
glistring
,
yet
shineth
it
not
vnto
the
blinde
,
because
they
see
not
.
For
it
is
a
signe
,
conditionall
,
so
offering
and
sealing
grace
vnto
vs
,
that
withal
on
our
parts
it
requireth
faith
&
conversion
:
which
whosoeuer
bring
not
with
them
,
it
neither
bestoweth
nor
sealeth
vnto
them
any
thing
,
neither
is
it
vnto
them
a
sacrament
,
that
is
,
a
seale
of
grace
,
through
their
owne
fault
:
for
it
is
no
vse
but
an
horrible
abuse
of
a
sacrament
,
to
be
received
of
the
reprobate
without
faith
.
The
scripture
every
where
teacheth
that
nothing
can
be
accounted
a
sacrament
without
the
vse
therevnto
appointed
by
God
:
If
thou
be
a
transgressor
of
the
law
thy
on
cumcision
is
made
vncircumcision
.
And
This
is
not
to
eate
the
Lordes
supper
.
he
which
offereth
an
oxe
,
is
as
if
he
offerea
a
dogge
.
The
baptisme
of
Simon
.
Magus
was
a
true
sacrament
,
but
not
vnto
him
,
Thou
hast
no
part
nor
fellowsh
p●nth
businesse
,
for
thy
hearte
is
not
right
.
That
sop
in
the
Lords
supper
was
a
true
sacrament
,
but
poison
to
Iudas
,
not
because
in
it selfe
it
was
evill
,
but
because
the
evill
man
did
evilly
receiue
that
which
was
good
.
To
conclude
,
by
Lombard
his
owne
confession
,
baptisme
is
alike
holy
,
whether
ministred
vnto
the
good
or
evill
:
&
therefore
alike
true
.
But
will
you
cal
Peter
sacrilegious
,
because
to
Simon
Magus
a
reprobate
,
but
professing
the
Apostolique
faith
,
he
in
Gods
name
ostered
grace
,
and
to
his
power
sealed
it
by
baptisme
?
But
this
he
did
not
absolutely
,
but
with
condition
if
he
truely
beleeued
:
as
Phillip
said
vnto
the
Eunuch
,
thou
maist
bee
baptised
,
if
thou
beleeue
withall
thy
heart
.
If
therfore
he
did
not
truely
beleeue
he
sealed
nothing
vnto
him
,
as
rightly
faith
your
friend
Lombard
,
The
visible
baptisme
did
nothing
profit
Simon
Magus
,
because
he
wanted
the
invisible
.
Moreover
he
discharged
his
duety
,
which
was
not
to
search
the
secrets
of
hearts
,
or
sounde
the
vnmeasurable
gulfe
of
Gods
predestination
,
but
to
baptise
the
professors
of
faith
,
whether
hypocrites
,
or
no.
For
the
church
iudgeth
not
of
things
so
secret
,
but
only
the
hart-searching
God
.
The
like
reason
serveth
for
all
other
Ministers
,
which
ought
to
iudge
of
those
that
are
to
bee
baptised
,
not
according
to
Gods
predestination
,
but
mans
profession
&
Christs
commandement
.
This
if
they
doe
,
themselues
are
not
sacrilegious
,
but
the
reprobate
hypocrits
who
vnreverently
and
irreligiously
presse
to
the
sacraments
.
But
fie
on
that
his
blasphemy
,
where
hee
saith
,
that
if
sacraments
bee
ministred
vnto
reprobate
hypocrites
yet
vnrevealed
,
then
God
must
lie
by
the
mouth
of
the
minister
.
Did
God
(
thinkest
thou
)
lie
by
Peters
mouth
when
he
baptised
Simon
Magus
?
He
setiously
and
sincerely
by
his
word
&
sacrament
offereth
adoption
and
grace
vnto
al
,
purposing
also
to
bestow
it
,
but
conditionally
,
if
they
beleeue
:
&
commandeth
them
to
beleeue
,
and
receiue
by
faith
the
grace
offered
.
But
to
infidels
and
hypocrites
he
is
so
far
from
promising
or
sealing
any
grace
of
adoption
and
election
when
they
force
themselues
vnto
the
sacrament
,
that
he
threatneth
them
with
a
terrible
and
feareful
iudgement
.
Hee
therefore
is
true
in
offering
,
howsoeuer
the
grace
offered
to
the
vnbeleeuers
be
of
none
effect
.
But
(
saith
the
Iesuite
)
he
doth
not
onely
offer
,
but
indeede
also
bestowe
it
,
when
men
are
indeede
baptized
.
We
graunt
it
.
For
this
Calvin
also
confesseth
in
Antidot
.
Artic.
Paris
.
speaking
on
this
manner
.
The
godly
do
all
confesse
that
in
baptisme
is
offered
,
yea
&
exhibited
or
giuen
vnto
vs
both
remission
of
our
sins
,
&
grace
of
the
holy
spirite
.
But
(
saith
he
els
where
)
these
good
fathers
by
reason
of
their
grossenesso
doe
not
here
obserue
,
that
what
grace
so
euer
is
by
sacraments
bestowed
on
vs
,
must
notwithstanding
be
imputed
vnto
faith
;
For
he
which
sondereth
faith
from
the
sacraments
,
doth
as
●f
he
seuered
the
soule
from
the
body
!
God
therefore
doth
indeed
giue
that
which
he
offereth
,
but
vnto
those
that
beleeue
.
To
the
vnbeleeuing
he
neyther
promiseth
nor
performeth
any
thinge
as
longe
as
they
continew
in
their
vnbeleife
:
&
that
through
their
owne
fault
;
because
by
infidelity
they
refused
the
good
offered
,
&
as
much
as
in
them
lieth
,
make
a
mocke
of
God
which
offereth
it
.
This
Cauill
therefore
of
the
lesuites
is
no
lesse
impudent
and
blasphemous
against
God
,
then
was
that
of
the
Iewes
,
who
accused
God
of
perfidiousnesse
,
vnlesse
he
would
performe
the
couenant
even
to
the
vnbeleeuers
:
which
the
Apostle
retorting
:
shall
(
saith
hee
)
their
vnbeleife
make
the
faith
of
God
vaine
?
God
forbidae
.
Let
God
be
〈◊〉
,
&
euery
man
a
lyar
.
Well
then
.
Let
vs
now
returne
the
Iesuites
blasphemy
vpon
his
head
.
Both
he
&
his
mailler
Lombard
teach
,
that
reprobation
is
nothing
else
,
but
that
some
there
are
on
whom
God
will
haue
no
mercy
.
For
so
doeth
the
maister
of
sentences
define
it
.
Suppose
then
that
the
Iesuite
even
by
the
very
worke
wrought
either
of
baptisme
or
of
the
masse
should
bestow
the
grace
of
sanctification
vpon
Simon
Magus
or
the
like
reprobate
,
shall
not
hee
and
the
sacrament
become
now
sacrilegious
,
in
conferring
grace
on
a
reprobate
,
of
whom
God
will
haue
no
mercy
?
may
shall
not
he
make
God
himselfe
a
lier
and
contrary
to
himselfe
,
in
his
name
bestowing
,
or
testifying
(
vnlesse
he
altogither
exclude
God
out
of
the
sacraments
)
that
God
himselfe
bestoweth
the
grace
of
sanct●fication
on
a
reprobate
,
on
whom
notwithstanding
hee
hath
for
all
eternity
decreed
to
bestowe
nothing
,
and
on
whom
God
will
haue
no
mercy
.
From
this
blasphemy
howe
the
Iesuite
can
acquite
himselfe
maintaining
his
opinion
of
the
worke
wrought
,
let
him
looke
to
it
.
But
howsoeuer
he
acquite
himselfe
.
he
must
withall
discharge
Calvin
of
the
cavill
devised
against
him
.
Let
this
suffice
briefly
for
answere
to
the
perverse
peevishnesse
of
this
stage
declaiming
Iesuit
.
The
rest
which
hee
disputeth
towardes
the
ende
pertaineth
nothing
to
vs
:
well
they
may
prevaile
vpon
those
against
whom
they
were
written
,
namely
Swenckefield
&
his
brethren
Vbiquitaries
,
common
corrupters
of
the
doctrine
of
Christ
his
person
,
and
the
sacraments
.
A
PREFACE
TO
THE
FOVRTH
PART
OF
the
Catechisme
,
wherin
are
desciphered
the
pestilent
pamphlets
of
some
Divines
of
this
age
:
and
Calvin
the
most
valiant
Champion
defendant
of
Christ
his
glory
is
briefely
cleered
of
the
slaunderous
crime
of
Arrianisme
.
*
⁎
*
THe
argument
of
this
part
,
(
which
is
Of
mans
thankfullnesse
towards
God
)
enforceth
me
to
enter
the
Common
complaint
of
all
the
godly
against
the
bruit
blockishnesse
and
foule
in
gratitude
of
the
world
,
which
after
so
many
inestimable
benefits
heaped
by
almightye
God
most
aboundantly
on
these
our
latter
daies
,
hath
onely
thus
farre
profited
,
that
vnthankfull
men
continually
become
worse
and
worse
,
as
if
they
had
sworne
perpetual
warre
against
so
good
a
God
,
&
gracious
a
benefactor
.
For
howe
huge
a
cloud
of
witnesses
of
Gods
continuall
kindnesse
.
doth
enuiron
vs
round
about
what
hath
been
denied
vnto
this
age
that
men
could
haue
wished
,
thereby
to
haue
made
this
life
happy
&
blessed
?
I
speake
not
of
blessingee
common
or
generall
,
how
many
,
&
how
pretious
are
those
we
haue
receiued
in
particular
?
The
light
of
the
Gospel
&
sincerity
of
doctrine
renewed
;
the
purity
of
sacraments
,
the
trew
worshippe
of
God
,
and
reading
of
holy
scripture
restored
,
the
discouery
of
Antichrist
,
the
chasing
of
darknesse
,
the
flight
of
supersticion
,
the
ruine
of
of
idolatry
,
&
the
liberty
of
the
church
after
long
seruitude
restored
.
These
so
inestinable
treasures
how
few
of
vs
doe
worthily
regard
▪
&
not
rather
with
bestiall
blockishnesse
overpasse
,
or
shameles
impudency
disdaine
?
One
saide
some
times
of
the
Athenians
that
they
knew
what
was
good
,
but
did
it
not
.
How
much
more
may
we
Christians
be
ashamed
of
our selues
,
who
not
only
do
not
that
which
we
know
to
be
good
,
and
know
it
by
the
light
of
the
Gospell
(
not
as
they
did
by
the
light
of
nature
:
)
but
also
doe
euen
those
thinges
which
we
know
are
not
good
?
The
whole
worlde
is
now
possessed
with
security
,
profanenes
,
ambition
,
luxurye
,
envy
,
contempte
of
doctrine
,
abuse
of
sacraments
,
surfet
of
preaching
,
&
what
not
?
How
many
are
there
of
those
which
withhold
the
truth
in
vnrighteousnesse
▪
of
those
which
professe
God
in
their
knowledge
but
deny
him
in
their
life
?
of
backesliding
Apostataes
,
who
eyther
inforced
by
the
vnsta●ednesse
of
the●
owne
conceipt
,
looke
backe
to
the
Aegigptian
flesh-pottes
,
or
beguiled
by
seducing
spirites
daily
reuolt
from
Christ
to
Antichrist
,
like
dogges
returning
to
their
yo●
mit
?
but
this
ingratitude
is
perhappes
a
fault
incident
to
the
common
sort
.
O
then
that
the
greater
part
of
our
Prelates
would
ascend
vnto
these
breaches
,
and
draw
a
counter-mure
and
sence
before
the
house
of
Israel
,
&
not
lyke
subtile
foxes
secke
to
fat●e
themselues
with
the
spoiles
,
&
publique
scandales
of
the
church
,
as
Ezechiel
complained
of
the
prophets
of
his
time
.
It
hath
bin
euer
a
great
plague
vnto
the
church
to
make
sale
of
the
word
of
G●d
or
wrest
it
to
the
affections
of
men
,
to
the
lust
&
fauour
of
the
mighty
,
to
pride
and
vaine
glory
,
to
couetousnesse
and
luxurie
.
But
much
more
perniciouse
is
that
plague
which
at
this
day
with
applause
of
the
multitude
consumeth
the
very
bowelles
of
the
church
,
namely
the
decay
of
ecclesiasticall
iudgment
:
whereas
in
the
meane
time
through
ambition
,
auarice
,
enuy
,
&
desire
of
attempting
any
thing
,
as
euery
one
is
of
face
most
brazen
,
of
tongue
most
intemperate
,
so
much
the
rather
he
affecteth
,
&
by
fauour
of
the
multitude
obteineth
the
most
eminent
places
of
dignity
in
the
church
.
Hence
proceede
those
infortunate
broils
betweene
gouerners
of
the
church
,
who
for
the
most
part
studying
strife
not
quietnesse
,
&
plotting
quarrell
vpon
quarrell
,
labour
by
all
meanes
possible
that
ecclesiasticall
controverfies
(
by
which
they
study
to
advance
themselues
to
a
rich
and
glorious
estate
)
may
neuer
come
to
the
lawfull
hearing
,
debating
or
quieting
.
Hence
also
haue
proceeded
so
many
pestilent
&
pernicious
wrightings
neuer
spiced
with
any
spirit
of
mildenesse
&
charity
,
but
seasoned
with
the
vnsauoury
salt
of
vnulence
&
malice
,
&
tainted
with
the
poisoned
s●inges
of
harefull
slanders
,
wherwith
(
for
sooth
)
at
this
day
Diuinity
is
thought
to
bee
beautified
,
and
our
doctrine
of
holinesse
shall
be
presented
vnto
posteritie
.
This
is
the
head
of
the
mischeife
;
The
first
is
meerely
slanderous
,
wherein
the
memory
of
Christes
faithfull
seruantes
deseruing
passing
wel
of
the
church
(
namely
Zwinglius
Calvin
,
Bucer
,
Martir
,
〈◊〉
,
Zanchius
,
Bizi
,
Grynaeus
,
&
others
as
well
liuing
,
as
dead
,
who
teach
that
the
fleshly
feeding
on
Christes
body
with
our
mouthes
is
contrary
to
the
truth
of
the
Gospell
)
is
fowly
wronged
,
their
fame
rent
&
razed
,
their
wrightings
(
whence
notwithstanding
those
foxers
after
their
preaching
can
be
content
in
their
priuate
studies
to
borrow
most
of
ther
skill
)
are
spightfully
taxed
,
their
true
sense
peruerted
their
wordes
wrongfully
wrested
,
&
lastly
themselues
proclaimed
authors
of
most
damnable
heresies
.
In
this
kinde
next
vnto
Schmi●line
that
Arch-Vbiquitar●e
excelled
lately
one
Selneccer
,
and
now
Hunnius
and
Heilbrunner
;
wherof
the
former
hath
not
long
since
put
in
printe
twelue
chiefe
heades
mischievously
compiled
;
the
later
hath
in
maner
afore-saide
lately
published
fifteene
chapters
of
Calvines
errors
:
the
middlemost
being
a
Questionist
burdeneth
Calvin
with
A●●●●sme
,
●iting
certaine
places
which
by
the
Fathers
were
interpreted
of
Christ
,
but
by
him
somewhat
otherwise
vnderstood
.
But
no
ingratitude
more
spightfull
,
then
to
slaunder
them
by
whose
paines
thou
haste
reaped
profitte
,
and
the
Church
in
generall
so
greate
a
benefite
;
no
presumption
more
intollerable
,
then
to
bite
and
beate
sellow-servaunts
,
and
to
revile
the
deale
and
〈◊〉
nothinge
lesse
sutable
to
the
dignity
of
a
Divine
,
then
to
play
the
sycophant
or
false
accufer
.
Let
vs
for
examples
sake
instance
in
that
one
place
of
Genesis
the
3.
concerning
the
seede
of
the
woman
that
shoulde
breake
the
serpentes
heade
which
they
complaine
to
bee
horribly
corrupred
by
Calvin
,
because
hee
interpreteth
the
seeat
of
the
woman
not
particularly
of
Christ
alone
,
but
generally
of
the
whole
Church
and
posterity
of
the
woman
.
But
were
they
not
shameless●
in
mangling
that
interpretation
of
Calvines
which
should
be
wholy
cited
,
they
would
s●ne
be
:
shamed
of
so
grosse
a
cavil
.
For
to
let
passe
,
that
many
ancient
Fathers
before
Calvin
,
and
amongst
them
Chrysostome
doeth
so
interpret
that
place
▪
First
they
never
date
deny
,
the
seede
of
the
serpent
,
wherevnto
the
seede
of
the
woman
is
opposed
,
must
by
right
in
this
place
be
generally
vnderstood
.
Secondlie
the
vntruth
of
this
cauill
is
hereby
descried
,
in
that
they
wright
that
Calvine
,
should
restraine
this
enmity
to
men
and
externall
,
that
is
common
and
visible
serpentes
:
whereas
Calvine
expresseley
addeth
,
that
GOD
in
this
place
vnder
the
name
of
the
serpent
,
doth
especially
〈◊〉
at
Sathan
,
against
whom
he
thundereth
out
this
iudgement
.
Lastly
,
that
hee
so
interpreteth
the
womans
seede
of
the
Church
,
that
withall
especially
he
includeth
CHRIST
the
head
of
the
Church
,
his
very
wordes
doe
witnesse
which
they
wickedly
dismember
,
when
he
addeth
.
Whereas
experience
teacheth
that
all
the
so●●es
of
Ad●m
are
farie
from
vanquishing
the
divell
;
wee
must
therefore
needes
haue
recourse
vnto
one
heade
,
that
so
wee
may
learne
to
whome
especially
this
victorie
doeth
pertan●e
.
So
Paule
leadeth
vs
from
the
seede
of
Abraham
vnto
Christ
.
&c.
But
is
this
to
make
slay
vpon
the
externall
enmity
betwixt
men
and
serpents
?
to
restraine
the
victory
vnto
men
?
to
exclude
Christ
?
All
this
not
withstanding
Hunnius
proceedeth
yet
father
,
chardging
Calvin
with
the
shifting
of
many
most
evident
oracles
concerning
Christs
protecting
and
p●tronaging
the
blasphemies
of
the
lovnes
,
furthering
that
damned
heresie
of
Arrianis●e
,
weakening
the
grounds
and
argumentes
of
the
Church
,
and
disanulling
the
authoritye
of
aunciente
Fathers
.
These
indeede
are
grieuous
crimes
,
whereof
notwithstanding
I
coulde
casilie
cleare
him
,
were
it
not
for
mispendinge
too
much
time
and
talke
.
But
by
the
two
first
slaunders
wee
may
easily
iudge
of
all
the
rest
.
And
is
it
indeed
so
euident
an
oracle
when
Moses
saith
:
Bara
El●him
:
that
a
verbe
singular
ioyned
with
anoune
plurall
must
needes
signifie
the
vnity
of
the
diuine
essence
,
&
trinity
of
persons
?
This
Caluin
tooke
for
none
of
the
sufficient
rest
proofes
of
so
great
a
matter
.
But
if
it
bee
so
strong
and
evident
an
argument
of
the
Trinity
,
wh●
did
not
you
(
Master
Hannius
)
place
it
with
the
〈◊〉
in
your
tracte
vpon
the
Trinity
?
why
did
you
quite
over
slip
it
?
The
words
of
Eue
,
Canuhiis●
hath
Iehovah
:
Calvin
thus
translated
;
I
haue
obtained
a
man
to
the
Lord
:
Hunn●us
exclaimeth
against
him
for
corrupting
a
most
evident
testimony
of
the
God
head
of
the
M●suas
:
I
haue
obtained
a
man
he
Lorde
.
for
a●h
in
Hebrew
is
a
perpetuall
note
of
the
accusatiue
case
.
But
if
this
be
true
,
why
then
did
the
70.
Interpreters
translate
it
by
the
Lord
?
before
the
Lord
the
ancient
Latin
,
&
〈◊〉
through
the
Lord
?
the
Dutch
translation
of
Luther
45.
yeares
since
of
the
Lord
?
Well
then
:
shall
Calvin
therefore
be
an
heretique
,
for
n●t
simply
approving
these
and
other
such
like
argumentes
vsed
by
the
Fathers
against
heretiques
?
must
he
needs
therefore
be
an
Arrian
and
a
Iew
?
too
hard
a
slander
of
so
excellent
a
servant
of
God
.
For
what
man
is
there
that
with
greater
courage
and
learning
hath
maintained
against
all
heretiques
the
reverend
mistery
of
the
sacred
Trinity
,
or
Christes
eternall
Deity
?
who
hath
euermore
sharpely
reproved
and
repressed
those
mad
dogges
Servetus
,
Gentilis
.
with
their
confederates
in
villany
,
Alciat
,
B●andrat
and
the
rest
?
And
if
he
observed
some
proofes
not
plaine
or
pregnant
enough
vsed
by
the
ancient
fathers
in
their
conflictes
against
heretiques
,
what
of
that
?
for
al
this
he
hath
resolutely
avouched
an
hundred
other
thinges
concerning
the
eternall
Deity
of
Christ
against
all
fallacies
and
forgeries
of
Iews
&
heretiques
:
whereof
least
any
should
make
doubt
,
I
will
shew
iust
proofe
by
one
or
two
examples
out
of
his
commentaries
.
Gen.
1.
v.
3.
Which
alone
,
saith
he
(
meaning
the
creation
of
the
world
by
the
word
of
God
)
is
sufficient
to
refu●e
the
blasphemie
of
Servetus
.
Heere
the
foule-mouthed
heast
doth
barke
.
saying
that
this
was
the
first
beginning
of
the
Word
,
when
God
commandea
that
there
should
be
light
.
Whereas
much
better
might
be
inferred
the
eternal
essence
thereof
,
considering
that
there
we●e
vpon
the
suddame
created
by
the
word
of
God
,
such
things
as
before
were
not
Where
fore
the
Apostles
proofe
of
Christs
Divinity
standes
with
good
reason
,
that
wheras
hee
is
the
Worde
of
GOD
,
by
him
were
all
thinges
created
.
Exod.
3.
v.
2.
Proving
that
Christ
was
that
Angell
of
the
Lord
,
he
wrighteth
after
this
manner
:
The
anciens
Doctors
〈◊〉
truely
thinke
that
the
eternall
Son
of
God
was
so
called
in
respect
of
his
Mediatorship
.
And
shortly
after
No
maruell
therefore
if
the
eternall
worde
of
God
,
being
one
&
the
same
in
essence
and
deitie
with
the
father
,
tooke
vpon
him
the
name
of
a●
angel
,
in
regarde
of
he
embassage
by
him
afterward
to
be
vndertake
.
The
two
oracles
of
Esaie
in
the
7.
cha.
and
●4
.
v.
touching
the
fruit
of
the
virgins
wombe
called
Immanuel
:
&
in
the
9.
cap.
&
6.
v.
concerning
a
sonne
giuen
vnto
vs
,
he
doth
so
violently
extorte
from
the
Iewes
,
&
so
strongly
proue
them
to
be
meant
of
the
onely
begotten
sonne
of
God
borne
of
the
virgin
Marie
,
that
no
man
lightly
could
haue
done
it
better
.
And
where
Ieremie
in
his
●3
.
ca.
&
5.
v.
speaketh
of
raysinge
vp
a
budde
or
branch
vnto
Dauid
,
he
vseth
these
words
:
Here
therefore
God
recall●th
them
vnto
the
Messias
.
And
soone
after
,
Without
doubt
heere
the
Prophet
speaketh
of
Christ
.
Where
also
at
largelie
refuteth
the
Iewes
,
endeuouring
to
streame
this
branch
to
all
the
posteritie
of
Dauid
.
And
after
against
the
same
Iewes
:
One
&
the
same
redeemer
as
called
as
well
the
sonne
of
Dauid
as
Iehouah
.
How
is
he
called
the
sonne
of
Dauid
?
because
he
was
to
〈◊〉
of
that
liue
.
How
then
Iehouah
?
Hence
trulie
is
gathered
that
〈…〉
there
is
some
thing
more
excellent
the
man
and
he
is
called
Iehouah
or
the
Lord
,
because
he
is
the
onely
begotten
sonne
of
God
one
altogeather
with
the
father
in
nature
,
glorie
,
eternitie
,
&
Divinitie
.
In
the
12
ca.
&
14.
v.
of
the
prophecy
of
Hose
,
shewing
how
he
is
both
Iehouah
&
also
an
angell
:
Christ
(
saith
he
)
the
eternall
wisedome
of
God
,
did
put
on
the
person
of
a
Mediator
before
he
was
clothed
with
our
flesh
.
He
was
therefore
even
then
a
Mediator
,
and
in
that
respect
also
an
angell
.
Meane
while
he
was
also
then
Iehouab
,
who
is
now
God
manifested
in
the
flesh
.
And
afterwards
Thus
is
this
place
worthie
the
remembrance
to
witnesse
the
Deitie
of
Christ
.
Vpon
the
4.
ca.
of
Micah
,
the
3.
v.
The
Prophet
M●cah
speaketh
of
God
himselfe
,
not
expressely
mentioning
Christ
,
because
he
was
not
as
yet
manifested
in
the
flesh
:
how
be
it
we
know
that
this
was
fulfilled
in
his
person
,
that
God
hath
gouerned
the
worlde
,
&
subdued
vnto
himselfe
all
the
nations
of
the
earth
,
we
therefore
avouch
Christ
to
bee
true
God
,
because
he
did
not
onely
minister
to
his
father
,
as
Moses
or
any
other
of
the
Prophets
;
but
was
himselfe
also
high
souereigne
of
his
church
.
&
in
the
7.
ver.
of
the
same
chap.
Though
Christ
was
the
true
seede
of
Dauid
,
yet
was
he
withall
Iehouah
likewise
,
that
is
God
reuealed
in
the
flesh
.
In
the
1.
of
Zachar.
the
19.
v.
Wee
must
remember
what
I
saide
before
:
that
this
cheife
a●gell
was
the
mediator
&
head
of
the
church
.
But
he
also
is
Iehouah
.
because
we
know
that
Christ
is
God
manifested
in
the
flesh
.
Zach.
2.
v.
8.
Hence
we
geather
that
Christ
is
here
pr●figured
,
who
is
himselfe
verie
Iehouah
,
but
withall
the
angell
&
messenger
of
his
father
.
&
in
the
10
ver
.
We
see
therefore
that
the
name
of
Iehouah
is
fitted
vnto
Christ
,
&
that
there
is
no
difference
of
nature
betwixte
the
father
&
the
sonne
,
but
that
they
are
to
be
distinguished
onely
in
person
.
As
often
therefore
as
Christ
declareth
his
Diui●itie
,
he
taketh
vnto
himselfe
the
name
of
Iehouah
:
But
afterwardes
he
shewed
that
in
himselfe
he
hath
some
thinge
peculiar
and
distinct
,
namely
this
,
that
he
is
the
messenger
or
Embassadour
of
his
father
.
Zach.
3.
ver
.
3.
Now
we
see
that
he
is
termed
an
Angell
,
who
was
of
●n
named
Iehouah
.
For
my
〈◊〉
therefore
I
make
no
question
but
that
the
name
as
wel
of
angell
as
of
ehouah
should
be
referred
to
the
person
of
Christ
,
who
is
the
true
&
onelie
God
.
Zach.
11.
ver
.
14.
This
wee
must
holde
for
a
principle
,
that
Christ
from
the
beginning
was
the
true
Iehouah
.
Because
therefore
the
son
of
God
is
of
the
sa●●
nature
with
the
Father
,
&
also
one
God
together
with
him
,
&c.
with
like
fidelitie
&
perspicuitie
doth
he
euerie
where
in
his
commentaries
vpon
the
new
Testament
,
maintaine
the
eternal
Deitie
and
Coexistence
of
our
sauiour
Christ
.
Coloss.
2.
v.
2.
This
in
the
meane
time
is
a
memorable
place
to
proue
the
Deity
of
Christ
,
and
his
vnity
of
essence
or
nature
with
the
father
.
For
having
prefaced
somewhat
touching
the
knowledge
of
God
,
hee
straight
waies
applieth
it
as
well
to
the
Sonne
as
to
the
Father
.
Whence
it
followeth
that
the
Sonne
is
one
and
the
same
God
with
the
father
.
See
gentle
Reader
what
hee
wrighteth
vpon
those
words
of
the
Apostle
,
God
was
manifested
in
the
flesh
.
After
many
words
:
So
saith
he
by
this
one
testimonie
is
the
true
and
catholike
faith
excellently
fenced
and
fortified
against
Arrius
,
Marcion
,
Neflorius
,
and
Eutyches
.
Ioh.
5.
v.
20.
Although
the
Arria●s
haue
endevoured
to
shifte
this
place
,
&
some
there
be
even
at
this
day
which
subscribe
vnto
them
:
here
notwithstanding
wee
haue
a
notable
testimony
of
the
Divinitie
of
Christ
.
Act.
7.
v
20.
So
this
place
yeeldeth
apparant
proofe
of
the
eternel
Deity
of
Christ
,
&
vnitie
of
essence
with
the
Father
.
But
in
so
cleere
a
case
what
neede
more
words
?
A
thousande
like
places
are
every
where
obvious
in
his
golden
wrightings
,
which
may
yeeld
plentiful
matter
vnto
al
posterity
to
stoppe
the
beastly
barking
of
these
raging
dogs
.
But
to
return
to
my
purpose
,
if
Calvin
in
this
conflict
did
not
make
all
fi●h
that
came
to
net
,
but
signified
that
many
things
approued
by
auncient
Fathers
were
now
too
much
exposed
to
cavil
of
heretiques
being
otherwise
of
himselfe
a
most
valiant
maintainer
of
Christs
eternal
maiesty
,
which
preeminence
even
the
slanderous
adversary
(
to
his
griefe
)
must
of
conscience
yeeld
vnto
him
:
must
he
therefore
be
proclaimed
an
Arrian
,
or
patron
of
Arrians
?
doth
he
deserue
to
be
so
contumeliously
distained
,
as
if
carried
headlong
with
a
violent
streame
of
vaine
glorious
boasting
,
he
did
of
set
purpose
corrupt
the
plainest
oracles
of
scripture
touching
the
mystery
of
the
sacred
Trinity
,
&
eternal
Deity
of
the
Son
&
holy
Ghost●
or
as
though
he
wrested
the
Christians
weapons
out
of
their
hands
?
or
by
manifest
consent
were
an
open
abetter
of
the
Arrinish
glosies
?
No
,
no
,
would
to
God
rather
you
Vbiquitaries
did
not
so
,
o●
would
at
least
cease
to
spread
the
infection
of
your
Arrian
leprosie
throughout
the
church
.
He
indeede
made
choise
of
some
argument
before
others
,
not
vnadvisedly
,
or
to
such
purpose
as
you
slaunderously
imagine
,
but
as
himselfe
often
profesieth
,
because
he
did
wish
we
would
bring
nothing
but
what
were
sound
and
substantiall
.
And
good
reason
:
for
he
found
by
experience
in
his
conflictes
with
Servetus
,
Gent●●is
,
&
the
like
monsters
,
which
were
arguments
of
strength
and
perspicuity
,
and
which
were
not
;
which
did
powerfully
presse
the
adversary
,
and
which
did
not
▪
And
therefore
he
saw
well
that
he
was
to
combate
not
with
number
but
waight
of
arguments
,
&
by
his
example
taught
others
how
to
encounter
heret●ques
,
who
are
now
growen
far
more
subtile
&
slippery
then
heretofore
was
either
Samosate●●●
himselfe
,
or
Arrius
,
or
any
other
of
their
principal
patriarchs
For
now
the
adversary
which
by
these
his
instruments
impugneth
the
glory
of
Christ
is
growen
old
and
wily
.
There
are
now
(
to
vse
the
words
of
Cip●ian
)
almost
sixe
thousand
yeares
accomplished
,
But
to
let
these
passe
,
I
come
now
to
the
second
sore
of
wrightings
which
is
both
heretical
and
intollerable
,
for
monstrous
paradoxes
therin
maintained
,
plaine
principles
of
divinity
d●faced
.
open
testimonies
of
scripture
perversely
corrupted
,
heresies
long
since
condemned
lately
restored
,
and
imposed
vpon
the
simple
vulgar
for
verities
Evangelicall
.
In
which
kinde
the
most
bitter
A●chilochian
disputant
Huber●us
an
impudent
back
iuding
Apostata
doth
now
Lord
it
;
whom
hatred
against
the
truth
truely
knowen
,
but
want
only
denied
&
wilfully
impugned
doth
euerie
day
more
then
other
so
swiftelie
sweepe
away
with
a
continuall
current
of
barking
and
back-biting
,
that
men
may
iustly
suspect
him
for
a
fearfull
example
of
one
giuen
over
by
God
into
a
reprobate
sence
.
God
of
his
mercie
g●aunt
him
a
better
minde
if
he
be
not
past
cure
,
or
at
least
so
bridle
his
furie
,
that
he
cary
not
others
with
him
headlong
to
destruction
.
He
as
an
impe
of
Pelagius
,
&
mouthy
sectary
of
E●icur●us
filleth
all
Germanie
with
horible
exclamations
,
as
well
faithfull
,
as
Infideli
;
alreadie
dawned
,
as
hereafter
to
be
condemned
,
reprobate
,
as
others
,
suppose
doggs
&
hogs
,
as
Christ
his
sheepe
;
Nero
&
Heliogabalus
,
as
Dauid
&
Iosaphat
;
Iudas
,
as
Peter
are
by
the
death
of
Christ
reconciled
vnto
God
,
sanctified
,
iustified
,
their
sius
pardoned
,
themselues
receiued
into
the
bosome
&
sauor
of
God
,
without
repentance
is
a
vaine
brag
;
that
our
Election
in
Christ
is
founded
on
a
supposition
and
condition
If
wee
beleeue
;
that
it
relyeth
wholy
on
our
faith
;
that
faith
is
not
given
vs
indeed
without
the
grace
of
God
,
howbeit
the
meanes
by
which
it
is
giuen
vs
are
in
our
own
power
,
that
the
vnregenerate
haue
an
arbitrary
ability
to
run
assone
as
God
calleth
them
by
his
worde
;
that
they
can
of
them selues
perceiue
and
vnderstand
the
Lordes
voice
when
he
crieth
vnto
them
;
that
the
cause
why
of
many
who
vse
the
same
meanes
,
some
beleeue
and
persevere
;
〈◊〉
her
some
beleeue
not
,
or
beleeving
persevere
not
,
is
the
right
or
not
right
vse
of
the
meanes
,
&
that
this
vse
is
in
our
owne
power
;
that
the
9.
Chapter
to
the
Romanes
treateth
not
of
Predestination
to
life
or
death
;
that
this
doctrine
of
pedestination
maketh
God
a
lying
God
,
a
cruel
God
,
a
God
reioycing
in
euill
,
and
an
vniust
God
;
that
it
ouerthroweth
the
ministery
,
&
leaveth
no
place
for
wholsome
exhortation
;
that
it
breedeth
securitie
&
despaire
in
men
:
and
an
hundred
other
postions
of
this
kinde
,
wherwith
if
you
conferre
the
auncient
pestilent
heresies
of
Pedagius
&
Coelestius
,
they
will
concurre
with
this
doctrine
,
&
meete
therwith
as
iust
as
germans
lipes
.
For
the
Pelagians
taught
the
selfe
same
as
appeareth
both
out
of
the
writinges
S.
Austen
,
&
out
of
the
epistles
of
Prosper
,
and
of
Hilarie
.
vnto
him
,
touching
the
reliques
&
remainder
of
the
Pelagian
heresie
in
Fraunce
.
They
taught
that
in
deede
all
men
had
sinned
in
Adam
,
the
proptiation
of
Christes
bloud
is
(
say
they
)
proposed
vnto
all
without
exception
,
that
whosoeuer
will
laie
hold
on
faith
,
&
receiue
the
Sacrament
of
Baptisme
may
be
saued
;
that
God
knew
before
the
framing
of
the
world
,
who
would
beleeue
&
continue
faith
full
,
&
that
he
predestinated
them
vnto
his
kingdome
whom
he
forsawe
to
be
such
,
as
being
freelie
called
by
grace
would
proue
worthie
their
Election
,
and
departe
this
life
with
a
laudable
&
happy
end
;
&
that
therefore
all
men
are
admonished
to
beleeue
&
liue
well
,
that
no
man
might
despaire
of
attaining
saluation
.
They
denied
that
there
was
a
set
number
predestinate
of
God
,
least
the
vse
of
exhortation
thereby
should
bee
voide
,
and
the
force
and
edge
of
preaching
rebated
.
They
avered
that
all
serious
industrie
in
weldoing
was
cleane
remooued
,
&
all
manner
of
vertues
cancelled
,
if
Gods
decree
preuent
men●
willes
;
that
vnder
the
title
of
Predestination
the
Stoicks
fatall
necessitie
was
againe
set
on
foote
and
established
;
that
the.
9.
Chap.
to
the
Rom.
was
was
neuer
vnderstoode
by
the
auncient
Fathers
of
the
Church
of
a
free
Election
preuenting
our
will
and
merits
;
That
this
doctrine
thwarteth
&
crosseth
the
edification
of
preachers
&
teachers
;
and
were
it
true
,
yet
is
it
not
to
be
divulged
and
vttered
in
publicke
,
because
it
may
minister
vnto
some
cause
of
despaire
;
&
the
hearts
of
ignorant
men
are
by
this
kind
of
dispute
set
on
mamme●ing
:
because
the
Catholike
faith
may
be
taught
and
defended
without
it
.
Fausius
added
vnto
mans
endevour
the
helpe
of
grace
,
that
for
sooth
graces
&
mans
endeuour
yoaked
together
finish
〈◊〉
workes
which
remaine
,
&
God
by
his
worde
worketh
in
us
it
will
that
which
wee
read
or
heare
:
but
to
cons●et
,
or
〈◊〉
consent
therevnto
is
so
absolutely
our
owne
,
that
if
we●
will
the
master
is
to
thwathput
in
execution
;
if
we
〈◊〉
,
we
make
the
working
of
God
to
bee
of
no
force
or
effect
with
vs
.
These
and
such
like
were
the
olde
braine
sicke
follies
of
the
P●lagians
,
which
I
thinke
no
man
so
far
to
seeke
in
Christian
religion
,
that
he
conceiueth
not
howe
this
cursed
wretch
hath
set
them
downe
worde
for
worde
as
it
were
,
&
published
for
newe
oracles
.
Nevertheles
I
know
his
protestation
wil
be
,
that
hee
hath
hitherto
neuer
sucked
at
the
noisome
sinke
of
Pelagius
heresies
,
but
in
heart
detesteth
them
.
But
Puccius
that
newe
vpstart
Pelagian
as
vaine
&
wauering
an
Apostata
as
Huber
himselfe
hath
cleered
the
case
;
Puccius
,
who
lately
trampling
the
truth
of
the
Gospell
vnder
his
feete
,
and
betaking
himselfe
to
the
Iesuites
,
hath
so
openly
and
shamfully
set
a
broach
againe
and
defended
the
Pelagian
errours
,
that
very
shame
&
conscience
with-helde
the
Iesuites
of
Prage
from
publishing
in
printe
that
monstrous
booke
of
his
.
He
togither
with
his
Haber
our
Apostata
mainteineth
all
the
former
positions
,
&
yet
himselfe
would
not
seeme
,
no
nor
endure
the
name
of
a
Pelagian
.
Howbeit
in
most
matters
he
is
more
apparant
to
be
such
a
one
.
For
that
which
this
our
Apostata
oftentimes
feighneth
he
will
doe
,
&
yet
for
verie
conscience
dares
no
where
performe
,
he
taketh
on
him
to
define
predestination
on
this
maner
.
Predestination
is
an
order
,
foreseene
and
proposed
by
God
vnto
himselfe
,
wherein
he
hath
decreed
from
all
eternitie
,
what
should
befall
euery
,
particular
person
,
which
he
hath
created
partakers
of
Christ
their
Sauiour
,
&
heires
of
an
euerlasting
heritage
,
leauing
to
euery
one
free
w●ll
in
this
life
to
fall
,
or
not
to
fall
from
him
,
as
he
shall
make
choise
vnto
himselfe
when
he
〈◊〉
possessed
of
the
vse
of
reason
.
For
h●●
will
was
that
〈◊〉
many
as
forsooke
not
their
●reat●●
should
be
saued
but
they
who
persisted
stedfast
in
their
faith
&
allegiance
unto
him
,
&
manfully
resisted
the
adversaries
should
be
his
approued
and
chosen
,
&
not
onely
be
saued
,
to
reigne
also
with
Christ
in
his
kingdome
:
,
&
in
life
eternall
.
Againe
who
for
a
time
started
aside
&
fell
fr●●
him
,
should
be
reformed
&
purged
by
temporary
punishments
:
but
they
who
make
one
vtter
defect
,
&
●●●a●ely
resist
the
secret
working
of
his
spirite
,
should
become
reprobates
&
inflexible
.
Thus
farre
Pucciu●
▪
He
farther
maintaineth
that
as
Christ
is
the
Creatour
,
so
is
he
the
Redeemer
also
of
all
men
,
and
every
particular
man
:
that
all
are
borne
in
the
state
of
salvation
and
grace
;
and
by
Consequent
are
blessed
,
if
they
procure
not
the●r
own
destr●ction
through
infidelity
,
and
vnbeliefe
;
that
E●●●tion
and
Grace
are
generall
,
that
Faith
is
a
gift
of
God
generall
,
and
common
vnto
all
〈◊〉
,
nay
tha●
it
is
natural
;
&
that
al
men
haue
a
pronenesse
vnto
prety
;
that
the
difference
of
good
and
evil
〈◊〉
on
earth
ariseth
from
the
good
or
evil
vse
of
the
knowledge
of
God
;
that
Reason
in
deciding
controversies
of
Religion
is
sovereigne
Emperesse
;
〈◊〉
that
this
doctrine
wel
agreeth
with
that
doctrine
of
the
Apostle
Rom.
9.
10.
11.
only
it
is
repugna●
to
S.
Auste●s
disputations
,
and
certaine
Councel
and
Schoolemen
,
who
are
wholy
grounded
on
the
opinion
of
S.
Austen
.
He
beseecheth
the
Ies●●
〈◊〉
&
amongst
them
especially
Bellarmine
,
that
the
cleaue
&
sticke
not
over-much
vnto
the
definitions
&
interpretations
of
Austen
&
the
Schoolmen
;
and
that
they
no
longer
debar
and
defeate
the
worlde
of
this
his
notable
course
of
interpreting
and
vnderstanding
the
Scriptures
,
&c.
Now
I
demand
of
this
our
Apostata
&
his
purple
Prelate
of
Tubinge
,
whether
they
heere
de●ery
Pucc●●●
as
a
Pelagian
or
no
?
I
know
wel
they
will
answere
that
this
is
a
dunghil
of
Pelagian
draffe
&
filth
.
He
are
therefore
yet
a
little
farther
this
your
vpstart
gloser
Puccius
.
He
hath
prefixed
before
the
33.
chapter
of
his
booke
this
argument
:
I
will
shew
how
the
Divines
of
Wittē●erge
Luthers
successorsioin●
〈◊〉
opinion
with
vs
:
but
Beza
and
the
rest
of
Calvnes
complices
persist
in
their
headstrong
wilfulnesse
,
and
corrupt
divers
textes
of
Scripture
.
Afterward
he
breaketh
out
into
your
praises
,
and
applaudeth
your
good
proceedings
in
Christian
doctrine
on
this
maner
.
Whilest
I
was
comp●ling
this
tract
I
happened
●n
the
answere
of
Th.
Beza
Calvines
successour
to
the
Actes
of
the
Conference
held
in
Mountpelier
published
at
Tubinge
;
which
Aunswere
was
printed
at
Geneva
in
the
yeare
of
our
Lord
1588
;
wherein
I
saw
how
desperately
the
Calvinists
contende
with
Lutheran
Divines
both
about
other
opinions
,
and
expressely
in
this
touching
Predestination
;
I
perceived
how
miserably
they
mutinize
within
themselues
,
who
stray
and
wander
without
the
〈◊〉
and
limits
of
the
Church
and
succession
of
the
Apostles
.
Howbeit
the
zeale
of
truth
wherewith
I
was
inflamed
caused
me
to
re●oice
,
whereas
I
sawe
that
the
Divines
of
Wittenberge
had
laid
aside
a
great
parte
of
Luthers
tyrannous
crueltie
,
and
barbarous
absurdity
〈◊〉
this
pointe
.
And
that
THEY
CONSENT
WITH
VS
IN
THE
SVBSTANCE
OF
THE
THING
IT SELFE
although
they
stagger
and
erre
in
the
interpretatu●
of
the
Scriptures
,
and
Sacramentes
.
This
Pucc●us
reporteth
of
our
good
neighbour
Divines
〈◊〉
Wittenberge
.
Out
vpon
this
dolefull
and
lamen●table
consent
!
out
vpon
this
shamefull
●oint
co●spiracy
!
Heere
they
will
call
heauen
and
earth
to
wi●nesse
,
that
this
pertaineth
not
vnto
them
,
that
the●
desire
is
to
haue
their
opinions
refuted
by
vs
:
〈◊〉
not
long
since
that
currish
A
postata
wished
for
〈◊〉
Champion
on
whom
he
might
fasten
his
holden
〈◊〉
and
purchase
to
himselfe
a
name
by
his
glorio●
conflict
.
But
let
him
knowe
that
no
man
is●
mad
as
to
enter
combate
with
a
selfe
condemne
desperate
person
.
In
vaine
he
provoketh
me●
name
,
notwithstanding
,
in
the
meane
space
,
know
that
I
haue
not
beene
retchles●e
in
defen●
of
the
truth
,
and
arming
my
hearers
against
th●
his
doctrine
,
whilest
I
haue
at
home
ripped
his
ruderabble
of
detestable
opinions
.
And
in
the●
Treatise
of
the
Vniversalitie
of
Redemption
that
fa●mous
personage
D.
IAMES
KIM●DONCE
the
worthy
Governour
of
our
Vn●versit●
,
whom
in
honour
I
heere
name
,
hath
imployed
himselfe
,
debating
the
maine
question
,
resolving
it
very
iudiciously
in
his
publike
L●ctures
.
Concerning
the
rest
it
were
impertine●
to
chew
a
dry
Colewott
,
and
harpe
daily
on
one
string
.
Augustine
long
since
,
and
Alipius
his
companion
,
as
Hierome
testifieth
in
his
Epistle
dated
vnto
them
,
hath
taken
much
paines
and
travel
in
confuting
the
heresie
of
the
Pelagians
,
and
hath
written
thirty
whole
bookes
distinguished
by
diverse
titles
,
besides
certaine
Epistles
in
which
of
purpose
hee
beateth
downe
this
Pelagian
outrage
.
Prosper
reporteth
of
aboue
three
hundred
who
wrote
against
that
heresie
.
Augustine
himselfe
witnesseth
that
it
was
condemned
in
fiue
seuerall
Councels
in
Africke
.
There
is
a
notable
tracte
of
Fulgentius
his
first
booke
vnto
Monimus
extant
touching
the
twofolde
predestination
of
GOD
,
the
one
of
the
good
vnto
glorye
;
the
other
of
the
evill
vnto
punishmente
.
Maxentius
also
hath
certaine
shorte
Theses
directed
against
these
Pelegianst
and
that
golden
booke
of
Luther
of
MANS
SLAVISH
WIL
against
that
halfe-Pelagian
declamation
of
Erasmus
is
every
where
common
and
obvious
.
Lastly
,
there
are
diverse
sound
disputations
of
BRENTIVS
,
HESHVSIVS
,
SCHNEPFFIVS
,
and
especially
HEREBRAND
touching
this
matter
.
And
doeth
the
cursed
Apostata
looke
then
that
some
one
of
vs
should
stoppe
his
blasphemous
mou●h
?
Let
him
over-read
these
,
and
refute
them
:
or
if
he
be
not
able
so
to
doe
,
henceforth
let
him
surcease
his
profaning
Gods
truth
.
The
truth
of
Scripture
shall
stand
invincible
against
this
barking
dogge
,
and
the
very
gates
of
hell
it selfe
;
which
teacheth
of
redemption
by
Christ
.
Of
Predestination
&
grace
,
He
hath
chosen
vs
in
Christ
before
the
foundations
of
the
world
.
Whom
he●
hath
Predestined
,
he
hath
mercy
on
whom
he
will
,
〈◊〉
whom
he
will
he
hardeneth
.
The
Election
hath
obteined
it
,
the
rest
haue
beene
hardened
.
Of
faith
,
al
Men
haue
not
Faith
.
as
Many
is
were
Ordeined
vnto
eternall
life
Beleeued
.
Of
Perseverance
.
The
foundation
o
God
remaineth
Sure
,
Eternall
saith
Christ
,
not
for
three
daies
)
and
they
shall
Never
Perish
,
neith●
shal
any
man
plucke
them
〈◊〉
of
mine
hand
.
I
haue
praied
for
thee
that
thy
Faith
Faile
Not.
if
it
were
possible
,
they
should
deceiue
the
very
elect
.
I
give
thee
thankes
O
Father
,
Lord
of
heaven
and
earth
,
thy
good
pleasure
was
such
.
Let
them
,
who
carry
themselues
as
〈◊〉
as
heauen
,
learne
first
to
adore
and
bow
the
knees
of
their
heartes
at
these
and
such
like
mysteries
of
Gods
truth
,
ere
they
peise
them
after
the
light
phantasies
of
their
owne
braine
.
Here
I
had
purposed
to
haue
declared
in
briefe
what
a
variable
inconstant
Proteus
they
imagine
God
to
bee
:
what
a
newe
stampe
of
Diuinitis
they
haue
coined
:
what
principles
of
religion
they
in
ringe
,
what
scriptures
they
scoffingly
shift
and
shake
of
.
But
I
haue
not
the
leasure
of
performing
thus
much
;
yet
can
I
not
but
briefely
insert
one
example
at
least
amongst
many
of
the
desperate
boldnes
of
this
impudent
man
.
Whereas
Luke
saith
of
the
Antioclnans
Paules
hearers
,
Beleeued
,
As
Many
as
were
Ordeined
vnto
eternall
life
,
he
manifestly
setteth
downe
who
they
were
,
and
why
they
beleeued
the
Gospell
:
to
wit
,
They
who
were
predestinate
and
ordeined
by
God
in
Christ
before
the
foundation
of
the
worlde
vnto
faith
,
repentance
,
&
life
eternall
.
Herein
there
is
a
ioynt
consent
of
all
the
true
professou●es
of
Christian
religion
.
Chrysostome
saith
,
They
beleeued
who
were
before
Ordained
,
that
is
,
before
Appointed
by
God
.
But
heare
what
this
newe
Prophet
saith
;
They
beleeued
(
saith
he
)
who
were
ordained
vnto
eternall
life
,
that
is
,
as
many
as
followed
and
traced
the
order
prescribed
by
God
,
&
were
to
be
saued
by
him
:
or
,
as
imbraced
Gods
ordination
,
●b●ied
him
,
swarued
not
from
this
his
ordination
,
is
others
,
were
preserued
vnto
life
eternall
.
Who
ever
sawe
a
more
shamelesse
man
?
Let
him
shew
vs
in
scripture
that
which
he
vaun●eth
of
his
order
:
let
him
proue
vnto
vs
,
that
to
be
ordeined
:
vnto
life
eternall
is
equiualent
&
al
one
with
that
,
to
follow
Gods
prescribed
order
.
First
therefore
of
this
forgeue
he
can
pretend
no
colourable
shew
out
of
scripture
.
Next
the
vniuersall
consent
of
all
Interpreters
both
olde
&
newe
convinceth
him
.
Thirdly
Luther
himselfe
vnmasketh
his
impudent
face
in
his
mother-tounge
Translation
Fourthly
the
Scripture
crieth
out
vnto
vs
▪
&
telleth
vs
,
that
they
which
beleeue
are
said
to
be
ordeined
vnto
life
eternall
in
Christ
,
not
for
obseruing
▪
Gods
order
,
that
is
to
say
,
the
meanes
directing
vs
vnto
life
,
but
for
the
eternall
decree
alone
of
God
,
I
meane
the
predestination
of
the
Elect
vnto
saluation
:
and
that
they
are
not
now
ordeined
of
themselues
,
but
were
from
euerlasting
preordeined
of
God
:
so
that
this
Gods
ordination
is
precedent
vnto
faith
,
and
the
other
subordinate
meanes
of
saluation
both
in
respect
of
time
,
and
in
that
it
is
their
cause
and
they
are
the
effects
of
this
cause
.
For
so
the
Apostle
te●cheth
Ephes.
1.
And
Rom.
8.
Whome
he
knewe
before
those
he
predestinate
;
God
hath
not
appointed
vs
vnto
wrath
but
to
obtain●
saluation
&c.
Fifthly
they
were
ordeined
vnto
life
eternall
as
vnto
their
end
.
Now
the
ordination
of
man
vnto
his
end
issueth
from
God
the
creator
,
not
from
himselfe
the
creature
.
Sixtly
Paccius
himselfe
saith
that
this
order
which
man
ensueth
as
prescribed
by
God
is
to
beleeue
the
Gospell
,
and
so
to
be
saued
.
But
if
so
,
then
through
this
forgerie
the
sence
of
this
place
shall
be
on
this
manner
:
As
many
as
were
ordeined
beleeued
,
that
is
forsooth
,
as
many
as
beleeued
,
beeleeued
.
Then
which
iteration
nothing
can
be
devised
more
absurde
and
foolish
.
To
conclude
,
let
vs
graunte
&
winke
at
the
glosse
,
and
let
him
tel
vs
why
(
according
to
this
opinion
)
some
were
ordeined
,
that
is
,
some
followed
Gods
order
and
good
motions
,
other
some
followed
it
not
.
For
this
they
did
either
of
themselues
,
or
through
the
assistance
of
Gods
speciall
grace
:
If
of
themselues
;
then
hence
forth
let
him
not
deny
the
name
of
a
Pelagian
:
If
of
God
;
then
remaineth
there
yet
an
other
question
,
to
wit
,
why
God
gaue
grace
vnto
some
,
and
not
vnto
other
some
;
and
escape
he
cannot
,
but
that
he
must
either
tye
grace
vnto
mans
will
,
as
did
Pelagius
;
or
confesse
Gods
speciall
ordination
,
which
is
the
truth
wee
labour
for
.
AN
ORATION
OF
D.
ZACHARY
VRSINE
,
exhorting
to
the
study
of
Christianity
:
pronounced
by
him
in
the
ELIZABETH
Schoole
when
he
began
his
Lectures
vpon
PHILIP
MELANCTHON
his
groundes
of
Divinitie
intituled
Eramen
Theologicum
.
*
⁎
*
SInce
by
advise
of
your
regents
and
overseers
in
study
,
I
haue
beene
wished
to
deliuer
vnto
you
some
short
summe
of
Christianity
,
I
must
acknowledge
my
weakenesse
farre
vnable
to
support
a
burden
of
such
waight
.
For
this
is
a
doctrine
ever
past
vnderstanding
not
only
of
the
most
wise
and
sharpe-sighted
of
this
worlde
(
vnlesse
instructed
by
the
voice
of
the
Church
and
power
of
the
holy
Spirit
)
but
for
a
great
part
vnknowen
even
to
the
Angels
themselues
,
vntill
it
pleased
the
sonne
of
God
to
reveale
it
out
of
the
deepe
wisedome
of
his
eternal
father
,
which
if
all
the
wits
and
tongues
of
men
and
angels
shoulde
straine
themselues
to
vnfold
and
grace
with
curiosity
of
stile
and
depth
of
invention
,
they
coulde
never
be
able
to
speake
any
thing
correspondent
to
the
dignity
and
deserte
of
so
diuine
a
subiect
.
Being
therefore
to
my selfe
guilty
of
mine
owne
defects
,
I
had
rather
leaue
this
labour
to
some
other
,
who
might
more
worthily
attempt
,
&
more
happily
perfourme
it
then
my selfe
:
but
considering
againe
the
place
and
person
I
sustaine
,
I
haue
thought
it
my
duty
to
do
you
al
service
in
furthering
your
salvation
,
&
to
shew
obedience
to
God
inviting
me
to
these
religious
labours
,
and
promising
(
which
is
the
chiefest
thing
)
his
gracious
assistance
,
which
who
so
enioieth
neede
not
despaire
of
any
thing
,
for
it
pleaseth
God
to
shew
his
mighty
power
in
weake
and
abiect
instruments
,
according
to
that
of
the
Psalmist
,
Out
of
the
mouth
of
babes
&
sucklings
hast
thou
ordeined
strength
,
because
of
thine
enemies
,
that
thou
mightest
still
the
enemy
and
the
avenger
.
Psal.
8.
3.
The
worde
which
he
vseth
signifieth
a
childe
which
beginneth
to
speake
&
vnderstand
.
But
it
is
a
thing
vsual
to
attribute
the
name
of
children
,
not
vnto
those
only
which
are
so
in
years
,
but
vnto
those
also
which
are
such
in
vnderstanding
or
doing
ought
besides
.
They
also
which
are
infants
in
years
,
are
sufficient
witnesses
of
Gods
goodnesse
and
providence
.
The
manifest
tokens
of
Gods
presence
in
miraculous
propagation
,
preservation
,
&
sustaining
of
mankind
do
sufficiently
refell
and
●efute
Di●●●s
and
Ath●sts
of
al
sortes
,
both
such
as
deny
at
all
that
there
is
any
God
,
and
such
as
doe
not
acknowledge
him
to
be
such
a
God
as
he
professeth
himselfe
to
bee
.
But
Christ
in
21.
of
Mat.
16.
v.
draweth
this
place
to
a
confession
,
in
which
sence
it
agreeth
to
vs
al
,
euen
as
many
as
thincke
or
speake
ought
of
God
.
For
we
are
infantes
in
vnderstanding
&
vtterance
of
all
heauenly
things
.
Wee
learne
in
this
life
some
smale
rudiments
of
them
,
as
truly
and
religiously
saith
the
Emperour
Gratian
in
his
confession
to
Ambrose
:
Wee
speake
of
God
so
much
,
not
as
we
ought
,
but
as
we
can
.
Yea
even
the
Prophets
and
Apostles
confesse
as
much
of
them selues
.
As
1
Cor.
13.
9.
Wee
know
imperfectly
&
we
prophecie
imperfectly
.
But
when
that
which
is
perfect
shall
come
,
then
that
which
is
vnperfect
shall
be
abolished
.
And
in
the
●2
ver.
Now
we
see
through
a
glasse
darkely
,
But
then
shall
wee
see
face
to
face
.
But
though
both
those
rudiments
which
wee
learne
be
feawe
,
&
the
word
of
preachinge
bee
plained
to
our
capacitie
,
wherein
God
himselfe
speaketh
to
vs
as
vnto
infants
,
&
suffereth
vs
to
speake
like
infantes
of
himselfe
,
yet
will
God
so
exact
of
vs
in
this
life
skill
in
this
doctrine
of
himselfe
,
that
otherwise
he
giueth
vs
no
hope
of
an
other
life
,
&
these
rudiments
(
how
simple
so
euer
)
do
so
farre
exceede
all
humaine
wisedome
,
that
betwixt
the
one
and
the
other
is
no
comparison
.
For
these
principles
or
groundes
are
a
wisedome
vnknowne
to
reason
,
necessary
&
sufficient
to
everlasting
saluation
.
Let
vs
,
therefore
not
only
acknowledge
our
infancie
,
but
also
shew
our selues
willing
to
be
reckned
in
the
number
of
sucklings
&
infants
.
For
as
the
childe
groweth
not
that
is
not
sustained
with
the
mothers
milke
or
other
conuenient
norishment
:
so
neither
must
we
refuse
the
milke
of
Gods
worde
,
whereby
we
are
norished
and
susteined
vnto
eternall
life
,
least
we
be
put
besides
all
hope
of
our
perfection
.
This
is
that
spirituall
infancy
,
Hosanna
to
the
sonne
of
Dauid
.
These
are
those
infantes
,
in
whose
wordes
it
pleaseth
him
to
bee
powerfull
,
by
whose
mouth
,
as
the
psalme
addeth
,
he
perfiteth
his
strength
,
or
(
as
they
translate
it
who
consider
the
originall
)
he
stablisheth
his
kingdome
.
But
he
speaketh
of
that
strength
or
kingdome
which
is
seene
in
this
life
:
What
the
foundation
of
this
kingdome
is
Saint
Paule
teacheth
,
1.
Cor.
3.
11.
saying
,
Other
foundation
can
no
man
lay
then
that
which
is
said
,
which
is
Iesus
Christ
.
The
foundation
is
Christ
,
first
in
his
person
,
for
that
he
beareth
,
keepeth
and
comprehendeth
all
the
members
and
parts
of
this
kingdome
,
vnited
and
ingraffed
in
him
,
as
doth
the
foundation
al
other
partes
of
the
building
,
or
as
doth
the
vine
all
the
branches
:
●
then
to
the
doctrine
of
himselfe
,
that
is
of
his
person
and
office
.
For
as
good
lawes
are
the
strength
and
sinewes
of
kingdomes
politique
;
so
this
kingdome
is
composed
,
confirmed
and
ordered
by
this
doctrine
deliuered
of
Christ
.
And
as
the
house
cannot
stande
without
the
foundation
,
so
except
we
know
who
Christ
is
,
and
what
he
hath
perfourmed
for
our
sakes
,
al
religion
besides
is
but
vaine
,
forged
,
none
at
all
.
This
foundation
is
laid
by
the
mouth
of
suckelings
and
b●bes
which
beleeue
,
and
being
●●red
vp
by
the
holy
Ghost
doe
learne
&
embrace
the
doctrine
which
they
hea●e
&
so
grow
into
Christ
,
in
whom
they
be
ingraffed
.
In
this
weighty
worke
God
vouchsafeth
to
vse
our
infancy
for
an
instrument
,
to
the
advancement
of
his
glory
(
whilest
the
weightines
of
the
worke
,
and
weakenesse
of
the
instrumentes
doe
plainely
shew
,
that
all
this
is
done
not
by
our
strength
;
but
by
the
power
and
might
of
the
almighty
God
:
)
and
also
to
abate
the
pride
of
his
enemies
,
whilest
their
might
and
power
is
surpassed
by
our
weaknesse
,
and
our
shew
of
wisedome
doth
in
the
ende
shew
that
nothing
is
more
foolish
then
their
wisdome
,
as
it
is
said
;
your
strength
shall
be
in
silence
and
hope
.
For
the
son
of
God
destroieth
the
workes
of
the
Devill
,
deliuering
those
that
beleeue
from
his
tyranny
,
pardoning
and
putting
away
their
sins
,
beginning
in
them
righteousnesse
&
life
eternal
,
defending
his
church
,
accusing
&
discovering
the
malice
of
his
enemies
,
repressing
&
punishing
them
both
now
,
and
in
the
finall
delivery
of
his
church
from
all
evils
.
And
all
this
(
manger
the
gates
of
hell
)
he
doth
partly
bring
to
passe
and
partly
testifie
by
the
vnworthy
&
simple
mouthes
of
men
;
as
it
is
said
2.
Cor.
10.
v.
4
The
weapons
of
our
wa●far●
are
not
carnal
,
but
mighty
through
God
to
cast
downe
boldes
,
casting
downe
the
imaginations
,
and
eve●e
high
thing
that
is
exalted
against
the
knowledge
of
God
,
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
,
And
having
ready
the
vengance
against
all
disobedience
,
when
your
obedience
is
fulfilled
.
As
therefore
the
basenesse
of
the
vessell
doth
not
preiudice
the
preciousenesse
of
the
merchandize
therin
conteined
:
so
neither
must
you
disdaine
the
meanesse
and
infancy
of
him
that
delivereth
this
doctrine
vnto
you
,
as
derogatinge
ought
from
the
weight
of
those
reasons
,
which
shall
be
alleadged
to
perswade
you
to
the
seriouse
studie
of
Christian
religion
.
one
thing
was
necessarie
.
This
is
that
wisdome
whose
knowledg
he
saith
is
eternall
life
:
this
Dauid
commendeth
,
as
in
many
other
places
,
so
in
the
first
psalme
,
where
he
layeth
downe
as
it
were
a
breife
therof
.
But
this
our
heauenly
father
,
mercifull
to
mankinde
,
&
carefull
for
our
saluation
thought
not
sufficient
;
he
added
therefore
a
peculiar
charge
of
proposing
a
summe
of
this
doctrine
vnto
all
,
especially
the
younger
sorte
,
&
this
▪
is
that
which
wee
terme
Catechizinge
.
As
Deuter.
4.
9.
Thou
shalt
(
saith
he
)
teach
thy
sonnes
.
And
Deuter.
6.
&
11.
Lay
vp
these
wordes
in
your
heartes
&
in
your
mindes
,
and
hange
them
for
a
signe
in
your
handes
,
&
place
your
eies
thereon
.
Teach
thy
children
to
meditate
in
them
,
when
thou
sittest
in
thine
house
,
&
wa●kest
in
the
waie
,
&
when
thou
liest
downe
,
&
when
thou
rizest
vp
.
Thou
shalt
wright
them
vpon
the
postes
and
dores
of
thine
house
,
that
thy
daies
and
thy
childrens
daies
may
be
multiplied
in
the
land
.
Here
we
see
parents
&
those
which
are
●nsteed
of
parents
are
commaunded
to
teach
,
&
prouide
that
there
be
teaching
:
the
yonger
sort
to
learne
;
both
sorts
daily
to
inculcate
,
repeate
,
&
meditate
vpon
this
doctrine
.
Now
whereas
he
will
that
this
doctrine
should
be
deliuered
to
our
children
,
&
alwaies
placed
before
our
eies
,
it
is
plaine
that
he
requireth
breuitie
and
perspicuitie
,
that
is
a
catechisme
or
shorte
summe
of
Christianitie
,
with
an
exposition
neyther
tediouse
nor
difficult
.
So
Paule
2.
Tim.
1.
v.
13.
Keepe
the
trew
paterne
of
wholsome
words
,
which
thou
hast
heard
of
me
in
faith
and
loue
,
which
is
in
Christ
Iesus
.
Heere
together
with
the
definition
of
our
Catechisme
,
we
haue
the
exercise
and
practize
therof
commaunded
.
This
trew
paterne
wherof
the
Apostle
speaketh
doth
signifie
trew
sentences
of
each
parte
of
this
doctrine
.
wholsome
wordes
deliuered
by
himselfe
in
faith
,
concerninge
faith
and
loue
which
is
in
Christ
,
that
is
in
the
acknowledging
of
Christ
:
as
euerie
where
he
reduceth
all
pietie
&
religion
to
faith
and
charitie
.
The
Catchisme
therfore
is
a
summe
of
the
doctrine
of
faith
and
loue
in
Christ
,
deliuered
by
the
Prophets
and
apostles
.
Or
A
summe
of
Christianitie
,
breifely
,
orderly
,
and
plainely
comprized
.
For
we
must
not
deuise
a
doctrine
of
our
owne
,
but
of
necessitie
referre
our selues
(
as
it
is
said
Esai
the
8.
v.
20.
)
to
the
lawe
and
to
the
testimonie
.
But
hereunto
also
must
be
added
an
exposition
,
to
vnfolde
truely
the
partes
and
method
,
and
to
interpret
plainly
the
wordes
and
phrase
.
This
reason
alone
might
be
sufficient
to
stirre
vp
men
not
prophāely
minded
,
The
gospell
is
the
power
of
God
vnto
salvation
to
every
one
that
beleeveth
.
And
1.
Cor.
1.
18.
For
the
preaching
of
the
crosse
is
to
them
that
perish
foolishnesse
:
but
to
vs
which
are
saved
it
is
the
power
of
God
.
And
in
the
same
chapter
the
21.
v.
It
pleased
God
by
the
foolishnesse
of
preaching
to
saue
them
that
beleeue
.
But
this
opinion
as
it
is
delivered
&
confirmed
by
many
&
weighty
testimonies
of
the
holy
Spirit
:
the
power
of
God
vnto
saluation
to
as
many
as
beleeue
;
&
Ephes.
4.
v.
11.
He
gaue
some
to
bee
Apostles
and
Prophets
,
and
some
Evangelists
&
some
pastors
and
teachers
,
for
the
gathering
togeather
of
the
sainctes
,
for
the
worke
of
the
ministerie
,
for
the
edification
of
the
bodie
of
Christ
;
can
any
more
gloriouse
worde
be
spoken
concerning
the
office
of
teaching
?
let
not
vs
therfore
presume
to
be
wiser
than
God
,
let
not
vs
forsake
thinges
ordinarie
to
follow
thinges
extraordinarie
,
neyther
let
vs
so
much
esteeme
the
pride
and
reprobate
coniumacie
of
such
as
contemne
the
voice
of
the
Gospell
,
that
we
lesse
regard
and
reuerence
the
force
and
fruit
of
Gods
ordinance
in
his
instruments
of
mercie
;
as
neither
the
sloth
and
peruerse
peeuishnes
of
some
schollars
,
being
baries
to
profit
and
all
good
proceedings
,
can
perswade
others
,
that
instruction
and
study
are
things
vnnecessary
to
the
attaining
and
encrease
of
learning
and
vertue
:
but
let
vs
rather
with
al
submission
and
thankefulnes
embrace
this
sweetest
comforte
,
whereby
we
are
assured
that
our
labours
please
God
,
and
are
not
vndertaken
by
vs
in
vaine
:
according
to
those
sayings
Eccles.
11.
1.
Cast
thy
●read
vpon
the
waters
,
for
after
long
time
thou
shalt
finde
it
againe
.
1.
Cor.
15.
58.
Your
labour
is
not
in
vaine
in
the
Lorde
.
Mat.
18.
20.
Wheresoeuer
two
or
three
are
gathered
togither
in
my
●ame
,
I
am
in
the
middest
of
them
.
Were
not
these
promises
wel
knowne
vnto
vs
,
and
certaine
in
themselues
,
in
this
so
great
fury
of
Satan
and
misery
of
mankinde
,
our
best
teachers
and
most
careful
furtherers
of
the
publique
salvation
were
in
condition
most
vnhappy
,
&
could
not
maintaine
this
place
without
great
difficulty
.
I
truly
for
mine
own
part
knowing
my selfe
to
be
of
no
reckoning
,
feele
my selfe
so
surprised
with
sorrowe
,
that
for
griefe
I
should
nether
be
able
to
abide
this
place
,
nor
giue
passage
to
my
speech
,
did
not
I
certainely
know
,
that
even
in
this
company
there
ar
some
,
whose
harts
receiue
and
approue
true
&
wholsome
doctrine
,
&
are
by
the
holy
Spirite
inflamed
with
desire
of
acknowledging
and
worshipping
God
aright
,
&
are
living
temples
of
God
,
such
as
shall
hereafter
glorifie
him
with
the
Angels
in
heauen
.
Neither
do
I
so
speake
this
as
if
I
did
expect
that
all
men
should
haue
like
knowledge
of
this
doctrine
,
and
equal
giftes
of
the
holy
Ghost
without
difference
(
for
Saint
Paule
willeth
vs
in
the
12.
to
the
Romaines
to
bee
wise
according
to
that
measure
of
faith
which
God
hath
given
to
every
man
)
but
it
is
necessary
that
al
which
look
to
be
saved
should
hold
the
same
foundation
,
that
is
,
they
must
know
and
beleeue
what
Christ
is
,
and
what
he
hath
perfourmed
for
every
of
vs
,
as
it
is
said
by
Iohn
the
17.
cap.
&
3.
v.
This
is
life
everlasting
,
to
know
that
thou
art
the
only
true
god
,
&
whom
thou
hast
sent
Iesus
Christ
.
Ioh.
3.
36.
He
that
beleeveth
in
the
senne
hath
eternall
life
.
By
these
and
other
such
like
sentences
we
vnderstande
,
that
it
is
a
true
saying
,
which
Dionysi●●
(
falsly
sirnamed
Areop●gita
,
but
indeed
supposed
to
be
of
Corinth
)
doth
attribute
to
the
Apostle
S.
B●rtolme
,
The
gospell
is
short
and
long
.
The
shortnes
thereof
is
manifest
,
excelling
therein
the
lawe
of
Moses
,
and
this
ought
and
may
be
rooted
in
every
of
our
harts
and
minds
,
which
is
the
reason
why
a
briefe
of
the
gospell
is
so
often
deliuered
&
repeated
by
the
Prophets
and
Apostles
.
But
the
wisedome
of
the
gospell
will
far
more
hardly
bee
sounded
and
searched
through
all
eternity
then
that
of
the
law
.
But
knowing
for
certainty
that
we
must
in
this
mortality
begin
our
eternal
life
(
for
we
shal
be
cloathed
vpon
our
cloathing
if
we
be
not
found
naked
)
the
nature
of
true
conversion
is
,
never
to
suffer
those
which
are
conuerted
vnto
God
to
rest
in
their
race
,
but
kindleth
in
them
a
perpetuall
desire
of
of
proceeding
.
Therefore
is
that
commaundement
giuen
in
the
2
of
Peter
3.
18.
Increase
in
grace
&
knowledg
of
our
Lord
&
sauiour
Iesus
Christ
.
&
Ephes.
2.
19.
Now
therefore
yee
are
no
more
strangers
,
but
Citizens
with
the
saintes
,
&
of
the
houshould
of
God
.
And
ar
built
vpon
the
foundation
of
the
Apostles
&
Prophets
,
Iesus
Christ
himselfe
being
the
chiefe
corner
stone
;
in
whome
all
the
building
coupled
togeather
groweth
vnto
an
holy
temple
in
the
Lord
.
And
Marc.
9.
24.
He
prayeth
,
Lord
I
beleeue
,
but
helpe
thou
mine
vnbeleife
.
And
Luc.
17
▪
5.
his
disciples
pray
,
Lorde
encrease
our
faith
.
The
godly
are
saide
and
commaunded
to
goe
forwarde
,
&
do
also
pray
themselues
that
they
may
goe
forwarde
.
They
are
not
therfore
of
that
sort
of
men
which
haue
no
desire
to
go
forward
.
Yet
must
not
such
be
discouraged
,
who
finding
in
themselues
lesse
light
&
vigor
do
with
true
greife
of
hart
acknowledge
and
bewaile
their
weaknes
and
curruption
.
For
thus
saith
the
eternall
father
of
his
son
Esay
.
42.
3.
A
bruized
reede
shall
he
not
breake
.
&
the
smoking
flax
shall
he
not
quench
.
And
the
son
of
his
father
M.
18
▪
14.
It
is
not
my
fathers
wil
that
any
one
of
these
litle
ones
should
perish
.
&
himselfe
of
himself
,
Ioh.
6.
37.
Al
that
the
father
giveth
me
shal
come
to
me
,
and
him
that
commeth
to
me
I
cast
not
away
.
Wheresoever
is
vnfeigned
godlines
,
that
commeth
from
God
,
and
is
by
him
furthered
,
and
there
vnto
are
linked
by
the
indissoluble
bande
of
Gods
truth
all
the
blessings
of
the
gospell
which
are
eternal
and
without
repentaunce
.
For
did
not
the
certainety
of
our
faith
and
salvation
depend
vpon
the
free
mercy
of
God
alone
,
whereby
he
receaveth
into
favour
all
such
as
beleeue
,
and
not
vpon
degrees
of
our
renuing
&
amendment
,
our
confort
(
God
knows
)
were
built
but
on
a
weake
foundation
.
Other
foundation
can
no
man
lay
then
that
which
is
laid
,
that
is
Iesus
Christ
.
And
if
any
man
build
on
this
foundation
gold
,
silver
,
pretious
stones
,
timber
,
hay
or
stubble
,
Every
mans
worke
shal
be
made
manifest
;
but
he
shal
be
safe
himselfe
,
neverthelesse
yet
as
it
were
by
the
fire
.
By
this
therefore
,
which
hath
hitherto
beene
spoken
,
it
is
manifest
,
that
Gods
commaundement
,
and
each
mans
particular
salvation
exhorteth
and
bindeth
al
men
,
and
amongst
them
the
younger
sort
(
which
are
a
great
part
and
seminary
of
the
church
)
to
learne
aslone
as
their
yeares
will
permit
,
this
foundation
of
Christian
doctrine
:
which
most
grauely
and
severely
admonisheth
all
such
of
this
parte
of
their
duty
,
who
take
vpon
them
the
charge
of
instructing
youth
.
For
both
teachers
&
learners
are
all
debtors
of
diligent
&
serious
care
of
preseruing
pietie
&
religion
;
the
caske
or
barrell
reteineth
still
the
sauour
and
smell
which
it
first
receiued
be
it
good
,
or
ill
.
Whereas
then
for
the
most
parte
the
evill
we
learne
taketh
such
deepe
roote
in
vs
,
and
cleaueth
so
fast
vnto
vs
;
and
youth
not
being
daily
instructed
and
trained
vp
vnto
pietie
threatneth
a
barbarous
contempte
of
God
,
and
profaning
of
religion
to
ensue
in
time
to
come
;
againe
wheras
scarcely
by
the
greatest
endeuour
,
and
continuall
care
of
gouernours
we
are
wonne
to
any
good
,
no
man
of
discretion
and
iudgement
but
will
grant
that
it
is
wisedome
&
our
duty
to
attempt
betimes
so
weighty
and
difficult
a
matter
.
The
institution
therefore
of
Catechisme
is
not
only
necessary
for
preseruing
pure
&
sincere
doctrin
with
vs
&
our
posterity
after
vs
,
In
al
thy
precepts
vse
such
brevity
,
that
intelligent
wits
may
sone
conceiue
,
&
faithfullie
preserue
them
in
memory
:
how
much
more
is
shortnes
and
plainenesse
to
be
affected
and
practised
in
this
heavenly
wisedome
so
strange
vnto
mans
understanding
?
especially
whereas
the
testimonies
of
holy
Scripture
ratifie
and
confirme
our
experience
herein
,
Every
one
that
vseth
milke
is
inexperte
in
the
worde
of
righteousnes
:
hee
is
a
babe
.
But
strong
meate
belongeth
to
them
that
are
of
age
.
Therefore
both
the
Apostle
Paule
thus
intimateth
and
signifieth
vnto
vs
his
maner
of
teaching
,
I
gaue
you
milke
to
drinke
,
and
not
meate
;
for
yee
were
not
yet
able
to
beare
it
,
neither
yet
now
are
yee
able
.
For
yee
are
yet
carnall
:
and
since
the
first
preaching
of
the
gospel
in
the
church
some
notable
argument
or
subiect
of
doctrine
short
and
pithy
,
plaine
and
easie
hath
beene
extant
and
derived
vnto
posterity
.
Insomuch
as
certaine
compendious
summes
delivered
by
Gods
owne
mouth
seeme
to
bee
of
equall
growth
,
and
continuance
with
mankinde
both
of
the
law
,
as
;
If
thou
continue
righteous
,
thou
shalt
be
accepted
:
and
also
of
the
Gospell
as
,
The
seede
of
the
woman
shall
breake
the
head
of
the
serpent
.
So
not
long
after
the
promise
and
the
covenant
was
repeated
vnto
Abraham
.
Finally
in
processe
of
time
certaine
briefe
Articles
were
published
abroad
in
the
Apostles
writings
,
the
forme
and
manner
of
confession
of
Christ
and
Christian
Religion
beeing
proportionably
applyed
to
that
which
GOD
had
revealed
in
every
age
.
Further
that
this
our
custome
of
teaching
,
which
we
call
Catechisme
,
was
practised
both
in
the
Primitiue
Church
,
and
in
the
Apostles
dayes
,
Paule
witnesseth
Romaines
2.
verse
18.
where
hee
tearmeth
the
Iewes
,
instructed
in
the
lawe
from
then
childehoode
and
Galat.
6.
6.
where
he
saith
,
let
him
that
is
taughte
in
the
woorde
make
him
that
hath
taught
him
,
partaker
of
all
his
goods
.
Luke
also
in
his
1.
Chapter
.
verse
4.
That
thou
mightest
acknowledge
the
certainetie
of
those
thinges
whereof
thou
hast
beene
instructed
.
For
as
much
then
as
these
testimonies
are
such
as
deserue
to
be
preferred
before
all
others
,
whereas
the
Authors
of
them
immediately
followed
the
Apostles
times
,
I
therefore
instance
in
no
one
example
,
supposing
it
to
be
generally
knowne
out
of
the
common
histories
.
I
rather
adde
this
,
that
if
the
primitiue
Chruch
being
yet
in
her
infancy
,
did
with
so
great
cōtancy
obserue
and
retaine
this
custome
&
forme
of
instruction
established
,
as
we
see
,
not
by
the
counsel
&
advice
of
man
,
but
the
deepe
wisedome
and
providence
of
God
;
how
much
more
ought
we
in
this
doating
age
of
the
world
,
in
which
the
church
is
ready
to
giue
vp
the
ghost
,
&
the
light
therof
being
extinguished
,
loathsome
darkenes
more
and
more
ready
to
overshadow
the
whole
world
;
how
much
more
ought
we
,
Mat.
24.
v.
23.
Then
if
any
shal
say
vnto
you
;
Lo
here
is
Christ
,
or
there
,
beleeue
it
not
.
For
there
shall
arise
false
Christs
,
and
false
Prophets
,
and
shall
shew
great
signes
and
wonders
,
so
that
,
if
it
were
possible
,
they
should
deceiue
the
very
elect
.
And
Paule
at
large
discourseth
,
1.
Tim.
4
&
2.
Tim.
3.
&
Peter
also
in
his
2.
Ep.
23.
c.
of
the
iniquity
&
danger
of
these
last
troublesome
time
;
by
the
illusions
of
the
Divel
wrought
by
the
hands
of
those
false
prophets
his
supposts
&
proctors
.
Now
these
predictions
of
the
miseries
which
are
to
befall
these
later
daies
are
written
&
revealed
vnto
vs
not
only
for
our
cōlolatiō
&
confirmation
in
the
truth
&
faith
of
Christ
:
but
to
be
a
spur
vnto
vs
that
we
continue
〈…〉
,
and
careful
to
provide
such
weapon
&
furniture
as
is
requisite
to
the
beating
downe
and
razing
to
the
ground
the
bulwarkes
of
all
errours
.
For
thus
beginneth
Christ
this
dolefull
prophecy
,
Take
heed
that
●o
man
deceiue
you
.
Popish
confirmation
succeeded
:
They
well
foresee
,
that
as
great
mischaunces
,
or
greater
then
these
are
like
to
betide
vs
,
vnlesse
God
in
mercy
looke
on
vs
,
and
in
time
visite
vs
.
Then
which
danger
as
nothing
can
fal
out
more
dreadfull
and
lamentable
to
the
godly
;
so
the
godly
and
religious
can
inuent
no
greater
ioy
and
comfort
vnto
themselues
,
then
to
be
able
assuredly
to
promise
vnto
themselues
,
that
their
children
&
childrens
children
shall
long
time
after
their
decease
enioy
that
blessed
light
of
the
truth
which
shineth
among
vs
.
Wherfore
if
we
be
not
vtterly
bereft
of
all
humane
affections
,
and
waxe
not
cruell
against
those
who
loue
vs
rather
then
themselues
;
let
vs
endeuour
by
all
meanes
not
to
frustrate
through
our
retchlesnes
this
their
good
hope
conceiued
,
To
him
which
Hath
,
that
is
,
to
him
which
hath
a
desire
of
proceeding
,
i●
shall
be
giuen
:
But
if
we
doe
otherwise
,
the
paines
which
are
threatned
in
the
contrary
doome
shal
overtake
vs
,
From
him
which
hath
not
shal
bee
taken
away
even
that
he
hath
.
The
Scriptures
themselues
and
the
histories
of
all
times
cry
and
thunder
out
in
our
eares
Gods
iealousie
in
not
being
able
to
endure
the
contempt
of
his
Gospell
revealed
,
Esay
complaineth
,
They
haue
cast
of
the
law
of
the
Lord
of
hosts
,
and
contenned
the
word
of
the
Holy
One
of
Israel
Therefore
is
the
wrath
of
the
Lord
kindled
against
his
people
,
and
he
hath
stretched
out
his
hand
vpon
them
,
and
hath
smitten
them
.
And
Amos
threatneth
:
Beholde
the
dates
come
,
saith
the
Lord
God
,
that
I
will
send
a
fam●●s
in
the
land
,
not
a
famine
of
bread
nor
a
thirst
for
water
,
but
of
hearing
the
word
of
the
Lord
.
And
they
shal
wander
from
sea
to
sea
,
and
from
the
North
even
vnto
the
East
shall
they
runne
to
and
fro
to
seeke
the
worde
of
the
Lord
,
and
shall
not
finde
it
.
Behold
we
see
the
Israelitish
nation
,
which
God
had
enriched
with
so
honorable
titles
and
priviledges
,
and
made
famous
and
glorious
over
all
the
kingdomes
of
the
earth
for
the
many
strange
eventes
,
and
wonderful
miracles
shewed
amongst
them
;
behould
wee
set
this
〈◊〉
nation
now
grown
base
&
contemptible
troden
vnder
foot
of
the
very
out
casts
of
the
earth
,
and
in
the
very
mid-day
and
noone-light
of
their
prophecies
so
besti●lly
and
blockis●ly
blind
that
the
consideration
of
this
their
example
is
able
to
moue
and
stir
vp
evil
men
,
I
say
not
vnto
laughter
or
indignation
,
but
rather
to
st●●ke
into
their
harts
a
dreadfull
horror
of
the
like
iudgement
.
Nowe
that
the
contempt
and
neglect
of
sound
doctrine
touching
God
and
our
salvation
is
the
cause
of
so
great
mischiefes
&
miseries
wee
haue
for
testimony
the
voice
of
the
prophets
and
of
Christ
himselfe
,
Ioh.
3.
43.
I
am
come
in
my
Fathers
name
,
and
yee
receiue
me
not
,
if
another
shall
come
in
his
owne
name
,
him
will
yee
receiue
.
I
omit
the
rehearsall
of
other
examples
;
that
one
of
the
late
most
flowrishing
and
happy
kingdome
of
England
I
will
touch
in
a
word
,
not
only
because
the
example
is
exceedinge
lamentable
,
but
because
also
there
is
none
so
very
a
childe
in
all
this
Auditory
in
whose
time
it
chaunced
not
.
For
of
late
yeares
that
kingdome
and
Countrey
of
Englande
beeing
endowed
and
beautified
with
the
profession
of
the
Gospel
in
the
happy
Reigne
of
King
Edwarde
the
VI.
the
Churches
and
schooles
of
learning
being
nobly
●ounded
,
honorably
enriched
,
&
religiously
ordered
;
the
king
himselfe
,
though
but
16.
yeares
of
age
,
yet
so
farre
aboue
the
hope
of
his
yeares
indued
with
such
singular
piety
,
●dmirable
learning
,
and
all
Princely
vertues
that
in
all
that
glorious
kingdome
nothinge
might
seeme
more
glorious
then
the
king
and
governour
himselfe
,
that
kingdome
of
late
yeares
was
inferiour
in
perfect
happinesse
to
no
nation
of
the
earth
.
But
●o
on
the
suddaine
through
the
vntimely
decease
of
that
most
noble
Edward
a
Prince
of
so
great
hope
,
the
Popish
tyrannicall
dominion
reentered
this
kingdome
,
and
tooke
ful
possession
thereof
,
wasting
and
spoiling
with
imprisonments
,
banishments
,
fire
and
sword
the
most
famous
churches
of
that
Realme
,
taking
some
of
the
best
renowned
for
learning
and
integrity
of
life
without
all
respect
either
of
age
,
sexe
,
or
dignity
▪
and
torturing
them
with
fiery
flames
;
and
other
punishments
of
like
barbarous
cruelty
:
and
scattering
and
dispersing
others
towardes
all
partes
and
corners
of
the
earth
:
It
is
now
the
fifth
yeere
since
this
scourge
&
these
calamities
haue
leine
heauy
on
this
land
and
oppressed
the
same
,
I
rather
acknowledge
and
bewaile
our
owne
offences
,
then
take
on
me
to
censure
the
defaulte●
of
others
.
Howbeit
the
report
of
English
exiles
is
yet
〈◊〉
in
mine
eares
,
wherin
they
much
complained
of
and
bewailed
the
ingratitude
,
security
&
loathing
of
the
Gospell
,
which
had
overtun
their
whole
countrie
.
And
do
we
then
seeme
to
regard
our
good
estate
we
enioy
more
than
they
?
I
would
we
did
.
When
Pilate
had
mingled
the
bloud
of
the
Galileans
which
he
slewe
with
the
sacrifices
,
Vnles
yee
repent
,
saith
Christ
,
yee
shall
all
perish
▪
The
tumultes
and
downe
falles
of
Empires
and
kingdomes
wherwith
the
church
is
shaken
are
open
conuersant
before
our
eies
,
and
threaten
and
menace
vs
some
bitter
scourge
.
The
Turkish
cut
throtes
gape
on
vs
ready
to
d●v●ur
vs
striuing
by
mai●e
force
to
take
Christ
from
among
vs
and
by
●n●rusion
to
seate
their
profane
Mahome●●
st●ede
of
Christ
in
our
churches
;
of
whome
reporte
goeth
that
they
daily
withdrawing
Chritian
youth
vnto
their
b●asphemou●
filthy
,
Paganism●
,
and
sheading
and
su●king
the
b●oud
of
our
a●●es
and
kinsfolke
,
threaten
and
attempt
farther
irruptions
and
inuasions
on
our
bo●ders
.
That
execrable
sincke
the
Courte
of
Rome
curseth
and
banneth
vs
,
crying
out
Away
with
vs
that
wee
may
be
rooted
out
from
of
the
earth
;
heresies
d●ily
bud
and
blossome
both
,
within
and
without
the
Church
,
and
the
erroures
and
corruptions
of
truth
crept
into
the
Church
are
beyond
all
number
.
And
verily
nowe
is
that
time
when
vnles
the
Lord
reserue
a
●eede
vnto
vs
nought
remaineth
but
that
we
should
become
as
Sodom
and
Gomorrah
.
O
then
let
vs
not
be
so
iron
harted
,
let
vs
not
be
so
bitter
enemies
of
our
owne
soules
,
that
we
regard
not
these
Gods
merciful
visitations
,
and
threatnings
of
more
sharper
iudgements
to
ensue
.
O
let
vs
seeke
the
Lord
while
he
may
be
found
:
let
every
one
take
ca●e
of
his
owne
salvation
,
and
beare
in
minde
whatsoeuer
thinges
concerne
the
same
,
so
that
if
the
frame
of
nature
should
on
a
suddaine
be
dissolved
we
may
be
ready
cheerefully
to
meet
the
Lord
in
the
aire
▪
this
comming
in
glory
.
These
things
which
I
haue
hitherto
spoken
concerne
all
in
generall
,
A
company
appointed
by
GOD
,
of
such
as
teach
and
learne
sciences
meete
&
necessarie
for
mankinde
both
touching
God
and
other
good
things
,
that
the
knowledge
of
God
amongst
men
be
not
cleane
abolished
,
that
the
Church
be
continued
and
preserued
,
that
manie
may
be
made
heares
of
life
eternal
,
that
discipline
be
maintained
,
and
that
men
may
enioie
other
honest
commodities
issuing
out
of
the
artes
.
We
therefore
shoote
wide
and
misse
much
of
the
m●●ke
we
ai●e
at
,
vnlesse
we
holde
it
for
certaine
and
true
,
that
our
earnest
and
diligent
endevour
in
these
schooles
and
nu●ce●es
of
Christ
,
&
Christianity
must
bee
employed
not
so
much
for
this
ende
that
we
may
be
the
more
fraught
with
humane
and
divine
learning
,
but
rather
that
being
beautified
and
adorned
with
all
laudable
behaviour
towards
men
and
holinesse
to
the
Lord
,
may
be
found
acceptable
in
the
sight
of
God
and
men
.
And
it
is
a
truth
apparant
in
the
Church
,
that
all
the
exhortations
vnto
civill
vertues
without
the
doctrine
of
piety
is
nought
else
but
an
estraying
and
swar●ing
from
God
,
true
godlinesse
,
perfect
iustice
,
and
assured
salvation
.
For
the
holy
Ghost
hath
pronounced
this
sentence
;
that
whatsoever
we
doe
not
with
intent
thereby
to
glorifie
GOD
,
whatsoever
wee
doe
not
in
the
name
of
CHRIST
,
whatsoever
is
not
of
faith
,
it
is
all
,
even
altog●ther
sinne
.
Wherefore
were
the
doctrine
of
the
Church
secluded
from
our
schooles
,
we
should
not
only
not
be
able
to
teach
or
learne
any
thing
that
belongeth
to
true
and
entire
vertue
,
such
as
GOD
requireth
of
vs
;
But
that
small
portion
and
remainder
we
haue
should
make
vs
of
evill
men
worse
and
more
impious
,
and
that
indeed
not
by
the
increase
thereof
so
much
,
as
by
the
decrease
and
defect
of
those
spirituall
and
supernaturall
qualities
,
without
which
nothing
is
holy
,
nothing
wholsome
vnto
vs
.
And
heere
although
the
consent
of
men
wise
and
iudicious
may
satisfie
vs
,
yet
let
GODS
preceptes
prevaile
more
with
vs
,
research
the
Scriptures
,
to
giue
attendance
to
reading
,
to
divide
the
worde
aright
&c.
Nowe
whereas
no
man
can
without
schoole
learning
and
exercise
either
himselfe
perceiue
and
discerne
aright
,
or
expound
and
impart
vnto
others
in
any
good
order
and
perspicuity
,
who
is
so
purblinde
that
hee
seeth
not
the
neere
affinity
wherwith
the
study
of
Religion
&
piety
is
linked
with
schoole
▪
learning
?
Let
vs
therefore
esteeme
that
to
bee
the
exercise
of
greatest
weight
&
moment
in
scholes
,
which
is
a
worke
of
greatest
importance
in
the
world
,
&
with
out
long
&
continual
schole-exercise
cannot
be
performed
by
vs
,
I
mean
the
understanding
&
expounding
of
the
writings
of
the
Prophets
&
Apostles
.
And
whereas
we
haue
opportunity
offered
vs
of
searching
out
&
sitting
the
truth
of
doctrine
in
greater
measure
then
other
Countries
and
people
;
of
a
truth
if
wee
faile
to
vse
the
same
wee
giue
the
world
occasion
to
suspect
our
cold
zeale
in
Religion
,
&
our
punishments
for
this
our
negligence
and
ignorance
shall
be
the
greater
For
God
hath
giuen
vnto
scholers
especially
the
charge
and
care
of
preserving
and
advauncing
this
his
trueth
not
for
our
owne
sakes
only
,
but
for
the
good
of
others
also
.
For
other
men
with
good
reason
expect
instruction
in
the
Scriptures
,
and
the
interpretation
of
the
word
at
their
mouthes
,
who
for
their
learning
are
able
to
vnderstande
diverse
tongues
,
and
search
the
course
of
doctrine
.
Whereas
then
●eligion
and
Christianity
is
to
be
taught
in
schooles
,
that
children
may
wel
conceiue
▪
it
Catechisme
is
especially
necessary
.
For
neither
can
this
age
learne
any
thing
except
it
be
taught
〈◊〉
briefe
▪
neither
can
either
the
teachers
,
or
the
learners
handle
aright
and
in
good
order
the
parts
of
any
science
,
whereof
both
of
them
haue
not
digested
in
minde
some
rude
summe
.
Both
these
are
the
cause
why
so
often
in
Scriptures
we
read
short
briefes
of
Religion
repeated
;
as
Repent
,
and
beleeue
the
Gospell
.
He
which
beleeueth
,
and
is
baptised
shal
be
saued
.
Fight
a
good
fight
,
keepe
the
faith
,
and
a
good
conscience
&c.
Let
the
word
of
God
dwel
in
you
plenteously
,
&
in
all
wisdome
,
the
Apostles
meaning
is
,
that
wee
must
vse
explications
&
interpretations
such
as
are
sutable
with
the
sentences
and
doctrine
of
the
Prophets
&
Apostles
.
The
commandement
of
God
,
your
own
salvation
,
your
duty
which
you
owe
to
posterity
,
the
good
example
of
a
reformed
church
,
your
maner
of
life
,
your
age
or
years
▪
your
friends
desires
,
&
hopes
the
imminent
dangerous
times
,
the
rewardes
&
punishments
we
are
to
looke
for
at
Gods
hands
.
But
as
our
admonitions
&
exhortations
are
necessary
,
so
without
the
secret
motion
&
working
of
the
holy
spirit
we
know
they
litle
availe
.
Let
vs
therefore
turne
our selues
&
looke
towards
God
,
&
giue
him
harty
thanks
for
this
his
inestimable
benefite
,
that
it
was
his
good
pleasure
to
bring
vs
into
the
worlde
in
this
sun-shine
of
the
gospel
,
&
let
vs
begge
and
craue
to
be
taught
&
governed
by
him
.
OF
THE
INCARNATION
OF
THE
WORD
.
A
confession
made
by
the
fathers
of
the
Church
of
Antioch
against
Paulus
Samosatenus
.
Taken
out
of
the
Actes
of
the
first
Ephes●e
Coun●●l●
.
WE
confesse
that
our
Lord
Iesus
Christ
,
begotten
of
his
Father
before
all
worldes
,
but
in
the
latter
times
conceiued
by
the
holy
Ghost
of
the
virgin
Mary
according
to
the
flesh
,
is
but
one
person
,
of
the
godhead
&
humane
flesh
subsisting
Perfect
God
,
&
perfect
man
:
perfect
God
euen
with
the
flesh
,
but
not
accordinge
to
the
flesh
;
perfect
man
euen
with
the
godhead
,
but
not
according
to
the
Godhead
.
Wholy
to
be
worsh●pped
,
euen
with
the
flesh
but
not
according
to
the
flesh
:
wholy
worshiping
,
even
with
the
god●ead
but
not
according
to
the
godhead
.
〈…〉
,
euen
with
the
bodie
,
but
not
according
to
the
body
.
Wholy
formed
,
or
endued
with
shape
&
fashion
,
euen
with
the
divinity
or
godhead
,
but
not
according
to
the
Diuinitie
or
godhead
.
Wholy
coessenciall
,
that
is
of
o●e
and
the
selfe
same
nature
togeather
with
God
,
even
with
the
bodie
,
but
not
according
to
the
body
:
as
likewise
he
is
not
coessential
to
men
according
to
his
godhead
,
but
being
in
his
godhead
he
is
coessential
to
vs
according
to
the
〈◊〉
.
For
when
we
say
that
he
is
consubstantial
,
or
of
the
same
nature
togeather
with
the
father
according
to
the
spirite
,
we
say
not
that
he
is
con●ubstantial
with
men
according
to
the
same
spirite
.
And
contrariewise
when
we
prea●h
that
after
the
flesh
he
is
consubstantial
to
men
,
we
do
not
preach
that
according
to
the
flesh
he
is
coessential
with
god
,
for
like
as
he
is
not
coessential
with
vs
after
the
spirite
(
for
so
he
is
coessential
with
God
)
euen
so
is
he
not
according
to
the
flesh
coessential
to
God
,
but
consubstantial
with
vs
.
But
〈◊〉
pronounce
these
thinges
to
be
different
and
〈◊〉
betweene
themselues
,
not
to
deuide
that
o●e
vndeuided
person
,
but
to
shew
a
distinction
betweene
nature
and
properties
of
the
word
and
the
flesh
,
which
can
neuer
be
confounded
:
so
we
professe
and
reverence
that
vnitie
,
which
causeth
this
indiuisible
vnion
and
composition
.
Vigilius
in
his
4.
booke
against
E●●tyches
.
If
the
worde
and
flesh
bee
of
one
nature
,
how
commeth
it
to
passe
,
OF
PREDESTINATION
.
A
letter
of
Vrsinus
to
his
friend
,
briefely
conteining
a
full
and
learned
discourse
of
predestination
,
with
wholsome
advise
for
the
weaker
sorte
to
follow
.
HItherto
I
haue
not
had
leasure
to
peruse
your
discourse
of
predestination
.
Neither
haue
I
now
;
but
I
steale
so
much
time
from
other
my
affaires
which
I
deferre
,
that
I
may
at
length
satisfie
your
request
,
which
in
my
opinion
is
not
so
necessarie
,
if
it
would
please
you
to
read
D.
Beza
and
P.
Matyr
on
this
question
whervnto
I
thinke
you
were
before
directed
by
me
.
Hereby
also
I
would
giue
you
to
vnderstand
,
that
hitherto
I
haue
rather
wanted
abilitie
then
will
to
gratifie
you
.
Of
you
let
me
entreate
this
courtesie
,
that
you
do
not
by
disputation
trouble
others
,
who
either
will
not
heare
ought
besides
that
which
they
haue
before
conceiued
,
or
can
not
readilye
vnderstand
those
thinges
whereof
they
never
thought
before
,
and
haue
in
their
infancie
learned
false
in
steede
of
trew
principles
&
foundations
.
And
were
I
not
fully
perswaded
that
in
this
question
you
would
frame
your selfe
to
Christian
wisdome
and
patient
for
bearance
of
the
weaker
sorte
,
I
would
not
answeare
one
worde
to
your
demaunde
.
The
doctrine
of
predestinat●●●
,
Prouide●ce
,
Election
,
and
free
will
:
in
so
much
th●●
I
can
not
but
marvell
learned
Christians
〈◊〉
so
doubt
thereof
.
Do
you
as
I
haue
don
,
who
for
this
onely
reason
,
that
I
might
gather
,
weigh
,
and
confer●e
whatsoeuer
●
conteined
as
well
in
sermons
as
examples
of
holy
scripture
to
this
purpose
,
haue
diligently
perused
the
whole
bible
,
euen
from
the
begining
of
Genesis
to
the
end
of
the
Revelation
,
Which
after
I
had
don
,
I
did
partely
perc●iue
,
&
p●rte●y
detest
that
skumme
of
disputation
,
and
foggie
fume
of
fallacie
and
soph●strie
,
labou●ing
(
but
to
no
purpose
)
to
eclipse
the
gloriouse
sunne-shine
of
this
doctrine
.
You
may
at
your
better
leasure
do
this
in
Italie
,
where
you
shall
haue
no
exercise
of
religion
besides
reading
the
bible
,
&
priu●te
prayer
.
Which
libertie
some
verie
good
●en
heretofore
haue
wanted
,
who
otherwise
had
neuer
ben
so
entangled
.
But
eve●
be
are
this
in
●inde
whereof
before
I
warned
you
.
Yf
for
the
present
every
thinge
be
not
plaine
and
easie
to
you
,
be
not
therfore
troubled
,
but
by
leasure
diligently
meditate
with
your selfe
callinge
vpon
God
,
and
houlding
that
foundation
,
which
amogst
the
godly
is
without
controuers●e
:
remembring
alwaies
that
not
your selfe
,
but
God
is
author
of
your
salvation
,
and
of
all
besides
whatsoeuer
you
are
,
haue
,
or
d●e
,
be
it
great
or
little
.
So
shall
you
be
sure
not
to
erre
with
any
danger
of
conscience
and
salvation
,
although
you
be
not
able
to
conceaue
and
vnfolde
whatsoeuer
you
desire
.
Knowledge
puffeth
vp
,
but
charitie
edifieth
.
First
you
must
put
a
difference
betweene
providence
&
predestination
,
a●
betweene
the
whole
and
the
part
.
Secondly
,
evill
of
punishmente
hath
a
reference
to
good
,
namely
to
iustice
,
and
in
that
respect
is
found
in
God
:
)
God
doeth
provide
that
is
in
his
providence
,
purpose
,
&
wil
perfourme
in
purposed
time
,
order
,
and
manner
:
and
in
this
respect
he
is
said
to
be
the
cause
,
efficient
,
and
author
of
things
.
These
things
are
not
only
done
according
to
providence
,
but
also
by
the
providence
of
God
.
As
for
evill
or
sin
,
that
hee
foreseeth
from
eternity
,
that
is
,
hee
decreeth
or
is
willing
to
permit
it
,
or
not
to
hinder
others
from
doing
it
:
but
him selfe
i●
in
no
wise
an
agent
,
either
in
them
or
by
them
.
Wherfore
himselfe
is
not
the
cause
of
evill
,
but
in
iustice
excellency
and
depth
of
wisedome
he
suffereth
others
to
be
the
causes
therof
▪
So
that
these
things
are
done
according
to
Gods
providence
,
but
not
by
it
because
God
did
not
decree
to
doe
,
but
to
suffer
others
to
doe
them
.
now
to
permitt
or
suffer
,
is
nothing
else
but
not
to
hinder
sinne
in
any
action
,
or
not
to
cause
men
to
be
conformable
to
the
law
of
God
and
nature
.
Thirdly
,
make
a
distinction
betweene
God
&
his
creatures
,
And
being
converted
thy selfe
,
remember
to
confirme
thy
brethren
.
God
is
bound
to
none
,
as
not
to
create
them
of
nothing
,
so
neither
to
preser●e
them
,
either
in
their
being
,
or
in
that
good
,
innocent
,
and
happie
being
wherin
they
were
created
Because
whatsoeuer
good
wee
all
enioy
we
haue
it
from
him
,
neyther
can
he
receaue
any
good
,
fellcitie
,
and
commoditie
of
any
man
,
because
of
his
infinite
and
most
absolute
all-sufficiencie
in
himselfe
.
▪
I
am
God
and
am
not
changed
.
)
All
creatures
are
mutable
,
some
of
their
owne
nature
,
which
worke
onely
by
vncertaintie
:
〈◊〉
the
vnstable
action
of
elements
,
matter
,
and
motion
of
creatures
:
or
by
vncertaintie
or
contingency
,
and
yet
freely
to
,
as
the
wils
of
angelles
an●
〈…〉
are
in
deede
of
their
owne
immutable
,
and
therfore
necessarie
agents
in
that
which
they
doe
,
yet
are
as
easie
to
be
altered
by
God
as
the
rest
:
so
the
motion
of
the
sonne
is
naturally
such
as
we
see
:
yet
God
at
his
pleasure
can
either
stop
or
interrupt
the
course
therof
.
Sixtly
,
God
alone
is
simply
&
absolutely
free
,
that
is
,
of
himselfe
moving
all
things
,
in
himselfe
moved
and
depending
of
none
,
hauing
in
himselfe
the
reason
,
&
cause
of
al
his
purposes
,
with
greatest
power
and
authority
of
disposing
al
things
otherwise
from
eternity
,
if
so
he
had
beene
pleased
,
imposing
necessity
or
contingence
&
vncertainety
vpon
al
things
,
himselfe
not
tied
to
such
conditions
by
any
thing
.
Eph.
1.
9.
According
to
his
good
pleasure
which
he
had
purposed
in
himselfe
.
But
the
liberty
of
reasonable
creatures
is
not
absolute
,
that
is
,
depending
of
no
other
;
for
although
they
moue
themselues
by
some
internal
cause
,
vnderstandinge
offering
some
obiect
,
and
will
of
his
owne
accorde
without
constraint
chosing
or
refusing
it
,
yet
are
they
over-ruled
by
an
other
agent
,
namely
God
,
who
both
offereth
obiects
of
what
nature
&
quality
,
howsoever
&
to
whomsoeuer
it
pleaseth
him
,
and
also
to
them
and
by
them
affecteth
,
moveth
,
inclineth
,
and
boweth
the
wils
of
whomsoeuer
,
whensoeuer
,
and
how
far
soever
he
will
himselfe
.
That
mans
conceipt
of
God
is
too
contumelious
which
putteth
no
difference
betweene
the
liberty
which
is
in
God
and
his
creatures
.
Wherefore
Gods
providence
and
working
in
all
things
,
doth
not
destroy
but
vphold
and
encrease
the
libertie
of
our
wils
.
For
the
more
God
mooveth
or
forsaketh
them
.
the
more
violently
,
&
consequently
with
more
freedome
and
fervencie
of
desire
they
are
carried
eith●r
to
good
or
evill
.
Wherefore
then
indeed
we
shall
with
greatest
freedome
will
that
which
is
good
when
God
shall
so
be
all
in
al
,
that
wee
can
will
or
wish
nothing
but
what
is
good
,
which
shal
be
(
with
the
favor
and
grace
of
God
)
in
the
life
to
come
.
Fourthly
,
Fiftly
we
make
distinction
of
sinnes
,
Lastly
,
we
must
distinguish
the
necessity
of
constraint
and
immutability
;
for
it
were
too
grosse
to
confounde
them
.
For
the
former
moveth
violently
and
by
externall
cause
,
the
latter
naturally
,
some
internall
cause
in
the
agent
moving
and
being
moved
,
as
by
nature
it
is
apt
.
These
thinges
when
I
perceiued
,
GOD
opening
my
eies
,
I
did
not
reckon
one
●ote
of
those
foolish
fables
;
And
all
this
I
learned
out
of
infinite
places
of
scriptures
:
as
Genesis
20.
Therefore
haue
I
kepte
thee
that
thou
shouldest
not
sinne
against
mee
,
nor
did
I
suffer
thee
to
touch
her
.
Genesis
45.
GOD
sent
mee
before
you
for
your
safety
.
And
againe
,
I
was
not
sent
hither
by
your
purpose
but
by
the
will
of
God
,
who
hath
made
me
as
it
were
a
father
vnto
Pharaoh
.
Gen.
50.
Feare
not
,
can
we
resist
Gods
will
?
You
thought
evil
against
me
,
but
God
turned
it
to
good
,
that
hee
mighte
exalte
mee
,
as
you
nowe
see
,
and
preserue
manie
people
.
Exodus
4.
7.
10.
11.
14.
I
wilt
harden
the
heart
of
Pharaoh
and
of
his
servauntes
,
and
I
will
shew
my
wonders
in
the
lande
of
Aegypt
And
in
the
9.
chap.
Therefore
haue
I
placed
thee
in
the
kingdome
,
that
I
might
shew
my
power
in
thee
,
and
my
name
might
be
declared
in
all
the
world
.
Exod.
12.
God
gaue
his
people
favour
in
the
sight
of
the
Aegyptians
,
so
that
they
lent
iewels
vnto
them
,
and
they
robbed
the
Aegyptians
.
Exod.
21.
If
a
man
hath
not
laide
waite
for
him
whome
hee
hath
slaine
,
but
God
hath
given
him
into
his
handes
:
which
he
speaketh
of
murder
done
by
misfortune
or
chance
.
Exod.
22.
Every
man
slay
his
brother
,
his
friend
,
and
his
neighbour
.
They
which
did
this
are
commended
,
who
without
this
commaundemente
had
done
very
evill
:
yet
had
not
God
so
commanded
them
,
but
vpon
some
other
occasion
provoked
their
minds
therevnto
,
he
might
as
iustly
haue
punished
those
isolaters
by
sinning
instrument●
,
as
he
did
by
these
iust
executers
of
his
iudgement
because
they
were
not
governed
by
●ecret
providence
,
but
by
the
manifest
and
open
will
of
God
Exod.
33.
I
wil
shew
mercie
to
whom
I
will
shew
mercy
,
and
I
will
haue
compassion
on
whom
I
will
haue
compassion
,
Num.
●3
God
is
not
as
man
that
he
should
be
,
or
as
the
son
of
man
that
he
should
be
changed
.
Hath
he
therefore
said
,
and
shall
bee
not
doe
it
?
〈…〉
he
spoken
and
shal
it
not
be
fulfilled
?
I
am
sent
to
〈◊〉
,
I
cannot
forbid●e
a
blessing
.
Deut.
5.
O
that
there
were
〈…〉
such
an
heart
to
feare
me
,
&
ever
to
keepe
all
〈◊〉
commandements
,
that
●t
might
go
well
with
them
and
with
their
children
for
ever
.
By
these
&
the
like
p●aces
God
sheweth
what
he
liketh
,
wherein
he
is
delighted
,
and
what
ple●seth
him
.
●ut
by
Exod.
33.
I
will
haue
mercy
on
whom
I
will
haue
mercy
:
and
the
like
,
he
sheweth
what
he
wil
effect
or
bring
to
passe
amongst
men
and
in
whom
.
Deut.
13.
If
a
Prophet
shall
say
,
let
vs
go
and
fo●low
strange
Gods
,
tho●
〈…〉
to
his
vo●ce
,
because
the
Lord
●empteth
you
,
that
it
may
appeare
whether
you
loue
him
or
no.
And
in
the
same
place
,
Let
the
Prophet
he
slaine
,
because
he
hath
spoken
to
turne
you
from
the
Lorde
your
God
.
Deut.
29.
And
God
gaue
you
not
an
understanding
hart
,
even
vntil●
this
day
Ios.
11.
〈◊〉
pleased
God
to
harden
then
he
〈◊〉
,
that
they
should
fight
against
Israell
&
be
overthrowen
,
and
should
not
finde
mercy
but
perish
▪
as
God
had
commanded
Moses
.
Iudg
2
&
3.
God
forsooke
the
nations
which
he
commanded
to
be
rooted
out
.
1.
Sam.
2
They
did
not
ha●ken
to
the
voice
of
their
father
,
because
God
would
slay
them
.
And
in
the
same
booke
the
10.
cap.
.
Parte
of
the
house
wente
with
him
,
whose
heartes
God
had
touched
.
And
againe
10.
The
spirit
of
the
Lorde
departed
from
Saule
,
and
an
evill
spirite
of
the
Lord
or
from
the
Lord
did
vexe
him
.
2.
of
Sam.
12.
Behould
I
will
st●rre
vp
evill
against
thee
from
thine
owne
house
,
and
I
will
take
thy
wiues
before
thy
face
,
&
giue
them
to
thy
neighbour
,
and
thy
sonne
shall
be
with
thy
wifes
openlie
.
For
thou
diddest
it
secretlye
,
but
I
will
do
this
thing
before
all
Israel
,
and
in
the
sight
of
the
sunne
.
&
ca.
17.
The
counsaile
of
Achitophel
is
overthrowne
by
the
Lordes
countenance
.
&
ca.
24.
The
wrath
of
the
Lord
was
kindled
against
Israel
,
and
hee
mooued
Dauid
to
say
vnto
Ioab
.
&
1.
Chron.
21.
Satan
rose
vp
against
Israel
,
and
prouoked
Dauid
to
nomber
the
people
.
2.
Sam.
●2
.
And.
2.
Chron.
10.
Rehoboam
suffered
not
the
people
to
be
at
rest
,
for
it
was
Gods
will
.
And
●
.
Chron.
11.
This
is
don
by
my
will
▪
1.
Kinges
.
22.
God
gaue
the
sp●rite
of
lying
.
2
Chron.
36.
God
stirred
vp
the
heart
of
Cy●●●
.
Esd●
.
6
God
had
tourned
the
kinges
hearte
vnto
them
Iob.
1.
The
Lord
hath
giuen
,
&
the
Lord
hath
taken
awaie
.
Iob.
12.
He
bringeth
counsailers
to
a
foolish
end
.
Iob.
14.
Th●●
hast
appointed
the
boundes
thereof
which
cannot
be
passed
.
Psal.
105.
He
tourned
their
heartes
to
hate
his
people
.
Psa.
115.
He
hath
do●
what
soever
he
would
.
Ps.
16.
The
Lord
hath
made
al
things
for
his
owne
sake
,
〈◊〉
even
the
wicked
for
the
day
of
evill
ver.
●3
.
The
〈◊〉
is
cast
into
the
lap
but
the
whol●
d●sposition
herof
is
of
the
Lord
ca.
2●
.
The
heart
of
the
kinge
is
in
the
〈…〉
hand
,
he
turneth
it
as
rivers
of
waters
whether
〈◊〉
Ecclesiastes
the
seventh
.
Consider
the
workes
of
the
Lord
,
that
none
can
amend
him
whom
he
hath
desposed
.
Wisdom
8.
W●sdome
reacheth
from
one
end
to
an
other
,
shee
hath
a
sposed
all
thinges
mightely
and
orderly
.
Read
the
12.
and
19.
Chapters
of
the
same
booke
and
S●rac
.
17.
They
cannot
make
their
hearts
of
s●onie
to
become
fleshlie
.
Esai
.
10.
O
A●shur
the
rod
of
my
wra●h
&c.
in
his
hand
is
mine
indignation
.
I
will
send
him
to
a
dissembling
nation
,
that
shall
take
the
〈…〉
of
them
.
Reade
the
whole
place
,
which
alone
sufficeth
to
refell
that
obiection
of
the
cause
of
sinne
.
Like
places
are
●ound
in
the
13
cap.
And
Esa.
14
The
Lord
of
hostes
hath
decreed
,
and
who
can
al●er
it
?
Esa.
43.
Everie
one
that
calleth
on
the
name
of
the
Lord
,
him
haue
I
created
for
my
glorie
▪
him
haue
I
fashioned
,
him
haue
I
made
.
And
in
the
same
place
,
I
will
bring
it
to
passe
,
and
who
shall
withstand
it
.
Esa.
45.
I
am
the
Lord
making
peace
&
creating
evill
.
And
46.
Cap.
My
determination
shall
stand
&c:
I
haue
spoken
and
I
will
bring
it
to
passe
,
I
haue
proposed
and
will
do
it
.
Ierem.
13.
If
the
Aethiopian
can
chaunge
his
skinne
,
or
the
leoparde
his
spottes
,
you
also
will
be
able
to
do
well
,
hauing
learned
to
do
ill
.
Ierem
▪
30.
God
hath
opened
his
treasurie
,
and
brought
forth
vesselles
of
his
wrath
.
Lament.
3.
Who
is
he
that
saith
,
and
it
cometh
to
passe
,
and
the
Lord
commaundeth
〈◊〉
?
Doth
not
evill
and
good
proceede
out
of
the
mouth
of
the
〈◊〉
high
:
Ezech.
12.
I
will
speake
a
word
and
bring
it
to
passe
.
Ezech.
14
When
a
Prophet
hath
cried
and
spoken
ought
amisse
,
I
the
Lord
haue
deceaved
that
Prophet
.
Ezec.
18
I
will
not
the
death
of
him
that
dieth
.
Much
like
that
Deu.
5.
O
that
there
were
to
them
&c.
As
aboue
hath
been
said
.
Ezech.
20.
I
gaue
them
commaundements
which
were
not
good
.
Eze.
29.
Nebuchadnezer
my
servant
caused
his
armie
to
serue
a
great
servitude
against
Cyrus
.
Ezech.
36.
And
I
will
giue
you
a
new
hearte
,
&
put
a
new
spirite
in
the
middest
of
you
:
and
I
will
take
awaie
this
stonie
heart
from
your
flesh
.
Compare
the
17
of
Sirach
&
Ier.
13.
&
Ezech.
58
I
will
lead
thee
about
,
&
put
a
bridle
in
thy
mouth
,
&
bring
thee
forth
.
At
that
day
shall
many
thinges
come
to
thy
minde
,
&
thou
shalt
thinke
evill
thoughtes
,
&
shalt
say
,
I
will
goe
vp
to
the
land
&c.
Compare
this
with
Esai
.
10.
Dan.
4
Hee
worketh
according
to
his
will
,
both
in
the
armies
of
heauen
&
also
in
the
habitations
of
the
earth
;
and
there
is
none
can
staine
his
hande
,
or
say
vnto
him
,
whi●●
hast
thou
done
this
?
Amos
.
3.
There
is
no
evill
in
the
citie
which
the
Lord
hath
not
done
:
which
is
spoken
of
the
evill
of
punishment
,
though
often
times
it
fall
out
by
accident
,
that
there
be
also
an
evill
of
offence
,
which
God
suffereth
to
concur
,
Micah
.
4.
Manie
nations
are
gathered
togeather
,
but
they
know
not
the
thoughtes
of
the
Lord
.
Mat.
7.
A
good
tree
cannot
bringe
forth
evill
fruit
,
&
in
the
same
chapter
they
which
are
built
vpon
a
rocke
shall
not
fal
.
Read
Melancthons
commentarie
vpon
that
place
Luc.
10.
One
sparrow
falleth
not
to
the
ground
.
Math.
11.
I
thanke
thee
(
father
)
for
that
thou
haste
hidden
these
thinges
from
the
wise
Mat.
13.
To
you
it
is
given
to
know
,
but
vnto
others
it
is
not
given
.
Mat.
16.
&
every
where
in
the
Evangelists
,
That
Christ
ought
to
goe
to
Hierusalem
,
and
suffer
many
things
.
Mat.
18.
It
is
necessary
that
offences
should
come
.
Mat
20.
Is
it
not
lawfull
for
me
to
doe
with
mine
owne
what
I
will
?
Many
are
called
,
but
few
bee
chosen
.
Mat.
24.
All
thinges
must
come
to
passe
.
And
in
the
same
place
,
It
is
not
possible
that
the
elect
should
●rre
,
finally
;
Ioh.
6.
Whatsoever
my
father
hath
given
mee
shall
come
vnto
me
,
and
him
that
commeth
to
me
I
wil
not
cast
forth
.
And
No
man
can
come
vnto
me
except
the
father
draw
him
.
And
This
is
the
will
of
my
father
,
that
of
al
whatsoever
he
hath
given
me
I
should
loose
nothing
.
Ioh.
10.
Other
sheepe
also
I
haue
,
which
I
must
bring
vnto
my
flocke
.
And
My
sheepe
no
man
taketh
out
of
my
hand
.
Ioh.
11.
Caiphas
when
he
was
high
Priest
did
prophecy
.
Ioh.
12.
Therefore
they
coulde
not
beleeue
,
because
he
had
blinded
their
eies
.
Ioh.
13.
I
knowe
them
whom
I
haue
chosen
.
Ioh.
14.
Which
spirit
the
world
cannot
receiue
.
Ioh.
15.
You
haue
not
chosen
me
,
but
I
you
.
Act.
1.
The
prophecies
concerning
Iudas
ought
to
haue
beene
fulfilled
Act.
2.
Him
haue
yee
taken
by
the
hands
of
the
wicked
,
being
delivered
by
the
determinate
counsell
and
foreknowledge
of
God
,
and
haue
crucified
&
slaine
.
Act.
3.
Through
ignorance
yee
did
it
,
but
God
so
fulfilled
the
things
which
he
had
foretolde
.
Act.
4.
They
came
togither
to
doe
whatsoever
thy
hand
and
counsell
had
before
decreed
to
be
done
.
Act.
13.
They
beleeved
,
as
manie
as
were
ordained
to
eternal
life
.
Act.
17.
He
giveth
life
&
motion
vnto
all
things
.
And
In
him
we
liue
,
mooue
,
and
haue
our
being
.
Rom.
1.
God
delivered
them
over
to
a
reprobrate
minde
Rom
8
All
thinges
worke
for
the
good
of
those
that
loue
God
Rom.
He
hath
mercie
on
whom
he
will
,
and
hardeneth
whom
he
will
.
Reade
Pa●●s
whole
disputation
.
Rom.
11.
Election
prevailed
:
the
rest
are
hardned
.
And
The
graces
of
God
are
without
repentance
.
1.
Cor.
4.
What
hast
thou
that
thou
hast
not
received
.
Eph.
1.
He
hath
chosen
vs
in
himselfe
before
the
creation
of
the
world
,
that
we
m●y
be
〈◊〉
And
Predestinated
according
to
his
purpose
,
who
doth
〈◊〉
the
counsell
of
his
owne
will
Read
the
chapter
it selfe
Phil.
1.
It
is
God
which
worketh
in
vs
both
to
will
and
to
perfourme
,
of
his
meere
good
will
.
2.
Thes.
2.
H●e
c●t
strong
errors
amongst
them
Pervse
the
plac
.
2.
Tim
▪
2
The
foundation
of
the
Lorde
standeth
sure
1
Ioh.
2.
They
went
out
from
amongest
vs
,
but
were
not
of
vs
.
1.
Ioh.
4.
Herein
appeareth
his
loue
,
in
that
he
loved
vs
first
.
Revel.
17.
God
wil
put
into
their
heartes
to
do
his
will
.
But
I
haue
al●eadged
too
many
places
,
purposing
to
touch
onely
a
f●w
,
for
you
may
of
your selfe
finde
out
infinit
such
l●ke
places
of
scriptu●e
.
Herevnto
may
be
added
certaine
arguments
,
which
no
man
shall
ever
be
able
to
ref●●●
.
Gods
omnipotencie
suffereth
nothing
to
b●e
done
which
he
doth
not
either
simply
or
●●son
sort
will
.
will
not
,
●hat
by
no
meanes
can
be
done
.
His
infinite
wisedome
doth
not
suffer●●
〈◊〉
thinge
in
the
world
to
be
done
without
his
advice
and
couns●ll
.
Whilest
he
willeth
the
end
(
which
is
〈◊〉
his
purpose
,
most
excellent
,
he
also
willeth
〈◊〉
meanes
leading
to
these
ends
:
at
the
least
in
some
respect
,
but
not
as
they
are
sinnes
.
All
thinges
in
the
worlde
which
are
good
and
positiue
,
haue
their
being
from
him
,
and
are
ruled
by
his
prouidence
.
And
therfore
al
motiues
or
motions
tending
to
any
end
,
as
they
are
motins
,
be
ruled
and
directed
by
God
.
The
counsels
of
God
depend
not
on
the
works
of
creatures
,
but
contrarywise
the
actions
&
motions
of
creatures
depende
vpon
the
counsell
of
God
.
His
foreknowledge
even
of
thinges
most
mutable
is
immutable
.
Wherefore
it
dependeth
vpon
a
cause
immutable
,
that
is
,
vpon
his
owne
eternal
decree
.
All
this
confirmes
a
providence
vniversall
over
all
things
particular
.
As
much
may
be
said
for
Gods
eternal
and
immutable
Election
.
There
can
be
no
good
at
al
in
any
thing
,
which
God
from
all
eternity
hath
not
decreed
to
effect
or
bring
to
passe
.
Those
whom
once
he
loveth
,
he
loveth
from
al
eternity
,
and
for
all
eternity
:
we
cannot
therefore
be
assured
of
the
present
grace
of
God
towarde
vs
,
excepte
wee
bee
also
assured
of
his
eternall
grace
and
loue
,
vnlesse
we
wil
imagine
God
to
be
mutable
.
We
must
beleeue
eternal
life
.
Our
hope
must
be
certaine
.
Wee
must
pray
for
eternall
salvation
without
condition
or
doubt
.
Christs
intercession
for
the
elect
is
ever
sure
.
These
(
amongst
a
great
many
others
)
contente
me
,
First
(
say
you
)
this
doctrine
carrieth
men
away
from
Gods
revealed
will
vnto
his
secret
will
,
the
worde
of
God
the
maior
of
our
syllogisme
;
the
testimonie
of
conscience
,
that
we
beleeue
and
repent
,
the
minor
:
in
this
manner
:
He
that
beleeueth
in
the
sonne
hath
eternall
life
,
But
I
beleeue
in
the
sonne
:
hence
wee
draw
this
conclusion
,
which
was
in
question
Ergo
I
haue
eternall
life
.
Now
I
pray
tell
me
;
is
this
to
lead
you
from
the
worde
,
or
to
iudge
of
the
grace
of
God
and
our
saluation
otherwise
then
out
of
the
worde
?
Truely
if
your selfe
will
iudge
otherwise
,
you
shall
perish
everlastingely
.
You
adde
farther
,
whie
God
hath
rather
chosen
one
man
then
another
,
Peter
then
Iu●as
,
to
eternall
life
?
whether
others
be
also
elected
?
What
is
the
nomber
of
the
elect
?
&c.
Then
had
you
〈◊〉
son
to
revile
vs
.
For
these
are
that
vnsearchable
depth
wherof
Paul
speaketh
,
and
the
knowledge
of
them
is
no
way
necessarie
to
our
saluation
.
〈◊〉
the
cheife
cause
of
our
salvation
is
Gods
free
election
,
that
this
election
is
sure
and
immurable
,
that
it
is
made
known
vnto
vs
by
such
effects
as
we
find
in
our selues
,
namely
stirred
vp
by
faith
,
repentance
,
and
hearing
the
worde
of
God
,
these
are
things
whereof
God
would
not
haue
vs
ignorant
,
but
hath
in
his
worde
a
thousand
times
repeated
,
for
his
glory
and
out
comfort
.
Wherfore
your
acclamations
concerne
vs
nothing
,
howsoever
you
please
your selfe
in
them
.
Secondly
:
you
cannot
abstaine
from
the
stale
&
drie
dros●e
of
the
Manichees
and
Stoickes
,
for
want
of
better
weapons
to
offend
vs
.
We
for
our
parts
detest
that
dotage
of
the
Stoickes
touching
necessitie
inhaerent
in
things
themselues
,
which
shoulde
binde
and
subiect
to
it selfe
God
and
all
thinges
besides
.
Contrariwise
we
maintaine
that
God
is
the
most
free
and
chiefe
ruler
of
al
things
,
which
doth
al
things
according
to
his
good
pleasure
,
whose
hand
no
man
can
withdraw
,
which
is
eternall
,
immutable
,
ever
the
same
.
Why
doe
you
vnder
the
name
of
fatal
lawes
deride
his
most
excellent
,
wise
,
free
,
and
immutable
decree
?
A
man
might
well
laugh
at
the
folly
of
these
toyes
,
but
for
that
blasphemous
impiety
which
you
adde
,
that
no
Christian
can
endure
to
laugh
at
,
but
rather
be
vehemently
therewithall
offended
.
Doe
you
thinke
it
absurd
,
that
al
things
which
are
and
ever
shal
be
,
were
before
the
fal
known
vnto
God
,
&
by
him
decreed
?
Then
belike
you
laugh
at
Paule
,
saying
that
before
the
foundation
of
the
world
grace
was
given
vs
in
Christ
,
except
they
repented
▪
and
this
repentance
he
did
before
all
eternitie
purpose
by
threatning
to
worke
in
their
mindes
.
Besides
,
you
obiect
vnto
vs
a
greivouse
crime
,
in
saying
we
ouerthrowe
&
take
away
Disciplie●
,
prayer
,
magistrates
,
and
lawes
.
Not
to
fast
(
I
pray
)
for
breaking
your
shinnes
.
If
whatsoeuer
God
hath
decreed
shal
com
to
passe
,
as
without
doubt
immutablie
,
and
necessarily
it
must
,
discipline
(
say
you
)
praier
,
magistrates
,
and
lawes
are
to
no
purpose
▪
it
were
trew
,
if
he
had
decreed
without
them
that
his
decrees
should
come
to
passe
.
But
if
by
these
meanes
he
would
saue
some
,
restraine
others
,
and
make
a
thirde
sorte
inexcusable
,
and
hath
therefore
commaunded
to
vse
them
,
that
by
this
commaundement
he
might
the
rather
mooue
vs
to
make
vse
of
them
,
and
by
this
meanes
attaine
the
good
he
hath
decreed
vnto
vs
,
then
who
a●
you
that
presume
to
be
a
reformer
of
gods
counsels
,
and
mutter
that
he
hath
decreed
,
ordained
and
commanded
things
vaine
and
to
no
purpurpose
?
God
hath
decreed
to
make
da●e
to
morrow
;
will
you
therefore
conclude
that
the
sunne
riseth
in
vaine
?
Because
God
every
yeare
bringeth
corne
from
out
the
earth
,
will
you
therefore
conclude
that
the
benefit
of
heaven
and
husbandrie
might
be
taken
away
?
what
schoole
ever
taught
you
f●om
admitting
the
first
cause
to
conclude
a
remoue
of
second
causes
?
when
God
decreed
the
end
,
he
likewise
ordained
&
decreed
means
vnto
that
end
,
&
gaue
vs
charge
to
vse
them
:
if
we
vse
them
,
it
is
at
his
pleasure
;
if
not
,
by
his
iudgement
&
our
fault
it
is
at
our
owne
perill
.
Your
obiection
of
Manichae
in
blasphemy
toucheth
not
vs
but
S.
Paul
,
one
vnspotted
with
that
heresie
.
All
are
created
good
by
one
good
God
,
by
his
most
iust
permission
they
fell
corrupting
&
turning
away
themselues
from
God
.
Out
of
this
perished
heape
he
elected
&
reprobated
from
all
eternity
whom
he
woulde
.
Manes
acknowledgeth
none
of
all
this
.
It
is
therefore
a
damnable
slaunder
to
say
that
GOD
did
reprobate
any
,
contrarie
to
those
sayings
,
GOD
will
not
the
death
anie
,
but
that
all
men
shoulde
bee
saued
.
Hee
would
not
that
any
shoulde
perish
,
but
all
bee
saved
in
respect
of
his
goodnesse
and
l●ue
towardes
his
creatures
(
which
will
not
suffer
him
to
reioice
in
the
destruction
of
his
handy-woorke
)
as
may
appeare
by
commanding
,
calling
,
and
inviting
to
repentance
:
although
the
force
and
efficacy
hereof
prevaile
not
in
all
.
For
in
his
word
he
hath
often
said
,
that
he
reioiceth
in
no
mans
death
,
as
it
is
death
,
destruction
,
and
torment
,
but
calleth
&
inviteth
all
men
vnto
himselfe
,
though
not
all
after
one
sort
.
But
that
hee
would
effect
or
bring
to
passe
that
all
without
exception
should
obey
and
be
saved
,
he
not
only
said
it
no where
,
but
in
many
places
expresly
said
the
contrary
.
So
that
the
Scripture
is
not
contrary
to
it selfe
,
teaching
that
God
reioiceth
in
the
salvation
of
all
,
and
yet
hath
left
some
to
reprobation
.
Thirdly
,
As
inconsideratly
you
adde
(
and
I
know
not
whether
against
your
conscience
,
It
is
God
which
worketh
in
vs
both
to
will
and
performe
.
Fourthlie
,
you
would
seeme
to
doe
a
thing
ordinary
extraordinarily
,
If
God
haue
decreed
to
giue
over
some
to
blindnes
,
sinne
,
&
death
▪
then
God
by
this
meanes
is
made
the
cause
of
sin
.
But
this
is
easily
answered
.
First
here
againe
I
finde
your
want
of
common
ingenuity
,
wheras
you
say
that
these
are
the
words
of
many
of
our
wrighters
,
that
God
doth
effectually
worke
sin
in
the
reprobate
.
You
talke
of
many
,
but
do
(
&
I
am
perswaded
cannot
)
produce
one
.
For
we
from
our
harts
detest
this
opinion
,
as
infinite
testimonies
of
our
writers
will
easilie
proue
.
But
you
wil
say
it
followeth
vpon
our
doctrine
.
For
he
which
decreed
to
suffer
men
to
fin
,
is
the
author
of
sinne
.
See
what
an
argument
you
haue
made
,
which
(
if
it
be
turned
the
other
way
)
is
enough
to
confute
you
in
your
own
conceit
.
For
he
which
permitteth
sinne
,
not
being
bound
to
hinder
any
man
from
sinning
,
having
besides
authority
and
righte
to
punish
with
forsaking
and
casting
of
to
eternal
tormentes
,
he
is
neither
author
nor
favourer
,
but
sufferer
and
iudge
of
sinne
.
But
in
this
sorte
GOD
permitteth
sinne
:
therefore
God
is
not
any
waie
the
author
of
sinne
.
If
you
proceede
and
vrge
;
but
that
privation
or
withdrawing
of
grace
which
he
inflicteth
insteed
of
a
punishmente
,
is
sinne
;
you
commit
a
fallacie
of
accident
.
For
the
punishment
of
it selfe
,
as
it
is
inflicted
by
God
,
is
most
iust
;
by
accident
,
as
being
plucked
by
men
on
their
owne
heads
by
the
first
sinne
of
Adam
,
and
the
rest
ensuing
,
so
it
is
sinne
.
Your
argument
had
carried
more
colour
,
if
from
Gods
providence
you
had
concluded
this
effecting
of
sin
:
although
in
deed
it
had
beene
but
the
same
fallacy
For
God
did
most
effectualie
and
vehemently
will
the
crucifying
of
his
sonne
by
them
,
who
afterwardes
executed
it
:
yet
did
he
not
will
,
but
suffer
their
murder
(
which
hee
afterwardes
horriblye
punished
)
to
concurre
with
his
most
iust
,
most
holy
,
and
(
beyonde
all
others
)
most
admirable
and
glorious
worke
,
which
by
them
hee
perfourmed
.
Hee
would
the
warres
of
Nabuchadnezar
,
but
hated
his
wickednesse
.
His
will
it
was
that
Absolon
shoulde
warre
against
his
Father
David
,
and
defile
his
wiues
,
but
these
thinges
in
respect
of
GODS
will
,
were
most
iust
punishmentes
vpon
David
,
but
as
Absolon
did
them
,
onlie
to
vsurpe
the
kingdome
and
oppresse
his
Father
,
not
having
therein
any
commandement
of
God
to
follow
,
so
they
were
treason
,
&
incest
.
This
wickednes
of
Absolo●
by
accident
concurreth
with
Gods
iudgment
,
which
he
executeth
by
him
.
As
much
you
shall
prevaile
if
you
saie
that
God
is
then
made
the
author
of
sinne
,
when
as
men
forlorne
and
forsaken
by
him
cannot
choose
but
sinne
.
For
you
accuse
the
scripture
,
and
God
himselfe
,
often
saying
as
much
as
this
,
but
without
danger
of
such
blasphemie
.
Because
mankind
of
their
own
free
wil
did
in
Paradise
pul
on
themselves
this
necessity
of
sinninge
.
Fifth
,
O
bow
that
exclamation
troubled
mee
,
TO
WHOM
DOTH
GOD
OWE
ANY
THING●
)
filled
〈◊〉
partly
with
admiration
,
partly
with
indignation
&
griefe
.
I
was
out
of
pat●ence
when
I
read
them
.
Surely
either
you
haue
bin
little
conversant
in
reading
holy
scriptures
,
or
to
much
possessed
with
affection
&
preiudice
,
when
you
so
sawcily
condemne
the
words
of
scripture
.
Is
it
not
the
exclamation
of
Paule
,
Rom.
11.
35.
Who
hath
first
giuen
vnto
the
Lord
,
that
he
may
recompence
him
?
Truly
nothing
more
comforteth
me
,
then
this
vnspeakable
loue
of
God
towardes
me
,
that
oweing
no
more
to
me
then
to
Iudas
or
Cain
,
yet
for
all
that
,
of
an
enimie
he
hath
made
me
a
son
,
by
the
death
of
his
onely
begotten
.
For
that
which
you
aleadg
of
Gods
binding
himselfe
vnto
vs
by
promise
,
is
nothing
at
all
to
the
purpose
.
What
then
(
I
pray
)
will
you
pretend
,
before
the
applying
of
this
promise
?
To
whom
doth
this
promise
bind
God
,
but
vnto
him
that
embraceth
it
by
faith
?
But
who
embraceth
or
receiueth
it
besides
those
,
on
whom
God
vouchsafeth
to
bestow
this
benefite
?
he
obligeth
himselfe
to
as
manie
as
beleeue
,
and
this
very
obligation
proceedeth
of
his
free
goodnesse
.
But
where
(
●el
me
)
where
in
scripture
do
you
read
,
that
God
bindeth
himselfe
by
any
promise
to
giue
faith
&
repentance
vnto
all
?
this
you
wil
never
be
able
to
shew
vs
.
Leaue
then
to
bee
troubled
with
the
words
of
Christ
proceeding
from
a
most
inwarde
feeling
of
piety
&
true
humility
before
God
,
neither
dreame
that
by
them
Papisticall
doubts
are
confirmed
,
whereas
rather
in
deed
without
them
the
certainety
of
faith
cannot
consist
.
Sixtlie
:
they
should
long
since
haue
beene
ashamed
of
the
argument
they
bring
for
vniversal
promises
.
No
man
shall
take
awaie
my
she●pe
from
me
:
Of
that
which
my
father
hath
giuen
me
I
wil
not
loose
&c:
That
,
if
it
were
possible
,
the
verie
elect
should
be
seduced
.
Whom
he
hath
chosen
,
them
he
hath
called
,
iustified
,
&
glorified
.
This
is
the
conclusion
of
Christian
faith
and
consolation
,
who
shall
seperate
the
elect
,
&c.
They
on
the
other
side
do
openly
and
greeuousely
wrong
the
maiestie
of
God
,
whilest
they
imagine
his
loue
to
be
mutable
as
the
loue
of
man
:
as
for
the
goldy
,
them
they
depriue
of
their
comfort
,
they
weaken
,
disgrace
,
and
vilifie
the
force
,
vse
,
and
comfort
of
vniuersall
promises
,
whilest
they
feine
,
that
some
truely
beleeuing
may
finally
fall
aware
&
perish
:
that
they
which
are
new
in
fauor
with
God
were
not
so
from
all
eternitie
,
nor
shall
be
euerlastingly
:
which
being
most
absurd
,
it
followeth
necessarily
,
that
because
they
will
not
be
certaine
of
Gods
future
and
eternall
grace
,
therefore
they
can
not
be
certaine
of
the
grace
present
.
The
scripture
teacheth
,
that
as
many
as
beleeue
are
to
be
sa●ed
:
they
oppose
the
contradictory
,
that
s●me
which
beleeue
are
not
to
be
saued
.
Where
is
now
your
comfort
,
by
which
you
may
include
your selfe
in
the
vniuersall
fall
?
These
are
those
secret
sleights
of
the●
devill
,
which
must
be
obserued
&
avoyded
.
Augustines
exposition
vpon
Paules
Epistle
to
Timothy
,
according
to
the
effect
towards
all
,
&
vocation
,
but
not
according
to
efficacie
.
As
for
our
wrighters
,
none
of
them
would
endure
,
much
lesse
desire
that
an
indefinite
might
be
substituted
in
place
of
an
vniversall
.
Your
coockow
song
of
contradictory
wils
,
is
broken
of
by
an
answere
of
vniversals
.
God
will
that
al
which
beleeue
should
bee
saved
,
and
that
none
which
beleeue
not
should
be
saved
.
Againe
,
you
do
ill
to
confound
the
commandement
pertaining
to
all
men
(
that
all
shoulde
come
vnto
Christ
)
with
the
promise
:
for
Christ
wil
ease
,
not
al
men
,
but
al
which
come
vnto
him
.
And
therfore
as
the
excludeth
none
,
no
not
the
reprobate
,
&
such
as
perish
,
from
the
commandement
:
so
likewise
he
excludeth
from
the
promise
none
which
come
vnto
him
,
that
is
,
which
beleeue
in
him
.
At
odious
is
your
exprobation
of
respect
of
persons
.
Calling
vpon
him
.
Wil
you
know
vpon
what
ground
we
acknowledg
two
sortes
of
election
?
manie
are
called
:
secondlie
to
the
church
of
Saints
,
which
calling
is
internall
and
effectuall
,
which
Paule
nameth
according
vnto
his
purpose
,
vz.
of
saving
those
which
are
called
:
thirdly
,
to
some
certaine
charge
or
dutie
in
this
life
,
so
my
vocation
is
to
labour
in
this
schoole
.
The
will
of
God
,
Eightly
you
conclude
with
a
grosse
and
pestilent
cavil
,
That
also
is
a
meere
cavill
,
that
we
should
saie
,
the
elect
cannot
forgoe
the
holie
spirit
.
Nay
they
often
loose
manie
gi●es
of
the
same
spirit
,
but
recouer
them
againe
by
repentance
.
For
they
do
not
quite
revolt
from
God
,
and
become
professed
enimies
of
the
truth
,
that
is
,
they
sinne
not
against
the
holy
Ghost
,
nor
so
fal
,
that
finally
they
perseuere
in
their
errours
against
the
foundation
,
and
in
their
sinnes
against
conscience
.
Neyther
doth
this
comforte
make
men
secure
,
because
it
concerneth
them
onely
,
which
haue
a
purpose
to
beware
of
falling
,
abhor
nothing
more
then
offending
God
.
there
is
therefore
a
manifest
contradiction
in
that
diuelish
scoffe
of
the
wicked
,
which
say
,
If
I
be
elected
,
I
wil
do
what
pleaseth
me
,
because
it
shal
not
hurt
me
.
For
God
will
haue
vs
be
sure
that
we
are
elected
,
but
this
we
can
not
do
without
faith
and
repentance
.
All
thinges
worke
for
the
best
,
trew
,
vnto
them
that
loue
God
:
There
is
no
condemnation
to
them
which
walke
according
to
the
spirit●
.
These
two
ioyned
togeather
exclude
securitie
,
&
stirre
vs
vp
to
cheerefulnesse
and
alacritie
to
runne
our
race
,
according
to
the
commaundement
,
make
your
election
certaine
.
On
the
other
side
they
sleep
securely
in
their
sins
,
which
dreame
that
it
is
in
their
owne
handes
to
take
and
lay
aside
repentance
whensoeuer
and
as
often
as
they
list
,
and
play
with
GOD
at
their
pleasure
.
But
(
say
you
)
I
woulde
faine
shifte
of
this
triall
,
wherevnto
the
certainetie
of
saluation
doeth
call
.
That
is
it
the
Divell
woulde
haue
.
Those
sayings
,
Matthew
the
two
and
twentith
and
tenth
,
Hee
which
continueth
to
the
ende
&
c
?
Revelations
the
second
and
tenth
,
To
him
,
that
overcommeth
I
will
giue
a
crowne
&c.
Doe
not
derogate
from
the
certaintie
of
saluation
,
but
are
exhortations
wherby
God
vpholdeth
vs
in
that
certainetie
,
stirring
vp
in
vs
a
desire
of
godlinesse
,
and
hatred
of
sinne
.
The
like
slaunder
it
is
,
when
you
say
that
wee
teach
men
to
iudge
of
election
a
priore
or
by
the
cause
.
Eyther
malitiously
they
dissemble
our
opinion
,
or
else
they
vnderstande
neither
themselues
nor
vs
.
Wee
iudge
by
the
effect
,
that
is
by
faith
and
repentaunce
,
of
the
cause
,
that
is
of
election
.
But
to
iudge
thus
is
to
iudge
a
posteriors
,
that
is
by
the
effect
.
That
wee
ought
not
to
determine
of
any
before
the
ende
of
his
life
whether
hee
shall
bee
saued
or
no
;
if
you
meane
it
of
others
you
say
well
,
if
of
our selues
,
or
of
euerie
mans
owne
conscience
and
certainetie
in
himselfe
,
it
is
a
detestable
,
wicked
,
diuelish
,
and
blasphemous
sayings
,
overthrowinge
the
whole
foundation
,
and
groundworke
of
saluation
.
Hee
that
taught
you
this
,
taught
you
a
doctrine
of
diuels
,
though
he
were
an
angell
from
heauen
.
But
I
will
tell
you
an
other
lesson
,
except
you
be
certaine
before
the
end
of
this
life
whether
you
shall
be
heire
of
eternall
life
,
you
shall
neuer
so
be
after
this
life
.
For
faith
in
this
ve●●e
certainetie
,
which
is
the
beginning
of
eternall
life
,
this
all
must
haue
in
this
life
,
which
looke
for
that
other
life
.
If
you
haue
thought
on
the
nature
and
definition
of
hope
,
that
it
is
a
sure
and
certaine
expectation
of
eternall
life
,
you
should
haue
found
no
such
thing
there
.
My
hart
doth
stand
on
end
to
think
of
your
blasphemy
.
I
would
not
for
an
hundred
thousand
worlds
be
so
seperated
from
Christ
,
as
to
be
vncertaine
whether
I
were
his
or
noe
.
These
are
heathenish
blasphemes
,
the
verie
entrance
of
hell
.
Wherefore
you
do
well
to
confirme
it
with
testimonies
of
the
heathen
:
for
these
thinges
refarre
wide
of
the
worde
of
God
.
Why
doe
you
so
co●rupt
the
wordes
of
scripture
,
wresting
them
from
a
●onne
.
like
to
a
seruile
feare
?
what
mystere
,
what
blindnesse
is
it
for
a
man
to
boast
of
vniuersall
promises
,
and
not
to
sifte
himselfe
,
and
trie
whether
he
be
of
their
nomber
,
of
whom
the
promises
speak
▪
This
is
in
deede
to
bring
in
amongst
men
carnall
security
,
and
a
shadow
of
faith
,
which
in
the
confl●ct
driueth
vs
head-long
into
desperation
.
I
do
not
th●nke
Luther
&
Melancthon
taught
any
man
so
to
babble
and
fome
out
these
vniuersall
promises
.
But
the
carrier
calles
for
my
letters
,
and
I
haue
to
my
great
paines
spent
the
whole
night
in
wrighting
these
lines
.
Farewell
.
Let
me
entreat
you
to
provoke
me
no
more
with
such
disputations
.
Fare-well
hartily
,
this
2
of
september
1573.
OF
THE
CAVSE
OF
SINNE
Parte
of
a
letter
of
Vrsinus
to
his
friend
,
concerning
the
cause
of
sinne
.
ONe
terrible
bug-beare
they
haue
,
of
the
cause
of
sinne
,
all
the
rest
is
foolish
,
and
not
worthy
the
aunswearing
.
But
even
that
also
is
a
childish
fallacie
of
accident
.
For
by
accident
,
that
is
,
through
defect
,
fault
,
and
error
of
the
will
of
the
Divel
or
man
,
sin
commeth
to
bee
that
worke
,
which
God
by
will
(
most
iust
&
most
agreeable
to
his
nature
&
the
Law
)
wil
haue
done
,
permitting
in
the
mean
time
the
sins
of
the
creature
,
that
is
,
not
so
correcting
&
directing
it
,
that
it
may
do
iustly
togither
with
God
doing
iustly
:
or
els
while
he
doth
not
enlighten
it
with
the
knowledge
of
his
will
,
or
doth
not
so
turne
it
by
his
spirit
,
that
it
may
doe
that
which
it
doth
,
for
obedience
sake
to
the
revealed
will
of
God
.
So
that
God
ever
doth
well
,
both
by
those
that
are
good
,
and
also
by
those
that
are
evill
.
But
the
creature
doth
well
togither
with
God
,
in
that
goodnes
wherein
it
is
created
,
preserved
,
or
therevnto
againe
restored
by
God
.
The
good
therfore
which
it
doth
is
the
work
of
God
,
which
himselfe
doth
will
and
effect
;
the
evill
which
it
doth
is
from
it selfe
.
Now
this
euill
is
not
done
,
but
permitted
by
God
,
whiles
he
doth
not
cause
the
will
of
the
creature
to
become
good
,
and
to
do
good
togeather
with
God
doing
good
.
For
the
same
worke
in
respect
of
diuerse
causes
is
both
good
&
euil
,
mutable
&
immutable
,
contingent
&
free
,
as
the
causes
them-selues
are
diuerse
which
concu●●e
in
producing
therof
.
Hee
which
sees
not
this
,
sees
nothing
.
But
if
I
can
I
will
one
day
answeare
you
in
feawe
wordes
.
For
whether
I
can
or
no
,
&
when
I
can
I
doe
not
yet
knowe
,
besides
that
it
is
tedious
to
me
to
handle
these
stale
sophismes
.
Learne
in
secret
,
&
when
your
thoughts
are
at
leasure
,
meditate
on
this
:
that
every
man
may
trouble
a
true
,
but
God
alone
can
quiet
it
.
If
you
would
not
crie
rost-meat
,
you
might
haue
fared
much
better
.
March
.
10.
An.
1573.
THAT
PROVIDENCE
DOTH
NOT
DEROGATE
FROM
PRAIER
.
Part
of
an
other
letter
to
the
same
friend
;
wherein
is
debated
this
question
,
Whether
the
doctrine
of
Providence
doe
derogate
from
praier
.
THe
godly
exercise
of
praier
wel
agreeth
with
the
doctrine
of
Providence
;
and
is
confirmed
&
established
thereby
.
For
whosoever
beggeth
at
Gods
handes
with
an
vpright
heart
things
necessary
to
salvation
,
the
same
is
verily
perswaded
,
that
he
forth
with
receiveth
them
.
The
contrary
opinion
shaketh
&
rooteth
vp
our
faith
&
confidence
in
God
,
and
suffereth
vs
not
stedfastly
to
beleeue
the
last
Article
of
the
Creed
.
But
praier
when
it
sueth
for
things
on
which
salvation
dependeth
not
,
patiently
&
humbly
submitteth
it selfe
vnto
Gods
will
,
not
desiring
to
obtaine
any
other
thing
then
that
which
GOD
in
his
secret
counsell
hath
decreed
best
,
and
most
profitable
for
vs
.
Nothinge
more
slacketh
our
obedience
in
this
pointe
;
nothing
more
disturbeth
our
comforte
and
quiet
of
minde
herein
,
then
that
errant
contingency
whereby
the
Academicks
&
Epicures
beare
the
world
In
hand
that
the
events
of
thinges
are
not
governed
and
determined
by
Gods
divine
counsel
.
Recall
to
minde
that
distinction
of
thinges
to
bee
praied
for
,
often
taught
,
and
daily
repeated
vnto
children
by
our
country-man
Philip
Melancthon
,
and
this
whole
controversie
of
praier
shal
be
cleered
and
put
out
of
doubt
.
Herewith
meeteth
our
opinion
,
but
the
contrary
opinion
swarveth
wholie
from
it
;
so
that
truth
wel
suteth
with
truth
,
but
falshoode
agreeth
neither
with
truth
,
nor
falshoode
.
The
summe
of
all
is
;
you
must
ground
your
confidence
on
God
,
and
craue
all
good
things
of
him
,
and
be
thankful
vnto
him
for
the
same
no
otherwise
than
as
if
all
thinges
proceeded
from
him
without
any
your
endeavour
;
and
yet
must
you
performe
your
dutie
with
as
great
diligence
and
industrie
,
as
if
you
were
able
to
procure
and
gaine
all
thinges
of
your selfe
,
and
by
your selfe
without
him
Whosoeuer
directeth
not
the
whole
doctrine
and
disputation
of
Providence
and
Election
vnto
this
end
,
he
waxeth
vaine
in
his
curiositie
,
&
intangleth
himselfe
in
many
snares
,
which
himselfe
laieth
for
him selfe
.
On
whomsoever
God
hath
decreed
to
heap
his
blessings
,
to
them
he
hath
appointed
the
spirit
of
praier
.
If
then
hee
hath
giuen
thee
a
desire
to
praie
,
assure
thy selfe
this
gift
is
not
in
vaine
,
but
thou
shalt
alwaies
bee
heard
according
to
Gods
own
promise
.
This
is
the
Consequent
thou
oughtest
to
deduce
and
gather
on
good
ground
&
infallible
conclusion
out
of
that
precedent
benefit
.
Seest
thou
then
the
contrary
of
this
thy
fear
?
For
nothing
lesse
impeacheth
,
nothing
more
confirmeth
the
desire
,
custome
,
and
consolation
of
prayer
then
the
doctrine
of
Providence
.
I
much
marueile
that
you
yet
still
dreame
of
the
ghostes
&
spirits
of
particular
men
.
Howe
often
haue
you
hearde
and
reade
the
contrarie
to
be
trew
,
howsoeuer
the
miserable
Sophists
of
our
time
groping
in
the
thicke
darkenes
of
their
Academicall
blockishnesse
cavill
hereat
.
For
without
the
doctrine
of
Election
and
certainety
of
salvation
the
vniversalitie
of
promised
grace
which
appertaineth
to
al
the
faithfull
,
and
to
them
alone
,
can
neither
stand
or
be
mainetained
,
nor
applyed
to
the
comforte
and
vse
of
the
godly
.
How
often
hath
it
beene
reiterated
vnto
you
,
that
you
must
iudge
of
Election
a
posteriors
from
the
subsequent
signs
&
effects
it
causeth
.
For
you
must
repute
and
iudge
your selfe
elected
by
that
measur
of
faith
which
is
required
in
the
elect
.
Yea
this
is
true
&
liuely
faith
,
for
a
man
to
beleeue
that
he
is
elect
vnto
eternall
life
for
Christs
sake
.
Search
then
&
sift
thine
own
conscience
whether
there
be
found
in
thee
faith
,
repentance
,
and
&
vnfeigned
desire
of
the
grace
and
fauour
of
God
:
&
then
pronounce
thy selfe
one
of
Gods
elect
,
al
curious
disputations
set
apart
.
I
protest
before
God
that
I●
see
not
by
what
means
I
could
haue
stood
stedfast
in
many
my
priuate
greeuances
,
had
I
not
held
this
one
comfort
impregnable
.
No
man
shall
take
my
sheepe
out
of
my
handes
&c.
What
are
all
other
comfortes
if
this
be
not
at
hand
with
vs
,
all
thinges
,
good
and
evill
befall
vs
not
casually
,
but
by
the
eternall
decree
&
purpose
of
God
worke
for
our
saluation
.
9.
Iun.
1575.
A
PREFACE
OF
AN
ORATION
pronounced
on
Easter
even
by
a
certaine
student
of
Divinity
in
the
famous
Vniversity
of
Heidelberge
touching
this
question
.
To
whom
the
benefite
of
the
Death
and
Resurrection
of
Christ
appertaineth
:
and
how
Christ
died
for
all
men
.
COncerning
the
story
&
benefite
of
our
Lordes
Resurrection
I
suppose
I
haue
hitherto
sufficiently
treated
:
He
died
.
It
followeth
that
I
proceede
vnto
the
last
point
proposed
,
I
mean
,
to
whom
this
benefite
appertaineth
.
Wherfore
directing
our
course
as
it
were
by
the
loadstar
of
scripture
we
pronounce
by
vertue
and
authoritie
thereof
that
so
precious
&
inestimable
a
benefite
belongeth
vnto
all
the
faithfull
,
and
to
them
alone
;
and
we
exclude
the
wicked
&
vnbeleevers
,
as
long
as
they
remaine
such
,
from
hauing
any
interest
therein
.
For
all
the
faithfull
,
&
they
alone
haue
a
taste
of
the
sweetnes
of
those
fruites
(
suppose
,
free
iustification
before
God
,
a
quickening
from
the
death
of
sinne
and
of
the
body
,
&
lastly
immortall
life
and
glory
)
these
heauenly
blessinges
,
I
say
,
all
the
faithfull
and
they
alone
partake
and
enioy
;
because
they
all
,
&
they
alone
apply
them
vnto
themselues
through
faith
.
For
these
are
they
who
heare
Christes
wordes
,
who
beleeue
,
&
haue
eternal
life
,
and
come
not
into
condemnation
.
These
are
they
who
are
iustified
by
faith
,
are
reconciled
vnto
God
,
and
haue
peace
with
him
through
our
Lord
Iesus
Christ
.
regenerate
by
the
holy
Ghost
are
raised
with
Christ
vnto
newenes
of
life
,
heartes
are
purified
by
faith
,
which
sleepe
in
Iesus
whome
one
day
God
will
bring
with
him
hauing
raised
them
from
the
dead
,
with
whom
God
is
not
pleased
,
(
for
without
faith
it
is
impossible
to
please
God
)
who
belong
not
vnto
Christ
,
neyther
are
heires
of
the
kingdome
,
who
neither
haue
title
nor
right
In
Christ
Iesus
,
nor
To
Christ
Iesus
(
as
the
lawiers
vse
to
speake
)
how
should
Christ
appertaine
vnto
them
?
How
should
the
benefites
be
extended
vnto
them
?
Nay
rather
all
these
are
by
the
mouth
of
the
sonne
of
God
himselfe
farre
remooued
&
debarred
these
tteasures
,
and
are
adiudged
vnto
eternal
malediction
&
everlasting
death
.
For
thus
saith
he
in
the
Gospell
;
He
that
beleeueth
not
,
is
condemned
alreadie
,
&
the
wrath
of
God
abideth
on
him
.
And
Paul
testifieth
If
any
man
hath
not
the
spirit
of
Christ
,
the
same
is
not
his
;
which
place
of
the
apostle
I
suppose
to
be
very
pertinent
to
this
present
purpose
.
For
if
the
vnfaithfull
belong
not
vnto
Christ
,
neyther
are
they
of
Christ
;
it
may
soundly
be
argued
,
&
well
concluded
by
the
logicians
rule
of
Relatiues
that
Christ
with
his
benefites
pertaineth
not
vnto
them
:
and
as
they
are
not
Christs
:
so
neither
is
Christ
theirs
.
For
how
,
I
pray
,
should
Christ
pertaine
vnto
them
,
whom
one
day
at
the
last
iudgement
he
shall
pronounce
before
all
the
world
aliants
and
strangers
from
him
,
his
benefites
,
and
his
kingdome
:
of
whom
he
shall
testifie
that
he
never
knew
them
:
lastly
,
whom
he
shall
cast
,
as
being
the
cursed
workers
of
iniquitie
,
into
hell
fire
.
Yea
but
,
Christ
died
for
the
sinnes
of
all
▪
Therefore
he
rose
againe
for
the
iustification
of
all
.
The
answere
herevnto
is
two-folde
,
either
of
which
is
true
and
sóund
.
the
whole
number
of
the
faithfull
and
elect
.
For
this
is
the
vsuall
and
common
voice
found
everie
where
throughout
the
whole
course
of
the
gospel
:
He
which
beleeveth
shall
be
saved
,
and
commeth
not
into
iudgement
.
He
which
beleeveth
not
,
shall
be
damned
,
and
is
iudged
already
,
and
the
wrath
of
God
abideth
on
him
.
Wherefore
the
Gospell
dispossesseth
all
vnbeleevers
of
Christs
benefites
,
not
onlie
by
a
flat
exclusion
,
but
also
by
positiue
vertue
of
that
condition
of
faith
and
repentaunce
,
by
which
he
promiseth
expresly
or
covertlie
his
benefits
vnto
men
,
&
which
it
appeareth
is
neuer
found
in
the
reprobate
,
that
is
,
such
as
do
persist
,
and
wil
stil
persist
in
their
impietie
.
Christ
therefore
is
thus
said
to
be
dead
for
all
:
that
is
,
for
all
the
faithfull
and
elect
;
for
whom
alone
he
also
praied
,
and
in
whom
alone
he
findeth
the
end
and
fruit
of
his
death
.
But
to
extende
the
benefites
of
Christs
death
vnto
infidels
,
&
reprobates
,
for
whom
he
neuer
praied
,
whom
he
neuer
knewe
,
or
tooke
for
his
owne
,
on
whom
the
wrath
of
God
abideth
for
ever
;
giue
holy
thinges
vnto
dogges
,
and
cast
pearles
before
swine
.
This
answere
may
be
strongly
maintained
by
the
authoritie
of
holy
scripture
,
and
testimonies
of
sound
fathers
and
is
much
available
vnto
Christian
consolation
.
For
the
vnbeleevers
.
only
in
respect
of
the
sufficiency
of
the
price
which
he
paied
.
Howbeit
there
is
an
other
answere
no
lesse
true
,
wherwith
we
may
satisfie
the
most
contentious
wranglers
;
that
Christ
died
for
all
men
absolutely
and
without
exception
to
wit
,
if
you
respect
the
sufficiencie
of
the
merite
,
and
the
price
which
he
paied
.
It
is
out
of
all
doubt
and
controversie
that
the
death
of
the
Son
of
God
is
of
such
weight
&
worth
that
it
may
serue
to
purge
and
cleanse
the
sinnes
not
of
one
world
only
,
but
thousands
of
worlds
;
if
at
least
all
m●●
would
apprehend
by
faith
this
salue
of
sin
.
But
the
question
concerneth
the
efficacie
and
participation
it selfe
of
the
fruits
which
we
mainely
deny
to
be
common
to
the
beleeving
,
and
vnbel●●●ing
,
or
to
be
generally
promised
or
given
in
the
〈…〉
;
and
we
hold
it
no
sound
doctrine
to
〈…〉
in
this
respect
Christ
died
alike
for
all
〈…〉
and
reprobate
.
But
here
some
men
possessed
with
an
〈…〉
,
as
if
the
Church
had
not
other
controve●●●
〈◊〉
●nough
,
spew
out
on
vs
their
stinking
〈…〉
open
mouth
,
taking
it
grievously
,
that
〈…〉
not
those
heavenly
treasures
and
iewels
equallie
to
the
godly
,
and
vngodly
;
to
the
faithful
,
and
vnfaithfull
;
to
the
elect
,
and
reprobate
;
to
Christs
members
,
and
the
Divels
vassals
;
to
the
sheepe
,
&
to
the
swine
.
They
make
lowd
out
cries
on
vs
for
denying
that
Christ
died
for
al.
They
say
this
our
assertion
is
tainted
with
a
more
odious
blasphemy
then
any
of
the
Saracens
,
Turkes
,
and
Pagans
;
and
that
by
it
Christian
Religion
is
cleane
overthrowne
.
It
is
not
my
purpose
to
encounter
with
these
monsters
of
men
,
only
I
must
needs
touch
the
slander
they
fasten
on
vs
.
For
what
slaunder
is
there
,
if
this
be
none
.
When
we
distinguish
the
worth
of
the
merue
from
the
efficacie
and
participating
of
the
benefites
,
and
restraine
according
to
Scripture
and
the
iudgement
of
the
soundest
Fathers
this
participation
to
the
whole
number
of
the
faithful
alone
gathered
from
amongst
the
Iews
&
Gentiles
;
do
we
then
deny
that
Christ
died
for
all
?
But
that
the
truth
of
this
controversie
may
the
more
appeare
,
And
first
the
holy
Scripture
it selfe
teacheth
vs
plainely
this
kinde
of
distinction
,
and
forceth
vs
therevnto
For
you
shall
finde
it
in
scripture
somtimes
absolutely
spoken
that
Christ
tasted
of
death
for
all
men
:
that
he
gaue
himselfe
a
ransome
for
al
men
:
Againe
you
shal
read
that
Christ
praied
,
that
is
,
offered
vp
himselfe
for
the
world
,
These
places
carry
some
shew
of
contrariety
,
were
it
not
that
the
former
are
vnderstood
by
vs
of
the
sufficiency
of
satisfaction
,
and
the
latter
of
the
efficacie
and
working
vertue
thereof
.
Furthermore
other
places
occure
which
seeme
to
impart
vnto
the
wicked
the
benefit
of
redemption
;
denie
even
the
Lord
which
hath
bought
them
▪
purged
from
their
old
sins
.
And
Paule
also
saith
,
that
they
were
sanctified
with
the
blood
of
the
Testament
:
of
the
vaine
glorying
of
Hypocrites
of
their
redemption
and
sanctification
:
or
els
to
vnderstand
then
no
otherwise
then
of
the
extent
and
sufficiencie
of
Christs
satisfaction
:
whereas
it
simply
excludeth
the
vnfaithfull
and
vnrepentant
from
the
benefit
of
Redemption
,
and
constantly
avereth
that
they
are
yet
held
captiues
in
the
snares
of
Devill
,
the
wrath
of
God
abide
.
hon
them
(
he
saith
,
is
abideth
,
not
it
returneth
,
as
if
it
had
at
any
time
relinquished
them
)
lastly
that
Christ
never
knew
them
much
lesse
redeemed
them
.
Now
if
I
were
purposed
to
produce
the
opinions
of
Fathers
,
Let
vs
heere
Cyrill
thus
reconciling
those
words
of
Christ
,
with
that
sayinge
of
Iohn
.
He
is
a
propitiation
for
the
sinnes
of
the
whole
worlde
.
Iohn
(
saith
he
)
seemeth
to
dissent
from
us
Sauiour
.
For
our
Sauiour
heere
refuseth
to
pray
for
the
world
;
but
Iohn
affirmeth
that
he
is
the
propitiation
and
reconciliation
not
for
our
sinnes
onely
,
but
for
the
sinnes
of
the
whole
worlde
:
But
the
blessed
Euangelist
S.
Iohn
because
he
was
a
Iewe
,
least
the
Lord
should
seeme
to
be
an
aduocate
with
his
father
for
the
Iewes
onely
,
&
not
for
other
nations
,
which
as
soone
as
they
were
called
obeied
,
of
necessirie
added
for
the
whole
world
.
But
the
Lord
Iesus
separating
you
from
them
which
are
none
of
his
,
saith
,
I
pray
for
them
a
loue
who
keepe
my
sayings
,
and
haue
taken
my
yoke
.
For
whose
mediatour
and
high
Priest
he
is
,
he
doth
for
good
cause
imparte
vnto
them
alone
the
benefite
of
his
mediation
.
Hitherto
Cyrill
.
Let
vs
hear
Prosper
also
in
this
answeare
to
Vicentius
obiections
clearly
distinguishing
on
this
manner
.
saith
he
in
his
answere
to
the
first
obiection
)
as
you
respect
the
greatnes
and
power
of
the
price
,
Or
as
you
respect
the
our
whole
cause
of
mankinde
,
so
the
bloud
of
Christ
is
the
redemption
of
the
whole
world
:
but
they
who
passe
the
time
of
their
life
heere
without
faith
and
without
the
Sacrament
of
regeneration
,
they
haue
no
part
in
this
redemption
.
Wheras
then
in
regard
of
the
one
whole
cause
of
mankinde
truely
vndertaken
by
our
Lord
Iesus
Christ
all
are
well
saide
to
be
redeemed
,
&
yet
all
are
not
freed
from
captiuitie
;
withovt
doubt
the
appropriation
of
redemption
is
theirs
out
of
whome
the
prince
of
this
worlde
is
cast
&
dislodged
:
and
are
nowe
no
longer
●ims
of
the
diuell
,
but
members
of
Christ
:
whose
death
was
not
so
communicated
vnto
all
mankind
,
that
it
should
effect
the
Redemption
of
these
who
were
not
to
be
regenerated
and
renewed
in
the
spirit
:
but
so
,
as
that
,
that
which
was
by
one
example
performed
in
behalfe
of
all
,
might
by
the
Sacrament
be
confirmed
in
some
particulars
.
For
the
potion
of
immortalitie
being
a
confect
of
our
infirmitie
and
Gods
truth
,
is
of
force
in
it selfe
to
profite
all
,
but
if
it
be
not
dr●nke
it
salueth
not
.
The
same
Prosper
making
answere
to
the
demands
of
the
French-men
in
plaine
tearms
alloweth
of
this
phrase
,
which
these
men
condemne
as
smelling
of
Turcisme
:
his
wordes
are
these
;
Wheras
then
our
sauiour
is
rightly
said
.
To
haue
beene
crucified
for
the
redemption
of
the
whole
world
in
regard
of
the
true
and
reall
taking
vnto
him
mans
nature
,
and
in
regard
of
the
common
losse
wee
sustained
in
the
person
of
the
first
man
Adam
:
yet
he
may
well
be
saide
to
be
crucified
only
for
those
to
whome
his
death
was
availeable
.
For
the
evangelist
saieth
that
Iesus
should
die
for
the
nation
,
and
not
for
the
nation
onely
,
but
that
he
should
also
gather
togeather
in
one
the
children
of
God
which
were
scattered
Thus
far
Prosper
.
Gregorie
saith
;
Innocentius
.
3.
who
liued
a
bont
the
1200
yeere
of
our
Lord
thus
writeth
;
The
bloud
of
Christ
was
shed
FOR
THE
PREDESTINATE
ALONE
as
touching
the
efficacy
therof
.
For
the
shedding
of
the
righteous
bloud
for
the
vnrighteous
was
of
so
rich
a
price
,
that
if
the
whole
world
would
beleeue
in
their
Redeemer
,
the
snares
of
the
Deuill
should
take
bold
of
none
.
Bernard
saith
;
Thomas
on
the
5.
of
the
Apoc.
writteh
on
this
manner
.
Of
the
redemption
purchased
by
the
passion
of
Christ
we
may
speak
in
a
double
sence
&
signification
,
either
respecting
the
sufficiency
therof
;
&
so
his
passion
redeemed
all
,
because
as
concerning
himself
he
deliuered
al
For
his
passion
is
sufficient
to
serue
&
redeeme
al
,
yea
if
there
were
a
thousand
worldes
as
saith
Anselme
in
his
2.
booke
and
14.
Chapter
Cur
Deus
homo
&c:
or
els
we
speake
therof
respecting
the
efficacy
,
&
in
this
sence
he
redeemed
not
all
by
his
passion
,
because
all
cleaue
not
fast
vnto
the
Redeemer
,
and
therefore
feele
not
nor
perceiue
the
virtue
of
redemption
.
The
same
authour
againe
saleth
;
Lambard
in
his
third
book
Distinct.
22.
ca.
Christ
offered
himselfe
vp
to
God
the
Trinity
for
almen
as
touching
the
sufficiencie
of
the
price
paid
:
but
for
the
elect
alone
,
as
touching
the
efficacy
;
because
he
wrought
salvation
only
for
the
Predestinate
.
What
should
I
say
more
,
where
as
these
present
proofes
declare
sufficiently
that
this
interpretation
of
holy
Scripture
is
not
vpstart
or
profane
,
but
of
ancient
received
in
the
Church
,
and
grounded
on
evident
truth
.
One
only
place
of
Peter
Galatine
a
Monke
indeed
,
but
yet
a
learned
Divine
and
skilfull
in
the
Hebrew
I
intend
to
alleadge
,
that
these
clamorous
punies
&
novices
in
divinity
may
better
see
how
that
whatsoever
is
either
vnknowne
vnto
them
,
or
standeth
not
with
their
monstrous
inventions
is
not
presently
new-fangled
&
heathenish
.
Thus
therefore
he
wel
&
truely
commenteth
on
these
words
of
Esay
,
My
righteous
servant
shall
iustifie
many
&c.
Although
the
passion
of
Christ
ought
to
bee
sufficient
to
wash
away
the
sins
of
all
men
,
yet
it
washed
not
them
all
away
,
but
their
sins
only
who
shoulde
beleeue
in
him
,
&
repent
.
For
this
cause
he
saith
,
And
himselfe
bare
the
sinnes
of
many
.
Now
omitting
authorities
let
vs
bring
forth
the
reasons
▪
which
this
vpstart
Pelagian
progeny
by
their
profane
&
absurd
opinion
doth
especiallie
oppose
against
vs
.
They
labour
tooth
and
naile
to
prooue
that
Christ
died
for
all
:
why
no
man
denieth
it
.
For
this
is
the
voice
of
Scripture
.
They
adde
heerevnto
,
that
he
died
for
all
,
and
everie
particular
man
.
We
deny
not
simply
this
their
assertion
,
although
wee
finde
not
where
the
scripture
speaketh
on
this
manner
.
They
farther
vrge
that
he
died
for
all
and
evr●e
particular
,
both
elect
and
reprobate
for
Cain
&
David
,
for
Iudas
and
Peter
,
for
them
which
shall
bee
damned
in
like
sorte
as
for
them
which
shal
be
saved
,
without
all
respect
either
of
their
faith
or
infidelitie
.
This
is
a
hard
saying
.
They
run
on
still
,
and
say
he
died
for
all
and
everie
of
these
not
onely
in
respect
of
the
sufficiency
of
his
sacrifice
and
satisfaction
,
but
also
in
regard
of
the
efficacy
of
the
same
.
What
meaneth
this
newe
devise
I
pray
?
That
forsooth
Christ
by
his
death
and
bloudsheading
hath
truely
and
effectually
deliuered
from
death
,
purged
from
si●
,
sanctified
,
reconciled
vnto
God
,
and
restored
vnto
his
grace
and
fauour
by
his
death
&
bloudsheading
all
and
euerie
single
man
,
yea
even
those
who
are
not
saved
,
but
haue
beene
eversince
Caine
,
&
are
at
this
day
,
and
shall
bee
hereafter
damned
.
This
is
their
abominable
sottish
opinion
,
on
which
they
build
an
other
as
false
and
foolish
,
that
forsooth
,
All
the
wicked
as
many
as
heretofore
perished
,
or
at
this
day
perish
,
or
hereafter
shall
perish
;
they
neyther
perish●d
,
ne
perish
,
nor
shall
perish
,
for
their
sinnes
(
wheras
they
are
washed
away
by
the
bloud
of
Christ
Iosus
)
but
for
vnbeleife
alone
.
They
who
are
not
vtterly
ignorant
of
this
controversie
and
question
wil
easily
grant
that
we
here
coine
nothing
of
our
own
,
nor
speake
any
thing
with
intent
to
slander
&
reproach
them
:
But
oh
how
horrible
a
sound
is
this
in
Christian
eares
?
These
quaint
and
gay
Procters
of
wicked
imps
mainetaine
that
all
vngodly
and
filthie
dogs
before
&
after
the
death
of
Christ
,
We
say
first
that
this
is
a
false
&
dive●lish
opinion
;
because
it
impugneth
scripture
,
which
every
where
maketh
open
proclamation
that
the
wicked
and
vngodly
as
long
as
they
remaine
destitute
of
faith
and
repentance
,
are
not
in
the
grace
and
favour
of
God
,
but
are
,
and
continuallie
remaine
the
children
of
wrath
and
eternal
malediction
:
neither
are
they
delivered
from
sin
and
death
,
but
are
held
captiues
and
ensnared
by
the
devill
,
alreadie
condemned
,
and
plagued
with
the
heavy
wrath
of
God
.
Secondly
,
All
men
without
exception
faithfull
and
vnfaithfull
,
before
and
after
the
death
of
Christ
are
truelie
&
vndoubtedly
received
into
grace
and
favor
with
God
by
the
bloud
of
Christ
;
what
,
trow
yee
,
will
be
the
is●ue
ensuing
herevpon
?
verily
a
huge
heape
of
absurdities
.
First
original
sin
with
the
guilt
thereof
shall
by
this
their
position
be
vtterly
taken
away
;
and
it
will
proue
in
their
opinion
●n
open
falshoode
to
say
that
all
men
are
borne
the
children
of
wrath
,
because
in
their
iudgment
all
are
borne
in
the
favour
and
grace
of
God
.
But
herein
the
Scripture
iointlie
pronounceth
on
our
side
that
we
al
are
by
nature
the
children
of
wrath
.
Secondly
all
the
children
of
Turkes
,
Saracens
▪
Canibals
who
at
excluded
from
the
couenant
&
Church
of
God
,
shall
heerby
be
borne
in
the
grace
and
favour
of
God
:
and
by
force
of
Consequence
there
shall
be
saluation
without
the
Covenant
of
God
,
and
without
his
Church
.
O
those
sauage
and
cruel
monsters
of
our
age
,
who
shame
not
to
seate
the
infantes
of
Turkes
&
Infidels
borne
without
the
church
in
the
bosome
and
fauour
of
God
:
nor
dread
to
plucke
vnmercifully
the
poore
infants
of
Christians
dieng
befor
Baptisme
out
of
the
bosome
of
God
,
and
plung
them
head-long
into
hell
fire
.
For
who
knoweth
not
that
they
so
fondly
bind
the
saluation
of
infants
to
the
Sacrament
of
Baptisme
,
that
they
expressely
depriue
them
of
euerlasting
happines
,
and
violently
hale
them
out
of
Gods
grace
&
fauour
who
die
before
Baptisme
,
vnlesse
they
haue
ben
assoiled
by
the
praiers
either
of
their
parents
or
freindes
But
if
it
be
trew
that
by
baptisme
they
are
againe
receiued
into
the
fauour
of
God
,
howe
then
w●l
this
peremptory
disputer
maintaine
that
long
since
all
mankinde
was
accepted
into
the
same
.
Thirdly
,
therefore
this
their
straunge
conceite
bruseth
and
quasheth
in
pieces
an
other
opinion
of
theirs
concerning
the
infantes
of
the
faith
●●ll
borne
out
of
grace
,
assailed
by
the
Devill
before
Baptisme
;
and
damned
.
Fourthly
all
the
wicked
which
before
the
death
of
Christ
fell
into
hel
fire
,
and
were
againe
reconciled
vnto
God
by
the
death
of
●hrist
,
&
restored
into
his
grace
and
favour
▪
how
(
if
this
your
〈◊〉
goeth
for
truth
)
how
then
,
I
say
,
fel
they
thence
,
who
were
received
into
it
being
dead
,
whereas
they
could
no
more
offend
through
incredulity
?
wherefore
those
vngodly
persons
shal
either
continue
in
Gods
favour
,
and
be
saved
without
faith
,
or
shal
,
contrary
to
your
position
,
be
cast
headlong
again
from
thence
without
your
crime
of
incredulity
.
Fiftlie
,
Incredulity
either
shal
go
for
no
sinne
;
or
if
it
be
a
sinne
,
then
all
sinnes
shall
not
be
purged
by
the
death
of
Christ
:
or
if
all
be
cleansed
,
at
least
the
sinne
of
incredulity
shal
be
of
more
force
and
vertue
then
the
death
of
Christ
.
But
to
say
either
of
these
were
erroneous
&
impious
:
For
incredulity
not
only
is
it selfe
a
sin
,
but
the
mother
&
nurce
also
of
al
other
offences
:
&
cleaveth
fast
togither
with
other
sins
even
to
the
regenerate
:
howbeit
it
is
purged
&
forgiven
to
them
by
the
bloud
of
Christ
.
Sixtly
,
it
is
a
shameful
&
grosse
he
to
affirme
that
the
wicked
are
damned
not
for
their
vngodly
sins
,
but
for
their
incredulity
.
As
if
it
were
not
registred
&
recorded
in
Scripture
,
Theeues
,
covetous
persons
,
drunkards
and
such
like
shall
not
inherite
the
kingdome
of
God
.
As
if
Christ
in
his
final
iudgement
shal
not
say
vnto
them
,
depart
into
hell
fire
,
&c
And
as
if
forsooth
incredulity
were
not
the
chiefe
of
sins
.
Nay
we
argue
the
clea●e
contrary
,
that
they
are
condemned
for
sin
,
because
they
are
condemned
for
incredulity
.
For
tell
mee
what
sinne
is
more
grievous
and
he●ous
then
incredulitie
.
Heere
our
Apostata
sporteth
and
toreth
ouer
childishly
.
Incredulity
,
saith
he
,
is
not
now
considered
as
it
is
in
it selfe
a
sin
:
but
only
as
it
refuseth
the
meanes
of
saluation
.
For
what
is
it
,
Sir
,
to
refuse
the
meanes
of
saluation
?
Is
not
this
a
contempt
of
God
?
Is
it
not
a
most
detestable
sinne
&
offence
?
verely
incredulitie
is
therefore
a
sinne
,
because
it
refuseth
saluation
with
the
meanes
therof
.
Seventhly
this
their
monstrous
opinion
beareth
the
wicked
in
hande
that
howsoeuer
the
truth
of
the
Church
doctrine
touching
originall
sinne
,
&
the
guilt
of
the
wicked
stande
immoueable
,
yet
it
is
at
no
time
inherent
in
them
,
nor
can
truly
be
attributed
vnto
them
.
For
let
vs
take
a
Turkish
infant
,
or
some
barbarous
ancient
person
,
who
neuer
heard
one
syllable
of
the
death
of
Christ
,
and
therefore
cannot
be
saide
to
haue
despised
it
through
incredulity
;
now
let
these
disputers
tell
vs
at
what
time
they
wil
account
these
to
stand
in
the
grace
and
favor
of
God
,
to
be
reconciled
vnto
him
,
iustified
,
and
sanctified
,
whether
in
their
mothers
wombe
,
or
soone
after
their
birth
,
whether
in
their
childhood
,
or
in
their
youth
,
whether
in
their
perfect
age
,
or
in
their
old
yeares
:
lastlie
,
whether
in
their
life
time
,
or
after
death
.
Nay
let
them
tell
vs
if
ever
they
are
admitted
into
favour
,
how
they
fall
from
it
,
whereas
neither
any
sinne
,
nor
actuall
incredulity
is
able
to
deiect
them
thence
.
For
the
latter
of
these
is
not
incident
vnto
them
:
and
the
former
are
satisfied
for
by
Christ
.
Whatsoever
they
here
answere
,
the
effect
of
all
will
proue
that
either
they
wil
auere
that
some
please
God
without
faith
:
or
that
some
are
cast
out
of
Gods
sight
and
fauor
without
actuall
incredulitie
;
both
which
are
false
and
impious
,
and
mutually
destroy
one
the
other
.
Lastly
,
what
can
be
spoken
more
blasphemous
,
then
that
God
hath
accepted
into
favor
and
lovingly
fostereth
and
cherisheth
all
the
vnfaithful
&
wicked
,
such
as
were
Cain
,
Saul
,
Iudas
,
Herod
,
Caligula
,
&
to
conclude
in
a
word
al
sort
of
malefactors
,
&
filthy
swine
?
what
comfort
can
there
be
more
contemptible
,
then
that
thou
art
redeemed
by
Christs
death
,
reduced
into
amity
&
friendship
with
him
;
wheras
many
thousands
of
those
,
which
haue
bin
in
like
sort
restored
,
notwithstanding
perish
everlastingly
.
My
very
heart
quaketh
and
trembleth
to
prosecute
these
monsters
any
farther
.
Who
is
there
then
that
thinketh
not
this
so
false
an
opion
,
impious
,
absurd
,
and
blasphemous
to
be
far
remooved
and
banished
quite
out
of
the
precincts
&
bounds
of
the
Church
.
Here
me
thinkes
I
here
them
cry
themselues
even
hoarse
againe
;
The
promises
of
the
Gospell
are
vniversall
:
they
pertaine
vnto
All
,
they
pertaine
vnto
Al.
We
therefore
first
demand
of
them
this
question
,
what
manner
of
Consequence
this
is
to
say
,
The
promises
are
vniversall
;
therefore
reprobates
and
filthie
dogs
and
hogs
are
restored
vnto
the
favour
and
grace
of
God
.
Why
is
not
the
contrary
rather
inferred
▪
The
promises
of
the
Gospel
haue
all
of
them
a
condition
of
faith
and
repentance
annexed
with
them
;
therefore
they
pertaine
not
at
all
to
dogs
and
hogs
.
Then
againe
,
as
often
as
they
vrge
vs
with
their
.
All
,
All
:
so
often
will
we
reply
vnto
them
our
Beleeving
,
Beleeving
.
For
the
promises
indeed
are
vniversall
,
but
in
regarde
of
the
repentant
,
and
such
as
beleeue
the
Gospell
.
And
here
we
appeale
before
the
whole
world
to
the
very
letter
of
the
promise
:
Come
vnto
me
all
saith
Christ
,
which
labour
and
are
laiden
:
that
is
,
faint
and
sinke
vnder
the
burthen
of
your
sins
,
which
falleth
out
in
those
which
are
repentant
.
And
againe
,
elsewhere
in
another
place
:
So
God
loved
the
worlde
that
hee
gaue
his
onlie
begotten
son
that
everie
one
which
beleeveth
shoulde
not
perish
,
but
haue
life
everlasting
.
The
righteousnes
of
God
by
the
faith
of
Christ
Iesus
vnto
all
and
vpon
all
that
beleeue
.
The
Scripture
hath
concluded
all
vnder
sin
,
that
the
promise
by
the
faith
of
Iesus
Christ
should
bee
given
to
them
that
beleeue
.
he
which
beleeueth
on
the
son
hath
everlasting
life
.
And
Peter
also
,
All
the
Prophets
witnes
that
through
his
name
all
that
beleeue
in
him
shall
receiue
remission
of
sinnes
.
The
like
reason
is
to
be
yeelded
of
all
other
promises
of
the
Gospell
.
For
they
haue
a
condition
of
faith
and
repentaunce
either
expressed
or
vnderstood
and
cannot
without
blasphemy
be
vnderstood
of
any
other
then
of
the
whole
number
of
the
faithfull
.
They
except
against
this
our
doctrine
:
that
by
this
meanes
the
promises
are
made
to
be
particular
.
Let
the
Author
of
the
bookes
De
Vocat
.
Gent.
of
the
calling
of
the
Gentiles
(
whether
this
Autthor
be
Ambrose
,
whose
title
the
books
do
beare
,
or
Prosper
as
it
is
supposed
by
some
)
answer
for
us
,
The
people
of
God
saith
he
,
a
certaine
speciall
vniversity
of
the
elect
,
and
foreknowne
of
God
,
severed
and
discerned
from
the
generality
of
all
,
to
this
intent
that
a
whole
world
might
seems
to
be
saved
out
of
a
whole
world
:
and
all
men
might
seeme
to
bee
redeemed
from
out
of
all
men
.
Wherefore
the
promises
the
Gospell
remaine
Vniversall
to
the
faithful
,
howsoever
they
appertaine
not
vnto
dogs
and
swine
.
The
Maior
also
of
this
practicall
Syllogisme
remaineth
Vniversall
;
-
The
promises
pertaine
to
all
that
beleeue
.
-
But
I
beleeue
.
-
Therefore
they
appertaine
vnto
mee
.
Againe
,
-
Christ
died
and
praied
for
al
that
beleeue
.
-
But
I
beleeue
.
-
Therefore
he
praied
,
and
died
for
me
.
Nowe
they
are
colde
comforters
who
teach
afflicted
consciences
to
reason
on
this
manner
;
-
Christ
died
for
all
men
.
-
But
I
am
a
man
.
-
Therefore
Christ
died
for
me
.
Farther
they
obiect
out
of
the
Apostle
,
that
Al
men
are
quickened
and
made
aliue
in
Christ
,
even
as
all
die
in
Adam
.
Where
if
they
absolutely
define
that
all
are
quickned
in
Christ
,
the
Scripture
&
experience
shall
●●fute
and
put
them
to
silence
.
This
i●
it
then
which
the
Apostle
saith
,
that
Christ
bestoweth
grace
on
all
that
are
his
:
as
Adam
communicated
and
shared
death
with
all
that
are
his
.
And
the
one
indeed
,
●eaning
Christ
,
through
grace
which
is
a
worke
of
more
moment
;
the
other
,
meaning
Adam
,
by
naturall
propagation
which
is
a
thing
more
easie
.
And
that
this
is
the
scope
&
sence
of
S.
Paule
the
wordes
which
followe
next
in
order
plainely
proue
.
For
when
hee
had
said
that
all
are
quickened
in
Christ
,
he
forthwith
add●th
:
But
everie
man
in
his
owne
order
:
The
first
fruits
is
Christ
;
the●
they
that
are
of
Christ
,
that
is
to
say
,
they
which
beleeue
,
who
also
were
giuen
him
by
his
Father
,
and
for
whom
he
earnestly
praied
vnto
his
Father
.
And
S.
Augustine
interpreteth
this
place
not
altogither
vnlike
vnto
vs
,
whereas
he
saith
,
that
it
was
therefore
said
that
all
are
quickned
in
Christ
,
〈◊〉
because
all
,
who
〈◊〉
Adam
,
are
the
members
of
Christ
:
but
because
as
no
man
in
the
naturall
body
death
but
in
Adam
:
so
no
man
is
quickned
in
the
spirituall
bodie
,
but
by
Christ
.
Neither
is
there
any
more
place
lefte
for
this
cavill
,
that
by
this
〈◊〉
Adam
is
made
stro●ger
then
Christ
,
if
he
drawe
headlonge
with
himselfe
into
destruction
and
the
pitt
and
gulfe
of
death
more
then
Christ
saueth
and
freeth
from
the
very
mouth
of
hell
:
For
the
power
of
each
party
is
not
to
be
measured
&
esteemed
according
to
the
nomber
of
them
which
die
and
are
quickened
;
but
rather
according
to
the
manner
wherby
destruction
&
quickening
is
purchased
or
effected
,
and
also
by
the
greatnes
of
the
benefites
either
lost
or
regained
.
To
hurte
is
a
matter
of
ease
,
but
to
heale
a
worke
of
much
paine
and
travell
as
saith
the
proverbe
.
You
may
sooner
and
with
much
more
ease
destroy
whole
hundreths
,
than
preserue
&
saue
one
;
you
may
in
shorter
time
cast
a
number
from
of
the
bridge
into
the
stream
,
then
deliuer
one
only
from
the
perill
and
danger
of
drowning
:
In
like
manner
it
was
a
worke
of
more
ease
to
destroy
all
mankind
:
then
to
restore
one
man
out
of
that
generall
ruine
and
destruction
.
That
the
Devill
was
able
to
doe
,
and
Adam
also
was
able
to
doe
it
;
this
none
but
Christ
could
perfourme
.
Wilde
beastes
,
and
calamities
haue
power
to
hurt
,
and
murther
man
:
but
it
is
in
the
power
of
no
creature
to
repaire
mans
losse
of
salvation
and
life
eternall
;
but
this
was
reserved
to
the
power
of
GOD
alone
creator
of
all
thinges
,
wherefore
the
death
of
Christ
had
beene
of
greater
force
then
the
sinne
of
Adam
,
yea
though
it
had
restored
but
one
only
man
vnto
life
.
And
certaine
it
is
and
an
vndoubted
truth
,
that
the
blessings
recovered
by
Christ
,
so
far
surpasse
those
whose
losse
we
sustained
by
Adam
,
as
heavenly
things
,
and
things
eternall
excell
earthly
and
corruptible
things
.
For
Adam
as
the
Apostle
witnesseth
is
of
the
earth
,
earthlie
:
but
Christ
is
heave●lie
▪
Adam
is
a
living
soule
,
but
Christ
is
spirituall
:
Adam
cast
vs
out
of
an
earthly
paradise
,
but
Christ
hath
p●●ced
vs
in
an
heavenly
Paradise
,
and
hath
given
vs
everlasting
happines
.
Thus
〈◊〉
haue
thought
it
meete
and
convenient
to
proceede
〈◊〉
setting
downe
the
〈◊〉
of
Christs
death
and
resurrection
,
which
all
appears
came
to
them
all
,
and
them
alone
who
sticke
fast
vnto
Christ
by
faith
;
&
in
making
answere
to
the
cavils
and
slaunders
of
Heretiques
,
&c.
A
SHORT
INTRODVCTION
TO
the
Controuersie
of
the
Sacrament
of
the
Lords
Supper
,
vnfolding
the
substaunce
of
the
cheifest
questions
controversed
or
not
controuersed
therin
b●tweene
the
professors
of
the
Gospell
.
Compiled
and
written
by
D.
Dauid
Parry
.
Foure
generall
Premises
.
1
LEt
our
yong
Diuines
carry
in
memorye
that
the
questions
touching
the
Ceremonies
and
rites
of
the
Supper
are
to
bee
distinguished
from
the
doctrine
,
which
is
the
promise
of
the
Gospell
annexed
vnto
the
outward
and
visible
rites
.
2
Let
them
also
learne
to
put
a
difference
betweene
the
questions
controversed
,
and
not
controuersed
,
aswel
concerning
the
rites
,
as
concerninge
the
doctrine
.
3
Let
them
knowe
that
the
questione
controversed
about
the
rites
and
ceremonies
are
not
so
principal
,
nor
of
such
circumstance
,
as
the
other
which
concerne
the
doctrine
;
and
that
for
the
most
part
they
may
,
and
ought
to
be
decided
in
equitie
according
to
the
circumstances
of
〈◊〉
,
place
,
and
person
:
yet
with
this
caueat
,
that
all
be
done
for
edification
.
4
Let
them
know
moreover
,
that
the
maine
question
▪
touching
the
doctrine
of
the
Lordes
Supper
not
controversed
hitherto
by
any
are
three
:
and
againe
on
the
other
side
the
questions
controversed
are
also
three
;
wherunto
all
the
rest
may
easily
be
refered
.
Touching
both
these
I
will
verie
briefely
instruct
the
yonger
sorte
.
The
three
questions
touching
the
Lords
Supper
not
called
into
doubt
or
controversy
are
these
.
I.
What
the
Supper
of
the
Lord
is
?
All
the
professors
of
the
Gospell
agree
in
this
pointe
,
that
the
Supper
of
the
Lorde
is
a
Sacrament
of
the
new
Testament
,
instituted
and
ordeined
by
Christ
,
wherin
together
with
the
taking
of
bread
and
wine
the
true
body
and
bloud
of
Christ
is
receiued
,
and
the
communion
or
participation
of
Christ
with
all
his
blessinges
and
benefites
is
sealed
vp
in
the
heartes
of
the
faithfull
beleeuers
.
II.
What
are
the
endes
or
vses
of
the
supper
instituted
by
Christ
.
Herein
also
all
the
professours
of
the
Gospell
agree
in
one
,
that
this
receiuing
of
the
Sacrament
confirmeth
our
faith
of
the
promises
of
grace
both
because
this
〈◊〉
the
generall
and
common
vse
of
all
Sacraments
whatsoeuer
;
&
also
because
Christ
himselfe
hath
said
of
this
Sacrament
,
Doe
this
is
remembraunce
of
mee
.
And
,
This
cuppe
is
the
newe
Couenant
in
my
bloud
.
III.
What
is
giuen
&
receiued
i●
the
Lords
Supper
.
In
this
also
there
is
a
mutuall
consent
of
all
;
that
the
bread
and
wine
are
giuen
and
receiued
visibly
&
corporally
by
the
hand
and
month
of
the
minister
&
communicants
:
but
the
body
&
bloud
of
our
Lord
with
all
the
benefits
of
his
passion
are
invisible
and
spiritually
giuen
and
receiued
by
them
both
.
In
all
these
,
I
say
,
there
is
a
ioynt
agreement
betweene
al
diuines
which
professe
the
Gospell
:
as
for
vaine
brablers
,
whose
brawles
and
iaries
may
not
be
the
measure
wherby
to
iudge
of
the
consent
,
or
controverses
of
the
churches
professing
the
Gospell
,
they
neyther
agree
in
these
,
nor
in
any
other
.
The
three
questions
called
into
doubt
or
controuersie
are
these
.
The
first
question
.
What
is
the
vnion
of
the
Signe
signifying
or
the
Thing
signified
in
the
Lordes
supper
:
whether
it
be
Transubstantiation
,
or
Consubstantiation
,
or
only
a
mysticall
reference
or
relation
of
the
one
to
the
other
.
To
this
question
we
make
an
answere
consonant
to
the
Catholicke
faith
in
three
seuerall
propositions
,
the
two
of
which
are
Negatiue
,
and
third
Affirmatiue
.
1
Proposition
.
The
Sig●es
and
the
Things
are
not
vnited
by
Transubstantion
,
that
is
,
by
such
a
charge
as
in
which
the
substance
of
●he
Signe
are
transformed
into
the
substance
of
the
Thinges
,
the
accidents
onely
remaining
.
The
reasons
of
the
first
proposition
.
1
The
first
reason
is
because
as
Ireneus
saith
there
are
two
thinges
which
haue
a
Sacramentary
proportion
in
the
Eucharist
,
which
the
Accidents
of
bread
and
wine
,
&
the
substance
of
the
body
and
bloud
of
Christ
can
by
no
meanes
haue
.
2
The
second
reason
is
deduced
out
of
the
wordes
of
Christ
who
saied
.
This
is
my
body
,
not
,
let
this
bee
,
or
,
bee
made
my
body
.
3
The
third
reason
is
because
the
bread
is
termed
bread
both
before
the
action
of
Consec●●tion
,
in
the
action
,
and
after
the
action
.
4
The
fourth
reason
is
because
the
sounder
Fathers
reteine
the
name
of
bread
in
the
Lords
Supper
;
and
when
they
speake
by
way
of
Hype●b●le
of
changing
of
the
bread
,
they
will
be
vnderstood
to
speake
Sacramentally
As
Theodore●
Diolog
.
1.
witnesseth
saying
;
it
was
the
will
of
Christ
that
they
who
vse
the
Sacraments
should
not
bend
and
set
their
mindes
on
the
nature
of
the
thinges
which
are
seene
,
b●t
should
beleeue
that
which
was
made
through
grace
by
alteration
of
the
names
.
Here
in
the
same
diologue
he
teacheth
that
we
must
vnderstand
a
sacramentall
change
in
these
wordes
;
Christ
honoured
the
visible
signes
with
the
title
and
name
of
his
body
and
bloud
,
NOT
BY
CHANGING
THE
NAME
,
but
by
adding
grace
to
the
nature
.
The
second
proposition
.
II.
The
Signes
and
things
signified
are
not
vnited
by
Consubstantiation
,
that
is
,
by
a
reall
Existence
of
two
bodies
in
the
same
place
,
or
,
by
the
close
conveiance
of
one
within
the
other
,
such
as
we
see
is
of
the
corne
in
a
sacke
,
of
〈◊〉
in
a
mans
purse
,
of
an
Infant
in
his
cradell
,
or
of
〈◊〉
in
a
roundler
.
For
this
is
a
likelihood
of
things
vnited
in
substance
.
The
Reasons
of
the
second
proposition
.
1
The
first
reason
is
,
because
the
words
of
Christ
,
This
is
my
bodie
doe
signifie
vnto
vs
,
not
where
Christs
body
is
,
neither
what
it
is
IN
,
WITH
▪
or
VNDER
the
bread
:
but
what
the
bread
it selfe
is
▪
and
ought
to
be
vnto
the
godly
in
this
vse
.
2
The
second
Reason
is
,
because
the
body
of
Christ
is
a
true
instrumentall
,
finite
,
&
visible
body
;
after
his
ascension
no
longer
present
on
the
earth
or
every
where
,
but
conversant
and
remaining
in
heaven
,
even
vntil
his
last
comming
.
3
The
third
Reason
is
,
because
the
sounder
Fathers
do
teach
that
the
body
and
bloud
of
Christ
is
in
the
bread
&
wine
,
not
as
in
a
caue
orden
,
but
as
in
a
mystery
,
and
by
a
mystery
.
Chrysostome
opers
imperfecto
Math.
Homil
11.
saith
In
holied
and
sanctified
vessels
is
conteined
not
the
true
body
of
Christ
,
but
the
mysterie
of
Christs
body
.
The
third
proposition
.
III.
The
Signes
and
Things
haue
their
coherence
in
the
Lords
Supper
by
a
Sacramental
vnion
.
Now
this
vnion
is
of
like
quality
with
that
vnion
which
is
common
to
the
whole
kinde
of
Sacraments
;
otherwise
it
should
not
be
a
sacramentall
vnion
,
but
by
a
title
of
distinction
should
be
tearmed
,
The
vnion
in
the
Lords
Supper
.
But
in
al
the
other
Sacraments
their
is
an
vnion
of
Relation
and
respect
,
to
wit
.
A
mysticall
signification
of
the
Thinge
signed
by
the
Signe
,
a
sealing
,
exhibiting
,
&
receiving
thereof
after
a
lawful
vse
,
which
is
not
without
the
faith
and
repentance
of
them
which
approach
vnto
it
to
vse
it
.
The
reason●
of
the
third
proposition
.
1
The
first
is
drawne
from
the
nature
of
the
whole
kinde
,
in
this
sort
;
-
There
is
such
an
vnion
in
all
Sacraments
;
-
Therefore
in
the
Supper
also
.
The
Antecedent
or
former
proposition
of
this
argument
is
manifest
out
of
the
definition
&
principal
end
of
the
Sacraments
.
2
The
second
is
framed
on
this
manner
;
-
The
bread
is
the
body
of
Christ
either
in
the
truth
of
the
thing
(
as
Augustine
according
to
Prospers
opinion
speaketh
)
or
in
a
mysterie
signifying
it
.
-
But
it
is
not
the
body
of
Christ
essentially
&
〈◊〉
the
truth
of
the
thing
▪
because
there
is
no
Transubstantiation
.
-
Therefore
it
is
the
body
of
Christ
in
a
mysterie
so
signifying
.
3
The
third
reason
is
,
because
al
the
arguments
by
which
the
sacramentall
speech
in
the
wordes
of
the
Supper
is
proved
are
hithervnto
belonging
.
For
a
sacramental
vnion
requireth
sacramentall
phrases
and
termes
.
4
The
fourth
is
,
because
we
haue
the
testimonies
of
the
Fathers
,
that
the
bread
is
a
signe
,
figure
and
sacrament
of
the
body
of
Christ
no
longer
absent
,
but
present
;
and
yet
present
not
in
the
outward
and
visible
elements
of
bread
and
wine
,
but
in
the
worde
ioyned
with
them
;
present
,
I
say
,
not
to
the
mouth
,
but
to
the
heart
;
not
locally
and
in
place
,
but
mystically
,
and
spiritually
.
The
obiection
of
Papists
for
their
Transubstantiation
drawne
out
of
the
words
of
the
Supper
.
-
This
which
Christ
gaue
,
-
Therefore
it
is
not
bread
.
The
argument
holdes
from
the
rule
of
thinges
different
;
as
if
a
man
should
say
,
This
is
a
man
,
therfore
it
is
not
an
Oxe
.
Wee
deny
that
this
argument
is
framed
,
as
you
say
,
This
man
is
a
Father
;
Therefore
he
is
not
a
man
.
For
so
they
argue
,
This
bread
is
the
body
of
Christ
therefore
it
is
not
bread
.
There
is
therefore
in
this
argument
a
Fallacie
of
Accident
no
lesse
absurd
the
if
you
should
thus
conclude
▪
This
thing
is
a
table
▪
therefore
it
is
not
wood
.
For
although
the
body
of
Christ
bee
not
the
forme
or
Accident
of
bread●
yet
the
Relation
and
respect
which
the
bread
hath
by
vertue
of
the
promise
vnto
the
body
of
Christ
is
the
forme
of
a
Sacrament
:
Whence
it
is
a
weake
kind
of
reasoning
to
say
;
A
doue
is
the
holy
Ghost
;
therefore
it
is
no
longer
a
doue
Circumcision
is
the
couenant
of
God
;
therfore
it
is
no
longer
Circumcision
.
The
cupp
is
the
New
Testament
;
therfore
it
is
no
longer
a
cuppe
.
The
answere
to
all
the
testimonies
of
the
Fathers
which
the
Papists
alleadge
for
the
change
of
the
signes
is
common
;
that
they
are
all
to
hee
vnderstood
of
the
Sacramentall
not
of
an
essentiall
and
reall
mutat
on
,
which
is
apparant
out
of
the
consent
of
foundest
Fathers
in
this
point
of
the
sacrament
.
II.
The
second
question
.
Howe
both
the
signes
,
&
the
heauenly
things
signified
are
exhibited
or
receiued
in
the
Lords
Supper
.
This
question
is
in
controuersie
betweene
vs
both
with
the
Papists
&
the
Vbiquitaries
,
because
both
of
them
are
of
opinion
that
the
things
being
present
in
their
signes
,
or
vnder
the
shewes
of
the
signes
are
covertly
and
miraculously
caried
vp
and
downe
in
the
hands
of
the
ministers
,
handled
by
them
,
and
put
into
the
mouthes
of
the
Communicants
.
We
contrariwise
teach
,
that
the
thinges
with
their
signes
are
both
togither
exhibited
and
receiued
with
their
signes
in
the
lawful
vse
of
the
Supper
,
but
in
a
diuers
manner
.
For
the
signes
are
handled
by
the
Ministers
,
and
taken
by
the
mouth
of
the
Communicants
:
But
the
things
themselues
are
given
by
Christ
our
high
Priest
,
&
received
by
faith
.
This
point
may
in
like
sort
with
the
former
be
expressed
in
three
propositions
;
two
negatiue
,
and
one
affirmatiue
.
1.
The
first
proposition
.
The
things
signified
,
that
is
,
the
bodie
and
bloude
of
Christ
,
are
neither
handled
,
nor
reached
out
by
the
hand
of
the
Ministers
to
be
receaved
corporallie
in
the
signes
.
The
Reasons
of
this
first
proposition
.
1
The
first
reason
is
collected
negatiuelie
from
the
whole
kinde
of
Sacraments
,
thus
,
-
In
no
Sacrament
the
Ministers
handle
or
bestowe
things
spirituallie
signified
.
-
Therefore
neither
in
the
Lords
Supper
doe
they
handle
the
thing
spiritually
signified
.
The
Antecedent
is
proved
both
by
an
induction
or
instance
in
every
Sacrament
,
which
is
evident
by
the
adversaries
owne
confession
;
and
also
the
proportion
betweene
the
Sacrament
,
and
the
worde
.
Marc.
1.
I
am
the
voice
crying
&c.
Ioh.
1.
I
baptise
with
water
;
he
which
commeth
after
me
shall
baptise
with
the
holie
Ghost
,
and
with
fire
.
1.
Cor.
3.
7.
Neither
he
that
watereth
,
nor
hee
that
planteth
is
anie
thing
,
but
God
which
giveth
the
encrease
.
Therefore
it
holdeth
alike
also
in
the
Sacraments
,
which
are
the
visible
word
.
2
The
second
reason
is
this
.
-
The
things
signified
are
not
corporally
,
IN
,
WITH
,
or
VNDER
the
signes
,
as
hath
beene
shewed
.
-
Therefore
they
are
not
handled
,
or
distributed
by
the
hand
of
the
Minister
.
3
The
third
reason
proceedeth
thus
,
-
The
things
signified
in
the
Supper
are
spirituall
,
which
coupled
with
their
signes
are
offered
in
the
promise
of
grace
.
-
But
the
promise
of
grace
is
not
handled
with
hands
&c.
4
The
fourth
reason
is
the
testimonies
of
Fathers
;
as
Chrysost.
Sermone
de
Euch.
〈…〉
.
Thinke
not
when
yee
come
to
these
mysteries
,
that
yee
receiue
the
Lordes
body
at
the
hands
of
a
man
,
that
is
to
say
the
Minister
;
with
many
other
such
like
places
.
II.
The
second
proposition
.
The
things
signified
I
meane
,
the
body
and
bloude
of
the
Lord
are
not
received
WITH
,
IN
,
and
VNDER
the
bread
and
wine
by
the
mouth
of
the
body
.
Reasons
of
the
second
proposition
.
1
The
first
is
,
because
they
are
not
bodily
present
with
,
in
,
and
vnder
the
signes
as
hath
beene
shewed
quest
.
●
propos
2.
2
The
second
i●
because
they
passe
into
the
belly
which
is
the
receptacle
appointed
for
bodily
meates
1.
Cor.
6.
13.
For
all
which
entereth
in
at
the
mouth
,
goeth
downe
into
the
belly
Mat.
13.
3.
The
third
is
because
the
promise
,
wherin
the
things
are
offered
,
is
not
receiued
by
the
mouth
.
III
The
third
proposition
.
The
thinges
signified
,
suppose
,
The
lordes
bodie
and
bloud
are
receiued
spritually
by
faith
.
1
The
first
reason
is
deriued
from
the
condition
of
the
whole
kinde
;
because
in
Sacraments
the
things
signified
are
receiued
by
faith
:
by
which
alone
as
we
are
iustified
;
so
we
receiue
all
the
benefites
of
the
new
Testament
.
2
The
second
is
,
because
the
promise
of
grace
is
not
apprehended
but
by
faith
.
Nowe
the
communion
of
the
body
and
bloud
of
Christ
is
the
promise
of
grace
.
See
Vrsin
.
Volum
.
1.
Pag.
103.
The
argument
of
a
certeine
famous
Disputant
framed
in
defence
of
the
eatinge
Christs
body
with
our
mouth
.
-
Ob.
To
whatsoeuer
instrument
the
eating
of
one
thing
in
the
Lords
Supper
appertaineth
,
to
the
same
the
eating
of
the
other
ought
to
appertaine
.
-
But
the
eating
of
one
body
,
that
is
the
bread
,
in
the
Lordes
Supper
appertaineth
to
the
mouth
.
-
Therefore
the
eating
of
the
other
,
which
is
Christs
body
,
appertaineth
to
the
same
.
Ans.
1
The
Maior
is
true
in
such
meates
as
are
naturally
conioined
,
of
containe
one
the
other
,
of
the
which
sort
is
a
a
Pye
.
Now
the
bread
and
the
body
of
Christ
are
not
so
ioined
togither
.
In
these
then
it
is
false
.
The
Maior
thus
he
proues
;
-
Whosoeuer
includeth
in
the
same
worde
of
eating
both
bread
and
wine
,
&
the
body
&
blood
of
Christ
affirmeth
also
that
they
are
both
receiued
with
the
same
instrument
.
-
But
Christ
includeth
both
bread
&
wine
,
&
his
body
&
bloud
in
one
&
the
same
worde
of
eating
.
-
Therefore
CHRIST
affirmeth
that
they
are
both
received
with
the
same
instrument
of
eating
.
Ans.
1.
The
proofe
of
the
Maior
faileth
,
because
an
vniuersal
affirmatiue
should
be
concluded
in
Barbara
.
2
The
Maior
beggeth
that
which
is
in
controversie
and
is
denyed
.
The
falsenesse
thereof
appeareth
Iohn
the
third
,
where
CHRIST
includeth
in
the
same
worde
of
birth
the
spirit
and
the
flesh
:
and
yet
it
followeth
not
that
they
both
are
borne
after
the
same
manner
,
or
by
the
same
instrument
.
3
The
Minor
also
is
false
.
For
this
worde
of
eating
is
referred
to
the
hollyed
breade
,
not
to
the
bodie
,
but
by
way
of
consequence
.
For
it
properly
pertaineth
vnto
that
,
which
the
Lord
tooke
in
his
handes
and
brake
,
which
was
bread
,
and
not
his
body
.
This
reason
is
worthy
the
marking
for
that
according
to
the
Papistes
and
such
as
simplie
mainetaine
Consubstantiation
the
bodie
of
CHRIST
is
not
there
before
the
wordes
of
consecration
(
as
they
call
them
)
are
pronounced
,
but
beginneth
to
bee
there
in
the
very
last
instante
of
the
pronouncing
of
these
wordes
,
This
is
my
bodie
.
But
according
to
the
Vbiquitaries
,
which
are
as
it
were
chymicall
consubstantiators
,
it
is
there
indeede
,
as
in
any
other
breade
,
but
it
is
not
yet
edible
vntill
after
consecration
.
CHRIST
then
commaunded
not
to
eate
that
with
our
mouth
in
the
breade
,
which
as
yet
was
not
in
the
breade
,
or
as
yet
was
not
edible
.
Then
againe
he
proues
the
Maior
of
his
former
syllogisme
.
-
A
word
having
but
one
signification
is
to
be
taken
but
in
one
.
-
But
eating
both
of
the
breade
and
of
the
body
of
Christ
hath
but
one
signification
,
viz.
with
the
mouth
.
-
It
is
then
to
bee
taken
in
one
signification
of
both
.
Ans.
1.
Heere
againe
faileth
the
proofe
of
the
Maior
,
being
an
vniversall
affirmatiue
,
which
should
haue
bin
concluded
in
Barbara
.
2
The
Minor
is
a
begging
of
that
which
is
in
controversie
.
The
third
question
.
Vnto
whom
these
things
are
offered
,
and
of
wh●●
they
are
receiued
.
Heereunto
is
there
made
aunswere
in
two
Propositions
,
both
being
affirmatiue
.
1.
Proposition
.
The
things
signified
are
receiued
by
the
faithful
alone
1
Reason
.
Because
only
they
that
beleeue
receiue
the
promises
by
faith
.
2
Reason
.
Because
they
alone
that
beleeue
haue
the
spirit
of
Christ
,
from
the
which
his
life-giuing
fleshe
cannot
be
separated
.
3
Reason
.
Because
in
them
onely
that
beleeue
,
Christ
remaineth
,
and
they
in
Christ
Eph.
3
17.
4
Reason
.
Because
they
alone
that
beleeue
receiue
and
haue
life
.
Ioh
3
&
6.
2.
Proposition
.
The
vngodly
comming
without
faith
receiue
the
signes
without
the
things
themselues
.
Looke
the
reasons
as
they
are
set
downe
in
the
Church
pag
58●
.
Looke
the
obiections
for
the
eating
of
the
vngod●y
,
Ibid.
pag.
5●2
.
A
BRIEFE
EXPLICATION
OF
the
whole
controversie
concerning
the
Lordes
supper
betweene
the
Consubstantials
,
and
the
true
beleevers
.
The
chiefe
pointes
of
this
explication
.
1
What
errors
the
Consubstantials
impute
vnto
vs
.
2
The
arguments
of
the
Consubstantials
against
our
doctrine
of
the
supper
.
3
The
shifts
of
the
Consubstantials
including
some
of
our
obiections
.
4
Arguments
against
the
presence
and
corporall
eating
of
the
body
of
Christ
,
IN
,
WITH
,
and
VNDER
bread
.
5
The
arguments
wherby
the
opinion
of
the
Vbiquitaries
is
refelled
,
and
the
truth
of
sound
doctrine
confirmed
.
The
errors
which
the
Consubstantials
falsly
impute
vnto
vs
with
their
refutation
.
Ob.
IN
the
doctrine
of
of
the
Lordes
Supper
there
are
(
say
the
Consubstantials
)
two
extreams
to
be
avoided
:
for
both
every
vertue
,
&
every
truth
standeth
betweene
two
extremes
.
The
one
is
of
the
Papistes
,
the
other
of
the
Sacramentaries
:
and
on
each
side
it
seemes
to
be
fourfould
.
The
errors
of
the
Papistes
are
.
1
Transsubstantiation
.
2
The
worshippe
of
bread
.
3.
The
sacrifice
of
the
masse
.
4.
A
maiming
of
the
sacrament
Ans.
They
set
downe
indeede
the
errors
of
the
Papistes
,
but
they
cannot
refute
them
:
because
their
opinion
agreeth
more
with
the
opinion
of
the
Papists
,
then
ours
doth
.
For
first
,
2
Whereas
they
teach
the
bodilie
presence
of
Christ
,
it
must
needs
be
that
they
also
worship
Christ
in
the
bread
,
whom
they
suppose
to
bee
bodily
present
in
,
vnder
,
with
,
and
to
the
bread
;
which
is
a
thing
no
lesse
idolatrous
,
then
if
they
worshipped
the
bread
.
For
wheresoever
Christ
is
,
whether
in
a
visible
or
invisible
manner
,
there
he
is
to
be
worshipped
.
3
They
establish
the
sacrifice
of
the
Masse
,
because
,
as
it
hath
bin
already
said
,
whilest
they
are
bound
to
worship
Christ
in
the
bread
,
they
are
enforced
to
aske
of
God
forgiuenes
of
their
sinnes
for
that
Christs
sake
,
whome
they
beare
in
their
handes
;
which
is
nought
els
but
the
Popish
oblation
of
Christ
.
4
They
of
force
admit
the
mangling
or
abridging
one
part
of
the
Sacrament
.
For
they
reteine
the
foundation
,
on
which
the
Papistes
builde
this
errour
.
For
wheras
they
hold
a
corporal
presence
of
Christ
in
,
with
,
vnder
or
to
the
bread
,
they
must
necessarilie
either
withholde
the
cuppe
from
the
Communicantes
,
because
,
in
their
doctrine
and
opinion
,
the
bloud
of
CHRIST
is
in
his
body
:
or
else
they
must
separate
CHRISTES
bloud
from
his
body
;
then
which
nothing
can
be
more
absurd
.
Wee
offend
not
,
as
they
charge
vs
,
in
the
defect
,
but
keepe
the
meane
.
that
is
to
say
,
that
all
the
faithfull
which
eate
and
drinke
the
breade
and
wine
are
truelie
made
partakers
of
Christ
himselfe
,
and
al
his
benefites
,
and
so
made
one
with
him
,
that
they
become
flesh
of
his
flesh
,
&
bone
of
his
bones
.
But
ther
,
as
it
hath
beene
already
demonstrated
,
offende
as
doe
the
Papists
in
the
excesse
.
Yea
but
,
say
they
,
these
are
the
errours
of
the
Sacramentaries
,
to
say
that
Obiect
.
1.
The
Sacraments
are
only
bare
signes
and
tokens
.
Ans.
We
teach
no
such
doctrine
:
but
we
teach
that
the
Thinges
signified
are
exhibited
and
received
togither
with
the
Signes
,
although
not
corporallie
,
yet
in
such
manner
as
fitteth
Sacraments
.
Obiect
2.
CHRIST
is
present
onlie
according
to
his
working
.
Ans.
Neyther
is
this
our
doctrine
,
but
we
teach
that
Christ
is
present
and
vnited
vnto
vs
by
the
holy
Ghost
,
howsoever
his
body
be
farre
remooued
and
absent
from
vs
;
in
like
sorte
as
he
is
wholy
conuersant
with
vs
by
his
ministery
,
although
it
be
otherwise
in
respect
of
his
other
nature
.
Obiect
.
3.
In
the
Sacrament
is
only
an
imaginarie
,
figuratiue
,
and
spirituall
bodie
of
CHRIST
,
not
an
essentiall
bodie
.
Aunsw
.
Touching
the
imaginarie
bodie
obiected
wee
neuer
made
mention
thereof
,
but
our
whole
doctrine
is
concerning
the
true
flesh
of
CHRIST
,
which
is
presente
with
vs
,
yea
though
hee
remaine
still
in
heaven
.
Father
we
say
,
that
we
receiue
the
bread
and
the
body
,
but
both
in
their
proper
manner
.
Ob.
4.
The
true
body
of
Christ
which
hung
on
the
crosse
,
and
the
true
bloud
which
was
shed
for
vs
is
distributed
;
but
spiritually
:
that
,
it
is
receiued
of
them
only
which
are
worthy
Communicants
;
and
the
vnworthy
receiue
nothing
but
the
bare
signes
to
their
iudgement
,
and
condē●ation
▪
Ans.
This
obiection
is
indeed
the
very
doctrine
we
preach
,
and
therfore
we
grant
the
whole
,
as
being
consonant
and
agreeable
with
the
word
of
God
,
the
nature
of
the
Sacramentes
,
the
Analogie
of
faith
and
the
communion
of
the
faithfull
with
Christ
.
II.
The
arguments
whereby
the
Consubstantials
labor
to
〈◊〉
●hrow
our
doctrine
touching
the
Lords
Supper
,
togither
with
their
Confutation
and
Answeres
.
Arg.
1.
The
words
of
Christs
institution
are
plaine
&
evident
,
THIS
is
my
bodie
,
THIS
is
my
bloud
.
Auns
.
The
words
they
cite
are
swords
to
cut
their
owne
throats
.
For
they
say
that
〈◊〉
vnder
,
or
with
the
bread
,
Christs
bodie
is
reallie
receiued
;
whereas
Christ
saith
,
that
the
bread
it selfe
is
his
bodie
.
Therfore
they
do
the
Church
a
double
wrong
.
One
,
in
that
they
thrust
on
her
their
owne
words
insteed
of
Christs
.
Another
,
in
that
they
think
her
so
blind
that
shee
cannot
see
the
diversity
of
these
two
sayings
.
The
bread
is
in
the
bodie
;
and
,
The
bread
is
the
body
Moreover
they
make
Christ
a
lier
.
For
they
deny
that
the
bread
is
his
body
,
and
say
,
that
his
body
is
in
the
bread
.
Let
them
looke
what
answere
they
wil
make
vnto
Christ
in
the
last
day
of
iudgment
concerning
this
despightfull
and
reproachfull
blasphemy
.
The
Papists
themselues
rather
reteine
Christs
words
then
our
Consubstantials
.
For
they
teach
that
the
bread
is
so
the
body
of
Christ
,
that
for
sooth
it
is
changed
into
the
body
of
Christ
.
But
these
men
keepe
not
the
word
,
but
follow
,
as
they
say
the
sence
and
meaning
.
Wherefore
wee
must
search
diligently
whether
of
vs
●s
in
the
truth
.
Our
doctrine
shall
be
proved
in
the
end
.
Repl.
In
the
same
place
this
exposition
is
added
which
is
given
for
you
,
and
which
is
shed
for
you
.
Ans
1.
Thu●
to
argue
is
to
begge
that
which
is
in
controversie
.
For
they
take
this
as
granted
,
that
the
bread
to
properly
tearmed
the
body
,
which
remaines
yet
to
be
proved
.
Ans.
2.
We
answere
by
retorting
the
argument
,
thus
That
which
we
properlie
call
the
bodie
of
Christ
was
given
for
vs
:
But
the
bread
was
not
giuen
for
vs
.
Ergo
,
&c.
Auns
.
3.
As
the
bread
is
the
bodie
broken
;
so
the
breaking
of
the
bread
is
the
breaking
of
the
body
:
But
the
breaking
of
the
bread
is
improperly
and
mysticallie
the
breaking
of
the
bodie
of
Christ
.
For
the
breaking
of
the
body
is
the
crucifying
ther
of
.
Th●refore
the
bread
broken
is
in
a
mystical
sence
the
bodie
broken
.
Arg.
2.
The
second
argument
is
drawne
from
the
author
Christ
himselfe
,
which
is
true
.
Ans.
This
argument
takes
that
for
a
ground
which
is
in
controuersie
:
for
they
must
proue
that
Christ
said
his
body
was
in
,
vnder
,
or
with
the
breade
.
Nay
one
may
speake
figuratiuely
,
&
yet
plainely
to
.
Replie
.
1.
He
is
omnipotent
.
Ergo
he
can
be
everie
where
,
yea
even
in
the
bread
.
Ans.
1.
Though
he
could
make
two
contradictories
at
once
true
,
yet
he
will
not
.
2.
God
cannot
do
thinges
contradictorie
,
because
he
is
truth
.
But
to
will
thinges
contradictorie
is
the
part
of
a
lier
.
We
do
not
therfore
deny
the
truth
and
omnipotencie
of
God
,
but
their
lyes
;
nay
we
defend
it
,
saying
that
God
doth
what
he
speaketh
.
But
they
oppugne
it
,
by
teachinge
that
in
God
are
contrarie
willes
.
Repl.
2.
Christes
bodie
hath
manie
prerogatiues
wherby
it
differeth
from
our
bodies
,
as
namely
,
that
it
was
born
of
a
virgin
,
walked
on
the
sea
,
was
at
one
time
in
the
graue
,
in
bell
,
and
in
paradise
,
passed
through
dores
shut
.
Auns
.
These
examples
are
partly
improper
or
vnlike
,
partely
false
.
Vnlike
1
Because
they
may
also
be
incident
to
treatures
:
as
walking
on
the
water
to
Peter
,
passinge
through
shut
doores
to
spirites
.
2.
Because
they
imploy
a
contradiction
,
for
when
he
is
said
to
bee
borne
of
a
virgin
,
he
is
not
at
the
same
time
said
not
to
bee
borne
of
a
Virgin
.
But
at
once
to
be
finite
and
infinite
implieth
acontradiction
.
False
1
For
he
passed
not
through
closed
doores
,
wheras
they
might
yeeld
and
giue
backe
to
him
.
2
For
neyther
did
he
passe
through
the
dore
of
the
sepulcher
,
wheras
that
is
said
to
haue
ben
opened
by
the
Angell
:
3
For
neyther
was
Christes
body
at
one
and
the
same
instante
in
manie
places
,
Read
the
place
.
which
they
seeme
to
haue
taken
from
Augustin
,
But
he
saide
,
that
his
body
was
in
the
graue
,
his
soule
in
hel
,
his
Deity
everie
where
.
Arg.
2.
The
third
argument
is
taken
from
the
circumstance
of
time
,
thus
-
No
man
Speaking
seriously
speaketh
figuratiuely
,
-
Christ
appointing
his
last
Supper
spake
seriously
:
-
Ergo
he
speake
was
figuratiuelie
.
Ans.
1.
I
deny
the
maior
:
for
els
it
would
follow
,
that
no
man
speaking
figuratiuely
should
speake
seriously
,
which
is
most
false
.
For
God
in
al
the
sacraments
,
though
he
speake
figuratiuelie
,
yet
he
speaketh
seriouselie
,
I
haue
earnestely
desired
(
saith
Christ
)
to
eate
this
passeover
with
you
.
I
am
the
vine
,
you
are
the
branches
.
Let
this
cup
passe
from
me
.
If
it
be
thus
in
the
greene
wood
,
what
shal
become
of
the
〈◊〉
He
alleadged
the
22
ps.
Al
this
though
he
speake
figuratiuelie
,
yet
did
he
also
speake
them
seriously
.
Ans.
2.
To
the
maior
I
answere
,
that
no
man
them
vseth
resting
or
obscure
sigures
.
But
this
is
a
plaine
figure
,
because
common
:
&
his
disciples
speake
this
to
him
,
where
wilt
thou
that
we
make
ready
the
passeover
for
thee
?
It
is
vsual
in
al
sacraments
.
It
is
forcible
,
because
it
expresseth
the
likelihood
between
the
signe
and
the
thinge
signified
,
with
the
certainetie
of
their
coniunction
in
lawfull
vse
.
Ans.
We
may
thus
〈◊〉
.
Because
Christ
spake
seriously
,
therefore
he
vsed
a
figure
,
liuely
expressing
the
thing
.
Repl.
Christ
said
;
his
cup
is
the
new
Testament
.
Now
-
In
testaments
we
vse
to
spe●ke
properly
.
-
Christ
here
ordained
a
Sacrament
.
Ergo
&c.
Ans.
I
deny
the
Maior
.
&
retort
it
:
because
when
he
would
institute
the
Sacrament
,
he
spake
figuratiuely
,
calling
his
supper
a
testament
,
which
is
to
be
vnderstood
figuratiuely
.
1
Because
otherwise
there
should
be
two
covenants
,
one
proper
,
the
other
the
Lords
supper
.
2
Because
otherwise
all
should
bee
excluded
from
the
covenant
of
God
,
which
could
not
come
to
the
Lords
supper
,
and
al
that
received
it
should
be
in
the
covenant
.
2.
Repl.
IN
MY
BLOVD
.
Therfore
the
reall
bloud
of
Christ
is
in
the
supper
&
is
drunke
by
our
mouth
.
Auns
.
We
answere
by
retortion
,
because
the
new
Testament
was
made
by
the
bloud
of
Christ
that
was
shed
vpon
the
Crosse
,
&
which
i●
applied
vnto
vs
by
faith
,
not
receiued
through
the
mouth
.
For
els
they
should
be
excluded
which
cannot
come
to
this
Sacrament
.
3.
Repl.
There
is
an
Emphasis
in
this
worde
Newe
.
That
which
in
the
Olde
Testament
was
done
figuratiuely
,
is
in
the
Newe
done
really
.
1.
Auns
.
If
they
adde
,
Christ
body
is
eaten
therfore
with
the
boddy
mouth
there
is
more
in
their
conclusion
,
then
is
conteined
in
their
Proposition
because
there
was
no
figure
in
the
old
Testament
,
which
signified
the
bodily
eating
of
Christ
.
2.
Auns
.
We
answere
againe
▪
thus
by
retortion
,
-
The
body
of
Christ
is
eaten
no
otherwise
in
the
new
Testament
then
in
the
Olde
.
-
But
in
the
Olde
it
was
eaten
only
spiritually
.
-
Therefore
it
is
so
eaten
also
in
the
Newe
.
Repl.
3.
The
New
testament
differeth
from
the
Olde
;
because
in
the
Olde
there
are
types
and
figures
,
but
in
the
Newe
the
body
it selfe
.
Heb.
9.
Cor.
2.
Ans.
1.
This
difference
of
the
Olde
and
New
Testament
,
That
in
the
Olde
Christ
is
not
eaten
bodily
,
in
the
Newe
he
is
,
no
where
expressed
in
the
Scripture
.
In
these
sayings
of
the
Apostle
which
they
cite
,
A
body
signifieth
that
the
shadowes
of
the
Olde
Testament
are
fulfilled
by
Christ
;
because
A
body
is
there
opposed
to
those
shadowes
.
Againe
because
he
calleth
it
The
body
of
Christ
,
which
phrase
sheweth
that
these
types
are
fulfiled
by
Christ
.
Ans.
2.
Againe
we
answere
by
concession
or
graunt
of
as
much
as
they
conclude
▪
Although
we
haue
Christ
exhibited
in
the
Newe
Testament
,
and
he
be
borne
man
;
yet
hence
it
therefore
followeth
not
that
his
body
is
in
the
bread
,
but
only
that
it
is
in
the
Newe
Testament
.
Arg.
4.
From
the
consent
of
the
Evangelists
,
end
of
Paule
.
Matthew
(
as
Theophilact
counteth
)
wrote
his
〈…〉
the
8.
)
●are
after
the
ascension
:
Marke
in
the
10
Luke
the
15.
Paule
the
20.
&
they
al
vse
the
san'●
wordes
.
-
A
speech
often
vttered
in
the
same
words
is
not
figuratiue
:
-
Such
an
one
is
that
speech
of
the
Lords
Supper
,
-
Therefore
it
is
not
figuratiue
.
Ans.
1.
We
deny
the
Maior
,
because
when
any
figure
is
cleere
,
manifest
,
&
Emphatical
,
as
this
is
,
it
is
reteined
.
Ans.
2.
The
Evangelists
do
allso
repeat
the
words
of
Christ
,
which
he
spake
figuratiuely
.
That
same
though
figuratiue
is
often
repeated
,
Thou
shalt
baptise
with
the
holy
Ghost
,
&
with
fire
.
Ioh.
1.
Mat.
3.
Ans.
3.
Besides
it
is
a
fallacy
from
mis
;
taking
of
the
Cause
;
because
a
speech
is
not
therefore
repeated
because
it
is
figuratiue
or
proper
,
but
that
it
may
be
the
better
rooted
in
the
heartes
.
Ans
4.
Againe
we
deny
the
Mainor
,
1.
Because
Mathewe
&
Marke
say
This
is
the
bloud
of
the
New
Testament
▪
Luke
saith
,
This
cuppe
is
the
Newe
Testament
in
my
bloud
.
2.
Mathewe
&
Marke
,
say
This
is
my
body
:
Luke
&
Paule
adde
,
which
is
deliuered
for
you
.
3.
Luke
saith
,
which
is
deliuered
for
you
:
Paule
,
which
is
broken
for
you
.
4.
Paule
saith
,
The
bread
is
the
communion
of
the
body
of
Christ
.
For
although
in
this
place
he
treateth
not
of
purpose
of
the
Supper
,
yet
he
exhorteth
thervnto
.
Repl.
1.
The
meaning
notwithstanding
is
one
&
the
sā●
▪
Ans.
Wee
seeke
not
now
after
the
meaning●
of
the
wordes
,
but
whether
the
wordes
are
the
very
selfe
same
.
Repl.
2.
Ther
is
〈◊〉
mention
at
all
made
of
any
figure
.
Where
there
is
no
mention
made
of
any
figure
,
there
is
no
figure
.
-
Heere
there
is
no
mention
made
of
any
figure
.
-
Therfore
here
is
no
figure
.
Ans.
1.
We
deny
the
Maior
,
because
that
were
fonde
,
and
men
should
seeme
to
boast
of
their
skill
,
if
they
should
say
they
had
vsed
some
excellent
figure
.
The
scripture
also
speaketh
often
figuratiuely
;
and
yet
it
addeth
not
that
it
spake
figuratiuely
.
Auns
.
2.
Wee
deny
the
Maior
,
because
they
make
mention
of
a
figure
,
whilest
they
expounde
it
;
which
is
manifest
by
the
nature
of
the
Subiect
&
Predicat
.
The
bodie
was
borne
of
the
virgin
,
was
crucified
,
&c.
Breade
is
made
of
meale
.
Auns
.
3.
He
commaundeth
that
this
should
be
done
in
remembrance
of
him
;
therefore
the
bread
is
termed
his
body
as
a
memoriall
.
Auns
.
4.
Mathewe
&
Marke
say
,
This
is
the
bloud
of
the
New
Testament
:
Paule
and
Luke
,
This
is
the
Newe
Testament
in
my
bloud
,
Nowe
the
Newe
Testament
is
an
obligation
of
God
,
for
the
receiving
into
favour
of
such
as
beleeue
,
and
repent
:
&
of
them
,
for
the
exhibiting
of
faith
,
and
obedience
vnto
him
.
Auns
.
5.
Paule
saith
that
,
The
bread
is
the
communion
of
the
body
of
Christ
,
which
is
no
bodily
eating
.
1.
The
faithful
are
therby
one
body
in
Christ
.
2.
He
compares
it
with
the
communion
of
the
altar
in
the
olde
Testament
,
which
was
not
corporall
.
3.
It
can
be
attributed
to
the
faithfull
alone
,
&
not
to
the
vngodly
.
4
Iohn
expoundeth
this
communion
by
remission
of
sinnes
.
If
we
walke
in
the
light
,
we
haue
fellowshipe
with
him
,
and
the
bloud
of
Iesus
Christ
the
sonne
of
God
cle●eth
us
from
all
sinne
.
Repl.
3.
Nay
Paule
vseth
three
wordes
which
are
three
demonstrations
.
1.
COMMVNION
.
Ans.
But
this
Communion
is
an
vnion
with
Christ
,
and
an
enioying
of
all
his
benefites
by
faith
.
To
this
belongeth
the
similitude
of
the
Body
and
the
Members
;
of
the
Vine
,
&
the
Branches
;
which
hath
no
reference
to
any
corporall
eating
.
This
communion
both
was
&
is
common
to
all
the
godly
from
the
beginning
of
the
world
,
to
the
end
therof
.
But
they
could
not
eate
it
bodily
:
That
wee
may
growe
in
him
,
of
whome
the
whole
body
is
coupled
.
He
that
cleaueth
to
the
Lord
,
is
one
spirit
with
him
.
And
wee
are
all
baptised
by
one
Spirit
into
one
bodie
.
But
this
wee
knowe
that
wee
dwell
in
him
and
he
in
vs
,
in
that
he
hath
given
vs
of
his
Spirite
.
This
vnion
then
is
that
communion
which
is
by
the
holy
Ghost
,
and
therefore
spirituall
.
For
breade
cannot
be
this
communion
but
only
by
a
figuratiue
speech
called
Metonymie
.
2
GVILTY
OF
THE
BODY
.
-
He
that
is
guiltie
of
the
body
of
Christ
eateth
it
.
-
They
that
receiue
veworthily
are
guiltie
of
the
body
of
Christ
.
-
Therefore
they
eate
it
corporally
.
For
spiritually
they
can
not
:
for
if
they
should
so
care
,
they
were
not
guiltie
.
Ans.
I
doe
deny
the
Maior
.
For
he
is
guilty
of
the
bodie
of
Christ
who
by
his
sins
crucifieth
it
,
and
despiseth
the
benefite
of
Christ
.
Now
vnto
this
gu●lte
there
is
no
neede
of
anie
bodily
eating
;
but
not
to
receiue
Christ
by
faith
when
he
is
offered
vnto
vs
.
So
the
iniurie
offered
vnto
the
Arke
is
said
to
be
offered
vnto
the
Lord
.
3
Nor
discerning
the
bodie
of
the
Lord
.
-
They
that
discerne
not
the
bodie
of
the
Lorde
eat
it
▪
-
The
guiltie
discerne
it
not
:
-
Therefore
they
eate
it
.
Ans.
We
grant
if
the
Maior
be
taken
sacramentally
,
viz.
of
that
bread
which
is
named
Christs
bodie
,
it
is
true
:
if
properly
,
it
is
false
.
For
not
to
discern●
is
not
to
yeeld
honor
therevnto
due
,
to
contemne
him
,
and
not
to
receiueth
thing
signified
.
So
Heb.
10.
ver.
29
they
are
said
to
treade
vnder
feete
the
Son
of
God
,
and
to
account
the
bloud
of
the
covenant
an
vnholy
thing
,
which
contemne
him
.
Arg.
5.
Drawne
from
the
testimonies
of
the
Fathers
and
godlie
antiquitie
in
the
vncorrupt
Church
.
Ans.
The
sayings
of
the
Fathers
are
to
be
taken
Sacrament
allie
,
or
of
the
spirituall
Communion
.
They
saie
often
that
the
bodie
and
bloud
of
our
Lord
is
giuen
vnto
vs
with
the
bread
&
wine
.
If
then
they
allowe
of
Corporall
presence
they
allowe
also
of
the
Papistes
Concomitancie
,
or
the
separation
of
the
blouds
from
the
bodie
.
1.
Augustine
saith
:
Thou
receiuest
that
in
the
bread
,
which
hange
on
the
Crosse
;
that
in
the
cuppe
,
which
wa●shed
from
Christ
his
side
.
Ans.
In
the
bread
as
in
a
signe
,
that
is
,
togither
with
the
Signe
thou
receivest
the
thing
signified
.
When
we
receiue
the
bread
we
are
sure
that
we
haue
Christ
.
2
Cyrillon
Iohn
saith
:
By
a
naturall
participation
,
〈…〉
spiritually
,
but
also
corporally
:
not
only
according
to
the
spirite
,
but
also
according
to
the
flesh
:
corporally
,
and
essentiallie
.
Auns
.
Cyrill
speaketh
not
of
the
manner
of
eating
,
but
of
the
thing
eaten
:
he
sheweth
that
we
are
made
partakers
not
only
of
the
spirit
,
but
also
of
the
humane
nature
of
Christ
.
Now
he
meaneth
the
spirituall
communion
.
1
Vpon
it
he
citeth
the
places
of
Ioh
6.
54.
&
1.
Cor.
6.
15.
where
there
is
no
mention
made
of
any
corporall
eating
.
2
He
speaketh
of
the
presence
of
Christ
not
in
the
bread
,
but
in
vs
.
3
He
proveth
this
abiding
of
Christ
by
the
vse
of
the
supper
,
not
by
the
corporall
eating
of
it
.
4
He
so
describeth
it
,
as
that
he
faith
it
shall
endure
in
the
life
eternall
.
5
He
speaketh
of
that
Communion
which
is
proper
to
the
Saints
;
now
that
is
spirituall
.
For
else
it
should
also
happen
to
the
wicked
.
III.
The
Shiftes
of
th●
Consubstantials
in
eluding
some
(
not
al
,
for
there
are
more
obiected
against
th●●●
)
of
●ur
obiections
.
1
We
doe
not
meane
(
say
they
)
a
naturall
and
〈◊〉
eating
.
Ans.
We
obiect
not
this
against
them
,
but
only
we
aske
,
whether
Christ
be
eaten
bodilie
,
either
after
a
grosse
or
sub●●e
manner
.
How
so
ever
they
answere
,
there
is
too
much
idolatrie
in
their
opinion
.
For
Christ
refuting
the
Capernaites
distinguisheth
not
the
eating
of
himselfe
into
a
grosse
&
subtile
manner
,
but
he
simply
saith
that
his
body
cannot
be
taken
with
a
bodily
mouth
.
For
hee
saith
that
he
shall
ascend
,
and
that
the
words
which
he
speaketh
are
spirit
and
life
.
Ob.
2.
We
mainetaine
not
the
vbiquitie
.
For
thereof
is
not
one
word
mentioned
.
Ans.
Here
is
to
be
noted
the
disagreement
of
ou●
adversaries
about
Vbiquitie
.
Neither
is
there
one
word
mentioned
to
this
purpose
,
that
the
body
of
Christ
is
at
once
in
many
places
.
For
it
is
a
properly
belonging
only
to
his
divine
nature
,
to
be
〈◊〉
once
in
many
places
.
Moreouer
vpon
this
opinion
of
theirs
followeth
the
Vbiquitie
,
for
hee
which
at
once
is
all
in
divers
places
,
must
needs
be
infinite
,
&
therefore
necessarilie
everie
where
.
Ob
3.
We
doe
not
destroy
the
article
of
Christs
ascension
.
Aunsw
.
But
they
stumble
at
it
.
For
whilest
they
avouch
,
that
as
often
as
the
Lordes
Supper
is
celebrated
.
CHRIST
is
eaten
corporally
,
they
must
needes
say
that
hee
remayneth
invisibly
vpon
earth
,
(
whereas
indeede
hee
is
saide
to
haue
left
the
worlde
,
to
haue
ascended
from
▪
an
inferior
to
a
superiour
place
,
there
to
remaine
in
heaven
vntill
he
come
to
iudgment
.
)
or
that
he
descendeth
from
heauen
,
as
often
as
the
Lordes
supper
is
celebrated
.
This
is
allready
refuted
.
How
then
is
he
in
the
breade
?
Obiect
4.
Wee
take
not
awaie
the
doctrine
of
the
proprieties
of
his
humane
nature
.
Ans.
Yes
quite
awaie
.
For
they
will
haue
his
humane
nature
to
be
such
,
as
is
neither
seene
,
felt
,
nor
circumscribed
.
Repl.
But
Christ
layde
a
side
these
infirmities
,
and
reserued
his
naturall
proprieties
.
Ans.
Nay
these
are
his
naturall
proprieties
,
which
being
taken
awaie
the
truth
of
his
humane
nature
is
also
taken
awaye
.
Augustine
:
take
away
the
space
&
dimension
of
bodies
,
and
they
wil
be
no
where
.
Obiect
.
5.
We
do
not
abolish
the
doctrine
of
communicating
proprieties
.
Aunsw
.
Yes
they
doe
.
For
they
applie
the
properties
of
the
divine
nature
(
which
are
attributed
to
the
whole
person
in
concrete
)
vnto
both
natures
:
I
will
be
with
you
vnto
the
end
of
the
worlde
:
this
they
take
as
spoken
of
both
natures
.
Which
is
as
much
as
if
saying
Christ
was
circumcised
,
I
should
thus
vnderstand
it
,
Christ
was
circumcised
both
in
his
godhead
,
and
also
in
the
flesh
.
Repli
.
This
onelie
wee
adde
,
that
those
articles
concerne
not
this
place
.
Ans.
By
this
reason
all
sectes
might
shift
of
all
testimonies
of
scripture
.
But
by
their
leaue
they
concerne
this
place
for
two
reasons
.
1
Because
.
They
are
wrighten
of
the
body
of
Christ
.
But
the
body
of
Christ
concerneth
the
Lordes
supper
:
Ergo
these
articles
also
concerne
this
place
.
For
they
teach
vs
how
Christes
body
is
to
be
eaten
.
2.
Because
no
one
article
of
faith
is
contrarie
to
an
other
,
but
everie
one
is
a
rule
by
which
we
must
interpret
an
other
:
so
the
doctrine
of
iustification
pertaineth
to
this
,
because
in
the
Lords
Supper
must
no
other
righteousenesse
be
sought
,
then
by
the
bloud
of
Christ
.
Obiect
.
Wee
must
not
sette
downe
the
manner
howe
.
Ans.
Here
is
a
double
errour
.
1.
When
they
say
we
must
not
define
or
set
downe
the
manner
,
and
so
they
contradict
scripture
,
which
defineth
it
,
&
teacheth
vs
that
it
is
spirituall
,
&
that
the
vnion
with
Christ
is
made
in
faith
by
the
holy
Ghost
.
2.
Themselues
set
downe
the
manner
,
as
appeareth
manyfestely
by
their
wrightings
.
Obiect
.
7.
It
is
trewe
that
Durandus
sayth
:
Wee
heare
the
wordes
,
perceaue
the
motion
,
beleeue
the
presence
,
and
knowe
not
the
manner
.
Ans
2.
This
neither
helpeth
you
,
nor
hurteth
vs
,
because
Durandus
was
a
Papist
.
Aunsw
.
Wee
may
graunt
this
saying
,
so
it
bee
rightly
vnderstoode
.
Wee
heare
the
worde
this
is
my
bodie
,
not
that
in
the
breade
wee
doe
with
our
mouthes
feede
on
the
bodie
of
Christ
.
We
perceiue
the
motion
,
that
is
,
that
the
breade
entereth
into
our
mouth
,
not
the
body
of
Christ
We
know
not
the
manner
,
that
is
perfectly
,
namely
how
the
holy
Ghost
is
everie
where
all
in
Christ
,
and
in
all
the
god
he
,
and
how
he
doth
vnite
vs
in
Christ
.
We
beleeue
the
presence
,
but
such
a
presence
as
is
the
eating
▪
and
as
is
the
vnion
of
the
members
and
the
head
.
Ob.
8.
This
〈…〉
,
that
the
bodie
and
bloud
of
Christ
is
given
vnto
〈◊〉
,
cruelie
,
substantiallie
,
and
〈…〉
.
Ans.
We
grant
that
wee
eate
the
true
bodie
of
〈◊〉
then
the
whole
disputation
is
to
no
purpose
.
1
Because
they
coufesse
that
we
are
made
partakers
of
the
true
bodie
of
Christ
,
and
that
we
〈◊〉
of
the
manner
▪
which
also
we
grant
.
2
Because
the
reasons
o●
refutations
which
they
bring
are
or
no
moment
.
4
ARGVMENTS
,
WHEREBY
IT
IS
proved
,
that
the
bodie
of
Christ
is
present
neither
IN
nor
VNDER
,
nor
TO
the
bread
of
the
Lords
supper
,
nor
is
corporally
eaten
IN
it
,
VNDER
it
,
WITH
it
,
&c.
1.
BEcause
he
tooke
on
him
very
nature
of
man
.
Besides
,
we
cannot
eate
him
otherwise
then
did
his
disciples
in
the
first
supper
.
2
Hee
did
truely
ascende
from
earth
into
heaven
.
3
Such
is
the
eating
of
him
,
as
is
his
aboad
with
vs
,
4
Al
the
godlie
of
the
Old
and
new
Testament
haue
the
same
aboad
with
Christ
.
5
Christ
alone
can
offer
himselfe
to
his
Father
.
Nowe
in
the
vse
of
the
Lordes
supper
wee
must
needs
craue
of
God
remission
of
sins
.
If
therefore
he
be
present
with
the
bread
,
wee
must
desire
this
of
him
,
&
so
we
offer
bread
.
In
the
new
testament
it
is
not
lawful
to
direct
our
praiers
to
any
one
certaine
place
.
6
Those
good
gifts
which
are
promised
only
to
the
godly
,
are
spiritual
.
To
these
and
others
aboue
cited
,
may
be
added
the
consent
of
Fathers
,
as
Ambrose
,
Athanasius
,
Augustine
,
Basill
,
Ba●e
,
Bertra●s
,
Chrysostome
,
Clemens
Alexandr●●●
,
the
Nicene
Counsell
,
Cyprian
,
Cyrill
,
Dionysius
,
Gelasius
▪
Gregorie
the
Greate
,
Gregorie
Naz●●zen
,
He
s●chius
,
Hierom
,
Hilarie
,
Irenaeus
,
Iustin
,
Leo
,
Macarius
,
Orig●n
,
Procoplus
,
Gaza
,
Tertullian
,
Theodoret
,
&
c
?
5.
Arguments
whereby
the
opinion
of
the
Vbiquitaries
is
refe●●ed
,
and
the
truth
of
the
right
doctrine
confirmed
.
Arg.
The
Marcion●●es
and
Manichees
fained
that
Christ
had
no
true
&
solid
humane
bodie
,
but
onlie
an
imaginarie
or
seeming
bodie
,
so
that
he
did
only
seeme
to
haue
flesh
&
bones
,
whereas
indeed
he
had
none
.
And
that
the
verie
incarnation
,
and
al
motions
and
operations
of
Christ
did
only
appeare
in
shew
,
wheras
indeed
there
was
no
such
thing
.
But
this
opinion
of
Vbiquitie
,
and
real
communication
of
proprieties
,
revoketh
from
hell
that
phantastique
dotage
of
Marcion
and
Manes
.
Wherefore
this
also
,
as
the
Man●chea●
heresie
,
is
to
be
condemned
&
banished
from
Gods
Church
,
vnto
the
very
deepest
pit
of
hell
.
The
Minor
is
thus
proued
,
The
Vbiquitaries
beleeue
and
teach
,
that
all
properties
of
the
Deity
were
at
the
instant
of
conception
,
really
transfused
from
the
Deity
of
the
Worde
,
into
the
humane
nature
assumed
by
Christ
.
Hence
follow
these
absurdities
.
1
Christ
shall
not
be
truelie
borne
of
the
Virgin
,
if
according
to
the
nature
of
his
humanity
,
hee
were
truely
&
essentiallie
without
his
mothers
wombe
before
he
were
borne
,
and
after
his
birth
were
according
to
his
humane
nature
as
truely
and
substantiallie
in
his
mothers
wombe
as
before
.
2
In
his
humane
nature
Christ
was
not
truly
weak
and
subiect
to
passions
,
if
then
also
he
were
partaker
of
divine
maiestie
and
omnipotencie
.
3
He
was
not
truely
dead
,
if
in
the
verie
instant
of
death
both
in
soule
and
bodie
he
were
essentially
everie
where
present
with
his
Deity
.
For
his
soule
everie-where-present
with
his
everie-where-present
bodie
could
not
reallie
bee
separated
by
distance
of
place
,
and
therefore
his
body
could
not
die
but
imaginarily
.
4
He
did
not
truelie
ascend
into
heaven
,
but
we
must
say
it
was
onlie
an
imaginarie
and
phantastique
shew
,
if
in
bodie
he
were
there
substantially
before
he
ascended
thither
,
&
after
he
ascended
,
nevertheles
he
remaine
in
the
earth
,
nay
in
the
very
bodies
of
the
faithfull
,
by
substantiall
presence
of
the
same
bodie
,
as
truely
as
before
,
if
these
things
did
indeed
so
fall
out
,
it
will
follow
that
the
same
bodie
of
Christ
was
at
once
weake
and
yet
omnipotent
,
base
and
glorious
,
able
to
suffer
and
vnable
,
dead
and
living
,
limited
and
vnlimited
,
which
to
saie
were
blasphemie
.
To
avoide
these
prodigious
and
impious
absurdities
,
they
tell
vs
,
that
Ob.
Christ
in
respect
of
his
bodie
was
in
deed
limited
,
weake
,
passible
,
&
mortall
in
the
time
of
his
humiliation
:
because
he
did
empty
himselfe
,
&
would
not
before
his
resurrection
shew
forth
that
maiestie
which
hee
imparted
to
his
bodie
.
Ans.
They
doe
ill
to
interpret
this
emptying
of
concealing
all
his
glorie
and
maiestie
for
the
time
wherein
he
tooke
our
nature
vpon
him
:
whereas
indeed
it
is
to
be
vnderstood
of
the
divine
nature
of
the
worde
,
as
it
vouchsafed
to
take
vpon
it
the
shape
of
a
servant
,
that
is
,
the
Masse
of
our
nature
,
and
would
become
man
.
Besides
,
it
would
followe
that
Christ
did
even
then
shew
forth
the
power
&
maiestie
communicated
to
his
flesh
,
when
he
was
truely
subiect
to
infirmitie
,
and
circumscribed
by
his
body
:
as
which
weeping
he
raized
Lazarus
,
and
beeing
taken
by
the
Iewes
,
healed
Malchus
which
was
wounded
by
Peter
.
But
what
is
it
to
fetch
backe
the
Marcionites
from
hell
,
or
in
the
greatest
mystery
of
religion
to
speak
blasphemie
,
if
this
be
not
?
Argum.
2
This
is
the
blasphemie
of
Samos●te●●●
,
Airtus
,
and
the
late
Antitrinitaries
▪
that
the
man
Christ
is
not
properlie
and
naturally
God
,
but
only
by
accidentall
participation
of
the
Divine
proprieties
,
maiestie
,
honor
,
power
,
and
vertue
.
In
like
manner
conceaue
the
Vbiquitaries
of
the
deitie
of
the
man
Ch●ist
,
de●ining
the
personal
vnion
,
by
this
only
communicating
of
proprieties
,
wherby
the
flesh
of
Christ
is
made
omnipotent
&
present
in
every
place
.
So
that
the
same
man
is
,
and
is
called
God
,
not
because
properly
and
naturally
he
is
so
,
but
because
from
God
there
is
giuen
vnto
him
infinite
power
,
maiestie
,
glorie
,
and
all
giftes
of
the
holy
Gost
without
measure
.
But
this
accidentall
bestowing
of
the
deitie
and
all
properties
therof
,
did
not
make
Christ
properly
and
naturally
God
▪
but
onely
by
divine
grace
,
or
God
improperly
so
called
;
because
he
is
not
the
naturall
deitie
of
the
worde
,
but
a
certaine
participation
thereof
with
force
and
efficacie
.
But
therfore
was
it
obiected
by
trew
Christians
against
the
Arrians
that
they
ouerthrew
the
trew
and
eternall
Deitie
of
Christ
,
because
they
did
not
accoumpt
him
God
by
nature
but
onely
by
participation
of
dignitie
and
maiestie
through
grace
.
Seeing
therefore
the
Vbiquitaries
only
of
equaling
our
Immanuel
to
God
by
participation
of
proprieties
,
do
take
awaie
his
trewand
eternall
deity
,
we
do
with
good
reason
condemne
and
detest
this
doctrine
of
theirs
as
blasphemo●ie
and
hereticall
.
This
their
owne
wordes
and
sentences
do
witnesse
,
as
Brentius
in
Recognie
.
Pag
20.
Iacob
.
Andr.
Thes.
20.
disputation
.
Tunigeus
.
Item
.
Thes.
25
&
26.
Et
Apolog.
Ingolstad
.
26.
Where
it
is
gathered
,
that
the
opinion
of
the
Vbiquitaries
of
the
deitie
of
the
man
Christ
,
is
all
one
with
that
of
the
Arrians
and
Antitrinitaries
,
that
is
,
that
by
all
these
he
is
accoumpted
not
God
by
nature
,
but
onely
by
grace
of
participation
,
a
new
,
temporarie
,
created
,
and
adoptiue
God
.
Which
if
it
be
trew
,
Christ
shall
not
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
&
man
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Divine
man
;
such
as
also
he
is
accounted
by
the
Vbiquitaries
,
who
(
at
witnesseth
Seruetus
in
his
first
booke
De
Trimitate
)
say
that
God
may
communicate
vnto
man
the
fulnesse
of
his
Deitie
,
&
giue
vnto
him
his
Diuinitie
,
maiestie
,
power
,
and
glorie
.
Which
blasphemie
,
being
the
same
both
,
we
vtterly
hate
and
detest
.
Argum.
3.
N●storius
taught
that
God
(
which
is
the
word
)
was
vnited
vnto
man
onlie
by
participation
of
equalitie
in
maiestie
,
honour
,
power
,
vertue
,
and
operation
.
And
that
the
difference
of
the
wordes
dwelling
in
man
assumed
by
it
,
and
in
other
saintes
,
consisteth
in
nothing
but
in
the
verie
gifts
and
graces
bestowed
on
man
by
God
.
This
also
the
Vbiquitaries
teach
;
because
they
say
there
is
no
difference
betweene
the
dwelling
of
the
Deitie
in
Peter
and
Christ
,
except
such
as
is
taken
from
communicating
the
giftes
and
properties
of
the
Deitie
:
maintaining
that
in
this
respect
the
manhoode
as●umed
by
Christ
is
God
,
because
the
Worde
doth
nothing
without
it
,
but
al
things
by
it
.
And
this
is
nothing
els
but
to
make
the
man
Christ
to
be
God
onlie
by
accident
.
Wherfore
the
opinion
of
the
Vbiquitaries
is
al
one
with
that
of
the
Nestorians
.
Tertullianus
.
〈◊〉
▪
de
Trin.
pag.
610.
If
Christ
be
o●lie
●●an
,
howe
is
hee
present
wheresoever
hee
is
called
vpon
?
whereas
to
be
present
everie
where
,
is
not
the
nature
of
man
but
of
God
?
By
this
sentence
is●
felled
the
Vbiquitie
of
the
humane
nature
in
Christ
.
Obie
▪
But
the
vnion
of
the
divine
and
humane
nature
in
Christ
is
inseparable
:
Therefore
wheresoever
his
divine
nature
is
,
there
also
is
his
humane
nature
.
Ans.
It
is
true
that
the
vnion
is
inseparable
,
for
the
worde
neuer
forsaketh
the
nature
once
assumed
.
But
the
word
is
not
so
in
the
humane
nature
as
a
soule
encloased
in
our
bodies
.
For
wheresoever
are
our
bodies
,
there
also
needes
must
be
our
soules
,
and
the
soule
once
without
the
bodie
,
is
not
present
with
it
.
But
the
word
is
not
so
in
the
man
Christ
,
but
is
so
inseperably
and
personally
in
the
humane
nature
,
that
withall
it
is
without
the
humane
nature
in
all
partes
of
the
worlde
by
●e●letion
or
filling
everie
place
,
and
in
the
godlie
and
Angels
by
speciall
presence
.
For
the
personal
vnion
of
two
natures
overthroweth
not
the
generall
action
of
the
presence
of
his
maiestie
;
nor
hindereth
the
speciall
action
:
because
the
word
is
effectuall
in
the
faithfull
and
regene●ate
.
RVLES
AND
AXIO
MES
OF
CERTAINE
CHEIFE
POINTS
of
Christianitie
.
Proposed
by
Vrsmus
to
be
disputed
on
publiquelie
,
partly
in
the
Vniversitie
of
Heidelberg
,
&
partlie
in
Collegio
Sapientia
.
OF
THE
DOCTRINE
OF
THE
CHVRCH
.
1
THe
doctrine
of
the
church
,
or
Christian
religion
,
is
a
doctrine
of
Gods
law
and
the
Gospell
of
Christ
,
perfect
and
incorrupt
,
as
it
is
deliuered
in
the
bookes
of
the
Prophets
&
Apostles
,
by
which
alone
God
leadeth
men
to
eternall
life
.
2.
The
whole
doctrine
of
Christianitie
is
conteined
in
these
two
partes
,
the
lawe
,
and
the
Gospell
.
3.
The
foundation
of
Christian
religion
is
the
Decalogue
or
ten
commaundements
,
and
the
articles
of
our
faith
rightly
vnderstoode
.
4.
Which
is
all
one
,
if
we
say
the
foundation
is
the
doctrine
of
Gods
nature
and
will
.
5.
Paule
also
meaneth
the
same
1.
Cor.
3.
When
that
the
foundation
is
Christ
.
6.
The
church
must
needes
knowe
difference
between
the
doctrine
delivered
vnto
it
by
God
,
and
that
which
is
deliuered
to
it
by
religion
of
other
nations
▪
7
The
first
difference
is
,
that
the
gospell
of
Christ
is
only
knowne
in
the
church
;
other
sectes
are
altogither
ignorant
thereof
.
All
heretiques
mainetaine
errors
either
touching
the
son
of
Christ
,
or
concerning
his
office
.
8
The
second
,
that
the
church
retaineth
the
whole
doctrine
of
Gods
law
,
other
sectes
are
ignorant
of
the
first
table
of
the
lawe
,
and
in
the
second
obserue
only
some
parte
,
touching
externall
discipline
.
9
The
third
,
that
the
church
learneth
the
knowledge
and
worship
of
God
,
out
of
his
whole
word
,
and
out
of
that
alone
,
neither
taking
ought
from
it
,
nor
adding
to
it
:
as
for
other
religions
,
they
doe
not
only
cast
away
the
greater
parte
of
Gods
truth
,
but
also
vnto
the
final
portion
of
law
,
which
they
retaine
,
adde
idolatrie
,
granting
and
approving
manie
thinges
repugnante
to
the
second
table
of
the
decalogue
.
10
Even
the
trewest
philosophie
must
be
discerned
from
the
doctrine
of
the
church
:
for
trew
philosophie
comprizeth
onely
that
parte
of
this
doctrine
which
the
second
table
commaundeth
▪
as
for
the
whole
&
entire
loue
of
our
neighbor
,
of
that
it
teacheth
vs
nothing
,
&
framing
to
it selfe
an
idol
insteede
of
the
true
God
,
erreth
much
from
the
trew
worship
of
the
trew
God
.
2
OF
HOLIE
SCIPTVRE
.
1.
The
summe
of
holy
scripture
is
conteined
in
the
decalogue
and
creede
.
2.
Which
is
also
manifest
,
because
it
is
all
conteined
in
the
lawe
and
the
Gospell
.
3.
For
what
soeuer
is
there
in
conteined
,
eyther
it
concerneth
the
nature
,
or
will
,
or
workes
of
God
,
or
the
sinne
of
deuills
and
men
?
4.
The
wil
of
God
consisteth
in
precepts
,
threats
,
and
promises
.
5.
The
workes
of
God
are
eyther
his
benefites
,
as
the
creation
,
preseruation
,
and
gouerninge
of
al
things
,
the
collecting
&
vphoulding
his
church
by
the
mediation
of
his
sonne
:
o●
his
iudgments
,
as
the
punnishments
of
offenders
.
6.
Of
all
these
we
are
taught
,
either
in
the
law
,
or
in
the
Gospell
,
or
in
both
.
7.
The
same
is
plaine
by
the
division
of
the
whole
scripture
into
the
new
&
olde
Testament
or
couenant
.
8.
For
this
word
couenant
doth
signifie
that
in
scripture
we
are
taught
that
GOD
promiseth
or
performeth
vnto
menne
either
before
or
since
the
manifestation
of
Christ
in
the
flesh
,
and
what
he
requireth
againe
of
them
,
and
for
what
cause
.
9.
Which
also
the
scripture
intendeth
,
professing
to
teach
Christ
.
10.
For
whatsoeuer
is
therin
deliuered
,
eyther
it
pertayneth
to
the
trew
knowledge
of
Christs
person
,
or
his
office
.
11.
The
differences
betweene
the
doctrine
delivered
in
scripture
and
the
religions
of
other
sectes
,
are
these
.
First
in
the
doctrine
of
the
trew
church
is
taught
the
whole
Gospell
of
Christ
,
but
other
religions
either
knowe
it
not
at
all
,
or
to
their
owne
errours
ioyne
some
part
thereof
,
whose
vse
they
neyther
know
nor
conceaue
.
12.
Secondly
:
in
the
doctrine
of
the
Prophets
&
Apostles
is
delivered
the
whole
lawe
of
God
,
&
that
rightely
vnderstoode
:
other
religions
cutt
of
the
cheife
points
therof
,
namely
the
trew
knowledge
and
worship
of
God
,
or
the
first
table
of
the
commaundements
,
and
the
internall
and
spirituall
obedience
of
the
second
table
,
retaininge
onelie
a
parte
therof
,
namelie
the
precepts
of
Disciplines
,
or
externall
and
civill
duties
towardes
men
.
13.
But
though
even
they
also
doe
boast
and
glorie
of
the
trew
God
and
his
worship
,
yet
doe
they
erre
from
him
for
3
causes
.
First
because
naturall
testimonies
are
not
sufficient
to
the
knowledge
of
the
trew
God
.
Secondly
,
because
vnto
them
men
ioyne
many
errors
of
their
owne
.
Thir●ly
because
for
want
of
the
light
of
Gods
worde
,
they
vnderstand
not
even
those
thinges
which
in
word
they
truely
professe
,
but
corrupt
them
with
an
evill
interpretation
.
14.
Either
they
commaund
onely
so
much
touching
aff●ections
and
inclinations
disagreeing
with
the
second
table
as
may
serue
to
bridle
them
,
which
is
but
a
parte
of
this
doctrine
,
or
they
doe
accuse
and
condemne
all
,
or
els
they
doe
not
so
much
accuse
and
condemne
them
as
doth
the
doctrine
of
the
church
.
15.
Other
sectes
admit
&
approue
some
things
against
the
externall
obedience
of
the
second
table
,
God
by
his
iust
iudgment
giuing
them
over
into
a
reprobate
sense
.
16
We
pronounce
the
doctrine
of
holy
scripture
to
be
true
,
not
for
the
authority
of
the
church
,
but
because
we
know
it
was
delivered
vnto
vs
by
God
.
17
▪
That
it
is
from
God
,
we
know
by
testimonie
of
the
holy
Ghost
in
the
hearts
of
the
godly
:
by
our
deliuerance
from
sinne
and
death
,
whereof
this
only
religion
doth
assure
vs
:
by
the
puritie
&
integritie
of
the
lawe
,
which
is
founde
onely
in
the
church
:
by
the
prophecies
and
the
fulfilling
therof
:
by
miracles
proper
only
to
the
church
:
by
the
antiquitie
of
this
&
late
vpstarte
newnesse
of
others
:
by
the
consent
and
agreement
of
everie
parte
in
this
doctrine
,
and
the
disagreement
in
others
:
by
the
hatred
of
Satan
and
all
the
wicked
against
this
doctrine
:
by
the
miraculouse
preseruation
&
defence
therof
against
the
Diuell
and
the
worlde
:
by
the
punnishmentes
inflicted
vpon
the
enemies
therof
:
by
the
constancie
of
martyrs
and
confessors
who
had
sure
comforte
euen
in
death
by
their
holy
life
,
by
whom
it
was
deliuered
and
spread
abroade
.
18.
No
opinion
of
God
or
his
will
and
worship
must
be
receaued
,
which
is
not
set
downe
in
scripture
:
&
we
must
so
fa●
giue
credit
to
other
doctors
of
the
church
,
as
they
confirme
their
doctrine
out
of
the
prophets
and
apostles
▪
19.
This
is
not
only
proued
by
testimonie
of
holie
scripture
,
whereby
we
are
commaunded
in
cases
of
religion
to
depende
on
it
alone
;
but
also
by
the
nature
&
definition
of
faith
and
the
worship
of
God
,
both
which
must
needes
be
grounded
on
Gods
worde
:
also
by
the
perfection
of
this
propheticall
&
apostolicall
doctrine
;
and
by
the
diverse
callings
of
Prophets
,
apostles
,
&
other
doctors
&
teachers
of
the
church
.
3.
OF
THE
CERTAINETIE
AND
AVTHORITIE
OF
HOLIE
SCRIPTVRE
.
1.
It
is
certaine
that
onely
this
doctrine
of
religion
,
which
is
conteined
in
the
bookes
of
the
prophets
&
apostles
,
is
deliuered
by
God
himselfe
,
&
doth
not
only
nor
principally
relye
vpon
the
authoritie
of
the
church
,
but
most
especially
vpon
the
testimonie
of
God
&
the
scripture
it selfe
.
2.
The
first
and
principall
argument
wherby
this
authoritie
of
holy
scripture
is
established
amongst
vs
,
is
the
witnesse
of
Gods
holy
spirit
in
the
hearts
of
the
faithfull
.
3.
This
witnes
as
it
is
peculiar
to
the
godly
,
so
it
only
causeth
vs
in
true
faith
to
embrace
the
doctrine
of
the
prophets
&
apostles
:
all
the
rest
may
be
vnderstood
even
of
them
which
are
not
regenerate
,
and
do
indeed
conuince
or
forceablie
perswade
vs
of
the
truth
of
this
doctrine
,
but
except
we
haue
also
this
witnesse
of
the
spirite
,
they
can
neuer
moue
our
mindes
to
embrace
and
giue
credit
to
them
.
4.
The
seconde
argument
is
,
because
this
doctrine
only
sheweth
men
the
causes
of
evill
,
&
deliuerrance
from
sinne
&
death
,
agreeing
with
the
perfect
iustice
and
goodnes
of
God
,
and
also
satisfying
our
consciences
.
5
The
third
,
because
only
the
doctrine
of
the
prophets
and
Apostles
retaineth
Gods
law
entire
&
pure
;
but
all
other
Religions
frame
vnto
themselues
Gods
,
and
their
worship
,
without
any
authoritie
from
God
,
and
approue
many
things
contrary
to
the
law
naturally
knowne
vnto
vs
.
6
The
fourth
,
because
history
and
experience
doth
witnesse
,
that
the
event
hath
answered
those
predictions
which
haue
beene
heere
and
there
set
downe
in
scripture
.
7
The
fift
,
is
,
the
miracles
added
to
this
doctrine
.
8
The
sixt
,
antiquity
,
because
this
religion
wa●
the
first
,
and
hath
continued
the
same
,
from
the
beginning
of
the
world
vntill
this
day
.
9
The
seventh
,
the
consent
and
agreement
of
all
parts
of
this
doctrine
betweene
themselues
,
which
is
not
in
other
religions
.
10
The
eighth
,
is
the
hatred
of
Satan
and
all
the
wicked
against
this
doctrine
.
11
The
ninth
,
is
Gods
preservation
and
defence
of
this
doctrine
against
all
his
enemies
.
12
The
tenth
,
the
punishment
of
such
enemies
as
persecute
or
corrupt
this
doctrine
.
13
The
eleventh
,
the
constancy
of
Martyrs
and
confessors
.
Tertullian
.
The
bloud
of
Martyrs
is
the
seed
of
the
church
.
The
Martyrs
of
the
church
differ
from
others●
in
multitude
,
2
in
alacrity
&
cheerefulnesse
in
vndergoing
dangers
&
death
it selfe
,
3
the
defenders
of
wicked
doctrine
suffer
when
they
are
convicted
of
errors
,
but
the
godlie
are
by
tyrannicall
force
carried
awaie
to
punishment
.
14
The
twelfth
,
their
holinesse
of
life
by
whom
it
was
delivered
and
spread
abroad
,
farre
exceeding
the
vertues
of
heathen
men
,
and
such
as
followed
other
religions
.
15
Seeing
therefore
this
only
doctrine
of
religion
is
true
and
Divine
,
no
opinion
can
binde
our
consciences
to
beliefe
or
obedience
,
which
is
not
established
by
testimonies
of
holy
scripture
rightly
vnderstood
:
but
no
opinion
disagreeing
therewithall
is
to
be
so
much
as
receiued
.
OF
GOD
AND
THE
TRVE
KNOWledge
of
him
.
1
MAn
being
destitute
of
the
true
knowledge
of
God
,
is
most
vnhappy
.
2
It
is
no
true
knowledge
of
God
,
which
agreeeth
not
with
Gods
own
opening
of
himselfe
,
nor
is
ioined
with
true
loue
and
feare
of
God
.
3
Of
this
opening
&
knowledge
of
God
in
mankinde
there
are
3
degrees
,
1
By
Gods
workes
shining
in
nature
:
2
by
the
word
of
God
delivered
to
the
church
:
3
by
the
grace
of
the
holy
spirite
lightning
the
mindes
of
the
regenerate
through
consideration
of
the
workes
and
word
of
God
.
4
For
that
there
is
a
God
,
these
testimonies
compell
all
reasonable
men
though
ignoraunt
of
the
doctrine
of
the
church
to
confesse
.
1
The
most
wise
order
of
things
in
nature
:
2
The
excellencie
of
the
minde
of
man
:
the
knowledge
of
naturall
principles
,
and
amongst
them
of
this
,
that
there
is
a
God
:
4
The
feares
of
conscience
in
the
wicked
:
5
The
punishments
of
sinne
in
this
life
:
6
The
instituting
and
preservation
of
Civile
order
:
7
The
vertues
and
singular
motions
in
heroike
mindes
:
8
The
significations
of
future
things
:
9
The
destinating
and
appointment
of
all
thinges
vnto
certaine
ends
:
10
The
order
of
causes
not
proceeding
to
infinitie
.
5
That
there
is
but
one
true
God
,
besides
the
testimonies
of
Gods
word
,
these
also
proue
.
1
The
revealing
of
one
true
God
only
:
2
The
most
high
and
excellent
maiestie
,
perfection
,
and
omnipotencie
of
the
true
God
.
3
Because
more
then
one
would
be
either
idle
or
superfluo●
.
6
Lastly
,
they
who
doe
not
oppose
themselues
against
reason
,
confesse
that
God
is
a
nature
spirituall
,
intelligent
,
eternal
,
divers
from
al
other
things
,
incomprehensible
,
in
it selfe
most
perfect
,
immutable
,
of
infinite
power
,
wisdome
,
&
goodnes
,
iust
,
chaste
,
true
,
merciful
,
bountifull
,
most
free
,
angrie
for
sinne
,
governing
the
world
.
7
But
without
the
light
of
Gods
word
men
neither
vnderstand
these
things
which
they
confesse
of
God
,
neither
know
anie
of
those
things
,
which
the
voice
of
heavenly
doctrine
,
that
is
,
the
scripture
,
addeth
to
this
knowledge
of
God
,
as
of
the
eternal
father
and
son
&
holy
Ghost
,
of
the
creation
of
things
,
sending
his
son
,
gathering
his
dispersed
church
,
vniversall
iudgment
,
&
eternall
life
.
8
Wherefore
the
testimonies
of
God
in
nature
are
to
be
considered
,
but
whosoeuer
seeke
GOD
without
the
doctrin
of
the
church
,
they
substitute
an
idoll
in
steede
of
the
true
God
.
9
Moreover
the
true
knowledge
of
God
is
not
to
be
learned
out
of
the
very
word
of
God
,
without
the
speciall
grace
of
the
holy
Spirit
.
10
And
in
the
ende
,
all
the
knowledge
of
God
which
men
haue
in
this
life
,
is
but
slender
,
and
begunne
,
nor
shal
be
perfited
,
but
in
the
celestiall
eternitie
.
11
The
eternal
Father
,
12
Indeed
distinct
one
from
an
other
.
13
Equall
in
all
essentiall
or
naturall
properties
of
the
Deitie
.
14
And
of
one
essence
or
nature
.
15
By
the
divine
essence
church
vnderstandeth
that
which
the
eternall
father
,
16
That
the
sonne
is
a
divine
subsistence
or
person
,
a
person
subsistent
and
by
Salomon
wisdome
subsistent
.
4
He
is
the
mediatour
betweene
God
and
man
,
who
must
needs
haue
beene
from
all
eternitie
.
5
He
is
named
an
Angell
even
before
his
incarnation
.
6
Lastly
,
he
is
described
to
be
CHRIST
borne
of
the
virgin
,
naturall
and
true
God
&
the
sonne
of
God
.
17
That
the
holie
Ghost
also
is
a
subsistence
or
person
subsisting
it
is
plaine
1.
Because
he
appeared
in
a
visible
forme
:
18
But
that
these
persons
are
distinct
one
from
an
other
,
19
The
equalitie
of
godhead
in
these
three
persons
is
prooued
by
expresse
testimonies
of
scripture
,
20
That
they
are
consubstantiall
it
is
certaine
,
21
The
differences
of
these
persons
in
the
Deity
are
either
internall
,
22
The
internall
differences
are
,
23
These
workes
which
the
Deity
exerciseth
towardes
the
creatures
,
difference
externall
:
as
that
the
Father
doth
all
things
of
himselfe
,
by
the
Sonne
and
holie
Ghost
;
the
Son
&
holy
Ghost
not
of
themselues
;
but
the
Son
of
the
father
by
the
holy
ghost
;
and
the
holy
GHOST
of
the
father
&
the
Son
by
himselfe
.
24
And
hence
it
is
that
some
benefites
are
properly
said
to
be
gifts
of
the
holy
ghost
,
nor
because
the
father
hath
no
part
in
them
,
but
because
hee
bestoweth
them
vpon
vs
by
the
son
or
the
holie
ghost
,
as
when
the
son
is
called
the
wisedom
,
the
word
,
counsellor
,
angell
,
apostle
,
image
of
the
Father
,
power
of
the
father
,
vniting
vnto
him
the
humane
nature
,
and
therefore
incarnate
,
and
man
,
and
mediatour
,
intercessor
,
priest
,
redeemer
,
iustifier
,
shepheard
,
head
,
and
king
of
his
church
.
Sitting
at
the
right
hand
of
his
father
,
iudge
of
quick
and
dead
&c.
Also
that
the
holy
ghost
is
called
a
sanctifier
,
that
is
a
person
immediately
lightning
vs
,
regenerating
,
vniting
vs
to
God
,
comforting
and
confirming
vs
.
OF
THE
CREATION
OF
THE
WORLD
.
1
THe
order
in
nature
,
the
minde
of
man
,
the
knowledge
of
principles
,
civill
discipline
,
final
causes
,
the
finite
orderly
chaine
of
causes
,
do
shew
that
it
was
created
by
some
principall
creating
spirite
.
2
Yet
because
of
the
knowledge
of
God
now
obs●ured
in
men
by
sin
,
for
the
continuall
change
of
corruption
and
generation
,
for
the
absurditie
of
imagining
the
creator
to
bee
idle
,
and
for
losse
of
the
historie
of
the
creation
and
originall
of
the
world
,
there
is
no
truth
&
certainety
to
be
found
concerning
the
creation
of
the
worlde
,
but
in
the
doctrine
of
the
church
.
3
Therefore
the
sacred
scripture
teacheth
vs
that
al
things
began
to
be
,
&
to
haue
bin
created
by
the
only
true
God
,
the
eternall
father
,
sonne
and
holy
Ghost
,
according
to
the
eternall
purpose
and
pleasure
of
this
true
and
eternall
God
.
4
But
this
eternall
father
created
all
thinges
of
nothing
by
his
sonne
and
the
holy
Ghost
,
most
freely
,
without
any
alteration
or
chaunge
of
himselfe
,
or
any
labour
:
so
that
all
was
verye
good
.
5
The
ende
of
the
creation
of
the
worlde
was
chiefly
the
glorie
of
God
:
other
ends
subordinate
vnto
this
are
the
manifestation
and
contemplation
of
Gods
wisedome
,
power
,
and
goodnesse
in
his
workes
;
his
providence
,
or
preservation
,
and
perpetuall
governing
of
all
things
,
especiallie
the
goodnesse
&
bountie
of
God
toward
his
church
:
and
to
conclude
,
that
al
other
things
might
seru●
for
the
life
and
safety
of
man
.
6.
OF
THE
SAME
.
1
WHatsoeuer
is
,
is
either
the
creatour
,
or
his
creature
.
2
All
other
things
which
haue
begun
to
be
besides
this
one
,
onely
,
eternall
,
and
trew
God
manifested
in
his
church
,
were
created
by
the
one
trew
God
.
3.
In
that
beginning
of
time
wherein
it
pleased
God
to
haue
it
so
:
4.
And
that
of
the
eternall
father
by
the
sonne
and
holy
Ghost
.
5.
By
the
most
free
purpose
&
decree
of
Gods
will
.
6.
With
out
anie
motion
,
change
,
or
laboure
of
the
creator
,
7.
And
that
of
nothinge
.
8.
And
so
that
al
things
were
most
excellent
in
their
kind
.
9.
Not
that
the
creator
might
thereby
be
made
better
or
more
perfect
.
10.
But
that
in
the
creation
he
might
impart
his
goodnesse
and
ioy
to
reasonable
creatures
.
11.
And
afterwardes
preseruinge
,
ruling
,
and
sustaining
by
his
providence
al
thinges
which
he
had
created
,
he
might
for
ever
be
beneficiall
vnto
them
,
especially
to
his
church
.
12.
And
that
being
willing
that
other
creatures
should
serue
especially
for
mans
vse
and
saftie
,
13.
He
might
declare
vnto
them
his
wisedome
,
goodnesse
,
power
,
and
ioy
.
14.
And
being
knowne
by
his
workes
,
●ee
might
for
euer
be
praised
by
reasonable
creatures
,
for
his
wisedome
,
bountie
,
power
,
and
ioy
.
7.
OF
THE
ANGELS
.
1
IT
is
certaine
that
there
are
angells
both
good
and
bad
.
2.
But
both
good
and
bad
angelles
are
spirites
,
that
is
,
incorporall
substances
,
not
subiect
to
sense
,
liuing
,
intelligent
,
excellent
in
strength
and
wisedome
.
3.
Finite
in
nature
and
proprieties
.
4.
Created
by
God
of
nothinge
,
then
when
other
things
were
created
.
5.
In
trew
holinesse
,
iustice
,
and
blessednesse
.
6.
Wherin
the
good
Angells
are
by
the
singular
grace
of
the
creator
confirmed
,
7.
That
they
may
agnize
and
praise
him
for
ever
.
8.
And
be
Gods
ministers
to
finish
the
saluation
of
the
elect
,
and
represse
and
punish
the
euill
.
9.
But
the
evill
angells
by
their
proper
and
free
will
,
a●d
by
their
owne
fault
fell
from
God
,
and
are
made
enemies
of
God
,
and
the
good
angels
and
mankind
.
10.
And
therefore
through
hatred
against
God
they
force
men
to
sinne
,
&
practize
their
destruction
.
11.
And
these
are
immutable
evill
,
cast
of
from
God
into
eternall
punishment
.
12.
But
God
suffered
them
to
fall
,
and
saueth
them
being
fallen
,
that
he
may
shewe
his
anger
and
iustice
in
their
punishments
,
and
by
them
may
punishe
,
chastize
,
and
exercise
the
elect
.
9
OF
GODS
PROVIDENCE
.
1.
Not
onely
the
doctrine
of
the
prophets
and
apostles
,
but
also
the
testimonies
of
God
shininge
in
nature
doe
proue
,
that
the
world
is
preserued
&
gouerned
by
Gods
prouidence
.
As
the
order
which
is
seene
in
the
principall
partes
of
nature
:
the
minde
or
soule
governing
the
actions
of
men
with
her
prouidence
:
the
lawe
of
nature
giuen
to
men
that
it
might
be
vnto
them
a
rule
of
their
life
:
rewardes
and
punishments
:
conscience
;
the
ordering
of
politique
affaires
:
heroick
motions
&
vertues
:
the
fore-tellinges
of
future
eventes
:
the
ends
whereunto
things
are
ordained
:
and
lastely
the
verie
nature
of
the
most
omnipotent
,
wise
,
iust
,
and
excellent
God
.
2.
Gods
prouidence
is
the
eternall
counsell
of
God
,
most
free
and
immutable
,
most
wise
&
iust
,
according
to
which
God
bringeth
to
passe
all
good
in
all
his
creatures
,
&
suffereth
sin
to
be
committed
:
and
directeth
all
both
good
and
evill
to
his
glory
and
the
saluarion
of
the
elect
.
3.
This
purpose
or
counsell
in
God
is
not
onlie
a
knowledge
or
science
in
God
,
but
also
the
forcible
decree
and
will
of
God
,
wherby
he
hath
determined
from
all
eternitie
both
what
he
himselfe
will
doe
,
&
what
he
will
haue
become
of
his
workes
;
&
whatsoeuer
he
hath
decreed
,
he
also
effecteth
in
fit
time
&
order
.
4.
Good
thinges
are
the
substaunces
of
al
things
,
the
properties
&
faculties
giuen
vnto
them
by
God
al
motions
,
mutations
,
actions
,
&
events
of
al
things
,
as
they
are
naturall
motions
,
or
obedience
to
Gods
wil
,
or
benefites
and
blessinges
of
God
,
or
punnishments
of
the
evill
.
5.
That
all
these
thinges
are
done
by
the
powerfull
will
of
God
,
6
Wheras
evill
is
of
two
sorts
,
one
of
offence
,
the
other
of
punishment
,
and
that
which
is
a
punishment
is
an
execution
of
iustice
,
&
therfore
good
,
it
ought
likewise
to
be
referred
vnto
Gods
will
,
as
the
principall
cause
thereof
.
7
But
the
evil
of
offence
or
sin
,
8.
Now
this
permission
is
not
a
ceasinge
of
Gods
prouidence
and
working
in
the
actions
of
evill
men
,
wherby
it
may
come
to
passe
that
those
actions
may
seeme
not
to
depend
of
any
other
cause
then
of
the
creatures
which
a●●●gents
:
but
a
withdrawing
of
his
heauenly
grace
,
wherby
God
executinge
the
decree
of
his
will
by
reasonable
creatures
,
eyther
doth
not
reveale
vnto
the
creature
his
will
,
which
will
haue
that
action
done
,
or
ells
boweth
not
the
will
of
the
creature
to
obey
this
diuine
will
in
that
action
.
Which
so
standing
,
the
creature
sinneth
necessarilie
in
deed
,
but
with
all
voluntarilie
,
and
freely
,
&
by
Gods
most
iust
iudgment
,
whiles
God
by
it
bringeth
to
passe
the
iust
&
good
worke
of
his
will
&
prouidence
.
9.
God
therfore
will
haue
those
actions
&
motions
(
which
the
Divells
&
men
by
sinning
doe
effect
)
to
come
to
passe
,
as
they
are
motions
and
executions
of
Gods
iust
iudgment
:
but
as
they
are
sins
he
neither
willeth
,
nor
appoueth
,
nor
effecteth
them
:
though
he
forbid
,
hate
,
&
horiblie
punnish
them
,
yet
notwithstanding
in
Divels
&
men
●e
suffereth
them
to
concur
with
his
iust
actions
,
whilest
for
verie
good
reasons
&
most
iust
causes
,
he
doth
not
effect
in
them
by
his
spirit
the
performance
of
these
actions
iustely
,
that
is
,
according
to
the
prescript
of
Gods
will
.
10
Neither
is
God
therfore
the
author
of
confusion
,
which
is
in
the
actions
of
the
evill
,
for
what
they
will
&
do
inordinatlie
,
that
is
,
against
the
commaundement
of
God
,
that
God
will
haue
done
in
excellent
&
most
wise
order
.
Lastly
,
euen
sinnes
themselues
as
they
are
sins
,
be
done
by
Gods
providence
,
though
not
effecting
,
yet
permitting
,
&
prescribing
them
boundes
,
&
directing
them
whither
it
pleaseth
him
.
11
Neither
is
God
by
this
doctrine
made
the
author
of
sin
,
because
the
sin
of
the
sinfull
creature
doth
by
accident
concur
with
the
good
and
iust
worke
of
God
,
which
he
in
his
owne
counsel
determineth
,
&
by
the
sinfull
creature
executeth
.
And
therefore
in
respect
of
Gods
will
those
actions
are
iust
and
right
,
which
in
respect
of
the
wicked
by
whom
they
be
done
are
sinnes
.
12.
And
these
things
are
manifest
:
first
by
the
vniversall
nature
,
causes
&
effects
being
such
of
themselues
,
&
naturally
or
by
accident
.
For
when
the
same
effect
hath
many
causes
,
some
good
&
some
badde
,
that
same
effect
in
respect
of
good
causes
is
good
,
in
regard
of
bad
causes
is
bad
:
&
good
causes
of
themselues
&
naturally
are
the
causes
of
good
effects
,
but
by
accident
of
euil
effects
or
sins
:
which
is
found
in
the
effect
by
some
other
euill
or
sinful
cause
:
&
contrarywise
,
euil
causes
are
of
themselues
the
causes
of
evil
,
but
by
accident
they
may
be
causes
of
that
good
whith
is
found
in
the
effect
.
13.
Secondly
the
truth
of
these
matters
appeareth
by
the
immutable
nature
of
God
the
fountaine
and
author
of
all
good
.
For
Gods
wokes
are
equaly
good
,
whether
he
effect
them
by
evil
or
good
instruments
,
neither
are
they
battered
by
good
,
or
made
worse
by
evill
instruments
,
seeing
their
iustice
and
goodnes
dependeth
not
on
the
nature
of
the
instruments
,
but
of
God
which
maketh
vse
of
the
instruments
:
but
on
the
other
side
the
creatures
can
neither
be
nor
continue
good
,
nor
do
anie
thing
that
is
good
,
except
God
make
them
good
,
vphold
them
in
goodnes
,
&
so
governing
them
that
they
may
work
that
which
is
good
with
God
who
by
them
worketh
that
good
which
he
will
.
14
Yet
hereby
we
do
not
attribute
vnto
God
contrary
wils
.
15
Neither
doth
the
necessity
of
consequence
,
which
happeneth
to
the
events
by
the
immutable
decree
of
Gods
providence
,
take
away
that
contingence
or
casuality
which
they
haue
from
the
mutable
nature
of
second
causes
,
or
from
the
power
&
liberty
of
God
,
whereby
he
so
decreed
from
al
eternity
;
if
we
distinguish
rightly
betweene
both
,
as
that
there
is
a
respect
betweene
causes
working
immutablie
or
mutablie
.
For
thereby
euerie
man
may
see
,
that
the
same
effect
proceeding
frō●auses
partly
mutable
&
partly
immutable
,
may
wel
be
called
contingent
in
respect
of
mutable
causes
,
and
necessary
in
respect
of
causes
immutable
.
16
Neither
doth
this
immutable
providence
of
God
derogate
ought
from
the
vse
of
teaching
&
our
desire
of
wel-doing
,
17
But
when
God
in
scripture
is
denied
to
will
the
actions
of
Divels
or
sinful
men
,
that
is
to
bee
vnderstood
as
they
are
sins
,
or
to
that
end
wherevnto
they
are
done
by
divels
&
men
:
not
as
they
are
actions
,
or
done
vnto
that
end
which
God
in
the
order
of
providence
respecteth
.
For
actions
are
distinguished
by
their
endes
.
18
The
church
thus
perswaded
her selfe
and
teaching
others
of
Gods
providence
,
doth
vtterly
condemne
&
detest
the
furies
&
madnes
of
Epicures
and
Academiques
,
with
the
devises
of
all
others
,
which
wil
haue
gods
providence
either
to
be
none
at
al
,
or
not
to
extend
vnto
all
things
in
the
world
,
or
els
to
be
only
a
certain
kinde
of
fore-knowledg
in
God
not
any
decree
and
execution
.
19
As
much
it
condemneth
the
blasphemies
and
errours
of
the
Manichees
,
Stoickes
,
Libertines
and
others
,
which
make
GOD
the
authour
of
sinne
,
or
take
from
him
his
libertye
whereby
from
all
eternitie
hee
made
his
decrees
,
or
else
abolish
the
operations
and
vse
,
or
differences
of
second
causes
,
working
either
necessarily
,
or
contingently
,
or
voluntarily
&
freely
.
20
This
doctrine
is
to
be
retained
in
the
Church
for
Gods
glory
,
10
OF
SINNE
.
1
ONly
the
doctrine
of
the
church
sheweth
entirely
the
nature
,
causes
,
and
effects
of
sinne
.
2
Sinne
is
whatsoeuer
disagreeth
with
the
lawe
of
God
;
that
is
,
any
defect
,
or
inclination
,
or
action
against
the
law
of
God
,
offending
God
,
and
making
the
offender
guiltie
of
temporall
punishment
and
eternal
,
except
remission
be
granted
for
our
meadiator
the
sonne
of
God
.
3
Every
sinne
is
either
actuall
or
originall
.
4
Originall
sinne
is
the
guilt
of
all
mankinde
for
the
fall
of
our
first
parentes
,
and
a
privation
of
the
knowledge
and
will
of
God
in
our
minds
,
and
of
our
inclination
to
obey
God
in
will
and
hart
,
with
an
inclination
in
both
to
resist
the
law
of
God
,
following
the
fall
of
our
first
parents
,
and
derived
from
them
to
al
posterity
so
corrupting
our
whole
nature
,
that
for
this
corruption
we
are
all
guilty
of
Gods
everlasting
wrath
,
and
can
doe
nothing
acceptable
to
God
,
except
remission
be
granted
for
the
sonne
of
God
our
mediator
,
&
renuing
of
nature
by
the
holy
spirit
.
5
Actuall
sinne
is
every
action
in
minde
,
will
,
or
heart
,
or
in
externall
partes
and
members
erring
from
God
,
or
a
leaving
of
those
things
vndone
,
which
the
law
of
God
commandeth
to
be
done
.
6
Every
sinne
is
either
raigning
or
not
raigning
in
vs
;
7
Sinne
raigning
is
that
,
against
which
the
sinner
doth
not
resist
by
the
grace
of
the
holy
spirit
,
renuing
him
to
eternall
life
,
therefore
he
is
endaungered
to
eternall
death
,
except
he
repent
and
obteine
remission
by
Christ
.
8
Sinne
not
raigning
is
that
against
which
the
sinner
doth
resist
by
grace
of
the
holy
spirit
renuing
him
vnto
eternall
life
,
and
therefore
he
is
not
eudangered
to
eternal
death
,
because
he
repenteth
and
obteineth
remission
by
Christ
.
9
Everie
sinne
in
its
own
nature
is
mortal
,
10.
Everie
sinne
is
either
against
conscience
,
11.
Sinne
against
conscience
is
,
when
hee
which
knoweth
the
will
of
God
,
of
set
purpose
doth
against
it
.
12.
Sinne
not
against
conscience
is
that
which
is
committed
by
one
ether
not
knowing
the
wil
of
god
,
or
else
is
acknowledged
by
the
sinner
to
be
a
sin
,
and
is
bewailled
,
yet
cannot
perfectly
be
avoided
in
this
life
,
as
originall
sinne
,
and
manie
sinnes
of
ignorance
and
infirmitie
.
13.
Every
sin
is
either
vnpardonable
&
against
the
holy
Ghost
,
14
Sin
vnpardonable
,
or
against
the
holy
Ghost
is
an
oppugning
or
casting
away
of
Gods
truth
of
set
purpose
,
after
the
mind
by
testimony
of
the
holy
Ghost
is
instructed
&
confirmed
in
the
truth
,
which
sin
they
that
commit
,
are
punished
by
God
with
blindnes
,
so
that
they
neuer
repent
,
&
consequently
neuer
obtaine
pardon
.
15.
Sins
pardōable
or
not
against
the
holy
Ghost
,
are
al
other
sins
,
wherof
some
repent
and
some
doe
not
.
16.
Al
that
are
elected
by
God
vnto
eternall
life
are
so
vpheald
by
him
,
that
they
neuer
sin
against
the
holy
Ghost
.
17.
There
doe
abide
some
reliques
of
sinne
in
all
the
regenerate
,
as
long
as
they
are
in
this
life
,
first
original
sinne
,
secondlie
manie
actual
sinnes
of
ignorance
,
omission
,
and
infirmitie
,
which
notwithstanding
they
acknowledge
,
and
bewaile
,
&
resist
them
:
and
therfore
they
retaine
a
good
conscience
,
&
remission
of
sinnes
:
thirdly
some
runne
often
times
into
errors
crossing
the
verie
grounds
,
or
into
sins
against
conscience
,
for
which
they
loose
their
good
conscience
,
and
consolation
,
and
gifts
of
the
holy
Ghost
,
and
should
be
damned
,
if
they
did
perseuere
therein
to
their
liues
end
:
they
perish
not
in
them
because
they
repent
in
this
life
.
18.
There
is
a
threefold
difference
wherby
sinners
regenerate
differ
from
the
wicked
:
not
raining
,
or
els
if
errors
against
the
foundation
or
sins
against
conscience
may
be
called
raining
sins
,
as
some
tearme
them
,
this
raigne
of
sin
must
needes
be
diligently
distinguished
in
those
that
be
regenerated
,
and
those
that
be
not
,
as
that
God
is
in
deed
grievously
angry
even
with
the
regenerate
when
they
sinne
,
yet
ever
with
a
purpose
of
amending
and
saving
them
,
and
that
in
them
all
waies
remaineth
some
sparkle
of
faith
and
conversion
,
&
some
hatred
of
sinne
which
is
an
enemy
there
vnto
,
so
that
they
do
not
simply
without
any
resistance
giue
over
themselues
vnto
sin
,
&
delight
therein
,
as
do
the
wicked
which
sinne
without
any
resistance
,
and
with
all
their
hearts
.
19
Every
sinne
is
either
a
sinne
of
it selfe
and
in
its
owne
nature
,
20
Sinnes
of
themselues
or
in
their
owne
kinde
and
nature
,
are
all
such
as
are
forbidden
by
the
law
of
God
.
21
Sinnes
by
accident
are
such
actions
of
men
not
regenerate
,
as
are
indeede
commanded
by
God
,
yet
displease
him
,
for
many
defects
and
sins
concurring
in
the
wicked
:
or
actions
indifferent
which
are
done
with
scandal
.
22
God
is
the
cause
of
no
sinne
;
23
The
effectes
of
sinne
are
punishments
temporal
and
eternal
:
24
But
although
all
sinnes
deserue
eternal
damnation
,
yet
all
sinnes
are
not
equall
:
but
as
there
are
degrees
of
punishments
,
so
also
there
are
degrees
of
sinnes
in
Gods
iudgement
.
11
OF
FREE
WILL
.
1
FReedome
of
wil
in
God
&
reasonable
creatures
,
is
a
faculty
of
chusing
or
refusing
that
which
reason
perswadeth
to
be
chosen
or
refused
,
of
their
owne
proper
motion
,
without
any
constraint
.
2
And
that
is
called
free
,
which
is
indued
with
that
facultie
;
the
word
arbitrium
signifieth
the
wil
it selfe
,
but
such
a
will
as
followeth
or
refuseth
the
iudgement
of
the
minde
in
chusing
:
and
therfore
comprehendeth
both
faculties
,
that
is
to
say
of
vnderstanding
and
will
.
3
Free-wil
therfore
is
a
facultie
or
power
of
willing
or
nilling
,
chusing
or
refusing
without
constraint
,
of
its
owne
proper
motion
or
aptnesse
to
either
of
both
which
the
vnderstanding
telleth
is
to
be
chosen
or
refused
.
4
Two
things
therfore
there
are
,
which
are
common
to
that
free
wil
which
is
in
God
,
&
that
which
is
in
reasonable
creatures
:
the
first
,
that
they
doe
al
things
with
deliberation
and
counsel
,
or
by
helpe
of
the
vnderstanding
,
shewing
the
obiect
:
the
second
,
that
the
will
of
its
owne
accord
and
naturall
force
without
constraint
,
willeth
or
nilleth
that
which
the
minde
hath
conceaved
.
5
But
the
differences
betweene
that
freedome
which
is
in
God
,
&
that
which
is
in
the
creatures
are
three
:
the
first
is
in
the
understanding
,
because
God
from
al
eternity
doth
most
perfectly
vnderstand
and
beholde
all
things
,
neither
can
be
ever
be
ignorant
of
any
thing
,
or
any
way
erre
in
iudgment
:
the
second
is
in
the
will
,
because
Gods
wil
is
ruled
,
bowed
,
or
dependeth
of
no
other
cause
than
of
it selfe
:
but
the
wils
of
Angels
and
men
,
are
in
such
sort
the
causes
of
their
owne
actions
and
motions
,
that
neverthelesse
by
the
secret
counsell
of
God
,
and
his
power
and
efficacie
ever
and
every-where
present
,
they
are
mooved
to
the
choice
or
refusal
of
obiects
,
either
immediately
by
God
,
or
by
instruments
and
meanes
sometimes
good
,
sometimes
bad
,
such
as
it
best
pleaseth
God
to
vse
:
and
it
is
impossible
for
them
to
do
any
thing
without
the
eternall
and
immutable
counsell
of
God
.
The
thirde
is
both
in
the
vnderstanding
,
and
also
in
the
wil
▪
because
God
as
he
knoweth
all
things
immutably
,
so
also
he
hath
decreed
from
everlasting
,
&
willeth
immutably
all
thinges
which
are
done
as
they
are
good
,
and
permitteth
them
as
they
are
sins
:
but
as
in
creatures
the
knowledg
&
iudgment
of
things
is
mutable
,
so
also
is
their
will
.
6
This
liberty
in
men
is
lost
by
sin
,
but
beginneth
to
be
renued
in
ou●
regeneration
,
&
shal
be
perfectly
restored
in
the
life
eternal
.
So
that
the
4.
divers
estates
of
men
which
are
distinguished
in
time
,
doe
make
4.
degrees
therof
.
7
The
first
degree
of
liberty
was
in
our
nature
before
the
fall
,
8
Yet
because
the
creatures
per●isting
in
obedience
cannot
be
but
by
confirmation
from
God
,
mans
will
did
yeeld
vnto
temptation
in
deed
willingly
,
but
withal
necessarily
,
and
being
fallen
into
sinne
,
lost
that
libertie
vnto
God
,
which
it
had
to
make
choise
of
evil
or
good
,
and
being
turned
from
retained
only
liberty
or
freedome
to
evil
.
9
Therfore
the
second
degree
of
liberty
is
least
of
al
,
which
is
nature
decaied
but
not
as
yet
regenerat
,
wherin
though
there
be
a
wil
fit
to
perform
the
external
discipline
of
the
law
,
yet
because
it
cannot
so
much
as
begin
the
internal
&
spirituall
obedience
,
without
which
al
external
works
,
even
the
best
in
shew
are
sin
,
&
condemned
by
God
,
the
wil
leaveth
not
to
chuse
freely
,
but
yet
it
can
chuse
nothing
but
sin
,
because
of
inherent
corruption
and
turning
away
from
God
.
10
The
third
is
in
man
renued
but
not
as
yet
glorified
,
in
whom
the
will
vseth
her
libertie
&
freedome
,
partly
to
wel
doing
,
&
partly
to
evil
doing
.
For
because
it
is
regenerate
by
the
holy
Ghost
,
it
is
againe
inclined
to
obey
God
,
but
because
this
regeneration
is
not
yet
perfect
,
there
remaine
yet
some
evil
inclinations
:
wherfore
it
beginneth
indeed
spiritual
obedience
pleasing
god
,
but
cannot
perfit
it
in
this
life
;
but
then
and
so
farre
it
doth
well
,
and
persevereth
in
that
which
is
good
,
when
&
as
far
as
it
is
guided
and
gouerned
by
the
holy
Ghost
.
11.
The
fourth
degree
is
the
chiefest
and
most
perfect
in
the
life
eternall
,
or
after
our
glorification
,
wherin
our
will
shall
be
able
to
vse
her
liberty
onely
to
that
which
is
good
,
and
not
to
choose
that
which
is
evill
,
because
of
our
perfect
knowledge
&
feruent
loue
of
God
,
&
thorow
inclination
to
righteousenesse
and
hatred
of
sinne
,
and
perpetuall
direction
of
the
holy
Ghost
.
12.
This
doctrine
of
free
will
must
needes
bee
retained
in
the
church
,
that
so
the
cheifest
&
most
perfect
libertie
and
immutabilitie
,
effectinge
all
good
in
vs
,
may
be
attributed
onely
to
God
,
as
the
first
cause
:
all
excuse
may
be
taken
from
sinners
;
and
to
the
end
that
being
trewly
humbled
before
God
by
knowledge
of
our
miserie
&
corruption
,
we
may
of
him
alone
craue
the
preseruation
and
perfiting
of
our
saluation
,
and
being
convicted
by
testimonies
from
God
himselfe
,
may
the
rather
be
mooued
to
faith
and
obedience
to
his
worde
.
12.
OF
FAITH
.
1.
This
worde
faith
taken
in
his
largest
signification
,
doth
implie
a
certaine
and
sure
knowledg
,
by
proofe
of
such
witnesses
,
as
are
thought
vnlikly
to
deceaue
.
2.
In
the
doctrine
of
the
church
there
are
foure
sortes
of
faith
mentioned
,
an
historicall
,
a
temporary
,
a
miraculous
,
and
a
iustifying
faith
.
3.
Historicall
faith
is
a
knowledge
perswaded
of
the
truth
of
such
thinges
as
are
set
downe
by
the
Prophets
and
Apostles
.
4.
Temporarie
faith
is
a
knowledg
of
the
doctrine
of
the
church
,
together
with
ioy
conceaued
vpon
knowledge
of
the
truth
,
or
other
true
or
seeming
good
things
,
without
applying
the
promise
of
grace
to
him
that
beleeueth
,
and
therefore
without
trew
conuersion
or
final
perseuerance
.
5.
Miraculous
faith
,
or
a
faith
,
wherby
miracles
are
wrought
,
is
a
sure
knowledge
by
special
revelation
of
Gods
will
,
of
working
some
miracle
at
his
request
or
prediction
,
by
whome
it
is
to
bee
wrought
.
6.
Iustifying
faith
is
that
knowledge
wherby
a
man
doth
strongly
perswade
himselfe
of
the
truth
of
all
Gods
word
reuealed
vnto
him
,
assuring
himselfe
that
the
promise
of
Gods
grace
through
Christ
pertaineth
vnto
him
,
and
in
confidence
of
this
fauour
of
God
towardes
him
,
overcommeth
all
sorrowe
and
feare
.
7.
For
this
confidence
of
iustifying
faith
is
a
motion
of
our
will
and
heart
,
composed
of
ioy
in
the
certaintie
of
Gods
present
grace
towards
vs
,
&
hope
of
future
deliverance
from
all
evill
.
8.
There
is
therfore
no
faith
but
that
which
is
grounded
on
the
revealed
will
of
God
.
9
The
holy
Ghost
worketh
all
faith
is
vs
,
either
by
the
voice
of
heauenly
doctrine
,
or
by
immediate
revelation
.
10.
But
wheras
it
is
the
wil
of
God
,
ordinarily
to
kindle
,
cherish
,
&
confirme
faith
in
vs
by
the
doctrine
of
the
church
:
all
are
bound
to
hearken
&
meditate
theron
.
11.
Many
hypocrites
in
the
church
haue
hade
temporarie
faith
:
historicall
faith
and
faith
of
miracles
is
common
to
the
good
and
evill
:
iustifying
faith
is
in
this
life
giuen
onely
to
all
these
that
are
elected
to
eternall
life
.
12.
Iustifying
faith
doth
alwaies
comprehend
in
it
historicall
faith
:
but
is
not
alwaies
ioyned
with
faith
of
miracles
:
as
also
faith
of
miracles
hath
euer
historicall
or
temporarie
faith
ioyned
with
it
,
but
not
alwaies
iustifying
faith
.
13.
Faith
even
in
the
most
godly
sorte
of
men
is
imperfect
in
this
life
,
and
feeble
:
yet
whosoever
feeleth
in
his
hearte
a
serious
purpose
to
beleeue
,
and
wrastling
with
doubt
,
he
may
&
must
surely
perswade
himselfe
,
that
hee
hath
trewe
faith
.
14.
Trewfaith
once
kindled
in
the
hearte
though
in
some
sorte
it
often
faint
and
be
obscured
,
yet
it
is
neuer
wholy
extinguished
.
15.
But
after
this
life
it
is
changed
into
a
more
full
and
certaine
knowledge
of
God
&
heauenly
thinges
,
namely
a
present
feellinge
and
experience
of
happinesse
with
God
,
which
knowledge
the
scripture
nameth
a
knowledge
by
seeinge
face
to
face
.
16.
Faith
which
is
only
historicall
causeth
desparation
,
and
heauinesse
of
Gods
iudgment
,
though
accidentally
.
17
Temporarie
faith
causeth
a
certaine
ioy
,
but
not
pacifying
our
consciences
,
because
not
proceeding
of
a
true
cause
;
and
worketh
in
vs
confession
,
and
some
shew
of
good
workes
,
but
only
for
a
time
.
18
Faith
of
miracles
obtaineth
those
miracles
,
whereof
it
is
,
from
God
.
19
Wee
obtaine
righteousnes
before
God
,
and
participation
of
Christ
and
all
his
benefits
,
onely
by
that
faith
which
applyeth
to
euerie
particular
man
the
promises
of
grace
.
20
True
conversion
and
beginning
of
new
obedience
according
to
al
the
commandements
as
it
cannot
goe
before
this
faith
,
so
it
cannot
but
accompanie
it
.
OF
THE
OFFICE
AND
PERSON
OF
Christ
the
onely
Mediator
.
Disputed
by
D.
Zach.
Vrsine
in
the
Vniversitie
of
Heidelberge
for
his
degree
of
Doctorship
,
an.
1562.
The
Proeme
.
WHereas
God
hath
not
only
appointed
in
his
church
a
ministerie
of
his
word
,
and
commanded
&
approved
this
vocation
to
the
office
of
teaching
,
which
is
practised
in
the
church
;
but
also
hath
commended
this
most
high
&
dangerous
function
of
all
others
that
are
performed
by
men
,
to
those
which
haue
both
the
knowledge
of
heauenlie
doctrine
,
and
also
indifferent
abilitie
to
deliuer
the
same
,
and
by
innocencie
of
life
giue
vnto
the
hearers
examples
,
of
that
which
they
teach
:
and
doth
by
the
mouth
of
S.
Paule
pronounce
them
guiltie
of
others
offence
,
which
place
or
consent
to
them
that
place
in
this
order
men
vnfit
,
that
is
,
such
as
by
life
or
evill
doctrine
giue
offence
to
the
church
.
2
Tim.
5.
Lay
not
thy
handes
rashly
one
anie
,
&
be
not
partaker
of
others
offences
:
these
things
I
say
being
so
,
it
is
without
doubt
necessary
,
that
such
as
in
churches
or
schooles
shall
vndertake
parte
of
this
labour
of
teaching
,
bee
first
heard
by
such
as
can
iudg
of
the
truth
of
doctrine
,
and
willinglie
submit
themselues
to
the
triall
&
censure
of
men
.
I
therefore
,
although
in
confidence
of
mine
owne
worthinesse
I
may
so
little
presume
to
present
my selfe
to
this
publique
view
of
learned
men
and
young
students
,
that
I
bring
neither
learning
,
nor
experience
,
nor
iudgment
,
nor
anie
thing
at
all
to
plead
in
my
behalfe
for
the
patient
presence
and
attention
of
the
learned
,
besides
great
trembling
,
and
earnest
entreatie
of
Gods
assistance
and
your
fauour
:
yet
seeing
they
who
haue
ben
some
times
conuersant
in
scholes
should
not
draw
back
from
triall
;
and
seeing
it
is
a
part
of
ingenuity
&
faithful
dealing
,
not
to
conceale
euen
a
mans
owne
weaknes
:
I
haue
thought
it
fit
both
for
discharg
of
my
duty
&
my
further
learning
,
not
peremptorily
to
withstand
their
commaund
,
whose
pleasure
it
is
that
I
should
come
into
this
place
.
But
because
the
custome
and
purpose
of
these
disputations
is
to
determine
vpon
some
principal
pointes
of
Christianity
,
I
haue
determined
at
this
time
to
repeate
&
discusse
that
argument
of
scripture
,
which
is
touching
the
office
and
person
of
one
onlie
mediatour
betweene
God
and
man
,
even
Christ
Iesus
our
Lord
:
both
because
it
compriseth
a
short
grounde
and
summe
of
Christianity
;
as
also
because
ever
our
forreine
and
hom-bread
contentions
do
most
concerne
this
point
.
I
purpose
therefore
after
my
manner
to
recite
as
breifely
and
plainly
as
I
can
,
the
sence
and
meaning
of
some
propositions
,
togeather
which
reasons
and
testimonies
taken
out
of
holy
scripture
.
1.
Position
After
man
by
sin
was
separated
from
God
,
the
most
absolute
and
perfect
a
iustice
of
God
,
would
not
suffer
him
to
be
reconciled
vnto
God
,
except
some
b
very
man
,
borne
of
that
mankind
which
had
sinned
,
yet
himselfe
free
c
from
al
spot
of
sin
,
had
endured
sufficient
punishment
for
mans
sins
,
and
perfourmed
the
full
obedience
of
Gods
law
.
a.
Gen.
2.
17.
In
the
daie
that
thou
eatest
therof
thou
shalt
die
the
death
Deut.
27.
26.
Cursed
be
he
that
continueth
not
in
all
the
wordes
of
this
lawe
to
doe
them
,
Mat.
5.
26.
Thou
shalt
not
come
out
thence
till
thou
hast
paide
the
vtmost
farthinge
.
Rom.
8
▪
3.
God
sending
his
own
sonne
condemned
sinne
in
the
flesh
,
that
we
&c.
b.
Rom.
5.
12.
15.
As
by
one
man
sin
entered
into
the
worlde
,
&c.
Cor.
15.
21.
For
since
by
man
came
death
,
by
man
also
came
the
resurrection
of
the
dead
.
1.
Tim.
25.
Heb.
2.
14.
15.
16.
Aug.
de
ver●
relig.
That
nature
was
to
bee
assumed
which
was
to
be
delivered
.
c.
2.
Cor.
5.
21.
He
made
him
which
knew
no
sin
for
vs
&c.
Heb.
7.
26.
For
such
an
high
Priest
it
became
vs
to
haue
,
which
is
holy
,
innocent
,
vndefiled
&c.
II.
But
the
merit
of
no
person
which
was
not
God
,
could
be
equall
to
the
sin
of
all
man-kind
,
much
lesse
greater
then
it
d.
Act.
20.
28.
God
hath
purchased
his
church
with
his
owne
bloud
.
Rom.
18.
3.
When
it
was
impossible
to
the
law
in
as
much
as
it
was
weake
because
of
the
flesh
,
God
&c.
III.
Such
a
person
also
as
had
beene
only
a
creature
,
could
not
haue
ben
able
to
endure
the
weight
of
Gods
anger
against
the
sins
of
mankind
,
and
to
deliver
himselfe
out
of
it
.
e.
Psal.
30.
Lord
of
thou
marke
what
is
do●e
amisse
,
who
shall
be
able
to
endure
it
?
Deut.
4.
24.
The
Lorde
thy
God
is
a
consuming
fire
.
IV.
Moreouer
it
stood
him
vpon
by
his
desert
&
intercession
to
obteine
,
&
by
his
power
to
restore
vnto
vs
that
righteousenesse
&
life
which
we
had
lost
,
&
to
free
vs
from
sin
&
death
,
&
to
defend
&
saue
vs
vntill
we
were
perfectly
restored
.
f.
f.
1.
Cor.
15.
21.
By
man
came
the
resurrection
of
the
dead
.
Ioh.
10.
28.
I
giue
vnto
my
sheepe
eternall
life
▪
Ioh.
6.
39.
&
15.
26.
Mat.
11.
27.
Eph.
4
,
8.
9.
1●
.
Heb.
7.
26.
1.
Cor
15.
22.
23.
V
▪
Lastly
it
is
necessarie
that
all
which
should
bee
saued
,
being
engraffed
into
the
body
of
this
mediator
,
should
be
borne
&
caried
by
him
for
ever
.
g.
g.
Eph.
3.
17.
That
Christ
by
faith
may
dwell
in
our
hearts
.
Io.
15.
4.
Abide
in
me
,
&
I●n
you
.
As
the
branch
cannot
beare
fruit
in
it selfe
except
it
abide
in
the
vine
:
so
neither
can
you
except
ye
abide
in
me
.
Rom.
8.
9.
He
that
hath
not
the
spirit
of
Christ
is
none
of
his
.
VI.
For
these
causes
therfore
in
the
mediator
Christ
is
the
divine
nature
,
which
is
the
second
person
of
the
deity
,
&
is
called
the
word
,
&
the
onely
●begottē
sonne
of
the
eternal
father
,
one
God
with
the
father
&
the
holy
Ghost
,
consubstantial
&
equal
to
the
father
in
all
things
.
h.
h.
Ioh.
1.
In
the
beginning
was
the
word
,
&
the
word
was
with
God
,
&
the
word
was
God
.
Rom.
9.
5.
Which
is
God
aboue
all
,
to
be
praised
for
ever
.
Phil.
2.
6.
Who
being
in
the
forme
of
God
,
thought
it
no
robbery
to
be
equal
to
God
.
&c.
Cor.
2.
9.
In
him
dwelleth
all
the
fulnesse
of
the
Godhead
bodilie
.
1.
Tim.
5.
16.
God
was
manifested
in
the
flesh
.
Heb.
1.
8.
But
vnto
the
sonne
he
said
▪
thy
seat
,
ò
God
,
endureth
for
euer
.
1.
Ioh.
5.
20.
And
we
are
in
him
that
is
true
,
that
is
in
his
sonne
Iesus
Christ
:
this
same
is
verie
God
and
eternall
life
.
VII
.
There
is
also
in
him
i
an
humane
nature
,
true
&
whole
,
consisting
of
a
soule
&
a
body
,
formed
by
nature
of
the
holy
Ghost
of
the
substance
of
the
virgin
Mary
his
mother
,
&
from
the
very
instante
of
conception
perfectly
sanctified
together
with
the
soule
.
1.
Gen.
3.
The
seede
of
the
woman
.
Gen.
1●
.
The
seed
of
Abraham
.
Ma●.
1.
the
sonne
of
Abraham
&
Dauid
Rom.
1.
Of
the
seed
of
David
according
to
the
flesh
.
Luc.
1.
The
fruit
of
Maries
wombe
.
Heb.
2.
Partaker
of
flesh
&
bloud
:
he
tooke
vnto
him
the
seed
of
Abraham
.
Mar.
26.
My
soule
is
heavie
euen
to
the
death
.
VIII
.
But
this
person
of
the
Deitie
alone
,
which
is
called
the
word
,
did
so
as●ume
vnto
it selfe
the
nature
of
man
,
that
both
these
natures
from
the
time
of
conception
and
after
do
inseparably
remaine
one
person
,
and
the
masse
of
the
humane
nature
is
carried
and
supported
by
the
deitie
.
k.
k.
Ioh.
1.
The
worde
was
made
flesh
.
Col.
2.
In
him
dwelleth
all
the
fulnesse
of
the
Godhead
corporally
Heb.
2.
He
tooke
vnto
him
the
seed
of
Abraham
.
Act.
20.
God
purchased
vnto
himselfe
the
church
by
his
owne
bloud
.
IX
.
Neither
yet
by
this
vnion
is
one
nature
changed
into
an
other
,
but
both
do
still
retaine
their
distinct
properties
,
whereby
the
creating
nature
is
distinguished
from
the
creature
.
l.
l.
Rom.
1.
He
was
made
of
the
seede
of
David
according
to
the
flesh
.
1.
Pet.
3.
Mortified
the
flesh
,
quickned
in
the
spirit
.
1.
Pet.
4.
Hee
tooke
on
him
the
shape
of
a
sl●ue
.
X.
Hence
is
it
that
names
signifying
the
office
of
Christ
are
as
well
&
truely
attributed
to
both
natures
severallie
,
as
to
the
whole
person
:
but
the
proprieties
agreeing
only
to
one
nature
,
cannot
be
truelie
said
of
the
other
nature
by
it selfe
,
but
may
well
be
attributed
to
the
whole
person
,
by
that
forme
of
speech
,
which
they
cal
a
communicating
of
proprieties
.
m.
m.
Leo
ad
Flavian
.
cap.
4.
See
Damas●en
de
fide
orthodox●
.
lib.
3.
cap.
4.
XI
.
Therefore
all
Christ
is
everie
where
,
although
his
humane
nature
,
since
his
ascension
vntill
the
da●e
of
the
last
iudgment
,
be
no where
but
in
heaven
.
n.
n.
Math.
28.
6.
He
is
risen
,
he
is
not
here
,
Mat.
26.
11.
Mee
y●e
haue
not
alwaies
with
you
.
Ioh.
16.
28.
I
leaue
the
world
&
go
vnto
my
father
.
Act.
3.
21.
Whom
the
heavens
must
containe
,
vntill
the
time
of
restoring
of
all
thinges
.
XII
.
And
the
godlie
in
what
place
of
heauen
of
earth
so
ever
they
abide
,
are
vnited
to
the
humane
nature
assumed
by
the
son
of
God
,
as
members
to
their
head
,
the
same
holy
spirit
dwelling
in
Christ
by
vnitie
of
essence
with
the
word
,
&
in
the
godlie
by
grace
.
o.
o.
1.
Cor.
12.
13.
By
one
spirit
we
are
all
baptised
into
one
body
.
Eph.
4.
4.
There
is
one
bodie
and
one
spirit
.
1.
Ioh.
4.
13.
By
this
we
know
that
we
abide
in
him
and
hee
in
vs
,
because
he
hath
given
vs
of
his
spirit
.
Rom.
8.
11.
If
the
spirit
of
him
who
hath
raised
&c:
dwell
in
you
&c.
Iren.
lib.
3.
cap.
19.
As
of
drie
meale
one
lumpe
cannot
be
made
,
nor
one
bread
:
so
neither
could
we
which
are
many
,
be
made
one
in
Christ
Iesus
,
without
that
water
which
is
from
heaven
.
A
THANKES
GIVING
AFTER
HIS
DISPVTATION
.
OVt
of
question
there
is
no
wise
man
which
can
chuse
but
thinke
well
and
honorably
of
scholastical
exercises
,
if
he
vnderstand
the
weightie
causes
for
which
they
are
performed
:
namely
that
the
doctrine
of
God
&
other
things
whose
knowledg
the
life
of
man
especially
needeth
,
may
be
publiquely
taught
&
vnfolded
,
the
consent
of
many
good
men
in
the
truth
may
be
shewed
&
mainteined
,
&
true
opinions
may
be
illustrated
&
confirmed
in
the
minds
of
learners
.
It
is
a
worthy
auncient
saying
recited
by
Plato
,
Neither
gold
not
diamond
so
glistereth
to
the
eie
,
as
the
consent
betweene
good
men
in
opinion
.
But
much
more
louely
&
acceptable
to
the
good
and
vertuous
in
the
quiet
conferences
of
good
&
well
meaning
men
is
the
vse
of
that
thing
wherof
this
is
spoken
.
For
therefore
doth
God
preserue
schools
&
churches
,
because
he
would
haue
the
doctrine
of
himselfe
&
his
will
,
to
be
publiquelie
professed
.
And
that
it
is
most
true
that
conference
hath
brought
forth
artes
&
sciences
,
the
examples
of
many
men
shew
,
who
are
not
destitute
of
witt
,
but
because
they
haue
none
to
teach
them
besides
themselues
,
they
are
not
only
deceaued
in
many
things
,
but
also
s●eldom
escape
self-pleasing
arrogancy
,
&
other
faults
which
follow
neglect
of
conference
.
For
which
causes
their
good
intent
deserueth
commendation
,
which
endeuour
to
encourage
or
grace
these
meetings
,
with
their
discourse
,
or
presence
,
or
paines
,
or
authoritie
,
or
approbation
.
First
therefore
wee
giue
thankes
vnto
the
eternall
God
our
father
,
and
his
sonne
our
Lord
Iesus
Christ
,
for
preseruing
&
maintaining
schools
and
other
places
of
entertainement
&
releife
,
and
would
haue
the
pure
light
of
the
Gospell
to
shine
both
in
others
&
also
in
this
our
societie
,
cherishing
and
furthering
it
with
the
studies
of
the
best
arts
.
Also
I
thanke
our
Honorable
Chancellor
&
other
right
worshipfull
&
reverend
men
,
also
the
learned
maisters
and
studious
young
men
,
who
haue
partely
by
their
advise
instructed
me
,
partly
by
their
presence
graced
my
exercise
,
&
declared
their
good
wil
towards
it
.
I
beseech
God
that
he
would
vouchsafe
to
encrease
and
continue
vnto
all
and
everie
of
vs
those
benefittes
which
hitherto
he
hath
bestowed
on
vs
to
the
aduancement
of
his
glorie
,
&
the
saluation
of
vs
and
many
others
besides
,
through
IESVS
CHRIST
our
Lord
.
Amen
.
A
THANKS
GIVINGE
AFTER
HIS
DEGREE
TAKEN
.
THe
greatest
benefits
that
God
hath
bestowed
,
and
such
as
are
farre
to
be
prefered
before
all
others
of
this
life
,
are
these
,
that
he
gathereth
and
reserueth
to
himselfe
an
euerlasting
Church
,
makinge
vs
citizens
thereof
:
that
hee
giueth
peace
to
small
states
which
are
retiringe
and
restinge
places
of
the
Church
:
that
hee
hath
placed
ouer
them
gouernours
seruing
him
in
true
religion
,
cherishinge
the
church
and
all
good
learning
:
that
hee
vpholdeth
schooles
;
and
giveth
vnto
them
fit
teachers
,
and
inflameth
the
mindes
of
some
men
with
desire
of
learning
the
truth
and
delivering
it
to
posteritie
,
but
especiallie
that
he
sendeth
amongst
vs
the
light
of
the
gospell
,
clensing
&
refining
it
from
idols
,
freeing
vs
from
Antichristian
darkenes
,
ordaining
strength
out
of
the
mouthes
of
infantes
and
sucklings
,
at
whose
voice
alone
the
very
gates
of
hell
,
though
terrible
in
themselues
,
do
tremble
&
fall
to
everlasting
ruine
.
It
is
out
of
question
that
al
these
benefits
doe
not
happen
vnto
vs
by
chance
,
or
mans
wisedome
,
but
are
given
and
continued
to
vs
by
the
singular
providence
and
bountie
of
God
,
as
may
appeare
partly
by
their
greatnes
and
excellencie
,
and
partly
by
this
,
that
amongst
so
greate
furies
of
the
worlde
and
the
devill
,
and
so
great
weakenes
&
infirmitie
of
themselues
,
they
coulde
not
otherwise
be
retained
.
First
therefore
wee
giue
eternall
thankes
vnto
almightie
GOD
,
for
vouchsafing
to
bestow
vpon
vs
so
great
benefits
.
Secondly
we
giue
them
also
their
due
commendations
,
who
by
their
godlinesse
and
vertue
desire
to
preserue
these
benefites
to
mankinde
.
Wherefore
with
all
reverence
and
duetie
wee
thanke
the
most
mightye
Prince
Elector
our
gracious
Lorde
,
IESVS
CHRIST
our
Lord
,
Amen
.
XIV
.
OF
MANS
CONVERSION
.
I.
NO
man
shall
ever
enioye
eternall
happinesse
in
the
life
to
come
,
II.
True
repentaunce
or
conversion
is
a
change
or
renuing
of
man
wrought
by
the
holy
GHOST
,
Eph.
4.
21.
If
so
bee
yee
have
heard
him
&
haue
beene
taught
by
him
as
the
truth
is
in
Iesus
,
That
is
that
yee
cast
of
concerning
the
conversation
in
times
past
the
olde
man
,
which
is
corrupt
through
deceiueable
lustes
.
And
be
renued
in
the
spirite
of
your
minde
,
and
put
on
the
newe
man
which
after
God
is
created
in
righteousnesse
and
true
holinesse
.
Tit.
3.
5.
Hee
saved
vs
by
the
washing
of
the
newe
birth
,
and
the
renuing
of
the
holie
Ghost
.
Rom.
7.
18.
I
knowe
that
in
mee
,
that
is
in
my
flesh
,
there
dwelleth
no
goodnesse
,
&c.
:
to
the
ende
of
the
chapter
.
Isay
5.
16.
wash
and
be
cleane
.
III.
This
repentaunce
consisteth
of
two
partes
,
which
the
scripture
calleth
mortifying
of
the
old
man
,
and
quickning
or
raising
againe
of
the
new
man
.
Romanes
6.
6.
Our
olde
man
is
crucified
with
him
.
Galathians
the
seconde
and
nineteenth
.
By
the
lawe
I
am
deade
to
the
lawe
,
that
I
may
liue
to
GOD
:
I
am
crucified
with
Christ
,
&c.
Coloss.
3.
12.
Buried
with
him
through
baptisme
,
in
whom
yee
are
also
raised
vp
together
,
through
the
faith
of
the
operation
of
God
,
&c.
Coloss.
3.
5.
Mortifie
therefore
your
earthly
members
,
&c.
IV.
The
olde
man
or
vnrenued
is
he
which
is
ignorant
or
doubtfull
of
God
,
and
is
subiect
and
yeeldeth
to
evill
desires
.
But
the
newe
or
renued
man
is
he
which
knowing
GOD
aright
,
serveth
him
in
true
righteousnesse
and
holynesse
.
Ephes.
4.
24.
V.
The
mortifying
of
the
olde
man
is
vpon
knowledge
of
our
owne
corruption
,
&
Gods
anger
lying
heavy
on
vs
therefore
,
to
feare
and
sorrow
for
our
offences
to
God
,
and
therefore
heartilie
to
hate
and
avoide
all
sinne
.
VI.
But
the
quickning
of
the
new
man
is
vpon
knowledge
of
Gods
mercie
towardes
vs
in
Christ
,
to
reioice
and
quiet
our selues
in
God
,
and
to
haue
a
fervent
desire
to
obey
God
in
all
his
commandements
.
Rom.
7.
22.
I
am
delighted
with
the
lawe
of
God
in
my
inwarde
man
.
VII
.
This
renuing
in
infantes
which
are
sanctified
by
the
spirite
of
GOD
,
Luke
the
first
and
fifteenth
▪
Hee
shall
bee
filled
with
the
holy
Ghost
from
his
mothers
womb
.
Mat.
19.
To
such
belongeth
the
kingdome
of
heauen
.
VIII
.
Nether
yet
is
it
perfited
in
those
of
riper
yeares
before
the
end
of
this
life
:
Roman.
7.
23.
I
see
another
law
in
my
members
.
1.
Ioh
1.
10.
If
we
say
we
haue
n●
sinne
we
lie
or
deceaue
our selues
.
IX
Therfore
the
whole
life
of
the
godly
is
and
must
be
a
certaine
continuall
repentance
and
conuersion
,
Cor.
9.
24.
So
runne
that
yee
may
abtaine
.
Phil.
3.
13.
Brethren
I
count
not
my selfe
that
I
haue
attained
to
it
.
Revel.
22.
11.
He
which
is
holy
,
let
him
be
more
holy
.
X
The
victorie
in
this
combate
is
not
doubtfull
.
Math.
7.
24
They
that
are
built
on
the
rocke
do
not
fall
.
Phil.
1.
6.
He
which
hath
begon
in
you
a
good
worke
will
finish
it
.
1.
Ioh.
2.
19.
If
they
had
ben
of
vs
they
had
remained
with
vs
.
1.
Ioh.
3.
9
He
which
is
borne
of
God
sinneth
not
,
but
his
seede
remaineth
in
him
.
XI
.
But
for
al
this
it
is
not
lawful
for
any
man
from
this
will
of
God
to
take
occasion
of
sinning
the
more
freelie
,
Mat.
24.
28.
If
the
evil
servant
shall
saie
,
my
Lord
delaieth
his
comming
,
&c.
And
v.
24.
Watch
,
because
yee
kow
not
the
daie
&
the
houre
&c.
Rom.
2.
4.
Or
despisest
thou
the
riches
of
his
bountie
and
patience
?
&c.
XII
The
principal
efficient
cause
of
our
conversion
is
the
holie
Ghost
,
neither
is
any
man
converted
but
by
his
speciall
favour
.
But
he
effecteth
it
in
men
of
ripe
yeares
,
especiallie
by
knowledge
of
Gods
word
and
faith
there
vnto
given
:
which
is
in
all
that
repent
&
in
them
alone
:
so
that
neither
faith
is
without
conversion
,
nor
conversion
without
faith
.
Psal.
51.
12.
Create
in
me
ô
God
a
cleane
heart
.
And
v.
13.
I
will
teach
the
wicked
thy
waies
.
Ier.
3.
18.
〈◊〉
me
〈◊〉
Lord
and
I
shall
be
converted
:
because
after
thou
diddest
convert
mee
I
repented
.
1.
Cor.
4.
15.
I
haue
begotten
you
through
the
gospell
.
Act.
15.
9.
By
faith
the
heart
is
clensed
.
Heb
4.
●
.
The
word
they
hard
profited
them
not
,
because
it
was
mixed
with
faith
in
them
that
heard
it
.
Iames
2.
17.
Faith
without
workes
is
dead
.
Rom.
14.
23.
That
which
is
not
of
faith
is
sinne
.
XIII
.
As
therefore
vnto
faith
:
so
also
to
the
effecting
,
exercising
,
&
furtherance
of
repentance
in
men
,
God
vseth
many
means
,
or
external
helping
causes
:
as
the
good
examples
of
others
:
the
punishments
of
the
wicked
,
the
rewardes
of
the
godlie
,
especially
crosses
and
chastisements
.
Mat.
5.
16.
Let
your
light
&c.
Rom.
11.
11.
By
their
destruction
came
salvation
to
the
Gentiles
,
to
provoke
them
to
emulation
.
Also
ver
21.
If
God
spared
not
the
naturall
branches
,
beware
least
hee
spare
not
thee
also
.
Psal.
58.
12.
And
men
shal
say
verily
there
is
fruit
for
the
righteous
;
doubt
lesse
there
is
a
God
that
iudgeth
the
earth
.
Ps.
119.
71.
It
is
good
for
me
that
I
haue
beene
in
trouble
that
I
may
learne
thy
statutes
.
1.
Cor.
11.
37.
When
we
are
chastised
,
we
are
instructed
by
the
Lord
.
XIV
.
The
proper
and
perpetuall
effects
of
true
repentance
are
,
Ps.
51.
Against
thee
only
haue
I
sinned
;
Dan.
9.
7.
To
thee
O
Lorde
belongeth
righteousnes
,
but
vnto
vs
confusion
.
Mat.
3.
9.
Bring
forth
fruits
worthy
of
repentance
1.
Tim.
4.
8.
Bodily
exercise
profiteth
little
.
Luc.
17.
10.
When
yee
haue
done
all
,
say
,
we
are
vnprofitable
servants
.
XV.
As
therfore
al
the
elect
are
in
this
life
converted
,
Caine
,
Esa●
,
Iudas
,
Saul
Ahab
,
Esaie
the
fifty
and
seventh
and
one
and
twentith
.
There
is
no
peace
with
the
wicked
.
Matth.
21.
44.
and
Hebre.
66.
They
which
haue
once
bin
lightned
&
after
fall
,
are
not
any
more
renued
by
repentance
,
&
2.
Pet.
2.
20.
For
if
they
after
they
haue
escaped
from
the
filthines
of
the
worlde
,
by
the
knowledge
of
our
Lord
,
&c.
are
yet
entangled
againe
therein
&
overcome
,
their
latter
ende
is
worse
with
them
then
the
beginn●ng
.
XVI
.
The
Papistes
opinion
touching
repentaunce
i●
impious
,
that
contrition
may
bee
and
is
sufficient
for
our
sinnes
,
and
that
it
is
a
merit
of
remission
of
sins
:
that
confession
or
reckning
vp
al
●
mans
sins
to
the
Minister
is
necessarie
:
that
the
workes
or
rites
commanded
not
by
God
,
but
by
the
Ministers
,
are
necessary
,
and
satisfactions
for
the
eternal
punishments
,
or
those
of
purgatory
,
due
to
our
sins
.
Psal.
90.
11.
Who
hath
knowne
the
greatnesse
of
thine
anger●
Tit.
3.
5
He
hath
saved
vs
,
not
by
those
iust
workes
which
we
haue
done
,
but
of
his
mercy
by
the
w●shing
&c.
Psal.
19.
13.
Who
can
vnderstande
his
faults
?
clense
mee
from
my
secret
faultes
.
Esa.
29.
13.
Math.
15.
8.
In
vaine
they
worship
me
with
traditions
of
men
.
XV.
OF
THE
LAW
OF
GOD
.
1
A
Law
in
generall
is
a
sentence
commanding
that
which
is
honest
,
and
binding
the
reasonable
nature
to
obedience
,
with
a
promise
of
reward
if
that
obedience
be
performed
,
&
threatning
of
punishment
,
if
it
be
violated
.
2
Of
lawes
some
are
divine
,
some
humane
.
3
Humane
lawes
are
either
civill
or
ecclesiasticall
.
4
The
principall
differences
betweene
divine
and
humane
lawes
are
these
:
that
diuine
laws
do
partly
concerne
Angels
and
men
,
partly
all
,
and
partly
some
men
:
humane
lawes
concerne
onely
some
men
.
Secondly
divine
lawes
,
besides
externall
actions
,
doe
also
require
the
internall
qualities
and
motions
:
humane
lawes
commaunde
only
certaine
externall
actions
.
Thirdly
,
divine
lawes
propose
not
only
corporall
and
temporall
,
but
also
spirituall
and
eternall
punishments
and
rewards●
humane
lawes
promise
and
threaten
rewards
and
punishments
only
corporall
and
temporall
.
Fourthly
,
obedience
to
divine
lawes
is
the
end
of
humane
laws
:
humane
must
serue
to
the
observation
of
divine
laws
.
Fiftly
,
of
divine
laws
some
are
eternall
,
and
some
mutable
;
all
humane
lawes
are
mutable
.
Lastly
,
divine
laws
can
be
abrogated
by
none
but
God
;
humane
lawes
for
probable
causes
many
bee
chaunged
and
abrogated
by
men
.
XVI
.
OF
THE
PARTS
OF
GODS
LAW
.
1
THere
are
in
holy
scripture
found
3.
partes
of
Gods
law
.
That
is
to
say
,
Mora●
,
Ceremonial
,
and
Iudiciall
.
2
The
morall
law
,
whose
summe
is
conteined
in
the
ten
commaundements
,
is
a
doctrine
agreeing
with
the
eternall
and
immutable
wisedome
and
rule
of
iustice
in
God
,
discerning
good
and
evill
,
naturally
knowne
,
and
bread
in
reasonable
creatures
,
in
the
creation
,
&
many
times
after
repeated
and
declared
by
the
mouth
of
God
,
teaching
vs
that
there
is
a
God
,
and
what
manner
of
God
he
is
,
binding
all
reasonable
creatures
to
perfect
obedience
&
conformity
externall
&
internal
to
that
rule
,
promising
the
favour
of
God
and
life
eternal
to
all
that
performe
perfect
obedience
,
and
denouncing
the
anger
of
God
&
eternal
punishment
,
to
all
that
are
not
perfectlie
conformable
therevnto
,
vnlesse
there
be
granted
remission
of
sins
&
reconciliation
through
the
son
of
God
our
mediatour
.
3
The
law
of
nature
before
the
fal
was
altogether
the
same
with
the
moral
law
of
god
:
but
the
knowlege
of
God
being
after
the
fall
obscured
in
mans
minde
,
the
lawe
of
nature
is
now
become
only
a
part
of
the
decalogue
or
ten
commandements
,
being
obscure
and
maimed
especially
in
the
knowledge
and
worship
of
God
,
for
which
cause
also
God
repeated
and
declared
againe
in
his
church
the
whole
body
of
his
law
.
4
Ceremonial
lawes
are
certaine
precepts
of
ceremonies
,
that
is
,
of
actions
,
and
externall
solemne
gestures
,
or
such
as
must
be
performed
in
the
publique
service
of
God
,
with
observation
of
the
self-same
circumstances
,
ordained
either
to
signifie
future
things
,
or
for
orders
sake
.
5
Iudiciall
lawes
concerne
the
externall
defence
of
discipline
,
according
to
both
tables
of
the
decal●gue
,
or
concerning
civil
government
amongst
the
Iewes
,
that
is
,
touching
the
order
&
duties
of
magistrates
;
iudgments
,
punishments
,
contracts
,
and
differences
of
being
Lord
or
owner
of
ought
.
6
This
distinction
of
divine
lawes
,
must
be
obserued
,
both
because
of
the
difference
of
these
laws
,
which
being
neglected
their
right
force
and
meaning
cannot
wel
be
vnderstood
,
&
also
that
we
may
well
iudge
and
instruct
others
in
the
abrogation
and
vse
of
the
law
.
7
These
are
the
differences
betweene
the
lawe
moral
,
and
ceremonial
and
iudicial
lawes
.
First
,
moral
commandements
or
precepts
are
naturally
knowne
:
ceremonial
and
iudicial
are
not
.
8
Secondly
,
moral
lawes
binde
al
reasonable
creatures
,
ceremonial
and
iudicial
were
only
prescribed
to
the
Iewes
.
9
Thirdly
,
moral
lawes
are
ever
in
force
,
ceremoniall
and
iudiciall
are
not
.
10
Fourthly
,
moral
lawes
commaund
external
&
internall
obedience
,
ceremonial
and
iudicial
commaund
only
obedience
external
,
which
notwithstanding
must
be
ioined
with
internal
moral
obedience
.
11
Fiftly
,
moral
lawes
are
general
,
not
limited
with
certaine
circumstaunces
,
ceremonial
and
iudiciall
are
special
,
that
is
,
determined
by
certaine
circumstances
.
12
Sixtly
,
ceremonial
and
iudicial
laws
are
types
foreshewing
some
thing
;
moral
laws
are
not
types
but
signified
by
types
.
13
Seventhly
,
moral
lawes
are
a
principall
worship
of
God
,
or
the
ende
of
other
lawes
;
ceremonial
and
iudicial
owe
service
to
the
moral
,
that
by
them
these
may
the
better
be
obserued
.
14
Eighthlie
,
lawes
ceremonial
yeeld
to
the
morall
;
but
morall
lawes
yeelde
not
to
the
ceremoniall
.
XVII
.
OF
THE
VSE
AND
ABROGATING
OF
GODS
LAW
.
1
THe
ceremoniall
and
iudiciall
lawes
of
Moses
in
respect
of
obedience
due
to
them
,
are
abrogated
by
the
comming
of
the
Messias
.
2
The
moral
law
is
abrogated
in
respect
of
the
curse
,
not
in
respect
of
obedience
due
to
it
.
3
Vses
of
the
ceremoniall
and
iudicial
lawes
of
Moses
,
partly
were
,
&
partly
are
these
.
First
a
schooling
or
leading
vs
vnto
Christ
,
that
is
,
a
signifying
,
or
shadowing
of
spirituall
and
heavenly
things
in
the
kingdome
of
Christ
.
4
Secondly
,
a
distinction
of
Gods
people
from
other
nations
.
5
Thirdly
,
an
execution
or
putting
in
practise
the
law
moral
,
which
requireth
a
limitation
of
many
circumstances
,
both
in
church
&
commonweale
.
6
Fourthly
,
●
testifi●ng
of
our
obedience
toward●
God
.
7
Fiftly
,
the
sealing
of
Gods
covenant
by
ceremonies
,
which
were
sacramental
signes
.
8
Sixtly
▪
a
preservation
of
the
Mosaicall
policie
,
til
Christs
comming
,
by
iudicial
lawes
,
which
were
the
sinewes
and
forme
of
the
common
weale
.
9
Lastly
,
a
confirmation
of
the
new
testament
,
by
comparing
the
fulfilling
of
all
things
with
the
types
.
10
The
morall
law
,
in
time
of
our
innocencie
,
had
other
vses
,
then
now
it
hath
,
as
,
a
perfect
conforming
of
the
life
of
man
to
GODS
will
,
a
good
conscience
,
and
sure
confidence
in
Gods
loue
&
favour
.
11
In
this
our
corrupt
nature
these
vses
it
hath
▪
first
a
maintaining
of
discipline
within
and
without
the
church
.
12
Secondly
,
an
acknowledgement
of
our
sinnes
,
which
two
vses
pertaine
vnto
all
men
,
and
are
that
p●dagogie
or
schooling
of
the
law
,
wherby
we
are
led
vnto
Christ
.
13
Thirdly
,
an
information
to
the
true
worship
of
God
,
which
vse
is
peculiar
to
the
renued
or
regetate
.
14
And
these
are
the
principal
vses
;
besides
which
there
are
also
some
others
as
namely
,
a
testimony
that
there
is
a
God
,
&
what
maner
of
God
he
is
.
15
A
note
of
the
church
,
which
is
distinguished
by
integrity
&
purity
of
the
law
from
all
other
sects
.
16
A
testimonie
of
that
excellency
of
mans
nature
which
was
before
the
fall
,
&
which
is
restored
vnto
vs
by
Christ
.
17
A
testimony
of
eternal
life
,
wherin
the
law
shall
be
fulfilled
,
seeing
in
this
life
it
is
not
fulfilled
,
and
God
made
it
not
that
it
shoulde
never
attaine
its
proper
and
principall
end
.
OF
THE
EXPOSITION
AND
DIVIsion
of
the
Decalogue
.
1
THe
Decalogue
or
ten
commandements
,
containing
a
summe
of
the
whole
law
of
God
,
are
to
be
vnderstood
according
to
that
exposition
,
which
hath
beene
delivered
by
Moses
,
the
Prophets
,
Christ
and
his
Apostles
.
2
The
law
of
god
requireth
perfect
obedience
both
▪
inward
&
outward
,
in
the
mind
,
wil
,
hart
,
&
actions
,
that
is
,
in
our
words
,
deeds
,
and
external
gestures
.
3
Our
obedience
to
al
the
other
commandements
must
be
referred
vnto
the
first
,
because
the
loue
&
glory
of
God
must
be
the
impulsiue
&
final
cause
of
al
our
obedience
.
4
The
interpretation
of
every
law
must
be
gathered
from
the
end
for
which
it
was
made
.
5
For
divers
ends
one
&
the
same
worke
may
be
commanded
or
contained
in
divers
commandements
.
6
Precepts
affirmatiue
&
commanding
do
include
also
the
negatiue
and
prohibition
:
&
contrarily
.
7
Some
principal
kind
of
thing
being
commanded
or
prohibited
,
other
kinds
also
which
are
neere
&
like
vnto
that
are
vniversally
commanded
or
prohibited
.
8
Where
the
effect
is
commanded
or
forbidden
,
there
likewise
we
must
vnderstand
that
the
cause
is
also
commanded
or
prohibited
.
9
With
the
relatiues
their
correlatiues
also
are
commanded
,
becaus
the
on
cannot
be
without
the
other
10
There
are
two
tables
of
the
decalogue
,
the
first
compriseth
in
4.
commandements
certaine
duties
to
bee
performed
immediatly
towards
God
:
the
second
teacheth
in
6
commandements
what
duties
must
be
performed
towards
our
neighbour
immediatlie
,
but
towards
God
mediatly
,
that
is
towardes
our
neighbor
for
the
commandement
&
glory
of
God
.
11
The
precepts
of
the
second
table
yeeld
place
vnto
the
precepts
of
the
first
.
12
That
is
the
truer
division
of
the
decalogue
,
which
reckneth
the
second
commandement
of
images
,
the
tenth
of
concupiscence
.
OF
THE
FIRST
COMMANDEMENT
.
1
The
first
table
giueth
precepts
of
duties
toward
God
;
the
second
of
duties
toward
our
neighbor
,
but
so
that
the
former
immediatly
,
the
latter
is
mediatly
referred
to
God
.
2
Whereas
the
first
commandement
chargeth
vs
to
haue
for
god
only
the
true
god
manifested
in
the
church
,
it
doth
especially
comprise
the
internal
worship
of
God
,
which
consisteth
in
mind
,
will
,
&
hart
.
3
The
principal
parts
or
points
of
this
worship
are
these
:
true
knowledge
of
God
,
faith
,
hope
,
&
loue
of
God
,
feare
of
God
,
humility
before
God
,
&
patience
.
4
God
may
in
some
sort
bee
knowne
of
the
creatures
,
namely
as
far
forth
as
it
pleaseth
him
to
reveale
himselfe
to
every
man
.
5
There
be
two
sorts
of
knowledge
of
God
,
one
simply
&
absolutely
perfect
,
whereby
God
onlie
knoweth
himselfe
,
that
is
,
the
eternal
father
,
son
,
&
holy
Ghost
know
themselues
,
&
one
an
other
,
&
vnderstand
wholy
&
most
perfectly
their
whole
infinit
essence
&
maner
of
being
(
for
none
but
an
infinit
vnderstanding
can
perfectly
know
that
which
is
infinit
)
the
other
in
the
creaturs
,
wherby
angels
&
men
do
indeed
vnderstand
the
whole
&
entire
nature
&
maiesty
of
god
as
being
most
simple
,
but
not
wholy
;
that
is
,
they
vnderstand
it
only
so
far
as
he
revealeth
it
vnto
them
.
6.
That
knowledge
of
God
,
which
is
in
the
creatures
,
if
it
be
compared
with
that
,
wherby
God
vnderstandeth
and
knoweth
himselfe
,
is
to
be
accoumpted
imperfect
,
but
if
we
respect
degrees
therof
,
some
of
it
is
perfect
,
some
imperfect
,
not
simplie
but
in
comparison
,
that
is
,
in
respect
of
the
inferior
or
superior
degree
.
7.
That
is
perfect
,
wherby
the
blessed
angels
&
men
in
heauen
know
God
by
excellent
vision
or
beholding
of
minde
,
as
much
as
is
sufficient
for
conformitie
of
the
reasonable
creature
with
God
.
Imperfect
is
that
,
whereby
men
knowe
God
in
this
life
lesse
then
they
might
,
and
therfore
by
Gods
commaundement
ought
,
by
benefit
of
their
creation
.
8.
Imperfect
knowledge
is
of
two
sorts
,
Christian
or
theological
,
&
philosophical
,
Christian
knowledge
is
that
which
is
learned
out
of
the
doctrine
of
the
Prophets
and
Apostles
:
Philosophical
is
that
which
is
gathered
from
principles
naturally
knowne
,
and
the
beholding
of
Gods
workes
in
nature
.
9.
Christian
knowledge
is
of
two
sorts
,
Spiritual
or
true
,
liuely
,
powerfull
and
sauing
:
and
Literal
.
The
spiritual
is
a
knowledge
of
God
and
his
will
,
kindled
in
our
mindes
by
the
holy
Ghost
according
to
the
worde
,
and
by
the
word
,
causinge
in
our
will
and
heart
an
inclnation
and
studie
to
knowe
,
beleeue
&
practize
more
and
more
those
thinges
,
which
God
in
his
●●rd
commandeth
vs
to
know
,
beleeue
,
and
do
.
The
〈◊〉
is
a
knowledge
of
God
either
reteined
from
the
creation
,
or
afterwardes
wrought
in
our
mindes
by
the
holy
Ghost
through
the
worde
of
God
,
which
is
not
accompanied
with
a
mans
desire
of
conforming
himselfe
therunto
.
10.
Both
spirituall
&
literal
knowledge
is
either
immediate
,
wh●ch
by
instinct
of
the
holy
Ghost
without
ordinarie
meanes
,
or
mediate
,
which
is
wrought
of
the
holy
Ghost
by
hearinge
,
reading
,
and
meditating
on
the
scripture
.
11.
The
ordinarie
meanes
of
knowinge
God
,
and
that
which
is
presci●bed
vnto
vs
by
God
,
is
by
studie
and
meditation
of
the
scriptures
,
and
therfore
we
must
by
this
meanes
labour
to
come
to
the
knowledge
of
God
,
and
therefore
not
desire
and
expect
from
God
some
extraordinarie
&
immediate
enlightning
,
except
of
his
owne
accord
he
offer
it
vnto
vs
,
and
confirme
it
by
sure
&
certeine
testimonies
.
12.
But
although
God
hath
declared
in
his
word
how
farre
in
this
life
he
would
be
knowne
of
vs
,
yet
naturall
testimonies
of
God
are
not
superfluous
,
because
they
condemne
the
impiety
of
the
reprobate
,
and
confirme
the
saluation
of
the
elect
,
and
are
therfore
everie
where
alledged
by
God
in
scripture
,
and
must
be
considered
by
vs
.
13.
But
withall
,
this
we
must
be
perswaded
of
them
,
that
they
are
indeede
true
,
and
agree●ble
with
Gods
worde
,
but
ye●
they
are
not
sufficient
to
the
true
knowledge
of
God
.
14.
Besides
,
although
natural
testimonies
doe
not
teach
any
thinge
false
of
God
,
yet
men
without
the
light
of
Gods
word
conceaue
out
of
them
nothing
but
false
opinions
concerning
God
,
both
because
those
testimonies
do
not
shew
so
much
as
is
deliuered
in
the
worde
,
as
also
because
men
by
reason
of
their
natiue
blindenesse
and
corruption
,
doe
mistake
,
misinterpret
,
and
manie
waies
corrupt
even
these
verie
testimonies
,
which
by
natural
iudgment
might
be
vnder-stoode
.
15.
And
therfore
in
the
first
commaundement
is
forbid
de
and
condemned
all
ignorance
of
such
things
as
God
hath
proposed
vnto
vs
for
to
know
of
him
,
in
his
worde
,
and
in
his
workes
,
as
well
of
creation
as
redemption
of
the
church
:
also
all
errors
of
such
as
imagine
either
that
there
is
no
God
,
as
the
Epicures
,
or
manie
Gods
,
as
the
heathen
,
the
Manichees
,
the
worshipers
of
angels
,
dead
men
,
other
creatures
,
the
witches
,
the
superstitious
,
those
that
put
confidence
in
creatures
,
or
those
which
imagine
a
God
diverse
from
him
which
hath
manifested
himselfe
in
the
church
,
as
philosophers
,
Iews
,
Mahometans
,
Sabellians
,
Arrians
,
Samosatens
,
P●cumatomachians
,
and
the
like
,
which
do
not
acknowledge
that
God
which
is
the
father
eternal
,
with
his
sonne
and
holie
spirit
coeternal
.
XX.
OF
THE
SIXE
FIRST
COMMAVNDEMENTS
.
IN
the
first
precept
is
commaunded
the
immediate
internal
worship
of
God
,
wherof
the
principall
parts
are
,
true
knowledg
of
God
,
faith
,
hope
,
loue
of
God
,
feare
of
God
,
&c.
as
in
the
the
3
and
10
section
of
the
title
going
next
before
,
besides
all
this
,
herein
is
forbidden
contemp
of
God
,
vnbeliefe
,
doubtfulnesse
and
distrust
in
God
,
temporarie
faith
,
apostasie
,
carnal
securitie
,
tempting
of
God
,
desperation
,
doubt
of
deliuerance
from
sin
and
eternall
life
,
hatred
of
God
,
inordinate
loue
of
our selues
and
the
creatures
,
servile
feare
,
pride
,
vainglorious
hypocrisie
,
impatience
,
rashnesse
.
2.
The
second
precept
is
a
rule
of
our
whole
worship
of
God
,
that
wee
worship
not
God
with
any
kinde
of
worship
,
besides
that
wherewith
he
commaunded
himselfe
to
be
worshipped
:
wherfore
it
commaundeth
the
true
&
forbiddeth
al
the
fained
and
false
worship
of
God
,
especially
idols
and
images
made
to
represent
and
worship
God
:
also
negligence
of
magistrates
,
whereby
images
or
other
instrumentes
,
which
either
doe
or
may
easily
serue
to
idolatrie
,
are
tolerated
in
places
subiect
to
their
authoritie
,
much
more
the
worship
of
them
;
also
hypocricie
and
prophanesse
.
3.
The
thirde
precept
requireth
that
externall
worship
which
everie
man
ought
to
performe
,
that
is
,
the
furtherance
of
the
true
doctriue
touching
God
,
lawfull
swearinge
,
zeale
for
Gods
glory
:
if
forbiddeth
omitting
,
wearines
,
and
corrupting
the
doctrine
concerning
God
,
neglect
of
his
glorie
,
blasphemie
,
denyal
or
dissemblinge
the
truth
,
vnseasonable
confession
,
abuse
of
libertie
in
things
indifferent
,
scandals
in
life
and
members
,
neglect
of
praier
,
prayer
made
after
an
evill
manner
,
or
not
the
true
God
,
or
not
lawfully
:
ingratitude
,
denyal
,
neglect
and
abuse
of
Gods
benefites
;
refusall
of
necessarie
ot●es
pe●urie
,
idolatrous
,
vnlawfull
,
rash
swearinge
,
vnconstancie
of
lightnesse
in
defence
of
Gods
▪
glorie
,
and
erringe
zeale
.
4.
The
fourth
precept
containeth
that
externall
worship
of
God
,
which
is
publique
in
his
church
,
or
the
preseruation
and
vse
of
the
ministrie
,
that
is
,
publique
preaching
and
studie
of
religion
,
administration
and
vse
of
the
sacraments
:
publique
praier
:
honor
&
obedience
dew
to
the
ministerie
,
that
is
,
a
mainteining
of
the
ministerie
and
spirituall
sabbaoth
,
which
is
,
obedience
to
this
doct●ine
.
It
forbiddeth
neglect
of
the
duty
of
teaching
,
corrupting
and
maiming
of
doctrine
,
neglect
of
exhortation
to
vse
the
sacraments
and
their
lawfull
administration
:
contempt
of
doctrine
,
and
curiositie
in
searching
things
not
necessarie
:
contempt
and
prophanation
of
sacraments
:
neglect
of
publique
praier
▪
hypocriticall
presence
at
them
,
such
recital
of
them
as
is
vnprofitable
to
the
church
;
with
drawing
others
from
the
ministerie
:
abolishing
the
ministerie
,
calling
ther
vnto
men
vnworthy
,
errors
about
the
vse
of
the
ministerie
,
contempt
of
ministers
,
disobedience
to
the
ministerie
,
ingratitude
or
harde
dealing
against
the
ministers
,
neglect
of
schooles
and
schollers
.
5.
The
fifte
precept
commaundeth
civile
orde●
,
or
mutuall
duties
of
men
betweene
superiors
and
inferiors
;
wherof
some
are
peculiar
to
p●rents
,
as
nourishing
,
defenc
,
instruction
,
and
domesticall
education
of
their
children
:
to
teachers
,
as
scholastical
discipline
and
instruction
:
to
magistrates
,
as
commaunding
the
discipline
of
the
whole
decalogue
,
and
putting
the
precepts
therof
in
execution
,
by
defending
the
innocent
,
punnishing
offenders
,
ordeining
and
executing
politique
lawes
in
common
weales
:
of
maisters
,
as
to
commaund
their
families
that
which
is
iust
,
to
giue
rewardes
,
and
gouerne
by
domisticall
discipline
:
of
such
as
are
honorable
for
age
or
authoritie
,
as
to
direct
others
both
by
examples
and
advise
:
inferiors
,
as
honor
,
that
is
reuerence
,
loue
,
obedience
,
gratefulnesse
,
mildnesse
towards
superiors
.
Other
some
are
common
to
all
men
,
as
vniversal
iustice
,
and
iustice
particular
distributiue
,
diligence
,
loue
of
parents
,
grauity
,
modestie
,
gentlenesse
.
Ther-fore
it
condemneth
,
in
parents
neglect
or
loosenesse
of
education
,
neglect
of
defence
,
or
foolish
zeale
for
children
:
In
parents
and
teachers
,
neglect
of
instruction
,
corrupting
,
too
much
indulgence
or
fauor
,
too
much
crueltie
.
In
magistrates
,
slouth
and
tirannie
:
in
maisters
granting
too
much
libertie
,
vniust
commaundes
:
defrauding
men
of
their
dew
hyre
or
rewarde
,
too
much
roughnesse
:
in
men
of
authoritie
foolish
counsell
,
light
and
euill
manners
,
neglect
of
yonger
sort
or
others
whom
they
may
help
or
correct
:
in
inferiors
defect
of
reuerence
,
loue
,
obedience
,
gratification
,
mildnesse
,
or
excesse
,
when
more
of
these
is
attributed
vnto
them
then
the
lawe
of
God
doth
permit
.
But
in
all
omitting
of
dutie
,
disobedience
,
eye-service
,
error
or
respect
of
persons
in
distributing
offices
,
honors
,
or
rewardes
,
slouth
,
busie
curiosity
,
want
of
loue
to
parents
,
vniust
indulgence
towards
children
,
ingratitude
,
vniust
gratification
,
lightnesse
,
pride
,
immodesty
,
arrogancie
,
shew
of
modestie
,
too
much
rigor
&
severity
,
too
much
gentlenesse
.
6
The
sixt
precept
provideth
for
the
safety
of
our
owne
and
others
life
and
body
:
&
therefore
commandeth
particular
iustice
,
hurting
no
man
gentlenesse
,
mildnesse
,
quietnesse
,
commutatiue
iustice
in
punishments
,
fortitude
,
humanity
,
mercy
,
friendship
.
It
forbiddeth
vniust
harming
the
life
or
body
of
our selues
or
others
,
too
much
pitty
,
wrath
,
vniust
anger
,
desire
of
revenge
,
strife
,
cruelty
,
respect
of
persons
,
turbulency
,
vniust
gratification
for
quietnesse
sake
,
cavill
vpon
too
strict
law
,
private
revenge
,
fearefulnesse
,
inhumanity
,
hatred
of
our
neighbour
,
inordinate
loue
of
our selues
,
reioicing
in
other
mens
harmes
,
want
of
pitty
in
mens
miseries
,
lightnesse
or
inconstancie
in
contracting
or
dissolving
friendship
,
cousenage
.
OF
THINGS
INDIFFERENT
.
1.
OF
humaine
actions
some
are
in
their
owne
nature
good
or
evill
,
some
indifferent
.
2
Of
their
owne
nature
good
are
such
as
be
expressely
commaunded
by
God
,
which
wee
must
needes
doe
,
according
to
the
intente
of
the
lawe
rightlie
vnderstoode
.
3.
Evill
in
their
owne
kinde
are
such
as
are
expressely
forbidden
in
Gods
lawe
.
4.
Indifferent
are
such
as
are
neyther
commaunded
nor
exhibited
by
God
.
5.
These
may
either
be
done
or
omitted
with
sinne
,
or
without
sinne
.
6.
They
are
sinnes
when
they
are
either
done
by
the
vnregenerate
,
or
of
the
regenerate
,
but
with
scandall
&
offence
of
themselues
or
others
.
7.
They
are
no
sinnes
when
they
are
done
of
the
regenerate
without
scandal
.
8.
They
are
necessarie
to
be
done
when
they
cannot
be
omitted
without
scandal
.
9.
Therfore
of
themselues
they
are
lawfull
and
good
,
but
yet
indifferent
and
arbitrarie
:
by
accident
they
may
be
evil
and
vnlawful
,
or
necessary
.
XXII
.
OF
MANS
IVSTIFICATION
BEFORE
GOD
.
1.
That
righteousenesse
wherby
we
are
iustified
before
God
,
is
the
fulfilling
of
Gods
lawe
.
2.
Legal
iustice
is
the
fulfilling
of
the
lawe
,
performed
by
him
,
which
is
named
iust
.
3.
Evangelical
iustice
is
the
punnishment
of
our
sinnes
,
which
Christ
endured
for
vs
,
freely
imputed
by
God
to
them
that
beleeue
.
4.
Since
the
fall
of
man
no
man
besides
Christ
alone
in
this
life
is
iustified
before
God
by
the
righteousenesse
of
the
lawe
.
5.
Wee
are
iustified
onely
by
faith
in
Christ
.
6
And
yet
the
righteousnes
of
the
law
must
in
this
life
be
begun
in
al
that
will
be
saved
.
XXIV
.
OF
THE
SACRAMENTS
.
Publiquely
disputed
at
Heidelberg
the
23.
of
August
.
Anno.
1567.
1
GOd
from
the
beginning
did
ioine
vnto
his
promise
of
Grace
certaine
signes
or
rites
,
which
are
in
the
church
vsually
called
sacraments
.
The
proofe
recited
by
the
respondent
afore
disputation
,
after
the
ancient
custome
of
the
vniversity
.
From
Adam
there
haue
beene
sacrifices
,
which
God
ordained
because
they
pleased
him
.
Circumcision
was
commaunded
vnto
Abraham
.
By
Moses
the
sorts
&
rites
of
sacrifices
were
encreased
,
and
other
ceremonies
added
,
which
endured
vnto
Christ
;
who
ordained
and
substituted
in
their
steede
,
baptisme
and
the
mysticall
supper
of
the
Lord
.
2
The
sacraments
are
signes
of
the
eternall
covenant
betweene
God
and
the
faithfull
,
that
is
,
they
are
rites
commaunded
vnto
the
church
by
God
,
and
added
to
the
promise
of
grace
,
that
by
them
as
by
visible
and
assured
testimonies
God
may
signifie
vnto
vs
and
witnesse
,
that
according
to
the
promise
of
the
gospell
,
he
doth
communicate
Christ
and
al
his
benefits
to
them
which
vse
these
signes
in
a
liuely
faith
,
that
so
hee
may
confirme
vnto
them
a
confidence
&
assurance
of
this
promise
,
and
the
church
by
these
visible
markes
may
be
distinguished
from
al
other
sectes
,
&
publiquelie
professe
her
faith
&
gratefulnes
towards
God
,
continue
&
encrease
the
memory
of
Christs
benefits
,
and
be
bound
and
provoked
to
mutuall
loue
and
charitie
vnder
one
head
,
Christ
Iesus
.
The
proofe
.
This
definition
is
expreslie
set
downe
,
Gen.
17.
11.
Exod.
20.
10.
&
31.
14.
Ezech.
20.
12.
Ye
shall
keepe
my
sabbaths
,
&c.
That
rites
were
commanded
vnto
the
church
by
God
,
it
appeareth
by
induction
:
also
the
rites
are
added
vnto
the
promise
as
visible
signes
thereof
.
Because
the
rites
of
all
sacramens
doe
not
only
signifie
our
duties
toward
God
,
but
especially
&
principally
Gods
benefits
towardes
vs
:
as
circumcision
signifieth
remission
and
mortifying
of
sinne
.
Deut.
30.
6.
Col.
2.
2.
11.
sacrifices
and
the
Passeover
,
the
killing
and
eating
of
Christ
,
1.
Cor.
5.
7.
Ioh.
1.
19.
Heb.
8.
9.
10.
Neither
doe
we
only
signifie
so
much
by
confessing
and
solemnizing
them
;
but
primarilie
and
principallie
God
signifieth
so
much
vnto
vs
,
testifying
and
confirming
by
ceremonies
of
the
sacraments
.
For
the
ministers
as
well
in
administration
of
sacraments
as
preaching
the
word
,
represent
the
person
and
office
of
God
towardes
his
church
.
Matthew
the
eighteenth
,
and
twentie
nine
.
Teach
and
baptise
all
nations
.
Ioh.
1.
33.
He
that
sent
mee
to
baptise
.
Iohn
3.
22.
and
4.
2.
Iesus
is
said
to
baptise
,
when
not
himselfe
,
but
his
disciples
in
his
name
did
baptise
.
So
of
the
signe
of
inauguration
to
the
kingdome
1.
Sam.
10.
1.
The
Lord
hath
annointed
thee
,
when
yet
Samul
was
sent
to
annoint
Saule
.
The
sacraments
therefore
doe
strengthen
our
faith
,
because
the
scripture
witnesseth
that
they
are
signes
of
the
mutual
&
eternal
covenant
betwixt
God
&
the
faithfull
:
because
by
them
God
signifieth
vnto
vs
the
bestowing
of
such
benefites
as
are
promised
in
the
Gospell
,
and
we
must
as
well
beleeue
God
signifying
vnto
vs
his
will
by
signes
as
by
wordes
;
Hee
that
beleeueth
and
is
baptised
shall
bee
saued
.
It
shal
be
an
acceptable
sacrifice
to
make
attonement
for
him
.
Thou
shalt
sprinckle
me
with
hysop
&
I
shall
be
clensed
.
The
L.
shal
circumcise
thine
heart
&
:
Al
we
which
are
baptized
into
his
death
.
The
bread
which
we
breake
,
is
it
not
the
communion
of
Christs
bodie
?
Herevpon
are
annexed
other
final
causes
;
They
distinguish
the
church
from
other
sectes
;
this
appeareth
by
effect
and
by
testimonies
,
as
,
A
stranger
shall
not
eate
therfore
.
What
then
availeth
circumcision
?
verie
much
.
They
are
a
confession
&
publique
thankesgiuing
for
Christes
benefites
.
It
shall
bee
a
signe
of
the
covenant
betweene
me
and
you
;
and
it
shall
bee
my
covenante
in
your
flesh
.
As
often
as
yee
shall
eate
this
bread
,
shewe
yee
the
Lords
death
.
They
continew
the
memory
of
Gods
benefites
.
This
day
shall
be
vnto
you
for
a
remembrance
.
They
are
a
band
of
charitie
:
for
because
they
which
vse
them
are
in
league
with
God
,
they
are
also
in
league
betweene
themselues
.
3.
Rites
and
ceremonies
not
commaunded
by
God
to
be
signs
of
the
promise
,
are
not
sacraments
.
The
proofe
.
The
signes
can
confirme
nothinge
but
by
his
consent
and
promise
,
from
whom
the
thinge
promised
and
signified
is
expected
.
Therfore
no
creature
can
ordaine
and
institute
testimonies
of
Gods
will
.
4.
Two
things
are
to
be
considered
in
al
Sacraments
.
1.
Visible
,
earthly
,
and
corporal
signes
,
which
are
rites
or
ceremonies
,
and
visible
or
corporal
things
,
which
God
exhibiteth
or
offereth
vnto
vs
by
his
ministers
,
and
we
receaue
corporally
,
that
is
,
by
the
partes
and
senses
of
our
bodie
:
●
the
things
signifyed
,
which
are
invisible
,
heauenly
,
and
spiritual
,
that
is
Christ
himselfe
and
all
his
benefites
,
which
are
through
faith
communicated
vnto
vs
by
God
spiritually
,
that
is
by
power
and
vertue
of
the
holy
Ghost
.
The
proofe
.
The
distinction
is
manifest
,
by
an
induction
.
Also
the
receauing
of
the
signes
is
corporall
and
externall
:
but
the
thinges
signifyed
are
receaued
spiritually
or
by
faith
:
Because
they
are
promised
onely
vnto
such
as
beleeue
;
but
the
signes
are
no
other
wise
ratified
,
then
the
promises
whervnto
they
are
annexed
.
Also
because
the
signes
shew
that
vnto
our
eies
,
which
the
promise
declareth
vnto
our
eares
.
As
therfore
the
promise
is
a
vaine
sound
:
so
also
are
the
ceremonies
vaine
without
faith
.
Lastly
,
because
the
thinges
signified
,
are
the
participating
of
Christ
and
all
his
benefits
.
But
this
can
noway
be
graunted
to
any
man
,
either
in
the
vse
of
sacraments
,
or
without
it
,
but
by
faith
alone
.
5.
The
signes
or
elements
are
not
to
be
changed
in
nature
or
substance
,
but
only
in
respect
of
their
vse
.
The
proofe
.
This
is
cleere
by
induction
and
sense
.
I
baptize
you
with
water
.
The
breade
which
wee
breake
is
the
communion
of
Christes
bodie
.
Here
bread
and
water
are
named
in
the
vse
.
6
The
coniunction
of
the
signes
&
the
thing
signified
is
not
physical
,
that
is
naturall
and
reall
,
but
relatiue
,
that
is
to
say
,
this
coniunction
is
a
diuine
ordinance
,
wherby
things
inuisible
and
spirituall
are
represented
by
thinges
visible
and
corporall
,
as
it
were
by
certaine
visible
wordes
,
and
are
in
the
right
vse
offered
&
receaued
togeather
with
the
signes
.
The
proofe
.
Such
is
the
connexion
of
all
signes
with
the
things
signified
,
that
they
represent
the
things
signified
,
and
confirme
the
receauing
of
them
,
for
they
are
as
it
were
testifying
pleadges
and
seals
,
although
they
be
not
in
the
same
place
with
the
signs
.
The
reason
is
,
because
to
make
something
a
signe
of
an
other
thing
,
is
not
to
include
or
tie
the
same
thinge
to
the
signe
;
but
to
order
the
signe
to
signifie
the
thing●
,
whether
it
be
in
the
same
place
with
the
signe
,
or
in
some
other
.
Also
the
nature
of
the
things
signified
by
sacraments
doth
not
admit
this
.
For
some
of
them
are
spiritual
substances
,
as
the
holie
Ghost
:
some
accidents
,
not
in
the
sacramental
signes
and
elements
,
but
in
the
heartes
of
men
,
as
the
giftes
of
the
holy
Ghost
:
some
are
diuine
actions
,
as
remission
of
sinnes
,
some
are
corporall
,
and
locally
in
one
only
place
,
not
wheresoeuer
the
sacraments
are
vsed
:
as
the
flesh
and
bloud
of
Christ
.
The
names
and
proprieties
of
the
things
signified
are
attributed
to
the
signes
,
and
contrarie
the
names
and
proprieties
of
the
signes
to
the
things
,
because
of
the
similitude
and
likenesse
betweene
both
,
or
for
signification
of
the
things
by
the
signs
,
or
for
the
ioyned
offeringe
and
receauinge
of
the
thinges
togeaher
with
the
signes
in
the
lawful
vse
of
the
sacraments
.
The
proofe
.
The
scripture
speaketh
this
of
sacraments
:
Gen.
17.
10.
Act.
7.
8.
Circumcision
is
the
league
or
couenant
.
Exod.
12.
11.
the
eatinge
of
the
lambe
is
the
Passouer
.
Exod.
31.
7.
the
sabbaoth
is
the
eternal
couenant
.
Exod.
24.
8.
The
bloud
of
the
sacrifice
is
the
bloud
of
the
couenant
.
And
Levit.
17.
5.
The
attonement
of
our
soules
.
Heb.
9.
5.
Over
the
arke
was
a
cover
shadowing
the
mercie-seat
.
Ephes.
2.
26.
The
baptisme
of
water
is
the
washinge
that
clenseth
vs
from
sin
,
Mat.
26.
26.
28.
the
bread
&
wine
is
the
body
&
bloud
of
Christ
.
And
1.
Cor.
10.
16.
It
is
called
the
communion
of
the
body
and
bloud
of
Christ
.
And
so
expoundeth
it selfe
,
Gen.
17.
11.
Rom.
4.
12.
Circumcision
is
a
signe
of
the
covenant
.
Exod.
12.
27.
The
paschall
lamb●
was
a
signe
of
the
passeover
.
Exod.
31.
14.
The
sabbaoth
a
perpetuall
signe
of
grace
and
sanctification
.
Heb.
9.
24.
Ceremonies
are
similitudes
&
types
of
true
things
.
Marc.
16.
16.
He
that
beleeveth
and
is
baptised
shal
bee
saued
,
Luc.
22.
21.
The
bread
of
the
Lords
supper
is
commanded
to
be
eaten
in
remembrance
of
Christ
.
8
The
lawfull
vse
of
sacraments
is
,
when
such
as
are
converted
obserue
those
rites
which
God
hath
commaunded
,
for
such
ends
as
God
ordained
the
sacraments
.
The
proofe
.
That
onelie
is
the
lawfull
vse
which
agreeth
with
Gods
institution
:
but
the
institution
comprehendeth
these
circumstances
of
persons
,
rites
,
and
endes
:
therefore
these
once
broken
,
the
signes
are
presentlie
abused
.
Esa.
Ier.
7.
Psal.
50.
9
In
this
vse
the
things
signified
are
alwaies
taken
togither
with
the
signes
.
The
proofe
.
For
thus
much
the
rites
do
signifie
,
&
the
promise
annexed
to
the
rites
doth
containe
:
as
Mar.
16.
He
which
shall
beleeue
and
be
baptised
,
shall
bee
saued
:
but
God
is
true
,
speaking
to
vs
as
well
by
signes
as
by
wordes
.
Therefore
the
signes
are
not
in
vain●
though
the
things
be
taken
in
one
sorte
,
the
signes
in
an
other
.
10
But
without
the
vse
appointed
by
God
,
which
is
not
without
conversion
,
neither
the
ceremonies
haue
the
nature
of
a
sacrament
,
nor
gods
benefits
thereby
signified
are
receiued
with
the
signes
.
The
proofe
.
The
signes
of
the
covenant
confirme
nothing
to
them
which
keepe
not
the
covenant
,
or
substitute
others
in
their
places
,
or
refer
them
to
an
other
end
:
but
sacraments
are
signes
of
the
covenant
,
wherby
God
bindeth
himselfe
to
grant
vs
freelie
remission
of
sins
,
&
eternal
life
for
Christ
:
ergo
they
confirme
not
them
in
the
grace
of
God
which
are
without
faith
and
repentance
,
or
vse
other
rites
,
or
to
other
purpose
then
God
hath
appointed
.
Besides
,
it
is
superstitious
and
idolatrous
to
attribute
the
●est●fying
of
Gods
grace
either
to
an
externall
worke
without
promise
,
or
to
a
worke
devised
by
men
.
Wherfore
this
abuse
of
sacraments
hath
not
the
grace
of
God
annexed
vnto
it
,
or
confirmeth
any
man
therin
;
as
it
is
said
,
Rom.
2.
25.
Circumcision
availeth
if
thou
keepe
the
law
,
but
if
thou
be
a
transgressor
of
the
law
,
thy
circumcision
is
made
vncircumcision
.
11
The
Godly
receiue
these
signes
to
their
salvation
,
the
wicked
to
their
condemnation
:
but
onely
the
godly
can
receiue
the
things
signified
,
to
their
salvation
.
The
proofe
.
Vs
saith
Peter
,
vz.
which
beleeue
,
amongest
whome
hee
reckneth
himselfe
,
baptisme
saveth
,
not
the
washing
away
of
the
filth
of
the
flesh
,
but
the
request
of
a
good
conscience
vnto
God
.
And
Paule
1.
Corinth.
10.
16.
the
breade
which
wee
breake
is
the
communion
of
Christs
bodie
.
And
whereas
the
Sacraments
are
an
external
instrument
,
wherby
the
holy
Ghost
cherisheth
&
preserveth
our
faith
,
is
followeth
that
as
the
preaching
of
the
word
,
so
they
also
further
the
saluation
of
the
faithful
.
But
contrariwise
the
wicked
,
by
abuse
of
sacraments
,
contempt
of
and
his
benefites
which
are
offered
them
in
the
worde
&
sacraments
,
and
confession
of
that
doctrine
,
which
with
a
trewe
faith
they
do
not
embrace
,
heape
vnto
themselues
the
anger
of
God
and
fearfull
punnishment
,
according
to
these
sayings
:
He
that
offereth
an
oxe
is
as
if
he
killed
a
man
,
hee
which
offereth
a
ramme
is
as
if
hee
slew
a
dog
.
&c.
Esa.
66.
3.
He
which
eateth
and
drinketh
vnworthily
,
eateth
&
drinketh
his
owne
damnation
,
not
making
any
difference
of
the
Lordes
bodie
:
for
this
cause
manie
amongst
you
are
weake
and
sicke
,
and
many
are
fallen
a
sleepe
.
1.
Cor.
11.
27.
But
the
things
signified
,
because
they
are
receaued
only
by
faith
,
and
are
either
the
true
causes
of
saluation
,
or
saluation
it selfe
,
namely
Christ
and
his
benefittes
;
they
neither
can
be
receaued
by
the
wicked
,
nor
of
any
but
vnto
saluation
;
as
Christ
saith
,
Ioh.
6.
12.
But
in
the
elect
,
after
they
are
converted
,
the
fruits
of
a
sacrament
(
though
vnworthily
receaued
)
do
in
the
end
follow
.
The
proofe
.
The
promise
,
and
the
signes
of
that
promise
,
which
hath
a
condition
of
faith
annexed
vnto
it
,
are
ratified
and
take
effect
,
whensoeuer
the
condition
is
performed
;
but
such
〈◊〉
the
promise
which
is
signified
and
confirmed
by
the
sacraments
:
therfore
if
there
be
faith
beleeuinge
the
promise
and
signes
,
whether
in
the
vse
or
after
,
the
things
promised
and
signified
are
then
receaued
.
I
might
deale
with
thee
as
thou
hast
done
;
when
thou
didest
despise
the
oath
in
breakinge
the
couenant
,
Nevertheles
I
will
remember
my
couenant
made
with
thee
in
the
daies
of
thy
youth
,
&
wil
confirme
vnto
thee
an
euerlasting
couenant
.
13.
Of
sacraments
,
some
are
once
onely
to
be
receaued
,
some
often-times
;
some
are
to
be
ministred
onely
to
those
of
ripe
yeares
,
others
euen
to
infants
also
,
according
as
they
are
ordained
for
once
making
a
couenaunt
with
all
those
that
are
conuerted
,
and
which
are
to
be
receaued
into
the
church
;
as
circumcision
and
baptisme
:
or
instituted
to
renue
the
couenant
and
preserue
the
vnitie
and
fellowship
of
the
church
,
after
our
fall
&
conflict
against
temptation
:
as
the
arke
,
the
paschal
lambe
,
with
other
sacrifices
,
&
the
Lords
supper
.
The
proofe
.
The
iterating
or
renewing
of
baptisme
is
no where
commaunded
;
the
reason
is
manifested
:
because
those
sacraments
are
instituted
to
be
an
initiating
,
or
solemn
receauing
into
the
church
which
is
euer
firme
to
him
that
repenteth
or
persevereth
.
But
the
iteration
of
the
vse
of
other
sacraments
is
commaunded
:
as
in
sacrafices
,
in
the
Paschal
lamb
,
in
worshiping
before
the
arke
,
in
sanctifying
and
clensing
it
is
apparent
:
Also
of
the
Lordes
supper
it
is
said
,
As
often
as
yee
do
this
,
yee
shall
shew
the
Lords
death
.
The
reason
is
,
because
they
are
testimonies
,
that
the
couenant
begunne
in
circumcision
&
baptisme
is
ratified
and
firme
to
him
that
repenteth
.
And
this
often
exercising
of
our
faith
is
necessarie
.
14.
The
thinges
common
to
the
sacramentes
of
the
new
and
olde
testament
are
those
,
which
are
before
set
downe
in
the
definition
of
a
sacrament
.
The
differences
betweene
both
are
these
,
that
the
sacraments
of
the
olde
testament
did
prefigure
Christ
which
was
then
to
〈◊〉
the
sacramentes
of
the
newe
testament
represent
vnto
vs
Christ
with
all
his
benefits
,
being
alreadie
come
:
the
olde
were
others
,
and
more
rites
,
as
circumcision
,
sacrifices
,
washings
,
the
Pascall
lambe
,
the
sabbaoth
,
worshipping
before
the
arke
&c:
the
new
are
likewise
others
,
and
onlie
two
,
baptisme
,
&
the
supper
of
the
Lord
:
the
old
were
obscure
;
the
new
are
more
plaine
&
easie
:
the
old
were
commanded
to
Abrahams
posteritie
&
their
housholds
:
the
new
to
the
whole
church
culled
and
collected
out
of
Iewes
and
Gentiles
.
The
proofe
.
That
one
definition
serveth
for
the
sacraments
of
both
new
and
old
testament
,
we
haue
alreadie
prooued
before
.
That
there
is
a
difference
in
the
number
and
forme
of
rites
,
appeareth
by
an
induction
.
For
in
the
new
testament
it
is
plaine
there
are
but
two
;
because
no
other
ceremonies
having
a
promise
of
grace
annexed
are
commanded
by
Christ
.
That
sacraments
of
the
olde
testament
shewe
Christ
to
come
,
of
the
newe
alreadie
come
,
it
is
manifest
by
their
interpretation
delivered
in
scripture
,
whereof
we
spake
in
their
definition
.
They
differ
in
plainenesse
,
because
in
the
new
testament
are
fewer
,
15
Both
Sacraments
and
preching
of
the
gospel
are
Gods
worde
,
which
hee
exerciseth
towardes
his
church
by
the
Ministers
,
because
they
teach
,
offer
,
&
promise
vnto
vs
the
same
communion
of
Christ
and
his
benefites
,
and
are
external
instruments
of
the
holy
Ghost
,
wherby
he
moveth
our
hearts
to
beleeue
,
and
therefore
maketh
vs
partakers
of
faith
in
respect
of
Christ
and
his
benefits
.
Neither
yet
is
the
working
of
the
holy
Ghost
tied
vnto
these
sacraments
;
nor
doe
they
at
al
profit
but
rather
hurt
such
as
with
faith
do
not
apply
them
to
themselues
,
as
the
very
words
&
rites
do
signifie
.
The
proofe
.
That
the
Ministers
do
all
in
GODS
name
in
administration
of
sacramentes
,
and
that
by
the
sacraments
God
doth
signifie
,
that
is
,
teach
,
offer
,
&
promise
vnto
vs
the
communion
of
Christ
,
we
shewed
before
in
our
second
proofe
.
Whereupon
followeth
this
other
conclusion
,
that
the
holie
ghost
therby
moueth
our
harts
to
beliefe
.
For
because
sacraments
are
a
visible
promise
,
they
haue
the
same
authoritie
to
confirme
faith
in
vs
,
as
hath
a
promise
made
by
word
.
Whence
also
followeth
a
third
conclusion
.
For
that
which
serveth
to
kindle
&
stir
vp
faith
in
vs
,
the
same
also
serveth
to
the
receiving
of
the
communion
of
Christ
:
because
wee
haue
this
communion
through
faith
.
The
breade
is
the
communion
of
Christ
bodie
.
Baptisme
saveth
vs
,
&c.
And
yet
the
holy
Ghost
doeth
not
alwaies
by
them
confirme
our
faith
:
because
neither
by
the
word
doth
it
alwaies
kindle
faith
in
vs
;
as
the
examples
of
Simon
Magus
and
infinite
others
doe
shew
.
That
the
vse
of
sacraments
without
faith
is
hurtfull
,
is
alreadie
prooved
in
the
eleventh
proposition
.
16
The
word
and
the
sacraments
differ
,
because
the
word
signifieth
gods
wil
towards
vs
by
speach
,
the
sacraments
,
by
gesture
:
by
the
worde
faith
is
begun
and
confirmed
,
by
the
sacraments
onlie
faith
begun
is
confirmed
:
the
word
euen
without
the
sacraments
doth
teach
and
confirme
,
which
the
sacraments
doe
not
without
the
word
:
without
the
knowledge
of
the
word
they
that
are
of
ripe
years
cannot
be
saued
;
but
without
the
vse
of
sacraments
(
if
it
be
not
by
contempt
)
men
may
be
both
renued
and
saued
:
the
word
is
to
be
preached
to
the
vnbeleeuing
and
wicked
,
the
church
must
admit
to
the
sacraments
only
such
as
God
will
haue
vs
account
members
of
the
church
.
The
proofe
.
Sacramentes
without
the
worde
going
before
doe
neither
teach
,
nor
confirme
our
faith
:
because
their
signification
is
not
vnderstood
but
by
preaching
or
expounding
them
by
the
word
:
neither
can
a
signe
confirme
any
thing
but
what
is
before
promised
.
This
maie
be
proved
by
example
of
the
Iewes
,
who
either
did
or
die
obserue
those
ceremonies
,
abolishing
or
not
vnderstanding
the
promise
of
grace
and
of
Christs
benefits
.
Men
of
yeares
cannot
bee
saved
,
excepte
they
haue
knowledge
of
the
word
,
either
by
teaching
after
the
ordinarie
way
,
or
by
revelation
after
an
extraordinary
waie
.
Because
Hee
that
beleeveth
not
in
the
sonne
is
alreadie
iudged
.
Ioh
3.
18.
Faith
is
by
hearing
,
hearing
by
the
word
of
God
.
Rom.
10.
17.
But
without
sacraments
they
maie
be
saued
;
because
though
by
some
necessarie
occasion
they
be
hindred
from
them
,
yet
may
they
beleeue
,
as
the
theefe
on
the
crosse
:
or
if
they
be
infants
,
they
may
be
sanctified
according
to
the
measure
of
their
yeares
,
as
Iohn
in
the
wombe
of
his
mother
,
&
manie
other
infants
which
died
before
the
daie
of
their
circumcision
.
The
word
also
must
be
preached
to
the
wicked
,
because
it
is
ordained
for
their
conversion
.
The
sacraments
must
be
administred
vnto
them
,
which
are
to
bee
acknowledged
for
members
of
the
church
:
because
they
are
instituted
only
for
the
vse
of
the
church
.
Act.
8.
17.
If
thou
beleevest
thou
maist
be
baptised
.
17
This
is
common
to
Sacrame●ts
and
sacrificer
,
that
they
are
workes
commanded
of
God
to
bee
done
by
vs
in
faith
:
but
yet
a
sacrament
and
a
sacrifice
do
differ
,
because
by
a
sacrament
God
doth
signifie
and
witnesse
his
benefits
which
he
performeth
vnto
vs
:
but
by
sacrifice
we
perfourme
and
offer
our
obedience
vnto
God
.
The
proofe
.
That
sacraments
are
workes
commanded
of
God
to
be
done
by
vs
in
faith
,
wee
haue
shewed
in
the
1.
2.
3.
and
10.
proposition
.
Both
are
mentioned
Heb.
11.
4.
By
faith
Abel
offered
vnto
God
a
greater
sacrifice
then
Caine
&c.
That
Sacraments
are
signes
of
Gods
will
towards
vs
,
it
is
prooved
in
the
second
propos
.
18
And
therefore
the
same
ceremonie
may
haue
the
nature
of
a
sacrament
&
of
a
sacrifice
;
because
thereby
God
giving
vnto
vs
visible
signes
,
testifieth
his
blessings
and
benefits
towards
vs
;
and
wee
by
receiving
them
doe
likewise
testifie
our
duty
towards
him
.
The
proofe
.
This
is
manifest
by
the
Pascal
lamb
and
other
sacrifices
;
also
by
the
sabbaoth
:
which
were
an
obedience
commanded
by
God
,
whereby
the
godlie
did
worship
him
,
and
shew
themselues
gratefull
to
him
:
&
withall
were
signes
of
Gods
benefits
which
they
receaved
by
the
Messias
.
So
baptisme
is
a
profession
of
Christianisme
,
and
a
signe
wherby
Christ
witnesseth
that
we
are
washed
in
his
bloud
.
The
Lords
supper
is
a
thankesgiuing
for
the
death
of
Christ
,
and
an
admonition
,
that
we
are
quickned
for
and
by
his
death
,
are
made
his
members
,
and
shall
as
bide
in
him
for
ever
.
AN
ANSWERE
TO
SOME
ARGVMENTS
against
the
Sacraments
.
Certaine
obiections
against
the
afore-said
propositi●ns
of
Sacraments
,
with
short
answeares
of
Vrsinus
therevnto
,
taken
in
a
publique
disputation
.
Anno.
1567.
1
OBiection
against
that
part
of
the
seconde
proposition
;
Sacraments
are
signes
of
the
eternall
covenant
.
-
The
signes
of
an
eternal
covenant
are
eternal
;
-
But
these
signes
are
not
eternal
:
-
Ergo
neither
is
the
covenant
eternall
.
The
proofe
of
the
maier
denied
is
;
In
relatiues
one
being
taken
away
,
the
other
also
is
taken
awaie
.
Aunswer
to
the
rule
,
whereby
the
maior
is
prooved
,
by
distinguishinge
.
In
relatiues
hauing
but
one
onely
correlatiue
,
as
a
father
,
a
sonnes
one
being
taken
awaie
,
the
other
also
is
taken
awaie
:
but
this
rule
houldeth
not
where
are
more
correlatiues
then
one
;
as
to
this
couenant
of
God
are
correlatiues
not
onelie
the
signes
,
but
they
also
with
whom
this
couenant
is
made
,
who
shal
endure
for
euer
,
&c:
But
these
signes
are
correlatiues
to
the
couenant
,
not
simplie
as
it
is
a
couenant
,
but
as
it
is
a
couenant
confirmed
by
signes
.
Note
,
that
in
the
second
parte
of
this
proposition
,
betweene
God
and
the
faithfull
,
are
included
also
the
posteritie
of
the
faithfull
,
as
the
part
in
the
whole
,
though
actually
they
doe
not
yet
beleeue
,
as
infantes
.
Therefore
the
definition
is
not
more
stricte
or
particular
then
the
things
defined
.
Obiect.
2.
against
that
part
of
the
second
proposition
;
And
so
confirmeth
in
them
the
confidence
of
this
promise
.
That
which
is
giuen
to
such
as
haue
no
faith
,
cannot
confirme
faith
,
because
there
is
none
to
be
confirmed
.
Baptisme
is
giuen
to
infantes
which
haue
no
faith
:
Ergo
baptisme
doth
not
confirme
faith
.
And
so
consequently
al
sacraments
do
not
confirme
the
confidence
of
this
promise
.
Ans.
1
to
the
maior
by
a
distinction
.
It
cannot
confirme
faith
in
them
at
that
instant
when
it
is
giuen
them
,
&
they
haue
no
faith
yet
may
it
confirme
faith
in
them
,
when
they
are
of
ripe
yeares
,
and
doe
beleeue
and
haue
faith
.
Auns
,
1
The
minor
also
is
verye
doubtfull
,
whether
infantes
,
especiallie
of
the
renewed
and
regenerate
,
be
destitute
of
faith
:
seeinge
that
vnto
them
al
●●ertaine
these
promises
:
I
will
be
thy
God
and
the
God
of
thy
seede
.
To
such
belongeth
the
kingdome
of
God
&c.
3.
Obiection
against
the
sixte
proposition
.
The
truth
of
signes
beinge
once
exhibited
and
fulfilled
,
the
signes
themselues
do
cease
;
But
in
the
newe
testament
the
truth
of
the
signes
is
exhibited
and
fullfilled
.
Ergo
the
signes
of
the
new
testament
are
ceased
.
Auns
.
Wee
graunt
all
,
yf
you
by
signes
vnderstand
such
signes
,
as
signifie
future
things
,
&
things
hereafter
to
be
fulfilled
,
such
as
were
the
signes
of
the
olde
testament
:
but
we
deny
the
maior
,
if
by
signes
you
vnderstand
such
as
seale
vnto
vs
things
alreadie
performed
,
such
kinde
of
signes
are
the
sacraments
of
the
new
testament
.
Obiect
.
4.
Against
that
part
of
the
tenth
proposition
,
which
is
not
without
conversion
.
The
Papists
sacraments
are
celebrated
without
regeneration
;
Yet
are
they
sacraments
.
Ergo
sacraments
may
be
celebrated
without
conversion
Auns
.
The
minor
may
be
denied
in
respect
of
such
as
are
not
converted
.
For
to
such
,
sacraments
are
no
sacraments
,
that
is
,
signes
of
grace
:
especially
seeinge
they
turne
them
into
meere
idols
.
But
they
become
sacraments
vnto
them
,
that
is
,
signes
of
grace
:
when
they
are
converted
:
and
if
they
never
be
converted
,
they
lykewise
neuer
become
sacraments
to
them
.
Repl.
Enforceing
an
absurditie
.
They
who
corrupt
the
wordes
and
forme
of
the
institution
of
any
sacrament
(
as
baptisme
)
doe
also
overthrowe
the
nature
and
substance
of
the
same
.
The
Papistes
do
the
former
.
Ergo
they
doe
also
the
l●tter
:
And
therfore
their
baptisme
is
not
baptisme
;
and
so
by
consequent
wee
which
were
baptized
in
time
of
Poporie
,
must
be
rebaptized
.
Auns
.
To
the
maior
.
They
overthrowe
the
substance
of
baptisme
;
trew
,
to
themselues
and
such
as
approoue
them
,
and
be
not
conuerted
;
but
not
to
them
that
acknowledginge
their
errors
are
conuerted
,
and
adiorne
themselues
to
the
church
of
Christ
.
Obiect
.
5.
Against
that
parte
of
the
eleuenth
;
The
godlie
receaue
the
signes
to
their
saluation
.
That
only
can
be
receaued
by
the
godly
to
their
salvation
,
which
bringeth
with
it
saluation
,
or
is
a
cause
therof
;
But
the
things
signified
doe
bringe
alone
saluation
,
and
are
the
causes
therof
:
Ergo
the
things
signified
onely
,
(
and
not
the
signes
)
are
receaued
by
the
godly
to
their
saluation
.
Auns
.
To
the
maior
by
distinction
.
That
only
which
bringeth
with
it
saluation
can
be
receaued
vnto
saluation
;
trew
,
to
cause
or
bestow
saluation
but
that
also
which
bringeth
not
saluation
,
that
is
,
which
is
neither
the
efficient
,
nor
forme
,
nor
material
cause
of
saeluation
,
may
be
receiued
vnto
saluation
,
that
is
to
confirme
saluation
.
I
exp●●●de
my selfe
thus
.
Both
the
thinges
and
the
signes
are
receaued
vnto
salvation
:
but
the
signes
in
one
sorte
,
the
things
in
an
other
.
For
the
things
are
a
cause
of
saluation
,
and
parte
therof
:
but
the
signes
haue
in
themselues
no
such
quickening
force
,
but
onely
confirme
our
saluation
as
they
are
ioined
with
the
things
.
Obiect
.
6.
Against
the
twelfth
proposition
.
That
which
bringeth
with
it
condemnation
,
bringeth
no
fruits
;
The
vnworthie
vse
and
receauing
of
sacraments
bringeth
condemnation
,
as
it
is
prooued
in
the
eleventh
proposition
:
Ergo
it
bringeth
no
fruits
.
Auns
.
Wee
graunt
all
,
before
the
conversion
,
not
after
;
for
then
the
vnworthie
vse
and
receauing
is
made
worthy
.
Repl.
Condemnation
doth
not
follow
conuersion
;
The
fruit
of
vnworthy
receauing
the
sacraments
is
condemnation
:
Ergo
fruits
followe
not
conuersion
.
Auns
.
It
is
true
of
condemnation
.
But
here
we
speake
of
the
fruits
of
a
sacrament
vnworthilie
receaued
,
which
before
the
conuersion
for
vnworthy
receauinge
was
condemnation
;
but
after
the
conversion
is
chaunged
into
our
good
and
saluation
&c.
Obiection
.
7.
Against
that
parte
of
the
thirteenth
Some
sacraments
are
vsed
only
once
.
That
which
maketh
to
the
confirmation
of
our
faith
must
be
often
vsed
;
All
Sacramentes
make
to
the
confirmation
of
our
faith
:
Ergo
all
sacramentes
are
to
bee
often
vsed
.
And
so
by
consequent
wee
shoulde
bee
often
baptized
.
Auns
.
to
the
maior
,
which
is
true
,
if
God
haue
appointed
that
they
should
be
often
vsed
.
But
he
wil
not
haue
the
sacramentes
of
our
receauinge
into
the
church
,
and
our
regeneration
to
be
●terated
:
because
by
them
hee
doth
once
onelie
begette
vs
,
and
enter
league
with
vs
,
as
by
circumcision
and
baptisme
;
but
by
the
other
hee
doth
often
confirme
the
league
or
couenant
which
hee
doth
enter
with
vs
,
as
by
the
Pascall
lambe
,
&
the
Lords
supper
.
Obiections
.
Against
the
second
difference
of
the
worde
and
sacramente
in
the
sixteenth
proposition
.
They
which
are
to
be
admitted
to
the
more
worthy
,
should
not
be
forbidden
the
lesse
worthie
;
The
wicked
are
to
be
admitted
to
the
hearing
of
the
worde
,
which
is
more
worthie
than
the
sacraments
,
as
is
prooued
1.
Cor.
1.
17.
God
sent
me
not
to
baptize
,
but
to
preach
the
Gospell
:
Therefore
the
wicked
are
not
to
bee
forbidden
the
sacraments
.
Auns
.
We
denie
the
maior
if
you
take
it
vniuersally
;
because
it
is
neither
euerie
where
nor
alwaies
trew
.
Repl.
That
should
not
be
forbidden
wherof
may
follow
fruite
;
Of
receauing
the
Lords
supper
euen
by
the
wicked
may
follow
fruite
:
Ergo
the
wicked
are
not
to
be
forbidde
the
Lordes
supper
.
Auns
.
to
the
maior
.
He
should
not
be
forbidden
if
God
forbad
him
not
;
but
the
church
hath
receiued
this
commandement
of
God
,
That
it
must
not
doe
evill
that
good
may
come
of
it
.
9.
Obiection
against
that
part
of
the
same
proposition
.
The
word
must
bee
preached
even
to
the
vnbeleeuing
.
Christ
forbiddeth
vs
to
cast
pea●les
to
swine
and
dogges
;
Therfore
the
wicked
must
not
be
admitted
to
the
hearing
of
the
word
preached
.
Ans.
To
the
antecedent
:
by
dogs
and
swine
are
not
meant
simplie
he
wicked
,
but
such
enemies
as
mecke
&
persecute
the
doctrine
:
barking
and
impugning
it
like
dogs
,
and
treading
it
vnder
foote
like
swine
.
Against
such
this
argument
were
of
force
.
XXIV
.
OF
BAPTISME
.
1.
Baptisme
is
a
sacrament
of
the
new
testament
,
whereby
Christ
witnesseth
to
the
faithfull
being
baptized
with
water
in
the
name
of
the
father
,
&
of
the
sonne
,
and
of
the
holy
Ghost
,
that
all
their
sinnes
are
forgiuen
them
,
the
holy
Ghost
giuen
vnto
them
,
and
themselues
ingrassed
into
the
church
and
bodie
of
Christ
:
and
they
againe
professe
that
they
receaue
these
benefittes
of
God
,
&
therfore
euer
after
will
and
must
liue
to
him
,
and
serue
him
.
And
this
same
baptisme
was
begun
by
Iohn
Baptist
,
and
continued
by
the
Apostles
;
this
only
was
the
difference
,
that
he
baptised
men
into
Christ
which
should
suffer
and
rize
againe
,
but
these
into
Christ
which
had
suffered
,
&
was
rizen
.
2.
The
first
end
of
Gods
institution
of
baptisme
is
,
that
God
herby
might
signifie
&
witnesse
,
that
by
the
bloud
and
spirit
of
Christl●●●
doth
clense
those
that
are
baptized
from
their
sinnes
,
and
engraffeth
them
into
the
bodie
of
Christ
,
and
maketh
them
partakers
of
all
his
benefits
.
3.
The
second
is
that
baptisme
may
be
a
solemne
receauinge
or
enroulinge
of
men
into
the
visible
church
of
Christ
,
and
a
distinction
therof
from
al
other
sectes
.
4.
The
third
,
that
it
may
be
a
publique
&
solemne
profession
of
our
faith
in
Christ
,
&
of
bindinge
our selues
to
faith
in
him
,
&
obedience
towards
him
.
5.
The
fourth
,
that
it
may
be
an
admonition
of
our
plunging
into
afflictions
,
and
our
risinge
and
deliuerance
out
of
them
.
6.
Baptisme
hath
by
Gods
commandement
&
the
promise
of
grace
a
certaine
power
to
seale
and
witnes
,
annexed
by
Christ
vnto
these
rites
rightlie
vsed
.
For
Christ
by
the
hand
of
his
ministers
bapt●zeth
vs
,
as
by
their
mouth
he
speaketh
to
vs
.
7.
There
is
therfore
in
baptisme
a
2
fold
water
one
external
,
visible
,
&
earthly
,
which
is
the
elementary
water
:
the
other
internal
,
uisible
,
&
heauenvly
which
is
the
bloud
&
spirit
of
Christ
:
there
is
also
a
twofold
washing
,
the
on
external
,
visible
,
&
signifying
namely
the
sprinckling
or
powring
on
of
water
,
which
is
corporal
,
that
is
receaued
by
our
bodily
parts
&
〈◊〉
the
other
internal
,
invisible
,
&
signified
,
namely
remission
of
our
sins
by
Christs
bloud
shed
for
vs
,
&
our
regeneration
by
his
spirit
,
&
our
bei●●
〈◊〉
grafted
into
his
body
which
is
spirituall
,
that
is
,
is
received
in
spirit
,
&
by
faith
.
Lastly
,
there
is
a
two
fold
minister
of
baptisme
one
external
of
external
baptisme
,
which
is
the
minister
of
the
church
,
baptising
vs
in
water
with
his
hand
:
the
other
internall
of
internal
baptisme
,
which
is
Christ
himself
,
baptising
vs
with
his
bloud
and
spirit
.
8
Neither
is
the
water
turned
into
the
bloud
or
spirit
of
Christ
,
neither
is
the
bloud
of
Christ
present
in
the
water
or
in
the
same
place
with
the
water
,
neither
are
the
bodies
of
such
as
are
baptized
sprinkled
invisibly
therewithal
,
neither
is
the
holy
Ghost
in
substance
or
vertue
more
in
this
water
then
elsewhere
;
but
in
the
lawful
vse
of
baptisme
he
worketh
in
their
heartes
which
are
baptised
,
and
spiritually
doth
wash
and
sprinkle
them
with
the
bloud
of
Christ
,
and
vseth
this
external
signe
as
an
instrument
,
&
as
a
visible
word
&
promise
,
to
vphold
&
stir
vp
the
faith
of
such
as
are
baptised
.
9
Therfore
when
baptisme
is
said
to
be
the
washing
of
regeneration
,
or
to
saue
vs
,
or
to
wash
away
our
sins
;
it
is
meant
;
that
externall
baptisme
is
a
signe
of
the
internall
baptisme
,
that
is
,
of
regeneration
;
salvation
,
and
spirituall
washing
&
that
this
internall
washing
is
ioined
with
the
external
,
whensoever
baptisme
is
lawfully
vsed
.
10
Yet
is
sinne
an
baptisme
so
abolished
,
that
we
are
freed
from
the
guilte
of
GODS
anger
and
eternall
punishment
,
and
regeneration
is
begunne
in
vs
by
the
holy
Ghost
,
&
the
reliques
of
sin
remaine
in
vs
to
the
end
of
this
life
.
11
But
all
and
only
the
renued
,
or
the
regenerate
baptised
to
those
endes
for
which
baptisme
was
instituted
by
Christ
,
do
lawfully
receiue
baptisme
.
12
The
church
lawfully
ministreth
baptisme
to
all
and
onelie
those
,
whom
it
ought
to
recken
in
the
number
of
such
as
be
renued
,
and
members
of
Christ
.
13
Whereas
also
infants
of
Christians
are
of
the
church
,
whereinto
Christ
would
haue
al
that
pertaine
to
him
bee
receiued
and
registred
by
baptisme
,
and
therefore
baptisme
is
now
in
steede
of
circumcision
,
whereby
iustification
and
regeneration
,
and
receiving
into
the
church
,
were
sealed
by
&
for
Christ
as
yet
to
come
,
as
in
baptisme
by
and
for
the
same
Christ
already
come
,
as
well
to
infantes
as
to
those
of
riper
yeares
pertaining
to
the
seed
of
Abraham
:
and
whereas
no
man
can
forbidde
water
,
that
they
should
not
be
baptized
which
haue
receiued
the
holy
Ghost
clensing
&
purifying
their
heartes
,
truely
those
infantes
must
needs
bee
baptised
which
either
are
borne
in
the
church
,
or
together
with
their
parents
come
over
to
the
church
.
14
As
the
promise
of
the
gospell
,
so
baptisme
also
receiued
vnworthily
,
that
is
before
conversion
,
is
firme
and
procureth
salvation
to
such
as
repent
,
and
the
vse
thereof
,
before
vnlawful
is
now
made
vnto
them
lawfull
.
15
Neither
doth
the
wickednes
of
the
Minister
make
the
baptisme
vaine
&
of
no
force
,
if
it
bee
done
into
the
faith
and
promise
of
Christ
:
&
therfore
the
church
ought
not
to
rebaptise
even
those
that
haue
bin
baptised
by
heretiks
,
but
to
informe
them
in
the
true
doctrine
of
Christ
and
baptisme
.
16
And
as
the
covenant
once
begun
with
God
remaineth
perpetually
stedfast
to
such
as
repent
,
even
after
their
sinnes
from
that
time
committed
;
so
also
baptisme
once
receaved
,
confirmeth
those
that
repent
in
remission
of
sinnes
for
all
their
life
,
and
therefore
ought
neither
to
be
●terated
,
nor
deferred
to
the
end
of
life
,
as
if
on
that
condition
onlie
it
did
clense
vs
from
our
sinnes
,
if
we
committed
no
more
after
we
were
once
baptized
.
17
But
all
that
are
baptised
with
water
,
whether
infantes
or
aged
,
are
not
made
partakers
of
the
grace
of
Christ
.
For
Gods
eternal
election
and
calling
to
the
kingdome
of
Christ
is
free
.
18
Neither
are
all
excluded
from
the
grace
of
Christ
which
are
not
baptised
with
water
.
For
not
the
want
but
contempt
of
baptisme
excludeth
from
the
convenant
made
by
God
with
the
faithful
and
their
children
.
19
And
whereas
the
administration
of
Sacraments
is
a
part
of
the
ecclesiastical
ministery
,
they
which
are
not
called
thervnto
and
especially
women
,
must
not
presume
to
take
vnto
themselues
authoritie
of
baptising
.
OF
THE
LORDS
SVPPER
.
Disputed
in
the
Coll.
of
Wisdome
the
2.
of
May
,
Ann.
1575.
1
ONe
of
the
Sacramentes
of
the
new
testament
is
called
the
Lords
supper
,
not
because
it
must
needs
be
solemnised
onlie
in
the
evening
or
at
supper
time
,
but
because
it
was
instituted
by
Christ
in
the
last
supper
that
he
made
with
his
disciples
before
his
death
.
The
Lords
table
it
is
called
,
because
therin
the
Lord
feedeth
vs
.
The
sacrament
of
the
bodie
and
bloud
of
Christ
,
because
therein
are
these
thing●
communicated
vnto
vs
.
The
Eucharist
,
because
therein
are
solemne
thanks
giuen
vnto
Christ
for
his
death
and
benefits
towardes
vs
.
Synaxis
or
assemb●●
because
it
must
be
celebrated
in
assemblies
and
meetings
of
the
church
.
It
is
also
amongst
ancient
wrighters
named
a
sacrifice
,
because
it
is
a
representation
of
that
propitiatorie
sacrifice
which
Christ
perfourmed
on
the
crosse
,
with
an
Eucharisticall
sacrifice
or
sacrifice
of
thanksgiuing
therefore
.
2
The
Lords
supper
is
a
sacrament
of
the
newe
testament
wherein
by
commandement
of
Christ
the
bread
and
wine
is
in
companie
of
the
faithful
distributed
and
receiued
in
remebrance
of
Christ
,
3
The
first
&
principal
end
&
vse
of
the
Lords
supper
is
that
Christ
may
thereby
witnesse
vnto
vs
that
he
died
for
vs
and
with
his
body
and
bloude
feedeth
vs
vnto
eternal
life
,
4
Hence
hath
the
Lordes
supper
that
first
vse
,
which
is
,
This
is
my
bodie
:
and
because
the
holy
Ghost
by
this
visible
testimony
moueth
our
minds
and
harts
with
more
certainety
to
beleeue
the
promise
of
the
gospell
.
5
There
is
then
in
the
Lords
supper
a
twofold
kinde
of
food
and
drinke
:
one
externall
,
visible
,
and
earthly
,
namely
the
bread
and
wine
:
the
other
internall
,
invisible
&
heavenly
,
namely
the
body
and
bloud
of
Christ
:
there
is
also
a
twofolde
eating
and
receiving
,
the
one
externall
,
visible
,
and
signifying
,
which
is
the
corporall
receiving
of
bread
&
wine
,
that
is
such
a
receiving
as
is
perfourmed
by
the
handes
,
mouth
,
and
corporall
senses
;
the
other
internall
,
invisible
,
and
signified
,
which
is
the
fruition
of
the
death
of
Christ
,
and
a
spirituall
engraffing
vs
into
the
bodie
of
Christ
;
that
is
,
such
an
eating
as
is
not
performed
with
the
hands
and
mouth
of
the
bodie
,
but
by
spirit
and
faith
.
Lastly
,
there
is
a
twofold
minister
of
this
foode
and
cup
;
one
externall
of
the
externall
foode
and
cup
,
which
is
the
minister
of
the
church
deliuering
to
vs
with
his
hand
the
bread
&
wine
;
the
other
an
internal
minister
of
the
internal
food
and
cup
,
which
is
Christ
himselfe
feeding
vs
with
his
owne
body
and
bloud
.
6
The
signes
and
elements
serving
for
confirmation
of
our
faith
,
7
Neither
is
the
bread
changed
into
the
body
and
the
wine
into
the
bloud
of
Christ
,
8
But
when
Christ
saith
:
This
,
that
is
this
bread
,
is
my
bodie
:
and
this
cup
is
my
bloud
,
it
is
a
sacramental
or
metonymicall
kinde
of
speech
,
whereby
is
attributed
to
the
signe
the
name
of
the
thing
signified
,
that
is
,
we
are
taught
that
the
bread
is
the
Sacrament
or
signe
of
Christs
bodie
that
is
,
doth
represent
and
witnesse
that
Christs
body
was
offered
for
vs
on
the
crosse
,
and
giuen
to
vs
for
foode
of
eternal
life
,
and
is
therefore
an
instrument
of
the
holy
Ghost
to
continue
&
increase
this
foode
in
vs
,
as
Paule
saith
,
The
bread
is
the
communion
of
Christs
body
,
We
haue
al
dr●nke
of
one
drinke
into
one
spirit
.
9
As
therefore
there
is
one
body
of
Christ
,
10
The
lawfull
vse
of
the
Lords
supper
is
,
11
As
in
this
vse
the
body
of
Christ
is
eaten
sacramentally
and
really
;
12.
The
doctrine
of
the
Lords
supper
is
grounded
vpon
manie
&
those
very
forcible
arguments
.
13
The
Lords
supper
differeth
from
baptisme
,
1
In
rite
and
manner
of
signifying
,
because
the
washing
signifieth
remission
and
clensing
of
our
sins
,
In
special
vse
,
because
baptisme
is
a
testimony
of
our
regeneration
,
or
covenant
betweene
God
and
vs
,
and
of
our
admission
or
being
receiued
into
the
church
:
but
the
Lords
supper
witnesseth
,
that
we
are
perpetually
to
be
nourished
by
Christ
abiding
in
vs
,
and
that
the
covenant
which
we
haue
once
made
with
God
shall
ever
endure
steadfast
,
and
that
we
shall
for
ever
abide
in
the
church
and
bodie
of
Christ
.
3
By
the
persons
to
whom
they
must
bee
ministred
.
Baptisme
is
due
to
all
which
are
to
be
accounted
for
members
of
the
church
,
whether
aged
or
infantes
:
the
Lords
supper
to
them
onely
which
can
vnderstande
and
celebrate
the
benefites
of
Christ
,
and
examine
themselues
.
4
In
often
vse
.
Baptisme
must
only
once
be
received
,
because
the
covenant
of
God
once
begun
,
is
ever
firme
and
steadfast
to
them
that
repent
,
But
the
Lords
supper
must
be
often
receiued
,
because
the
renuing
of
that
league
,
and
often
remembrance
thereof
,
is
necessary
for
the
strengthning
of
our
faith
.
5
In
the
order
of
vsing
;
because
baptisme
must
be
ministred
before
,
the
Lordes
supper
never
but
after
baptisme
.
14
They
come
worthily
to
the
Lords
table
which
examine
themselues
,
15
The
church
ought
to
admit
to
the
Lords
supper
all
that
professe
that
they
embrace
the
foundation
of
Christian
doctrine
,
16
The
Pope
hath
done
wickedly
in
taking
the
breaking
of
bread
from
amongst
the
rites
of
the
the
Lords
supper
,
as
also
in
barring
the
people
the
vse
of
the
cup.
He
hath
also
done
wickedly
in
adding
so
many
ceremonies
,
never
commanded
by
the
Apostles
.
Hee
hath
fowly
transformed
the
Lords
supper
into
a
theatricall
masse
,
that
is
,
into
a
foolish
imitation
of
Iudaical
traditions
,
&
stage-like
gestures
.
But
most
impious
&
idolatrous
are
those
devises
,
to
perswade
that
the
masse
is
a
propitiatorie
sacrifice
,
wherein
by
the
Masse-Priests
Christ
himselfe
is
offered
vp
to
his
father
for
the
quicke
and
dead
:
and
by
vertue
of
consecration
is
substantially
present
,
and
so
abideth
as
long
as
the
bread
and
wine
remaine
vncorrupt
:
and
bestoweth
the
grace
of
God
and
other
benefits
on
them
for
whom
he
is
offered
,
and
by
whom
he
is
eaten
with
the
bodily
mouth
,
without
any
good
motion
of
their
owne
:
and
also
that
he
is
to
be
adored
&
worshipped
,
as
he
is
included
and
borne
about
vnder
those
two
kindes
,
namely
bread
and
wine
.
For
these
damnable
and
abominable
idols
it
is
very
necessary
that
the
masse
bee
banished
from
the
Christian
church
.
A
FVNERALL
ORATION
OF
D.
FRANCES
JVNIVS
,
Professor
of
Divinity
in
the
famous
Schoole
of
Neustade
;
vpon
the
death
of
D.
ZACHARY
VRSINE
,
a
most
worthy
man
and
vigilant
Doctor
and
Professor
of
Divinity
in
the
saide
Schoole
of
Neustade
.
WE
haue
lately
lost
(
noble
and
worthy
auditors
)
the
most
faithfull
servaunt
of
God
Zacharie
Vrsine
,
a
reverende
witnesse
of
our
Lorde
Iesus
Christ
,
a
right
vertuous
man
,
my
sweete
fellow-professor
,
and
one
most
beneficiall
to
Gods
church
:
of
this
man
are
we
deprived
,
and
this
our
orphan-schoole
left
destitute
of
her
parent
.
The
greatnesse
of
which
losse
if
I
woulde
amplifie
,
I
shoulde
but
giue
occasion
of
more
heavinesse
to
your
mindes
,
that
are
already
in
this
case
too
tenderly
affected
,
and
faile
exceedingly
of
that
excellency
of
discourse
,
which
in
so
excellent
a
subiect
may
iustly
be
expected
.
For
though
faine
I
would
,
and
could
hartily
wish
that
I
might
speak
much
to
this
purpose
,
yet
I
neither
thinke
it
fit
,
considering
I
should
but
minister
fuell
to
the
fire
of
your
affection
;
nor
accompt
my selfe
able
,
as
well
for
divers
defects
which
I
feele
in
my selfe
of
wit
,
learning
,
exercise
,
&
continuance
of
conversing
with
that
man
of
happy
memorie
,
whereby
I
am
much
disabled
;
as
also
because
if
I
were
furnished
with
gifts
of
vtterance
(
which
in
my selfe
I
acknowledge
to
be
very
slender
)
yet
nowe
the
waight
of
this
worke
,
the
scantnesse
of
time
,
and
vehemencie
of
my
griefe
haue
debarred
me
all
vse
and
practise
of
them
.
Wherefore
I
would
indeede
haue
perswaded
some
others
of
our
colledge
to
take
some
paines
in
this
matter
thereby
to
ease
mine
owne
study
and
sorrow
;
but
they
excused
themselues
with
the
publique
griefe
and
their
owne
most
affectionate
heavinesse
.
And
must
wee
then
needes
neglect
the
commendation
of
that
sacred
soule
,
if
in
this
publique
calamitie
of
the
Church
and
our
schoole
,
wee
giue
our selues
wholy
to
mourning
and
lamentation
?
But
that
perhaps
wil
seeme
an
vndutiful
nicenes
&
tendernes
to
such
as
know
not
the
vehemencie
of
our
griefe
.
Besides
(
to
vse
the
words
of
S.
Amb.
)
though
it
do
but
increase
our
griefe
to
wright
of
that
which
grieveth
vs
,
yet
because
commonly
we
content
our selues
with
the
remembrance
of
him
whose
losse
we
lament
,
for
th●●
in
wrighting
a
whilest
that
our
mindes
by
meditation
are
wholy
fixed
on
him
,
wee
imagine
him
to
liue
in
our
discourse
;
it
is
a
thinge
that
must
be
done
,
except
we
will
be
thought
to
haue
buried
in
silence
the
memorie
of
a
pledg
so
well
deseruing
,
and
to
haue
vouchsafed
him
no
honor
,
or
els
to
haue
avoided
all
incitements
to
greife
,
wher
as
for
the
most
part
,
to
greiue
is
the
especial
comfort
of
such
as
are
greiued
.
Shall
we
then
differ
this
commendation
any
longer
?
no
truelie
;
but
rather
let
vs
stirre
vp
your
mindes
to
maintaine
his
memorie
both
now
&
to
al
posteritie
hereafter
:
for
(
as
Nazianzen
saith
)
good
men
ought
to
be
especially
remembred
,
and
they
whose
memorie
is
godlie
and
p●offitable
.
But
stay
then
:
am
I
the
boldest
of
this
companie
of
professors
?
not
so
.
But
perhappes
I
am
the
most
officious
and
forward
to
shew
my
dutie
?
truelie
neither
am
I
so
greed●e
of
the
glorie
of
this
action
that
I
could
finde
in
my
heart
to
snatch
it
from
others
by
prevention
.
How
then
?
am
I
belyke
the
most
vnwise
of
all
others
?
truelie
I
do
not
arrogate
to
my selfe
any
great
wisedome
,
onely
I
hope
this
my
dutie
shal
be
without
off●ces
&
with
thought
hereof
I
am
much
comforted
.
But
what
mooued
mee
aboue
others
to
take
vpon
me
the
penninge
and
pronouncing
of
this
oration
?
Because
of
dutie
one
of
vs
must
needes
haue
done
it
;
&
that
which
was
a
dutie
in
all
,
greife
excused
in
other
,
and
might
as
well
haue
done
in
me
,
had
not
very
necessitie
not
onelie
required
,
but
also
euen
exacted
it
at
my
handes
.
For
first
I
owe
as
much
to
the
memorie
of
that
iust
man
my
good
fellow-professor
,
as
others
doe
,
namelie
an
honorable
remembrance
of
him
.
Moreouer
I
owe
so
much
dutie
and
more
to
this
our
Schoole
,
which
may
iustly
callenge
my
diligence
,
as
well
in
this
as
in
other
causes
.
Lastelie
I
shall
hereby
provide
both
for
the
publique
good
,
and
also
for
mine
owne
credit
:
for
otherwise
who
would
not
be
readie
to
obiect
against
me
that
sayinge
of
Sophocles
?
Alasse
!
how
soone
thanklesse
posteritie
Leaues
to
retaine
a
dead
freindes
memorie
?
But
these
learned
and
iudicial
men
herepresēt
,
may
in
the
common
heauinesse
make
this
benefit
,
that
they
perswade
themselues
they
may
shift
of
the
burden
of
this
exercise
without
preiudice
of
their
credit
:
as
for
me
,
the
necessitie
of
my
place
enforceth
either
to
prouide
some
other
who
will
and
may
better
discharg
it
then
my selfe
,
or
els
to
submit
my selfe
to
the
hazard
of
your
censures
.
The
waight
of
my
other
affaires
do
ouermuch
distract
me
,
the
conscience
of
mine
owne
weaknes
doth
amaze
mee
,
the
worth
and
greatnes
of
the
thinge
it selfe
deters
me
.
All
this
notwithstanding
,
the
authoritie
of
this
schoole
preuaileth
ouer
mine
affaires
,
good
ensample
and
publique
paterne
of
the
church
forceth
my
conscience
,
and
necessitie
it selfe
doth
thrust
me
forward
setting
aside
respect
of
the
worthe
and
maiestie
of
this
subiect
,
to
say
some
thinge
therof
in
this
assemblie
.
Trusting
therfore
to
your
courtesie
and
indifferencie
(
worshipfull
and
worthie
auditors
)
first
I
desire
&
entreate
you
to
heare
favorably
this
my
oration
,
no
way
matching
(
I
confesse
)
that
matchlesse
mans
desertes
,
or
your
expectation
,
or
mine
owne
duty
,
but
onely
fitting
my
poore
mediocritie
:
then
that
you
woulde
vouchsafe
lovingly
to
excuse
mee
(
plucking
onelie
some
few
fruites
from
that
most
rare
and
sacred
tree
(
if
I
neither
flourish
out
this
picture
with
those
curious
colours
,
nor
furnish
out
this
table
with
those
diuers
and
daine●i●
dishes
which
that
rich
store
house
might
afforde
,
but
rather
supplie
what
mine
ignorance
hath
omitted
,
and
pardon
both
for
shortnesse
of
time
and
vehemencie
of
griefe
,
whatsoever
I
shall
happen
to
speake
vnadvisedly
.
For
in
that
man
I
purpose
not
to
speake
of
that
wee
admired
whilst
it
was
present
,
and
now
want
being
absent
(
for
I
neither
know
nor
can
reckon
al
)
nor
of
many
such
things
as
I
know
,
and
haue
much
thought
of
(
for
even
that
also
were
almost
infinite
,
and
would
seeme
incredible
to
manie
)
but
I
intend
in
few
words
to
lay
downe
a
briefe
of
those
vertues
and
good
giftes
which
heretofore
wee
haue
all
seene
,
and
whose
losse
wee
now
lament
,
and
to
shaddowe
out
vnto
you
the
damage
redounding
to
vs
all
by
the
vntimely
death
of
that
man
of
fame
,
that
by
this
fi●e
wee
may
bee
inflamed
to
strong
faith
and
serious
repentaunce
,
and
more
and
more
frame
our selues
to
imitation
of
this
worthy
witnesse
and
valiant
champion
of
CHRIST
IESVS
.
Zacharie
Vrsine
was
borne
at
Pres●aw
of
honest
parentage
by
discent
,
in
the
yeare
of
our
Lorde
,
1536.
Hee
was
naturallie
for
constitution
of
bodie
strong
;
but
more
strong
of
minde
and
courage
,
especiallie
after
there
had
beene
ioyned
to
the
goodnesse
of
his
nature
,
artes
,
and
sciences
,
and
other
most
excellent
and
heavenlie
giftes
&
qualities
.
But
touching
the
giftes
of
his
body
we
shal
not
neede
to
speake
much
,
considering
that
some
of
them
are
indifferentlie
common
to
all
men
,
others
besides
men
,
are
also
incident
vnto
beastes
.
For
although
in
themselues
they
be
commodious
,
and
such
as
every
man
may
wel
wish
to
further
him
in
laudable
attemptes
,
yet
they
make
nothing
to
the
true
glorie
and
commendation
of
those
in
whom
they
are
found
:
wherefore
I
am
resolved
to
giue
vnto
him
his
deserued
commendation
,
not
as
he
was
man
,
but
a
most
absolute
Divine
.
But
touching
the
vertues
of
his
mind
,
which
by
consent
of
al
good
men
deserue
of
themselues
to
be
desired
,
and
possesse
the
perpetual
fruit
of
true
glorie
,
what
shal
I
saie
?
whence
shoulde
I
beginne
,
or
when
should
I
end
,
if
I
should
endevour
to
speake
all
that
might
be
said
of
this
most
holie
&
choice
vessell
,
ordained
to
the
glorie
of
his
maker
?
I
should
sooner
want
time
then
matter
in
so
iust
a
cause
.
Nowe
then
I
see
well
what
I
haue
to
do
.
I
must
prescribe
vnto
my selfe
certaine
limites
&
bounds
,
beyond
which
(
would
I
never
so
faine
)
I
may
nor
stray
:
that
so
,
both
I
may
promise
to
my selfe
the
things
wherof
I
meane
to
speake
,
&
you
before
hand
may
conceiue
what
you
are
like
to
hear
.
First
then
I
giue
you
to
vnderstand
,
that
this
our
deare
Vrsine
was
a
man
absolutely
furnished
with
manie
and
those
exceeding
greate
and
singular
giftes
of
wit
and
vnderstanding
.
Also
this
I
saie
,
that
with
these
most
singular
,
exquisite
,
and
incredible
giftes
of
witte
was
ioyned
a
most
stricte
course
of
life
,
respecting
the
publique
good
of
the
Church
.
Lastly
,
I
tell
you
,
that
his
godly
death
is
vnto
vs
a
most
sure
argument
both
of
his
eleganeie
of
witte
and
strictnesse
of
life
.
Within
these
boundes
I
doe
of
purpose
empale
my selfe
,
that
so
you
remembring
this
may
the
more
easily
recall
to
memory
all
the
rest
,
and
with
authoritie
call
me
homewardes
,
if
I
offer
to
wander
beyond
these
listes
.
Concerning
that
wit
whereof
we
spake
,
I
am
verily
perswaded
that
this
worthy
man
was
most
aboundantly
stored
with
many
and
those
verie
heauenlie
giftes
thereof
:
which
I
desire
may
bee
spoken
without
offence
,
and
taken
without
envy
of
any
man
.
For
waying
with
my selfe
that
strength
of
wit
which
is
naturall
,
I
see
not
what
was
wanting
in
him
that
might
be
founde
in
any
man
:
but
when
I
thinke
of
those
vertues
whereby
our
wits
&
mindes
are
adorned
and
strengthned
to
the
studies
of
humanitie
and
religion
,
then
me
thinke
I
remember
how
by
the
finger
of
God
almost
all
were
heaped
vpon
this
one
man
.
And
that
this
which
I
speake
is
true
,
al
men
can
witnes
who
but
once
conuersing
with
him
haue
had
experience
of
his
singular
vertues
,
witnesse
his
familiar
acquaintance
,
witnesse
his
friends
,
witnesse
innumerable
multitudes
of
those
which
haue
vsed
his
advise
,
witnesse
many
greate
and
principall
men
,
which
haue
preferred
him
before
al
men
to
bee
the
oracle
of
their
counsels
,
&
th●
censurer
of
their
wrightings
:
witnesse
innumerable
peoples
,
nations
,
churches
,
and
lastlie
bookes
of
his
,
by
whose
varietie
of
learning
CHRISTS
people
hath
alreadie
a
long
time
beene
fedde
and
recreated
,
albeit
they
like
modest
children
,
obeying
the
modest
will
of
their
natural
Father
,
dissemble
and
conceale
his
name
.
Which
beeing
so
,
what
neede
I
any
farther
blazon
the
worth
of
so
incomparable
a
wit
?
For
if
I
consider
with
my selfe
his
naturall
wisedome
ioyned
vnto
this
witte
,
beholde
immediatelie
there
are
presented
to
my
viewe
whole
troopes
of
conferences
,
Letters
,
Lectures
,
Sermons
,
wrightings
,
bookes
,
beeing
as
it
were
whole
shoppes
and
store-houses
of
his
wisedome
.
If
at
any
time
I
bethinke
my selfe
of
his
invention
,
what
could
a
man
conceiue
of
sharper
edge
?
(
as
the
Poent
said
)
more
forwarde
and
swift
?
more
diligent
&
industrious
,
then
was
that
force
,
wherwith
it
pleased
almightie
GOD
to
endue
this
vessell
of
holinesse
?
If
I
respect
that
magnanimity
and
quicknesse
of
conceipt
whereby
all
humaine
things
he
conceaved
&
skorned
,
what
man
on
the
earth
did
more
easily
,
&
in
the
twinckling
of
an
eie
,
(
as
wee
vse
to
saye
)
overpasse
all
those
thinges
,
which
to
those
celestiall
spirites
seeme
vile
&
base
,
then
he
did
?
If
tenacite
of
memorie
which
is
the
continual
companion
of
good
wittes
,
I
finde
in
this
man
a
memorie
immortally
good
.
But
after
this
fruitful
and
happie
witte
was
once
manured
&
husbanded
by
ingenuous
artes
and
sciences
,
then
indeede
began
he
to
aduance
the
singularitie
of
his
nature
vnto
a
perfection
far
exceedinge
all
others
.
For
he
trulie
was
so
skilled
in
all
artes
and
sciences
,
that
he
might
worthilie
bee
thought
possessed
with
that
famous
circle
of
sciences
,
so
much
commended
by
auncient
philosophers
.
He
was
as
well
seene
as
any
man
in
the
arte
of
pure
,
plaine
,
elegant
,
and
true
speech
.
He
had
so
diligently
and
artificially
vsed
each
part
of
philosophy
,
that
you
should
not
take
him
to
haue
beene
a
scholler
to
philosophie
,
but
rather
philosophie
to
haue
bin
a
scholler
to
him
.
He
was
most
skilful
in
the
Mathematiques
,
he
knew
exquisitly
al
that
pertained
to
Naturall
philosophie
,
and
was
so
excellently
cunning
in
Moral
and
politique
affaires
,
that
he
might
worthilie
be
accoumpted
a
singular
miracle
of
the
worlde
.
Moreouer
(
to
the
intente
that
learninge
this
,
wee
may
proceede
yet
farther
)
how
manie
and
greate
men
did
hee
to
his
greate
cost
visite
,
that
he
might
throughly
informe
himself
in
the
knowledge
of
these
thinges
,
and
perfite
himselfe
by
diligent
imitation
.
For
hee
visited
,
hearde
,
&
swallowed
not
onelie
with
eyes
and
eares
,
but
allso
with
insatiable
thirst
of
mynde
those
most
cleere
and
eminent
lightes
of
all
Europe
,
which
then
shined
in
Wittemberge
,
Leipsich
,
Paris
,
and
Zurich
,
gathered
from
them
all
the
sweete
hony
of
learninge
,
whose
combes
are
nowe
extant
,
delicious
and
wholesome
to
vs
for
this
schoole
,
to
Germanie
his
deare
countrie
,
and
to
the
whole
church
of
God
,
which
is
the
common
mother
of
vs
all
,
but
bitter
and
pernicious
to
all
wicked
men
and
heretiques
.
What
should
I
heare
speake
of
exercise
,
wherein
this
greate
servant
of
God
and
minister
of
the
church
did
so
greatlie
delight
,
that
with
too
severe
and
strict
meditation
and
exercise
,
wherevnto
hee
was
wholie
addicted
,
hee
neglected
all
care
of
his
bodilie
health
.
And
this
hee
did
then
especially
,
when
hee
had
satisfied
his
minde
with
the
knowledge
of
humaine
artes
,
least
perhappes
that
might
befall
him
which
often
befall
vnskilful
fencers
,
whoe
a
longe
time
flourish
&
beate
the
aire
without
once
touching
the
body
,
&
after
much
paines
taken
to
no
purpose
,
when
they
come
indeed
to
the
sharp
,
are
soone
over
come
in
fight
:
for
it
is
indeed
a
great
matter
and
ever
commendable
to
excell
all
others
in
naturall
gifts
&
strength
of
witt
,
but
greater
,
to
grace
that
solid
natural
iuice
of
wit
with
the
florishinge
pleasinge
coloure
of
humaine
arts
,
but
greatest
,
&
that
which
exceedeth
all
the
rest
is
,
when
both
iuyce
&
colour
are
steeped
&
purified
in
the
sacred
fountaines
of
this
diuine
&
heauenlie
doctrine
:
not
that
our
minds
might
anie
more
be
coloured
as
in
times
past
with
pure
purple
,
but
that
every
one
in
the
spirite
of
his
minde
may
bee
renewed
after
the
image
of
his
creator
.
And
if
any
man
in
our
memorie
,
without
doubt
this
valiant
champion
of
Christ
hath
performed
,
laboured
,
and
carefully
perfited
it
.
For
first
he
perceaued
,
and
verie
wisely
,
that
those
daintie
ornaments
of
humanitie
ought
to
be
hand-maides
vnto
the
word
of
God
and
holy
scripture
.
Then
this
he
laid
downe
for
a
ground
,
that
he
was
not
at
his
owne
,
but
others
disposing
.
Also
he
vnderstood
that
as
many
as
addicte
themselues
to
the
service
of
God
,
obtaine
of
him
saluation
,
but
such
as
withdraw
themselues
from
vnder
his
hand
,
doe
fayle
therof
.
But
then
(
good
Lord
!
)
how
feruent
a
studie
did
the
meditation
of
these
things
breede
in
the
sanctified
soule
of
this
Christian
champion
?
what
feare
?
what
desire
?
what
zeale
?
Hence
sprong
his
faith
in
Christ
,
his
hope
,
and
(
that
which
is
the
bond
of
all
perfection
)
his
charitie
:
all
heauenlie
vertues
,
which
when
once
they
were
rooted
in
him
by
God
the
father
,
they
could
neuer
be
rooted
out
,
or
corrupted
by
any
temptation
,
violent
fraud
,
prosperitie
,
or
adversitie
.
What
shall
wee
farther
say
,
if
all
this
was
not
enough
,
but
that
the
innocent
man
must
daily
punnish
himselfe
?
for
he
did
seuerely
chastize
his
bodie
to
bring
it
to
subiection
vnto
Christ
.
It
is
incredible
how
carefull
and
religious
hee
was
not
to
be
wiser
than
in
sobrietie
was
fit
for
him
:
he
did
ever
captivate
vnto
Christ
that
naturall
wisedome
wherin
he
excelled
;
he
neuer
durst
determine
anie
thinge
but
out
of
the
plaine
and
knowne
worde
of
God
,
he
would
avouch
nothinge
but
what
he
had
receaved
by
most
sure
faith
of
the
holy
Ghost
;
lastely
he
was
alwaies
of
this
minde
,
that
nothinge
was
to
be
altered
from
the
common
receaued
customes
and
opinions
,
except
the
vnresistable
veritie
of
Gods
worde
did
both
commaund
and
force
.
But
that
he
might
with
more
certaintie
compasse
all
these
things
,
he
was
exactelie
skilled
in
the
tongues
,
a
most
necessarie
instrument
amongst
others
for
a
true
diuine
:
and
these
he
had
alwaies
readie
,
and
vsed
them
wheresoeuer
was
neede
with
passinge
dexteritie
and
wisedome
.
A
man
for
iudgment
most
profund
,
for
prouidence
wise
,
cunning
to
devise
,
quicke
to
invent
,
laborious
to
search
,
sharpe
to
discusse
,
readie
to
perceaue
,
in
deliueringe
a
truth
most
faithfull
,
in
refellinge
a
falshoode
most
powerfull
,
farre
from
uanitie
,
diligent
in
all
he
vndertooke
,
armed
at
all
points
with
the
complete
harnesse
of
a
true
Diuine
,
a
stronge
repeller
of
falshoode
,
&
an
invincible
fortresse
of
defence
for
veritie
.
This
man
(
worthy
audience
)
by
profession
a
diuine
,
indeed
a
champion
of
Christ
,
haue
we
lost
,
wee
haue
(
I
say
)
lost
by
the
will
of
God
this
earnest
maintainer
of
Gods
truth
,
this
victorious
aduersarie
of
Satan
;
this
faithfull
touchstone
and
rebuke
of
the
fraudes
and
sophismes
which
he
vseth
to
plot
and
devise
,
this
valorous
vanquisher
and
destroyer
of
heresies
we
haue
seene
taken
from
amonge
vs
:
and
we
all
lament
this
most
heavie
plague
and
greivous
wounde
inflicted
on
vs
and
the
whole
church
of
Christ
.
But
whether
do
I
wander
?
Doe
you
not
now
perceaue
(
noble
and
excellent
auditors
)
that
by
degrees
I
am
fallen
to
the
second
point
whereof
I
purposed
to
speake
?
For
hitherto
I
haue
giuen
you
to
vnderstand
that
this
our
Doctor
was
a
rare
man
for
excellencie
of
wit
,
learninge
,
trust
,
and
skill
in
matters
of
religion
,
the
learnedst
among
divines
,
and
most
divine
amonge
the
learned
.
Now
it
followeth
necessarily
that
I
speake
somwhat
of
that
second
parte
which
I
proposed
,
that
so
to
this
theorie
and
knowledge
I
may
ioyne
his
vertuous
life
and
practize
.
The
manner
hereof
was
this
:
he
was
an
other
iust
Zacharie
before
God
,
and
laboured
with
all
his
might
to
ioyne
innocencie
of
life
to
those
excellent
giftes
of
witt
bestowed
on
him
by
nature
,
arte
,
ane
the
heauenlie
grace
of
God
:
I
call
you
to
witnesse
that
haue
conuersed
with
the
man
openly
and
familiarlie
.
Whatsoeuer
he
had
of
nature
,
did
hee
not
(
after
he
had
faithfully
bettered
it
by
liberall
artes
,
and
profited
it
by
grace
infused
from
heauen
)
imploy
it
wholie
to
the
studie
and
dutie
of
pietie
,
charitie
,
and
humanitie
?
Some
perchaunce
will
thinke
it
incredible
,
some
enuiouselie
spoken
;
yet
I
must
needes
say
it
.
I
thinke
this
age
hath
bred
verie
few
,
whose
studious
part
and
dutiful
minde
might
be
compared
with
this
mans
hearte
and
minde
.
Which
I
speake
not
because
I
woulde
flatter
him
:
for
whie
should
I
flatter
the
dead
?
nor
that
I
yeeld
too
much
to
our
freindship
and
familiaritie
,
for
it
was
a
greife
to
me
that
I
was
almost
alwaies
absent
from
so
worthie
a
man
;
and
now
to
be
cutt
of
from
all
hope
of
acquaintance
with
him
which
I
haue
so
much
wished
,
this
is
that
which
grieueth
me
most
of
all
.
I
speake
the
truth
,
&
that
which
in
conscience
I
thinke
;
I
haue
obserued
in
this
man
so
much
diligence
of
studie
,
and
so
much
gratiousnes
of
curtesie
&
faire
behavior
,
as
can
very
hardly
be
matched
,
must
lesse
bettered
by
any
man
.
And
how
might
this
be
known
?
beeaus
in
pietie
,
charitie
,
and
curtesie
he
satisfied
al
other
men
,
but
never
could
satisfie
himselfe
.
But
who
,
I
pray
,
is
there
that
can
witnes
thus
much
?
nay
who
is
there
that
cannot
witnes
it
,
if
he
haue
but
heard
the
name
of
Vrsinus
?
heard
it
,
say
I
?
nay
I
call
them
to
witnesse
which
know
not
so
much
as
his
name
.
There
haue
beene
manie
in
our
memorie
,
which
haue
most
greedilie
gathered
the
most
sweete
&
wholsome
fruite
of
his
labours
,
as
from
a
tree
vnknowne
,
&
haue
togeather
with
vs
thirsted
after
the
water
poured
from
his
river
and
bowells
by
Christ
.
It
were
to
long
to
confirme
these
thinges
by
examples
,
testimonies
,
and
arguments
:
&
perhappes
to
some
of
you
vnprofitable
,
to
others
teadious
.
But
out
of
manie
I
will
make
choice
only
of
som
feaw
,
&
from
his
plentifull
panterie
&
stor-house
,
furnish
you
out
a
frugal
&
thriftie
banquet
.
His
first
rudiments
of
religion
he
had
learned
of
a
child
;
which
is
a
great
matter
.
In
proces
of
time
he
encreased
&
furthered
them
most
aboundantly
:
which
is
more
.
But
the
greatst
matter
&
most
memorable
of
al
the
rest
,
is
that
when
he
was
aged
(
if
a
man
of
years
may
be
termed
aged
,
at
which
years
it
pleased
God
to
take
away
and
extinuish
that
light
,
shining
to
the
testimonie
of
that
true
light
)
but
being
,
I
say
,
aged
,
he
as
much
confirmed
that
his
studie
of
godlinesse
and
religion
,
as
when
he
did
most
.
Lastly
,
at
all
times
(
that
I
may
,
if
it
be
possible
,
conclude
al
in
a
word
)
without
measure
or
end
he
was
so
carried
away
with
desire
of
godlinesse
and
reverence
of
his
maker
,
and
did
so
burie
himselfe
therein
,
that
from
the
principles
of
wisdome
proceeding
every
daie
very
much
forward
,
he
in
the
end
attained
that
perfection
,
wherwith
the
most
righteous
God
hath
now
crowned
him
.
And
though
himselfe
procured
&
vsed
no
other
sufficient
witnesses
of
these
his
most
holy
endevours
(
which
God
very
well
knew
and
approued
)
besides
that
great
searcher
of
harts
,
God
,
&
our
Lord
Iesus
Christ
whom
he
serued
in
spirit
:
yet
am
I
able
to
alleadge
two
most
evident
proofes
thereof
,
namely
his
faithful
praiers
,
&
sacred
meditations
.
But
then
(
will
some
man
say
)
did
this
Vrsinus
,
whom
you
commend
,
vse
to
cal
witnesses
about
him
when
he
went
to
praier
?
did
he
offer
himselfe
to
the
view
&
hearing
of
others
as
if
he
had
beene
on
a
theater
and
not
in
his
closet
?
no
truely
.
That
most
simple
man
,
one
far
from
al
shew
of
this
humaine
vanitie
&
affection
of
vaine
glory
,
thought
it
alwaies
sufficient
to
be
seene
in
secret
by
his
father
▪
which
seeth
in
secret
,
was
verie
warie
in
beeing
seene
of
others
,
confirmed
himselfe
by
Christian
praier
,
did
not
vaunt
himselfe
by
pharisaicall
boasting
.
Do
I
then
guesse
and
speake
by
coniecture
?
nor
so
,
but
avouch
it
vpon
certaine
knowledge
.
For
such
indeede
was
this
man
of
God
,
most
carefull
of
the
truth
,
the
church
,
the
afflicted
brethren
,
&
al
men
,
wholie
bent
to
faithful
praier
,
whereby
like
another
Iosue
conversing
night
&
day
in
the
light
of
heavenlie
things
,
he
did
with
feruent
praier
saue
and
defend
the
people
of
his
charge
,
&
with
the
sword
of
Gods
word
chased
and
put
to
flight
the
enemies
of
the
faith
.
But
what
should
I
speake
of
his
meditations
?
We
founde
(
ô
deere
Vrsine
)
that
thou
didst
truely
obserue
,
what
Demosthenes
had
before
in
word
&
deed
approued
,
That
easie
things
were
harde
to
bee
conceived
by
the
negligent
,
and
harde
things
easie
to
the
diligent
.
So
certaine
was
it
that
thou
thoughtest
nothing
vnworthy
thy
meditation
.
For
what
easie
thing
did
escape
him
?
What
difficult
thing
was
there
wherevnto
he
did
not
attaine
?
Whatsoever
the
eternall
spirit
of
God
delivered
in
the
bookes
of
the
Prophets
&
Apostles
,
all
that
he
beleeued
faithfully
,
searched
diligently
,
and
attained
by
med●●ating
theron
miraculously
.
For
those
he
accoumpted
the
worthiest
paines
,
which
were
bestowed
in
those
divine
studies
.
As
often
as
I
thinke
on
the
greate
,
laborious
,
and
peremptorie
desire
of
meditation
which
was
in
this
man
,
(
and
I
cannot
but
thinke
of
it
verie
much
and
often
)
I
still
call
to
minde
that
elegant
sentence
of
Ba●●●us
the
Great
,
seeing
the
truth
is
harde
to
finde
,
wee
must
euerie
where
seeke
after
it
.
For
if
the
conceiuing
,
as
of
arts
,
so
also
of
true
〈◊〉
and
religion
,
be
made
greate
by
that
continuall
encrease
which
by
little
and
little
is
gathered
together
,
there
is
not
that
thing
so
meane
&
simple
,
which
they
that
enter
into
that
kind
of
know
ledge
may
or
ought
to
despise
.
But
what
thinke
you
of
this
,
that
there
was
nothing
delivered
by
those
great
men
&
principall
philosophers
which
this
my
busie
fellow
professor
did
not
by
meditation
attaine
,
were
it
neuer
so
crabbed
,
deepe
,
and
obscure
?
was
he
not
well
seene
in
the
moral
wrightings
of
Aristotle
and
other
wrighters
?
was
not
natural
philosophie
plaine
,
open
,
and
easie
vnto
him
?
did
hee
not
absolutelie
conceiue
the
drift
and
nature
of
Aristotles
Organon
?
the
subtiltie
of
which
worke
some
flie
,
as
despairing
of
the
vnderstanding
thereof
,
others
with
rash
iudgement
n
it
,
as
the
fatal
and
pernicious
Scylla
or
Charybdis
of
youth
:
the
subtiltie
and
commoditie
of
which
worke
Vrsine
sharpelie
and
speedilie
perceaued
,
and
presented
it
as
it
were
in
a
table
to
be
perceived
and
perused
by
others
.
What
should
I
heere
speake
of
the
Mathematiques
,
whose
foundations
are
commonlie
grounded
on
serious
meditation
of
mind
,
whose
principles
are
contained
in
axioms
or
petitions
as
they
cal
them
?
Their
difficult
preceptes
were
not
vnknowne
to
Vrsinus
,
who
by
serious
meditation
,
not
fleeting
&
slender
insight
,
throughly
pervsed
them
all
.
Well
then
,
let
vs
now
see
what
witnesses
we
can
produce
for
this
matter
.
After
I
haue
vsed
his
own
testimony
,
I
wil
then
thinke
of
others
.
Vrsine
himself
in
the
whole
race
of
these
his
too
shorte
daies
,
is
a
most
substantial
witnes
of
his
owne
meditations
,
&
al
those
vertues
which
before
I
haue
recited
.
For
what
duties
of
piety
,
or
Christian
charity
,
or
common
curtesie
did
he
omit
?
his
religious
duty
toward
God
,
God
himselfe
did
see
,
acknowledg
&
seal
,
&
hath
now
at
the
last
rewarded
.
But
because
the
best
way
to
knowe
the
tree
is
by
the
fruit
,
let
me
(
with
your
patience
)
a
litle
turne
your
thoughts
to
the
fruits
of
his
godlinesse
&
religion
.
Truly
I
thinke
that
in
holy
scripture
they
are
the
greatest
fruits
of
godlines
,
which
concerne
the
advancement
of
Gods
glory
.
And
when
was
this
sacred
soule
at
al
wanting
herevnto
?
when
did
it
not
endevor
&
labor
vehemently
to
giue
light
everie
day
more
than
other
to
the
truth
,
&
therwith
to
lighten
others
with
whom
it
did
converse
,
that
so
it
might
dispel
the
foggy
clouds
of
error
?
But
those
duties
of
piety
are
most
neerely
linked
vnto
charity
,
which
concerne
both
edifying
of
the
church
,
&
the
salvation
of
our
neighbors
.
Wherfore
now
I
wil
speak
iointly
of
both
sorts
of
duties
,
&
demonstrate
how
painful
this
couragious
soldier
of
Christ
did
labour
by
his
speech
,
his
wrightings
,
&
his
whole
minde
,
that
he
might
not
in
the
least
maner
trip
or
wander
from
his
duty
.
As
therfore
the
duties
of
piety
&
charity
ar
between
themselues
agreeable
,
&
vnited
:
so
also
they
liued
,
encreased
,
&
altogither
shōe
forth
of
this
man
when
he
lived
.
For
if
we
respect
the
exercises
hee
vndertooke
in
regarde
of
these
duties
,
good
Lord
,
how
great
was
his
faith
?
his
diligence
?
his
fasting
?
his
watching
?
for
not
onelie
the
fruits
ensuing
heereon
can
witnesse
thus
much
vnto
vs
,
but
also
that
macerating
and
pullinge
downe
his
bodie
,
that
taminge
of
his
flesh
,
that
outwarde
man
worne
and
spent
with
sore
passed
labours
,
so
that
hee
died
an
vntimelie
death
.
I
woulde
to
God
(
my
deare
Vrsine
)
thou
hast
not
so
weekned
thy selfe
with
vnmeasurable
〈◊〉
,
that
thou
mightest
longer
tyme
haue
〈◊〉
vs
,
〈◊〉
schoole
,
&
Gods
church
For
thou
diddest
so
far
respect
god
,
that
thou
diddest
no
way
respect
thy selfe
.
Alasse
,
alasse
,
deere
Vrsine
the
light
of
Germanie
,
the
pillar
of
the
church
,
the
father
of
this
our
schoole
,
and
the
immortall
glorie
of
this
countie
Palatine
,
I
woulde
thou
couldest
haue
been
perswaded
,
to
haue
taken
thy-selfe
a
little
from
thy-selfe
,
and
respited
thy-selfe
a
little
from
thy
continuall
cares
,
that
so
wee
,
this
schoole
,
&
the
whole
church
might
a
little
longer
haue
enioyed
thee
?
when
I
in
times
past
admonished
thee
somwhat
to
this
purpose
thou
madest
mee
aunswer
,
that
bodilie
exercise
did
little
profit
:
where
vnto
I
replied
that
it
was
profitable
,
and
that
by
entercourse
it
was
to
bee
ioyned
with
the
exercise
of
the
mynde
,
and
that
it
was
elegantly
proved
by
Chrysostom
to
the
people
of
Antioch
:
all
this
I
tryed
with
him
,
but
to
no
purpose
.
But
what
meane
I
?
the
Lordes
will
hath
been
done
,
it
is
better
to
bee
silent
,
then
to
reply
.
Who
then
is
there
which
can
shew
,
that
the
duty
of
this
worthy
and
laborious
man
was
ever
wanting
either
in
speech
or
wrightinge
,
as
long
as
hee
was
any
way
able
to
shew
it
?
for
mine
owne
part
I
know
not
whether
the
remembrance
of
his
invincible
paines
,
which
hee
vncessantly
vsed
in
perfourmance
of
these
duties
,
did
more
greiue
me
,
or
the
conceipt
of
that
fruite
,
whith
without
care
of
him selfe
hee
dealte
vnto
all
posteritie
doth
delight
mee
:
although
tyme
may
were
awaie
greife
,
but
this
fruit
shall
continue
beyonde
all
tyme
.
Yf
I
respect
private
conference
,
thy
mynde
was
an
wholesome
and
well
sured
treasure
:
if
thy
publique
speeches
,
it
was
the
oracle
of
God
,
at
least
for
that
measure
that
may
be
found
in
mortalitie
:
if
both
togeather
,
that
thy
divine
disposinge
and
dispensinge
of
the
mysteries
of
God
,
doth
not
the
brightenesse
therof
dazel
and
blinde
the
eyes
of
my
mynde
and
vnderstandinge
?
Thou
man
of
God
,
thou
well
furnished
Divine
with
all
the
holie
complete
armoure
of
divinitie
,
thou
excellent
amongest
all
divines
,
when
diddest
thou
at
anie
time
cease
from
preaching
and
professing
of
the
truth
?
when
diddest
thou
conceale
those
mysteries
which
were
stored
vp
in
thy
armoury
,
that
is
,
in
thy
mind
?
when
wert
thou
at
any
time
idle
?
it
is
strange
that
I
wil
tel
you
,
yet
very
certainly
true
,
there
neuer
came
in
my
presence
idle
word
out
of
his
mouth
:
all
things
did
streāe
from
him
so
exquisit
,
levelled
,
weighed
,
&
premeditated
.
What
should
I
speake
of
his
publique
discourses
?
his
excellent
sermons
first
preached
by
him
at
Heidelberg
were
in
admiration
with
all
men
;
the
variety
&
multiplicity
of
learning
,
which
he
vsed
in
his
lectures
did
refine
,
adorne
,
better
&
make
fruitfull
the
wits
of
many
,
which
now
in
all
parts
of
the
Christian
world
plant
,
sow
,
&
water
the
garden
and
fielde
of
God
,
which
build
vp
the
house
of
the
liuing
God
,
and
lastlie
which
by
their
labours
of
imitation
do
represent
this
their
faithfull
maister
,
as
it
were
reviued
by
them
&
recalled
from
death
.
Nay
his
ordinary
table
which
he
vsed
in
the
house
of
wisdome
,
was
so
spread
with
varietie
of
flowers
&
sweet
fruits
of
that
more
sacred
sort
of
philosophie
,
so
stored
with
provision
new
&
old
,
that
it
might
wel
seeme
,
not
a
table
of
vulgar
philosophie
,
but
a
sanctuarie
of
celestial
wisdome
.
There
the
voice
of
scripture
resounded
,
which
is
the
only
messenger
and
interpreter
of
wisdome
,
there
were
her
foster-children
,
honesty
and
modestie
,
and
(
to
vse
the
words
of
Eustathius
in
Macrobius
)
with
sobriety
,
godlines
.
There
was
variety
of
historie
,
natural
and
morall
;
there
sate
by
all
the
sciences
,
and
one
after
an
other
interposing
did
by
entercourse
breath
louely
&
liuely
freshnes
into
the
whole
assembly
.
If
any
man
wil
reckon
these
among
his
discourses
,
he
may
for
me
;
but
I
knowe
these
were
ful
&
iust
lectures
,
adorned
with
notes
of
al
sciences
,
&
beautified
with
admirable
graces
.
And
these
ar
the
great
vertues
of
his
discourses
.
But
who
wil
not
marvel
that
al
these
vertues
shoulde
dailie
be
polished
&
adorned
by
wrighting
,
that
most
excellent
&
ready
maker
&
master
of
eloquent
discourse
?
For
this
mirror
of
men
tooke
pleasure
to
feed
the
fluencie
not
only
of
his
tonge
,
but
also
of
his
wit
by
wrighting
:
which
is
a
thing
that
Tullie
commandeth
&
commendeth
to
as
many
as
desire
to
excel
in
speaking
&
teaching
.
Therfore
al
his
lectures
,
cōmētaties
,
observations
,
&
notes
were
wrighten
:
so
that
from
his
own
writings
he
had
continuall
helpes
,
both
for
his
owne
memory
,
&
also
for
others
direction
.
But
amongst
all
these
writings
I
maruell
at
nothing
more
,
than
that
he
could
steale
so
much
vacant
time
from
them
,
as
to
answere
to
many
&
those
verie
weighty
questions
.
He
opened
the
understanding
of
things
,
&
freely
gaue
counsaile
to
such
as
requested
his
advise
,
&
then
was
he
most
dutiful
,
when
he
was
supposed
to
think
of
nothing
lesse
than
dutie
.
This
the
learned
&
vnlearned
,
the
poore
&
rich
,
neighbors
&
strangers
,
friends
&
enemies
can
verie
wel
witnes
:
none
of
al
which
can
iustly
complaine
,
that
he
was
either
not
regarded
of
him
,
or
not
satisfied
by
him
.
He
endevored
so
curteously
,
gentlie
&
faithfully
to
doe
good
to
all
,
that
he
might
win
al
,
&
ioine
them
to
his
L.
Christ
.
But
some
man
wil
say
these
are
priuate
matters
:
where
are
those
publike
proofes
of
his
piety
&
charity
?
these
thinges
are
so
openly
witnessed
&
proued
,
that
they
are
indeede
cleerer
than
the
cleere
sun-shine
at
noone-day
.
For
those
elegant
wrightings
heretofore
we
haue
seene
at
Heidelberg
,
came
most
out
of
this
store
house
:
&
those
which
here
,
I
say
here
5.
yeares
since
were
spred
amongst
vs
,
were
al
wrighten
by
the
same
hand
;
and
that
hand
which
here
hee
guided
by
his
skill
,
God
hath
now
possessed
there
with
vndoubted
rest
.
Tell
mee
(
thou
vpstarte
Eutyches
)
what
didst
thou
ever
feele
more
heavy
then
this
hand
,
except
the
hand
of
God
,
which
doth
vex
,
persecute
,
excruciate
,
torment
,
&
pursue
them
?
What
Belleraphon
did
more
strongly
beate
downe
thy
Chimaera
?
what
Hercules
thy
Hydra
?
Who
did
ever
more
couragiouslie
confound
that
thy
Cerberian
monster
of
Vbiquitie
?
But
that
I
may
not
long
dwell
on
a
matter
vulgar
and
trivial
,
thou
Sarmatian
Arius
shalt
not
escape
the
hand
of
this
heroike
champion
,
though
issuing
from
vs
.
This
same
is
he
that
hath
provided
,
filed
,
polished
,
sharpned
and
fitted
vnto
vs
armour
,
prepared
for
the
destruction
of
thy
impious
opinion
:
of
whose
force
I
haue
thought
good
to
fore-warne
thee
,
that
thou
maiest
now
at
length
begin
to
looke
backe
to
God
&
reverently
feare
the
eternal
son
of
the
eternal
God
which
is
,
was
,
and
shal
be
one
together
with
the
father
for
ever
and
ever
:
which
if
thou
wilt
not
doe
,
vnderstand
then
that
there
is
denounced
from
this
man
eviction
of
thy
blasphemie
,
and
from
God
,
thy
downefall
,
ruine
,
and
destruction
.
What
trust
them
,
what
diligence
shall
we
thinke
was
in
this
sweet
and
sacred
soule
,
who
suffred
no
hower
,
no
moment
of
the
day
to
passe
without
some
profit
?
The
proofes
of
pietie
&
charitie
consist
especiallie
in
these
2.
causes
;
first
in
maintaining
true
doctrine
,
secondlie
in
assailing
and
suppressing
that
which
is
false
.
Who
then
is
there
that
can
addict
himselfe
more
religiouslie
,
learnedlie
,
fitlie
,
presselie
,
vehementlie
,
faithfullie
,
diligentlie
&
stoutlie
to
true
and
sound
doctrine
then
he
hath
done
?
To
speak
somwhat
of
his
curtesie
,
what
greater
favor
could
he
do
,
then
that
whereof
before
I
spake
,
which
was
his
diligence
in
vnfolding
questions
,
and
giving
advise
?
Which
in
this
man
was
ever
so
elaborate
,
that
he
cleered
all
doubts
most
evidently
,
discouered
all
sophismes
most
subtilly
,
readilie
,
&
with
passing
dexterity
and
agility
,
not
with
the
words
of
humane
wisedome
,
but
by
the
power
of
the
holy
spirit
.
Why
then
should
any
heere
obiect
,
that
he
was
a
man
of
churlish
and
surly
disposition
?
In
deed
as
they
which
are
paineful
in
their
studies
are
somewhat
surly
to
such
idle
and
slouthful
children
as
delight
more
in
childish
sportes
then
manly
studies
:
so
they
that
are
most
diligent
are
somewhat
way
warde
to
men
of
vanity
.
For
to
my selfe
and
other
good
men
that
knew
him
,
no
man
was
more
curteous
and
affable
.
And
if
at
any
time
he
made
it
a
religion
to
stir
from
any
matter
which
he
busily
intended
,
I
likewise
made
it
as
great
a
religion
to
cal
him
away
from
it
:
because
I
would
presuppose
,
that
either
he
was
very
busie
or
not
very
wel
.
In
my
occasions
of
busines
(
saith
Tullie
)
I
am
very
doubtful
,
when
having
begunne
any
thing
I
am
called
to
some
other
matter
:
neither
can
I
so
easilie
conioine
things
interrupted
,
as
finish
them
once
purposed
.
Touching
health
there
is
none
so
foolish
but
(
if
he
doe
not
beleeue
me
)
may
learne
as
much
by
nature
&
experience
.
Wherefore
he
is
but
a
drone
,
that
will
be
troublesome
to
a
busie
bee
;
and
he
too
vnciuil
,
foolish
,
&
importune
,
which
takes
such
harmeful
diligence
for
a
duty
.
Of
this
sort
there
are
many
so
foolish
,
and
iniurious
to
good
men
,
that
they
scarce
accompt
them
men
,
vnlesse
they
will
every
waie
be
as
foolish
as
themselues
.
What
shall
I
here
shew
that
,
I
often
see
verie
greate
men
complaine
of
this
matter
,
that
they
are
sodainlie
called
awaie
from
those
studies
that
are
sacred
,
weightie
,
and
required
of
their
place
,
and
compelled
against
their
willes
to
spend
most
of
their
time
in
trifles
,
&
idle
discourses
,
and
so
almost
to
nothing
,
to
their
owne
great
greife
,
and
the
publique
damage
of
the
church
.
How
often
,
and
how
grieuously
doe
Nazianzen
,
Austin
,
and
Ambrose
confesse
that
they
haue
taken
these
withdrawings
and
callings
awaie
from
their
studies
?
They
truely
deale
more
wisely
,
so
they
be
not
over
stricte
,
which
imitate
that
same
Basilius
the
Greate
,
and
Chrysostom
,
For
they
so
closely
betooke
themselues
to
their
function
,
that
they
preuented
all
such
withdrawings
,
as
are
wont
,
eyther
rashly
or
without
respect
of
dutie
to
be
imposed
vpon
learned
men
.
They
saw
well
that
if
you
admit
these
importune
saluters
at
the
first
,
they
will
afterward
challenge
it
as
a
right
to
be
troblesome
to
good
men
,
&
by
their
example
provoke
other
men
to
the
same
importunitie
:
but
that
you
shoulde
provide
for
best
,
if
at
the
first
you
tooke
some
care
,
&
prevented
these
vncourteous
curtesies
In
this
sort
therfore
did
this
good
soule
do
seruice
to
God
,
and
the
church
,
or
else
tender
his
owne
health
.
Thou
rather
art
churlish
(
ô
thou
importune
man
whosoeuer
thou
art
!
)
which
vncurteously
desirest
that
,
which
Vrsinus
of
curtesie
might
&
of
duty
ought
to
deny
.
It
is
folly
not
to
excuse
him
that
is
busied
in
affaires
of
the
church
;
but
not
pardon
him
that
tendereth
the
health
of
his
owne
bodie
is
in
humanitie
:
&
both
contrarie
to
the
lawe
of
charity
.
Although
(
to
come
to
the
last
part
of
my
speech
)
this
our
deere
brother
was
not
so
hindered
,
but
that
when
he
was
vnable
to
lift
his
handes
,
his
tongue
stambering
,
&
his
iawes
almost
closed
vp
,
almost
panting
&
gaspinge
for
breath
did
yet
attend
to
these
studies
&
duties
.
For
when
his
strength
failed
,
&
the
iuice
&
bold
in
his
body
was
decaied
,
how
often
did
hee
thinke
of
this
our
Schoole
?
How
often
did
he
complaine
that
he
was
idle
amidst
that
painfull
buisinesse
of
his
infirmitie
&
sicknesse
?
How
reasonablie
did
he
persist
in
those
wrightings
he
had
vndertaken
,
vntill
that
soule
which
coulde
bee
conquered
&
tamed
by
no
afflictions
,
began
to
fleete
&
flie
out
of
his
broken
,
conquered
,
&
tamed
corps
?
ô
blessed
is
that
faithfull
and
wise
seruant
,
whom
his
Lord
when
hee
commeth
shal
finde
so
doing
?
happie
is
that
man
,
whose
God
is
the
Lord
?
And
that
this
man
of
famous
memorie
,
our
beloued
freind
,
is
now
in
that
hill
of
Sion
,
in
the
citie
of
the
liuing
God
,
in
the
heauenlie
Hierusalem
,
amongst
myriads
of
Angels
,
in
the
companie
&
church
of
those
first
▪
begotten
which
are
gathered
into
a
heuenly
armie
,
with
the
iudge
of
al
flesh
,
with
God
&
the
spirit
of
the
iust
that
are
now
perfited
,
with
the
mediator
of
the
New
testament
Iesus
Christ
,
&
the
sprinkling
of
the
bloud
of
our
saluation
,
both
those
arguments
which
before
I
vsed
,
namely
those
heauenvly
gifts
of
wit
,
faith
,
hope
,
study
of
pietie
,
charitie
,
humanitie
,
and
all
other
duties
and
curtesies
do
evidently
confirme
,
as
also
that
most
happy
ende
which
hee
made
doth
certainly
demonstrate
.
For
,
not
to
speake
of
this
,
that
his
soule
long
since
lived
vnto
God
,
&
was
dead
vnto
this
wretched
and
miserable
world
,
(
for
so
I
speake
holilie
with
Christes
Apostle
of
an
holy
thing
)
when
mention
was
made
vnto
him
of
faith
,
hope
,
charity
,
resurrection
,
life
,
glory
,
and
eternall
happinesse
,
Lord
how
did
he
assent
,
applaude
,
&
sweetelie
smile
at
it
!
how
did
he
cast
vp
his
eies
to
our
Redeemer
!
to
whom
as
he
had
long
before
commended
himselfe
,
so
also
he
did
at
length
surrender
his
soule
most
peaceably
,
&
so
was
wafted
out
of
the
deepe
sea
of
this
world
,
into
a
most
pleasant
harbour
of
salvation
and
rest
,
euen
the
bosome
&
embracings
of
our
heauenlie
father
.
Who
is
there
heere
(
I
beseech
you
)
amongst
vs
,
that
wil
not
religiouslie
crie
out
for
ioy
,
and
wish
together
with
me
!
O
let
my
soule
die
the
death
of
the
iust
,
and
let
my
ende
be
like
vnto
his
.
For
he
truely
saw
,
he
saw
by
liuelie
faith
heauen
open
vnto
him
,
&
Christ
the
Prince
and
perfiter
of
our
faith
sitting
at
the
right
hand
of
maiestie
in
the
heauens
,
incomparable
glory
provided
for
him
,
the
whole
companie
of
that
heauenly
church
welcomming
him
,
lastly
all
making
to
saluation
,
since
he
did
so
quietly
yeeld
vp
his
soule
vuto
God
the
Creator
and
Father
of
spirits
,
that
so
hee
might
liue
with
him
eternallie
.
This
then
is
that
soule
(
noble
and
worthy
auditors
)
this
is
that
sanctified
soule
and
acceptable
to
God
,
which
to
our
great
losse
is
of
late
daies
taken
from
vs
:
although
(
as
sometimes
Cyprian
and
Ambrose
saide
)
wee
haue
not
lost
it
,
but
sent
it
before
,
purposing
our selues
in
good
time
to
follow
.
We
haue
not
lost
but
repaied
him
,
as
Epictetus
warneth
vs
.
For
he
which
gaue
him
hath
required
&
receiued
him
backe
againe
.
Why
then
do
we
mourne
for
him
whom
we
haue
not
lost
?
We
lament
that
so
sweet
and
fit
an
instrument
of
Gods
glorie
is
receiued
backe
from
vs
:
we
lament
this
foreshewing
of
euil
hanging
ouer
vs
,
and
now
ready
to
befall
vs
:
we
lament
the
present
ouer-flowing
of
wickednes
,
iniustice
,
and
al
perfidious
dealing
,
which
commonly
preuaileth
so
much
the
more
,
as
it
perceiueth
these
meanes
of
protection
and
saluation
to
be
taken
from
vs
.
For
haue
we
not
reason
to
lament
the
losse
of
that
instrument
,
of
whom
it
is
sin
to
conceale
any
thing
that
may
worthily
be
spoken
in
commendation
?
I
know
right
well
(
noble
auditors
)
that
many
here
present
are
able
to
speak
more
to
this
purpose
then
I
either
haue
done
or
can
do
.
For
that
dailie
familiarity
which
you
had
with
our
Vrsine
,
hath
enriched
you
with
store
of
matter
,
and
variety
of
learning
with
eloquence
.
But
seeing
of
duty
&
deserte
I
haue
yeelded
you
the
first
place
in
this
matter
,
and
you
haue
vouchsafed
me
the
second
;
you
wil
also
(
I
hope
)
willingly
pardon
me
,
for
substituting
in
my
roome
a
Diuine
to
speake
of
a
Diuine
,
and
attribute
vnto
this
man
that
which
himselfe
spake
sometimes
of
Athanasius
the
stoute
mainetainer
of
the
truth
,
and
Antagonist
of
errors
.
He
was
the
Lords
faithful
laborer
,
a
man
of
God
,
the
reconciler
of
men
,
the
trompet
of
truth
,
the
pillar
of
the
church
,
Gods
true
champion
,
constant
in
the
faith
of
Christ
,
most
fit
for
defence
against
poisenous
heresies
:
who
though
he
were
peaceable
&
moderate
in
all
things
,
yet
could
hee
neuer
patiently
endure
,
that
for
quietnesse
sake
God
should
be
betraied
but
was
a
vehement
warrier
and
an
invincible
Herioicke
spirit
in
this
case
:
commending
some
,
moderately
chastising
others
;
correcting
some
mens
coldnesse
,
bridling
others
heate
:
providing
for
some
that
they
fall
not
,
labouring
that
others
which
were
fallen
might
be
raised
againe
;
simple
of
maners
,
divers
in
discharge
of
many
duties
;
wise
of
talke
,
wiser
in
vnderstanding
;
wherefore
he
so
liued
,
was
so
instructed
,
and
so
instructed
others
,
that
as
his
life
&
manners
might
be
a
list
&
limit
to
vpright
dischardge
of
the
like
dutie
:
so
also
his
opinions
may
bee
examples
as
it
were
authenticke
lawes
of
faith
and
religion
.
All
this
I
may
wel
speake
in
commendation
of
this
our
Divine
,
which
the
same
Divine
spake
sometimes
in
commendation
of
Athanasius
.
And
would
God
haue
taken
from
vs
and
the
church
such
an
instrument
,
except
he
had
bin
angry
for
our
sins
?
did
not
God
condemne
the
wickednes
of
the
world
,
when
hee
tooke
Enoch
vnto
himselfe
?
was
not
all
Israel
on
fire
after
Elisaeus
was
dead
?
was
not
Iuda
miserably
persecuted
&
put
to
the
worst
after
the
death
of
Iosias
?
haue
not
we
read
that
Count
Stilico
said
destruction
attended
on
Italie
when
so
worthy
a
man
as
Ambrose
was
dead
?
was
not
Africke
,
Germanie
,
and
land
sorely
vexed
,
after
they
had
lost
Austen
,
Luther
,
&
Bucer
?
And
I
am
of
opinion
that
God
doth
but
reveale
vnto
vs
some
great
&
present
anger
of
his
,
and
fore-shew
some
seuere
iudgement
against
this
vngratefull
generation
,
by
the
death
of
other
famous
men
,
&
of
this
choice
instrument
by
name
.
But
what
if
God
not
by
worde
onely
but
also
indeed
haue
often
stirred
vp
our
vnrepentant
harts
to
a
profitable
meditation
&
terrour
of
these
thinges
?
Wee
truely
haue
read
,
seene
,
&
obserued
howe
great
and
manifold
signes
and
tokens
God
vseth
to
shew
both
in
heauen
and
earth
,
before
hee
taketh
away
those
sacred
lights
from
amongst
mankind
:
How
vehementlie
he
doth
as
it
were
clothe
heauen
and
earth
with
mourning
and
lamentation
,
how
fearfully
he
threatneth
to
set
all
on
fire
.
All
which
he
doth
to
no
other
end
but
by
many
testimonies
of
his
anger
to
call
vs
to
repentance
,
and
may
giue
vs
to
vnderstand
that
hee
chooseth
rather
to
disburden
his
anger
vpon
al
things
then
to
strike
mankinde
:
and
in
the
end
when
hee
is
so
neere
,
that
for
often
offending
his
patience
hee
is
readie
to
directe
the
arrowes
of
his
anger
against
our
verie
heades
;
that
then
hee
may
shewe
that
those
good
men
in
whome
hee
taketh
most
delight
,
are
deliuered
from
danger
of
this
generall
fire
and
fearfull
diluge
of
distruction
.
Wherefore
(
noble
audience
)
this
is
the
thinge
for
which
wee
mourne
and
sorrow
,
this
is
that
wherwith
we
are
moued
and
so
neerelye
touched
:
and
and
truely
we
shew
our selues
iron
&
flintie
harted
,
if
we
should
nor
be
broken
with
these
heauy
and
feuere
tokens
and
fore-runners
of
Gods
punishments
,
and
submitte
our selues
by
obedience
vnder
the
hand
of
the
almightie
.
I
see
also
an
other
thinge
to
be
much
bewailed
and
lamented
.
But
what
is
that
?
Whie
this
,
that
if
iudgment
doe
not
immediatly
ensue
on
these
threats
,
the
world
growes
insolent
vpon
the
death
of
such
men
,
invaideth
the
truth
by
open
and
secret
practizes
,
raizeth
vp
heresies
,
hardeneth
it selfe
in
all
mischiefe
,
and
encourageth
it selfe
to
see
those
men
taken
awaie
whith
are
aduersaries
to
his
opinions
,
and
spoileth
and
wasteth
the
church
,
beinge
last
destitute
of
her
vigilant
and
faithfull
pastors
,
doctors
,
and
guardians
.
These
fearfull
dangers
,
these
sore
discommodities
,
these
shamfull
mischeiues
,
do
beare
,
racke
,
and
kill
,
the
hearts
of
all
good
men
:
the
feare
of
these
thinges
(
that
I
may
say
somewhat
concerning
my selfe
)
doth
not
so
much
enforce
me
to
bewaile
the
losse
of
this
my
sweete
deere
and
meere
fellow-professor
,
that
powerfull
teacher
and
blessed
soule
,
as
the
leauinge
of
vs
all
destitut
of
such
a
one
,
&
the
presaging
of
of
those
evils
,
which
I
beseech
God
of
his
mercy
to
turne
awaie
from
vs
.
And
thus
(
worthie
and
learned
auditors
)
you
haue
seene
shadowed
by
my
pencil
the
life
of
our
deere
VRSINE
,
whose
memorie
shall
be
blessed
for
ever
.
I
know
we
must
not
long
either
lament
him
,
or
pittie
his
memorie
.
Yf
by
my
words
I
haue
againe
renued
anie
mans
heauinesse
,
let
him
togeather
with
me
call
to
minde
how
much
good
we
reaped
by
him
in
his
life
time
.
What
good
soeuer
we
receaued
of
him
,
we
did
not
therfore
receaue
it
that
we
should
envie
his
good
.
Let
vs
rather
everie
of
vs
looke
to
this
,
that
as
he
was
good
to
all
,
so
we
also
may
in
such
sorte
follow
spiritual
good
things
,
that
by
them
we
also
may
become
good
.
He
gaue
himselfe
painfully
to
good
studies
,
let
vs
also
do
the
like
.
He
frankelie
dealte
vnto
all
men
that
rich
treasure
,
which
he
had
by
his
studie
stored
,
and
God
by
his
heauenlie
grace
had
infused
;
let
vs
also
followinge
his
example
bestowe
vse
&
fruition
of
those
good
gifts
which
by
Gods
grace
are
grounded
in
us
,
on
our
fellow-seruants
:
let
vs
further
pietie
,
charitie
,
courtesie
,
quietnes
,
and
the
common
good
;
and
let
vs
in
the
sight
of
God
,
and
in
this
schoole
,
as
in
a
most
choise
theater
bring
vp
studious
youth
both
for
life
and
learninge
to
the
same
ende
,
and
strengthen
both
our selues
and
others
in
the
faith
of
Christ
.
And
thou
beloued
youth
,
thou
sweete
assemblie
,
which
couldest
haue
wished
that
thine
instructor
to
haue
liued
longer
for
thine
owne
sake
,
for
our
sake
,
for
this
schoole
,
for
the
church
,
&
the
whole
world
;
bemoane
no
longer
his
absence
,
whome
thou
reioycest
to
haue
hade
present
with
thee
sometimes
by
example
of
life
,
&
whome
yet
thou
makest
vse
of
in
those
his
ever-memorable
wrightings
.
Endeuour
rather
to
stirre
vp
more
Vrsines
about
thee
.
He
hath
one
heir
of
his
bodie
,
who
,
wee
hope
will
also
bee
heir
of
his
vertues
.
But
the
way
is
open
to
you
all
to
bee
partakers
of
his
inheritance
.
Goe
to
,
now
you
are
well
growen
,
enter
then
,
&
set
foote
in
possession
of
this
inheritance
.
You
want
neither
wit
,
nor
helpes
of
studie
,
not
yet
the
waie
;
one
thinge
onely
remaineth
,
that
yee
wante
not
will
,
and
bee
not
wanting
to
your selues
.
Applie
then
diligently
your
will
and
your selues
to
these
studies
;
applie
your selues
verie
faithfully
&
painfully
to
all
duties
of
pietie
,
charitie
and
humanitie
;
toile
and
laboure
herein
,
&
be
vnto
vs
another
VRSINE
euery
man
in
his
place
.
And
though
every
one
of
you
cannot
bring
to
the
building
of
this
tabernacle
the
golde
,
silver
,
and
iewels
of
VRSINE
,
yet
despaire
not
presently
;
iron
,
brasse
,
woode
,
Goates
haire
,
and
stones
are
also
acceptable
vnto
God
.
You
that
cannot
bee
Captaines
,
or
in
the
first
rancke
;
bee
not
therefore
discouraged
:
there
is
also
need
of
some
to
bee
in
the
second
,
third
,
fourth
,
tenth
,
and
twentieth
rancke
:
and
Christ
witnesseth
,
that
even
such
also
haue
an
order
and
place
in
his
Fathers
house
.
It
shall
be
no
disgrace
to
bee
euen
a
doore-keeper
in
the
house
of
the
liuinge
God
.
For
of
this
euen
David
,
(
a
man
after
Gods
owne
hearte
)
was
not
ashamed
;
neither
be
you
nowe
ashamed
,
neither
shall
it
euer
repent
you
,
to
descend
into
these
listes
,
to
enter
into
these
studies
,
to
attend
these
duties
,
or
to
follow
these
examples
.
They
shall
(
saith
Fabius
)
carrie
themselues
farre
higher
,
which
endevour
to
come
to
the
top
,
then
such
as
before
despairing
of
comming
so
high
as
they
would
,
do
straight
set
vp
their
rest
about
the
bottome
.
But
what
of
that
?
neither
I
my selfe
which
now
speake
to
you
am
any
thing
neere
this
noble
patterne
,
(
I
speake
only
of
my selfe
,
as
for
the
giftes
of
my
fellow
professors
,
I
admire
,
and
in
duty
reverence
them
)
neither
can
you
attaine
therevnto
by
your
owne
industry
.
But
alasse
that
VRSINE
,
that
man
of
remembrance
of
God
(
for
so
his
name
doth
signifie
in
Hebrew
)
is
taken
from
vs
:
now
there
remaineth
to
vs
only
the
remembrance
of
so
excellent
a
man
.
What
then
shal
we
do
?
That
Iah
,
that
strong
God
,
who
remembring
his
servant
Zacharie
,
advanced
him
to
so
high
a
top
of
faith
godlinesse
,
and
learning
,
Christ
that
prophet
and
our
only
king
,
is
very
present
with
vs
,
both
by
his
external
maiestie
,
&
also
by
communicating
vnto
vs
the
holy
Ghost
.
Let
vs
repaire
to
this
teacher
,
advise
with
this
master
,
and
follow
this
guide
:
let
vs
in
confidence
of
his
grace
and
assistance
constantly
goe
through
with
those
studies
and
duties
wherevnto
wee
are
c●lled
.
Let
not
the
impiety
of
heretiques
boast
it selfe
,
nor
the
adversaries
heart
swell
and
waxe
insolent
or
prowde
,
because
the
rodde
of
him
that
chastised
them
is
broken
:
for
there
shall
sooner
come
a
viper
out
of
the
roote
of
the
serpent
,
&
the
fruit
therof
shal
soner
become
a
flying
dragon
(
as
Esaie
in
times
past
did
prophecie
)
then
we
shall
bee
forsaken
of
our
God
,
&
exposed
to
the
raging
violence
of
the
furious
,
or
foolish
dreames
of
the
mad
sorte
of
men
,
wherewith
(
alasse
?
)
the
church
often
times
is
to
much
afflicted
.
Omnipotent
eternall
God
,
mercifull
father
of
our
Lord
Iesus
Christ
,
whose
good
will
and
pleasure
it
hath
ben
to
informe
youth
with
the
wholsome
doctrine
both
of
that
thy
servant
,
and
also
of
others
whom
thou
hast
appointed
to
gouerne
this
schoole
,
and
to
seale
everie
of
our
mindes
with
the
spirite
of
thy
promise
and
truth
:
now
from
our
hearts
wee
acknowledge
that
by
takinge
from
amongst
vs
this
thy
seruant
thou
art
not
alittle
offended
with
vs
,
and
that
worthily
.
Wee
confesse
it
(
ô
God!
)
and
accuse
&
condemne
our selues
and
our
sinnes
,
for
which
it
pleased
thee
both
the
last
yeare
to
send
thy
sword
of
pestilence
amongst
vs
,
and
also
this
last
followinge
to
extinguish
that
bright-shininge
light
,
which
thou
hast
placed
in
the
eminent
candle-sticke
of
this
famous
schoole
.
Wee
beseech
thee
(
ô
GOD
and
father
of
mercies
)
not
to
suffer
thy
wrath
to
proceede
any
farther
against
this
poore
floocke
,
neither
call
vs
&
our
sinnes
to
accoumpt
,
least
thy
wrath
kindle
more
against
vs
,
and
so
we
perish
from
this
waie
.
But
rather
(
because
here
thou
hast
placed
thy
standard
,
and
hast
giuen
thy
worde
and
promise
that
they
shal
be
blessed
which
retire
themselues
vnto
thee
;
gouerne
vs
(
ô
Lorde
)
by
thy
spirite
,
that
we
may
kisse
thy
beloued
sonne
,
and
looke
for
all
saluation
from
him
.
Destroy
the
plottes
&
purposes
of
Satan
,
preserue
thy
people
,
giue
vnto
this
church
,
this
schoole
,
and
this
whole
countrie
good
&
faithfull
pastors
,
Doctors
,
&
ministers
:
Defend
those
whom
thou
hast
giuen
,
and
blesse
them
aboudantly
with
all
manner
of
blessinges
,
keepe
the
commons
&
students
in
iust
dutie
,
holines
,
charitie
,
&
peaceablenesse
;
Lastly
we
humblie
beseech
thee
as
beinge
our
omnipotent
and
gratious
Father
,
to
finish
&
perfit
in
vs
al
things
,
which
shall
anie
way
perteine
to
the
glory
of
thy
holy
name
,
the
common
edifying
of
this
people
,
&
our
owne
soules
health
,
in
Christ
Iesus
our
Lord
,
who
liueth
and
rayneth
with
thee
in
the
vnitie
of
the
spirit
,
one
God
eternall
,
for
ever
and
ever
.
Amen
,
He
slept
sweetlie
in
Christ
at
Ne●stade
the
sixt
day
of
March
,
as
six
of
the
clocke
in
the
evening
,
in
the
yeare
of
our
Lord
,
1583.
after
hee
had
leued
48.
years
,
6
moneths
,
22
howers
,
&
was
buried
the
8.
of
March
,
in
the
quiet
of
the
Church
.
FINIS
.
Faultes
escaped
.
Pag.
liu.
`93
.
15.
never
neither
95
marg.
evill
offence
,
evil
of
offence
.
98.
1
owne
immutable
,
owne
nature
immutable
.
98.
marg.
in
respect
of
,
in
respect
of
their
causes
wheron
they
depend
.
105.
17.
staine
,
restraine
.
110.
2.
that
by
,
but
by
.
113.
27
,
anie
,
of
any
.
126.
3.
my
hart
,
my
haire
.
16.
12.
mystery
,
misery
.
132
1.
A
PREFACE
,
A
PART
.
201.
8.
Tunigeus
,
Tubingens
.
204.
21.
When
,
When
he
saith
.
205.
4.
sonne
of
Christ
,
person
of
Christ
.
206.
19.
that
God
,
what
God
.
219.
24.
immutable
immutably
.
222.
14.
this
divine
,
his
divine
.
233.
13.
from
,
from
God
.
242.
3.
him
which
,
him
to
be
finne
for
vs
which
.
254.
4.
mixed
not
mixed
265.
7
which
by
instinct
,
which
is
wrought
by
&c.
268.
1
or
not
the
,
or
not
to
the.
274.
21.
not
eate
therfore
,
not
eate
thereof
.
293.
24.
visible
,
invisible
.
Notes, typically marginal, from the original text
Notes for div A14212-e330
Notes for div A14212-e5340
Notes for div A14212-e8670
Notes for div A14212-e10350
Notes for div A14212-e10460
Notes for div A14212-e14320
Notes for div A14212-e14470
Notes for div A14212-e17390
Notes for div A14212-e19800
Notes for div A14212-e24330