A
FRVITFVL
Sermon
of
Repentance
,
made
by
the
constant
Martyr
of
Christ
,
Mr.
Iohn
Bradford
.
1553.
MAT.
4.17
.
Amend
your
liues
,
for
the
Kingdome
of
Heauen
is
at
hand
.
THe
life
we
haue
at
this
present
,
is
the
gifte
of
God
,
in
whom
we
liue
,
moue
;
and
are
;
and
therefore
hee
is
called
IEHOVA
,
For
the
which
life
,
as
wée
should
he
thankfull
,
so
may
we
not
in
any
wise
vse
it
after
our
corrupt
fantasies
;
but
to
the
end
for
which
it
is
giuen
and
lent
vs
,
that
is
:
to
the
setting
forth
of
Gods
praise
and
glory
,
by
repentance
,
conuersion
,
and
obedience
,
to
his
good
will
and
holy
lawes
;
whereunto
his
long
suffering
doth
,
(
as
it
were
)
euen
draw
vs
,
if
our
hearts
by
impenitency
were
no
hardened
.
And
therefore
our
life
in
the
Scripture
is
called
a
walking
;
for
that
as
the
body
daily
draweth
more
and
more
néere
his
end
,
that
is
the
earth
:
euen
so
our
soule
draweth
daily
more
and
more
néere
vnto
death
,
that
is
,
saluation
,
or
damnation
,
heauen
or
hell
.
Of
which
thing
,
in
that
we
are
most
carelesse
,
and
very
fooles
,
(
for
we
alas
,
are
the
same
to
day
,
we
were
yesterday
,
and
not
better
or
nearer
to
God
,
but
rather
nearer
to
hell
,
Sathan
and
perdition
;
being
couetous
,
idle
,
carnal
,
secure
,
negligent
,
proud
&c.
)
I
think
my
labour
cannot
be
better
bestowed
then
with
the
Baptist
,
Christ
Iesus
,
and
his
Apostles
,
to
harpe
on
this
string
,
which
of
al
other
is
most
necessary
,
and
that
in
these
dayes
most
specially
.
What
string
is
that
,
saith
one
?
Forsooth
,
brother
,
the
string
of
repentance
,
the
which
Christ
our
Sauiour
did
vse
,
first
in
his
Minestery
;
and
as
his
Minister
,
at
this
present
,
I
will
vse
vnto
you
all
:
Repent
for
the
:
Kingdome
of
heauen
is
at
hand
.
This
sentence
thus
pronounced
,
and
preached
by
our
Sauiour
Iesus
Christ
,
as
it
doth
command
vs
to
repent
,
so
to
the
doing
of
the
same
,
it
sheweth
vs
a
sufficient
cause
to
stirre
vs
vp
thereunto
;
namely
,
for
that
,
The
kingdome
of
Heauen
(
which
is
a
kingdome
of
all
ioy
,
peace
,
riches
,
power
and
pleasure
)
is
at
hand
,
to
all
such
as
doe
so
,
that
is
,
as
do
repent
:
So
that
the
meaning
hereof
is
,
as
though
our
Sauiour
might
thus
speake
presently
:
Syrs
,
for
that
I
see
you
all
walking
the
wrong
way
,
euen
to
Sathan
,
and
vnto
hell
fire
,
by
following
the
kingdome
of
Sathan
,
which
now
is
coloured
vnder
the
vaine
pleasures
of
this
life
,
and
foolishnesse
of
the
flesh
,
most
subtilly
,
to
your
vtter
vndoing
and
destruction
:
behold
,
and
marke
well
what
I
say
vnto
you
:
The
Kingdome
of
Heauen
,
that
is
,
an
other
manner
of
ioy
and
felicitie
,
honour
,
and
riches
,
power
and
pleasure
,
then
you
now
perceiue
of
enioy
;
is
euen
at
hand
,
and
at
your
backes
:
and
if
you
will
turne
againe
,
that
is
,
Repent
you
,
you
shall
most
truly
and
pleasantly
feele
,
see
,
and
inherite
.
Turne
againe
therefore
,
I
say
;
that
is
Repent
,
for
this
ioy
I
speake
of
,
euen
,
The
Kingdome
of
Heauen
is
at
hand
.
Here
we
may
note
,
first
the
corruption
of
our
nature
,
in
that
to
this
commandement
,
Repent
you
,
he
addeth
a
cause
,
For
the
Kingdome
of
Heauen
is
at
hand
:
For
by
reason
of
the
corruption
&
sturdines
of
our
nature
,
God
vnto
all
his
commandements
,
commonly
,
either
addeth
some
promise
to
prouoke
vs
to
obedience
,
or
else
some
such
sufficient
cause
,
as
cannot
but
tickle
vs
vp
to
harty
laboring
for
the
doing
of
the
same
:
as
here
to
the
commandement
of
doing
penance
,
he
addeth
this
Aetimologe
or
cause
saying
:
For
the
kingdom
of
heauen
is
at
hand
.
Againe
,
in
that
hee
ioineth
to
the
Commandement
the
cause
,
saying
:
For
the
kingdom
of
heauen
is
at
hand
We
may
learne
that
of
the
kingdome
of
heauen
,
none
(
to
whom
the
ministery
of
preaching
doth
appertaine
)
can
be
partaker
,
but
such
as
repent
and
do
penance
.
Therfore
,
dearely
beloued
,
if
you
regard
the
kingdome
of
heauen
,
in
that
you
cannot
enter
therein
,
except
you
repent
:
I
beseech
you
all
of
euery
estate
,
as
you
desire
you
own
peace
of
conscience
,
to
repent
and
doe
penance
.
The
which
thing
that
yee
may
doe
,
I
wil
indeuor
my
best
now
,
to
helpe
you
,
by
Gods
grace
.
But
first
,
because
we
cannot
well
tell
what
repentance
is
,
through
ignorance
,
and
for
lacke
of
knowledge
,
and
false
teaching
:
I
will
(
to
begin
with
all
)
shew
you
what
Repentance
is
.
Repentance
,
or
penance
is
no
english
word
,
but
wee
borrow
it
of
the
Latinists
,
to
whom
Penance
is
a
fore-thinking
in
English
:
in
Greek
,
a
being
wise
afterwards
:
in
Hebrew
,
a
conuersion
or
turning
;
the
which
conuersion
or
turning
,
in
that
it
cannot
be
true
and
hearty
,
vnto
God
especially
,
without
some
good
hope
or
trust
of
pardon
,
for
that
which
is
already
done
and
past
:
I
may
well
in
this
sort
define
it
;
namely
,
that
penance
is
asorowing
or
fore
thinking
of
our
sinnes
past
,
an
earnest
purpose
to
amend
,
or
turning
to
God
with
a
trust
of
pardon
.
This
definition
may
be
diuided
into
thrée
parts
:
First
a
forrowing
for
our
sinnes
:
Secondly
,
a
trust
of
pardon
,
which
otherwise
may
be
called
,
a
perswasion
of
Gods
mercie
,
by
the
merits
of
Christ
,
for
the
forgiuenesse
of
our
sinnes
:
And
thirdly
,
a
purpose
to
amend
,
or
conuersion
to
a
new
life
.
The
which
third
,
or
last
part
,
cannot
be
called
properly
a
part
;
for
it
is
but
an
effect
of
penance
,
as
towards
the
end
ye
shall
see
,
by
Gods
grace
.
But
lest
such
as
seeke
for
occasion
to
speak
euil
,
should
haue
any
occasion
,
though
they
tarry
not
out
the
end
of
this
Sermon
:
I
therefore
diuide
Penance
into
the
three
foresayd
parts
:
-
1
Of
sorrowing
for
our
sinne
.
-
2
Of
good
hope
,
or
trust
of
pardon
.
-
3
Of
a
new
life
.
Thus
you
may
see
what
penance
is
:
a
sorrowing
for
sinne
,
a
purpose
to
amend
,
with
a
good
hope
or
trust
of
pardon
.
This
penance
not
onely
differeth
from
that
which
men
commonly
haue
taken
to
be
penance
,
in
saying
and
doing
our
enioyned
Lady
Psalters
,
seuen
Psalmes
,
fastings
,
Pilgrimages
,
Almes
deedes
,
and
such
like
things
;
but
all
from
that
which
the
more
learned
haue
declared
,
to
consist
of
three
parts
:
namely
,
Contrition
,
Confession
,
and
satisfaction
.
Contrition
,
they
call
a
iust
and
a
ful
sorrow
for
their
sinne
.
For
this
word
,
iust
,
and
full
,
is
one
of
the
differences
,
betweene
Contrition
and
Attrition
.
Confession
,
they
call
,
a
numbering
of
all
their
sinnes
in
the
eare
of
their
ghostly
father
:
for
as
(
say
they
)
a
Iudge
cannot
absolue
without
knowledge
of
the
cause
or
matter
;
so
cannot
the
Priest
,
or
ghostly
father
,
absolue
from
other
sinnes
,
then
those
which
he
doth
heare
.
Satisfaction
,
they
call
amends
making
vnto
God
for
their
sins
,
by
their
vndue
workes
,
Opera
indebita
,
Works
more
then
they
neede
to
doe
,
as
they
terme
them
:
This
is
their
penance
which
they
preach
,
write
,
and
allow
:
But
how
true
this
stuffe
is
,
how
it
agreeth
with
Gods
Word
,
how
it
is
to
bee
allowed
,
taught
,
preached
,
and
written
,
let
vs
a
little
consider
.
If
a
man
repent
not
,
vntill
he
haue
a
iust
and
full
sorrowing
for
his
sins
(
dearely
beloued
)
when
shall
he
repent
?
For
in
as
much
as
hel
fire
,
and
the
punishment
of
the
diuels
,
is
a
iust
punishment
for
sinne
:
In
as
much
as
in
all
sin
,
there
is
a
contempt
of
God
,
which
is
all
goodnes
,
and
therefore
there
is
a
desert
of
all
ilnesse
:
alas
,
who
can
beare
for
feele
this
iust
sorrow
,
this
ful
sorrow
for
our
sinnes
,
this
their
contrition
,
which
they
do
so
discerne
from
their
attrition
?
Shall
not
man
by
this
doctrine
,
rather
despaire
,
then
come
by
repentance
?
If
a
man
repent
not
vntil
he
haue
made
confession
of
all
his
sins
in
the
eare
of
his
ghostly
father
:
if
a
man
cannot
haue
absolution
of
his
sinnes
,
vntil
his
sinnes
be
told
by
tale
and
number
in
the
Priests
eare
(
in
that
as
Dauid
sayth
)
none
can
vnderstand
much
lesse
then
vtter
al
his
sins
:
Delicta
quis
intelligit
?
Who
can
vnderstand
his
sins
?
In
that
Dauid
of
himselfe
complayneth
else
where
,
how
that
his
sinnes
are
ouerflowed
his
head
,
and
as
a
heauy
burthen
doe
oppresse
him
;
alas
,
shall
not
a
man
by
this
doctrine
,
be
vtterly
driuen
from
repentance
?
Though
they
haue
gone
about
,
something
to
make
plaister
for
their
sorces
of
confession
or
attrition
,
to
asswage
this
srruffe
;
bidding
a
man
to
hope
well
of
his
contrition
,
though
it
be
not
so
full
as
is
required
,
and
of
his
confession
,
though
hee
haue
not
numbred
all
his
sinnes
,
if
so
be
that
he
doe
so
much
as
in
him
lyeth
:
deerely
beloued
,
in
that
there
is
none
,
but
that
herein
he
is
guilty
(
for
who
doth
as
much
as
he
may
)
thinke
yee
,
that
this
plaster
is
not
like
salt
to
sore
eies
?
Yes
vndoubtedly
,
when
they
haue
done
all
they
can
,
for
the
appeasing
of
consciences
in
these
points
,
this
is
the
summe
,
that
wee
yet
should
hope
well
,
but
yet
so
hope
,
that
wee
must
stand
in
a
mammering
and
doubting
,
whether
our
sinnes
be
forgiuen
.
For
to
beleeue
Remissionem
peecatorum
,
that
is
:
To
be
certaine
of
forgiuenesse
of
sinnes
,
as
our
Creed
teacheth
vs
,
they
count
it
a
presumption
.
O
obomination
,
and
that
not
onely
herein
,
but
in
all
their
penance
as
they
paint
it
!
As
concerning
satisfaction
,
by
their
Opera
indebita
,
Vndue
workes
,
that
is
:
by
such
works
as
they
need
not
to
do
,
but
of
their
owne
voluntarinesse
and
wilfulnesse
:
(
wilfulnesse
in
deed
)
who
seeth
not
monsterous
abomination
,
blasphemy
,
and
euen
open
fighting
against
God
?
For
if
satisfaction
can
be
done
by
man
,
then
Christ
died
in
vain
,
for
him
that
so
satisfieth
,
and
so
reigneth
he
in
vaine
;
soi
s
he
a
Bishop
and
a
Priest
in
vaine
.
Gods
lawe
requireth
loue
to
God
with
all
our
heart
,
That
we
should
loue
one
another
,
as
he
loued
vs
.
And
think
you
,
Beloued
,
that
we
can
doe
any
thing
to
our
Neighbour
ward
,
which
is
not
herein
comprized
?
Yea
,
let
them
tell
mee
,
when
they
do
any
thing
so
in
the
loue
of
God
,
and
their
Neighbour
,
but
that
they
had
need
to
crie
:
Remitte
nobis
debita
nostra
,
Forgiue
vs
our
sinnes
.
When
you
haue
done
all
things
that
I
haue
commanded
you
,
say
;
that
you
be
but
vnprofitable
seruants
?
Put
nothing
to
my
word
,
sayth
God
.
Whatsoeuer
things
are
true
(
saith
the
Apostle
S.
Paul
)
whatsoeuer
things
are
honest
,
whatsoeuer
things
are
iust
,
whatsoeuer
things
are
pure
,
whatsoeuer
things
pertaine
to
loue
,
whatsoeuer
things
are
of
good
report
,
if
there
be
any
vertue
,
or
if
there
be
any
praise
:
haue
you
them
in
your
mind
,
and
doe
them
,
and
the
God
of
peace
shall
be
with
you
.
Beloued
,
this
lesson
wel
regarded
,
would
pull
vs
from
popish
Satisfactory
works
,
which
do
deface
Christs
treasures
and
Satisfaction
.
In
heauen
and
in
earth
was
there
none
found
that
could
satisfie
Gods
anger
for
our
sins
,
or
get
heauen
for
man
,
but
only
the
Son
of
God
,
IESVS
CHRIST
,
the
Lyon
of
the
Tribe
of
Iuda
,
who
by
his
bloud
hath
wrought
the
worke
of
Satisfaction
;
and
he
only
is
worthy
all
honour
,
glory
,
and
prayse
;
for
hee
hath
opened
the
booke
with
the
seuen
Seales
.
Dearely
beloued
,
therefore
abhorre
this
abomination
,
euen
to
thinke
that
there
is
any
other
satisfaction
to
God-ward
for
sin
,
then
Christs
bloud
only
.
Blasphemy
it
is
,
and
that
horrible
,
to
think
otherwise
.
The
bloud
of
Christ
purifieth
(
sayth
Saint
Iohn
)
from
all
sinne
.
And
therefore
hee
is
called
the
Lambe
slaine
from
the
beginning
of
the
world
,
because
there
was
neuer
sinne
forgiuen
of
God
,
nor
shall
bee
from
the
beginning
,
vntill
the
end
of
the
world
,
but
onely
through
Christs
death
:
Prate
the
Pope
and
his
Prelates
as
please
them
,
with
their
Pardons
,
Purgatorie
,
Purgations
,
Placeboes
,
Trentalles
,
Diriges
,
workes
of
Supererogation
,
Superabomination
&c.
I
am
hee
(
saith
the
Lord
)
which
putteth
away
thine
offences
,
and
that
for
mine
owne
sake
,
and
will
no
more
remember
thine
iniquities
.
Put
me
in
remembrance
(
for
we
will
reason
together
and
tell
me
what
thou
hast
for
thee
,
to
make
thee
righteous
.
Thy
first
Father
offended
sore
,
&c.
Iohn
,
If
any
man
sinne
,
wee
haue
an
Aduocate
(
sayth
he
)
with
the
Father
,
euen
Iesus
Christ
the
righteous
,
and
he
is
the
propitiation
,
or
satisfaction
for
our
sinnes
.
As
in
the
fourth
Chapter
hee
saith
;
That
God
hath
sent
his
Sonne
to
bee
a
propitiation
,
or
satisfaction
for
our
sinnes
:
According
to
that
which
Paul
writeth
,
where
hee
calleth
Christ
a
mercifull
and
faithful
Priest
,
to
purge
the
peoples
sinnes
.
For
to
omitte
the
testimonies
I
brought
out
of
Iohn
and
Paul
,
which
the
blinde
cannot
but
see
:
I
pray
you
remember
the
text
out
of
Esay
,
which
euen
now
I
rehearsed
,
being
spoken
to
such
as
were
then
the
people
of
God
,
and
had
bin
a
long
time
,
but
yet
were
fallen
into
grieuous
sinnes
,
after
their
adoption
into
the
number
of
Gods
children
.
It
is
for
mine
owne
sake
(
saith
God
)
that
I
put
away
thy
sinnes
.
Where
is
your
parting
of
the
stake
now
?
If
it
be
for
Gods
owne
sake
,
if
Christ
bee
the
propitiation
:
then
recant
,
except
you
wil
become
Idolaters
,
making
your
workes
God
and
Christ
.
Say
as
Dauid
teacheth
:
Not
to
vs
Lord
,
not
to
vs
,
but
to
thy
name
be
the
glory
.
And
it
is
to
be
noted
,
that
God
doth
tast
in
their
feeth
,
euen
the
sinne
of
their
first
father
,
lest
they
should
think
that
yet
,
perchance
,
for
the
righteousnesse
and
goodnesse
of
their
good
fathers
,
their
sinnes
might
bee
the
sooner
pardoned
,
and
so
God
accept
their
workes
.
If
they
had
taken
Satisfaction
,
for
that
which
is
done
to
the
Congregation
publikely
,
by
some
notable
punishment
,
as
in
the
Primitiue
Church
was
vsed
to
open
offendors
,
sparkles
whereof
,
and
some
traces
yet
remaine
,
when
such
as
haue
sinned
in
adultery
,
go
about
the
Church
with
a
Taper
in
their
shirts
:
Or
if
they
had
made
Satisfaction
for
restitution
to
man
ward
,
of
such
goods
as
wrongfully
are
gotten
,
the
which
true
penance
cannot
be
without
:
Or
if
by
Satisfaction
,
they
had
meant
a
new
life
,
to
make
amendes
to
the
Congregation
thereby
,
as
by
their
euill
life
they
did
offend
the
Congregation
;
in
which
sence
the
Apostle
séemeth
to
take
that
which
he
writeth
in
2.
Cor.
7
where
the
old
Interpreter
calleth
Apologian
,
Satisfaction
,
which
rather
signifieth
a
defence
or
answering
againe
.
If
I
say
,
they
had
taken
Satisfaction
any
of
these
wayes
,
then
they
had
done
well
,
so
that
the
Satisfaction
to
God
had
béene
left
all
onely
to
Christ
.
Againe
,
If
they
had
made
Confession
,
either
for
that
which
is
to
God
priuatly
,
either
for
that
which
is
to
the
Congregation
publiquely
,
either
for
that
which
is
a
frée
consultation
with
some
one
learned
in
Gods
booke
,
and
appointed
thereunto
,
as
first
it
was
vsed
;
and
I
wish
were
now
vsed
amongst
vs
,
either
for
that
which
is
a
reconciliation
of
one
to
another
,
it
had
béene
some
thing
:
yea
,
if
they
had
made
it
for
faith
,
because
it
is
a
true
demonstration
of
faith
:
as
in
Paul
wée
may
sée
,
when
hee
calleth
Christ
the
Captaine
of
our
Confession
,
And
so
Contrition
,
if
they
had
left
out
their
subtill
distinction
,
betwéene
it
and
Atttirion
,
by
this
word
iust
or
full
,
making
it
a
hearty
sorrow
for
their
sinnes
,
then
wee
would
neuer
haue
cryed
out
against
them
therfore
.
For
wee
say
,
penance
hath
thrée
parts
;
Contrition
,
if
you
vnderstand
it
for
a
hearty
sorrowing
for
sin
;
Confession
,
if
you
vnderstand
it
for
faith
,
of
frée
pardon
in
Gods
mercy
,
by
Iesus
Christ
;
&
Satisfaction
,
if
you
vnderstand
it
not
to
God-wards
(
for
that
onely
to
Christ
must
be
left
alone
)
but
to
man
ward
in
restitution
of
goods
wrongfully
or
fraudulently
gotten
,
of
name
hindred
by
our
slaunders
,
and
in
newnesse
of
life
:
although
,
as
I
sayd
before
,
&
anon
will
shew
more
plainly
by
Gods
grace
,
that
this
last
is
no
part
of
penane
in
deed
,
but
a
plaine
effect
or
fruit
of
true
penance
.
I
might
here
bring
in
examples
of
their
penance
,
how
perilous
it
is
to
be
embraced
:
but
let
the
example
of
their
graund
Sire
Iudas
serue
,
in
whome
we
sée
all
the
parts
of
their
pennance
,
as
they
describe
it
;
and
yet
notwithstanding
he
was
damned
.
He
was
sorie
enough
,
as
the
effect
shewed
:
he
had
their
contrition
fully
,
out
of
the
which
he
confessed
his
fault
,
saying
:
I
haue
betrayed
innocent
blood
:
and
thereunto
he
made
satisfaction
,
restoring
the
money
he
had
receiued
.
But
yet
all
was
but
lost
,
he
hanged
vp
himselfe
,
his
bowels
burst
out
,
and
he
remained
a
child
of
perdition
for
euer
.
I
would
wish
that
this
example
of
Iudas
,
in
whom
ye
see
the
parts
of
their
penance
,
contrition
,
confession
,
and
satisfaction
,
would
moue
them
to
penance
,
and
to
describe
it
a
little
better
,
making
hope
or
trust
of
Gods
frée
mercy
a
piece
thereof
,
or
else
with
Iudas
they
will
marre
all
.
Perchance
these
words
,
contrition
,
confession
,
and
satisfaction
,
were
vsed
as
I
haue
expounded
them
at
the
first
.
But
in
that
we
sée
so
much
daunger
and
hurt
by
vsing
them
without
expositions
;
either
let
vs
ioyne
to
them
open
expositions
alwaies
,
or
else
let
vs
not
vse
them
at
all
,
but
say
as
I
write
,
that
penance
is
a
hearty
sorrow
for
our
sinnes
,
a
good
hope
or
trust
of
pardon
through
Christ
,
which
is
not
without
an
earnest
purpose
to
amend
,
or
a
new
life
.
This
penance
is
the
thing
,
whereto
all
the
Scripture
calleth
vs
.
This
penance
doe
I
now
call
you
all
vnto
:
this
must
bée
continually
in
vs
,
and
not
for
a
Lent
season
,
as
we
haue
thought
:
this
must
increase
dayly
more
and
more
in
vs
:
without
this
we
cannot
be
saued
.
Search
therefore
your
hearts
all
,
all
swearers
,
blasphemers
,
lyers
flatterers
,
lewd
,
or
idle
talkers
,
iesters
,
bribers
,
coueteous
persons
,
drunkards
,
gluttons
,
whoremongers
,
théeues
,
murtherers
,
slanderers
,
idle
liuers
,
negligent
in
their
vocation
,
&c.
All
such
,
and
all
other
as
lament
not
their
sinnes
,
as
hope
not
in
Gods
mercy
for
pardon
,
and
purpose
not
heartily
to
amend
,
to
leaue
their
swearing
,
drunkennes
,
whoredome
,
couetousnesse
,
idlenesse
,
&c.
All
such
I
say
shall
not
or
cannot
enter
into
Gods
kingdome
,
but
hel
fire
is
prepared
for
them
,
wéeping
,
and
gnashing
of
téeth
:
wherunto
,
alas
,
I
feare
me
,
very
many
will
needs
goe
,
in
that
very
many
will
be
as
they
haue
bin
;
let
vs
euen
to
the
wearing
of
our
tongue
to
the
stumpes
,
preach
and
pray
neuer
so
much
to
the
contrary
,
and
that
euen
in
the
bowels
of
Iesus
Christ
:
as
now
I
beséech
you
all
;
all
,
and
euery
mothers
child
,
to
repent
and
lament
your
sinne
,
to
trust
in
Gods
mercie
,
and
to
amend
your
liues
.
Now
me
thinkes
,
ye
are
somewhat
astonied
:
whereby
I
gather
,
that
presently
you
desire
this
Repentance
,
that
is
:
this
sorrow
,
good
hope
,
and
newnesse
of
life
.
The
which
that
you
may
the
rather
attaine
,
and
get
to
your
comforts
,
as
I
haue
gone
about
to
be
a
meane
to
stirre
vp
in
you
(
by
Gods
grace
)
this
desire
of
Repentance
,
so
through
the
same
grace
of
God
,
will
I
goe
about
now
to
shew
you
,
how
you
may
haue
your
desire
in
this
hehalfe
.
And
first
concerning
this
part
,
namely
,
sorrow
for
our
sinnes
,
and
hearty
lamenting
of
the
same
:
For
this
,
if
you
desire
the
hauing
of
it
,
you
must
beware
,
that
you
thinke
not
that
of
your selues
,
or
of
your
owne
free
will
,
by
any
meanes
you
can
get
it
.
You
may
easily
deceiue
your selues
,
and
mocke
your selues
,
thinking
more
of
your selues
then
is
séemely
.
All
good
things
,
and
not
peeces
of
good
things
,
but
all
good
things
,
saith
Saint
Iames
,
After
thou
haddest
stricken
my
thigh
(
saith
Ieremie
)
I
was
ashamed
Loe
he
saith
,
After
thou
haddest
stricken
me
:
and
therefore
prayeth
he
,
euen
in
the
last
words
almost
,
he
writeth
,
Turne
vs
,
O
Lord
,
and
we
shall
be
turned
.
The
which
thing
Dauid
vsed
very
often
.
Wherfore
first
of
all
,
if
thou
wouldest
haue
part
of
penance
,
as
for
the
whole
,
MErciful
Father
of
our
Sauiour
Iesus
Christ
,
because
I
haue
sinned
and
done
wickedly
;
yet
,
through
thy
goodnesse
,
haue
receiued
a
desire
of
repentance
,
whereto
,
this
thy
long
sufferance
doth
draw
my
hard
heart
:
I
beseech
thee
,
for
thy
mercies
sake
in
Christ
,
to
worke
the
same
repentance
in
me
;
and
by
thy
Spirit
,
Power
,
and
Grace
,
so
to
humble
,
mortify
,
and
feare
my
conscience
for
my
sinnes
to
saluation
,
that
in
thy
good
time
thou
maist
comfort
and
quicken
me
againe
,
thorough
Iesus
Christ
thy
deerely
beloued
Sonne
.
AMEN
.
After
this
sort
,
I
say
,
or
otherwise
,
as
thou
thinkest
good
,
if
thou
wilt
haue
this
first
part
,
Contrition
or
sorrow
for
thy
sins
,
do
thou
begge
it
of
God
,
through
Christ
.
And
when
thou
hast
asked
it
,
as
I
haue
laboured
to
driue
thee
from
trusting
in
thy selfe
;
so
now
I
goe
about
to
moue
thee
from
flattering
of
thy selfe
,
from
sluggishnesse
,
and
negligence
,
to
be
diligent
to
vse
these
meanes
following
.
Vnto
prayer
,
which
I
would
thou
shouldest
first
vse
as
thou
canst
:
secondly
,
get
thee
Gods
Law
as
a
glasse
to
toot
in
:
for
in
it
,
and
by
it
,
commeth
the
true
knowledge
of
sinne
,
without
which
knowledge
there
can
bee
no
sorrow
.
For
how
can
a
man
sorrow
for
his
sinnes
,
which
knoweth
not
his
sinnes
?
As
when
a
man
is
sicke
,
the
first
steppe
to
health
,
is
to
know
his
sicknesse
:
euen
so
to
saluation
,
the
first
steppe
,
is
to
know
thy
damnation
due
for
thy
many
sinnes
.
The
Law
of
God
therefore
must
be
gotten
,
and
carefully
looked
in
;
we
must
looke
in
it
spiritually
,
and
not
corporally
,
or
carnally
,
as
the
outward
word
or
letter
doth
declare
and
vtter
:
and
so
our
Sauiour
teacheth
vs
in
Mathew
,
expounding
the
sixt
and
seuenth
Commandements
,
not
onely
after
the
outward
déed
,
but
also
after
the
heart
,
making
there
the
anger
of
the
heart
,
a
kind
of
murther
;
lusting
after
another
mans
wife
,
a
kinde
of
adultery
.
And
this
is
one
of
the
differences
,
betwéene
Gods
Law
,
and
mans
law
;
that
of
this
(
mans
law
I
meane
)
I
am
not
contemnable
,
so
long
as
I
obserue
outwardly
the
same
.
But
Gods
Law
goeth
to
the
roote
and
to
the
heart
,
condemning
mee
for
the
inward
motion
,
although
outwardly
I
liue
most
holily
.
As
for
example
:
If
I
kill
no
man
,
though
in
my
heart
I
hate
,
mans
law
condemneth
me
not
:
but
otherwise
doth
Gods
Law
.
And
why
?
for
it
seeth
the
root
whence
the
euill
doth
spring
.
If
hatred
were
taken
out
of
the
heart
,
then
loftinesse
in
lookes
,
detraction
in
tongue
,
and
murther
by
hand
,
could
neuer
ensue
.
If
lusting
were
out
of
the
heart
,
curiosity
in
countenance
,
wantonnesse
in
words
,
loathsome
boldnes
in
body
would
not
appeare
.
In
that
therefore
this
outward
euill
springs
out
of
the
inward
corruption
:
seeing
Gods
Law
also
is
a
law
of
liberty
,
as
sayth
Saint
Iames
:
Non
concupisces
,
Thou
shalt
not
lust
.
To
the
knowledge
therefore
of
our
sinne
(
without
which
wee
cannot
repent
,
or
be
sorrie
for
our
sin
,
)
let
vs
secondly
get
vs
Gods
Law
,
as
a
glasse
to
look
in
:
and
that
not
only
literally
,
outwardly
,
or
partly
;
but
also
spiritually
,
inwardly
and
throughly
.
Let
vs
consider
the
heart
,
and
so
shall
wee
see
the
foule
spots
wee
are
stayned
withall
,
at
least
inwardly
,
whereby
we
the
rather
may
be
moued
to
hearty
sorrow
and
sighing
.
For
,
as
S.
Austine
sayth
,
it
is
a
glasse
which
feareth
no
body
,
but
euen
looke
what
a
one
thou
art
,
so
it
painteth
thee
out
.
In
the
Lawe
,
wee
see
it
is
a
foule
spot
,
not
to
loue
the
Lord
our
God
,
with
all
(
I
say
)
our
heart
,
soule
,
power
,
might
and
strength
,
and
that
continually
.
In
the
Law
it
is
a
foule
spot
,
not
onely
to
make
to
our selues
any
grauen
Image
or
fimilitude
,
to
bowe
thereto
,
&c.
but
also
,
not
to
frame
our selues
wholly
after
the
Image
wherto
we
are
made
,
not
to
bowe
to
it
,
or
worship
it
.
In
the
Law
we
see
that
it
is
a
foule
spot
,
not
onely
to
take
Gods
name
in
vaine
,
but
also
not
earnestly
,
heartily
,
and
euen
continually
to
call
vpon
his
name
onely
,
to
giue
thankes
vnto
him
onely
,
to
beléeue
,
to
publish
,
and
liue
in
his
holy
word
.
In
Gods
Law
,
we
see
it
is
a
foule
spot
to
our
soules
,
not
onely
to
be
an
open
prophaner
of
the
Sabboth
day
,
but
also
not
to
rest
from
our
owne
words
and
workes
,
that
the
Lord
might
both
speak
and
work
in
vs
and
by
vs
;
not
to
heare
his
holy
word
,
not
to
communicate
his
Sacraments
,
not
to
giue
occasion
to
others
to
holinesse
,
by
our
example
in
godly
workes
,
and
reuerent
esteeming
of
the
Ministery
of
his
Word
.
In
Gods
Lawe
,
wee
see
it
a
foule
spot
to
our
soules
,
not
onely
to
bee
an
open
disobeyer
of
our
Parents
,
Magistrates
,
Masters
,
and
such
as
bee
in
any
authority
ouer
vs
;
but
also
not
to
honour
such
euen
in
our
hearts
,
not
to
giue
thankes
to
God
for
them
,
not
to
pray
for
them
,
to
ayde
,
to
helpe
,
or
reliue
them
,
to
beare
with
their
infirmities
,
&c.
In
Gods
Law
,
wee
sée
it
is
a
foule
spot
in
our
soules
,
not
onely
to
bee
a
manqueller
in
hatred
,
malice
,
proud
lookes
,
brags
,
back-biting
,
railing
,
or
bodily
slaughter
:
but
also
not
to
loue
our
neighbours
;
yea
,
our
enemies
,
euen
in
our
hearts
,
and
to
declare
the
same
in
all
our
gestures
,
words
,
and
works
.
In
Gods
law
,
wee
sée
sée
it
a
foule
spot
to
our
soules
,
not
onely
to
bee
a
whoremonger
in
lusting
,
in
our
harts
,
in
wanton
looking
,
in
vncleane
and
wanton
talking
,
in
actuall
doing
vnhonestly
with
our
neighbours
wife
,
daughter
,
seruant
,
&c.
But
also
not
to
be
chaste
,
sober
,
temperate
in
heart
,
lookes
,
tongue
,
apparell
,
déeds
,
and
to
helpe
others
thereunto
accordingly
,
&c.
In
God
Law
,
wee
see
it
is
a
foule
spot
to
our
soules
,
not
onely
in
heart
,
to
couet
,
in
looke
or
word
to
flatter
,
lye
,
colour
,
&c.
in
deed
to
take
away
any
thing
which
pertaineth
to
another
:
but
also
in
heart
,
countenance
,
word
and
deede
,
not
to
keepe
,
saue
,
and
defend
that
which
pertaineth
to
thy
neighbour
,
as
thou
wouldest
thine
owne
.
In
Gods
Law
,
we
may
see
it
a
foule
spot
,
not
onely
to
lye
and
beare
false
witnes
against
any
man
;
but
also
,
not
to
haue
as
great
a
care
ouer
thy
neighbours
name
,
as
ouer
thine
owne
.
Sinne
in
Gods
Law
it
is
we
may
see
,
and
a
foule
spot
,
not
onely
to
consent
to
euill
lust
,
or
carnall
desires
,
but
euen
the
very
natural
or
carnal
lusts
,
and
desires
themselues
,
for
so
I
may
call
them
:
nature
it selfe
,
being
now
so
corrupted
,
are
sinne
,
and
selfe-loue
,
and
many
such
like
.
By
reason
wherof
,
I
thinke
there
is
none
that
looketh
well
therein
,
but
though
he
be
blamelesse
to
the
world
,
&
faire
to
the
shew
;
yet
certainly
,
inwardly
his
face
is
foule
arrayed
,
and
so
shameful
,
saucy
,
mangy
,
pocky
,
and
scabbed
,
that
hee
cannot
but
be
sorry
at
the
contemplation
thereof
,
and
that
so
much
more
,
by
how
much
hee
continueth
to
looke
in
this
glasse
accordingly
.
And
thus
much
concerning
the
second
meane
,
to
the
stirring
vp
of
sorrow
for
our
sinne
,
that
next
vnto
praier
we
should
looke
in
Gods
low
spiritually
.
The
which
looking
,
if
we
vse
with
prayer
,
as
I
sayd
,
let
vs
not
doubt
,
but
at
the
length
Gods
Spirit
wil
work
,
as
now
to
such
as
beleeue
;
for
to
the
vnbeleeuers
all
is
in
vaine
,
(
their
eyes
are
stark
blind
,
they
can
sée
nothing
)
to
such
as
beleeue
(
I
say
)
I
trust
something
is
done
euen
already
.
But
if
neither
by
prayer
,
nor
by
diligent
looking
into
Gods
lawe
spiritually
,
as
yet
thy
hard
vnbeleeuing
heart
feeleth
no
sorrow
,
nor
lamenting
for
thy
sinne
:
Thirdly
,
look
vpon
the
tagge
tyed
to
Gods
Law
:
for
to
mans
law
there
is
a
tag
tyed
,
that
is
,
a
penalty
,
and
that
no
small
one
,
but
such
a
one
,
as
cannot
but
make
vs
to
cast
our
currish
tailes
between
our
legges
,
if
wee
beleeue
it
;
for
all
is
in
vaine
,
if
wee
be
faithlesse
,
not
to
beleeue
before
we
feele
.
This
tagge
,
is
Gods
Malediction
or
curse
.
Maledictus
omnis
(
sayth
it
)
qui
non
permanet
in
omnibus
quae
seripta
sunt
io
libro
legis
,
vt
faciat
eam
.
Loe
,
accursed
(
saith
he
)
is
all
,
no
exception
,
all
,
sayth
God
,
which
continueth
not
in
all
things
(
for
hee
that
is
guilty
of
one
,
is
guilty
of
the
whole
,
sayth
S.
Iames
:
)
in
all
things
therefore
(
saith
the
holy
Ghost
)
which
are
written
in
the
booke
of
the
Lawe
to
doe
them
.
He
sayth
not
,
to
heare
them
,
to
talke
of
them
,
to
dispute
of
them
,
but
,
to
do
them
.
Who
is
hee
now
that
doth
these
?
Rara
Auis
,
few
such
Byrds
;
yea
,
none
at
all
.
For
all
are
gone
out
of
the
way
,
though
not
outwardly
by
word
or
deed
,
yet
inwardly
at
the
least
by
default
,
and
wanting
of
that
which
is
required
:
so
that
a
child
of
one
nights
age
is
not
pure
,
but
(
by
reason
of
birth
sinne
)
in
danger
of
Gods
Malediction
:
then
much
more
wee
,
which
alasse
,
haue
drunken
in
iniquity
,
as
it
were
water
,
as
Iob
sayth
:
But
yet
we
quake
not
.
Tell
me
now
,
good
brother
,
why
do
you
so
lightly
consider
Gods
curse
,
that
for
your
sinnes
past
you
are
so
carelesse
,
as
though
you
had
made
a
couenant
with
death
and
damnation
,
as
the
wicked
did
in
Esays
time
?
what
is
Gods
curse
?
At
the
Popes
curse
,
with
booke
,
bell
,
and
canlde
;
O!
how
trembled
we
which
heard
it
,
although
the
same
was
not
directed
vnto
vs
,
but
vnto
others
?
For
this
Gods
curse
,
which
is
incomparable
,
more
fell
and
importable
,
and
is
directed
to
vs
;
yea
,
hanging
ouer
vs
,
all
by
reason
of
our
sinnes
:
alas
,
how
carelesse
are
wee
?
O
faithlesse
hard
hearts
!
O
Iezabels
ghests
,
rocked
and
layd
asleepe
in
her
bed
!
O
wicked
wretches
,
which
being
come
into
the
depth
of
sinne
doe
contemne
the
same
!
O
sorrowlesse
sinners
,
and
shamelesse
shrinking
harlots
!
Is
not
the
anger
of
a
King
death
?
and
is
the
anger
of
the
King
of
all
kings
,
a
matter
to
be
so
lightly
regarded
as
we
do
regard
it
,
which
for
our
finnes
are
so
wretchlesse
,
that
wee
slugge
and
sleepe
it
out
?
As
ware
melteth
away
at
the
heate
of
the
fire
(
sayth
Dauid
)
so
doe
the
wicked
perish
at
the
face
or
countenance
of
the
Lord
.
If
,
dearely
beloued
,
his
face
bee
so
terrible
and
intolerable
for
sinners
,
and
the
wicked
:
what
thinke
wee
his
hand
is
?
At
the
face
and
appearing
of
Gods
anger
,
the
earth
trembleth
:
but
we
earth
,
earth
:
yea
,
stones
,
yron
,
flints
,
tremble
nothing
at
all
.
If
we
will
not
tremble
in
hearing
,
woe
vnto
vs
,
for
then
shall
we
bee
crashed
in
pieces
in
feeling
.
If
a
Lyon
roare
,
the
Beasts
quake
:
but
wee
are
worse
then
beasts
,
which
quake
nothing
at
the
roaring
of
the
Lyon
,
I
meane
the
Lord
of
Hosts
.
And
why
?
because
the
curse
of
God
,
hardnesse
of
heart
,
is
already
fallen
vpon
vs
,
or
else
we
could
not
but
lament
and
tremble
for
our
sins
:
If
not
for
the
shame
and
foulenesse
thereof
;
yet
,
at
the
least
,
for
the
malediction
and
curse
of
God
,
which
hangeth
ouer
vs
for
our
sins
.
Lord
be
mercifull
vnto
vs
for
thy
Christs
sake
,
and
spare
vs
in
thine
anger
,
remember
thy
mercy
towards
vs
Amen
.
And
thus
much
for
the
third
thing
,
to
the
mooning
of
vs
to
sorrow
for
our
sinnes
:
that
is
,
for
the
tagge
tyed
to
Gods
Law
,
I
meane
,
for
the
malediction
and
curse
of
God
.
But
if
our
hearts
be
so
hard
,
that
through
these
,
we
yet
feele
no
hearty
sorrow
for
our
sinnes
:
let
vs
fourthly
set
before
vs
,
examples
past
and
present
,
olde
and
new
;
thereby
the
holy
Spirit
may
be
effectuall
,
to
worke
in
his
time
this
worke
of
sorrowing
for
our
sinne
.
Looke
vpon
Gods
anger
for
sinne
in
Adam
and
Eue
,
for
eating
a
peece
of
an
apple
.
Were
not
they
,
the
dearest
creatures
of
God
,
cast
out
of
Paradise
?
Were
not
they
subiect
to
mortality
,
trauaile
,
labour
,
&c.
Was
not
the
earth
accursed
for
their
sinnes
?
Doe
not
we
all
,
men
in
labour
,
women
in
traueling
with
childe
,
and
all
in
death
,
mortality
and
misery
,
euen
in
this
life
féele
the
same
?
And
was
God
so
angrie
for
their
sinne
,
and
he
being
the
same
God
,
will
he
say
nothing
to
vs
for
ours
(
alas
)
more
horrible
then
the
eating
once
,
of
one
piece
of
an
apple
?
In
the
time
of
Noe
and
Lot
,
Gomorra
,
Sebiom
and
Adamah
,
Of
sixe
hundred
thousand
men
,
The
man
that
sware
,
and
he
that
gathered
sticks
on
the
Sabboth
day
,
Helias
negligence
in
correcting
his
sonnes
,
Sauls
malice
to
Dauid
,
Acabs
displeasure
against
Naboth
,
Dauids
adulterie
with
Bethshabe
,
was
visited
on
the
childe
borne
;
on
Dauids
daughter
,
defiled
by
her
brother
,
and
on
his
children
,
one
slaying
another
,
his
wiues
defiled
by
his
owne
sonne
,
and
himselfe
driuen
out
of
his
Realme
in
his
old
age
;
and
otherwise
also
,
although
he
most
heartily
repented
his
sinne
:
But
we
are
more
déere
vnto
God
then
Dauid
,
which
yet
was
a
man
after
Gods
owne
heart
,
or
else
we
could
not
but
fromble
,
and
begin
to
repent
.
The
rich
glutton
who
insatiably
delighted
in
gluttony
;
what
did
it
auaile
him
?
it
brought
his
soule
to
hell
,
and
haue
we
any
preheminence
that
God
will
doe
nothing
to
vs
.
Achans
subtill
theft
prouoked
Gods
anger
against
all
Israel
:
and
our
subtiltie
;
yea
,
open
extortion
,
is
so
fine
and
politike
,
that
we
thinke
God
cannot
espie
it
.
Gehezi
his
couetousnesse
,
brought
it
not
the
Leprosie
vpon
him
,
and
on
all
his
séed
?
Iudas
also
hanged
himselfe
.
But
the
couetousnesse
of
England
is
of
an
other
cloth
and
colour
:
Well
,
if
it
were
so
,
the
same
Taylor
will
cut
it
accordingly
.
Anania
and
Saphira
by
lying
,
linked
to
them
sudden
death
:
but
ours
now
prolongeth
our
life
the
longer
,
to
last
in
eternall
death
.
The
false
witnes
of
the
two
Iudges
,
against
Susanna
,
lighted
on
their
awne
heads
,
and
so
will
ours
do
at
length
.
But
,
what
goe
I
about
to
auouch
ancient
examples
,
where
daily
experience
doth
teach
?
The
Sweat
the
other
yeare
,
the
Stormes
the
Winter
following
,
will
vs
to
weigh
them
in
the
same
ballances
.
Men
,
hanging
and
killing
themselues
,
which
are
(
alas
)
too
rife
in
all
places
,
require
vs
to
register
them
in
the
same
roules
.
At
the
least
,
in
Children
,
Infants
,
and
such
like
,
which
yet
cannot
vtter
sinne
by
word
or
déed
;
we
sée
Gods
anger
against
sin
,
in
punishing
them
by
sicknesse
,
death
,
mis-hap
,
or
otherwise
,
so
plainly
,
that
wee
cannot
but
grone
again
,
in
that
we
haue
poured
out
these
sinnes
in
word
and
déede
more
aboundantly
.
And
here
,
with
me
,
a
little
look
on
Gods
anger
,
yet
so
fresh
,
that
we
cannot
but
smell
it
,
although
we
sloppe
our
noses
neuer
so
much
;
I
pray
God
we
smell
it
not
more
fresh
hereafter
,
I
meane
it
forsooth
(
for
I
know
you
looke
for
it
)
in
our
deare
late
Souereigne
Lord
,
the
Kings
Maiesty
.
You
all
know
,
he
was
but
a
child
in
yéeres
,
defiled
he
was
not
with
notorious
offences
:
Defiled
,
sayd
I
;
nay
rather
,
adorned
with
so
many
good
gifts
,
and
wonderful
qualities
,
as
neuer
Prince
was
from
the
beginning
of
the
world
.
Should
I
speake
of
his
wisedome
,
of
his
ripenesse
in
iudgement
,
of
his
learning
,
of
his
godly
zeale
,
heroicall
heart
,
Fatherly
care
for
his
Commons
,
Nurcely
solicitude
for
Religion
?
&c.
Nay
,
so
many
things
are
to
be
spoken
in
commendation
of
Gods
exceeding
graces
in
this
Child
:
that
,
as
Salust
writeth
of
Carthage
;
I
had
rather
speake
nothing
,
then
too
little
,
in
that
too
much
is
too
little
.
This
gift
God
gaue
vnto
vs
English
men
,
before
all
nations
vnder
the
Sunne
,
and
that
of
his
exceeding
loue
towards
vs
.
But
,
alas
,
alas
;
for
our
vnthankfulnes
sake
,
for
our
sins
sake
,
for
our
carnality
and
prophane
liuing
,
Gods
anger
hath
touched
,
not
only
the
body
,
b●●
also
the
mind
of
our
King
,
by
a
long
sicknesse
,
and
at
length
hath
taken
him
away
by
death
;
death
,
cruell
death
,
fearefull
death
.
O
,
if
Gods
iudgement
be
begun
on
him
,
which
as
he
was
the
chiefest
,
so
I
thinke
the
holiest
,
and
godlyest
in
the
Realme
of
England
,
(
alas
)
what
will
it
be
on
vs
,
whose
sinnes
haue
ouergrowen
so
our
heads
,
that
they
are
climed
vp
to
heauen
?
I
pray
you
(
my
good
brethren
)
know
,
that
Gods
anger
towards
vs
for
our
sins
,
cannot
but
be
great
:
yea
,
too
fell
,
in
that
we
sée
it
was
so
great
,
that
our
good
King
could
not
beare
it
.
What
befell
Iewry
,
after
the
death
of
Iosias
?
Lord
saue
England
,
and
giue
vs
repentance
:
my
heart
will
not
suffer
me
to
tarry
longer
herein
:
I
hope
this
will
cause
some
repentance
.
If
therefore
the
prayer
for
Gods
feare
,
the
looking
in
Gods
glasse
,
and
the
tag
thereto
will
not
burst
open
the
blockish
heart
,
yet
hope
I
,
that
the
repetition
of
these
examples
;
especially
of
our
late
King
,
and
this
troublesom
time
,
will
moue
some
teares
out
of
thine
heart
,
if
thou
wilt
pray
for
Gods
Spirit
accordingly
.
For
who
art
thou
(
thinke
alwaies
with
thy selfe
)
that
God
should
spare
thée
,
more
then
them
whose
examples
thou
hast
heard
?
What
friends
hast
thou
?
Were
not
of
these
Kings
,
Prophets
,
Apostles
,
learned
,
and
come
of
holy
Stockes
?
I
deceiue
my selfe
(
thinke
thou
with
thy selfe
)
if
I
beléeue
that
God
,
being
the
same
God
that
he
was
,
will
spare
me
;
whose
wickednesse
is
no
lesse
,
but
much
more
then
some
of
theirs
.
Hee
hateth
sinne
now
as
much
as
euer
hee
did
.
The
longer
he
spareth
,
the
greater
vengeance
will
fall
:
the
deeper
he
draweth
his
Bow
,
the
sorer
will
his
shaft
pierce
.
But
if
yet
thy
heart
be
so
hardened
,
that
all
this
will
not
moue
thee
;
then
surely
art
thou
in
a
very
euill
estate
,
and
remedy
now
I
know
none
.
What
,
sayd
I
,
none
?
Know
I
none
?
Yes
,
there
is
one
,
which
is
suresby
,
as
they
say
,
to
serue
,
if
any
thing
will
serue
.
You
looke
to
know
what
this
is
:
Forsooth
,
the
Passion
,
and
Death
,
of
IESVS
CHRIST
.
You
know
,
the
cause
why
CHRIST
became
man
,
and
suffered
as
hee
suffered
,
was
the
sinnes
of
his
people
,
that
hee
might
saue
them
from
the
same
.
Consider
the
greatnesse
of
the
sore
,
I
meane
sin
,
by
the
greatnesse
of
the
Chyrurgion
,
and
the
salue
.
Who
was
the
Chyrurgion
?
no
Angel
,
no
Saint
,
no
Archangel
,
no
power
,
no
creature
in
heauen
nor
in
earth
:
but
onely
he
,
by
whom
all
things
were
made
,
all
things
are
ruled
also
;
euen
Gods
own
Deareling
,
and
only
beloued
Son
,
becomming
man
.
Oh
what
a
great
thing
is
this
,
that
could
not
be
done
by
the
Angels
,
Archangels
,
Potentates
,
Powers
,
or
all
the
creatures
of
God
,
without
his
owne
Sonne
?
who
of
necessity
must
come
downe
from
heauen
,
to
take
our
nature
,
&
become
man
.
Here
haue
ye
the
Shyrurgion
:
great
was
the
cure
,
that
this
mighty
Lord
tooke
in
hand
.
Now
,
what
was
the
salue
?
Certainly
,
of
an
inestimable
valew
,
and
of
many
compositions
:
I
cannot
recite
al
,
but
rather
must
leaue
it
to
your
hearty
consiberations
.
Thirty-three
yeares
was
he
curing
our
sore
:
Hee
sought
it
earnestly
,
by
fasting
,
watching
,
praying
,
&c.
The
same
night
that
he
was
betrayed
,
I
read
how
busie
he
was
about
a
plaister
in
the
Garden
,
when
he
lying
flat
on
the
ground
,
praying
with
teares
,
and
that
of
bloud
not
a
few
,
but
so
many
as
did
flow
downe
on
the
ground
againe
;
crying
on
this
sort
:
Father
(
sayth
he
)
if
it
bee
possible
,
let
this
Cup
depart
from
me
.
That
is
,
If
it
be
possible
,
that
else
the
sinnes
of
mankind
can
be
taken
away
:
grant
that
it
may
be
so
.
Thou
heardest
Moses
crying
for
the
Idolaters
:
Thou
heardest
Lot
for
the
Zoarites
:
Samuel
,
Dauid
,
and
many
other
for
the
Israelites
:
And
,
deere
Father
,
I
onely
am
thine
owne
Sonne
,
as
thou
hast
sayd
,
in
whom
thou
art
well
pleased
:
wilt
thou
not
heare
me
?
I
haue
by
the
space
of
thirty-three
yeares
,
done
alwaies
thy
Will
:
I
haue
so
humbled
my selfe
,
that
I
would
become
an
abiect
amongst
men
,
to
obey
thee
.
Therfore
(
deere
Father
)
if
it
be
possible
,
grant
my
request
,
saue
mankind
,
now
without
any
further
labour
,
salues
,
or
plasters
.
But
yet
(
sayth
he
)
not
as
I
will
,
but
as
thou
wilt
.
But
Syr
,
what
heard
he
?
Though
he
sweat
bloud
and
water
,
in
making
his
plaister
for
our
sore
of
sinne
,
yet
it
framed
not
.
Twice
he
cryed
without
comfort
;
yea
,
though
to
comfort
him
God
sent
an
Angell
,
wee
know
,
that
yet
this
plaister
was
not
allowed
for
sufficient
,
vntill
hereunto
,
Christ
Iesus
was
betrayed
,
forsaken
of
all
his
Disciples
,
forsworne
of
his
dearely
beloued
,
bound
like
a
Thiefe
,
belyed
on
,
buffeted
,
whipped
,
scourged
,
crowned
with
thorns
,
crucified
,
racked
,
nailed
,
hanged
vp
betweene
two
theeues
,
cursed
and
railed
vpon
,
mocked
in
misery
,
and
had
giuen
vp
the
gho●t
:
then
bowed
downe
the
head
of
Christ
,
that
is
,
God
the
Father
which
is
the
head
of
Christ
:
then
allowed
he
the
plaister
,
to
bee
sufficient
and
good
for
the
healing
of
our
sore
,
which
is
sinne
.
Now
would
God
abide
our
breath
,
because
the
stinke
,
that
is
;
damnation
or
guiltinesse
,
was
taken
away
,
by
the
sweet
sauor
of
the
breath
of
this
LAMBE
,
thus
offered
once
,
for
all
.
So
that
here
,
dearely
beloued
,
we
as
in
a
glasse
may
see
,
to
the
brusing
of
our
blockish
hard
hearts
.
Gods
great
iudgement
and
anger
against
sin
.
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Oh
hard
hearts
that
we
haue
,
who
delight
in
sin
.
Look
on
this
,
see
the
very
hart
of
Christ
pierced
with
a
speare
,
wherein
thou
maist
see
,
&
reade
Gods
anger
for
sin
.
Woe
to
thy
hard
heart
that
pierced
it
.
And
thus
much
for
the
first
part
of
Repentance
,
I
meane
,
for
the
meanes
of
working
contrition
.
First
,
vse
prayer
:
then
looke
on
Gods
Lawe
:
thirdly
,
Iesus
Christ
.
From
this
and
prayer
cease
not
,
til
thou
feele
some
hearty
sorrow
for
thy
sinne
.
The
which
when
thou
feelest
,
then
labour
for
the
other
part
,
that
is
,
faith
,
on
this
sort
.
As
first
,
in
Contrition
,
I
willed
thee
not
to
trust
to
thy
free
will
,
for
the
attaining
of
it
:
so
doe
I
will
thee
in
this
.
Faith
is
so
farre
from
the
reach
of
mans
free-will
,
that
to
reason
it
is
plaine
foolishnesse
.
Therefore
,
thou
must
first
goe
to
God
,
whose
gift
it
is
:
thou
must
,
I
say
,
get
thee
to
the
Father
of
mercy
,
whose
worke
it
is
,
that
as
he
hath
brought
thee
down
by
Contrition
,
and
humbled
thee
,
so
hee
would
giue
thee
faith
,
raise
shee
vp
,
and
exalt
thee
.
On
this
manner
therefore
,
with
the
Apostles
,
and
the
poore
man
in
the
Gospell
that
cryed
:
Lord
encrease
our
faith
:
Lord
helpe
my
vnbeliefe
,
pray
thou
and
say
:
O
mercifull
God
and
deare
Father
,
of
our
Lord
and
Sauiour
Iesus
Christ
;
in
whom
,
as
thou
art
well
pleased
,
so
hast
thou
commanded
vs
to
heare
him
,
forasmuch
as
he
often
biddeth
vs
to
aske
of
thee
,
IESVS
CHRIST
,
one
sparkle
of
true
faith
and
certaine
perswasion
of
thy
goodnesse
and
loue
towards
me
in
Christ
,
wherethrough
,
I
being
assured
of
the
pardon
of
all
my
sinnes
,
by
the
mercies
of
Christ
thy
Son
,
may
be
thankfull
to
thee
,
loue
thee
,
and
serue
thee
in
holinesse
and
righteousnesse
all
the
dayes
of
my
life
.
On
this
sort
,
I
say
,
or
otherwise
,
as
God
shall
moue
thee
,
pray
thou
first
of
al
,
and
look
for
thy
request
at
Gods
hand
,
without
any
doubting
,
though
forth-with
thou
féelest
not
the
same
:
for
oftentimes
we
haue
things
of
GOD
giuen
vs
,
long
before
we
féele
them
as
we
would
doe
.
Now
vnto
this
prayer
,
vse
thou
these
meanes
following
.
After
prayer
for
faith
,
which
I
would
should
be
first
;
secondly
,
because
the
same
springeth
out
of
the
hearing
,
no
of
Masses
,
Mattins
,
Cannons
,
Councels
,
Doctours
,
Decrées
,
but
out
of
the
hearing
of
Gods
word
,
get
thée
Gods
word
:
but
,
not
that
part
which
serueth
specially
to
Contrition
;
that
is
,
the
Law
:
but
the
other
part
,
which
serueth
specially
to
consolation
and
certaine
perswasions
of
Gods
loue
towards
thée
,
that
is
,
the
Gospell
or
publication
of
Gods
mercie
in
Christ
,
I
meane
the
free
promises
.
But
here
thou
must
know
,
that
there
are
two
kinds
of
promises
:
one
,
which
is
properly
of
the
Lawe
,
another
of
the
Gospell
.
In
the
promises
of
the
Law
,
we
may
indeed
behold
Gods
mercie
,
but
so
,
that
it
hangeth
vpon
the
condition
of
our
worthinesse
,
as
,
if
thou
loue
the
Lord
with
all
thy
heart
,
&c.
thou
shalt
finde
mercy
.
This
kinde
of
promise
,
though
it
declare
vnto
vs
Gods
loue
,
which
promiseth
where
he
néedeth
not
:
yet
vnto
him
that
féeleth
not
Christ
,
which
is
the
end
of
the
Law
,
they
are
so
farre
frnm
comforting
,
that
vtterly
with
the
Law
they
bring
man
to
great
despaire
:
so
greatly
we
are
corrupt
,
for
none
so
loueth
God
as
he
ought
to
doe
.
From
these
therfore
get
thee
to
the
other
promises
of
the
Gospell
,
in
which
we
may
see
such
plenty
and
franke
liberality
of
Gods
goodnes
,
that
we
cannot
but
be
much
comforted
though
we
haue
very
deeply
sinned
.
For
these
promises
of
the
Gospell
doe
not
hang
on
the
condition
of
our
worthinesse
,
as
the
promises
of
the
Law
do
:
but
they
depend
and
hang
on
Gods
truth
,
that
as
God
is
true
,
so
they
cannot
but
be
performed
to
al
them
which
lay
hold
on
them
by
faith
;
I
had
almost
said
,
which
cast
them
not
away
by
vnbeliefe
.
Marke
in
them
therefore
two
things
;
namely
,
that
as
well
they
are
free
promises
,
without
any
condition
of
our
worthinesse
:
as
also
,
that
they
are
vniuersall
offered
to
all
,
all
(
I
say
)
which
are
not
so
stubborne
,
as
to
kéepe
still
their
hands
,
whereby
they
should
receiue
this
almes
in
their
bosoms
,
by
vnbeliefe
.
As
concerning
Infants
and
children
,
you
know
I
now
speak
not
;
but
concerning
such
as
be
of
years
of
discretion
.
And
now
you
looke
that
I
should
giue
you
a
taste
of
these
promises
,
which
are
both
frée
and
vniuersall
:
except
none
but
such
as
except
themselues
.
Well
,
you
shall
haue
one
or
two
for
a
say
.
In
the
3.
of
Iohn
saith
our
Sauiour
:
So
God
the
Father
loued
the
world
,
that
he
would
giue
his
Dearling
,
his
own
only
Sonne
,
that
al
that
beleeue
in
him
should
not
perish
,
but
haue
euerlasting
life
.
Loe
,
sir
,
he
saith
not
,
that
some
might
haue
life
:
but
all
,
saith
he
.
And
what
all
?
All
that
loue
him
with
all
their
hearts
?
all
that
haue
liued
a
godly
life
?
Nay
,
all
that
beléeue
in
him
Althogh
thou
hast
liued
a
most
wicked
and
horible
life
:
if
now
thou
beleeue
in
him
,
thou
shalt
be
saued
.
Is
not
this
sweet
grace
?
Againe
,
saith
Christ
:
Come
vnto
me
,
all
yee
that
labour
and
are
laden
,
and
I
will
refresh
you
.
Let
vs
a
litle
looke
one
this
letter
:
Come
vnto
me
:
Who
should
come
?
Lords
,
Priests
,
Holy
men
,
Monkes
,
Friers
?
Yea
,
Coblers
,
tinkers
,
whores
,
theeues
,
murtherers
also
,
if
they
lament
their
sinnes
.
Come
vnto
me
(
saith
he
)
all
ye
that
labour
and
are
laden
;
that
is
,
which
are
afrayd
of
your
sinnes
.
And
what
wilt
thou
do
,
Lord
?
And
I
will
refresh
you
(
saith
he
.
)
Oh
what
a
thing
is
this
:
And
I
will
refresh
you
?
Wot
you
who
spake
this
?
He
that
neuer
told
lye
:
He
is
the
truth
,
there
was
neuer
guile
found
in
his
mouth
:
and
now
wil
he
be
vntrue
to
thee
(
good
brother
)
which
art
sorie
for
thy
grieuous
sinnes
?
No
forsooth
:
heauen
and
earth
shal
passe
and
perish
,
but
his
word
shall
neuer
fayle
.
Saint
Paul
saith
,
God
would
haue
all
men
saued
:
Loe
,
he
excepteth
none
.
And
to
Titus
:
The
grace
of
God
bringeth
saluation
to
all
men
.
As
from
Adam
,
all
haue
recieued
sin
to
damnation
:
so
by
Christ
,
all
haue
grace
offered
to
saluation
,
if
they
reiect
not
the
same
.
I
speak
not
now
of
Infants
,
I
say
:
nor
I
neede
not
enter
into
the
matter
of
Predestination
.
In
preaching
of
repentance
,
I
would
gather
where
I
could
with
Christ
.
As
surely
as
I
liue
,
(
sayth
God
)
I
wil
not
the
death
of
a
sinner
.
Art
thou
a
sinner
?
Yea
:
Loe
,
God
sweareth
,
he
will
not
thy
death
.
How
canst
thou
now
perish
?
Consider
with
thy selfe
,
what
profit
thou
shouldst
haue
,
to
beleeue
this
to
be
true
to
others
,
if
not
,
to
thy selfe
also
:
Sathan
doth
so
.
Rather
consider
with
Peter
,
that
the
promise
of
saluation
pertaineth
not
only
to
them
which
are
nie
;
that
is
,
to
such
as
are
fallen
a
little
:
but
also
to
all
,
to
whom
the
Lord
hath
called
,
bee
they
neuer
so
farre
off
.
Loe
,
now
by
mee
,
the
Lord
calleth
thee
,
thou
man
,
thou
woman
,
that
art
very
farre
off
.
The
promise
therefore
pertaineth
to
thee
:
needs
must
thou
be
saued
,
except
thou
with
Sathan
say
,
God
is
false
:
And
if
thou
do
so
,
God
is
faithful
,
&
cannot
deny
himselfe
:
as
thou
shalt
feele
by
his
plagues
in
hell
,
for
so
dishonouring
God
,
to
think
that
he
is
not
true
.
Will
he
be
found
false
now
?
The
matter
hangeth
not
on
thy
worthinesse
,
but
it
hangeth
on
Gods
truth
.
Clap
hold
on
it
,
and
I
warrant
thee
,
CHRIST
is
the
propitiation
for
our
sins
;
yea
for
the
sins
of
the
whole
world
:
beleeue
this
,
man
:
I
know
thou
beleeuest
it
:
say
therefore
in
thy
heart
still
:
Domine
audage
mihi
fidem
:
Lord
encrease
my
faith
:
Lord
help
my
vnbeliefe
.
Blessed
are
they
which
see
not
(
by
reason
)
this
but
yet
beleeue
:
Beloued
,
wee
must
hope
aboue
hope
,
as
Abraham
did
.
And
thus
much
for
a
taste
of
the
promises
,
which
are
euery
where
,
not
only
in
the
new
Testament
,
but
also
in
the
Old
.
Reade
the
last
end
of
Leuiticus
26.
The
Prophet
Esay
30.
Where
he
saith
:
God
tarrieth
looking
for
thee
to
shew
thee
mercy
.
Also
the
40.
and
so
forth
to
the
60.
Reade
also
2.
Kings
24.
Psal.
33.
Ioel
2.
&c.
Howbeit
,
if
all
this
will
not
serue
,
if
yet
thou
féelest
no
faith
,
no
certaine
perswasion
of
Gods
loue
:
then
prepare
thy selfe
vnto
praier
,
and
diligent
considering
of
the
frée
and
vniuersall
promises
of
the
Gospell
:
Thirdly
,
set
before
thée
those
blessings
which
heretofore
,
and
at
that
present
,
God
hath
giuen
thée
.
Consider
,
how
hee
hath
made
thée
a
man
or
a
woman
,
which
might
haue
made
thée
a
Toade
,
or
a
Dog
.
And
why
did
he
this
?
Verily
,
because
he
loued
thée
:
And
thinkest
thou
,
if
hee
loued
thée
when
thou
wast
not
,
to
make
thée
such
a
one
,
as
he
most
graciously
hath
:
will
he
not
now
loue
thee
,
being
his
handy
worke
?
Doth
he
hate
any
thing
that
he
made
?
Is
there
vnablenesse
with
him
?
Doth
he
loue
for
a
day
,
and
so
farewell
?
No
,
beloued
,
God
loueth
to
the
end
,
his
mercy
endureth
for
euer
.
Say
therfore
with
Iob.
Operi
manuum
tuarum
,
porrige
dexteram
,
that
is
:
To
the
worke
of
thy
hands
,
put
thy
helping
hand
.
Againe
,
hath
hee
not
made
thee
a
Christian
man
or
woman
,
where
if
he
would
,
hee
might
haue
made
thee
a
Turke
or
Pagan
?
This
thou
know'st
he
did
of
loue
.
And
doost
thou
thinke
his
loue
is
lessened
,
if
thou
lament
thy
sin
?
Is
his
hand
shortned
for
helping
thee
?
Can
a
woman
forget
the
child
of
her
wombe
?
and
though
she
should
,
yet
will
not
I
forget
thee
,
saith
the
Lord
.
Hee
hath
giuen
thee
limbes
,
to
see
,
heare
,
go
,
&c.
He
hath
giuen
thee
wit
,
reason
,
discretion
,
&c.
Hee
hath
long
spared
thee
,
and
born
with
thee
,
when
thou
neuer
purposedst
to
repent
:
and
now
thou
repenting
,
will
he
not
giue
thee
mercy
?
Wherfore
doth
he
grant
thee
to
liue
at
this
present
,
to
heare
him
to
speake
this
,
and
mee
to
speake
this
but
of
loue
to
vs
all
?
Oh
,
therefore
let
vs
pray
him
,
that
he
would
add
to
this
,
that
wee
might
beleeue
these
loue
tokens
,
that
he
loueth
vs
,
and
indeed
he
will
do
it
.
Lord
open
our
eies
in
thy
gifts
,
to
see
thy
gracious
goodnesse
.
Amen
.
But
to
tarry
in
this
I
will
not
.
Let
euery
man
consider
Gods
benefites
,
past
and
present
,
publike
and
priuate
,
spirituall
and
corporall
,
to
the
confirming
of
his
faith
,
concerning
the
promises
of
the
Gospel
,
for
the
pardon
of
his
sinnes
.
I
will
now
go
about
to
shew
you
a
fourth
meane
to
confirme
your
faith
in
this
,
euen
by
examples
.
Of
these
there
are
in
the
Scriptures
very
many
;
as
also
daily
experience
doth
diuersly
teach
the
same
,
if
we
were
diligent
to
obserue
things
accordingly
:
wherfore
,
I
will
be
more
briefe
herein
hauing
respect
to
time
,
which
stealeth
fast
away
.
Adam
in
Paradise
transgressed
grieuously
,
as
the
painefull
punishment
,
which
we
all
as
yet
féele
,
prooueth
,
if
nothing
else
.
Though
by
reason
of
his
sin
,
he
displeased
God
sore
,
and
ran
away
from
God
,
(
for
he
would
haue
hid
himselfe
;
yea
,
he
would
haue
made
God
the
causer
of
his
sin
,
in
that
he
gaue
him
such
a
Mate
,
so
far
was
he
from
asking
mercy
)
:
yet
all
this
notwithstanding
,
GOD
turned
his
fierce
wrath
,
neither
vpon
him
nor
Eue
,
which
also
required
not
mercy
;
but
vpon
the
Serpent
Sathan
:
promising
vnto
them
a
séed
,
Iesus
Christ
;
by
whom
,
they
at
the
length
should
be
deliuered
.
In
token
whereof
,
though
they
were
cast
out
of
Paradise
for
their
nurture
,
to
serue
in
sorrow
,
which
would
not
serue
in
ioy
;
yet
hée
made
them
apparell
to
couer
their
nakednes
:
a
visible
Sacrament
,
and
token
of
his
inuisible
loue
and
grace
,
concerning
their
soules
.
If
God
was
so
mercifull
to
Adam
,
which
so
sore
brake
his
commandement
,
and
rather
blamed
God
then
asked
mercy
:
thinkest
thou
,
O
man
,
that
he
will
not
bee
mercifull
to
thée
,
which
blamest
thy selfe
,
and
desirest
pardon
?
To
Cain
hee
offered
mercy
,
if
hee
would
haue
asked
it
.
What
hast
thou
done
,
saith
God
?
The
voice
of
thy
brothers
bloud
,
cryeth
vnto
me
out
of
the
earth
.
O
merciful
Lord
(
should
Cain
haue
sayd
)
I
confesse
it
:
But
alas
,
he
did
not
so
,
and
therefore
,
said
God
:
Now
,
that
is
,
In
that
thou
desirest
not
mercy
:
Now
:
I
say
,
be
thou
accursed
,
&c.
Loe
,
to
the
reprobate
he
offered
mercy
,
and
will
he
deny
it
thee
,
which
art
his
child
?
Noah
,
did
he
not
sin
and
was
drunk
?
Good
Lot
also
,
both
in
Sodome
dissembled
a
little
with
the
Angels
,
prolonging
the
time
:
and
out
of
Sodome
,
he
fel
very
foule
:
as
did
Iudas
,
and
the
Patriarks
against
Ioseph
;
but
yet
I
ween
they
found
mercy
.
Moses
,
Myriam
,
Aaron
,
though
they
stumbled
a
little
,
yet
receiued
they
mercy
:
yea
,
the
people
in
the
wildernes
often
sinned
and
displeased
God
,
so
that
he
was
purposed
to
haue
destroyed
them
.
Let
me
alone
(
saith
he
to
Moses
)
that
I
may
destroy
them
.
But
Moses
did
not
let
him
alone
,
for
he
prayed
still
for
them
,
and
therfore
God
spared
them
.
If
the
people
were
spared
,
through
Moses
prayer
,
they
not
praying
with
him
,
but
rather
worshipping
their
golden
Calfe
,
eating
,
drinking
,
and
making
iolly
good
cheere
:
Beloued
,
why
shouldest
thou
doubt
whether
GOD
will
bee
mercifull
to
thee
?
hauing
,
as
indeede
thou
hast
,
one
much
better
then
Moses
to
pray
for
thee
,
and
with
thee
;
euen
Iesus
Christ
,
who
sitteth
on
the
right
hand
of
his
Father
,
and
prayeth
for
vs
,
being
no
lesse
faithfull
in
his
fathers
house
,
the
Church
,
then
Moses
was
in
the
Synagogue
.
Dauid
,
that
good
King
,
had
a
foule
foile
,
when
hee
committed
whoredom
with
his
faithfull
seruants
wife
,
Bethsheba
:
wherunto
he
added
also
a
mischieuous
murther
,
causing
her
husband
,
his
most
faithfull
Souldier
Vria
to
bee
slaine
,
with
an
honest
company
of
his
most
valiant
men
of
warre
,
and
that
with
the
sword
of
the
vncircumcised
.
In
this
sinne
,
though
a
great
while
he
lay
asleep
(
as
many
do
now
a
dayes
,
God
giue
them
good
waking
)
thinking
,
that
by
the
Sacrifices
he
offered
,
all
was
well
,
God
was
content
:
yet
at
length
,
when
the
Prophet
,
by
a
Parable
,
opened
the
offence
,
and
brought
Dauid
in
remembrance
of
his
owne
sin
,
&
in
such
sort
,
that
he
gaue
iudgement
against
himselfe
:
then
quaked
he
,
his
Sacrifices
had
no
more
taken
away
his
sinnes
,
then
our
Sir
Iohns
Trentals
,
and
wagging
of
his
fingers
ouer
the
heads
of
such
as
lye
asleep
in
their
sinnes
(
out
of
the
which
when
they
are
awaked
,
they
will
see
,
that
it
is
neither
Masse
nor
Mattins
,
blessing
nor
cursing
will
serue
)
then
,
I
say
,
he
cryed
out
,
saying
:
Peccaui
Domine
:
I
haue
sinned
,
sayth
hee
,
against
my
Lord
and
good
God
,
which
hath
done
so
much
for
me
.
I
caused
indeed
Vriah
to
be
killed
,
I
haue
sinned
,
I
haue
sinned
.
What
shall
I
do
?
I
haue
sinned
,
and
am
worthy
of
eternall
damnation
.
But
what
sayth
God
,
by
his
Prophet
:
Dominus
(
sayth
he
)
transtulit
peccatum
tuum
,
non
morieris
:
The
Lord
hath
taken
away
thy
sinnes
,
thou
shalt
not
dye
.
Oh
good
God
,
hee
sayd
,
but
Peccaui
,
I
haue
sinned
:
but
yet
from
his
heart
,
and
not
from
the
lips
only
,
as
Pharaoh
&
Saul
did
,
and
incontinently
he
heareth
:
Thou
shalt
not
dye
,
the
Lord
hath
taken
away
thy
sinnes
:
Or
rather
,
hath
layd
them
vpon
an
other
;
yea
,
translated
them
vpon
the
backe
of
his
Sonne
Iesus
Christ
,
who
bare
them
,
and
not
onely
them
,
but
thine
and
mine
also
,
if
that
we
will
now
cry
but
from
our
hearts
,
Peccauimus
:
We
haue
sinned
,
good
Lord
,
we
haue
done
wickedly
;
enter
not
into
iudgement
with
vs
,
but
be
merciful
vnto
vs
after
thy
great
mercie
,
and
according
to
the
multitude
of
thy
compassions
,
do
away
our
iniquities
,
&c.
For
indeede
,
God
is
not
the
God
of
Dauid
onely
:
Idem
Deus
omnium
,
Hee
is
the
God
of
all
:
So
that
,
Quicunque
inuocauerit
nomen
Domini
,
salus
erit
.
He
or
shee
,
whosoeuer
they
bee
that
call
vpon
the
name
of
the
Lord
,
shall
be
saued
.
In
confirmation
whereof
,
this
History
is
written
,
as
are
also
the
other
wich
I
haue
recited
,
and
many
mo
which
I
might
recite
.
As
of
Manasses
the
wicked
King
,
which
slew
Esay
the
Prophet
,
and
wrought
very
much
wickednesse
;
yet
the
Lord
shewed
mercy
vpon
him
being
in
prison
,
as
his
Prayer
doth
teach
vs
.
Nebuchadnezzar
,
though
for
a
time
he
bare
Gods
anger
,
yet
at
the
length
he
found
mercy
.
The
City
of
Niniuie
also
found
fauour
with
God
,
as
did
many
other
,
which
for
breuity
I
will
omit
,
and
wil
bring
forth
one
or
two
out
of
the
new
Testament
,
that
we
may
see
God
to
be
the
same
God
in
the
new
Testament
,
that
he
was
in
the
old
.
I
might
tell
you
of
many
,
if
I
should
speak
of
the
Lunatike
,
such
as
were
possessed
with
Diuels
,
Lame
,
Blind
,
Dumbe
,
Deafe
,
Lepers
,
&c.
But
time
wil
not
suffer
me
;
therfore
,
one
or
two
shall
serue
.
Mary
Magdalen
had
seuen
diuels
,
but
yet
they
were
cast
out
of
her
:
and
of
all
others
,
shee
was
the
first
that
Christ
appeared
vnto
,
after
his
resurrection
.
Thomas
would
not
beleeue
Christs
resurrection
,
though
many
told
him
,
which
had
seene
and
felt
him
:
by
reason
wherof
,
a
man
might
haue
thought
that
his
sinnes
would
haue
cast
him
away
.
Except
I
should
see
and
feele
(
saith
hee
)
I
will
not
beleeue
.
Ah
wilfull
Thomas
:
I
wil
not
,
saith
he
.
But
Christ
appeared
vnto
him
,
and
would
not
leese
him
,
neither
will
he
thee
,
beloued
,
if
with
Thomas
,
thou
wilt
keep
company
with
the
Disciples
,
as
Thomas
did
.
Peters
fall
was
vgly
,
he
accursed
himselfe
,
if
euer
he
knew
Christ
,
and
that
for
feare
of
a
Mayden
,
and
this
not
once
,
but
three
seueral
times
,
and
that
in
the
hearing
of
Christ
his
Master
:
but
yet
the
third
time
Christ
looked
backe
,
and
cast
on
him
his
eye
of
grace
,
so
that
hee
went
out
and
wept
bitterly
.
And
after
Christs
resurrection
,
not
only
did
the
Angels
will
the
woman
to
tell
Peter
,
that
Christ
was
risen
,
but
Christ
himselfe
appeared
vnto
him
seuerally
:
such
a
good
Lord
is
he
.
The
Thief
hanging
on
the
Crosse
,
sayd
but
this
:
Lord
,
when
thou
commest
into
thy
Kingdome
,
remember
me
:
And
what
answere
had
he
?
This
day
(
sayth
Christ
)
thou
shalt
be
with
me
in
Paradise
.
What
a
comfort
is
this
,
in
that
he
is
now
the
same
Christ
to
thee
and
me
,
and
to
vs
all
,
if
wee
will
runne
vnto
him
?
for
hee
is
the
same
Christ
to
day
and
to
morrow
,
vntill
he
come
to
iudgement
.
Then
indeed
,
he
will
be
inexorable
:
but
now
is
he
more
ready
to
giue
then
to
aske
.
If
thou
crie
,
he
heareth
thee
,
yea
before
thou
crie
.
Crie
therefore
,
Thus
haue
you
foure
meanes
,
which
you
must
vse
to
the
attayning
of
faith
,
or
certaine
perswasion
of
Gods
mercy
towards
you
,
which
is
the
second
part
of
penance
;
namely
,
prayer
,
the
free
and
vniuersall
promises
of
Gods
graces
,
the
recordation
of
the
benefits
of
God
,
past
and
present
,
the
examples
of
Gods
mercie
.
Which
although
they
might
suffice
,
yet
will
I
put
one
more
to
them
,
which
all
onely
of
it selfe
,
is
full
sufficient
:
I
meane
,
the
death
of
the
Son
of
God
,
Iesus
Christ
:
which
if
thou
set
before
the
eys
of
thy
minde
,
it
will
confirm
thy
assurance
:
for
it
is
the
great
Seale
of
England
,
as
they
say
;
yea
,
of
all
the
world
,
for
the
confirmation
of
al
Patents
and
perpetuities
of
the
euerlasting
life
,
whereunto
we
are
all
called
.
If
I
thought
these
,
which
I
haue
before
recited
,
were
not
sufficient
to
confirme
your
faith
of
Gods
loue
towards
such
as
do
repent
,
I
would
tarie
longer
herein
.
But
because
I
haue
béene
both
long
,
and
also
I
trust
,
you
haue
some
exercise
of
concience
in
this
daily
(
or
els
you
are
to
bsame
)
I
wil
but
touch
and
goe
,
Consider
with
your selues
what
we
are
misers
,
wretches
,
and
enimies
to
God
.
Consider
what
God
is
,
euen
he
,
which
hath
all
power
,
maiestie
,
might
glory
,
riches
&c.
perfectly
of
himselfe
,
and
needeth
nothing
,
but
hath
all
things
.
Consider
what
Christ
is
:
concerning
his
Godhead
,
coequal
with
his
Father
,
euen
he
by
whom
all
things
were
made
;
he
,
I
say
,
by
whome
all
things
are
ruled
and
gouerned
:
Concerning
his
Manhood
,
the
onely
Dearling
of
his
Father
,
in
whome
is
all
his
ioy
.
Now
Sir
,
what
a
loue
is
this
?
that
this
God
which
néedeth
nothing
,
would
giue
wholy
his
owne
selfe
to
thée
,
his
enemy
,
wreaking
his
wrath
vpon
himself
,
in
this
his
Son
:
as
a
man
may
say
,
to
spare
thee
,
to
saue
thée
,
to
win
thée
,
to
buye
thee
,
to
haue
thee
,
to
enioy
thee
for
euer
.
Because
thy
sin
hath
seperated
thee
from
him
,
to
the
end
thou
mightest
come
eftsoones
into
his
company
again
,
&
therin
remain
;
hee
himselfe
became
,
as
a
man
would
say
,
a
sinner
:
or
rather
sinne
it selfe
,
euen
a
malediction
or
curse
:
that
wee
sinners
,
wee
accursed
by
our
sinne
,
might
by
his
oblation
or
suffering
for
our
sinnes
,
by
his
curse
,
be
deliuered
from
sinne
and
from
malediction
.
For
by
sinne
,
he
destroyed
sinne
,
killing
Death
,
Sathan
,
and
Sinne
,
by
their
owne
weapons
;
and
that
for
thee
and
mee
(
man
)
if
wee
cast
it
not
away
bp
vnbeleefe
.
Oh
wonderfull
loue
of
God
.
Who
euer
heard
of
such
a
loue
?
the
Father
of
Heauen
for
vs
his
enemies
,
to
giue
his
owne
dearely
beloued
Sonne
,
Iesus
Christ
,
and
that
not
onely
to
be
our
Brother
,
to
dwell
among
vs
:
but
also
,
to
the
death
of
the
Crosse
for
vs
?
Oh
wonderfull
loue
of
Christ
to
vs
all
,
that
was
content
and
willing
to
worke
this
deede
for
vs
.
Was
there
any
loue
like
to
this
loue
?
God
indeede
hath
commanded
his
charitie
and
loue
to
vs
herein
,
that
when
wee
were
very
enemies
vnto
him
,
he
would
giue
his
owne
Sonne
for
vs
.
That
wee
being
men
,
might
become
,
as
you
would
say
,
Gods
;
God
would
become
man
.
That
we
being
mortall
,
might
become
immortall
,
the
immortall
God
would
become
mortall
man
.
That
we
earthly
weretches
might
be
Citizens
of
Heauen
,
the
Lord
of
Heauen
would
become
as
a
man
would
say
,
earthly
.
That
we
being
accursed
,
might
be
blessed
,
God
would
be
accursed
.
That
we
,
by
our
father
Adam
,
being
broght
out
of
Paradise
,
into
the
puddle
of
al
pain
,
might
be
redeemed
,
and
brought
into
Paradise
againe
,
God
would
be
our
Father
and
an
Adam
,
thereunto
.
That
wée
hauing
nothing
,
might
haue
al
things
;
God
hauing
al
things
,
would
haue
nothing
.
That
we
being
vassailes
,
and
slaues
to
all
,
euen
to
Sathan
the
Fiend
,
might
be
Lords
of
all
,
and
of
Sathan
:
the
Lord
of
all
would
become
a
vassaile
,
and
a
slaue
to
vs
all
,
and
in
danger
of
Sathan
.
Oh
loue
incomprehensible
.
Who
can
otherwise
thinke
now
,
but
if
the
gracious
good
Lord
disdained
not
to
giue
his
owne
Sonne
,
his
owne
hearts
ioy
for
vs
his
very
enemies
,
before
wée
thought
to
begge
any
such
thing
at
his
hands
;
yea
,
before
we
were
?
who
,
I
say
,
can
thinke
otherwise
,
but
that
with
him
,
hee
will
giue
vs
all
good
things
?
If
when
we
hated
him
,
and
fled
away
from
him
,
hee
sent
his
Son
to
séek
vs
:
who
can
thinke
otherwise
,
then
that
now
we
louing
him
,
and
lamenting
,
because
wee
loue
him
no
more
,
but
that
he
wil
foreuer
loue
vs
?
Hee
that
giueth
the
more
to
his
enemies
,
will
not
he
giue
the
lesse
to
his
friends
?
God
hath
giuen
his
owne
Sonne
,
then
which
nothing
is
greater
;
euen
to
vs
his
enemies
:
and
wée
now
being
become
his
friends
,
wil
ne
deny
vs
faith
and
pardon
of
our
sins
?
which
though
they
be
great
,
yet
in
comparison
they
are
nothing
at
all
.
Christ
Iesus
would
giue
his
owne
selfe
for
vs
,
when
we
willed
if
not
:
and
will
he
now
deny
vs
faith
,
if
wee
will
it
?
This
will
is
his
earnest
,
that
he
hath
giuen
vs
truly
to
looke
indeed
,
for
the
thing
willed
.
And
looke
thou
for
it
in
deed
:
for
as
he
hath
giuen
thée
to
will
,
so
will
he
giue
thee
to
doe
.
Iesus
Christ
gaue
his
life
for
our
euils
,
and
by
his
death
hee
deliuered
vs
.
O
then
,
in
that
hee
liueth
now
,
and
cannot
dye
,
will
hee
forsake
vs
?
his
heart
bloud
was
not
too
deare
for
vs
,
when
we
asked
it
not
:
what
can
then
be
now
too
deare
for
vs
,
asking
it
?
Is
he
a
changeling
?
Is
he
mutable
as
man
is
?
Can
he
repent
him
of
his
gifts
?
Did
he
not
foresée
our
falls
?
Payd
not
he
therefore
the
price
?
Because
hee
sawe
wee
should
fall
sore
,
therefore
would
he
suffer
sore
.
Yea
,
if
his
suffering
had
not
béene
enough
,
he
would
yet
once
more
come
againe
.
God
the
Father
,
I
am
sure
,
if
the
death
of
his
Sonne
incarnate
,
would
not
serue
,
would
himselfe
and
the
holy
Ghost
also
become
incarnate
,
and
dye
for
vs
.
This
death
of
Christ
therefore
look
on
,
as
the
very
pledge
of
Gods
loue
towards
thee
,
whosoeuer
thou
art
,
how
déep
soeuer
thou
hast
sinned
.
Sée
,
Gods
hands
are
nayled
,
they
cannot
strike
thee
:
his
féete
also
,
hée
cannot
run
from
thée
:
his
armes
are
wide
open
to
embrace
thee
:
his
head
hangs
downe
to
kisse
thée
:
his
very
heart
is
open
,
so
that
therin
look
;
nay
euen
spy
,
and
thou
shalt
sée
nothing
therein
,
but
loue
,
loue
,
loue
,
loue
to
thee
:
hide
thee
therefore
,
lay
thy
head
there
with
the
Euangelist
.
This
is
the
clift
of
the
Rock
,
wherin
Helias
stood
.
This
is
for
all
aking
heads
a
pillow
of
downe
.
Anoint
thy
head
with
this
oyle
,
let
this
oyntment
enbalme
thy
head
,
and
wash
thy
face
.
Tarry
thou
on
this
firme
Rocke
,
and
I
le
warrant
thee
.
Say
with
Paul
,
What
can
separate
me
from
the
loue
of
God
?
Can
death
,
can
pouertie
,
can
sicknesse
,
hunger
,
or
any
misery
,
perswade
thee
now
that
God
loueth
thee
not
?
Nay
,
nothing
can
separate
thee
from
the
loue
,
wherwith
God
hath
loued
thee
in
CHRIST
IESVS
:
whom
he
loueth
,
he
loueth
to
the
end
.
So
that
now
where
abundance
of
sin
hath
bin
in
thee
,
the
more
is
the
aboundance
of
grace
.
But
to
what
end
?
Certainly
,
that
as
sinne
hath
reigned
to
death
,
as
thou
seest
,
to
the
killing
of
Gods
Son
:
so
now
Grace
must
reigne
to
Life
,
to
the
honouring
of
Gods
Son
,
who
is
now
aliue
,
and
cannot
dye
any
more
.
So
that
they
which
by
faith
feele
this
,
cannot
any
more
dye
to
God
,
but
to
sin
whereto
they
are
dead
and
buried
with
CHRIST
.
As
Christ
therefore
liueth
,
so
doe
they
,
and
that
to
God
,
to
righteousnesse
and
holinesse
.
The
life
which
they
liue
,
is
,
In
fide
Filij
Dei
:
In
the
faith
of
the
Sonne
of
God
.
Whereby
you
see
that
now
I
am
slipt
into
that
,
which
I
made
the
third
part
of
penance
:
namely
,
newnesse
of
life
,
which
I
could
not
so
haue
done
,
if
that
it
were
a
part
of
it selfe
indeed
,
as
it
is
an
effect
or
fruit
of
the
second
part
;
that
is
,
of
faith
,
or
trust
in
Gods
mercy
.
For
he
that
beléeueth
,
that
is
,
is
certainely
perswaded
,
sin
to
be
such
a
thing
,
that
is
the
cause
of
all
miserie
,
and
of
it selfe
so
greatly
angreth
God
,
that
in
heauen
nor
in
earth
,
nothing
could
appease
his
wrath
;
saue
alonely
the
death
and
precious
bloud-shedding
of
the
Sonne
of
God
,
in
whom
is
all
the
delight
and
pleasure
of
the
Father
:
hee
,
I
say
,
that
is
perswaded
thus
of
his
sin
;
the
same
cannot
but
in
heart
abhorre
and
quake
,
to
doe
or
say
;
yea
,
to
thinke
any
thing
willingly
,
which
Gods
Lawe
teacheth
him
to
be
sinne
.
Againe
,
he
that
beleeueth
,
that
is
,
is
certainly
perswaded
,
Gods
loue
to
be
so
much
towards
him
,
that
where
through
sinne
he
was
lost
,
and
made
a
fire
brand
of
hell
;
the
eternall
Father
of
mercy
,
which
is
the
omni
sufficient
God
,
and
néedeth
nothing
to
vs
,
or
of
any
thing
that
we
can
do
,
to
deliuer
vs
out
of
hell
,
and
to
bring
vs
into
heauen
;
did
send
euen
his
owne
most
deer
Sonne
out
of
his
bosome
,
out
of
heauen
into
hell
(
as
a
man
would
say
)
to
bring
vs
,
as
I
sayd
,
from
thence
into
his
own
bosome
and
mercy
,
we
being
his
very
enemies
:
hee
I
say
,
that
is
thus
perswaded
of
Gods
loue
toward
him
,
and
of
the
price
of
his
redemption
,
by
the
deare
bloud
of
the
Lamb
immaculate
,
IESVS
CHRIST
,
the
same
man
cannot
but
loue
God
again
;
and
of
loue
doe
that
,
and
heartily
desire
to
doe
better
,
the
which
might
please
God
.
Thinke
you
,
that
such
a
one
,
knowing
these
things
by
faith
,
wil
willingly
insist
&
wallow
in
his
wilfull
lusts
,
pleasures
,
and
fantasies
?
Will
such
a
one
,
as
knoweth
by
faith
,
Christ
Iesus
to
haue
giuen
his
bloud
to
wash
him
from
his
sins
,
play
the
Sow
to
nuzle
in
his
puddle
of
filthy
sin
and
vice
againe
?
Nay
,
rather
then
hee
will
bee
defiled
againe
by
his
wilfull
sinning
,
he
will
wash
often
the
feet
of
his
affections
,
watching
ouer
the
vice
stil
sticking
in
him
;
which
as
a
spring
,
continually
sendeth
out
poison
enogh
,
to
drowne
and
defile
him
,
if
the
sweet
water
of
CHRISTS
passion
in
Gods
sight
,
did
not
wash
it
,
and
his
bloud
satisfie
the
rigor
of
Gods
iustice
due
for
the
same
.
This
bloud
of
Christ
shed
for
our
sinnes
,
is
so
deare
in
the
sight
of
him
that
beleeueth
,
that
he
will
abhorre
in
his
heart
,
to
stamp
it
,
and
tread
it
vnder
his
feet
.
He
knoweth
now
,
by
his
beliefe
,
that
it
is
too
much
,
that
hitherto
he
hath
set
too
little
by
it
,
and
is
ashamed
thereof
.
Therefore
for
the
residue
of
his
life
,
he
purposeth
to
take
better
heed
to
himselfe
,
then
before
he
did
.
Because
he
seeth
by
his
faith
,
the
grieuousnes
of
Gods
anger
,
the
foulnesse
of
sinne
,
the
greatnesse
of
Gods
mercy
,
and
of
Christs
loue
towards
him
,
hee
will
now
bee
heedy
to
pray
vnto
God
to
giue
him
his
grace
accordingly
;
that
as
with
his
eyes
,
and
tongue
,
hands
,
&
feet
,
&c.
hee
hath
displeased
God
,
doing
his
own
wil
:
euen
so
now
with
the
same
eyes
,
tong
,
&c.
he
may
displease
his
owne
selfe
,
and
doe
Gods
will
:
Willingly
,
will
hee
not
doe
that
which
might
renew
the
death
of
the
Son
of
God
.
He
knoweth
he
hath
too
much
sinne
,
vnwillingly
in
him
,
so
that
thereto
he
will
not
adde
willing
offences
.
This
willing
&
witting
,
offending
and
sinning
,
whosoeuer
doth
flatter
himselfe
therein
;
doth
euidently
demonstrate
and
shew
,
that
he
neuer
yet
indeed
,
tasted
of
Christ
truly
.
He
was
neuer
truely
perswaded
,
or
beleeued
,
how
foul
a
thing
sin
is
,
how
grieuous
a
thing
Gods
anger
is
,
how
ioyfull
and
precious
a
thing
,
Gods
mercie
in
Christ
is
,
how
exceeding
broad
,
wide
,
high
and
deep
Christs
loue
is
:
Perchance
he
can
talk
and
preach
of
faith
,
but
yet
truly
in
part
he
neuer
felt
it
.
For
if
he
did
once
feel
this
rauishing
Consolation
indeed
,
then
would
he
be
so
far
from
continuing
in
sin
,
willingly
and
wittingly
,
that
wholly
&
heartily
hee
would
giue
ouer
himselfe
to
that
which
is
contrary
,
I
meane
,
to
a
new
life
,
renewing
his
youth
,
euen
as
the
Eagle
doth
.
For
as
we
,
being
in
the
seruitude
of
sin
,
demonstrate
our
seruice
,
by
giuing
ouer
our
members
to
the
obeying
of
sin
,
from
iniquity
to
iniquity
:
euen
so
,
we
being
made
free
from
sin
,
by
faith
in
Iesus
Christ
,
and
endued
with
Gods
Spirit
,
a
Spirit
of
liberty
,
must
needes
demonstrate
this
freedome
and
libertie
,
by
giuing
ouer
our
members
to
the
obedience
of
the
Spirit
:
by
the
which
we
are
lead
and
guided
from
vertue
to
vertue
,
and
all
kind
of
holinesse
.
As
the
vnbeleeuers
declare
their
vnbelief
,
by
the
working
of
the
euill
spirit
in
them
,
outwardly
the
fruits
of
the
flesh
:
euen
so
the
beleeuers
declare
their
faith
,
by
the
working
of
Gods
Spirit
in
them
outwardly
the
fruits
of
the
spirit
.
For
as
the
Diuell
is
not
dead
in
those
which
are
his
,
but
worketh
still
to
their
damnation
:
so
is
not
God
dead
in
them
which
be
his
,
but
worketh
still
to
their
saluation
.
The
which
working
is
not
the
cause
of
the
one
or
the
other
being
in
any
;
but
onely
a
demonstration
,
a
signe
,
a
fruit
of
the
same
:
As
the
Apple
is
not
the
cause
of
the
Apple
tree
,
out
a
fruit
of
it
.
Thus
then
you
see
briefly
,
that
newnesse
of
life
,
is
not
in
deed
a
part
of
penance
,
but
a
fruit
of
it
,
a
demonstration
of
the
iustifying
faith
,
a
signe
of
Gods
good
Spirit
possessing
the
heart
of
the
penitent
:
as
the
old
life
is
a
fruit
of
impenitency
,
a
demonstration
of
a
lip-faith
,
or
vnbeliefe
,
a
signe
of
Sathans
spirit
,
possessing
the
heart
of
the
impenitent
,
which
al
those
be
,
that
be
not
penitent
.
For
meane
I
know
none
:
He
that
is
not
penitent
,
the
same
is
impenitent
:
he
that
is
not
gouerned
by
Gods
Spirit
,
the
same
is
gouerned
by
Sathans
spirit
.
For
all
that
be
Christians
are
gouerned
with
the
Spirit
of
Christ
,
which
spirit
hath
his
fruites
.
All
other
that
be
not
Christs
,
are
the
Diuels
.
He
that
gathereth
not
with
Christ
,
scattereth
abroad
.
Therefore
,
my
dearely
beloued
,
I
beseech
you
to
consider
this
,
and
deceiue
not
your selues
.
If
you
bee
not
Christs
,
then
pertain
you
to
the
diuel
:
of
which
things
the
fruits
of
the
flesh
doth
assure
you
,
as
whoredome
,
adultery
,
vncleannesse
,
wantonnesse
,
Idolatry
,
witchcraft
,
enuy
,
strife
,
contention
,
wrath
,
sedition
,
murther
,
drunkennesse
,
gluttony
,
blasphemy
,
slothfulnesse
,
idlenesse
,
vaine
talking
,
slandering
,
&c.
If
such
like
fruite
as
these
grow
out
of
the
trees
of
your
hearts
;
surely
,
surely
,
the
Diuell
is
at
Inne
with
you
,
you
are
his
birds
:
whom
when
he
hath
well
fed
,
he
will
broach
you
,
and
eat
you
,
chaw
you
and
champ
you
,
world
without
end
,
in
eternall
woe
and
misery
.
But
I
am
otherwise
perswaded
of
you
all
.
I
trust
you
bee
all
CHRIST
IESVS
his
people
,
and
his
children
;
yea
,
and
his
brethren
by
faith
.
As
ye
see
your
sins
in
Gods
Law
,
and
tremble
,
and
sigh
,
sorrow
and
sob
for
the
same
:
euen
so
you
see
his
great
mercies
in
his
Gospell
and
free
promises
,
&
therfore
are
glad
,
merry
and
ioyfull
,
for
that
you
are
accepted
into
Gods
fauour
,
haue
your
sins
pardoned
,
and
are
endued
with
the
good
spirit
of
God
,
euen
the
Seale
and
signe
,
MANVEL
of
your
election
in
Christ
Iesus
,
euen
before
the
beginning
of
the
World
.
The
which
Spirit
,
for
that
hee
is
the
Spirit
of
life
,
giuen
to
you
,
to
worke
in
you
,
with
you
,
and
by
you
here
in
this
life
satisfaction
,
and
holinesse
,
whereunto
you
are
called
,
that
yee
might
bee
holy
,
euen
as
your
heauenly
Father
is
holy
:
I
beseech
you
al
by
admonition
and
warning
of
you
,
that
you
would
stirre
vp
the
giftes
of
God
,
giuen
to
you
generally
&
particularly
,
to
the
edifying
of
his
Church
,
that
is
:
I
pray
you
,
that
you
would
not
molest
the
good
Spirit
of
God
,
by
rebelling
against
it
,
when
it
prouoketh
and
calleth
you
to
goe
on
forwards
,
that
the
which
is
holy
,
might
yet
be
more
holy
,
he
which
is
righteous
,
might
be
more
righteous
;
as
the
euill
spirit
moueth
and
stirreth
vp
the
filthy
to
be
yet
more
filthy
,
the
couetous
,
to
be
more
couetous
,
the
wicked
,
to
be
more
wicked
.
Declare
you
now
your
repentance
,
by
workes
of
repentance
.
Bring
forth
fruits
,
and
worthy
fruits
.
Let
your
sorrowing
for
your
euils
,
demonstrate
it selfe
,
departing
from
the
euils
you
haue
vsed
.
Let
your
certaintie
of
pardon
of
your
sinnes
,
through
Christ
,
and
your
ioy
in
him
be
demonstrated
,
by
persuing
of
the
good
things
which
Gods
word
teacheth
you
.
You
are
now
in
Christ
Iesus
,
Gods
workmanship
,
to
doe
good
works
which
God
hath
prepared
for
you
to
walke
in
.
For
the
grace
of
God
that
bringeth
saluation
vnto
all
men
,
hath
appeared
,
and
teacheth
vs
,
that
we
should
denie
vngodlinesse
and
worldly
lusts
,
and
that
we
should
liue
soberly
,
righteously
,
and
godly
,
in
this
present
world
;
looking
for
that
blessed
hope
and
glorious
appearing
of
the
mighty
God
,
and
of
our
Sauiour
,
Iesus
Christ
,
which
gaue
himselfe
for
vs
,
to
redeeme
vs
from
all
vnrighteousnesse
,
and
to
purge
vs
a
peculiar
people
vnto
himself
,
feruently
giuen
vnto
good
works
.
Againe
,
Titus
3.
For
we
our selues
also
were
in
times
past
vnwise
,
disobedient
,
deceiued
,
seruing
lusts
,
and
diuers
pleasures
liuing
in
maliciousnesse
and
enny
,
full
of
hate
,
and
hating
one
another
.
But
after
that
the
kindnesse
and
loue
of
God
our
Sauiour
to
manward
appeared
,
not
by
the
deeds
of
righteousnesse
which
wee
wrought
,
but
of
his
mercy
hee
saued
vs
by
the
fountaine
of
the
new
birth
,
and
with
the
renewing
of
the
holy
Ghost
,
which
he
shedde
on
vs
aboundantly
,
through
Iesus
Christ
our
sauior
;
that
we
once
iustified
by
his
grace
,
shuld
be
heires
of
eternal
life
,
through
hope
.
This
is
a
true
saying
.
But
I
wil
make
an
end
,
for
I
am
too
tedious
.
Dearely
beloued
,
repent
your
sins
:
that
is
,
bee
sorrie
for
that
which
is
past
,
beleeue
in
Gods
mercy
for
pardon
,
how
deepely
soeuer
you
haue
sinned
,
and
both
purpose
and
earnestperuse
a
new
life
,
bringing
forth
worthy
and
true
fruites
of
Repentance
.
As
you
haue
giuen
ouer
your
members
from
sin
to
sin
,
to
serue
the
diuel
;
your
tongues
to
sweare
,
to
lye
,
to
flatter
,
to
scold
,
to
iest
,
to
scoffe
,
to
beastly
talk
,
to
vaine
iangling
,
to
boasting
,
&c.
Your
hands
to
picking
,
groping
,
idlenesse
,
fighting
,
&c.
Your
féete
to
skipping
,
going
to
euil
,
to
dancing
,
&c.
Your
eares
to
heare
fables
,
lyes
,
vanities
,
and
euill
things
,
&c.
So
now
,
giue
ouer
your
members
to
godlines
,
your
tongues
to
speak
,
your
eares
to
heare
,
your
eyes
to
sée
,
your
mouthes
to
taste
,
your
hands
to
work
,
your
féet
to
go
about
such
things
as
may
make
to
Gods
glory
,
sobriety
of
life
,
and
loue
to
your
brethren
,
and
that
daily
more
&
more
,
diligently
:
for
in
a
stay
to
stand
you
cannot
,
eyther
better
or
worse
you
are
to
day
,
then
you
were
yesterday
.
But
better
I
trust
you
be
,
and
will
be
if
you
mark
my
Theame
;
that
is
;
Repent
you
.
The
which
thing
that
you
wold
,
as
before
I
haue
humbly
besought
you
:
euen
so
now
,
yet
once
more
I
do
again
beseech
you
,
and
that
for
the
mercies
of
God
in
Iesus
Christ
our
Lord
:
Repent
you
,
repent
you
,
for
the
kingdome
of
heauen
(
that
is
,
a
kingdome
full
of
all
riches
,
pleasures
,
mirth
,
beauty
,
swéetnesse
,
and
eternall
felicity
)
is
athand
.
The
eye
hath
not
séene
the
like
,
the
eare
hath
not
heard
the
like
,
the
heart
of
man
cannot
conceiue
the
treasures
&
pleasures
of
this
kingdome
,
which
is
now
at
hand
to
such
as
repent
;
that
is
,
to
such
as
are
sorry
for
their
sinnes
,
beléeue
Gods
mercy
,
through
Christ
,
and
earnestly
purpose
to
leade
a
new
life
.
The
God
of
mercy
,
through
Christ
his
Sonne
,
grant
vs
his
holy
Spirit
,
and
worke
in
our
hearts
this
sorrow
,
faith
,
and
new
life
;
which
through
his
grace
I
haue
spoken
of
,
both
now
and
for
euer
.
Amen
.
AN
Other
Sermon
,
made
also
by
the
sayd
,
Master
IOHN
BRADFORD
,
vpon
the
Lords
SVPPER
.
1.
Cor.
10.16
.
The
Cuppe
of
blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
bloud
of
Christ
?
The
bread
which
we
break
is
it
not
the
Communion
of
the
body
of
Christ
.
THere
are
two
Sacraments
in
CHRISTS
Church
:
the
one
of
imitation
,
that
is
wherwith
we
be
enrolled
,
as
it
were
in
the
houshold
&
family
of
God
,
which
Sacrament
,
we
call
Baptism
:
the
other
,
wherwith
we
be
conserued
.
fed
,
kept
,
and
nourished
,
to
continue
in
the
same
family
,
which
is
called
the
Lords
Supper
,
or
the
body
&
bloud
of
our
Sauior
Iesus
Christ
,
broken
for
our
sins
,
and
shed
for
our
transgressions
.
Of
the
former
Sacrament
,
that
is
,
of
Baptisme
,
to
speake
now
I
am
not
purposed
,
because
occasion
and
time
serue
not
so
thereto
.
But
to
come
againe
:
Of
the
Lords
Supper
,
I
am
purposed
presently
to
to
speake
,
through
the
helpe
of
God
,
because
we
are
assembled
in
Christ
(
I
hope
)
to
celebrate
the
same
.
Now
,
that
the
things
which
I
shall
speake
,
may
be
better
obserued
,
and
caried
away
of
you
,
I
will
tell
you
how
,
and
in
what
sort
I
will
speake
of
it
.
Thrée
things
would
I
haue
marked
,
as
the
principals
and
scopes
,
whereto
I
will
referre
all
that
I
shall
at
this
tyme
speake
thereof
.
They
be
these
:
Who
what
&
wharfore
That
is
(
to
make
it
more
plain
)
Who
did
institute
this
thing
which
we
are
about
to
celebrate
,
this
is
the
first
.
The
second
is
,
What
the
thing
is
,
whch
is
instituted
.
And
the
last
is
,
Wherefore
and
to
what
end
it
was
instituted
,
whereby
we
shall
be
taught
how
to
vse
it
.
He
is
God
eternall
,
coequall
,
and
substantiall
,
with
the
Father
,
and
with
the
holy
Ghost
,
the
Image
of
the
substance
of
God
,
the
wisedome
of
the
Father
,
the
brightnesse
of
his
glory
,
by
whom
all
things
were
made
,
are
ruled
and
gouerned
.
Hee
is
the
King
of
all
kings
,
and
the
Lord
of
all
lords
.
He
is
the
Messias
of
the
world
,
our
most
deare
and
louing
Brother
,
Sauiour
,
Mediatour
,
Aduocate
,
Intercessour
,
Husband
,
Priest
.
So
that
the
thing
which
commeth
from
him
,
cannot
but
bee
esteemed
,
loued
,
and
embraced
,
if
dignity
,
authority
,
wisdome
power
,
glory
,
goodnesse
,
and
mercy
like
vs
.
Yea
,
if
any
thing
that
can
bee
wished
,
like
vs
,
then
cannot
this
which
our
Lord
did
institute
,
but
like
vs
;
and
that
so
much
the
more
,
by
how
much
it
is
one
of
the
last
things
which
he
did
institute
and
conmaund
.
God
open
our
eies
,
to
see
these
things
accordingly
:
so
shall
wee
come
with
more
reuerence
to
this
Table
of
the
Lord
:
which
thing
hee
grant
for
his
mercies
sake
.
Amen
.
And
thus
much
for
the
first
,
who
did
institute
this
Sacrament
.
Now
to
the
second
.
What
the
Sacrament
is
.
If
we
shall
aske
our
eyes
,
our
nose
,
our
mouth
,
our
taste
,
And
here
,
my
dearely
beloued
,
I
thinke
I
shall
not
bee
either
tedious
or
vnprofitable
vnto
you
,
if
I
tarry
a
little
in
shewing
this
verity
,
that
the
substance
of
bread
and
wine
remaine
in
the
Sacrament
,
after
the
words
of
consecration
(
as
they
cal
them
)
be
spoken
.
Whereby
wee
may
learne
what
shamelesse
beasts
they
be
,
which
wuld
enforce
men
to
beleeue
Transubstantiation
,
which
is
an
errour
:
whereupon
in
a
maner
,
3.
Kings
chap.
18.
1.
Corinthians
10.
Is
not
the
bread
which
we
breake
,
a
pertaking
of
the
body
of
Christ
,
saith
Paul
?
Loe
plainely
he
saith
:
The
bread
which
we
break
,
Not
onely
calling
it
bread
,
but
adding
thereto
breaking
,
which
cannot
be
attributed
,
eyther
to
Christs
body
,
whereof
no
bone
was
broken
,
either
to
any
accident
,
but
must
néeds
be
of
a
substance
,
which
substance
if
it
be
not
Christs
body
,
cannot
be
but
bread
.
As
in
the
11.
Chapter
fonre
times
he
plainly
calleth
it
:
He
that
eateth
of
this
bread
:
He
that
receiueth
this
bread
,
&c.
And
in
the
Acts
of
the
Apostels
wee
reade
,
how
that
in
speaking
of
the
Communion
They
met
together
to
breake
bread
,
&c.
So
that
it
is
plaine
,
that
the
substance
of
Bread
and
Wine
doe
remaine
in
the
Supper
,
after
the
words
of
Consecration
:
As
also
may
appeare
plainely
by
CHRISTS
owne
words
,
which
calleth
that
which
he
gaue
them
in
the
cuppe
,
Wine
,
or
the
fruit
of
the
Vine
;
as
both
Mathew
,
and
Marke
do
write
.
Whereby
wee
fee
,
that
there
is
no
Transsubstantiation
of
the
Wine
:
and
therefore
may
wee
also
see
,
that
there
is
no
Transsubstantiation
of
the
bread
.
So
that
it
followeth
by
this
,
that
there
is
no
Transsubstantiation
.
And
this
reason
I
my selfe
haue
promised
in
writing
,
to
proue
by
the
authority
of
the
Fathers
:
namely
,
Ireneus
,
Tertullian
,
Origine
,
Cyprian
,
Epiphanius
,
Hieronimus
,
Augustinus
,
Theodorete
,
Bede
,
if
so
be
I
may
haue
the
vse
of
my
bookes
.
This
is
my
body
:
So
saith
the
same
Spirit
of
trueth
,
of
the
same
bread
,
That
we
many
,
are
one
body
,
and
one
bread
&c.
So
that
as
it
appeareth
,
the
Sacrament
not
to
be
in
the
Church
,
by
Transsubstantiation
,
euen
so
is
it
not
Christs
naturall
body
,
by
Transsubstantiation
.
This
is
my
body
,
so
say
they
of
the
cuppe
,
This
Cup
is
the
new
Testament
:
which
thing
is
absurd
to
bee
spoken
or
thought
;
either
of
the
cuppe
,
or
of
the
thing
in
the
cup
by
Transsubstantiation
.
Yea
,
rather
in
saying
these
words
,
This
Cup
is
the
new
Testament
:
we
are
taught
by
their
coupling
this
word
,
Cup
,
to
the
demonstratiue
,
This
,
how
we
should
in
these
words
,
This
is
my
body
,
know
that
this
word
,
This
,
doeth
their
demonstrate
bread
.
Now
in
the
Lords
Supper
this
similitude
is
first
in
nourishing
,
that
as
bread
nourisheth
the
body
;
so
Christs
body
broken
,
féedeth
the
soule
.
Secondly
,
in
bringing
together
many
into
one
,
that
as
in
the
Sacrament
,
many
graines
of
Corn
are
made
one
bread
:
many
Grapes
are
made
one
lyquour
and
Wine
:
so
the
multitude
which
worthily
receiue
the
Sacrament
,
are
made
one
body
with
Christ
,
and
his
Church
.
Last
of
all
,
in
one
vnlikely
likelinesse
or
similitude
,
that
as
bread
eaten
,
turneth
into
our
nature
:
so
we
rightly
,
eating
the
Sacrament
by
faith
,
turne
into
the
nature
of
Christ
.
So
that
it
is
plaine
to
them
that
wil
sée
,
that
to
take
the
substance
of
bread
away
,
is
cleane
against
the
nature
and
propertie
of
a
Sacrament
.
I
will
speake
nothing
how
that
this
their
doctrine
of
Transubstantiation
,
beside
the
manifold
absurdities
it
hath
in
it
,
(
which
to
rehearse
I
omit
)
it
vtterly
ouerthroweth
the
vse
of
the
Sacrament
,
and
is
cleane
contrary
to
the
end
wherefore
it
was
instituted
,
&
so
is
no
longer
a
Sacrament
,
but
an
Idol
;
and
is
the
cause
of
much
Idolatry
,
conuerting
the
peoples
harts
,
from
an
heauenly
conuersation
to
an
earthly
;
and
turning
the
Communion
,
into
priuate
action
,
and
a
matter
of
gazing
and
piping
,
of
adoring
&
worshipping
the
worke
of
mens
hands
,
for
the
liuing
God
which
dwelleth
not
in
Tempels
made
with
mens
hands
,
much
lesse
lyeth
he
in
Pixes
and
Chests
;
whose
true
worshippe
is
in
spirit
and
verity
,
which
God
grant
vs
all
to
render
vnto
him
continually
.
Amen
1.
Cor.
10.
and
1.
Cor
12.
We
are
baptized
into
one
body
(
saith
he
)
and
haue
drunke
all
of
one
spirit
,
meaning
it
by
the
Cup
:
as
Chrysostome
and
other
great
learned
men
doe
well
interpret
it
.
As
therefore
in
Baptisme
,
is
giuen
vnto
vs
the
holy
Ghost
,
and
pardone
of
our
sinnes
,
which
yet
lie
not
lurking
in
the
water
:
so
in
the
Lords
Supper
,
is
giuen
vnto
vs
the
Communion
of
Christs
body
and
bloud
,
that
is
,
grace
,
forgiuenesse
of
sins
,
innocencie
,
life
,
immortality
,
without
any
Transubstantiation
,
or
including
of
the
same
in
the
bread
.
By
Baptisme
,
The
body
(
saith
he
)
of
the
regenerate
,
is
made
the
flesh
of
Christ
crucified
.
And
hereto
I
could
adde
some
reasons
for
the
excellency
of
Baptisme
.
I
thinke
it
be
more
to
be
gotten
,
then
to
be
nourished
.
As
for
the
excellent
miracle
of
the
patefaction
of
the
Trinity
,
and
the
descending
of
the
holy
Ghost
in
Baptisme
in
a
visible
forme
,
the
like
whereto
was
no
seene
in
the
Lords
Supper
:
I
will
omit
to
speake
of
further
,
then
that
I
would
you
should
know
how
it
were
no
mastery
,
to
set
forth
the
excellency
of
this
Sacrament
,
as
well
as
of
the
Supper
.
Dydimus
,
De
spiritu
sancto
,
doeth
proue
thereby
the
diuinity
of
the
holy
Ghost
.
Now
grant
Transsubstantiation
,
and
then
Christs
naturall
body
must
néeds
be
in
many
places
,
which
is
nothing
els
but
to
confound
the
two
natures
in
Christ
;
or
to
deny
Christs
humane
nature
,
which
is
the
selfe
same
that
S.
Iohn
saith
,
to
deny
Christ
to
be
come
in
the
flesh
.
And
this
who
so
doeth
,
by
the
testimony
of
.
S
Iohn
,
is
an
Antichrist
in
his
so
doing
,
whatsoeuer
otherwise
he
do
prate
.
Reade
S.
Augustine
,
in
his
Epistle
to
Dardanus
,
&
his
50.
and
30.
Treatise
vpon
Saint
Iohn
,
and
easily
you
shall
see
how
that
Christs
body
must
needes
be
in
one
place
.
Oportet
in
vno
loco
esse
:
But
his
Trueth
is
in
all
places
.
Except
you
eate
the
flesh
of
the
Sonne
of
man
,
&c.
A
figuratiue
speech
:
)
but
also
against
the
plaine
Scriptures
,
which
affirme
them
to
dwell
in
Christ
,
and
Christ
in
them
,
and
they
to
haue
euerlasting
life
that
eate
him
;
which
the
wicked
haue
not
,
although
they
eate
the
Sacrament
.
He
that
eateth
of
this
bread
,
(
saith
Christ
)
shall
liue
for
euermore
.
Therefore
,
they
eate
not
Christs
body
,
but
(
as
Paul
saith
)
they
eate
in
iudgement
and
damnation
,
which
,
beléeue
it
,
is
an
other
manner
of
thing
then
Christs
body
.
This
doth
S.
Augustine
affirm
,
saying
:
None
do
eate
Christs
body
,
which
is
not
in
the
body
of
Christ
,
that
is
(
as
hée
expoundeth
it
)
in
whom
Christ
dwelleth
not
,
and
he
in
Christ
.
Which
thing
the
wicked
doe
not
,
because
they
want
faith
and
the
holy
Spirit
,
which
be
the
meanes
whereby
Christ
is
receiued
.
To
the
things
which
I
haue
brought
hereforth
,
to
improue
transsubstantiation
,
I
could
bring
in
the
Fathers
to
confirme
the
same
,
which
succeeded
contnually
many
hundred
yeares
after
Christ
.
Also
I
could
shew
that
Transsubstantiation
is
but
a
new
doctrine
,
not
established
,
before
Sathan
(
which
was
tyed
for
a
thousand
yeeres
)
was
letten
loose
.
Also
I
could
shew
,
that
euer
hitherto
,
since
it
was
established
,
in
all
times
it
hath
been
resisted
and
spoken
against
.
Yea
,
before
this
doctrine
,
the
Church
was
nothing
so
endowed
with
goods
,
lands
,
and
possessions
as
it
hath
béen
since
.
It
hath
brought
no
small
gaine
,
no
small
honour
no
small
ease
to
the
Cleargie
:
and
therefore
no
maruaile
though
they
striue
and
fight
for
it
.
It
is
their
Maozim
,
it
is
their
Helena
.
God
destroy
it
with
the
breath
of
his
mouth
,
as
shortly
hee
will
for
his
names
sake
.
Amen
.
If
time
would
serue
,
I
could
and
would
here
tell
you
of
the
absurdities
which
come
by
this
doctrine
:
but
for
times
sake
I
must
omit
it
.
Onely
,
for
Gods
sake
see
this
,
that
this
their
doctrine
of
Transsubstantiation
is
an
vntrueth
,
already
I
haue
proued
;
and
forget
not
,
that
it
is
the
whole
stay
of
all
Popery
,
and
the
pillar
of
their
Priesthood
:
whereby
Christs
Priesthood
,
Sacrifice
,
Ministery
,
and
Truth
is
letted
,
yea
peruerted
,
and
vtterly
ouerthrowne
.
God
our
Father
,
in
the
bloud
of
his
Sonne
IESVS
CHRIST
,
open
the
eyes
and
mindes
of
all
our
Magistrates
,
all
other
that
beare
the
name
of
CHRIST
,
to
see
to
it
in
time
,
to
Gods
glory
,
and
their
owne
saluation
.
Amen
.
Now
to
returne
to
the
second
matter
,
what
the
Sacrament
is
;
you
see
that
to
the
senses
and
reason
of
man
,
it
is
bread
and
wine
:
Which
is
most
true
,
as
by
the
Scriptures
,
and
otherwise
I
haue
already
proued
:
and
therefore
away
with
Transsubstantiation
.
But
here
,
lest
we
should
make
it
no
Sacrament
,
for
a
Sacrament
consisteth
of
two
things
:
and
least
a
man
should
by
this
gather
,
that
we
make
it
none
other
thing
but
bare
bread
,
and
a
naked
signe
,
and
so
rayle
at
their
pleasure
on
vs
saying
:
How
can
a
man
be
guilty
of
the
body
&
bloud
of
Christ
,
by
vnworthy
receiuing
it
,
if
it
bee
but
bare
bread
,
and
so
forth
?
For
this
purpose
,
I
will
now
speake
a
little
more
hereabout
,
by
Gods
grace
,
to
stop
your
mouthes
,
and
so
to
stirre
vp
your
good
hearts
,
more
to
the
worthy
estimation
and
preception
of
this
holy
mystery
.
When
a
louing
friend
giueth
to
thée
a
thing
,
or
sendeth
to
thee
a
token
(
as
for
an
example
,
a
napkin
,
or
such
like
)
I
thinke
thou
doest
not
as
thou
shouldest
doe
,
if
that
with
the
thing
,
thou
considerest
not
the
mind
of
thy
friend
,
that
sendeth
or
giueth
the
thing
;
and
according
thereunto
estéemest
and
receiuest
it
.
And
so
of
this
bread
,
thinke
I
,
that
if
thou
doe
not
rather
consider
the
minde
of
thy
louer
Christ
,
then
the
thing
which
thou
seest
:
yea
,
if
thou
do
not
altogether
consider
Christs
mind
,
thou
dealest
vnhonestly
,
and
Strumpetlike
with
him
.
For
it
is
the
property
of
Strumpets
,
to
consider
the
things
giuen
and
sent
them
,
rather
then
the
loue
and
mind
of
the
giuer
and
sender
:
whereas
the
true
louers
doe
not
consider
,
in
any
point
,
the
things
giuen
or
sent
,
but
the
minde
of
the
party
.
So
we
,
if
we
be
true
louers
of
Christ
,
must
not
consider
harely
the
outward
thing
which
we
sée
,
and
our
senses
perceiue
;
but
rather
altogether
,
wee
must
and
should
sée
and
consider
the
minde
of
Christ
,
and
hereafter
and
accordingly
to
it
,
to
esteeme
the
Sacrament
.
But
how
shall
we
know
the
minde
of
Christ
?
Surely
,
as
a
mans
minde
is
best
knowne
by
his
word
:
so
by
Christs
word
shal
we
know
his
mind
.
Now
his
words
be
manifest
,
and
most
plaine
:
This
(
saith
he
)
is
my
body
:
therefore
,
accordingly
should
wee
esteeme
,
take
,
and
receiue
it
.
If
hee
had
spoken
nothing
,
or
if
hee
had
spoken
doubtfully
,
then
might
wee
haue
been
in
some
doubt
.
But
in
that
hee
speaketh
so
plainly
,
saying
:
This
is
my
body
:
Who
can
,
may
,
or
dare
bee
so
bolde
as
to
doubt
of
it
?
Hee
is
the
trueth
and
cannot
lye
;
he
is
omnipotent
and
can
do
all
things
:
therefore
it
is
his
body
.
This
I
beléeue
,
this
I
confesse
,
and
pray
you
all
heartily
to
beware
of
these
and
such
like
words
,
that
it
is
but
a
signe
or
figure
of
his
body
:
Except
ye
will
discerne
betwixt
signes
which
signifie
only
,
and
signes
which
also
do
represent
,
confirme
,
and
seale
vp
(
or
as
a
man
may
say
)
giue
with
their
signification
.
As
for
an
example
:
An
Iuy
bush
,
is
a
signe
of
Wine
to
be
sold
:
the
budding
of
Aarons
Rodde
,
did
signifie
Aarons
Priesthood
,
allowed
of
the
Lord
:
the
reseruation
of
Moses
Rod
,
did
signifie
the
rebellion
of
the
children
of
Israel
:
the
stones
taken
out
of
Iordan
,
Gedeons
fléece
of
woole
,
&c.
Such
as
these
,
be
signes
significatiue
,
and
shew
no
gift
.
But
in
the
other
signs
,
which
some
cal
exhibitiue
,
is
there
not
only
a
signification
of
the
thing
,
but
also
a
declaration
of
a
gift
is
,
in
a
certaine
manner
,
a
giuing
also
:
As
Baptisme
not
onely
signifieth
the
cleansing
of
the
conscience
from
sinne
,
by
the
merits
of
CHRISTS
bloud
,
but
also
is
a
very
cleansing
from
sinne
.
And
therefore
it
was
sayd
to
Paul
,
that
he
should
arise
and
wash
away
his
sins
,
and
not
that
he
should
arise
and
take
onely
a
signe
of
washing
away
his
sinnes
.
In
the
Lords
Supper
,
the
bread
is
called
a
partaking
of
the
Lords
body
,
and
not
only
a
bare
signe
of
the
Lords
body
.
This
I
speak
not
,
as
though
the
elements
of
these
Sacraments
(
were
Transsubstantiate
)
which
I
haue
already
impugned
eyther
,
as
though
Christs
body
were
in
bread
or
wine
,
or
that
they
were
tyed
to
the
elements
otherwise
then
Sacramentally
,
and
spiritually
,
either
that
the
bread
and
wine
may
not
,
and
must
not
be
called
Sacramentall
,
and
externall
signes
:
but
that
they
might
be
discerned
from
significatiue
and
bare
signes
only
,
and
he
taken
for
signes
exhibitiue
;
and
representiue
.
By
this
meanes
a
Christian
conscience
will
call
and
estéeme
the
bread
of
the
Lord
,
as
the
body
of
Christ
.
For
it
will
neuer
estéeme
the
Sacraments
of
Christ
,
after
their
exterior
apearance
,
but
after
the
words
of
Christ
.
Whereof
it
commeth
,
that
the
Fathers
,
as
Chrysostome
and
others
,
doe
speake
with
so
ful
a
mouth
,
when
they
speake
of
the
Sacrament
:
for
their
respect
was
to
Christs
words
.
If
the
Schoole-men
which
followed
had
the
same
spirit
which
they
had
,
then
wold
they
neuer
haue
consented
to
Transsubstantiation
.
For
with
great
admiration
some
of
the
Fathers
doe
say
;
that
the
bread
is
changed
or
turned
into
the
body
of
Christ
,
and
the
wine
into
his
bloud
:
meaning
it
of
a
mutation
or
change
,
not
corporall
,
but
spirituall
,
figuratine
,
Sacramentall
,
or
mysticall
.
For
now
it
is
no
common
bread
,
nor
common
wine
,
beeing
ordained
to
serue
for
the
food
of
the
soul
.
The
Schoole-men
haue
vnderstood
it
,
as
the
Papists
now
speake
of
a
substantiall
changing
,
as
though
it
were
no
great
miracle
,
that
common
bread
should
now
be
assumed
into
that
dignity
,
that
it
should
bee
called
Christs
body
,
and
serue
for
a
celestiall
foode
,
and
be
made
a
Sacrament
of
his
body
and
bloud
.
As
before
therefore
I
haue
spoken
,
Yea
,
but
one
will
say
,
that
to
cal
the
Sacrament
on
that
sort
,
To
this
obiection
I
answere
,
But
in
as
much
as
the
holy
Ghost
is
wiser
then
man
,
and
had
foresight
of
the
euils
that
might
be
,
and
yet
notwithstanding
,
doth
call
it
Christs
bodie
:
I
thinke
we
should
do
euill
,
if
we
should
take
vpon
vs
to
reforme
his
spéech
.
If
Ministers
did
their
dueties
in
Catechizing
,
and
Preaching
,
then
doubtlesse
,
to
call
the
Sacrament
Christs
body
,
and
to
estéeme
it
accordingly
,
could
not
giue
occasion
to
Idolatrie
,
and
confirme
it
.
Therefore
,
Woe
vnto
them
that
preach
not
.
There
be
two
euils
about
the
Sacraments
,
which
to
auoyde
,
the
holy
Ghost
hath
taught
vs
.
For
least
we
should
with
the
Papists
,
think
Christs
body
present
in
,
or
with
the
bread
really
,
naturally
,
and
corporally
,
to
be
receiued
which
our
bodily
mouth
(
where
there
is
no
other
presence
of
Christs
body
then
spirituall
,
and
to
the
faith
)
in
many
places
he
kéepeth
still
the
name
of
bread
,
as
in
the
Epistle
to
the
Corinthians
,
the
tenth
and
eleuenth
Chapters
.
And
least
we
shold
make
to
light
of
it
,
making
it
but
a
bare
signe
and
no
better
then
common
bread
,
the
holy
Ghost
calleth
it
Christs
body
;
whose
spéech
I
wish
we
would
follow
and
that
not
onely
as
well
to
auoyde
the
euill
,
which
is
now
a
dayes
most
to
be
feared
,
concerning
the
Sacrament
,
I
meane
,
of
contemning
it
:
as
also
for
that
no
faithfull
man
commeth
to
the
Sacrament
to
receiue
bread
simply
,
but
rather
,
yea
,
altogether
to
communicate
with
Christs
body
and
bloud
.
For
else
to
eate
&
drink
(
as
Paul
saith
)
they
haue
houses
of
their
owne
.
The
contempt
of
the
Sacrament
,
in
the
dayes
of
King
Edward
,
hath
caused
these
plagues
vpon
vs
presently
,
the
Lord
bee
mercifull
vnto
vs
.
Amen
.
And
thus
much
for
the
obiection
,
of
calling
the
Sacrament
by
the
name
of
Christs
body
.
So
this
obiection
,
I
first
answere
:
that
indeede
,
neither
the
Scripture
,
nor
Christian
Faith
,
wil
giue
vs
leaue
to
make
any
carnall
,
reall
,
naturall
,
corporall
,
or
any
such
grosse
presence
of
Christs
naturall
body
in
the
Sacrament
.
For
it
is
in
Heauen
,
and
the
Heauens
must
haue
it
(
as
saith
Peter
)
till
Christs
comming
to
iudgment
,
except
wee
would
denie
the
humanity
of
Christ
,
and
the
verity
of
mans
nature
in
him
.
The
presence
therefore
which
we
beléeue
and
confesse
,
is
such
a
presence
,
as
reason
knoweth
not
,
and
the
world
cannot
learne
,
nor
any
that
looketh
in
this
matter
with
other
eyes
,
or
heareth
with
other
eares
,
then
with
the
eares
and
eyes
of
the
Spirit
and
of
Faith
.
Which
Faith
,
though
it
be
of
things
hoped
for
,
and
so
of
things
absent
to
the
corporall
senses
,
yet
this
absence
,
is
not
an
absence
,
indéede
,
but
to
reason
,
and
the
old
man
;
the
nature
of
Faith
,
being
a
possession
of
things
hoped
for
.
Therefore
,
to
grant
a
presence
to
Faith
,
is
not
to
make
no
presence
at
all
,
but
to
such
as
know
not
Faith
:
And
this
the
Fathers
taught
,
affirming
Christ
to
be
present
by
grace
,
and
therefore
,
not
only
a
signification
;
but
also
an
exhibition
and
giuing
of
the
Grace
of
CHRISTS
body
;
that
is
,
of
life
,
and
of
the
seede
of
immortality
,
as
Cyprian
writeth
.
Wae
eate
Life
,
and
drinke
Life
,
faith
Saint
AVGVSTINE
.
We
féele
a
presence
of
the
Lord
by
Grace
,
or
in
Grace
,
saith
Chrystome
:
We
receiue
the
celestiall
foode
,
that
commeth
from
aboue
,
saith
Athanasius
.
We
receiue
the
propertie
of
the
naturall
coniunction
,
These
lying
lips
the
Lord
will
destroy
,
if
they
repent
not
,
and
with
vs
beleeue
,
and
teach
the
truth
,
that
the
Sacrament
is
the
foode
of
the
Soule
a
matter
of
faith
,
and
therefore
spiritually
and
by
faith
to
be
talked
of
and
vnderstanded
:
which
faith
they
want
,
and
therfore
they
erre
so
grossely
,
in
that
they
would
haue
such
a
presence
of
Christ
,
as
is
contrary
to
all
the
Scriptures
,
and
to
our
Christian
Religion
:
whereby
commeth
no
such
commodity
to
the
receiuer
,
as
by
the
Spirituall
presence
which
wee
teach
,
and
according
to
Gods
word
doe
affirme
.
For
wee
teach
these
benefits
to
be
had
by
the
worthy
receiuing
the
Sacrament
;
namely
,
that
wee
abide
in
Christ
,
and
Christ
in
vs
.
Againe
,
that
we
obtaine
by
it
a
celestiall
life
,
or
a
life
with
God
:
moreouer
,
that
by
Faith
and
in
Spirit
,
wee
receiue
not
onely
Christs
body
and
blood
,
but
also
whole
Christ
,
God
and
man
.
Besides
these
,
we
grant
,
that
by
the
worthy
receiuing
of
this
Sacrament
,
we
receiue
remission
of
our
sinnes
,
and
confirmation
of
the
new
Testament
.
Last
of
all
,
by
worthy
receiuing
,
wee
get
all
increase
of
incorporation
with
Christ
,
and
amongst
our selues
,
which
be
his
members
:
then
which
things
what
more
can
be
desired
?
Alas
,
that
men
consider
nothing
at
all
,
how
that
the
coupling
of
CHRISTS
body
and
blood
to
the
Sacrament
,
is
a
spirituall
thing
;
and
therefore
there
néeds
no
such
carnall
presence
as
the
Papists
imagine
.
Who
will
deny
a
mans
Wife
,
to
be
with
her
Husband
,
one
body
and
one
flesh
,
although
he
be
at
London
,
and
shee
at
Yorke
?
But
the
Papists
are
carnall
men
,
guided
by
carnall
reason
onely
,
or
else
would
they
know
how
that
the
holy
Ghost
,
because
of
our
infirmitie
,
vseth
metaphorically
the
words
of
abiding
,
dwelling
,
eating
and
drinking
of
Christ
,
that
the
vnspeakeable
coniunction
of
Christ
with
vs
,
might
something
bee
knowne
.
God
open
their
eyes
to
see
it
.
And
thus
much
for
this
.
Now
to
that
part
of
the
obiection
,
which
sayth
,
that
wee
teach
CHRIST
to
bee
no
otherwise
present
in
the
Sacrament
,
then
in
his
word
:
I
would
that
the
Obiectors
would
well
consider
,
what
a
presence
of
CHRIST
is
in
his
word
.
I
remember
that
Saint
Augustine
writeth
,
how
that
Christs
body
is
receiued
sometime
visible
,
and
sometime
inuisible
.
The
visible
receit
,
he
calleth
that
which
is
by
the
Sacrament
:
the
inuisible
receite
hee
calleth
that
which
by
the
exercise
of
our
faith
,
with
our selues
,
we
receiue
.
And
saint
Hierom
in
the
third
booke
vpon
Ecclesiastes
,
affirmeth
,
that
we
are
fed
with
the
body
of
Christ
,
and
we
drinke
his
blood
,
not
only
in
mystery
,
but
also
in
knowledg
of
Scripture
.
Wherin
he
plainly
sheweth
,
that
the
same
meat
is
offered
in
the
words
of
the
Scriptures
,
which
is
offered
in
the
Sacrament
;
so
that
no
lesse
is
Christs
body
and
bloud
offered
by
the
Scriptures
,
then
by
the
Sacraments
.
Vpon
the
147.
Psalme
,
hee
writeth
also
,
that
though
these
words
:
He
that
eateth
my
flesh
,
and
drinketh
my
blood
:
may
bee
vnderstood
in
mysterie
,
yet
he
saith
,
it
is
more
true
to
take
Christs
body
and
his
blood
,
for
the
word
of
the
Scriptures
,
and
the
doctrine
of
God
.
Yea
,
vpon
the
same
Psalme
he
saith
plainely
,
that
Christs
flesh
and
bloud
is
powred
into
our
eares
,
by
hearing
the
word
:
and
therfore
great
is
the
perill
,
if
we
yeeld
to
other
cogitations
whilst
we
heare
it
.
And
therefore
,
I
thinke
,
Saint
Augustine
saith
,
that
it
is
no
lesse
perill
to
heare
Gods
word
negligently
,
then
so
to
vse
the
Sacrament
.
But
hereof
may
no
man
gather
,
that
therefore
it
néedeth
not
to
receiue
the
Sacrament
,
or
to
affirme
that
a
man
may
as
much
by
himselfe
,
meditating
the
word
in
the
field
,
receiue
Christs
body
,
as
in
the
Church
,
in
the
right
vse
of
the
Sacrament
.
For
Christ
ordainth
nothing
in
vaine
,
or
superstitiously
,
hee
ordaineth
nothing
whereof
wee
haue
not
neede
:
Although
his
authority
is
such
,
that
without
any
questioning
,
his
ordinances
are
to
be
obeyed
.
Againe
,
though
in
the
field
a
man
may
receiue
Christs
body
by
Faith
,
in
the
meditation
of
the
word
,
yet
deny
I
that
a
man
doth
ordinarily
receiue
Christs
body
,
by
the
only
meditation
of
Christs
death
,
or
hearing
of
his
word
,
with
so
much
sight
,
and
by
such
sensible
assurance
(
whereof
God
knoweth
our
infirmitie
hath
no
small
need
)
as
by
the
receit
of
the
Sacrament
,
not
that
Christ
is
not
so
much
present
in
his
word
preached
,
as
hee
is
in
,
or
with
his
Sacrament
:
but
because
there
are
in
the
perception
of
the
Sacrament
,
more
windowes
open
for
Christ
to
enter
into
vs
,
then
by
his
word
preached
or
heard
.
For
there
,
I
meane
in
the
word
,
he
hath
an
entrance
into
our
hearts
,
but
onely
by
the
eares
,
through
the
voice
and
sound
of
the
words
:
but
heerein
the
Sacrament
,
he
hath
an
entrance
by
all
our
senses
,
by
our
eyes
,
by
our
nose
,
by
our
taste
,
and
by
our
handling
also
.
And
therefore
the
Sacrament
full
well
may
be
called
,
seeable
,
sensible
,
tasteable
,
and
touchable
words
.
As
therefore
,
when
many
windowes
be
opened
in
an
house
,
the
more
light
may
come
in
then
when
there
is
but
one
opened
:
euen
so
,
by
the
perception
of
the
Sacraments
,
a
Christian
mans
conscience
hath
more
helpe
to
receiue
Christ
,
then
simply
by
the
word
preached
,
heard
,
or
meditated
.
And
therefore
mee
thinketh
,
the
Apostle
full
well
calleth
the
Sacraments
,
obsignations
,
or
sealings
of
Gods
promise
.
Read
Romans
the
fourth
,
of
Circumcision
.
And
thus
much
for
the
answere
of
the
obiection
aforesayd
.
Now
to
returne
from
whence
wee
came
;
namely
,
to
the
consideration
of
the
second
thing
,
what
the
Sacrament
is
:
I
haue
told
you
,
that
it
is
not
simply
Bread
and
Wine
,
but
rather
Christs
body
,
so
called
of
Christ
,
and
so
to
be
called
and
esteemed
of
vs
.
But
heere
let
vs
marke
what
body
,
and
what
blood
Christ
called
it
.
This
is
my
body
,
This
is
my
blood
.
But
what
body
it
is
,
what
blood
it
is
,
they
shew
not
.
Looke
therefore
,
my
dearely
beloued
,
on
Christs
owne
words
,
and
you
shall
see
,
that
CHRIST
calleth
it
his
body
broken
,
and
his
blood
shedde
.
Marke
,
I
say
,
that
Christ
calleth
it
his
body
which
is
broken
,
his
blood
which
is
shed
presently
,
and
not
which
was
broken
,
or
shall
be
broken
,
which
was
shed
,
or
shall
be
shed
,
as
the
Greeke
Texts
do
plainely
shew
:
thereby
teaching
vs
,
that
as
God
would
haue
the
Passeouer
called
,
not
which
was
the
Passeouer
,
or
shall
be
the
Passeouer
,
but
plainely
the
Passeouer
;
to
the
end
that
in
the
vse
of
it
,
the
passing
ouer
of
the
striking
Angell
,
should
be
set
before
their
eyes
as
present
:
so
in
the
celebration
of
the
Lords
Supper
,
the
very
Passion
of
Christ
should
be
as
present
,
beholden
with
the
eyes
of
Faith
.
For
which
end
,
Christ
our
Sauiour
did
specially
institute
this
Supper
,
saying
:
Doe
ye
this
in
remembrance
of
mee
:
or
as
Paul
saith
:
Shew
you
the
Lords
death
till
he
come
.
The
Supper
of
the
Lord
then
,
is
not
simply
Christs
body
and
blood
,
but
Christs
body
broken
,
and
his
blood
shedde
.
Wherefore
broken
?
Wherefore
shedde
?
Forsooth
,
that
teacheth
Christ
himselfe
,
saying
:
Broken
for
you
,
Shed
for
your
sinnes
,
and
for
the
sins
of
many
.
Here
now
then
we
haue
occasion
in
the
vse
of
the
Sacrament
,
to
call
to
mind
the
greatnes
and
grieuousnesse
of
sinne
,
which
could
not
be
taken
away
by
any
other
meanes
,
then
by
the
shedding
of
the
most
precious
bloud
,
and
breaking
of
the
most
pure
body
,
of
the
only
begotten
Sonne
of
GOD
,
Iesus
Christ
;
by
whome
all
things
were
made
,
all
things
are
ruled
and
gouerned
,
&c.
Who
considering
this
thing
,
shall
not
be
touched
to
repent
?
Who
in
the
receiuing
of
this
Sacrament
,
thinking
that
Christ
saith
to
him
:
Take
,
eate
,
this
is
my
body
,
which
is
broken
for
thee
:
This
is
my
blood
which
is
shedde
for
thy
sinnes
,
can
but
tremble
at
the
grieuousnesse
of
his
sinnes
,
for
the
which
such
a
price
was
payd
?
If
there
were
no
plague
at
all
else
,
to
admonish
man
of
sinne
,
how
grieuous
a
thing
it
is
in
Gods
sight
,
surely
that
one
were
enough
.
But
alas
,
how
are
our
hearts
bewitched
,
through
Sathans
subtilties
,
and
the
custome
of
sinne
,
that
we
make
sinne
a
thing
of
nothing
?
God
open
our
eyes
in
time
,
and
giue
vs
repentance
,
which
wee
sée
this
Sacrament
doth
,
as
it
were
,
enforce
vs
vnto
,
in
the
reuerence
and
true
vse
of
the
same
.
Againe
,
in
hearing
that
this
which
we
take
and
eate
,
is
Christs
body
broken
for
our
sinnes
,
and
his
bloud
shed
for
our
iniquities
,
we
are
occasioned
to
call
to
mind
the
infinite
greatnesse
of
GODS
mercy
and
truth
,
and
of
Christs
loue
towards
vs
.
For
what
a
mercie
is
this
,
that
God
would
for
man
,
beeing
lost
through
his
wilfull
sinnes
,
be
content
;
yea
,
desirous
to
giue
his
owne
onely
Sonne
,
The
Image
of
his
substance
,
the
brightnesse
of
his
glorie
,
being
in
his
own
bosome
,
to
be
made
man
for
vs
,
that
we
men
by
him
,
might
be
;
as
it
were
,
made
Gods
?
What
a
mercie
is
this
,
that
God
the
Father
should
so
tender
vs
,
that
he
would
make
this
his
Sonne
,
being
equall
with
him
in
diuinitie
,
a
mortall
man
for
vs
,
that
wee
might
bee
made
immortall
by
him
?
What
a
kindnesse
is
this
,
that
the
Almighty
Lord
should
send
to
vs
his
enemies
,
his
deare
Darling
to
bee
made
poore
,
that
wee
by
him
might
bee
made
rich
?
What
bowels
of
compassion
was
this
,
that
the
omnipotent
Creator
of
Heauen
and
earth
,
would
deliuer
his
owne
onely
beloued
Sonne
for
vs
creatures
,
to
be
not
onely
flesh
of
our
flesh
,
and
bone
of
our
bones
,
that
we
might
by
him
through
the
holy
Ghost
,
be
made
one
with
him
,
and
so
with
the
Father
,
by
communicating
the
merits
of
his
flesh
;
that
is
,
righteousnesse
,
holinesse
,
innocencie
,
and
immortalitie
:
but
also
to
bee
a
slaine
Sacrifice
for
our
sinnes
,
to
satisfie
his
iustice
,
to
conuert
or
turne
death
into
life
,
our
sinne
into
righteousnes
,
hell
into
Heauen
,
misery
into
felicitie
for
vs
?
What
a
mercy
is
this
,
that
GOD
will
rayse
vp
this
his
Sonne
CHRIST
,
not
onely
to
iustifie
and
regenerate
vs
?
but
also
in
his
person
,
to
demonstrate
vnto
vs
our
state
,
which
wee
shall
haue
:
for
in
his
comming
we
shall
be
like
vnto
him
.
Oh
wonderful
mercy
of
God
,
which
would
assume
this
his
Christ
,
euen
in
humane
body
,
into
the
heauens
,
to
taken
and
kéepe
their
possession
for
vs
,
to
leade
our
captiuitie
,
captiue
,
to
appeare
before
him
alwaies
praying
for
vs
,
to
make
the
throne
of
Iustice
a
throne
of
mercy
,
the
seat
of
glory
a
seat
of
grace
!
So
that
with
boldnesse
we
may
come
and
appeare
before
God
,
to
aske
and
finde
grace
,
in
time
conuenient
.
Againe
,
what
a
verity
and
constant
trueth
in
God
,
is
this
,
that
he
would
,
according
to
his
promise
,
made
first
to
Adam
,
and
so
to
Abraham
,
and
others
in
his
time
,
accomplish
it
,
by
sending
his
sonne
so
graciously
?
Who
would
doubt
hereafter
,
of
anything
that
he
hath
promised
?
And
as
for
Christs
loue
,
oh
,
whose
heart
can
be
able
to
thinke
of
it
any
thing
as
if
deserueth
?
He
being
God
would
become
man
:
He
being
rich
would
become
poore
:
He
being
Lord
of
all
the
world
,
became
a
seruant
to
vs
all
,
hee
being
immortall
,
would
become
mortall
,
miserable
,
and
taste
of
all
Gods
curses
;
yea
,
euen
of
hell
it selfe
for
vs
.
His
bloud
was
nothing
too
deare
,
his
life
nothing
considered
,
to
bring
vs
from
death
to
life
.
But
this
his
loue
néedeth
more
heartie
weighing
,
then
many
words
speaking
:
and
therefore
,
I
omit
and
leaue
it
to
your
considerations
.
So
that
in
the
receiuing
of
this
Supper
,
as
I
would
you
would
tremble
at
Gods
wrath
for
sin
:
so
would
I
haue
you
to
couple
to
that
terror
and
feare
,
true
faith
,
by
which
ye
might
be
assuredly
perswaded
of
Gods
mercie
towards
you
,
and
Christs
loue
,
though
all
things
else
preached
the
contrary
.
Do
euery
of
you
surely
think
,
when
you
heare
these
words
,
Take
eate
,
this
is
my
body
,
broken
for
your
sinnes
:
Drinke
,
this
is
my
bloud
,
shed
for
your
sins
:
That
God
,
the
eternal
Father
,
embracing
you
,
Christ
calleth
&
clippeth
you
must
louingly
,
making
himselfe
one
with
you
,
and
you
one
with
him
,
and
one
with
another
amongst
your selues
.
You
ought
no
lesse
to
be
certaine
now
that
God
loueth
you
,
pardoneth
your
sinnes
,
and
that
Christ
is
all
yours
,
then
if
you
did
heare
and
Angell
out
of
heauen
speaking
so
vnto
you
.
And
therefore
reioyce
and
be
glad
,
and
make
this
Supper
Eutharichiam
,
a
thankesgiuing
as
the
Fathers
named
it
.
Be
no
lesse
certaine
,
that
Christ
and
you
now
are
all
one
,
then
you
are
certaine
,
the
bread
and
wine
is
one
with
your
nature
and
substance
,
after
you
haue
eaten
and
drunke
it
.
Howbeit
,
in
this
it
differeth
,
that
you
by
faith
are
,
as
it
were
,
changed
into
Christ
,
and
not
Christ
into
you
,
as
the
bread
is
:
for
by
faith
he
dwelleth
in
vs
,
and
we
in
him
.
God
giue
vs
faith
in
the
vse
of
this
Sacrament
,
to
receiue
Christ
as
he
giueth
vs
hands
to
receiue
the
element
,
simbole
,
and
visible
Sacrament
.
God
grant
vs
not
to
prepare
our
teeth
and
belly
(
as
Saint
Augustine
saith
)
but
rather
of
his
mercy
,
he
prepare
and
giue
vs
true
and
liuely
faith
,
to
vse
this
and
all
other
his
ordinances
to
his
glory
and
our
comforts
.
He
sweep
the
houses
of
our
hearts
,
and
make
them
cleane
,
that
they
may
bee
worthy
Temples
and
lodgings
for
the
Lord
.
Amen
.
Doe
ye
this
in
remembrance
of
me
.
The
latter
,
the
Apostle
doeth
no
lesse
set
forth
in
saying
:
The
bread
which
we
breake
,
is
it
not
the
partaking
or
Communion
of
the
body
of
Christ
?
Is
not
the
Cuppe
of
blessiing
,
which
we
blesse
,
the
partaking
or
Communion
of
the
bloud
of
Christ
?
So
that
it
appeareth
,
the
end
wherefore
this
Sacrament
was
instituted
,
was
and
is
,
for
the
reformation
and
helpe
of
our
obliuion
,
of
that
which
we
should
neuer
forget
;
and
of
our
dubitation
of
that
whereof
we
ought
to
be
most
certaine
.
Concerning
the
former
,
namely
,
of
the
memorie
of
Christs
death
,
what
commoditie
it
bringeth
with
it
,
I
will
purposely
for
times
sake
omit
.
Onely
,
a
little
will
I
speake
of
the
commodities
comming
vnto
vs
,
by
the
partakeing
Communion
we
haue
with
Christ
.
First
it
teacheth
vs
,
that
no
man
can
communicate
with
Christ
,
but
the
same
must
néeds
communicate
with
Gods
grace
and
fauor
,
where-through
sinnes
are
forgiuen
.
Therefore
,
this
commodity
commeth
here-through
;
namely
,
that
we
should
be
certaine
of
the
remission
and
pardon
of
our
sinnes
.
The
which
thing
wee
may
also
perceiue
by
the
Cup
,
in
that
it
is
called
the
Cuppe
of
the
new
Testament
:
to
which
Testament
is
properly
attributed
,
on
Gods
behalfe
,
obliuion
or
remission
of
our
sinnes
.
First
,
I
say
,
therefore
;
the
Supper
is
instituted
to
this
end
,
that
hee
which
worthily
receiueth
,
should
bee
certaine
of
the
remission
and
pardon
of
his
sinnes
and
iniquities
,
how
many
and
great
soeuer
they
be
.
How
great
a
benefit
this
is
,
only
they
know
which
haue
felt
the
burthen
of
sinne
,
which
of
all
heauy
things
,
is
the
most
heauy
.
Againe
,
no
man
can
communicate
with
Christs
body
and
bloud
,
but
the
same
must
communicate
with
his
spirit
,
for
Christs
body
is
no
dead
carkasse
.
Now
he
that
communicateth
with
Christs
Spirit
,
communicateth
as
with
holines
,
righteousnes
,
innocency
,
and
immortality
,
and
with
all
the
merits
of
Christs
body
:
so
doth
hee
with
God
and
all
his
glory
,
and
with
the
Church
,
and
all
the
good
that
euer
it
or
any
member
of
it
had
,
hath
,
or
shall
haue
:
The
communion
of
Saints
,
which
we
beleeue
in
our
Creede
,
which
hath
wayting
on
it
,
Remission
of
sinnes
,
Resurrection
of
the
flesh
,
and
life
euerlasting
.
To
the
end
,
that
we
should
be
most
assured
&
certain
of
al
these
,
Christ
our
Sauiour
did
institute
this
his
Supper
,
and
therefore
would
haue
vs
to
vse
it
.
So
that
there
is
no
man
;
I
thinke
,
which
seeeth
not
great
cause
of
giuing
thanks
to
God
,
for
this
holy
Sacrament
of
the
Lord
,
whereby
if
we
worthily
receiue
it
,
wee
ought
to
bee
certaine
,
that
all
our
sinnes
whatsoeuer
they
bee
,
are
pardoned
cleerely
:
that
we
are
regenerate
and
borne
againe
into
a
liuely
hope
,
into
an
inheritance
,
immortall
,
vndefiled
,
and
which
can
neuer
wither
away
:
that
wee
are
in
the
fellowship
of
God
the
Father
,
the
Sonne
,
and
the
holy
Ghost
:
that
we
are
Gods
Temples
,
at
one
with
God
,
and
GOD
at
one
with
vs
:
that
wee
are
members
of
CHRISTS
Church
,
and
fellowes
with
the
Saints
in
all
felicitie
:
that
wee
are
certaine
of
immortalitie
,
in
soule
and
body
,
and
so
of
eternall
life
:
then
which
thing
,
what
can
bee
more
demanded
?
CHRIST
is
ours
,
and
wee
are
Christs
,
hee
dwelleth
in
vs
,
and
we
in
him
.
Oh
happy
eyes
that
see
these
thinges
!
And
most
happy
hearts
that
féele
them
.
My
deare
brethren
,
let
vs
pray
vnto
the
Lord
,
to
open
our
eyes
to
see
these
wonderfull
things
,
to
giue
vs
faith
to
feele
them
.
Surely
wee
ought
no
lesse
to
be
assured
of
them
,
now
in
the
worthy
receiuing
of
this
Sacrament
,
then
wee
are
assured
of
the
exteriour
symboles
and
Sacraments
.
If
an
Angel
from
Heauen
should
come
and
tel
you
these
things
,
then
would
you
reioyce
and
be
glad
.
And
my
deare
hearts
in
the
Lord
,
I
;
euen
now
,
though
most
vnworthy
,
am
sent
of
the
Lord
to
tel
you
no
lesse
,
but
that
you
worthily
receiuing
this
Sacrament
,
shall
receiue
remission
of
all
your
sinnes
,
or
rather
certaintie
that
they
are
remitted
,
and
that
you
are
euen
now
Gods
Dearlings
,
Temples
,
and
fellow
inheritors
of
all
the
good
that
euer
hee
hath
.
Wherefore
,
sée
that
you
giue
thankes
vnto
the
Lord
for
this
his
great
goodnesse
,
and
prayse
his
Name
for
euer
.
Therefore
,
this
probation
and
examination
is
necessary
.
If
men
will
try
their
Gold
and
Siluer
,
whether
they
bee
Copper
or
no
:
is
it
not
more
necessary
,
that
men
should
trie
their
consciences
?
Now
,
how
this
should
bée
,
the
Papists
teach
amisse
,
in
sending
vs
to
their
auricular
Confession
,
which
is
impossible
.
The
true
probation
,
and
tryall
of
a
Christ
an
conscience
,
consisteth
altogether
in
Faith
and
Repentance
.
Faith
,
hath
respect
to
the
Doctrine
and
Articles
of
our
Beliefe
:
Repentance
,
hath
respect
to
manners
and
conuersation
.
Concerning
the
former
,
I
meane
of
Faith
,
wee
may
see
the
Apostle
teacheth
vs
,
2.
Corinthians
11.
Concerning
the
latter
,
for
our
conuersation
,
those
sinnes
which
are
commonly
called
mortal
,
or
deadly
,
are
to
be
remoued
.
These
sins
are
discerned
from
other
sins
,
by
the
Apostle
,
Rom.
6.
in
saying
:
Let
not
sinne
raigne
and
beare
sway
in
your
mortall
bodies
.
For
truely
,
the●
we
sinne
deadly
,
when
wee
giue
ouer
to
sinne
,
and
let
it
haue
the
bridle
of
his
libertie
,
when
wee
striue
not
against
it
,
but
allow
it
,
and
consent
to
it
.
Howbeit
,
if
wee
striue
against
it
,
if
it
displease
vs
,
then
truly
,
thogh
sinne
be
in
vs
(
for
wee
ought
to
obey
God
without
all
resistance
,
or
vnwillingnesse
)
yet
our
sins
be
not
of
those
sinnes
,
which
separate
vs
from
God
,
but
for
Christs
sake
shall
not
be
imputed
vnto
vs
beléeuing
.
Therefore
,
my
dearely
beloued
,
if
that
your
sinnes
doe
now
displease
you
,
if
you
purpose
vnfainedly
to
bee
enemies
to
sinne
in
your selues
and
in
others
,
as
you
may
,
during
your
whole
life
,
if
you
hope
in
Christ
for
pardon
,
if
you
beleeue
,
according
to
the
holy
Scriptures
and
Articles
of
the
Christian
Faith
,
set
forth
in
your
Creede
:
if
,
I
say
,
you
now
trust
in
Gods
merey
,
through
Christs
merits
;
if
,
you
repent
,
and
earnestly
purpose
before
God
to
amend
your
life
,
and
to
giue
ouer
your selues
to
serue
the
Lord
,
in
holinesse
,
and
righteousnesse
all
the
dayes
of
your
life
:
although
before
this
present
,
you
haue
most
grieuously
sinned
;
I
publish
vnto
you
,
that
you
are
worthy
ghests
for
this
Table
,
you
shall
be
welcome
to
Christ
,
your
sinnes
shall
be
pardoned
,
you
shall
be
endued
with
his
Spirit
,
and
so
with
Communion
with
him
and
the
Father
,
&
the
whole
Church
of
God
,
Christ
will
dwell
in
you
,
and
you
shall
dwell
in
him
for
euermore
.
Wherefore
,
behaue
your selues
accordingly
,
with
ioyfulnes
&
thanksgiuing
.
Doe
you
now
appeare
before
the
Lord
:
make
cleane
your
houses
,
and
open
the
doores
of
your
hearts
by
repentance
and
faith
,
that
the
Lord
of
Hostes
,
the
King
of
glory
,
may
enter
in
:
and
for
euer
hereafter
beware
of
all
such
things
,
as
might
displease
the
eyes
of
his
Maiestie
.
Flie
from
sinne
,
as
from
a
Loade
;
come
away
from
Popery
,
and
all
Antichristian
Religion
;
be
diligent
in
your
vocations
,
be
diligent
&
earnest
in
Prayer
;
hearken
to
the
voyce
of
God
in
his
Word
with
reuerence
;
liue
worthy
your
profession
.
Let
your
light
in
your
life
so
shine
,
that
men
may
sée
your
good
workes
,
and
glorifie
your
Father
which
is
in
heauen
.
As
you
haue
beene
darkenesse
,
and
followed
the
works
of
darknesse
,
so
now
henceforth
bee
light
in
the
Lord
,
and
haue
societie
with
the
works
of
light
.
Now
hath
God
renewed
his
couenant
with
you
,
in
Gods
sight
now
are
you
as
cleane
,
and
healed
from
all
your
sores
of
sinnes
.
Goe
your
waies
,
sinne
no
more
,
lest
a
worse
thing
happen
vnto
you
.
Sée
that
your
houses
béeing
new
swept
,
bée
furnished
with
godlinesse
and
vertue
,
and
beware
of
idlenesse
,
lest
the
Deuill
come
with
seuen
spirits
worse
then
himselfe
,
and
to
take
his
lodging
,
and
then
your
latter
end
will
be
worse
then
the
first
.
God
our
Father
,
for
the
tender
mercie
and
merits
of
his
Sonne
,
bée
mercifull
vnto
vs
,
forgiue
vs
all
our
sinnes
,
and
giue
vs
his
holy
Spirit
,
to
purge
,
cleanse
,
and
sanctifie
vs
,
that
wee
may
bée
holy
in
his
sight
through
CHRIST
;
and
that
we
now
may
bee
made
ready
,
and
worthy
to
receiue
this
holy
Sacrament
,
with
the
fruits
of
the
same
,
to
the
full
reioycing
and
strength
〈◊〉
of
our
hearts
in
the
LORD
〈…〉
to
whom
bée
all
honour
and
glory
,
world
without
end
.
Amen
.
To
GOD
be
all
Pra●●●
.
FINIS