〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
vnfainedlie
beleeue
that
there
is
one
immortall
vncompounded
vnlimited
Essence
which
created
this
world
&
furnished
the
shop
thereof
with
wonderfull
variety
:
who
since
doth
guide
and
gouerne
the
same
by
a
prescribed
and
regular
order
,
taking
immediate
notice
not
only
of
Angels
offices
and
mens
actions
,
but
of
every
yea
the
smallest
and
basest
thing
in
the
world
,
not
permitting
any
thinge
to
the
lust
of
fortune
or
command
of
destiny
this
supernall
power
J
call
God
,
and
avow
him
to
be
the
maintainer
and
rewarder
of
vertue
,
the
revenger
and
iudg
of
wickednes
,
and
J
ascribe
vnto
him
heauen
for
his
throne
,
and
the
ball
of
the
earth
for
his
footstoole
,
and
J
subiect
vnto
his
absolute
command
all
the
powers
of
heauen
and
earth
,
&
render
vnto
him
obedience
praier
and
thankesgiuing
for
his
tribute
.
That
there
is
such
a
God
J
appeale
vnto
the
conscience
of
the
most
desperate
forlorne
wretch
in
the
world
,
tell
me
whosoever
thou
be
that
hast
thy
conscience
most
deaded
&
seared
with
a
hott
iron
,
when
thou
committest
a
sinne
,
and
thinkest
that
thou
hast
a
vaile
cast
before
the
eies
of
God
,
&
resoluest
thus
in
thy
hart
,
Who
seeth
me
?
J
am
compassed
about
with
darknes
,
the
walles
couer
me
,
whome
need
J
to
feare
?
the
most
high
will
not
remember
my
sinnes
;
yet
tell
me
J
say
why
is
thy
hart
so
disquieted
within
thee
?
why
is
thy
countenan e
cast
downe
for
shame
?
why
do
thy
knees
smite
togither
and
thy
ioints
shiuer
for
feare
?
Jf
there
be
no
power
that
doth
knowe
or
can
punish
thy
fault
what
need
this
anguish
?
But
J
wot
well
that
these
stiring
motions
within
thee
,
are
as
so
many
summons
to
put
thee
in
mind
that
there
is
a
God
in
thy
conscience
which
seeth
thy
sinne
,
&
wil
arraigne
thee
for
the
same
,
and
award
condemnation
against
thee
,
if
thou
prevent
not
his
iudgment
by
repentance
.
I
beleeue
this
God
is
one
as
it
is
said
in
Deuteronomie
,
Audi
Israel
Deus
tuus
Deus
vnus
est
:
there
is
not
for
every
kingdome
a
God
,
a
God
for
Zidon
,
a
God
for
Amon
,
a
God
for
Moab
,
and
a
God
for
Ekron
,
but
one
alone
God
manageth
the
affaiers
of
the
whole
world
,
for
if
it
be
true
in
government
of
an
earthly
kingdome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
much
more
in
the
being
of
a
Deitie
,
for
a
multitude
of
Gods
would
crosse
and
incumber
the
designes
one
of
another
and
none
should
be
omnipotent
,
and
so
there
should
be
a
tumultuous
disorder
in
the
gouernment
of
the
world
,
which
Ovide
pointeth
out
vnto
vs
saying
,
Mulciber
in
Troiam
,
pro
T'roiâ
stabat
Apollo
.
And
Homer
in
the
21.
of
his
Jliades
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
God
is
simply
one
in
nature
&
essence
,
yet
this
one
God
doth
subsist
in
three
persons
,
each
of
them
severally
communicating
in
the
whole
of
that
one
nature
and
essence
:
yet
so
as
we
cannot
say
that
there
are
three
Gods
,
but
one
God
,
for
though
the
persons
be
distinguished
in
number
,
yet
they
be
not
devided
in
Essence
:
which
is
a
mistery
to
which
mans
vnderstanding
must
vaile
bonnet
,
seeing
that
it
hath
not
pleased
God
wholie
to
reveale
it
to
the
sonnes
of
men
,
and
that
the
Cherubins
do
couer
their
faces
before
it
,
as
beeing
not
able
to
apprehend
the
persit
view
therof
.
wherfore
let
vs
say
with
holy
Moses
,
Hidde
things
belonge
vnto
thee
ô
lord
,
but
revealed
thinges
vnto
vs
and
our
children
;
and
let
vs
onlie
learne
as
much
of
this
vnitie
&
Trinitie
as
it
hath
pleased
God
to
reveale
vnto
vs
in
his
word
,
alwaies
remembring
that
saieing
of
Arnobius
—
De
Deo
loqui
etiam
vera
periculosissimum
est
.
That
there
are
three
persons
in
the
Deitie
the
father
,
the
sonne
,
and
the
holy
Ghost
,
as
it
may
be
proued
by
manie
pregnant
places
of
scripture
,
so
it
is
evident
from
the
baptisme
of
Christ
in
Iordan
,
where
the
Sonne
was
baptised
by
Iohn
,
the
holie
Ghost
descended
in
the
visible
forme
of
a
doue
,
the
father
gaue
witnes
from
heauen
that
this
was
his
welbeloued
sonne
,
etc.
vpon
which
place
St.
Augustine
giueth
the
note
,
Qui
nescis
trinitatem
ito
ad
Iordanem
;
And
yet
that
there
is
likwise
an
vnitie
of
Essence
of
which
without
inequalitie
the
whole
Trinitie
doth
participate
may
be
proued
by
an
vsuall
forme
of
speech
in
the
Hebrew
original
,
when
speaking
of
God
a
nowne
of
the
plural
number
is
ioined
with
a
verb
of
the
singular
,
as
in
the
begining
of
Genesis
.
1.5
.
In
principio
creavit
Elohim
(
1
)
Dij
caelum
et
terram-Dij
for
the
persons
in
the
plurall
number
&
creauit
to
note
the
vnity
of
the
Essence
in
the
singular
number
.
This
Trinity
of
persons
thus
conspiring
in
the
vnitie
of
Essence
,
is
notwithstanding
distinguished
by
attributes
,
and
proprieties
.
These
attributes
or
proprieties
are
twofold
-
1
Incommunicable
.
and
-
2
Communicable
.
Incommunicable
proprieties
are
,
-
1.
Of
the
father
,
to
be
vnbegotten
.
-
2.
Of
the
sonne
,
to
be
begotten
,
the
curious
search
of
whose
generation
is
sealed
vp
with
that
saying
of
Gregory
Nazianzene
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
3.
Of
the
holy
Ghost
to
be
proceeding
.
How
the
generation
of
the
sonne
,
and
the
procession
of
the
holy
ghost
do
differ
J
cannot
tell
,
only
J
say
with
St.
Augustine
that
they
doe
differ
sed
ego
distinguere
nescio
,
non
valeo
,
non
sufficio
.
The
communicable
proprieties
are
,
simple
,
infinite
,
immutable
,
eternal
,
iust
,
merciful
,
only
wise
,
omnipotent
,
of
which
the
three
persons
doe
inseparablie
communicate
.
Out
of
these
proprieties
doe
issue
Apotelesmata
and
actions
,
in
which
the
Trinitie
doe
likewise
severally
,
yet
inseperablie
communicate
.
These
outward
actions
of
the
Trinity
doe
belong
vnto
one
of
these
three
heads
.
viz
-
1.
Creation
,
-
2.
Redemption
.
-
3.
Sanctification
.
Creation
is
-
1.
Of
the
world
in
generall
.
-
2.
Of
man
in
speciall
.
God
created
the
fabrick
of
the
world
of
nothing
,
bestowing
but
six
daies
for
the
making
and
adorning
of
the
same
,
&
euer
since
by
his
watchful
eie
of
prouidence
hath
and
doth
carefully
gouerne
the
same
.
Which
Plato
could
teach
vs
,
who
avoweth
it
to
be
one
,
and
the
selfe
same
supreame
powers
office
,
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
We
condemne
therfore
the
blasphemy
of
the
Epicures
,
which
make
our
God
an
idle
and
carelesse
God
,
like
vnto
Baal
in
the
book
of
Kings
which
was
asleep
and
must
be
awaked
;
as
also
the
opinion
of
Auerroes
(
vpon
how
goodly
pretence
soever
builded
)
who
hemd
the
prouidence
of
god
within
the
circle
of
the
moone
saying
as
it
is
in
Iob
,
The
clouds
hide
him
that
he
cannot
see
&
he
walketh
in
the
circle
of
heauen
,
thinking
it
absurd
ad
hoc
deducere
Dei
maiestatem
vt
sciat
quot
culices
nascuntur
.
for
we
concerning
our
God
haue
learned
of
a
better
master
that
although
he
hath
his
dwelling
on
high
yet
he
abaseth
himselfe
to
behold
things
in
heauen
and
earth
;
Non
est
Deus-*Henc
Cato
would
faine
haue
God
to
giue
him
a
reason-why
Caesar
overcame
Pompey
and
Hercules
in
the
Poet
complaines
in
the
extremity
of
torment
,
This
God
having
created
al
things
in
the
stage
of
the
world
by
a
word
only
of
his
mouth
,
being
come
in
the
6.
day
to
create
man
,
as
being
a
work
of
more
excellency
,
and
therfore
more
difficulty
,
doth
as
it
were
call
a
councell
,
and
advise
with
the
other
persons
of
the
Trinity
,
Venite
faciamus
hominem
,
nor
simply
so
,
but
a
more
excellent
creature
then
the
rest
,
In
similitudinem
nostram
,
nor
only
let
vs
make
man
,
but
let
vs
invest
him
with
liberties
and
priviledges
aboue
other
creatures
,
and
make
him
a
None-such
in
the
worlde
,
to
rule
over
fishes
of
the
sea
,
birds
of
the
aire
,
and
beastes
that
walke
vpon
the
plane
of
the
earth
.
So
then
man
was
created
of
the
dust
of
the
earth
,
and
God
breathed
into
him
the
soule
of
life
,
and
had
infusde
from
aboue
such
supernatural
graces
,
that
he
was
indeed
the
mirror
of
Gods
creatures
,
&
minion
of
the
world
,
like
vnto
God
,
vpon
whom
the
alone
God
had
conferred
in
abundant
measure
all
his
speciall
ornaments
;
for
he
had
no
darknes
in
his
vnderstanding
,
nor
perversnes
in
his
wil
,
nor
Rebellion
in
his
affections
,
no
sicknes
nor
crasines
in
his
whole
body
,
nor
never
shoulde
haue
had
,
if
never
mispending
this
rich
dowrie
of
God
,
hee
did
never
run
bankerupt
beyonde
the
bounds
of
Gods
commandements
.
But
this
man
thus
highly
exalted
in
the
loue
of
God
Peacock-like
taking
a
view
of
his
owne
glory
,
discontinued
his
wonted
obedience
to
his
Soveraigne
,
nor
only
so
,
but
having
all
that
he
could
aske
or
thought
he
should
receiue
from
God
,
But
foolish
man
by
this
his
Apostasie
and
wilfull
disobedience
forfeited
his
former
more
blessed
estate
,
and
was
stript
of
his
Masters
livery
,
and
all
his
excellent
graces
,
dispossessed
of
Paradice
and
sent
vnto
the
Divel
to
pay
him
his
wages
for
his
former
service
,
and
al
his
posterity
by
the
guilt
of
his
transgression
haue
their
nature
defiled
,
and
are
abandoned
of
God
,
and
entitled
to
the
Divel
for
his
children
and
of-spring
,
a
wicked
seed
,
witches
children
,
and
sonnes
of
Beliall
.
And
now
ô
yee
sonnes
of
men
,
saith
God
by
his
Prophet
Micheas
Remember
what
Balak
king
of
Moab
had
devised
,
and
what
Balam
the
sonne
of
Beor
answered
him
,
that
you
may
know
the
righteousnes
of
the
Lord
,
for
so
I
hope
I
may
apply
this
prophesie
.
O
yee
sons
of
men
now
at
this
time
,
during
our
bondage
vnder
the
divel
,
remember
what
the
Prince
of
darknes
had
devised
against
vs
,
and
how
Iesus
Christ
the
sonne
of
the
living
God
,
hath
answered
him
,
and
stopt
his
mouth
with
a
voice
of
blood
,
&
nailed
his
accusation
to
a
Crosse
,
that
yee
may
know
the
righteousnes
,
nor
that
only
,
but
the
exceeding
loue
&
rich
mercy
of
the
Lord
to
mankinde
:
for
there
being
no
way
to
free
vs
out
of
the
power
of
the
Devil
,
but
by
satisfying
the
iustice
of
God
for
the
former
transgression
,
God
the
Father
in
the
fulnesse
of
time
sent
his
beloved
sonne
made
of
a
woman
and
clothed
in
our
flesh
,
by
the
shedding
of
his
precious
bloud
to
redeeme
out
of
the
power
of
the
Devil
al
those
,
that
by
faith
applie
the
merite
of
his
passion
vnto
themselues
,
and
do
afterwarde
shew
their
thankfulnes
vnto
God
for
so
great
Redemption
:
having
alwaies
in
their
mindes
those
words
of
the
Lord
which
hee
spake
by
his
Prophet
J
say
,
Remember
these
things
ô
Iacob
and
Israell
,
for
thou
art
my
servant
,
I
haue
formed
thee
thou
art
my
servant
ô
Israell
forget
mee
not
,
I
haue
put
away
thy
transgressions
like
a
cloud
,
and
thy
sinnes
as
a
mist
,
turne
vnto
me
for
I
haue
redeemed
thee
.
Reioice
yee
heavens
for
the
Lorde
hath
done
it
,
showt
ye
lower
parts
of
the
earth
,
burst
forth
into
praises
ô
ye
mountaines
,
ô
forrest
and
every
tree
therin
,
for
the
Lord
hath
redeemed
Iacob
and
will
be
glorified
in
Israell
.
I
beleiue
that
God
,
J
doe
not
say
approued
,
or
suggested
,
or
furthered
,
but
permitted
and
directed
and
J
may
truly
say
,
willed
and
ordeined
the
fall
of
Adam
,
that
therby
he
might
take
occasion
to
manifest
his
glory
,
&
that
in
two
respects
.
1
In
erecting
a
consistorie
and
tribunall
for
his
iustice
.
2
Jn
exposing
to
the
view
of
all
men
the
inexhaustible
treasure
of
his
rich
mercy
,
or
that
J
may
speake
in
the
words
of
a
prophet
In
opening
of
a
fountaine
of
mercy
to
the
house
of
Dauid
and
to
the
Inhabitants
of
Ierusalem
,
and
to
all
the
Israel
of
god
,
for
sinne
,
and
for
vncleannes
.
Concerning
the
first
,
J
confesse
that
there
can
no
other
reason
be
assigned
of
the
reiection
of
the
wicked
,
but
that
of
Christ
in
the
Gospell
,
Etiam
pater
quia
sic
placuit
tibi
:
or
to
speak
to
the
capacity
of
the
ignorant
,
but
the
alone
absolute
wil
of
God
ordeining
,
and
as
J
may
so
speak
,
adiudging
to
distruction
the
wicked
before
they
were
presented
vpon
the
stage
of
the
world
,
or
had
done
either
good
or
evill
.
For
hath
the
potter
power
of
a
lump
of
clay
,
to
make
a
vessel
to
dishonour
,
and
shall
not
the
almighty
Iehouah
by
his
vnlimited
&
transcendent
power
,
ordeine
vessells
of
wrath
for
the
euill
day
and
for
destruction
?
Seing
he
is
the
lord
in
the
parable
of
Matthew
who
said
Annon
licet
mihi
quod
volo
facere
in
meis
?
yet
againe
J
confesse
that
God
condemneth
not
into
hell
any
man
,
but
for
sinnes
and
trespaces
,
for
I
hold
this
to
be
a
true
position
in
diuinity
,
that
sinne
is
not
the
cause
of
reiection
;
yet
may
be
,
and
indeed
is
the
meritorious
and
impulsiue
cause
of
damnation
;
wherefore
whosoever
thou
art
that
settest
thy
face
against
heauen
,
&
openest
thy
mouth
in
blasphemies
against
God
,
lay
thy
hand
vpon
thy
mouth
,
and
look
back
vnto
the
fall
of
Adam
,
and
consider
what
thou
broughtest
with
thee
from
thy
natiuitie
,
and
from
thy
fathers
house
.
Doe
not
censure
God
in
thy
blasphemous
thoughts
,
as
if
vpon
lust
only
and
not
of
deserued
iustice
he
did
award
sentence
of
condemnation
against
thee
:
and
J
could
also
wish
that
many
men
would
be
more
sparing
to
scann
this
doctrine
,
&
chose
rather
to
admire
and
magnifie
then
strictly
to
examine
by
the
Canon
of
our
reason
,
the
secret
and
hidden
will
of
God
;
saying
with
St.
Paul
,
ô
the
deepnes
both
of
the
wisdome
and
knowledg
of
God
,
how
vnsearchable
are
his
iudgments
,
and
his
waies
past
finding
out
.
And
with
St.
Augustine
,
Disputare
vis
mecum
mirare
mecum
et
exclaema
,
ô
altitudo
!
Ambo
consentiamus
in
pauore
,
ne
in
errore
pereamus
.
Concerning
the
second
I
beleue
,
that
all
men
being
infected
from
Adams
sinne
(
not
only
with
imputatiue
guilt
,
as
Pighius
would
haue
it
,
but
by
naturall
corruption
also
as
S.
Paule
avoucheth
)
haue
iust
cause
inhering
and
residing
in
them
at
their
birth
,
for
which
they
should
be
reiected
of
God
,
and
left
weltering
in
their
filthy
blood
to
the
contempt
of
their
person
,
yea
to
be
sent
into
hell
to
haue
their
originall
impietie
expiated
with
brimstone
:
but
that
God
for
the
glorie
and
riches
of
his
mercy
being
loath
to
wreak
his
fury
in
the
generall
perdition
of
all
mankind
,
not
of
foreseene
either
woorkes
or
faith
,
but
of
his
good
pleasure
and
only
meere
mercy
hath
called
some
out
of
the
cursed
estate
of
al
mankind
,
on
whom
to
bestow
fauout
,
and
the
kingdome
of
his
loue
,
ordaineing
them
in
his
secret
c●…unsell
to
be
Citizens
with
the
Angels
of
the
heauenly
Ierusalem
,
and
heires
of
heauen
,
&
coheires
with
Christ
,
And
doth
call
them
at
due
time
,
some
at
the
third
hower
,
and
some
at
the
eleventh
,
if
not
outwardly
all
by
his
word
,
yet
inwardly
all
by
the
hidden
vertue
and
efficatious
power
of
his
holy
spirit
,
out
of
the
power
of
darcknes
to
be
of
the
houshold
of
God
and
in
the
bosome
of
the
Church
,
there
to
be
consecrated
by
Baptisme
,
nourished
at
the
Lords
table
,
instructed
by
the
word
,
gouerned
by
his
spirit
,
and
euen
then
he
bestoweth
vpon
them
his
Beloued
,
&
with
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
giueth
remission
both
of
sinnes
and
punishment
,
and
all
the
benefits
and
meritts
not
of
his
passion
only
but
of
his
incarnation
also
:
and
hath
giuen
vs
the
hand
of
faith
,
to
reach
and
apply
them
vnto
our selues
,
yea
to
owne
,
and
possesse
them
as
truly
as
if
ours
not
by
imputation
onlie
,
but
originally
&
by
inhaesion
;
so
that
before
God
all
the
company
of
the
faithfull
are
accounted
as
onlie
one
Numericall
body
with
Christ
,
for
the
spirit
of
God
by
his
sanctifying
power
by
little
and
little
doth
worke
away
the
old
man
of
our
corruption
,
and
doth
put
on
vs
a
new
creature
making
vs
reallie
partakers
of
the
substaunce
of
the
flesh
yea
of
the
whole
person
of
Christ
,
and
his
proper
ornaments
and
graces
,
as
righteousnes
and
sanctification
.
The
which
great
blessing
of
our
every
way
vndeserued
redemption
,
when
I
seriously
revolue
with
my selfe
,
I
cannot
but
break
forth
into
praise
,
in
the
words
of
Zachary
,
Blessed
be
the
Lord
God
of
Israel
because
he
hath
visited
and
redeemed
his
people
etc.
and
vse
those
words
of
admiration
otherwise
applied
I
confesse
in
the
book
of
Numbers
;
According
vnto
this
time
,
it
shall
be
said
of
Iacob
and
Israel
what
hath
God
wrought
?
Man
hauing
receiued
these
rich
fauours
of
God
in
his
creation
and
redemption
,
hath
nothing
charged
vpon
him
for
his
tribute
,
but
only
to
shew
a
good
faithfulnes
to
adorne
his
christian
profession
,
and
to
be
carefull
to
shew
forth
good
workes
.
Wherfore
I
confesse
vnto
the
glorie
of
God
that
every
one
of
Gods
children
,
which
hath
his
sinnes
washed
away
in
the
bloud
of
the
Lamb
,
hath
it
not
left
vnto
him
as
Arbitary
,
but
hath
a
necessitie
laid
vpon
him
to
doe
good
works
,
and
that
in
these
respects
following
.
1.
In
respect
of
God
,
it
being
his
will
and
commandement
that
they
should
be
done
,
by
such
our
obedience
to
testifie
our
thanckfulnes
for
his
great
mercies
of
Creation
and
Redemption
.
2
In
respect
of
our selues
,
that
we
by
these
fruits
of
Sanctification
may
be
led
backward
to
a
certainty
of
our
Iustification
&
effectual
Vocation
&
Election
,
&
so
finding
our
names
written
in
the
book
of
life
,
may
be
perswaded
Certitudine
fidei
,
cui
non
potest
subesse
falsum
,
of
our
future
glorification
3.
In
respect
of
others
.
1.
Ne
quis
de
nobis
conqueri
possit
Philip.
ca●…
2
2.
That
other
men
seeing
our
good
workes
may
be
allured
to
glorifie
our
father
which
is
in
heauen
,
&
to
saie
as
the
Gentiles
to
the
Iewes
in
the
prophesie
of
Zachary
,
Ambulabimus
vobiscum
,
for
we
haue
hard
that
God
is
with
you
.
This
truth
beeing
alwaies
resolued
on
,
that
our
best
workes
are
not
perfit
in
their
owne
esteeme
and
valeue
,
if
examined
according
to
the
precise
rule
of
the
decalogue
(
lex
spiritualis
est
,
ego
autem
homo
carnalis
)
and
in
the
district
iudgment
of
God
,
and
therfore
away
with
meritt
,
and
let
vs
say
with
St.
Augustine
Vae
laudabili
etiam
vitae
hominum
,
sire
motâ
misericordiâ
discutias
eam
Domine
,
and
assuredlie
every
one
of
vs
may
confesse
with
Anselmus
Terret
me
vita
mea
,
nam
diligenter
discussa
apparet
mihi
aut
peccatum
,
aut
sterilitas
,
tota
vita
mea
,
God
maketh
his
will
knowne
two
manner
of
waies
.
1.
By
his
workes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
which
I
haue
spoken
in
the
creation
.
2.
In
his
word
.
Of
the
word
of
God
.
Not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
substantiall
word
of
God
,
of
whom
before
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
enunciatiue
and
created
word
of
god
,
called
somtimes
simpy
the
scriptures
,
somtimes
with
an
Emphasis
,
the
holy
(
Rom.
12.
)
and
sacred
(
2.
Tim.
3.
ch.
)
scriptures
.
That
they
are
-
1.
The
word
of
God
,
-
2.
Sufficient
to
saluation
.
-
3.
Plaine
and
therfore
to
be
translated
.
-
4.
By
whom
they
are
to
haue
their
sence
.
I
acknowledg
all
these
books
which
make
vp
the
body
of
holy
writt
which
we
call
the
holy
scriptures
,
to
be
inspired
by
the
holie
Ghost
,
and
to
be
vndoubtedly
the
true
word
of
God
,
of
which
I
am
perswaded
not
so
much
by
the
iudgment
of
the
Church
,
as
for
these
reasons
following
.
1.
From
the
Maiestie
of
God
,
speaking
in
the
scriptures
,
for
in
them
nothing
is
set
downe
in
so
easie
and
simple
forme
of
words
,
but
I
doe
perceaue
characters
engrauen
by
the
finger
of
God
et
genium
humano
maiorem
.
2.
From
the
efficacie
of
the
scripture
,
for
me
thinkes
,
while
I
read
,
my
hart
doth
burne
within
me
,
as
the
harts
of
the
2
disciples
that
went
with
Christ
to
Emaus
:
so
that
J
confesse
with
the
Prophet
.
Surely
as
the
raigne
commeth
downe
,
and
the
snow
from
heauen
,
and
returneth
not
thither
againe
,
but
watereth
the
earth
and
causeth
it
to
bring
forth
and
bud
:
so
is
my
word
that
goeth
out
of
my
mouth
,
it
shall
not
returne
vnto
me
void
,
but
it
shall
accomplish
that
I
will
,
and
prosper
in
the
thing
whereto
I
sent
it
.
This
I
confesse
against
all
those
Vatican
Rabsakes
,
who
hauing
adamant
harts
,
the
which
the
spirit
of
the
Lord
cannot
pierce
,
doe
impeach
the
power
of
this
word
:
Hosius
that
doth
call
it
,
or
approues
it
to
be
called
,
egenum
quoddam
elementum
,
Stephen
Pal●…tus
,
rem
inanimatam
,
Melchior
Canus
,
mortuum
iudicem
,
&
Eckius
more
blasphemously
atramentariam
scripturam
and
I
condemne
Angelus
Politianus
,
as
blasphemous
,
that
preferred
Pindarus
his
Odes
before
the
Psalmes
of
Dauid
Quid
palea
ad
triticum
?
Nonne
verbum
meum
est
instar
ignis
(
dicit
Iehouah
)
tanquam
malleus
conterens
petram
?
3
From
the
event
of
prophesies
,
every
one
compleat
in
his
proper
time
,
although
foretolde
long
before
,
to
wit
,
The
people
of
Israels
bondage
in
Aegypt
,
and
delivery
from
thence
.
The
kingdome
to
continue
in
the
line
of
Iudah
,
vntil
Christ
came
in
the
flesh
.
The
prophesie
of
Iosias
,
given
by
name
three
hundred
years
before
his
cradle
.
The
captivity
into
Babylon
,
&
freedome
by
Cyrus
.
The
time
,
place
,
and
manner
of
Christs
birth
,
The
reiection
of
the
Jews
,
&
calling
of
the
Gentiles
.
So
that
God
might
wel
proclaime
of
himselfe
,
as
it
is
in
Isay
.
I
am
God
&
there
is
none
other
,
&
there
is
nothing
like
me
,
which
declare
the
last
things
from
the
beginning
,
&
from
of
old
the
things
.
&c.
saying
,
my
councell
shall
stand
,
and
I
will
doe
,
what
soever
I
will
,
even
so
,
good
Lord
,
thy
word
,
is
the
word
of
Truth
,
yea
as
one
of
thy
Apostles
hath
it
more
Emphatically
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
it
is
truth
it selfe
,
and
one
iod
therof
shall
not
fall
vnto
the
ground
vnfulfilled
,
for
though
the
Scheme
of
the
world
were
a
way
,
and
the
Prophets
doe
not
liue
for
euer
,
yet
thou
ó
lord
with
thy
Angels
wilt
come
to
performe
their
prophesies
in
their
moments
.
4
And
especially
from
the
testimony
of
the
spirit
of
God
,
which
persuadeth
vnto
our
soules
and
consciences
,
the
vndoubted
truth
of
that
word
,
which
some
doe
contemne
and
deride
as
foollishnesse
;
and
hence
I
iudge
it
to
be
,
that
martyrs
being
resolued
by
the
powerfull
perswasion
of
this
spirit
,
of
the
truth
hereof
doe
boldly
offer
to
seale
the
same
with
their
blood
protesting
that
nothing
shall
remoue
them
from
profession
of
this
truth
*
non
minae
,
non
blandi
menta
,
non
vita
,
non
mors
,
non
palatium
,
non
satellites
,
2
I
beleue
that
almighty
god
hath
made
knowne
vnto
vs
in
his
written
word
so
much
of
his
will
as
is
sufficient
for
the
instruction
of
the
faithfull
,
without
the
patching
too
of
Traditions
;
So
that
I
account
that
Canon
of
the
Councel
of
Trent
to
be
blasphemous
,
by
which
it
is
prouided
,
that
Traditions
are
to
be
receiued
paripietatis
affectu
,
with
the
written
word
of
God
,
and
concerning
Traditions
,
J
am
wont
to
say
with
St.
Ambrose
,
Quod
non
legi
vsurpare
non
debeo
.
That
which
J
finde
not
in
the
scripture
ether
expressed
,
or
deducable
by
easy
consequence
I
ought
not
to
vse
,
and
againe
,
Caeli
mysterium
me
doceat
Deus
,
qui
me
condidit
,
non
homo
,
qui
se
ipsum
ignorauit
,
and
with
Origene
.
Non
sum
aliorum
sermonum
discipulus
nisi
caelestum
.
3
This
scripture
so
sufficient
,
I
acknowledge
to
be
easy
,
and
facile
,
fitted
to
the
capacitie
of
the
simplest
,
whose
vnderstanding
God
hath
not
shut
vp
in
that
iudgment
,
vobis
non
datum
est
nosse
misteria
regni
:
stronger
meat
to
better
his
groath
in
the
mystery
of
faith
:
wherfore
J
could
wish
that
the
scriptures
were
permitted
to
every
nation
,
Moses
,
and
the
seauenty
ancient
men
in
the
book
of
Numbers
,
but
that
Eldaed
and
Medaed
,
yea
and
all
the
Lords
people
were
prophets
,
and
that
the
Lord
would
put
his
spirit
vpon
them
.
But
since
Scripturae
non
sunt
in
legendo
,
sed
in
intelligendo
,
as
St.
Hilary
well
obserueth
and
seeing
in
them
somthings
are
so
difficult
,
as
that
we
may
truely
saie
with
the
Eunuch
to
Philip
,
Quomodo
possum
intelligere
,
si
non
aliquis
viam
praemonstret
mihi
?
J
would
haue
you
for
the
sence
of
scripture
not
to
advise
with
humane
reason
,
which
is
blind
in
matters
of
piety
nor
2
with
any
Swenfeldian
Enthusiast
that
vaunts
of
immediate
reuelations
from
the
spirit
of
God
:
for
a
lying
spirit
may
speak
in
the
mouths
of
such
Prophets
.
with
Councels
for
they
cannot
be
called
so
often
as
the
Church
may
want
decision
for
sence
2
they
are
often
times
an
assembly
of
malignant
persons
against
the
Godly
as
the
councell
at
Carmell
against
Elias
,
and
at
Gilead
against
Micheas
,
&
at
Trent
against
the
Protestants
howsoever
Campian
be
Hyperbolicall
in
its
Commendation
,
Bone
Deus
quae
Gentium
varietas
,
qui
delectus
episcoporum
totius
orbis
,
qui
Regum
et
Rerum
pub
:
splendor
,
quae
medulla
Theologorum
,
quae
sanctitas
quae
lachrymae
,
quae
teiunia
,
qui
flores
Accademici
,
quae
linguae
,
quanta
subtilitas
,
quantus
labor
,
quam
infinitae
lectio
,
quantae
virtutum
,
et
studiorum
divitiae
Augustum
illud
sacrarium
impleuerunt
?
Nor
5
with
fathers
,
for
they
are
men
,
and
may
,
and
doe
erre
,
&
againe
they
abrogate
this
authoritie
from
themselues
,
Cypriani
literas
non
vt
Canonicas
habeo
,
sed
considero
ex
Canonicis
.
But
with
any
Child
of
God
,
I
say
with
any
child
of
God
,
who
hath
the
gift
of
interpreting
,
whom
J
would
haue
not
vpon
any
Praetorian
authority
to
command
men
to
beleue
whatsoeuer
he
list
,
as
they
in
the
Poet
,
Quod
volumus
sanctum
est
:
but
to
proue
his
sence
of
scripture
by
scripture
and
to
follow
these
6
rules
following
.
-
1
To
be
acquainted
with
the
wordes
&
Phrases
of
Scripture
.
-
2
To
humble
himselfe
in
praier
vnto
Almighty
God
:
vpon
this
hope
.
Qui
dedit
,
vt
quaeras
addet
vt
invenias
:
-
3
To
marke
antecedents
and
consequences
.
-
4
To
obserue
heedfully
the
occasion
of
the
text
the
maine
scope
,
and
circumstances
thereof
.
-
5
To
parallelle
like
places
.
-
6
To
haue
alwaies
before
his
eies
,
for
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
measure
of
faith
in
the
Articles
of
the
Creede
.
Of
the
Church
-
1
The
authority
thereof
.
-
2
The
matter
.
-
3
The
forme
.
-
4
The
affections
.
-
5
The
head
.
-
6
The
Notes
.
1
I
confesse
that
by
this
immortall
seede
of
the
word
,
God
hath
begotten
him
a
Church
.
So
that
the
Scripture
is
the
mother
of
the
Church
,
and
the
Church
the
daughter
of
the
Scripture
:
how
preposterous
then
,
I
will
not
say
,
blasphemous
,
is
the
iudgment
of
the
Church
of
Rome
,
who
set
Hagar
aboue
Sara
,
and
the
daughters
foote
in
the
necke
of
the
mother
,
&
subject
the
oracles
of
God
to
the
censure
of
men
,
avowing
the
authoritie
of
the
Scriptures
to
be
such
,
and
such
only
as
the
Church
doth
afford
it
,
yea
more
blasphemouslie
that
the
Scripture
without
the
censure
and
approbation
of
the
Church
is
in
it selfe
no
more
,
&
no
more
to
be
esteemed
then
Aesops
fables
:
know
yee
not
ye
Vatican
Rabsakes
,
that
blasphemers
,
&
al
lyers
shal
haue
their
part
in
the
lake
which
burneth
with
fire
&
brimstone
?
Yea
they
debase
the
authority
of
the
Scripture
so
farre
belowe
the
Church
,
as
,
that
they
say
expresly
—
non
omnem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
esse
peccatum
:
that
every
obliquity
to
the
law
of
God
is
not
a
sin
:
and
yet
Andradius
erecting
himselfe
vpon
his
Portingall
buskin
,
proclaimeth
Quic
quid
a
pralatorum
Ecclesia
ac
maxime
a
Rom.
pontificis
iussu
dissidet
immane
esse
peccatum
and
againe
maiori
scelere
inuolui
cum
qui
pontificias
quam
qui
diuinas
leges
prefregerit
and
they
account
none
to
be
obedient
sonnes
to
their
Sea
but
such
as
will
say
with
Erasmus
,
that
although
indeed
he
did
knowe
another
sence
then
that
of
the
Pope
of
Rome
to
be
more
consonant
vnto
the
Text
of
scripture
;
yet
,
Sed
tamen
,
si
hoc
ecclesiae
iusserit
credam
:
captiuabo
.
n.
intellectum
meum
in
obsequium
Ecclesiae
.
The
matter
of
this
Church
is
-
1
Angells
-
2
men
1
Angels
for
not
to
conceale
anie
thing
I
knowe
I
like
not
the
sentence
of
M
Beza
,
and
M
Perkins
be
it
spoken
with
reuerence
to
so
worthy
men
,
paths
of
Antiquity
,
seing
the
learned
Zanchius
is
perswaded
that
Angels
be
parts
of
the
mysticall
body
of
Christ
and
members
of
the
Church
,
seing
they
receaue
by
the
mediation
of
Christ
,
these
benefits
ensewing
.
1
To
be
confirmed
in
their
blessed
estate
.
2
To
haue
a
more
perfit
Revelation
of
the
will
of
God
touching
the
calling
of
the
Gentiles
.
3
To
be
reconciled
to
man
,
from
whom
they
were
averse
before
,
as
beeing
executioners
of
Gods
wrath
vpon
our
sinnes
,
and
hence
is
their
ioie
for
our
severall
conversions
.
And
I
beleeue
that
this
opinion
is
stronglie
mainetained
,
and
abetted
with
these
places
of
Scripture
:
Ephes.
1.10
.
Coloss.
1.20
.
2
Men.
1
Not
Hypocrites
,
or
wicked
men
,
for
howsoever
they
carry
an
outwarde
profession
of
Sanctity
,
and
the
livery
of
Christians
,
yet
indeed
are
they
not
true
and
living
members
of
Christs
body
:
for
otherwise
this
would
follow
,
that
the
Hypocrite
being
to
receiue
his
portion
in
the
fiery
lake
,
that
Christ
should
condemne
into
hell
,
his
owne
members
;
only
I
must
advise
you
,
that
in
the
iudgment
of
Charity
you
doe
esteeme
all
those
for
true
members
of
Christ
,
which
fashion
themselues
to
an
outward
conformity
in
the
church
,
alwaies
remembring
what
St.
Augustine
answered
Petilian
charging
him
to
be
a
reprobate
.
In
area
domini
sum
vel
frumentum
,
vel
palea
:
sed
huius
area
ventilabrum
non
est
lingua
Petiliani
.
But
2.
holy
men
,
elect
children
,
&
Saints
of
God
,
for
their
sinnes
beeing
washed
away
in
the
bloud
of
the
Lambe
,
they
only
are
cloathed
with
the
stole
of
righteousnes
,
and
haue
palmes
in
their
hands
,
and
doe
follow
the
lambe
whither-soever
he
goeth
,
singing
honour
,
and
praise
,
and
immortality
to
him
that
sitteth
vpon
the
throne
,
&
to
the
Lambe
for
evermore
.
3
The
inward
forme
of
this
Church
is
the
bond
of
the
spirit
,
by
which
the
Saints
of
God
dispersed
ouer
the
whole
earth
of
diuerse
times
,
are
knit
together
and
linked
in
a
vnion
to
Christ
their
head
and
a
communion
amongst
themselues
.
4
I
beleeue
this
Church
to
be
inuisible
in
respect
of
this
inward
forme
,
for
although
Momus
desired
,
yet
God
neuer
granted
a
window
to
the
breast
of
man
,
so
that
we
cannot
enter
with
a
Candle
to
see
their
faith
,
their
election
,
the
Graces
of
the
holie
Ghost
&
in
respect
of
the
better
part
,
to
wit
,
the
Saints
blessed
in
heauen
,
to
whom
as
we
cannot
extend
the
torments
of
mallice
,
or
the
scourge
of
our
tongue
,
so
neither
bodily
eies
:
yet
visible
in
some
particular
churches
,
Canticles
,
Arise
ô
North
&
come
ô
South
,
and
blow
on
this
garden
,
that
the
spices
ther
of
may
flow
out
)
yet
so
as
subiect
to
change
,
haueing
a
waxing
,
and
a
waning
like
the
moone
:
for
somtime
we
read
that
Christ
saith
of
his
Church
who
is
she
that
looketh
forth
as
the
morning
,
faire
as
the
moone
,
pure
as
the
sonne
,
terrible
as
an
army
with
banners
.
Somtimes
againe
we
read
of
the
Church
,
that
she
is
driuen
by
the
red
dragon
into
the
wildernes
and
hath
sent
after
her
,
a
riuer
of
water
,
to
swallow
and
drowne
her
vp
.
5
This
Church
is
a
body
coupled
togither
by
ioints
.
Ephes.
4.16
.
&
therefore
must
haue
a
head
,
the
which
head
I
confesse
Christ
,
&
Christ
alone
to
be
according
to
that
,
Coloss.
1.18
.
Et
ipse
caput
corporis
(
t
)
Ecclesiae
:
for
no
other
Creature
whatsoever
can
performe
the
offices
of
a
head
to
this
body
,
which
are
,
vi
intus
agente
,
as
Paule
speaketh
,
Eph.
5.
To
giue
efficacy
,
&
quickning
to
the
same
,
and
to
powre
forth
oile
in
great
aboundance
into
the
seaven
lamps
which
stand
in
the
golden
candlesticke
in
the
temple
,
the
vision
of
Zacharie
:
and
therefore
the
first
,
and
best
Bishops
of
Rome
never
durst
arrogate
vnto
themselues
,
to
be
the
general
fathers
,
and
heads
of
the
Church
,
nor
any
in
more
corrupted
times
,
vntill
Boniface
the
3.
about
600.
after
Christ
,
having
absolved
from
Parricide
Phocas
,
who
had
killed
Mauricius
the
Emperour
and
his
Lorde
,
obtained
in
lew
of
this
Church
blessing
to
be
called
the
Oecumenicall
and
generall
head
of
the
Church
;
which
ever
since
the
Bishops
of
Rome
haue
continued
,
&
do
seeke
to
mainetaine
by
a
distinction
minted
by
them
.
That
Christ
indeed
is
the
head
of
the
triumphant
,
and
Militant
Church
both
,
and
the
Pope
of
the
Militant
only
againe
,
That
Christ
is
the
head
of
the
Church
by
soueraigne
preheminence
,
in
a
more
diuine
,
ample
,
absolute
,
excellent
,
and
transcendent
sort
,
but
the
Pope
is
Head
only
Ministerially
.
Foolish
men
,
that
seeke
to
couer
their
ambition
with
such
Figleaues
,
as
these
are
,
for
what
need
Christ
of
a
ministeriall
head
,
to
supply
his
presence
in
the
Church
,
and
if
the
Pope
of
Rome
be
that
head
,
how
wisely
hath
Christ
prouided
,
that
Error
and
Heresie
shall
neuer
preuaile
in
it
?
seing
the
Pope
may
erre
,
non
solum
actu
externo
,
in
quaestione
facti
,
errore
exempli
,
in
declaratione
opinionis
propriae
,
in
iis
quae
obiter
dicat
,
in
mediis
ante
conclusionem
,
sed
etiam
in
rebus
fidei
,
vt
summus
pontifex
,
vt
publicum
os
ecclesiae
,
in
definitiuâ
sententiâ
;
for
many
of
them
haue
bin
Heretickes
,
witnes
Liran
in
Matthew
16.
legimus
multos
pontifices
apostatàsse
a
fide
&
this
Bellarmine
doth
in
some
sort
grant
when
he
faintly
deuieth
it
if
not
rather
,
insinuateth
the
same
.
an
erroneous
,
a
scandalous
,
an
offensiue
position
,
but
non
est
proprie
heretica
.
6
The
true
markes
and
badges
of
this
Church
are
only
two
the
sincere
preaching
of
the
word
,
&
the
2
lawfull
dispensation
of
the
sacraments
,
not
Antiquity
,
nor
multitude
,
nor
miracles
,
nor
the
rest
which
Bellarmine
repeateth
to
the
number
of
foureteene
.
1
The
sincere
preaching
of
the
word
to
which
we
admit
nobody
but
he
that
is
lawfully
called
by
the
Church
,
and
Christian
magistrat
;
neither
do
J
see
how
the
Papists
can
obiect
vnto
Luther
,
and
other
ministers
in
the
Reformed
Churches
to
haue
no
lawfull
calling
,
seeing
they
receiue
their
ordination
from
themselues
,
and
we
do
not
deny
but
the
Popish
Bishopps
,
in
creating
ministers
,
howsoeuer
they
vse
more
ceremonies
then
need
of
,
truly
to
conferre
the
office
vpon
whom
they
lay
their
hands
.
I
professe
that
ministers
thus
called
haue
a
right
to
the
vse
of
the
Keies
.
The
keies
of
the
Church
are
the
power
of
binding
and
loosing
,
of
retaineing
and
remitting
of
sinnes
.
I
beleue
that
sinnes
are
only
remitted
,
by
god
,
for
I
acknowledg
it
to
be
his
incommunicable
property
to
forgiue
sinne
according
as
he
proclaimeth
of
himselfe
,
Ego
,
ego
sum
,
qui
deleo
iniquitates
tuas
propter
me
etc.
and
that
man
hath
but
a
secundary
and
ministeriall
power
,
to
wit
,
to
publish
forgiuenes
of
sinns
,
to
those
,
whome
God
in
heauen
hath
forgiuen
,
for
we
are
but
Embassadors
and
doe
intreat
for
Christ
sake
Reconciliamini
Deo
:
otherwise
if
the
minister
doe
take
vpon
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vpon
any
absolute
power
resting
in
himselfe
to
forgiue
sinns
,
the
sinner
to
be
absolued
may
say
vnto
him
,
as
Augustine
hath
it
:
Quid
ego
homo
,
nisi
ager
sanandus
?
vis
mihi
esse
medicus
mecum
quaere
medicum
,
for
he
sinfull
man
as
he
is
hath
need
of
one
to
forgiue
his
sinnes
likwise
.
I
acknowledg
power
in
the
minister
to
retaine
sinne
,
and
to
award
Excommunication
,
against
desperate
and
scandalus
offenders
,
only
I
could
aduise
,
they
would
remenber
,
and
practise
these
few
rules
following
.
1
That
such
ecclesiasticall
curses
be
denounced
according
vnto
the
word
of
god
.
2
That
they
put
a
difference
betwene
priuate
and
publike
sinns
,
betwene
delicta
&
scelera
.
3
That
they
be
not
too
sharp
in
their
censures
,
remembering
that
of
Chrysostome
Si
Deus
est
tam
benignus
,
vt
quid
sacerdos
eius
tamausterus
?
Against
the
first
,
the
Bishopp
of
Rome
highly
offendeth
,
when
euery
Easter
day
he
excommunicateth
the
Reformed
Churches
,
before
his
solemne
Masse
;
for
wheras
the
Pope
denounceth
his
curse
against
vs
,
Quod
haretici
,
we
knowe
the
cause
is
false
,
and
therfore
the
curse
not
effectual
seeing
,
as
it
is
in
the
Prouerbs
.
A
curse
causelesse
shall
not
come
and
therfore
we
say
with
Tertullian
Dum
a
vobis
damnamur
,
a
Deo
absoluimm
.
2
The
second
note
of
the
Church
is
the
rightfull
administration
of
the
Sacraments
.
Now
Sacraments
are
only
two
-
1
Baptisme
.
-
2
The
Lords
supper
I
confesse
Baptisme
to
be
a
leale
of
the
couena●●
of
grace
,
and
therfore
children
being
contained
in
the
couenant
(
promissio
facta
est
vobis
,
et
liberis
vestris
)
are
to
receue
the
seale
of
the
couenant
,
and
to
be
baptised
;
howsoeuer
first
the
Pelagian
,
and
since
the
Anabaptist
with
great
fury
,
&
greater
phrensy
teach
the
contrary
:
&
we
haue
nothing
so
commonly
in
our
mouths
as
that
comfortable
saieing
of
Christ
in
S.
Augustine
,
Baptisma
quare
Domini
,
ego
quaesiui
serui
howsoeuer
Campian
doth
put
on
a
whores-forehead
and
impudently
charge
vs
,
to
make
Baptisme
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
si
habeas
recte
,
sicareas
,
nihil
danni
.
Yet
doe
I
not
avouch
that
Baptisme
is
simplie
necessary
to
salvation
,
for
I
am
perswaded
,
that
childe
may
bee
saved
which
is
prevented
in
his
Baptisme
,
by
suddaine
death
,
and
that
saying
of
Saint
Bernard
alwaies
was
of
authority
with
me
,
Non
privatio
,
sed
contemptus
Baptismi
damnat
,
and
that
of
Saint
Ambrose
.
Qui
Sacramentum
omittunt
(
to
wit
,
in
the
case
aboue
specified
)
gratiam
tamen
,
non
amittunt
;
and
I
thinke
,
that
Saint
Augustine
,
if
soberly
vnderstoode
,
is
not
so
much
my
enemy
in
this
point
,
as
Papists
and
some
Protestants
doe
beleeue
.
I
confesse
originall
sinne
to
be
weakened
,
and
bridled
by
Baptisme
,
yea
taken
away
quoad
reatum
&
imputationem
,
but
not
quoad
actum
,
&
totali
abolitione
,
as
the
Papists
would
haue
it
,
for
it
stil
remaineth
in
vs
as
long
as
wee
walke
sub
onere
carnis
,
and
is
indeed
a
sinne
;
howsoever
in
Christ
not
imputed
vnto
the
person
in
whom
it
is
:
or
if
you
will
so
haue
it
,
I
wil
giue
you
my
iudgment
of
Concupiscence
,
remaining
after
Baptisme
in
Saint
Augustines
wordes
,
Remittitur
in
Baptismate
,
non
finitur
.
And
againe
,
Sed
sufficit
(
inquis
)
quod
in
Baptismate
accepi
Remissionem
omnium
peccatorum
?
nunquid
quia
deleta
est
iniquitas
,
finita
est
infirmit
as
?
Adhuc
carnem
fragilem
portas
,
adhuc
corpus
,
quod
corrumpitur
aggrauat
animam
,
adhuc
vtique
dicis
,
donec
sanentur
languores
tui
,
Dimitte
nobis
debita
nostra
.
de
facto
baptised
obseruing
the
forme
of
words
the
baptisme
is
not
to
be
repeated
,
and
I
rest
in
the
iudgment
of
a
learned
father
amongst
vs
,
whose
wordes
they
are
,
pie
fit
,
fi
minister
tingat
solus
,
at
fit
etiam
siting
at
alius
,
&
againe
malè
factum
est
,
silaicus
,
peius
,
2
The
other
Sacrament
is
the
Eucharist
,
in
which
the
true
body
and
bloud
of
Christ
is
giuen
vs
vnder
the
visible
forme
of
bread
,
and
wine
to
be
receiued
by
the
mouth
of
faith
of
euery
beleeuer
.
And
J
am
perswaded
that
as
truely
as
the
breade
and
wine
is
receiued
by
my
hand
,
and
conueied
into
my
stomack
,
so
assuredly
the
body
and
blood
of
Christ
Iesus
is
receiued
by
the
hand
of
faith
,
&
conueied
vnto
my
soule
,
and
conscience
,
and
this
certainely
is
assured
vnto
me
by
those
Emphaticall
formes
of
speeches
peculiar
in
the
sacraments
by
which
the
bread
is
tearmed
the
true
body
,
and
wine
,
the
blood
of
Christ
:
so
then
the
body
of
Christ
is
present
in
the
sacrament
,
verè
non
imaginarie
,
how
be
it
non
corporali
presentia
,
sed
spirituali
according
to
that
of
S.
Augustine
.
Quid
paras
ventrem
,
et
dentes
?
crede
,
et
mandacasti
.
Away
then
with
the
whe●…
ten
Idoll
,
the
masse
,
and
Popish
Transubstantiation
,
for
that
there
can
be
no
such
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Transubstantiation
,
I
protest
vpon
these
seasons
.
1
It
crosseth
the
institution
of
Christ
,
he
bideth
vs
to
receaue
his
supper
In
mei
recordationem
now
we
knowe
that
Recordatio
is
Rei
absentis
non
praesentis
.
2
Christians
would
then
be
Anthropopnagi
&
the
Lords
table
should
be
like
the
house
of
Polyphemus
in
the
poet
,
et
trepidi
tremerent
sub
dentibus
artus
.
3
This
implies
a
blasphemy
,
for
then
Christ
being
chewed
,
and
eaten
in
ventrem
cederet
,
and
therfore
according
to
the
doctrine
of
the
Gospell
in
latrinim
abiiceretur
.
4.
Then
the
wicked
should
eate
his
flesh
and
so
haue
eternall
life
.
5
We
fee
the
Accidents
of
bread
,
and
wine
to
remaine
,
and
therfore
the
propper
substances
of
bread
,
and
wine
,
must
remaine
,
except
we
would
haue
an
Accident
to
subsist
without
his
proper
substance
which
is
absurd
in
reason
.
And
I
do
account
that
glosse
which
the
master
of
the
sentences
doth
set
vpon
this
matter
very
rediculous
,
to
wit
,
that
therfore
the
bread
and
wine
being
indeed
vanished
away
,
their
accidents
must
remaine
to
couer
the
flesh
,
and
bloud
of
Christ
1
Ne
abhorreat
animus
,
si
carnem
ipsam
oculi
vsurparent
.
2
Ne
ab
incredulis
Religioni
Christianae
in
sultetur
as
if
they
did
eate
mans
flesh
.
I
protest
likwise
against
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
consubstantiation
of
the
Lutherans
,
who
do
faine
a
Coexistence
of
the
body
of
Christ
,
in
sub
,
or
cum
pane
,
and
I
could
wish
that
they
would
vse
more
moderation
against
their
Opposits
.
J
conclude
my
iudgment
of
both
sacraments
with
this
doctrine
that
neither
sacrament
hath
vim
causatiuam
gratiae
,
as
the
Papists
speake
,
that
I
may
explicate
my selfe
to
the
capacity
of
the
simple
,
that
there
is
not
in
the
corporall
elements
of
the
Sacraments
any
supernaturall
Grace
inherent
and
essentiall
,
but
that
the
sacraments
are
instruments
and
meanes
by
the
which
the
holy
ghost
is
effectually
powerfull
to
offer
exhibit
,
and
apply
the
merit
of
Christs
passion
to
euery
beleeuer
.
That
which
pessimè
&
pertinacissimè
Eut●…ches
,
as
I
read
of
him
,
I
hope
J
may
truely
and
from
a
sober
and
Christian
resolution
averre
:
In
hac
fide
genitus
sum
vsque
bodie
vixi
in
ea
,
et
opto
mori
.
Etiam
sic
sentio
,
sic
credo
.
I.
D.
His
qui
contradicit
,
aut
omnino
a
Christi
nomine
alienus
est
,
aut
est
Hereticus
.