THE
FIRST
BOOKE
of
the
Sacraments
in
generall
,
containing
the
true
Doctrine
therof
,
ouerthrowing
the
errors
of
the
Church
of
Rome
,
and
deliuering
the
comfortable
vse
ofthem
to
all
the
people
of
GOD
.
CHAP.
I.
Of
the
agreement
and
difference
betweene
the
word
and
Sacraments
.
GOD
euen
from
the
beginning
added
vnto
the
preaching
of
the
word
[
a
](A22474-e4180-b)
a
God
alway
gaue
his
sacraments
to
his
Church
.
his
Sacramentes
in
the
Church
(
as
the
Scripture
teacheth
)
outwardly
representing
&
vifiblie
offering
to
our
sight
,
those
things
that
inwardly
hee
performeth
to
vs
:
as
[
b
](A22474-e4190-b)
b
Gen.
2
,
9.
the
tree
oflife
,
and
the
tree
of
the
knowledge
of
good
and
euill
in
the
Garden
.
After
mans
fall
,
when
a
new
necessity
was
added
,
in
regard
of
mans
want
and
weaknesse
:
he
testified
his
loue
and
ratified
his
Couenant
by
sacrifices
and
Ceremonies
to
our
first
Parents
.
He
gaue
the
[
c
](A22474-e4200-b)
c
Gen.
6
,
14.
Arke
to
Noah
and
his
sonnes
,
to
confirm
them
in
the
promise
which
he
made
to
them
,
that
they
should
not
be
drowned
with
the
rest
of
the
world
.
He
added
to
Abraham
(
[
d
](A22474-e4230-b)
d
Gen.
17.
11.
)
the
signe
of
Circumcision
,
as
a
seale
(
[
e
](A22474-e4240-b)
e
Rom.
4
,
11
)
of
the
〈◊〉
of
faith
:
and
to
the
Israelites
he
gaue
the
Passeouer
,
Manna
,
oblations
,
purifications
,
the
brazen
Serpent
,
the
Rock
,
and
such
like
spirituall
tipes
,
whereby
he
assured
them
of
the
promise
,
that
God
for
the
onely
sacrifice
of
Christ
wrought
vpon
the
Crosse
,
would
giue
to
all
that
beleeue
forgiuenesse
of
sinnes
and
euerlasting
life
.
Now
the
world
of
God
may
fitly
be
resembled
to
writtings
and
euidences
:
and
the
[
b
](A22474-e4270-b)
b
The
agreement
between
the
Word
&
sacraments
.
Sacraments
to
seales
,
which
the
Lord
alone
setteth
to
his
owne
letters
.
They
are
as
a
visible
Sermon
preaching
vnto
vs
most
liuely
the
promises
of
God
:
that
as
the
word
we
hear
doth
edifie
and
instruct
the
minde
by
the
outward
eares
,
so
doth
the
Sacraments
by
the
eyes
&
other
senses
.
First
then
,
that
we
may
vnderstand
the
doctrine
and
nature
os
the
Sacraments
:
we
are
to
consider
,
what
the
word
&
Sacraments
haue
in
common
,
and
how
they
agree
one
with
another
:
then
,
what
they
haue
peculiar
and
proper
each
to
other
,
and
how
they
differ
one
from
an
other
.
The
agreement
betweene
them
standeth
in
these
points
.
First
,
both
are
ofGod
,
and
instruments
which
the
holy
ghost
vseth
to
this
end
,
to
make
vs
more
and
more
one
with
Christ
,
and
partakers
of
saluation
:
〈◊〉
that
God
needeth
them
,
or
that
he
is
tyed
vnto
them
(
for
as
he
can
nourish
without
meate
and
drinke
,
so
he
can
saue
without
word
or
Sacraments
:
)
but
because
we
neede
them
,
he
vseth
them
when
he
will
,
and
as
often
as
it
pleaseth
him
.
The
same
which
is
published
and
promised
by
the
word
of
God
,
is
signified
and
sealed
by
the
Sacraments
.
For
they
are
not
a
deliuering
of
new
promises
and
articles
of
faith
,
but
seale
vp
such
as
are
offered
in
the
word
.
Secondly
,
although
god
vse
them
as
instruments
of
his
grace
,
yet
the
especiall
working
and
forcible
power
of
them
,
is
not
in
them
,
but
dependeth
on
God
alone
:
so
that
we
must
not
thinke
that
whosoeuer
partaketh
them
is
partaker
of
grace
,
saluation
,
for
giuenesse
of
sinnes
,
and
euerlasting
glorie
,
but
the
vertue
of
them
floweth
from
him
onely
as
from
a
fountaine
.
A
man
may
heare
the
word
and
receiue
the
Sacraments
al
the
daies
of
his
life
and
be
neuer
the
better
,
except
God
change
the
minde
,
open
the
heart
,
enlighten
the
vnderstanding
,
clense
the
conscience
,
and
sanctifie
the
affections
to
his
glory
.
Thirdly
,
as
the
preaching
of
the
word
profiteth
nothing
,
vnlesse
it
be
vnderstood
,
applyed
,
and
receiued
,
but
(
[
g
](A22474-e4280-b)
g
Heb.
4.
1.
)
tendeth
to
iudgement
:
so
the
Sacraments
,
except
we
bring
the
hand
of
faith
with
vs
,
cannot
giue
vs
faith
nor
grace
,
but
tend
to
our
condemnation
.
Yet
,
as
the
Gospel
is
alwaies
the
sauour
of
life
vnto
life
of
it
own
nature
,
and
the
(
[
h
](A22474-e4290-b)
h
Heb.
4
,
〈◊〉
)
word
liuely
and
of
comfortable
operation
,
howsoeuer
the
vnfaithfull
turne
it
to
be
the
sauour
of
death
vnto
death
:
So
the
Sacramentes
cease
not
in
themselues
to
be
true
Sacraments
,
although
they
be
administred
by
vnworthy
ministers
,
and
receiued
by
vnsaithfull
people
.
For
mans
wickednesse
cannot
peruert
,
much
lesse
euert
the
nature
of
Gods
ordinance
.
Lastly
,
as
the
best
seede
springeth
not
vp
and
bringeth
not
fruite
so
soone
as
it
is
sowne
,
but
lieth
a
time
couered
in
the
earth
to
take
rooting
:
so
the
fruite
reaped
by
the
word
,
and
benifit
receiued
by
the
Sacraments
presently
appeareth
not
,
but
groweth
and
increaseth
at
the
time
appointed
of
God
,
who
will
blesse
them
in
his
elect
,
at
what
season
himselfe
hath
ordained
.
Thus
we
see
what
the
word
and
Sacraments
haue
in
common
,
both
are
instruments
of
the
same
grace
,
both
haue
their
benifit
,
blessing
,
and
force
depending
on
God
,
both
require
faith
to
be
mingled
with
them
,
without
which
they
are
vnprofitable
,
and
lastly
they
profit
not
by
and
by
at
the
same
moment
they
are
published
,
administred
,
heard
,
or
receiued
:
but
God
afterward
worketh
often-times
by
them
in
his
children
to
their
great
comfort
,
when
all
fruite
to
come
by
them
seemed
to
be
buried
.
The
disciples
at
the
first
vnderstood
no
more
of
Christs
resurrection
then
the
vnbeleeuing
Iewes
,
when
he
sayde
,
(3)
Destroy
this
Temple
,
and
I
will
build
it
againe
in
three
daies
:
but
they
lay
it
vp
in
their
hearts
,
and
long
afterward
remember
the
wordes
hee
spake
vnto
them
.
So
when
they
saw
Christ
ryding
to
Hcirusalem
,
the
multitude
spreading
their
garments
in
the
way
,
and
cutting
downe
branches
(
[
k
](A22474-e4360-b)
k
Mat.
21
,
8
)
from
the
trees
,
the
〈◊〉
moued
,
and
Children
crying
in
the
Temple
,
Hosanna
the
Sonne
of
Dauid
:
they
(
[
l
](A22474-e4390-b)
l
Ioh.
12
,
16
vnderstood
none
of
those
thinges
at
the
first
:
But
when
Iesus
was
glorified
,
then
remembred
they
that
these
thinges
were
written
of
him
,
and
that
they
had
done
such
thinges
vnto
him
.
If
then
at
the
present
time
of
our
hearing
or
receuing
,
we
finde
not
nor
feel
the
fruit
and
comfort
we
desire
:
let
vs
not
doubt
&
dispaire
,
but
waite
on
God
,
who
in
his
owne
appointed
times
will
make
his
owne
ordinances
auaileable
to
all
his
seruants
.
Thus
much
of
the
things
that
are
common
to
the
word
and
Sacraments
.
In
the
next
place
let
vs
see
[
m
](A22474-e4420-b)
m
Difference
between
the
word
and
sacraments
.
what
they
haue
proper
and
peculiar
,
and
so
differ
one
from
another
.
First
,
forasmuch
as
the
Sacraments
are
appurtenances
and
dependances
to
the
word
,
and
are
applyed
to
this
end
to
seale
vp
our
communion
with
Christ
,
and
our
fellowship
one
with
another
:
it
appeareth
that
in
men
of
riper
yeares
the
teaching
and
hearing
of
the
word
preached
,
and
the
open
confession
and
profession
of
faith
did
go
before
participation
of
the
Sacraments
,
as
Math.
28.
(
[
n
](A22474-e4440-b)
n
Math.
28
,
19
)
Go
,
teach
all
Nations
,
that
is
,
make
them
disciples
of
Christ
,
gaue
them
to
the
faith
(
as
the
ᵒ
worde
signifieth
)
and
then
Baptize
them
.
Thus
Phillip
What
letteth
me
to
be
baptized
?
Phillip
answered
,
If
thou
beleeuest
with
all
thine
hart
,
thou
maiest
:
and
he
said
I
beleeue
that
Iesus
Christ
is
the
sonne
of
God
.
And
act.
10
Can
any
forbid
water
(
[
q
](A22474-e4550-b)
q
Acts.
10
,
47.
)
that
these
should
not
be
baptized
,
which
haue
receiued
the
holy
ghost
as
wel
as
we
?
In
deede
touching
childrens
baptizme
,
there
is
another
especiall
respect
to
be
had
,
of
which
we
shal
speake
[
r
](A22474-e4570-b)
r
Booke
.
2
Chap.
6
,
and
7.
afterward
.
But
touching
others
,
this
is
in
difference
between
them
,
that
where
as
the
worde
was
offered
euen
to
such
as
were
out
of
the
Church
not
hauing
heard
of
the
name
of
Christ
,
and
none
excluded
or
debarred
from
the
hearing
of
it
,
whether
beleeuers
or
(
[
s
](A22474-e4580-b)
s
1.
Cor
20
,
24
)
vnbeleeuers
,
holy
,
or
prophane
.
1
Cor.
14.
No
person
being
an
vnbeleeuer
or
infidell
,
was
euer
admitted
to
the
Sacraments
,
although
he
shuld
offer
himselfe
(
for
that
had
bin
to
giue
(
[
t
](A22474-e4610-b)
t
Mat.
7
,
6
)
that
which
is
holy
to
Dogs
,
and
to
cast
pearles
before
Swine
)
but
such
onely
as
were
instructed
in
the
faith
,
&
had
made
publike
confession
therof
as
members
of
the
church
.
An other
difference
is
in
the
necessity
,
end
,
and
vse
of
the
one
and
of
the
other
.
The
preaching
of
the
word
is
the
ordinarye
meanes
and
instrument
of
the
holy
ghost
to
beget
and
beginne
faith
in
vs
(
except
God
doe
deale
extraordinaryly
,
which
of
vs
is
not
to
bee
looked
for
)
and
none
hath
entrance
to
Christ
but
by
faith
:
so
that
men
,
if
they
will
be
saued
,
must
heare
it
.
But
the
Sacramentes
are
of
another
nature
,
they
cannot
ingender
faith
in
vs
:
we
must
bring
faith
with
vs
,
least
wee
partake
them
vnworthyly
,
so
that
hee
which
beleeueth
,
and
could
not
come
to
the
Sacramentes
,
is
yet
partaker
of
saluation
.
Wherefore
the
necessity
of
them
is
not
simply
and
absolutely
so
great
,
that
without
exception
a
man
cannot
be
saued
without
them
:
for
it
is
the
contempt
,
not
the
want
of
them
that
bringeth
danger
and
damnation
.
Thirdly
,
it
may
sometimes
fall
out
,
that
in
a
visible
Church
,
the
worde
preached
may
bee
founde
(
as
an
essentiall
note
of
the
Church
)
without
the
Sacraments
,
and
yet
be
a
true
Church
of
God
:
so
that
the
worde
may
bee
without
the
Sacramentes
,
but
the
Sacramentes
cannot
be
without
the
worde
,
as
a
writinge
may
be
without
a
seale
,
but
not
the
seale
without
the
writing
.
Set
a
seale
to
a
blanke
,
and
is
it
not
vaine
,
voyde
,
and
vnprofitable
?
Last
of
all
,
the
Preaching
of
the
word
rouseth
and
affecteth
onelye
one
of
the
senses
,
to
witte
,
the
eares
,
wee
fee
it
not
,
wee
touch
it
not
,
wee
handle
it
not
,
onely
wee
heare
the
sound
thereof
:
but
the
Sacramentes
are
offered
to
the
eyes
as
wel
as
to
the
eares
,
so
that
we
do
euen
behold
Iesus
Christ
as
it
wer
crucified
before
vs
,
nay
they
moue
&
stir
vp
the
rest
of
the
senses
,
wherby
we
may
vnderstand
what
they
bring
&
how
they
auaile
vnto
our
faith
,
making
vs
after
a
sort
to
handle
christ
with
our
hands
,
to
see
him
with
our
eies
,
to
tast
him
and
touch
him
with
our
whole
body
.
Wherefore
,
they
do
[
4
](A22474-e4630-b)
4
How
the
sacraments
are
more
effectuall
then
the
Word
.
more
seale
vp
then
the
word
,
not
that
God
is
more
true
of
his
promise
when
hee
worketh
by
signes
,
then
when
he
speaketh
by
his
word
:
but
in
respect
of
the
manner
of
teaching
and
receiuing
,
because
by
his
Sacraments
he
representeth
his
promises
as
it
were
painted
in
a
Table
,
[
a
](A22474-e4640-b)
a
Horat.
lib.
de
arte
poeti
.
Segnius
irritant
animos
,
demissa
per
aures
,
quam
quae
sut
oculis
subiecta
fidelibus
,
&c.
and
setteth
them
forth
liuely
as
in
a
picture
before
our
eies
,
that
we
may
not
only
heare
,
but
see
,
handle
,
touch
,
tast
,
and
euen
digest
them
.
Again
,
the
promise
of
the
Gospel
is
more
effectually
declared
and
sealed
vp
by
the
Sacraments
then
by
the
bare
worde
,
not
for
the
substance
and
matter
it selfe
,
but
for
the
manner
of
working
,
which
is
heedfull
,
perfect
,
and
more
effectuall
:
so
as
that
which
we
perceiue
and
receiue
by
many
senses
as
hearing
and
seeing
,
is
more
sure
and
certaine
then
that
which
is
〈◊〉
by
hearing
onely
.
Hitherto
of
the
agreements
and
differences
betweene
the
word
&
sacraments
,
and
we
haue
shewed
that
so
soon
as
god
gaue
his
word
,
immediately
he
seconded
the
same
with
his
Sacraments
.
The
vses
which
wee
are
to
make
heereof
are
[
b
](A22474-e4680-b)
b
Iohn
20.
25.
)
one
of
the
disciples
,
we
will
not
beleeue
them
vntill
in
some
sort
we
see
them
,
and
in
some
measure
feele
them
in
our
hearts
.
Wherefore
God
hath
ordained
these
misteries
and
holy
actions
,
to
keepe
in
continuall
memory
his
great
benifits
bestowed
vpon
man
,
to
seale
vp
his
promises
,
and
as
it
were
to
offer
vnto
our
sight
those
things
which
inwardly
he
performeth
to
vs
,
and
therby
by
strengtheneth
and
increaseth
our
faith
through
the
working
of
his
spirit
in
our
soules
.
Seing
then
the
word
is
not
sufficient
,
but
the
Sacraments
were
added
for
further
assurance
:
we
must
in
this
behalfe
consider
the
great
goodnesse
of
God
toward
vs
,
who
doth
not
onely
giue
vs
faith
by
his
word
as
by
his
sauing
instrument
,
but
hath
also
added
to
his
word
,
Sacraments
or
seales
of
his
promise
and
grace
,
that
by
the
lawfull
vse
of
them
he
might
vphold
and
strengthen
our
faith
through
his
blessed
spirit
.
For
in
asmuch
as
the
Lord
not
only
sent
the
blessed
seede
,
for
the
redemption
of
mankind
,
for
the
remission
of
our
sinnes
,
and
for
the
brusing
of
the
Serpents
head
,
but
ordained
for
vs
Sacramentes
to
be
pledges
of
his
promises
,
testimonies
of
his
faithfulnesse
,
and
remedies
of
our
distrust
:
wee
must
confesse
and
thankfullye
acknowledge
the
bottomlesse
depth
of
gods
endlesse
mercy
toward
vs
,
who
vouchsafeth
to
be
our
God
,
to
be
reconciled
to
vs
being
vile
and
miserable
sinners
,
to
make
a
league
and
couenant
with
dust
and
ashes
,
and
delyuers
his
onely
sonne
to
suffer
the
shamefull
death
of
the
Crosse
for
vs
.
And
withall
we
must
labour
more
and
more
to
feele
our
own
blindnesse
,
distrust
,
infidelity
,
and
peruerse
nature
,
we
would
easily
forget
this
mercy
of
God
,
vnlesse
it
had
beene
continually
represented
before
our
eies
.
Againe
,
seeing
nothing
is
offered
and
giuen
in
the
Sacraments
[
c
](A22474-e4710-b)
c
Rom.
1
,
16
and
10
,
14.
)
that
beleeue
?
And
whence
proceedeth
it
,
but
from
palpable
ignorance
in
the
matters
of
God
and
their
owne
saluation
,
to
be
much
troubled
that
the
Sacrament
is
not
brought
vnto
them
,
and
yet
neuer
conet
to
haue
a
word
of
comfort
spoken
to
them
in
due
season
.
Let
all
such
persons
vnderstand
,
that
as
the
minister
(
[
d
](A22474-e4720-b)
d
Act.
15
,
21
and
19.
4.
and
2.
42
,
46.
)
is
charged
from
God
to
teach
euery
saboth
day
,
and
to
preach
the
word
in
season
and
out
of
season
:
to
deale
the
bread
to
the
hungry
,
and
to
gie
vnto
euery
one
in
the
family
his
portion
:
so
is
it
required
of
all
the
people
to
desire
the
sincere
milke
of
the
word
of
God
that
they
may
grow
thereby
,
which
,
howsoeuer
it
be
to
them
that
perish
,
foolishnesse
;
yet
to
such
as
are
called
(
[
e
](A22474-e4730-b)
e
1
Cor.
1
,
24.
)
it
is
the
wisedome
of
God
and
the
power
of
God
.
Wherefore
,
we
must
not
make
account
that
there
is
lesse
danger
in
neglecting
the
word
of
God
,
then
in
neglecting
the
Sacrament
of
his
last
supper
:
but
we
must
take
heede
,
that
while
we
willingly
desire
the
one
,
we
doe
not
willingly
despise
the
other
.
For
we
must
carefully
consider
,
that
as
the
Sacrament
is
a
visible
word
,
so
the
word
is
a
speaking
Sacrament
:
and
as
God
lifteth
vp
his
voice
vnto
vs
in
the
one
,
so
he
reacheth
out
his
hand
vnto
vs
in
the
other
.
We
must
as
well
heare
when
he
calleth
,
as
receiue
when
he
offereth
.
Now
,
by
his
word
preached
,
he
calleth
:
by
his
Sacraments
administred
,
he
offereth
his
graces
vnto
vs
:
and
,
as
wee
must
haue
eares
for
the
one
,
so
must
we
haue
hands
for
the
other
.
CHAP.
2.
What
a
Sacrament
is
.
IN
euery
treatise
and
discourse
,
it
is
necessary
first
to
know
[
a
](A22474-e4780-b)
a
Arist.
poster
.
lib.
2.
cap.
1.
whether
a
thing
be
,
before
we
consider
what
it
is
.
We
haue
heard
before
,
that
there
are
Sacraments
and
euer
haue
beene
in
the
Church
of
God
.
Now
then
let
vs
consider
what
they
are
,
that
[
b
](A22474-e4790-b)
b
Cicero
de
offic.
lib.
1.
first
the
matter
handled
,
may
be
defined
.
For
in
vaine
we
shall
reason
and
speake
of
the
Sacraments
,
vnlesse
we
vnderstand
what
a
Sacrament
is
.
But
before
we
set
downe
any
discription
of
it
,
it
shall
not
be
amisse
to
speake
some
what
of
the
word
.
The
name
in
so
many
letters
and
sillables
,
is
[
c
](A22474-e4800-b)
c
The
word
Sacrament
is
not
in
the
Scriptures
.
not
indeede
in
the
scripture
,
no
more
then
the
word
Trinity
,
catholike
,
Consubstantiall
,
and
such
like
:
which
being
generally
receiued
are
not
to
be
reiected
,
seing
the
doctrine
contained
vnder
them
agreeth
with
the
Scripture
,
and
nothing
by
them
is
added
to
the
Scripture
.
Now
as
the
fathers
of
the
Greeke
Church
called
these
holy
rites
by
name
of
Misteries
,
because
the
substance
of
them
was
onely
knowne
to
the
members
of
the
Church
,
and
hidden
from
others
:
so
the
ancient
teachers
of
the
Latine
Church
,
called
them
Sacraments
,
in
respect
of
the
affinity
and
neerenesse
betweene
them
and
a
Sacrament
.
For
a
Sacrament
properly
is
that
solemne
othe
in
Warre
,
by
which
Souldiers
,
bound
themselues
to
their
chiefe
Captaine
.
Such
a
regard
had
the
old
Romaines
in
the
discipline
of
their
Warres
,
that
it
was
[
d
](A22474-e4810-b)
d
cicer
.
de
of
offic.
Lib.
1.
not
lawfull
for
any
to
kill
an
enemy
,
or
enter
into
the
battell
to
fight
,
vnlesse
he
were
sworne
a
Souldier
.
So
when
we
are
partakers
of
these
holy
signes
which
God
hath
appointed
in
his
Church
,
by
which
he
bestoweth
vpon
vs
spirituall
gifts
,
[
e
](A22474-e4820-b)
e
A
Sacrament
properly
is
the
souldiers
oth
:
metapherically
the
churches
band
binding
them
to
God
.
we
do
bind
our selues
to
him
,
wee
professe
openly
his
true
religion
,
we
vowe
to
fight
vnder
his
banner
against
our
enimies
:
so
that
they
are
testimonies
and
tokens
of
the
couenant
betweene
God
and
vs
,
that
he
is
our
god
,
and
we
bind
our selues
to
be
his
people
,
to
serue
him
and
no
other
god
.
So
circumcision
was
a
seale
of
Gods
promise
to
Abraham
,
and
a
seal
of
Abrahams
faith
and
obedience
toward
god
.
By
them
man
is
bound
to
God
,
and
God
vouchsafeth
to
bind
himselfe
to
man
.
Wherfore
,
the
word
sacrament
,
being
translated
from
the
campe
to
the
Church
,
from
the
soldiour
to
a
christian
,
from
a
ciuill
vse
to
an
holy
,
let
vs
see
in
this
sence
and
signification
what
it
is
.
Now
,
the
word
being
borrowed
from
warres
,
is
[
f
](A22474-e4850-b)
f
A
Sacrament
considered
2.
waies
.
taken
two
waies
:
first
in
a
generall
signification
,
and
may
comprehend
al
maner
of
signes
,
whether
naturall
,
or
myraculous
,
or
voluntary
,
which
God
commanded
men
to
vse
,
to
assure
them
of
the
vndoubted
truth
of
his
promise
:
as
when
he
gaue
to
Adam
in
the
Garden
,
the
tree
of
life
to
be
a
pledge
of
his
immortality
,
the
Rain-bow
to
Noah
and
his
posterity
;
sometimes
he
gaue
them
miraculous
signes
,
as
light
in
a
smoaking
Furnace
to
Abraham
;
the
fleece
wet
,
the
earth
being
dry
,
and
the
earth
wet
,
the
fleece
being
dry
,
to
Gideon
:
to
promise
and
performe
victory
to
Gedeon
.
In
this
large
acception
of
the
worde
,
we
do
not
intreat
of
the
Sacraments
:
we
speak
properly
of
those
,
which
God
hath
left
to
be
ordinary
in
his
Church
,
to
bee
seales
of
our
communion
with
Christ
,
and
of
the
righteousnes
which
is
by
faith
.
A
Sacrament
[
g
](A22474-e4910-b)
g
What
a
Sacrament
is
thus
considered
is
a
visible
signe
and
seale
ordained
of
God
,
whereby
Christ
and
all
his
sauing
graces
by
certaine
outward
rites
are
signified
,
exhibited
,
and
sealed
vp
vnto
vs
.
In
this
description
,
we
are
to
consider
these
3.
things
.
First
the
whole
kind
or
general
:
secondly
,
the
cause
or
author
thereof
:
and
lastly
the
vse
of
this
doctrine
deliuered
.
Touching
the
first
,
wheras
it
is
said
that
a
sacrament
is
a
visible
signe
and
seale
,
this
is
prooued
and
confirmed
in
sundry
places
of
the
scripture
as
Gen.
17.
speaking
of
circumcision
,
(
he
saith
)
[
h
](A22474-e4940-b)
h
Gen.
17.
11
It
shall
be
a
signe
,
of
the
〈◊〉
betweene
me
and
thee
.
And
Rom.
4.
speaking
of
Abraham
(
he
saith
)
[
i
](A22474-e4980-b)
i
Rom.
4.
11.
he
receyued
the
signe
of
circvmcision
as
a
seale
of
the
righteousnesse
of
faith
.
Indeed
a
signe
and
a
seale
differ
one
from
another
,
as
the
generall
from
the
especiall
:
for
euery
seale
is
a
signe
,
but
euery
signe
is
not
a
seale
.
A
seale
certifieth
,
assureth
,
and
confirmeth
a
thing
:
a
signe
only
sheweth
it
:
but
a
Sacrament
doth
both
.
It
is
a
signe
to
signifie
and
represent
:
a
seale
to
ratifie
and
assure
:
an
instrument
to
confer
and
conueigh
Christ
with
al
his
benifits
to
them
that
truely
beleeue
in
him
:
a
pledge
vnto
vs
of
Gods
promises
:
a
visible
word
,
and
as
a
notable
glasse
wherein
we
may
behold
[
k
](A22474-e5000-b)
k
Agust
.
de
.
doct.
christ
.
lib.
2.
cap.
1.
assured
testimonies
of
Gods
eternall
fauour
,
&
of
the
riches
of
his
grace
which
he
bestoweth
vpon
vs
.
This
teacheth
vs
to
acknowlege
,
there
is
more
inthe
Sacraments
then
is
seen
with
the
eies
,
or
felt
with
the
hands
:
&
therfore
we
must
not
conceiue
vnreueretly
of
them
,
nor
come
negligenly
vnto
them
,
making
them
meere
carnal
and
outward
things
:
but
we
must
thinke
reuerently
,
speake
soberly
,
receiue
humbly
and
penitently
these
holy
misteries
.
Againe
,
heereby
we
are
brought
to
beleeue
the
promises
of
god
:
for
if
the
Sacraments
be
not
only
signes
of
his
fauour
but
seales
of
our
faith
,
can
we
doubt
of
his
mercy
and
good
meaning
toward
vs
,
hauing
left
such
pawnes
and
pledges
thereof
with
vs
,
that
we
might
haue
assured
comfort
and
comfortable
assurance
of
saluation
and
eternall
life
.
Is
it
not
among
men
matter
of
assurance
,
and
a
note
of
true
dealing
,
to
haue
a
pledge
left
with
vs
?
But
behold
God
hath
left
vnto
vs
two
pawnes
of
his
promises
,
as
it
were
an
earnest-penny
that
our
faith
should
not
wauer
.
If
then
his
alone
word
be
al
suffycient
,
hauing
a
noble
addition
of
the
Sacramentes
,
as
of
his
seales
,
let
vs
beleeue
his
promises
,
and
in
all
tentations
rest
vpon
them
with
all
confidence
and
consolation
.
Secondly
,
it
is
saide
[
l
](A22474-e5020-b)
l
Sacraments
were
instituted
of
God
alone
.
a
sacrament
is
a
diuine
ordinance
.
Not
any
Angell
or
Arch-angell
,
not
any
Prince
or
prelat
,
but
onely
God
himselfe
is
the
author
and
ordainer
of
the
Sacramentes
.
This
appeareth
by
many
witnesses
out
of
the
worde
of
God
,
[
m
](A22474-e5030-b)
m
Gen.
9.
13.
14.
15.
I
haue
set
my
bow
in
the
cloud
,
and
is
shall
be
for
a
signe
of
the
couenant
betweene
me
and
the
earth
:
and
when
I
shall
couer
the
earth
with
a
cloud
,
and
the
bow
shall
be
seene
in
the
cloud
,
then
wil
I
remember
my
couenant
which
is
between
me
and
you
.
Where
we
see
,
that
when
God
determined
to
be
mercyfull
vnto
the
world
,
and
neuer
to
drowne
the
same
with
water
againe
as
he
had
drowned
it
,
he
gaue
them
a
signe
of
his
promise
,
to
wit
,
His
bow
in
the
cloudes
.
When
God
would
witnesse
and
stablish
to
Abraham
and
his
seede
after
him
the
promise
of
his
mercy
,
he
ordained
a
Sacrament
to
confirme
the
same
Gen.
17.
This
is
my
couenant
which
ye
shall
keepe
betweene
me
and
you
,
[
n
](A22474-e5080-b)
n
Gen.
17.
10.
let
euery
man
child
among
you
be
circumcised
.
And
the
Apostle
saith
,
I
haue
receiued
[
o
](A22474-e5110-b)
o
1.
Cor.
11
23
of
the
Lord
that
which
I
haue
deliuered
vnto
you
.
And
Christ
himselfe
instituted
[
p
](A22474-e5130-b)
p
Mat.
28.
19.
Baptisme
,
&
sent
forth
his
disciples
to
preach
the
Gospell
.
All
these
testimonies
as
a
cloud
of
witnesses
do
confirm
vs
in
this
truth
,
that
non
hath
power
&
autority
in
the
church
to
institute
a
Sacrament
,
but
God
only
.
And
the
reasons
are
apparant
.
First
,
the
Sacraments
belong
to
the
seruice
&
worship
of
god
:
now
it
resteth
not
in
man
to
appoint
&
prescribe
a
seruice
of
God
,
but
to
retaine
and
embrace
that
which
is
taught
by
him
,
For
[
q
](A22474-e5150-b)
q
Mat.
15.
9.
in
vain
they
worship
him
,
teaching
for
doctrines
mens
precepts
.
Againe
;
the
Sacramentall
signes
haue
Gods
promises
annexed
vnto
them
,
confirming
vs
in
the
same
,
which
they
could
not
doe
,
but
by
the
blessyng
and
benefit
of
him
that
promiseth
:
so
that
God
onely
is
able
to
bestow
grace
,
and
he
alone
can
appoint
true
signes
of
grace
.
For
as
he
only
hath
authority
to
seal
the
charter
&
pardon
,
in
whose
iurisdiction
it
is
to
grant
it
:
so
likewise
God
giueth
the
pledges
and
tokens
of
his
grace
which
sheadeth
the
graces
of
the
spirit
into
our
harts
.
Wherefore
,
the
reuerent
Sacraments
of
the
Church
,
none
can
institute
by
his
authority
,
but
onely
God
:
and
hence
it
is
,
that
the
signes
haue
the
names
of
the
things
signified
.
None
but
Christ
himselfe
could
say
of
the
bread
,
This
is
my
body
:
none
but
he
could
say
of
the
cup
,
This
cup
is
the
new
testament
in
my
blood
:
none
but
he
,
breathing
on
his
Apostles
,
could
say
,
Receiue
the
holy
ghost
:
none
but
he
could
make
the
water
in
Baptisme
to
be
the
lauer
of
regeneration
.
Let
vs
see
what
good
and
profitable
vses
arise
from
this
doctrine
.
First
,
if
the
Sacramentes
be
the
ordinances
of
[
r
](A22474-e5220-b)
r
1.
Tim.
3.
2.
3.
rule
,
but
we
must
not
mesure
the
profit
of
the
receiuer
,
by
the
person
of
the
minister
.
If
a
theefe
doe
steale
a
sack
of
corne
,
we
see
if
he
sow
it
,
it
groweth
vp
and
bringeth
forth
increase
,
because
the
fault
resteth
not
in
the
seede
which
is
good
,
but
in
the
sower
which
is
euill
:
so
doth
the
Sacrament
profit
the
faithfull
,
howsoeuer
he
be
vnfaithfull
that
doth
administer
it
.
We
see
if
the
seede-man
haue
foule
,
filthy
,
and
vncleane
hands
that
soweth
,
yet
if
the
seede
be
cleane
,
sweete
,
and
faire
,
it
prospereth
:
so
the
holy
things
of
God
[
s
](A22474-e5230-b)
s
〈◊〉
〈◊〉
may
deliuer
the
good
thinges
of
God
.
cannot
be
defiled
by
the
corrupt
and
sinful
life
of
the
minister
,
who
deliuereth
nothing
of
his
owne
,
but
dispenseth
the
ordinances
of
God
.
Thus
we
see
,
that
whether
the
minister
be
good
or
euill
,
Godly
or
without
Godlynesse
,
an
heretike
or
a
Catholike
,
an
Idolater
or
a
true
worshipper
of
God
,
the
effect
is
all
one
,
the
worthinesse
of
the
Sacrament
dependeth
not
on
man
,
but
proceedeth
from
God
,
and
therefore
all
such
as
contemne
the
Sacraments
of
God
for
the
Sacraledge
of
man
,
shall
beare
their
condemnation
whosoeuer
they
are
.
The
two
sonnes
of
Eli
,
Hophni
and
Phinehas
,
were
[
t
](A22474-e5260-b)
t
1.
Sam.
2.
22
23.
exceeding
sinners
against
the
Lord
,
yet
because
the
people
of
Israell
abhorted
the
sacrifices
of
God
,
and
trode
his
worship
vnder
their
feete
,
the
wrath
of
the
Lord
was
kindled
against
Math.
23.
The
Scribes
and
Pharises
sit
in
Moises
seate
:
[
a
](A22474-e5310-b)
a
Math.
23.
2.
3
Phil.
1.
16.
17
18
all
therefore
whatsoeuer
they
bid
you
obserue
,
that
obserue
and
doe
:
but
after
their
workes
do
not
,
for
they
say
and
do
not
.
Albeit
then
,
the
Scripture
condemneth
such
as
giue
offences
,
yet
such
as
take
offence
are
not
thereby
iustified
;
let
vs
magnifie
the
ordinances
of
God
,
and
then
we
may
expect
a
blessing
at
his
hands
.
This
is
that
which
the
[
b
](A22474-e5330-b)
b
1.
Cor.
3
,
6.
7
Apostle
teacheth
1
Cor.
3.
I
haue
planted
,
Apollos
watered
,
but
God
gaue
the
increase
:
So
then
,
neither
is
he
that
planteth
any
thinge
,
neither
he
that
watreth
,
but
God
that
giueth
the
increase
.
Secondly
,
is
God
the
true
and
onely
author
and
appointer
of
Sacramentes
?
Then
none
must
adde
vnto
,
or
[
c
](A22474-e5370-b)
c
Deut.
4.
2.
worde
it selfe
,
Deut
4.
Ye
shall
put
nothing
to
the
worde
which
I
commaund
you
,
neither
shall
ye
take
ought
there
from
,
that
ye
may
keepe
the
commandements
of
the
Lord
your
God
which
I
commaund
you
.
And
Reuel.
22.
18.
19.
If
any
man
shall
[
d
](A22474-e5400-b)
d
Reuel.
22.
18.
19.
adde
vnto
these
thinges
,
God
shall
adde
vnto
him
the
plagues
that
are
written
in
this
booke
:
and
if
any
man
shall
diminish
of
the
wordes
of
the
booke
of
this
prophesie
,
God
shall
take
away
his
part
out
of
the
booke
of
life
.
If
the
Sacraments
were
the
inuentions
of
men
,
they
might
also
fitly
receiue
the
additions
and
subtractions
of
men
:
but
seeing
they
are
the
ordinances
of
God
,
we
must
be
content
to
haue
them
ordered
by
God
.
All
Ceremonies
therefore
and
rites
〈◊〉
by
men
,
as
parts
of
gods
worship
,
are
so
many
abominations
,
and
innouations
of
his
seruice
.
As
God
onely
can
gratiously
promise
,
so
hee
can
onely
effectually
performe
what
hee
hath
promised
.
Wherefore
,
we
must
condemne
those
as
guilty
of
rebellion
against
God
,
that
bouldly
breake
out
either
to
deuise
new
Sacramentes
,
or
to
adde
and
detract
from
them
that
God
hath
ordained
.
Wee
are
commaunded
to
rest
in
those
that
he
hath
appointed
to
the
Church
in
his
worde
:
for
as
well
wee
may
deuise
a
new
word
,
as
deliuer
a
new
Sacrament
.
Thirdly
,
wee
learne
heereby
,
that
they
which
condemne
the
Sacramentes
,
and
will
not
suffer
them
to
be
of
[
e
](A22474-e5440-b)
e
1
Cor.
11.
29
as
1.
Cor
11.
He
that
eateth
and
drinketh
vnworthilye
,
eateth
and
drinketh
his
owne
iudgement
,
becavse
he
discerneth
not
the
Lords
body
.
If
a
man
contemne
or
any
way
contumeliously
abuse
the
seale
of
a
Prince
,
he
is
punished
:
and
therefore
such
as
scorne
and
make
a
mock
of
the
Sacraments
,
which
are
the
seales
of
god
,
cannot
go
scot-free
,
but
shall
be
indighted
of
high
treason
against
his
maiesty
.
The
last
point
to
be
considedered
in
the
discrption
of
a
sacrament
is
the
end
of
them
,
where
it
is
added
,
Whereby
Christ
&
all
his
sauing
graces
by
certain
outward
rites
are
signified
,
exhibited
,
&
sealed
vp
to
us
.
This
is
proued
directly
,
the
[
f
](A22474-e5490-b)
f
1
Cor.
10.
19
cup
of
blessing
which
we
blesse
,
is
it
not
the
communion
of
the
blood
of
christ
?
The
bread
which
we
break
,
is
it
not
the
communion
of
the
body
of
christ
?
So
the
[
g
](A22474-e5510-b)
g
Act.
2.
38.
of
the
other
Sacrament
.
Amend
your
liues
and
be
baptized
euerie
one
of
you
in
the
name
of
Iesus
Christ
for
the
remission
of
sins
,
and
ve
shall
receiue
the
gifts
of
the
Holy-ghost
.
And
all
yee
[
h
](A22474-e5530-b)
h
Gal.
3.
27.
that
are
baptized
into
Christ
haue
put
on
Christ
.
Our
soules
are
washed
in
the
blood
of
Christ
:
his
〈◊〉
,
his
resurrection
,
his
sanctification
,
his
wisdome
,
his
righteousnes
,
his
redemption
is
made
ours
,
all
his
benefits
are
ours
,
as
Christ
is
ours
.
Let
vs
make
vse
of
this
point
,
and
apply
it
to
our selues
.
[
i
](A22474-e5580-b)
i
Rom.
2.
28.
29.
a
bare
signe
,
as
Rom.
2.
This
is
not
circumcision
which
is
outwarde
in
the
flesh
but
the
circumcision
of
the
hart
.
And
in
Christ
[
k
](A22474-e5600-b)
k
Col.
2.
11
12.
ye
are
circumcised
with
circumcision
made
without
hands
,
by
putting
off
the
sinfull
bodie
of
the
flesh
,
through
the
circumcision
of
Christ
.
Euen
so
Baptisme
is
no
bare
signe
,
it
were
great
blasphemy
so
to
speake
:
it
were
verie
great
iniquity
so
to
thinke
.
The
grace
of
God
doth
worke
with
his
Sacraments
,
and
therefore
the
signes
are
neuer
receiued
in
vaine
of
the
faithfull
and
worthy
receiuer
.
The
water
washeth
not
from
sinne
,
the
bread
and
wine
feed
not
to
eternall
life
:
but
it
is
the
precious
blood
of
Christ
,
that
doth
clense
vs
from
all
sin
,
&
purchaseth
for
vs
all
grace
,
which
is
the
life
and
the
truth
of
the
outward
signes
.
Againe
,
is
Christ
Iesus
offered
by
God
the
Father
in
the
[
l
](A22474-e5640-b)
l
Christ
is
offered
to
all
:
but
receiued
onely
of
the
faithfull
.
hee
offereth
Christ
to
all
,
euen
to
the
vnfaithfull
,
but
they
haue
not
hands
to
receiue
him
.
If
a
Prince
should
offer
a
rich
present
,
and
he
,
to
whom
it
is
offered
,
haue
no
hand
to
receiue
it
,
he
goeth
away
empty
.
When
the
Sunne
giueth
light
vpon
the
earth
,
if
men
shut
their
eies
and
be
wilfully
blinde
,
they
receiue
no
profit
by
it
.
When
God
offereth
himselfe
&
his
graces
to
vs
by
his
word
and
Gospell
,
it
we
stop
our
eares
and
harden
our
harts
,
it
turneth
to
be
the
sauour
of
death
to
death
:
so
is
it
in
the
Sacramentes
when
we
come
to
them
,
God
doth
not
feede
our
eies
with
naked
,
vaine
,
&
idle
shewes
,
but
ioyneth
〈◊〉
truth
with
the
outward
token
,
and
giueth
the
grace
signified
with
the
signe
.
If
we
bring
the
hand
of
faith
with
vs
,
which
openeth
the
gate
of
the
kingdome
of
heauen
for
vs
,
Christ
is
both
offered
and
giuen
to
vs
.
But
howsoeuer
the
signe
be
alwaie
,
inseperably
ioyned
with
the
grace
,
that
is
signified
,
in
respect
of
God
:
yet
hence
it
followeth
not
that
both
of
them
are
of
all
receiued
.
For
the
outward
signe
is
offered
to
the
hand
,
to
the
senses
,
and
instruments
of
the
body
,
which
because
all
bring
with
them
,
all
are
partakers
of
the
outward
parts
.
But
Christ
,
who
is
signified
by
the
signe
,
is
offered
to
the
soule
and
faith
of
the
receiuer
,
[
m
](A22474-e5650-b)
m
2.
Thes.
3.
2.
which
bycause
many
want
,
they
lose
the
fruit
of
their
worke
.
Thirdly
,
if
the
right
receiuers
,
receiue
Christ
,
and
with
him
all
sauing
graces
needefull
to
eternall
life
:
then
the
[
n
](A22474-e5680-b)
n
Gal.
5.
12.
and
they
euen
cut
off
that
trouble
the
same
:
yet
sometimes
it
[
o
](A22474-e5690-b)
o
Reuel.
2.
14.
20.
wanteth
that
good
and
Godly
seuerity
which
is
required
,
to
seperate
such
as
may
infect
with
the
leauen
of
their
life
and
doctrine
.
Againe
,
as
the
faith
of
the
wise
and
worthy
receiuer
,
cannot
sanctifie
the
conscience
of
the
Hypocrite
and
offensiue
〈◊〉
:
so
the
infidelity
or
iniquity
of
another
,
shall
not
bar
the
faithfull
soule
from
fruitfull
receiuing
to
his
saluation
,
according
to
that
[
p
](A22474-e5710-b)
p
Ezek.
18.
20
saying
,
Thorighteousnes
of
the
righteous
shall
be
vpon
him
,
and
the
wickednes
of
the
wicked
shall
be
vpon
himselfe
.
Euery
one
is
to
prooue
and
examine
himselfe
,
not
to
enter
into
the
consciences
and
conuersations
of
other
men
:
we
shall
giue
an
account
to
our
owne
waies
and
workes
,
not
of
the
deformities
of
others
which
we
cannot
reforme
and
redresse
.
Furthermore
,
as
in
an
Army
euery
man
hath
his
standing
,
so
in
the
Church
euery
man
hath
his
calling
:
it
is
not
in
the
[
q
](A22474-e5730-b)
q
priuat
men
are
not
to
medle
with
the
censures
of
the
church
power
of
priuate
persons
,
but
of
the
Gouernors
of
the
Church
to
draw
out
the
censures
of
the
Church
against
notorious
offendors
,
and
therefore
in
their
slacking
and
negligence
,
the
people
must
tolerate
that
which
they
cannot
amend
,
or
make
a
seperation
or
rent
in
the
church
,
as
the
maner
of
some
is
,
disturbing
the
peace
and
quietuesse
thereof
.
Fourthly
,
if
Christ
be
offered
,
giuen
,
and
sealed
vp
to
vs
in
the
Sacraments
:
then
the
Sacraments
must
be
holden
of
[
r
](A22474-e5770-b)
r
2
Cor.
2.
16.
of
death
to
death
,
therfore
also
the
Sacraments
of
themselus
do
not
confer
and
bestow
grace
,
hauing
it
tyed
vnto
them
,
or
shut
vp
in
them
.
For
if
the
Sacraments
did
actually
and
effectually
giue
grace
,
by
inherent
power
and
vertue
in
themselues
:
it
would
follow
from
hence
,
that
euery
person
baptized
is
certainely
saued
and
hath
his
sinnes
remitted
,
or
else
that
his
sinnes
remitted
may
returne
and
remaine
and
be
againe
imputed
.
But
when
God
gratiously
pardoneth
sin
,
[
s
](A22474-e5780-b)
s
Ezek.
18.
22.
he
remembreth
it
no
more
.
Againe
we
see
Abraham
was
not
iustified
by
his
circumcision
,
he
was
iustified
by
his
faith
,
for
[
t
](A22474-e5800-b)
t
Gen.
15.
6.
Abraham
beleeued
god
,
and
it
was
imputed
to
him
for
righteousnes
:
and
afterward
he
receiued
[
u
](A22474-e5820-b)
u
Rom.
4.
10.
11.
circumcision
,
to
be
the
signe
and
seale
of
his
iustification
.
Not
withstanding
,
the
Sacraments
may
be
saide
to
confer
the
grace
of
regeneration
and
remission
of
sins
,
[
a
](A22474-e5830-b)
a
How
the
Sacramentes
may
be
said
to
conferre
grace
.
as
they
are
instrumentes
vsed
of
God
,
and
as
they
are
pledges
and
tokens
to
vs
.
They
are
means
to
offer
and
exhibit
to
the
beleeuer
,
Christ
with
all
his
benefits
,
wherby
the
conscience
is
assured
of
comfort
and
saluation
,
as
the
Princes
letters
are
said
to
saue
the
life
of
a
malefactor
,
wheras
they
only
signifie
to
him
and
others
,
that
it
is
the
princes
pleasure
to
shew
fauor
.
Again
,
they
may
not
fitly
be
said
to
giue
vs
grace
,
because
the
signe
exhibiteth
the
thing
signified
:
the
outward
washing
of
the
body
is
a
pledg
&
token
of
the
grace
of
god
so
that
whosoeuer
vseth
the
sign
aright
,
shall
receiue
forgiuenes
and
life
euerlasting
.
Chap.
3.
That
the
parts
of
a
Sacrament
are
partly
outward
and
partly
inward
.
WE
haue
seene
what
a
Sacrament
is
:
nowe
wee
are
to
consider
in
it
two
things
,
first
his
parts
,
then
his
vses
:
for
in
handlinge
these
two
pointes
,
wee
shall
see
what
is
the
nature
of
a
sacrament
.
The
partes
of
sacrament
〈◊〉
are
of
two
sortes
,
some
outwarde
,
open
,
[
b
](A22474-e5880-b)
b
Iren.
lib.
4.
cont.
haeres
.
cap
34.
partely
earthly
and
partly
heauenly
.
If
we
had
been
wholly
[
c
](A22474-e5890-b)
c
chrisost.
hom.
83.
in
math.
a
spirit
without
body
,
he
would
giue
vs
his
gifts
〈◊〉
without
a
body
:
but
seeing
we
are
soule
and
body
he
giueth
v
,
his
Sacraments
,
that
so
we
may
apprehend
〈◊〉
gifts
by
sensible
things
.
The
outward
part
is
one
thing
〈◊〉
the
inward
part
is
another
thing
:
the
outward
is
applyed
to
the
body
,
the
inward
is
applyed
to
the
soule
&
conscience
.
This
diuision
and
〈◊〉
on
of
parts
[
d
](A22474-e5900-b)
d
Rom.
2.
28.
29.
appeareth
plainely
,
He
is
not
a
Iew
which
is
one
outward
,
neither
is
that
circumcision
which
is
outward
in
the
flesh
:
but
he
is
a
Iew
which
is
one
within
,
and
the
circumcision
is
of
the
hart
,
in
the
spirit
,
not
in
the
letter
:
where
we
see
,
he
maketh
circumcision
to
stand
of
2.
parts
,
part
in
the
flesh
and
part
in
the
heart
,
partly
in
the
spirit
and
partly
in
the
letter
.
Heereunto
commeth
[
e
](A22474-e5920-b)
e
Col.
2.
11.
that
saying
.
〈◊〉
are
circumcised
with
circumcision
made
without
hands
:
so
that
there
is
a
circumcision
without
,
and
there
is
an
other
within
by
the
virtue
of
Christ
.
The
same
we
may
say
of
Baptisme
there
is
a
baptizing
of
the
body
,
and
there
is
a
baptizing
of
the
soule
:
the
body
is
washed
with
water
,
the
soule
is
clensed
by
the
precious
blood
of
our
sauiour
Christ
,
which
is
the
hidden
and
misticall
part
of
the
Sacrament
.
This
appeareth
by
many
examples
recorded
in
Scripture
.
Simon
the
sorcerer
,
though
〈◊〉
were
baptized
with
water
,
yet
his
hart
was
not
right
in
the
sight
of
God
,
he
remained
[
f
](A22474-e5940-b)
f
Act
8.
13.
21.
in
the
gall
of
bitternesse
and
in
the
bond
of
iniquity
,
so
that
albeit
hee
were
baptized
,
yet
he
was
not
regenerated
.
The
〈◊〉
were
〈◊〉
of
the
[
g
](A22474-e5950-b)
g
1.
Cor.
101.
2.
3.
4.
5.
outward
signes
,
not
of
the
〈◊〉
grace
They
were
all
baptized
vnto
Moyses
in
that
cloud
and
in
that
sea
:
they
did
〈◊〉
the
same
spirituall
meate
,
they
all
drank
the
same
spirituall
drinke
,
yet
with
many
of
them
God
was
not
pleased
.
The
〈◊〉
may
be
saide
of
Iudas
one
of
the
〈◊〉
,
he
did
eate
the
Paschall
lambe
as
well
as
the
rest
of
the
Apostles
but
he
did
not
eate
Christ
(
who
is
the
〈◊〉
filed
and
without
spot
)
is
the
other
did
.
This
is
that
also
which
Iohn
the
[
h
](A22474-e5990-b)
h
Math.
3.
11.
Baptist
teacheth
,
Indeede
I
baptize
you
with
water
to
amendment
of
life
,
but
he
that
commeth
after
me
is
mightier
then
I
,
whoseshooes
I
am
not
worthy
to
beare
,
he
shall
baptize
you
with
the
holy
ghost
and
with
fire
:
where
,
as
the
〈◊〉
maketh
two
baptizers
,
himfelfe
and
Christ
,
so
he
〈◊〉
their
actions
,
his
own
to
wash
with
water
,
and
the
action
of
Christ
to
wash
with
the
holy
ghost
.
Neither
neede
we
to
seeke
farre
for
reason
,
to
perswade
any
to
beleeue
this
truth
,
that
the
nature
of
a
sacrament
,
is
neither
wholly
outward
nor
wholly
inward
,
but
taketh
part
of
〈◊〉
,
seeing
nothing
can
be
a
signe
of
itselfe
,
but
a
signe
is
a
signe
of
an
other
thing
,
and
seeing
These
parts
though
distinguished
really
one
〈◊〉
another
,
[
i
](A22474-e6040-b)
i
Gen.
17.
11.
the
signe
of
the
couenant
.
And
the
blood
of
the
lambe
is
called
[
k
](A22474-e6050-b)
k
Exod.
12.
13.
a
signe
:
these
are
〈◊〉
〈◊〉
proper
speaches
,
and
without
figure
.
Againe
when
〈◊〉
saith
,
[
l
](A22474-e6060-b)
l
Luc
22.
19.
20
My
body
which
is
giuen
for
you
,
my
blood
〈◊〉
which
is
shed
for
many
for
remission
of
we
must
vnderstand
the
words
literally
as
they
lye
,
figuratiuely
,
when
the
signe
is
giuen
to
the
thing
signified
,
and
called
by
the
name
of
it
,
as
Christ
is
called
[
n
](A22474-e6090-b)
n
1
Cor.
5.
7.
the
Passeouer
:
and
the
[
o
](A22474-e6100-b)
o
Ioh.
1.
29.
lambe
of
God
:
his
flesh
is
also
saide
to
be
meate
indeede
,
and
his
blood
drinke
indeede
:
the
holy
spirit
is
called
[
p
](A22474-e6110-b)
p
Ezek.
36.
25.
water
,
or
else
the
name
of
the
thing
signified
is
giuen
to
the
signe
,
as
bread
is
called
the
[
q
](A22474-e6120-b)
q
Math.
26.
28
body
of
Christ
,
the
cup
is
called
the
new
Testament
.
These
speaches
Againe
,
albeit
by
gods
ordinance
these
parts
be
so
vnited
,
[
r
](A22474-e6160-b)
r
Gen.
41.
4.
as
the
euill
fauored
and
lean-fleshed
kine
did
eat
vp
the
fat
and
wel-fauored
:
this
was
〈◊〉
dreame
,
and
the
other
is
mans
deuise
.
For
these
men
giue
all
to
the
outward
receiuing
,
placing
holynesse
and
remission
of
sinnes
therein
,
and
thinking
themselues
sure
and
secure
when
the
bread
and
wine
is
taken
at
the
Lords
table
.
Thus
all
hypocrites
,
libertines
,
and
carnall
Gospellers
do
:
for
all
the
religion
,
deuotion
,
and
godlinesse
of
these
idle
and
ignorant
professors
,
standeth
in
outward
resorting
to
the
Church
,
and
in
an
outward
taking
of
the
communion
of
the
body
and
blood
of
Christ
,
which
is
to
make
an
Idol
of
the
signe
,
and
to
flatter
themselues
in
their
euils
to
their
own
destruction
.
For
albeit
a
man
haue
been
baptized
and
haue
receiued
the
Lords
supper
,
yet
if
he
liue
wickedly
and
walke
after
his
owne
lusts
,
the
Sacramentes
shall
auaile
and
aduantage
him
nothing
at
all
,
but
further
his
condemnation
.
Lastly
,
hath
the
Sacrament
some
parts
[
s
](A22474-e6190-b)
s
Exod.
12.
26.
27.
&
ch.
13.
14.
15.
directly
,
where
the
the
fathers
are
forewarned
ro
teach
their
children
the
hidden
mistery
of
the
Passeouer
,
When
your
children
aske
you
,
what
seruice
is
this
ye
keepe
,
then
ye
shal
say
,
It
is
the
sacrifice
of
the
Lords
passeouer
,
which
passed
ouer
the
houses
of
the
children
of
Israell
in
Egypt
,
when
he
smote
the
Egyptians
and
preserued
our
houses
.
So
likewise
Ch.
13.
14.
speaking
of
separating
&
sanctifiing
the
firste
borne
for
the
seruice
of
God
,
he
chargeth
parents
to
whet
this
doctrine
on
their
children
and
to
instruct
them
,
how
God
with
a
mighty
hand
and
outstretched
arme
brought
them
out
of
Egypt
,
out
of
the
house
of
bondage
.
Againe
,
[
t
](A22474-e6240-b)
t
Iosh.
4.
6.
7.
8
21.
22.
23.
we
see
when
the
Lord
had
parted
the
waters
of
Iordan
that
the
people
might
passe
,
hee
commaunded
Ioshua
to
set
vppe
12.
stones
,
in
memoriall
of
the
mighty
and
miraculous
worke
of
God
for
his
people
against
their
enemies
:
and
when
their
children
should
aske
them
in
time
to
come
,
what
was
〈◊〉
by
those
stones
,
they
should
answer
that
the
waters
of
Iordan
were
cut
off
before
the
Arke
of
the
Couenant
of
the
Lord
.
He
would
not
onely
haue
themselues
to
profit
by
〈◊〉
wonderfull
workes
,
but
to
retaine
the
remembrance
of
them
,
he
wold
haue
their
posterity
to
know
the
cause
and
〈◊〉
thereof
,
and
so
g'orifie
〈◊〉
name
for
euer
.
Heereunto
we
may
fitly
ioyne
[
u
](A22474-e6290-b)
u
Psal.
78.
2.
3.
4.
5.
6.
7.
what
the
〈◊〉
〈◊〉
,
I
will
open
my
mouth
in
a
parable
,
I
will
declare
high
sentences
of
old
which
we
haue
heard
and
knowne
,
and
our
fathers
haue
told
us
,
we
will
not
hide
them
from
their
children
,
but
to
the
generation
to
come
we
will
shew
the
praises
of
the
Lord
,
his
power
also
and
his
wonderfull
workes
that
he
hath
done
:
that
the
posterity
might
know
it
,
and
the
children
which
should
be
borne
should
stand
vp
and
declare
it
to
their
children
,
that
they
might
set
their
hope
on
God
and
not
forget
the
workes
of
God
,
but
keepe
his
commaundements
.
All
these
things
serue
to
this
purpose
,
to
shew
that
it
is
a
duty
and
burden
laid
on
the
shoulders
of
all
parents
,
to
acquaint
their
children
〈◊〉
the
works
of
God
,
especially
with
the
benefits
of
our
redemption
wrought
by
Christ
for
our
saluation
.
If
they
aske
the
question
,
why
infants
are
baptized
and
washed
with
water
into
the
name
of
the
holy
Trinity
,
we
must
make
plaine
vnto
them
the
meaning
of
that
mistery
.
We
must
say
vnto
them
,
My
children
,
[
a
](A22474-e6320-b)
a
How
to
teach
our
children
the
meaning
of
the
Sacramentes
.
this
is
a
signe
of
the
Couenant
of
Gods
mercy
to
vs
,
and
our
〈◊〉
to
God
:
it
is
a
mistery
of
our
saluation
,
and
teacheth
that
being
in
our selues
vncleane
,
vnrighteous
,
〈◊〉
,
y
,
and
sinful
,
our
soules
are
washed
by
the
blood
of
Christ
euen
as
the
water
in
Baptisme
washeth
our
bodyes
:
〈◊〉
in
the
mercy
of
God
is
so
much
the
more
marueilous
in
our
cies
,
insomuch
as
the
〈◊〉
were
entred
into
the
couenant
by
cutting
,
lancing
,
and
effusion
of
blood
in
circumcision
Againe
,
before
they
come
to
yeares
to
receiue
the
holy
Supper
of
the
Lord
,
we
must
informe
them
at
home
,
and
declare
the
institution
of
that
Sacrament
and
the
comfortable
vses
therof
to
them
,
so
they
may
afterward
come
to
this
Communion
with
better
warrant
of
their
worke
,
with
greater
comfort
to
themselues
,
&
with
lesse
danger
to
their
souls
.
We
must
teach
them
,
that
as
the
bread
is
broken
and
the
Wine
poured
out
,
so
the
body
of
Christ
was
crucified
and
his
blood
shed
for
the
remission
of
our
sins
:
and
that
if
we
beleeue
in
the
Lord
Iesus
,
we
are
nourished
in
our
souls
to
eternal
life
by
the
passion
of
Christ
our
Sauior
,
as
certainly
as
our
bodies
are
norished
with
the
creaturs
of
bred
〈◊〉
wine
Notwithstanding
,
there
is
a
generall
defect
of
this
duty
in
many
parents
,
neither
are
children
readye
to
enquire
and
learne
at
home
,
neither
are
parentes
able
to
answere
anye
thing
in
these
matters
of
God
:
way
wardnesse
in
the
one
,
and
wordlines
in
the
other
,
and
ignoraunce
in
them
both
,
hath
taken
away
all
care
and
conscience
from
them
,
touching
these
holy
duties
and
heauenly
misteries
,
so
that
neither
the
one
teacheth
nor
the
other
learneth
,
neyther
the
child
enquireth
nor
the
father
answereth
.
CHAP.
4.
Of
the
first
outward
part
of
a
Sacrament
.
THe
outward
parts
of
a
Sacrament
are
such
things
,
as
[
a
](A22474-e6380-b)
a
What
〈◊〉
parts
are
.
vnder
a
certain
similitude
&
likenes
do
represent
and
signifie
heauenly
things
,
to
assure
vs
they
are
as
truely
present
and
offred
vs
,
as
we
beholde
with
our
cies
,
and
receiue
with
our
hands
the
earthly
things
giuen
vnto
vs
.
The
outward
parts
of
a
Sacrament
are
in
number
[
b
](A22474-e6390-b)
b
Foure
outward
parts
of
a
Sacrament
.
foure
.
First
the
Minister
:
Secondly
,
the
word
of
institution
.
Thirdly
the
element
.
Fourthly
,
the
receiuer
.
All
these
and
euery
one
of
them
are
needfull
to
the
being
and
nature
of
a
Sacrament
:
take
them
away
or
any
of
them
,
and
you
take
away
the
substance
and
bring
in
a
nullity
of
the
Sacrament
.
If
ther
be
no
minister
,
no
word
,
no
element
,
no
receiuer
:
there
is
no
Sacrament
.
If
there
be
wanting
either
minister
to
deliuer
it
,
or
word
to
〈◊〉
it
,
or
element
to
represent
it
,
or
receiuer
to
take
it
:
we
cannot
assure
our selues
to
haue
any
sacrament
of
God
,
but
rather
a
tradition
and
inuention
of
our
owne
.
First
then
,
[
c
](A22474-e6410-b)
c
The
minister
is
the
first
outward
part
of
a
sacram
.
there
is
required
a
Minister
lawfully
called
,
chosen
,
and
ordained
,
hauing
at
the
least
the
approbation
and
alowance
of
the
church
to
pronounce
the
words
of
institution
,
and
to
deliuer
the
outward
signs
to
the
receiuers
.
They
are
not
makers
of
the
Sacrament
,
but
ministers
:
not
autors
,
but
administators
:
not
deuisors
,
but
deliuerers
.
Earthly
princes
haue
their
letters
patents
,
&
their
great
seals
,
&
keepers
of
the
same
:
if
another
shal
set
to
the
seal
that
is
not
appointed
the
keeper
thereof
,
is
it
not
made
an
heinons
crime
worthy
of
heauy
punishment
?
So
the
Lord
is
a
mightye
Prince
,
king
of
kings
,
and
Lord
of
Lords
:
he
hath
appointed
his
seales
,
to
seale
vp
his
promises
of
forgiuenes
of
sinnes
and
eternal
life
:
and
he
hath
ordained
his
Officers
as
it
were
keepers
of
his
great
seals
.
God
publisheth
saluation
and
pardon
to
all
beleeuers
by
his
word
as
by
his
letters
pattents
,
and
he
addeth
baptisme
and
the
Lords
Supper
as
two
broad
seales
for
greater
assurance
and
confirmation
,
and
appointeth
the
Ministers
to
be
keepers
thereof
.
Whosoeuer
therfore
shall
presume
to
〈◊〉
to
any
of
these
seals
without
warrant
,
without
a
caling
,
without
a
function
and
direction
from
God
,
himselfe
being
no
officer
,
no
Minister
,
no
keeper
of
them
,
prophaneth
these
seales
,
and
setteth
to
a
counterfet
stampe
.
For
as
no
man
may
preach
[
d
](A22474-e6420-b)
d
Rom
10.
15.
except
he
be
sent
:
so
no
man
may
administer
the
Sacrament
,
except
he
be
called
.
This
is
it
the
[
e
](A22474-e6430-b)
e
Heb
5.
4.
5.
Apostle
teacheth
.
No
man
taketh
this
honor
vnto
himself
but
he
that
is
called
of
God
as
was
Aron
:
and
Christ
tooke
not
to
himselfe
this
honor
to
be
made
the
high
Priest
but
he
that
〈◊〉
vnto
him
,
thou
art
my
sonne
,
this
day
begat
I
thee
,
gaue
it
to
him
.
Now
,
to
minister
the
sacraments
,
is
an
honour
in
the
Church
,
which
none
can
take
to
himselfe
at
his
owne
pleasure
,
but
God
must
giue
it
.
They
should
haue
in
their
owne
consciences
a
witnesse
of
Gods
calling
them
to
this
office
and
honour
.
Wherefore
the
sacred
functions
ordained
of
God
must
not
be
prophaned
by
voluntary
officers
and
vsurped
offices
:
no
man
must
take
vpon
him
without
a
lawful
calling
to
teach
these
holy
misteries
.
Of
these
[
f
](A22474-e6450-b)
f
Ier.
23.
21.
the
Lord
complaineh
,
I
haue
not
sent
these
prophets
,
yet
they
ranne
:
I
haue
not
spoken
to
them
,
and
yet
they
prophesied
.
Thus
these
intruders
did
thrust
their
sickle
into
other
mens
corne
.
The
reasons
,
[
g
](A22474-e6480-b)
g
Reasons
why
the
ministers
onely
are
to
administer
the
Sacraments
.
why
the
ministers
and
no
others
are
to
intermedle
with
the
Sacraments
,
are
very
apparant
.
First
,
because
euery
part
and
member
of
the
church
hath
his
especiall
office
and
his
proper
guifts
to
execute
his
〈◊〉
:
we
see
in
a
campe
,
the
Souldiers
in
Warre
haue
their
standing-place
in
sight
of
their
captaine
who
hath
chosen
them
to
be
Warriors
:
so
in
the
Church
〈◊〉
euery
one
keepe
his
seuerall
calling
in
the
presence
of
God
,
who
hath
in
wisdome
and
mercy
called
him
thereunto
.
We
see
in
the
natural
disposition
of
the
body
,
[
h
](A22474-e6490-b)
h
See
Book
.
2.
cap.
3.
euery
member
hath
his
speciall
vse
,
the
eye
to
see
,
the
hand
to
handle
,
the
foote
to
walke
,
the
eare
to
heare
,
and
if
one
member
should
incroch
vpon
the
office
of
another
,
it
must
needes
tend
to
the
destruction
of
the
body
.
We
see
in
the
gouernment
of
an
house
and
famely
,
the
husband
and
wife
,
the
father
and
sonne
,
the
master
and
seruant
know
and
acknowledge
their
places
to
rule
,
to
obey
,
to
commaund
,
to
be
commaunded
,
without
intruding
themselues
,
and
incroching
vpon
the
function
,
as
it
were
vpon
the
free-hold
,
of
an
other
.
If
we
would
ascend
a
step
higher
,
we
obserue
in
the
affaires
of
state
[
i
](A22474-e6500-b)
i
cicer
.
Philip.
13.
est
asinius
quidam
senator
voluntarius
,
lectus
〈◊〉
.
and
matters
of
the
common-wealth
,
euery
man
doth
keepe
within
his
owne
listes
and
limits
,
and
no
man
dare
presume
to
charge
any
man
or
enterprise
any
thing
in
the
princes
name
and
authority
,
without
a
sufficient
warrant
,
from
the
prince
himselfe
:
so
may
no
man
take
vpon
him
any
functions
in
the
church
,
vnlesse
hee
haue
a
commission
and
commaundement
from
the
Lord
.
For
,
as
the
prince
appointeth
by
what
officers
he
will
be
serued
:
so
is
it
in
the
offices
and
officers
of
the
Church
,
God
hath
placed
and
ordained
the
Apostle
to
plant
,
the
Euangelist
to
second
and
assist
,
the
prophet
to
prophesie
,
the
pastor
to
feede
,
and
hath
set
euery
one
[
k
](A22474-e6510-b)
k
1
Cor.
12.
12.
14.
in
his
proper
place
and
standing
as
i
were
in
his
watch-tower
,
out
of
which
he
must
not
wander
and
depart
,
Let
euery
man
abide
in
the
same
vocation
wherein
he
was
called
:
and
afterward
,
Let
euery
man
wherein
he
was
called
,
therein
abide
with
God
.
Whosoeuer
therefore
medleth
without
a
lawfull
vocation
,
as
it
were
violently
inuadeth
another
mans
possession
,
and
cannot
do
it
without
the
check
and
controlment
of
Christ
Iesu
,
who
is
the
[
l
](A22474-e6560-b)
l
Iosh.
5.
14.
captaine
of
his
own
host
,
the
[
m
](A22474-e6570-b)
m
Eph.
4.
15.
head
of
his
own
body
,
the
[
n
](A22474-e6580-b)
n
Heb.
3.
5.
6.
Lord
of
his
own
house
,
and
the
[
o
](A22474-e6590-b)
o
Reuel.
12.
5
great
king
of
his
owne
church
.
Againe
,
Christ
the
prophet
and
teacher
of
his
church
and
the
prince
of
pastors
,
hath
committed
the
office
of
administration
of
the
Sacraments
to
those
alone
to
whom
he
hath
committed
the
dispensation
of
his
word
and
preaching
of
the
Gospell
:
therefore
if
any
other
〈◊〉
set
to
the
seale
,
it
is
no
true
seale
but
a
counterfait
stamp
.
The
truth
of
this
appeareth
Indeede
I
haptize
[
p
](A22474-e6610-b)
p
Math.
3.
11.
with
water
,
that
is
,
I
that
am
apointed
a
techer
in
the
church
,
to
make
ready
a
people
prepard
for
the
Lord
.
And
Paule
being
conuerted
and
called
to
preach
,
&
to
beare
the
name
of
God
to
the
gentiles
,
did
without
further
word
,
warrant
,
or
commaundement
,
minister
the
Sacraments
.
Now
then
as
we
haue
seene
the
truth
of
the
doctrine
,
let
[
q
](A22474-e6670-b)
q
1.
king
.
2.
35.
as
Salomon
put
downe
Abiathar
.
Secondly
,
is
it
a
necessary
point
of
the
Sacrament
that
it
Lastly
,
if
the
minister
be
an
outward
part
of
the
Sacrament
,
[
r
](A22474-e6750-b)
r
Ioh.
1.
29.
taketh
away
the
sinnes
of
the
world
.
For
as
Paule
[
s
](A22474-e6770-b)
s
1
Cor.
3.
6.
planteth
and
Apollos
watereth
,
but
God
〈◊〉
the
increase
:
so
the
minister
offereth
the
element
and
outward
signe
,
but
God
giueth
the
heauenly
grace
.
It
belongeth
to
the
minister
to
handle
the
external
part
:
it
belongeth
as
a
peculiar
dignity
to
Christ
to
bestow
grace
,
to
giue
saith
,
regeneration
,
[
t
](A22474-e6790-b)
t
Math.
3.
11.
and
forgiuenesse
of
sinnes
,
and
to
baptize
with
the
Holy-ghost
.
This
truth
Iohn
〈◊〉
,
I
baptize
with
water
,
but
one
commeth
after
me
,
who
is
mightier
then
I
,
he
shall
baptize
you
with
the
Holy-ghost
.
Where
we
see
he
maketh
a
flat
opposition
betweene
himselfe
and
Christ
,
betweene
his
baptisme
and
the
baptisme
of
Christ
.
As
on
the
one
side
we
must
take
heede
,
of
the
contempt
of
him
that
teacheth
and
ministreth
the
Sacramentes
,
because
the
contempt
of
the
word
and
Sacraments
doth
necessarily
follow
the
contempt
of
his
person
:
so
we
must
beware
we
attribute
or
giue
not
to
him
more
then
his
right
,
least
the
power
of
the
word
and
force
of
the
Sacramentes
be
attributed
to
his
person
,
wherby
men
spoile
themselues
of
the
fruite
of
them
both
.
This
was
it
wherein
the
[
u
](A22474-e6820-b)
u
1
Cor.
3.
22.
Corinthians
offended
,
when
they
said
,
I
am
Pauls
,
I
am
Apollos
,
I
am
Cephas
,
I
am
Christs
.
Wherefore
,
to
keepe
a
golden
meane
between
too
much
and
too
little
,
we
must
do
as
if
a
prince
should
send
vs
some
present
by
one
of
the
meanest
messengers
of
his
house
,
we
would
receiue
him
fauorably
and
entertaine
him
honorably
for
the
gifts
sake
which
he
bringeth
vnto
vs
:
but
the
guift
it selfe
we
would
receiue
for
the
kings
sake
,
from
whom
it
was
sent
.
So
it
becommeth
euery
one
of
vs
to
do
,
God
hath
committed
to
his
messengers
and
ministers
the
word
of
reconciliation
,
we
must
haue
them
in
singular
loue
for
[
a
](A22474-e6850-b)
a
1
Thess.
5.
13
their
workes
sake
that
labour
among
vs
,
but
the
word
and
Sacramentes
we
must
receiue
for
the
Lords
sake
from
whom
they
come
.
Thus
much
of
the
first
outward
part
,
to
wit
,
theminister
.
Chap.
5.
Of
the
second
outward
part
of
a
sacrament
.
THe
second
outward
part
of
a
Sacrament
[
a
](A22474-e6890-b)
a
The
word
of
institution
,
a
necessary
part
of
the
Sacrament
.
is
the
word
,
necessarily
required
to
the
substance
of
a
Sacrament
:
for
[
b
](A22474-e6900-b)
b
August
.
in
Ioh.
13.
Tract.
80.
the
word
is
added
and
ioyned
to
the
element
,
and
there
is
made
a
Sacrament
.
This
sacramentall
word
,
is
the
word
of
institution
,
which
God
in
each
Sacrament
hath
after
a
speciall
manner
set
downe
;
consisting
partly
of
a
commaundement
by
which
Christ
appointeth
the
administration
of
Sacraments
,
and
partly
of
a
promise
annexed
,
whereby
God
ordaineth
that
the
outward
elements
shal
be
instruments
and
seales
of
his
graces
,
As
for
example
,
when
Christ
saith
,
[
c
](A22474-e6910-b)
c
Math.
28.
19
Go
,
teach
al
nations
&
baptize
them
,
there
is
a
commaundement
to
warrant
the
vse
and
practise
of
Baptisme
:
the
promise
likewise
is
in
the
next
words
,
Into
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
holy-ghost
.
So
touching
the
other
Sacrament
of
his
supper
,
when
he
saith
,
[
d
](A22474-e6940-b)
d
Math.
26.
26
27.
Take
ye
,
eate
ye
,
drinke
ye
,
do
this
in
remembrance
of
me
,
Ioe
there
is
the
commaundement
,
commaunding
the
continual
vse
therof
vntil
the
second
comming
of
christ
.
the
promise
is
,
this
is
my
body
which
is
giuen
for
you
,
this
is
my
blood
of
the
new
Testament
shed
for
you
&
for
many
for
remission
of
sins
.
Whatsoeuer
signs
of
holy
things
god
gaue
to
strengthen
the
faith
of
his
children
,
we
may
see
and
descern
that
god
alwaies
added
the
worde
to
the
seale
,
the
voice
to
the
signe
,
and
doctrine
to
the
sight
,
so
that
when
the
signe
was
seene
,
the
word
was
heard
.
When
one
of
the
Seraphims
,
beating
an
hot
coale
in
his
hand
which
he
had
taken
from
the
alter
,
[
e
](A22474-e6980-b)
e
Esa.
6.
6.
7.
touched
the
mouth
of
the
prophet
,
he
said
,
Lo
,
this
hath
touched
thy
lips
,
and
thine
iniquity
shall
be
taken
away
,
and
thy
sinnes
shall
be
purged
.
Now
,
we
know
a
coale
hath
not
power
and
force
to
take
away
sinne
,
but
the
word
vttered
by
the
Angell
did
assure
him
that
he
should
be
purged
by
the
holy
ghost
,
which
was
signified
by
,
the
〈◊〉
.
Againe
,
when
Christ
gaue
to
his
disciples
the
Holy-ghost
,
he
breathed
on
them
and
said
,
[
f
](A22474-e7000-b)
f
Ioh.
20.
22.
Receiue
the
Holy-ghost
.
The
corporal
blast
and
breathing
was
not
the
Holy-ghost
,
but
he
added
his
word
and
promise
with
the
outward
signe
,
to
assure
them
that
with
the
breathing
,
he
bestowed
a
blessing
.
Thus
wee
see
,
that
the
Sacramentes
haue
the
word
alwaies
ioyned
with
them
:
and
without
the
word
,
whereby
their
institution
and
vse
is
declared
,
they
are
as
a
dead
body
without
life
,
as
a
dumbe
shew
without
voice
,
as
an
empty
cloud
without
water
,
and
as
a
barren
tree
without
fruit
.
Let
vs
apply
this
doctrine
to
our selues
,
First
it
teacheth
,
[
g
](A22474-e7040-b)
g
Vnderstanding
of
the
institution
,
required
of
al
they
neuer
desire
to
vnderstand
the
meaning
of
the
words
which
are
necessary
to
be
knowne
,
comfortable
to
be
vnderstood
,
and
profitable
to
be
marked
.
If
a
man
haue
goods
befallen
,
or
legacies
bequeathed
vnto
him
by
any
wil
or
Testament
,
wil
he
not
resort
to
his
learned
counsel
,
to
be
careful
to
vnderstand
the
Testament
,
and
know
the
meaning
of
the
Testator
?
Christ
Iesus
before
his
death
made
his
wil
,
he
hath
made
his
children
heires
of
his
promise
,
he
promiseth
to
them
forgiuenesse
of
sinnes
in
this
life
,
and
eternall
life
in
the
world
to
come
.
Doth
it
not
now
behooue
euery
faithfull
Christian
to
search
into
it
,
and
know
what
is
promised
and
bequeathed
vnto
him
?
Men
of
this
world
for
the
most
part
make
their
eldest
and
first
borne
heire
of
all
,
and
leaue
little
to
the
other
:
but
[
h
](A22474-e7050-b)
h
a
great
comfort
to
all
gods
children
,
whether
rich
or
poore
.
euery
child
of
God
is
as
the
eldest
and
as
the
[
i
](A22474-e7060-b)
i
Exod.
4.
22.
first
borne
most
deare
to
him
,
he
shal
receiue
his
double
portion
,
the
second
shal
haue
no
lesse
then
the
first
,
nor
the
third
lesse
then
the
second
,
nor
the
younger
then
the
elder
,
the
first
shall
be
as
the
last
,
and
the
last
as
the
first
,
for
he
may
do
with
his
owne
as
he
list
.
Againe
,
if
a
man
doe
leaue
all
his
sonnes
heyres
and
rich
inheritors
,
for
the
most
part
lesse
is
〈◊〉
on
the
daughters
:
but
all
the
children
of
God
,
both
his
sonnes
and
daughters
[
k
](A22474-e7070-b)
k
Rom.
8.
17.
Gal.
4.
7.
shal
be
heyres
,
euen
the
Heires
of
God
,
and
heyres
annexed
with
Christ
Iesus
,
their
share
shal
be
as
great
as
the
portion
of
sonnes
.
Moreouer
,
when
a
man
hath
passed
all
the
daies
of
his
life
in
carke
and
care
,
what
can
he
giue
to
his
pofterity
but
earthly
riches
,
&
transitory
possession
,
a
fading
inheritance
,
leauing
them
inheritours
as
well
of
his
sorrow
as
of
his
substance
?
It
is
not
so
with
the
children
of
God
.
Christ
by
his
last
wil
and
Testament
hath
promised
to
make
his
people
sound
in
faith
,
rich
in
hope
,
blessed
in
the
pardon
of
their
sinnes
,
and
heires
of
the
kingdome
which
hee
hath
promised
to
them
that
loue
him
.
This
is
a
great
and
vnspeakable
comfort
to
al
Gods
children
,
whether
high
or
low
,
whether
rich
or
poore
.
So
then
we
ought
to
be
much
more
careful
and
earnest
to
know
throughly
and
vnderstand
perfectly
the
will
of
Christ
,
then
any
naturall
child
is
to
search
the
meaning
of
the
will
of
his
naturall
father
.
And
if
men
were
not
wholly
carnall
,
they
would
be
thus
farre
fpiritually
minded
.
Againe
,
is
the
word
an
outward
part
of
the
Sacrament
?
[
l
](A22474-e7120-b)
l
Gen.
9.
11.
Rain-bow
imediately
after
the
flood
as
a
signe
of
his
couenant
,
he
addeth
his
word
vnto
the
signe
,
My
couenant
will
I
establish
with
you
,
that
from
hencefoorth
all
flesh
shall
not
bee
rooted
out
by
the
waters
of
the
flood
,
neither
shall
there
be
a
floode
to
destroy
the
earth
any
more
.
This
is
it
the
Apostle
[
m
](A22474-e7140-b)
m
Heb.
13.
4
meaneth
,
1.
cor.
11.
Ye
shew
the
Lords
death
till
he
come
.
Where
he
teacheth
,
that
the
Lordes
Supper
cannot
be
truely
deliuered
and
rightly
administred
,
vnlesse
there
be
a
declaration
&
shewing
forth
of
the
death
of
christ
.
Wherefore
it
is
no
sacrament
,
except
the
word
and
doctrine
be
ioyned
vnto
it
,
by
way
of
explication
and
exposition
of
the
outward
signe
.
Lastly
,
those
Sacraments
are
proued
heereby
to
bee
no
[
m
](A22474-e7190-b)
m
Heb.
13.
4
honourable
institution
of
God
,
yet
was
it
made
no
Sacrament
,
hauing
no
word
of
institution
,
no
promise
of
sanctification
and
saluation
annexed
vnto
all
the
faithfull
vsers
thereof
:
neither
is
it
an
instrument
,
whereby
God
applyeth
Christ
and
his
sauing
benefits
to
the
comfort
and
consolation
of
his
children
.
Wherefore
to
conclude
this
point
,
we
affirme
,
that
neither
the
sonnes
of
Romulus
at
Rome
,
nor
of
Remus
at
Rhemes
shall
euer
be
able
to
shew
and
proue
,
that
they
are
to
be
acknowledged
and
receiued
as
Sacraments
of
the
church
,
which
haue
no
warrant
of
the
word
to
commaund
them
,
nor
promise
annexed
to
assure
the
sauing
graces
of
Christ
to
the
worthy
receiuers
.
But
such
are
their
fiue
pretended
Sacraments
of
confirmation
,
penance
,
orders
,
matrimony
,
and
extreame
vnction
,
wanting
either
the
word
,
or
promise
,
or
both
:
and
therefor
we
cannot
receiue
,
we
cannot
acknowledge
,
we
cannot
beleeue
them
.
Thus
much
of
the
second
outward
parte
,
namely
,
the
word
of
institution
.
Chap.
6.
Of
the
third
outward
part
of
a
sacrament
.
THe
third
outward
part
of
a
Sacrament
is
the
[
a
](A22474-e7270-b)
a
The
signe
is
an
outward
part
of
the
Sacrament
.
element
or
outwarde
signe
.
For
whersoeuer
there
is
a
Sacrament
,
there
must
of
necessity
bee
a
signe
,
such
as
water
is
in
Baptisme
,
and
bread
and
Wine
in
the
Lordes
Supper
,
not
of
their
owne
nature
,
but
by
the
ordinance
of
God
,
which
are
sanctified
by
the
especiall
worde
and
praier
.
Therefore
,
Iohn
the
baptist
baptized
with
water
:
and
Christ
when
he
instituted
his
last
Supper
,
tooke
bread
and
brake
it
,
and
gaue
it
to
his
Disciples
:
Likewise
hee
tooke
the
cup
,
wherein
was
the
fruit
of
the
Vine
,
as
appeareth
when
he
[
b
](A22474-e7290-b)
b
Mar.
14.
25.
said
,
I
will
drinke
no
more
of
the
fruit
of
the
Vine
,
vntill
that
day
that
I
drinke
it
newe
in
the
kingdome
of
God
.
Seeing
then
it
is
cleare
,
there
must
in
euery
Sacrament
be
a
visible
sign
that
may
be
seen
&
handled
,
let
vs
see
how
[
c
](A22474-e7330-b)
c
We
must
not
make
the
signe
an
Idol
.
to
the
creature
.
For
the
Water
in
Baptisme
hath
not
power
in
it selfe
and
force
to
wash
away
sin
,
but
by
the
ordinance
of
God
it
is
made
a
signe
and
seale
of
regeneration
.
Euen
as
the
Water
of
Iordan
where
Iohn
baptized
,
was
no
better
then
the
waters
of
other
places
and
countries
,
neither
had
any
strengthe
and
vertue
to
clense
the
Lepers
that
washed
in
it
:
yet
by
the
bleising
of
God
,
Naaman
the
Syrian
[
d
](A22474-e7380-b)
d
2.
King
.
5.
12.
14.
washing
himselfe
7.
times
therein
,
according
to
the
direction
of
the
Prophet
,
was
clensed
and
healed
of
his
leprocie
:
so
the
water
vsed
in
the
Sacrament
of
Baptisme
,
is
in
nature
and
substance
the
same
with
ordinary
and
common
Water
,
neither
hath
it
vigour
and
vertue
to
clense
the
soule
,
yet
by
the
institution
of
God
it
is
appointed
to
seale
vp
the
asturance
of
remission
of
sinnes
.
Not
with
standing
,
this
confidence
in
the
outward
signe
,
which
in
it selfe
is
as
nothing
,
hath
since
the
fall
of
man
rested
and
remained
in
his
corrupt
nature
,
flattering
himselfe
and
deceiuing
his
owne
soule
.
This
fond
and
salse
opinion
was
in
Adam
immediately
after
his
transgression
,
hee
did
attribute
too
much
to
the
tree
of
life
(
which
hadde
in
it selfe
no
more
life
then
the
rest
of
the
trees
in
the
garden
)
and
therefore
God
would
thrust
him
out
of
the
garden
,
[
e
](A22474-e7410-b)
e
Gen.
3.
22.
least
he
should
beguile
himselfe
with
that
conceite
and
immagination
.
Thus
did
the
Israelites
trust
too
much
in
the
Arke
,
a
signe
of
Gods
comfortable
presence
and
protection
,
attributing
saluation
thereunto
,
sayeinge
,
[
f
](A22474-e7440-b)
f
y.
Sam.
4.
3.
It
maye
saue
vs
out
of
the
handes
of
our
Enemyes
,
therefore
God
ouerthrew
them
,
and
gaue
them
into
the
hands
of
the
Philistims
.
Againe
,
we
are
taught
heereby
,
that
the
Sacraments
that
[
g
](A22474-e7490-b)
g
Transubstantiation
ouerthrown
.
whatsoeuer
ouerthroweth
the
nature
and
vse
of
a
sacrament
,
is
not
to
be
admitted
but
omitted
,
neither
to
be
receiued
but
reiected
.
But
transubstantiation
ouerthroweth
and
ouerturneth
both
the
nature
and
vse
of
a
sacrament
:
and
therefore
not
to
be
admitted
and
receiued
into
the
Church
.
For
touching
the
nature
of
a
Sacrament
it
is
confessed
,
[
h
](A22474-e7500-b)
h
Iren.
lib.
4.
contr.
haer.
c.
34.
that
it
consisteth
of
two
parts
,
the
one
earthly
and
the
other
heauenly
:
but
if
after
the
words
of
consecration
,
the
bread
and
wine
are
transubstantiated
into
the
body
and
blood
of
Christ
,
then
the
signe
is
taken
away
,
the
element
is
ouerthrowne
,
the
materiall
part
is
abolished
,
and
consequently
the
nature
of
a
Sacrament
is
ouerturned
.
And
touching
the
vse
of
a
Sacrament
,
there
must
be
an
analogy
and
propoition
betweene
the
signe
and
the
thing
signified
.
As
in
Baptisme
,
the
element
of
water
washeth
and
purgeth
the
body
,
so
the
Holy-ghost
through
the
blood
of
Christ
clenseth
and
sanctifieth
the
soule
.
Like
wise
in
the
Lords
Supper
,
as
the
substance
of
bread
&
wine
receiued
,
strengthneth
and
comforteth
the
body
:
so
Christ
[
i
](A22474-e7510-b)
i
Ioh.
6.
33.
receiued
by
faith
norisheth
&
feedeth
the
soule
.
The
very
true
principall
vse
of
this
sacrament
is
to
confirme
our
faith
,
that
as
surely
as
those
earthly
creatures
taken
and
aplyed
,
feed
our
bodies
to
a
bodily
life
:
so
the
body
and
blood
of
Christ
receiued
and
applyed
by
saith
,
feede
our
souls
to
eternal
life
.
And
do
not
al
the
faithful
seel
a
swect
comfort
,
so
often
as
they
come
to
the
Lords
table
by
this
similitude
and
agreement
,
to
consider
and
know
assuredly
,
that
as
the
substance
of
bread
serueth
to
nourish
and
doth
feed
our
bodies
,
so
Christ
doth
feede
our
soules
?
But
if
we
must
beleeue
,
that
the
substance
of
bread
and
Wine
is
changed
and
cleane
gone
,
that
nothing
remaineth
but
accidents
:
where
is
this
comfort
and
consolation
?
How
can
we
be
assured
and
strengthned
,
that
as
our
bodies
are
nourished
with
the
materiall
elements
,
so
in
like
manner
our
soules
by
feeding
on
Christ
?
Wherefore
,
while
they
take
away
the
substance
of
bread
which
should
nourish
the
body
,
the
nature
and
vse
of
the
Sacrament
is
destroyed
,
and
we
are
spoyled
of
the
comfort
of
our
hearts
and
strengthning
of
our
faith
,
which
we
should
haue
by
this
notable
comparison
and
resemblance
of
the
partes
.
So
then
,
if
wee
woulde
receiue
comfort
in
comming
to
this
Communion
,
we
must
retaine
the
substance
of
the
sign
,
as
a
staffe
to
stay
vp
our
faith
that
it
do
no
faile
.
And
thus
much
of
the
third
outward
part
,
to
wit
,
the
signe
.
Chap.
7.
Of
the
outward
part
of
a
sacrament
.
THe
last
outward
part
of
a
sacrament
is
the
[
a
](A22474-e7550-b)
a
The
receiuer
is
an
outward
part
of
the
sacrament
.
receiuer
,
which
is
as
needfull
as
the
outward
sign
.
We
vnderstand
and
take
heere
a
receiuer
in
generall
,
for
euery
one
that
commeth
to
the
Sacrament
,
whether
good
or
eu●ll
,
godly
or
vngodly
,
faithfull
or
vnfaithfull
.
Such
a
receiuer
is
likewise
a
necessary
part
of
the
Sacrament
.
For
no
signe
hath
the
substance
and
essence
of
a
Sacrament
,
vnlesse
it
be
receiued
.
Though
ther
be
a
minister
to
administer
it
,
a
word
to
warrant
it
,
a
signe
to
represent
it
,
yet
vnlosse
there
be
a
fit
person
to
receiue
it
ther
can
be
no
Sacrament
.
If
the
minister
should
sprinkle
water
,
and
alledge
the
words
of
institution
wher
ther
is
no
party
to
be
baptized
,
this
were
a
prophaning
,
not
a
solemnizing
of
Baptisme
:
or
if
he
should
take
bread
and
Wine
with
prayer
and
thanksgiuing
,
where
none
are
present
to
communicate
and
receiue
,
this
were
to
commit
sacriledge
,
not
to
deliuer
a
Sacrament
.
Wherefore
,
vnlesse
there
be
a
body
to
be
washed
,
&
except
there
be
communicants
to
partake
the
Supper
,
there
can
be
no
Sacrament
.
This
appeareth
by
the
words
of
God
to
Abraham
[
b
](A22474-e7570-b)
b
Gen.
17.
12.
giuing
vnto
him
circumcision
,
saying
,
Euery
male-child
of
eight
daies
old
shall
be
circumcised
.
This
also
appeareth
in
the
[
c
](A22474-e7590-b)
c
Math.
28.
19.
words
of
Christ
speaking
of
baptisme
,
and
charging
the
Apostles
to
baptize
the
nations
in
the
name
of
the
father
and
of
the
son
,
&
of
the
Holy-ghost
.
Where
he
teacheth
,
that
it
is
not
sufficient
to
take
water
,
but
there
must
be
a
washing
So.
when
he
speaketh
of
his
supper
[
d
](A22474-e7600-b)
d
Math.
26.
26.
27.
he
saith
,
Take
ye
,
eate
ye
,
drinke
ye
:
so
that
there
must
not
only
be
bread
,
but
giuing
,
taking
,
and
eating
:
there
must
not
onely
bee
wine
,
but
giuing
,
taking
,
and
drinking
thereof
.
This
truth
being
euidently
deliuered
,
let
vs
see
how
it
Heare
ye
,
see
ye
,
gaze
re
on
,
but
baptize
ye
,
eate
ye
,
drinke
ye
,
doe
ye
this
in
remembrance
of
me
.
Secondly
,
are
the
receiuers
an
outward
part
of
the
Sacrament
?
[
e
](A22474-e7670-b)
e
Bellar.
de
sacram
.
Euchar
.
lib.
4.
cap.
2.
absurd
opinion
of
Bellarmine
and
other
procters
of
the
Romish
religion
,
which
teache
that
the
breade
and
Wine
being
once
consecrate
,
whither
they
be
receiued
or
reserued
,
whither
they
bee
distributed
to
be
eaten
and
drunke
,
or
whether
they
be
kept
in
boxes
and
vessels
of
the
Church
,
for
daies
,
moneths
,
and
long
times
,
and
carried
solemnly
in
procession
:
are
notwithstanding
still
the
Sacrament
of
the
body
and
bloode
of
Christ
.
Against
which
dotage
wee
spake
in
the
former
vse
,
and
shall
speake
[
f
](A22474-e7690-b)
f
Book
.
3.
ch.
6
Vse
.
3.
more
in
the
third
booke
following
.
Lastly
,
if
the
receiuing
be
an
outward
part
then
we
are
not
to
rest
in
the
outward
participation
,
for
so
farre
went
Iudas
in
the
Passeouer
:
so
farre
went
Simon
that
sorcerer
in
baptisme
:
and
so
farre
went
[
g
](A22474-e7730-b)
g
1
Cor.
10.
1.
2.
3.
5.
the
Israelites
,
as
the
Apostle
sheweth
.
They
were
all
baptized
vnto
Moses
in
the
cloud
and
in
the
sea
:
they
did
all
eat
the
same
spirituall
meat
,
and
did
al
drink
the
same
spirituall
drinke
,
&c
,
yet
with
many
of
them
was
not
god
pleased
,
but
they
were
ouerthrowne
in
the
Wildernesse
.
And
therefore
Iohn
Baptist
said
to
the
Pharisees
and
Saduces
,
when
he
saw
them
come
to
his
baptisme
,
[
h
](A22474-e7790-b)
h
Math.
3.
7.
8.
O
generation
of
vipers
,
who
hath
forewarned
you
to
flee
from
the
anger
to
come
,
bring
foorthe
therefore
fruit
worthy
amendment
of
life
.
Now
our
righteousnes
must
exceede
the
righteousnes
of
the
Scribes
and
Pharisees
,
if
wee
woulde
enter
into
the
kingdome
of
heauen
.
Let
vs
all
therefore
haue
this
profitable
meditation
,
so
often
as
we
deale
with
the
Sacraments
and
come
vnto
them
:
we
must
looke
further
then
to
the
outward
sight
,
we
must
consider
more
then
the
externall
signe
,
otherwise
as
we
approch
without
preparation
,
so
we
depart
without
edification
.
And
thus
much
of
the
foure
outward
parts
of
a
Sacrament
,
to
wit
,
the
minister
,
the
word
,
the
signe
,
and
the
receiuer
.
Chap.
8.
Of
consecration
.
BEfore
we
proceede
to
the
inward
parts
of
a
Sacrament
,
answerable
to
the
outward
by
a
fit
proportition
:
it
shall
not
be
amisse
in
this
place
to
speake
somewhat
of
the
Consecration
of
a
sacrament
.
First
wee
must
consider
what
it
is
:
for
the
truth
being
knowne
,
it
will
cast
downe
errour
,
as
the
light
scattereth
the
darknesse
.
To
consecrate
then
[
a
](A22474-e7850-b)
a
What
Consecration
is
.
is
to
take
a
thing
from
the
ordinary
and
common
vse
,
and
to
appoint
it
to
some
holy
vse
.
This
therefore
is
Consecration
,
sanctification
,
and
dedication
of
the
outward
signes
,
to
apply
them
to
an
holy
purpose
.
This
is
done
,
partly
by
the
minister
,
partly
by
the
people
,
and
partly
by
them
both
.
The
minister
taketh
the
water
in
Baptisme
,
which
signifieth
the
blood
of
Christ
,
and
he
poureth
it
on
the
person
of
the
baptized
:
he
taketh
the
bread
in
the
Lords
supper
,
and
breaketh
it
,
he
taketh
the
wine
and
poureth
it
out
,
he
deliuereth
them
both
:
the
people
take
and
receiue
,
they
eate
and
drinke
in
remembrance
of
Christ
:
and
both
minister
and
people
ioynein
praier
and
thanksgiuing
vnto
God
the
father
for
the
mistery
of
our
redemption
accomplished
by
Christ
our
sauiour
,
so
that
the
sacrament
is
consecrated
by
the
whole
action
of
the
minister
and
people
together
.
This
maketh
the
difference
betweene
common
water
and
the
water
in
Baptisme
:
this
maketh
the
difference
betweene
that
bread
and
wine
of
the
Supper
,
and
the
bread
and
wine
which
is
vsed
for
ordinary
meate
and
drinke
.
True
it
is
,
in
nature
,
in
essence
,
in
substance
there
is
none
:
but
in
the
ende
and
vse
.
Common
water
we
vse
for
the
washing
of
our
bodies
:
but
the
water
in
Baptisme
is
sanctified
by
prayer
to
an
other
vse
,
to
be
a
signe
of
the
clonsing
of
the
soule
.
Bread
and
wine
at
mens
tables
in
their
houses
are
set
before
them
for
the
nourishment
of
their
bodies
:
but
at
the
Lords
l'able
they
are
ordained
of
God
to
an
higher
and
holier
vse
,
euen
to
be
signes
of
the
bodye
and
blood
of
Christ
.
This
is
noted
by
the
Euangelistes
and
by
the
Apostle
Paule
,
that
[
b
](A22474-e7920-b)
b
Math.
26.
26.
Mar.
14.
22.
Luc.
22.
19.
1
cor.
11.
24.
the
Lord
Iesus
before
he
brake
the
bread
and
gaue
it
,
he
blessed
and
gaue
thankes
to
his
father
,
that
he
had
appointed
him
to
be
the
redeemer
of
the
world
,
and
giuen
him
authority
to
institute
this
Sacrament
in
remembrance
of
his
death
and
passion
.
For
wheras
the
Euangelist
Mathew
saith
,
he
blessed
:
the
other
by
way
of
exposition
say
Hegaue
thanks
:
so
that
the
blessing
heere
spoken
of
,
is
Giuing
of
thanks
,
[
c
](A22474-e7970-b)
c
Luc.
9
,
16
,
which
also
appeareth
compared
[
d
](A22474-e7980-b)
d
Ioh
,
6
,
11.
with
Ioh.
6
,
11.
And
the
Apostle
saith
.
[
e
](A22474-e8000-b)
e
1
,
Tim.
4
,
Euery
creature
of
God
is
good
,
if
it
be
receiued
with
thank
sgiuing
,
for
it
is
sanctified
by
the
worde
of
God
and
prayer
.
We
see
then
that
Consecration
is
,
when
a
thing
is
separated
from
a
common
and
ciuil
vse
to
a
more
special
vse
,
which
is
done
by
[
f
](A22474-e8020-b)
f
iustin
.
in
apoll
.
2
,
the
authority
of
the
worde
,
and
by
the
vertue
of
prayer
,
whereby
it
hath
his
full
force
,
power
,
and
vertue
.
The
knowledge
of
this
point
,
serueth
to
cleere
our
[
g
](A22474-e8060-b)
g
1
cor.
10
,
16
,
blessed
the
creatures
,
that
they
might
be
effectual
signes
,
and
serue
for
the
confirmation
and
increase
of
our
faith
.
Secondly
,
we
are
taught
,
that
consecration
is
not
a
magical
This
is
my
body
,
being
murmured
and
spoken
ouer
the
bread
,
and
This
cup
is
the
new
testament
in
my
bloud
whispered
ouer
the
wine
,
did
fully
finish
a
consecration
,
and
made
the
elements
to
be
immediatly
changed
into
the
body
and
blood
of
Christ
,
without
any
other
obseruing
of
the
institution
.
And
hence
it
is
,
that
the
forme
of
Christs
giuing
of
thanks
is
not
set
down
by
any
Euangelist
,
because
our
corrupution
and
superstition
is
so
great
,
that
if
we
had
the
words
,
we
would
ascribe
power
&
force
to
the
words
,
sillables
,
and
letters
,
and
therefore
the
manner
of
his
thanksgiuing
is
pretermitted
.
This
inclination
of
the
hart
is
apparently
seene
in
the
Romish
church
,
who
ascribe
efficacy
&
operation
to
the
pronouncing
of
certain
words
,
which
is
a
part
of
sorcery
and
a
part
of
witch
craft
.
Wheras
we
auouch
,
that
the
whole
action
of
taking
,
breaking
,
pouring
out
,
distributing
,
eating
,
drinking
,
praysing
&
rehearsing
the
institution
of
Christ
,
are
the
consecration
,
that
is
,
the
separation
of
these
creatures
to
this
vse
.
Thirdly
,
if
after
the
Sacramentall
actions
,
if
after
thanksgiuing
[
h
](A22474-e8160-b)
h
concil
.
Trident.
sess
,
7
,
can
.
11.
popish
opinion
is
to
be
refused
and
reprooued
,
that
holdeth
it
to
be
no
Sacrament
,
if
the
minister
haue
not
an
[
i
](A22474-e8170-b)
i
〈◊〉
faciendi
quod
facit
Ecclesia
,
Bellar
,
de
sacra
lib.
1
,
cap
,
27.
intent
and
purpose
in
the
ministration
thereof
,
at
least
to
do
that
which
the
church
doth
,
that
is
,
to
consecrate
the
elements
and
to
make
a
Sacrament
.
If
his
mind
be
not
on
his
matters
,
&
his
hart
on
his
busines
in
hand
,
they
hold
it
can
be
no
Sacrament
.
For
otherwise
saith
Bellarmine
.
If
a
priest
should
read
the
Gospell
at
the
table
of
prelates
and
religious
men
,
and
in
reading
should
pronounce
these
words
,
This
is
my
body
,
this
is
my
blood
,
then
all
the
bread
and
wine
vpon
the
the
table
should
be
consecrate
and
changed
into
Christs
body
and
blood
:
which
is
not
so
,
because
his
intent
is
wanting
.
Againe
,
if
a
father
should
lead
his
sonne
to
the
bath
,
and
there
dip
him
in
the
water
,
And
say
I
wash
thee
in
the
name
of
the
father
,
and
though
he
thinke
nothing
of
Baptizing
him
,
yet
it
should
bee
baptisme
,
if
an
intent
of
baptizing
were
not
required
.
But
I
would
gladly
haue
him
answere
this
question
:
what
if
a
father
should
intend
Baptisme
by
dipping
his
child
in
the
bath
,
whether
that
were
baptisme
or
not
?
Or
suppose
the
priest
we
spake
off
,
reading
at
the
prelates
table
,
should
haue
a
mind
and
meaning
to
consecrate
all
the
bread
and
wine
vpon
the
table
must
〈◊〉
of
necessity
be
a
Sacrament
,
and
reall
change
of
all
?
Or
admit
the
former
priest
being
in
the
saide
prelats
wine
seller
,
supposing
himselfe
to
be
in
the
Church
and
to
stand
at
the
alter
,
should
pronounce
there
words
of
consecration
with
a
purpose
and
intent
to
make
a
sacrament
,
should
all
the
wine
in
that
〈◊〉
be
turned
into
the
blood
of
Christ
?
Or
if
he
being
in
a
bakers
shoppe
should
there
solemnely
say
,
This
is
my
body
with
the
foresaide
resolution
,
should
all
that
bread
be
changed
into
the
body
of
Christ
?
Let
them
speake
plainely
,
let
them
tel
vs
directly
what
they
hold
.
I
thinke
they
will
not
say
so
:
I
am
sure
it
is
not
so
.
For
other
things
are
wanting
,
that
are
needefull
in
this
matter
.
We
haue
shewed
,
that
a
Sacrament
is
not
made
by
bare
pronouncing
of
certaine
wordes
,
ascribing
force
to
them
after
the
manner
of
enchanters
,
but
the
whole
institution
of
Christ
must
be
obserued
,
[
k
](A22474-e8220-b)
k
The
Sacrament
dependeth
not
vpon
the
intention
of
the
minister
.
there
must
be
distributing
and
receiuing
,
there
must
be
praier
and
thankesgiuing
,
and
from
the
vse
of
these
followeth
Consecration
:
all
which
are
wanting
in
the
former
examples
&
suppositions
,
there
is
no
taking
,
no
breaking
,
no
distributing
,
no
pouring
out
,
no
receiuing
,
no
praying
,
no
thanksgiuing
.
We
see
touching
the
word
of
God
,
with
what
intent
and
vnder
what
pretence
soeuer
[
l
](A22474-e8230-b)
l
Phil
1.
18.
Math
23.
2.
3.
it
be
preached
,
if
the
minister
teach
Christ
crucified
,
howsoeuer
he
be
affected
,
it
may
haue
his
effect
in
the
heart
,
and
worke
saith
in
〈◊〉
hearer
:
so
is
it
in
the
Sacramentes
,
they
haue
their
efficacy
and
operation
howsoeuer
the
hart
of
the
minister
be
disposed
.
And
as
Isaac
intended
not
to
blesse
Iacob
but
Esau
,
[
m
](A22474-e8270-b)
m
Gen.
27.
1.
4.
33.
yet
it
hindered
not
the
purpose
and
determination
of
God
:
so
the
corrupt
intent
,
the
wandering
imagination
,
and
rouing
conceite
of
the
minister
,
cannot
hinder
the
blessing
of
god
in
the
sacraments
,
being
his
own
ordinaces
.
For
the
force
of
the
Sacrament
dependeth
no
more
vpon
the
intention
of
the
giuer
,
then
it
doth
vpon
the
intention
of
the
receiuer
.
Againe
,
if
the
right
receiuing
of
the
Sacrament
depend
vpon
the
intent
of
the
minister
:
what
assurance
can
any
man
haue
,
that
hee
hath
euer
receiued
or
shall
euer
receiue
a
Sacrament
?
What
perswasion
can
we
haue
in
our
hearts
that
we
euer
were
baptized
?
What
knowledge
that
we
were
euer
partakers
of
the
body
and
blood
of
Christ
in
the
supper
of
the
Lord
?
Doth
not
this
leaue
vs
vncertaine
and
vnsetled
,
without
comfort
,
without
fruite
,
without
benefit
by
comming
to
the
sacraments
,
and
setteth
the
poore
distressed
consciences
of
men
vpon
the
rack
?
Alas
,
we
cannot
kno
[
n
](A22474-e8280-b)
n
1
cor.
2.
11.
the
hart
and
vnderstand
the
intentes
thereof
,
For
what
man
knoweth
the
thinges
of
a
man
,
saue
the
spirit
of
man
which
is
within
him
?
Furthermor
,
were
not
this
harde
dealing
and
extream
cruelty
in
God
,
to
hang
the
saluation
of
men
vpon
the
pleasure
of
the
minister
,
whereby
our
faith
and
saluation
shall
alwaies
be
doubtfull
?
and
should
it
not
be
vniust
in
God
,
to
make
the
euill
of
the
minister
to
hurt
the
receiuer
?
To
draw
to
an
end
of
this
question
,
[
o
](A22474-e8300-b)
o
Bellar.
lib.
1.
de
sacra
.
c.
28.
the
aduersaries
themselues
confesse
,
that
the
church
cannot
iudge
of
thinges
that
are
inward
:
whereupon
we
fiame
this
reason
,
If
the
church
cannot
iudge
of
things
inward
,
then
it
cannot
iudge
of
the
intent
of
the
minister
:
but
they
confesse
it
cannot
iudge
of
inward
things
,
therefore
not
of
the
intent
of
the
minister
,
and
consequently
although
they
be
present
at
the
action
,
they
remained
doubtful
of
consecration
.
Wherefore
,
Bellarmine
foreseeing
the
inconuenience
and
absurdity
of
this
vnreasonable
and
vncomfortable
assertion
,
confesseth
that
if
one
of
their
masse-priests
in
his
ministration
,
[
p
](A22474-e8320-b)
p
Bellar
,
lib.
1
,
de
sacra
,
c.
27
,
intend
to
do
as
the
church
of
Geneua
doth
,
it
suffic
eth
to
make
a
Sacrament
effectuall
and
of
sorce
.
This
is
the
confession
of
a
knowne
and
sworne
enemy
:
Whereby
we
see
,
that
howsoeuer
they
say
we
haue
no
ministers
,
no
ordination
,
no
consecration
,
no
church
,
that
our
sacraments
are
no
better
then
the
feasts
of
Ceres
and
Bacchus
,
and
lay
many
false
accusations
to
our
charge
,
that
the
Supper
of
the
Lord
with
vs
is
no
Sacrament
,
but
a
bare
signe
without
grace
,
without
effect
,
without
vertue
:
yet
they
are
constrained
to
confesse
and
yeald
thus
farre
,
that
if
a
Masse-munger
purpose
to
do
as
the
reformed
churches
do
,
his
doing
is
effectuall
,
and
the
Sacrament
is
good
.
The
effect
of
this
point
is
this
,
that
if
we
desire
to
be
comforted
and
assured
of
Gods
fauour
when
we
come
to
his
supper
,
wee
must
not
hang
the
profit
of
his
ordinances
vpon
the
weake
and
vnstable
foundation
of
Popish
intentions
.
Thus
[
q
](A22474-e8360-b)
q
See
more
Book
.
3.
c.
7.
much
of
consecration
.
CHAP.
9.
Of
the
first
inward
part
of
a
Sacrament
.
THe
outward
parts
of
a
Sacrament
haue
hitherto
beene
declared
,
by
a
diligent
perfourmance
whereof
consecration
is
performed
:
now
the
inward
parts
follow
to
bee
considered
,
and
handled
of
vs
,
in
which
the
very
soule
and
life
of
the
Sacraments
consisteth
.
For
the
outward
partes
profit
nothing
without
these
,
as
the
word
profiteth
nothing
,
except
the
inward
and
true
husbandman
giue
the
increase
according
to
the
Apostles
words
,
[
a
](A22474-e8410-b)
a
1
Cor.
3.
7
,
He
that
planteth
and
he
that
watereth
is
nothing
;
but
God
that
giueth
the
increase
:
so
the
force
of
the
Sacramentes
is
to
be
looked
for
,
from
the
creator
that
did
institute
them
.
Peter
saith
,
[
b
](A22474-e8440-b)
b
1.
Pet.
3.
21.
Baptisme
doth
saue
vs
,
but
he
addeth
,
not
Whereby
the
filth
of
the
flesh
is
washed
away
,
but
in
that
a
good
conscience
maketh
request
to
God
.
So
the
Apostle
Paule
teacheth
,
that
[
c
](A22474-e8470-b)
c
1
Tim.
4.
8.
Bodily
exercise
profiteth
little
,
but
Godlinesse
is
profitable
to
all
thinges
:
so
the
outward
signes
profiteth
little
,
but
the
inward
parts
being
applyed
and
receiued
,
are
profitable
to
all
things
.
Behold
the
creatures
which
God
vseth
,
as
instruments
of
his
mercy
toward
vs
,
the
Sunne
,
the
Moone
,
the
Starres
,
fire
,
water
,
herbes
,
and
such
like
:
wee
ought
not
to
put
any
confidence
in
them
,
nor
admire
them
as
first
and
chiefe
causes
of
any
benefits
.
So
our
trust
ought
not
to
be
in
the
outward
signes
though
ordained
of
God
as
holy
helps
vnto
vs
(
which
were
to
conucie
his
glory
to
them
)
but
our
faith
must
be
lifted
vp
to
God
being
the
author
of
the
Sacramentes
,
and
the
creator
of
all
thinges
.
The
inward
parts
of
a
Sacrament
are
such
inuisible
and
heauenly
thinges
as
are
signified
vnder
the
earthly
and
outward
parts
.
We
heard
before
,
the
outward
partes
of
a
Sacrament
to
be
these
,
the
minister
,
the
word
,
the
signe
,
and
the
receiuer
:
so
the
inward
are
[
d
](A22474-e8500-b)
d
What
are
the
inward
&
inuisible
parts
of
a
Sacrament
.
foure
in
number
,
answerable
to
the
outward
,
to
wit
,
1.
God
the
father
second
the
spirit
.
3.
Christ
.
4.
the
faithfull
.
Now
there
is
a
notable
proportion
and
worthy
agreement
betweene
the
outward
and
the
inwarrd
partes
,
[
e
](A22474-e8510-b)
e
The
proportion
between
the
parts
.
these
resembling
each
other
,
as
one
face
answeareth
another
in
the
waters
.
For
euen
as
the
minister
by
the
word
,
offereth
and
applyeth
visibly
the
outward
element
and
signe
to
the
body
of
the
receiuer
:
So
GOD
the
father
,
by
the
spirit
,
offereth
and
applyeth
IESVS
CHRIST
inuisibly
to
the
faithfull
receiuer
.
This
is
the
resemblance
and
likenesse
betweene
the
externall
and
internal
parts
:
whereby
we
see
,
that
God
the
father
is
represented
by
the
Minister
:
the
spirit
,
by
the
word
:
christ
,
by
the
outward
element
:
and
the
faithful
receiuer
by
the
outward
receiuing
.
The
first
inward
part
is
god
the
[
f
](A22474-e8530-b)
f
The
first
inward
part
of
a
sacrament
is
god
the
father
.
father
,
osfering
and
applying
Christ
and
his
sauing
graces
to
the
faithfull
.
The
minister
offereth
and
deliuereth
the
outward
signes
to
the
receiuers
,
and
can
go
no
further
:
herein
he
representeth
God
the
father
,
who
offereth
Christ
to
all
,
albeit
the
reprobate
receiue
him
not
.
He
doth
not
dally
and
deale
falsly
with
vs
,
but
truely
offereth
in
the
sacramentes
Christ
with
all
his
giftes
and
benefits
,
if
we
haue
handes
to
receiue
him
,
he
is
giuen
to
vs
.
The
vse
of
this
doctrin
is
,
first
of
al
to
distinguish
between
[
g
](A22474-e8560-b)
g
act.
16.
14.
but
it
is
God
that
openeth
the
hart
and
speaketh
to
the
conscience
of
the
faithfull
hearer
.
Secondly
,
it
serueth
to
strengthen
our
faith
and
help
our
weakenes
when
we
come
to
the
sacrament
.
So
often
as
we
[
h
](A22474-e8590-b)
h
Iohn
.
6.
32.
sealed
vp
his
sonne
vnto
vs
.
My
father
giueth
you
that
bread
from
〈◊〉
.
He
will
as
surely
giue
Christ
,
as
the
minister
deliuereth
the
bread
and
wine
.
Albeit
the
sacraments
should
be
ministred
by
some
hypocrite
and
wicked
man
:
yet
they
haue
as
much
force
and
as
a
great
efficacy
,
as
if
they
were
ministred
by
faithfull
and
godly
men
.
The
vertue
of
the
sacramentes
hangeth
vpon
the
minister
no
more
,
then
the
goodnesse
of
seed
dependeth
vppon
the
sower
:
which
if
it
light
in
good
ground
,
will
bring
forth
plentifull
fruit
,
〈◊〉
it
be
〈◊〉
of
an
vngodly
and
vnskilfull
man
.
Chap.
10.
Of
the
second
inward
part
of
a
Sacrament
.
HItherto
of
the
first
in
ward
part
:
[
a
](A22474-e8640-b)
a
The
second
part
of
a
Sament
is
the
holy
〈◊〉
.
the
second
part
of
a
sacrament
is
the
holy
spirit
,
as
Math.
3.
Hee
shall
baptize
you
[
b
](A22474-e8660-b)
b
Math
3.
11.
with
the
holy
ghest
and
fire
.
So
in
Christes
Baptisme
,
when
he
was
baptized
and
prayed
,
the
[
c
](A22474-e8680-b)
c
Luc.
3.
22.
holy-ghost
discended
in
a
visible
shape
like
a
Doue
vppon
him
.
And
By
[
d
](A22474-e8700-b)
d
1.
Cor.
12
13
one
spirit
we
are
al
baptizd
into
one
body
,
whether
we
be
Iewes
or
greacians
,
whether
we
bee
bond
or
free
,
and
haue
bene
all
made
to
drinke
into
one
spirit
And
the
Apostle
layeth
down
the
circumcision
of
the
hart
by
the
spirit
:
He
is
a
Iew
which
is
one
within
,
and
the
circumcision
is
of
the
heart
in
the
spirit
.
So
the
same
Apostle
Tit.
3.
5.
6
,
According
to
the
mercy
of
God
he
saued
vs
by
the
washing
of
the
new
birth
,
and
the
renewing
[
e
](A22474-e8740-b)
e
Tit.
3
5.
〈◊〉
of
the
Holy-ghost
which
he
shed
on
vs
aboundantly
through
Iesus
Christ
our
sauiour
.
Nothing
can
be
fruitfull
and
profitable
without
his
gratious
worke
in
vs
,
he
worketh
and
setteth
the
word
of
promise
in
our
hearts
,
and
therefore
we
must
necessarily
hold
the
blessed
spirit
to
an
inward
part
of
the
Sacrament
.
Now
let
vs
proceed
to
the
vses
of
this
point
,
being
the
second
inward
part
.
Is
the
spirit
of
God
the
sealer
vp
of
the
After
that
ye
beleeued
,
[
f
](A22474-e8790-b)
f
Eph.
1.
13.
ye
were
sealed
with
the
holy
spirit
of
promise
?
then
as
often
as
we
heare
the
promise
vttered
by
the
Minister
,
it
confirmeth
vs
that
the
father
by
his
spirit
woorketh
the
same
in
our
harts
.
The
Water
in
baptisme
,
cannot
by
any
force
and
vertue
inherent
in
it
,
wash
our
consciences
from
dead
workes
to
serue
the
liuing
God
,
as
it
hath
power
to
wash
away
the
filth
and
corruption
of
our
bodies
.
The
bread
and
wine
in
the
Lords
supper
haue
no
inherent
strength
to
nourish
the
soule
to
eternall
life
,
as
they
haue
to
strengthen
the
body
:
they
are
instruments
of
the
Holy-ghost
,
who
worketh
by
them
to
the
great
comfort
of
the
faithfull
.
Grace
is
not
contained
and
shut
vp
in
them
,
as
water
in
a
vessell
,
or
as
a
medicine
in
a
boxe
:
the
spirit
helpeth
our
infirmities
,
sealing
vppe
to
our
consciences
the
fruite
of
the
word
that
is
heard
and
of
the
Sacrament
all
signes
that
are
seene
.
Againe
,
is
the
spirit
of
God
an
inward
part
of
the
Sacramentes
?
will
make
this
my
couenant
with
thee
(
saith
the
Lord
)
[
g
](A22474-e8840-b)
g
Esa.
59
21.
my
spirit
that
is
vpon
thee
,
and
my
words
which
I
haue
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
nor
out
of
the
mouth
of
the
seed
of
thy
seed
from
henceforth
and
for
euer
.
A
man
indeed
hath
power
to
heare
the
word
and
to
receiue
the
sacramentes
,
his
will
is
free
in
these
outwarde
workes
:
but
he
hath
no
power
or
strength
to
do
them
with
profitte
and
comfott
,
except
it
be
giuen
him
from
aboue
.
Though
we
heare
neuer
somuch
,
though
wee
communicate
neuer
so
often
,
the
spirit
must
open
our
hearts
,
as
he
opened
the
hart
of
Lydia
.
So
1
Ioh.
2.
that
〈◊〉
ʰ
which
ye
receiued
of
him
dwelleth
in
you
,
and
ye
neede
not
that
any
man
teach
you
,
but
as
that
same
annointing
teacheth
you
of
all
thinges
,
and
it
is
true
and
is
not
lying
.
Likewise
Act
10.
Peter
preached
the
Gospell
to
Cornelius
and
his
houshold
,
and
while
he
yet
spake
to
them
,
The
[
i
](A22474-e8950-b)
i
act.
10.
44.
Holy-ghost
fell
on
them
all
which
heard
the
word
.
So
also
the
Apost.
being
sent
out
with
their
commission
,
and
commanded
to
preach
the
Gospell
to
euery
[
k
](A22474-e8970-b)
k
Mar.
16.
20.
creature
,
it
is
noted
that
they
went
forth
,
and
preached
euery
where
,
and
the
Lord
wrought
with
them
,
and
confirmed
the
worde
with
signes
that
followed
.
And
Ioh.
14.
The
[
l
](A22474-e9000-b)
l
Ioh.
14.
26.
comforter
,
which
is
the
Holy-ghost
,
whom
the
father
wil
send
in
my
name
,
he
shal
teach
you
all
thinges
and
bring
all
thinges
to
your
remembrance
which
I
haue
told
you
.
Pharaoh
often
heard
Moses
and
Aaron
,
but
he
harkened
not
,
but
hardned
his
heart
,
because
there
was
no
inward
touching
or
teaching
of
the
spirit
.
The
Israelites
had
hearde
and
seene
the
wonderfull
things
of
God
,
yet
they
profited
not
in
faith
,
in
repentance
,
in
regeneration
:
and
the
reason
is
rendered
,
〈◊〉
.
29.
Yee
haue
seene
all
[
m
](A22474-e9080-b)
m
Deut.
29.
2.
3.
4.
that
the
Lord
did
before
your
eies
in
the
Lands
of
Egypt
vnto
Pharoah
and
vnto
all
his
seruants
and
vnto
al
his
Land
,
the
great
tentations
which
thine
cies
haue
seene
,
those
great
mycacles
and
wonders
:
yet
the
Lord
hath
not
giuen
you
an
hart
to
perceiue
,
and
eyes
to
see
,
and
eares
to
heare
vnto
this
day
.
When
we
come
to
heare
the
word
,
which
is
a
word
of
power
,
of
life
,
and
of
saluation
,
when
wee
come
to
receiue
the
sacramentes
,
which
are
signes
of
Gods
graces
,
and
seales
of
his
promises
,
we
see
many
returne
as
ignorant
,
peruers
,
corrupt
,
froward
,
rebellious
,
hard-harted
,
and
disobedient
as
they
came
to
these
ordinances
of
God
:
and
whence
commeth
this
?
How
falleth
it
out
?
And
what
may
be
the
reason
heereof
?
Surely
it
is
not
in
him
that
[
n
](A22474-e9100-b)
n
Luc.
13.
24.
Rom.
9.
16.
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercy
,
who
giueth
eies
to
see
,
eares
to
heare
,
and
heart
to
vnderstand
,
to
whom
he
thinketh
good
in
heauenly
pleasure
.
Wherefore
our
duty
is
,
seeing
the
naturall
man
perceiueth
not
the
things
that
are
of
the
spirit
of
God
,
to
pray
vnto
him
to
giue
vs
wisedome
to
see
our
corruptions
,
blindnes
,
ignorance
,
and
hardnesse
of
hart
.
Thirdly
,
doth
the
spirit
worke
in
vs
by
the
word
?
Are
[
o
](A22474-e9150-b)
o
Against
ana
baptists
depending
on
reuelations
.
which
depend
vpon
reuelations
,
and
inward
inspirations
,
vpon
priuate
motions
and
diuine
illuminations
without
the
word
.
They
will
not
be
taught
by
the
word
,
they
will
not
be
strengthned
by
the
Sacramentes
:
but
take
away
the
vse
of
both
,
following
their
owne
foolish
fansies
and
deuilish
dreames
.
They
boast
of
the
spirit
of
God
,
and
are
led
by
the
spirit
of
the
deuill
.
Wee
must
for
our
direction
and
practise
learne
,
that
as
to
rest
vpon
the
spirit
without
the
word
is
phantasticall
and
heriticall
,
and
the
mother
of
all
errors
:
so
the
word
and
sacraments
without
the
spirit
are
no
〈◊〉
then
a
dead
carcasse
without
life
,
an
empty
sound
without
substance
,
a
naked
shew
without
truth
,
an
empty
casket
without
the
〈◊〉
and
there
sore
we
must
knit
them
together
,
and
assure
our selues
that
the
spirite
speaketh
euidently
in
the
scriptures
,
the
spirit
worketh
effectually
by
the
Sacramentes
,
and
the
spirit
helpeth
our
〈◊〉
to
profit
by
them
.
CHAP.
II.
Of
the
third
inward
part
of
a
Sacrament
.
THus
much
we
haue
spoken
touching
the
holy
spirit
,
being
the
2.
inward
part
:
the
〈◊〉
inward
part
[
a
](A22474-e9200-b)
a
Christ
is
〈◊〉
3.
inward
part
of
a
Sacrament
.
is
Iesus
Christ
crucified
,
the
very
subiect
&
substance
of
all
Sacraments
.
He
was
represented
by
〈◊〉
meision
and
the
pascall
lambe
:
and
he
is
represented
in
Baptisme
and
in
the
Lords
supper
.
When
we
receiue
the
outward
signes
,
God
the
father
offereth
his
sonne
and
all
his
graces
with
him
,
to
confirme
our
〈◊〉
therby
.
The
signe
is
but
a
figure
and
token
:
Christ
is
the
truth
and
substance
.
This
we
shewed
before
,
Ch.
2.
in
the
discription
of
a
sacrament
,
that
therein
Christ
and
all
his
sauing
graces
are
truely
offered
,
sealed
vp
,
and
giuen
to
the
faithfull
that
〈◊〉
in
his
name
.
Heereunto
commeth
the
doctrine
of
the
Apostle
,
where
hee
teacheth
that
the
Iewish
Sacramentes
being
in
the
truth
of
them
the
same
with
ours
,
did
signifie
[
b
](A22474-e9220-b)
b
1.
cor.
10.
1.
2
3.
4.
5.
Christ
,
for
They
dranke
of
the
spirituall
rocke
that
followed
them
,
and
that
rocke
was
Christ
.
So
he
doth
teach
〈◊〉
,
that
by
Baptisme
we
[
c
](A22474-e9240-b)
c
Gal.
3.
27.
put
on
Christ
,
we
are
buried
into
his
death
,
and
are
planted
[
d
](A22474-e9250-b)
d
Rom.
6.
4.
5.
into
the
similitude
of
his
resurrection
.
Wherefore
,
this
is
the
vse
and
end
of
the
sacraments
,
to
lead
our
saith
to
the
onely
sacrifice
of
Christ
once
offered
vpon
the
crosse
,
as
to
the
onely
ground-worke
and
〈◊〉
of
our
saluation
:
as
touching
the
other
Sacrament
,
the
same
Apostle
sheweth
,
that
the
breaking
of
the
bread
sealeth
vp
the
[
e
](A22474-e9260-b)
e
1
cor.
10.
16.
communion
of
his
body
,
and
the
pouring
out
the
wine
the
communion
of
his
blood
.
So
then
,
this
is
an
euident
,
plaine
&
manifest
truth
,
confirmed
by
testimonies
of
the
Scripture
,
that
Christ
is
the
matter
and
substance
of
a
sacrament
.
Heereby
,
we
gather
great
strength
of
faith
.
If
Christ
be
Christ
sitting
at
the
right
hand
of
his
father
:
let
vs
run
vnto
him
,
let
vs
hunger
and
thirst
after
his
righteousnes
,
let
vs
acknowledge
him
to
be
our
wisdom
,
our
rightiousnes
,
our
sanctification
,
and
redemption
,
and
let
vs
looke
for
our
saluation
from
him
and
in
him
.
What
though
our
faith
be
frail
and
weak
?
What
though
it
be
as
a
graine
of
a
Mustard
seede
,
which
is
very
little
and
small
?
What
if
it
be
but
as
the
groth
&
strength
of
a
child
,
which
is
ready
to
fal
except
he
be
staied
vp
?
yet
this
weak
,
this
smal
,
this
little
,
this
fraile
,
this
feeble
faith
,
is
able
and
sufficient
to
ingraft
vs
into
christ
.
A
childe
taking
a
staffe
in
his
hand
,
is
able
to
hold
it
,
as
truely
though
not
as
strongly
as
a
man
:
so
if
we
lay
hold
vpon
christ
by
faith
,
though
we
doe
it
with
many
wantes
,
and
much
weaknes
,
yet
it
shal
serue
and
suffice
vs
to
saluation
.
For
God
looketh
not
so
much
to
the
perfection
as
to
the
truth
of
faith
,
neither
so
much
to
the
measure
as
to
the
maner
of
our
beleeuing
.
Euen
as
[
f
](A22474-e9300-b)
f
Mar.
8.
24.
the
blinde
man
in
the
Gospell
,
when
he
beganne
to
perceiue
the
mouing
of
men
,
and
saw
them
walking
as
trees
,
when
yet
hee
could
not
discerne
their
bodies
,
did
as
truely
and
certainely
see
them
as
other
did
,
though
not
so
cleerely
,
plainely
,
and
distinctly
:
So
when
we
haue
the
least
sparke
of
faith
,
it
will
as
truely
assure
vs
of
our
saluation
as
a
stronger
.
The
poore
prisoner
that
〈◊〉
in
a
deepe
and
darke
dungeou
,
may
as
wel
discerne
the
light
of
the
Sunne
at
a
little
hole
and
creuisse
,
as
he
that
walketh
in
the
open
ayre
,
so
albeit
wee
bee
compassed
about
with
ignorance
,
doubtinges
,
Weaknes
,
and
manyfolde
fraylties
of
the
fleshe
,
yet
by
a
dimme
light
and
sighte
of
faithe
,
wee
may
certainely
apply
vnto
vs
the
mercies
of
GOD
and
the
merits
of
Christ
,
as
well
as
if
we
had
a
strong
and
perfect
perswasion
of
our
election
&
saluation
before
the
foundations
of
the
world
.
Thus
we
see
,
howsoeuer
the
faithfull
may
be
afflicted
,
yet
[
g
](A22474-e9320-b)
g
2.
cor.
4.
8.
〈◊〉
they
are
not
distressed
:
though
tempted
,
yet
not
ouerwhelmed
:
though
cast
down
,
yet
they
perish
not
,
For
[
h
](A22474-e9340-b)
h
1.
Iohn
.
5.
4.
this
is
their
victory
that
hath
ouercome
this
world
,
euen
their
faith
,
wherby
they
apprehend
Iesus
Christ
,
who
is
offered
of
GOD
the
father
in
the
Sacramentes
to
all
the
faithfull
.
Againe
,
if
Christ
be
giuen
vs
,
how
should
not
the
father
with
him
giue
vs
all
things
else
?
as
the
[
i
](A22474-e9370-b)
i
Rom
,
8.
31.
Apostle
concludeth
.
If
God
spared
not
his
owne
sonne
,
but
gaue
him
for
vs
all
to
death
:
how
shal
he
not
with
him
giue
vs
al
things
also
?
when
we
inioy
him
we
inioy
al
things
:
if
we
want
him
it
is
nothing
,
though
we
abound
in
all
things
else
.
Wherefore
,
when
the
father
gaue
him
for
vs
,
it
is
more
then
if
he
had
giuen
to
us
heauen
and
earth
For
hauing
right
and
interest
in
him
,
we
haue
possession
[
k
](A22474-e9410-b)
k
Heb.
1.
2.
of
all
things
,
may
assure
himselfe
to
be
made
fellow
heire
with
him
.
This
is
it
the
[
l
](A22474-e9430-b)
l
1
Cor.
21.
22.
23.
Apostle
saith
.
Let
no
man
reioyce
in
men
:
for
al
things
are
yours
,
whether
it
be
Paule
or
Apollos
,
or
Cephas
,
or
the
the
world
,
or
life
,
or
death
,
whether
they
be
things
present
,
or
things
to
come
,
euen
all
are
yours
,
and
ye
Christs
,
and
Christ
Gods
.
When
a
parcel
of
ground
is
purchased
and
made
ours
,
thereby
the
profit
and
commodity
thereof
is
made
ours
also
:
so
when
christ
by
the
free
donation
of
god
the
father
is
giuen
vnto
vs
,
his
righteousnes
and
obedience
becommeth
wholy
ours
togither
with
him
.
He
then
that
hath
christ
,
hath
all
thinges
:
he
that
hath
not
christ
,
hath
nothing
,
howsoeuer
he
thinke
himselfe
to
be
something
.
Chap.
12.
Of
the
fourth
inward
part
of
a
Sacrament
.
THe
[
a
](A22474-e9480-b)
a
The
last
inward
part
of
a
sacrament
is
the
faithful
receiuer
.
last
inwarde
part
of
a
Sacrament
is
the
faithfull
receiuer
,
desiring
,
apprehending
,
receiuing
,
hungring
and
thirsting
after
Christ
.
There
is
required
a
faithfull
receiuer
,
if
wee
woulde
receiue
Iesus
Christ
,
faith
must
of
necessity
goe
before
,
without
this
there
is
no
iustification
,
without
this
,
there
is
no
saluation
,
as
Rom.
14.
Whatsoeuer
[
b
](A22474-e9500-b)
b
Rom.
14.
23
Heb.
11.
6.
is
not
of
faith
,
is
sunne
.
And
Heb.
11.
Without
faith
it
is
vnpossible
to
please
God
.
Iudas
executed
the
function
of
an
Apostle
,
he
was
partaker
of
the
Passeouer
:
yet
he
ceased
not
to
remaine
an
Hypocrite
,
a
deuill
,
and
the
child
of
perdition
,
[
c
](A22474-e9530-b)
c
Iohn
17.
12.
that
the
scripture
might
be
fulfilled
.
Neither
was
he
bettered
or
sanctified
by
that
sacrament
,
or
by
the
vse
therof
Ananias
and
Sapphira
his
wife
,
[
d
](A22474-e9560-b)
d
act.
5.
4.
9.
being
in
the
number
of
Disciples
,
wer
no
doubt
baptized
of
the
Apostles
,
and
had
also
receiued
ofttimes
the
Lordes
supper
,
yet
they
continued
in
their
wickednes
,
lyinge
,
and
hypocrisie
,
the
sacrament
did
not
take
away
their
wickednes
,
nor
giue
them
a
iustifying
and
sauing
faithe
,
[
e
](A22474-e9570-b)
e
act.
15.
9.
which
purifieth
the
hart
by
repentance
and
woorketh
newe
obedience
in
the
soule
.
The
like
we
haue
said
of
Simon
the
sorcerer
,
[
f
](A22474-e9580-b)
f
act.
8.
23.
who
albeit
he
were
baptized
,
yet
remained
in
the
gall
of
bitternes
,
and
in
the
bond
of
iniquity
.
Wherefore
,
the
Apostle
teacheth
,
that
the
worde
profited
not
,
[
g
](A22474-e9590-b)
g
Heb.
4.
2.
because
it
was
not
mingled
with
faith
in
those
that
heard
it
.
If
the
signes
be
receiued
without
faith
,
they
hurt
:
not
that
Gods
giftes
and
ordinances
hurt
of
themselues
,
but
not
being
receiued
aright
,
they
hurt
through
our
sin
and
default
.
As
the
worde
not
receiued
by
faith
is
an
empty
sound
without
force
:
so
the
sacrament
is
an
vnprofitable
and
a
naked
shew
without
substance
.
Wherefore
,
the
Sacraments
in
regard
of
the
vnbeleeuers
and
vngodly
are
no
Sacraments
to
them
,
because
to
them
they
are
not
seales
of
the
righteousnesse
of
faith
.
True
it
is
,
they
remaine
Sacraments
,
in
respect
of
God
who
offereth
his
owne
sonne
,
but
they
lose
their
strength
and
force
toward
the
vnfaithfull
,
that
do
abuse
and
contemne
them
,
[
h
](A22474-e9610-b)
h
Rom.
2
,
〈◊〉
as
the
Apostle
expresly
teacheth
,
Circumcision
verilyts
profitable
if
thou
keepe
the
law
:
but
if
thou
be
a
transgressor
of
the
law
,
thy
circumcision
is
become
vncircumcision
,
the
same
Apostle
speaketh
of
such
[
i
](A22474-e9630-b)
i
1
Cor.
11
,
20
as
vsed
the
Lords
Supper
without
true
godlinesse
and
due
preparation
,
saith
,
This
is
not
to
eate
the
Lords
Supper
,
denying
that
to
be
,
which
was
not
done
as
it
ought
to
be
.
Wherefore
,
seeing
the
right
vse
of
the
Sacraments
is
,
[
k
](A22474-e9670-b)
k
Panem
domini
,
non
panem
dominum
.
August
,
hom
,
in
Ioh.
65
,
the
bread
of
the
Lord
,
but
they
eate
not
the
bread
and
the
Lord
:
because
the
signe
,
without
the
right
and
holy
vse
thereof
,
is
not
an
auailable
Sacrament
to
the
receiuer
of
it
.
Wee
see
therefore
the
wicked
partake
not
CHRIST
,
although
they
partake
the
signes
of
Christ
,
[
l
](A22474-e9690-b)
l
Ioh
,
20
,
6
,
7
,
as
they
that
found
his
clothes
,
but
missed
his
body
.
Secondly
,
we
see
heereby
,
that
the
elect
ordained
to
eternall
[
m
](A22474-e9730-b)
m
1
cor.
11
,
30
For
this
cause
many
are
licke
and
weak
among
you
,
and
many
sleeps
:
for
if
we
would
iudge
our selues
,
we
should
not
be
iudged
of
the
Lord
.
Where
the
Apostle
teacheth
,
that
God
brought
a
iudgement
vpon
his
owne
house
,
and
punished
this
church
with
weakenes
,
sicknesse
,
and
death
it selfe
,
for
their
vnreuerent
,
vnworthy
,
and
disordered
receiuing
of
the
Lords
Supper
.
Although
,
many
among
them
(
no
doubt
)
were
elected
,
and
all
of
them
professed
the
Gospel
of
the
kingdome
:
yet
god
visited
their
want
of
preparation
&
reuerence
with
diuerse
diseases
and
great
mortality
,
[
n
](A22474-e9750-b)
n
Leuit
,
26
,
14
15
,
21
Deut
,
28
15
16
,
20
,
21
according
to
the
threatning
annexed
to
the
law
,
If
ye
will
not
obey
me
,
nor
do
all
these
comcaundements
,
if
ye
shall
dispise
mine
ordinances
,
or
your
soule
abhor
my
lawes
,
then
wil
I
do
this
vnto
you
,
I
wil
appoint
ouer
youfearfulnes
,
a
consumption
,
and
the
burning
ague
to
consume
the
eies
and
to
make
the
heart
heauy
.
And
if
ye
walke
stubbornly
against
me
and
will
not
obey
me
,
I
wil
then
bring
seauen
times
moe
plagues
vpon
you
,
according
to
your
sinnes
.
Wherefore
,
when
we
haue
receiued
grace
to
beleeue
,
and
haue
tasted
the
first-fruites
of
the
spirit
to
the
comfort
of
our
soules
,
we
must
not
be
puffed
vp
in
our
knowledge
,
we
must
not
grow
secure
,
but
stir
vp
the
giftes
of
God
in
vs
when
they
begin
to
wax
faint
:
let
vs
seek
to
preuent
his
iudgments
before
they
com
,
which
we
may
do
,
by
iudging
our
selus
,
by
making
inquiry
into
our
own
waies
,
and
by
searching
the
reines
of
our
hartes
,
with
purpose
to
condemne
all
ignorance
,
error
,
security
,
and
vngodlinesse
,
and
as
it
were
to
take
punishment
of
our selues
:
then
this
would
follow
thereupon
,
we
should
not
be
iudged
and
punished
of
the
Lord
.
This
then
is
the
remedy
to
avoid
the
sin
of
vnworthy
receiuing
.
A
man
thus
visited
with
sicknes
,
weakenesse
,
and
diuerse
kinds
of
diseases
,
and
smitten
with
the
stroke
of
Gods
own
hand
,
cannot
possibly
be
restored
by
any
creature
in
heauen
or
earth
:
&
yet
behold
the
Lord
hath
not
left
vs
without
meanes
to
remoue
them
and
take
them
away
,
to
wit
,
by
taking
away
the
cause
,
that
we
may
remoue
the
effects
.
The
cause
of
these
punishmentes
is
taken
away
by
iudging
our selues
.
Now
a
man
in
iudging
of
himselfe
[
o
](A22474-e9770-b)
o
What
we
are
to
do
in
iudging
our selues
.
must
performe
foure
things
1.
he
must
examine
himselfe
of
his
sinnes
2.
he
must
confesse
them
,
and
himselfe
to
be
guilty
,
as
the
poore
prisoner
that
standeth
at
the
bar
.
No
denying
of
the
fact
,
no
defending
of
the
fault
,
no
hiding
of
the
offence
,
no
iustifieng
of
our
person
can
procure
our
pardon
:
the
way
to
haue
for
giuenes
,
is
to
acknowledge
our
own
wickednes
3.
he
must
condemn
himselfe
,
and
giue
sentence
against
himself
without
partiality
,
4.
he
must
plead
pardon
for
the
remission
of
his
sins
,
and
neuer
rest
,
vntil
he
giue
him
peace
of
conscience
,
and
restore
him
to
the
ioyof
his
saluation
.
Chap
,
13.
Of
the
first
vse
ofa
Sacrament
.
HItherto
of
the
parts
of
a
Sacra
.
both
outward
and
inward
:
now
we
come
to
the
vses
therof
.
For
vnlesse
we
know
the
vse
,
and
vnderstand
the
end
why
they
were
ordained
,
it
shal
not
profit
vs
to
know
the
parts
.
Every
thing
must
be
referred
to
his
right
vses
and
propper
endes
:
so
must
the
Sacramentes
be
.
The
endes
are
especially
[
a
](A22474-e9820-b)
a
Three
chief
vses
of
the
sacraments
,
these
three
.
First
,
to
strengthen
faith
.
Secondly
,
to
seale
the
Couenant
betweene
God
and
vs
.
Thirdly
,
to
bee
a
badge
of
our
profession
.
Touching
the
first
end
,
the
Sacraments
serue
for
the
better
confirmation
of
our
faith
,
as
appeareth
.
Where
the
Apostle
hauing
set
down
the
drowning
of
the
world
,
and
the
preseruing
of
Noah
by
the
Arke
,
he
saith
our
baptisme
[
b
](A22474-e9850-b)
b
Pet.
3
,
21
,
directly
answereth
that
tipe
,
which
is
a
taking
to
witnesse
of
a
good
conscience
,
and
sauing
vs
by
the
resurrection
of
Christ
.
So
then
,
by
faith
confirmed
in
Baptisme
,
we
haue
an
infallible
assurance
in
the
death
of
Christ
of
our
saluation
.
Many
indeed
come
to
the
sacraments
,
are
present
at
Baptisme
,
are
partakers
of
the
Lords
supper
,
that
feele
no
strength
of
faith
,
no
increase
of
Gods
graces
,
no
spiritual
groth
in
the
body
of
christ
,
so
that
they
worke
not
saluation
in
them
,
but
further
their
condemnation
.
For
the
sacramentes
(
as
we
haue
shewed
)
giue
not
grace
,
but
more
firmely
,
surely
,
and
comfortably
confirme
faith
,
they
apply
and
seale
vp
Christ
crucified
.
The
sacraments
cannot
giue
faith
to
the
faithlesse
,
neither
were
they
instituted
to
the
end
men
should
beleeue
but
because
they
do
beleeue
:
as
meat
was
not
giuen
that
men
should
learne
to
eate
,
but
that
the
eating
might
be
nourished
.
Faith
indeede
receiueth
them
,
[
c
](A22474-e9860-b)
c
august
.
〈◊〉
,
dei
,
lib.
25
,
cap.
25
,
and
then
they
serue
to
nourish
it
.
And
they
confirme
not
faith
by
any
inherent
power
included
in
them
,
but
the
holy
spirit
applyeth
Christ
to
vs
,
and
frameth
this
comfortable
conclusion
in
our
hearts
,
All
such
as
are
conuerted
and
do
rightly
vse
the
sacraments
,
shal
receiue
Christ
,
and
al
his
sauing
graces
:
But
I
am
conuerted
&
do
rightly
vse
the
sacraments
:
Therfore
I
shal
receiue
christ
&
his
graces
.
Thus
doth
the
conforter
comfort
al
those
that
come
rightly
&
religiously
to
the
Lords
table
.
Now
,
if
we
would
enquire
and
search
after
the
reasons
of
this
first
end
,
we
should
find
that
one
cause
why
they
confirme
faith
is
,
because
god
is
true
in
his
promises
,
he
confirmeth
and
maketh
good
that
which
is
gone
out
of
his
mouth
.
All
the
[
d
](A22474-e9880-b)
d
2.
cor
,
1
,
20
,
promises
of
God
in
Christ
are
yea
and
are
in
him
Amen
,
vnto
the
glory
of
God
through
vs
.
For
〈◊〉
Princes
seales
confirme
their
charters
,
assure
their
grantes
,
and
make
certaine
their
pardons
:
so
do
gods
sacraments
witnesse
to
our
hearts
and
consciences
,
that
his
words
and
promises
are
true
and
are
established
to
continue
for
euer
.
For
as
he
declareth
his
mercies
by
his
word
,
so
he
sealeth
and
assureth
them
by
his
sacraments
.
Againe
,
this
appeareth
by
the
example
of
Abraham
,
who
first
beleeued
the
promise
,
and
it
was
imputed
to
him
for
righteousnes
being
yet
vncircumcised
,
and
afterward
receiued
the
signe
of
circumcision
as
the
seale
of
the
righteousnes
of
faith
,
as
the
Apostle
[
e
](A22474-e9900-b)
e
Rom
,
4
,
5
,
10
,
11
,
teacheth
We
say
that
faith
was
imputed
vnto
Abraham
for
righteousnes
:
How
was
it
then
imputed
?
when
he
was
circumcised
,
or
vncircumcised
?
Not
when
he
was
circumcised
,
but
when
hee
was
vncircumcised
,
&c.
Where
he
sheweth
that
Abraham
was
iustified
in
vncircumcision
,
but
yet
was
afterwarde
circumcised
,
that
the
gifte
of
righteousnes
might
be
confirmed
in
him
.
The
[
f
](A22474-e9930-b)
f
Act
,
8
,
36
,
Eunuche
likewise
beleeued
before
hee
receiued
baptisme
,
and
therefore
it
sealed
vp
the
increase
of
his
faith
and
of
Gods
graces
.
And
Act
2.
They
that
gladlie
receiued
the
wordes
of
Peter
,
[
g
](A22474-e9950-b)
g
act
,
2
,
41
,
&
10
,
44
,
47
,
48
and
22
,
16.
were
baptized
.
And.
as
Peter
preached
to
Cornelius
and
others
of
the
Gentlies
,
The
Holy-ghost
fel
on
them
all
which
heard
the
word
,
and
he
said
,
Can
any
forbid
water
that
these
shoulde
not
bee
baptized
,
which
haue
receiued
the
Holy-ghost
as
wel
as
we
?
So
he
commanded
them
to
be
baptized
in
the
name
of
the
Lord
.
Wherefore
,
when
the
minister
washeth
with
water
,
it
representeth
our
buriall
with
Christ
,
into
his
death
,
and
our
rising
again
with
him
into
newnes
of
life
.
As
bread
norisheth
and
strengthneth
man
:
so
the
body
of
christ
taken
by
faith
,
feedeth
the
soule
.
We
take
the
bread
and
cup
into
our
hands
,
we
eat
,
we
drink
,
we
are
refreshed
:
so
we
feed
on
Christ
,
whose
flesh
is
meat
indeed
,
and
whose
bloud
is
[
h
](A22474-e10000-b)
h
Chrisost
in
Math.
hom
,
83.
we
should
not
neede
the
sacraments
.
We
must
not
therefore
abstaine
from
them
for
the
weakenes
of
our
faith
,
but
for
that
cause
come
to
God
and
to
the
Sacraments
of
God
,
praying
for
strength
and
confirmation
thereof
,
[
i
](A22474-e10010-b)
i
Mar.
9
,
23
,
23
as
that
father
did
,
whose
sonne
was
possessed
with
a
dumbe
spirit
when
Christ
saide
to
him
,
If
thou
canst
beleeue
,
all
things
are
possible
to
him
that
beleeueth
he
answered
crying
with
teares
Lord
I
beleeue
,
help
mine
vnbeleese
.
And
Luk.
17.
the
Apostles
[
k
](A22474-e10050-b)
k
Luk.
17
,
5
say
to
the
Lord
,
Increase
our
faith
.
Vndoubtedly
he
that
neuer
doubted
,
neuer
beleeued
:
For
whosoeuer
in
truth
beleeueth
,
feeleth
sometimes
doubrings
and
wauerings
of
his
faith
.
Even
as
the
sound
body
feeleth
oftentimes
the
grudginges
of
a
feuer
and
distemperature
of
the
body
,
which
if
he
had
not
health
he
could
neuer
finde
and
feele
:
so
the
faithfull
soule
findeth
sundry
doubtings
,
which
if
his
faith
were
not
sound
,
he
covld
not
diseerne
.
For
,
we
feele
not
corruption
by
corruption
,
nor
sinne
by
finne
,
[
l
](A22474-e10070-b)
l
Luk.
11
,
21
,
22
because
when
the
strong
man
possesseth
the
house
,
all
things
are
in
peace
:
but
we
feele
sinne
and
perceiue
corruption
in
vs
by
a
contrary
grace
of
gods
spirit
.
The
lesser
and
smaller
measure
of
grace
we
haue
,
the
lesser
is
our
feeling
:
and
the
more
grace
we
haue
the
more
quick
we
are
in
feeling
of
corruption
.
What
is
the
reason
,
that
many
haue
no
light
of
sinne
,
no
feeling
of
their
corruption
,
no
tentations
,
no
trembling
,
no
terror
,
no
feare
of
gods
wrath
,
but
wholly
liue
,
lie
,
and
dye
in
their
lustes
?
Surely
,
because
they
are
without
grace
,
without
gods
spirit
,
and
without
his
inward
worke
in
them
.
But
the
faithfull
,
who
are
not
led
by
the
slesh
but
liue
by
the
spirit
,
are
often
tempted
,
assailed
,
tormoyled
,
tryed
,
and
prouoked
to
many
euils
,
according
to
the
[
m
](A22474-e10080-b)
m
Luk.
22
,
31
,
32
words
of
our
blessed
sauiour
,
Simon
,
Simon
,
behold
Satan
hath
desired
to
winnow
you
as
wheat
,
but
I
haue
prayed
for
thee
that
thy
faith
faile
not
,
therefore
when
thou
art
conuerted
,
strengthen
thy
bretheren
.
Asa
man
carried
vp
and
set
vpon
an
high
to
wer
or
on
the
pinicle
of
a
temple
,
and
ther
fast
bound
in
chaines
of
Iron
that
he
cannot
fall
although
he
would
,
when
he
looketh
down
,
feareth
,
and
al
his
ioynts
tremble
,
because
he
is
not
acquainted
and
accustomed
to
mount
vp
so
high
in
the
aire
,
and
to
behold
the
earth
so
farre
beneath
:
but
when
he
remembreth
himselfe
and
perceiueth
himselfe
fast
bound
and
out
of
all
danger
,
then
he
conceiueth
constant
hope
of
continuing
,
and
casteth
away
all
feare
of
falling
:
So
when
we
looke
down-ward
vpon
our selues
and
our
owne
waies
,
we
haue
doubtings
,
wauerings
,
astomshments
,
horrors
,
terrors
,
tremblings
,
and
feares
:
but
when
we
looke
vpwards
,
to
be
hold
the
sweet
consolation
which
god
hath
promised
,
Christ
hath
purchased
,
the
word
hath
published
,
the
Holy-ghost
hath
sealed
,
and
euery
beleeuer
hath
tasted
,
wee
feele
our selues
sure
,
and
cease
to
doubt
any
more
.
For
faith
though
assaulted
with
doub
tings
,
may
be
certain
.
The
Sunne
alwaies
shineth
in
the
firmament
,
though
the
clouds
haue
couered
it
,
and
the
light
appeare
not
.
The
tree
hath
life
in
it
,
though
it
be
not
in
winter
discerned
.
So
faith
hath
his
assurance
and
perswasion
,
though
it
bee
shaken
with
doubtings
and
assaulted
with
tentations
.
Wherfore
,
so
often
as
we
feele
these
doubtings
and
imperfections
,
let
vs
set
against
them
the
certainty
of
gods
truth
:
let
vs
set
before
vs
the
vnchangablenes
of
his
promises
:
let
vs
draw
neere
to
the
holy
Sacraments
,
and
therby
seeke
strength
and
increase
offaith
.
Moreouer
,
was
[
n
](A22474-e10120-b)
n
2
Sam.
9
,
7
,
8
〈◊〉
to
his
table
,
therby
honoring
the
son
for
the
fathers
sake
:
so
doth
god
receiue
vs
al
deformed
and
defiled
to
his
heauenly
supper
.
And
as
Mephibosheth
professed
himselfe
vnworthy
to
eat
bread
at
the
kings
table
,
saying
,
What
is
thy
seruant
,
that
thou
shouldst
looke
on
such
a
dead
dog
as
I
am
?
So
must
we
confes
our
vnworthines
,
and
be
[
o
](A22474-e10160-b)
o
Math
,
15
,
26
,
27.
contented
with
the
crums
of
his
grace
,
that
fal
from
his
heauenly
table
.
And
thus
acknowledging
our selues
to
be
blind
,
he
will
restore
vs
:
to
bee
poor
,
he
wil
inrich
vs
:
to
be
wounded
,
he
wil
cure
vs
:
to
be
captiues
,
he
wil
deliuer
vs
:
to
besick
,
he
wil
heale
vs
:
to
be
weake
,
he
will
strengthen
vs
:
to
be
lost
,
he
will
saue
vs
:
to
be
hungry
and
thirsty
,
he
will
resresh
vs
:
to
be
broken-hearted
,
he
wil
binde
vs
vp
:
to
be
sold
vnder
sinne
,
he
wil
ransome
and
〈◊〉
vs
.
Thirdly
,
it
reacheth
vs
to
abhor
the
absurdity
of
Bellarmine
,
a
factour
and
at
turney
of
the
church
of
Rome
,
[
p
](A22474-e10200-b)
p
Bellar.
de
sacram
.
lib.
1.
cap.
14.
who
[
q
](A22474-e10230-b)
q
Rom.
4.
11.
and
what
is
the
vse
of
the
Sacraments
in
all
that
are
partakers
of
them
.
So
doth
Baptisme
seale
vp
to
vs
Gods
promises
in
Christ
,
and
assureth
the
remission
of
sinnes
,
[
r
](A22474-e10240-b)
r
1
Pet.
3.
21.
as
Peter
teacheth
.
Lastly
,
if
the
chiefe
end
of
the
Sacramentes
,
and
of
the
ordinance
of
God
in
the
institution
of
them
,
be
to
confirme
[
s
](A22474-e10280-b)
s
Rom.
8.
15.
16
holy
ghost
testifie
vnto
vs
particularly
the
adoption
of
children
,
the
remission
of
sinnes
,
and
saluation
of
our
soules
?
As
Rom.
8.
We
haue
not
receiued
the
spirit
of
bondage
to
feare
,
but
the
spirit
of
adoption
,
whereby
we
cry
Abba
father
:
the
spirit
beareth
witnesse
with
our
spirits
,
that
we
are
the
children
of
God
.
In
these
words
,
gods
sanctifieng
spirit
,
and
our
sanctified
spirit
,
are
made
the
two
witnesses
of
our
adoption
.
This
we
must
certainly
beleeue
by
faith
.
And
this
made
the
Apostle
[
t
](A22474-e10300-b)
t
Rom.
8.
38.
39.
most
confident
in
the
end
of
the
same
Ch.
saying
,
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
,
shal
be
able
to
separate
us
from
the
loue
of
God
which
is
Christ
Iesus
our
Lord
.
If
any
obiect
,
we
may
hope
well
for
forgiuenesse
of
sinnes
,
but
we
cannot
beleeue
the
same
.
I
answer
,
faith
and
hope
cannot
be
separated
,
they
do
〈◊〉
as
louing
frends
accompany
each
other
,
they
are
neuer
sundered
and
diuided
,
so
that
if
we
may
be
assured
of
our
saluation
by
hope
,
it
followeth
we
may
be
certainely
perswaded
.
True
hope
followeth
true
faith
,
as
the
effect
doth
the
cause
,
and
no
man
can
truely
hope
,
that
is
not
truely
assured
.
Besides
,
this
is
the
property
of
hope
,
[
u
](A22474-e10320-b)
u
Rom.
5
4
,
〈◊〉
it
neuer
maketh
any
ashamed
,
they
shall
not
be
confounded
and
disappointed
,
they
shall
attaine
vnto
the
thing
hoped
for
,
according
to
the
doctrine
of
the
Apostle
,
Experience
bringeth
forth
hope
,
and
hope
maketh
not
ashamed
,
because
the
loue
of
God
is
shed
abroad
in
our
hearts
by
the
Holy-ghost
,
which
is
giuen
vnto
us
.
Hitherto
of
the
first
end
of
a
Sacrament
.
Chap.
14.
Of
the
second
vse
of
a
Sacrament
THe
second
end
of
a
Sacrament
is
this
,
[
a
](A22474-e10370-b)
a
The
2
vse
of
a
Sacrament
is
to
be
a
seale
of
the
Couenant
.
It
serueth
to
be
a
seale
of
the
Couenant
betweene
God
and
vs
,
that
he
will
be
our
God
,
and
we
will
be
his
people
,
as
Gen.
17.
I
am
God
[
b
](A22474-e10390-b)
b
Gen.
17
,
I
,
II.
all
susficient
,
walke
before
me
,
and
be
vpright
.
The
Sacramentes
are
assured
testimonies
and
confirmations
of
the
fauour
and
goodwil
of
god
,
who
is
wel
pleased
toward
vs
in
christ
his
sonne
.
By
them
as
by
certaine
pledges
giuen
and
receiued
,
God
of
great
mercy
doth
as
it
were
binde
himselfe
to
vs
,
and
we
binde
our selues
to
him
to
remaine
his
people
&
to
walke
in
obedience
before
him
.
〈◊〉
was
a
seale
of
gods
promise
to
Abraham
,
&
a
seale
of
Abrahams
faith
and
obedience
toward
God
.
But
let
vs
see
what
[
c
](A22474-e10430-b)
c
what
the
couenant
is
,
betweene
God
&
man
.
this
couenant
is
,
what
are
the
Articles
of
agreement
betweene
God
and
vs
,
and
what
things
each
part
interchangably
couenanteth
and
contracteth
each
toward
other
.
The
couenant
of
God
in
respect
of
himselse
,
hath
3.
parts
.
He
promiseth
,
[
d
](A22474-e10440-b)
d
Rom
,
11
,
26
,
Ier.
33
,
8
,
Esa.
43
,
25
,
first
of
all
,
forgiuenesse
of
our
sinnes
.
The
deliuerer
shall
come
out
of
Sion
,
and
shal
turne
away
the
vngodlinesse
from
Iacob
,
and
this
is
my
couenant
to
them
,
when
I
shall
take
away
their
sinnes
.
Secondly
the
adoption
[
c
](A22474-e10460-b)
c
Ier.
31
,
31
,
32.
33
of
sonnes
and
acceptation
of
vs
to
be
his
children
,
ioyned
with
the
promise
of
his
continuall
fauor
,
loue
,
grace
,
and
protection
,
as
Ier.
31.
Behold
,
the
dayes
come
,
(
saith
the
Lord
,
)
that
I
will
make
a
newe
couenant
with
the
house
of
Israell
and
with
the
house
of
Iudah
,
not
according
to
the
couenant
that
I
made
with
their
fathers
,
when
I
took
them
by
the
hand
to
bring
them
out
of
the
Land
of
Egipt
,
the
which
my
couenant
they
brake
,
although
I
was
an
husband
vnto
them
,
saith
the
Lorde
:
but
this
shall
be
the
couenaunt
that
I
will
make
with
the
house
of
Israell
,
after
those
dates
saith
the
Lord
,
I
will
put
my
Lawe
in
their
inward
parts
,
and
write
it
in
their
hearts
,
and
I
will
be
their
God
,
and
they
shall
be
my
people
.
Be
hold
,
the
indenture
of
couenants
written
by
the
finger
of
God
,
wherein
for
better
assurance
he
hath
bound
himselfe
to
forgiue
our
sinnes
,
and
promised
to
be
our
mercifull
God
.
And
to
the
ende
there
might
be
a
paire
of
these
indentures
,
interchangeably
giuen
each
to
other
party
;
the
Lord
by
the
hand
of
the
Apostle
,
hath
drawne
as
it
wer
the
counterpane
of
the
former
word
for
word
,
expressed
as
it
is
in
the
Prophet
,
[
f
](A22474-e10510-b)
f
IIeb.
4.
10
11
12.
so
that
we
haue
a
pair
of
indentures
of
couenants
,
to
shew
the
stablenes
of
Gods
counsel
.
The
3
,
part
of
the
couenant
in
respect
of
god
is
,
[
g
](A22474-e10520-b)
g
Reuel.
21
,
4.
7.
the
promise
of
the
full
possession
of
the
heauenly
inheritaunce
and
of
eternall
glory
after
this
life
.
God
shall
wipe
away
all
teares
from
their
eies
,
and
there
shall
bee
no
more
death
,
neither
sorrow
,
neither
crying
,
neither
shall
there
be
any
more
paine
,
for
the
first
things
are
passed
:
he
that
ouercommeth
,
shal
inherit
al
things
:
Again
to
him
that
[
h
](A22474-e10550-b)
h
Reuel.
27
,
28.
26.
27.
and
ch.
3.
5.
12.
31.
ouercommeth
will
I
giue
to
eat
of
the
tree
of
life
which
is
in
the
midst
of
the
Paraolice
of
God
,
he
shall
not
be
hurt
of
the
second
death
:
he
shall
haue
power
giuen
him
ouer
the
Nations
,
and
rule
them
with
a
rod
of
iron
:
he
shall
be
cloaethed
with
white
array
,
and
I
will
not
put
his
name
out
of
the
booke
of
life
:
he
shal
be
a
pillar
in
the
temple
of
God
,
and
shall
go
no
more
out
.
I
will
grant
to
him
to
sit
with
me
in
my
throne
,
euen
as
I
ouercam
,
&
sit
with
my
father
in
his
throne
.
Thus
we
see
,
how
God
on
his
part
,
by
writinges
and
euidences
promiseth
to
giue
to
his
people
remission
of
sins
,
adoption
of
sons
,
and
possession
of
heauen
,
he
hath
couenanted
by
word
and
by
oth
to
perform
these
things
:
neither
is
he
as
man
that
he
should
lie
,
nor
as
the
son
of
man
that
he
shold
deceiue
.
These
are
great
grants
,
of
great
blessings
by
our
great
god
,
to
the
great
good
and
comfort
of
his
children
.
For
what
greter
blessings
can
ther
be
,
then
being
miserable
sinners
,
to
be
gratiously
pardond
?
being
〈◊〉
enimies
,
to
be
freely
accepted
as
sonnes
?
being
bondslaues
and
prisoners
of
hel
,
we
are
made
heirs
of
heauen
and
saluation
?
Againe
,
the
couenant
on
our
part
requireth
3.
conditions
.
First
,
faith
to
God
,
[
l
](A22474-e10570-b)
l
Ioh.
3.
16.
&
14.
1.
to
beleeue
his
promises
.
God
so
loued
the
worlde
,
that
hee
hath
giuen
his
onely
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
hut
haue
euerlastiug
life
.
Again
let
not
your
hart
bee
troubled
,
ye
beleeue
in
God
,
beleeue
also
in
me
.
And
with
the
heart
man
beleeueth
vnto
righteousnes
,
and
with
the
mouth
man
confesseth
vnto
saluation
:
for
the
scripture
saith
,
whosoeuer
beleeueth
in
him
,
shall
not
be
ashamed
.
Secondly
,
god
requireth
of
vs
loue
towarde
our
brethren
:
for
seeing
he
hath
shewed
so
great
loue
toward
vs
,
[
k
](A22474-e10610-b)
k
1.
Ioh
4
,
7
,
9
10
,
11
he
exacteth
loue
of
us
again
,
as
Io.
exhorteth
,
Beloued
,
let
vs
loue
one
another
,
for
loue
commeth
of
God
,
and
euery
one
that
loueth
is
borne
of
God
,
and
knoweth
God
:
heerein
was
the
loue
of
God
made
in
unfest
among
vs
,
because
God
sent
his
onely
begotten
son
into
this
world
,
that
we
might
liue
through
him
:
beloued
,
if
God
so
loued
vs
,
we
ought
also
to
loue
one
another
.
Thirdly
,
he
requireth
as
a
necessary
couenant
to
be
kept
on
our
part
,
holines
and
true
obedience
throughout
the
whole
course
[
l
](A22474-e10640-b)
l
Iosh.
24
,
24
,
25
of
our
life
and
conuersation
.
This
is
repeated
and
vrged
in
many
places
of
the
word
of
God
,
when
they
said
they
would
serue
the
L.
their
God
and
obey
his
voice
,
Ioshua
made
a
couenant
with
them
that
they
shold
walk
after
the
L.
and
keep
his
commandements
and
his
testimonies
and
his
statutes
,
withal
their
hart
&
withal
their
soul.
Likewse
,
to
the
same
purpose
we
read
,
2
,
Chron.
15.
They
made
〈◊〉
to
seek
the
L.
God
of
their
fathers
:
and
whosoeuer
wil
not
seek
the
L
,
God
of
Israel
,
shal
be
〈◊〉
,
whether
he
be
sinal
or
great
,
man
or
woman
.
Thus
we
see
the
conditions
of
the
couenaunt
,
both
what
hee
promiseth
to
doe
,
and
what
hee
looketh
for
at
our
hands
.
Hee
requireth
of
vs
faith
,
loue
,
and
obedience
to
become
his
people
,
if
we
will
haue
him
to
be
our
God
.
All
these
three
parts
of
the
couenant
,
[
l
](A22474-e10730-b)
l
11.
roh
.
3.
23.
24.
are
mentiioned
and
expressed
,
This
is
his
commandement
,
that
we
heleeue
its
the
name
of
his
sonne
Iesus
Christ
,
and
loue
one
another
as
he
gaue
commaundement
:
for
he
that
keepeth
his
commaundements
,
〈◊〉
in
him
,
and
he
in
him
:
and
hcereby
we
know
that
he
adideth
in
vs
,
euen
by
the
spirit
that
he
hath
giuen
vs
.
The
vses
of
the
seconde
end
of
a
Sacrament
are
,
first
to
[
m
](A22474-e10760-b)
m
Psal
,
32
,
1
,
2.
May
cry
out
with
the
Prophet
in
the
reioysing
of
their
spirit
,
Blessed
is
he
,
whose
wickednes
is
lightned
,
and
u
hose
sinne
is
couered
,
Blessed
is
the
man
,
vnto
whom
the
Lord
imputeth
not
iniquitse
.
Againe
,
let
euery
one
be
carefull
to
keepe
the
former
conditions
of
the
Couenant
,
which
are
,
to
loue
him
againe
,
[
n
](A22474-e10800-b)
n
Luc
,
1
,
74
,
75
and
to
walke
in
holines
and
righ
eousnes
before
him
all
the
daies
of
our
life
.
Our
sauiour
Christ
directing
our
loue
to
our
brethren
,
and
teaching
that
the
ftreames
there
of
shoulde
slow
vnto
our
enemies
,
she
weth
that
if
we
loue
them
which
loue
vs
,
[
o
](A22474-e10810-b)
o
Math
,
5
,
44
,
46
,
57.
the
Publicans
doe
the
same
:
and
if
we
be
friendly
to
our
brethren
onely
,
this
is
no
singular
thing
.
Behold
[
p
](A22474-e10830-b)
p
1.
10h
.
3.
1
what
loue
the
father
hath
giuen
vnto
vs
,
that
we
should
be
called
the
sonnes
of
god
:
he
loued
us
gratiously
and
free'y
:
he
loued
vs
when
we
were
enemics
nvto
him
,
and
spared
not
his
owne
sonne
but
gaue
him
to
death
for
vs
all
:
doe
not
these
thinges
deserue
loue
againe
?
are
we
not
bound
to
shew
duty
for
these
mercies
,
and
loue
to
our
brethren
for
this
loue
of
our
God
?
and
yet
many
regard
,
neither
these
blessings
of
god
,
neither
to
walke
in
vprightnes
of
hart
before
him
.
Chap.
15.
Of
the
third
vse
of
a
Sacrament
.
THus
much
of
the
second
vse
:
the
third
vse
of
the
Sacraments
,
[
a
](A22474-e10870-b)
a
The
thirde
vse
of
a
sacrament
is
to
be
a
marke
and
badge
of
our
profession
.
is
to
be
badges
and
markes
of
our
Christian
profession
,
that
therby
one
of
vs
should
acknowledge
an
other
to
be
of
one
houshold
and
of
one
family
,
of
one
society
and
as
it
were
birds
of
one
feather
.
For
heereby
we
doe
manifest
whose
we
are
,
whom
weserue
,
to
what
house
we
belong
,
and
to
what
people
and
church
:
we
are
thereby
gathered
into
one
religion
,
and
distinguished
from
other
sects
:
[
b
](A22474-e10880-b)
b
August
cont
Faust
,
lib.
19.
cap.
11.
we
are
gathered
into
one
church
,
and
knit
together
in
one
,
as
Eph.
2.
Remember
that
ye
being
in
times
past
Gentiles
in
the
flesh
,
[
c
](A22474-e10900-b)
c
Eph.
2.
11.
12.
14.
and
called
vncircumcision
of
them
which
are
caled
circumcision
in
the
flesh
made
with
hands
,
ye
were
at
that
time
without
Christ
,
without
God
,
without
hope
,
but
now
in
Christ
Iesus
ye
which
once
were
farre
off
,
are
made
neare
by
the
blood
of
Christ
.
The
Iewes
by
circumcision
were
distinguished
from
other
people
,
[
d
](A22474-e10920-b)
d
1.
Sam.
19.
36.
and
the
name
of
vncircumcifed
was
reprochfull
,
they
were
accounted
vncleane
&
vnholy
persons
,
for
the
vncircum
cised
males
wer
to
be
[
e
](A22474-e10930-b)
e
Gen.
17.
14.
cut
off
from
the
number
of
the
people
of
god
.
So
by
baptisme
we
are
seperated
from
all
other
religions
,
and
are
consecrated
only
to
christian
religion
:
and
such
as
continue
vnbapti
sed
with
contempt
of
that
sacrament
,
we
take
them
not
for
our
brethren
,
nor
for
the
people
of
god
,
nor
for
members
of
his
church
,
because
they
refuse
to
take
the
sacrament
of
baptisme
,
as
the
badge
and
cognizance
by
which
they
shoulde
be
known
:
such
as
are
Athiests
,
Infidels
,
Sarazens
,
Turkes
,
Persians
,
Moores
,
Iewes
,
and
other
nations
that
want
this
mark
to
be
discerned
to
belong
to
the
family
of
christ
.
Christ
Iesus
sending
out
his
Apostles
bad
them
teach
and
baptize
the
Gentiles
,
[
f
](A22474-e10940-b)
f
Math.
28.
19
Mar.
16.
16.
Act.
2.
39
41.
42.
to
whom
he
directed
them
:
therefore
where
the
word
and
Sacraments
are
,
there
is
a
church
and
congregation
of
the
people
of
god
.
And
he
that
beleeueth
and
is
baptized
shall
be
saued
.
And
hereunto
commeth
that
saying
When
the
Apostles
had
exhorted
the
people
to
amend
their
liues
,
and
to
saue
themselues
from
that
froward
generation
,
Then
they
that
gladly
receiued
the
word
were
baptized
:
and
they
continued
in
the
Apostles
doctrin
,
and
fellowship
,
and
breaking
of
bread
,
and
prayers
,
and
the
same
day
there
was
added
to
the
Church
three
thou
sand
soules
.
Thus
we
see
that
by
the
sacraments
as
by
certaine
bandes
and
chains
,
God
knitteth
and
bindeth
his
people
to
himselfe
,
and
keepeth
them
in
his
couenant
,
least
they
shold
fall
away
to
infidelity
.
And
the
people
are
warned
,
that
by
these
outward
signes
they
differ
from
the
barbarous
and
vnbeleeuing
gentiles
,
and
consequently
should
indeuour
and
prouide
that
they
likewise
differ
from
them
in
those
thinges
that
are
signified
by
those
signes
.
This
osfereth
to
our
considerations
very
good
vses
.
First
,
[
g
](A22474-e10990-b)
g
1.
Cor.
7.
22
,
Ioh.
8.
36.
freedome
and
protection
from
all
euils
?
and
whose
badges
are
instrumentes
of
his
sauing
graces
?
If
this
be
the
glory
of
the
faithfull
,
let
vs
seeke
to
maintain
our
dignity
and
freedom
,
[
h
](A22474-e11000-b)
h
Ioh.
3
,
1.
2.
Ioh.
1.
12
,
13
according
as
Iohn
teacheth
,
Beholde
what
loue
the
father
hath
giuen
to
vs
,
that
we
shoulde
be
called
the
sonnes
of
god
,
for
this
cause
the
world
knoweth
you
not
,
because
it
knoweth
not
him
.
And
againe
in
his
gospell
,
As
manie
as
receiued
Christ
,
to
them
he
gaue
prerogatiue
to
be
sonnes
of
God
,
euen
to
them
that
beleeue
in
his
name
,
which
are
borne
not
of
blood
,
nor
of
the
flesh
,
nor
of
the
wil
of
man
,
but
of
god
.
Whereas
on
the
other
side
,
the
estate
and
condition
of
vngodly
men
is
base
,
vile
,
miserable
,
and
contemptible
,
they
liue
to
themselues
and
to
sinne
,
they
die
to
iudgement
and
condemnation
.
What
can
be
more
fearfull
?
what
can
be
more
wretched
?
Secondly
,
if
we
weare
the
cloath
and
badge
of
Christ
,
then
[
i
](A22474-e11060-b)
i
Reu.
2
,
13
,
Pergamus
.
I
know
thy
works
,
and
where
thou
dwellest
,
euen
where
Satans
throne
is
and
thou
keepest
my
name
,
and
hast
not
denied
my
faith
,
euen
in
those
daies
,
when
Antipas
my
faithful
martir
was
slaine
among
you
,
where
Satan
dwelleth
.
So
Christ
our
sauiour
[
k
](A22474-e11080-b)
k
Math
10.
32
,
33.
taught
his
disciples
.
Whosoeuer
shal
confesse
me
before
men
,
him
〈◊〉
I
confesse
also
before
my
father
which
is
in
heauen
:
But
who
soeuer
shal
deny
me
before
men
,
him
wil
I
also
denie
before
my
father
which
is
in
heauen
.
Wherefore
,
this
condemneth
those
that
say
,
I
will
keepe
my
conscience
to
my selfe
,
none
shall
know
my
religion
but
God
and
my selfe
,
I
will
not
be
to
forward
for
feare
of
after
reckonings
,
nor
any
way
countenance
such
as
be
forward
.
These
men
,
while
they
suppose
to
keep
their
religion
to
themselues
,
do
indeed
proclaime
openly
that
they
are
of
no
religion
.
For
if
they
did
truly
beleeue
in
their
harts
,
they
would
likewise
confesse
with
their
tongues
,
according
to
the
saying
of
the
[
l
](A22474-e11100-b)
l
Rom
10.
9.
10.
Apostle
,
If
thou
shalt
confesse
with
thy
mouth
the
lord
Iesus
,
&
shalt
beleeue
in
thine
hart
that
god
him
raised
from
the
dead
,
thou
shalt
be
saued
:
for
with
the
hart
man
beleeueth
vnto
righteousnes
,
and
with
the
mouth
man
confesseth
vnto
saluation
.
And
[
m
](A22474-e11120-b)
m
Iam
2.
18.
the
Apostle
Iames
teacheth
vs
to
trye
faith
by
workes
,
as
gold
by
the
touchstone
,
Chap
,
2.
Shew
me
thy
faith
by
thy
works
,
and
I
wil
shew
thee
my
faith
by
my
works
.
So
then
,
let
vs
not
be
ashamed
of
the
[
n
](A22474-e11140-b)
n
Rom.
1
,
16.
Gospell
of
Christ
,
Which
is
the
power
of
God
to
saluation
to
euerie
one
that
beleeueth
,
and
not
shrink
for
troble
as
deceitfull
cloath
in
the
wetting
,
least
our
maister
be
ashamed
of
vs
before
his
father
and
the
holy
Angels
.
Th'rdly
,
if
the
Sacraments
be
as
badges
to
shew
foorth
our
profession
:
then
it
condemneth
those
that
speake
euill
[
o
](A22474-e11180-b)
o
Reuel.
3.
15
16.
as
it
is
said
to
the
Church
of
the
Laodiceans
,
I
knowe
thy
workes
,
that
thou
art
neither
cold
nor
hot
:
I
woulde
thou
werest
colde
or
hotte
:
therefore
because
thou
art
Luke
warme
and
neither
colde
nor
hot
,
it
shall
come
to
passe
;
that
I
shall
spew
thee
out
of
my
mouth
.
Wherefore
,
let
vs
not
be
discouraged
in
wel-doing
,
but
walking
through
good
report
and
euill
report
,
let
vs
remember
that
as
christ
is
our
Lord
and
master
,
so
our
profession
and
the
sacraments
are
our
badges
.
Lastly
,
we
see
what
our
estate
and
condition
is
,
that
we
[
p
](A22474-e11220-b)
p
Mat.
1
6.
where
is
the
feare
and
reuerence
due
vnto
him
?
Is
it
not
meet
we
shoulde
shewe
our selues
thankefull
for
so
great
mercies
and
gifts
?
Were
it
not
intollerable
vnthankefulnes
and
vnsufferable
pride
,
for
any
man
to
wear
the
cognizance
of
another
,
and
yet
to
scorne
his
seruice
,
and
deny
him
duty
?
Might
not
one
worthily
check
and
controul
him
as
Christ
did
the
〈◊〉
,
who
vnwillingly
paid
such
taxes
and
tributes
as
were
laid
vpon
them
?
Hee
called
for
a
penny
,
[
q
](A22474-e11240-b)
q
Mat.
22.
19.
20.
21.
&
said
unto
them
,
Whose
image
and
superscription
is
this
?
They
said
vnto
him
,
Caesars
.
He
ansuered
,
Giue
therefore
to
Caesar
the
things
that
are
Caesars
,
and
giue
to
God
the
thinges
that
are
Gods
.
So
likewise
might
one
say
fitly
,
whose
badge
wearest
thou
?
whose
Armes
bearest
thou
on
thysleeue
?
Doth
not
this
put
thee
in
mind
of
thy
state
and
condition
,
and
of
the
seruice
and
honor
thou
owest
thy
Maister
?
In
like
manner
may
it
be
said
to
vs
,
whose
badge
bearest
thou
?
Is
it
not
Christes
?
we
are
not
therefore
our
owne
men
,
[
r
](A22474-e11260-b)
r
1.
Cor
6.
19.
20.
as
the
Apostle
reasoneth
and
concludeth
,
1.
Cor.
6.
Know
yee
not
that
your
bodie
is
the
temple
of
the
Holy-ghost
,
which
is
in
you
,
whome
ye
haue
of
God
?
and
ye
are
not
your
owne
.
For
you
are
bought
with
a
price
,
therfore
,
glorifie
God
in
your
body
&
in
your
spirit
,
for
they
are
Gods
.
So
many
therefore
as
come
without
knowledge
and
true
repentance
:
break
their
faith
giuen
to
Christ
,
and
betray
the
body
of
christ
as
much
as
in
them
lyeth
Wherefore
to
the
right
vse
and
partaking
of
the
sacraments
,
there
is
required
the
knowledge
of
god
in
three
persons
,
especialy
of
the
person
of
christ
,
perfect
God
and
perfect
man
,
and
of
his
three
offices
to
saue
his
people
:
to
be
their
Priest
,
perfectly
by
his
sacrifice
to
reconcile
and
iustifie
them
:
to
be
their
king
,
by
the
gouernement
of
his
church
,
to
kill
sin
in
them
&
to
sanctifie
them
,
to
be
their
teacher
,
to
instruct
them
in
the
wil
of
his
heauenvly
father
.
After
these
is
required
true
faith
,
and
earnest
repentance
,
otherwise
we
,
cannot
receiue
[
s
](A22474-e11280-b)
s
Without
faith
and
repentance
we
cannot
receine
Christ
.
christ
in
the
sacraments
.
Put
food
into
the
mouth
of
a
dead
man
,
it
cannot
nourish
him
:
so
if
one
that
is
vnworthy
and
vnfit
,
lying
dead
&
rotting
in
his
sin
do
come
to
the
sacraments
,
certainly
they
do
not
giue
him
life
and
worthines
,
[
t
](A22474-e11290-b)
t
1.
cor.
11.
27.
29.
but
such
a
one
doth
lade
himselfe
with
a
greater
burden
of
sin
and
punishment
.
Whosoeuer
shall
eat
this
bread
and
drinke
the
cup
of
the
Lord
vnworthily
,
shall
be
guiltie
of
the
bodie
and
blood
of
the
Lorde
,
he
eateth
and
drinketh
his
〈◊〉
iudgement
,
because
he
discerneth
not
the
Lords
bodie
.
Chap
16.
Of
the
number
of
Sacraments
.
HItherto
we
haue
spoken
of
the
chiefe
vses
of
the
sacraments
:
now
we
are
come
to
speake
[
a
](A22474-e11340-b)
a
The
number
of
sacraments
.
of
the
number
of
sacraments
,
according
as
we
take
the
name
and
haue
declared
the
nature
of
them
.
Let
vs
see
then
howe
manie
such
visible
signes
and
seales
of
spirituall
grace
in
the
new
testament
,
were
iustituted
of
God
to
set
forth
the
benefits
of
christ
,
for
the
continuall
vse
of
the
church
.
Many
liue
in
the
bosom
of
the
church
,
hear
the
word
,
come
to
publick
praier
,
take
themselus
to
be
goodly
christians
,
offer
themselues
to
the
lordes
table
,
and
are
made
partakers
of
the
Sacrament
,
who
yet
are
ignorant
how
many
sacraments
ther
are
,
&
what
they
are
.
None
almost
so
simple
but
can
number
his
sheep
and
cattel
:
he
knoweth
their
marks
.
he
knoweth
their
differences
:
but
aske
him
how
many
commaundements
of
the
law
,
how
many
Articles
of
faith
,
how
many
petitions
of
the
Lords
prayer
,
or
how
many
Sacraments
of
the
New
Testament
,
he
can
answere
nothing
.
Such
haue
their
wits
wholly
exercised
on
the
world
,
and
on
wordly
things
which
iustle
out
religion
&
the
knoledge
of
heauenly
things
.
If
we
haue
eares
to
heare
let
vs
heare
what
is
the
faith
os
the
Church
in
this
point
,
grounded
vpon
the
infallible
rule
and
rocke
of
the
word
of
God
.
The
sacraments
of
the
church
ordained
by
Christ
,
to
assure
our
communion
with
him
are
onely
two
:
[
b
](A22474-e11350-b)
b
christ
instituted
onely
two
Sacramentes
.
baptisme
,
whereby
we
are
receiued
into
the
couenant
of
God
in
steed
of
circumcision
:
and
the
Lordes
supper
,
whereby
we
are
nourished
,
maintained
,
and
retained
therein
,
insteed
of
the
Passeouer
.
For
albeit
the
couenant
be
but
one
,
yet
the
seales
there
of
are
two
,
to
assure
vs
that
by
vnion
with
Christ
,
we
are
regenerated
and
shall
be
nourished
to
eternall
life
.
He
hath
deliuered
vs
a
few
sacraments
insteade
of
many
,
he
coulde
haue
instituted
moe
if
he
had
thought
it
good
for
the
benefit
of
the
Church
These
are
as
it
were
the
two
eies
wherby
we
see
and
behold
the
promises
of
God
.
These
are
as
the
two
hands
,
whereby
we
after
a
sort
do
handle
Christ
crucified
and
lay
hold
on
the
graces
of
saluation
.
Christ
hath
appointed
no
mo
sacraments
,
he
hath
laide
on
vs
an
easie
yoke
and
a
light
burden
.
That
these
two
,
are
the
onely
sacraments
of
the
new
testament
,
may
appear
by
these
few
reasons
[
c
](A22474-e11370-b)
c
Reasons
why
ther
are
only
two
sament
.
following
.
First
christ
taught
no
more
to
his
Apostles
,
the
Apostles
deliuered
no
mo
to
the
churches
,
the
churches
embraced
no
moe
for
many
yeares
.
When
the
Lord
Iesus
liued
on
the
earth
,
[
d
](A22474-e11380-b)
d
Luke
.
1
,
76.
and
3.
3.
he
instituted
baptisme
by
the
ministery
of
Iohn
baptist
,
who
as
he
was
sent
to
prepare
the
harts
of
the
people
,
so
he
preached
the
baptisme
of
repentance
:
Afterward
the
Lord
Iesus
established
it
with
his
owne
mouth
,
in
the
commission
giuen
to
his
disciples
,
he
appointed
and
himself
first
administred
his
last
supper
in
remembrance
of
his
deth
,
vntil
his
2.
comming
againe
with
power
and
great
glory
.
These
two
true
sacraments
of
the
church
,
to
wit
,
baptisme
and
the
lords
supper
were
instituted
and
warranted
by
the
mouth
of
christ
himselfe
,
and
none
other
beside
these
.
These
we
receiue
because
christ
ordained
them
:
other
we
receiue
not
,
because
he
ordained
them
not
.
Secondly
,
the
Apostle
Paule
admonisheth
the
Corinthians
to
beware
of
idolatry
,
not
to
slatter
themselues
,
or
to
think
themselues
the
members
of
christ
,
and
therefore
should
escape
the
iudgment
of
God
,
because
they
had
the
sacraments
:
for
the
church
of
the
Israelites
had
as
great
priuiledges
as
they
,
they
had
the
same
sacramentes
,
〈◊〉
[
e
](A22474-e11440-b)
e
1.
cor.
10
,
1.
2.
3
,
4.
the
same
baptisme
,
the
same
supper
in
substaunce
and
effect
,
yet
God
was
not
pleased
with
them
,
but
ouerthrew
them
in
the
wildernes
.
If
then
the
Corinthians
had
any
moe
then
these
two
,
they
might
haue
iustly
replied
,
we
grant
indeed
,
in
respect
of
these
they
are
equall
with
vs
,
but
we
haue
other
which
they
had
not
,
wherein
they
are
inferiour
to
vs
,
and
we
superiour
to
them
,
and
therefore
are
preferred
before
them
.
If
then
the
Apostles
reason
conclude
strongly
,
we
may
hence
gather
directly
,
that
there
are
onely
two
and
no
other
Sacraments
,
because
the
Apostle
mentioneth
no
moe
,
where
hee
purposeth
to
set
forth
the
priuiledges
of
the
Iewes
,
and
to
make
them
equall
with
the
Gentiles
.
Wherefore
we
must
receyue
two
Sacraments
onely
,
or
else
the
Apostle
hath
reasoned
weakely
.
Furthermore
,
the
same
Apostle
,
1
,
Corinthians
12.
purposinge
to
shewe
that
manie
members
of
the
church
are
one
bodie
in
CHRIST
coupled
by
him
as
by
ioyntes
,
prooueth
this
pointe
by
a
full
enumeration
of
the
sacramentes
,
being
pledges
of
our
settinge
into
the
body
of
CHRIST
and
continuall
nourishment
in
the
same
,
when
he
saieth
,
[
f
](A22474-e11500-b)
f
1.
cor.
12.
3
,
As
by
one
spirit
we
are
all
baptized
into
one
body
,
whether
Iewes
or
Gentiles
,
so
we
haue
al
〈◊〉
made
to
drink
into
one
spirit
.
Where
the
Apostle
sheweth
,
that
al
the
faithfull
by
the
effectuall
woorking
of
the
Holy-ghoast
are
made
one
body
in
Christ
,
which
hee
confirmeth
by
the
two
Sacraments
of
baptisme
and
the
Lords
supper
,
without
mention
of
any
moe
.
Moreouer
,
another
reason
may
be
framed
,
by
comparing
the
Church
of
the
Iewes
with
the
churches
of
the
christians
in
regard
of
their
ordinary
sacraments
.
There
are
no
mo
sacraments
deliuered
in
the
Gospel
,
then
were
prefigured
vnder
the
law
:
for
their
sacraments
were
[
g
](A22474-e11530-b)
g
〈◊〉
〈◊〉
.
3
21.
types
answering
to
our
sacramenst
,
as
1.
Pet.
3.
Our
baptisme
answereth
the
figure
of
the
waters
,
representing
the
same
that
our
baptisme
doth
.
True
it
is
,
the
sacramentes
of
the
olde
Testament
were
not
[
h
](A22474-e11550-b)
h
Iewish
sacraments
not
figures
of
christian
sacraments
.
figures
of
the
sacraments
of
the
new
Testament
,
for
then
their
sacraments
should
be
the
sign
,
and
ours
shuld
be
the
thing
signified
:
and
so
there
should
be
sacraments
of
Sacraments
,
which
were
foolish
and
absurd
.
Againe
,
the
Iewish
Sacramentes
should
be
signes
of
things
altogither
vnknowne
vnto
them
and
not
giuen
them
of
God
,
for
they
were
vtterly
ignorant
of
Baptisme
and
the
Lordes
Supper
.
Besides
,
that
auncient
people
should
be
saued
by
beleeuing
baptisme
and
the
lords
supper
to
come
:
for
doubtlesse
they
were
saued
by
beleeuing
that
which
their
sacraments
did
signifie
:
but
they
were
not
saued
by
beleeuing
baptisme
and
the
Lords
supper
,
but
by
beleeuing
in
Christ
to
come
.
Lastly
,
the
old
sacramentes
should
haue
one
signification
,
and
the
new
another
;
for
the
old
should
signifie
the
new
,
and
the
new
shold
signifie
christ
and
his
benefits
.
Notwithstanding
,
the
sacraments
of
the
new
testament
succeede
in
the
room
of
those
of
the
old
,
and
signifie
the
same
thinges
that
they
doe
,
baptisme
[
k
](A22474-e11560-b)
k
col.
2.
11.
12
came
in
place
of
circumcision
,
and
the
Lords
supper
is
come
in
place
of
the
Paschall
lamb
,
as
appeareth
in
that
it
was
administred
presently
after
it
,
[
l
](A22474-e11570-b)
l
Luk.
22.
14.
15.
to
declare
the
abrogating
of
the
one
and
establishing
of
the
other
.
As
then
ther
was
the
same
faith
and
the
same
way
of
saluation
by
christ
,
[
m
](A22474-e11580-b)
m
Reuel.
13.
8.
who
was
the
lambe
slaine
from
the
beginning
of
the
worlde
,
[
n
](A22474-e11600-b)
n
Heb.
13.
8.
he
was
yesterday
and
to
day
,
and
the
same
for
euer
:
so
had
the
Iewish
rites
respect
to
[
o
](A22474-e11610-b)
o
1.
Cor.
10.
3
4
Christ
,
and
all
of
them
are
reduced
to
our
two
Sacraments
.
Wherefore
,
as
the
Iewes
had
onely
two
ordinary
[
p
](A22474-e11620-b)
p
Exod.
12.
48
Sacramentes
,
circumcision
and
the
Passeouer
,
as
appeareth
.
If
a
straunger
dwell
with
thee
,
and
will
obseiue
the
Passeouer
of
the
Lord
,
let
him
circumcise
all
the
males
that
belong
vnto
him
:
so
the
ordinary
sacramentes
of
Christes
church
are
baptisme
and
the
Lords
supper
agreeing
to
the
same
.
Now
the
5.
other
sacraments
newly
inuented
,
were
not
prefigured
in
the
Law
,
they
succeed
not
in
the
place
of
their
ceremonies
,
they
are
not
an
swerable
to
any
types
of
Iewish
rudiments
,
therefore
they
are
no
sacraments
.
Fiftly
,
these
two
sacraments
,
baptisme
and
the
Lords
supper
,
are
altogither
perfect
and
sufficient
,
not
onely
to
enter
and
plant
a
Christian
into
the
church
,
but
also
to
retaine
him
in
it
:
and
therefore
all
other
are
friuolous
,
vaine
,
and
superstitious
,
as
superfluous
braunches
to
be
pared
away
.
Now
,
that
they
are
sufficient
to
these
purposes
,
appeareth
by
the
effects
and
vses
of
them
.
What
other
grace
can
we
haue
,
then
to
be
borne
againe
in
Christ
,
to
haue
iustification
,
forgiuenes
of
sinnes
,
and
all
priuiledges
of
eternall
life
;
and
then
afterward
to
be
norished
and
kept
continually
in
him
.
Al
these
are
fullie
represented
and
sealed
vp
to
vs
in
these
two
:
wherup
on
it
followeth
,
that
christ
,
who
ordained
the
fewest
and
best
sacramentes
vnder
the
gospell
,
appointed
these
and
no
moe
.
Thus
then
we
may
gather
,
that
by
the
institution
of
christ
,
by
the
argument
of
the
Apostle
,
by
comparison
of
the
Iewish
ceremonies
,
and
by
the
sufficiency
of
the
two
sacraments
of
baptisme
and
the
Lords
supper
,
that
these
are
the
onely
two
sacraments
,
the
rest
are
forged
and
counterfait
sacraments
,
they
seale
not
vppe
christ
,
[
q
](A22474-e11650-b)
q
August
,
in
Psal.
40.
they
neuer
flowed
out
of
his
side
,
[
r
](A22474-e11660-b)
r
Ioh.
19.
34.
from
whence
yssued
onely
water
and
bloud
.
Lastly
,
this
number
of
2.
sacraments
appeareth
,
not
only
by
the
testimony
of
ancient
fathers
,
but
by
the
confession
of
the
aduersaries
.
For
howsoeuer
in
many
other
controuersies
,
their
wordes
are
many
,
and
their
argumentes
probable
and
very
specious
:
yet
for
the
auouching
of
7.
Sacramentes
,
they
are
dumbe
and
silent
,
and
are
not
able
to
produce
the
reuerent
witnesses
of
the
elder
time
.
Bellarmine
proueth
the
word
[
s
](A22474-e11690-b)
s
Bellar.
de
effect
,
sacr.
lib.
2
cap
,
24.
Sacrament
,
sometimes
to
be
giuen
to
al
the
〈◊〉
:
but
this
is
when
the
word
is
taken
in
a
large
and
generall
signification
,
for
any
misticall
signe
and
token
,
[
t
](A22474-e11700-b)
t
〈◊〉
.
coloni
dial.
7
,
pag
,
248
which
may
signifie
some
other
thing
,
and
may
more
properly
be
called
a
signe
then
a
Sacrament
,
as
the
couering
of
the
head
in
the
woman
was
a
signe
of
subiection
:
laying
on
of
hands
in
ordination
of
the
ministry
is
a
signe
of
〈◊〉
separation
to
that
worke
,
and
of
gods
presence
to
assist
them
with
his
grace
and
blessing
:
the
Saboth
day
was
a
signe
of
the
heauenly
rest
.
In
this
sense
Augustine
calleth
the
[
u
](A22474-e11720-b)
u
Aug
,
de
sim
,
lib.
3
,
cap
,
9.
mistery
of
the
Trinity
a
Sacrament
;
and
fire
a
Sacrament
,
because
by
the
heat
,
light
,
and
shining
brightnesse
thereof
,
the
Trinity
may
be
shadowed
out
.
Besids
,
[
a
](A22474-e11730-b)
a
〈◊〉
,
Encount
.
1
,
〈◊〉
,
13.
the
late
Warn-word
,
Pag.
91.
handling
this
controuersie
of
the
number
of
Sacraments
,
doth
not
proue
the
number
of
7.
Sacraments
out
of
the
Scripture
,
neither
goeth
about
it
,
neither
is
able
to
deriue
it
further
then
the
counsell
of
Florence
holden
in
the
yeare
1440.
and
from
Peter
Lumbard
,
[
b
](A22474-e11770-b)
b
sentent
,
lib
,
4
,
dict
,
2.
who
was
indeede
the
father
and
first
finder
and
founder
of
this
number
ofseuen
.
Augustine
,
when
he
speaketh
of
Sacraments
in
the
strict
and
proper
signification
,
&
taketh
them
for
holy
signes
and
seales
,
not
only
signifieng
,
but
representing
and
exhibiting
spiritual
graces
,
commaunded
by
christ
,
succeeding
in
the
roome
of
the
Iewish
two
ordinary
Sacraments
,
and
offering
Christ
to
all
faithful
receiuers
,
reckneth
them
as
we
do
,
[
c
](A22474-e11790-b)
c
august
.
de
simb
,
ad
catechu
.
Haec
sunt
Ecclesiae
gemina
sacramenta
.
1.
These
be
two
sacraments
of
the
church
.
And
in
one
other
place
,
[
d
](A22474-e11820-b)
d
august
,
de
doctr.
christ
.
lib
3.
cap.
9.
Christ
and
his
Apostles
haue
deleuered
vnto
vs
a
few
sacraments
in
stead
of
many
,
as
Baptisme
and
the
Lords
supper
.
So
S.
Ambrose
intreating
purposely
[
e
](A22474-e11850-b)
e
ambros
,
lib.
1
de
sacram
,
cap.
1
,
of
the
Sacraments
,
speaketh
but
of
two
,
as
the
reformed
churches
hold
at
this
day
.
Innocentius
the
third
speaking
also
of
them
,
[
f
](A22474-e11870-b)
f
c.
Firmiter
,
onely
maketh
mention
of
those
two
which
we
receiue
,
not
of
the
rest
which
we
refuse
.
Yea
Thomas
of
Aquine
the
chiefe
doctour
of
the
papistes
holdeth
heerein
the
truth
,
[
g
](A22474-e11900-b)
g
In
lib.
4.
sent
dist.
28
qu
,
4
teaching
that
the
forme
of
Bapt.
and
of
the
Lords
supper
is
found
in
the
Scripture
,
but
not
of
the
other
pretended
sacraments
,
and
namely
of
extreame
vnction
.
To
conclude
,
[
h
](A22474-e11910-b)
h
Bessar
,
de
sacra
.
,
〈◊〉
cardinall
Bessarion
confesseth
this
,
Haec
duo
sola
sacramenta
in
Euangelijs
manifestè
tradita
legimus
,
that
is
,
we
read
that
these
two
onely
sacraments
were
deliuered
vs
manifestly
and
plainly
in
the
Gospell
.
Now
let
vs
come
to
the
vses
of
this
diuision
.
In
that
[
i
](A22474-e11970-b)
i
act.
15.
10.
in
great
bondage
:
now
the
yoke
is
broken
and
we
are
deliuered
.
As
we
see
the
like
mercy
of
God
,
in
teaching
a
short
for
me
of
prayer
,
as
a
perpetuall
direction
to
the
church
,
and
in
deliuering
the
ten
commaundements
diuided
into
two
tables
:
so
he
hath
not
troubled
vs
with
many
sacraments
:
whereby
also
our
nature
prone
to
Idolatry
is
respected
,
and
the
grace
of
the
new
testament
is
wonderfully
amplyfied
.
We
see
how
superstition
&
grosse
Idolatry
haue
preuailed
in
the
church
of
Rome
,
and
infected
with
deadly
poison
one
of
the
Sacramentes
:
how
much
greater
danger
were
it
,
if
moe
sacraments
had
beene
commaunded
and
commended
vnto
vs
.
Againe
,
heereby
we
may
perceiue
and
conceiue
the
difference
betweene
the
old
and
new
testament
,
between
[
k
](A22474-e12010-b)
k
Difference
betweene
the
Sacraments
of
the
old
Testament
&
the
new
.
betweene
those
giuen
to
the
Iewes
and
these
retained
among
Christians
.
For
ours
are
few
in
number
,
theirs
were
many
in
number
,
the
Arke
,
circumcision
,
the
Passeouer
,
Manna
,
the
cloud
,
the
sea
,
the
rock
,
many
purifications
&
oblations
which
are
not
easie
to
be
numbred
.
But
the
Gospell
acknowledgeth
onely
two
,
as
two
twins
of
the
same
father
.
Hee
reunto
wee
may
adde
not
vnprofitably
,
other
material
differences
to
be
acknowledged
.
They
〈◊〉
in
time
:
ours
shew
forth
our
communion
with
Christ
already
come
and
so
are
more
firme
and
durable
as
those
[
l
](A22474-e12030-b)
l
1
cor.
11
,
26.
which
are
not
to
be
changed
,
to
the
end
of
the
world
,
Ye
shew
the
Lords
death
til
he
come
.
Their
Sacraments
were
ordained
onely
vntill
the
comming
of
Christ
,
because
they
shewed
and
pointed
out
Christ
to
come
,
so
that
the
worke
of
grace
was
more
obscure
to
them
.
Again
,
they
differ
in
variety
of
Sacramentall
signes
and
rites
,
as
the
cutting
of
the
foreskin
,
the
lambe
of
the
Passeouer
,
iournying
through
the
sea
,
sauing
by
the
Arke
,
drinking
of
the
rock
,
lifting
vp
the
brasent
Serpent
,
raining
downe
of
Manna
,
washing
of
their
body
,
they
had
calues
,
sheep
,
Gotes
,
doues
,
bread
,
wine
,
Oyle
,
and
such
like
:
we
haue
onely
water
in
Baptisme
,
and
bread
and
wine
in
the
Lords
Supper
.
Thus
the
signes
do
greatly
vary
.
Fourthly
,
they
differ
in
easinesse
.
For
the
Ceremonies
committed
to
the
people
of
the
Iewes
were
hard
,
combersome
,
painefull
to
the
slesh
,
and
some
of
them
were
administred
with
effusion
&
sheding
of
blood
,
partly
of
man
and
partly
of
beastes
.
Of
man
,
as
in
circumcision
:
of
beasts
,
as
in
the
paschall
lam
be
and
in
the
sacrifices
.
But
our
Sacramentes
,
though
Sacramentes
of
Christs
blood
shed
for
vs
,
yet
of
themselues
be
voide
of
blood
.
Fiftly
,
they
differ
in
measure
of
signification
.
For
our
Sacramentes
haue
a
more
plentifull
and
full
representation
of
grace
offered
,
and
stir
vp
a
greater
measure
of
saith
then
the
Sacramentes
of
the
old
Testament
(
which
were
more
darke
and
obscure
)
the
Lord
reseruing
a
fuller
measure
of
knowledge
vnto
the
blessed
times
of
the
Gospe'l
.
For
as
the
exhibiting
of
Christ
Iesus
in
the
flesh
and
fulnesse
of
time
,
and
as
it
were
in
the
old
age
of
the
world
,
is
of
more
efficacy
to
moue
vs
then
the
expectation
of
him
to
come
:
so
we
haue
better
helpes
and
an
holy
aduantage
to
raise
and
rouse
vp
our
faith
to
a
greater
assurance
of
grace
and
mercy
,
by
how
much
the
accomplishment
is
more
then
the
promise
,
and
the
fulfilling
greater
then
the
foretelling
.
Lastly
,
they
differ
in
respect
of
the
people
to
whom
they
were
giuen
,
and
for
whom
they
were
ordained
:
ours
belong
to
all
people
dispersed
ouer
the
face
of
the
whole
earth
(
that
are
ingrafted
into
the
church
)
wheras
theirs
wer
tied
to
one
Nation
,
to
one
people
,
to
one
place
,
to
the
posterity
of
Abraham
.
Notwithstanding
these
differences
which
are
in
signes
and
circumstances
:
touching
the
chiefe
thing
euen
the
matter
and
substance
of
the
Sacramentes
they
are
equall
,
[
m
](A22474-e12090-b)
m
Wherein
the
Sacraments
of
the
old
and
new
Testament
agree
.
hauing
the
same
end
and
the
same
signification
,
and
being
of
one
esficacy
,
as
also
the
word
of
the
prophets
and
Apostles
is
.
One
and
the
same
God
is
author
of
them
.
One
and
the
same
mediator
betweene
God
and
man
,
euen
the
man
Iesus
Christ
is
represented
in
both
,
being
the
lambe
slaine
from
the
foundation
of
the
worlde
.
They
signifie
and
shew
forth
the
same
communion
of
Christ
,
by
which
all
the
clect
are
saued
,
and
seale
vp
saluation
and
remission
of
sinnes
to
all
that
do
receiue
them
by
faith
.
For
they
were
giuen
to
bee
signes
and
seales
of
grace
and
of
the
promises
of
God
,
to
distinguish
the
faithfull
from
all
other
sectes
and
religions
in
the
world
,
and
that
they
should
be
receiued
with
profit
onely
of
the
faithfull
.
In
these
and
such
like
things
,
the
Sacramentes
of
the
Iewish
and
Christian
church
are
not
vnequall
:
although
in
the
outward
signes
and
circumstances
they
be
diuers
,
yet
in
the
substance
and
in
the
thing
signified
there
is
no
difference
.
Thirdly
,
we
are
bound
to
beleeue
his
promises
,
and
to
haue
strong
consolation
,
seeing
he
hath
giuen
vs
2.
signes
.
[
n
](A22474-e12120-b)
n
2
cor.
1
,
10
his
onely
promise
is
assured
paiment
:
yea
all
the
promises
of
God
in
him
are
yea
,
and
are
in
him
Amen
,
vnto
the
glory
of
God
.
But
seeing
the
goodnesse
of
God
hath
abounded
,
in
granting
vnto
vs
two
Sacraments
,
that
where
doubting
aboundeth
,
there
faith
might
abound
much
more
:
our
sinne
is
the
greater
,
if
now
we
wauer
like
[
o
](A22474-e12130-b)
o
I
am
.
1.
6.
a
waue
of
the
sea
tossed
of
the
wind
and
carried
away
.
One
tree
of
life
serued
Adam
to
assure
him
life
:
one
raine-bowe
sufficed
Noah
:
One
returne
of
the
fun
back
ward
was
inough
to
Hezekiah
,
and
they
beleeued
.
If
then
we
seeke
a
signe
,
behold
we
haue
two
giuen
vnto
vs
,
that
hauing
two
vnchangeable
sacraments
as
it
were
two
witnesses
of
his
worde
,
wee
might
haue
strong
consolation
.
The
vnbeleeuing
Iewes
said
to
christ
,
[
p
](A22474-e12160-b)
p
Math
,
12.
38.
and
,
16.
1.
shew
vs
a
signe
and
we
will
beleeue
thee
.
Beholde
the
Lord
sheweth
vs
two
visible
signes
,
of
his
spirituall
and
inuisible
graces
,
and
shal
not
we
beleeue
,
being
stedfast
in
faith
?
We
desire
forgiuenesse
of
sins
and
assurance
therof
:
by
these
two
,
the
Lorde
promiseth
,
couenanteth
,
and
indenteth
to
giue
the
same
vnto
vs
,
setting
the
seales
to
his
owne
writing
.
Lastly
,
this
diuision
and
numbring
vp
of
the
sacramentes
[
q
](A22474-e12200-b)
q
Concil.
Trid.
sess.
7.
de
sacra
in
gen
can.
18
11
,
and
13.
maintained
of
the
church
of
Rome
,
to
wit
,
confirmation
,
pennance
,
Matrimony
,
orders
,
and
extreame
vnction
.
Baptisme
we
embrace
:
the
Lordes
supper
we
acknowledge
:
of
these
two
we
moue
no
question
,
we
make
no
controuersie
:
the
other
fiue
,
whole
father
is
vnknowne
:
we
refuse
as
bastards
,
and
cannot
admit
them
into
the
number
of
sacraments
,
the
reasons
whereof
we
will
render
in
the
chapters
following
.
Chap.
17.
That
confirmation
is
not
a
sacrament
,
THe
Apostles
as
the
maister-builders
of
the
churches
,
planted
the
Gospell
where
the
name
of
Christ
had
not
bin
heard
.
Nowe
because
many
seducers
arose
that
trobled
the
peace
of
the
church
,
and
the
faith
of
many
beleeuers
began
to
wauer
:
the
Apostles
agreede
together
to
goe
againe
to
the
churches
wher
they
had
laid
[
a
](A22474-e12250-b)
a
1.
cor.
3.
12.
a
golden
foundation
(
howsoeuer
other
had
builded
hay
and
stubble
thereon
:
)
to
see
how
they
[
b
](A22474-e12260-b)
b
act
,
11.
22.
23.
and
15.
36.
increased
or
decreased
,
as
Act.
11.
and
they
confirmed
theyr
heartes
and
established
them
in
the
faith
which
they
hadde
taught
.
And
Chap
15.
Paule
said
vnto
Barnabas
,
Let
vs
returne
and
visit
our
brethren
in
euery
Citty
where
we
haue
preached
the
word
of
the
Lord
,
and
see
how
they
do
.
And
we
doubt
not
,
but
when
the
Gospell
was
reueiled
,
the
Apostles
by
laying
on
hands
gaue
the
giftes
of
the
Holy-ghost
to
the
beleeuers
in
Christ
.
This
practise
of
the
Apostles
we
finde
,
this
we
confesse
,
this
we
approue
and
allow
.
But
of
any
sacrament
of
confirmation
we
read
not
,
and
therefore
allow
not
.
Againe
,
it
was
a
laudable
custome
(
in
the
primitiue
church
)
of
christian
parents
,
to
bring
their
children
to
the
Bishop
,
who
examined
them
in
the
principles
and
fundamentall
points
of
religion
,
[
c
](A22474-e12290-b)
c
Heb.
6.
1.
he
asked
them
a
reason
of
their
faith
,
he
instructed
them
farther
in
the
misteries
of
godlines
:
and
that
this
action
might
haue
the
more
reuerence
and
dignity
,
they
laid
their
hands
vpon
them
,
and
prayed
vnto
God
for
them
,
that
he
would
increase
and
continue
the
good
things
that
he
had
begun
in
them
.
This
[
d
](A22474-e12300-b)
d
confirmation
is
no
sacrament
.
imposition
of
handes
,
with
prayer
to
be
strengthened
in
the
Holy-ghost
,
and
to
haue
increase
of
grace
,
corrupted
with
annointings
,
depraued
with
crossings
,
and
defiled
with
sundry
superstitions
,
is
no
sacrament
.
First
,
euery
sacrament
should
haue
warant
and
appointment
from
Christ
:
but
this
hath
none
.
Secondly
,
it
hath
no
word
of
institution
in
the
scripture
,
nor
commaundement
to
continue
the
vse
of
it
vntill
the
comming
of
Christ
and
end
of
the
world
,
and
therfore
no
sacrament
.
For
the
word
must
be
added
to
the
element
,
and
so
it
is
made
a
sacrament
.
True
it
is
,
they
vse
a
forged
and
counterfeit
forme
in
their
confirmation
,
I
signe
thee
with
the
signe
of
the
holie
crosse
,
and
I
confirme
thee
with
the
oile
of
saluation
,
in
the
name
of
the
father
,
and
the
son
,
and
of
the
holi-ghost
.
These
indeed
are
wordes
,
but
no
worde
of
God
:
they
shew
an
intollerable
presumption
,
and
not
to
be
excused
.
But
indeed
a
counterfeit
Sacrament
,
and
there
is
a
good
agreement
when
both
writing
and
seale
are
sutable
,
that
is
,
both
forged
.
Thirdly
,
it
wanteth
an
outward
signe
instituted
by
Christ
.
We
read
oftentimes
that
the
Apostles
vsed
laying
on
of
hands
,
but
we
read
of
no
oyle
or
chrisme
.
Besides
,
we
know
they
gaue
thereby
,
the
miraculous
gifts
of
the
holy
ghost
which
now
are
ceased
,
as
Act.
8.
where
we
see
,
when
Samaria
was
conuerted
to
the
faith
by
preaching
of
Phillip
,
and
baptized
in
the
name
of
the
Lord
Iesus
,
the
Apostles
sent
thither
Peter
&
Iohn
,
who
praied
for
them
,
[
e
](A22474-e12370-b)
e
act.
8
,
5
,
14.
15
,
16
,
17.
That
they
might
receiu
the
Holy-ghost
(
for
as
yet
he
was
fallen
down
on
none
of
them
)
then
laid
they
their
hands
on
them
,
and
they
receiued
the
Holy-ghost
.
This
confirmation
thus
vsed
,
had
then
a
profitable
vse
in
the
church
of
God
.
But
as
the
brasen
Serpent
commaunded
by
[
f
](A22474-e12400-b)
f
Numb
21.
89
God
,
and
set
vp
by
Moyses
for
good
purpose
,
was
afterward
abused
and
[
g
](A22474-e12420-b)
g
2
king
.
18.
4
incense
offered
vnto
it
,
and
lastly
was
by
that
good
king
Hezekiah
destroyed
and
demolished
:
so
popish
confirmation
hith
many
intolerable
abuses
mingled
with
it
,
it
is
ministred
in
a
strange
tongue
that
none
vnderstand
what
is
spoken
and
ment
:
they
call
the
oyle
,
the
oyle
of
saluation
:
they
acount
him
no
perfect
Christian
that
is
not
anointed
by
the
Bishop
:
they
prefer
it
before
baptisme
,
because
[
h
](A22474-e12440-b)
h
Censur
.
colon
dial.
11.
pag.
326.
327.
any
of
their
piiests
may
baptize
,
nay
priuate
men
,
nay
women
in
their
supposed
time
of
necessity
,
but
confirmation
may
be
giuen
among
them
onely
by
the
hands
of
a
byshop
:
and
lastly
,
they
blow
and
halow
their
oyle
,
that
it
may
be
made
a
spirituall
oyntment
to
purifie
soule
and
body
.
These
errors
are
so
grosse
,
that
of
euery
one
they
may
be
seene
:
they
are
so
palpable
,
that
they
may
bee
felt
.
Wherfore
,
seeing
their
confirmation
is
wrought
by
anoynting
,
seeing
it
hath
no
word
of
God
but
a
word
of
their
own
,
seeing
they
haue
no
commaundement
for
it
,
nor
promise
of
the
presence
of
the
Holy-ghost
,
and
last
of
all
seeing
it
hath
many
abuses
ioyned
with
it
;
wee
haue
very
iust
causes
to
thrust
it
out
of
this
place
and
ranke
of
the
sacraments
,
and
throw
it
downe
from
that
high
seate
which
〈◊〉
hath
long
vsurped
.
Chap.
18.
That
popish
penance
is
no
Sacrament
.
THe
doctrine
of
repentance
and
turning
from
all
our
sinnes
to
God
,
to
bring
forth
fruits
of
amendment
of
life
,
is
taught
in
the
Sacraments
[
a
](A22474-e12480-b)
a
Ioel.
2
,
12
,
13
Gen.
6
,
5.
Rom.
7.
18.
Psal.
51.
5.
Ioh.
1.
6.
and
commended
vnto
all
,
Ioel.
2.
Turne
you
vnto
me
withall
your
heart
,
and
rent
your
heart
,
not
your
garments
.
There
is
none
that
liueth
and
sinneth
not
,
we
are
corrupt
and
become
abhominable
,
the
imaginations
of
our
hart
are
only
euill
,
and
that
continually
:
in
vs
,
that
is
in
our
flesh
or
vnregenerate
part
there
dwelleth
no
good
thing
:
we
were
conceiued
and
borne
in
sin
,
and
therfore
whosoeuer
saith
,
He
is
without
sinne
,
deceiueth
himselfe
,
and
there
is
no
truth
in
him
.
This
corruption
of
our
nature
that
hath
taken
hold
on
all
mankind
(
for
there
is
none
that
doth
good
no
not
one
)
must
be
mortified
,
and
the
new
man
which
is
spiritual
&
regenerate
by
the
holy
ghost
must
be
quickned
.
Repentance
therefore
consisteth
in
an
[
b
](A22474-e12510-b)
b
Esa.
1
,
16
,
17
Psal.
34
,
15.
Math.
3
,
8
Act.
2
,
38
,
2
cor.
7
,
10
,
11
inward
sorrow
for
our
sins
,
in
an
hatred
of
them
,
in
suppressing
the
corruptions
of
nature
in
a
purpose
to
obey
God
,
in
a
care
to
sorsake
our
sins
,
in
confessing
the
greatnesse
of
them
,
in
condemning
our
our selues
for
them
,
in
acknowledging
the
desart
of
them
,
in
an
holy
indignation
&
anger
against
our selues
,
that
we
haue
beene
so
carelesse
in
looking
to
our
owne
waies
,
in
fearing
least
we
runne
into
the
same
sins
againe
,
in
desiring
euer
heereafter
to
please
God
,
and
to
walke
more
carefully
before
him
in
zeale
touching
the
seruice
of
God
,
and
in
taking
reuenge
sometimes
and
punishment
vpon
our
selus
for
former
offences
.
For
wee
confesse
plainely
and
deny
not
,
but
some
outward
penalties
and
chastisements
of
the
body
may
be
vsed
&
do
please
God
,
not
of
themselues
,
but
because
they
are
profitable
meanes
and
good
helpes
to
further
and
forward
true
repentance
.
As
for
example
,
he
that
hath
offended
grieuously
in
surfetting
&
drunkenes
,
and
hath
great
heauines
of
hart
&
sorrow
of
mind
that
he
hath
sinned
against
so
gratious
a
God
and
mercifull
father
:
may
prescribe
&
appoint
to
himselfe
without
appearance
of
superstition
,
or
error
of
satisfaction
,
or
opinion
of
〈◊〉
,
some
fasting
or
abstinence
for
a
certaine
time
,
that
he
may
be
better
fitted
to
gods
seruice
,
and
further
strengthned
against
those
sinnes
into
which
he
is
fallen
.
This
doctrine
we
receiue
as
the
doctrine
of
Christ
,
and
agreeable
to
the
prophets
and
Apostles
,
as
appeareth
,
2
Cor.
7.
where
Paule
setteth
downe
the
effects
or
fruites
of
true
repentance
.
Now
the
question
[
c
](A22474-e12550-b)
c
Penance
no
Sacrament
.
ariseth
betweene
the
church
of
Rome
and
vs
,
whether
this
repentance
which
is
a
dying
to
sinne
,
and
a
walking
in
newnesse
of
life
,
and
whether
reconciliation
to
the
church
and
absolution
from
sinne
be
a
Sacrament
of
the
new
Testament
,
institvted
by
Christ
to
assure
his
sauing
graces
to
vs
?
Wee
answere
,
it
is
not
.
First
,
it
was
in
time
of
the
old
Testament
from
the
beginning
of
mans
fall
and
transgression
:
it
was
continually
preached
and
published
by
the
prophets
,
and
therefore
before
Christes
comming
in
the
flesh
,
and
cannot
be
a
sacrament
of
the
new
Testament
.
Secondly
,
it
wanteth
an
outward
signe
such
as
water
in
Baptisme
,
such
as
bread
and
wine
in
the
Lords
supper
:
now
euery
Sacrament
must
haue
an
outward
element
and
signe
to
represent
the
spirituall
grace
:
therefore
penance
can
be
no
Sacrament
.
Thirdly
,
it
hath
no
word
to
commaund
it
,
no
particuler
promise
of
God
which
is
the
chiefe
stay
and
staffe
of
a
sacrament
.
Bellarmine
affirmeth
,
that
[
d
](A22474-e12590-b)
d
Bellar.
lib.
1.
de
poenit
.
cap.
10.
Christ
instituted
the
sacrament
of
penance
when
he
breathed
vpon
his
Apostles
after
his
resurrection
,
and
said
vnto
them
,
[
e
](A22474-e12600-b)
e
Ioh.
20.
22.
Receiue
the
holy
ghost
,
whose
sinnes
ye
remit
they
are
remitted
,
and
whose
sinnes
ye
retaine
they
are
retained
.
And
he
saith
,
the
words
of
absolution
are
the
signe
,
and
that
remission
of
sins
is
the
the
promise
of
grace
which
is
signified
.
For
answer
to
this
assertion
,
I
would
gladly
aske
this
question
,
whether
the
apostles
had
this
ministeriall
power
to
forgiue
sinnes
to
repentant
sinnets
,
when
they
baptized
to
remission
of
sins
?
If
this
power
were
heere
first
instituted
and
giuen
vnto
them
?
Do
they
not
by
tying
the
authority
of
remitting
finnes
to
this
time
,
make
their
baptisme
of
none
effect
?
Besides
,
we
haue
shewed
,
that
it
is
not
sufficient
to
haue
a
sound
of
wordes
that
may
be
heard
,
to
make
an
outward
signe
:
there
must
be
a
visible
signe
that
may
be
seene
,
to
warrant
a
sacrament
.
Now
,
to
make
a
Sacrament
without
such
a
signe
,
were
to
make
a
sacrament
without
a
sacrament
.
Lastly
,
as
they
take
and
vnderstand
penance
,
it
is
neither
sacrament
,
nor
sacred
:
it
is
neither
holy
signe
nor
holy
thing
:
it
is
neither
an
institution
of
God
,
nor
any
way
of
God
.
For
they
mean
not
thereby
,
amendment
of
life
or
inward
sorrow
&
griefe
of
minde
for
the
life
past
,
which
is
sometimes
testified
by
weeping
and
mourning
,
by
sackcloth
and
ashes
,
by
fasting
and
humiliation
:
but
they
vnderstand
by
penance
〈◊〉
external
discipline
,
satisfaction
for
our
sinnes
to
God
by
our
owne
sufferings
:
&
that
wearing
of
sackcloth
,
sprinkling
of
ashes
,
chastising
of
the
body
,
whipping
of
the
flesh
,
putting
on
rough
apparel
,
lying
on
bourds
and
hard
places
,
abstaining
from
flesh
,
and
aflicting
our selues
by
such
outward
exercises
,
are
a
paying
of
the
paines
due
to
sinne
,
part
of
amendes
made
to
Gods
iustice
,
and
meritorious
before
him
.
This
punishment
,
this
penance
,
these
penalties
we
abhorr
,
as
an
horrible
blasphemy
against
the
blood
of
Christ
,
which
is
the
onely
satisfaction
to
God
for
sinne
.
For
if
we
satisfie
for
our selues
,
then
hath
not
Christ
satisfied
for
vs
,
nor
payed
the
price
due
vnto
our
sinnes
.
Besides
,
they
charge
God
the
father
with
iniustice
,
in
that
hauing
laid
the
guiltinesse
of
our
sinnes
vpon
his
owne
sonne
,
and
punished
them
in
him
,
they
make
him
not
satisfied
with
that
punishment
,
but
to
exact
the
debt
of
vs
againe
,
[
f
](A22474-e12620-b)
f
Esa.
53.
5.
7
for
which
his
sonne
as
our
surety
hath
fully
and
sufficiently
answered
,
as
Esa.
53.
He
is
punished
for
our
transgressions
,
he
is
bruised
for
our
iniquities
,
the
chastisement
of
our
peace
is
lated
vpon
him
,
and
by
his
stripes
we
are
healed
:
the
Lord
maketh
the
punishment
of
vs
all
to
light
upon
him
.
Likewise
[
g
](A22474-e12640-b)
g
1
Ioh.
1.
7
Reu.
1.
5.
the
Apostle
Iohn
saith
.
The
blood
of
IESVS
CHRIST
doth
purge
us
from
all
sinne
.
And
in
the
Reuelation
he
addeth
,
Christ
hath
washed
vs
from
our
sinnes
in
his
blood
.
Whereby
we
see
we
are
taught
to
beleeue
,
that
we
are
pardoned
and
reconciled
to
God
,
not
through
our
owne
satisfaction
,
not
for
our
owne
workes
,
not
by
our
owne
sufferings
,
but
onely
through
the
death
and
blood
sheading
of
Christ
.
Wherefore
,
their
penance
is
to
be
acknowledged
to
be
sacriledge
,
and
accepted
as
a
Sacrament
.
Chap.
19.
That
Matrimony
is
not
a
Sacrament
.
THe
Counsell
of
Trent
vnder
Pius
4.
Sess.
8
decreeth
,
[
a
](A22474-e12730-b)
a
Concil.
Trid.
sess.
8.
can.
1.
If
any
shall
say
,
that
Matrimony
is
not
truely
and
properly
one
of
the
7.
Sacramentes
instituted
by
Christ
,
but
was
brought
in
by
men
into
the
Church
,
and
doth
not
conferre
grace
let
him
be
accursed
.
Heereby
,
they
would
seeme
to
set
forth
the
dignity
of
marriage
aboue
vs
,
seeing
they
lift
it
vp
into
the
number
of
the
Sacraments
of
the
Church
.
Yet
(
as
a
lyar
seldome
agreeth
with
himselfe
)
they
complaine
that
we
too
highly
magnifie
the
married
estate
,
and
themselues
cannot
abide
it
in
their
clergy
,
because
for
sooth
it
is
written
,
Be
ye
holy
for
I
am
holy
:
they
which
are
in
the
flesh
cannot
please
God
.
Marriage
therefore
is
too
holy
an
ordinance
for
their
vnholy
cleargy
,
inasmvch
as
they
teach
in
this
point
[
b
](A22474-e12770-b)
b
1
Tim.
4.
1.
2
,
3.
the
doctrin
of
deuils
,
and
are
led
by
the
spirit
of
error
,
that
forbid
marriage
which
God
hath
left
free
.
We
confesse
touching
mariage
,
somuch
as
the
word
of
God
teacheth
vs
,
that
it
is
an
ordinance
of
God
,
instituted
before
the
fall
of
man
while
he
was
without
sinne
,
[
c
](A22474-e12780-b)
c
Gen.
2
,
18
and
blessed
of
God
,
who
saide
,
It
is
not
good
for
man
to
be
alone
,
let
us
make
him
an
helper
meete
for
him
.
This
estate
Christ
did
not
abrogate
and
disanull
,
but
repeated
and
confirmed
,
[
d
](A22474-e12800-b)
d
Math.
19
,
16
,
Ioh.
2
,
1
,
2
Heb.
13.
4.
not
onely
by
word
,
but
by
his
owne
presence
,
and
hath
left
it
as
a
lawfull
remedy
against
fornication
and
vncleannesse
.
We
account
it
an
honorable
estate
of
life
among
all
,
and
the
bedde
vndefiled
,
but
Know
ye
not
that
the
vnrighteous
shal
not
inherit
the
kingdome
of
God
?
Be
not
deceiued
:
neither
fornicators
,
nor
idolaters
,
nor
adulterers
,
nor
wantons
,
nor
buggerers
,
nor
drunkards
,
shal
inherit
the
kingdome
of
God
.
Notwithstanding
,
[
e
](A22474-e12830-b)
e
Reasons
why
mariage
is
no
Sacrament
.
we
cannot
cal
and
account
it
a
Sacrament
,
for
diuerse
waighty
reasons
,
&
euident
causes
.
First
,
it
was
not
instituted
by
Christ
,
but
was
from
the
beginning
of
the
world
,
and
therefore
it
was
before
the
law
and
vnder
the
law
,
how
can
it
be
a
Sacrament
of
the
new
Testament
?
Againe
,
matrimony
may
be
among
infidels
and
vnbeleeuers
,
out
of
the
Church
and
society
of
the
faithfull
.
For
the
matrimony
of
infidels
is
lawfull
.
God
did
institute
it
for
all
mankind
.
The
commaundement
is
generall
,
increase
and
multiply
.
The
Apole
teacheth
,
that
if
the
vnbeleeuing
woman
will
dwell
with
the
beleeuing
husband
,
[
f
](A22474-e12840-b)
f
Grati.
in
dec
.
c.
28.
qu.
1.
Lumb
.
lib.
4
dist.
39.
he
must
not
put
her
away
for
her
infidelity
:
and
mariage
is
honourable
amonge
all
persons
.
Seing
therefore
it
was
before
the
fall
of
man
,
before
the
giuing
of
the
lawe
,
vnder
the
gouernement
of
the
lawe
,
and
made
honorable
among
all
,
it
cannot
be
a
Sacrament
of
the
church
of
Christ
and
for
the
members
onely
of
the
Church
.
Thirdly
,
it
is
not
common
and
commaunded
to
all
the
faithfull
,
for
it
is
not
needfull
and
necessary
that
all
in
the
church
should
be
married
.
[
g
](A22474-e12850-b)
g
1
Cor.
7
,
7
Mat.
19
,
11
12
Euery
one
hath
his
proper
gift
,
some
one
way
some
another
.
And
albeit
God
haue
not
tyed
grace
to
the
sacramentes
,
yet
they
in
some
sort
[
h
](A22474-e12860-b)
h
How
the
Sacramentes
are
necessary
for
the
church
are
necessary
for
the
Church
,
and
to
be
partaked
of
the
children
of
the
Church
,
whether
we
respect
the
commaundement
of
God
,
who
requireth
them
:
or
whether
we
regard
our
owne
weakenesse
,
who
stand
in
neede
of
all
holy
meanes
and
profitable
helpes
that
tend
to
the
confirmation
of
our
faith
.
Seeing
then
matrimony
is
not
commanded
to
al
,
neither
serueth
to
confirme
faith
,
it
cannot
be
receiued
as
a
sacrament
.
Fourthly
,
the
sacramentes
are
ordinances
of
god
aplying
Christ
and
his
merits
to
al
the
faithful
:
but
matrymony
is
not
an
instrument
whereby
God
applyeth
Christ
and
al
his
benifits
:
much
lesse
is
it
a
common
instrument
of
the
common
saluation
and
benefites
that
all
haue
in
Christ
Iesus
.
Furthermore
,
we
haue
showd
how
the
Roman
church
is
contrary
to
itselfe
in
this
point
:
for
ou
:
aduersaries
call
matrimony
a
prophanation
[
i
](A22474-e12880-b)
i
Greg.
Mart.
d
:
s.
Chap.
15.
of
holy
orders
.
And
[
k
](A22474-e12890-b)
k
Pigghius
.
another
saieth
,
it
is
more
tollerable
for
a
priest
to
keepe
many
Concubins
,
then
to
marry
.
If
matrimony
be
an
holy
sa
.
how
should
the
sacred
order
of
your
Priesthood
be
prophaned
,
polluted
,
and
defiled
therby
?
Lastly
,
it
〈◊〉
no
promise
of
saluation
ioyned
to
it
(
as
it
ought
to
haue
)
thogh
it
be
lawfull
and
vsed
lawfully
:
in
euery
Sacra
.
there
must
be
likewise
an
outward
sign
or
element
,
as
water
in
baptism
,
and
bred
and
wine
in
the
Lords
supper
,
togither
with
a
san
ctisieng
word
to
warant
it
:
but
in
this
supposed
sacra
.
there
is
neither
matter
,
nor
word
,
therfore
no
sacra
.
The
answer
that
Belarmin
maketh
to
this
last
reason
is
as
absurd
as
their
doctrin
it selfe
,
namely
,
that
the
word
of
iustitution
is
,
[
l
](A22474-e12910-b)
l
bellvr
.
lib.
1.
de
Matrim
.
c.
6
take
thce
,
which
are
the
words
expressing
their
mutual
consent
:
and
that
the
matter
or
sign
are
the
parties
maried
.
For
,
not
euery
word
can
consecrate
&
sanctifie
[
m
](A22474-e12930-b)
m
1.
Tim.
4
,
5
but
the
word
of
God
.
Again
,
the
maried
persons
are
receiuers
of
this
pretended
and
supposed
Sa.
so
that
they
cannot
be
the
matter
or
signe
:
For
the
signe
and
the
receiuer
are
two
distinct
outward
parts
of
a
Sa
,
so
that
they
cannot
be
consounded
or
mingled
together
,
as
before
we
declared
,
Chap
3.
The
matter
cannot
be
the
receiuer
:
the
receiuer
cannot
be
the
matter
.
The
thing
receiued
,
cannot
be
the
receiuer
:
the
receiuer
canot
be
the
thing
receiued
.
If
then
the
persons
matied
be
the
receiuers
,
they
cannot
be
the
signe
receiued
.
If
any
farther
obiect
and
say
,
Marriage
is
the
signe
of
an
holy
thing
,
to
wit
,
of
the
spirituall
coniunction
between
Christ
and
his
church
:
I
answer
,
it
was
not
instituted
to
confirm
our
faith
in
that
point
,
but
for
other
ends
which
we
named
before
.
Besides
,
if
we
should
call
al
signs
of
holy
things
sacraments
:
we
should
treble
the
number
of
7.
for
so
many
comparisons
as
we
find
in
scripture
,
we
should
haue
sacraments
,
&
then
the
stars
,
a
grain
of
mustard
seed
,
leauen
,
a
draw-net
,
a
shepherd
a
Vine
,
a
dore
,
nay
a
theese
,
a
murtherer
,
and
infinite
other
,
things
should
be
Sacramentes
;
which
sometimes
are
made
signes
of
holy
things
.
This
were
not
so
much
to
increase
the
number
of
Sacraments
,
as
to
multiply
absurdities
.
Lastly
,
the
Sabbaoth
was
ordayned
to
the
Iewes
to
be
a
signe
between
God
and
his
people
in
their
generations
,
[
n
](A22474-e12950-b)
n
Hob.
4.
8
and
signified
the
spirituall
rest
in
Christ
,
yet
was
it
no
ordinary
sacrament
,
albeit
it
were
blessed
and
sanctified
of
God
.
Wherefore
al
mysticall
and
signifieng
signes
are
not
Sacraments
.
But
the
greatest
reason
wher
of
they
are
most
confident
is
,
where
the
vulgar
translation
and
the
Rhemish
interpretation
[
o
](A22474-e12970-b)
o
Eph.
5.
3
〈◊〉
readeth
,
This
is
a
great
Sacrament
.
I
answer
,
first
the
worde
signifieth
a
mystery
or
secret
:
but
not
euery
mystery
or
secret
is
a
sacrament
:
neyther
will
they
admitte
a
sacrament
,
wheresoeuer
a
mystery
is
named
.
Secondly
the
Apost
speaketh
not
of
Matrimony
,
but
of
the
spiritual
coniunction
betweene
Christ
and
his
church
,
as
the
wordes
following
doe
declare
,
This
is
a
great
mystery
:
but
I
speake
of
Christ
and
of
the
Church
.
Where
the
Appostle
preuenteth
this
verie
obiection
,
and
sheweth
in
what
respect
he
spake
of
a
mystery
.
For
wher
one
might
happilie
obiect
and
say
,
Doest
thou
call
marriage
this
mystery
?
he
answereth
,
I
speake
not
this
of
Marriage
,
I
speake
it
in
respect
of
Christ
and
of
his
church
.
This
appeareth
likewise
in
that
he
calleth
it
a
great
Mystery
;
that
is
,
A
great
secret
.
But
the
coniunction
of
man
and
wife
is
sensible
,
not
secret
,
much
lesse
a
great
secret
.
Nowe
the
Sacramentes
are
called
mysteries
,
[
p
](A22474-e13020-b)
p
Why
Sacraments
are
called
〈◊〉
.
in
respect
of
the
sacramentall
vnion
between
the
signe
and
the
thing
signified
,
between
the
representation
and
the
thing
represented
,
so
that
at
the
same
instant
that
one
is
present
to
the
eyes
,
the
handes
,
the
mouth
,
and
euery
part
and
member
of
the
bodie
,
the
other
by
the
power
and
working
of
Gods
spirit
is
as
present
in
a
wonderfull
,
mystical
,
and
secret
manner
to
the
faith
,
beeing
the
eyes
and
hands
of
the
soule
.
Wherefore
Cardinall
Caietan
not
so
grosse
as
many
among
them
,
[
q
](A22474-e13040-b)
q
〈◊〉
in
〈◊〉
cap.
5.
confesseth
that
these
wordes
proue
not
matrimony
to
be
a
Sacra
.
Further
,
it
is
euident
to
al
that
consider
the
circumstance
of
the
text
,
that
the
Apostle
not
forth
marriage
in
this
place
as
a
similitude
to
represent
the
neere
coniunction
between
christ
and
his
church
,
[
r
](A22474-e13050-b)
r
Eph.
5
23
,
25
28
,
29
,
32
but
〈◊〉
he
bringeth
forth
the
exceeding
and
eminent
loue
of
christ
as
a
〈◊〉
to
declare
and
enforce
what
should
be
the
loue
of
the
husband
toward
the
wife
.
For
the
mayne
point
of
exhortation
is
set
downe
,
verse
25.
Husbands
loue
your
wiues
This
is
argued
and
enforced
by
the
example
of
Christ
,
As
Christ
loued
the
church
and
gaue
himselfe
for
it
.
Againe
,
The
man
is
the
head
of
the
woman
,
as
Christ
is
the
head
of
the
church
.
And
afterward
,
He
that
loueth
his
wife
,
loueth
himselfe
,
for
no
man
euer
yet
hated
his
owne
flesh
,
but
nourisheth
and
cherisheth
it
,
euen
as
the
Lord
doth
the
church
.
By
all
these
things
it
is
plaine
and
manifest
,
that
if
they
wil
needes
in
this
place
dreame
of
a
sacrament
,
consisting
of
a
signe
and
thing
signisied
:
Christ
and
the
church
must
be
the
signe
,
representation
,
and
consecrated
mistery
to
represent
man
and
his
wife
,
and
their
mutuall
loue
each
to
other
,
and
not
marriage
a
consecrated
sign
of
him
.
Last
of
al
,
I
would
know
of
them
,
whether
so
often
as
the
old
translator
vseth
the
word
sacrament
,
they
wil
haue
it
taken
strictly
,
properly
,
and
particularly
for
the
Sacraments
of
their
church
?
I
thinke
if
they
be
sober
minded
and
well
aduised
,
they
dare
not
say
so
:
for
[
s
](A22474-e13100-b)
s
1
Tim.
3
,
16
Eph.
1
,
9
,
and
ch.
3
,
9
then
godlines
shal
be
a
sacrament
,
Gods
wil
shall
be
a
sacrament
,
The
calling
of
the
Gentiles
shal
be
a
Sacrament
,
Yea
iniquity
shal
be
a
Sacrament
.
For
in
al
these
places
the
word
Sacrament
is
vsed
,
as
wel
as
in
this
place
to
the
Ephesians
[
t
](A22474-e13130-b)
t
conc
.
Trid.
ses
.
4.
decret.
2
Melch.
canus
.
lib.
2.
cap.
13.
Andrad
.
lib.
4
defens
.
Trid.
to
whom
notwithstanding
they
cleaue
,
and
must
cleaue
vnder
paine
of
the
censur
and
curse
of
the
councell
of
Trent
.
Chap.
20.
That
orders
are
no
Sccrament
.
BY
orders
we
must
vnderstand
the
offices
and
ministry
of
the
church
,
[
a
](A22474-e13180-b)
a
Lumb
.
sent.
lib.
4
,
dist.
24
cap.
3
as
also
Peter
Lumbard
doth
.
We
confesse
,
when
Christ
led
captiuity
captiue
,
he
gaue
giftes
vnto
men
,
[
b
](A22474-e13200-b)
b
Eph.
4
,
11
and
ordained
Some
to
be
Apostles
,
some
prophets
,
&
some
Euangelists
,
and
some
pastors
and
teachers
for
the
repairing
of
the
saint
,
for
the
worke
of
the
ministry
and
for
the
edification
of
the
bodie
of
Christ
.
By
these
he
declareth
his
will
vnto
vs
,
he
gathereth
haue
sent
vnto
you
all
my
seruants
the
Prophets
,
rising
up
earlie
euerie
date
.
And
christ
our
sauiour
saith
,
Luc
,
10.
He
that
heareth
you
,
heareth
me
:
and
he
that
despiseth
you
,
aespiseth
me
and
he
that
despiseth
me
,
despiseth
him
that
sent
me
.
And
the
Apostle
Paule
,
2.
Cor
,
5
,
teacheth
,
God
was
in
Christ
and
reconciled
the
world
to
himselfe
,
not
imputing
their
sins
vnto
them
,
and
hath
committed
to
vs
the
word
of
reconciliation
:
Now
then
are
we
Ambassadors
for
Christ
,
as
though
God
did
beseech
you
through
vs
we
pray
you
in
Christs
stead
to
be
reconciled
to
God
.
This
we
hold
,
this
we
beleeue
,
this
we
teach
touching
the
degrees
,
orders
,
and
offices
of
the
ministry
of
the
gospell
.
But
the
popish
orders
of
the
Popish
churches
,
[
b
](A22474-e13300-b)
b
sentent
.
lib.
dict.
24.
cap.
1.
they
say
are
seuen
,
whereof
some
are
greater
and
higher
offices
,
some
are
lower
,
lesser
,
and
inferiour
.
The
greater
are
three
,
the
office
of
Priest-hood
to
offer
vp
the
sacrifice
of
the
bodye
and
blood
of
Christ
vpon
the
Altar
:
of
Deaconship
,
to
assist
the
priests
in
all
things
which
are
done
in
the
Sacramentes
,
to
bring
in
the
oblations
,
to
set
them
vpon
the
Altar
,
to
couer
it
with
cloathes
,
to
beare
the
crosse
,
and
to
read
the
Gospell
and
Epistle
to
the
people
:
of
the
subdeacons
,
to
bringe
the
chalice
and
patten
,
to
bring
the
cruet
with
water
and
the
towell
to
the
Altar
,
and
to
pour
out
water
to
wash
their
hands
.
These
are
their
higher
Offices
aboue
the
rest
,
as
the
higher
trees
among
the
lower
shrubs
.
The
lesser
orders
are
foure
in
number
.
First
of
dore-keepers
,
these
receiue
the
keyes
of
the
church
doore
to
open
the
same
.
Secondly
of
readers
,
to
reade
the
Bible
to
the
people
.
Thirdly
of
Exorcistes
,
to
call
vppon
the
name
of
the
Lorde
,
ouer
such
as
haue
vncleane
spirites
,
adiuring
and
coniuring
them
to
come
out
in
the
name
of
god
:
which
power
of
commaunding
euill
spirites
is
ceased
in
the
Church
.
Lastly
,
A
Colythes
,
to
prepare
and
carry
torches
and
tapers
when
the
Gospell
is
read
to
the
people
,
or
the
sacrifice
is
to
be
offered
.
These
seuen
popish
orders
,
or
rather
plaine
disorders
and
consusions
,
we
cannot
receiue
[
d
](A22474-e13330-b)
d
Reasons
ren
dred
why
orders
are
no
Sacraments
.
into
the
number
of
Sacraments
of
the
Church
.
For
〈◊〉
,
orders
are
so
fruitefull
,
that
this
bird
hath
hatched
seauen
young
ones
.
This
Sacrament
is
so
rich
,
so
rank
,
so
riotous
,
that
it
hath
ingendered
and
brought
forth
seauen
petty
and
pretty
sacraments
,
and
therefore
these
being
numbred
and
patched
vp
to
the
sormer
,
we
should
haue
13.
Sacraments
.
A
goodly
brood
of
a
gallant
egge
.
For
if
euery
one
of
these
orders
of
doore-keepers
,
readers
,
exorsistes
,
Acolithes
,
subdeacons
,
deacons
,
and
priests
be
Sacraments
:
we
should
multiply
the
number
of
Sacramentes
according
to
the
number
of
these
orders
,
and
so
indeede
of
seauen
,
we
should
haue
13.
Sacraments
,
which
were
a
very
disorderly
order
,
or
if
you
list
to
cal
it
,
an
orderly
disorder
.
And
so
Peter
Lumbard
maister
of
the
Sentences
,
[
e
](A22474-e13370-b)
e
sent
.
lib.
4
〈◊〉
.
24.
cap.
1
calleth
not
orders
a
Sacrament
as
speaking
of
one
,
but
Sacraments
as
speaking
of
many
,
saying
,
Orders
are
called
Sacraments
,
because
in
receiuing
of
them
grace
is
conferred
,
which
is
represented
by
those
things
that
are
there
performed
.
Neither
can
they
say
they
al
make
but
one
sacrament
,
seeing
they
are
distinct
offices
one
from
another
,
diuerse
in
offices
,
in
institution
,
in
calling
,
in
ordination
,
in
ceremonies
,
and
in
forme
of
consecration
:
so
that
they
may
by
as
good
right
and
as
great
reason
make
baptisme
and
the
Lords
supper
one
sacrament
,
as
all
these
orders
so
diuerse
and
distinct
the
one
from
the
other
.
Secondly
,
sacraments
haue
their
institution
from
christ
:
orders
haue
not
their
institution
from
Christ
to
be
Sacraments
of
the
church
:
therefore
orders
are
no
sacraments
.
Nay
as
they
are
retained
&
vsed
in
the
church
of
Rome
,
they
are
no
ordinances
or
institutions
of
christ
at
all
.
For
touching
the
osfices
of
priest-hood
to
offer
vp
the
body
of
Christ
for
the
quick
and
dead
:
of
deacons
to
serue
these
Baals
priests
at
their
Idolatrous
alters
:
of
subdeacons
,
of
readers
,
and
of
the
rest
,
they
are
not
found
in
scripture
,
neither
were
ordained
by
the
apostles
,
neither
were
they
receiued
into
the
church
for
many
yeares
after
Christ
and
his
Apostles
.
The
new
Testament
as
it
doth
acknowledge
no
other
sacrificer
and
sacrifice
but
Christ
,
so
it
admitteth
no
priests
,
no
priest-hood
,
but
spitituall
priests
and
a
spirituall
priest-hood
to
offer
vp
spirituall
sacrifices
of
praise
and
thanksgiuing
vnto
God
,
[
f
](A22474-e13410-b)
f
Reuel.
1.
6
1.
Pet.
2.
5.
9
as
appeareth
Reuel.
1.
6.
Christ
hath
washed
vs
from
our
sinnes
in
his
blood
,
and
made
vs
kinges
and
priests
vnto
God
euen
his
father
.
And
the
Apostle
Peter
in
his
first
epiftle
chap.
2.
saith
,
Ye
also
as
liuely
stones
be
made
a
spirituall
house
,
an
holy
priest-hood
,
to
offer
vp
spiritual
sacrisices
acceptable
to
God
by
Iesus
Christ
.
And
again
afterward
,
Ye
are
a
chosen
generation
,
a
royal
priest-hood
,
an
holy
nation
,
a
people
set
at
liberty
,
that
ye
should
shew
forth
the
vertues
of
him
that
hath
called
you
out
of
darkenesse
into
his
marueilous
light
.
Whosoeuer
bringeth
in
another
priest-hood
then
this
,
&
maketh
new
priests
,
abolisheth
as
much
as
in
him
lyeth
the
priest-hood
of
Christ
.
Againe
,
what
will
they
say
,
of
offices
and
dignities
in
the
Church
greater
then
these
,
the
office
of
pope
,
of
cardinall
,
of
patryarch
,
and
the
rest
of
that
vnholy
hierarchy
?
Will
they
discharge
and
cut
off
these
from
being
sacraments
,
&
aduance
the
baser
orders
of
hedge
priests
and
dombe
deacons
to
so
high
a
dignity
?
What
?
Do
they
abase
and
disgrace
those
greater
places
,
and
thinke
their
popes
and
cardinals
not
worthy
of
that
honor
and
authority
?
or
do
they
thinke
this
Sacrament
to
vile
and
base
to
agree
to
those
princelike
dignities
of
the
church
?
Or
dare
they
preferre
their
priest-hood
,
their
readers
,
their
decons
,
there
doore-keepers
,
their
dog-keepers
,
and
the
rest
of
that
rabble
before
the
pope
dome
,
the
cardinalship
,
the
Patryarchship
?
Is
not
this
high
treson
against
their
holy
father
,
&
petty
treason
against
the
cardinals
and
other
of
that
generation
?
Lastly
,
Sacraments
must
haue
an
outward
element
and
word
of
institution
,
as
hath
been
often
declared
&
proued
:
but
their
orders
haue
neither
outward
element
,
nor
word
of
institution
:
therfore
orders
are
no
sacra
.
Seeing
therfore
they
can
shew
no
materiall
signe
added
to
the
promise
,
nor
gratious
promise
added
to
the
signe
:
there
can
be
no
sacrament
of
orders
to
seale
vp
and
assure
any
mercy
of
God
granted
vnto
vs
.
To
omit
that
reason
,
which
we
might
〈◊〉
vpon
them
,
namely
,
that
orders
are
peculiar
&
proper
to
the
ministry
,
and
are
no
sanctified
instrument
aply
any
general
and
common
grace
of
the
Church
.
Wherefore
,
asmuch
as
orders
haue
neither
outward
signe
,
nor
promise
of
grace
,
nor
institution
from
Christ
,
but
disgrace
the
higher
dignities
of
their
Church
,
and
ouerthrow
their
owne
chosen
number
of
seauen
Sacramentes
:
we
conclude
necessarily
from
these
premises
that
orders
are
no
Sacrament
.
Chap.
21.
That
extreame
vnction
is
no
Sacrament
.
THe
last
faigned
Sacrament
is
the
last
annoynting
(
as
they
call
it
)
performed
by
the
priest
in
extreamety
,
where
by
they
teach
that
[
a
](A22474-e13480-b)
a
Bollar
.
lib.
1
,
de
extr.
vnct
.
cap.
2.
God
assureth
forgiuenesse
of
sinnes
,
and
promiseth
ease
of
bodily
disease
,
if
it
be
so
expedient
:
if
not
,
the
saluation
of
the
soule
in
the
life
to
come
.
They
vse
this
forme
of
words
,
By
this
holy
anoynting
and
his
most
holy
mercy
,
God
doth
forgiue
thee
whatsoeuer
that
hast
offended
,
by
seeing
,
hearing
,
smelling
,
tasting
,
and
touching
.
This
vnction
cannot
be
a
sacrament
for
[
b
](A22474-e13510-b)
b
Extreame
vnction
can
be
no
sacrament
sundry
causes
.
First
,
themselues
confesse
,
that
it
hath
not
his
institution
from
Christ
.
For
the
Rhem'stes
in
their
heretical
,
[
c
](A22474-e13530-b)
c
Rhem.
testam
.
Annotations
vpon
Mar.
6
confesse
,
that
there
is
onely
a
preparation
vnto
it
.
And
Peter
Lumbard
saith
,
[
d
](A22474-e13570-b)
d
sentent
.
lib.
4.
〈◊〉
.
23.
cap.
2
It
was
instituted
by
the
Apostle
Iames
.
By
this
doctrine
,
Christ
should
onely
be
a
preparer
of
sacraments
,
not
an
appointer
:
a
beginner
,
not
a
finisher
of
them
.
Now
,
these
men
are
all
accursed
by
the
Conuenticle
of
Trent
,
[
e
](A22474-e13590-b)
e
Concil.
Trid.
sess.
7
can.
1
&
2.
If
any
man
shad
say
that
the
sacraments
of
the
new
law
were
not
all
instituted
by
Iesus
christ
,
let
him
be
accursed
.
Again
,
the
place
of
the
Apostle
Iames
,
maketh
nothing
for
this
sorged
sacrament
:
for
there
is
a
great
difference
&
contrariety
betweene
the
anoynting
that
Iames
speaketh
off
,
and
the
popish
anealing
.
Their
priestes
haue
not
the
miraculous
guist
of
healing
,
whereof
this
〈◊〉
was
an
outward
signe
in
the
primitiue
church
,
which
custome
afterward
ceased
when
the
〈◊〉
of
healing
ceased
:
being
for
a
time
granted
to
the
church
for
the
credit
of
the
Gospell
.
As
then
the
guist
was
temporall
and
for
a
reason
,
so
must
the
signe
bee
of
the
same
standing
and
continuance
:
and
the
gift
being
taken
from
the
church
,
if
the
signe
should
remaine
in
vse
and
practise
,
it
should
be
but
a
lieng
signe
.
For
by
the
same
reason
,
[
f
](A22474-e13610-b)
f
Ioh.
5.
4
,
&
9
6
,
7
the
brooke
of
Siloam
,
the
poole
Bethesda
,
the
clay
and
〈◊〉
which
were
sometimes
vsed
in
healing
the
diseased
,
might
be
accounted
sacraments
as
wel
as
this
,
being
all
signes
of
healing
for
a
certaine
season
,
as
also
annoynting
with
oyle
was
for
the
first
times
of
the
church
while
it
was
in
planting
.
Thirdly
,
the
Apostle
would
haue
al
sick
persons
anoynted
:
these
do
anoynt
with
their
greazy
oile
,
onely
such
bodies
as
are
in
manner
halfe
dead
,
euen
while
they
lie
in
extremity
,
and
the
life
is
striuing
to
come
forth
.
The
Apostle
would
haue
all
the
elders
called
:
but
one
Masle-priest
only
with
them
bringeth
the
box
,
and
annoynteth
the
sickman
.
The
Apostle
assureth
health
to
[
g
](A22474-e13640-b)
g
Iam.
5.
14.
15
Mar.
6
,
13
all
that
are
thus
annoynted
,
as
I
am
.
5.
The
prayer
of
faith
shall
saue
him
that
is
suke
,
and
the
Lord
shal
raise
him
vp
.
So
also
Mark
.
6.
They
cast
out
many
deuels
,
and
they
anointed
many
that
were
sicke
with
oyle
,
and
healed
them
:
whereby
we
see
,
that
restoring
and
recouering
of
health
was
certainely
promised
to
folow
the
anointing
.
But
not
one
among
many
receiueth
health
after
their
popish
anealing
.
The
Apostle
speaketh
of
bodily
health
,
of
the
guift
of
miracles
,
and
of
common
oyle
:
they
prattle
of
forgiuenes
of
sins
,
of
a
common
and
continuall
gift
,
of
charmed
and
consecrate
oyle
,
and
balme
(
whereof
notwithstanding
can
none
be
found
)
of
bowing
their
knees
and
saluting
it
,
saving
,
Hailholy
oyle
,
haile
holie
oyntment
,
haile
holy
balme
,
nay
which
is
more
blasphemous
,
their
oyle
they
call
The
oyle
of
saluation
,
which
is
to
renounce
saluation
by
Christ
,
and
to
deny
the
holy
spirit
to
sanctifie
the
people
of
God
.
Furthermore
,
euery
sacrament
must
haue
a
word
of
institution
:
but
the
wordes
which
they
vse
in
anealing
are
a
strange
saluation
of
a
dumbe
and
deafe
creature
,
not
warranted
nor
founde
in
scripture
,
as
the
words
of
consecration
in
the
true
sacraments
are
:
and
therefore
we
cannot
receiue
it
for
a
sacrament
,
but
must
account
it
an
apish
imitation
and
a
popish
tradition
.
Moreouer
,
we
haue
proued
before
chap.
8.
that
the
element
is
consecrated
when
the
sacrament
is
ministred
,
by
praying
,
thanksgiuing
,
eating
and
drinking
,
deliuering
and
receiuing
,
breaking
and
pouring
out
,
blessing
and
reciting
the
institution
:
therfore
the
oyle
halowed
long
before
by
the
Byshop
,
heated
with
breathing
vpon
it
,
charmed
with
much
murmuring
,
saluted
with
bowing
of
the
knee
,
and
other
like
trumperies
,
that
hallowing
I
say
is
fond
,
superfluous
,
and
superstitious
.
Lastly
,
the
effect
and
vertue
of
a
Sacrament
is
spirituall
grace
in
Christ
:
but
extreame
vnction
hath
no
spirituall
grace
in
Christ
sealed
vp
:
for
the
Apostle
ascribeth
[
h
](A22474-e13690-b)
h
Iam.
5
,
16
not
the
forgiuenes
of
〈◊〉
,
to
the
annointing
with
oyle
,
but
to
the
prayer
of
faith
.
Acknoledge
(
saith
he
)
your
faults
one
to
another
,
and
pray
one
for
another
that
ye
may
be
healed
,
for
the
prayer
of
a
righteous
man
auaileth
much
if
it
be
feruent
.
And
again
,
The
praier
of
faith
shal
saue
the
sick
,
and
the
lord
shal
raise
him
vp
,
and
if
he
haue
committed
sins
,
they
shal
be
forgiuen
him
.
Wher
we
see
,
that
the
effect
of
pardon
is
ascribed
to
the
force
of
prayer
:
therfore
extream
vnction
is
no
sacra
.
and
so
this
greazing
,
houseling
,
&
annointing
is
to
be
abandoned
of
the
people
of
God
.
What
then
,
wil
some
say
,
do
you
leaue
the
sick
without
al
comfort
and
consolation
?
No
,
[
i
](A22474-e13740-b)
i
How
the
sick
are
to
be
annointed
.
we
visit
the
sick
among
vs
:
and
although
we
do
not
housse
and
annoint
them
with
material
oyle
,
wee
annoint
them
with
the
precious
oyle
of
the
mercy
of
god
,
we
instruct
them
how
to
prepare
themselues
to
leaue
the
world
,
to
depart
this
mortall
life
,
and
to
strengthen
themselues
in
the
assured
hope
of
euerlasting
life
.
Wee
say
,
dear
brother
,
God
sendeth
his
messenger
death
to
summon
,
and
arrest
you
to
come
into
his
presence
.
[
k
](A22474-e13750-b)
k
Gen.
3
,
19
Iob.
14
,
1
,
2
Al
the
children
of
Adam
are
dust
,
and
to
dust
they
must
return
.
Man
that
is
borne
of
a
woman
is
of
short
continuance
,
and
full
of
trouble
,
he
shooteth
forth
like
a
Flower
and
is
cut
downe
,
he
vanisheth
also
as
a
shadow
and
continueth
not
.
Death
is
common
[
l
](A22474-e13770-b)
l
Psal.
89
,
48
,
Heb
9
,
27
to
all
flesh
,
it
is
appointed
to
all
men
once
to
〈◊〉
.
It
is
the
gate
throgh
which
we
must
enter
into
heauen
.
If
we
would
liue
for
euer
,
we
must
die
:
for
the
way
to
liue
eternally
,
is
〈◊〉
to
die
.
Though
the
time
be
vncettaine
,
where
,
or
how
we
shall
dy
:
yet
nothing
so
certain
as
that
we
must
dy
,
we
know
not
how
soone
.
This
must
not
seeme
strange
vnto
you
,
for
the
whole
life
of
a
Christian
should
be
nothing
but
a
meditation
of
death
,
being
the
end
of
all
flesh
:
we
should
make
account
of
euery
day
of
our
life
as
if
it
wer
the
instant
day
of
our
death
You
must
consider
that
nothing
befalleth
vs
by
chance
or
fortune
,
al
things
are
ruled
and
guided
by
the
soueraigne
prouidence
of
almighty
God
:
all
the
hairs
of
our
head
are
numbred
:
not
one
sparrow
falleth
to
the
grounde
without
the
wil
of
your
heauenly
father
:
humble
your selfe
therfore
vnder
his
mighty
hand
,
[
m
](A22474-e13790-b)
m
Heb.
12
,
5
,
6
he
conecteth
euery
child
whom
he
loueth
,
My
son
,
despise
not
the
chastening
of
the
Lorde
,
neither
faint
when
thou
art
rebuked
of
him
;
for
whom
the
L.
loueth
.
he
chasteneth
:
and
he
scourgeth
euery
son
whom
he
receiueth
.
Heerby
then
God
tryeth
and
proueth
your
obedience
,
patience
,
and
faith
[
n
](A22474-e13810-b)
n
Iam.
5
,
11
Iob
13.
15.
as
we
see
in
the
example
of
Iob
,
who
praised
the
name
of
God
in
all
his
miseries
:
and
if
the
Lord
woulde
kill
him
,
he
would
not
cease
to
put
his
trust
in
him
.
We
exhort
them
to
set
their
houses
in
order
before
they
dy
,
thereby
to
cutte
off
hatred
and
contention
,
and
to
staye
quarrels
and
suites
after
their
departure
,
whereby
oftentimes
more
is
spent
then
was
left
:
then
,
to
forget
the
world
and
the
things
of
the
world
,
and
wholly
to
giue
themselues
to
the
meditation
of
the
life
to
come
,
where
this
corruptible
shall
put
on
incorruption
,
and
this
mortal
shal
put
on
imortality
,
[
o
](A22474-e13830-b)
o
1
cor.
15
,
〈◊〉
according
to
the
exhortation
of
christ
and
his
Apostles
in
many
places
,
as
Mat.
6.
Seeke
ye
first
the
kingdome
of
God
and
his
righteousnesse
,
and
all
thinges
shall
be
ministred
vnto
you
.
And
1
,
Cor
,
7.
This
I
say
brethren
because
the
time
is
snort
,
heereafter
that
both
they
which
haue
Wiues
be
as
though
they
had
none
:
and
they
which
weep
,
as
thogh
they
wept
not
:
&
they
that
reioyce
as
tho
they
reioysed
not
,
and
they
that
buy
,
as
though
they
possessed
not
:
and
they
that
vse
this
world
,
as
though
they
vsed
it
not
:
for
the
fashion
of
this
world
goeth
away
.
And
[
p
](A22474-e13860-b)
p
Phil
3.
20
;
the
same
Apostle
.
Our
conuersation
is
in
heauen
,
from
whence
also
we
looke
for
a
sauiour
,
euen
the
Lords
Iesus
Christ
,
who
shall
change
our
vile
〈◊〉
,
that
it
may
be
fashioned
like
vnto
his
glorious
body
,
according
to
the
working
,
whereby
he
is
able
to
subdue
all
things
vnto
himselfe
.
So
2.
Cor
4.
&c.
Therefore
we
faint
not
,
but
though
our
outward
man
perish
,
yet
the
inward
man
is
renewed
daily
.
For
our
light
affiction
which
is
but
for
a
moment
,
causeth
vnto
us
a
farre
more
excellent
and
an
eternall
weight
of
glorie
:
while
we
looke
not
on
the
things
which
are
seen
,
but
on
the
things
which
are
not
〈◊〉
for
the
thinges
which
are
seene
are
temporall
,
but
the
things
which
are
not
seene
are
eternall
.
For
we
know
that
if
our
earthlie
house
of
this
tabernacle
be
destroyed
,
we
haue
a
building
giuen
of
God
,
that
is
,
an
house
not
made
with
hands
,
but
eternall
in
the
heauens
:
for
therefore
wee
sigh
,
desiring
to
be
cloathed
with
our
house
which
is
from
heauen
,
because
if
we
be
cloathed
,
we
shal
not
be
found
naked
.
And
the
[
q
](A22474-e13890-b)
q
Eccl.
1.
2.
14
wiseman
Eccle.
1.
Vanitie
of
vanities
saith
the
Preacher
,
vanitie
of
vanities
,
all
is
vanitie
:
I
haue
considered
al
the
works
that
are
don
vnder
the
sun
,
&
behold
al
is
vanitie
and
vexation
of
spirit
.
So
1.
Ioh.
2.
Loue
not
this
world
,
[
r
](A22474-e13930-b)
r
1
Iohn
.
2.
15.
16
17.
neither
the
things
that
are
in
this
world
.
If
any
man
loue
this
worlde
,
the
loue
of
the
father
is
not
in
him
:
for
al
that
is
in
this
world
(
as
the
lust
of
the
flesh
,
the
lust
of
the
eies
,
and
the
pride
of
life
)
is
not
of
the
father
,
but
is
of
this
world
:
and
this
world
passeth
away
and
the
lust
thereof
:
but
he
that
fulfilleth
the
wil
of
God
,
abideth
euer
.
And
the
same
in
his
reue
lations
,
I
heard
a
voice
from
heauen
,
saying
,
write
the
dead
which
die
in
the
Lord
are
fully
blessed
:
euen
so
saith
the
spirit
,
for
they
rest
from
their
labors
,
and
their
workes
follow
them
.
They
shal
hunger
no
more
,
neither
thirst
anie
more
,
〈◊〉
shal
the
Sunne
light
on
them
,
neither
anie
heat
,
for
the
lambe
which
is
in
the
midst
of
the
throne
shal
gouern
them
,
and
shal
lead
them
vnto
the
liuelie
fountaines
of
Waters
,
and
God
shal
wipe
awaie
al
teares
from
their
eies
.
Moreouer
,
we
put
them
in
minde
to
examine
themselues
and
their
liues
passed
,
how
they
haue
offended
God
and
their
brethren
,
and
admonish
them
to
make
an
humble
and
harty
confession
of
their
sinnes
to
God
,
that
that
they
haue
not
liued
as
they
ought
to
doe
,
to
be
sorry
and
greeued
for
the
same
,
and
to
promise
ammendement
of
life
if
they
recouer
.
Thus
the
faithfull
[
s
](A22474-e13980-b)
s
Psa
51.
1
2.
3
4
,
5
&
32
,
3
,
4.
&
38
,
3
,
4
,
haue
done
,
as
we
see
in
Dauid
.
Psalm
,
51.
Haue
mercie
vpon
me
O
God
according
to
thy
louing
kindnes
,
according
to
the
multitude
of
thy
compassions
putte
away
mine
iniquities
.
I
know
mine
iniquities
and
my
sinne
is
euer
before
me
:
against
thee
,
against
thee
haue
I
sinned
and
done
euill
in
thy
sight
,
that
thou
maiest
be
iust
when
thou
speakest
,
and
pure
when
thou
iudgest
.
Behold
,
I
was
borne
in
iniquity
,
and
in
sinne
hath
my
mother
conceiued
mee
.
And
psal
,
38.
There
is
nothing
sound
in
my
flesh
,
because
of
thine
anger
,
neither
is
there
rest
in
my
bones
because
of
my
sinne
:
for
mine
iniquities
are
gone
ouer
mine
head
,
and
as
a
weighty
burden
they
are
too
heauy
for
me
.
This
practise
we
see
also
in
Daniell
,
in
Nehemia
,
in
Ezra
,
in
Manasses
,
and
in
many
others
.
We
mooue
[
t
](A22474-e14050-b)
t
Dan.
9
,
7
Ezr
9
,
6
Nehe.
9
,
16
them
to
labour
to
be
at
one
with
God
,
to
be
reconciled
to
their
brethren
,
and
to
remember
the
poore
.
Especially
we
stirre
them
vp
to
prayer
,
in
regard
of
their
present
necessities
,
and
of
the
mercifull
promises
of
God
,
resting
themselues
on
the
perfect
and
all-sufficient
sacrifice
of
Christ
.
Gratious
[
u
](A22474-e14060-b)
u
Psa.
145
,
18
and
precious
are
the
promises
that
God
hath
made
to
al
that
come
to
the
throne
of
his
mercy
,
as
p.
al.
145.
The
Lorde
is
neere
to
all
that
call
vpon
him
,
yea
to
all
that
call
vpon
him
in
truth
:
he
will
fulfill
the
desire
of
them
that
feare
him
,
he
will
also
heare
their
cry
,
and
wil
saue
them
.
And
psal
,
50.
Call
vpon
me
in
the
daye
of
trouble
,
so
wil
I
deliuer
thee
,
and
thou
shalt
glorifie
me
.
And
our
sauiour
Math
,
7.
Aske
and
it
shall
be
giuen
you
:
seeke
,
and
ye
shall
find
:
knocke
,
and
it
shal
be
opened
vnto
you
:
for
whosoeuer
asketh
,
receiueth
:
and
he
that
seeketh
,
findeth
:
and
to
him
that
knocketh
,
it
shal
be
opened
,
So
the
Apo.
Iames
.
The
praier
of
faith
shal
saue
the
sicke
,
and
the
Lorde
shall
raise
him
vp
:
and
if
he
haue
committed
sinnes
,
they
shall
bee
forgiuen
him
:
acknowledge
your
faults
one
to
another
,
that
ye
may
be
healed
:
for
the
praier
of
a
righteous
man
auaileth
much
if
it
be
feruent
Now
when
they
are
sufficiently
humbled
for
their
sinnes
,
wee
moue
them
to
hunger
and
thirst
after
the
merits
of
Christ
,
[
a
](A22474-e14100-b)
a
1
Cor.
1
,
30.
who
of
God
is
made
vnto
vs
wisedome
,
righteousnes
,
sanctification
,
and
redemption
.
We
alledge
vnto
them
[
b
](A22474-e14110-b)
b
Mat.
11
,
28
29.
these
and
such
like
comfortable
places
of
Scripture
,
Come
vnto
me
all
ye
that
are
wearie
and
heauie
laden
,
and
I
will
ease
yon
.
This
is
a
a
true
saying
,
and
by
all
meanes
woorthy
to
be
receiued
,
that
Christ
Iesus
came
into
the
world
to
saue
sinners
,
of
whom
I
am
chiefe
.
These
things
write
I
vnto
you
that
ye
sinne
not
:
if
any
man
sinne
,
we
haue
an
aduocate
with
the
father
,
Iesus
Christ
the
iust
,
whose
blood
clenseth
vs
from
all
sinne
:
he
is
the
〈◊〉
for
our
sinnes
,
and
not
for
ours
onely
,
but
also
for
the
sinnes
of
the
whole
world
.
He
is
euermore
about
those
that
are
his
,
he
maketh
their
bed
in
all
their
sicknesse
,
[
d
](A22474-e14150-b)
d
〈◊〉
.
8
,
3
Rom.
14
,
7
,
8
his
left
hand
vnder
their
heads
,
and
with
his
right
hand
he
doth
imbrace
them
:
so
that
whether
they
liue
,
they
liue
vnto
the
Lord
,
or
whether
they
die
,
they
dye
vnto
the
Lord
:
whether
they
liue
or
dye
they
are
the
Lords
.
This
is
true
happines
.
Furthermore
,
we
raise
them
vp
with
sweet
comforts
and
consolations
of
the
word
of
god
against
[
c
](A22474-e14170-b)
c
1
cor.
15.
54
55
,
56
,
57
alterror
and
feare
of
death
,
Death
is
swallowed
vp
in
victory
.
ô
death
where
is
thy
sting
?
ô
graue
,
where
is
thy
victory
?
The
sting
of
death
is
sinne
,
and
the
strength
of
sinne
is
the
law
:
but
thankes
be
vnto
God
which
hath
giuen
vs
victory
through
our
Lord
Iesus
Christ
.
And
Rom.
8.
Ther
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
which
Now
,
[
f
](A22474-e14250-b)
f
How
sicke
persons
may
put
away
the
tediousnes
&
paines
of
sicknes
.
to
put
away
the
griefe
and
tediousnes
of
sicknes
,
we
wil
and
wish
them
to
meditate
on
the
things
they
haue
heard
and
learned
by
the
ministry
of
the
word
from
time
to
time
in
their
health
:
to
consider
with
themselues
how
God
sometimes
suffereth
the
wicked
to
prosper
for
a
time
,
and
florish
like
a
greene
[
g
](A22474-e14260-b)
g
Psal.
37
,
39
36
,
37
,
38
bay
tree
,
and
how
he
punisheth
them
in
the
〈◊〉
wrath
and
iudgement
for
them
:
how
he
blesseth
or
correcteth
his
children
in
this
life
:
how
he
hath
prepared
eternall
torments
for
the
wicked
,
and
vnspeakeable
glory
for
the
Godly
:
but
aboue
all
the
workes
of
God
,
[
h
](A22474-e14270-b)
h
1
cor.
2
,
7
8
,
9
we
teach
them
deepely
to
thinke
vpon
the
glorious
and
gratious
work
of
our
redemption
,
(
wherein
the
infinite
mercy
and
iustice
of
God
do
meete
together
and
kisse
[
i
](A22474-e14290-b)
i
1
Sam.
2
,
6
,
7
killeth
&
maketh
aliue
,
bringeth
down
to
the
graue
,
and
raiseth
vp
again
.
There
by
we
are
indeed
chastened
for
our
sins
,
but
they
are
nothing
in
comparison
of
that
anguish
and
agony
which
Christ
suffered
for
vs
,
neither
are
they
worthy
of
the
exceeding
glory
which
shal
be
shewed
vnto
vs
.
God
hath
predestinated
vs
[
k
](A22474-e14300-b)
k
2
Tim.
2
,
11
,
12.
to
be
like
the
image
of
his
son
:
so
that
the
deeper
we
sinke
downe
in
sorrowes
,
the
more
perfectly
we
resemble
christ
:
it
is
the
great
mercy
of
God
we
are
not
vtterly
consumed
,
and
that
his
louing
kindnes
is
not
at
an
end
toward
vs
.
The
sicknes
of
the
body
is
physick
for
the
soule
,
for
the
striking
of
the
one
is
the
healing
of
the
other
:
by
the
Crosse
wee
must
enter
the
kingdome
of
heauen
,
and
learne
to
loath
the
pleasures
and
profits
of
this
present
life
.
If
they
fall
to
dispaire
and
doubting
[
l
](A22474-e14310-b)
l
〈◊〉
against
doubting
and
dispaire
.
of
Gods
fauour
and
loue
toward
them
in
Christ
,
[
m
](A22474-e14320-b)
m
〈◊〉
.
34
,
4
we
labour
to
strengthen
the
weake
,
and
bind
vp
the
broken
hearted
;
we
are
ready
to
leaue
ninety
and
nine
in
the
wildernes
,
and
seeke
that
lost
one
.
We
bring
them
to
God
that
hath
striken
them
and
made
the
wound
,
To
seeke
and
to
saue
that
which
is
lost
.
God
is
mercifull
and
his
mercy
endureth
for
euer
,
hee
desireth
not
the
death
of
a
sinner
,
but
that
hee
turne
vnto
him
.
His
mercy
is
ouer
all
the
workes
of
his
hands
,
it
is
like
the
Ocean-sea
,
wher
no
bottom
can
be
found
or
founded
.
It
is
the
expresse
commaundement
of
God
,
[
n
](A22474-e14360-b)
n
1
Ioh.
3.
23
that
we
should
beleeue
in
Christ
who
hath
tryumphed
gloriously
against
sinne
,
against
Satan
,
against
hel
,
against
death
,
against
damnation
,
against
desperation
.
The
promises
of
the
Gospell
exclude
no
man
,
[
o
](A22474-e14370-b)
o
Esay
55
,
1.
2
Matth.
11
,
28
vnlesse
we
exclude
our selues
.
Infidelity
,
doubtfulnes
,
and
despaire
are
very
grieuous
sinnes
,
and
strike
at
the
very
hart
of
God
.
We
must
vnder
hope
beleeue
aboue
hope
with
faithfull
Abraham
.
The
mercies
of
God
and
the
merits
of
Christs
obedience
are
infinite
,
[
p
](A22474-e14380-b)
p
Esay
54
,
10
higher
then
the
heauens
,
deeper
then
the
earth
,
broader
then
the
sea
,
stronger
then
the
lawe
,
mightier
then
the
Deuill
,
and
greater
then
all
the
sinnes
of
the
world
.
Besides
,
God
doth
measure
the
obedience
due
to
him
,
[
q
](A22474-e14400-b)
q
Rom.
7
,
20
rather
by
the
affection
then
by
the
action
,
rather
by
the
desire
to
obey
,
then
by
the
outwarde
performance
of
it
.
Moreouer
,
when
one
sinne
is
forgiuen
,
all
the
rest
are
likewise
forgiuen
:
euen
as
〈◊〉
of
one
sinne
,
bringeth
with
it
repentance
of
all
knowne
sinnes
,
[
r
](A22474-e14410-b)
r
Rom.
11
,
29
For
the
giftes
and
calling
of
God
are
without
repontance
.
Last
of
al
,
we
admonish
them
to
consider
,
that
grace
and
faith
(
howsoeuer
they
may
be
smothered
)
are
neuer
wholly
taken
away
by
sinnes
of
infirmity
,
[
5
](A22474-e14430-b)
5
Rom.
5
,
20
but
thereby
are
manifested
and
magnified
.
Touching
their
families
,
we
say
vnto
them
,
call
them
before
you
,
exhort
them
to
cleaue
[
t
](A22474-e14450-b)
t
How
sicke
persons
are
to
behaue
them selues
in
respect
of
their
families
.
vnto
god
with
full
purpose
of
heart
,
to
loue
him
,
to
walke
before
him
in
feare
and
reuerence
,
and
to
serue
him
in
righteousnes
all
the
daies
of
their
life
:
gyue
them
charge
to
learne
,
beleeue
,
and
obey
the
true
religion
and
doctrine
of
saluation
set
downe
in
the
writinges
of
the
Prophets
and
Apostles
.
God
commended
Abraham
for
this
,
sayinge
,
[
u
](A22474-e14460-b)
u
Gen.
18
,
19
I
knowe
him
that
he
will
commaund
his
sonnes
and
houshold
after
him
,
that
they
keepe
the
way
of
the
Lorde
to
doe
righteousnes
and
iudgement
,
that
the
Lord
may
bring
vpon
Abraham
that
he
hath
spoken
vnto
him
.
Dauid
gaue
Salomon
his
sonne
a
notable
and
right
noble
charge
before
he
died
,
[
a
](A22474-e14490-b)
a
1
chr
28.
9
speaking
thus
to
him
standing
before
him
and
before
the
princes
and
peeres
of
the
kingdome
,
Thou
Salomon
my
sonne
,
know
thou
the
God
of
thy
fathers
,
and
serue
him
with
a
willing
mind
:
for
the
Lord
searcheth
al
harts
,
and
〈◊〉
al
the
imaginations
of
boughts
,
if
thou
seeke
him
,
he
will
be
found
of
thee
,
but
if
thou
for
〈◊〉
him
he
will
cast
thee
off
for
euer
.
I
each
them
that
child-hoode
and
youth
are
vanity
,
[
b
](A22474-e14520-b)
b
Eccl.
1
,
13
teach
them
to
remember
〈◊〉
creator
in
the
daies
of
their
youth
:
teach
them
to
read
the
scripture
,
and
to
practile
in
their
liues
and
conuersations
what
they
haue
read
and
learned
.
Instruct
them
to
auoide
idlenes
,
to
eschew
euill
company
,
to
giue
themselues
to
prayer
,
and
hearing
the
preaching
of
the
word
.
Warne
thy
children
to
loue
God
,
to
reuerence
their
mother
,
and
to
loue
one
another
.
Warn
them
to
speake
euill
of
no
man
,
and
beware
of
taking
Gods
name
in
vaine
.
Put
them
in
minde
that
God
is
their
father
,
their
creator
,
their
preseruer
,
their
redeemer
,
their
sanctiher
,
yea
,
their
iudge
that
shall
come
to
iudge
the
quick
and
the
dead
,
and
reward
euery
man
according
to
his
workes
We
must
all
appeare
before
the
iudgement
seat
[
c
](A22474-e14530-b)
c
2
Cor.
5
,
〈◊〉
of
Christ
,
that
euery
one
may
receiue
the
things
which
are
done
in
his
bodye
,
whether
good
or
euill
.
Put
them
in
remembraunce
,
not
to
oppresse
or
defraud
any
man
,
[
d
](A22474-e14540-b)
d
Psal.
41.
〈◊〉
for
the
Lorde
is
an
auenger
of
all
such
thinges
,
who
will
not
blesse
euil-gotten
goodes
,
but
send
his
cursse
vpon
them
,
and
they
shall
not
prosper
.
Admonish
them
to
shew
forth
their
faith
by
good
workes
,
and
to
shew
mercy
accordinge
to
their
powers
:
Lastly
,
to
honour
their
princes
,
parents
,
maisters
,
and
all
superiors
.
Thus
we
instruct
men
to
liue
and
to
die
,
that
dying
they
may
liue
with
God
in
his
kingdome
.
Thus
we
annoint
the
sicke
with
precious
balme
that
[
e
](A22474-e14560-b)
e
1
Thes.
4.
〈◊〉
shall
not
breake
their
head
,
and
with
the
inward
and
inuisible
oyle
of
Gods
grace
and
mercy
.
Thus
we
warne
them
to
prepare
the
oyle
of
faith
in
their
lampes
,
and
to
keepe
a
good
conscience
toward
God
and
man
,
that
they
may
with
ioy
and
comfort
depart
in
peace
,
render
vp
their
soules
into
the
hands
of
god
,
cheerefullie
meeting
the
bride-groome
,
and
entring
with
him
into
his
kingdome
.
So
then
the
people
loose
nothing
by
〈◊〉
of
the
materiall
oyle
,
the
want
thereof
being
supplyed
with
exhortations
,
admonitions
,
reproofes
,
consolations
,
prayers
and
supplications
,
more
desired
of
the
sicke
,
and
more
auaileable
for
the
sicke
.
And
thus
much
of
extream
vnction
and
the
other
forged
Sacraments
,
whereof
some
wanting
the
outward
signe
,
some
the
spirituall
grace
signified
,
some
the
word
of
institution
,
some
the
promise
annexed
,
and
all
of
them
the
commandement
of
Christ
,
and
testimony
of
the
scripture
:
we
cannot
admit
them
for
any
Sacramentes
;
and
so
we
conclude
,
that
there
are
only
two
Sacraments
of
the
Church
vnder
the
Gospell
,
which
are
,
Baptisme
,
and
the
Supper
of
the
Lorde
.
The
ende
of
the
first
Booke
.
THE
SECOND
BOOKE
of
the
Sacrament
of
baptilme
,
being
an
honorable
Badge
of
our
Dedication
to
Christ
,
containing
the
true
doctrine
therof
,
overthrowing
the
errots
of
the
church
of
Rome
,
and
deliuering
the
comfortable
vse
of
this
Sacrament
to
all
the
people
of
GOD.
CHAP.
1.
Of
the
Word
Baptisme
,
and
what
it
is
.
HItherto
we
haue
spoken
of
the
Sacraments
in
General
;
togither
with
the
partes
,
vses
,
and
number
of
them
:
now
we
come
to
the
first
sacrament
,
which
is
Baptisme
,
being
an
Honourable
badge
whereby
we
are
dedicated
vnto
Iesus
Christ
[
a
](A22474-e14660-b)
a
The
word
baptisme
is
taken
many
waies
.
This
word
in
Scripture
hath
many
significations
.
First
,
in
the
natiue
and
proper
signification
,
it
signifieth
to
dippe
,
to
diue
,
and
plunge
vnder
water
,
as
Mat.
3
,
16.
Iohn
3
,
22
,
23
Act
,
8.
38
,
39.
Secondly
,
to
cleanse
and
wash
any
thing
with
water
,
euen
when
this
sacrament
is
not
administred
,
as
Mark.
7
wher
it
is
said
,
the
Pharisies
did
not
eat
,
except
first
they
washed
.
So
Heb.
9
,
x
,
the
old
tabernacle
did
consist
in
washings
.
Thirdly
,
it
signifieth
Crosse
,
afflictions
,
myseries
,
persecutions
,
and
inward
vexations
of
the
spirite
,
as
Luk
,
12
,
50.
where
Christ
saith
,
I
must
be
baptized
,
and
how
am
I
grieued
〈◊〉
I
be
baptized
?
And
〈◊〉
12.
22.
Are
ye
able
to
drinke
of
the
cuppe
that
I
must
drinke
of
,
and
be
baptized
with
the
baptisme
that
I
shal
be
baptized
withall
?
Fourthly
,
it
is
taken
for
a
liberall
and
plentifull
distribution
of
the
graces
and
gifts
of
God
,
as
Act.
1
5.
Iohn
baptized
with
water
,
but
ye
shal
be
baptized
with
the
Holy-ghost
within
these
few
dates
,
that
is
,
ye
shall
receiue
a
greater
measure
of
the
gifts
of
God
then
ye
haue
done
before
.
Fiftly
,
the
word
is
taken
for
the
doctrine
of
Iohn
,
which
he
deliuered
before
he
administred
the
Sacrament
of
baptisme
,
as
Act.
18.
25.
Where
Apollos
is
said
to
be
an
eloquent
man
,
and
mighty
in
the
scripture
,
knowing
nothing
but
the
baptisme
of
Iohn
.
Lastly
,
it
is
taken
for
the
whole
worke
and
action
of
the
sacrament
of
baptisme
,
as
Math
,
28
,
19.
Go
vnto
all
nations
,
teach
and
baptize
them
:
and
in
this
last
sence
we
are
now
to
speake
of
it
.
Let
vs
therefore
see
[
b
](A22474-e14740-b)
b
What
baptisme
is
.
what
this
Sacrament
is
.
Baptisme
is
the
first
Sacrament
,
whereby
,
by
the
outward
〈◊〉
of
the
body
with
water
once
into
the
name
of
the
father
,
of
the
sonne
,
and
of
the
Holy
ghost
the
inward
clensing
of
the
sonle
by
the
blood
of
Christ
is
represented
.
This
description
of
baptisme
is
to
be
opened
and
farther
expounded
vnto
vs
:
[
c
](A22474-e14760-b)
c
The
description
of
baptisme
proued
.
wherein
fiue
pointes
are
to
be
considered
of
vs
.
First
,
it
is
called
the
first
Sacrament
,
both
in
respect
of
the
other
Sacrament
of
the
Lords
supper
:
and
because
when
the
nations
were
conuerted
to
the
saith
,
and
beleeued
in
the
name
of
Christ
,
they
were
immediatly
baptized
,
as
we
see
the
practise
of
the
church
,
Act.
2.
4.
and
Chap.
10.
47.
and
Ch
,
8
,
12.
Where
after
embracing
the
faith
,
we
see
the
partaking
of
baptisme
,
and
the
sealing
vp
of
their
conuersion
.
Againe
,
it
is
said
there
must
be
an
outward
washing
of
the
body
with
water
,
because
the
[
d
](A22474-e14790-b)
d
Eph.
5
,
26
Tit.
3
,
5
Mar
,
1
,
4.
Apostle
declareth
therby
the
nature
of
a
sacrament
of
baptism
,
Eph
,
5.
Calling
it
the
washing
of
water
through
the
Word
:
and
it
hath
a
iust
proportion
or
relation
to
the
spirituall
washing
of
our
newe
birth
,
Tit.
3
,
5.
being
also
called
the
baptisme
of
repentance
and
amendment
of
life
for
remission
of
sins
.
Dipping
into
the
water
is
not
necessary
to
the
being
of
a
sacrament
:
sprinkling
of
water
is
not
necessary
to
the
being
of
a
Sacrament
:
but
wetting
and
washing
with
water
is
necessary
to
the
being
of
a
Sacrament
.
Now
whether
the
whole
body
should
be
washed
,
or
the
face
only
:
and
whether
it
should
be
done
once
or
thrice
,
is
not
greatly
materiall
,
but
left
indifferent
to
the
church
to
decree
and
determine
,
what
shal
be
thought
fittest
to
be
receiued
and
practised
.
Thirdly
,
it
is
added
in
the
former
description
,
that
baptisme
is
once
onely
to
be
administred
.
For
as
in
naturall
generation
,
man
is
once
onely
borne
:
so
it
is
in
spirituall
regeneration
.
And
as
circumcision
was
once
only
receiued
in
the
flesh
,
whereby
the
fore-skin
was
circumcised
:
so
is
Baptisme
once
onely
to
be
administred
,
not
oftentimes
to
be
repeated
.
Wherefore
,
the
Apostle
Eph.
4.
saith
,
There
is
one
[
f
](A22474-e14840-b)
f
Eph.
4
,
5
,
6
baptisme
,
one
faith
.
Againe
,
Christ
willed
the
Apostles
to
minister
Baptisme
,
not
Baptismes
.
Lastly
,
in
baptisme
the
death
of
Christ
is
represented
,
and
he
died
but
once
:
so
that
as
his
death
was
not
to
be
repeated
,
no
more
is
baptisme
to
be
reiterated
.
Fourthly
,
the
forme
and
manner
of
doing
,
is
said
to
be
Into
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
Holy-ghost
.
Wherby
is
ment
,
that
we
haue
fellowship
with
God
in
three
persons
(
as
a
wife
hath
with
her
husband
,
who
passeth
into
her
husbands
name
)
to
be
subiect
to
him
,
to
obey
him
,
to
acknowledge
and
call
vpon
him
,
to
worship
no
other
god
but
the
true
Iehoua
.
This
therfore
is
not
to
be
vnderstood
onely
of
vsing
the
name
of
the
Trinity
in
baptizing
,
but
by
it
also
is
ment
,
that
the
persons
baptized
are
receiued
into
the
grace
and
fellowship
of
God
,
to
become
his
people
,
and
to
be
pertakers
of
his
couenant
to
their
spirituall
comfort
.
Lastly
in
the
description
before
remembred
,
it
is
affirmed
that
the
outward
washing
of
the
body
,
Representeth
the
inward
clensing
of
the
soule
by
the
blood
of
Iesus
Christ
.
This
[
g
](A22474-e14890-b)
g
Gal.
3
,
27
Tit.
3
,
5
,
6
Rom.
6
,
4
appeareth
expresly
Gal.
3.
All
that
are
baptized
into
Christ
,
haue
put
on
Christ
.
And
Titus
3.
5.
6.
According
to
his
mercy
he
saued
vs
,
by
the
washing
of
the
new
birth
,
and
the
renewing
of
the
Holy-ghost
,
which
he
shed
on
vs
aboundaintly
through
Iesus
Christ
our
sauiour
.
So
also
the
same
Apostle
,
We
are
〈◊〉
with
him
by
baptisme
into
his
death
.
These
testimonies
out
of
the
word
of
truth
do
euidently
teach
,
that
this
is
the
principall
scope
and
end
of
Baptisme
,
to
assure
our
consciences
by
externall
washing
,
of
the
inward
clensing
of
our
soules
by
the
blood
of
Christ
for
remission
of
sins
.
This
being
the
discription
of
baptisme
,
let
vs
see
what
good
vses
may
be
made
therof
,
and
euery
part
in
order
,
as
they
haue
beene
laid
before
vs
.
And
first
,
touching
the
[
h
](A22474-e14930-b)
h
The
vse
of
the
first
part
of
the
description
.
first
point
mentioned
before
in
the
description
,
that
Baptisme
is
the
first
Sacrament
.
This
teacheth
that
such
as
are
gained
to
the
faith
,
&
children
of
such
as
are
in
the
profession
[
i
](A22474-e14940-b)
i
act
18.
8
are
immediately
to
he
baptized
.
So
was
the
Eunuch
when
he
was
instructed
:
so
was
Paule
when
he
was
conuerted
:
so
were
the
Iewes
when
they
repented
.
And
indeede
this
is
a
true
saying
,
that
[
k
](A22474-e14980-b)
k
August
.
cont.
Faust.
lib.
19.
cap.
11
men
cannot
be
incorporate
into
any
religion
(
whether
it
be
true
or
false
)
vnlesse
they
be
combined
together
by
some
communion
and
fellowship
of
visible
Sacraments
.
Again
,
Is
baptisme
the
first
Sacrament
of
the
new
Testament
?
Then
it
followeth
,
that
he
which
is
not
baptized
,
is
not
to
be
admitted
to
the
Lords
table
:
he
that
hath
not
receiued
the
first
Sacrament
,
is
not
to
bee
made
partaker
of
the
second
.
As
in
the
old
testament
,
circumcision
was
the
Sacrament
of
entrance
and
admission
,
and
none
was
admitted
to
eate
the
Passouer
but
such
as
wer
circumcised
,
[
l
](A22474-e14990-b)
l
Exod.
12
48
as
we
see
Exod.
so
none
hath
this
right
and
priuiledge
to
come
to
the
supper
of
the
Lord
,
vnlesse
first
they
be
entred
,
and
the
doore
opened
to
them
by
baptisme
.
For
a
man
must
be
knowne
to
belong
to
our
family
and
houshold
,
before
he
presume
to
eat
of
the
childrens
bread
,
that
belongeth
not
to
strangers
.
Touching
the
vse
of
the
2.
point
,
to
wit
,
[
m
](A22474-e15010-b)
m
Vse
of
the
second
part
of
the
description
.
that
there
must
be
washing
with
waters
we
learne
that
washing
with
water
is
of
the
necessity
of
baptisme
.
Indeed
ther
may
be
a
washing
without
baptisme
,
but
ther
can
be
no
baptisme
without
washing
The
[
n
](A22474-e15030-b)
n
Eph
5
,
26
washing
of
water
through
the
word
.
So
that
this
washing
is
necessary
,
because
of
the
fit
similitude
that
is
between
it
and
our
regeneration
or
new-birth
.
The
water
is
apt
to
clense
vs
&
leaueth
no
silah
behind
:
so
is
our
iustification
〈◊〉
sanctification
repressented
by
the
blood
of
christ
,
as
shal
be
considered
.
Therfore
such
as
vsed
sand
,
or
blood
,
or
such
like
matter
not
fit
for
washing
,
did
not
indeed
baptize
,
but
horribly
prophane
the
Sacra
.
of
baptisme
.
The
third
point
in
the
description
is
,
[
o
](A22474-e15050-b)
o
Vses
of
the
3.
part
of
the
description
of
baptisme
.
that
baptisme
is
once
onely
to
be
administred
which
affordeth
vnto
vs
these
three
vses
.
First
,
it
sheweth
a
difference
between
it
and
the
Lords
supper
.
The
Apostle
Paule
speaking
of
the
supper
of
the
Lord
saith
,
[
p
](A22474-e15070-b)
p
1
cor.
11.
26
25.
23
As
oft
as
ye
shal
eat
this
bread
and
drinke
of
this
cup
:
and
Christ
our
sauiour
,
Do
this
as
oft
as
ye
drink
it
in
remembrance
of
me
,
therfore
it
must
be
often
receiued
of
the
church
.
But
baptisme
once
ministred
,
is
not
againe
to
be
repeated
.
As
we
are
once
onely
borne
into
the
world
,
but
after
our
birth
are
dayly
nourished
:
so
we
are
but
once
baptized
,
but
there
is
continuall
vse
of
the
Lords
supper
,
where
at
we
are
fed
to
eternall
life
.
Secondly
,
this
teacheth
,
that
all
rebaptizing
is
vnlawful
,
as
we
see
by
the
examples
of
the
Apostles
,
[
q
](A22474-e15100-b)
q
act.
2
,
42
,
&
19
,
4.
5
who
baptized
not
the
beleeuers
and
members
of
the
church
the
second
time
.
For
Act.
2.
it
is
noted
,
that
such
as
beleeued
the
gospel
,
continued
in
the
apostles
doctrine
,
in
fellowship
,
in
breaking
of
bread
&
prayer
:
but
not
in
baptizing
againe
,
or
being
baptized
againe
.
And
ch.
19.
4.
5.
the
disciples
which
were
baptized
,
and
had
not
receiued
the
gifts
of
the
Holy-ghost
,
Paule
instructed
further
in
the
doctrine
of
Christ
,
and
doth
not
rebaptize
them
,
but
laieth
his
hands
vpon
them
,
and
they
receiue
the
visible
gifts
of
the
holy
ghost
.
The
reason
is
plain
against
rebaptization
,
because
it
signifieth
and
sealeth
vp
our
once
being
born
again
,
our
once
setting
and
setling
into
the
body
of
christ
,
[
r
](A22474-e15130-b)
r
Ezek.
16
,
8
Hos.
2.
19.
20
and
our
spiritual
mariage
once
with
him
,
who
is
the
spirituall
husband
of
his
Church
.
Wherby
we
see
,
that
such
as
haue
beene
baptized
[
f
](A22474-e15140-b)
f
Such
as
haue
beene
baptized
by
heretikes
,
are
not
to
be
rebaptized
.
by
heretikers
or
other
wicked
ministers
,
are
not
to
be
rebaptized
.
It
came
in
place
of
circumcision
:
but
none
wer
twice
circumcised
,
therfore
none
to
be
twice
baptized
.
Again
,
it
is
a
Sacra
.
that
representeth
our
spiritual
incorporation
into
the
church
:
but
it
is
sufficient
once
to
be
ingrasted
,
&
consequently
sufficient
haue
it
once
administred
.
This
error
of
rebaptizing
,
arose
vpon
a
corrupt
vnderstanding
and
interpretation
of
the
place
.
Act.
19.
When
they
heard
it
,
[
t
](A22474-e15160-b)
t
act
19.
5
,
they
were
baptized
in
the
name
of
the
Lord
Iesus
.
The
difficulty
of
this
place
is
taken
away
,
if
wee
consider
they
be
the
words
of
Paule
continuing
his
speech
of
Iohns
baptisme
,
not
of
Luke
declaring
what
Paule
did
.
But
of
this
place
we
shall
haue
better
and
fitter
occasion
to
speake
farther
in
the
chapter
following
,
where
it
is
at
large
expounded
.
Furthermore
,
if
baptisme
be
administred
once
for
euer
,
it
sheweth
that
he
which
commeth
to
Christ
once
truely
and
indeed
,
shall
neuer
be
cast
away
,
[
u
](A22474-e15220-b)
u
Ioh
,
13.
8
Rom.
11
,
29
whom
Christ
Iesus
loueth
once
,
he
loueth
for
euer
,
because
his
graces
and
giftes
are
without
repentance
.
What
shall
seperate
vs
from
Christ
,
when
we
are
by
his
working
adioyned
vnto
him
?
Wherefore
,
this
outwarde
washing
,
being
not
often
repeated
,
but
once
onely
vsed
,
doth
effectually
seale
vp
our
once
ioyning
to
God
,
who
hath
made
an
euer
lasting
couenant
with
vs
,
he
shall
neuer
turne
away
from
vs
,
to
do
vs
good
,
we
shall
bee
his
people
and
he
will
be
our
God
for
euer
.
Indeede
if
we
could
cleane
fall
away
,
from
the
grace
of
God
,
we
shoulde
haue
another
regeneration
and
another
baptizing
to
be
the
seale
thereof
:
but
because
we
are
built
vpon
the
brazen
pillar
of
Gods
election
,
the
gates
of
hell
shall
not
preualle
against
vs
,
for
this
foundation
remaineth
sure
,
[
a
](A22474-e15230-b)
a
2
Tim
,
2
19
20
and
hath
this
seale
,
The
Lord
knoweth
who
are
his
.
This
[
b
](A22474-e15250-b)
b
Psal.
51
,
10
,
〈◊〉
appeareth
in
Dauid
,
Psal.
51.
He
desireth
to
haue
a
cleane
hart
,
be
prayeth
that
the
holy
spirit
be
not
taken
from
him
:
thereby
declaring
that
the
spirit
was
within
him
,
and
that
hee
had
a
sensible
feeling
thereof
,
howsoeuer
the
flesh
for
a
season
had
gotten
the
vpperhande
.
Heere
then
is
a
great
comfort
sealed
to
all
Christians
,
in
all
tentations
,
against
al
the
tetrours
and
feares
of
conscience
,
where
with
they
are
ready
to
be
swalowed
vp
and
ouerwhelmed
.
This
must
strengthen
and
stay
vs
vp
,
that
although
we
may
fall
greevously
,
yet
we
shall
not
fall
finally
from
the
state
of
grace
.
He
that
is
once
a
sound
and
liuely
member
of
Christ
,
can
neuer
be
wholly
cut
off
.
True
it
is
,
sinne
may
lesson
our
coniunction
and
weaken
our
comunion
with
christ
:
but
if
we
be
truely
in
him
,
the
band
shall
neuer
be
dissolued
,
[
c
](A22474-e15270-b)
c
1.
Ioh.
2.
〈◊〉
we
shall
neuer
be
wholly
seuered
and
fall
from
him
,
as
1
,
10.
2.
They
went
out
from
vs
,
but
they
wer
not
of
vs
,
for
if
they
had
bin
of
vs
,
they
should
haue
continued
with
vs
,
but
this
commeth
to
passe
,
that
it
might
appeare
,
that
they
are
not
all
of
vs
.
Now
if
any
man
by
falling
into
sinne
,
were
totally
seperated
from
Christ
for
a
time
,
surely
in
his
recouery
and
rising
from
sinne
he
were
to
be
baptized
the
second
time
:
for
baptisme
is
the
Sacrament
,
initiation
and
ingrafting
into
Christ
,
and
an
vniuersall
falling
would
require
a
new
ingrafting
.
But
it
were
most
absurd
to
say
,
we
should
be
as
often
baptized
as
we
fall
into
sin
:
and
therefore
howsoeuer
Satan
may
buffet
,
molest
,
tempt
,
and
wound
vs
greeuously
,
yet
he
can
neuer
ouermaister
vs
wholy
and
ouercome
vs
finally
,
[
d
](A22474-e15290-b)
d
1
Ioh.
3.
9
as
the
Apostle
declareth
,
1
Ioh.
3.
Whosoeuer
is
borne
of
God
committeth
not
sinne
,
for
his
seed
remaineth
in
him
,
neither
can
he
sinne
,
because
he
is
borne
of
God
.
This
assurance
of
our
standing
for
euer
in
the
couenant
,
is
the
roote
of
all
courage
and
comfort
in
trials
and
tentations
,
it
helpeth
vs
to
fight
manfully
against
sinne
,
it
preserueth
vs
from
securitie
,
it
nourisheth
vs
in
good
works
,
it
increaseth
in
vs
a
care
to
please
god
,
and
lastly
it
confuteth
the
popish
fancie
of
the
forged
sacrament
of
penance
,
wherby
(
they
say
)
a
Christian
being
cleane
fallen
from
grace
is
restored
,
finding
no
comfort
in
his
baptisme
:
wheras
the
true
beleeuer
neuer
falleth
finally
from
faith
,
neither
needeth
an
outwarde
seale
to
assure
his
pertaining
to
Gods
fauour
and
loue
.
Indeed
euery
christian
that
is
fallen
through
infirmity
,
must
rise
vp
,
repent
vnfainedly
,
and
shew
foorth
the
fruites
thereof
:
yet
the
force
and
strength
of
his
baptism
is
not
lost
,
the
fruit
and
comfort
thereof
remaineth
for
euer
,
and
is
extended
as
well
to
the
time
to
come
as
to
the
time
that
is
past
.
So
many
therefore
as
asfirme
,
that
the
faithfull
in
thoir
falles
,
haue
remedie
in
penance
,
but
no
comfort
by
their
baptism
,
do
set
vp
themselues
,
magnifieng
their
owne
dreames
and
deuises
aboue
the
holy
ordinances
of
God
.
The
fourth
part
of
the
former
description
of
Baptisme
,
is
the
forme
of
baptizing
into
the
name
of
the
father
,
of
the
son
,
and
of
the
Holi-ghost
.
[
e
](A22474-e15370-b)
e
The
vse
of
the
fourth
part
of
the
description
of
baptisme
.
This
teacheth
that
whosoeuer
is
baptized
,
hath
made
a
solemn
promise
to
confesse
and
professe
the
Christian
religion
,
to
be
the
seruaunt
of
Christ
,
to
fight
his
battelles
vnder
his
banner
,
against
all
the
enemies
of
his
faith
and
saluation
,
against
sinne
,
against
Satan
,
against
the
world
:
he
hath
vowed
to
renounce
the
workes
of
the
flesh
,
and
to
serue
the
true
God
.
So
often
then
as
we
are
present
at
the
administration
thereof
,
we
must
consider
the
couenant
into
which
wee
are
entred
,
which
we
made
in
the
presence
of
men
and
Angels
,
which
we
are
bound
to
keepe
for
euer
.
Wherefore
,
let
vs
learne
daily
to
die
vnto
sin
,
and
follow
a
new
life
by
the
grace
of
sanctification
.
Secondly
,
this
form
of
administration
teacheth
vs
,
to
assure
our
own
harts
of
God
protection
and
defence
,
[
t
](A22474-e15380-b)
t
〈◊〉
.
20.
16
as
a
wife
doth
of
her
husbands
tuition
and
preseruation
of
her
from
al
daungers
.
Let
vs
looke
for
life
,
saluation
,
gouernment
,
and
nourishment
from
him
alone
in
Christ
For
as
he
calleth
vs
from
the
fellowship
of
Satan
,
of
sin
,
and
of
the
worldto
haue
felowship
with
himselfe
:
so
he
promiseth
to
be
our
aide
and
defence
in
time
of
neede
,
on
whom
we
are
in
euery
estate
and
condition
to
depend
.
The
last
part
of
the
description
,
[
g
](A22474-e15390-b)
g
The
vse
of
the
last
parte
of
the
description
of
baptisme
.
sheweth
,
The
inward
clensing
of
the
soule
by
the
blood
of
Christ
.
This
teacheth
that
they
abuse
baptism
,
that
in
the
outward
work
seeke
remission
of
sins
,
as
though
the
force
of
washing
away
sins
were
found
in
the
element
of
water
.
Baptisme
therfore
is
not
the
washing
away
of
sins
:
onely
the
bloud
of
Christ
clenseth
vs
from
al
sin
,
1.
Iohn
1
,
7.
Againe
this
declareth
the
perpetuall
vse
of
it
in
the
church
,
seeing
it
hath
this
effect
to
assure
remission
and
forgiuenes
of
sins
:
vnto
this
let
vs
bring
our
children
:
of
this
let
vs
make
them
partakers
:
from
this
let
vs
by
no
means
keepe
them
:
and
in
this
let
vs
continually
renew
our
couenant
with
God
.
Chap
2.
That
the
parts
of
Baptisme
are
partly
outward
and
partly
inward
,
Hitherto
wee
haue
shewed
how
baptisme
is
taken
and
what
it
is
.
In
baptism
we
are
to
consider
2
things
,
[
a
](A22474-e15450-b)
a
In
batism
2
things
are
to
be
considered
,
his
parts
and
his
vses
.
his
parts
and
his
vses
.
For
as
in
the
former
book
,
when
we
spake
of
the
Sacraments
in
generall
,
hauing
shewed
what
a
Sacrament
is
,
we
discended
to
his
parts
and
vses
,
wherein
the
perfect
knowledge
thereof
consisteth
:
so
wee
wiil
obserue
the
same
in
handling
the
doctrine
of
the
sacraments
in
particular
.
The
parts
of
baptisme
are
first
to
be
opened
:
the
vses
are
to
be
reserued
to
their
proper
place
.
The
parts
are
2.
[
b
](A22474-e15460-b)
b
1
Pet.
3
,
21
Mar
,
1
,
1
Act.
2
,
38
the
outward
and
the
inward
parts
.
This
appeareth
,
1
Pet
3
Where
of
the
baptisme
that
now
is
,
answereth
that
figure
,
which
is
not
a
putting
away
of
the
filth
of
the
flesh
,
but
a
confident
demanding
which
a
good
conscience
maketh
to
God
,
and
saueth
vs
by
the
resurrection
of
Iesus
Christ
.
Where
the
Apostle
teacheth
,
that
sinne
cannot
be
washed
awaye
by
that
outwarde
water
,
but
by
Christs
inward
working
which
the
outward
baptisme
doth
shaddow
.
In
like
manner
Mar.
1.
Truth
it
is
,
I
haue
baptized
you
'
with
Water
,
but
hee
will
baptize
you
with
the
Holy-ghost
,
where
the
baptise
sheweth
that
hee
baptized
outwardly
,
but
the
force
of
it
proceedeth
from
Christ
who
baptizeth
inwardly
.
So
Act
,
2
,
Peter
saide
vnto
them
,
Amend
your
liues
and
be
baptized
euerie
one
of
you
in
the
name
of
Iesus
Christ
for
the
remission
of
sinnes
,
and
ye
shall
receiue
the
gift
of
the
Holy-ghost
:
Where
the
Apostle
declareth
,
that
in
such
as
repent
and
beleeue
,
the
vertue
of
the
Holy-ghost
is
ioyned
with
outwarde
baptisme
.
The
outwarde
partes
therefore
are
one
thinge
,
and
the
inwarde
partes
are
another
:
that
which
is
seene
is
one
thing
,
and
that
which
is
vnderstood
is
another
thing
.
This
diuision
of
the
partes
of
Baptisme
,
affoordeth
Againe
,
seeing
there
is
such
an
vnion
of
the
partes
betweene
themselues
,
we
must
not
contemue
,
or
dispise
,
or
deferre
baptisme
.
Wherefore
the
faithfull
,
all
delaies
,
reasons
,
and
pretences
set
aparte
,
haue
speedily
prepared
themselues
to
do
that
which
God
commaundeth
.
Wee
haue
a
worthy
example
in
Abraham
,
[
c
](A22474-e15540-b)
c
Gen.
17
,
23
〈◊〉
when
god
required
him
to
circumcise
himselfe
,
his
sonne
,
and
all
the
males
of
his
house
,
and
thereby
to
vncouer
all
their
shames
:
hee
doth
not
inquire
why
God
required
this
at
his
hands
,
hee
doth
not
complaine
or
consult
with
flesh
and
blood
:
ouer
all
doubts
faith
got
the
victory
,
and
subdued
reason
vnder
her
,
and
caused
him
with
diligence
,
readines
,
and
expedition
to
submit
himselfe
to
fulfill
the
Lords
will
,
and
performe
it
the
same
day
that
he
commaunded
it
.
Of
this
duty
likewise
we
see
Paule
was
[
d
](A22474-e15560-b)
d
act.
22.
16
&
18.
8
admonished
by
Ananias
immediately
after
his
conuersion
Act.
22.
saying
,
Why
tariest
thou
?
Arise
and
be
baptized
,
and
wash
away
thy
sinnes
in
calling
on
the
name
of
the
Lord
.
Whereby
he
sheweth
,
that
this
tarying
and
delay
in
the
matters
of
God
maketh
vs
culpable
in
his
sight
.
True
it
is
,
it
is
not
[
e
](A22474-e15590-b)
e
Bernard
.
epist.
77
the
want
of
Baptisme
simply
that
is
demnable
(
as
is
shewed
afterward
)
but
the
contempt
of
the
Sacraments
is
dangerous
,
and
without
repentance
damnable
,
[
f
](A22474-e15600-b)
f
Luk.
7
,
30
as
it
appeareth
.
The
Pharisies
and
expounders
of
the
law
despised
the
counsell
of
God
against
themselues
,
and
were
not
baptized
of
him
.
We
know
all
neglect
and
contempt
in
heauenly
duties
[
g
](A22474-e15620-b)
g
〈◊〉
48.
10
,
is
euill
,
and
bringeth
with
it
a
certain
curse
as
the
prophet
saith
,
Cursed
is
he
that
doth
the
worke
of
the
Lord
negligently
.
We
see
in
humaine
and
wordly
thinges
,
wise-men
will
not
deferre
the
sealing
of
their
writings
and
calling
of
witnesses
,
when
they
haue
giuen
a
promise
to
other
or
made
a
bargaine
with
other
(
knowing
that
vnnecessary
delay
may
breede
vnrecouerable
danger
)
as
wee
see
by
the
example
of
Ieremy
,
when
he
had
[
h
](A22474-e15650-b)
h
〈◊〉
.
32.
9.
10
Gen.
23.
16.
17.
18
bought
a
field
of
his
vncles
sonne
,
presently
he
weighed
him
the
siluer
,
&
enrolled
it
in
a
booke
of
remembrance
,
hee
signed
it
,
he
tooke
witnesses
,
and
left
it
written
in
roles
or
records
,
hauing
an
instrument
or
euidence
fairely
drawne
and
sealed
with
the
common
seale
,
if
any
thing
should
be
called
in
question
in
time
to
come
.
〈◊〉
he
like
we
see
in
Abraham
long
before
,
when
he
had
bought
a
possession
of
the
Hittites
for
the
buriall
of
his
dead
,
he
weighed
out
and
paied
〈◊〉
money
among
Marchants
:
so
the
field
and
the
caue
that
was
〈◊〉
withal
the
trees
and
appurteuances
that
were
therin
,
was
made
sure
to
him
for
a
possession
.
As
these
men
,
when
they
had
made
the
purchase
,
would
not
delay
the
taking
of
assurance
and
security
:
the
like
delaying
and
vnnecessary
putting
off
the
time
from
Sabboath
to
Saboath
,
from
meeting
to
meeting
,
ought
to
be
fhunned
of
vs
:
otherwise
,
thogh
we
should
be
free
from
contempt
,
we
cannot
excuse
ourselues
of
the
neglect
of
au
high
and
holy
duty
to
God
and
our
children
.
Indeede
,
[
i
](A22474-e15690-b)
i
Baptisme
not
pricisely
tyed
to
a
certaine
day
.
we
are
not
pricisely
tyed
to
a
certaine
day
in
Baptisme
,
as
the
Iewes
were
to
the
8.
day
in
their
circumcision
:
but
that
which
the
8.
day
was
to
them
,
a
conuenient
and
orderly
time
is
to
vs
.
Now
,
what
time
can
be
more
conuenient
,
more
comely
,
more
fitte
,
then
the
Sabboath
day
following
,
when
the
Church
is
assembled
?
That
so
it
may
be
administred
rightly
,
reuerently
,
religiously
,
and
conueniently
in
the
publike
meetings
of
the
faithfull
?
Againe
,
the
needelesse
and
carelesse
deferring
of
this
worke
hath
a
grieuous
threatning
[
k
](A22474-e15710-b)
k
Gen.
〈◊〉
.
〈◊〉
annexed
of
assured
punishment
and
iudgement
,
as
it
is
set
down
,
The
vncircumcised
male
,
in
whose
flesh
the
foreskin
is
not
circumcised
,
euen
that
person
snalbe
cut
off
from
his
people
,
because
he
hath
broken
my
couenant
.
Whereby
we
see
,
that
whosoeuer
shal
neglect
circumcision
,
&
not
suffer
himself
be
circumcised
,
or
shal
approue
the
negligence
committed
by
his
parents
,
shall
bee
none
of
the
peop'e
of
God
,
but
shall
be
shut
out
from
the
society
and
barred
from
the
fellowship
of
the
faithful
,
both
in
this
world
and
in
the
world
to
come
,
vnlesse
hee
repent
of
this
sin
.
And
that
the
[
l
](A22474-e15730-b)
l
Exod
4.
〈◊〉
neglect
of
Gods
ordinance
draweth
his
wrath
,
appeareth
in
the
example
of
Moyses
,
The
Lord
met
him
and
would
haue
killed
him
,
because
his
son
was
not
circumcised
.
He
had
dwelt
int
h
:
land
of
Midian
an
Idolatrous
country
40.
years
,
he
began
to
sauour
of
the
manners
thereof
:
but
hauing
called
him
to
be
a
gouernor
of
people
,
would
not
be
appeased
toward
him
,
vntill
he
had
reformed
his
owne
house
.
For
if
any
cannot
[
m
](A22474-e15760-b)
m
1
Tim.
3
,
5
rule
〈◊〉
owne
house
,
how
shall
he
care
for
the
church
of
God
?
Nowe
whereas
he
had
two
sonnes
borne
vnto
him
in
Midian
,
the
elder
no
doubt
was
circumcised
the
eight
day
,
according
to
the
order
and
ordinance
of
God
:
why
then
did
he
deferre
the
circumcising
of
the
younger
?
No
doubt
he
was
scorned
and
derided
among
them
for
circumcising
his
first
borne
,
and
his
enemies
were
those
of
his
owne
house
,
euen
the
wife
that
lay
in
his
bosome
:
yea
he
being
then
weake
in
faith
,
loued
the
praise
of
men
more
then
the
praise
of
God
,
and
therefore
the
Lord
would
haue
slaine
him
.
Albeit
the
signe
of
circumcision
seemed
base
and
contemptible
in
outward
shew
,
and
to
sauour
of
great
cruelty
toward
little
children
:
yet
God
woulde
not
suffer
the
deferring
and
neglecting
thereof
to
goe
without
punishment
.
Although
grace
be
not
tyed
to
the
sacraments
,
and
that
we
may
bee
saued
without
them
:
yet
it
is
not
left
to
the
disposition
of
men
,
whether
they
will
come
to
them
or
not
,
God
will
not
haue
the
outward
signes
contemned
of
vs
:
for
if
we
will
be
in
the
couenant
,
we
must
not
despise
the
seal
of
the
couenant
.
Furthermore
,
are
the
outward
parts
vnited
to
the
inward
?
then
this
serueth
as
a
speciall
meanes
to
comfort
the
verie
[
n
](A22474-e15810-b)
n
Gen.
17
,
12
13
,
27
all
his
seruants
bond
or
free
,
as
well
borne
in
his
house
as
bought
with
his
money
:
thereby
signifying
that
he
adopted
them
for
his
children
,
and
that
albert
they
were
Abrahams
bond-men
,
[
o
](A22474-e15830-b)
o
1
Cor.
7
,
22
yet
they
were
the
Lords
free
men
.
So
vnto
baptisme
wee
admit
and
receiue
the
poore
as
well
as
the
rich
,
the
seruant
as
well
as
the
maister
,
the
low
as
well
as
the
high
,
without
respect
of
persons
.
When
the
lord
instituted
the
passeouer
,
[
p
](A22474-e15840-b)
p
Exod.
12
,
3
the
lambe
was
eaten
of
all
the
congregation
.
So
touching
the
Lords
supper
,
it
is
an
holy
banket
for
all
degrees
and
conditions
whatsoeuer
,
and
therefore
[
q
](A22474-e15860-b)
q
〈◊〉
.
11.
21.
23.
the
Apostle
checketh
the
Corinthians
for
this
abuse
,
that
wheras
the
poorest
soule
eating
of
the
bread
and
drinking
of
the
cup
,
is
as
welcome
to
christ
the
gouernor
of
the
feast
as
the
richest
,
they
did
despise
the
poore
and
shamed
them
that
had
not
.
All
these
things
duly
considered
,
serue
to
assure
the
very
meanest
,
lowest
,
and
simplest
in
the
church
,
that
they
are
made
heires
of
eternall
life
as
well
as
other
,
as
they
are
partakers
of
the
signe
with
other
,
if
they
beleeue
with
faithfull
Abraham
.
This
the
Apostle
[
r
](A22474-e15890-b)
r
Gal.
3.
〈◊〉
Col.
3.
11
teacheth
,
There
is
netther
Iew
nor
Graecian
,
there
is
neither
bond
nor
free
there
is
neither
male
nor
female
:
for
ye
are
al
one
in
Christ
.
And
Col.
3.
There
is
neither
Graecian
nor
Iew
,
circumcision
nor
vncircumcision
,
Barbarian
,
Scithian
,
bond
,
free
:
but
Christ
is
all
and
in
all
things
.
Fourthly
,
are
there
outward
rites
,
signes
,
and
persons
as
[
s
](A22474-e15940-b)
s
They
are
to
be
reproued
that
depart
out
of
the
church
before
baptisme
be
solemnized
.
condemneth
those
that
depart
out
of
the
church
before
this
holy
and
publike
action
be
taken
in
hand
.
Baptisme
belongeth
not
onely
to
the
wittnesses
and
parties
that
bring
the
child
,
but
to
all
the
members
of
the
church
,
that
we
may
learne
by
our
presence
therat
,
to
renew
our
faith
and
repentance
vnto
God
.
These
men
do
too
much
disgrace
and
deface
the
dignity
of
this
sacrament
,
not
vouchsafing
to
remain
at
the
administration
therof
,
as
if
it
were
not
worthy
to
be
solemnized
before
them
:
wheras
they
should
quicken
their
faith
in
the
couenant
of
god
,
by
beholding
the
works
of
the
minister
,
and
ratifieng
them
in
their
harts
,
[
t
](A22474-e15950-b)
t
Luk.
1.
58.
59.
as
we
read
.
Luk.
1.
wher
they
are
said
to
circumcise
,
because
they
were
al
present
at
the
work
,
consenting
to
prayers
and
thanks
giuings
,
of
the
Church
:
[
u
](A22474-e15970-b)
u
1
Cor.
11.
〈◊〉
as
also
the
Apostle
saith
,
Women
pray
and
prophesie
in
the
church
,
when
they
sit
stil
and
are
partakers
of
the
praiers
and
preaching
vsed
in
the
publike
assemblies
.
And
as
no
member
is
cut
off
by
excommunication
,
[
a
](A22474-e15990-b)
a
1
cor.
5.
4.
but
in
presence
of
al
,
to
be
witnesses
therof
&
to
ratifie
their
grief
for
the
losse
of
a
member
of
their
body
:
so
in
[
b
](A22474-e16000-b)
b
Reasons
rendred
why
the
〈◊〉
should
remaine
altogether
,
〈◊〉
Baptisme
be
〈◊〉
.
Baptisme
it
is
required
,
to
witnesse
and
approoue
the
publike
worke
by
their
presence
,
and
to
〈◊〉
themselues
thereby
〈◊〉
〈◊〉
and
comfort
,
hata
fellow-heire
is
made
partaker
with
them
in
the
communion
of
Saintes
.
Moreouer
,
the
excellency
of
this
Sacrament
is
as
great
as
of
the
other
:
they
are
of
like
worthynes
in
themselues
,
and
to
be
had
equal
and
indifferently
in
like
price
and
estimation
:
they
are
both
commaunded
and
instituted
by
the
〈◊〉
authoritye
of
Christ
:
there
is
the
same
matter
and
substance
of
both
,
to
wit
,
Christ
with
all
his
benifits
:
there
is
〈◊〉
one
and
the
same
end
of
both
,
the
increase
and
strengthning
of
our
faith
:
therfore
why
should
one
Sacrament
be
so
much
extolled
aboue
the
other
,
and
preferred
before
the
other
?
So
that
whereas
many
come
to
the
Lords
Supper
,
few
remaine
and
abide
in
the
Church
at
the
administration
of
baptisme
.
The
whole
assembly
heareth
the
word
preached
and
deliuered
by
the
minister
:
the
Sacramentes
are
instruments
of
our
iustification
by
faith
[
c
](A22474-e16010-b)
c
christ
is
after
a
sort
preached
in
〈◊〉
.
as
well
as
the
worde
preached
,
sauing
that
the
word
worketh
by
hearing
only
,
the
Sacraments
serue
by
the
senses
of
seeing
,
handling
,
and
tasting
as
well
as
hearing
,
to
strengthen
and
encrease
faith
in
our
hearts
:
and
therefore
it
is
requisite
that
we
ioyne
in
the
one
as
well
as
in
the
other
.
Furthermore
,
the
excellency
,
and
worthynesse
of
baptisme
appeareth
heerein
,
in
that
it
was
instituted
of
God
sealing
vp
his
gratious
couenant
,
in
that
it
was
sanctified
by
Christ
being
baptized
of
Iohn
,
and
in
that
it
was
beautified
by
the
heauenly
reuelation
of
the
blessed
Trinity
appearing
thereat
:
so
great
honour
,
so
great
dignity
and
preheminence
was
neuer
giuen
to
any
Ceremony
?
Did
God
institute
it
,
and
shall
we
contemne
it
?
Did
Iesus
Christ
come
to
Iohns
baptisme
,
and
shal
we
disdaine
to
be
at
the
baptisme
of
Christ
?
Was
the
holy
Trinity
present
,
&
will
we
be
absent
?
True
it
is
,
som
of
the
sacrifices
and
burnt
offerings
were
[
d
](A22474-e16040-b)
d
Gen.
4
,
5
compared
with
Heb.
〈◊〉
.
4
miraculously
consumed
by
fire
from
heauen
:
but
what
is
this
to
the
glorious
presence
of
the
maiesty
of
God
,
the
blessed
Trinity
:
declaring
to
vs
thereby
,
that
God
the
father
,
God
the
son
,
and
[
e
](A22474-e16060-b)
e
math.
3.
16.
17.
the
voice
of
the
father
is
heard
from
heauen
,
saying
,
This
is
my
sonne
,
in
whom
I
am
well
pleased
.
All
these
things
note
out
the
speciall
force
and
dignity
of
this
Sacrament
.
It
is
not
therefore
to
bee
administred
in
a
corner
of
the
Church
with
three
or
foure
persons
present
to
witnesse
the
baptisme
,
the
rest
of
the
body
of
the
congregation
being
departed
,
but
in
the
face
and
open
view
thereof
:
forasmuch
as
God
,
to
deliuer
it
from
contempt
,
hath
giuen
it
visible
markes
of
greater
honor
.
The
Apostle
[
f
](A22474-e16080-b)
f
1
cor.
12.
23
saith
1
Cor.
12
,
Our
vncomelie
partes
haue
more
comlinesse
on
:
for
our
comely
partes
neede
it
not
,
but
God
hath
tempered
the
body
together
,
and
hath
giuen
more
honor
to
that
part
which
lacked
.
As
God
hath
delt
with
our
bodies
,
so
hath
he
done
in
this
sacrament
.
That
which
is
most
subiect
to
contempt
,
dishonour
,
and
disgrace
,
God
hath
lifted
vp
with
sundry
excelent
preheminences
and
prerogatiues
as
we
haue
seene
in
Christs
baptisme
.
And
albeit
there
be
a
difference
in
the
person
baptized
,
yet
there
is
none
in
the
substance
of
the
baptisme
.
Seeing
then
god
so
highly
esteemeth
of
this
ordinance
:
it
serueth
to
conuince
,
to
accuse
,
and
to
condemne
their
carelesnesse
and
negligence
,
that
refuse
to
be
present
at
baptisme
,
or
if
they
vouchsafe
to
bee
present
for
a
while
,
departe
before
the
end
of
the
whole
action
,
and
rushe
out
of
the
church
before
the
name
of
God
be
praysed
,
and
the
whole
worke
finished
[
g
](A22474-e16100-b)
g
Luk.
3.
〈◊〉
.
Act.
22.
16
and
concluded
with
prayer
,
as
it
was
Luk.
3.
It
came
to
passe
as
all
the
people
were
baptized
,
and
that
Iesus
was
baptized
,
and
did
pray
,
the
heauen
was
opened
.
And
Act.
22
,
Arise
and
be
baptized
,
and
wash
away
thy
sinnes
in
calling
on
the
name
of
the
Lord
.
Wherefore
we
are
not
to
departe
,
before
god
hath
be
ene
prayed
vnto
,
and
praysed
for
his
benefits
.
The
Apostle
chargeth
,
that
[
h
](A22474-e16130-b)
h
1
COI
.
1426
40.
all
things
in
the
church
be
done
in
order
and
comelinesse
.
Now
,
what
can
be
more
comely
and
conuenient
,
[
i
](A22474-e16140-b)
i
Ezek.
46.
10
then
that
the
Churches
begin
the
exercises
of
their
holy
religion
together
,
and
end
them
together
?
Forasmuch
as
nothing
is
done
in
the
assembly
,
which
tendeth
not
to
the
edification
of
the
whole
body
.
Lastly
,
if
in
euery
true
baptisme
,
there
be
outward
and
inward
parts
vnited
each
to
other
:
then
the
baptisme
of
lohn
and
of
Christ
are
in
nature
and
substance
all
one
.
Contrary
to
the
doctrine
of
the
[
k
](A22474-e16170-b)
k
Concil.
Trid.
sess.
7.
can.
1.
Trent-councel
that
teacheth
,
If
any
shal
say
,
that
the
baptisme
of
Iohn
hath
the
same
force
with
Christs
baptisme
,
let
him
be
accursed
.
Although
it
be
no
matter
of
faith
,
nor
greatly
necessary
in
the●e
daies
to
despute
of
Iohns
baptisme
;
seeing
no
man
or
woman
is
now
baptized
the
rewith
:
yet
we
will
shew
the
truth
of
this
point
out
of
the
Scriptures
[
l
](A22474-e16200-b)
l
The
baptisme
of
Iohn
and
of
Christ
are
in
substance
one
&
the
same
.
that
they
are
al
one
in
substance
and
effect
,
not
of
any
other
kind
&
nature
.
For
first
,
Iohn
preached
the
baptisme
of
repentance
to
remission
of
sins
,
they
haue
therfore
the
same
doctrine
,
the
same
word
,
the
same
promise
,
[
m
](A22474-e16220-b)
m
Mar.
1
,
4
the
same
repentance
,
the
same
forgiuenesle
of
sinnes
,
as
they
had
the
same
outward
element
of
water
.
And
the
Apostle
[
n
](A22474-e16230-b)
n
Eph
,
4.
5.
6
teacheth
,
that
there
is
One
body
,
one
spirit
,
one
hopeof
the
calling
,
one
Lord
,
one
father
,
one
faith
,
and
one
baptisme
.
2.
The
baptisme
of
Iohn
was
consecrated
and
sanctified
in
the
person
of
christ
,
for
christ
was
baptised
with
the
baptisme
of
Iohn
.
3.
It
may
appeare
(
as
we
wil
proue
Ch.
4
,
that
Iohn
〈◊〉
in
the
name
of
the
blessed
trinity
.
Fourthly
,
neither
Christ
nor
his
Ap.
rebaptized
any
that
wer
baptized
by
the
ministry
of
Iohn
.
Apollos
did
know
onely
the
baptisme
of
Iohn
,
[
o
](A22474-e16300-b)
o
Act
,
18.
25
,
16
he
is
taken
&
instructed
farder
in
the
faith
and
waies
of
the
Lord
,
but
we
read
not
that
he
was
baptized
again
.
5
if
Iohns
.
baptisme
were
not
the
same
with
our
baptisme
,
it
would
follow
that
CHRIST
was
baptized
with
another
baptisme
then
we
are
,
and
that
our
baptisme
was
not
sanctified
in
the
person
of
CHRIST
:
which
taketh
away
our
comfort
and
consolation
,
that
we
which
are
the
members
of
CHRIST
haue
one
and
the
same
baptisme
with
our
head
.
Sixtly
,
if
the
baptisme
of
Iohn
were
not
one
with
the
baptisme
of
Christ
,
heere
by
the
errour
of
the
Anabaptistes
should
be
confirmed
,
for
such
as
were
baptized
of
Iohn
,
should
be
rebaptized
.
Seuenthly
,
the
Apostles
themselues
should
not
be
truely
baptized
:
for
they
(
no
doubt
)
were
baptized
of
Iohn
,
some
of
them
being
first
his
Disciples
,
otherwise
they
should
be
vnbaptized
.
For
Christ
with
his
owne
hands
baptized
none
,
[
p
](A22474-e16350-b)
p
Ioh.
4.
1
,
1
as
appeareth
Ioh.
4
,
1
,
2
,
and
it
is
not
likely
that
one
of
them
baptized
another
:
yea
they
should
baptize
other
into
another
baptisme
then
themselus
had
receiued
.
Last
of
all
,
Christ
himselfe
testi
fieth
,
[
q
](A22474-e16370-b)
q
Math.
3
,
15
Luk.
7
,
29
that
the
baptisme
ministred
by
Iohn
,
pertained
to
the
fulfilling
of
righteousnesse
Math.
3
,
15
,
and
Luke
testifieth
,
that
the
publicans
and
people
being
baptized
of
him
,
iustified
god
;
but
the
Pharises
dispised
the
counsell
of
god
against
themselues
&
were
not
baptised
.
Wherfore
seeing
Iohn
bpatised
with
water
in
the
name
of
the
Trinity
to
remission
of
sins
and
that
the
blessed
Trinity
was
present
thereat
,
we
conclude
his
baptisme
was
the
same
with
ours
:
[
r
](A22474-e16430-b)
r
Difference
betweene
Iohns
baptisme
and
christs
wherin
?
onely
heerin
lyeth
the
difference
,
in
the
circumstance
of
time
,
Iohn
baptised
in
christ
that
should
suffer
death
and
rise
againe
,
we
baptise
in
the
name
of
Christ
already
dead
and
risen
againe
to
life
.
Against
this
euident
[
s
](A22474-e16450-b)
s
Obiections
answered
.
truth
directly
confirmed
,
Bellarmine
the
Iesuite
taketh
diuers
,
exceptions
,
and
maketh
many
obiections
:
all
which
stumbling
blocks
lying
in
the
way
(
wherat
many
stumble
)
are
to
be
remoued
,
before
we
conclude
this
chapter
.
For
he
reasoneth
thus
,
[
t
](A22474-e16470-b)
t
Bellar.
lib.
1
de
Bapt.
cap.
20
The
baptisme
of
Iohn
was
instituted
by
Iohn
himselfe
not
by
Christ
,
he
was
,
not
the
minister
onely
,
but
the
author
thereof
:
therefore
it
was
no
Sacrament
at
all
,
especially
of
the
new
Testament
,
and
consequently
not
the
same
with
the
baptisme
of
christ
.
I
answer
,
we
must
consider
in
this
reason
,
the
base
and
vile
account
that
the
Iesuites
make
of
Iohns
baptisme
,
they
make
it
an
idle
and
vaine
Ceremony
without
fruite
or
force
,
and
no
Sacrament
or
seale
of
heauenly
grace
.
Againe
,
if
Iohns
baptisme
were
no
Sacrament
,
then
CHRIST
which
receiued
no
other
outward
Baptisme
,
receiued
no
Sacrament
:
and
we
should
be
baptised
with
an
other
〈◊〉
then
Christ
was
.
Furthermore
,
shal
we
heare
with
patience
and
hold
our
peace
,
when
these
Iesuites
or
〈◊〉
Iebusites
〈◊〉
enemies
of
the
people
of
God
,
belch
out
their
〈◊〉
,
and
blot
Iohns
baptisme
out
of
the
〈◊〉
of
sacraments
:
and
admit
〈◊〉
〈◊〉
false
and
〈◊〉
Sacraments
of
〈◊〉
,
Penance
,
Orders
,
Matrimony
,
and
〈◊〉
〈◊〉
?
Lastly
,
what
intolerable
boldnes
or
blindenesse
is
there
in
these
bayards
,
that
make
Iohn
and
not
God
,
to
be
the
appointer
,
author
,
and
ordainer
of
his
baptisme
:
contrary
to
expresse
euidence
of
holy
〈◊〉
?
For
seeing
no
man
[
u
](A22474-e16540-b)
u
Heb
,
5
,
4
taketh
this
honor
vpon
him
but
he
that
is
called
of
God
as
Aaron
was
:
shall
we
thinke
hee
would
vsurp
this
office
without
gods
word
&
warrant
?
And
doth
not
christ
himfelfe
propound
the
question
to
the
〈◊〉
priests
and
elders
of
the
people
touching
Iohns
Baptisme
,
[
a
](A22474-e16570-b)
a
Math.
21
,
25
and
teach
that
he
baptized
and
preached
by
the
authority
and
commaundement
of
God
?
Besides
,
do
not
the
Euangelists
say
,
[
b
](A22474-e16590-b)
b
Ioh.
1
,
6
he
was
sent
of
god
,
Ioh.
1
,
6
,
and
that
the
word
of
God
came
to
Iohn
in
the
wildernesse
,
and
he
came
into
all
the
coastes
about
Iordan
preaching
and
baptizing
?
Luk:
3
,
2
,
3.
yea
,
Iohn
himselfe
testifieth
that
he
was
sent
to
baptize
,
Ioh.
1.
33
,
I
knew
him
not
,
but
he
that
sent
me
to
baptize
with
water
,
said
vnto
me
,
vpon
whom
thou
shalt
see
that
spirit
come
〈◊〉
,
and
tarry
still
vpon
him
,
that
is
he
which
baptizeth
with
the
Holy-ghost
,
Where
by
appeareth
,
that
Iohns
baptisme
was
〈◊〉
of
God
no
:
of
Iohn
:
and
Iohn
was
not
the
author
,
but
onely
the
minister
thereof
.
Againe
,
[
c
](A22474-e16710-b)
c
Math.
3
,
11
he
obiecteth
and
allegeth
Math.
3
,
11
,
where
Iohn
himselfe
saith
,
I
baptize
with
water
,
but
Christ
shall
baptize
with
the
Holy-ghost
.
whence
he
[
d
](A22474-e16750-b)
d
bellar
.
lib.
1
〈◊〉
bapt.
cap.
21
gathereth
that
Christs
baptisme
gaue
the
Holy-ghost
,
Iohns
baptisme
gaue
not
the
holy
ghost
:
therefore
their
baptismes
are
not
all
one
.
I
answer
,
these
words
were
spoken
to
inform
[
e
](A22474-e16770-b)
e
Luk
,
3
,
15.
16
the
people
that
he
was
not
that
christ
,
Luk.
3
,
15
,
16.
so
that
they
make
a
difference
,
not
betweene
the
Baptisme
of
CHRIST
and
of
Iohn
,
but
between
the
persons
of
Christ
and
of
Iohn
,
betweene
the
minister
of
the
Sacrament
,
and
the
〈◊〉
thereof
.
For
this
is
true
of
all
the
Ministers
of
Baptisme
to
the
end
of
the
world
,
that
baptize
in
the
name
of
the
holy
Trinity
:
they
poure
on
the
water
,
they
can
do
no
more
,
they
can
go
no
further
,
Christ
must
giue
the
grace
of
regeneration
and
sanctification
.
Moreouer
,
[
f
](A22474-e16820-b)
f
Bellar.
lib.
1.
de
bapt.
c.
22.
another
obiection
he
taketh
out
of
Act.
19
,
4
,
5.
where
Luke
speaketh
of
certaine
disciples
at
Ephesus
,
to
whom
Paule
said
,
Haue
ye
receiued
the
Holy-ghost
,
since
ye
beleeued
?
And
they
saide
vnto
him
,
we
haue
not
so
much
as
heard
whether
there
be
an
holy
ghost
.
[
g
](A22474-e16880-b)
g
Act.
19
,
2
,
3
,
4
,
5
,
6
,
7
And
he
said
vnto
them
,
vnto
what
were
ye
then
baptized
?
And
they
said
,
vnto
Iohns
Baptisme
.
Then
Paule
saide
,
Iohn
verily
baptized
with
the
baptisme
of
repentance
,
saying
vnto
the
people
,
that
they
should
beleeu
in
him
,
which
shal
come
after
him
,
that
is
,
in
Christ
Iesus
.
And
when
they
heard
it
,
they
were
baptized
in
the
name
of
the
Lord
Iesus
.
So
Paule
laid
his
hands
on
them
,
and
the
Holy-ghost
came
on
him
,
and
they
spake
the
tongues
and
prophesied
,
and
all
the
men
were
about
twelue
.
In
these
words
it
should
seeme
at
the
first
sight
,
that
Paule
baptized
the
Disciples
of
Ephesus
with
the
baptisme
of
Christ
,
which
had
before
receiued
the
baptisme
of
Iohn
.
If
then
he
baptized
them
againe
in
the
name
of
Christ
whom
Iohn
baptized
,
it
followeth
necessarily
that
the
baptisme
of
Iohn
was
one
,
and
the
baptisme
of
christ
another
,
otherwise
it
should
bee
a
needelesse
and
fruitelesse
repetition
.
Besides
this
,
the
place
seemeth
to
fauour
rebaptization
,
and
is
alleaged
by
dangerous
heretikes
to
that
purpose
.
Wherefore
,
the
place
being
difficult
,
the
doubts
diuers
,
and
the
errors
many
that
are
gathered
and
sucked
from
hence
:
let
vs
assay
by
the
assistance
of
God
to
open
the
true
and
naturall
meaning
thereof
.
If
we
shall
weigh
and
consider
the
wordes
aright
according
to
the
true
interpretation
thereof
,
[
h
](A22474-e16960-b)
h
august
.
de
doct.
christ
.
agreeable
to
the
drift
of
the
place
,
to
the
circumstances
of
the
text
,
to
the
propriety
of
the
words
,
to
other
testimonies
of
Scriptures
&
to
the
proportion
of
faith
:
we
shal
see
they
fauour
and
further
neither
rebaptization
maintained
by
the
Anabaptistes
,
neither
reall
difference
betweenee
Iohns
baptisme
and
Christs
,
defended
by
the
Papists
.
True
it
is
,
ther
is
in
this
scripture
a
double
History
and
narration
inserted
,
intermingled
,
and
〈◊〉
the
one
within
the
other
,
which
causeth
some
doubt
and
〈◊〉
,
but
may
easily
be
clcered
and
〈◊〉
.
For
first
of
all
.
the
wordes
verse
5
,
And
they
which
heard
it
were
baptized
:
are
not
the
wordes
of
Luke
the
writer
,
but
of
Paule
the
speaker
,
continuing
his
speach
of
Iohns
Disciples
and
hearers
,
and
are
not
to
be
vnderstood
of
the
12
,
〈◊〉
,
as
appeareth
by
the
two
[
i
](A22474-e17070-b)
i
Men
,
de
Greeke
coniunctions
,
which
are
vsed
by
the
maiders
of
that
tongue
to
ioyne
and
to
disioyne
,
hauing
relation
one
to
the
other
,
and
knitting
together
the
parts
of
the
sentence
answering
fitly
each
to
other
,
[
k
](A22474-e17090-b)
k
Math.
3
,
11
Mar.
1
8.
9
Act.
1.
5.
6
as
may
be
seene
in
many
places
,
wherefore
,
Luke
speaketh
not
heere
of
Paules
baptisme
,
but
Paule
speaketh
of
Iohns
baptisme
.
He
setteth
downe
the
office
of
Iohn
verse
3
,
then
he
prosecuteth
both
the
partes
of
it
,
mentioning
his
preaching
verse
4.
&
his
baptizing
verse
5.
Again
,
these
12.
abiding
at
Ephesus
dwelling
far
from
the
land
of
Iudea
wher
Iohn
preached
and
baptized
〈◊〉
liuing
about
30.
or
40
,
years
after
the
death
of
Iohn
,
could
not
hear
his
doctrin
from
his
own
mouth
,
or
receiue
baptisme
at
his
hands
.
Now
,
whereas
they
are
said
to
be
baptized
to
Iohns
baptisme
,
the
meaning
is
,
[
l
](A22474-e17200-b)
l
act
18
,
25
Math.
21
,
25
Mar.
1
,
4
they
embraced
&
professed
the
same
doctrin
which
Iohn
preached
by
word
,
&
sealed
with
his
baptisme
.
Thirdly
,
we
haue
a
like
example
,
touching
the
Samaritans
baptized
by
Phillip
,
[
m
](A22474-e17240-b)
m
act.
8
,
14
,
15
16
,
17
The
holy
ghost
was
yet
come
down
vpon
none
of
them
,
but
they
were
onely
baptized
in
the
name
of
the
Lord
Iesus
:
then
laid
they
their
hands
on
them
,
and
they
receiued
the
holy
hgost
.
Heer
we
are
to
obseiue
this
order
,
Phillip
preached
,
the
people
beleeued
,
and
were
baptized
:
afterward
the
Apostles
hands
were
imposed
and
so
the
holy
ghost
is
receiued
.
They
gaue
the
gifts
of
the
holy
ghost
by
laying
on
of
hands
without
baptisme
,
Act.
8
17
,
neither
do
we
read
,
that
laying
on
of
hands
was
vsed
in
baptisme
,
neither
were
these
baptized
againe
,
but
onely
confirmed
and
strengthened
by
imposition
of
the
Apostles
hands
.
So
in
this
place
,
the
twelue
Ephesian
Disciples
had
embraced
and
receiued
the
doctrine
that
Iohn
preached
,
and
were
baptized
in
the
name
of
christ
:
then
the
apostle
layeth
his
hands
vpon
them
,
and
they
receiue
the
Holy-ghost
,
they
are
no
more
rebaptized
then
wer
the
disciples
at
Samaria
.
Fourthly
,
if
the
4
&
5
,
verses
were
to
be
sundred
and
dismembred
contrary
to
the
vse
of
the
Greeke
particles
,
which
serue
to
comoyne
the
whole
,
and
to
〈◊〉
the
partes
of
the
sentence
(
as
though
the
one
were
spoken
of
Paule
,
the
other
of
Luke
)
why
doth
Luke
afterward
verse
6
,
repeate
and
assume
the
name
of
Paule
?
What
neede
was
there
to
make
mention
of
him
again
?
Doth
not
this
shew
,
that
in
the
〈◊〉
speach
before
,
he
had
spoken
of
Iohn
and
his
hearers
that
heard
him
preaching
in
the
wildernes
?
Furthermore
,
the
Apostle
neither
accuseth
nor
condemneth
the
baptisme
of
these
Ephesians
,
neither
enquireth
whether
they
were
baptized
or
no
,
seing
they
wer
in
the
number
of
the
professors
of
the
faith
&
beleeuers
of
the
gospel
(
for
they
are
called
disciples
)
but
whether
they
had
receiued
the
gifts
of
the
holy
ghost
?
Sixily
,
if
such
as
haue
beene
once
baptized
were
to
be
repaptized
,
because
they
are
somtimes
grosly
ignorant
,
and
know
not
some
necessary
fundamentall
point
of
religion
concerning
the
Trinity
,
concerning
the
offices
or
person
of
Christ
,
and
such
like
holy
principles
:
he
Apostles
themselues
should
haue
been
baptized
again
,
who
conuersing
with
christ
,
hearing
his
doctrine
,
seeing
his
miracles
,
knowing
his
behauior
,
had
yet
tafled
little
of
his
spirituall
and
heauenly
kingdome
,
[
n
](A22474-e17380-b)
n
act.
1.
6
Math.
20
,
28
Luk.
22
,
24
but
dreamed
that
the
Messiah
should
haue
a
temporal
and
earthly
kingdome
.
The
Samaritans
also
should
be
baptized
anew
,
because
being
baptized
they
did
not
immediatly
receiue
the
holy
ghost
.
Likewise
,
Apollos
should
be
baptized
againe
,
who
was
weake
in
knowledge
,
vnderstanding
only
the
baptisme
of
Iohn
,
yet
he
was
not
rebaptized
,
but
Aquillia
and
Priscilla
tooke
him
,
and
instructed
him
farther
in
the
faith
of
Christ
and
in
the
waies
of
God
.
And
if
Baptisme
were
so
often
to
be
repeated
,
as
GOD
of
his
mercy
sheweth
vs
the
errours
of
our
minde
and
laultes
of
our
life
:
howe
often
should
wee
bee
baptized
?
Should
not
the
faithfull
many
times
,
not
onelye
in
a
yeare
but
sometimes
in
a
daye
require
Baptisme
?
Besides
,
we
must
consider
,
that
these
12.
Disciples
were
not
ignorant
of
the
Holy-ghost
the
third
person
in
Trinity
,
but
of
the
extraordinary
and
miraculous
gifts
of
the
Holy-ghost
,
which
appeared
in
clouen
tongues
on
the
Apostles
,
[
a
](A22474-e17450-b)
a
act
8
,
17
,
18
19
,
&
10
,
44
45
,
47
,
and
19
6.
as
the
words
are
taken
,
Act.
8
,
17
,
18
,
19
,
and
Chap.
10
44
,
45
,
47
,
and
chap.
19
,
6.
For
it
were
vnreasonable
and
absurd
to
imagine
,
that
such
as
are
said
to
be
disciples
,
schollers
of
Christ
,
professors
of
the
faith
,
and
members
of
the
church
,
could
be
ignorant
wholly
of
the
Holy-ghost
,
which
Iohn
saw
come
downe
[
b
](A22474-e17500-b)
b
Ioh
1.
32.
33.
vpon
Christ
in
a
visible
shape
,
without
the
knowledge
of
which
spirit
,
none
can
be
said
to
be
a
beleeuer
and
to
be
faithfull
:
such
are
so
farre
from
being
admitted
into
the
church
,
that
they
deserue
not
to
sit
in
the
porch
.
Neither
may
we
thinke
without
intollerable
iniury
done
vnto
Iohn
,
who
was
filled
with
the
Holy-ghost
from
his
mothers
wombe
,
that
hee
would
euer
haue
receiued
to
his
baptism
such
rude
&
grosse
disciples
as
had
neuer
heard
whether
there
were
an
Holy-ghost
.
Last
of
al
,
if
Paul
had
baptized
these
12.
Disciples
of
Ephesus
,
why
are
they
passed
ouer
in
silence
and
not
rehearsed
,
where
,
of
set
purpose
he
[
q
](A22474-e17540-b)
q
1
cor.
1
,
13.
14.
15
reckoneth
vp
such
as
were
baptized
by
him
?
he
declareth
how
he
baptized
〈◊〉
,
〈◊〉
,
and
the
houshould
of
Stephanas
,
he
maketh
no
mention
at
al
of
this
History
.
Nay
,
if
he
baptized
these
,
might
not
the
Corinthians
haue
taken
exception
against
him
,
and
accused
him
of
falshood
and
forgetfulnes
?
And
albeit
the
speak
properly
and
particularly
of
the
corinthians
,
yet
after
warde
hee
extendeth
his
doctrin
farther
,
and
concludeth
generally
that
he
knew
not
whether
he
had
baptised
any
other
;
which
he
wold
neuer
haue
spoken
,
if
he
had
baptised
the
xii
.
togither
:
especially
seeing
he
addeth
,
Christ
sent
me
not
to
baptize
,
but
to
preach
the
Gospell
.
And
seeing
the
former
〈◊〉
was
written
after
this
History
,
and
as
some
suppose
from
Ephesus
where
these
disciples
dwelled
,
[
r
](A22474-e17610-b)
r
1
cor.
16.
8.
as
it
may
in
part
be
gatheredout
of
chap
16.
when
Paulesaith
,
I
〈◊〉
tary
at
Ephesus
vntill
Pentecost
:
how
can
it
be
that
the
apostle
baptising
,
these
Ephesians
and
writing
his
Epistle
from
Ephesus
shoulde
not
remember
them
among
the
rest
,
being
many
and
also
present
with
him
before
his
face
?
Thus
we
haue
opened
the
meaning
of
this
place
,
which
the
vnlearned
and
vnstable
haue
wrested
(
as
they
doe
also
[
s
](A22474-e17650-b)
s
2
Pet.
3
,
16
other
scriptures
)
to
their
own
destruction
:
and
we
haue
proued
the
Baptism
of
Iohn
to
be
one
and
the
same
in
substance
with
the
baptisme
of
Christ
,
and
therefore
to
be
neither
vnperfect
nor
vnprofitable
.
Thus
we
see
,
that
the
vnion
of
the
outward
and
inwarde
parts
togither
teacheth
,
[
t
](A22474-e17680-b)
t
The
sum
of
this
chapt.
18
set
downe
.
that
in
baptisme
the
outwarde
rites
are
no
needles
ceremonies
:
that
it
must
be
ministred
with
all
conuenient
speede
,
against
those
that
deferre
the
same
many
weekes
and
monethes
:
that
it
requireth
our
presence
to
the
end
of
the
administration
therof
,
that
praiers
may
be
offered
vp
by
the
church
for
infants
to
be
baptized
and
our selues
learne
what
we
haue
vowed
to
God
.
We
haue
also
learned
that
God
testifieth
his
loue
euen
to
the
lowest
in
the
church
.
Nothing
is
done
in
the
church
but
to
the
benefit
of
the
whole
:
and
if
we
desire
our
children
should
be
the
children
of
god
,
why
do
we
not
stay
to
aske
it
of
God
?
Or
,
how
shall
we
better
know
,
what
our selues
haue
vowed
and
promised
in
our
baptisme
to
God
,
and
how
we
haue
bene
answerable
〈◊〉
:
then
by
our
continuall
ptesence
when
it
is
administred
.
Lastly
,
this
diuision
of
the
parts
teacheth
,
that
the
baptisme
of
Iohn
and
of
Christ
differ
not
in
the
truth
and
substance
thereof
.
Thus
farre
we
haue
shewed
that
the
parts
of
baptisme
are
partly
outward
and
partly
inward
Now
let
vs
see
what
these
outward
parts
are
:
and
afterwarde
proceede
in
order
to
the
inward
.
Chap.
2.
Of
the
first
outward
part
of
baptisme
.
AS
we
declared
before
in
the
former
booke
chap.
3.
the
number
of
outward
parts
of
a
sacrament
:
[
a
](A22474-e17720-b)
a
Foure
outward
parts
of
baptisme
.
so
the
out
warde
partes
of
baptisme
are
4
,
namely
,
the
minister
,
the
word
of
institution
,
the
element
,
and
the
receiuer
.
All
these
though
outward
partes
,
yet
are
substantiall
and
necessarie
parts
The
first
is
the
minister
,
as
the
Ambassador
of
God
sent
out
by
him
with
〈◊〉
to
meddle
in
the
matter
of
the
sacraments
,
as
appeareth
by
the
ministerie
of
Iohn
.
by
the
commandement
of
Christ
,
and
by
the
examples
of
the
Apostles
.
The
baptist
,
[
b
](A22474-e17740-b)
b
Lu.
3
,
15.
16.
when
all
men
〈◊〉
in
their
harts
,
if
he
were
not
that
Christ
,
said
to
them
,
Indeede
I
baptise
you
with
water
,
but
one
stronger
then
I
commeth
,
whose
shoos
Latchet
,
I
am
not
woorthy
to
vnloose
.
And
Iohn
.
1.
he
saith
,
I
am
come
baptising
with
water
,
I
knew
him
not
,
but
he
that
sent
me
to
baptise
with
water
,
said
to
me
,
vpon
whom
thou
shalt
see
the
spirit
come
downe
and
tary
still
on
him
,
that
is
he
which
〈◊〉
with
the
Holy-ghost
.
And
Math.
28.
Teach
all
nations
baptising
them
Now
according
to
this
commaundement
and
commission
,
the
Apostles
went
forth
teaching
and
preaching
to
the
people
,
and
ministring
the
Sacraments
to
such
as
were
conuerted
to
the
faith
,
[
c
](A22474-e17780-b)
c
act.
2
,
38.
&
8
,
12
,
38
,
&
10
47.
48.
&
16
32
33
,
&
22
,
16
as
we
see
Act
,
2.
38.
Notwithstanding
,
whereas
Paule
saith
,
Christ
sent
me
not
to
baptise
,
[
d
](A22474-e17800-b)
d
1
Cor.
1
,
17
but
to
preach
the
Gospell
,
1
Cor
,
1
,
17.
it
is
not
to
be
vnderstood
hystorically
but
comparatiuely
.
For
his
meaning
is
not
simplie
to
relate
and
set
downe
his
office
wherunto
he
was
called
,
but
by
conferring
it
with
his
preaching
:
as
if
he
should
say
,
This
is
not
the
chiefe
and
principall
ende
of
my
calling
and
function
to
baptize
,
the
high
worke
of
my
ministery
is
to
preach
the
Gospel
.
Indeed
they
are
both
of
them
parts
of
the
ministers
Office
,
but
this
is
the
chiefest
to
labour
in
the
word
and
doctrine
,
in
regard
of
the
greater
giftes
required
,
and
of
the
fruite
that
floweth
and
followeth
from
thence
to
their
hearers
,
it
being
the
high
ordinance
of
god
to
saue
such
as
beleeue
.
That
this
is
the
Apostles
mind
and
meaning
,
appeareth
by
the
words
immediately
ensuing
,
where
he
reckoneth
vp
some
whom
he
had
baptized
,
which
he
would
neuer
haue
done
or
attempted
without
a
calling
.
True
it
is
,
the
dignity
&
force
of
baptism
dependeth
not
vpon
the
worthines
or
excellency
of
the
Ministers
thereof
,
but
on
the
authoritie
and
institution
of
god
,
who
onelie
remitteth
sinnes
,
and
baptizeth
with
the
Holy-ghost
.
This
appeareth
by
the
example
of
such
as
cast
out
deuils
[
f
](A22474-e17890-b)
f
Reasons
rendred
why
the
Minister
onely
may
baptize
it
is
required
that
baptisme
be
done
and
deliuered
by
a
minister
of
the
church
,
and
one
reputed
so
to
be
of
the
church
,
as
may
be
confirmed
by
sundry
reasons
.
First
,
baptisme
is
a
part
of
the
ministry
,
which
none
may
vndertake
but
such
as
are
thereunto
lawfully
called
.
God
hath
ioyned
the
[
g
](A22474-e17910-b)
g
Mat
,
28
,
xix
Heb
,
5
,
4
Math
,
xix
,
6
,
ministry
of
the
worde
and
sacramentes
together
:
and
what
God
hath
coupled
togither
,
let
no
man
separate
,
Math
19.
6.
But
women
or
priuate
persons
may
not
be
admitted
to
teach
in
the
publicke
assemblies
[
h
](A22474-e17920-b)
h
,
i
,
cor
,
xiiii
34
,
35.
in
a
true
and
well
ordered
chutch
,
1
,
Cor
,
14.
Let
your
women
keepe
silence
in
the
churches
,
for
it
is
not
permitted
vnto
them
to
speake
,
but
they
ought
to
bee
subtect
,
And
1
Tim
,
2
,
Let
your
women
learne
in
silence
with
all
subiection
,
I
permit
not
a
woman
to
teach
,
neither
to
vsurpe
authority
ouer
the
man
,
but
to
be
in
silence
.
Likewise
,
[
i
](A22474-e17970-b)
i
Reuel
.
〈◊〉
the
Apostle
reproueth
the
church
of
Thyatira
,
that
it
suffered
a
Woman
to
teach
among
them
,
and
to
exercise
the
publicke
ministry
of
the
word
,
contrary
to
gods
commaundement
and
the
practise
of
gods
people
.
I
confesse
,
[
k
](A22474-e17990-b)
k
Iudg.
4
4
,
1.
Sam.
2.
2
2
King
,
2
2
,
xiiii
.
there
haue
bene
prophettesses
in
the
church
,
as
Deborab
,
Huldah
,
Hannah
,
the
foure
daughters
of
Phillip
,
with
some
others
:
but
the
examples
are
extraordinary
,
and
therefore
cannot
make
an
ordinary
The
causes
heereof
are
direct
and
euident
.
For
to
teach
publikely
,
is
a
token
of
authority
and
rule
ouer
others
,
in-asmuch
as
the
teacher
is
higher
in
place
and
authority
then
he
that
is
taught
,
as
Paule
was
brought
vp
at
the
feete
of
[
l
](A22474-e18040-b)
l
act.
22
,
3
Gamaliell
,
and
as
the
lesse
is
blessed
of
[
m
](A22474-e18060-b)
m
Heb
,
7
,
7
the
greater
.
Therefore
,
the
woman
should
not
be
admitted
to
be
a
maister
in
Israell
,
a
teacher
and
instructer
of
men
,
as
1
Tim.
2
,
where
the
Apostle
forbiddeth
them
to
teach
publikely
,
and
to
vsurpe
authority
ouer
the
man
,
but
requireth
of
them
to
be
in
subiection
,
not
to
chalenge
dominion
.
Again
,
such
is
the
[
n
](A22474-e18090-b)
n
1
Pet.
3
,
7
Eccle.
7.
29.
30
frailenes
and
weakenesse
of
that
sexe
,
that
they
are
easier
to
be
seduced
and
deceiued
,
and
so
fitter
to
be
authors
of
much
mischiefe
being
the
weaker
vessels
:
therefore
Paule
hauing
set
down
the
doctrine
that
women
should
not
take
vpon
them
to
teach
in
the
church
,
and
so
preach
in
the
assembly
of
men
,
presently
alledgeth
this
reason
,
[
o
](A22474-e18110-b)
o
1
Tim
,
2.
13
14
Gen.
3.
6
that
The
woman
was
first
deceiued
of
the
deuil
and
was
in
the
transgression
:
he
made
choise
of
her
,
and
made
her
an
instrument
to
be
guile
her
busband
.
Furthermore
,
the
minister
representeth
Gods
person
in
this
holy
worke
,
and
therefore
he
onely
can
offer
and
deliuer
with
power
and
authority
the
outward
signe
,
which
answeareth
fitly
to
the
inward
matter
.
Shall
priuate
persons
vsurp
to
be
the
Lords
messengers
,
to
bring
his
letters
and
seales
,
not
called
,
not
alowed
,
not
authorised
?
It
cannot
be
without
intruding
of
themselues
and
dishonour
to
God
.
As
none
can
wash
vs
from
our
sinnes
but
Christ
onely
:
so
none
can
beare
his
person
in
the
outward
Sacrament
of
the
inward
washing
,
but
he
whom
Christ
himselfe
hath
appointed
,
if
we
will
receiue
the
benifit
of
the
holy
seale
of
baptisme
,
for
the
assurance
of
our
conscience
[
p
](A22474-e18150-b)
p
The
people
cannot
with
comfort
assure
themselues
to
〈◊〉
Sacrament
at
the
hands
of
priuate
persons
.
that
we
are
washed
from
our
sinnes
.
And
if
the
will
and
pleasure
of
a
Prince
,
doe
make
that
onely
to
be
his
seale
,
which
he
hath
set
aparte
to
seale
his
grauntes
withall
,
so
that
albeit
another
bee
made
right
of
the
same
matter
,
iust
of
the
same
forme
and
fashion
,
and
in
all
pointes
like
vnto
it
,
no
difference
being
to
bee
seene
betweene
them
,
yet
the
same
is
none
of
the
Princes
seale
,
but
a
counterfcit
stampe
:
then
now
much
more
ought
the
knowne
will
of
the
eternall
God
(
which
is
,
that
they
onely
should
minister
the
sacraments
,
that
haue
a
publicke
calling
and
allowance
therunto
)
to
haue
that
authority
,
that
no
sacraments
can
be
warranted
to
be
his
〈◊〉
,
but
such
as
are
signed
by
his
officers
.
Againe
,
[
q
](A22474-e18160-b)
q
Beza
.
lib
,
de
Quest.
in
sacre
.
〈◊〉
,
140
141.
suppose
the
princes
seales
shoulde
be
stollen
away
,
which
he
hath
appointed
to
seale
his
grantes
withall
,
and
should
be
set
too
,
by
him
that
hath
no
authority
,
not
being
the
keeper
thereof
,
there
can
by
no
means
grow
any
assurance
of
comfort
to
the
party
that
hath
it
applyed
to
his
writinges
:
so
if
it
were
possible
to
bee
the
seale
of
GOD
which
a
woman
shoulde
set
to
,
yet
for
that
she
hath
stolen
her
patent
,
and
vsed
it
contrary
to
Gods
commandement
,
I
see
not
how
any
man
can
perswade
his
owne
hart
by
it
to
be
partaker
of
a
sacrament
:
but
his
comfort
is
weakened
and
impaired
,
and
his
conscience
left
in
doubt
and
perplexity
.
Moreouer
,
this
may
yet
farther
appeare
by
a
comparison
(
a
forme
of
reasoning
often
vsed
in
the
scripture
)
comparing
different
actions
of
thinges
done
by
a
calling
,
with
such
as
are
done
without
a
calling
,
wherby
we
shall
see
that
to
haue
a
lawfull
calling
to
do
a
thing
,
giueth
life
,
likinge
,
and
allowance
vnto
the
doing
For
we
must
,
not
onely
consider
what
is
done
;
but
also
who
is
the
doer
.
What
is
the
reason
that
Ioab
captaine
of
the
hoast
,
[
r
](A22474-e18190-b)
r
2
Sam.
3
,
27
,
and
,
20
,
10
1
King
,
2
,
5
,
killing
Abner
and
Amasa
two
more
righteous
then
himselfe
,
was
reserued
to
iudgement
:
[
s
](A22474-e18220-b)
s
Numb
,
625
7.
8
whereas
Phinchas
killing
Zimri
and
Cosbi
,
it
was
imputed
vnto
him
for
right
cousnes
?
What
is
the
reason
that
Peter
is
reproued
for
drawing
his
sworde
,
and
smiting
the
high
priests
seruant
,
being
commaunded
to
put
vp
the
sword
,
because
so
many
as
〈◊〉
with
the
sword
shall
perish
with
the
sword
:
whereas
the
higher
power
which
is
God
is
said
to
be
the
minister
of
god
,
to
take
vengeance
on
him
[
a
](A22474-e18340-b)
a
Exod.
20.
13
Thou
shalt
not
kill
:
but
the
Magistrate
is
ordained
of
god
,
to
whom
he
hath
saide
,
[
b
](A22474-e18360-b)
b
Deut.
13
,
8
Thine
eye
shall
not
pitty
him
,
whom
I
haue
appointed
to
die
?
Wherfore
there
is
more
to
be
marked
of
vs
then
the
deede
that
is
done
seeing
the
same
deed
performed
by
a
person
that
hath
a
calling
is
liked
and
lawfull
,
the
which
done
without
a
calling
is
vngodly
and
vnlawful
.
This
truth
is
so
plaine
and
apparent
,
that
the
Heathen
[
c
](A22474-e18380-b)
c
Terent.
in
Adesp
.
ast.
5.
sce.
3
poet
doth
acknowledge
it
.
Duo
cumidem
faciunt
saepe
vt
possis
dicere
Hoc
licet
impune
facere
huic
,
illi
non
licet
:
Non
quod
dissimilis
res
sit
,
sed
is
qui
facit
.
That
is
.
Though
two
an
act
attempt
in
substance
one
,
as
doth
befal
,
Yet
one
we
oft
as
lawfull
like
,
th'
other
vnlawfull
call
:
Not
that
the
deed
is
differing
,
the
doer
is
all
in
all
.
So
then
,
to
say
that
a
woman
may
minister
baptisme
in
cases
of
necessity
,
is
all
one
,
as
if
a
man
should
say
,
that
if
ther
be
no
iudge
or
magistrate
at
hande
that
will
do
his
duty
in
executing
iustice
against
murtherers
and
malefactors
:
that
then
a
priuate
man
may
take
vpon
him
to
draw
the
sword
out
of
the
sheath
to
strike
osfendors
.
But
as
a
priuate
man
,
flaying
a
murtherer
,
hath
himselfe
committed
murther
,
and
not
executed
iudgement
,
because
he
had
no
calling
or
commission
thereunto
,
so
such
as
without
any
warrant
haue
taken
in
hande
to
baptise
,
haue
made
a
prophane
washing
;
and
not
administred
any
Sacrament
of
the
Lord
.
Lastly
,
if
it
be
not
materiall
who
baptise
;
then
if
the
friends
or
neighbours
meeting
together
after
the
birth
of
a
child
,
should
carry
the
childe
to
the
church
ro
be
baptised
and
solemnely
dedicated
to
Christ
that
died
on
the
crosse
,
if
a
priuate
person
preuenting
their
purpose
cast
water
on
the
infant
and
with
all
vse
the
wordes
of
institution
;
the
childe
should
by
this
imagination
be
baptised
and
be
carried
no
further
to
the
minister
.
Or
,
if
no
man
of
purpose
poure
on
water
,
but
it
dash
at
vnwares
vpon
the
face
of
the
child
,
or
if
a
shower
of
raine
fall
from
Heauen
,
and
a
priuate
person
speake
the
words
of
institution
,
it
should
likewise
be
baptisme
.
Nay
,
which
is
more
vnreasonable
and
absurd
,
[
d
](A22474-e18500-b)
d
calu
.
lib
,
Epistot
,
Pag.
85
if
it
were
ministred
by
a
boy
playing
and
in
sport
,
if
it
were
ministred
by
a
foole
or
a
mad
man
,
if
it
were
ministred
by
one
that
were
not
himselfe
baptized
,
if
it
were
by
a
Turke
or
infidell
that
is
a
sworne
Enimy
by
profession
to
baptisme
and
to
them
that
are
baptised
,
yea
if
it
were
ministred
by
an
Athiest
that
holdeth
there
is
no
God
;
yet
it
should
be
by
this
opinion
a
good
,
lawfull
,
and
perfect
baptisme
.
But
seeing
this
cannot
be
so
,
we
are
not
onely
to
obserue
what
is
the
deed
done
,
but
to
consider
who
is
the
doer
,
and
to
prouide
it
be
done
by
the
minister
warranted
by
the
church
and
called
of
God
thereunto
.
Before
we
come
to
the
vses
heereof
,
we
will
answere
an
obiection
from
the
example
of
Zipporah
the
Wife
of
Moses
,
who
in
case
of
necessity
circumcised
her
sonne
,
and
God
departed
from
pursuinge
her
husbande
to
the
death
for
omitting
thereof
.
To
this
we
may
answer
,
that
we
must
liue
by
lawes
,
not
by
examples
which
haue
no
warrant
.
The
question
is
not
of
the
fact
,
but
of
the
lawfulnes
of
the
fact
.
Againe
,
there
is
a
difference
betweene
circumcision
and
baptisme
.
For
this
falling
out
before
the
law
,
was
more
lawfull
,
when
circumcision
was
left
more
at
liberty
:
yea
vnder
the
law
there
was
no
speciall
commaundement
giuen
to
the
priestes
to
circumcise
,
which
should
tye
it
to
the
priesthood
.
But
Christ
in
the
gospell
hath
apointed
the
same
persons
to
be
preachers
of
the
gospell
and
Ministers
of
the
sacramentes
.
Moreouer
,
inasmuch
as
shee
did
it
,
[
e
](A22474-e18560-b)
e
Exod.
4.
24.
25
,
26.
not
in
the
absence
but
in
the
presence
of
her
husband
,
and
inasmuch
as
her
hart
was
not
vpright
,
but
filled
with
Anger
against
GOD
,
with
indignation
against
her
husband
,
with
murmaringe
and
frettinge
againste
the
institution
of
circumcision
,
castinge
the
fore-skin
with
great
disdaine
vpon
the
earth
,
regarding
nothing
lesse
then
to
performe
a
good
duty
to
God
,
railing
vpon
and
reuiling
Moses
,
the
act
cannot
be
lawfull
or
aproued
.
Furthermore
it
doth
not
appeare
out
of
the
scripture
that
Moses
was
sick
(
as
some
pretend
)
but
it
is
most
probaple
and
likely
,
that
Zipporah
wanting
discretion
but
not
presumption
,
through
her
boldnes
and
hastines
preuented
Moses
,
and
aduentured
on
the
worke
,
before
the
prophet
coulde
prepare
himselfe
vnto
it
.
Neither
may
we
by
the
sequell
and
successe
conclude
the
lawfulnes
of
her
deed
,
[
f
](A22474-e18610-b)
f
Bellar.
de
sacra
.
bap
,
cap
7.
as
Bellarmine
doth
,
because
the
Angell
ceased
from
vexing
him
,
that
therefore
god
was
pacified
,
pleased
,
and
appealed
towarde
him
.
For
the
Heathen
man
condemneth
such
as
measure
actions
[
g
](A22474-e18630-b)
g
Ouid.
Etist
.
2
,
careat
successibus
opto
,
quisquis
ab
euentu
fact
a
notanda
putat
.
by
the
euent
,
as
by
a
false
rule
and
deceitfull
measure
.
We
see
oftentimes
euill
workes
prosper
,
and
euill
workes
speede
well
in
this
world
;
The
Assyrians
that
halted
in
the
worship
of
God
,
and
mingled
his
honor
with
Idols
,
were
deliuered
frow
the
[
h
](A22474-e18650-b)
h
2
King
.
17.
25.
lyons
that
deuoured
them
:
yet
their
corrupt
and
consused
religion
pleased
not
God
.
Wherefore
,
we
conclude
,
that
whereas
this
Woman
administred
circumcision
,
her
example
must
not
be
drawn
into
imitation
.
Now
,
as
the
truth
is
plaine
and
euident
:
so
the
vse
is
profitable
and
comfortable
.
First
,
if
the
minister
be
one
outward
[
i
](A22474-e18680-b)
i
What
are
the
actions
of
the
Minister
.
are
dubble
:
first
,
there
is
required
of
him
a
sanctifying
of
the
water
:
Sccondly
,
a
washing
of
the
partie
.
The
sanctifying
of
the
water
,
is
the
seperation
and
appointing
of
it
by
the
word
and
praier
to
this
vse
to
signifie
the
bloud
of
Christ
.
The
outward
washing
is
a
certaine
pledge
vnto
vs
of
our
inward
washing
by
the
blood
and
spirit
of
christ
.
Secondly
,
if
it
be
the
ossice
of
the
minister
to
baptize
:
Thirdly
,
this
condemneth
the
abuse
and
prophanation
of
the
Sactament
of
baptisme
in
the
church
of
Rome
,
where
[
i
](A22474-e18750-b)
i
Epiph
here
,
42
who
gaue
women
power
to
baptize
,
which
Epiphanius
[
k
](A22474-e18770-b)
k
Epiph.
cont.
her
.
〈◊〉
.
teacheth
,
the
holy
mother
of
Christ
was
not
permitted
to
do
.
Such
then
as
vsurp
this
calling
and
approue
thereof
,
neuer
knew
the
force
of
our
adoption
in
Christ
,
nor
the
strength
of
the
couenant
,
nor
that
the
elect
are
saued
by
the
good
pleasure
and
will
of
God
.
Therfore
,
there
is
not
that
absolute
necessity
of
baptisme
to
saluation
which
many
suppose
,
that
for
this
supposed
necessity
,
the
ordinance
of
God
should
be
broken
and
prophaned
.
And
a
man
may
maruell
,
why
at
such
times
,
they
did
not
rather
commit
the
mater
to
priuate
men
to
baptize
then
to
woman
(
whose
sexe
is
surther
remoued
from
execution
of
this
office
)
not
onely
because
they
be
vncalled
and
priuate
men
,
[
l
](A22474-e18780-b)
l
1
Tim.
2
,
xi
,
12
1
cor.
xiiii
,
34
,
but
euen
because
they'
are
women
,
and
thereby
are
wholly
vncapable
(
though
otherwise
qualified
)
of
any
publike
charge
or
function
in
the
church
,
they
are
commaunded
to
sit
stil
,
and
to
be
quiet
.
Besides
,
if
in
time
of
this
extreamety
and
necessity
which
is
imagened
,
it
be
permitted
them
to
minister
baptisme
:
why
should
it
not
be
suffered
in
like
necessity
and
danger
of
death
,
that
they
minister
the
Lords
Supper
,
and
preach
the
Gospell
,
(
in
case
they
be
able
and
men
vnable
or
vnwilling
)
the
dignity
of
the
one
Sacrament
being
no
lesse
then
the
other
,
and
the
excellency
of
the
word
being
as
great
as
of
them
both
?
If
then
women
may
iustly
be
condemned
,
when
they
shal
presume
to
sit
down
in
the
chaire
of
Moses
,
or
to
minister
the
Supper
of
the
Lord
:
they
cannot
be
iustified
if
they
vsurp
to
minister
baptisme
.
For
,
shall
we
make
a
shamefull
and
double
diuorcement
of
those
things
that
God
hath
coupled
,
betweene
the
word
and
sacraments
,
and
likewise
betweene
the
one
Sacrament
and
the
other
?
This
is
to
great
contumely
and
contempt
offered
to
baptisme
,
to
allow
it
in
those
,
that
may
neither
publikely
preach
,
nor
lawfully
minister
the
Lords
Supper
:
seeing
their
warrant
to
practise
the
one
,
is
no
greater
then
to
do
the
other
.
Wherefore
,
let
all
priuate
persous
and
midwiues
consider
with
the
mselues
the
fearefull
examples
recorded
in
the
Scipture
,
of
such
as
haue
rashly
presumed
to
prophane
the
holy
offices
of
the
church
,
and
how
God
hath
often
visited
this
great
sin
with
grieuous
iudgments
,
sometimes
with
fire
from
heauen
,
sometimes
the
earth
opening
her
mouth
,
sometimes
with
suddaine
death
,
and
sometimes
with
the
most
filthy
disease
of
the
Leprosie
,
whereby
as
by
his
voice
from
heauen
,
he
thundered
downe
vpon
mens
disobedience
,
and
so
ratifieth
this
law
of
the
necessity
of
a
vocation
〈◊〉
calling
for
euer
.
[
m
](A22474-e18800-b)
m
Num.
16
,
9
,
〈◊〉
,
106
17
,
18.
Corah
,
Dathan
,
and
Abiram
taking
vpon
them
the
priest-hood
without
a
calling
,
fire
from
heauen
came
downe
consuming
Corah
and
his
company
:
the
earth
also
opened
and
couered
Dathan
and
Abiram
,
that
they
were
swallowed
vp
aliue
:
none
of
them
died
the
common
visitation
of
other
men
,
but
God
wroght
a
strange
worke
vpon
them
,
and
altered
the
course
of
nature
:
which
ought
to
be
a
parpetuall
instruction
and
direction
vnto
vs
,
to
teach
vs
not
to
peruert
or
euert
that
order
,
which
God
hath
established
to
continue
in
his
church
.
Hitherto
belongeth
that
which
is
writen
of
Vzzah
,
[
n
](A22474-e18870-b)
n
2
Sam.
6.
7
who
was
smitten
with
suddaine
and
vnexpected
death
,
only
for
that
beyond
the
bounds
of
his
calling
he
put
forth
his
hand
to
hold
vp
the
Arke
which
did
shake
and
was
ready
to
fal
,
which
was
lawfull
for
the
Leuites
onely
to
meddle
withal
,
although
his
intent
and
purpose
wer
neuer
so
good
:
so
that
if
the
vnlawful
intruders
vpon
baptisme
pretend
cases
of
necessity
,
heere
seemed
as
great
a
necessity
,
yea
his
mind
and
meaning
was
as
good
as
theirs
,
yet
it
displeased
god
,
because
it
was
done
without
his
word
and
warrant
.
So
Azariah
was
striken
with
Leprosie
,
that
he
was
a
Leaper
to
the
day
of
his
death
,
for
that
not
being
content
with
his
kingly
office
,
he
would
take
vpon
him
the
priests
office
[
o
](A22474-e18900-b)
o
2
king
15.
5
to
burn
incense
vnto
the
Lord
.
These
worthy
examples
of
gods
most
feuere
iudgements
executed
vpon
the
breakers
of
this
ordinance
,
ought
to
strike
such
a
fear
into
our
harts
,
that
we
suffer
not
the
sacred
functions
and
offices
of
the
church
to
be
prophaned
,
and
to
teach
vs
that
euery
one
meddle
only
with
the
approued
duties
of
his
own
calling
.
And
although
God
do
not
now
thus
execute
iudgement
from
heauen
,
and
work
strange
things
in
the
earth
in
extraordinary
manner
,
when
his
ordinances
are
broken
:
yet
the
sin
is
not
therby
lessened
,
nor
the
punishment
mitagated
,
nor
the
hand
of
God
shortned
,
but
stretched
out
still
,
though
iudgement
according
to
desert
be
deferred
:
my
rather
the
[
p
](A22474-e18910-b)
p
Nah.
1
,
2
Eccl.
8
,
11
,
12
13.
greater
wrath
is
reserued
for
his
aduersaries
,
to
the
great
day
of
account
,
when
al
flesh
shal
appear
before
the
throne
of
his
glorious
presence
.
For
if
the
prophaners
of
the
sign
〈◊〉
sacraments
of
the
old
testament
did
not
escape
,
but
were
thus
sharpely
and
seuerely
punished
:
our
sacraments
established
by
the
lord
Iesus
are
not
of
lesse
value
〈◊〉
worthines
,
so
that
the
contempt
of
them
shal
be
visited
with
sorer
iudgments
.
And
if
god
did
strike
with
his
reuenging
hand
priuatemen
when
they
sinned
in
a
abusing
the
sacramentes
,
and
spared
not
kings
in
the
pride
of
their
hearts
:
how
should
women
standing
a
degree
〈◊〉
off
,
and
barred
from
the
office
by
a
stronger
bolt
,
enter
into
the
house
[
q
](A22474-e18920-b)
q
Ioh.
10
,
10
at
a
window
,
and
not
be
accounted
as
theeues
and
robbers
?
So
that
we
conclude
,
that
the
necessity
of
a
calling
is
as
great
as
the
necessity
of
baptisme
.
And
thus
much
of
the
first
outward
part
of
baptisme
,
namely
the
minister
.
Chap.
4.
Of
the
second
outward
part
of
baptisme
.
THe
second
outward
part
of
baptisme
is
the
word
of
institution
,
[
a
](A22474-e18960-b)
a
Word
of
institution
is
the
forme
of
baptisme
which
is
as
the
forme
of
the
Sacrament
,
as
Eph.
2
,
26.
Christ
loued
the
church
and
gaue
himselfe
for
it
,
that
he
might
sanctifie
it
and
clense
it
by
the
washing
of
water
[
b
](A22474-e18980-b)
b
Eph.
2
,
26
Math.
28
,
19
through
the
word
.
This
also
is
expresly
set
downe
Math.
28.
Go
,
teach
all
nations
,
baptizing
them
into
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
Holy-ghost
.
This
both
declareth
the
vse
of
the
Sacrament
,
and
promiseth
Christ
with
all
his
benefits
.
For
to
be
baptized
into
the
name
of
the
blessed
Trinity
,
is
to
be
made
one
of
Gods
family
which
is
his
church
,
and
to
be
partaker
of
the
priuiledges
thereof
.
I
his
promise
is
contained
vnder
the
commaundement
,
[
c
](A22474-e19010-b)
c
Gen.
48
,
19
as
we
may
see
by
sundry
testimonies
of
the
Scripture
as
Gen.
48.
Iacob
saith
,
The
Angell
that
hath
deliuered
me
from
all
euil
,
blesse
the
children
,
and
let
my
name
be
named
vpon
them
,
and
the
names
of
my
fathers
Abraham
and
Isaac
:
whereby
he
meaneth
,
they
should
be
ioyned
to
his
family
&
accounted
in
the
number
of
them
.
Now
the
vses
remaine
to
be
considered
.
First
,
heereby
it
is
manifest
,
what
a
solemne
couenant
and
contract
,
and
what
Secondly
,
consider
on
the
other
side
,
that
the
parties
thus
Iewes
,
Greekes
,
Turkes
,
Persians
,
and
in
some
sort
the
Papists
,
albeit
in
words
these
last
acknowledge
one
God
in
three
persons
.
The
Greeke
church
at
this
day
denyeth
the
God-head
of
the
holy
ghost
:
the
Turks
and
Iews
deny
the
deity
both
of
the
sonne
and
of
the
Holy-ghost
:
the
present
church
of
Rome
more
glorious
in
shew
,
but
not
much
more
sound
in
saith
,
hath
defiled
the
whole
trinity
with
their
Imagerie
,
and
set
vp
a
false
CHRIST
,
partly
denying
him
to
be
GOD
of
himselfe
,
and
partly
repealing
all
his
offices
:
so
that
howsoeuer
they
professe
him
in
wordes
,
and
leaue
him
the
name
of
a
sauiour
:
yet
they
make
a
mocke
of
his
sacrifice
and
haue
turned
Christian
religion
into
Antichristian
〈◊〉
.
Wherefore
,
as
we
are
baptized
into
the
most
worthy
name
of
the
blessed
Trinity
,
let
vs
hold
fast
the
true
profession
thereof
,
and
renounce
al
errors
and
heresies
oppugning
our
holy
〈◊〉
,
and
〈◊〉
vs
of
the
sweete
comfort
we
haue
therein
.
Thirdly
,
are
these
words
of
institution
baptizing
them
into
the
name
of
the
father
,
and
of
the
son
&
of
the
Holy-ghost
,
[
d
](A22474-e19170-b)
d
1
cor.
11
,
23
they
receiued
of
the
Lord
?
Againe
,
it
cannot
be
denyed
,
but
that
the
Apostles
[
e
](A22474-e19180-b)
e
act.
10
,
47
and
19.
2
baptized
in
this
forme
,
in
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
holy
ghost
,
as
Act.
10
,
47.
Can
any
forbid
water
that
these
should
not
be
baptized
,
which
haue
receiued
the
holy-ghost
as
well
as
we
?
As
if
he
should
say
,
these
haue
receiued
the
gifts
of
the
Holy-ghost
,
therefore
they
may
be
baptized
in
the
name
of
the
Holy-ghost
.
And
more
plainely
Act.
19
,
when
the
Diseiples
had
answered
Paule
that
they
knew
not
whether
there
were
an
holy
ghost
,
he
saith
,
Vnto
what
were
ye
then
baptized
?
Whereby
he
sheweth
,
it
was
the
manner
and
custome
to
baptize
in
the
name
of
the
Holy-ghost
,
and
consequently
of
the
whole
Trinity
.
The
Euangelists
also
teach
,
that
at
the
baptisme
of
Iohn
,
the
father
,
sonne
and
Holy-ghost
were
present
.
And
as
hee
baptized
with
the
same
matter
,
why
should
we
imagine
he
obserued
not
the
same
forme
,
that
Christ
eommaunded
expresly
to
his
Apostles
?
Nay
seeing
in
the
baptisme
of
Iohn
we
haue
proued
,
there
was
the
same
promise
,
the
same
grace
,
the
same
vertue
,
the
same
signe
,
the
same
signification
,
which
was
in
the
baptisme
of
the
apostles
(
as
we
haue
proued
before
)
why
should
we
onely
doubt
of
the
wordes
of
institution
?
Wherefore
,
we
conclude
,
that
the
Apostles
would
not
alter
any
thing
of
the
direct-and
expresse
wordes
of
their
lord
and
maister
,
[
f
](A22474-e19260-b)
f
Math.
28
,
19
prescribed
Math.
28
,
where
he
chargeth
them
both
what
to
preach
and
how
to
baptize
.
For
as
hee
enioyneth
them
to
teach
the
nations
,
to
obserue
whatsoeuer
he
commaunded
them
:
so
he
willeth
them
to
baptize
in
the
name
of
the
father
,
of
the
sonne
,
and
of
the
Holy-ghost
.
And
as
they
altered
nothing
in
the
matter
of
teaching
:
no
more
did
they
in
the
manner
of
baptizing
,
considering
that
as
the
doctrine
they
preached
was
the
doctrine
of
God
,
so
the
Sacraments
they
deliuered
were
the
Sacraments
of
God
,
and
they
had
no
more
leaue
in
the
one
,
then
liberty
in
the
other
.
If
then
,
any
should
baptize
otherwise
then
in
the
name
of
the
Trinity
,
or
should
name
the
sonne
to
be
vnequall
to
the
father
,
or
should
deny
the
proceeding
of
the
Holy-ghost
,
or
should
baptize
in
the
name
of
the
Virgin
Mary
and
the
Saints
,
this
cannot
be
the
Sacrament
of
baptisme
instituted
by
Christ
,
but
a
Ceremony
made
voide
and
frustrate
by
our
owne
inuentions
.
Chap.
5.
Of
the
third
outward
part
of
baptisme
.
THe
third
outward
part
of
baptisme
[
a
](A22474-e19320-b)
a
Water
another
outward
part
of
bapt.
is
the
element
of
water
,
which
is
the
matter
whereof
baptisme
consisteth
.
This
truth
is
taught
in
diuerse
places
of
the
new
[
b
](A22474-e19330-b)
b
Math.
3
,
xi
,
testament
.
Indeeds
I
baptize
with
water
.
And
Ioh.
1
,
because
he
should
bee
declared
to
Israell
,
therefore
am
I
come
baptizing
with
water
:
Knew
him
not
,
but
he
that
sent
me
to
baptize
with
water
,
he
saide
vnto
me
,
vpon
whom
thou
shalt
see
the
spirit
come
〈◊〉
and
tarrie
still
on
him
,
that
is
he
which
baptizeth
with
the
Holy-ghost
.
So
Act.
8
,
36.
As
they
went
on
their
way
,
they
came
vnto
a
〈◊〉
ater
,
and
the
Enuruch
said
,
See
heere
is
water
,
what
doth
let
me
to
be
baptized
?
then
he
commaunded
the
chariot
to
stand
stil
,
and
they
went
downe
both
vnto
the
water
,
both
Phillip
and
the
Eunuch
,
and
he
baptized
him
.
And
chap.
10.
Can
anie
man
forbidde
water
,
that
these
should
not
be
baptized
,
which
haue
receiued
the
Holy-ghost
as
well
as
we
?
Nothing
is
so
apt
to
set
sorth
the
blood
of
christ
and
his
merits
,
as
water
which
is
sit
to
clense
and
wash
,
and
leaueth
no
filth
behind
vpon
the
body
:
by
which
outwarde
worke
,
Christ
would
haue
vs
feele
the
inward
purging
and
purifying
of
the
soule
.
The
vse
of
this
outward
part
,
is
three-fold
.
First
,
it
teacheth
,
[
c
](A22474-e19420-b)
c
Rom
,
13
,
1
,
7
Notwithstanding
,
all
mixture
of
the
water
is
mans
inuention
and
an
human
tradition
which
in
GODS
woorshippe
is
not
to
be
admitted
.
Whatsoeuer
is
mingled
with
common
Water
,
is
a
corruption
,
whatsoeuer
the
partie
be
that
is
baptised
.
The
Apostle
teacheth
,
[
d
](A22474-e19450-b)
d
Eph
,
4.
5
that
the
church
hath
all
one
baptisme
:
not
one
manner
of
baptizinge
the
poore
,
and
another
of
baptizing
the
rich
.
Besides
,
why
might
wee
not
allowe
mixture
of
water
with
Wine
in
the
Lordes
supper
,
as
well
as
the
mixture
of
compound
water
with
common
water
in
the
sacrament
of
baptisme
?
Furthermore
,
if
there
might
lawfully
bee
admitted
a
different
manner
of
baptising
the
children
of
rich-men
and
the
children
of
poore
men
:
then
in
the
other
Sacrament
the
like
distinction
might
be
receiued
,
and
so
a
finer
kinde
of
breade
be
prouided
for
the
richer
sort
by
themselues
,
and
a
courser
sort
for
the
poore
by
themselues
,
[
e
](A22474-e19460-b)
e
1
Cor
11.
21
22
which
seperation
the
Apostle
reproueth
in
the
church
of
〈◊〉
,
and
calleth
it
a
despising
of
the
Church
and
a
shaming
of
the
poore
.
For
in
the
exercises
of
religion
there
ought
to
be
no
difference
of
persons
,
[
f
](A22474-e19480-b)
f
Gal.
3
,
28
for
all
are
one
in
Christ
Iesus
,
and
therefore
the
Noble
Eunuch
mentioned
Act
,
8.
was
baptised
by
Phillip
with
ordinary
water
.
Now
if
no
composition
may
be
mingled
:
[
g
](A22474-e19500-b)
g
No
other
signe
ought
to
be
vsed
in
baptism
then
water
.
then
much
lesse
may
any
other
signe
be
vsed
,
and
so
the
element
clean
chaunged
,
and
the
ordinance
of
God
altred
:
for
the
church
of
God
hath
no
liberty
to
bring
any
other
signe
in
place
of
water
.
If
a
man
were
baptised
with
sande
,
with
bloude
,
with
wine
,
with
milke
,
with
snowe
,
with
oyle
,
and
such
lickor
,
it
is
no
baptisme
at
all
,
but
a
meere
voide
and
ydle
action
:
such
a
person
must
afterwarde
be
sprinkled
or
washed
with
water
,
not
that
any
should
be
rebaptized
,
but
because
all
persons
should
be
once
baptised
,
the
former
action
being
meerely
frustrate
.
Although
the
forme
of
words
be
retained
in
the
administration
which
our
sauiour
commandeth
,
and
the
body
be
washed
in
the
name
of
the
three
persons
,
the
father
,
the
sonne
,
and
the
Holy-ghost
:
yet
if
such
an
errour
be
committed
in
the
matter
that
the
signe
be
changed
,
and
another
foysted
in
,
contrary
to
the
precept
of
Christ
and
practise
of
the
Apostles
,
ther
is
a
nullitie
of
the
whole
work
,
the
partie
be-sanded
,
or
be-bloodied
,
or
oyled
,
is
erroneously
and
vnlawfully
,
not
truely
and
effectuallye
baptised
.
Nadab
and
Abihu
are
smitten
with
lightning
from
heauen
[
h
](A22474-e19530-b)
h
Lent
.
x.
i.
2
for
bringing
strange
fire
into
the
tabernacle
,
whereas
they
should
haue
taken
of
that
fire
which
GOD
had
appointed
,
though
other
fire
would
as
well
haue
consumed
the
offering
.
And
are
not
all
other
elementes
as
strange
fire
that
are
brought
into
this
sacrament
,
beside
water
?
Or
,
haue
we
greater
liberty
to
change
Gods
ordinaunces
in
the
gospell
,
then
the
Iewes
had
vnder
the
Law
?
When
GOD
appointed
the
[
i
](A22474-e19560-b)
i
Leuit
,
i.
3
,
x
xiiii
burnt
offering
to
be
offered
,
and
commanded
the
people
to
bring
either
bullocks
out
of
the
heard
,
either
Sheepe
or
Goates
out
of
the
folde
,
either
Turtle-doues
or
young
Pigeons
from
amonge
the
birds
:
being
thus
limited
and
restrained
,
might
they
bring
an
Asse
,
or
an
Elephant
,
or
a
Camell
unto
him
?
might
they
cut
osf
a
dogges
necke
,
or
offer
swines
flesh
before
the
Lord
?
So
,
whereas
God
hath
ordained
the
sacrament
of
baptisme
to
be
administred
,
and
hath
willed
it
to
bee
done
with
water
,
most
common
,
most
vsuall
,
most
plentifull
,
most
fit
,
most
significant
:
shall
we
take
sand
,
or
saw-dust
,
oyle
,
or
other
element
then
god
hath
allowed
?
The
Lorde
likewise
threatning
a
generall
dearth
of
Corne
,
Wine
,
and
Oyle
(
of
which
things
many
of
their
offeringes
and
oblations
consisted
)
sheweth
that
the
priestes
shoulde
Weepe
and
waile
,
because
the
[
k
](A22474-e19570-b)
k
Iocl
.
i.
9
Meat-offerings
and
Drinke-offeringes
should
cease
.
But
what
neede
was
there
,
either
that
the
priests
shoulde
haue
lamented
,
or
the
offeringes
haue
ceased
,
if
they
might
haue
vsed
other
elementes
,
other
signes
,
or
other
matter
then
GOD
approoued
?
If
they
might
haue
taken
water
in
steed
of
wine
,
or
Milke
in
stead
of
oyle
?
Or
if
they
might
haue
taken
vncleane
beastes
in
stead
of
cleane
,
Or
the
Fishes
of
the
Sea
in
steade
of
the
Beastes
of
the
fielde
?
Or
creeping
thinges
for
their
Offerings
in
steed
of
such
as
chewe
the
cudde
and
diuide
the
hoofe
?
Nowe
howe
can
it
bee
better
Warraunted
to
vs
to
take
oyle
for
Water
,
then
it
was
for
them
to
take
Water
for
oyle
.
Againe
,
heereby
all
Popish
corruptions
and
mixtures
True
it
is
,
if
all
the
other
partes
and
actions
be
obserued
,
these
inuentions
and
additions
,
which
are
so
many
abuses
make
not
baptisme
void
,
neither
bring
a
nullity
therof
:
notwithstanding
these
beggerly
ceremonies
,
as
they
are
destitute
of
the
testimony
and
aprobation
of
the
first
and
auncient
Churches
,
so
they
corrupt
the
pure
,
simple
,
and
sincere
institution
of
Christ
None
were
vsed
when
Christe
was
baptised
,
neither
gaue
he
any
such
thinge
in
charge
to
his
Apostles
,
neither
were
they
in
vse
in
the
Apostles
times
,
neither
did
they
deliuer
them
to
the
pastors
and
teachers
which
they
ordained
in
euery
citty
.
For
Peter
saith
,
[
l
](A22474-e19620-b)
l
Act
,
10
,
47
Can
anie
man
forbidde
water
,
that
these
should
not
be
baptized
?
Hee
calleth
not
for
oyle
,
salt
,
spittle
,
creame
or
any
such
thinge
,
but
only
for
plaine
,
common
,
and
ordinary
water
.
Thus
in
one
sacra
.
they
find
many
sacraments
,
and
inuent
tipes
,
shadows
,
similitudes
,
and
significations
in
the
immediate
seruice
of
God
,
wheras
we
haue
the
body
itselfe
,
that
is
,
christ
alredy
.
They
make
these
outward
things
able
to
giue
grace
,
power
,
and
strength
against
the
deuill
.
But
the
Apostle
teacheth
,
that
the
weapons
of
our
warfare
are
not
carnal
,
[
m
](A22474-e19640-b)
m
2
cor
,
10
,
4
,
Eph
,
6
,
12.
they
are
spiritual
that
must
defend
vs
from
euill
.
If
they
refer
al
this
trash
and
trumpery
,
not
to
the
substance
of
the
sacram
.
but
[
n
](A22474-e19650-b)
n
Hosii
confes
.
de
ritib.
bapt.
cap.
37
to
order
and
comelinesse
:
do
they
not
thereby
blasphemously
accuse
the
baptisme
of
Iohn
and
of
the
Apostles
of
Christ
of
vncomlinesse
and
disorder
?
Whereas
the
comlinesse
and
dignity
of
the
sacraments
is
to
be
esteemed
by
the
word
of
God
,
by
the
institution
of
christ
,
by
the
simplicity
of
the
gospel
,
and
by
the
〈◊〉
of
the
Apostles
.
Nothing
is
more
comely
,
decent
,
and
orderly
then
that
which
christ
commaundeth
and
aloweth
:
nothing
is
more
vncomly
or
vnseemely
,
then
that
which
man
inuenteth
in
the
seruice
of
God
,
and
in
the
celebration
of
the
Sacraments
,
thereby
inuerting
and
peruerting
the
holy
ordinances
of
God
.
Thirdly
,
if
washing
with
water
be
an
outward
part
of
baptisme
which
pertaineth
to
the
flesh
;
but
teacheth
not
to
the
conscience
,
which
toucheth
the
body
,
but
clenseth
not
the
soule
:
then
the
bare
want
of
externall
purification
,
cannot
bring
the
danger
of
eternal
condemnation
.
Wherefore
children
dying
without
baptisme
are
not
reiected
because
they
want
baptisme
:
for
children
that
are
elected
are
saued
,
though
they
dy
before
baptisme
:
and
they
that
are
not
elected
are
condemned
,
though
they
be
baptized
.
For
it
is
not
the
want
,
but
the
continual
contempt
thereof
that
is
damnable
.
Circumcision
was
as
necessary
to
the
Iewes
,
as
baptisme
is
vnto
vs
.
But
all
did
not
perish
[
o
](A22474-e19690-b)
o
Al
perished
not
vnder
the
law
that
died
before
circumcision
.
that
died
vncircumcised
:
therefore
all
perish
not
that
dy
vnbaptized
.
And
if
the
saluation
of
the
child
did
depend
vpon
the
outward
sacrament
,
it
had
beene
an
hard
thing
in
the
Lord
(
who
wil
[
p
](A22474-e19710-b)
p
Ezek.
18
,
23
,
not
the
death
of
a
sinner
)
to
haue
required
the
deferring
of
it
one
weeke
,
one
day
,
one
houre
,
one
minute
?
We
see
in
Ioshuae
,
[
q
](A22474-e19730-b)
q
Iosh.
5
,
5
it
was
omitted
40.
yeares
,
while
they
were
in
the
wildernesse
,
through
their
continuall
iournies
and
vncertaine
abode
in
euery
place
:
yet
it
were
an
hard
,
cruell
,
and
bloody
conclusion
to
determine
thereupon
,
that
whosoeuer
among
them
during
that
time
dying
before
he
was
circumcised
,
was
damned
,
When
Dauids
child
died
the
seuenth
day
,
which
was
before
he
could
be
circumcised
,
(
circumcision
being
limited
[
r
](A22474-e19750-b)
r
Leuit.
12
,
2
,
3
to
the
8.
day
)
he
did
not
cry
out
pittifully
,
it
is
damned
,
it
is
damned
:
but
arose
from
the
earth
,
washed
himselfe
,
anointed
his
bodie
,
chaunged
his
[
s
](A22474-e19770-b)
s
2
Sam.
12.
18
,
19
,
20.
〈◊〉
.
23
made
his
seruants
that
attended
on
him
wonder
at
his
comfortable
behauiour
,
and
said
,
he
should
go
to
his
child
,
but
not
his
child
return
to
him
againe
.
But
if
he
had
thought
all
condemned
that
die
vncircumcised
,
his
lamentation
would
haue
exceeded
,
for
he
had
cause
to
haue
sorrowed
more
after
his
death
,
then
he
did
in
the
childes
sicknes
:
and
if
circumcision
had
bene
of
such
absolute
necessity
,
he
might
haue
said
,
The
child
being
now
dead
,
why
should
I
not
fast
?
why
should
I
not
weepe
?
why
shoulde
I
not
afflict
my
soule
?
seeing
I
cannot
bring
him
againe
,
or
restore
him
to
life
to
be
circumcised
?
But
because
he
sorrowed
not
as
one
without
hope
and
hee
〈◊〉
not
on
this
or
any
like
manner
:
it
appeareth
that
his
faith
apprehended
the
saluation
of
the
childe
,
and
feared
not
his
damnation
through
vntimely
want
of
the
outward
sacrament
.
Now
,
God
is
not
streighter
and
harder
to
vs
vnder
the
gospell
,
then
he
was
to
the
Israelites
vnder
the
law
:
he
is
no
lesse
able
and
willing
to
saue
now
without
baptisme
,
then
in
those
dayes
he
was
without
circumcision
.
Againe
,
how
foolish
,
vaine
,
and
vnreasonable
a
thing
is
it
,
to
put
life
and
death
,
saluation
and
damnation
into
the
hands
and
libertie
of
mortall
men
,
as
of
the
parents
that
shoulde
bring
them
,
or
of
the
minister
that
shoulde
baptize
them
,
or
of
others
that
performe
other
duties
vnto
them
:
whereas
eternall
life
and
saluation
standeth
sure
and
setled
vpon
the
brazen
pillar
of
Gods
election
(
who
knoweth
[
t
](A22474-e19800-b)
t
2
Tim.
2.
15
who
are
his
)
and
vpon
his
mercifull
promise
in
his
couenant
,
and
not
vppon
the
lust
and
pleasure
of
any
man
,
as
we
see
in
the
example
of
Iacob
,
of
whom
God
saide
,
I
haue
loued
him
,
before
he
was
circumcised
,
nay
before
he
was
[
u
](A22474-e19820-b)
u
Rom.
9.
11.
13
Mal
1.
2
born
,
or
had
done
either
good
or
euill
.
Furthermore
,
we
haue
shewed
before
,
[
a
](A22474-e19840-b)
a
act
,
10
,
〈◊〉
that
many
beleeued
,
repented
,
and
had
the
Holy-ghost
before
they
were
baptized
.
Yea
the
theefe
vppon
the
crosse
repented
of
his
sins
and
beleeued
in
Christ
,
yet
was
neuer
baptised
:
notwithstanding
he
was
receiued
to
mercy
and
certainely
saued
,
as
Christ
saith
,
[
b
](A22474-e19850-b)
b
Luk.
23
,
43
This
day
shalt
thou
be
with
me
in
Paradice
.
Besides
,
there
is
no
greater
necessity
of
baptisme
then
of
the
Lordes
supper
:
but
we
maie
be
saued
without
the
Lords
supper
:
therefore
also
without
baptisme
.
Lastly
,
if
al
persons
dying
without
baptism
bee
condemned
:
then
infinite
multitudes
of
children
shold
or
may
perish
and
be
damnd
without
their
owne
fault
,
through
the
carelesnes
of
others
:
but
none
perish
without
their
owne
fault
:
therefore
all
dying
without
baptisme
are
not
condemnd
.
To
these
we
might
〈◊〉
the
testimony
and
confession
of
the
aduersaries
,
which
is
strong
against
themselues
,
to
whome
we
may
say
as
Christ
sometimes
did
to
that
sloathfull
person
,
[
c
](A22474-e19870-b)
c
Luk.
19
,
22
Thou
euill
seruaunt
out
of
thine
own
mouth
wil
I
iudge
thee
.
These
make
three
sorts
of
baptisme
,
of
water
,
of
blood
,
of
the
spirit
:
whereby
they
consesle
that
the
want
of
baptising
with
water
is
not
damnable
in
all
,
seeing
that
want
may
be
supplyed
,
either
with
shedding
of
their
blood
for
the
testimony
of
the
truth
,
or
by
spiritual
regeneration
and
ingrafting
into
the
body
of
christ
To
conclude
,
do
we
desire
the
custome
and
practise
of
the
church
?
It
is
well
knowne
,
that
in
Thessalia
[
d
](A22474-e19900-b)
d
Socra
.
lib.
5
cap.
22
Bellar.
de
sacra
bap
,
.
c.
26
the
sacrament
of
baptisme
was
celebrated
but
once
in
the
yeare
,
namely
,
at
Easter
.
In
other
places
thrice
in
the
yeare
,
and
sometimes
not
vntill
the
houre
of
their
death
,
when
they
were
going
the
way
of
al
slesh
.
Constantine
the
great
was
the
first
christian
Emperour
,
yet
was
he
not
baptised
till
[
e
](A22474-e19920-b)
e
Tripart
,
hist
lib
,
3
,
cap.
12
the
time
of
his
death
.
And
Valentinianus
a
christian
Emperor
died
without
baptism
:
yet
doth
Ambrose
giue
him
his
due
commendation
,
[
f
](A22474-e19950-b)
f
Orat.
de
obit.
〈◊〉
.
and
doubted
nothing
of
his
saluation
.
Shal
we
do
these
good
men
,
these
worthy
Emperors
,
these
godly
christians
this
wronge
,
as
to
thinke
they
were
damned
,
who
were
the
chiefe
pillers
and
protectors
of
the
Catholick
religion
?
Or
if
the
churches
aboue
mentioned
had
holden
this
hard
opinion
,
that
the
want
of
baptisme
was
a
signe
of
reprobation
:
would
they
haue
deferred
it
in
the
houre
of
death
(
whereby
sometimes
they
were
〈◊〉
)
or
administred
it
at
certaine
times
onely
of
the
yeare
?
True
it
is
,
that
custome
is
not
to
be
followed
,
neither
the
negligence
of
those
byshops
to
be
allowed
:
but
it
teacheth
thus
much
that
in
deferring
baptism
they
differed
in
iudgement
from
the
new
church
of
Rome
,
and
concurred
in
opinion
with
the
reformed
churches
,
for
which
causes
their
practise
is
aledged
.
The
reasons
vsed
to
maintain
the
absolute
necessity
of
this
sacrament
to
saluation
,
are
weak
and
not
worth
the
answering
.
First
they
obiect
[
g
](A22474-e19970-b)
g
Cen.
17
,
14
Obiection
Answere
the
threatning
annexed
to
circumcision
.
The
vncircumcised
male
shall
be
cut
off
from
his
people
.
To
this
I
answere
,
first
God
commandeth
infants
to
be
circumcised
the
eight
day
,
before
which
time
they
were
forbidden
to
circumcise
.
Wherfore
,
infants
that
dy
before
the
8.
day
,
were
not
bound
and
obliged
by
this
law
.
And
seeing
there
[
h
](A22474-e19990-b)
h
Rom
,
5
,
13
can
be
no
transgression
where
there
is
no
law
,
they
are
not
damnd
because
they
are
vncircumcifed
,
seeing
god
calleth
many
out
of
this
life
before
they
were
capable
of
this
sacrament
.
Againe
the
commination
and
threatning
is
not
to
be
vnderstoode
generally
of
all
,
but
of
such
as
are
growne
vp
:
not
of
children
,
but
of
men
,
as
appeareth
by
the
reason
,
For
he
hath
broke
my
couenant
.
This
cannot
be
applied
to
infantes
,
[
i
](A22474-e20010-b)
i
caletan
.
〈◊〉
cap.
7
,
genes.
who
albeit
they
haue
not
actuall
faith
,
yet
cannot
be
said
to
contemne
grace
,
to
refuse
the
couenant
,
to
reiect
the
promises
,
or
to
lie
in
infidelity
&
hardnes
of
hart
.
Wherfore
,
it
belongeth
vnto
those
onely
that
being
grown
vp
and
come
to
yeares
shall
approue
the
negligence
of
their
parents
,
and
will
not
suffer
themselues
to
be
circumcised
.
Now
as
to
Peter
,
saiyng
,
Thou
shalt
[
k
](A22474-e20040-b)
k
Iohn
,
xiii
,
〈◊〉
neuer
wash
my
feet
,
Christ
answered
,
If
I
wash
thee
not
,
thou
hast
no
part
in
me
:
so
to
the
Israelite
that
should
haue
said
,
I
will
neuer
be
circumcised
,
this
threatning
might
fitly
be
applyed
,
If
thou
wilt
not
be
circumcised
,
thou
hast
no
part
in
God
,
no
portion
in
his
blessing
,
no
assurance
of
his
promises
in
this
life
,
or
of
his
kingdome
in
the
life
to
come
.
Lastly
,
to
be
cut
off
from
the
people
,
doth
not
signifie
to
be
condemned
,
for
euen
the
negligence
and
contempt
of
the
Sacrament
is
pardonable
wher
repentance
followeth
:
as
we
see
of
such
as
cam
vnuerently
and
vnworthily
to
the
Lordes
supper
among
the
Corinthians
,
[
l
](A22474-e20090-b)
l
1
Cor
,
11.
30
31.
who
were
punished
with
diseases
and
death
it selfe
,
yet
the
soule
no
doubt
was
saued
in
the
day
of
the
Lord
.
Sometime
therefore
,
that
phrase
of
speaking
signifieth
temporall
iudgements
of
God
on
men
and
their
families
[
m
](A22474-e20100-b)
m
Psa
,
55
,
24
for
their
wickednes
.
Sometimes
it
signifieth
the
magistrates
iustice
inflicted
on
malefactors
,
[
n
](A22474-e20110-b)
n
Deut.
13.
5
9
who
beareth
not
the
sword
in
vain
,
which
is
expounded
afterward
,
Thou
shalt
surely
kill
him
.
Sometimes
,
it
signifyeth
to
bee
cut
off
from
the
bosome
of
the
church
,
[
o
](A22474-e20130-b)
o
Exod.
12
,
15
19
which
is
done
by
the
high
and
dreadfull
censure
or
excommunication
.
Whosoeuer
eateth
leauened
bread
from
the
first
day
vntill
the
seuenth
day
,
that
person
shal
be
out
off
from
Israell
:
the
interpretation
of
which
wordes
is
added
verse
,
19.
That
person
shall
be
cut
off
from
the
congregation
of
Israell
.
So
the
Apostle
speaketh
,
1
Cor.
5.
Hee
which
hath
done
this
thing
should
be
[
p
](A22474-e20170-b)
p
1
cor
,
5
,
2
〈◊〉
put
from
among
you
,
that
is
,
from
your
company
and
fellowship
as
verse
13.
Put
away
from
among
your selues
that
wicked
man
.
Thus
we
are
to
vnderstande
the
threatning
in
this
place
,
that
such
as
contemne
circumcision
,
either
themselues
,
or
allow
the
same
contempt
and
negligence
of
others
,
shall
no
longer
be
reckoned
and
reputed
among
the
people
of
God
,
but
be
seperated
from
them
.
Againe
,
[
q
](A22474-e20210-b)
q
Ioh
,
3
,
5
they
obiect
Iohn
,
3.
Vnlesse
a
man
be
borne
of
water
and
the
spirit
,
he
cannot
enter
into
the
kingdome
of
God
:
therefore
[
r
](A22474-e20240-b)
r
Bellar.
lib
,
1
de
bapt.
c.
4
,
Bellarmine
,
and
[
s
](A22474-e20260-b)
s
Hosij
Confess
.
cap.
35
Answere
.
of
others
.
I
answere
first
,
it
is
not
necessary
in
this
place
by
water
to
vnderstande
materiall
water
,
but
the
grace
of
Christ
purging
and
clensinge
as
water
doth
;
which
interpretation
may
be
gathred
by
conference
of
a
like
place
Math
3
,
11.
He
shall
baptise
[
t
](A22474-e20280-b)
t
Ioh.
3
,
11
with
the
holy-ghost
and
with
fire
,
that
is
,
by
the
spirit
of
God
which
is
as
it
were
fire
,
lightning
our
hearts
with
the
knowledge
of
God
,
inflaming
them
with
his
loue
,
and
purging
them
from
euill
affections
.
So
when
we
are
said
to
be
borne
againe
by
water
and
the
spirit
,
he
meaneth
,
by
the
spirit
shewing
forth
in
vs
the
force
power
,
and
property
of
Water
,
as
if
hee
should
say
,
we
are
borne
of
water
which
is
the
spirit
,
[
u
](A22474-e20300-b)
u
Ioh.
7
,
38
,
36
&
4
,
11
as
Ioh.
7
,
38
,
39.
Again
,
if
it
were
ment
of
water
in
baptisme
,
it
must
be
vnderstood
according
to
alike
[
a
](A22474-e20320-b)
a
Ioh.
6.
53
sentence
Ioh.
6.
Vnlesse
you
eate
the
flesh
of
the
sonne
of
man
,
and
drinke
his
blood
,
ye
shall
not
haue
life
in
you
:
which
must
be
vnderstood
of
such
as
are
of
yeares
and
growne
in
age
.
And
thus
Innocentius
the
3.
in
the
[
b
](A22474-e20350-b)
b
Decret.
Gregor.
lib.
3.
tit.
42.
c.
3
decrees
expoundeth
it
:
so
doth
Peter
Lumbard
[
c
](A22474-e20370-b)
c
Lumb
.
sent.
lib.
4.
dist
4
maister
of
the
〈◊〉
.
So
then
,
if
they
will
be
tryed
,
either
by
their
owne
Pope
,
which
is
their
holy
father
:
or
by
Peter
Lumbard
,
which
is
their
grand-maister
:
this
place
cannot
be
enforced
against
infants
,
that
die
before
they
bee
baptised
,
but
must
be
referred
to
men
of
greater
yeares
.
We
reason
not
thus
farre
,
to
iustifie
and
alow
the
sluggishnesse
and
neglect
of
carelesse
parents
,
vnder
colour
and
pretence
of
this
,
that
the
saluation
of
the
child
dependeth
not
vpon
the
participation
of
the
Sacrament
:
but
to
shew
,
that
if
it
cannot
be
obtained
as
it
ought
to
be
desired
,
or
if
by
godlesse
parents
it
be
deferred
and
neglected
:
yet
saluation
is
not
tyed
and
glued
to
the
outward
water
.
Away
then
with
he
doctrine
of
the
church
of
Rome
touching
the
absolute
necessity
of
baptisme
,
and
touching
children
that
dye
without
it
:
a
beastly
and
bloody
[
d
](A22474-e20410-b)
d
Let
none
obiect
the
opinion
of
Augustine
,
for
he
thought
it
necessary
to
saluation
,
that
children
should
receiue
the
Lords
Supper
,
as
well
as
baptisme
,
De
peccator
.
mer't
.
lib.
cap.
24.
doctrine
ioyned
with
rigour
and
cruelty
,
full
of
error
and
feare
,
vncharitable
in
it selfe
,
presumptuous
by
entring
into
Gods
secret
iudgments
,
impious
by
binding
him
to
second
causes
&
ordinary
means
,
iniurious
to
thousands
of
poore
infants
,
discomfortable
to
al
good
parents
,
&
blasphemous
against
the
bottomlesse
mercy
of
a
gratious
God
,
who
hath
saide
[
e
](A22474-e20440-b)
e
Gen.
17
,
7
I
will
be
thy
God
,
and
the
God
of
thy
seede
:
where
he
maketh
a
coueuant
of
saluation
with
vs
and
our
children
,
not
adding
any
condicion
of
baptisme
,
if
it
cannot
be
had
,
as
it
ought
to
be
.
If
it
cannot
be
had
by
the
infant
,
the
spirit
of
God
doth
worke
the
effectuall
knitting
of
them
to
the
body
of
Christ
by
a
secret
working
(
as
pleaseth
him
)
instead
of
ordinary
meanes
.
For
when
our
sauiour
had
saide
Mar.
16
He
that
shall
beleeue
,
and
be
baptized
shall
be
saued
:
〈◊〉
doth
not
adde
contrariwise
,
hee
that
is
not
baptized
shall
be
damned
,
[
f
](A22474-e20470-b)
f
Mar
,
16
,
16.
but
annexeth
only
,
He
that
beleeueth
not
,
shal
be
condemned
.
Thus
we
haue
shewed
the
malice
and
madnesse
of
Satan
against
poore
infants
,
and
how
he
hath
vsed
proud
and
pestilent
instruments
to
effect
his
purpose
:
partly
the
Anabaptistes
,
who
deny
Baptisme
to
their
bodies
:
and
partly
the
Papistes
,
who
deny
saluation
to
their
soules
for
want
of
baptisme
.
Chap.
6.
Of
the
forth
outward
part
of
baptisme
.
THe
last
outward
part
of
baptisme
is
[
a
](A22474-e20530-b)
a
The
last
outward
part
of
bapt.
is
the
body
washed
.
the
body
that
is
washed
.
For
we
haue
shewed
before
,
that
the
sacramentes
without
their
vse
are
no
sacramentes
.
And
albeit
the
word
ioyned
to
the
signe
make
a
sacrament
,
yet
this
presupposeth
a
minister
to
administer
it
,
&
receiuer
to
take
it
:
and
then
the
rule
is
most
certainely
to
be
admitted
.
Now
whether
the
whole
body
should
be
washed
,
or
a
part
of
the
body
:
whether
it
should
be
washed
once
,
or
oftner
:
whether
it
should
be
dipped
,
or
sprinkled
:
we
are
neither
curiously
to
enquire
,
nor
seriously
to
contend
,
nor
rashly
to
determine
:
but
rest
in
practise
of
the
church
,
and
in
the
custome
os
the
countrey
,
as
in
a
thing
in
it
owne
nature
indifferent
.
The
dipping
and
plunging
into
the
water
vsed
by
Iohn
Baptist
and
the
Apostles
in
Iudea
and
such
hote
regions
,
are
not
a
necessary
rule
to
bee
drawne
into
imitation
,
especially
in
these
cold
quarters
and
countries
.
But
let
vs
see
who
they
are
that
haue
right
and
interest
in
baptisme
,
and
who
are
capable
of
this
Sacrament
.
For
not
euery
one
without
respect
,
without
difference
,
without
distinction
,
is
to
be
admitted
to
this
priuiledge
,
because
they
are
not
fit
receiuers
thereof
.
If
a
minister
should
take
the
outward
element
,
and
vse
the
word
of
institution
,
baptizing
in
the
name
of
the
father
,
of
the
sonne
,
and
of
the
Holy-ghost
:
yet
it
can
bee
no
Sacrament
,
vnlesse
the
receiuer
haue
warrant
and
authority
to
receiue
it
.
If
he
should
baptize
a
stone
,
or
an
image
,
or
a
bruit
beast
without
reason
and
vnderstanding
,
these
are
no
fit
receiuers
,
heere
is
an
apparant
and
flat
nullity
:
where
by
appeareth
farther
,
the
truth
of
the
former
rule
,
that
besides
the
ioyning
of
the
worde
to
the
outward
signe
,
their
is
necessarily
required
a
fitted
person
to
be
partaker
of
the
sacrament
,
as
is
more
at
large
expressed
,
book
.
3.
Chap.
3.
To
proceed
,
[
b
](A22474-e20580-b)
b
Who
are
in
the
couenant
wee
must
know
that
the
receiuers
are
such
as
are
within
the
couenant
and
such
as
professe
the
truth
,
whether
in
truth
or
not
,
wee
leaue
to
GOD
,
that
searcheth
the
heartes
and
raines
:
[
c
](A22474-e20590-b)
c
Rom
,
14.
4
let
vs
not
iudge
another
mans
seruant
,
he
standeth
or
falleth
to
his
owne
maister
.
Againe
,
such
as
are
borne
in
the
couenant
are
of
two
sortes
.
First
,
men
and
women
of
yeares
:
secondly
,
infants
that
are
the
seede
of
the
faithfull
.
For
the
faithfull
do
beleeue
for
themselues
and
for
others
:
as
in
bargaines
they
〈◊〉
and
contract
for
themselues
and
their
heires
after
them
for
euer
.
Although
children
cannot
be
saide
to
be
saued
by
their
fathers
faith
,
no
more
then
to
liue
by
the
fathers
soule
,
inasmuch
as
the
prophet
[
d
](A22474-e20600-b)
d
Heb.
2.
4
Rom.
i
,
xvii
Gal.
3
xi
Heb.
x
,
38
teacheth
That
the
iust
shall
liue
by
his
owne
faith
:
yet
the
faith
of
the
parents
maketh
their
children
to
be
counted
in
the
couenant
,
who
by
reason
of
their
age
cannot
yet
actually
beleeue
,
as
they
that
want
all
knowledge
and
vnderstanding
,
[
e
](A22474-e20620-b)
e
Ionah
,
4.
xi
.
not
discerning
the
right
hand
from
the
left
.
Euery
man
liueth
this
temporall
life
by
his
owne
soule
:
so
euery
man
liueth
the
eternall
life
by
his
own
faith
.
True
it
is
,
baptis
me
is
a
common
seale
.
But
as
all
haue
not
interest
to
the
pasture
,
herbage
,
and
priuiledges
of
a
Commons
,
but
onely
such
as
are
tenantes
according
to
the
custome
of
the
mannor
:
so
all
haue
not
title
to
baptize
a
Sacrament
of
the
church
,
but
onely
such
as
are
the
Lords
people
according
to
the
tenor
of
the
couenant
.
Touching
the
first
sort
of
such
as
are
to
be
baptized
,
they
are
men
and
women
of
riper
yeares
,
who
adioyne
themselues
to
the
church
,
testifie
their
repentance
,
hold
the
foundation
of
religion
,
[
f
](A22474-e20640-b)
f
act.
8
,
36
and
confesse
their
faith
,
as
Act.
8
,
If
thou
beleeuest
,
thou
〈◊〉
be
baptized
.
The
second
sort
,
are
infants
within
the
couenant
,
[
g
](A22474-e20660-b)
g
1
cor.
7.
14
,
which
haue
both
their
parents
,
or
one
at
the
least
faithfull
,
as
1
Cor.
7
,
14.
The
vnbeleeuing
husband
is
sanctified
to
the
wife
,
and
the
vnbeleeuing
wife
is
sanctified
to
the
husband
,
else
were
your
children
〈◊〉
,
but
now
they
are
holy
.
Where
the
Apostle
she
weth
,
that
albe
it
a
beleeuer
be
vnequally
yoaked
and
matched
with
an
vnbeleeuer
:
yet
hee
is
not
to
be
forsaken
,
nor
the
marriage
bedde
to
be
accounted
polluted
,
inasmuch
as
their
children
are
sanctified
to
God
and
the
Church
,
as
well
as
if
they
were
borne
of
both
parents
faithfull
.
For
so
the
children
of
the
Isralites
being
of
the
posterity
of
Abraham
,
are
included
in
the
couenant
of
God
.
We
are
not
curiously
to
enquire
into
the
secret
counsel
&
election
of
god
:
we
must
[
h
](A22474-e20690-b)
h
We
must
hope
well
of
the
seed
osthe
faithfull
,
and
therefore
we
batize
them
.
hold
all
the
seede
of
the
faithfull
holy
,
vntill
they
cut
off
themselues
,
&
in
processe
of
time
openly
declare
themselus
to
be
strangers
from
the
promises
of
saluation
.
Againe
,
the
same
Apostle
[
i
](A22474-e20700-b)
i
Rom.
xi
16
Gen
17.
7
saith
Rom.
11.
If
the
first
fruits
be
holy
,
so
is
the
whole
lump
:
if
the
roote
be
holy
,
so
are
the
branches
.
So
likewise
God
testifieth
Gen.
17.
I
will
establish
my
couenant
between
me
and
thee
,
and
thy
seed
after
thee
in
their
generations
for
an
euerlasting
couenant
,
to
be
a
God
to
thee
,
and
to
thy
seede
after
thee
.
Such
onely
were
circumcised
as
were
within
the
couenaunt
.
Notwithstanding
,
they
which
were
borne
of
vnbeleeuing
parents
and
were
strangers
of
the
common-wealth
of
Israel
,
and
aliants
from
the
promises
of
saluation
:
if
they
acknowledged
the
errors
in
which
they
liued
,
and
sought
forgiuenes
of
their
former
sins
,
wer
accounted
the
children
of
faithful
Abraham
,
were
admitted
into
the
Church
,
and
receiued
circumcision
,
as
the
Apostles
said
to
the
Iailer
,
[
k
](A22474-e20770-b)
k
act
16
,
30
,
31
humb'ed
vnder
the
mighty
hand
of
GOD
,
and
desiring
to
be
instructed
in
the
way
of
saluation
,
Beleeue
in
the
Lord
IESVS
CHRIST
,
and
thou
shalt
bee
saued
,
and
thy
whole
houshold
.
So
the
〈◊〉
testifieth
the
like
of
Zacheus
,
when
hee
had
once
receiued
CHRIST
into
his
house
,
nay
which
is
more
,
into
his
heart
:
[
l
](A22474-e20810-b)
l
Luk.
19.
9
then
Iesus
said
vnto
him
,
This
day
is
saluation
come
vnto
this
bouse
,
for-asmuch
as
he
is
also
become
the
sonne
of
Abraham
.
Thus
when
the
Sunne
of
rightcousnesse
shineth
vpon
the
head
and
maister
of
the
family
,
the
beames
thereof
by
a
gratious
influence
beginne
to
comforr
and
concerue
[
m
](A22474-e20830-b)
m
act.
16
,
14
,
3
15
1
Cor.
1
,
16
Ioh.
4
,
53
2
Ioh
verse
,
1
all
the
rest
in
the
house
:
like
the
precious
oyntment
vpon
the
head
of
Aaron
,
that
ranne
downe
vpon
the
beard
,
and
descended
vpon
the
borders
of
his
garmentes
:
or
like
the
dew
that
falleth
from
heauen
vpon
Hermon
and
the
Mountaines
of
Sion
,
[
n
](A22474-e20870-b)
n
Psal.
133
,
2.
which
goeth
downe
into
the
vallies
,
and
maketh
all
the
plaine
countrey
fertill
.
The
knowledge
of
this
point
offereth
diuerse
profitable
[
o
](A22474-e20900-b)
o
act.
8
36
&
22.
16
let
them
demaund
to
be
baptized
,
according
to
the
example
of
the
Eunuch
Act.
8
,
so
soone
as
he
was
instructed
in
the
faith
of
Christ
by
the
preaching
of
Phillip
,
as
he
came
to
a
certaine
water
,
he
saide
of
his
owne
accord
,
See
heere
is
water
,
what
doth
let
me
to
be
baptized
?
And
to
the
same
purpose
Act.
22
,
Ananias
stirreth
vp
Paule
to
this
duty
,
saying
,
Why
〈◊〉
thou
?
Arise
and
be
baptised
,
and
wash
away
thy
sinnes
.
Secondly
,
this
condemneth
the
blinde
,
ignorant
,
and
[
p
](A22474-e20990-b)
p
church
of
Rome
prophaneth
bapt
,
by
baptizing
bellcs
.
practised
in
the
church
of
Rome
,
whereof
now
they
begin
to
be
ashamed
,
and
seeking
fig-leaues
to
couer
their
shame
,
they
say
they
were
not
baptized
,
but
onely
hallowed
and
consecrated
to
holy
vses
,
as
Bellarmine
betaketh
himselfe
to
this
shift
,
as
to
a
place
of
refuge
,
Lib.
4
,
de
pon
.
Rom.
cap.
12.
Where
the
Cardinall
confesseth
,
that
the
people
call
their
solemne
blessing
and
sprinkling
with
holy-water
,
the
baptisme
of
belles
.
And
indeede
what
can
it
else
be
called
and
accounted
.
They
giue
names
vnto
them
as
to
their
children
:
they
haue
God-fathers
appointed
vnto
them
as
children
haue
when
they
are
baptized
and
confirmed
:
[
q
](A22474-e21030-b)
q
Bellar.
de
sacra
.
bapt.
lib.
1
,
cap.
27
they
haue
new
garments
put
vpon
them
,
as
the
persons
baptized
among
them
like
wise
haue
:
it
is
also
permitted
onely
to
the
By
shops
suffragan
,
who
exacteth
great
summes
of
money
for
the
baptizing
of
belles
:
they
ascribe
to
them
a
spiritual
power
against
stormes
and
tempests
,
against
thunder
and
lightning
,
against
windes
and
euill
spirits
:
Lastly
,
they
sprinkle
them
with
holy-water
,
blesse
them
,
crosse
them
,
and
so
horribly
corrupt
this
Sacrament
of
baptisme
.
Yea
Durand
a
principall
schooleman
,
not
in
the
schooles
of
the
prophets
but
of
the
papists
(
a
fit
teacher
of
such
schollers
)
setteth
out
solemnly
[
r
](A22474-e21050-b)
r
Durand
.
lib.
1
Enchirid
cap.
4
the
praises
of
belles
,
making
them
publike
preachers
and
driuers
away
of
deuils
.
But
the
deuils
are
not
feared
and
fraied
away
by
fight
of
crosses
,
by
sprinkling
of
water
,
by
sound
of
belles
and
babies
:
[
s
](A22474-e21060-b)
s
Math.
17
,
2
Eph.
6
,
13
,
14
xv
,
xvi
This
kinde
goeth
not
out
but
by
fasting
and
prayer
,
as
our
sauiour
teacheth
.
And
the
Apostle
willeth
euery
Christian
to
take
vnto
him
the
whole
armour
of
God
,
that
he
may
be
able
to
resist
in
the
euill
day
.
Stand
therefore
hauing
your
loynes
grided
about
with
verity
,
and
hauing
on
the
brest
plate
of
righteousnesse
,
the
shield
of
faith
,
the
sword
of
the
spirit
,
the
preparation
of
the
Gospell
of
peace
,
and
the
grace
of
prayer
in
the
spirit
.
Heere
is
the
vniuersall
armour
of
God
:
heere
is
the
compleat
furnishing
of
a
Christian
Souldier
:
heer
is
perfect
direction
giuen
to
vnderstand
,
and
to
withstand
the
assaultes
of
the
deuill
:
but
among
these
,
wee
haue
neither
the
signe
of
the
crosse
,
nor
the
hallowing
of
belles
,
nor
the
sound
of
such
preachers
,
and
therefore
they
are
no
part
nor
parcel
of
spitituall
armour
,
to
furnish
vs
to
goe
into
the
fielde
against
the
enemies
of
our
saluation
.
For
euill
spirits
which
fightagainst
the
soule
are
not
driuen
away
by
hallowing
of
belles
.
If
then
,
there
were
euer
prophanation
of
Baptisme
,
this
may
iustly
bee
iudged
to
bee
one
of
the
most
vile
and
miserable
corruptions
thereof
,
to
bee
detested
of
all
true
hearted
Christians
/
that
grone
vnder
the
burden
of
them
.
Thirdly
,
we
may
see
the
great
loue
of
God
to
all
beleeuers
,
[
t
](A22474-e21110-b)
t
Gcn.
17
,
1
,
2
,
7
,
promiseth
to
Abraham
,
Gen.
17.
I
will
make
my
couenant
betweene
me
and
thee
,
and
thy
seede
after
thee
in
their
generations
,
I
will
be
their
God
:
walke
before
mee
,
and
be
thou
vpright
.
And
ought
we
not
to
walke
in
the
vprightnesse
of
our
heart
before
this
mercifull
and
all
sufficient
God
,
Who
thus
aboundesh
in
kindenesse
toward
vs
,
and
the
fruite
of
our
body
?
Let
vs
returne
vnto
him
loue
for
his
loue
,
who
loued
vs
first
.
Lastly
,
this
teacheth
that
infants
are
to
be
baptized
,
and
Chap.
7.
That
Infants
are
to
be
baptized
.
ALthough
it
cannot
appeare
vnto
vs
,
that
infantes
and
new
borne
babes
brought
to
be
baptized
,
haue
actuall
faith
,
but
rather
is
like
they
want
the
habit
of
faith
which
haue
[
a
](A22474-e21210-b)
a
Deut.
1
,
39
Luk.
1.
15.
44
Iohn
.
4
,
11
not
the
vse
of
vnderstanding
,
vnlesse
God
extraordinarily
work
it
,
which
lieth
not
in
vs
to
iudge
of
:
yet
wee
baptize
them
and
admit
them
to
this
sacrament
,
which
we
doe
vpon
very
good
grounds
and
susficient
reasons
.
First
therefore
,
we
wil
proue
by
euident
demonstration
out
of
the
scriptures
,
the
doctrin
of
childrens
baptisme
to
be
conformable
to
the
Iewes
circumcision
,
agreeable
to
the
practise
the
Apostles
,
allowable
by
the
wordes
of
Christ
,
answerable
to
the
custome
of
the
primitiue
church
,
reasonable
in
it selfe
,
profitable
to
the
infants
,
auaileable
by
the
ordinance
of
God
,
and
very
comfortable
to
all
christian
parents
.
Secondly
,
we
will
maintaine
this
assertion
against
the
obiections
and
arguments
of
the
Anabaptists
and
other
aduersaries
that
haue
crossed
and
contradicted
this
truth
.
Lastly
,
we
will
shew
what
euident
and
necessary
vses
may
be
gathred
from
hence
,
for
the
strength
of
faith
,
and
the
increase
of
our
obedience
.
Touching
the
first
,
that
the
baptising
of
infants
is
waranted
by
the
word
[
b
](A22474-e21250-b)
b
Reasons
waranting
the
baptizing
of
children
.
of
God
,
I
will
make
it
appeare
by
sundry
reasons
.
We
see
in
the
old
testament
,
that
all
males
by
expresse
commaundement
were
willed
to
be
circumcised
the
[
c
](A22474-e21260-b)
c
Gen
,
17
,
12
Leuit
,
12
3
Phil.
3
,
5
eight
day
.
If
God
made
infants
partakers
of
cirumcision
:
why
should
we
not
holde
the
same
of
baptisme
,
being
instituted
for
vs
in
steed
of
circumcision
,
[
d
](A22474-e21270-b)
d
col.
2.
11
there
being
the
same
promises
in
both
,
and
there
being
the
same
ends
of
both
?
If
then
the
couenant
made
with
Abraham
remaine
stable
and
stedfast
,
it
dooth
no
lesse
belong
to
the
children
of
Christians
at
this
day
,
then
it
did
appertaine
to
the
children
of
the
Iewes
vnder
the
old
Testament
:
vnlesse
peraduenture
wee
will
say
,
that
our
sauiour
Christ
by
his
comming
hath
restraind
or
diminished
the
grace
and
loue
of
his
father
,
which
were
detestable
blasphemy
against
the
father
,
and
an
horrible
reproach
against
the
sonne
of
God
.
From
hence
then
,
we
reason
thus
,
if
the
infantes
of
the
Iewes
were
circumcised
,
then
the
children
of
christians
are
to
be
baptized
:
but
the
infantes
of
the
Iewes
were
circumcised
:
therefore
also
the
children
of
christians
are
to
be
baptized
.
Against
this
reason
,
sundry
exceptions
are
taken
by
the
aduersaries
of
this
doctrin
,
which
are
not
vnworthy
the
consideration
.
[
e
](A22474-e21320-b)
e
Wherein
circumcision
&
baptisme
agree
.
agree
,
first
,
in
one
author
of
them
both
,
that
is
,
God
himselfe
,
who
firste
appointed
the
Minister
of
circumcision
,
which
was
Abraham
,
and
Iohn
the
Minister
of
baptisme
,
whereof
hee
was
called
the
baptist
.
Secondly
,
in
the
chiefe
and
principall
ends
for
which
they
were
instituted
,
namely
,
to
seale
vp
the
promises
of
grace
by
Christ
.
Thirdly
,
by
both
of
them
is
wrought
our
visible
receiuing
into
the
church
:
the
Iewes
were
receiued
by
circumcision
,
the
christians
are
entred
by
baptisme
.
Lastly
,
by
both
of
them
our
mortification
,
regeneration
,
newnes
of
life
,
and
iustification
are
signified
.
So
then
they
fullie
agree
in
the
ends
which
they
respect
,
and
in
the
things
which
they
signifie
,
to
wit
,
in
the
substance
and
nature
of
the
things
themselues
.
Againe
circumcision
and
baptisme
differ
[
f
](A22474-e21350-b)
f
Wherein
circumcision
&
baptisme
differ
.
onely
in
certaine
circumstances
:
first
,
in
the
forme
and
maner
of
doing
,
as
circumcision
was
administred
by
cutting
awaye
of
the
foreskinne
and
effusiou
of
blood
,
but
baptisme
by
washing
and
sprinkling
with
water
.
Secondly
,
in
the
outwarde
signe
,
which
is
different
in
both
.
Thirdly
,
in
the
circumstaunce
of
time
:
for
circumcision
promised
from
God
grace
and
mercy
in
the
Messias
to
come
,
baptisme
in
the
Messias
already
exhibited
.
Fourthly
,
in
the
subiects
or
persons
that
are
partakers
of
them
:
circumcision
belongeth
onely
to
the
male
children
,
but
baptisme
is
common
to
male
and
female
.
Notwithstanding
,
[
g
](A22474-e21380-b)
g
How
women
were
after
a
sort
howsoeuer
the
bodies
of
the
men
children
alone
were
imprinted
,
yet
through
them
the
women
were
after
a
sort
made
partakers
and
companions
of
circumcision
,
so
that
albeit
God
commanded
onely
the
males
to
haue
this
signe
in
their
flesh
,
yet
the
females
were
not
excluded
from
being
members
of
the
church
,
nor
accounted
straungers
from
the
Couenants
of
promise
.
For
as
the
man
is
the
[
h
](A22474-e21390-b)
h
1
cor.
xi
,
8
head
of
the
Woman
,
so
they
were
accounted
as
circumcised
in
the
man
,
yea
they
were
reckoned
and
numbred
with
the
men
,
namely
,
the
vnmarried
with
their
father
,
and
the
married
with
their
husbands
.
Now
,
their
circumcision
was
thus
comprehended
in
the
men
,
so
that
it
was
vnto
them
in
stead
of
circumcision
to
be
borne
of
the
circumcised
,
may
be
gathered
by
many
places
,
as
Luke
,
13
,
Where
the
woman
which
Christ
healed
of
a
spirit
of
infirmity
bounde
togither
,
is
called
[
i
](A22474-e21400-b)
i
Luk
,
13
,
11
the
daughter
of
Abraham
,
to
signifie
that
the
priuiledge
of
his
posterity
belonged
no
lesse
to
her
and
all
women
that
were
faithfull
,
then
to
the
males
;
and
that
she
was
as
well
his
daughter
,
as
they
his
sonnes
.
Likewise
Gen.
34
,
the
sonnes
of
Iacob
,
communing
with
Hamor
after
their
sister
was
humbled
and
abused
,
said
vnto
them
,
[
k
](A22474-e21450-b)
k
Gen.
34
,
14
15.
16
We
cannot
do
this
thing
,
to
giue
our
sister
to
an
vncircumcised
man
,
for
that
were
a
reproofe
vnto
vs
:
but
in
this
we
will
consent
vnto
you
,
if
ye
will
be
as
we
are
,
that
euery
man-child
among
you
be
circumcised
,
then
we
will
giue
our
daughters
to
you
,
&c.
where
these
two
are
set
as
contrary
one
to
another
,
our
sister
,
and
the
vncircumsed
,
which
teacheth
that
they
were
accounted
as
circumcised
in
the
males
,
so
that
it
was
enough
to
them
to
be
borne
of
parents
that
were
circumcised
.
Fiftly
,
they
differ
in
the
setled
time
which
is
limitted
for
circumcision
,
being
precisely
and
necessarily
tied
to
the
8.
day
:
but
in
baptisme
it
is
not
so
,
there
is
greater
liberty
left
to
the
church
:
yet
the
Sabbaoth
following
would
not
without
vrgent
cause
be
omitted
.
Sixtly
,
circumcision
was
instituted
for
the
Israelites
that
were
the
seede
of
Abraham
:
but
Baptisme
was
instituted
for
all
Nations
that
are
willinge
to
ioyne
themselues
to
the
fellowshippe
of
the
churches
of
Christ
that
professe
his
name
,
of
whatsoeuer
Lande
and
language
they
be
.
Lastly
,
circumcision
was
to
endure
onely
till
the
comming
of
the
Messias
,
but
the
body
being
come
,
the
figure
must
cease
,
whereas
baptisme
is
to
continue
vnto
the
end
of
the
world
[
l
](A22474-e21510-b)
l
Math.
〈◊〉
,
20
as
our
sauiour
teacheth
Math
,
28
Teach
and
baptise
,
and
loe
I
am
with
you
vntill
the
end
of
the
world
.
Wherefore
,
the
circumcision
of
the
Turkes
which
liue
in
infidelity
,
and
of
the
Moores
which
professe
Christianitye
vsed
at
this
day
is
nothing
worth
,
albeit
they
retaine
the
outward
sign
and
ceremonie
:
because
the
institution
of
it
was
onely
to
indure
the
blessed
times
of
the
Gospell
.
Thus
we
see
,
that
notwithstanding
the
differences
betweene
circumcision
and
baptism
in
circumstances
of
time
and
maner
of
doing
:
yet
being
in
substance
and
effect
the
same
,
the
Argument
standeth
strong
and
inuinsible
,
prouing
the
baptizing
of
infants
in
the
time
of
the
Gospell
,
from
the
commaundement
of
circumcising
infantes
in
the
time
of
the
Law
.
Againe
,
[
m
](A22474-e21570-b)
m
The
practise
of
the
apostles
.
let
vs
consider
the
practise
of
the
Apostles
and
ages
succeeding
in
this
point
.
For
albeit
it
be
not
expressed
,
that
any
infant
was
baptized
by
the
hands
of
the
Apostles
:
yet
we
find
in
diuers
places
,
that
whole
families
and
housholds
haue
bin
baptized
,
in
which
no
doubt
were
many
infants
and
sucklings
[
n
](A22474-e21580-b)
n
act.
16
,
13
33
1
cor.
1.
14
,
16
act
,
18
,
8
&
2.
37
,
38
,
39
as
Act.
16.
15.
Lidia
being
conuerted
to
the
faith
was
baptized
,
and
all
her
houshold
.
And
againe
Verse
.
33
,
of
the
same
chapter
,
the
Iaylor
was
baptised
and
all
that
were
with
him
.
So
was
Crispus
the
chiefe
ruler
of
the
Synagogue
and
his
houshold
baptised
,
and
the
houshold
of
Stephanas
.
Furthermore
,
when
Peter
commaunded
the
Iewes
,
newly
conuerted
to
the
faith
of
Christ
,
and
hungring
after
saluation
in
him
whome
before
they
had
crucified
,
to
be
baptised
:
he
addeth
this
as
a
reason
,
For
the
promise
is
made
to
you
,
and
to
your
children
,
and
to
all
that
are
a
farre
off
,
euen
as
many
as
the
LORDE
our
GOD
shall
call
.
Neuerthelesse
will
some
say
,
we
read
not
directly
that
any
infants
were
heer
baptized
in
these
pIaces
?
But
do
we
Thirdly
,
Christ
by
his
owne
example
aloweth
and
approueth
their
baptisme
as
we
see
,
Mar.
10
,
when
the
Disciples
rebuked
those
that
brought
little
chilren
to
Christ
that
he
might
touch
them
,
he
said
,
[
o
](A22474-e21720-b)
o
Mar.
10.
13
14
,
15
Suffer
little
children
to
come
vnto
me
,
&
forbid
them
not
,
for
of
such
is
the
kingdome
of
God
:
verily
I
say
vnto
you
,
who
soeuer
shal
not
receiue
the
kingdome
of
God
as
a
little
child
,
he
shal
not
enter
therein
.
Wher
we
are
to
obserue
,
that
he
saith
not
,
of
these
onely
is
the
kingdome
of
heauen
,
but
of
such
like
infants
,
which
shall
be
in
all
ages
and
times
of
the
church
.
In
this
act
of
Christ
embracing
the
infants
brought
vnto
him
and
sharply
rebuking
his
Disciples
thatforbad
them
:
we
are
to
consider
that
he
commaundeth
children
to
be
brought
vnto
him
,
and
addeth
a
reason
,
To
such
belongeth
the
kingdome
of
heauen
.
If
any
obiect
,
It
is
said
,
he
embraced
them
,
it
is
not
said
,
he
baptized
them
:
or
if
The
kingdome
of
heauen
is
theirs
.
All
this
is
a
great
deale
more
then
to
giue
them
the
outward
signe
.
For
if
reason
require
,
they
should
be
brought
to
Christ
:
why
should
they
not
bee
receiued
to
baptisme
,
which
is
a
signe
of
our
vnion
with
Christ
?
If
the
kingdome
of
heauen
belong
to
them
:
why
should
the
signe
be
denied
vnto
them
,
wherby
the
doore
of
entrance
into
the
church
is
opened
?
Why
should
we
driue
them
away
from
Christ
:
whom
christ
calleth
vnto
himselfe
?
Neither
let
any
say
,
these
children
were
of
yeares
and
growne
vp
in
age
,
able
of
themselues
to
come
and
repaire
to
christ
:
For
the
Euangeliste
vseth
such
words
as
signifie
such
young
infants
as
are
babes
and
hang
vpon
their
mothers
brestes
,
[
p
](A22474-e21790-b)
p
Luk.
2
,
12
,
16
&
ch.
1
,
44
therefore
,
by
comming
in
this
place
he
meaneth
to
draw
neere
or
to
haue
excesse
.
Againe
they
were
such
as
were
brought
to
Christ
by
[
q
](A22474-e21800-b)
q
Luk.
18.
〈◊〉
others
,
Luk.
18
,
15
,
they
were
caried
in
their
Armes
,
they
walked
not
on
their
feet
,
and
Christ
also
tooke
them
in
his
owne
armes
.
Besides
,
heerto
agreeth
the
practise
and
custome
of
the
primitiue
church
:
for
no
teacher
so
profound
,
no
docter
so
learned
,
no
writer
so
ancient
,
which
doth
not
refer
the
beginning
heereof
to
the
[
r
](A22474-e21820-b)
r
Orig.
lib
,
5
comment
.
ad
Rom.
Hieron
in
fine
lib.
3
,
contra
Pelag.
August
.
de
bap
〈◊〉
&
.
cap
20
libri
.
de
origine
animae
.
precise
times
of
the
Apostles
.
Let
the
Anabaptists
and
aduersaries
of
this
truth
tell
vs
,
who
was
the
first
author
and
inuenter
of
childrens
baptisme
,
if
they
refer
it
not
to
Christ
?
who
first
administred
it
?
What
was
his
name
,
if
they
cancel
,
let
them
not
hide
it
?
Let
them
declare
the
time
when
it
began
?
Let
them
shew
the
place
where
it
was
deuised
?
Let
them
name
the
child
first
baptised
,
and
in
what
assembly
or
church
it
was
?
If
they
cannot
doe
these
or
any
of
them
,
let
them
acknowledge
the
baptisme
of
children
to
bee
the
ordinaunce
of
God
,
and
not
of
man
:
warranted
both
by
doctrine
of
the
scripture
and
practise
of
the
church
.
Moreouer
if
there
were
no
writer
to
auouch
this
ancient
truth
,
yet
is
it
in
it selfe
very
right
and
reasonable
.
For
doe
we
not
see
and
behold
daily
verie
babes
and
〈◊〉
,
[
s
](A22474-e21840-b)
s
children
admitted
to
coppi-holdes
by
custome
of
the
Manour
amoug
men
.
oftentimes
among
men
admitted
to
their
inheritance
,
haue
they
not
liuery
and
season
of
lande
,
and
haue
they
not
the
wand
or
turfe
taken
in
their
hands
,
according
to
the
vse
of
the
〈◊〉
,
or
custome
of
the
Manour
of
which
they
holde
?
They
knowe
not
what
is
done
:
they
perceiue
nothing
what
the
Lord
of
the
Manour
or
stewarde
speaketh
vnto
them
:
yet
we
see
among
the
wisest
men
in
this
world
,
this
is
not
thought
foolish
,
neither
is
such
an
admission
called
into
question
,
but
they
are
afterwarde
instructed
what
they
haue
done
,
what
they
haue
vndertak
n
and
taken
vpon
them
,
what
seruices
and
duties
they
owe
,
what
their
Lord
requireth
of
them
.
Thus
they
are
admitted
in
their
infancy
to
a
temporal
inheritance
and
possession
this
they
holde
to
the
end
of
their
life
:
and
of
the
validity
of
such
entrance
no
tenant
maketh
doubt
.
Why
then
shoulde
it
seeme
vnreasonable
to
giue
them
baptisme
,
the
signe
of
the
couenant
,
being
born
heirs
of
the
promise
,
that
after
they
come
to
discretion
they
may
make
vse
of
it
as
the
rest
of
the
members
of
the
church
?
They
shall
understand
afterward
that
which
they
vnderstand
not
for
the
present
:
and
yet
if
it
please
GOD
to
take
them
in
mercy
to
himselfe
from
the
miseries
of
the
worlde
,
before
they
know
the
mistery
of
their
baptisme
,
he
worketh
extraordinatily
by
wayes
best
knowne
to
himselfe
the
force
of
their
baptisme
in
their
harts
,
and
sealeth
vp
their
engrafting
into
Christ
I
esus
.
If
then
children
haue
the
white
wande
deliuered
vnto
them
to
assure
them
of
the
inheritance
which
they
holde
:
let
none
deny
vnto
them
the
partakinge
of
this
sacrament
,
wherby
they
are
assured
of
an
eternal
inheritance
howsoeuer
for
the
present
time
they
are
not
capable
of
the
knowledge
thereof
.
Lastly
,
the
priuiledges
and
prerogatiues
of
children
are
no
lesse
then
those
of
elder
yeares
.
For
infantes
are
a
parte
of
the
Church
of
GOD
,
[
t
](A22474-e21870-b)
t
children
are
christs
sheepe
and
members
of
his
body
they
are
the
sheep
of
CHRIST
,
they
are
the
children
of
the
heauenly
father
,
they
are
inheritors
of
the
kingdome
of
heauen
,
they
are
redeemed
with
the
blood
of
CHRIST
,
and
engrafted
into
his
body
:
why
then
should
they
not
beare
the
marke
of
CHRIST
,
seeing
they
are
a
principall
part
of
his
possession
?
If
they
be
a
part
of
the
houshold
,
they
ought
to
haue
entrance
into
the
house
:
if
they
belong
to
the
Citty
of
GOD
,
who
shall
dare
to
shut
the
gates
against
them
?
Or
if
they
be
in
the
number
of
the
sheepe
of
Christ
,
who
shall
presume
to
keepe
them
from
the
sheepe-folde
?
Or
if
they
be
sound
members
of
the
bodie
of
christ
,
who
shall
cut
them
off
as
rotten
members
?
Wherefore
then
,
[
u
](A22474-e21880-b)
u
Gen.
17.
7
act
,
2
39
1
cor
,
7.
14.
should
they
not
receiue
the
seale
whereby
the
promise
is
confirmed
vnto
them
,
seeing
they
haue
the
promise
it selfe
of
saluation
?
Why
shoulde
they
not
be
pattakers
of
the
outward
signe
,
[
a
](A22474-e21890-b)
a
math
xix14
seeing
they
are
partakers
of
the
thinge
signified
?
Why
should
they
be
put
back
from
the
figure
,
seeing
they
haue
the
truth
itselfe
?
Why
shoulde
they
not
be
partakers
of
the
sacrament
with
the
faithfull
,
seeing
they
are
enrolled
in
the
fellowship
of
the
faithfull
?
And
who
shall
depriue
them
of
the
seale
of
the
couenant
,
seeing
they
are
partakers
of
regeneration
and
remission
of
sinnes
.
Heereupon
thus
we
reason
,
whosoeuer
are
in
the
couenant
and
Church
of
GOD
,
to
them
belongeth
baptisme
,
which
is
the
seale
of
the
couenant
:
but
infants
are
in
the
couenant
and
of
the
Church
:
therefore
to
them
belongeth
baptisme
which
is
the
seale
of
the
couenant
.
Againe
,
to
whome
the
promise
appertaineth
,
they
may
and
ought
to
bee
baptized
:
but
the
promise
was
made
euen
to
infants
:
therefore
they
may
and
ought
to
be
baptised
.
Furthermore
,
to
whome
forgiuenes
of
sinnes
and
the
Holy-ghost
are
promised
and
giuen
,
they
ought
by
no
meanes
to
bee
denied
the
outwarde
signe
:
but
forgiuenesse
of
sinnes
and
the
Holy-ghost
are
promised
to
infantes
and
giuen
vnto
them
:
therefore
infantes
ought
not
to
bee
kept
from
the
element
of
Water
,
no
more
then
such
as
are
of
yeares
of
discretion
.
Thus
much
of
the
first
point
,
putting
children
into
the
right
and
possession
of
Baptisme
,
as
if
it
were
the
right
heires
into
their
inheritance
,
from
which
they
haue
bene
wrongfully
and
vniuftly
dispossessed
.
Hauing
now
sufficiently
prooued
by
the
scripture
,
that
children
are
to
bee
baptized
:
it
remaineth
that
wee
shoulde
maintaine
this
assertion
against
[
b
](A22474-e21930-b)
b
Obiections
of
Anabaptists
,
impugning
childrens
baptisme
,
answered
.
the
cauils
of
the
Anabaptists
.
For
as
the
former
reasons
,
grounded
vppon
the
euident
demonstration
of
the
worde
,
as
vppon
a
pillar
that
cannot
be
shaken
,
may
perswade
vs
to
embrace
the
truth
:
so
the
weakenes
and
sophistry
which
appeareth
in
the
Obiections
of
the
aduersaries
,
ferueth
to
confirme
vs
in
this
perswasion
.
But
let
vs
examine
what
is
the
strength
of
them
.
First
they
obiect
it
was
neuer
commanded
that
infants
shold
be
baptized
.
I
answer
,
vnblamable
examples
and
practises
[
c
](A22474-e21960-b)
c
col
2.
11
,
12
in
that
it
came
in
place
of
vncircumcision
,
Baptisme
is
our
circumcision
.
Besides
we
haue
[
d
](A22474-e21980-b)
d
Math.
28
,
xix
i.
cor
x
,
1
,
2
a
generall
commaundement
,
Go
teach
all
nations
and
baptize
them
.
And
the
Apostle
saith
,
all
were
baptized
in
the
cloud
and
in
the
sea
.
Christ
saith
,
al
nations
,
the
Apostles
saith
all
the
Israelites
:
let
them
shew
,
where
infants
are
excepted
and
exempted
:
for
wee
hold
this
as
a
certaine
principle
,
that
a
generall
commaundement
includeth
the
particular
,
and
comprehendeth
the
same
vnder
it
,
as
well
as
if
it
were
by
name
expresled
.
Secondly
,
they
obiect
,
if
infants
may
be
baptised
,
then
they
may
be
admitted
to
the
Lords
supper
:
for
why
should
Againe
,
sundry
conditions
and
considerations
are
required
in
the
supper
which
debar
young
infants
,
that
although
they
are
to
be
baptized
,
yet
they
ought
not
to
be
admitted
to
the
Lords
supper
,
seeing
by
their
young
yeares
they
are
excluded
.
For
it
is
required
of
all
those
that
come
to
this
supper
,
[
e
](A22474-e22060-b)
e
1.
〈◊〉
,
xi
,
26
28
,
29
to
shew
foorth
the
Lords
death
,
to
discerne
the
body
and
blood
of
Christ
,
and
try
themselues
whether
they
haue
faith
and
repentance
.
But
infants
cannot
doe
these
thinges
,
they
cannot
shew
foorth
the
Lordes
death
they
are
not
apt
to
discerne
his
body
and
blood
,
they
are
not
able
to
examine
themselues
,
and
therefore
infants
for
good
causes
are
excluded
from
this
Supper
.
Thirdly
they
obiect
,
[
f
](A22474-e22080-b)
f
Mar.
16
,
16.
Math.
28
,
19
that
it
is
said
Teach
and
baptize
:
and
that
shall
beleeue
and
be
baptized
shall
be
saued
:
where
vpon
they
conclude
,
that
such
as
beleeue
not
,
are
not
to
be
baptized
;
inasmuch
as
Christ
before
baptisme
commaundeth
teaching
,
and
afterward
ioyneth
baptizing
with
beleeuing
.
But
infants
are
not
capable
of
doctrine
,
neither
do
they
actually
beleeue
:
therefore
they
are
not
to
be
baptized
.
Again
,
[
g
](A22474-e22120-b)
g
act
,
2.
38
if
repentance
be
necessarily
ioyned
as
Act.
2
Amend
your
liues
and
be
baptized
:
then
infants
must
be
separated
and
secluded
,
who
cannot
repent
.
But
repentance
is
necessarily
required
:
therefore
infants
are
to
be
barred
from
the
sacrament
of
baptisme
.
I
answere
,
first
,
those
[
h
](A22474-e22150-b)
h
1
Thess
3.
x.
but
such
as
labour
,
were
he
not
worthy
to
be
spitted
at
or
hissed
out
of
the
schools
,
because
he
carrieth
that
indifferently
to
all
ages
,
which
is
limited
and
restrained
to
a
certaine
age
?
So
must
we
not
rack
and
rent
asunder
the
[
i
](A22474-e22160-b)
i
Luk.
xiii
.
3.
5
Rom
x.
xvii
.
Mar
,
xvi
,
xvi
Heb.
xi
,
6
generall
sentences
of
scripture
,
Except
ye
repent
,
ye
shall
al
perish
:
faith
commeth
by
hearing
,
&
hearing
by
the
word
of
God
:
he
that
beleeueth
and
is
baptized
,
shal
be
saued
.
These
belong
onely
to
men
of
discretion
,
and
are
not
to
be
applyed
to
infants
,
whom
they
do
not
concerne
.
Againe
,
Christ
in
those
words
instructeth
his
Apostles
,
what
order
they
should
obserue
in
the
conuersion
of
the
Gentiles
:
first
,
they
must
instruct
them
in
faith
,
then
baptize
them
being
instrued
,
and
lastly
guide
them
in
true
obedience
being
instructed
,
when
he
addeth
.
[
k
](A22474-e22180-b)
k
Math
28
,
20
Teaching
them
to
obserue
what
soeuer
I
haue
commaunded
you
.
Besides
,
if
they
strictly
vrge
and
stifly
stand
vpon
the
wordes
,
as
they
literally
lye
in
order
:
why
may
we
not
first
baptize
them
before
wee
teach
them
,
because
it
is
said
,
baptizing
them
in
the
name
of
the
Trinity
,
and
teaching
them
to
obserue
what
I
commannd
.
But
hee
intreateth
in
this
place
of
such
as
are
growne
vppe
,
which
must
first
haue
knowledge
in
the
gospell
,
faith
in
Christ
,
and
repentance
from
dead
workes
before
they
bee
baptized
:
but
infants
are
baptized
by
reason
of
the
promise
made
to
their
parentes
.
Moreouer
,
we
might
oppose
vnto
these
,
the
example
of
circumcision
,
which
we
know
and
they
are
not
ignorant
was
giuen
to
infantes
,
who
could
not
yet
beleeue
:
so
that
such
as
bar
them
from
baptisme
,
because
they
are
not
capable
of
faith
and
repentance
,
might
in
like
manner
exclude
the
infants
of
the
Isralites
from
circumcision
.
Baptisme
is
the
sacra
.
of
repentance
and
faith
,
though
neither
of
these
be
in
infancy
,
yet
they
are
baptised
to
the
repentance
and
faith
to
come
,
which
albeit
they
be
not
actually
formed
in
them
,
yet
by
the
fruites
afterward
they
shal
appeare
to
be
in
them
.
Lastly
,
if
baptisme
should
be
giuen
only
to
those
that
truely
beleeue
,
it
should
likewise
be
denied
to
such
as
are
of
vnderstanding
:
for
wee
are
able
to
pronounce
of
these
that
they
do
truely
beleeue
,
and
certainely
apprehend
the
promises
of
the
gospel
.
Wherfore
,
if
infants
are
not
to
be
baptized
,
because
they
haue
not
faith
and
want
repentance
:
neither
are
they
of
sufficient
age
to
be
baptized
,
of
whom
it
cannot
be
directly
and
vndoubtedly
said
,
they
do
beleeue
.
Simon
the
sorcerer
mentioned
[
l
](A22474-e22210-b)
l
act
,
8.
13.
20
in
the
Actes
of
the
apostles
was
baptized
,
and
yet
remained
an
hypocrite
.
If
they
say
,
profession
of
faith
is
sufficient
to
make
members
of
the
visible
church
:
I
answer
,
our
sauiour
speaketh
not
of
a
bare
profession
of
faith
,
when
he
saith
He
that
beleeueth
and
is
baptized
shal
be
saued
,
for
then
al
that
professe
faith
should
receiue
[
m
](A22474-e22230-b)
m
1
Pet.
1.
9
The
reward
of
their
faith
,
which
is
the
saluationof
their
soules
.
Againe
,
profession
of
faith
is
for
such
as
are
capable
of
it
,
which
agreeth
not
to
the
age
of
infants
:
as
they
cannot
deny
the
faith
before
men
,
which
they
haue
not
acknowledged
:
no
more
can
they
confesse
the
truth
of
doctrin
,
which
they
neuer
learned
.
Now
,
to
be
borne
in
the
church
and
in
the
couenant
,
is
infants
in
place
and
stead
of
an
actuall
confession
and
reall
profession
.
Such
as
are
growne
vp
must
beleeue
with
the
heart
,
[
n
](A22474-e22250-b)
n
Rom
,
10.
〈◊〉
and
confesse
with
the
mouth
the
gospel
of
saluation
:
it
is
sufficient
for
others
to
bee
the
children
of
such
as
haue
confessed
the
faith
.
Fourthly
they
obiect
in
this
manner
,
baptisme
is
giuen
for
[
o
](A22474-e22310-b)
o
Iob.
14
4
teacheth
,
Iob.
14.
Who
can
bring
a
cleane
thing
out
of
filthinesse
?
There
is
not
one
.
Likewise
,
the
prophet
[
p
](A22474-e22330-b)
p
Psal
,
51
,
5
Rom.
5
,
14
19
Dauid
confesseth
this
truth
,
Psal.
51.
Behold
,
I
was
borne
in
iniquity
,
and
in
sinne
my
mother
conceiued
me
.
So
the
Apostle
Paule
,
Rom.
5.
Death
reigned
from
Adam
to
Moyses
,
euen
ouer
them
also
that
sinned
not
after
the
manner
of
the
transgression
of
Adam
,
which
was
the
figure
of
him
that
was
to
oome
:
for
as
by
one
mans
disobedience
,
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
many
be
made
righteous
.
Wherefore
,
such
as
holde
infants
without
all
guilt
of
sinne
,
neuer
knewe
the
greatenesse
of
Adams
fall
,
of
Gods
iustice
,
of
mans
misery
,
and
of
Christes
endlesse
mercy
.
Lastly
,
they
obiect
,
that
Christ
himselfe
was
not
baptized
[
r
](A22474-e22430-b)
r
Math
,
3
,
15
yet
he
would
be
baptized
for
our
sakes
,
to
fulfill
all
righteousnesse
,
to
sanctifie
our
baptisme
in
himselfe
,
and
that
thereby
we
might
know
he
was
installed
into
his
osfice
.
But
we
stand
in
neede
to
be
baptized
,
to
seale
vp
the
washing
away
of
our
sinnes
,
and
therfore
there
is
a
great
difference
in
this
respect
betweene
Chrift
and
vs
.
Besides
,
the
Euangelist
doth
testifie
,
that
albeit
our
sauiour
were
baptized
at
thirty
years
of
age
,
yet
he
was
circumcised
at
8.
daies
old
.
Now
wee
haue
proued
before
,
that
the
same
which
circumcision
was
to
the
Iewes
,
baptisme
is
to
al
christians
.
If
then
he
in
his
infancy
wer
circumcised
,
then
children
in
their
in
fancy
may
be
baptized
,
and
are
not
commaunded
to
waite
thirty
yeares
:
for
baptisme
is
our
circumcision
as
the
Apostle
teacheth
:
but
Christ
in
his
infancy
was
circumcised
,
[
s
](A22474-e22460-b)
s
Luk.
2
,
21
when
the
eight
dayes
were
accomplished
:
therfore
children
in
their
infancy
may
be
baptized
.
Furthermore
,
baptisme
was
not
hitherto
as
yet
in
vse
,
it
was
not
commanded
to
be
vsed
when
he
was
a
child
,
and
therefore
he
could
not
possibly
be
baptized
,
vnlesse
we
will
imagin
he
might
be
baptized
,
before
baptisme
was
.
So
that
wee
see
,
as
he
would
not
haue
his
circumcision
deferred
one
day
beyond
the
time
appoynted
:
so
hee
was
presently
baptized
,
so
soone
as
baptisme
was
instituted
of
God
,
and
administred
by
Iohn
.
Fiftly
,
we
are
no
more
tied
to
this
circumstance
of
time
in
christs
baptisme
,
then
we
are
to
other
circumstances
of
time
,
place
,
and
persons
in
the
Supper
:
he
ministred
it
in
an
vpper
Chamber
,
and
before
his
passion
:
we
in
churches
,
before
dinner
,
&
after
his
resurrection
.
Lastly
,
when
the
time
appointed
came
,
that
the
promised
sauior
and
redeemer
of
mankinde
should
manifest
himselfe
to
the
world
,
then
he
shewed
himselfe
openly
,
then
he
came
to
the
preaching
&
baptisme
of
Iohn
,
&
began
to
publish
the
glad
tidings
of
saluation
,
[
t
](A22474-e22490-b)
t
Mar.
1
,
15
and
to
exhort
men
to
repent
&
beleeue
the
gospel
.
These
are
the
chiefest
obiections
against
childrens
baptisme
,
that
carry
any
shew
and
probability
of
reason
,
which
hitherto
wee
haue
dissolued
and
discussed
.
And
this
is
the
second
point
before
propounded
.
Now
as
we
haue
seene
the
truth
proued
by
the
scripture
,
and
maintained
it
against
all
the
ignorant
cauils
of
the
Anabaptistes
and
other
Arrians
of
Transiluania
,
that
haue
[
u
](A22474-e22540-b)
u
Ministri
.
Transiluan
.
contra
Trinit
&
in
carnationem
domini
.
oppugned
this
truth
:
so
let
vs
come
to
see
the
benifit
of
this
doctrine
,
and
what
profit
commeth
by
baptisme
of
children
that
are
without
knowledge
,
without
vnderstanding
,
without
faith
,
and
without
repentance
.
What
vse
can
there
be
of
this
?
Much
euery
way
,
as
well
as
by
circumcising
an
infant
of
eight
daies
old
.
First
,
consider
from
[
a
](A22474-e22570-b)
a
Lindan
.
lib.
4.
panopl.
Bellar.
de
verbo
dei
.
lib.
4
cap.
9
that
teach
that
the
baptisme
of
children
is
by
tradition
,
not
by
deuine
institution
,
from
their
word
vnwritten
,
not
in
the
word
of
God
written
.
But
we
haue
confuted
the
Anabaptistes
by
the
Scriptures
,
and
conuinced
them
by
the
institution
of
circumcision
,
by
the
tenor
of
the
couenant
,
by
the
holinesse
of
their
birth
,
by
their
redemption
through
the
blood
of
Christ
,
and
by
the
practise
of
the
Apostles
.
This
is
better
armour
,
these
are
stronger
weapons
,
this
is
a
sharper
sword
to
cut
in
sunder
the
corrupt
heresie
of
the
Anabaptistes
,
then
the
wooden
dagger
of
humaine
tradition
which
the
church
of
Rome
draweth
out
against
them
.
The
Scripture
is
all
sufficient
[
b
](A22474-e22610-b)
b
2
Tim.
3.
16
to
proue
all
truth
,
and
to
beate
downe
all
false
doctrin
that
lifteth
vp
it selfe
against
God
.
Wherefore
,
we
hold
their
traditions
,
to
be
superstitions
:
&
their
vnwritten
〈◊〉
are
written
lies
.
As
we
retaine
the
baptisme
of
children
,
so
wee
haue
alwaies
beene
ready
to
maintaine
it
by
the
old
and
new
testament
,
as
by
the
sword
of
the
spirit
against
all
the
aduersaries
thereof
.
Secondly
,
let
vs
learne
from
hence
〈◊〉
acknowledge
a
difference
Thirdly
,
if
infants
haue
interest
in
baptisme
,
then
hence
it
[
c
](A22474-e22660-b)
c
Ioh
,
3
,
6
1
Cor.
15.
22
,
Rom
3
,
23
,
24
,
Eph
2
,
1
,
2
and
whatsoeuer
is
of
the
flesh
is
flesh
.
So
the
apostle
saith
,
As
in
Adam
all
dy
,
euen
so
in
Christ
shall
all
be
made
aliue
.
There
is
no
difference
,
all
haue
sinned
,
and
are
depriued
of
the
glorious
kingdome
of
God
:
we
must
be
iustified
freely
by
his
grace
through
the
redemption
that
is
in
christ
Iesus
:
by
nature
all
are
the
children
of
wrath
,
and
borne
dead
in
sins
and
trespasses
,
infants
not
excepted
.
We
learne
therfore
that
whatsoeuer
is
begotten
of
man
is
sinfull
and
corrupt
,
it
must
be
cut
and
pared
away
,
we
must
be
renewed
and
borne
again
by
the
spirit
of
God
,
clensing
vs
from
our
sins
:
yea
the
children
of
the
faithfull
parents
,
whose
corruptions
are
mortified
,
whose
lustes
are
subdued
,
whose
flesh
is
tamed
and
brought
vnder
the
obedience
of
the
will
of
God
,
are
notwithstanding
brought
forth
in
sin
,
because
they
are
born
by
carnall
generation
,
and
not
by
spirituall
regeneration
:
as
corne
winnowed
from
the
chaffe
[
d
](A22474-e22680-b)
d
August
.
de
poenit
.
merit
&
●emiss
.
l.
3.
c.
18.
yet
groweth
vp
againe
with
it
,
and
as
the
foreskin
cut
off
from
the
parents
recurneth
in
the
child
.
Again
,
haue
infants
of
the
faithful
right
to
be
baptized
?
Then
acknowledge
heereby
the
difference
betweene
them
and
the
children
of
infidels
,
Iewes
,
Pagans
,
and
Turkes
.
As
the
children
of
the
Iewes
,
being
heires
of
the
couenant
,
were
separated
&
distinguished
from
other
children
of
the
wicked
Idolatrous
nations
,
and
were
therefore
accounted
the
holy
seed
:
so
for
the
same
cause
and
reason
the
children
of
christians
[
e
](A22474-e22720-b)
e
1
Cor
,
7
,
14
are
called
holy
,
borne
of
either
party
and
parent
being
faithful
and
a
beleeuer
,
and
do
differ
from
the
prophane
seede
of
idolatrous
people
.
Indeede
whosoeuer
maketh
a
true
profession
of
the
faith
which
he
holdeth
,
and
is
ready
to
lead
his
life
according
to
that
confession
,
though
he
be
not
the
seede
〈◊〉
child
of
the
faithful
,
yet
is
to
bee
baptized
,
though
hee
came
of
the
race
of
Turks
,
or
pagan●s
,
as
[
f
](A22474-e22750-b)
f
act.
8
,
37
appeareth
by
the
speach
of
Phillip
to
the
Eunuch
,
If
thou
beleeuest
,
thou
maiest
.
Thus
we
see
,
that
the
children
of
those
that
professe
the
faith
,
belong
to
the
church
of
God
:
the
children
of
Pagans
belong
not
to
the
church
of
God
:
loe
how
great
a
difference
there
is
betweene
them
.
Heerby
then
,
the
children
of
the
faithfull
are
discerned
and
distinguished
from
the
prophane
multitude
of
Atheists
,
Epicures
,
Libertines
,
Arrians
,
Anabaptistes
,
Turkes
,
Sarazens
,
Persians
,
and
other
barbarous
nations
,
[
g
](A22474-e22800-b)
g
Eph.
2
,
12
which
are
without
christ
,
without
hope
,
without
God
in
the
world
:
wheras
the
holy
seede
of
all
the
faithfull
belong
to
the
church
of
God
,
and
are
reckoned
in
the
company
of
the
church
.
For
this
[
h
](A22474-e22810-b)
h
Rom.
11
,
16
,
cause
,
the
Apostle
calleth
the
whole
posterity
of
Abraham
,
holy
,
that
is
,
consecrated
and
halowed
to
God
,
If
the
roote
be
holy
,
the
branches
are
also
holy
.
Not
that
the
children
of
the
faithfull
do
want
originall
sinne
,
or
that
they
gather
any
actuall
holinesse
or
inherent
righteousnesse
by
carnall
generation
and
propagation
from
their
parents
,
but
because
by
benefit
of
the
couenant
of
God
,
and
by
force
of
his
gratious
promise
,
they
are
separated
from
prophane
infidels
,
and
brought
into
the
bosome
of
the
church
,
as
Noah
was
into
the
Arke
.
?
Fiftly
,
this
doctrine
setteth
forth
the
honor
and
glory
of
God
.
For
is
not
God
greatly
glorified
,
when
he
sheweth
[
i
](A22474-e22870-b)
i
Deut
,
7
,
9
Esa.
59
,
21
Exod.
20
,
6
for
a
thousand
generations
?
And
is
not
occasion
offered
to
vs
continually
to
glorifie
him
?
Can
we
deserue
that
God
should
be
our
God
?
Nay
do
we
not
deserue
,
that
hee
should
not
be
our
god
?
And
yet
behold
he
will
be
the
God
of
our
children
also
?
Let
vs
therfore
neuer
forget
his
mercies
:
let
vs
fil
our
mouthes
or
rather
our
heartes
with
his
praises
:
let
vs
confesse
before
the
Lorde
his
louing
kindnesse
,
and
his
wonderfull
workes
before
the
sonnes
of
men
.
Sixtly
,
all
parents
are
heereby
wonderfully
comforted
,
[
k
](A22474-e22900-b)
k
Gen.
17.
7
,
I
will
be
thy
God
,
and
the
God
of
thy
seed
after
thee
,
I
will
establish
my
couenant
betweene
me
and
thee
,
and
thy
seed
after
thee
.
A
sentence
to
be
written
,
not
onely
in
Golde
,
but
in
the
tables
of
our
hearts
to
dwell
with
vs
for
euer
.
When
we
must
leaue
the
worlde
and
our
families
in
poore
estate
behind
vs
,
and
go
vnto
the
father
:
let
vs
not
be
dismayed
,
discoraged
,
or
discomfited
:
this
is
the
stay
of
our
hope
,
this
is
the
staffe
of
our
cófort
,
this
is
our
Anker-hold
,
that
he
wil
not
shut
vp
his
mercy
towarde
our
children
,
but
be
a
gracious
God
to
them
as
he
hath
bene
to
ourselues
:
so
that
wee
may
assuredly
say
vnto
them
with
faithfull
Abraham
,
[
l
](A22474-e22930-b)
l
Gen.
22.
8.
My
sonne
God
will
prouide
.
Let
vs
be
content
with
those
things
that
we
haue
,
for
he
hath
saide
,
[
m
](A22474-e22950-b)
m
Heb.
13
,
5
,
6
,
7
,
Iosh
,
1
,
5
Hag
,
2
,
9
I
will
not
〈◊〉
thee
neither
for
sake
thee
,
so
that
we
may
boldly
say
,
The
Lord
is
my
helper
,
neither
will
I
feare
what
man
can
do
vnto
me
.
Godlines
is
great
gaine
,
and
he
that
is
truely
godly
,
is
truely
rich
.
He
that
hath
Christ
,
,
hath
all
things
:
he
that
wanteth
him
,
wanteth
all
things
.
Heauen
and
earth
are
the
Lords
:
all
the
gold
and
siluer
are
his
,
who
hath
promised
to
be
an
husbande
to
the
Widdow
,
eyes
to
the
blind
,
a
couering
to
the
naked
,
a
father
to
the
fatherlesse
,
and
he
will
not
forget
his
kindenesse
towards
vs
for
euer
.
Wherefore
,
let
vs
lift
vp
[
n
](A22474-e22980-b)
n
Heb
,
12
,
12
13
our
hands
and
our
harts
which
hang
downe
,
let
vs
strengthen
our
weake
knees
,
and
make
straight
steps
vnto
our
feet
,
God
is
able
to
worke
contentednes
in
all
his
seruants
,
whose
power
is
best
seene
in
our
weakenes
〈◊〉
whose
glorie
shineth
brightest
in
our
greatest
wants
,
Remember
[
o
](A22474-e22990-b)
o
Psal
37
,
25
34.
8
,
9
,
10
what
the
prophet
saith
Psal
37
,
25
I
am
young
and
now
am
olde
,
yet
I
saw
neuer
the
righteous
forsaken
,
nor
his
seed
begging
bread
.
And
againe
,
Tast
ye
and
see
,
how
〈◊〉
the
Lord
is
,
blessed
is
the
〈◊〉
that
trusteth
in
him
Feare
the
Lord
ye
his
saints
:
for
nothing
wanteth
to
them
that
feare
him
.
The
Lyons
do
lacke
and
suffer
hunger
,
but
they
which
seeke
the
Lorde
,
shall
want
nothing
that
is
good
.
Loe
,
how
the
man
shal
be
blessed
that
feareth
God
,
not
onely
in
his
owne
person
,
but
in
his
children
:
[
p
](A22474-e23020-b)
p
Psal
,
115
,
13
〈◊〉
.
〈◊〉
,
32
38
,
39
inasmuch
as
our
seed
is
no
lesse
dear
to
him
then
we
are
,
as
Psal
,
115.
He
will
blesse
them
that
feare
the
lord
,
both
small
and
great
:
the
Lord
will
encrease
his
graces
towarde
you
and
toward
your
children
.
And
to
the
same
purpose
the
prophet
〈◊〉
,
Chap
,
32.
saith
.
They
shal
be
my
people
,
and
I
will
be
their
God
,
and
I
will
giue
them
one
heart
,
and
one
way
,
that
they
may
feare
me
for
euer
for
the
wealth
of
them
and
of
their
children
after
them
.
Let
vs
all
rest
in
his
words
,
and
rely
vppon
his
mercifull
promises
.
He
is
not
as
man
that
he
should
lie
,
nor
as
the
sonne
of
man
that
he
should
deceiue
.
He
hath
said
,
he
will
be
our
God
,
and
the
God
of
our
seed
that
we
leaue
behind
vs
.
Behold
,
O
Lord
,
the
words
of
thine
own
lips
,
consider
the
promises
that
are
gone
out
of
thine
owne
mouth
.
We
know
thou
art
true
and
faithfull
in
all
thy
sayings
,
thou
wilt
not
alter
the
things
which
thou
hast
written
with
thine
owne
finger
:
on
thee
we
wait
and
in
thee
we
put
our
trust
,
let
it
be
vnto
thy
seruantes
according
to
thy
free
promise
,
and
according
to
thy
gratious
couenant
,
that
we
may
feele
the
accomplishment
thereof
in
our
soules
.
Seuenthly
,
all
parents
are
heereby
to
be
warned
and
admonished
,
[
q
](A22474-e23100-b)
q
Eph.
6
,
4
in
the
true
knowledge
and
feare
of
God
,
as
Eph
,
6.
Fathers
prouoke
not
your
children
to
wrath
,
but
bring
them
vp
in
instruction
and
information
of
the
Lord
So
Moses
teacheth
Exod
,
12
,
26
,
27.
When
their
children
should
aske
them
touching
the
paschall
lambe
,
that
then
it
is
their
duty
to
declare
and
deliuer
to
them
the
true
cause
and
occasion
thereof
.
Likewise
so
often
as
we
consider
how
our
children
are
by
grace
accepted
,
by
baptisme
consecrated
vnto
God
,
and
〈◊〉
made
heires
of
life
and
saluation
:
it
standeth
vs
vppon
,
to
plant
and
water
the
sauing
knowledge
of
Christ
Iesus
in
them
.
For
what
should
it
profit
vs
to
leaue
them
great
riches
and
large
possessions
,
and
make
them
for
want
of
instruction
and
information
in
the
waies
of
God
the
children
of
hel
?
If
we
do
no
more
but
feed
them
,
and
giue
them
meat
and
drinke
:
what
do
we
for
them
,
which
we
do
not
〈◊〉
the
Oxe
and
Asse
?
Or
if
our
chiefest
care
be
to
cloth
them
wel
,
and
to
apparrell
them
warme
:
what
doe
we
[
r
](A22474-e23130-b)
r
1
Tim.
5.
8
which
the
Turkes
and
infidels
do
not
,
as
wel
as
we
?
Haue
not
they
as
great
a
portion
in
this
,
as
we
?
but
our
obedience
to
the
wil
of
God
,
and
duty
to
our
children
must
exceede
theirs
,
if
we
will
enter
[
s
](A22474-e23140-b)
s
Math
5.
20
into
the
kingdome
of
heauen
.
Whereby
we
see
,
that
they
are
greatly
deceiued
,
who
when
,
they
haue
made
honest
prouision
for
the
sustenance
and
sustentation
of
their
children
in
this
world
,
wil
say
they
haue
done
their
part
,
although
they
haue
not
taught
them
to
know
God
,
these
haue
the
greatest
and
chiefest
account
to
make
for
their
soules
.
Now
if
this
be
a
greeuous
sinne
,
to
neglect
the
teaching
of
our
children
the
feare
of
God
:
then
they
increase
and
double
their
iniquity
,
who
by
their
corrupt
example
do
lead
them
into
euil
,
and
so
murther
their
soules
.
For
children
in
steade
of
godly
and
religious
instruction
,
do
oftentimes
heare
their
fathers
sweare
,
swagger
,
lie
,
raile
,
and
slaunder
:
see
them
deale
deceitfully
and
vniustly
,
and
marke
their
walking
in
euery
euill
way
,
making
their
houses
as
it
were
any
mage
and
representation
of
Hell
it selfe
,
by
practise
of
all
manner
of
abhominations
leading
therevnto
.
Lastly
,
this
doctrine
is
very
comfortable
to
children
themselus
.
For
howsoeuer
they
cannot
know
or
remember
[
t
](A22474-e23170-b)
t
A
laudable
custome
of
the
Church
to
haue
godfathers
and
Godmothers
.
of
auncient
time
a
laudable
custome
in
the
church
to
haue
speciall
witnesses
(
men
of
credit
and
estimation
)
of
euery
childes
and
infants
baptisme
,
whome
commonly
wee
call
God-fathers
and
God-mothers
.
The
steps
of
this
truth
may
be
traced
out
,
if
we
consider
[
u
](A22474-e23180-b)
u
Esa.
8.
1
,
2
,
3
what
the
Pprophet
Esay
saith
,
Chap
8
,
where
he
declareth
that
so
soone
as
his
wife
had
borne
him
a
son
,
he
gaue
him
his
name
(
which
was
done
at
circumcision
)
and
tooke
two
[
a
](A22474-e23210-b)
a
Parents
no.
fit
witnesles
of
their
own
childrens
bap
tisme
.
faithfull
witnesses
Uriah
and
Zechariah
to
testifie
the
circumcision
of
his
sonne
,
and
the
solemne
giuing
to
him
of
that
name
in
the
presence
of
the
congregation
.
And
howsoeuer
Uriah
walked
not
with
a
right
foot
,
but
turned
aside
from
the
pure
worshippe
of
God
to
set
vp
the
idolatrous
Alter
after
the
fashion
of
Damascus
to
seede
the
fancy
of
Ahaz
:
yet
he
was
a
man
of
reputation
,
whose
testimony
was
sufficient
to
assure
the
naming
of
the
prophets
sonne
:
because
the
times
to
come
woulde
be
troublesome
and
full
of
many
calamities
.
For
their
children
were
named
,
when
they
were
[
b
](A22474-e23270-b)
b
Gen.
21
,
3
,
Luk.
1.
59
&
2
21
circumcised
:
as
now
our
children
are
named
,
when
they
are
baptized
.
So
likewise
the
Church
oftentimes
lyeth
vnder
the
crosse
,
and
is
subiect
to
persecution
,
as
[
c
](A22474-e23290-b)
c
Reuel.
12.
6
the
Woman
driuen
into
the
Wildernesse
,
Reuelations
12
,
6
,
and
so
the
baptisme
of
many
members
might
many
times
be
doubted
of
and
called
into
question
,
(
forasmuch
as
no
impressionabideth
in
the
flesh
,
as
there
did
in
circumcision
)
the
Churches
haue
thought
it
conuenient
to
require
certaine
men
to
bee
as
speciall
witnesses
of
infantes
their
bringing
to
Christ
and
to
the
church
by
baptisme
,
and
of
their
names
giuen
them
in
their
baptisme
.
Seeing
therefore
children
are
baptized
,
and
haue
by
this
meanes
no
assurance
giuen
them
of
their
baptisme
:
they
haue
a
marueilous
benefit
bestowed
vpon
them
,
that
they
so
soone
obtaine
the
partaking
of
CHRIST
and
all
his
benefits
.
God
worketh
in
the
children
of
the
faithfull
belonging
to
his
couenant
by
waies
vnknowne
to
vs
,
as
[
d
](A22474-e23330-b)
d
Luk.
1
,
xv
,
41
Iohn
Baptist
is
saide
to
be
filled
with
the
Holy-ghost
from
his
Mothers
〈◊〉
:
and
they
are
called
[
e
](A22474-e23350-b)
e
1
cor
,
7.
xiiii
holy
by
the
Apostle
,
insomuch
that
they
cannot
perish
:
whom
God
calleth
,
some
sooner
and
some
later
,
all
in
his
owne
appointed
time
,
as
seemeth
good
to
his
heauenly
pleasure
.
The
remembrance
whereof
,
when
children
come
to
age
,
greatly
comforteth
them
in
the
loue
and
feare
of
God
,
when
they
call
to
mind
that
they
are
so
greatly
esteemed
and
highly
regarded
of
GOD
,
from
the
first
comming
into
the
worlde
,
before
they
had
the
vse
of
speech
,
of
reason
,
and
of
vnderstanding
.
Christ
Iesus
shed
his
blood
for
them
,
he
dyed
for
all
the
children
of
God
,
[
f
](A22474-e23370-b)
f
Ioh
11
,
52
Reuel.
20
,
12
he
redeemed
them
whether
they
be
old
or
young
,
smal
or
great
,
as
Ioh.
11.
He
must
die
,
not
for
that
nation
onely
,
but
should
gather
together
in
one
the
children
of
God
which
are
scattered
.
And
the
same
Apostle
Reuel.
12.
saith
,
I
saw
the
dead
both
great
and
small
stand
before
God
,
and
the
bookes
were
opened
,
and
another
booke
was
opened
which
is
the
booke
of
life
,
and
the
dead
were
iudged
of
those
things
written
in
those
bookes
according
to
their
workes
.
Wherefore
,
when
children
shall
come
to
yeares
of
discretion
and
vnderstanding
,
they
must
heereby
be
pricked
forward
to
an
earnest
care
and
indeuour
to
walke
in
the
feare
of
God
,
and
to
serue
him
in
holynesse
and
righteousnesse
all
the
daies
of
their
life
,
by
whom
they
were
receiued
for
sonnes
and
adopted
for
his
children
by
a
solemne
pledge
of
their
adoption
,
before
they
were
able
through
their
age
,
to
know
and
acknowledge
him
for
their
father
.
Let
them
giue
the
[
g
](A22474-e23410-b)
g
Pro.
3
,
9
,
Lam.
3
,
27
Psal.
119
,
9
Eccl.
12
,
1
first
fruites
of
their
life
to
God
:
let
them
learne
to
beare
the
yoake
of
obedyence
from
their
youth
let
them
redresse
and
reforme
their
waies
by
taking
heede
to
the
word
of
truth
:
and
seeing
God
hath
remembred
them
in
their
baptisme
,
let
them
also
remember
their
creator
in
the
daies
of
their
youth
and
begin
to
be
wise
betimes
,
least
death
come
suddainely
and
cut
them
off
,
as
the
sluggard
that
for-sloweth
the
seasons
of
plowing
and
reaping
,
wisheth
for
them
in
vaine
at
another
time
of
the
yeare
.
Thus
we
haue
shewed
the
baptisme
of
children
:
the
certaine
truth
thereof
hath
beene
euidently
proued
:
the
obiections
against
this
truth
aledged
,
haue
been
susficiently
answered
:
and
the
vses
of
it
to
the
great
comfort
of
all
faithfull
parentes
and
Children
haue
beene
particularly
remembred
.
Chap.
8.
Of
the
first
inward
part
of
baptisme
.
HItherto
we
haue
handled
al
the
outward
parts
of
baptisme
now
we
are
orderly
to
proceede
to
the
inwarde
partes
.
The
inward
parts
of
baptisme
are
such
as
are
represented
by
the
outward
.
Those
are
[
a
](A22474-e23450-b)
a
Math.
28.
19
20.
foure
in
number
:
first
,
God
the
father
:
secondly
,
the
spirit
:
thirdly
,
Christ
:
fourthly
,
the
soule
clensed
,
as
we
see
Math.
28
,
19.
Teach
all
nations
,
baptizing
them
in
the
name
of
the
father
,
of
the
sonne
,
and
of
the
holy-ghost
:
he
that
beleeueth
and
is
baptized
,
shall
be
saued
.
Heer
we
see
these
foure
inward
parts
[
b
](A22474-e23470-b)
b
Foure
inward
parts
of
baptisme
are
named
and
expressed
.
This
is
also
euidently
proued
Math
,
3
,
in
the
baptisme
of
Christ
,
where
the
Trinity
[
c
](A22474-e23490-b)
c
Math
,
3
,
xi
of
persons
was
manifested
.
These
inward
parts
do
directly
and
fitly
answeare
to
the
outward
.
The
father
is
represented
by
the
Minister
:
the
spirit
worketh
by
the
worde
:
Christ
is
sealed
by
the
water
:
and
the
soule
clensed
is
signified
by
the
body
that
is
washed
.
Now
,
[
d
](A22474-e23510-b)
d
The
agreement
betweene
the
outward
and
inward
parts
.
there
is
a
notable
agreement
,
a
singular
vnion
,
and
fit
proportion
betweene
these
partes
,
where
the
minister
hath
relation
and
reference
to
the
father
,
the
word
to
the
spirit
,
the
water
to
Christ
,
and
the
body
dipped
to
the
faithfull
clensed
.
For
euen
as
the
minister
by
the
word
of
institution
,
taketh
and
applyeth
the
water
to
the
washing
of
the
bodye
:
so
God
the
father
,
through
the
working
of
the
spirite
offereth
and
applyeth
the
blood
of
Christ
,
to
the
clensing
of
the
faithfull
.
Hauing
seene
the
proportion
of
the
parts
between
themselues
,
let
vs
consider
of
them
particularly
and
in
order
.
The
[
e
](A22474-e23530-b)
e
The
first
in
ward
part
of
baptisme
is
God
the
Father
.
first
inward
part
is
God
the
father
,
represented
by
the
minister
.
The
minister
calling
vpon
the
name
of
God
,
vseth
the
water
to
wash
,
and
washeth
the
party
baptized
with
the
element
of
water
,
which
sealeth
vp
gods
incorporating
and
ingrafting
[
f
](A22474-e23540-b)
f
Gal.
3.
27.
of
the
baptized
into
Christ
,
and
our
spirituall
regeneration
.
Hence
it
is
,
that
when
Iohn
baptized
,
the
father
was
present
,
as
president
of
the
worke
,
when
loe
,
his
voice
came
from
heauen
,
saying
,
This
is
my
beloued
sonne
in
whome
I
am
well
pleased
.
Now
let
vs
come
to
the
vses
.
This
〈◊〉
first
of
all
,
to
strengthen
our
faith
in
the
remission
Again
,
it
teacheth
,
that
we
must
not
rest
in
the
outward
Lastly
,
is
God
the
father
an
inward
part
of
baptism
?
then
Chap.
9
Of
the
second
inward
part
of
Baptisme
.
THe
second
inwarde
part
of
baptisme
[
a
](A22474-e23650-b)
a
The
second
inward
part
of
baptisme
is
the
holy
spirit
.
is
the
spirit
of
God
,
hauing
relation
to
the
word
and
promise
of
God
.
This
[
b
](A22474-e23660-b)
b
Math
,
3
,
11
16
appeareth
Math
,
3
11
,
He
baptizeth
with
the
holy-ghost
and
with
fire
:
And
verse
16
,
When
Christ
was
baptized
,
the
heauens
were
opened
vnto
him
,
and
he
saw
the
spirit
discending
like
a
doue
,
and
lighting
vpon
him
.
So
the
apostle
,
1
Cor
,
6
saith
,
ye
are
washed
,
ye
are
sanctified
,
ye
are
iustified
in
the
name
of
the
Lord
Iesus
,
and
by
the
spirit
of
our
God
.
And
chap.
12
,
of
the
same
Epistle
,
By
oke
spirit
we
are
all
baptized
into
one
body
,
whether
we
be
Iewes
or
Graecians
,
whether
we
be
bonde
or
free
,
and
haue
beene
all
made
to
drinke
into
one
spirit
.
And
Tit
,
3.
According
to
his
mercy
he
saued
vs
,
by
washing
of
the
new-birth
,
and
the
renewing
of
the
holy-ghost
,
which
he
shedde
on
vs
aboundantly
,
through
Iesus
Christ
our
sauiour
.
All
these
testimonies
teach
vs
,
that
the
Holy
spirit
of
God
is
a
necessary
inward
part
of
this
sacrament
,
and
that
the
baptisme
of
the
spirit
ioyned
to
the
word
,
giueth
force
vnto
it
,
who
worketh
in
our
soules
that
which
water
doth
in
our
bodies
,
so
that
without
the
spirit
it
is
nothing
.
From
hence
we
learne
,
that
it
is
not
the
dipping
of
vs
into
,
Againe
we
learne
heereby
,
that
the
spirit
is
true
God
,
Seeing
then
this
is
the
proper
worke
of
the
Holy-ghost
,
to
open
the
heart
,
to
teach
the
conscience
,
to
seale
vppe
to
the
daye
of
redemption
,
and
to
helpe
our
infirmities
in
heating
,
in
praying
,
and
receiuing
the
Sacraments
:
he
must
needs
be
acknowledged
to
bee
true
God
the
[
c
](A22474-e23760-b)
c
Icot
.
12.
4
5
,
8.
9
,
x
,
xi
Reuel.
1
,
4
giuer
of
these
graces
.
So
we
see
,
that
in
the
forme
of
the
administration
of
this
sacrament
,
the
blessed
spirit
is
named
and
rehearsed
,
[
d
](A22474-e23770-b)
d
Mat
28
,
xix
and
hath
his
order
togither
with
the
father
and
the
sonne
.
This
therefore
is
a
principle
of
our
faith
,
to
be
learned
,
confessed
,
and
beleeued
.
Thirdly
,
we
are
heerby
to
take
heed
and
beware
,
that
we
Lastly
,
let
vs
learne
whensoeuer
we
come
to
the
Worde
or
sacramentes
,
to
craue
the
gracious
assistance
of
the
blessed
[
e
](A22474-e23820-b)
e
1
Iohn
.
v
,
7
and
to
assure
vs
of
gods
endlesse
fauour
in
Christs
Iesus
,
as
1
Ioh
5.
There
be
three
which
beare
witnesse
in
heauen
,
the
father
,
the
word
,
and
the
holy
spirit
:
and
these
three
are
one
.
The
Holy-ghost
by
his
grace
and
vertue
worketh
in
vs
steadfastly
to
beleeue
the
truth
of
Gods
worde
,
and
the
gratious
promises
of
saluation
:
as
he
is
the
author
,
beginner
,
and
begetter
of
faith
in
vs
,
so
he
increaseth
it
,
and
maketh
vs
fit
to
receiue
Christ
,
and
to
apply
him
with
all
his
gifts
vnto
our selues
,
and
sendeth
vs
into
the
full
fruition
and
possession
of
Christ
.
He
is
our
comforter
to
certifie
vs
of
our
reconciliation
to
god
,
and
to
make
vs
reioyce
vnder
the
crosse
,
knowing
that
[
f
](A22474-e23840-b)
f
Rom
,
5
,
3
,
4
tribulation
bringeth
foorth
patience
,
and
patience
experience
,
and
experience
hope
,
and
hope
maketh
not
ashamed
,
because
the
loue
of
god
is
shed
abroade
in
our
harts
by
the
holy-ghost
which
is
giuen
vnto
vs
.
He
is
the
earnest
and
seale
of
our
inheritance
,
by
whom
we
are
sealed
vp
to
euerlasting
life
.
Thus
we
see
,
that
howsoeuer
the
increase
and
〈◊〉
of
faith
is
assigned
to
the
sacramentes
:
yet
this
grace
proceedeth
from
the
holy-ghost
,
who
is
vnto
our
faith
as
marow
vnto
the
bones
,
as
moysture
vnto
the
tree
,
and
as
a
comfortable
raine
vnto
the
fruites
of
the
earth
.
If
this
inward
maister
and
teacher
be
wanting
,
the
sacraments
[
g
](A22474-e23870-b)
g
The
sacraments
profit
not
without
the
spirit
.
can
worke
no
more
in
our
mindes
,
then
if
the
bright
Sunne
should
shine
to
the
blind
eies
,
or
a
loud
voice
sound
in
deafe
eares
,
or
fruitefull
corne
fall
into
the
barren
wildernesse
.
Wherefore
,
least
the
word
of
saluation
should
sound
in
our
eares
in
vaine
,
and
Sacraments
ioyned
to
the
word
should
be
present
before
our
eies
in
vaine
;
the
spirit
worketh
in
vs
whensoeuer
we
come
vnto
them
aright
,
he
mollifieth
the
hardnesse
of
our
heartes
,
he
frameth
vs
to
new
obedience
,
and
assureth
vs
that
God
offereth
to
vs
his
owne
sonne
for
our
iustification
and
saluation
.
For
euen
as
the
seede
that
falleth
into
a
barren
soile
dyeth
and
rotteth
,
yet
if
it
be
so
wen
in
fruiteful
grownd
wel
tilled
&
manured
,
it
bringeth
〈◊〉
good
increase
with
gain
&
aduantage
:
so
likewise
the
word
and
the
sacramentes
,
if
they
hit
vpon
an
heard
neck
,
and
fall
into
a
barren
heart
,
bcome
vnprofitable
and
vnfruiteful
:
but
if
the
effectual
work
of
the
spirit
accompanieth
the
hearing
of
the
one
,
and
receiuing
of
the
other
,
they
are
profitable
,
auaileable
,
and
comfortable
.
Thus
much
of
the
second
part
.
Chap
10.
Of
the
third
inward
part
of
Baptisme
.
THe
third
inward
part
of
baptisme
[
a
](A22474-e23910-b)
a
The
third
inward
part
of
baptisme
is
Christ
Iesus
.
is
Christ
,
represented
and
signified
by
the
water
.
For
as
the
Apostle
teacheth
[
b
](A22474-e23920-b)
b
Heb.
10
,
4
That
the
blood
of
bulles
and
calues
cannot
take
away
sinne
:
so
the
water
in
baptisme
cannot
wash
away
sinnes
.
It
toucheth
the
body
,
washeth
it
,
clenseth
and
purgeth
it
,
but
it
can
proceed
no
further
.
For
this
[
c
](A22474-e23940-b)
c
Act
,
2.
38
&
10
,
48
,
&
19
,
5
cause
the
beleeuers
are
said
to
be
baptized
in
the
name
of
Christ
,
as
Act
,
2
,
38.
He
baptized
euery
one
of
you
in
the
name
of
christ
.
So
chap.
19
,
5
,
They
were
baptized
in
the
name
of
the
Lord
Iesus
.
Not
meaning
heerby
the
forme
and
manner
of
baptizing
,
but
the
fruite
foundation
,
and
end
of
baptisme
.
Likewise
,
[
d
](A22474-e23970-b)
d
1
Pet.
3.
21.
the
Apostle
sheweth
the
same
,
1
Pet
3
,
21.
Baptisme
answering
to
the
figure
of
the
Arke
,
saueth
vs
by
the
resurrection
of
Iesus
Christ
.
There
is
no
more
force
in
outward
baptisme
to
saue
,
the
whole
vertue
and
force
floweth
from
the
streame
of
Christs
blood
,
as
the
true
materiall
cause
thereof
,
wherein
the
power
of
in
ward
baptisme
doth
consist
.
The
truth
being
euident
,
that
the
pouring
out
of
the
blood
of
CHRIST
is
one
of
the
inward
partes
of
Baptisme
,
let
vs
see
the
vses
.
The
vse
of
this
part
teacheth
diuerse
pointes
.
First
,
that
the
outward
washing
with
water
,
is
not
the
washing
away
[
e
](A22474-e24010-b)
e
act.
8.
22
,
which
is
otherwise
,
as
we
see
Act.
8
,
22.
Also
,
they
should
not
,
and
could
not
be
Christians
,
and
eternally
saued
,
which
are
not
outwardly
washed
,
but
departing
this
life
without
baptisme
,
they
should
perish
in
the
next
world
without
redresse
or
redemption
,
and
so
our
condicion
were
worse
then
the
Iewes
their
condition
in
times
past
,
and
the
grace
of
God
more
restrained
vnder
the
Gospell
,
then
it
was
vnder
the
law
,
Moyses
offering
more
mercy
then
Christ
himselfe
.
So
then
,
the
washing
with
water
serueth
to
ratifie
the
shedding
of
Christs
blood
for
the
remission
of
our
sinnes
,
and
the
imputation
of
his
righteousnesse
to
our
instification
,
[
f
](A22474-e24050-b)
f
1
Ioh.
1
,
7
as
1
Ioh.
1
,
7.
The
blood
of
Iesus
Christ
his
sonne
doth
clense
vs
from
all
sinne
.
So
Reuel.
1
,
5.
He
hath
loued
vs
and
washed
vs
from
our
sinnes
in
his
blood
,
and
made
vs
Kings
and
Priestes
vnto
GOD
euen
his
father
.
And
Col.
1
,
14
the
Apostle
saith
,
In
him
wee
haue
redemption
by
his
bloode
,
that
is
,
forgiuenesse
of
sinnes
.
Againe
,
when
wee
see
with
our
bodily
eyes
the
Water
poured
vpon
the
body
of
the
baptized
:
we
must
behold
Lastly
,
it
teacheth
vs
,
not
to
be
led
by
the
outward
senses
to
measure
the
truth
or
to
iudge
of
the
substance
of
baptilme
So
in
the
Lordes
Supper
,
to
the
vnbeleeuer
appeareth
nothing
but
Bread
and
Wine
,
because
we
see
with
our
eies
,
wee
receiue
〈◊〉
our
handes
,
wee
tast
with
our
mouth
no
more
:
but
the
beleeuer
knoweth
,
that
together
with
these
signes
,
GOD
the
father
offereth
the
body
and
blood
of
his
Sonne
to
bee
spiritually
receiued
and
digested
.
Euen
as
he
that
is
vnlettered
and
vnlearned
,
if
hee
looke
[
g
](A22474-e24140-b)
g
Esa
,
29
,
11
,
12.
vpon
the
face
of
a
booke
,
beholdeth
onely
blacke
coulours
,
and
spottes
vppon
the
Paper
,
seeth
certaine
figures
and
charusters
of
Letters
differing
each
from
other
,
but
cannot
read
the
writing
or
comprehende
the
meaning
:
but
hee
that
hath
learned
his
Letters
and
is
able
to
reade
them
,
reapeth
greate
profit
and
instruction
thereby
:
So
is
it
in
the
〈◊〉
.
Hee
that
resteth
in
the
outward
signe
,
deceiueth
himselfe
:
but
hee
that
respecteth
the
thinge
signified
receiueth
the
profit
and
aduantage
.
The
Crosse
of
CHRIST
,
and
preaching
of
the
Gospell
,
[
h
](A22474-e24160-b)
h
1
Cor.
1.
23
,
24.
are
a
stumbling
blocke
to
the
Iewes
,
and
foolishnesse
to
the
Gracians
.
For
the
infidell
hearing
that
christ
was
crucified
and
nailed
vpon
the
crosse
,
is
offended
at
him
,
accounting
it
a
foolish
&
weak
means
to
saue
mankind
,
that
life
should
spring
out
of
death
,
glory
come
out
of
shame
,
power
proceed
out
of
weakenesse
,
and
triumphant
victory
arise
out
of
his
contemptible
sufferings
:
but
the
faithfull
soule
acknowledgeth
in
this
mystery
of
Godlinesle
,
the
high
hand
and
vnsearchable
wisedome
of
God
.
It
may
seeme
ridiculous
vnto
some
men
,
[
i
](A22474-e24190-b)
i
Gen
17
,
10
that
God
should
require
circumcision
of
Abraham
and
of
his
houshold
,
young
and
old
,
bond
and
free
,
maister
and
seruants
to
vncouer
all
their
shames
,
and
to
open
the
hidden
partes
of
nature
:
yet
Abraham
submitttd
himselfe
to
the
ordinance
of
God
.
Naamaen
the
Syrian
thought
it
a
toyish
precept
&
prescript
,
when
he
was
bidden
to
wash
himselfe
7.
times
in
Iordin
,
hauing
many
riuers
in
his
owne
countrey
as
good
as
that
:
yet
by
[
k
](A22474-e24250-b)
k
2
king
.
5
,
11
12
,
14
obeying
the
prophet
,
he
was
clensed
of
his
Leprosie
.
The
inhabitants
of
Iericho
scorned
Ioshua
and
the
men
of
Israell
,
when
they
saw
them
compasse
their
Citty
strong
and
walled
,
[
l
](A22474-e24280-b)
l
Iosh.
6
,
20
and
to
blow
with
their
Rammes
hornes
:
yet
by
this
weake
meanes
the
wall
fel
downe
,
the
enemies
were
destroyed
,
the
citty
was
sacked
,
and
the
people
of
God
〈◊〉
.
Christ
seeing
a
blinde
man
and
willing
to
heale
him
,
he
spat
on
the
ground
,
[
m
](A22474-e24290-b)
m
Ioh.
9
,
6
and
made
clay
of
spittle
,
and
annoynted
the
eies
of
the
blinde
with
the
clay
,
and
said
vnto
him
,
Go
,
wash
in
the
poole
of
Siloam
:
he
obeyed
,
he
went
,
he
washed
,
he
returned
seeing
.
Thus
doth
God
by
simple
,
base
,
and
weake
things
,
oftentimes
confound
the
mighty
,
strong
,
and
wise
of
the
world
,
that
no
flesh
should
reioyce
in
his
presence
,
and
crosseth
all
the
high
conceites
and
proud
imaginations
of
mans
wil
and
wit
.
Wherefore
we
must
not
follow
our
owne
vnderstanding
,
nor
measure
the
matters
of
God
by
the
crooked
rule
of
our
carnall
reason
.
Whosoeuer
will
yeald
obedience
to
God
must
deny
himselfe
,
and
renounce
his
own
wisedome
,
[
n
](A22474-e24320-b)
n
1
Cor.
3.
18
19
and
become
a
foole
that
he
may
be
wise
in
God
,
as
1
cor.
3
,
Let
no
man
deceiue
himselfe
,
if
any
man
among
you
seeme
to
bec
wise
in
this
world
,
let
him
be
a
foole
that
he
may
be
wise
,
for
the
wisedome
of
this
world
is
foolishnesse
with
God
.
Thus
we
see
,
that
in
the
Sacramentes
we
must
vnderstand
more
then
we
see
,
and
beleeue
more
then
we
can
behold
.
Such
〈◊〉
are
without
knowledge
and
faith
,
〈◊〉
no
more
of
baptisme
then
the
bodily
eie
directeth
them
vnto
:
but
the
faithfull
conceiue
the
blood
of
Christ
to
be
offered
,
to
〈◊〉
the
soule
and
conscience
from
all
sinn
,
[
o
](A22474-e24350-b)
o
Gen.
2
,
x
as
the
riuer
watered
the
garden
of
Eden
.
Chap.
11.
Of
the
foruth
inward
part
of
baptisme
.
THe
last
inward
part
of
baptisme
is
the
soule
[
a
](A22474-e24400-b)
a
The
soule
clensed
is
the
last
inward
part
of
baptisme
.
clensed
;
most
liuely
represented
by
the
body
that
is
washed
.
For
as
the
outward
receiuer
giueth
his
body
to
be
washed
:
so
the
saithfull
receiuer
doth
consecrate
himselfe
to
God
with
ioy
,
and
forsake
the
flesh
,
the
world
,
and
the
diuill
,
and
feeleth
the
inward
washing
of
the
spirit
,
as
Tit.
3
,
5
,
According
to
his
[
b
](A22474-e24420-b)
b
Tie
,
3
,
5
Eph.
2.
26
,
〈◊〉
mercy
he
saued
vs
,
by
the
washing
of
the
new
birth
,
and
the
renewing
of
the
Holy-ghost
.
And
the
same
Apostle
,
Eph.
5.
Christ
gaue
himselfe
for
the
church
,
that
he
might
sanctifie
it
,
and
clense
it
by
washing
of
water
through
the
word
,
that
he
might
make
it
vnto
himselfe
a
glorious
church
,
not
hauing
spot
or
wrinkle
.
Wherefore
,
this
outward
washing
of
the
body
commaunded
by
Christ
,
fignifieth
vnto
me
,
that
I
am
no
lesse
assuredly
clensed
in
his
blood
by
the
working
of
his
spirit
from
the
spottes
of
my
soule
,
that
is
,
from
all
my
sinnes
,
then
I
am
outwardlie
washed
by
water
,
whereby
the
staines
of
the
body
vse
to
be
washed
away
:
and
it
bindeth
vs
that
we
ought
euer
afterward
by
our
workes
and
deeds
to
declare
newnes
of
life
and
fruites
of
repentance
.
Let
vs
now
come
to
the
vses
of
this
last
part
of
baptisme
.
[
c
](A22474-e24480-b)
c
Rom.
5
,
19
&
7
,
23
,
24
as
Rom.
5.
By
one
man
sinne
entred
into
the
world
:
and
ch.
7.
I
see
another
law
in
my
members
,
rebelling
against
the
law
of
my
minde
,
and
leading
me
captiue
vnto
the
law
of
sinne
,
which
is
in
my
members
.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
.
Heereunto
also
commeth
that
which
the
[
d
](A22474-e24510-b)
d
Ioh.
3
,
5
,
6.
7
Euangelist
setteth
downe
in
the
conference
betweene
Christ
and
Nicodemes
,
Ioh.
3
That
which
is
borne
of
flesh
is
flesh
,
and
that
which
is
borne
of
the
spirit
is
spirit
:
marueil
not
that
I
said
vnto
thee
,
ye
must
be
borne
againe
.
For
this
cause
are
infants
baptized
,
because
they
are
conceiued
in
sinne
and
borne
in
iniquity
,
and
cannot
become
spirituall
,
but
by
a
new
birth
wrought
by
the
spirit
,
which
is
sealed
vp
by
the
water
in
baptisme
.
Againe
,
this
serueth
to
strengthen
our
faith
when
we
behold
[
e
](A22474-e24570-b)
e
Baptisme
is
a
christian
mans
ensigne
to
fight
vnder
it
the
battels
of
the
lord
.
Christian
mans
ensigne
giuen
of
God
to
vs
,
that
we
should
fight
as
it
were
vnder
it
against
all
the
enemies
of
our
saluation
and
ouercome
.
It
is
the
badge
and
bannerofour
captaine
,
that
wee
shrouding
our selues
vnder
his
colours
,
should
not
cowardly
turne
our
back
in
the
skirmish
,
but
coragiously
looke
the
enemy
in
the
face
,
nay
tread
him
vnder
our
feete
for
euer
.
Moreouer
,
hast
thou
through
weakenes
and
infinnity
,
〈◊〉
once
or
twice
into
some
sin
to
the
dishonour
of
thy
god
,
to
the
wounding
of
thine
own
conscience
,
to
the
slander
of
the
gospel
,
or
to
the
scandal
offence
of
thy
weak
brother
?
haue
recourse
to
thy
baptisme
as
vnto
a
board
after
shipwracke
,
as
vnto
a
medicine
after
sicknesse
,
as
vnto
a
plaister
after
wounding
,
or
as
vnto
a
staffe
after
falling
,
that
thou
maiest
receiue
strength
,
courage
,
and
comfort
to
thy
soule
.
For
albeit
baptisme
be
once
only
administred
for
the
reasons
before
alleged
,
chap
,
1.
of
this
present
booke
;
yet
it
being
once
deliuered
and
receiued
,
testifieth
that
all
our
sinnes
past
,
present
,
and
to
come
are
washed
away
and
shal
be
forgiuen
.
The
fruite
or
efficacy
of
the
Sacraments
is
not
to
be
restrained
and
tyed
to
the
present
time
of
receiuing
,
but
extendeth
it selfe
to
the
whole
course
of
our
life
afterward
.
And
thus
much
of
the
fourth
part
of
baptisme
.
Chap.
12.
Of
the
first
vse
of
baptisme
.
HItherto
we
haue
handled
the
parts
of
baptisme
both
outward
and
inward
:
now
let
vs
proceed
to
the
vses
,
the
last
point
to
be
obserued
in
this
Sacrament
.
The
vses
of
baptisme
are
in
number
[
a
](A22474-e24610-b)
a
Three
vses
of
baptisme
.
three
:
first
to
shew
our
planting
,
ingrafting
,
and
incorporating
into
the
body
of
christ
:
secondly
,
to
seale
vp
the
remission
and
forgiuenesse
of
all
our
sinnes
:
thirdly
,
to
teach
vs
to
dye
vnto
sinne
and
liue
vnto
righteousnesse
and
true
sanctification
.
These
endes
[
b
](A22474-e24620-b)
b
Rom.
6
,
3
4
,
5
,
6
appeare
euidently
by
the
wordes
of
the
Apostle
,
Rom.
6.
Know
ye
not
that
al
we
which
haue
been
baptized
into
IESVS
CHRIST
,
haue
beene
baptized
into
his
death
?
We
are
buried
then
with
him
by
baptisme
into
his
death
,
that
like
as
CHRIST
was
raised
vppe
from
the
dead
to
the
glory
of
the
father
,
so
wee
also
should
walke
in
newnesse
of
life
.
For
if
we
be
planted
with
him
to
the
similitude
of
his
death
,
euen
so
shall
wee
be
to
the
similitude
of
his
resurrection
,
knowing
this
,
that
our
olde
Man
is
crucified
with
him
,
that
the
body
of
sin
might
be
destroyed
,
that
henceforth
we
should
not
serue
sinne
.
In
this
place
the
Apostle
setteth
before
vs
the
former
ends
of
baptisme
expressely
.
Touching
the
first
vse
,
[
c
](A22474-e24650-b)
c
The
first
vse
of
bapt.
i.
to
shew
our
ingrafting
in
to
Christ
.
he
sheweth
that
by
it
is
signified
and
sealed
our
vniting
,
setting
,
[
d
](A22474-e24660-b)
d
1
cor.
12
,
13
Cal.
3
,
27
and
inserting
into
the
body
of
Christ
,
to
remaine
in
him
soreuer
,
as
braunches
in
the
vine
,
as
1
Cor
,
12.
By
one
spirit
we
are
all
baptized
into
one
body
,
whether
we
be
bonde
or
free
:
where
he
teacheth
that
by
baptisme
wee
become
one
body
with
Christ
.
And
Gal.
3
,
All
ye
that
are
baptized
into
Christ
,
haue
put
on
Christ
.
This
coniunction
with
Christ
is
not
bodily
or
naturall
,
it
is
not
by
bands
in
the
flesh
,
it
is
not
by
neernes
of
blood
,
sor
such
as
we
see
may
be
seprated
,
as
the
father
from
the
son
,
the
husband
from
the
wife
,
the
brother
from
the
sister
:
but
this
is
wholy
mysticall
and
spirituall
,
aboue
reason
and
aboue
sence
,
because
it
is
wrought
,
not
by
natural
waies
as
by
ioynts
,
sinnews
,
arteries
,
ligamentes
,
and
such
like
,
but
by
spirituall
meanes
,
to
wit
,
by
the
power
of
the
spirit
,
and
by
vertue
of
faith
:
he
sendeth
downe
his
spirit
,
we
send
vp
our
faith
.
First
,
he
must
send
downe
his
spirit
,
because
all
goodnes
is
of
him
.
Indeed
,
we
loue
him
,
but
it
is
because
he
loued
vs
first
,
giuing
vs
[
e
](A22474-e24690-b)
e
Rom.
8
,
XV
the
spirit
of
adoption
to
cry
Abba
father
:
Indeed
,
we
come
vnto
Christ
to
be
eased
and
refreshed
as
he
commandeth
,
but
it
is
because
[
f
](A22474-e24710-b)
f
Iohn
,
6
,
44
the
father
draweth
vs
.
Indeed
,
we
perseuer
in
faith
and
loue
,
but
this
is
,
because
he
perseuereth
in
louing
of
us
.
Indeed
,
we
repent
and
turn
vnto
God
,
but
this
is
because
he
[
g
](A22474-e24720-b)
g
〈◊〉
,
36
,
26
27
taketh
away
our
stonye
hart
,
and
giueth
vnto
vs
an
hart
of
flesh
.
Secondly
,
as
he
putteth
his
spirit
within
vs
,
so
the
faith
mounteth
vp
to
the
heauens
,
and
apprehendeth
Christ
sitting
at
the
right
hand
of
the
father
.
And
thus
,
his
spirit
discending
,
our
faith
ascending
,
and
both
of
them
ioyninge
the
members
to
the
heade
,
the
braunches
to
the
vine
,
vs
to
Christ
,
being
once
engrafted
,
[
h
](A22474-e24750-b)
h
Ioh.
XV.
5.
6
wee
are
neuer
sepetated
,
as
Ioh.
15.
He
that
abideth
in
mee
and
I
in
him
,
the
same
bringeth
foorth
much
fruite
:
for
without
me
ye
can
doe
nothing
.
If
a
man
abide
not
in
mee
,
he
is
cast
foorth
as
a
braunch
and
withereth
,
and
men
gather
them
,
and
cast
them
into
the
fire
and
they
burne
.
No
man
can
be
partaker
of
Christs
benefits
to
saluation
,
which
is
[
i
](A22474-e24770-b)
i
We
are
ioyned
to
Christ
in
spititual
mariage
not
made
one
with
him
.
As
a
Woman
cannot
be
partaker
of
the
riches
and
honor
of
some
great
man
,
and
haue
interest
in
his
person
,
except
she
be
ioyned
to
him
in
mariage
,
that
they
become
one
body
and
one
flesh
:
and
as
the
members
cannot
draw
life
from
the
head
,
except
they
be
ioyned
with
it
:
so
there
is
no
partaking
of
Christ
,
except
thete
be
an
vnion
and
communion
with
him
,
[
k
](A22474-e24780-b)
k
Ioh.
6
,
53
as
himselfe
teacheth
vs
,
Ioh.
6.
Verily
,
verily
I
say
vnto
you
,
except
ye
eat
the
flesh
of
the
sonne
of
man
,
and
drinke
his
blood
,
ye
haue
no
life
in
you
.
If
Christ
be
present
to
vs
,
life
and
all
things
accompanying
saluation
are
present
to
vs
.
If
christ
be
absent
from
vs
,
death
is
present
,
wrathlyeth
at
the
doore
,
life
and
saluation
are
absent
:
so
that
we
are
neuer
partakers
of
his
graces
,
except
webe
as
neerly
coupled
to
his
humanity
,
as
meat
and
drink
are
coupled
with
our
body
,
which
of
al
other
is
a
most
neer
vnion
and
inward
coniunction
.
Thus
we
see
,
we
are
seuered
from
the
world
to
haue
fellowshippe
with
CHRIST
,
and
are
set
once
in
him
for
euer
,
[
l
](A22474-e24820-b)
l
1
Ioh.
2
,
19
Rom
8
,
33
,
34.
35
,
37
,
38
,
39
because
he
that
commeth
to
CHRIST
once
,
he
casteth
him
not
away
,
hee
shall
neuer
hunger
,
he
shall
neuer
thirst
,
he
shall
not
be
lost
but
hue
for
euer
,
as
the
Apostle
saith
,
If
they
had
been
of
vs
,
doubtles
they
had
continued
with
vs
,
And
paule
to
this
purpose
saith
,
Rom.
8
,
Who
shal
lay
any
thing
to
the
charg
of
GODS
chosen
?
it
is
GOD
that
instifieth
,
who
shall
condemne
?
Who
shal
seperate
vs
from
the
loue
of
CHRIST
?
shal
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednes
,
or
perill
,
or
sword
?
in
all
these
we
are
more
then
conquerours
through
him
that
loued
vs
:
for
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
thinges
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
seperate
vs
,
from
the
loue
of
GOD
which
is
in
CHRIST
IESVS
our
LORDE
.
If
once
wee
bee
ioyned
to
him
in
spirituall
Marriage
,
notwithstanding
the
difference
and
disparagement
between
him
and
vs
,
nothing
shall
bee
able
to
worke
our
deuorcement
from
him
.
True
it
is
,
God
〈◊〉
vs
wallowing
[
m
](A22474-e24880-b)
m
Ezek.
16.
4
,
5.
6
in
our
owne
filthines
,
polluted
in
our
owne
bloode
,
defiled
by
our
owne
vncleannes
,
he
hath
made
an
eternall
couenant
with
vs
,
he
hath
spoken
peace
vnto
oursoules
,
saying
,
Thou
shalt
liue
,
euen
when
wee
were
sunke
downe
in
sinne
to
death
,
hee
saide
vnto
vs
Thou
shalt
liue
:
so
that
he
will
neuer
turne
from
vs
to
do
vs
good
,
but
we
shall
be
his
people
,
and
he
will
be
our
God
,
he
will
giue
vs
one
hart
and
one
way
,
that
wee
may
feare
him
for
euer
,
and
that
it
may
be
well
with
vs
and
with
our
children
.
This
made
the
Apostle
to
write
,
Ephe.
5.
30.
32.
Wee
are
members
of
his
bodie
,
of
his
flesh
,
and
of
his
bones
:
this
is
a
great
misterie
,
but
I
speake
concerning
christ
and
concerning
the
church
:
Where
he
seemeth
to
allude
to
the
[
n
](A22474-e24930-b)
n
Gen
,
2
,
21
first
creation
of
the
Woman
made
of
one
of
the
ribs
of
the
man
,
shadowing
and
〈◊〉
our
knitting
and
coniunction
with
Christe
,
which
we
haue
by
faith
,
not
by
nature
:
by
vertue
of
the
spirit
,
not
of
the
flesh
.
Now
as
we
haue
shewed
that
this
coniunction
made
by
Gods
spirit
and
by
our
faith
which
he
hath
giuen
:
so
the
meanes
and
instruments
to
worke
it
,
are
the
word
and
sacraments
.
This
is
a
dignity
peculiar
and
proper
,
to
the
elect
,
to
haue
perpetuall
fellowshippe
with
Christ
,
and
to
growe
vp
into
one
body
with
him
,
as
he
teacheth
Iohn
,
17
20.
21.
I
pray
for
all
them
which
shall
beleeue
in
me
through
theyr
word
,
that
they
all
may
be
one
as
thou
O
father
art
in
me
and
I
in
thee
,
euen
that
they
may
be
one
with
vs
,
that
the
world
may
beleeue
that
thou
hast
sent
me
.
If
then
there
be
not
an
vnion
betweene
Christ
and
vs
,
we
haue
no
accesse
to
God
the
father
,
being
quite
cutte
off
from
all
hope
of
life
and
sa'uation
.
As
then
all
the
substaunce
and
nourishment
of
the
tree
commeth
from
the
roote
,
and
all
the
vitall
powers
of
a
true
naturall
body
,
come
from
the
head
:
so
it
is
betweene
the
sonne
of
God
and
vs
,
we
haue
not
so
much
as
one
drop
of
the
heauenly
life
in
vs
of
our selves
,
[
o
](A22474-e24960-b)
o
Iohn
14
,
〈◊〉
CHRIST
is
the
waye
,
the
truth
,
and
the
life
,
no
man
commeth
vnto
the
father
but
by
him
.
To
conclude
this
first
vse
,
seeing
such
as
come
to
this
sacrament
[
p
](A22474-e24980-b)
p
Mark
.
16.
16
must
be
christians
before
,
it
appeareth
to
be
a
very
corrupt
custome
of
the
people
,
when
they
require
Baptisme
of
the
pastor
for
their
children
,
to
say
,
God
hath
giuen
me
a
Pagan
,
I
desire
you
to
make
him
a
Christian.
For
Baptisme
cannot
make
a
Christian
,
but
signifie
:
the
Sacraments
cannot
make
that
which
is
not
,
but
assure
that
which
is
already
made
,
as
seales
do
not
giue
the
right
,
but
confirme
it
.
Thus
much
of
the
first
vse
of
Baptisme
:
the
second
followeth
.
Chap.
13.
Of
the
second
vse
of
baptisme
.
BEing
made
one
with
Christ
,
we
are
partakers
of
the
〈◊〉
of
his
death
,
to
wit
,
[
a
](A22474-e25020-b)
a
The
2
,
vse
of
baptism
〈◊〉
to
assure
forgiuenes
of
sinne
.
of
forgiuenes
of
sinnes
,
and
of
regeneration
or
new
birth
.
So
then
the
second
vse
of
Baptisme
is
,
to
assure
vs
of
the
remission
and
pardon
of
our
sinnes
,
that
we
may
be
vnblamable
and
acceptable
to
god
.
This
is
signified
by
the
outward
ceremony
of
washing
and
sprinkling
,
to
wit
,
the
sprinkling
of
our
soules
with
the
blood
of
Christ
for
the
forgiuenes
of
all
sinnes
,
[
b
](A22474-e25030-b)
b
Act.
2.
38
,
〈◊〉
22
,
16
as
appeareth
,
Act.
2
,
38
,
Then
Peter
said
vnto
them
,
Amend
your
liues
and
be
baptized
euerie
one
of
you
in
the
name
of
Iesus
Christ
,
for
remission
of
sins
.
And
Act.
22
,
Ananias
said
vnto
Paul
immediately
after
his
conuersion
,
Arise
and
be
baptized
,
and
wash
away
thy
sinnes
in
calling
on
the
name
of
the
Lorde
.
So
the
Euangelist
witnesses
Marke
.
1
,
4.
that
Iohn
did
baptize
in
the
wildernesse
,
and
preach
the
Baptisme
of
amendment
of
life
for
the
remission
of
sinnes
.
And
the
Apostle
maketh
this
vse
,
col.
2
,
12
,
13.
Ye
are
buried
with
him
through
Baptisme
,
in
whome
ye
are
also
raised
vppe
together
through
the
faith
of
the
operation
of
GOD
,
which
raised
him
vp
from
the
dead
:
and
you
which
are
deade
in
sinnes
,
and
in
the
vncircumcision
of
your
flesh
,
hath
hee
quickned
together
with
him
,
forgiuing
you
all
your
trespasses
.
The
meaning
of
these
places
is
not
that
,
baptisme
[
c
](A22474-e25100-b)
c
Baptisme
doth
not
of
it selfe
conferre
grace
bestoweth
or
giueth
forgiuenesse
,
but
onely
signeth
,
sealeth
,
and
assureth
our
pardon
:
euen
as
remistion
of
sins
and
the
righte
ousnesse
of
faith
were
not
in
the
old
Testament
by
circumcision
conferred
,
but
confirmed
vnto
the
faithfull
.
The
grace
of
pardon
and
forgiuenesse
of
sinnes
,
is
not
attained
but
by
faith
in
Christ
,
so
that
the
worke
of
baptisme
will
not
effect
it
.
Moreouer
we
haue
proued
,
that
it
is
not
lawfull
to
baptize
such
as
are
in
yeares
,
vnlesse
they
make
open
profession
of
their
faith
in
Christ
,
and
repentance
from
the
workes
of
the
olde
man
:
wherefore
,
they
obtaine
them
not
by
the
outward
washing
with
water
in
baptisme
.
So
then
we
are
no
lesse
assuredly
washed
by
the
blood
of
Christ
from
the
spots
of
our
soules
,
then
outwardly
we
are
washed
with
water
from
the
filth
of
the
body
.
For
the
force
of
his
death
hath
that
effectuall
working
in
clensing
our
soules
from
the
corruption
and
filthines
of
sinne
,
which
naturall
water
hath
in
washing
our
bodies
.
By
the
merit
of
his
death
we
haue
full
forgiueneste
of
all
our
sinnes
,
not
onely
originall
but
actuall
,
not
onely
past
but
present
and
to
come
,
whose
blood
is
neuer
drawne
dry
,
but
is
euer
fresh
and
full
of
efficacy
.
Therefore
,
the
wordes
deliuered
by
the
minister
in
baptisme
at
the
commaundement
of
christ
,
namely
,
[
c
](A22474-e25120-b)
c
Math
,
28.
19
,
I
baptize
thee
in
the
name
,
of
the
father
,
and
of
the
sonne
,
and
of
the
holy
ghost
,
should
alwaies
be
in
our
eares
,
euen
vntill
the
last
gasp
,
and
by
them
we
ought
to
be
assured
of
the
ful
forgiuensse
of
our
offences
against
God
.
For
the
blood
of
Christ
,
by
which
we
are
once
washed
,
can
neuer
be
drawne
dry
,
but
is
euer
fresh
,
full
of
force
and
strength
,
to
the
continuall
clensing
of
our
filthinesse
and
iniquities
,
so
that
they
neuer
come
into
the
sight
of
God
,
neither
are
imputed
vnto
vs
.
Wherefore
,
it
is
like
vnto
a
sealed
charter
,
whereby
is
confirmed
that
all
our
sinnes
are
blotted
out
.
We
are
all
taught
by
our
baptisme
,
that
none
of
the
enemies
of
our
saluation
shall
be
able
to
lay
any
sinne
to
our
charge
Art
thou
tempted
to
thinke
,
that
Christs
blood
was
not
shed
for
thee
?
That
thy
transgressions
are
not
pardoned
?
That
thou
shalt
be
brought
to
iudgement
for
them
?
Doth
Sathan
〈◊〉
thy
tender
conscience
with
them
?
thou
maist
as
well
doubt
,
that
thou
wast
not
baptized
and
washed
with
Water
,
as
doubt
thy
sinnes
are
not
blotted
out
:
thou
maist
as
well
surnize
thou
perishedst
in
the
water
,
as
suppose
thou
shalt
perish
in
thy
wickednesse
,
the
floods
where
of
howsoeuer
they
go
ouer
thy
head
:
yet
shall
not
be
able
to
preuaile
against
thee
sully
,
and
ouercome
thee
sinally
.
This
ouer
throweth
the
false
[
d
](A22474-e25150-b)
d
Concil.
Trid.
sess.
5
doctrin
of
the
false
church
of
Rome
,
the
Mother
of
abhominations
,
which
teacheth
that
by
the
grace
of
Christ
receiued
in
baptisme
,
all
our
sins
going
before
it
,
are
rased
and
blotted
out
,
and
leaueth
nothing
in
the
party
baptized
[
e
](A22474-e25170-b)
e
Bellar
,
lib.
1.
de
bapt.
cap.
13
that
hath
the
name
and
nature
of
sinne
.
But
albeit
our
sinnes
be
freely
and
fully
forgiuen
for
Christs
sake
,
pardoned
and
not
imputed
,
coucred
and
remembred
no
more
:
yet
the
stain
,
blot
,
and
remnants
of
sinne
remaine
(
though
not
raigne
)
in
our
flesh
,
so
long
as
we
liue
in
this
world
,
which
in
the
end
of
our
daies
togither
with
the
mortality
and
corruptions
of
our
bodies
shall
be
taken
away
and
abolished
.
Indeede
the
scripture
teacheth
,
that
Christs
blood
clenseth
,
washeth
,
[
f
](A22474-e25180-b)
f
Ioh.
1
,
29
Psal.
32.
1.
2
and
taketh
away
sinne
,
Ioh.
1.
29.
Behold
the
Lambe
of
God
which
taketh
away
the
sin
of
the
world
:
but
this
is
not
by
an
actuall
purging
of
vs
from
all
corruption
,
but
in
freely
acquiting
and
truely
discharing
vs
from
the
guilt
,
offence
,
and
punishment
before
God
,
as
Psal.
32
,
Blessed
are
they
whose
iniquities
are
forgiuen
,
and
whose
sins
are
lightned
,
blessed
is
the
man
to
whom
the
Lord
imputeth
not
sinne
.
I
herefore
,
though
they
be
forgiuen
,
yet
they
remaine
,
[
g
](A22474-e25210-b)
g
1
Ioh.
1
,
8
as
appeareth
,
If
we
say
〈◊〉
haue
no
fin
,
we
deceiue
our selues
and
there
is
no
truth
in
vs
.
And
Solomon
in
his
worthy
prayer
saith
,
If
any
sinne
against
thee
,
for
there
is
no
man
that
sinneth
not
.
So
the
Apostle
teacheth
&
toucheth
this
truth
by
his
owne
experience
,
Rom.
7
,
I
see
another
lawe
in
my
members
,
rebelling
against
the
Law
of
my
minde
,
and
leading
me
captiue
vnto
the
Law
of
sinne
which
is
in
my
members
.
We
are
all
as
a
filthy
cloth
,
the
fsesh
rebelleth
against
the
spirit
,
and
in
nothing
we
can
do
the
things
we
woulde
,
so
that
if
God
enter
into
iudgement
with
vs
,
we
〈◊〉
stand
in
his
sight
.
And
if
Originall
sinne
were
extinguished
and
vtrerly
abolished
in
baptisme
,
then
they
which
are
baptized
,
shoulde
sin
no
more
:
but
we
see
they
sin
again
after
their
baptism
.
To
conclude
baptisme
is
auailable
not
only
for
sins
before
,
but
it
is
a
seale
for
confirmation
of
faith
touching
the
remission
of
those
sinnes
that
are
committed
after
baptisme
,
as
well
as
done
before
,
as
our
〈◊〉
sauiour
teacheth
,
Mark
,
16
,
16.
He
that
shall
beleeue
and
be
baptized
,
shall
be
saued
,
but
he
that
will
not
beleeue
,
shal
be
damnd
.
Faith
then
beleeueth
the
forgiuenes
of
all
sins
past
and
to
come
,
inasmuch
as
the
blood
of
Christ
clenseth
from
al
sins
.
And
the
Apostle
accordeth
heereunto
,
Titus
3
,
5
,
7.
According
to
his
mercie
hee
saued
vs
by
the
washing
of
the
new
birth
and
the
〈◊〉
of
the
holy
ghost
:
that
we
being
iustified
by
his
grace
should
be
made
heirs
according
to
the
hope
of
euerlasting
life
.
Where
we
see
that
the
promise
of
iustification
〈◊〉
generall
against
all
sins
.
Thus
much
of
the
second
vse
.
Chap
14.
Of
the
third
vse
of
Baptisme
.
THe
third
vse
of
baptisme
is
to
kill
and
bury
[
a
](A22474-e25300-b)
a
The
thirde
vse
of
baptisme
is
to
teach
vs
our
dying
to
sin
,
and
rising
to
newnesse
of
life
.
our
naturall
corruption
by
the
power
of
Christs
death
and
buriall
,
and
to
raise
vs
againe
to
sanctification
of
our
nature
and
newnes
of
life
by
his
resurrection
.
Hence
it
is
,
that
sin
hath
his
deaths
wounde
and
is
stricken
to
the
hatt
,
so
that
it
cannot
liue
and
raigne
in
the
children
of
God
.
Hence
it
is
,
that
baptisme
is
often
[
b
](A22474-e25310-b)
b
Luk
,
3
,
3
called
the
sacrament
of
repentance
,
〈◊〉
Luke
,
3
,
Iohn
came
into
all
the
parts
and
coasts
about
Iordan
,
preaching
the
Baptisme
of
repentance
for
the
remission
of
sinnes
.
So
likewise
Marke
1
,
4.
Iohn
did
baptise
in
the
Wildernes
and
preach
the
baptisme
of
amendment
of
life
,
And
the
Apostle
affirmeth
as
much
,
col
,
2
,
xii
,
xiii
,
declaring
that
the
one
end
of
baptism
is
the
death
and
burial
of
the
old
man
by
the
almighty
power
of
God
.
This
also
was
taught
in
those
[
c
](A22474-e25370-b)
c
1
pet.
3.
20
,
21
liuely
types
answering
our
baptisme
,
to
wit
,
the
flood
that
drownd
the
old
world
,
while
Noah
and
his
family
were
preserued
in
the
Arke
.
Also
the
red
sea
in
which
Pharaoh
and
his
host
perished
,
but
the
people
of
God
.
were
deliuered
.
For
as
God
destroyed
in
the
waters
and
as
it
were
buried
in
the
flood
the
world
,
but
saued
a
remnant
of
grace
:
so
doth
God
,
through
christ
,
mortifie
the
old
man
,
raise
againe
the
new
man
,
and
seale
them
both
in
our
baptisme
.
Likewise
,
as
GOD
deliuered
his
people
out
of
the
hands
of
Pharaoh
,
and
opened
them
a
way
through
the
red
sea
,
and
drowned
their
enimies
that
they
saw
them
no
more
aliue
:
so
by
baptisme
,
he
assureth
our
deliuerance
from
the
thral
dome
and
bondage
of
sinne
(
which
bringeth
greater
slauery
and
captiuity
then
any
slaue
is
in
,
vnder
his
earthly
maister
)
and
the
destruction
of
the
flesh
,
that
it
shall
not
hurt
or
condemn
vs
.
We
are
al
[
d
](A22474-e25430-b)
d
Psal.
51.
7
Rom.
5
,
12
born
in
sins
and
trespasses
:
we
haue
need
of
repentance
and
regeneration
.
We
see
then
what
vse
we
are
to
make
of
our
baptisme
,
euen
labor
to
attaine
to
the
efficacy
and
fruit
of
it
,
that
it
may
not
be
a
bare
and
barren
signe
.
Moses
and
the
Prophets
earnestly
exhort
the
people
of
Israell
,
to
shewe
forth
the
force
and
effect
of
their
circumcision
,
[
e
](A22474-e25460-b)
e
Deut.
10
,
16
&
30.
6
to
cut
away
the
fore-skin
of
their
harts
,
and
harden
their
necks
no
more
,
as
we
see
,
Deut
,
10.
16.
The
Lorde
did
set
his
delight
in
thy
fathers
,
to
loue
them
,
and
did
chuse
their
seed
after
them
,
euen
you
aboue
all
people
,
Circumcise
therefore
the
foreskin
of
your
hearts
,
and
harden
your
neckes
no
more
,
And
in
another
place
,
The
Lord
thy
GOD
will
circumcise
thine
heart
,
and
the
hearte
of
thy
seede
,
that
thou
maiest
loue
the
LORD
thy
God
with
all
thine
heart
and
with
all
thy
soule
,
that
thou
maiest
liue
.
So
the
Prophet
[
f
](A22474-e25510-b)
f
Ier
,
4
,
4
Ieremy
saith
,
Breake
vppe
your
fallowe
grounde
,
and
sowe
not
among
thornes
:
be
circumcised
to
the
Lorde
,
and
take
away
the
fore-skinnes
of
your
heartes
,
ye
men
of
Iudah
,
and
inhabitantes
of
Hierusalem
,
least
my
wrath
come
foorthe
like
fire
,
and
burne
,
but
none
can
quench
it
,
because
of
the
wickednes
of
your
inuentions
.
Circumcision
was
the
thing
wherin
they
bosted
aboue
althings
:
it
was
their
glory
wheros
they
bragged
,
to
be
a
cirpeople
,
peculiar
to
God
.
Now
the
Prophets
recall
and
reclaime
them
from
trusting
in
outwarde
signes
and
lying
words
,
[
g
](A22474-e25540-b)
g
Ier
,
7.
8
that
shall
not
profit
:
and
stirre
them
vp
to
consider
the
power
and
effect
therof
,
not
to
rest
in
cutting
off
a
thin
peece
of
skinne
,
but
to
cut
off
quite
and
cleane
their
lusts
and
corruptions
which
rebell
against
the
spirit
.
This
the
Apostle
teacheth
[
h
](A22474-e25550-b)
h
Rom.
2
,
28
29
euidently
.
He
is
not
a
Iew
which
is
one
outward
neither
is
that
circumcision
which
is
outward
in
the
flesh
:
but
he
is
a
Iew
which
is
one
within
,
and
the
circumciston
is
of
the
hart
in
the
spirit
,
not
in
the
Letter
,
whose
praise
is
not
of
men
,
but
of
God
.
The
outward
Letter
is
of
no
moment
with
God
,
it
must
be
the
circumcision
of
the
heart
,
otherwise
the
circumcising
of
the
flesh
is
nothing
.
So
,
if
we
woulde
haue
God
to
take
vs
for
his
people
and
heritage
,
[
i
](A22474-e25580-b)
i
We
must
all
be
baptized
in
hart
we
must
be
all
baptized
in
our
hearts
and
our
soules
.
What
,
will
some
say
,
baptized
in
soule
,
and
in
heart
?
What
is
that
?
Or
how
can
this
be
?
Can
the
water
wash
the
soule
?
Surely
,
the
Water
cast
vppon
our
bodies
is
nothing
,
if
we
haue
not
the
truth
of
it
.
As
then
the
apostle
Paule
maketh
a
difference
between
inward
circumcision
of
the
spirit
,
and
outward
circumcision
of
the
letter
,
insomuch
that
if
they
would
haue
the
true
circumcision
indeed
,
they
must
haue
that
which
is
within
:
so
is
there
a
great
difference
between
the
baptism
of
the
spirit
and
of
the
letter
,
between
that
of
the
soul
and
the
other
of
the
body
,
betweene
that
which
is
outwarde
,
and
that
which
is
inward
.
Whosoeuer
would
haue
the
true
baptism
indeed
,
he
must
be
clensed
within
,
repent
of
his
Wickednesse
,
mortifie
his
imaginations
,
deny
himselfe
,
renounce
his
affections
,
and
offer
vp
his
soule
and
body
in
sacrifice
to
God
,
that
he
may
renew
and
regenerate
vs
:
otherwise
,
it
is
a
certaine
thinge
,
we
were
neuer
indeede
and
in
truth
baptized
.
For
as
the
Iewes
were
charged
to
be
vncircumcised
,
though
the
fore-skin
of
the
flesh
were
cut
off
,
and
so
they
were
circumcised
in
body
:
so
,
we
may
in
like
maner
be
charged
to
be
vnbaptized
,
albeit
we
haue
bin
outwardly
washed
with
water
.
The
Iewes
chosen
aboue
all
Nations
to
be
the
people
of
God
,
were
oftentimes
condemned
of
forgery
and
fasehood
for
breaking
the
couenant
of
God
,
and
not
answering
to
the
truth
thereof
,
[
k
](A22474-e25610-b)
k
Esa
,
2.
4
&
57
,
〈◊〉
and
were
〈◊〉
with
the
vncircumcisednesse
of
their
heartes
,
that
they
were
worse
then
the
heathen
themselues
,
a
bastard
broode
,
witches
children
,
and
vnworthy
to
be
accounted
Abrahams
seede
,
to
the
end
they
should
bragge
no
more
of
their
circumcision
,
as
Act.
7.
Stephen
,
a
faithfull
witnesse
of
God
,
obiecteth
against
them
,
Ye
stiffe-necked
and
of
vncircumcised
heartes
and
eares
,
ye
haue
alwaies
resisted
the
Holy
ghost
,
as
your
fathers
did
,
so
do
you
:
they
shew
the
prophets
which
shewed
before
of
the
comming
of
that
iust
,
of
whom
ye
are
now
the
betrayers
and
murtherers
:
where
we
see
,
he
discouereth
their
hypocrysie
,
and
setteth
their
sinnes
before
their
faces
,
telling
them
,
that
as
their
fathers
rebelled
against
god
so
the
children
followed
their
fathers
footesteppes
.
Do
not
these
things
concerne
vs
?
Though
we
haue
not
circumcision
in
action
and
practise
,
belong
they
not
to
vs
now
a
daies
?
Yes
euen
to
vs
For
we
shall
bee
condemned
for
our
vnclensed
and
vnsanctified
heartes
,
not
answering
to
the
truth
of
our
baptisme
.
For
so
much
we
profit
by
baptisme
,
as
we
profit
in
mortification
.
If
then
we
be
once
baptized
and
washed
with
water
:
we
shall
pay
dearely
for
our
desiling
that
sacred
water
,
which
God
hath
appointed
to
so
holy
an
vse
.
True
it
is
,
the
water
of
it selfe
is
as
nothing
,
no
other
in
substance
and
nature
then
that
wherewith
wee
washe
our
hands
:
but
when
once
it
is
ioyned
to
the
word
,
and
applyed
to
an
holy
end
,
it
is
as
it
were
an
authenticall
seale
which
God
hath
engrauen
in
it
.
Now
,
he
that
counterfaiteth
the
seale
of
a
Prince
,
shall
hee
not
bee
punished
?
Behold
,
baptisme
is
the
seale
of
GOD
,
which
serueth
,
not
to
seale
conueyances
of
earthly
possessions
as
house
and
landes
:
but
to
assure
vs
,
that
wee
are
called
to
the
heauenly
life
:
and
bringeth
good
assurance
and
warrant
with
it
,
that
we
be
washed
from
our
sinnes
,
by
the
blood
of
our
Lorde
I
esus
christ
,
and
borne
again
by
his
holy
spirit
.
Shall
we
break
al
,
and
escape
punished
?
Let
vs
not
then
boast
of
our
baptisme
,
and
Christianity
,
to
say
,
oh
,
we
are
baptized
:
wee
are
christened
:
we
weare
the
badge
of
God
:
these
things
,
these
things
I
say
,
will
cost
vs
deere
,
if
we
make
not
our
baptisme
auaileable
to
our selues
and
our
owne
soules
by
killing
our
corruptions
:
for
thereby
[
l
](A22474-e25660-b)
l
1
Eccles.
5
,
3
we
shew
our selues
like
vnto
the
foole
that
maketh
a
vow
,
and
immediately
after
breaketh
it
.
Now
,
although
we
professe
the
Gospell
,
yet
you
shall
finde
a
great
number
that
knowe
not
this
vse
of
baptisme
,
neither
wherto
it
auaileth
,
nor
to
what
endes
it
was
ordained
.
They
cal
it
indeed
their
christendome
,
but
are
altogether
ignorant
of
the
nature
therof
,
&
are
vnacquainted
with
the
effect
of
it
.
This
will
cost
them
decrely
,
for
abusing
such
a
pledge-token
at
Gods
hands
,
seeing
it
is
a
meanes
whereby
we
are
vnited
to
our
Lord
Iesus
christ
,
and
ingrafted
into
his
death
and
resurrection
.
Wherefore
,
whereas
many
haue
receiued
baptisme
in
their
infancy
,
and
haue
liued
40.
or
50.
yeares
in
the
world
,
without
knowing
to
what
end
they
were
baptized
:
it
had
been
better
for
them
that
they
had
beene
borne
dead
,
or
perished
in
their
mothers
wombe
as
as
vntimely
fruite
,
then
to
haue
vnhalowed
so
holy
and
precious
a
thing
.
Thus
of
the
third
and
last
vse
of
baptisme
,
as
also
of
the
parts
thereof
,
and
generally
touching
this
whole
Sacrament
.
The
end
of
the
second
Booke
.
THE
THIRDE
BOOKE
of
the
lords
Supper
,
being
Christs
farwel-token
to
his
church
,
and
a
sweet
pledge
of
his
woonderfull
kindnesse
toward
mankinde
:
where
in
the
truth
of
this
Sacrament
is
manifested
,
the
parts
are
deliuered
,
the
vses
are
shewed
,
the
doctrine
of
the
reformed
Churches
is
cleered
,
the
errors
of
the
church
of
Rome
are
euidently
conuinced
,
and
the
meanes
set
downe
,
how
euery
one
is
to
be
prepared
to
the
worthy
receiuing
thereof
with
fruite
and
comfort
.
CHAP.
1.
of
the
names
and
titles
of
this
Sacrament
,
together
with
the
reasons
and
vses
thereof
.
IN
the
former
Booke
we
haue
spoken
of
baptisme
,
the
first
sacrament
of
the
church
,
together
with
the
partes
and
vses
thereof
.
Now
we
are
to
set
downe
the
doctrine
of
the
Lordes
supper
,
which
is
the
second
sacrament
.
For
after
that
God
hath
brought
vs
into
his
Church
by
baptisme
,
and
made
vs
as
it
were
of
his
houshold
seruants
:
then
,
as
a
good
father
of
the
family
,
he
feedeth
vs
spiritually
with
the
flesh
of
his
sonne
,
applying
vnto
vs
the
merit
of
his
death
and
passion
.
This
[
a
](A22474-e25780-b)
a
The
Sacrament
of
the
body
and
blood
of
christ
called
by
diuerse
names
sacrament
of
the
body
and
blood
of
Christ
,
is
declared
in
the
scripture
by
diuerse
names
,
to
deliuer
the
nature
thereof
vnto
vs
.
Sometimes
it
is
called
the
communion
,
as
1
Cor
10.
The
cup
of
blessing
which
we
blesse
,
is
it
not
the
[
b
](A22474-e25800-b)
b
1
cor.
10
,
16
communion
of
the
blood
of
Christ
?
The
bread
which
wee
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
Sometimes
,
it
is
called
the
Lords
supper
,
as
1
Cor.
11
,
20.
When
ye
come
together
into
one
place
,
this
is
not
to
eate
[
c
](A22474-e25830-b)
c
1
cor
xi
.
20.
the
Lords
supper
.
Thirdly
,
sometimes
,
it
is
called
the
breaking
of
bread
,
as
Act.
2.
42.
They
continued
in
the
Apostles
doctrine
,
and
fellowship
,
[
d
](A22474-e25870-b)
d
Act.
2.
42
&
20.
7
and
breaking
of
bread
and
prayers
:
and
Chap.
20
,
7.
The
first
day
of
the
weeke
,
the
disciples
being
come
together
to
breake
bread
,
Paule
preached
vnto
them
ready
to
depart
on
the
morrow
.
Fourthly
,
sometimes
it
is
called
the
table
of
the
Lord
,
as
we
see
1
Cor.
10
,
21.
Ye
cannot
drinke
the
cup
of
the
Lord
,
and
the
cup
of
diuels
:
ye
cannot
be
partakers
of
the
Lords
[
e
](A22474-e25910-b)
e
1
cor.
10
,
21
table
,
and
of
the
table
of
deuils
.
Moreouer
,
we
shall
nothing
offend
,
if
we
cal
.
it
the
testament
or
will
of
Christ
,
This
cup
is
the
[
f
](A22474-e25940-b)
f
1
cor
,
11
,
25
Math
,
26
,
26
new
testament
in
my
blood
,
this
do
as
oft
as
ye
drinke
it
in
remembrance
of
me
:
and
our
sauiour
thus
speaketh
Math.
26
,
This
is
my
blood
of
the
new
testament
,
that
is
shed
for
many
,
for
the
remission
of
sinnes
.
These
are
the
chiefe
and
principal
names
giuen
to
this
Sacrament
in
the
Scriptures
.
I
am
not
ignorant
that
the
ancient
fathers
and
times
succeeding
,
haue
giuen
vnto
it
other
names
,
and
not
vnfitly
:
but
my
purpose
being
not
so
much
to
alle
age
the
councels
or
doctors
of
the
church
,
as
to
instruct
the
simple
and
vnlearned
,
I
wil
content
my selfe
with
expounding
such
termes
and
titles
,
as
are
penned
in
the
word
of
God
,
and
pointed
out
by
the
spirit
of
God
.
Now
then
,
let
vs
render
[
g
](A22474-e25980-b)
g
Reasons
rendred
of
the
former
names
the
reasons
of
such
names
,
as
this
Sacrament
is
entituled
withall
.
It
is
called
the
communion
because
we
haue
a
communion
&
fellowship
with
Christ
,
and
[
h
](A22474-e25990-b)
h
1
cor
10
,
17
he
with
vs
:
both
which
are
sealed
vp
the
in
this
Sacrament
.
It
is
called
the
Lords
supper
,
both
because
it
was
instituted
by
the
Lord
Iesus
at
is
last
supper
,
(
which
circumstance
of
time
the
church
hath
changed
)
&
because
therin
is
offered
to
vs
a
spiritual
banket
in
which
the
faithful
are
spiritually
fed
and
nourished
.
It
is
called
the
breaking
of
bread
,
both
because
this
is
a
necessary
action
vsed
of
Christ
,
not
to
be
omitted
,
and
because
it
representeth
the
crucifieng
of
christ
and
tormenting
of
his
body
:
so
that
we
should
neuer
be
present
at
this
significant
ceremony
,
but
wee
must
call
to
remembrance
the
sorrowes
and
sufferings
of
CHRIST
:
now
if
Christ
were
thus
tormented
for
vs
,
surely
wee
ought
greatly
to
bee
griped
and
grieued
for
our
owne
sinnes
,
which
was
also
shewed
by
the
[
i
](A22474-e26000-b)
i
Exod.
12
,
8
,
sower
herbes
of
the
Passeouer
,
Exod.
12
,
8.
It
is
called
the
table
of
the
Lord
,
because
he
doth
feede
vs
at
it
,
as
this
we
know
is
the
end
and
vse
of
Tables
in
our
houses
,
to
set
our
meates
and
drinkes
vpon
them
prepared
for
our
nourishment
,
and
this
is
the
scope
and
end
of
the
Lords
table
:
onely
heere
lyeth
a
plaine
and
maine
difference
,
our
Tables
serue
for
bodily
nourishment
,
but
the
Lordes
is
prepared
for
the
spirituall
nourishment
of
our
soules
.
Lastly
,
it
may
be
called
the
testament
or
will
of
Christ
,
because
it
setteth
forth
vnto
vs
asolemne
couenant
betweene
God
and
vs
,
touching
forgiuenesse
of
sinnes
and
eternall
life
:
which
couenant
is
racified
&
established
by
the
[
k
](A22474-e26020-b)
k
Heb.
9
,
15
death
of
the
son
of
god
:
so
that
heerin
we
find
all
things
belonging
to
a
full
and
perfect
testament
,
as
we
shall
see
after
ward
.
Out
of
these
seuerall
names
and
titles
thus
interpreted
,
arise
most
aptly
and
fitly
sundry
vses
,
which
,
in
order
,
as
they
haue
beene
propounded
wee
will
consider
.
The
first
title
is
the
Communion
:
from
whence
wee
deduct
[
l
](A22474-e26040-b)
l
The
vses
of
calling
this
sacrament
the
communion
.
these
necessary
conclusions
.
First
of
all
,
is
the
Sacrament
of
the
body
and
blood
of
Christ
called
a
communion
?
And
so
called
of
our
communicating
together
?
Then
hereby
all
the
faithfull
openly
testifie
,
that
they
be
all
one
body
coupled
[
m
](A22474-e26060-b)
m
1
cor
,
6.
17
1
Ioh.
3
,
24
but
by
one
and
the
same
spirit
dwelling
in
christ
and
in
all
the
members
of
Christ
,
as
1
Cor.
6
,
He
that
〈◊〉
,
to
the
Lord
,
is
one
spirit
.
And
the
Apostle
Iohn
testifieth
,
that
Christ
dwelleth
in
vs
and
we
in
christ
by
the
spirit
,
He
that
keepeth
his
commaundements
,
dwelleth
in
him
,
and
he
in
him
:
and
heereby
we
know
that
he
abideth
in
vs
,
euen
by
the
spirit
which
he
hath
giuen
vs
:
so
that
the
spirits
of
iust
and
perfect
men
in
heauen
,
and
all
beleeuers
vpon
the
earth
(
how
farre
socuer
sundred
in
place
)
hauing
one
and
the
same
spirit
of
christ
dwelling
in
them
,
are
al
one
in
Christ
their
head
.
God
hath
giuen
his
owne
sonne
vnto
vs
freely
and
fully
:
our
faith
receiueth
CHRIST
[
n
](A22474-e26090-b)
n
Ioh.
1
12
by
beleeuing
him
and
all
his
gratious
benefits
to
be
ours
,
as
Ioh.
1
,
12
,
As
many
as
receiued
him
,
to
them
he
gaue
prerogatiue
to
be
the
soxnes
of
God
,
euen
to
them
that
beleeue
in
his
name
.
Thus
we
see
we
are
one
with
Christ
,
and
christ
with
vs
.
Secondly
,
as
this
sacrament
being
a
communion
admonisheth
[
o
](A22474-e26140-b)
o
1
cor.
xi
33
vse
.
3.
rule
,
Tary
one
for
another
.
Lastly
,
if
it
be
a
communion
,
it
teacheth
that
this
is
a
sacrament
of
vnity
and
concord
,
and
wee
are
there
by
put
in
mind
to
avoid
discord
and
dislention
.
For
christ
neuer
communicateth
himselfe
to
the
malicious
man
,
[
p
](A22474-e26170-b)
p
1
cor.
xi
,
18
20
as
the
Apostle
teachech
1
Cor.
11
,
18
,
20.
When
ye
come
together
in
the
church
,
I
heare
that
there
are
dissentions
among
you
,
this
is
not
to
eate
the
Lordes
Supper
.
Wherefore
,
in
that
the
people
communicate
of
one
and
the
same
bread
,
of
one
and
the
same
wine
,
it
signifieth
the
vnion
and
agreement
betweene
all
the
faithfull
in
one
body
,
where
of
Christ
Icsns
is
the
head
:
who
loued
vs
decrely
,
and
spared
not
his
life
for
vs
.
Let
vs
ioyne
our selues
together
in
loue
,
according
to
the
exhortation
[
q
](A22474-e26200-b)
q
Rom
,
xv
,
5
,
6
of
the
Apostle
,
Rom
,
15
,
5
,
6.
The
God
of
patience
and
consolation
giue
you
that
ye
〈◊〉
like
minded
one
toward
another
,
according
to
Christ
Iesus
,
that
yee
with
one
minde
and
with
one
mouth
may
praise
God
,
euen
the
father
of
our
Lord
Iesus
Christ
.
All
beleeuers
must
bee
of
one
heart
and
minde
,
the
Wolfe
and
the
lambe
,
the
Lyon
and
the
calfe
must
dwell
together
in
the
kingdome
of
Christ
,
for
all
are
one
in
Christ
Iesus
.
For
the
Apostle
hauing
taught
that
the
cup
which
we
blesse
,
and
the
bread
which
we
breake
are
the
communion
of
the
body
and
blood
of
christ
,
he
addeth
,
We
that
are
many
,
are
one
bread
and
one
body
,
because
we
are
all
partakers
of
one
bread
:
and
therefore
he
saith
,
1
cor.
11.
When
ye
come
together
to
eate
,
tary
one
for
another
.
The
second
title
giuen
to
this
Sacrament
is
,
[
r
](A22474-e26250-b)
r
The
vses
of
calling
this
Sacrament
the
〈◊〉
the
Lords
Supper
:
by
which
name
it
is
nowe
most
vsually
and
commonly
called
,
both
because
it
was
so
instituted
by
Christ
after
his
last
Supper
,
and
is
celebrated
in
the
remembrance
of
CHRIST
.
Heereby
we
learne
,
first
who
is
the
author
of
this
Sacrament
,
not
Peter
,
not
Paule
,
not
any
of
the
Apostles
,
[
s
](A22474-e26290-b)
s
1
cor
,
1.
13
,
15
Was
Paule
crucified
for
you
?
Either
were
yee
baptized
into
the
name
of
Paule
?
I
baptized
none
into
mine
oxne
name
.
Wherefore
,
this
title
serueth
to
teach
vs
and
to
put
vs
in
minde
of
the
author
of
this
Sacrament
.
Secondly
,
seeing
this
sacrament
is
not
a
common
supper
,
[
t
](A22474-e26350-b)
t
Ioh.
6.
27
Bread
of
life
which
came
downe
from
heauen
,
which
the
father
hath
promited
to
giue
vnto
vs
Lastly
,
it
condemneth
our
[
4
](A22474-e26370-b)
4
Rhem.
Test.
annot.
in
1
cor.
xi
English
Rhemistes
,
and
other
[
a
](A22474-e26390-b)
a
Bellar.
de
〈◊〉
lib.
2
cap.
10
romish
readers
of
Popish
diuinity
,
that
wholly
condemne
this
name
and
title
as
vnproper
and
vnfit
for
this
sacrament
,
and
vnderstande
the
Apostle
to
speake
of
the
loue-feastes
,
when
he
speaketh
of
the
Lords
Supper
.
Indeed
,
in
the
Apostles
times
they
vsed
to
meete
to gither
in
one
common
place
,
not
onely
for
the
hearing
of
the
worde
,
for
the
receiuing
of
the
Sacraments
,
and
for
prayer
to
God
,
but
to
keep
certaine
feasts
,
which
of
their
end
or
vse
were
called
[
b
](A22474-e26400-b)
b
Iude
Verse
21.
〈◊〉
.
2
Pet.
2.
13
feasts
of
charity
,
as
Iude
speaketh
.
But
of
these
the
Apostle
speaketh
not
,
when
he
named
the
Lordes
Supper
.
For
first
,
let
them
shew
vs
the
place
,
where
euer
these
Loue-feasts
are
called
the
Lords
Supper
,
and
then
they
may
warrant
their
exposition
by
some
colour
?
otherwise
wee
cannot
receiue
their
interpretation
,
being
of
priuate
motion
.
Secondly
,
if
this
title
were
ment
of
Loue-feastes
,
to
what
purpose
should
the
Apostle
bring
in
the
institution
of
the
sacrament
of
the
body
and
blood
of
Christ
,
and
largely
handle
the
doctrin
therof
?
Wher
as
their
abuses
in
their
loue-feasts
might
be
reformed
and
〈◊〉
without
this
mention
and
remembraunce
of
the
supper
.
Thirdly
,
to
what
end
should
these
solemn
feasts
and
bankets
be
called
the
Lordes
supper
,
which
were
not
instituted
in
the
honour
of
Christ
,
but
to
testifie
the
mutuall
loue
of
those
that
were
members
of
the
same
body
,
hauing
God
for
their
mercifull
father
,
the
church
for
their
tender
mother
,
and
Christ
for
their
elder
brother
.
These
might
rather
be
called
the
supper
of
men
,
then
of
the
Lorde
,
being
feasts
of
charity
,
not
of
piety
.
Fourthly
,
the
Apostles
drift
and
purpose
in
this
place
is
to
teach
,
that
such
as
norish
discention
and
diuision
partake
the
Lords
supper
vnworthily
,
and
therefore
willeth
them
when
they
come
to
communicate
with
the
Lord
,
to
shake
out
of
their
minds
all
vncharitable
affections
,
as
chaffe
from
good
corn
,
that
so
they
may
assemble
togither
with
profit
and
not
with
hurt
.
Last
of
al
,
to
call
this
sacrament
by
the
name
of
the
lords
supper
is
vsuall
among
the
ancient
fathers
[
c
](A22474-e26440-b)
c
Cypri
.
in
sacram
.
de
caen
4.
domin.
of
the
church
,
grounding
themselues
from
the
authority
of
the
scripture
,
and
example
of
the
Apostle
:
〈◊〉
some
of
their
owne
Writers
[
d
](A22474-e26450-b)
d
〈◊〉
.
Ioh:
Gagn.
in
1
,
cor
11
call
this
sacrament
,
and
expound
the
words
of
saint
Paule
to
the
Corinthians
.
If
therefore
they
will
rest
themselues
,
either
in
the
true
interpretation
of
the
scripture
,
or
in
the
exposition
The
next
title
giuen
to
this
sacrament
is
the
breaking
of
bread
:
which
offereth
to
our
considerations
,
these
vses
not
[
e
](A22474-e26500-b)
e
The
vses
of
calling
this
sacrament
the
breaking
of
bread
to
be
passed
ouer
.
First
,
it
she
weth
that
the
substance
of
bred
remaineth
after
the
words
of
consecration
,
and
is
not
altered
by
any
strange
transubstantiation
.
For
when
the
Apostle
saith
,
This
is
my
body
[
f
](A22474-e26520-b)
f
1
cor
,
xi
.
24
which
is
broken
for
you
,
properly
[
g
](A22474-e26550-b)
g
Ioh.
xix
,
36
not
broken
,
but
of
his
crucifying
and
death
,
by
a
figuratiue
speech
taken
from
the
substance
of
the
bread
,
which
christ
brake
to
distribute
it
among
his
Disciples
,
and
to
represent
effectually
his
suffering
for
vs
.
The
accidents
of
bread
cannot
be
broken
,
as
we
shal
see
afterward
,
no
more
then
they
can
feed
and
nourish
.
Besides
,
we
learne
heerby
that
tropes
and
figures
are
vsed
his
body
was
broken
,
where
the
lyterall
sence
cannot
be
retained
,
seeing
a
bone
of
him
could
not
be
broken
.
Likewise
when
it
is
saide
,
the
cup
is
the
newe
testament
:
the
rock
was
Christ
:
the
bread
is
the
communion
of
the
body
of
christ
,
these
and
such
like
cannot
be
interpreted
without
a
figure
.
Lastly
,
seeing
of
this
one
action
,
the
whole
sacrament
hath
his
denomination
,
[
h
](A22474-e26620-b)
h
act.
2.
42.
&
207
as
appeareth
in
many
places
,
Act
ii
,
42.
and
xx
,
7.
and
1
Cor
,
xi
,
xxiiii
,
we
must
hold
,
that
as
the
Apostles
and
other
Ministers
of
the
church
were
wont
in
the
administration
of
the
supper
to
breake
the
bread
:
so
must
we
follow
their
example
,
as
they
also
followed
the
example
of
Christ
.
Neither
must
this
be
accounted
and
accepted
an
as
indifferent
ceremony
,
to
be
admitted
or
omitted
at
our
own
choise
and
pleasure
,
seeing
Christ
Iesus
the
Lorde
of
this
sacrament
commaunded
,
the
scripture
hath
commended
,
the
Apostles
haue
practised
,
and
the
Ministers
afterward
obserued
the
same
,
[
i
](A22474-e26630-b)
i
Cor.
10.
16
as
the
Apostle
witnesseth
.
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
speaking
of
himselfe
and
the
rest
of
the
Ministers
of
the
church
.
Besides
,
it
is
an
essentiall
expressing
and
tepresentation
of
the
passion
and
crucifieng
of
Christ
,
as
also
the
pouring
out
of
the
wine
into
the
cup
of
the
Lorde
.
Wherefore
,
they
are
to
be
accused
and
conuinced
as
heynous
breakers
of
the
high
ordinance
of
Christ
,
as
we
see
in
the
church
of
Rome
,
who
omit
this
breaking
of
the
breade
as
impertinent
and
vnnecessary
,
and
as
not
significant
.
For
Christ
Iesus
commaunded
his
disciples
to
eat
that
breade
which
he
had
broken
,
and
this
breaking
pertaineth
to
the
end
of
the
sacrament
:
so
that
it
cannot
be
passed
ouer
,
without
neglect
of
the
institution
of
Christ
,
and
of
the
essence
of
the
supper
.
The
next
title
giuen
to
this
Sacrament
,
is
,
the
table
of
the
Lord
:
and
it
is
rightly
so
called
,
as
by
a
verye
fit
name
.
For
seeing
it
is
a
Supper
,
and
a
most
heauenly
banket
,
it
is
requisite
there
should
be
a
table
answereable
vnto
it
,
that
as
it
is
the
supper
of
the
lord
,
so
there
may
be
a
table
for
the
administration
of
it
.
From
hence
we
conclude
diuers
good
vses
[
k
](A22474-e26670-b)
k
The
vses
of
calling
this
Sacrament
the
Table
of
the
Lord
for
our
further
instruction
.
First
of
al
,
it
she
weth
that
Christ
and
his
Apostles
in
the
celebration
of
the
supper
vsed
a
table
,
not
an
altar
.
For
albeit
the
Apostle
paule
speaketh
vnproperly
of
the
table
,
and
thereby
vnderstand
the
heauenly
meat
and
drinke
which
was
set
vpon
the
table
for
all
the
lords
ghuests
:
yet
withal
he
insinuateth
and
signifieth
the
place
where
on
they
were
put
,
to
wit
,
vpon
a
table
.
In
like
manner
our
fauiour
Christ
at
the
first
institution
of
this
sacra
.
sate
downe
at
the
table
with
his
Disciples
,
he
stood
not
with
them
at
the
altar
.
Now
according
to
the
example
of
Christ
and
his
disciples
,
must
be
the
practise
of
al
churches
,
inasmuch
as
christ
shedding
his
blood
on
the
crosse
,
had
abolished
al
altars
:
and
therefore
the
Infidels
did
oftentimes
reprooue
and
reproach
the
Christians
[
l
](A22474-e26700-b)
l
Clem.
alex
,
lib.
7.
〈◊〉
Origen
.
lib.
contra
.
celsum
.
arnob
,
lib.
2
,
&
4
because
they
had
no
Altars
,
who
on
the
other
side
desended
themselues
,
that
their
Altars
are
the
congregations
of
such
as
bow
themselues
in
prayers
,
and
the
spirites
of
iust
men
,
which
smell
as
sweet
incense
in
the
nostrils
of
God
,
other
Altars
then
these
,
they
acknowledge
none
.
Furthermore
,
inasmuch
as
the
sacrament
of
the
body
&
blood
of
Christ
was
accustomably
administred
on
a
Table
,
[
m
](A22474-e26730-b)
m
1
cor.
9
,
13
as
the
Apostles
teacheth
,
1
cor.
9.
Do
ye
not
know
that
they
which
Minister
about
holy
things
,
eat
of
the
things
of
the
Temple
?
and
they
which
wait
at
the
Altar
,
are
partakers
of
the
altars
?
And
to
like
purpose
,
Heb
,
xiii
,
x.
We
haue
an
altar
,
wher
of
they
haue
no
right
to
eat
,
which
serue
in
the
tabernacle
,
that
is
,
such
as
retain
the
necessary
vse
of
the
ceremonies
[
m
](A22474-e26760-b)
m
Gal.
4.
9
begerly
rudiments
of
the
Iews
,
are
fallen
from
Christ
.
Whereby
we
see
plainly
and
apparently
,
that
sacrifices
and
Altars
stood
togither
,
and
sell
togither
:
and
therefore
whereas
they
would
conclude
the
sacrifice
of
Masse
from
the
vse
of
the
〈◊〉
,
wee
may
inuert
the
reason
,
and
make
it
serue
to
eueit
and
ouerthrowe
the
sacrifice
of
their
Masse
,
seeing
it
is
certaine
there
were
no
Altars
.
Lastly
,
we
must
obsorue
that
it
is
not
barely
called
[
o
](A22474-e26790-b)
o
Heb
1.
4.
13
before
whom
all
things
are
naked
and
open
:
if
I
come
fitted
by
faith
and
sanctified
by
repentance
,
I
shall
receiue
Christ
and
all
his
merits
to
my
endlesse
comfort
Thus
much
sufficeth
to
bee
considered
touching
this
title
of
the
Lords
table
.
The
last
title
of
this
Sacrament
remaineth
to
be
handled
,
being
called
the
new
testament
or
will
of
Christ
,
[
p
](A22474-e26810-b)
p
The
vses
of
calling
this
Sacrament
the
testament
or
will
of
christ
.
from
whence
wee
may
gather
diuerse
vses
as
good
conclusions
from
this
doctrine
.
For
first
it
teacheth
,
that
there
is
a
double
testament
and
couenant
of
God
made
to
his
people
,
one
of
workes
,
the
other
of
grace
:
one
of
the
law
,
the
other
of
the
Gospell
:
as
Ioh.
1
,
17
,
The
law
was
giuen
by
Moyses
,
but
And
Ier
,
31
,
31
,
32
,
I
will
make
a
new
couenant
with
the
house
of
Israell
,
and
the
house
of
Iudah
,
not
according
to
the
new
couenant
that
I
made
with
their
fathers
,
when
I
tooke
them
by
the
hand
to
bring
them
out
of
the
land
of
Egypt
,
the
which
my
couenant
they
brake
,
although
I
was
an
husband
vnto
them
.
But
this
shall
be
the
couenant
that
I
will
make
with
the
house
of
Israell
,
after
those
dates
saith
the
Lord
,
I
will
put
my
law
in
their
inward
partes
,
and
write
it
in
their
heartes
,
and
will
be
their
God
,
and
they
shall
be
my
people
.
The
couenant
of
the
law
is
a
couenant
,
where
in
God
hath
promised
to
his
people
all
blessings
corporall
and
spirituall
,
temporall
and
eternall
,
[
q
](A22474-e26860-b)
q
Leuit.
18
,
5
Math
,
19
,
17
Gal.
3
,
12
Deut.
27.
20
vnder
the
condition
of
perfect
obedience
,
Leuit.
26.
Deut.
28.
And
hath
threatned
all
curses
and
death
it selfe
,
to
all
that
continue
not
in
all
parts
and
points
of
the
law
to
do
them
.
The
couenant
of
grace
ratisied
by
the
death
and
blood
of
christ
,
is
a
couenaunt
,
wherin
god
promiseth
his
loue
and
〈◊〉
for
euer
to
come
vpon
all
that
beleeue
in
his
son
,
[
r
](A22474-e26880-b)
r
Iohn
3
,
16
assuring
them
of
remission
of
sinnes
and
eternall
life
,
requiring
of
them
onely
faith
in
him
,
as
Iohn
,
3.
God
so
loued
the
worlde
,
that
be
gaue
his
onely
begotten
sonne
,
that
such
as
beleeue
in
him
should
not
perish
but
liue
for
euer
.
Againe
,
if
this
sacrament
sealing
vppe
the
new
couenant
Though
it
be
but
a
mans
[
s
](A22474-e26940-b)
s
Gal.
3
,
15
couenant
,
yet
when
it
is
confirmed
,
no
man
doth
abrogate
it
,
or
addeth
any
thing
thereto
.
And
Heb
,
9.
14
Hee
is
the
mediatour
of
the
new
Testament
,
that
through
his
death
they
which
are
called
,
might
receiue
the
promise
of
eternall
inheritaunce
:
for
where
a
testament
is
,
there
must
be
the
death
of
the
testator
:
for
the
testament
is
confirmed
,
when
men
are
dead
,
for
it
is
yet
of
no
force
,
as
long
as
he
that
made
it
,
is
aliue
.
If
then
the
Testament
of
man
may
not
be
abrogated
or
altered
,
much
lesse
the
testament
of
God
confirmed
by
the
death
of
the
mediator
.
Notwithstanding
such
is
the
sacriledge
and
presumption
of
that
Antichristian
church
,
that
the
idolatrous
〈◊〉
as
a
bottomlesse
gulfe
,
hath
ouerturned
and
swallowed
vp
the
Lordes
Supper
,
turning
the
Sacrament
into
a
Sacrifice
,
administring
it
in
a
strange
tongue
,
taking
away
the
cup
from
the
people
of
God
,
making
prayers
for
the
deade
,
bringing
in
their
carnall
presence
,
〈◊〉
a
monstrous
〈◊〉
,
setting
vp
a
new
Priest-hood
,
a
new
sacrifice
,
a
newe
Altar
,
and
lastly
feigning
vses
and
ends
thereof
,
which
CHRIST
neuer
appointed
,
the
Apostles
neuer
acknowledged
,
the
churches
succeeding
neuer
confessed
or
practised
.
Now
Masses
[
t
](A22474-e26990-b)
t
concil
.
cabilon
.
can
.
33
are
mumbled
in
memory
of
the
Saintes
:
they
are
helde
auaileable
,
not
onely
for
the
liuing
,
but
for
the
deade
:
they
are
iudged
profitable
against
stormes
and
tempests
:
they
are
thought
a
soueraigne
remedy
against
euery
sore
and
sicknes
of
the
body
:
heathfull
and
helpefull
for
such
as
are
going
to
warre
to
couer
their
heades
in
the
day
of
battell
,
as
a
shielde
of
brasse
,
and
to
preserue
them
from
the
sword
of
the
enimy
:
good
against
〈◊〉
and
sorceries
,
and
fit
to
be
applied
to
make
tryal
and
proof
,
whether
a
man
be
guilty
of
the
crime
and
accusation
laide
to
his
charge
.
But
what
are
all
these
strange
vses
,
but
strange
abuses
,
yea
strong
fancies
and
delusions
of
the
man
of
sin
,
burying
in
perpetuall
forgetfulnes
the
true
endes
for
the
which
Christ
Iesus
ordained
his
last
supper
.
All
these
,
being
pestilent
corruptions
of
the
sacrament
of
the
supper
,
and
fraudulent
additions
to
the
last
wil
and
testament
of
christ
,
do
lay
open
to
the
full
,
the
〈◊〉
abhominations
of
the
Church
of
Rome
,
the
mother
of
〈◊〉
.
Lastly
,
the
name
of
Christs
last
will
and
testament
giuen
[
u
](A22474-e27030-b)
u
Rom.
8.
17
1
Pet
1.
xii
.
&
5.
1
are
appointed
heires
:
the
angels
are
as
the
ouerseers
:
the
Apostles
are
the
witnesses
:
the
legacies
bequeathed
are
,
not
lands
and
possessions
,
or
great
summes
[
a
](A22474-e27040-b)
a
Math.
8.
20
26
of
mony
,
for
the
sonne
of
man
had
not
where
to
lay
his
heade
:
nor
the
kingdomes
and
gouernementes
of
this
world
,
for
his
kindome
is
not
of
[
b
](A22474-e27050-b)
b
〈◊〉
,
18.
36
this
world
:
but
the
forgiuenes
of
sinnes
and
euerlasting
life
,
obtained
by
the
body
of
Christ
giuen
,
and
his
blood
shed
for
vs
and
our
〈◊〉
.
Wherefore
,
if
God
haue
so
loued
vs
,
if
christ
haue
not
spared
his
owne
life
to
giue
vs
life
and
saluation
;
how
bitter
ought
our
sinnes
to
be
vnto
vs
,
and
how
ought
we
to
striue
against
them
?
If
we
will
hate
enimies
,
heere
are
enimies
for
vs
to
hate
:
if
we
will
〈◊〉
reuenge
against
enimies
,
let
vs
fight
against
them
that
seeke
our
ouerthrowe
and
the
destruction
of
our
soule
and
body
.
There
is
no
reconciliation
and
attonment
to
be
made
with
these
enimies
,
if
thou
kill
not
them
,
they
will
kill
and
condemne
thee
for
euer
.
Hitherto
of
the
names
giuen
to
this
Sacrament
.
Chap
2
What
the
Lords
Supper
〈◊〉
AS
we
haue
in
the
former
Chapt.
considred
the
names
and
titles
attributed
to
this
Sacrament
:
so
now
wee
will
see
what
the
Lordes
supper
is
.
For
we
shall
neuer
vnderstand
the
nature
thereof
,
except
wee
be
able
to
define
or
describe
it
.
Therefore
,
[
a
](A22474-e27100-b)
a
What
the
Lords
supper
is
.
the
Lords
supper
is
the
second
sacrament
,
wherein
,
by
visible
receiuing
of
bread
and
wine
,
our
spirituall
communion
with
the
body
and
blood
of
Christ
is
represented
.
This
description
is
plainly
proued
by
the
[
b
](A22474-e27120-b)
b
Mat.
26.
26
27
institution
of
Christ
,
by
the
first
celebration
of
it
,
and
by
other
apparent
testimonies
of
holy
scripture
.
First
I
say
,
it
is
the
seconde
sacrament
,
because
such
as
haue
interest
in
the
Lordes
supper
,
must
be
first
partakers
Now
,
baptisme
is
the
true
bath
of
our
soules
to
clense
our
sores
,
and
an
honourable
badge
whereby
we
are
dedicated
to
the
seruice
of
Christ
,
and
haue
interest
in
the
priuiledges
of
the
church
sealed
vppe
:
being
partakers
heereof
,
wee
come
with
comfort
to
the
Lords
supper
.
Vnder
the
Lawe
none
〈◊〉
[
c
](A22474-e27170-b)
c
Exod
,
12
,
48
were
admitted
to
the
passeouer
,
If
astraunger
will
obserue
the
〈◊〉
,
let
him
circumcise
all
the
males
that
belong
vnto
him
.
If
then
the
vncircumsed
had
bene
admitted
,
the
passeouer
had
bin
prophaned
.
Wherfore
,
it
is
not
enough
for
vs
once
to
be
baptized
and
admitted
into
the
number
of
the
people
of
God
:
we
must
also
be
partakers
of
Christs
supper
.
When
as
by
baptisme
we
are
brought
into
the
church
of
God
,
we
are
afterwarde
nourished
by
this
heauenly
banquet
to
eternall
life
.
Again
,
I
say
in
the
former
description
,
that
by
the
bred
and
Wine
the
bodie
and
blood
of
Christ
are
represented
.
Heerein
consisteth
the
substance
of
this
Sacrament
:
he
was
〈◊〉
giuen
for
vs
,
and
his
blood
was
shed
for
the
remission
of
sinnes
,
least
our
faith
should
wander
,
least
our
hope
should
wauer
.
Therefore
,
he
saith
to
his
Disciples
,
[
d
](A22474-e27200-b)
d
Luke
.
22.
19
20
This
is
my
bodie
,
which
was
giuen
for
you
:
this
is
the
cup
of
the
new
testament
,
which
was
shedde
for
you
and
for
many
for
the
remission
of
sinnes
.
Now
that
the
description
of
the
lords
supper
is
prooued
,
[
e
](A22474-e27250-b)
e
1
Cor.
x
,
3
,
4
they
did
all
eat
the
same
spirituall
meat
,
and
did
all
drinke
the
same
spirituall
drinke
.
Indeede
,
many
of
them
did
receiue
onely
the
outwarde
signes
,
and
did
refuse
or
neglect
the
spirituall
grace
so
liuely
represented
and
truely
offered
vnto
them
,
but
the
greater
was
their
sinne
,
who
laboured
for
the
meat
that
perisheth
,
[
f
](A22474-e27280-b)
f
Iohn
.
6
,
27
but
reiected
the
meat
that
endureth
to
euerlasting
life
.
Likewise
,
christ
in
the
administration
of
his
.
Supper
〈◊〉
,
[
g
](A22474-e27290-b)
g
Mat.
26
,
26
take
,
eat
,
this
is
my
body
.
When
he
biddeth
vs
take
,
doth
he
not
giue
?
When
he
chargeth
vs
to
eat
and
drinke
,
doth
he
not
offer
?
When
he
commau
ndeth
vs
to
doe
this
,
doth
he
not
apply
the
thing
signified
?
If
then
we
come
to
this
Supper
,
and
depart
awaye
without
christ
and
without
comfort
,
the
cause
is
in
our selues
,
hee
is
come
neere
vnto
vs
,
he
standeth
as
it
were
at
the
doore
knocking
being
reaready
to
enter
:
hee
mercifully
offereth
himselfe
vnto
vs
,
but
we
refuse
him
,
we
will
none
of
him
,
we
bid
him
depart
from
vs
,
and
shutte
the
entrance
of
our
heartes
against
him
.
Againe
,
wee
see
heere
the
excellent
price
and
prehemenence
Thirdly
,
heerby
the
aduersaries
mouths
are
stopped
,
and
they
are
put
to
silence
and
shame
,
who
accuse
vs
,
to
deny
the
[
h
](A22474-e27350-b)
h
Ioh
6
,
55
,
56
53
,
57
himselfe
teacheh
,
Ioh.
6
,
Myflesh
is
meate
indeede
,
and
my
bloode
is
drinke
indeede
:
hee
that
eateth
my
flesh
and
drinketh
my
blood
,
du
elleth
in
me
and
I
in
him
.
And
againe
ver.
33
,
Verily
,
verily
,
I
sar
vnto
you
except
ye
eate
the
flesh
of
the
sonne
of
man
,
and
drinke
his
blood
,
yee
〈◊〉
no
life
in
you
〈◊〉
eateth
me
,
euen
he
shall
liue
by
me
.
So
then
,
we
teach
,
we
preach
,
we
publish
,
we
professe
,
that
there
is
no
other
substantiall
foode
of
our
soules
,
and
that
whosoeuer
is
not
partaker
of
his
body
and
blood
,
is
voide
of
life
,
of
saluation
,
of
grace
and
of
christ
himselfe
.
Wherefore
,
we
shall
shew
[
i
](A22474-e27380-b)
i
Chap
,
10
afterward
,
that
the
difference
betweene
the
church
of
Rome
and
vs
is
,
not
whether
christ
be
present
in
his
supper
,
but
about
the
manner
of
his
presence
;
for
we
say
,
and
will
neuer
fly
from
it
,
that
as
the
outward
signes
,
of
bread
and
Wine
are
deliuered
and
receiued
,
so
they
represent
and
seale
vp
to
euery
true
beleeuer
,
God
the
father
offering
and
giuing
,
the
Church
also
taking
,
receiuing
and
applying
christ
crucified
,
with
all
the
promises
of
his
couenant
ratified
in
him
vnto
eternall
life
.
Lastly
,
is
this
the
matter
and
substance
of
the
supper
,
to
offer
,
and
apply
Christ
for
our
wholesome
nourishment
?
[
k
](A22474-e27420-b)
k
1
cor.
10.
17
by
eating
all
of
one
bread
?
Why
should
not
such
apply
christ
to
their
iustification
?
We
know
the
Apostles
oftentimes
prepared
,
offered
&
deliuered
the
outward
signs
of
the
Lords
supper
,
exhibiting
christ
to
all
the
faithful
,
euen
euery
Lords
day
,
or
first
day
of
the
weeke
,
and
the
people
receiued
oftentimes
the
same
,
[
l
](A22474-e27430-b)
l
act
,
2
,
41
,
42
as
we
see
Act.
2.
There
he
addeth
to
the
church
about
three
thousand
soules
,
and
they
continued
in
the
Apostles
doctrine
,
and
fellowship
,
and
breaking
of
bread
and
prayers
:
And
Chap.
20.
7.
The
first
day
of
the
weeke
the
Disciples
came
together
to
breake
bread
.
And
this
was
the
order
and
ordinance
of
the
Church
many
yeares
after
the
Apostles
times
.
In
some
places
it
was
receiued
[
m
](A22474-e27460-b)
m
August
.
in
Ioh
tract
26
euery
day
:
in
many
places
[
n
](A22474-e27470-b)
n
Chrysost
,
in
Eph.
1.
hom.
26
euery
Sabbaoth
daye
:
[
o
](A22474-e27480-b)
o
august
.
ad
〈◊〉
.
epist.
119
in
all
places
often
in
the
yeare
:
vntill
,
through
the
negligence
of
the
Pastors
in
administring
,
and
the
slacknesse
of
the
people
in
communicating
,
these
vses
were
growne
out
of
vsage
,
and
a
frozen
coldenesse
in
the
practise
of
religion
stepped
in
.
For
,
it
cannot
be
denyed
,
but
it
proceedeth
from
the
shop
and
inuention
of
the
Deuell
(
whosoeuer
were
the
instrument
)
to
bring
in
this
corrupt
custome
of
once
communicating
in
the
yeare
,
and
that
for
the
most
parte
for
fashions
sake
.
Now
,
to
the
end
we
might
returne
neerer
to
the
ordinance
of
the
Apostles
,
that
the
often
vse
of
the
communnion
might
be
retained
and
maintained
,
and
that
the
backwardnesse
of
the
people
might
in
part
be
redressed
:
it
was
ordained
by
the
Canons
of
many
churches
,
that
euery
one
should
communicate
at
the
least
three
times
in
the
yeare
,
not
that
men
should
do
it
no
oftner
,
but
least
otherwise
they
would
not
do
it
so
often
,
or
peraduenture
do
it
not
at
all
.
And
if
a
suruey
and
examination
wer
made
,
I
feare
it
would
be
found
to
our
great
shame
and
beastly
slouthfulnesse
,
that
scarce
the
tenth
person
hath
satisfied
the
law
in
this
respect
in
many
places
,
regarding
no
time
of
the
yeare
but
Easter
.
But
seeing
it
is
so
necessary
a
sacrament
,
let
euery
one
consider
of
this
holy
mystery
,
how
fruitefull
,
profitable
,
and
comfortable
it
is
to
be
partaker
thereof
,
and
how
dangerous
to
neglect
and
contemne
the
same
.
Is
it
not
an
vnkinde
and
churlish
part
amonge
men
,
when
one
hath
prepared
with
great
coastes
and
charges
a
rich
banket
,
killed
his
Oxen
and
his
fatlings
,
furnished
his
table
with
all
prouision
,
bidden
his
ghuests
,
and
set
all
things
in
order
and
readinesse
to
entertaine
them
:
were
it
not
,
I
say
,
an
vnkind
and
vncurteous
parte
for
those
that
are
called
and
bidden
,
vnthankefully
and
churlishly
to
refuse
to
come
?
Which
of
vs
in
such
a
case
would
not
be
moued
,
disquieted
,
and
discontented
?
Who
would
not
thinke
hee
had
wrong
and
iniury
done
vnto
him
?
Wherefore
,
let
vs
take
heed
,
least
by
with-holding
and
withdrawing
our selues
,
wee
prouoke
gods
wrath
and
indignation
.
When
he
calleth
,
are
ye
not
ashamed
to
say
,
ye
will
not
come
?
When
he
saith
,
[
p
](A22474-e27510-b)
p
Pro
,
9
,
4.
5
Eate
of
my
meate
and
drinke
the
wine
that
I
haue
drawne
,
wilt
thou
desperately
and
dispitefully
answere
,
thou
wilt
not
eate
,
thou
wilt
not
drinke
,
thou
wilt
not
doe
it
?
Or
wilt
thou
saye
,
thou
〈◊〉
a
greeuous
sinner
,
thou
〈◊〉
vnworthye
?
I
would
aske
thee
,
when
thou
wilt
be
worthy
?
Wilt
thou
lye
still
in
thy
sinne
,
as
a
man
in
a
deepe
pit
,
and
neuer
striue
to
come
forth
?
Why
doest
thou
not
returne
to
God
,
and
amend
thy
waies
?
Why
doest
thou
continue
in
thy
hordnesse
,
and
heart
that
[
q
](A22474-e27530-b)
q
Rom.
2
,
5
cannot
repent
,
and
so
heapest
vppe
as
a
treasure
to
thy selfe
,
wrath
against
the
daye
of
wrath
,
and
of
the
declaration
of
the
iust
iudgement
of
God
.
Moreouer
,
if
thou
bee
vnfit
and
vnworthy
to
receiue
this
supper
,
thou
art
[
r
](A22474-e27540-b)
r
Cbrysost
,
in
Eph.
hom.
3
vnworthy
to
pray
,
thou
art
vnworthy
to
heare
:
vnlesse
thou
pray
as
a
parrat
,
and
heare
as
an
hypocrite
.
Consider
therefore
seriously
,
and
weigh
earnestlye
with
your selues
,
[
s
](A22474-e27550-b)
s
Numb.
9
,
13
how
little
such
fond
,
fained
,
and
friuolous
excuses
shall
preuaile
with
God
.
When
Moyses
called
Corah
and
his
company
to
come
vppe
vnto
the
Lord
,
they
answered
presumpteously
,
[
t
](A22474-e27580-b)
t
Numb
,
16
,
12
We
will
not
come
.
When
the
King
in
the
Gospell
had
inuited
his
ghuests
,
they
began
all
with
one
minde
,
to
excuse
themselues
,
and
some
refused
,
saying
,
[
u
](A22474-e27600-b)
u
Luk
,
14
,
20
24
I
cannot
come
.
So
in
these
daies
of
sinne
,
albeit
the
supper
be
prepared
,
the
ghuests
called
and
the
table
couered
:
many
men
make
light
account
of
it
:
and
what
,
with
some
that
reply
carelesly
,
we
cannot
come
;
and
what
with
others
that
answer
desperately
,
we
will
not
come
,
the
feast
is
vnfurnished
,
God
is
dishonored
,
the
people
are
vnprepared
,
and
all
the
exercises
of
religion
are
lightly
and
slightly
regarded
.
I
say
vnto
you
,
that
none
of
these
men
which
were
bidden
shall
tast
of
his
Supper
.
Againe
,
another
sort
are
as
prophane
as
these
,
which
stand
by
as
gazers
and
lookers
on
vpon
them
that
do
communicate
,
&
yet
communicate
not
themselues
.
What
is
this
else
,
then
a
further
contempt
of
God
?
Truely
,
it
is
great
vnthankfulnes
to
depart
away
:
for
these
depart
away
from
the
Lords
table
,
they
depart
from
their
bretheren
,
they
depart
from
the
heauenly
〈◊〉
of
their
soules
:
but
their
fault
is
much
greater
,
when
they
stand
by
in
contempt
,
and
wil
not
be
partakers
of
this
Communion
:
What
can
this
bee
else
but
to
haue
the
minister
of
christ
in
derision
?
It
is
saide
to
all
that
are
present
,
Take
ye
,
eate
ye
,
drinke
ye
,
doe
this
in
remembrance
of
mee
:
With
what
face
then
,
with
what
countenance
,
or
rather
conscience
,
can
ye
heare
these
words
sound
in
your
eares
,
and
not
bee
touched
?
Let
vs
therefore
bee
drawne
and
perswaded
to
this
duty
,
by
the
benefit
that
redoundeth
to
the
worthy
receiuers
,
and
fruitefull
partakers
thereof
:
and
on
the
other
side
feare
to
offend
,
by
staying
and
standing
〈◊〉
,
while
the
faithfull
are
partakers
of
this
sacrament
of
the
Lords
supper
.
Chap
3.
Of
the
first
outward
part
of
the
Lords
Supper
HItherto
we
haue
shewed
what
the
Lordes
supper
is
,
and
how
to
apply
it
to
our
instruction
:
now
we
are
to
consider
in
this
Sacrament
two
things
,
his
〈◊〉
and
his
vses
:
as
we
haue
shewed
in
the
former
bookes
.
The
parts
are
partly
outwarde
,
and
partly
inwarde
.
The
outward
part
is
one
thing
,
the
inward
parte
is
another
thing
:
the
outward
is
taken
in
at
the
mouth
,
the
inward
by
the
inward
man
:
the
outward
is
turned
into
the
nourishment
of
the
body
,
the
inward
worketh
in
vs
to
eternall
life
:
the
outward
is
taken
by
some
to
their
destruction
,
but
the
inward
alwaies
to
saluation
.
This
appeareth
euidently
by
the
wordes
of
the
Apostle
,
deliuering
to
the
church
what
hee
had
receiued
of
the
Lord
,
and
declaring
howe
the
same
night
he
was
betrayed
He
tooke
bread
,
and
[
a
](A22474-e27670-b)
a
1
cor.
xi
,
23
24
,
25
Math.
26.
〈◊〉
,
28
,
29
when
he
had
giuen
thankes
,
he
brake
it
,
and
said
,
Take
ye
,
eate
ye
,
this
is
my
body
,
which
is
broken
for
you
:
this
do
ye
in
remembrance
of
me
.
After
the
same
manner
also
,
He
tooke
the
cup
,
when
he
had
〈◊〉
,
saying
,
This
cup
is
the
new
testament
in
my
blood
,
this
do
as
oft
as
ye
drinke
it
in
remembrance
of
me
.
In
these
wordes
wee
see
,
both
the
outward
partes
propounded
,
and
the
number
of
them
defined
and
determined
.
For
heere
are
[
b
](A22474-e27720-b)
b
Foure
outward
parts
of
the
Lords
Supper
.
foure
outward
parts
handled
,
to
wit
,
the
minister
,
the
wordes
of
institution
,
the
〈◊〉
and
Wine
,
and
the
Communicants
.
The
first
minister
thereof
was
Christ
:
the
wordes
of
institution
are
,
This
is
my
body
,
giuen
for
you
,
this
is
the
cuppe
of
the
new
testament
in
my
blood
:
the
signes
are
bread
and
Wine
:
the
first
communicants
were
the
Apostles
.
So
then
the
Ministers
must
doe
that
which
CHRIST
did
,
and
the
people
that
which
the
Disciples
did
:
the
actions
of
CHRIST
are
directions
to
the
Minister
,
the
actions
of
the
Apostles
are
directions
to
the
people
.
Let
vs
then
see
the
actions
of
Christ
.
He
tooke
bread
,
he
blessed
,
he
brake
the
bread
,
he
poured
out
the
Wine
,
he
distributed
and
deliuered
them
both
.
Wherefore
,
the
actions
and
workes
of
the
minister
are
[
c
](A22474-e27750-b)
c
Foure
actions
of
the
minister
,
foure-fould
.
First
,
to
take
the
bread
and
wine
into
his
hands
after
the
example
of
christ
,
who
did
it
to
shewe
that
himselfe
willingly
giueth
himselfe
for
his
church
,
which
serueth
to
strengthen
our
faith
and
perswasion
of
his
loue
toward
vs
:
in
whose
imitation
the
minister
dothit
,
to
represent
the
action
of
God
the
father
giuing
his
son
vnto
vs
for
our
full
redemption
The
second
action
is
blessing
and
giuing
of
thankes
,
that
is
,
by
prayer
,
by
thankes
giuing
,
and
by
rehearsal
of
the
promises
of
God
,
together
with
the
institution
of
christ
,
actually
to
separate
the
bread
and
wine
so
taken
from
their
common
vse
to
an
holy
vse
Whereby
we
are
giuen
to
vnderstand
,
that
the
outward
creatures
are
reuerently
to
be
vsed
,
calling
vpon
the
name
of
God
,
and
crauing
his
assistance
to
vse
his
ordinance
as
we
ought
to
do
:
and
that
we
should
ioyfully
praise
God
,
for
the
gratious
worke
of
our
redemption
by
Christ
.
The
third
action
,
is
breaking
the
bread
&
pouring
out
the
wine
,
which
are
necessary
rites
,
to
be
obserued
,
hauing
respect
and
and
relation
to
the
vnspeakable
torments
of
christ
for
vs
,
who
was
pierced
,
crucified
,
and
made
a
curse
for
vs
vpon
the
Crosse
,
[
d
](A22474-e27760-b)
d
Psal.
22
,
16
〈◊〉
.
53.
5
as
the
prophet
teacheth
,
He
was
wounded
for
our
transgressions
,
he
was
broken
for
our
iniquities
,
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
we
are
healed
.
Wherefore
,
these
Sacramental
rites
of
breaking
&
pouring
out
are
no
:
to
be
reiected
&
omitted
,
being
vsed
by
[
e
](A22474-e27780-b)
e
Math
26
,
26
act
,
2
42
,
1
cor
,
10
,
16
christ
,
practised
by
his
Apostles
,
and
retained
by
the
churches
.
Not
as
in
the
church
of
Rome
,
where
they
breake
not
to
distribute
to
the
people
,
neither
poure
out
the
Wine
to
giue
vnto
them
.
So
then
,
we
see
that
whole
bread
is
not
to
be
deliuered
,
but
that
the
bread
is
to
be
broken
,
and
the
wine
to
be
poured
out
,
to
be
distributed
among
sundry
communicantes
.
The
last
action
of
the
minister
is
,
to
distribute
the
bread
and
wine
,
and
giue
them
into
the
handes
of
the
people
〈◊〉
.
CHRIST
did
not
offer
them
vp
to
God
,
〈◊〉
deliuered
them
to
his
Discipies
.
All
these
,
being
workes
to
bee
done
and
performed
by
the
Minister
in
the
administration
of
this
Sacrament
,
do
note
out
the
actions
of
GOD
the
Father
,
sealing
vppe
his
sonne
vnto
vs
,
as
wee
shall
see
afterwarde
when
wee
come
to
the
inward
parts
Now
,
let
vs
enter
into
the
consideration
of
the
vses
of
this
parte
.
Are
these
the
actions
commaunded
in
the
[
f
](A22474-e27840-b)
f
stella
Clericorum
.
serdisc
serm.
3
that
teach
the
priest
to
bee
the
maker
of
his
maker
,
and
that
he
which
made
them
,
[
g
](A22474-e27850-b)
g
creatur
a
vobis
mediantibus
vobis
.
gaue
them
power
and
authority
to
make
him
,
〈◊〉
so
after
a
sort
preser
themselues
being
the
sacrificers
,
before
christ
who
is
the
sacrifice
:
themselues
being
the
creators
,
before
Christ
the
creature
:
themselues
the
makers
,
before
christ
being
made
of
them
.
Thus
these
sacrificing
priests
are
not
ashamed
to
speake
,
and
to
bray
aloud
.
Secondly
,
if
the
minister
be
an
outward
part
of
this
[
h
](A22474-e27870-b)
h
Numb
,
3
,
〈◊〉
,
Heb.
5
,
4
to
priuate
persons
to
deliuer
it
to
others
,
nor
to
take
it
to
themselues
,
and
deliuer
it
to
themselues
,
when
or
where
there
is
no
Minister
.
They
may
indeede
apply
to
themselues
the
outward
signes
,
they
may
eat
the
bread
and
drinke
the
wine
,
and
in
respect
of
the
sacramentall
rites
doe
as
the
Minister
doth
:
yet
for
that
they
do
it
without
a
calling
,
it
is
not
a
due
administration
,
but
a
true
prophanation
of
this
sacrament
of
the
supper
.
For
let
vs
a
little
insist
vpon
the
similitude
beforestood
vpon
:
if
the
keeper
of
the
Princes
broad
seale
be
not
in
the
way
,
or
for
the
present
bee
not
to
bee
gotten
,
shall
any
man
presume
to
take
it
where
it
lyeth
,
without
direction
,
and
without
commaundement
?
sucha
one
woorthily
beareth
his
punishment
,
whosoeuer
he
be
.
In
like
manner
,
〈◊〉
one
should
earnestly
desire
the
sacrament
of
the
body
and
blood
of
Christ
,
and
euen
faint
in
soul
for
the
fruition
of
it
,
finding
himselfe
in
his
longing
affection
able
to
take
it
himselfe
,
〈◊〉
the
assistance
of
another
:
yet
euery
one
must
consider
his
gifts
,
his
standing
,
his
calling
,
and
place
wherin
God
hath
set
him
,
he
hath
not
committed
to
priuate
persons
the
administration
of
the
sacraments
:
they
may
not
baptize
their
children
,
they
may
not
meddle
with
the
Lordes
supper
,
no
more
then
common
subiects
may
take
the
〈◊〉
seale
,
if
the
keeper
be
not
in
the
way
.
Against
this
〈◊〉
truth
,
[
i
](A22474-e27880-b)
i
Two
obiections
answeared
,
pretending
that
〈◊〉
men
may
deliuer
the
supper
.
two
thinges
of
importance
may
be
obiected
,
which
I
purpose
to
preuent
before
I
proceed
any
farther
.
For
first
,
this
doctrine
seemeth
not
to
agree
with
that
maxime
and
principle
,
which
〈◊〉
we
haue
resolued
vpon
,
namely
,
Accedat
verbum
ad
elementum
,
&
fit
〈◊〉
,
that
is
,
Ioyne
the
word
of
institution
to
the
outward
signe
,
and
there
is
made
a
sacrament
:
Secondly
,
it
seemeth
to
leaue
sicke
persous
without
comfort
in
their
harts
and
peace
to
themselues
,
if
for
want
of
a
publicke
minister
,
themselues
may
not
supply
that
want
,
and
giue
vnto
themselues
this
Supper
.
These
are
the
two
obiections
,
pretending
and
intending
that
priuate
persons
,
may
at
some
times
,
vpon
some
occasions
,
haue
some
right
and
interest
in
despensation
of
the
Sacraments
.
Touching
the
former
poynt
,
being
a
ruled
case
of
Saint
Augustine
,
[
k
](A22474-e27910-b)
k
August
.
tract
〈◊〉
.
in
Iohan
〈◊〉
;
that
if
the
signe
be
〈◊〉
to
the
word
,
a
Sacrament
is
ordained
,
we
doubt
not
to
〈◊〉
the
rule
vndoubtedly
to
be
true
,
being
truely
and
rightly
vnderstoode
.
For
the
meaning
is
,
if
there
be
an
outwarde
signe
which
is
the
matter
,
and
a
worde
of
institution
which
is
the
forme
of
the
sacraments
,
[
l
](A22474-e27920-b)
l
Aristot.
metaphis
.
lib.
7
cap.
7
the
essence
of
them
is
fully
finished
,
as
if
there
bee
the
matter
and
forme
of
an
house
,
we
conclude
rightly
there
is
an
house
.
Howbeit
,
we
presuppose
ther
was
a
builder
of
the
house
to
prepare
the
matter
and
to
order
the
forme
.
So
the
former
principle
doth
presuppose
,
a
minister
to
deliuer
,
and
a
receiuer
to
receiue
the
sacrament
:
otherwise
we
shall
also
warre
vnder
the
ensigne
of
our
enimies
vnawares
,
who
hold
it
to
be
the
supper
of
the
Lord
,
[
m
](A22474-e27930-b)
m
Bellar.
lib.
4
de
Euch
,
cap
,
2
concil
.
Trid.
sess
,
13.
can.
4.
7
albeit
there
be
no
eating
,
no
drinking
,
no
receiuing
thereof
.
If
therefore
,
in
the
constitution
of
a
sacrament
,
the
institution
of
Christ
touching
taking
,
eating
,
and
drinking
must
be
obserued
:
then
wee
see
that
more
is
required
then
the
signe
and
the
word
in
the
work
of
the
sacrament
.
Againe
,
touching
the
obiection
of
the
sicke
,
who
seeme
to
be
wholy
left
in
distresse
and
discomfort
,
if
they
may
not
lawfully
administer
the
Supper
to
themselues
:
I
answere
,
it
was
an
auncient
practise
of
the
[
n
](A22474-e27950-b)
n
beza
〈◊〉
.
&
vesp
.
de
sacr.
Church
to
carry
the
sacrament
vnto
the
sick
:
besides
,
albeit
in
extremity
of
sicknes
the
minister
be
wanting
we
leaue
not
the
sick
without
counsell
and
comfort
.
For
this
we
teach
,
this
we
are
readye
to
maintaine
,
this
we
would
haue
all
beleeuers
in
health
and
in
sicknesse
to
recall
and
remember
,
that
if
they
〈◊〉
beleeue
that
the
Lord
Iesus
had
suffered
death
vpon
the
crosse
for
them
,
if
they
〈◊〉
apply
vnto
themselues
his
precious
merits
for
their
redemption
,
if
they
〈◊〉
remember
the
benefits
of
his
〈◊〉
passion
with
all
thanksgiuing
,
and
if
they
truely
repent
them
from
the
bottome
of
their
harts
of
all
their
sins
:
they
do
eat
and
drinke
effectually
,
[
o
](A22474-e27960-b)
o
Ioh
,
6
,
54
,
55
56
,
57
,
58
and
to
their
soules
health
profitably
the
body
and
blood
of
Christ
our
sauiour
,
[
p
](A22474-e27970-b)
p
If
they
do
not
thus
,
the
sacrament
receiud
〈◊〉
〈◊〉
them
although
they
doe
not
receiue
the
sacrament
with
their
mouth
.
This
serueth
to
comfort
the
weak
,
and
to
keep
them
within
the
lifts
and
limits
of
their
proper
calling
.
Lastly
,
seeing
the
former
actions
of
the
minister
are
done
plainely
in
the
sight
of
all
,
it
is
the
duty
of
euery
one
to
giue
diligent
heede
,
and
to
haue
weighty
consideration
of
these
outward
ceremonies
,
by
the
meditation
thereof
to
confirme
their
faith
and
to
make
the
outward
workes
to
further
the
inward
graces
.
For
they
are
offered
to
our
sences
,
not
that
we
shoulde
rest
in
them
,
but
that
our
weaknes
by
them
shoulde
be
helped
,
and
we
by
them
lift
vp
in
our
harts
to
thinke
vpon
greater
things
.
Chap
,
4
Of
the
second
outward
part
of
the
Lords
Supper
.
HItherto
of
the
first
outward
part
of
the
Lords
supper
,
to
wit
,
the
minister
:
now
we
come
to
the
word
of
institution
[
a
](A22474-e28020-b)
a
The
words
of
institution
are
the
2
outward
part
of
the
Supper
and
promise
annexed
or
contained
therin
,
which
are
the
second
part
of
this
Sacrament
,
expressed
in
these
words
,
This
is
my
body
which
is
giuen
for
you
,
or
,
which
is
broken
for
you
,
where
the
name
of
the
thing
signified
is
giuen
to
the
sign
it self
,
as
if
it
should
be
said
,
this
bread
which
I
haue
in
mine
hands
,
is
[
b
](A22474-e28040-b)
b
〈◊〉
.
cont.
Marie
.
lib.
4
August
.
contr.
Adimant
c
,
12
a
sign
of
my
body
,
which
shortly
after
shall
be
crucfied
for
you
,
and
deliuered
vnto
death
for
your
saluation
.
Christ
tooke
nothing
but
bread
:
he
gaue
into
his
Disciples
handes
nothing
but
bread
to
eat
,
he
brake
nothing
but
bread
:
and
Paul
saith
expressely
of
this
sacrament
,
[
c
](A22474-e28070-b)
c
1
cor.
10
,
xvi
the
bread
which
we
breake
is
it
not
the
〈◊〉
of
the
body
of
〈◊〉
?
If
any
Obiect
,
that
Christes
body
neither
is
,
[
d
](A22474-e28090-b)
d
Iohn
xix
,
36
nor
was
broken
,
as
Iohu
,
19
,
3
6.
Not
a
bone
of
him
shall
be
broken
that
the
Scripture
should
be
fulfilled
:
I
Answere
the
Apostle
hath
respect
to
the
sence
and
signification
which
the
breaking
of
the
bread
importeth
,
being
taken
for
the
tearing
and
This
is
my
blood
of
the
new
testament
which
is
shed
for
many
for
the
remission
of
sinnes
,
or
,
This
cup
is
the
new
testament
in
my
blood
which
is
shed
for
you
:
these
speeches
are
sacramental
,
not
proper
,
by
the
confession
of
the
aduersaries
themselues
,
where
the
thing
containing
,
which
is
the
cup
,
hath
the
name
of
the
thinge
contained
,
which
is
the
wine
the
fruit
of
the
vine
.
So
then
,
they
which
cannot
abide
figures
in
the
sacrament
,
must
be
constrained
to
confesse
a
figure
,
and
therefore
cannot
blame
vs
,
when
we
say
the
words
are
figuratiuely
to
be
vnderstood
.
But
before
we
come
to
handle
the
vses
of
this
part
,
let
vs
directly
consider
the
words
of
Christ
deliuered
at
the
institution
and
administration
of
this
sacrament
,
that
so
we
may
see
the
true
and
naturall
meaning
thereof
.
These
words
[
e
](A22474-e28170-b)
e
The
words
of
institution
are
variably
set
downe
,
are
not
recorded
and
reported
in
so
many
wordes
in
the
scriptute
,
or
in
so
many
sillables
,
but
the
sence
being
one
,
the
sentence
varieth
and
is
not
one
.
Mathew
deliuereth
the
words
thus
,
[
f
](A22474-e28190-b)
f
Math.
26.
26
Take
,
eat
this
is
my
body
,
whereunto
[
g
](A22474-e28210-b)
g
Mark
,
14
,
22
Mark
also
accordeth
.
Luke
is
some
what
more
ample
by
way
of
interpretation
,
[
h
](A22474-e28240-b)
h
Luk.
22.
19
This
is
my
body
which
is
giuen
for
you
,
doe
this
in
remembrance
of
me
.
And
[
i
](A22474-e28260-b)
i
1
cor
,
11.
24
Paule
to
the
like
purpose
,
but
in
vnlike
sound
of
words
,
Take
,
eat
,
this
is
my
body
which
is
broken
for
you
,
doe
this
in
remembrance
of
me
.
Likewise
,
touching
the
other
signe
of
this
Supper
,
Mathew
saith
,
[
k
](A22474-e28300-b)
k
Math
,
26
,
28
This
is
my
bloode
of
the
New-testament
,
that
is
shedde
for
many
,
for
the
remission
of
sinnes
.
Marke
is
somewhat
more
short
then
the
rest
,
[
l
](A22474-e28320-b)
l
Mark
14
,
23
24
This
my
blood
of
the
New
testament
,
which
is
shedde
for
many
:
but
he
addeth
this
more
then
the
rest
,
they
〈◊〉
dranke
of
it
.
Luke
saith
,
[
m
](A22474-e28350-b)
m
Luk
,
22
xx
This
cup
is
the
Newe
testament
in
my
bloode
,
which
is
〈◊〉
for
you
.
But
Paule
declareth
the
same
more
at
large
,
This
cuppe
[
n
](A22474-e28380-b)
n
1
cor
,
xi
,
25
is
the
newe
testament
in
my
blood
,
this
doe
〈◊〉
oft
as
ye
drinke
is
in
〈◊〉
of
mee
.
Thus
wee
see
expressely
,
a
difference
in
Words
by
adding
,
by
detracting
,
by
changing
:
yet
in
asmuch
as
nothing
is
added
,
or
detracted
,
or
changed
in
regarde
of
the
true
meaning
,
let
vs
come
to
the
interpretation
and
exposition
of
the
words
,
seeing
the
gospell
standeth
not
[
i
](A22474-e28400-b)
i
Ierem.
in
cap.
ad
Galat.
in
the
wordes
of
the
scripture
,
but
in
the
mind
and
meaning
of
them
.
Let
vs
therefore
come
to
the
right
vnderstanding
of
the
wordes
of
christ
.
[
k
](A22474-e28410-b)
k
The
words
of
institution
expounded
briefely
,
truely
,
plainely
.
Take
,
to
wit
,
not
onely
into
your
mouthes
,
but
into
your
hands
,
representing
the
soule
and
faith
of
the
receiuer
.
Eate
,
that
is
,
not
reserue
,
not
adore
,
not
offer
it
,
but
diuide
by
chewing
and
preparing
to
concoction
.
This
,
that
is
to
say
,
not
the
shewes
of
bread
,
but
this
very
bread
.
Is
my
body
,
that
is
,
a
true
signe
of
my
true
body
,
and
signifieth
vnto
you
my
selse
,
withal
that
is
mine
,
or
belonging
either
to
my
person
,
or
office
,
or
merits
.
Which
is
broken
for
you
,
that
is
,
which
shortly
shall
bee
crucified
for
you
,
and
immediately
giuen
to
death
for
you
.
Do
this
in
remembrance
of
me
,
that
is
,
practise
these
daties
,
and
call
to
remembrance
christ
and
his
merits
oftentimes
.
So
that
,
it
is
not
in
our
choyce
and
liberty
to
doe
these
,
or
not
to
doe
them
:
if
wee
bee
not
fit
,
we
must
presently
prepare
to
make
our selues
fit
:
and
we
must
doe
them
often
,
so
that
howsoeuer
there
be
no
set
time
,
yet
the
oftner
the
better
,
due
reuerence
and
regard
being
had
thereunto
.
Moreouer
,
touching
the
other
signe
,
obserue
thus
much
for
interpretation
,
This
cup
,
that
is
,
this
Wine
is
the
cup
:
Is
the
new
testament
in
my
blood
,
that
is
,
this
Wine
is
a
true
signe
of
shedding
my
bloode
,
which
confirmeth
and
ratifieth
the
newe
Testament
,
and
Gods
agreement
with
mankinde
for
their
saluation
.
This
is
briefely
the
minde
of
christ
,
and
meaning
of
the
[
l
](A22474-e28520-b)
l
Arist.
rhetor
.
ad
〈◊〉
.
lib
3
,
cap.
6
not
to
darken
,
but
to
open
:
not
to
hide
,
but
to
helpe
the
vnderstanding
:
howbeit
they
must
haue
a
right
construction
and
a
sound
interpretation
,
otherwise
the
playnest
sentence
may
breede
errour
[
m
](A22474-e28540-b)
m
Hieron
,
Contra
Lucifer
.
&
in
Cap.
1
ad
Gal.
but
in
the
meaning
of
the
wordes
:
not
in
the
reading
,
but
in
the
vnderstanding
:
not
in
the
outward
shew
,
but
in
the
inward
substance
.
Christ
in
the
new
testament
is
called
a
lambe
,
a
lyon
,
a
way
,
a
bride-groome
,
an
head
,
a
dore
,
a
vine
,
a
garment
,
a
rock
,
bread
,
water
,
light
,
and
such
like
:
these
words
are
easie
and
euident
,
yet
must
they
be
vnderstood
metaphorically
,
not
properly
:
spiritually
,
not
litterally
.
So
,
to
come
to
the
wordes
of
institution
,
What
did
Christ
take
in
his
hand
?
bread
.
What
did
Christ
command
them
to
take
and
eat
?
bread
.
What
did
he
call
his
bodye
?
Was
it
anie
other
thing
then
the
same
bread
which
he
had
taken
,
which
he
hadde
broken
,
which
he
had
giuen
vnto
them
?
Neither
is
there
any
other
antecedent
going
before
,
whereunto
it
can
be
referred
.
Now
,
the
bread
and
body
of
Christ
are
in
nature
[
m
](A22474-e28560-b)
m
Disparata
.
sundry
and
diuers
things
,
and
the
one
cannot
be
spoken
of
the
other
,
and
verified
of
the
other
without
a
figure
,
as
to
say
,
one
and
the
same
thing
should
be
both
bread
and
Christes
body
,
but
if
it
be
bread
,
it
cannot
be
his
body
,
if
it
be
his
body
,
it
cannot
be
bread
.
Wherefore
,
true
bread
is
a
true
sign
and
seale
of
his
true
body
.
Neither
is
this
figure
strange
or
new
,
but
common
and
vsual
,
when
mention
is
made
of
the
facraments
:
as
Gen.
17
,
This
is
my
couenant
,
[
o
](A22474-e28580-b)
o
Gen
,
17
,
10
11
speaking
of
circumcision
:
yet
circumcision
was
not
the
couenant
it self
,
but
a
sign
and
token
of
the
couenant
,
as
also
it
is
afterward
expounded
,
It
shall
be
a
signe
of
the
couenant
betweene
me
and
you
.
The
aduersaries
cannot
denie
a
figure
in
this
speech
.
Now
,
what
difference
is
there
betweene
these
two
speeches
,
This
is
my
couenant
,
and
,
this
is
my
body
?
are
they
not
alike
,
and
in
like
manner
to
be
vnderstood
?
So
Exodus
,
12.
11
It
is
the
Lordes
[
p
](A22474-e28650-b)
p
Exod.
12
〈◊〉
13
,
14
passeouer
,
properly
the
lambe
was
not
the
passeouer
,
but
serued
to
,
put
them
in
remembrance
of
that
benefit
,
and
it
is
expounded
aster
,
the
blood
shall
be
a
token
for
you
vpon
the
houses
where
ye
are
,
this
day
shall
be
vnto
vou
a
remembrance
.
Likewise
,
the
Apostle
sayeth
,
1
Cor.
10.
That
rocke
was
[
q
](A22474-e28700-b)
q
1
cor.
10.
4
Christ
,
whereas
properly
the
rocke
was
not
Christ
,
but
the
water
flowing
from
it
did
represent
him
.
Thus
then
we
must
vnderstand
the
words
plainely
,
truely
,
and
briefely
,
[
r
](A22474-e28710-b)
r
a
paraphrase
vpon
the
words
of
institution
.
as
if
Christ
had
saide
in
this
manner
,
This
bread
which
ye
haue
seene
me
take
,
breake
,
deliuer
,
and
distribute
,
and
which
I
bid
you
take
and
eate
,
is
a
signe
or
sacrament
of
my
true
body
,
signifying
and
sealing
vp
vnto
you
,
that
my
body
,
shal
be
broken
,
crushed
,
and
crucified
for
you
,
to
purchase
to
you
eternal
life
,
let
these
sacramental
rites
and
actions
now
performed
by
me
and
you
,
be
heerafter
put
in
practise
by
you
and
all
faithfull
ministers
and
professors
,
for
the
strengthning
of
your
faith
,
by
the
remembrance
of
my
death
and
by
the
applying
of
the
benefit
thereof
,
euery
one
to
your
owne
selues
.
Likewise
,
hauing
finished
his
supper
,
when
he
did
eate
the
passeouer
with
his
Disciples
,
hauing
taken
the
cup
and
giuen
thanks
,
he
gaue
it
,
being
filied
with
wine
,
to
his
Disciples
,
and
saide
,
drinke
ye
al
of
this
,
for
this
wine
in
this
cup
,
is
a
signe
and
sacrament
of
my
blood
,
by
the
shedding
whereof
,
togither
with
my
death
following
,
the
full
forgiuenes
of
sins
and
perfect
saluation
(
which
I
by
my
vnchangable
wil
&
decree
do
giue
vnto
you
and
al
that
beleeue
in
me
)
are
assured
to
you
and
all
beleeuers
.
Thus
,
hauing
opened
and
cleared
the
interpretation
of
the
words
,
we
shal
heerafter
need
to
spend
the
lesse
time
in
confuting
the
contrary
doctrin
:
darkenes
shal
flie
before
the
light
,
error
before
truth
,
&
cloudy
mists
before
the
sun-shine
of
the
day
.
Again
,
seeing
the
words
of
institution
are
variably
and
[
s
](A22474-e28730-b)
s
Math
,
2
,
6
very
wordes
,
as
Mathew
26.
Hebrewes
10.
5.
and
in
sundry
other
:
but
onely
to
the
sence
,
and
therefore
[
t
](A22474-e28750-b)
t
Math.
4
,
10
sometimes
they
adde
as
Mathew
4
,
10.
sometimes
,
they
leaue
out
as
occasion
serueth
.
True
it
is
,
to
alter
any
substantiall
part
,
or
to
wrest
the
wordes
to
a
wrong
and
contrary
meaning
,
or
not
at
all
to
expresse
the
sence
of
the
wordes
,
maketh
the
Sacrament
voide
:
but
an
alteration
onely
of
certaine
circumstaunces
,
[
u
](A22474-e28780-b)
u
al
change
in
the
words
of
institution
makes
not
the
Sacraments
void
.
as
of
number
,
or
person
,
of
Letters
or
sillables
,
cannot
make
frustrate
the
whole
sacrament
:
albeit
we
allow
not
any
priuate
and
particular
man
to
make
any
chaunge
of
his
owne
heade
in
such
circumstaunces
,
or
to
bring
in
a
new
frame
of
wordes
.
So
in
baptisme
,
the
Greeke
church
saith
,
Let
the
seruant
of
CHRIST
be
baptized
in
this
Water
,
&
c.
and
heereby
nothing
is
detracted
from
the
truth
of
the
sacrament
,
because
Christ
Iesus
hath
not
precisely
appointed
,
how
many
wordes
the
Apostles
and
pastours
of
the
Church
shoulde
vse
in
the
execution
of
their
Ministry
.
Not
withstanding
,
the
obseruation
of
the
words
I
baptize
thee
,
obserued
in
our
churches
,
seemeth
to
drawe
neerer
to
the
commaundement
of
Christ
,
and
to
confirme
more
fitly
and
fully
the
faith
of
the
baptized
,
and
to
answere
vnto
the
words
of
Iohn
the
baptist
,
I
baptize
with
Water
.
Likewise
,
in
the
Lordes
supper
,
whereas
Christ
saide
,
Take
ye
,
eate
ye
,
doe
ye
this
,
as
speaking
to
many
:
the
sacrament
is
not
destroyed
,
when
the
words
are
particularly
rehearsed
,
and
specially
applyed
in
our
churches
,
saying
,
take
thou
,
eat
thou
,
drinke
thou
.
Lastly
,
seeing
the
wordes
of
institution
are
an
outwarde
〈◊〉
,
[
a
](A22474-e28870-b)
a
concil
.
Trid.
sess.
22
,
c.
9
the
sinagogue
of
Rome
,
that
it
might
take
away
all
fruit
and
comfort
from
the
faithfull
,
and
that
it
might
broch
horrible
errors
〈◊〉
and
securely
,
and
not
be
〈◊〉
,
hath
not
onely
commanded
to
pronounce
the
words
of
consecration
closely
and
〈◊〉
,
but
forbidden
to
vse
the
common
mother
tongue
of
all
the
people
.
The
people
of
God
must
not
be
like
Parrots
,
or
〈◊〉
,
or
Rauens
,
or
such
birds
that
chatter
with
voice
,
record
mens
words
,
and
sounde
a
sentence
,
but
vnderstande
not
the
meaning
thereof
.
As
Plmy
[
b
](A22474-e28900-b)
b
plin.
natur
.
〈◊〉
.
〈◊〉
.
10
,
cap.
43
maketh
mention
of
a
certaine
〈◊〉
that
had
learnd
to
say
,
Aue
Caesar
imperator
,
All
haile
,
or
good
morrow
Emperor
Caesar
,
saluting
〈◊〉
and
the
two
young
princes
〈◊〉
and
Drusus
.
And
Celius
Rhodiginus
writeth
,
[
c
](A22474-e28960-b)
c
Celius
Rhodiginus
that
Cardinall
Ascanius
had
a
Popiniay
,
that
coulde
pronounce
distinctly
and
〈◊〉
all
the
Articles
of
the
Creede
.
Such
birds
or
rather
beasts
,
woulde
they
haue
Christian
men
to
be
,
that
would
haue
them
〈◊〉
,
and
not
[
d
](A22474-e29000-b)
d
Bellar
lib.
2
de
〈◊〉
.
cap.
12
vnderstand
what
they
pray
:
〈◊〉
〈◊〉
the
reading
of
the
scriptures
,
but
not
know
what
is
reade
:
〈◊〉
the
sacraments
,
but
not
know
the
meaning
of
the
institution
.
Things
without
life
which
giue
a
sounde
,
whether
pipe
or
〈◊〉
,
except
they
make
a
distinction
in
the
soundes
,
howe
shall
it
bee
knowne
what
is
piped
or
harped
?
Or
if
the
〈◊〉
pet
giue
Let
allthings
be
[
f
](A22474-e29030-b)
f
1
cor
,
14
,
5
xi
,
xii
,
16
,
xiiii
xviii
19
,
26
Psal
,
67
,
4
,
&
117
,
1
,
&
150.
6
Esa
,
45
,
23
act.
2
,
xi
Rom.
xiiii
,
xi
done
to
edisieng
:
and
verse
14.
I
speake
languages
more
then
ye
all
,
yet
had
I
rather
in
the
Church
to
speake
fiue
words
with
mine
vnderstanding
,
that
I
might
also
instruct
others
,
then
ten
thousand
words
in
a
strange
tongue
:
for
how
then
should
he
that
occupieth
the
roome
of
the
vnlearned
,
say
,
Amen
,
at
thy
giuing
of
thankes
,
seeing
he
knoweth
not
what
thou
sayest
?
Wherfore
,
except
we
know
the
meaning
of
the
words
,
we
shall
be
to
him
that
speaketh
Barbarians
,
and
〈◊〉
that
speaketh
shall
be
a
Barbarian
vnto
vs
.
Euen
the
learned
languages
of
Greeke
and
Latine
,
not
in
themselues
,
but
in
regard
of
the
hearers
that
vnderstand
them
not
,
are
barbarous
.
For
the
Apostle
doth
not
heere
like
an
Orator
distinguish
the
tongues
,
and
shew
which
are
〈◊〉
and
rhetoricall
in
themselues
and
which
rude
:
but
holdeth
euery
tongue
barbarous
,
〈◊〉
,
Syriack
,
Caldy
,
Arabick
,
〈◊〉
,
and
Latine
,
to
him
that
knoweth
not
the
force
and
signification
thereof
.
And
this
to
be
most
true
,
[
g
](A22474-e29090-b)
g
Psal
,
114.
1
Rom.
i
xiiii
the
Scriptures
teath
,
[
h
](A22474-e29100-b)
h
chrysost.
in
1
cor
,
xiiii
hom.
35
the
fathers
auouch
,
[
i
](A22474-e29110-b)
i
Strabo
Geograph
.
lib.
1
the
〈◊〉
writers
warrant
,
[
k
](A22474-e29120-b)
k
〈◊〉
.
in
prolog
:
asinar
〈◊〉
.
de
Tristib
.
lib.
5
Eleg.
10
the
very
Poets
declare
,
yea
their
owne
doctors
[
l
](A22474-e29130-b)
l
Iohan.
Beleth.
paris
Theol.
explice
.
diuin.
offi.
in
proaemio
.
do
determine
.
Wherfore
to
conclude
,
it
is
the
ordinance
of
God
,
it
is
the
doctrine
of
the
Apostles
,
it
is
the
duty
of
all
christians
,
when
the
word
is
red
or
preached
,
when
supplycations
are
offered
,
when
the
sacramentes
are
administred
,
to
vse
a
knowne
tongue
vnderstood
of
all
:
and
without
this
,
the
scriptures
are
vaine
,
the
prayers
are
barbarous
,
the
sacraments
are
fruitlesse
,
to
such
as
know
.
not
what
is
read
,
what
is
asked
,
what
is
promised
,
what
is
receiued
.
And
〈◊〉
far
of
the
second
outward
part
of
the
Lordes
Supper
,
Chap.
5
Of
the
third
outward
part
of
the
Lords
Supper
THe
third
outward
part
of
the
Lords
supper
followeth
,
[
a
](A22474-e29180-b)
a
Bread
and
wine
are
the
outward
signes
of
the
Lords
〈◊〉
which
are
the
elementes
of
bread
and
wine
,
fittest
signes
for
this
purpose
,
to
signifie
the
spirituall
nourishment
of
the
soule
,
by
eating
the
body
and
drinking
the
blood
of
christ
.
That
these
are
appoynted
as
the
substance
and
matter
of
the
supper
,
it
appeareth
by
the
wordes
of
Christ
,
and
his
Apostles
deliuering
this
sacrament
.
For
the
Euangelists
expresse
,
[
b
](A22474-e29190-b)
b
Math.
26
,
26
Mar.
14
,
22
Luk.
22
,
19
act.
2
,
41
,
42.
&
20
,
7
that
Christ
tooke
bread
,
gaue
it
,
and
said
,
Takeye
,
and
eate
ye
.
So
like
wise
,
it
is
said
of
the
church
newly
planted
by
the
Apostles
,
that
such
as
gladly
receiued
the
word
,
and
were
baptized
,
Continued
in
the
Apostles
doctrine
,
and
fellowship
,
and
breaking
of
bread
.
And
chap.
20
That
the
first
day
of
the
weeke
,
the
Disciples
came
together
to
breake
bread
.
And
Paule
saith
1
Cor.
10.
the
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
And
in
the
chapter
[
c
](A22474-e29260-b)
c
1
cor.
11
,
23
26
,
27
,
28
following
,
the
same
Apostle
often
mentioneth
and
remembreth
the
bread
of
this
sacrament
.
In
like
manner
Christ
tooke
the
cup
,
[
d
](A22474-e29270-b)
d
Math.
26
,
29
Mar
,
14
,
25
Luk.
22
,
18
wherein
was
the
fruite
of
the
vine
.
By
these
,
Christ
is
truely
exhibited
vnto
vs
:
he
is
truely
offered
vnto
all
:
he
is
effectually
giuen
to
the
faithfull
,
as
hath
beene
oftentimes
remembred
vnto
vs
.
This
being
the
plaine
and
euident
truth
,
let
vs
see
the
vses
,
first
such
as
concerne
both
the
signes
ioyntly
and
in
[
e
](A22474-e29300-b)
e
Why
we
haue
two
signes
in
the
Lords
supper
and
only
one
in
baptisme
?
partly
to
note
out
our
whole
,
ful
,
and
perfect
nourishment
in
Christ
,
hauing
whatsocuer
is
requisite
for
our
saluation
,
and
partly
to
shew
,
a
fuller
remembrance
of
his
death
,
for
the
wine
which
is
a
figure
of
his
blood
,
doth
as
it
were
present
it
and
represent
it
before
our
eyes
.
So
then
,
albeit
the
same
participation
of
Christ
and
the
same
washing
away
of
sinnes
by
his
blood
,
are
sealed
vp
in
baptisme
and
in
the
supper
:
yet
the
manner
[
f
](A22474-e29310-b)
f
Difference
betweene
baptisme
and
the
Lords
supper
.
of
sealing
them
in
each
is
diuerse
.
Againe
,
baptisme
is
a
signe
of
our
entrance
into
Gods
Couenant
:
the
Supper
is
a
signe
of
our
abiding
,
and
continuing
in
that
couenant
.
Touching
baptisme
,
it
is
sufficient
for
infants
if
they
bee
borne
in
the
church
:
in
the
supper
,
the
condicion
of
examȳning
our selues
,
and
remembring
the
Lords
death
is
required
.
They
differ
also
in
often
celebration
of
them
:
baptisme
is
to
be
receiued
but
once
onely
in
all
our
life
,
because
the
promise
once
made
,
is
alwaies
firme
and
forcible
to
such
as
beleeue
and
repent
:
but
the
supper
is
oftentimes
to
be
receiued
,
because
an
often
renewing
of
that
Couenant
,
and
calling
it
to
our
remembrance
is
necessary
,
to
increase
and
strengthen
faith
.
They
differ
also
in
the
order
which
is
to
be
obserued
in
the
vse
of
them
:
for
baptisme
is
to
be
giuen
before
the
Supper
,
and
the
supper
may
not
be
giuen
to
any
,
except
to
such
as
haue
beene
first
baptized
,
or
reputed
so
to
be
.
As
first
a
child
is
borne
,
before
he
bee
fed
:
so
must
Baptisme
go
before
,
whereby
our
new-birth
is
sealed
:
then
the
supper
must
follow
after
,
whereby
our
dayly
nourishment
is
declared
and
confirmed
.
Lastly
,
they
differ
in
the
signes
,
there
is
onely
one
signe
in
baptisme
,
which
is
the
Water
:
but
there
are
two
signes
in
the
Lords
Supper
,
to
wit
,
the
bread
and
the
wine
.
The
second
general
vse
is
,
that
if
Christ
tooke
,
gaue
,
and
[
g
](A22474-e29350-b)
g
Against
the
bare
shewes
of
bread
and
wine
:
and
accidentes
without
subiect
.
vpside
downe
,
matter
into
forme
,
substance
into
accidents
,
creatures
into
shewes
,
and
subiects
into
things
adioyned
:
they
bring
in
new
shifts
and
fables
against
all
diuinity
,
phylosophy
,
reason
,
sense
,
and
experience
,
setting
vp
their
own
inuentions
,
and
building
castles
in
the
aire
.
Let
them
proue
the
annihilation
and
remouing
of
the
substance
of
bread
&
wine
away
,
and
the
[
h
](A22474-e29360-b)
h
Arist.
phis
.
lib.
1
,
cap.
3
consisting
of
accidents
without
subiect
,
which
they
are
neuer
able
to
doe
.
For
as
the
water
in
baptisme
remaineth
in
his
nature
and
substance
:
so
do
the
bread
&
wine
in
the
Lords
supper
.
And
albeit
in
both
the
sacraments
,
the
signs
be
changed
to
a
special
vse
:
yet
are
they
corrupted
into
shewes
,
and
turned
into
shadowes
.
The
heauens
[
i
](A22474-e29370-b)
i
Psal.
10
2.
26
shal
be
changed
at
the
end
of
the
world
:
yet
hence
it
followeth
not
,
that
they
shall
bee
cleane
abolished
and
consumed
to
nothing
.
All
young
schollers
are
taught
in
the
schooles
,
[
k
](A22474-e29380-b)
k
Accidentis
esse
est
〈◊〉
that
an
accident
hath
no
being
without
a
subiect
:
yet
heere
these
sophisters
,
against
all
the
rules
of
Logick
,
[
l
](A22474-e29390-b)
l
porphyr
.
cap
,
5
de
accidente
.
and
groundes
of
reason
,
〈◊〉
haue
accidents
and
shewes
of
bread
and
wine
to
be
in
no
subiect
.
Thus
,
whereas
in
all
places
of
learning
we
are
taught
,
that
accidents
may
〈◊〉
,
not
the
substance
of
things
:
they
〈◊〉
haue
the
matter
and
substance
to
perish
,
not
the
〈◊〉
.
We
see
whitenes
,
roundnes
,
〈◊〉
,
〈◊〉
:
we
cast
the
sweetnes
:
we
touch
al
these
qualuies
:
〈◊〉
(
behold
a
popish
wonder
,
where
at
marueil
and
be
〈◊〉
)
these
,
these
I
say
are
not
in
the
bread
and
wine
,
because
they
are
gone
,
neither
in
the
body
of
christ
,
because
it
is
not
white
or
black
,
round
,
or
red
.
So
we
shall
haue
a
〈◊〉
thing
,
yet
nothing
white
:
a
round
thing
,
yet
nothing
round
:
a
smel
,
yet
nothing
that
smelleth
:
a
tast
of
bread
,
yet
nothing
that
tasteth
,
a
breaking
,
and
yet
nothing
that
is
broken
:
so
that
heere
we
haue
some
what
made
of
nothing
,
and
nothing
made
of
somewhat
.
For
if
any
should
aske
them
,
what
round
or
white
thing
is
this
,
shewing
the
bread
?
Or
what
sweete
thing
is
that
,
pointing
out
the
wine
in
the
cup
?
They
cannot
say
,
it
is
bread
and
wine
(
for
they
hold
that
none
are
lest
)
they
are
not
able
to
shape
any
answer
:
for
they
will
not
say
,
the
body
of
Christ
is
white
,
round
,
sweete
,
red
,
or
such
like
,
Wherefore
,
these
accidents
of
bread
and
Wine
rouing
without
subiects
,
are
shewes
of
reason
without
substance
,
colours
without
truth
,
and
fancies
without
settled
iudgement
:
and
as
well
might
they
imagine
,
walking
without
feete
,
an
house
without
a
foundation
,
a
vessell
without
bortom
,
or
a
body
without
space
or
place
.
Againe
,
what
is
it
that
〈◊〉
nourish
?
What
is
it
that
doth
〈◊〉
and
refresh
?
For
wee
feele
our
bodyes
strengthned
by
the
creatures
taken
and
receiued
.
And
we
read
in
their
owne
Histories
that
king
Lewes
the
Gentle
for
the
[
m
](A22474-e29420-b)
m
Aimoin
.
exadem
.
lib.
5.
cap
19.
space
of
40.
daies
did
eate
nothing
else
.
What
is
it
then
whereby
we
feele
our selues
to
be
fed
?
Can
their
accidents
do
it
,
hanging
in
the
aire
by
miraculous
Geometry
?
Can
whitnesse
,
or
rednes
,
or
roundnesse
nourish
vs
where
no
substance
is
to
be
found
or
felt
?
Can
drinesse
,
or
moysture
,
can
smelling
or
seeing
nourish
without
some
materiall
body
?
They
cannot
.
It
must
be
substance
that
is
turned
into
our
substance
:
for
neuer
was
it
heard
,
that
accidents
were
turned
into
substance
.
But
whereas
we
haue
beene
taught
,
that
accidents
are
in
their
subiect
,
now
we
must
hold
for
our
new
learning
,
that
substances
are
in
their
accedents
.
Wherefore
,
let
vs
leaue
these
doubtfull
and
deceitfull
builders
that
go
about
to
build
without
ground
or
foundation
,
which
cannot
stand
.
The
third
generall
vse
,
arising
from
both
the
signes
,
is
this
:
if
Christ
deliuered
his
last
Supper
in
bread
and
wine
,
then
[
n
](A22474-e29460-b)
n
The
bread
and
wine
be-the
matter
of
the
Sacrament
may
not
be
changed
in
the
Lords
Supper
.
retained
for
the
perpetual
vse
and
comfort
of
the
church
.
And
howsoeuer
it
be
left
to
the
choyse
and
liberty
of
the
church
,
what
bread
or
what
wine
they
will
vse
:
yet
that
it
ought
necessarily
(
as
I
take
it
)
to
be
bread
and
the
fruite
of
the
vine
,
may
appeare
by
diuerse
good
considerations
.
I
will
propound
the
reasons
that
draw
me
to
this
opinion
,
let
the
Church
iudge
of
them
,
seeing
the
[
o
](A22474-e29470-b)
o
1
cor
,
14
,
32
spirits
of
the
prophets
are
subiect
to
the
prophets
.
First
,
the
institution
of
the
supper
and
the
example
of
Christ
himselfe
,
whom
the
Church
is
to
imitate
and
follow
,
who
said
,
Do
[
p
](A22474-e29490-b)
p
1
cor
,
11
,
25
this
in
remembrance
of
me
.
He
said
not
,
doe
the
like
,
or
do
what
pleaseth
you
,
and
swarue
from
my
example
where
you
will
,
but
do
this
which
ye
haue
seene
me
do
.
Whosoeuer
therefore
change
either
the
bread
or
wine
,
do
not
that
which
Christ
commaundeth
,
but
another
thing
then
he
appointeth
.
Againe
,
no
other
signes
are
so
significant
&
effectual
as
these
are
for
this
purpose
,
to
strengthen
and
to
comfort
them
that
are
in
trouble
,
and
almost
in
the
present
[
q
](A22474-e29510-b)
q
Psal
104
,
14
15
estate
of
death
,
as
Psal.
104.
He
bringeth
forth
bread
out
of
the
earth
,
and
wine
that
maketh
glad
the
heart
of
man
,
and
oyle
to
make
the
face
to
shine
,
and
bread
that
strengthneth
mans
heart
.
Likewise
the
wise-man
saith
Pro.
31.
Giue
ye
strong
drinke
vnto
him
that
is
ready
to
perish
,
and
〈◊〉
to
them
that
haue
griefe
of
heart
.
So
that
we
are
heerby
effectually
and
significantly
put
in
mind
,
to
haue
a
most
sweet
feeling
of
christ
,
to
seeke
strength
in
him
,
and
that
it
is
he
which
aboundantly
cleereth
our
hearts
.
Thirdly
,
the
matter
and
forme
of
euery
thing
,
[
r
](A22474-e29560-b)
r
arist.
Metaph
lib.
7.
cap
7
plato
in
〈◊〉
.
are
holden
to
be
of
the
nature
of
it
,
and
to
constitute
the
essence
:
so
it
is
in
the
sacramentes
,
where
the
signes
are
the
matter
,
and
the
words
of
institution
are
the
forme
.
True
it
is
,
circumstances
may
vary
and
be
changed
,
as
time
,
place
,
sitting
,
standing
kneeling
,
and
such
like
:
but
the
essentiall
parts
may
not
be
changed
.
If
〈◊〉
,
both
of
them
be
of
the
essence
of
the
sacrament
,
such
〈◊〉
take
either
of
them
away
,
destroy
the
sacrament
,
and
bring
in
a
nullity
therof
.
Wherfore
,
if
the
signs
,
which
are
the
matter
,
might
be
changed
:
then
the
words
also
of
institution
which
are
the
forme
might
be
altered
,
and
a
new
word
brought
into
the
Church
:
but
a
new
word
cannot
be
brought
in
,
therfore
no
new
outward
signe
or
matter
.
Fourthly
,
if
the
bread
&
wine
in
the
supper
might
be
changed
,
and
yet
the
sacrament
in
substance
remaine
:
then
in
like
manner
,
water
in
baptisme
might
be
changed
,
&
yet
be
〈◊〉
baptisme
;
for
of
things
that
are
like
,
there
is
a
like
respect
,
and
like
conclusion
to
be
inferred
.
But
this
cannot
be
,
as
we
haue
shewed
before
in
2.
booke
,
chap.
5.
where
we
haue
proued
that
the
minister
cannot
baptize
with
any
other
liquor
or
element
,
then
with
water
,
as
the
matter
of
that
Sacrament
.
Neither
let
any
obiect
the
case
of
necessity
:
for
no
necessity
can
make
that
lawfull
which
simply
and
in
it selfe
is
vnlawfull
.
Fiftly
,
if
we
admit
and
grant
a
〈◊〉
in
the
signes
at
the
pleasure
of
men
:
why
may
we
not
also
change
other
parts
of
the
Sacrament
?
Why
may
we
not
in
stead
of
the
minister
appoynted
of
God
and
called
〈◊〉
the
Church
,
admit
pryuate
persons
,
and
receiue
other
〈◊〉
inforced
vpon
the
church
by
the
papistes
?
Do
we
not
heereby
open
a
gappe
for
them
,
to
〈◊〉
in
all
their
trash
and
trumpery
besides
the
written
and
reueiled
worde
of
God
?
Sixtly
,
we
haue
shewed
in
the
〈◊〉
booke
,
that
Nadab
and
Abihu
the
two
sonnes
Aaron
were
smitten
by
the
immediate
hand
of
God
[
s
](A22474-e29600-b)
s
Leuit
10.
1.
2
for
offering
the
oblation
with
strange
fire
.
But
all
signes
brought
into
the
sacraments
beside
the
scripture
,
are
strange
signes
and
consequently
procure
strange
iudgements
.
And
we
see
how
the
prophet
Ioell
threatning
from
God
a
dearth
of
corne
,
and
wine
,
and
of
oyle
,
declareth
also
that
the
offerings
shall
cease
,
where
he
[
t
](A22474-e29620-b)
t
Ioel
,
1
,
9
,
19
saith
,
The
field
is
wasted
,
the
corne
is
destroyed
,
the
oyle
is
〈◊〉
,
the
new
wine
is
dryed
vp
,
the
meate
offering
and
the
drinke
offering
is
cut
off
from
the
house
of
the
Lord
,
the
priestes
the
Lords
Ministers
shall
mourne
:
shewing
heereby
,
that
they
were
restrayned
from
changing
the
out
ward
signes
.
If
any
pretend
greater
freedome
and
liberty
in
the
time
of
the
gospell
:
let
them
shew
their
〈◊〉
,
and
wee
will
beleeue
them
.
Lastly
,
it
is
confessed
on
all
sides
,
that
without
consecration
and
sanctification
,
there
can
be
no
Sacrament
:
for
without
this
halowing
,
the
matter
in
〈◊〉
is
bare
water
,
the
bread
in
the
Supper
is
bare
bread
,
the
Wine
is
Common
Wine
.
Now
euery
creature
[
u
](A22474-e29640-b)
u
1
Tim.
4
,
5
is
sanctified
by
the
word
of
God
and
by
prayer
,
as
the
Apostle
teacheth
1
Tim.
4.
and
therefore
we
cannot
assure
our
hearts
,
that
god
wil
blesse
any
other
creatures
,
as
fish
or
flesh
in
stead
of
bread
,
water
or
beere
in
stead
of
Wine
,
seeing
the
word
hath
not
sanctified
these
elementes
for
this
purpose
.
They
are
sanctified
by
the
worde
for
the
ordinary
nourishment
of
our
bodyes
,
but
they
are
not
by
any
speciall
worde
sanctified
for
the
vse
of
the
Sacramentes
.
If
then
it
be
simply
vnlawfull
,
to
change
any
thing
in
the
matter
of
the
〈◊〉
,
no
pretence
or
necessity
can
〈◊〉
make
it
lawsull
.
And
as
when
a
lawfull
Minister
is
wanting
,
a
pryuate
person
may
not
be
taken
:
so
when
the
matter
appoynted
for
the
administration
of
this
sacrament
is
missing
,
an
other
may
not
bee
assumed
.
For
as
well
may
wee
change
the
minister
of
the
Sacrament
into
a
pryuate
man
,
as
the
bread
and
Wine
(
being
the
signes
)
into
another
matter
.
If
the
Sacraments
cannot
be
had
according
to
the
precise
and
pure
institution
of
Christ
,
they
may
lawfully
be
deferred
or
omitted
:
for
the
danger
standeth
not
in
the
want
(
as
wee
haue
declared
before
)
so
long
as
we
are
free
from
the
contempt
of
them
.
The
fourth
generall
vse
,
arising
ioyntly
from
both
the
signes
is
,
if
Christ
deliuered
,
and
the
Disciples
receiued
[
a
](A22474-e29680-b)
a
Aagainst
transubstantiation
.
of
mans
inuention
.
Though
this
deuise
be
now
receiued
in
the
Roman
church
,
as
a
matter
of
saluation
,
as
an
Article
of
faith
,
and
a
maine
point
of
religion
,
[
b
](A22474-e29700-b)
b
Concil.
trid
.
sess.
13
,
cap.
4.
that
by
vertue
of
these
words
.
This
is
my
body
,
this
is
the
cup
of
the
new
Testament
,
the
substaunce
of
breade
and
wine
is
gone
,
and
nothing
remaineth
but
onely
the
shewes
,
likenes
,
and
appearance
of
them
:
yet
,
if
we
examine
the
matter
by
the
words
of
institucion
,
by
the
nature
of
a
sacrament
,
by
the
proportion
of
faith
,
by
the
true
properties
of
a
true
humain
body
,
by
force
of
reason
,
by
iudgement
of
the
sences
,
by
confession
of
the
aduersaries
themselues
,
and
by
the
manifold
contradictions
among
themselues
:
we
shall
find
it
to
be
a
late
deuise
&
inuention
of
the
Papists
,
first
decreed
and
determined
in
the
counsel
of
Laterane
,
vnder
pope
Innocentius
the
3.
in
the
raigne
of
King
Iohn
of
England
,
[
c
](A22474-e29730-b)
c
Anno.
1215.
not
yet
400.
years
ago
.
There
it
was
hatched
at
that
time
,
and
made
[
d
](A22474-e29740-b)
d
barth
Carenza
.
summa
concil
.
a
main
matter
of
faith
,
aproued
in
the
church
of
Rome
,
but
yet
not
then
receiud
ouer
al
the
world
.
This
error
is
a
spice
of
the
error
of
Marcus
,
who
went
about
to
make
his
fellows
and
followers
beleeue
,
[
e
](A22474-e29760-b)
e
Iren.
lib.
1.
cap.
9.
Epiphan.
haeres.
34.
that
he
did
transubstantiate
wine
into
blood
,
in
the
sacrament
.
Thus
do
the
church
of
Rome
at
this
day
,
he
was
he
noted
for
an
heretick
by
the
fathers
.
I
wil
not
,
for
shortnes
sake
,
bring
all
the
reasons
that
might
be
broght
to
ouerthrow
and
ouerturn
[
f
](A22474-e29780-b)
f
The
bread
and
wine
remain
in
their
proper
nature
the
turning
of
the
bread
into
the
body
of
Christ
,
and
the
wine
into
his
blood
;
but
alleage
some
few
among
many
,
wherunto
we
require
them
to
answer
if
they
can
.
Neither
let
them
pretend
,
that
they
haue
bin
answerd
already
,
inasmuch
as
no
sound
and
certain
answer
can
be
brought
vnto
them
,
to
satisfie
vs
or
themselues
.
Our
reasons
for
the
present
shal
be
these
.
First
,
that
which
Christ
took
in
his
hands
,
he
brake
:
that
which
he
brake
,
he
gaue
:
that
which
he
gaue
his
Disciples
,
he
commanded
them
to
eat
,
that
which
hee
commaunded
them
to
eate
,
hee
calleth
his
bodye
.
This
appeareth
by
the
testimony
[
g
](A22474-e29800-b)
g
Math
,
26
,
26
Mar
,
14
,
22
Luk
,
22
,
19
of
the
Euangelistes
,
and
coherence
of
the
words
.
But
he
tooke
bread
and
brake
it
:
therefore
he
gaue
bread
,
he
commanded
to
eat
bread
,
he
saide
of
the
bread
,
This
is
my
body
.
Now
if
he
tooke
bread
,
but
brake
it
not
:
or
if
he
brake
bread
,
but
gaue
it
not
:
or
if
he
gaue
bread
to
his
Disciples
to
eat
,
but
told
them
,
not
this
which
he
gaue
them
,
but
some
other
thing
beside
that
,
was
his
body
:
the
latter
part
of
the
〈◊〉
starteth
from
the
beginning
,
and
the
middle
swarueth
from
them
both
.
Secondly
,
the
Apostle
after
the
words
of
consecration
,
doth
oftentimes
call
it
bread
,
as
1
Cor.
11.
As
often
as
ye
shall
eat
this
[
h
](A22474-e29840-b)
h
1
cor
,
xi
.
26
27
,
28
1
cor.
x.
16
bread
,
and
drinke
this
cup
,
ye
shew
the
lords
doath
til
he
come
.
And
againe
,
Whosoeuer
shall
eat
this
bread
,
and
drinke
the
cup
of
the
Lord
vnworthily
,
shall
be
guiltie
of
the
bodie
and
blood
of
the
Lord
.
And
againe
,
Let
a
man
examme
himselfe
,
and
so
let
him
eat
of
this
bread
,
and
drinke
of
this
cup.
These
men
say
,
it
is
not
bread
:
the
Apostle
saith
,
it
is
bread
:
whether
of
these
we
shall
beleeue
,
iudge
you
.
So
in
the
former
chapter
hee
saith
,
the
bread
which
we
breake
,
is
it
not
the
commanion
of
the
body
of
Christ
?
Likewise
,
touching
the
other
signe
,
[
i
](A22474-e29890-b)
i
Math
,
26
,
29
our
sauiour
expressely
calleth
it
wine
after
the
thanks
giuing
,
Mat.
26.
I
will
not
drinke
hencefoorth
of
this
fruit
of
the
vine
vntill
that
day
,
when
I
shall
drinke
it
new
with
you
in
my
fathers
kingdome
.
This
fruit
of
the
vine
is
wine
,
therfore
the
substance
of
it
remaineth
.
Now
if
the
bread
had
bene
turned
into
the
body
,
or
the
wine
into
the
blood
of
Christ
,
and
if
the
Apostle
would
haue
spoken
properly
,
he
should
haue
said
,
As
often
as
ye
shall
eat
,
not
this
bread
,
but
this
body
of
Christ
vnder
the
forme
of
breade
,
the
blood
of
Christ
vnder
the
forme
of
Wine
.
And
againe
,
he
that
eateth
the
body
and
drinketh
the
blood
of
Christ
vnworthily
.
And
againe
,
let
a
man
examine
himselfe
,
and
so
let
him
eat
and
take
in
his
mouth
the
very
body
of
Christ
his
creator
.
But
thus
the
Apostle
hath
not
spoken
,
neither
could
he
so
speake
truely
,
properly
,
and
fitly
:
therefore
we
do
truely
,
properly
and
fitly
conclude
,
that
there
is
no
〈◊〉
.
Thirdly
,
Christ
speaking
of
the
cup
saith
,
Take
,
[
k
](A22474-e29920-b)
k
Luk
,
22
,
17
19
diuide
it
among
you
,
and
of
the
bread
he
saith
,
he
tooke
it
,
and
brake
it
.
But
if
the
substance
of
bread
be
abolished
,
or
changed
into
the
body
of
Christ
,
and
likewise
the
nature
of
the
wine
turned
into
the
blood
of
Christ
,
there
could
be
no
true
distributing
or
breaking
:
for
the
blood
of
Christ
is
not
deuided
into
parts
,
neither
is
his
body
broken
.
Fourthly
,
if
the
strength
or
force
of
transubstantiation
depend
vpon
these
words
of
institution
,
This
is
my
body
,
This
is
my
blood
:
then
there
can
be
no
reall
change
before
these
words
be
fully
finished
,
and
pronounced
to
the
end
.
I
herefore
,
when
they
begin
to
say
〈◊〉
is
:
What
is
it
?
What
mean
they
,
I
say
,
it
is
?
Is
it
any
other
then
bread
and
wine
by
their
owne
confession
till
the
wordes
bee
ended
?
So
then
,
these
sentences
shall
not
be
true
,
when
they
say
,
〈◊〉
is
my
body
,
this
is
my
blood
,
except
they
meane
,
this
bread
is
the
body
of
CHRIST
,
this
wine
is
his
blood
:
wherefore
,
bread
and
wine
remaine
,
their
nature
is
not
changed
and
altered
.
Fiftly
,
these
wordes
,
This
is
my
body
,
must
be
vnderstood
,
as
the
words
following
,
This
cup
is
the
new
testament
:
but
the
cup
is
not
turned
into
the
new
testament
,
nor
into
the
blood
of
Christ
:
therefore
the
other
wordes
must
be
figuratiuely
vnderstood
,
not
〈◊〉
:
for
there
is
one
respect
of
them
both
:
neither
can
any
reason
be
rendred
,
why
a
figure
should
be
admitted
in
the
one
part
,
rather
then
in
the
other
.
The
sixt
reason
:
Christ
is
said
to
giue
to
his
Disciples
that
which
he
saide
was
his
body
.
If
then
this
be
properly
taken
,
we
shall
thereby
make
a
proper
Christ
and
make
him
a
Monster
of
two
bodies
,
as
they
also
make
the
church
a
Monster
of
two
heads
.
For
so
there
must
be
one
body
which
gaue
,
and
another
body
which
was
giuen
.
But
it
is
most
absurde
,
that
he
should
giue
and
be
giuen
,
hold
himselfe
and
beholden
,
offer
and
be
offered
:
which
differeth
litle
from
the
[
c
](A22474-e30010-b)
c
〈◊〉
.
de
fabul
.
〈◊〉
.
lib.
2
heresie
of
the
Helcesaits
,
who
held
ther
were
sundry
Christs
,
two
at
the
least
,
one
dwelling
in
heauen
aboue
,
the
other
in
the
world
heere
beneath
:
so
these
make
Christ
to
haue
a
double
body
,
visible
and
inuisible
;
a
visible
[
m
](A22474-e30040-b)
m
Iren.
lib
4
contr.
〈◊〉
.
cap
34
of
an
earthly
&
heauenly
part
:
one
out
ward
,
the
other
inward
:
one
seene
,
the
other
vnderstood
:
one
a
signe
,
the
other
a
thing
signified
:
of
which
we
haue
spoken
before
,
book
.
1.
chap
,
3.
But
if
there
be
an
actuall
transubstantiation
,
then
the
outward
part
is
abolished
,
and
disanulled
.
The
8.
reason
:
in
baptisme
the
substance
of
water
remaineth
,
though
it
haue
words
of
consecration
,
and
be
made
a
sacrament
of
our
regeneration
:
and
therefore
in
the
Lords
supper
,
the
bread
and
wine
are
not
changed
and
don
away
vtterly
.
The
scripture
speaketh
as
highly
[
n
](A22474-e30060-b)
n
Math.
26
,
26
1
Pet.
3.
20.
21
of
the
one
as
of
the
other
.
The
ninth
reason
:
if
bread
be
really
turned
into
the
body
of
Christ
,
and
the
wine
into
his
blood
:
then
the
body
and
blood
of
Christ
are
really
〈◊〉
,
for
the
words
are
seuerally
pronounced
,
first
of
the
bread
,
then
of
the
wine
:
yea
the
soule
of
Christ
should
be
separated
from
his
body
,
for
the
bread
is
turned
onely
into
his
body
,
and
not
into
his
soule
.
But
his
soule
,
his
body
,
and
his
blood
are
not
really
separated
.
The
10.
reason
:
if
the
bread
be
turned
into
his
body
indeede
by
force
of
a
few
words
vttered
by
a
priest
:
then
the
priest
should
be
the
maker
of
his
maker
,
and
so
euery
Masse-monger
should
be
preferred
before
Christ
,
as
much
as
the
creitor
hath
〈◊〉
honnour
then
the
creature
,
the
builder
then
〈◊〉
house
,
the
work-man
then
the
worke
.
But
they
are
not
〈◊〉
to
publish
it
in
their
owne
words
and
writings
,
[
o
](A22474-e30090-b)
o
stella
clericorum
.
that
the
priest
is
the
creator
of
his
creator
,
He
that
created
you
,
hath
giuen
you
power
,
to
create
him
:
he
that
hath
created
you
without
your selues
,
[
p
](A22474-e30110-b)
p
Creatura
vobis
mediantibus
vobis
.
is
created
by
you
,
by
the
meanes
of
you
.
These
are
the
speeches
of
their
wise-men
,
if
they
be
not
ashamed
of
their
owne
words
.
The
11.
reason
:
the
bread
in
the
Sacrament
after
the
words
of
consecration
,
is
subiect
to
as
many
changes
and
chances
as
it
was
before
:
the
bread
may
mould
,
putrifie
,
and
breede
Wormes
,
[
q
](A22474-e30130-b)
q
Hesych
in
Leuit.
l.
2.
c.
8
Humbert
.
cont.
Nicet
.
and
was
accustomably
in
many
places
burned
:
the
wine
may
(
being
immoderately
taken
)
make
drunken
,
it
may
wax
sharpe
and
turne
into
vineger
:
yea
both
of
them
may
be
boyled
and
made
hot
:
both
of
them
may
be
vomited
vp
,
as
certaine
lepers
did
;
both
of
them
may
be
mingled
with
rank
poyson
,
as
a
certaine
[
r
](A22474-e30140-b)
r
Bernard
de
monte
polotiano
de
Domcastro
.
platin
.
in
vita
clem
.
5
Monk
gaue
the
poysoned
host
to
Henry
the
7.
a
noble
Emperour
of
famous
memory
,
which
when
he
had
taken
,
he
dyed
.
The
like
may
be
said
of
Victor
the
3.
a
Pope
of
Rome
,
who
was
poysoned
after
the
same
manner
[
s
](A22474-e30170-b)
s
Hermannus
Contractus
.
in
the
chalice
,
as
the
Emperor
was
in
the
bread
.
But
the
precious
body
and
blood
of
Christ
cannot
be
mingled
with
poyson
,
but
is
an
excellent
counterpoison
against
the
biting
of
the
old
Serpent
and
all
infection
ofsinne
whatsoeuer
;
the
body
cannot
mould
or
putrifie
,
the
blood
of
Christ
cannot
become
sharp
or
sowre
,
as
the
outward
signes
may
,
therefore
the
substance
of
bread
and
wine
remaineth
.
The
12.
reason
:
there
is
something
in
the
sacrament
,
materiall
and
substantiall
,
which
goeth
the
way
of
all
meates
,
according
to
that
saying
of
our
sauiour
,
[
t
](A22474-e30180-b)
t
Math
15
,
17
Perceiue
ye
not
yet
,
that
what
soeuer
entreth
into
the
mouth
,
goeth
into
the
belly
,
and
is
cast
out
into
the
draught
?
But
none
of
the
accidents
,
as
shape
,
colour
,
quality
,
tast
,
&
such
like
are
auoyded
,
because
they
are
altered
in
the
stomacke
,
before
they
come
to
the
place
of
auoydance
:
[
u
](A22474-e30200-b)
u
Origen
.
in
math.
cap.
15
and
it
were
blasphemy
to
thinke
that
the
body
of
Christ
either
entreth
into
the
mouth
,
or
goeth
downe
into
the
belly
,
or
is
cast
out
into
the
draught
,
howsomany
of
them
haue
also
maintained
this
monstrous
impiety
:
Therefore
,
the
substance
of
the
bread
and
the
wine
remaine
in
their
owne
nature
in
the
sacrament
.
The
13.
〈◊〉
:
If
there
were
a
miraculous
conuersion
of
the
bread
and
wine
,
it
would
appeare
to
the
outward
senses
.
as
Ioh.
6
,
The
multitude
[
a
](A22474-e30230-b)
a
Ioh.
6
,
26
saw
his
Miracles
.
There
was
neuer
Miracle
wrought
by
any
bodyly
creature
,
but
sense
iudged
it
to
be
so
:
but
seeing
our
eyes
see
,
and
our
tast
discerneth
that
it
is
bread
,
we
cannot
imagine
,
there
is
any
miracle
.
The
Miracles
that
Moyses
did
in
Egypt
,
when
he
turned
water
into
blood
,
and
his
rod
into
a
Serpent
:
The
miracles
[
b
](A22474-e30260-b)
b
August
.
de
Trinit
,
lib.
3
cap.
10
that
Christ
did
,
when
he
turned
water
into
wine
,
the
eye
saw
,
the
tast
discerned
,
heere
was
no
deceit
,
no
fraud
,
no
collusion
.
And
thus
euery
hedge-priest
should
be
a
worker
of
Miracles
,
that
onely
can
read
his
portuise
,
and
say
ouer
his
pater
noster
with
an
Aue
mary
.
This
is
an
honor
that
may
be
chalenged
,
but
cannot
be
granted
vnto
them
.
The
14
reason
:
if
there
were
any
transubstantiation
there
shold
be
an
actuall
conuersion
of
the
bread
into
the
body
of
Christ
;
but
this
cannot
stand
.
For
when
one
thing
is
changed
into
another
,
the
matter
remainetin
,
the
forme
is
altered
:
but
heere
they
make
the
forme
to
abide
,
and
the
matter
to
be
changed
.
A
strange
Metamorphosis
,
and
fitting
the
fable
of
this
counterfeit
turning
.
Now
the
matter
of
〈◊〉
is
not
in
the
body
of
Christ
,
because
it
is
perfect
in
it selfe
,
and
so
glorified
,
that
it
can
receiue
no
accesse
.
Besides
,
nothing
can
be
conuerted
or
changed
into
a
thing
before
being
and
pre-existing
,
which
was
really
before
the
change
or
conuersion
;
as
Christ
turned
the
water
into
that
wine
which
was
not
before
,
[
c
](A22474-e30310-b)
c
Exod.
4
,
3
Ioh.
2.
8
Gen
,
19
,
26
&
Moses
turned
his
rod
into
that
serpent
which
was
not
before
:
and
Lots
wife
was
turned
into
that
pillar
which
was
not
before
.
But
the
body
of
Christ
is
before
their
transubstanriation
,
wherupon
it
follow
weth
,
that
the
bread
cannot
be
changed
into
his
body
.
The
15.
reason
:
if
Christ
did
〈◊〉
the
bread
into
his
body
when
he
saud
This
is
my
body
:
then
in
like
manner
,
the
Apostle
did
〈◊〉
the
〈◊〉
of
the
Corinthians
into
the
body
of
Christ
,
when
〈◊〉
〈◊〉
,
Now
ve
are
[
d
](A22474-e30380-b)
d
1
cor
,
12
,
27
the
bodie
of
christ
,
and
members
for
your
〈◊〉
.
〈◊〉
〈◊〉
can
they
alleage
,
why
〈◊〉
should
be
in
the
one
sentence
more
than
in
the
other
?
For
the
whole
colledge
and
company
of
diuines
of
Rome
and
Rhemes
,
and
all
the
multitude
of
papistes
through
out
the
world
shall
neuer
be
better
able
to
proue
their
transubstantiation
out
of
these
words
This
is
my
body
:
then
out
of
the
other
〈◊〉
are
the
body
of
Christ
.
The
16.
reason
:
if
the
bread
were
turned
into
the
body
of
Christ
and
receiued
in
the
mouth
:
it
should
go
farre
better
with
our
bodies
then
with
our
soules
,
because
our
bodyes
should
really
receiue
the
body
of
Christ
,
but
our
soules
should
not
,
being
spirits
:
and
bodies
cannot
be
mingled
and
intermedled
with
spirits
.
Wherefore
,
we
cannot
beleeue
and
receiue
this
real
conuersion
of
one
substance
into
another
.
The
17.
reason
:
if
the
bread
be
transubstantiated
into
the
body
of
christ
,
and
so
receiued
by
vs
:
then
either
it
is
turned
into
our
bodies
,
or
vanisheth
away
into
nothing
,
or
returneth
and
departeth
back
into
heauen
.
But
it
is
not
turned
into
our
bodily
substance
,
for
then
we
should
grow
bodily
and
not
spiritually
,
carnally
not
mistically
,
into
one
person
with
him
:
neither
doth
it
vanish
to
nothing
,
for
this
were
horrible
blasphemy
once
to
imagine
and
conceiue
of
the
body
of
christ
:
neither
doth
it
depart
into
heauen
,
for
he
was
there
before
,
and
the
heauens
containe
him
to
the
end
of
all
things
.
Therefore
,
the
bread
cannot
be
said
to
be
turned
into
the
body
of
christ
,
except
one
of
these
be
granted
.
And
thus
also
we
may
reason
of
the
wine
.
If
it
be
turned
into
the
blood
of
Christ
,
it
must
necessarily
passe
into
our
substance
,
or
vanish
away
,
or
returne
to
the
heauens
:
for
no
fourth
way
can
be
imagined
.
But
none
of
these
can
stand
either
with
diuinity
or
phylosophy
,
either
with
faith
or
reason
,
either
with
scripture
or
nature
,
and
therfore
consequently
transubstantiation
must
fall
.
The
18.
reason
:
if
the
disciples
had
not
vnderstood
christ
to
call
the
bread
his
body
sacramentally
:
they
would
haue
beene
greatly
troubled
(
who
often
doubted
of
the
least
things
)
and
demaunded
the
vnderstanding
of
them
.
As
the
hearers
of
Christ
Ioh.
6
,
supposing
he
had
spoken
of
a
carnal
manner
of
eating
his
[
e
](A22474-e30470-b)
e
Ioh.
652
,
60
flesh
,
were
troubled
and
offended
,
saying
,
How
can
this
man
giue
vs
his
flesh
to
eate
?
And
vers.
60
,
This
is
an
heard
saying
,
who
can
heare
it
?
Wherefore
,
who
seeth
not
,
that
they
would
haue
marueiled
and
required
farther
,
if
they
had
vnderstood
christ
to
haue
changed
the
bread
into
his
body
,
and
the
wine
into
his
blood
?
But
they
doubt
not
,
they
demand
not
,
they
maruaile
not
,
they
murmur
not
,
and
therfore
beleeue
not
this
iugling
of
transubstantiation
,
or
turning
of
one
substance
into
another
.
And
if
they
beleeued
it
not
,
how
should
we
receiue
it
.
The
19.
argument
:
it
ouerturneth
sundry
Articles
of
our
Christian
faith
.
Wee
beleeue
that
Christ
Iesus
was
begotten
of
the
father
before
all
worldes
,
and
borne
in
time
of
the
Virgin
Mary
:
this
the
Scripture
teacheth
,
this
the
Creed
deliuereth
:
this
euery
true
Christian
professeth
and
beleeueth
.
But
if
the
bread
be
transubstantiated
into
the
body
of
Christ
,
and
the
wine
into
the
blood
of
christ
:
then
his
body
is
made
and
borne
of
bread
and
wine
,
and
the
priest
after
the
words
of
consecration
may
say
,
a
little
pretty
son
is
borne
vnto
vs
,
and
newly
made
.
Againe
,
we
beleeue
that
Christ
was
crucified
and
died
for
our
sins
,
that
he
was
buried
,
rose
againe
,
ascended
,
and
sitteth
at
the
right
hand
of
God
the
father
almighty
.
But
if
the
body
of
Christ
bee
made
of
bread
as
often
as
the
Eucharist
is
celebrated
,
then
Christ
being
on
the
Crosse
might
be
elsewhere
then
on
the
Crosse
:
when
he
died
,
he
might
be
where
he
suffered
nothing
:
lying
in
the
graue
,
he
might
bee
out
of
the
graue
:
yea
hee
might
be
in
the
graue
after
his
resurrection
and
rising
out
of
the
graue
:
wherof
notwithstanding
the
Angels
said
,
[
f
](A22474-e30530-b)
f
Mat
,
28
,
5
he
is
not
heere
.
Lastly
,
we
beleeue
that
christ
shall
come
from
heauen
to
iudge
the
quick
and
dead
,
and
that
in
the
same
manner
he
ascended
,
[
g
](A22474-e30550-b)
g
Reuel.
1
,
7
whom
we
doubt
not
but
men
shall
see
,
as
Reuel.
1.
7.
Euery
eye
shall
see
him
,
yea
euen
they
which
pierced
him
through
.
But
if
Christes
body
be
made
of
bread
,
he
shall
stare
and
start
out
of
the
pixe
,
and
not
come
from
heauen
,
and
that
in
another
shape
then
when
he
ascended
:
nay
,
thus
he
shold
come
daily
vnto
vs
,
&
yet
no
man
can
see
him
,
nor
perceiue
his
comming
.
Al
these
deuises
,
ouerthrow
foundation
of
faith
,
sauour
of
nouelty
,
and
bring
in
heresie
against
all
certaine
grounds
of
true
religion
.
The
20.
argument
:
if
by
vertue
of
Christs
words
,
transubftantiation
were
brought
to
passe
,
and
the
true
body
of
christ
were
really
present
on
the
earth
:
then
the
bread
should
be
changed
into
whole
Christ
,
that
is
,
into
his
body
indued
with
his
magnitude
,
quantity
,
quality
,
colour
,
and
all
his
dimensions
.
For
Christ
said
not
at
his
supper
,
this
is
the
substance
of
my
body
without
accidents
:
but
[
h
](A22474-e30580-b)
h
Luk.
21
16
1
cor.
11
,
24
This
is
my
body
which
is
giuen
for
you
,
and
which
is
broken
for
you
.
Therefore
,
the
body
was
visible
and
seene
of
them
all
,
it
was
felt
,
it
had
all
accidents
agreeable
thereunto
,
and
the
substance
of
Christs
body
alone
without
his
qualities
was
not
crucified
on
the
Crosse
,
neither
yet
could
be
crucified
.
Not
withstanding
,
we
see
not
Christs
body
vpon
the
earth
,
nor
any
adioynt
thereof
is
perceiued
or
discerned
.
Where
are
they
then
?
Are
they
in
substance
of
christs
body
which
is
in
heauen
?
And
not
in
the
substance
of
his
body
which
is
on
the
earth
?
Then
they
make
Christ
to
haue
two
distinct
bodies
:
for
one
and
the
same
body
cannot
haue
his
properties
and
dimensions
,
and
yet
bee
without
them
,
which
necessarily
implyeth
a
contradiction
,
and
consequently
falsehood
:
especially
considering
how
great
a
difference
they
make
betweene
the
body
of
Christ
in
heauen
,
and
this
body
that
lieth
and
lurketh
vnder
the
accidents
and
shewes
of
bread
in
their
box
.
The
21.
reason
:
it
destroyeth
the
nature
of
a
true
body
,
it
taketh
away
the
defence
vsed
against
heretickes
,
and
bringeth
in
the
heresies
of
Marcion
,
of
Eutiches
,
and
the
Manichics
,
which
[
i
](A22474-e30640-b)
i
August
,
de
quod
vuit
de
.
denied
Christ
to
haue
a
solid
,
and
true
humane
body
,
&
held
that
he
had
only
a
phantastical
body
without
any
materiall
flesh
,
blood
,
or
bone
,
in
appearance
and
sight
some
what
,
but
in
deed
and
substance
nothing
.
For
they
teach
that
his
body
is
in
infinite
places
at
once
,
&
those
discontinued
,
voyd
of
quantity
and
quality
,
not
circumscribed
,
not
visible
,
nor
any
way
sensible
:
that
being
in
heauen
,
he
is
really
and
corporally
on
earth
,
though
not
in
the
distance
betweene
heauen
and
earth
,
nor
in
those
places
where
the
host
is
not
:
which
is
to
assigne
innumerable
bodies
to
our
sauiour
Christ
,
and
consequently
to
make
him
no
body
,
which
is
in
esfect
as
much
as
to
deny
he
is
come
in
the
flesh
,
[
k
](A22474-e30650-b)
k
1
Ioh
,
4
,
3
,
&
2
Ioh.
7
which
is
the
very
doctrine
of
Antichrist
himselfe
,
as
Iohn
speaketh
,
Euery
spirit
that
confesseth
not
,
that
Iesus
Christ
is
come
in
the
flesh
,
is
not
of
God
:
but
this
is
the
spirit
of
Antichrist
,
of
whom
we
haue
〈◊〉
.
And
in
his
2.
Epistle
,
Many
〈◊〉
are
entred
into
this
world
,
which
confesse
not
,
that
Iesus
Christ
is
come
in
the
flesh
:
he
that
is
such
a
one
,
is
a
deceiuer
and
an
Antichrist
.
But
Orcam
propoundeth
this
as
the
doctrine
of
the
schooles
,
that
[
l
](A22474-e30690-b)
l
Occam
.
in
cen
tilo
.
theol
.
conclus.
25
,
26
The
body
of
Christ
is
euery
where
,
as
God
is
euery
where
,
and
that
if
there
were
an
host
that
filled
all
the
world
,
the
body
of
christ
might
be
with
euery
part
thereof
when
it
should
be
consecrated
.
And
Holcot
treading
in
the
same
stepes
of
the
schooles
,
not
of
the
scriptures
,
saith
,
If
there
had
beene
a
thousand
hostes
in
a
thousand
places
at
the
same
time
,
that
christ
did
hang
vpon
the
crosse
,
[
m
](A22474-e30730-b)
m
Holcot
.
in
4
lib.
sentent
.
quest
3
christ
had
beene
crucified
in
a
thousand
places
.
But
it
is
an
vnseparable
property
of
bodies
,
to
be
locall
and
contained
in
place
:
[
n
](A22474-e30750-b)
n
August
.
epist
57
,
ad
dardan
.
take
away
space
of
place
,
and
true
dimensions
from
bodies
,
and
they
are
no where
,
as
Augustine
teacheth
.
Besides
,
hence
the
fathers
concluded
the
truth
of
Christs
body
becavse
,
[
o
](A22474-e30770-b)
o
Luk.
24
,
39
he
might
be
seene
and
handled
,
and
because
he
had
flesh
and
bones
,
according
to
the
〈◊〉
,
Behold
,
my
hands
and
my
feete
,
for
it
is
I
my selfe
:
handle
me
and
see
:
for
a
spirit
hath
not
flesh
and
bones
,
as
ye
see
me
haue
.
But
if
he
be
neither
seene
nor
handled
in
the
sacrament
,
nor
discerned
to
haue
flesh
and
bones
:
how
shall
his
humanity
be
〈◊〉
and
maintained
against
heretikes
impugning
the
same
?
The
22.
reason
:
it
taketh
away
iudgement
from
the
senses
,
and
maketh
the
sacrament
of
truth
to
be
a
sacrament
of
forgery
and
falsehood
:
for
the
senses
of
seeing
,
of
tasting
,
of
touching
,
of
handling
and
smelling
,
do
iudge
bread
and
wine
to
be
in
the
sacrament
,
and
not
mans
flesh
truely
and
properly
:
neither
can
[
p
](A22474-e30800-b)
p
arist.
lib
,
2
de
anim
.
cap.
6
all
the
senses
be
〈◊〉
in
their
proper
obiects
,
as
euen
the
phylosophers
themselues
do
teach
,
and
that
truely
,
The
23.
reason
:
it
is
an
horible
act
and
vnnaturall
cruelty
for
man
to
eate
mans
flesh
,
and
for
man
to
drinke
mans
blood
:
and
therefore
the
papists
are
as
humane
as
the
Cyclops
,
Canibals
,
and
other
barbarous
people
.
It
is
more
brutish
and
barbarous
[
q
](A22474-e30830-b)
q
August
.
de
doctr
christ
.
lib.
3.
cap.
16
,
cyril
.
anat
.
11
,
to
eate
mans
flesh
,
then
to
kill
a
man
:
and
to
drink
mans
blood
then
to
shed
it
.
Thus
they
make
christian
people
eaters
of
mans
flesh
and
bloode
suckers
,
which
is
beastly
and
horrible
wickednesse
.
The
24.
reason
:
the
Apostle
maketh
an
opposition
between
the
table
of
the
Lord
,
and
the
table
of
deuils
,
saying
,
[
r
](A22474-e30850-b)
r
cor
,
10
,
20
,
21
Ye
cannot
drinke
the
cup
of
the
Lord
,
and
the
cup
of
deuils
:
ye
cannot
be
partakers
of
the
Lords
table
,
and
of
the
table
of
deuils
:
where
he
sheweth
,
that
to
eate
the
flesh
offered
to
idols
is
to
bee
partakers
of
the
idols
.
as
the
bread
which
we
breake
,
is
the
participation
and
communion
of
the
body
of
the
Lord
.
Hence
he
concludeth
,
that
they
should
not
eate
of
those
thinges
which
the
Gentiles
sacrifice
to
idols
,
because
they
haue
fellowship
with
the
diuils
that
eate
of
them
,
euen
as
they
are
vnited
to
Christ
which
partake
of
the
bread
in
the
supper
.
If
then
the
flesh
offered
to
idols
be
not
transubstantiated
:
why
fhold
the
sacramental
bread
be
turned
into
the
body
of
christ
,
seeing
it
sufficeth
to
make
vs
partakers
of
the
Lords
body
to
eat
of
the
bread
,
as
it
was
sufficient
to
make
them
partakers
of
the
idols
,
to
eate
of
the
thinges
offered
vnto
them
?
The
25.
reason
:
if
the
institution
of
Christ
be
a
sufficient
direction
vnto
the
church
what
to
hold
in
this
question
,
we
shal
easily
giue
this
transubstantiation
a
fall
.
We
see
in
the
cases
of
matrimony
that
did
befall
,
our
sauiour
bringeth
them
to
the
first
institution
,
and
therby
dissolueth
the
doubts
and
difficulties
that
arose
,
saying
,
[
s
](A22474-e30870-b)
s
Math
,
19
,
3
4
,
8
,
From
the
beginning
it
was
not
so
.
So
when
any
controuersie
ariseth
about
the
Lords
supper
,
the
ordinance
of
Christ
is
able
to
take
it
vp
,
how
great
or
grieuous
soeuer
it
grow
.
Now
,
there
is
no
sentence
,
no
word
,
no
sillable
,
no
iot
,
no
title
in
the
discription
of
the
supper
,
that
fauoreth
or
sauoreth
of
transubstantiation
,
or
signifieth
and
insinuateth
any
such
matter
.
True
it
is
,
christ
saith
[
t
](A22474-e30890-b)
t
Math.
26
,
26
This
is
my
body
,
but
to
be
doth
not
signifie
to
transubstantiate
:
for
then
when
he
saith
,
[
u
](A22474-e30910-b)
u
Ioh.
15
,
1
,
&
10
,
7
&
.
14.
6
I
am
the
true
vine
,
I
am
the
dore
,
the
way
,
and
such
like
,
he
shall
be
turned
and
transubstantiated
into
a
natural
vine
,
into
a
materal
doore
,
into
an
high
way
,
from
whence
would
follow
infinite
abuses
and
absurdities
.
Besides
,
if
the
word
(
is
)
in
the
institution
fignifie
,
is
transubstantiated
,
that
is
,
changed
from
one
substance
into
an
〈◊〉
,
from
bread
into
flesh
,
from
wine
into
blood
:
then
the
change
shold
be
made
before
all
the
words
be
vttered
,
so
that
hence
it
would
follow
,
that
it
cannot
be
done
by
vertue
of
the
words
,
which
goeth
before
the
pronouncing
of
the
words
.
Last
of
al
,
the
maintainers
of
transubstantiation
,
as
the
builders
of
babel
,
haue
their
tongs
diuided
,
and
their
languages
confounded
:
they
cannot
accord
together
,
but
vary
and
dissent
one
from
another
,
[
a
](A22474-e30940-b)
a
Mark
.
14
,
56
like
the
false
witnesses
that
arose
against
christ
.
First
,
they
knew
not
certainely
,
whether
the
bread
bee
turned
into
his
body
,
or
come
in
place
thereof
,
the
substance
departing
.
Secondly
,
some
alow
not
these
speaches
,
[
b
](A22474-e30950-b)
b
Thom.
p
3
qu
75
,
art.
8
bread
is
Christes
body
,
or
bread
is
made
christs
body
:
but
wil
haue
it
said
,
christs
body
is
made
of
bread
:
[
c
](A22474-e30960-b)
c
Canon
.
conuertantur
others
condemne
this
speach
also
,
that
bread
is
made
christs
body
.
Thirdly
,
they
know
not
what
is
broken
,
whether
bread
,
or
accidents
,
or
nothing
:
others
say
,
the
true
body
of
christ
is
broken
,
Fourthly
,
they
agree
not
,
whether
their
water
in
the
chalyce
mingled
with
wine
,
be
transubstantiated
:
some
say
it
is
,
other
say
it
is
not
:
some
more
sober
then
the
rest
,
are
afraid
what
to
say
,
[
d
](A22474-e30970-b)
d
durand
.
lib.
4
and
aske
who
is
able
to
decide
the
question
?
Others
say
it
is
turned
into
the
humors
of
his
body
:
others
virknit
the
knot
thus
,
that
the
water
is
turned
into
the
wine
,
and
then
the
wine
into
his
blood
,
and
therefore
are
circumspect
to
giue
this
cautel
that
a
litle
water
be
mingled
,
being
afraid
,
least
,
if
more
water
were
put
in
then
the
wine
,
the
wine
should
be
transubstantiated
into
water
.
Fiftly
,
they
cannot
agree
with
what
words
their
consecration
is
wrought
,
whether
accidents
be
without
their
subiect
,
whether
the
accidents
norish
no
lesse
then
the
substance
of
bread
&
wine
:
likwise
what
the
rats
&
mise
do
eat
:
how
&
sron
whence
the
worms
are
oftentims
ingendred
Eucharist
,
and
so
consume
it
:
whether
the
shewes
of
bread
be
the
body
without
the
blood
,
and
the
shews
of
wine
the
blood
without
the
body
.
It
were
infinite
[
e
](A22474-e30990-b)
e
see
D.
sutl
.
de
Miss.
lib.
5.
cap
16
to
note
out
all
their
contentions
and
contradictions
:
these
may
suffice
to
shew
how
the
enimies
of
God
fight
one
against
another
,
and
all
of
them
with
their
own
shadwoes
.
And
thus
much
of
the
late
doting
deuise
of
transubstantiation
,
which
is
the
soule
and
life
of
their
popish
religion
:
the
deniers
or
doubters
wherof
,
they
pursue
with
fire
and
sword
more
eagerly
,
then
such
as
are
enemies
to
the
blessed
trinity
.
The
last
generall
vse
is
this
:
if
christ
deliuered
both
these
signes
,
not
onely
the
bread
,
but
the
wine
also
to
his
[
f
](A22474-e31020-b)
f
christs
people
must
receiue
the
supper
vnder
both
kinds
.
and
both
kinds
by
the
people
are
to
be
receiued
,
not
bread
alone
,
nor
wine
alone
,
but
bread
and
wine
:
the
bread
in
token
of
his
body
giuen
for
vs
,
and
the
wine
in
token
of
his
blood
shed
for
vs
.
This
is
the
ordinance
of
Christ
:
this
is
a
greeable
to
the
scripture
.
Notwithstanding
,
the
Church
of
Rome
hath
decreed
,
that
it
is
not
necessary
for
the
people
to
cómunicate
in
both
kinds
,
and
holdeth
them
[
g
](A22474-e31040-b)
g
cone
.
Trident
sess.
21
,
cap
2
accursed
that
hold
it
necessary
for
the
people
,
to
receiue
the
cup
,
cósecraced
by
the
priest
.
Thus
it
appeareth
,
they
labor
nothing
more
,
then
to
take
from
the
faithful
the
sweete
comfort
of
the
Lords
supper
.
This
is
a
sacrilegious
corruption
of
christs
institution
,
deuised
by
sathan
,
broached
by
Antichrist
,
published
by
his
adherentes
in
the
corrupt
times
of
most
palpable
darknesse
,
as
may
appeare
by
these
reasons
.
Frist
,
if
none
may
drinke
of
the
consecrate
wine
but
the
priest
,
then
none
should
eat
of
the
bread
,
but
priests
:
so
that
they
must
either
exclude
the
people
from
both
which
I
trust
they
dare
not
,
or
admit
them
to
both
,
which
as
yet
they
do
not
.
For
to
whom
Christ
said
,
[
h
](A22474-e31060-b)
h
Math
,
26
,
26
27
Take
and
eate
,
to
those
gaue
he
the
cup
and
said
,
Drinke
ye
.
Wherefore
,
the
signes
being
both
equal
,
all
communicants
must
drinke
of
the
one
,
as
wel
as
eate
of
the
other
,
there
being
the
same
warrant
for
the
one
,
that
there
is
for
the
other
,
and
the
let
that
would
barre
the
one
,
will
hinder
the
other
:
so
as
[
i
](A22474-e31090-b)
i
Math.
19
,
6
the
thinges
which
God
in
his
goodnesse
hath
ioyned
together
,
man
without
sinne
cannot
separate
.
Secondly
,
when
Christ
instituted
this
sacrament
,
he
said
,
[
k
](A22474-e31110-b)
k
Math.
26
,
27
Mar.
14
,
23
1
cor.
12
,
13
Drinke
ye
all
of
this
:
and
by
all
he
vnderstood
of
the
Communicants
.
And
the
Euangelist
Marke
addeth
,
They
al
drank
of
it
,
to
wit
,
all
that
were
present
at
his
last
supper
,
who
had
before
eaten
of
the
bread
of
the
Lord
.
This
also
appeareth
by
the
Apostle
,
1
Cor.
12.
They
haue
beene
all
made
to
drinke
into
one
spirit
.
This
commaundement
of
Christ
being
generall
,
imposeth
a
necessity
vpon
the
people
,
when
he
saith
,
Take
ye
,
eate
ye
,
drinke
ye
,
do
ye
this
.
These
commaundements
are
perpetuall
,
vnchangable
,
and
alwaies
in
force
:
not
arbitrary
,
not
temporall
,
not
repealed
,
but
bind
the
conscience
to
the
end
of
the
world
,
against
which
no
limitation
,
or
dispensation
can
be
alowed
,
being
the
commaundementes
[
l
](A22474-e31160-b)
l
1
cor.
14.
37
of
God
,
not
of
man
.
Thirdly
,
the
cup
is
a
part
of
Christes
will
and
testament
.
Now
touching
the
nature
of
a
testament
or
will
,
the
saying
of
the
Apostle
is
knowne
,
[
m
](A22474-e31180-b)
m
Gal.
3
,
15
Heb.
9.
16
,
17
If
it
be
but
a
mans
testament
,
when
it
is
confirmed
,
no
man
doth
abrogate
it
,
or
addeth
any
thing
therto
:
where
he
sheweth
,
that
the
dead
mans
wil
may
not
be
changed
,
nothing
can
be
put
to
,
nothing
taken
out
without
forgery
and
salsehood
.
This
is
the
law
of
nature
and
Nations
.
But
the
Lordes
Supper
is
a
sacrament
proper
to
the
new
testament
,
as
Christ
saith
,
[
n
](A22474-e31200-b)
n
Luk
,
22
,
20
this
cup
is
the
new
testament
in
my
blood
which
is
shed
for
you
.
This
testament
the
Lord
Iesus
made
the
night
before
he
was
betrayed
,
he
sealed
it
by
shedding
his
most
precious
blood
,
-
he
hath
giuen
Legacies
,
not
of
earthly
and
temporall
,
but
of
heauenly
and
eternall
goods
.
And
seeing
he
hath
appointed
the
cup
of
this
his
testament
to
be
deliuered
and
drunke
of
all
those
for
whom
his
blood
was
shed
:
it
is
intollerable
boldnes
and
presumption
to
take
away
the
vse
thereof
from
the
greater
part
of
the
Church
,
and
an
infallible
token
of
an
vnshamefast
and
shamelesse
harlot
,
to
alter
her
husbands
will
,
to
defraud
and
defeat
his
children
of
that
worthy
portion
which
their
father
alotted
〈◊〉
and
so
to
keepe
backe
part
of
their
inhetitance
and
〈◊〉
.
Fourthly
,
the
blood
of
Christ
shed
vpon
the
Crosse
belongeth
not
onely
to
the
pastors
and
teachers
,
but
to
all
the
faithfull
that
come
to
the
table
of
the
Lord
,
as
appeareth
by
the
wordes
of
Christ
,
[
o
](A22474-e31230-b)
o
Math
,
26
,
28
Luk.
22
,
20.
This
is
my
blood
which
is
shed
for
you
and
for
many
:
why
then
should
the
blood
of
Christ
be
denyed
,
or
the
cup
of
the
Lord
be
barred
from
them
?
If
then
the
blood
of
Christ
were
shed
for
the
people
,
as
well
as
for
the
ministers
:
surely
the
cup
belongeth
to
one
as
wel
as
to
the
other
.
If
the
people
haue
the
greater
,
who
shall
keepe
them
from
the
lesse
?
If
they
haue
their
part
in
the
thing
signified
,
who
shall
deny
them
of
the
outward
signe
?
For
as
the
fruite
and
effect
of
the
blood
of
Christ
is
common
to
the
people
with
the
pastor
:
so
should
the
cup
also
,
which
is
the
communion
of
his
blood
shed
for
the
redemptionof
the
peoples
sinnes
,
be
diuided
indifferently
betweene
the
pastor
and
the
people
.
Fiftly
,
the
[
p
](A22474-e31260-b)
p
1
cor.
11
,
23
Apostle
deliuered
that
to
the
Church
which
he
had
receiued
from
the
Lord
Iesus
:
Now
the
Church
ought
diligently
to
obserue
the
written
traditions
and
verities
of
the
Apostles
,
which
are
committed
to
posterity
to
be
kept
inuiolably
.
But
he
hath
deliuered
,
how
the
Lord
,
after
taking
,
blessing
,
breaking
,
and
distributing
of
the
bread
,
likewise
tooke
the
cuppe
,
blessed
,
and
distributed
it
among
them
,
so
saith
the
Apostle
must
the
Churches
do
.
If
then
he
receiued
this
from
the
Lorde
,
to
deliuer
both
kinds
to
the
people
;
let
the
Church
of
Rome
consider
with
her selfe
,
from
whence
she
hath
receiued
the
contrarye
,
to
withhold
one
of
the
kinds
from
the
people
:
for
both
cannot
proceed
from
one
and
the
same
spirit
of
truth
,
which
is
neuer
contrary
to
it selfe
.
Sixtly
,
if
all
the
faithfull
that
come
to
the
Lordes
Table
,
must
shew
forth
the
Lords
death
vntill
he
come
,
and
this
be
done
by
them
as
wel
by
drinking
of
the
cup
,
as
by
eating
of
the
bread
:
then
all
the
communicants
must
receiue
the
sacrament
vnder
both
kinds
,
[
q
](A22474-e31290-b)
q
1
cor.
11.
26.
vntill
the
second
comming
of
christ
.
But
the
faithfull
must
shew
forth
the
lordes
death
by
eating
of
that
bread
and
drinking
of
that
cup
,
as
the
Apostle
teacheth
,
As
often
as
ye
shall
eate
this
bread
,
and
drinke
of
this
cup
,
ye
shew
the
Lordes
death
vntill
he
come
.
Therefore
,
all
communicants
must
partake
the
sacrament
vnder
both
kinds
.
Seuenthly
,
the
Apostle
giueth
an
expresse
commaundement
to
〈◊〉
whole
church
,
which
al
must
obey
that
come
worthily
to
this
holy
table
,
Let
a
man
examine
himselfe
,
[
r
](A22474-e31340-b)
r
1
cor
,
11
,
28
and
so
let
him
eate
of
this
bread
,
and
drinke
of
this
cup.
Where
he
giueth
a
double
commaundement
,
first
to
appeare
reuerently
,
then
to
receiue
worthily
.
Now
,
al
that
must
proue
and
try
themselues
,
are
commaunded
not
only
to
eate
bread
,
but
to
drink
of
the
cup
:
but
al
must
try
and
examine
themselues
:
therfore
al
are
commanded
both
to
eat
and
drink
at
the
lords
table
.
If
this
be
a
commaundement
to
examine
:
then
the
wordes
following
of
eating
and
drinking
,
are
likewise
commandements
.
There
is
no
halting
in
these
,
let
them
admit
both
,
or
let
them
deny
both
.
Eightly
,
if
the
faithfull
take
not
the
cup
in
the
supper
of
the
lord
,
the
condicion
of
Christians
vnder
the
Gospel
,
shal
be
worse
then
of
the
Isralites
vnder
the
law
.
For
the
people
of
Israell
in
the
wildernesse
hauing
the
same
sacrament
in
effect
with
vs
,
[
s
](A22474-e31360-b)
s
1
cor.
10
,
4
Did
all
drinke
of
the
spiritual
rock
that
followed
them
,
and
that
rock
was
Christ
,
as
the
Apostle
affirmeth
.
But
out
condicion
is
not
worser
and
weaker
then
theirs
:
therefore
all
the
faithful
are
to
drink
of
the
cup
of
the
lord
.
Bellarmine
,
the
Souldan
of
the
Romish
Synagogue
,
[
t
](A22474-e31390-b)
t
bellar
.
lib.
4
de
euchar
.
C.
27
answereth
thus
,
They
drunke
not
water
out
of
the
rock
when
they
did
eate
of
the
spirituall
meate
,
but
in
another
place
,
and
at
an
other
time
.
But
this
is
an
answearlesse
answer
which
cannot
satisfie
.
For
albeit
the
sacraments
of
the
Isralites
as
figures
and
types
did
represent
the
same
graces
that
our
Sacraments
do
:
yet
it
is
not
necessary
they
should
in
all
pointes
answer
each
other
,
and
in
all
respectes
agree
together
.
Besides
,
the
Church
of
Rome
at
no
time
aloweth
the
people
to
drinke
of
the
Wine
,
a
seale
of
the
blood
of
Christ
:
they
keepe
them
from
the
cup
of
the
Lord
,
both
when
they
giue
them
the
bread
,
and
at
all
other
times
,
and
thereby
make
their
estate
worse
then
the
estate
of
the
Iewes
.
Indeed
,
if
they
did
at
any
time
permit
al
the
people
to
drink
of
the
cup
,
they
might
pretend
this
example
of
the
Israelites
:
but
inasmuch
as
they
vtterly
deny
them
this
part
of
the
cup
,
they
ouerthrow
themselues
in
their
malice
,
and
yet
in
their
blindnes
they
do
not
see
it
.
Lastly
,
many
of
the
fathers
,
did
both
eate
Manna
and
〈◊〉
water
out
of
the
rock
,
if
not
in
the
same
place
,
yet
at
one
&
the
same
time
,
[
u
](A22474-e31440-b)
u
exod.
16
,
21
inasmuch
as
they
gathered
thereof
euery
morning
,
and
it
ceased
not
,
[
a
](A22474-e31450-b)
a
Iosh.
5.
12
vntill
they
entred
the
frontiers
and
confines
of
the
land
of
promise
.
But
they
neuer
alow
without
a
toleration
and
dispensation
,
the
people
in
any
place
,
at
any
time
,
vpon
any
occasion
,
and
in
any
respect
to
tast
of
the
cup
in
the
Lords
supper
.
Ninthly
,
if
the
cup
of
the
new
testament
may
be
taken
from
the
Lordes
people
:
in
like
manner
the
water
in
baptisme
may
be
taken
away
from
them
.
For
the
blood
of
christ
,
whereby
remission
of
sins
is
purchased
and
procured
,
is
represented
by
the
wine
of
the
Lordes
Supper
,
as
well
as
by
the
water
in
baptisme
.
But
the
water
in
baptisme
,
without
great
sacriledge
,
cannot
be
omitted
or
neglected
:
wherefore
then
should
the
cup
be
taken
away
.
Lastly
,
if
any
part
of
the
supper
might
be
taken
away
from
the
people
:
then
like
wise
the
word
of
God
may
be
taken
from
them
,
for
in
this
point
there
is
the
same
reason
and
respect
of
them
both
.
A
Sacrament
is
nothing
else
but
a
visible
word
,
and
a
sealing
vp
of
the
word
:
and
the
offence
semeth
to
be
the
same
,
whether
a
man
break
the
seale
,
or
rent
the
writing
.
But
the
word
cannot
be
withdrawen
from
Christian
people
,
it
being
the
instrument
of
faith
,
and
the
life
of
the
Church
.
Wherefore
it
is
the
greatest
wrong
and
iniury
done
to
the
people
of
God
to
take
from
them
the
cup
of
saluation
.
The
answer
to
this
reason
must
be
,
to
confesse
the
parts
and
yeeld
the
conclusion
:
forasmuch
as
by
forbidding
the
people
the
reading
of
the
Scriptures
,
they
haue
robbed
them
of
the
word
of
God
,
and
taken
from
them
[
b
](A22474-e31470-b)
b
Luk.
xi
,
52
the
key
of
knowledge
,
neither
entring
themselues
into
the
kingdom
of
heauen
,
nor
suffering
those
that
would
enter
.
No
marueile
then
,
if
they
take
the
cup
of
blessing
from
the
people
,
who
haue
taken
from
them
the
free
vse
of
the
word
of
God
.
To
conclude
these
reasons
,
it
is
Antichrist
,
who
,
contrary
to
the
doctrine
of
christ
,
contrary
to
the
institution
of
the
supper
,
contrary
to
the
practise
of
the
Apostles
,
and
contrary
to
the
vse
of
the
former
churches
,
hath
excluded
the
people
languishing
and
th●●sting
after
the
blood
of
christ
,
as
the
dry
earth
for
the
sweete
shewers
of
raine
,
from
taking
the
cup
of
the
lord
,
and
left
them
a
dry
communion
to
eat
the
bread
of
the
sacrament
alone
.
Hauing
considered
the
truth
of
God
by
sundry
reasons
,
grounded
in
the
scripture
,
that
the
people
haue
good
interest
and
title
in
the
cup
,
denied
vnto
them
:
let
vs
answer
the
[
c
](A22474-e31480-b)
c
Obiections
for
taking
the
cup
from
the
people
of
god
obiections
of
the
aduersaries
,
made
against
the
former
doctrine
.
First
,
they
pretend
,
that
christ
administred
it
to
the
apostles
only
,
and
not
to
any
of
the
people
:
&
consequently
the
institution
for
taking
the
cup
can
be
no
general
commaundement
for
al
men
:
thus
[
d
](A22474-e31490-b)
d
them
.
test
.
vpon
Math.
xxvi
,
&
Mar.
14
the
Rhemistes
reason
.
I
answer
,
first
it
may
be
doubted
and
disputed
,
whether
onely
the
Apostles
were
present
at
his
last
Supper
.
For
seeing
diuerse
were
added
vnto
the
church
,
and
professed
the
faith
of
christ
,
seeing
he
had
other
disciples
beside
the
twelue
,
seeing
many
Godly
men
and
women
followed
him
to
see
his
miracles
,
and
to
hear
the
gracious
words
that
proceeded
out
of
his
mouth
:
why
should
we
think
that
none
of
them
were
admi●ted
to
his
table
,
who
had
often
heard
his
preaching
,
and
depended
vpon
him
in
their
liuing
.
Again
,
the
passeouer
was
celebrated
in
that
house
,
[
e
](A22474-e31520-b)
e
Math
,
xwi●
17
,
18
of
a
faithful
man
,
as
may
be
collected
by
sundry
circumstances
:
now
then
,
either
the
lord
Iesus
annexed
that
famely
vnto
his
,
as
the
law
in
one
case
appointed
,
or
else
we
shall
haue
two
passe-ouers
at
one
time
in
one
house
,
which
hath
no
warrant
of
scripture
,
no
colour
of
truth
,
no
probability
of
reason
.
We
read
in
the
institution
&
celebration
of
the
passe-ouer
of
ioyning
house
to
house
,
[
f
](A22474-e31530-b)
f
Exod
,
xii
,
4
and
taking
his
neighbor
next
vnto
him
in
case
of
the
insufficiency
of
one
houshold
to
eate
the
lambe
:
but
we
neuer
read
of
killing
two
,
lambes
,
and
keeping
two
passeouers
vnder
one
roofe
.
Besides
,
the
smal
remnant
of
the
faithful
among
the
Iewes
,
would
no-doubt
rightly
and
religiously
obserue
the
passe-ouer
after
the
example
of
their
lord
and
maister
,
rather
according
to
the
[
g
](A22474-e31550-b)
g
Exod
,
12.
6
precept
of
Moses
'
then
aceording
to
the
practise
of
the
Iewes
:
in
imitation
of
christ
,
[
h
](A22474-e31580-b)
h
Ioh.
13
,
1
cum
,
18.
28
rather
then
according
to
the
tradition
of
the
elders
.
Furthermore
,
we
are
to
consider
,
that
in
eating
the
passeouer
,
they
sorted
themselues
together
according
to
the
number
of
the
persons
able
to
eate
vp
the
lambe
:
for
they
commanded
to
take
[
i
](A22474-e31590-b)
i
Exod.
xii
4.
5
A
lambe
without
blemish
,
a
male
of
a
yeare
old
:
&
if
the
houshold
be
to
little
for
the
lambe
,
he
shal
take
his
neighbour
which
is
next
vnto
his
house
.
Now
christ
with
his
twelue
disciples
alone
,
were
not
sufficient
to
eat
vp
this
lambe
of
a
yeare
old
,
being
great
&
large
according
to
the
sirian
kind
,
as
may
be
supposed
by
the
[
k
](A22474-e31620-b)
k
Arist
,
bistor
animal
,
lib
,
6
cap
,
xxvii
plini
.
hist.
natur
,
lib.
8
Cap
48
discription
of
Aristotle
,
Pliny
,
&
others
.
Neither
doth
it
appeare
that
any
remained
,
or
was
burned
with
fire
,
[
l
](A22474-e31640-b)
l
Exod.
xii
.
x
according
to
the
institution
of
God
,
because
the
Euangelists
declare
,
that
so
soone
as
the
supper
was
administred
and
a
psalme
sung
of
thanksgiuing
,
[
m
](A22474-e31660-b)
m
Math
,
xxvi
30
they
went
out
into
the
Mount
of
Oliues
.
Why
then
should
we
not
thinke
,
that
christ
added
and
annexed
other
to
his
family
,
seing
his
own
disciples
sufficed
not
,
especially
the
blessed
virgin
his
mother
who
was
not
long
from
him
,
[
n
](A22474-e31670-b)
n
Ioh.
19
xxvi
27.
whom
afterward
after
his
departure
,
he
commended
and
committed
to
Iohn
,
to
be
protected
and
prouided
for
,
who
from
that
time
took
her
home
to
his
house
as
his
own
mother
.
But
to
leaue
these
considerations
as
coniectures
,
we
answer
the
former
obiection
,
that
in
asmuch
as
christ
deliuered
both
signs
to
the
same
,
persons
,
they
might
bar
the
people
from
the
bread
as
wel
as
from
the
cup.
For
I
would
know
why
the
bread
is
necessary
,
but
because
it
was
instituted
by
christ
,
and
retained
by
his
Apostles
?
Wherefore
,
the
institution
maketh
the
one
as
requisite
as
the
other
.
Besids
,
if
other
heretiks
should
arise
,
as
great
enemies
to
the
peoples
partaking
of
the
bread
,
as
the
church
of
Rome
is
to
their
communicating
of
the
cup
of
the
Lord
:
how
might
they
better
be
repressed
and
refelled
,
then
by
alleaging
the
first
institution
of
christ
,
and
shewing
the
practise
of
the
Apostles
:
so
that
the
reasons
brought
to
confute
the
one
,
wil
serue
directly
to
ouerthrow
the
other
.
Moreouer
,
the
disciples
at
the
first
ministration
of
the
supper
,
performed
not
the
office
of
the
minister
,
nor
any
part
of
his
duty
,
but
of
the
people
Christ
was
the
minister
therof
,
he
took
the
bread
,
he
blessed
,
he
brake
,
he
gaue
the
bread
,
saiing
,
This
is
my
body
.
Likewise
he
tooke
the
cup
,
blessed
,
&
gaue
the
same
,
saying
This
cup
is
the
new
testament
in
my
blood
.
On
the
other
side
,
the
disciples
took
it
,
did
eat
and
drinke
,
which
are
the
proper
duties
of
all
the
people
:
Lastly
,
the
Apostle
saith
not
in
the
first
person
,
we
ate
and
drink
,
as
speaking
of
himselfe
&
other
teachers
of
the
church
:
but
directing
his
speach
to
all
[
o
](A22474-e31710-b)
o
1
cor
,
1
,
2
that
are
called
and
sanctified
in
Christ
in
euery
place
(
according
to
the
inscription
of
the
epistle
)
he
saith
,
As
often
as
ye
shal
eate
this
bread
[
p
](A22474-e31730-b)
p
1
cor.
xi
,
26
&
drinke
this
cup
ye
shew
the
Lords
death
til
he
come
.
Now
these
Corinthians
,
to
whom
he
specially
wrote
,
could
not
liue
vntill
the
second
comming
of
christ
to
iudgement
:
therefore
this
eating
and
this
drinking
belongeth
to
al
that
cal
vpon
the
name
of
god
to
the
end
of
the
world
.
Secondly
,
they
object
against
the
former
truth
,
this
out
of
Act.
2
,
They
continued
in
the
apostles
doctrine
,
and
in
breaking
of
bread
:
and
Ch.
20
,
they
came
together
to
break
bread
.
It
is
not
said
,
to
deliuer
the
cup
vnto
the
people
[
q
](A22474-e31800-b)
q
act
,
2
,
42
,
&
xx
,
7
but
to
breake
bread
:
wherby
they
gather
,
it
was
ministred
vnto
the
people
in
one
kind
onely
,
and
not
in
both
.
I
answer
,
by
a
common
Synecdoche
,
to
eate
bread
,
is
to
receiue
whole
nourishment
&
ful
refreshing
by
eating
and
drinking
:
as
appeareth
by
[
r
](A22474-e31840-b)
r
Esa
,
58
,
7
Lam
,
4
,
4
Math
,
15.
33
Luk.
24.
30
act.
20.
xi
many
places
,
wher
mentioning
only
bread
for
food
,
it
were
madnes
to
imagine
and
gather
that
they
drunk
not
.
Besides
,
the
Apostle
putteth
the
other
part
,
to
wit
,
drinking
of
the
[
s
](A22474-e31850-b)
s
1
cor.
12
,
13
cup
,
for
the
whole
celebration
of
the
supper
,
when
he
saith
,
By
one
spirit
we
are
al
baptized
into
one
body
,
and
haue
been
al
made
to
drink
into
one
spirit
:
where
we
see
,
as
our
sauiour
added
the
vniuersal
note
drink
ye
al
of
this
:
and
as
the
Euangelist
Mark
accordeth
,
saying
they
al
dranke
of
it
:
so
the
Apostle
doth
not
pretermit
it
,
but
saith
,
al
were
made
to
drink
:
as
if
the
Lord
Iesus
,
the
Euangelists
and
the
Apostles
would
preuent
before
hand
,
the
corruption
&
followed
in
the
church
of
Rome
.
Wherfore
,
seeing
drinking
of
the
cup
,
doth
not
properly
note
out
the
whole
action
,
because
no
man
was
euer
so
grosly
blinded
,
to
suppose
that
the
cup
might
be
alone
administred
:
it
followeth
,
that
by
this
member
expressed
,
we
must
vnderstand
the
other
,
and
by
one
part
the
whole
.
Furthermore
,
it
is
a
ruled
case
among
themselues
,
that
it
is
flat
sacriledge
,
if
a
priest
consecrate
not
this
sacrament
in
both
kindes
,
but
do
it
in
bread
onely
.
If
then
the
former
scriptures
,
Act.
2.
and
ch.
20.
proue
the
receiuing
vnder
one
kind
because
bread
onely
is
expressed
,
&
so
the
cup
to
be
excluded
:
it
wil
likewise
follow
,
they
consecrated
in
one
kinde
,
because
the
wine
is
not
expressed
:
and
therefore
,
by
these
places
,
neither
priest
nor
people
should
take
the
cup
,
if
they
will
not
admit
a
trope
or
figure
.
Neither
can
they
say
,
that
Luke
discribeth
not
,
what
the
Apostles
consecrated
or
receiued
,
but
what
they
deliuered
to
the
people
:
for
the
Euangelist
declareth
Act.
20.
11.
not
onely
that
the
Apostle
brake
the
bread
,
but
[
t
](A22474-e31950-b)
t
Act.
20
,
7
did
eate
thereof
himselfe
:
so
that
they
must
confesse
,
that
Paule
also
receiued
in
one
kind
,
and
consecrated
in
one
kind
,
or
else
necessarily
grant
one
part
put
for
the
whole
:
as
likewise
we
say
1
Cor.
11
,
where
he
doth
expresly
touch
and
teach
both
kindes
,
[
u
](A22474-e31970-b)
u
1
cor.
11
,
26
27
,
28
,
29
to
the
eating
of
the
bread
ioyning
the
drinking
of
this
cup
:
yet
sometimes
[
a
](A22474-e31980-b)
a
1
cor.
11.
20
29
,
33
he
expresseth
onely
the
one
signe
for
shortnes
sake
,
&
the
church
had
receiued
this
vsual
manner
of
speaking
to
call
the
Lordes
Supperthe
breaking
of
bread
,
as
verse
20.
When
ye
come
together
into
one
place
,
this
is
not
to
eate
the
Lords
Supper
:
and
verse
33.
When
ye
come
together
to
eate
,
tary
one
for
another
:
likewise
verse
29.
He
discerneth
not
the
Lords
body
:
and
yet
in
the
sentence
going
before
,
hee
saith
that
such
as
eate
and
drinke
vnworthily
,
do
eate
and
drinke
their
owne
iudgement
.
Wherefore
,
as
the
Apostles
alwaies
celebrated
the
supper
by
conseeration
both
of
the
bread
and
of
the
cup
:
so
the
people
alwaies
receiued
in
both
these
kinds
,
to
their
great
comfort
and
consolation
.
Thirdly
they
alleage
,
that
there
is
an
vnion
and
coniunction
of
each
signe
,
that
the
body
is
in
the
blood
,
and
the
[
b
](A22474-e32040-b)
b
concomitantia
.
there
is
no
separation
of
the
body
from
the
blood
,
or
blood
from
the
body
.
I
answer
,
surely
if
this
were
so
,
it
were
a
fault
and
friuolous
[
d
](A22474-e32070-b)
d
Gal.
3
,
27
baptisme
,
and
he
dwelleth
in
our
hearts
by
[
e
](A22474-e32080-b)
e
Heb.
3
,
14.
15
Eph.
3
,
17
faith
which
commeth
by
the
word
ofGod
.
Again
,
were
not
Christ
and
his
Apostles
as
wise
as
they
?
Were
they
ignorant
of
this
vnion
?
Did
they
not
knowe
this
accompanying
of
the
body
with
the
blood
,
and
blood
with
the
body
?
Is
the
present
church
of
Rome
wiser
then
he
,
in
whom
al
the
[
f
](A22474-e32100-b)
f
Col
,
1.
19
,
&
2.
3
,
9
treasures
of
wisedom
and
knowledge
are
hid
?
If
they
thinke
so
,
let
them
tell
vs
plainly
:
if
not
,
let
them
lay
their
hands
vpon
their
mouth
,
and
submit
themselues
vnto
him
who
administred
it
in
both
kinds
,
and
commaunded
his
Apostles
to
do
the
like
.
Moreouer
,
Christ
would
haue
vs
in
his
supper
consider
his
blood
separated
from
his
body
,
and
set
his
death
before
our
eies
,
and
his
precious
blood
shed
out
of
his
side
:
so
that
,
deliuering
the
cup
,
he
said
,
[
g
](A22474-e32110-b)
g
Math.
26
27
,
28
,
Drinke
ye
all
of
this
,
for
this
is
my
blood
of
the
new
testament
,
which
is
shed
for
many
,
without
which
sheading
,
there
is
[
h
](A22474-e32130-b)
h
Heb.
9
,
12
no
forgiuenesse
of
sins
,
as
the
Apostle
teacheth
.
Wherefore
,
seeing
these
two
are
contrary
one
to
the
other
,
and
cannot
stand
together
;
to
wit
,
the
blood
to
be
in
the
body
and
to
be
out
of
the
body
,
to
be
shed
sor
vs
and
not
to
be
shed
,
and
that
the
sacrament
leadeth
vs
to
the
consideration
of
the
death
,
and
especially
of
the
piercing
and
pouring
out
of
the
blood
of
Christ
:
we
may
conclude
,
that
this
[
i
](A22474-e32140-b)
i
Concil.
Trid
sess.
3
,
can
.
3
vnion
of
the
body
with
the
blood
,
and
blood
with
the
body
,
flatly
crosseth
and
ouerthroweth
the
institution
of
Christ
.
And
why
I
pray
you
,
do
their
sacrificing
priests
receiue
the
blood
twice
,
and
the
body
twice
,
drinking
first
the
blood
in
the
body
,
and
againe
eating
the
body
in
the
blood
?
Nay
,
doth
not
this
vnion
deuised
,
alter
the
〈◊〉
of
Christ
,
and
confound
the
seuerall
parts
of
it
,
making
him
to
speake
otherwise
then
the
euangelistes
expresse
?
For
when
he
said
,
This
is
my
body
,
they
will
haue
him
meane
,
this
is
my
body
and
blood
:
Againe
,
when
he
said
this
is
my
blood
,
they
will
haue
him
meane
,
this
is
my
blood
and
my
body
.
Last
of
all
,
this
late
inuention
,
turneth
and
ouerturneth
the
nature
of
the
partes
,
distinguished
one
from
the
other
:
while
we
eate
the
flesh
they
make
vs
drink
the
blood
,
and
while
we
drinke
the
blood
,
they
imagine
we
eat
the
body
.
Thus
,
to
eat
and
to
drinke
shall
be
all
one
with
them
:
for
wee
shal
eate
liquid
and
moift
thinges
,
and
we
shall
drinke
dry
and
hard
things
.
And
is
not
this
drinking
of
flesh
,
and
eating
of
blood
,
and
inuerting
&
euerting
of
the
nature
of
things
?
But
thus
God
striketh
his
enemies
with
giddines
of
spirit
.
For
after
they
haue
broken
the
pure
institution
of
christ
,
and
brought
in
a
carnal
presence
of
his
body
(
one
absurdity
being
granted
,
[
k
](A22474-e32170-b)
k
arist.
〈◊〉
.
lib
,
〈◊〉
,
cap.
2.
&
3
a
thousand
follow
)
infinite
abuses
haue
ensued
vpon
heapes
,
the
flood-gats
being
set
open
,
wherof
there
is
no
end
or
measure
.
Let
them
therfore
repent
themselues
of
this
sacriledge
against
god
,
and
iniury
against
his
people
,
restoring
vnto
them
the
communion
vnder
both
kinds
,
according
ro
the
ordinance
of
christ
,
and
directon
of
the
Apostles
.
And
thus
much
of
the
general
vses
,
arising
from
both
the
signs
ioyntly
considered
.
Now
,
let
vs
[
l
](A22474-e32200-b)
l
Bellar.
lib.
4
de
Eucha.
cap.
V
,
neeessary
,
that
the
bread
vsed
in
the
Sacra
.
be
vnleauened
.
They
pretend
the
institution
of
Christ
,
who
(
say
they
)
made
the
Sacra
.
of
vnleauened
bread
,
instituting
it
after
he
had
eaten
the
passeouer
,
which
was
to
be
eaten
with
vnleauened
bread
[
m
](A22474-e32210-b)
m
Exod.
xii
.
8
,
xviii
.
according
to
the
law
of
Moses
,
neither
was
there
any
leauen
to
be
found
in
Israel
7.
daies
together
.
Thus
they
charge
vs
to
breake
the
institution
of
Christ
.
But
see
heere
the
〈◊〉
and
partiality
,
of
these
proud
spirits
,
who
fly
to
the
institution
,
and
sticke
precisely
to
circumstances
of
〈◊〉
,
when
it
serueth
any
way
to
their
purpose
:
but
when
the
question
is
of
matters
of
substance
not
of
circumstance
,
as
touching
communicating
vnder
both
kinds
,
touching
the
necessity
of
eating
&
drinking
,
and
of
many
receiuing
together
against
their
halfe
communions
,
priuate
masses
,
and
reseruations
,
they
cannot
abide
to
be
tyed
and
yoked
to
the
institution
.
Indeed
we
deny
not
,
but
christ
might
vse
vnleauened
bread
at
his
last
supper
,
hauing
immediately
before
eaten
the
paschal
lambe
.
This
peraduenture
is
truely
coniectured
:
yet
no
such
thing
is
expressed
in
the
gospell
,
nor
prescribed
as
a
rule
necessarily
to
bee
followed
.
The
Euangelists
teach
,
he
tooke
bread
:
but
make
no
mention
or
distinction
what
bread
he
took
,
nor
determine
what
bread
we
should
take
,
no
more
then
limit
what
wine
we
shal
vse
,
but
leaue
it
at
liberty
to
take
leauened
bread
or
vnleuened
,
as
occasion
of
time
,
place
,
persons
,
and
other
circumstances
serue
,
so
we
take
bread
,
as
their
own
[
n
](A22474-e32230-b)
n
Gregor.
i
,
in
Registr.
prophets
haue
confessed
,
〈◊〉
their
own
[
o
](A22474-e32240-b)
o
concil
.
Florent
.
sess.
vlt
counsels
haue
concluded
.
Wherfore
,
to
consecrate
in
vnleuened
bread
is
not
of
the
substance
of
the
supper
,
no
more
then
to
eat
it
at
night
or
after
supper
,
as
christ
administred
and
the
apostles
first
receiued
it
.
For
if
any
would
bring
in
a
〈◊〉
of
that
time
,
as
wel
as
of
that
bread
which
christ
vsed
,
we
see
as
faire
a
warrant
for
the
one
as
for
the
other
:
nay
we
haue
a
more
certain
direction
for
the
time
which
is
expressed
,
then
for
the
kind
of
bread
which
is
not
defined
.
Besides
,
if
Christ
on
this
occasion
vsed
vnleuened
bread
:
it
was
,
because
it
was
vsual
,
common
,
and
ordinary
bread
at
that
time
,
as
we
also
should
vse
that
bread
,
which
is
vsual
and
common
.
So
the
Apostle
speaketh
of
that
bread
which
was
daily
vsed
among
the
Gentiles
,
saying
,
[
p
](A22474-e32250-b)
p
1
cor
,
x
,
xvi
The
bread
which
we
breake
:
he
addeth
,
neither
leuened
nor
vnleuened
,
but
vnderstandeth
that
in
common
and
continuall
vse
.
Thus
then
we
conclude
,
it
is
no
breach
of
christs
ordinance
,
nor
a
transgression
of
the
first
originall
institution
of
the
Lords
supper
,
to
eate
either
the
one
or
the
other
.
Againe
,
touching
the
other
signe
,
which
is
the
Wine
,
the
church
of
Rome
may
iustly
be
charged
with
transgressing
the
ordinance
of
christ
,
who
by
her
sole
authority
would
type
vs
to
mingle
water
with
wine
for
[
r
](A22474-e32290-b)
r
Rhem.
Test.
fol.
452
nu.
23
Great
mistery
&
signification
,
especially
,
for
that
water
gushed
with
blood
out
of
our
Lords
side
.
So
,
they
condemne
all
those
Churches
as
doing
impudently
and
damnably
,
that
do
not
mixe
〈◊〉
with
wine
in
the
sacrament
,
and
say
it
cannot
be
omitted
without
〈◊〉
sinne
.
True
it
is
,
the
Church
in
former
times
,
where
the
wine
,
prouided
for
the
Lordes
Table
,
was
of
it selfe
,
heady
,
strong
,
hot
,
fiery
,
and
fuming
,
was
wont
to
allay
it
with
water
,
that
it
might
be
mild
and
temporate
:
least
that
which
was
taken
〈◊〉
helpe
and
further
the
soule
,
should
〈◊〉
and
〈◊〉
the
body
.
This
began
for
conueniency
,
not
for
〈◊〉
:
for
fitnesse
,
not
for
signification
:
for
sobriety
,
not
for
any
mistery
.
But
the
water
is
no
part
of
Christs
institution
,
neither
can
it
be
proued
,
that
Christ
or
his
Apostles
vsed
water
with
their
wine
,
or
commaunded
others
to
mingle
wine
and
water
in
this
mistery
,
or
that
Christs
apostles
euer
receiued
it
as
a
matter
of
faith
,
or
taught
it
to
be
a
necessary
parte
of
this
sacrament
.
For
Alexander
the
5.
Byshop
of
Rome
,
was
the
first
that
[
s
](A22474-e32330-b)
s
Barthol
.
Caranza
sum
.
concil
.
Florent
〈◊〉
.
458
mingled
water
〈◊〉
wine
at
consecration
,
and
ordained
that
the
oblation
should
be
of
vnleauened
[
t
](A22474-e32340-b)
t
polid
.
Virg.
de
inuentor
.
rerum
lib.
5
,
cap
,
9
bread
,
and
not
of
leauened
,
as
till
that
time
had
beene
vsed
.
Wherefore
,
let
vs
retaine
and
maintaine
the
plaine
and
simple
institution
of
Christ
,
who
in
his
last
Supper
gaue
wine
,
not
water
to
be
drunk
,
for
he
calleth
it
the
fruit
[
u
](A22474-e32350-b)
u
Math
,
26.
29
of
the
vine
,
which
is
wine
and
not
water
.
Againe
,
they
may
be
pressed
and
hampered
with
their
own
dreames
and
deuises
.
For
,
whereas
they
hold
that
the
wine
must
be
mingled
with
water
,
and
that
the
elementes
after
the
words
of
consecration
are
transubstantiated
,
and
remaine
in
their
owne
nature
no
more
:
I
would
aske
this
question
of
these
Watermen
,
rowing
in
the
troubled
Sea
of
their
owne
decrees
(
who
are
neere
of
kinne
[
a
](A22474-e32380-b)
a
Papists
are
neere
of
kin
to
the
old
hereticks
called
〈◊〉
.
to
the
old
hereticks
called
Aquarij
)
whether
the
water
mixed
with
the
wine
be
turned
into
blood
?
If
they
say
it
is
not
,
then
they
deny
transubstantiation
of
all
that
is
within
the
cup
,
and
so
shake
the
vertue
of
their
consecration
in
pieces
:
if
they
say
it
is
,
then
will
they
make
Christ
a
watery
body
and
elementall
:
besides
,
it
cannot
be
by
vertue
os
Christes
institution
,
where
water
is
neither
expresled
nor
included
.
So
then
,
their
best
defence
is
to
answer
with
the
Pharisies
,
[
b
](A22474-e32400-b)
b
Matt.
21
,
23
We
cannot
tell
.
To
conclude
,
let
vs
not
seeke
to
be
wiser
then
Christ
,
nor
to
mingle
together
more
mysteries
then
we
haue
learned
of
him
,
as
Paule
saith
of
his
own
practise
,
[
c
](A22474-e32430-b)
c
1
cor.
xi
,
23
That
which
I
receiued
of
the
Lord
,
I
haue
deliuered
vnto
you
.
Neither
prophet
,
nor
Apostle
,
nor
Angell
from
heauen
is
to
teach
otherwise
then
Christ
himselfe
hath
taught
,
as
he
charged
his
disiples
,
Teach
them
to
obserue
all
things
whatsoeuer
I
haue
commaunded
you
.
He
hath
supreme
authority
in
the
Church
,
his
doctrine
alone
should
be
heard
,
as
the
father
himselfe
witnesseth
from
heauen
,
[
d
](A22474-e32460-b)
d
Math.
17.
5
This
is
my
beloued
sonne
,
in
whom
I
haue
delight
,
heare
him
.
We
are
not
to
regard
,
what
other
before
vs
haue
thought
meete
to
doe
,
but
what
Christ
did
,
who
is
before
all
other
,
and
called
himselfe
the
truth
,
[
e
](A22474-e32480-b)
e
Cyprian
epist.
74
and
not
custome
.
Thus
much
of
the
third
outward
part
of
the
Lordes
Supper
,
to
wit
,
the
two
signes
of
bread
and
wine
.
Chap.
6.
Of
the
fourth
outward
part
of
the
Lords
Supper
.
THe
last
outward
part
remaineth
,
which
are
the
[
a
](A22474-e32520-b)
a
The
4
outward
part
are
the
communicants
.
communicantes
:
whose
actions
are
outward
,
to
take
the
bread
and
wine
into
their
hands
:
then
to
eate
the
bread
and
drinke
the
wine
to
the
nourishment
of
their
bodies
,
[
b
](A22474-e32530-b)
b
Math.
26
,
26
as
is
directly
proued
by
the
institution
of
this
sacrament
,
where
christ
gaue
the
bread
and
cup
into
their
hands
,
the
Disciples
receiued
the
one
and
the
other
,
they
did
eate
the
bread
and
all
dranke
of
the
cup.
These
being
the
necessary
actions
of
euery
receiuer
,
to
take
,
to
eate
,
to
drinke
:
it
beateth
down
many
falfe
doctrines
of
the
Church
of
Rome
,
as
their
reseruation
,
ostentation
,
eleuation
,
adoration
,
circumgestation
,
procession
,
and
pryuate
communion
:
it
teacheth
also
many
necessary
truths
to
direct
our
knowledge
and
increase
our
obedience
,
which
we
will
consider
in
order
.
First
of
all
,
did
Christ
commaund
his
Disciples
to
eat
and.
drinke
that
he
deliuered
,
and
posted
them
not
ouer
to
eate
thereof
when
they
were
departed
,
neither
willed
them
to
defer
their
eating
vntill
afterward
:
then
all
keeping
and
reseruing
of
bread
in
boxes
,
pixes
,
and
other
vessels
of
the
church
for
daies
,
weekes
,
and
months
,
all
shewing
it
to
the
people
,
[
c
](A22474-e32550-b)
c
con
,
Trid
〈◊〉
3
,
can
,
5
lifting
it
ouer
the
priests
head
,
and
going
with
it
in
procession
,
is
vtterly
vnlawfull
.
For
,
it
is
no
sacrament
vnlesse
it
be
vsed
according
to
Christs
institution
and
cómandement
:
but
,
to
the
institution
it
belongeth
,
as
one
the
behalfe
of
the
minister
to
take
,
to
blesse
,
to
poure
out
,
and
to
distribute
:
so
on
the
behalfe
of
the
communicants
to
take
,
to
eate
,
and
to
drink
,
in
them
al
,
to
shew
thereby
the
Lords
death
,
and
to
do
it
in
remembrance
of
him
:
which
cannot
be
performed
,
but
by
obseruing
the
whole
action
.
For
,
how
can
they
shew
the
Lords
death
,
or
do
it
in
remembrance
of
christ
,
vnlesse
they
take
and
eate
?
And
as
the
paschallambe
was
not
that
passeouer
,
vnlesse
it
were
killed
and
eaten
:
no
more
is
the
bread
and
wine
a
sacrament
,
except
they
be
receiued
and
digested
.
The
passeouer
was
the
same
in
effect
with
the
Lords
supper
,
[
d
](A22474-e32560-b)
d
Reu.
13
,
8
who
was
the
lambe
slaine
from
the
beginning
of
the
world
.
Now
god
commaunded
,
that
none
of
it
should
remaine
vnto
the
morning
,
but
the
remnant
[
e
](A22474-e32570-b)
e
Exod.
12
,
x
,
should
be
consumed
with
fire
.
The
like
may
be
said
of
Manne
,
the
same
in
substance
with
this
sacrament
:
it
was
not
to
be
kept
&
caried
about
,
Let
no
man
[
f
](A22474-e32600-b)
f
Exod.
16
,
19
reserue
thereof
til
morning
.
Besids
,
there
is
the
same
reason
of
the
cup
and
of
the
bread
:
but
they
reserue
not
the
wine
,
they
carry
it
not
about
to
shew
the
people
:
why
then
should
they
keepe
the
other
part
?
Likewise
,
when
christ
said
to
his
Apostles
,
[
g
](A22474-e32620-b)
g
Math.
28
,
29
Go
baptize
the
nations
:
it
was
no
baptisme
by
the
[
h
](A22474-e32640-b)
h
hosij
consess
,
de
eutharift
,
cap.
39
confession
of
the
aduersaries
themselues
,
vnlesse
there
were
some
person
baptized
:
so
,
when
christ
said
Take
and
eat
,
there
is
no
sacrament
,
vnlesse
there
be
a
receiuing
and
eating
.
For
,
as
the
one
standeth
in
washing
,
so
doth
the
other
in
eating
and
drinking
,
not
in
keeping
and
reseruing
,
not
in
carying
in
procession
on
a
white
horse
,
not
in
hanging
it
vp
vnder
a
Canopy
,
nor
in
bearing
it
to
the
sicke
with
bell
and
candle
.
Christ
tooke
bread
and
gaue
it
to
his
Disciples
,
saying
,
[
i
](A22474-e32660-b)
i
Math.
26
,
26
27
Eate
ye
:
he
tooke
the
cup
,
and
when
he
had
giuen
thanks
he
said
,
drinke
ye
all
of
this
,
do
this
in
remembrance
of
me
:
as
often
as
ye
shall
eate
this
bread
and
drinke
of
this
cup
,
ye
shew
the
Lordes
death
till
hee
come
.
But
,
they
hang
in
it
the
pixe
,
beare
it
in
boxes
,
and
carry
it
about
in
publike
tryumphes
,
and
in
common
calamities
,
when
any
iudgement
and
war
,
plague
,
pestilence
,
and
famine
,
and
like
visitation
is
among
them
:
then
Iack
in
the
boxe
goeth
abroad
in
solemne
[
k
](A22474-e32700-b)
k
Concil.
Trid
sess.
13.
cap.
5
processions
to
be
seene
,
which
is
the
way
to
increase
,
not
to
slack
:
to
kindle
,
not
to
quench
:
to
prouoke
,
not
to
reuoke
the
iudgementes
of
God
gone
out
against
them
.
Besides
,
they
shew
this
sacrament
to
the
simple
people
,
to
fall
downe
to
it
as
to
a
God
,
they
put
it
vpon
the
breastes
of
the
dead
,
and
sometimes
lay
it
in
the
graue
with
them
,
I
thinke
to
declare
it
to
all
the
world
,
they
wish
Christ
dead
,
buried
,
and
forgotten
for
euer
,
that
the
byshop
of
Rome
might
with
his
shauelings
rule
and
raign
as
a
God
vpon
the
earth
.
Can
light
and
darkenesse
,
can
heauen
and
earth
,
fire
and
water
,
sweete
and
sower
be
more
contrary
,
then
these
vaine
things
,
to
the
institution
of
Christ
?
Who
neuer
said
,
keep
it
in
vessels
,
hang
it
vnder
Canopies
,
carry
it
in
processions
,
[
l
](A22474-e32710-b)
l
origem
.
in
Leuit.
homil.
5
giue
it
to
the
dead
,
lay
it
vp
in
their
tombes
bring
it
abroad
in
common
iudgements
:
but
take
ye
,
eat
ye
,
drinke
ye
,
and
by
receiving
,
eating
,
and
drinking
shew
yee
forth
the
Lordes
death
vntill
hee
come
to
iudgement
to
iudge
the
quicke
and
the
dead
.
This
Sacrament
is
an
holy
feast
,
an
heauenly
banket
,
and
therefore
not
to
be
hidden
in
a
box
,
as
a
light
put
vnder
a
bushell
,
but
to
be
set
on
the
lords
table
for
all
his
ghuests
to
feede
thereon
.
Againe
,
if
the
substance
and
essence
of
this
sacrament
stand
[
m
](A22474-e32740-b)
m
Guil.
alan.
de
sacrific.
euchar
cap
,
41
bristo
.
〈◊〉
.
26
their
lord
and
God
,
as
it
is
destitute
of
all
antiquity
,
so
it
is
full
of
grosse
and
palpable
idolatry
.
For
wheras
it
was
accustomed
,
to
hold
vp
the
almes
&
offerings
consecrated
to
God
for
the
poore
,
thereby
imitating
the
heaue-offering
of
the
Iewes
,
and
stirring
vp
the
people
to
the
like
charity
and
deuotion
,
degenerated
to
the
lifting
vp
of
the
host
and
bread
in
the
sacrament
.
So
that
,
where
Christ
saith
take
ye
,
eate
ye
:
these
bread-worshippers
haue
changed
it
into
,
looke
ye
,
gaze
ye
,
worship
ye
,
giuing
his
glory
to
dumbe
and
senselesse
creatures
.
True
it
is
,
we
confesse
that
the
Sacramentes
,
as
mysteries
sanctified
to
an
holy
vse
,
as
vessels
of
gods
grace
,
and
as
instrumentes
fitted
to
worke
great
things
,
are
not
to
be
contemned
or
refused
,
but
to
be
receiued
with
due
regard
and
to
be
vsed
with
all
sobriety
〈◊〉
yea
we
confesse
that
christ
God
&
man
is
to
be
worshipped
euery
where
:
we
honor
his
word
,
we
reuerence
his
sacraments
.
Notwithstanding
,
[
n
](A22474-e32770-b)
n
The
Sacrament
is
not
to
be
adored
.
we
put
a
difference
between
God
and
the
sacrament
of
God
,
the
same
honor
is
not
due
to
the
one
that
is
due
to
other
,
and
therefore
we
cannot
adore
the
elements
with
diuine
worship
,
for
many
reasons
.
First
,
because
christ
in
the
institution
of
his
supper
said
,
take
,
eate
,
drink
:
he
said
not
,
worship
,
fal
down
,
bow
the
knees
before
the
Sacra
.
and
call
vpon
it
in
time
of
need
.
We
heard
before
in
the
case
of
vnleuened
bread
,
they
appealed
to
the
institution
of
cstrist
:
why
do
they
now
fly
from
it
,
turning
eating
and
drinking
into
worshipping
and
adoring
?
Wherefore
,
is
it
not
a
great
iniquity
and
wickednes
,
to
omit
what
christ
commaundeth
,
and
do
what
he
commaundeth
not
?
Secondly
,
God
only
is
to
be
worshipped
with
diuine
honor
,
as
Math.
4
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
[
o
](A22474-e32790-b)
o
Math.
4
,
10
only
thou
shalt
serue
.
And
Exod.
20.
Thou
shalt
not
bow
down
to
them
,
nor
worship
them
.
Now
the
sacrament
is
not
christ
,
it
is
an
institution
of
christ
:
it
is
not
god
,
but
an
ordinance
of
God
;
for
god
is
not
visible
,
but
the
sacra
.
is
visible
,
that
al
may
know
it
,
and
see
it
with
their
eies
:
the
sacrament
is
eaten
,
but
God
cannot
be
eaten
and
swallowed
vp
of
vs
,
[
p
](A22474-e32820-b)
p
1
king
.
8
,
27
Acts.
7
,
48
,
49
whom
the
heauens
and
the
heauens
of
heauens
cannot
contain
or
comprehend
.
Thirdly
,
christ
reproueth
the
Samaritans
,
because
They
worshipped
that
[
q
](A22474-e32850-b)
q
Ioh
4
,
22
they
knew
not
:
but
the
Papistes
know
not
the
body
of
Christ
to
be
contained
vnder
the
accidentes
ofbread
and
Wine
,
for
the
scriptures
haue
not
taught
it
,
CHRIST
hath
not
deliuered
it
,
the
Apostles
haue
not
shewed
it
.
Besides
,
they
knew
not
the
priests
intent
,
whereon
they
say
the
essence
of
the
Sacrament
dependeth
,
so
as
if
he
had
no
purpose
of
consecration
,
they
cannot
deny
themselues
to
be
idolaters
and
bread-worshippers
.
Fourthly
,
[
r
](A22474-e32870-b)
r
Iohn
.
4
,
24
the
true
worshippers
must
worship
God
in
spirit
and
in
truth
,
as
Christ
setteth
downe
,
Ioh.
4
,
24
,
that
is
,
not
according
to
our
owne
imaginations
and
diuises
,
but
as
God
hath
prescribed
:
but
,
to
fall
downe
to
the
sacrament
,
is
a
bodily
sernice
,
a
new-forged
worship
,
and
an
humane
inuention
.
Fistly
,
without
faith
no
man
can
please
God
:
but
saith
commeth
by
hearing
,
[
s
](A22474-e32890-b)
s
Heb:
xi
,
6
and
hearing
by
the
word
of
God
,
which
yet
they
could
neuer
shew
vnto
vs
:
therefore
,
they
can
haue
no
assurance
of
pleasing
God
in
their
wil-worship
.
Sixtly
,
if
this
sacrament
be
to
be
worshipped
,
then
it
is
vnited
personally
to
Christ
,
because
adoration
should
not
be
due
to
Christ
as
man
,
except
God
and
man
in
the
vnion
of
person
were
one
Christ
:
but
there
is
no
personall
vnion
betweene
〈◊〉
and
the
sacrament
of
Christ
:
therefore
not
to
be
worshipped
.
Seuenthly
,
no
man
in
his
wits
and
right
mind
wil
honor
that
with
diuine
worship
,
which
himselfe
may
take
in
his
hand
,
and
eate
with
his
mouth
,
and
which
may
be
deuouied
by
Mise
,
Rattes
,
dogs
,
Wormes
,
or
other
venime
:
for
how
shall
that
be
adored
as
God
,
that
cannot
defend
it selfe
from
the
teeth
of
men
and
beastes
?
As
Ioash
answeared
,
[
t
](A22474-e32910-b)
t
Iud
6
,
31
,
32
Will
ye
plead
Baals
cause
?
If
he
be
God
,
let
him
plead
for
himselfe
against
him
that
hath
cast
downe
his
altar
.
Lastly
,
seeing
they
adore
Christ
in
the
pixe
,
where
the
bread
is
;
and
in
the
chalyce
wher
the
wine
is
,
why
do
they
not
likewise
worship
him
in
the
priest
and
in
the
faithfull
people
,
and
euery
man
in
his
brother
,
when
they
haue
created
and
eaten
him
vp
?
The
same
Christ
that
was
surely
inclosed
in
the
pixe
,
is
by
their
doctrine
,
really
contained
in
the
body
of
priest
and
people
,
when
they
haue
eaten
and
drunken
their
supposed
sacrifice
:
Why
then
adore
they
not
the
flesh
of
christ
,
after
that
it
is
entred
into
the
mouth
of
man
,
as
well
as
in
the
golden
boxe
,
or
in
the
gilden
chalice
?
Nay
,
why
may
he
not
be
adored
in
the
bodies
of
mise
and
vermin
by
them
,
if
it
fall
out
that
they
eate
vp
their
God
?
Shall
he
be
any
where
without
honor
?
Or
wil
they
worship
him
wher
they
list
,
and
ouerskip
him
where
they
please
?
Howsoeuer
therefore
Christ
is
to
be
worshipped
,
yet
we
must
take
heed
we
worship
not
a
piece
of
bread
in
stead
of
christ
,
which
is
most
grosse
and
〈◊〉
Idolatry
.
Moreouer
,
if
christ
command
the
bread
to
be
eaten
and
the
wine
to
be
drunk
then
they
are
not
to
be
[
4
](A22474-e32940-b)
4
Conc.
triden
sess.
22
,
c
1
turning
the
holy
sacrament
into
an
vnbloody
sacrifice
for
the
quicke
and
the
dead
,
abolishing
the
fruite
and
remembrance
of
the
death
of
christ
,
disanulling
his
priesthood
,
giuing
him
to
his
father
,
wheras
the
father
hath
giuen
him
to
vs
,
and
imagining
thereby
to
pay
a
price
to
god
,
which
he
should
receiue
as
a
fatisfaction
for
our
sins
.
True
it
is
,
the
Lords
supper
may
after
a
sorte
be
called
a
sacrifice
,
not
as
the
church
of
Rome
meaneth
,
[
a
](A22474-e32950-b)
a
In
what
sense
christs
supper
,
may
be
called
a
Sacrifice
.
but
bycause
therin
we
offer
vp
praises
&
thanks
giuings
to
god
,
for
that
sacrifice
of
attonement
once
made
vpon
the
crosse
,
which
is
most
acceptable
to
god
:
and
because
such
as
come
aright
thereunto
,
offer
vp
themselues
wholly
to
god
,
a
reasonable
,
holy
,
and
liuing
sacrifice
:
and
lastly
,
because
thereby
we
cal
to
our
remembrance
〈◊〉
bloody
sacrifice
of
christ
withal
〈◊〉
circumstances
therof
,
the
shame
of
the
crosse
,
the
darkenes
of
the
heauen
,
the
shaking
of
the
earth
,
the
renting
of
the
aire
,
the
cleauing
of
the
rocks
,
the
reproches
of
the
Iewes
,
the
taunts
of
the
soldiers
,
the
opening
of
the
graues
,
&
the
conquering
of
the
deuil
.
For
the
christians
in
former
times
,
[
b
](A22474-e32960-b)
b
The
fathers
of
the
church
liuing
among
the
gentiles
,
called
the
supper
a
sacrifice
perceiuing
that
many
both
Iewes
and
gentiles
,
refused
to
embrace
the
faith
of
christ
,
and
to
ioyne
themselues
to
the
church
,
because
they
pretend
the
want
of
sacrifices
among
them
,
(
and
nature
engrafted
in
all
nations
this
principle
,
that
we
haue
no
free
accesse
to
God
,
no
true
peace
to
our
selus
,
without
a
sacrifice
)
the
fathers
to
win
such
as
were
without
,
affirmed
that
the
church
had
also
a
sacrifice
and
thereupon
entituled
the
sacrament
of
the
supper
with
the
name
of
a
sacrifice
,
[
c
](A22474-e32970-b)
c
See
more
in
the
end
of
the
booke
.
for
the
causes
before
remembred
.
But
for
a
mortall
man
,
whose
breath
is
in
his
nostrils
,
to
presume
in
the
prid
of
his
hart
,
vnder
the
formes
of
bread
and
wine
to
offer
vp
christ
the
son
of
God
in
the
sacrifice
to
his
father
,
and
to
dare
to
desire
the
father
fauourably
to
behold
and
accept
his
owne
sonne
,
is
idolatry
,
blasphemy
,
and
horrible
impiety
,
to
be
detested
of
all
true
hearted
Christians
.
Touching
the
originall
of
[
d
](A22474-e32990-b)
d
The
originall
of
the
word
Masse
.
the
word
Masse
,
it
seemeth
to
come
from
an
ancient
custome
of
the
church
,
sending
away
such
as
communicated
not
.
For
the
deacon
was
accustomed
to
bid
them
depart
,
that
were
nouices
in
the
faith
,
and
such
as
by
Church-discipline
[
e
](A22474-e33000-b)
e
polid
.
Virgil
de
inuent
.
rerum
lib.
5.
cap
10
were
remoued
from
the
communion
.
This
dimission
of
them
was
noted
by
the
word
Missa
,
signifieng
a
sending
away
and
licensing
to
depart
:
and
thus
some
of
[
f
](A22474-e33010-b)
f
sueton
.
in
caling
.
cap.
25
the
heathen
vsed
it
.
The
name
then
being
in
it selfe
not
euill
,
is
turned
into
an
euill
practise
,
and
therfore
as
it
is
vsed
and
vnderstood
of
our
aduersaries
,
we
reiect
both
the
name
and
thing
it selfe
,
for
these
causes
.
First
,
no
angell
,
no
man
,
no
creature
is
of
that
dignity
and
worthinesse
,
that
he
may
offer
vp
and
sacrifice
the
sonne
of
God
:
for
the
priest
is
aboue
the
sacrifice
:
they
therefore
that
will
be
the
priests
to
offer
christ
,
aduance
and
lift
vp
themselues
aboue
christ
.
Secondly
,
if
christ
be
really
offered
in
the
Masse
,
then
he
is
killed
truely
and
indeed
:
for
a
reall
sacrifice
proueth
a
reall
death
,
and
when
christ
was
sacrificed
really
,
he
dyed
really
,
as
when
the
beasts
were
sacrificed
,
they
wer
killed
.
And
Holcot
one
of
the
schoolemen
saith
,
If
there
had
been
a
thousand
hostes
in
a
thousand
places
,
at
the
same
time
that
Christ
did
hang
vpon
the
crosse
,
[
g
](A22474-e33040-b)
g
Holcot
in
4
lib.
sent.
〈◊〉
.
3
christ
had
beene
crucified
in
a
thousand
places
.
Wherfore
,
they
that
really
sacrificed
our
Sauiour
Christ
,
did
in
that
act
really
and
wickedly
kill
him
:
so
that
the
prieste
s
of
Baal
,
if
they
wil
be
sacrificers
of
Christ
,
must
acknowledge
themselues
therein
the
reall
murtherers
of
Christ
.
Thirdly
,
new
sacrifices
are
not
to
bee
instituted
by
men
,
without
commaundement
of
god
,
as
Moses
teacheth
.
Deut.
12.
we
must
not
do
ʰ
what
seemeth
good
in
our
owne
eyes
,
but
take
heede
and
heare
all
these
words
which
he
commaundeth
vs
.
Now
,
Christ
neuer
saide
,
Sacrifice
ye
my
bodie
and
blood
to
God
.
Fourthly
,
Christ
tooke
the
bread
and
gaue
it
to
his
disciples
,
he
did
not
offer
it
vp
to
God
the
father
,
he
tooke
the
cup
and
bad
them
all
drinke
of
it
:
he
did
not
turne
himfelfe
to
God
,
and
desire
him
then
to
accept
the
sacrifice
of
his
body
and
blood
.
Fiftly
,
if
the
bread
and
Wine
remaine
in
their
former
substance
in
the
Lords
supper
:
then
bread
and
wine
onely
are
offered
,
not
the
body
and
blood
of
Christ
,
but
they
remaine
:
for
christ
deliuered
[
i
](A22474-e33100-b)
i
1
cor.
x
,
16
bread
to
his
Disciples
,
and
Paule
teacheth
that
it
is
the
bread
which
is
broken
,
&
that
as
ofren
asthe
〈◊〉
eat
this
bread
and
drinke
of
this
cup
,
they
shew
the
Lords
death
:
therefore
their
reall
Sacrifice
is
reall
idolatry
.
Sixtly
,
it
appeareth
in
the
institution
of
the
Supper
,
that
Christ
consecrated
the
Bread
apart
,
and
the
wine
〈◊〉
,
and
afterwarde
deliuered
them
both
apart
,
but
the
bodye
of
Christ
was
neuer
sacrificed
without
the
blood
,
nor
the
blood
without
the
flesh
:
for
Christ
offered
vppon
the
Altar
of
the
crosse
the
sacrifice
of
his
bodie
and
blood
together
,
this
is
the
cause
that
he
saide
,
Take
ye
,
eat
ye
,
drinke
ye
,
not
take
ye
to
offer
and
to
Sacrifice
.
Seuenthly
,
the
Scripture
teacheth
vs
one
offering
and
Sacrifice
for
sin
once
performed
and
offered
.
Heb.
10.
Wee
are
sanctified
by
the
offering
of
Iesus
Christ
ᵏ
once
made
:
and
ver.
This
man
after
he
had
offered
one
saerifice
for
sinnes
,
sitteth
at
the
right
hnnd
of
God
,
And
the
Apostle
1
Tim.
2.
There
is
one
mediator
betweene
God
and
man
,
the
man
Iesus
Christ
,
who
gaue
himselfe
a
ransome
for
all
men
.
So
1
Iohn
2.
If
any
man
sinne
,
we
haue
an
aduocate
with
the
father
,
Iesus
Christ
the
righteous
,
and
hee
is
the
propitiation
for
our
sinnes
.
Likewise
Heb
,
9.
By
his
owne
blood
he
entred
in
once
vnto
the
holy
place
,
and
obtained
eternall
redemption
for
vs
:
not
that
he
should
offer
himselfe
ˡ
often
,
as
the
high
Priest
entered
into
the
holy
place
euerie
yeare
,
with
other
blood
(
for
then
must
he
haue
often
suffered
since
the
foundation
of
the
worlde
)
but
now
in
the
end
of
the
worlde
hath
he
bene
made
manifest
once
to
put
away
sinne
by
the
sacrifice
of
himselfe
.
We
haue
plentifull
testimonies
of
this
truth
in
this
Epistle
,
as
chap.
x.
Where
remission
of
these
things
is
,
there
is
no
[
m
](A22474-e33240-b)
m
Heb.
x
,
18
more
offering
for
sinne
.
If
then
we
haue
remission
by
the
sacrifice
of
Christ
,
all
other
sacrifices
are
superfluous
and
abrogat
his
al-sufficient
sacrifice
.
So
Rom
,
6.
In
that
he
died
,
he
died
for
sinne
[
n
](A22474-e33270-b)
n
Rom.
6
,
10
once
.
And
1.
Pet.
3.
Christ
also
hath
once
suffered
for
sinnes
,
the
iust
for
the
vninst
.
If
then
this
perfect
offering
were
once
onely
to
be
offered
,
then
he
is
not
offered
,
neither
can
be
offered
againe
in
the
Masse
.
And
,
if
the
onely
oblation
of
Christ
once
offered
by
himselfe
be
sufficient
:
all
other
oblations
and
Sacrifices
are
vaine
and
superfluous
.
For
how
is
that
perfect
,
which
is
often
repeated
?
Eightly
,
to
make
a
lawfull
sacrifice
,
there
is
required
necessarily
a
fit
minister
lawfully
called
of
God
,
for
[
o
](A22474-e33310-b)
o
Hebr.
5
,
4
,
5
no
man
taketh
his
honor
to
himselfe
but
he
that
is
called
of
God
,
as
was
Aaron
:
so
likewise
Christ
took
not
to
himselfe
this
honour
to
be
made
the
high-priest
,
but
he
that
saide
to
him
,
Thou
art
my
sonne
,
this
day
I
begat
thee
,
gaue
it
him
.
But
Christ
is
the
onely
priest
of
the
new
testament
,
his
priesthood
is
immortall
and
eternall
,
he
liueth
for
euer
therefore
the
Popish
priesthood
is
a
plant
neuer
planted
by
the
heauenly
father
the
[
p
](A22474-e33330-b)
p
Ioh.
15.
1
,
2
true
husbandman
,
and
the
popish
priests
were
neuer
called
of
God
,
to
sacrifice
the
body
and
blood
of
Christ
,
he
gaue
vnto
them
no
such
authority
,
[
q
](A22474-e33340-b)
q
Math
15
,
13
&
therefore
,
in
time
shall
be
rooted
vp
.
If
they
pretend
the
precept
and
planting
of
God
,
let
them
shew
their
commission
that
we
may
see
it
,
and
let
them
bring
forth
their
charter
that
we
may
trie
it
,
otherwise
wee
must
take
them
for
vsurpers
,
and
counterfait
Officers
in
the
cittie
of
God
.
Ninthlie
,
the
Apostle
teacheth
,
that
without
shedding
of
blood
is
no
[
r
](A22474-e33350-b)
r
Heb.
9
,
22
remission
:
But
in
the
vnblodie
Sacrifice
of
the
Masse
,
there
is
not
effusion
of
blood
,
he
doth
not
suffer
,
he
is
not
killed
,
he
doth
not
shed
his
blood
,
he
doth
not
die
:
therefore
in
the
Masse
is
no
remission
of
any
sins
.
Tenthly
,
if
Christ
be
daily
offered
in
the
Masse
,
then
hee
doth
dailie
satisfie
for
sinne
,
for
the
end
of
his
offering
is
[
s
](A22474-e33370-b)
s
Roma.
4
,
25
to
make
satisfaction
,
as
Romaines
,
4.
25.
He
was
deliuered
to
death
for
our
sinnes
,
and
is
risen
againe
for
our
instification
.
And
Gal
,
1
,
4.
He
gaue
himselfe
for
our
sinnes
that
he
might
deliuer
vs
from
this
present
euill
world
;
But
he
doth
not
make
satisfaction
,
for
our
sinnes
,
no
more
then
now
he
dieth
and
riseth
again
,
for
then
Christ
would
not
haue
said
,
[
t
](A22474-e33400-b)
t
Iohn
19.
30
It
is
finished
:
nor
the
Apostle
,
ᵘ
He
entered
once
into
the
holy
place
.
Wherefore
,
no
more
sacrifice
for
sinne
remaineth
to
be
offered
by
such
as
iniuriously
vsurpe
the
priesthood
of
christ
.
Last
of
all
,
all
true
christians
are
Priestes
to
offer
vp
their
bodies
an
acceptable
sacrifice
to
God
,
which
is
their
reasonable
seruice
of
God
,
and
to
offer
vp
a
broken
contrite
spirit
,
as
1
Pet
,
3
,
9.
Ye
are
a
chosen
generation
,
[
u
](A22474-e33460-b)
u
1
〈◊〉
.
2
,
9
a
royall
priesthood
and
an
holy
nation
.
And
Reuel
,
1.
He
hath
loued
vs
and
washed
vs
from
our
sinnes
in
his
blood
,
and
made
vs
Kings
and
priestes
vnto
God
his
father
.
These
are
the
Priests
that
now
remaine
,
this
is
the
priesthood
which
we
professe
.
Whosoeuer
maketh
himselfe
any
priest
of
another
order
in
the
new
testament
,
abrogateth
and
abolisheth
the
Priesthood
of
christ
,
being
after
the
order
[
a
](A22474-e33490-b)
a
Hebr
,
6.
20.
Psal.
110
,
4
of
Melchizedech
,
who
was
both
king
and
priest
.
Now
then
,
as
they
commit
sacriledge
against
Christ
,
that
presume
to
offer
him
vp
an
vnbloody
sacrifice
to
God
the
father
,
to
make
peace
and
attonement
betweene
God
and
man
:
so
they
adde
another
iniquity
as
drunkennesse
to
thirst
,
making
their
oblation
not
onely
profitable
to
take
away
the
sinnes
of
the
liuing
,
but
auaileable
to
clense
[
b
](A22474-e33520-b)
b
The
Masse
is
no
propitiatory
sacrifice
for
the
dead
.
the
sinnes
of
the
deade
,
that
are
come
to
the
ende
of
theyr
daies
.
Indeede
we
deny
not
,
but
the
Masse
may
be
beneficiall
to
the
rabble
of
Friers
and
sacrificing
Priestes
that
make
it
gainefull
to
themselues
,
who
through
their
sale
and
merchandize
of
Masses
,
dwell
stately
,
goe
sumptuously
,
fare
delicately
,
drinke
wine
in
siluer
and
gold
,
abound
in
pleasures
,
and
heape
vp
great
aboundaunce
of
all
riches
:
shall
we
not
now
say
,
the
Masse
is
profitable
?
But
other
profit
of
the
Masses
,
then
these
to
the
Masse-mungers
,
we
know
none
.
We
know
,
we
find
,
we
feelethem
otherwise
many
waies
pernicious
in
themselues
,
dishonourable
to
God
,
and
hurtfull
to
the
people
.
For
first
the
Sacrament
was
instituted
to
no
such
end
and
purpose
,
as
to
helpe
the
deade
,
and
to
be
a
propitiation
for
their
sinnes
.
For
Christ
sayde
take
and
eat
,
this
is
my
body
:
drinke
ye
,
this
is
my
blood
:
but
the
deade
cannot
take
any
thing
offered
vnto
them
:
they
can
neither
eate
,
nor
drinke
:
wherefore
,
this
supper
being
spirituall
meat
and
nourishment
for
the
soule
,
cannot
auaile
the
deade
,
who
are
neither
fed
nor
nourished
.
Secondly
,
it
profiteth
as
much
to
be
baptized
for
the
dead
,
as
to
receiue
the
Supper
of
the
Lorde
for
the
deade
:
for
both
Sacraments
were
instituted
of
Christ
,
and
there
is
the
same
respect
of
both
.
But
it
can
doe
no
good
to
baptize
one
for
another
,
the
liuing
for
the
dead
,
therefore
the
living
,
comming
to
receiue
the
Sacrament
of
the
Supper
,
cannot
releeue
the
dead
.
Thirdly
,
there
is
no
forgiuenesse
of
sinnes
after
this
life
,
we
haue
forgiuenes
in
this
life
or
neuer
.
Whatsoeuer
is
bounde
on
earth
,
is
bound
in
heauen
.
Heere
is
the
time
,
heere
is
the
place
,
heere
is
the
occasion
offered
to
worke
,
as
the
wiseman
teacheth
,
Ec
,
9
,
All
that
thine
hand
shall
find
to
do
,
do
it
with
all
thy
power
:
for
there
is
[
c
](A22474-e33560-b)
c
Eccle.
9.
10
neither
worke
,
nor
inuention
,
nor
knowledge
,
nor
wisedome
in
the
graue
whither
thou
goest
.
And
Heb
,
3.
To
day
,
if
ye
wil
heare
his
voice
,
harden
not
your
harts
.
Wherfore
then
is
a
sacrifice
offred
for
the
dead
,
for
whom
there
is
no
releefe
,
no
redresse
,
no
remission
?
Fourthly
,
it
is
vaine
to
offer
for
those
that
haue
ended
their
daies
,
and
are
already
come
to
the
ende
of
their
race
,
[
d
](A22474-e33590-b)
d
Iohn
,
9.
4
&
11
,
9.
10
whose
estate
can
neuer
be
changed
.
The
night
commeth
,
when
no
man
can
worke
,
and
Chapt
,
11
,
Are
there
not
twelue
houres
in
the
day
?
if
a
man
walke
in
the
day
,
he
stumbleth
not
,
because
he
seeth
the
light
of
this
world
.
If
a
man
walke
in
the
night
,
he
stumbleth
,
because
there
is
no
light
in
him
.
And
Paule
,
2
Tim
,
4.
I
haue
fought
a
good
fight
,
I
haue
finished
my
race
,
I
haue
kept
the
faith
,
from
henceforth
is
laid
vp
for
〈◊〉
the
crowne
of
righteousnes
.
But
this
is
the
state
of
all
the
dead
,
they
are
entred
into
iudgment
,
they
are
not
subiect
to
any
chang
.
Lastly
,
if
the
sacrifice
of
the
Masse
could
wash
away
the
sinnes
of
the
dead
,
then
the
sacrifice
of
the
Masse
should
surmount
and
exceede
the
sacrifice
offered
by
christ
himselfe
vpon
the
Crosse.
For
this
helpeth
the
liuing
,
it
auaileth
not
the
dead
:
and
so
we
should
haue
other
meanes
to
take
away
sinne
then
his
oblation
and
there
should
be
another
propitiation
for
the
sinnes
of
the
world
.
And
thus
much
of
the
popish
idoll
of
the
blasphemous
masse
.
Furthermore
,
did
Christ
deliuer
his
last
Supper
to
all
his
Disciples
that
were
present
?
Did
none
stand
by
,
and
gaze
[
g
](A22474-e33680-b)
g
Math.
26
,
26
setteth
it
downe
,
he
tooke
bread
and
blessed
he
brake
and
gaue
it
to
them
,
saying
,
take
ye
,
eate
ye
:
neither
did
he
drinke
alone
of
the
fruite
of
the
vine
,
but
taking
the
cup
he
gaue
thanks
,
and
gaue
to
them
all
,
saying
,
Drink
ye
all
of
this
.
So
then
,
albeit
a
certain
number
of
communicants
are
not
limited
and
determined
:
yet
Christ
in
these
wordes
apoin
〈◊〉eth
a
company
to
be
present
,
as
apeareth
by
the
number
take
ye
,
eate
ye
,
drinke
ye
all
,
deuide
ye
it
among
your selues
,
doe
ye
this
in
my
remembrance
,
ye
set
foorth
the
Lordes
death
,
when
yee
come
together
to
eat
,
tarrie
ye
one
for
another
,
as
often
as
ye
shal
eat
this
bread
.
These
words
cannot
be
vnderstood
of
one
perticular
man
,
but
necessarily
import
a
greater
number
of
men
:
nay
,
the
Philosopher
teacheth
that
the
word
(
all
)
must
be
verified
at
the
least
[
h
](A22474-e33730-b)
h
Arist.
li.
1.
de
coel.
cap.
1
of
the
number
of
three
,
which
is
the
least
and
lowest
number
that
would
be
admitted
to
this
supper
.
Neither
do
we
read
that
so
soon
as
one
was
gained
to
the
faith
,
that
the
Apostles
administred
this
Sacrament
to
him
,
much
lesse
would
they
minister
to
themselues
alone
,
when
none
were
conuerted
in
a
nation
or
cittie
.
Secondly
,
Christ
expressely
commandeth
vs
to
doe
as
himselfe
did
,
when
he
left
this
fare-well
token
and
pledge
of
his
〈◊〉
to
his
Disciples
,
saying
,
[
i
](A22474-e33750-b)
i
Luke
22
,
19
Do
this
in
remembrance
of
me
.
But
he
,
after
the
wordes
of
consecration
,
did
not
offer
a
sacrifice
to
his
father
vnder
shewes
of
bread
and
wine
,
but
gaue
the
bread
and
cup
to
his
Disciples
,
and
left
his
owne
example
as
a
direction
for
vs
to
followe
:
so
that
the
distribution
and
deliuerance
of
the
signes
is
of
the
substance
of
the
Sacrament
,
as
well
as
the
breaking
of
the
bread
or
pouring
out
of
the
wine
,
and
it
is
not
lawfull
in
any
sort
to
change
the
testament
of
Christ
,
or
to
corrupt
the
meaning
of
the
testator
.
Thirdly
,
the
Apostle
teacheth
how
he
receiued
from
the
Lorde
that
which
he
deliuered
to
the
churches
,
that
the
people
should
eate
of
this
bread
and
drinke
of
this
cup
:
[
k
](A22474-e33770-b)
k
1
cor.
xi
,
23
and
proueth
that
the
faithfull
are
made
partakers
of
the
Lords
table
,
not
by
gazing
or
looking
on
while
others
eat
,
but
by
eating
:
not
by
standing
still
while
others
drinke
,
but
by
drinking
.
as
1
Cor.
x.
Wee
that
are
ˡ
many
are
one
breade
and
one
body
,
because
we
are
all
partakers
of
one
bread
.
Fourthly
,
the
same
Apostle
reprooueth
the
Corinthians
,
which
presumed
to
the
Supper
of
the
Lorde
before
others
,
and
did
not
tarry
for
their
brethren
when
they
came
togither
to
be
partakers
of
the
sacrament
,
as
we
see
,
1
Cor
,
11.
Euery
man
a
hen
they
should
eate
,
[
m
](A22474-e33820-b)
m
1
cor.
xi
.
20
,
xxi
taketh
his
owne
supper
afore
,
this
is
not
to
eat
the
Lords
snpper
.
And
afterward
,
Wherefore
my
brethren
,
when
ye
come
together
to
eate
,
tarry
one
for
another
.
Now
because
the
Corinthians
brake
this
order
and
ordinance
,
he
chargeth
them
to
come
vnreuerently
,
to
receiue
vnworthily
,
to
eat
and
drink
iudgment
vnto
themselues
.
Shall
they
then
that
are
faithfull
christians
,
patiently
beare
the
iniury
done
them
by
these
sacrificing
Masse-mungers
,
who
neuer
bid
the
Lordes
ghuestes
,
nor
call
them
to
his
table
,
nor
tarry
for
them
till
they
come
to
this
heauenly
banket
,
but
like
the
priests
of
Bell
,
do
eate
and
drinke
vp
all
themselues
.
Fistly
,
the
same
Apostle
willeth
and
warneth
all
persons
which
come
to
this
communion
,
diligently
to
proue
and
examine
[
n
](A22474-e33880-b)
n
1
,
cor.
11
,
28
themselues
,
and
then
to
come
to
this
supper
,
as
we
see
,
1
cor.
12.
Let
a
man
examine
himselfe
,
and
so
let
him
eat
of
this
bread
and
drinke
of
this
cup
:
so
that
he
would
not
haue
any
excluded
from
receiuing
,
which
haue
tryed
their
harts
by
examining
,
and
are
thereby
rightly
propared
to
this
great
worke
.
Lastly
,
the
names
giuen
to
this
Sacrament
,
noting
the
nature
thereof
,
doe
affoord
vs
a
good
consideration
to
strike
through
the
heart
of
this
priuate
Masse
,
being
called
sometimes
the
supper
of
the
Lord
,
and
sometimes
a
communion
among
our selues
.
If
it
be
an
holy
supper
and
spirituall
banket
,
why
are
none
bidden
and
called
thereunto
?
If
it
be
a
communion
,
why
doth
the
Priest
vncharitably
swallow
all
alone
?
whereby
they
make
it
a
communion
,
but
without
company
:
a
supper
,
but
without
ghuests
:
meat
,
but
without
eating
:
drinke
,
but
without
drinking
:
a
table
,
but
without
sitting
downe
:
a
participation
,
but
without
any
that
are
partakers
:
a
banket
,
but
without
seeding
thereat
,
the
people
departing
as
hungery
and
thirsty
as
they
came
.
Wherefore
,
as
no
man
celebrated
the
Passeouer
aright
,
or
receiued
profit
thereby
,
but
such
as
did
eat
the
flesh
thereof
:
so
can
none
come
to
the
supper
of
the
Lord
as
he
ought
,
though
he
looke
vpon
others
,
except
he
eate
of
the
bread
and
drinke
of
the
cup
,
according
to
the
commaundement
of
Christ
,
the
author
thereof
.
And
thus
much
of
the
sole
communions
and
priuate
Masses
brought
into
the
church
against
the
example
of
Christ
against
the
vse
of
the
Apostles
,
and
against
the
name
and
nature
of
the
sacrament
it selfe
.
Hitherto
we
haue
pulled
downe
the
Heresies
of
the
Church
of
Rome
,
and
haue
raked
in
the
dirt
and
dungh
ill
[
o
](A22474-e33920-b)
o
It
is
no
precept
of
Christ
to
receiue
the
Lords
supper
fasting
.
it
is
no
precept
of
Christ
to
receiue
the
Lordes
supper
fasting
before
any
other
meats
and
drinkes
.
True
it
is
,
the
people
,
whose
zeale
goeth
beyond
their
knowledge
,
make
a
great
scruple
of
conscience
in
this
point
to
come
fasting
[
p
](A22474-e33940-b)
p
August
.
epist.
118.
which
custom
we
do
not
condemn
,
but
commend
,
so
it
be
without
superstition
in
themselues
,
and
iudging
of
others
.
But
howsoeuer
many
make
as
great
a
matter
to
communicate
fasting
,
as
to
come
in
faith
:
yet
this
is
no
necessary
rule
or
commaundement
binding
the
conscience
to
the
obseruation
thereof
.
For
,
the
Worde
of
God
and
institution
of
the
sacrament
are
perfect
directions
to
the
church
,
teaching
all
matters
of
faith
and
obedience
,
yet
they
teach
no
such
practise
.
And
our
blessed
sauiour
teacheth
his
disciples
what
they
should
do
,
the
Euangelists
deliuer
what
they
did
,
and
among
all
their
doctrine
we
find
not
this
precept
of
fasting
.
Againe
,
Christ
administred
it
not
fasting
,
the
Apostles
receiued
it
not
fasting
:
not
that
we
are
bounde
to
celebrate
the
supper
at
that
time
:
but
to
shew
that
Christ
would
neuer
haue
chosen
to
do
it
after
Supper
,
if
that
time
had
bin
simply
vnlawful
.
Besides
,
the
Apostle
1
cor.
11.
reproouing
the
abuses
crept
into
this
Sacrament
,
and
labouring
to
reduce
it
to
the
first
institution
,
exhorteth
the
Corinthians
to
tarry
one
for
another
,
and
if
any
be
hungry
[
q
](A22474-e33980-b)
q
1
Cor.
xi
,
36
that
he
cannot
tarrie
,
he
must
before
hand
〈◊〉
at
home
,
that
so
he
may
better
wait
for
the
rest
of
the
congregation
.
Now
he
would
neuer
haue
giuen
counsell
and
commandement
,
if
it
had
bin
vnlawfull
or
vngodly
to
take
some
little
repast
and
short
refreshing
before
,
in
regarde
of
the
present
infirmity
and
weakenes
of
the
body
.
Lastly
,
he
teacheth
in
another
place
,
That
the
kingdome
of
heauen
is
not
[
r
](A22474-e34000-b)
r
Rom.
14.
17
meat
nor
drinke
,
but
righteousnes
and
peace
,
and
ioy
in
the
holy-ghost
.
To
conclude
,
as
hee
willeth
that
he
which
eateth
,
despise
not
him
that
eateth
not
,
and
he
which
eateth
not
condemne
not
him
that
eateth
:
[
s
](A22474-e34020-b)
s
Rom.
14
,
3
,
5
19
so
must
it
be
in
this
indifferent
practise
,
he
that
can
take
it
,
let
him
take
it
:
but
let
not
him
that
receiueth
fasting
,
iudge
him
that
fasteth
not
:
and
let
not
him
which
fasteth
not
,
condemne
him
that
receiueth
fasting
,
he
standeth
or
falleth
to
his
owne
maister
.
Who
art
thou
then
that
iudgest
an
other
mans
seruant
?
Let
euery
one
be
perswaded
in
his
owne
mind
,
and
looke
to
the
warrant
of
his
own
worke
.
Let
vs
follow
those
things
which
concerne
peace
,
and
where
with
one
may
edisie
another
.
If
any
list
to
bee
contentious
,
we
haue
no
such
custome
,
neither
the
〈◊〉
of
God
.
And
thus
much
of
the
communicants
of
this
sacrament
,
and
likewise
of
the
rest
of
the
outward
parts
of
the
Lords
supper
.
Chap.
7
Of
the
words
of
〈◊〉
in
the
sacrament
of
the
Lords
supper
.
ALthough
we
haue
spoken
before
sufficiently
of
consecration
,
[
a
](A22474-e34060-b)
a
Book
.
1.
ca.
8
what
it
is
,
and
how
it
is
wrought
,
to
satisfie
all
such
as
are
sober
minded
and
simple
Louers
of
the
truth
:
yet
be
cause
special
points
are
heere
to
be
obserued
,
and
that
the
aduersaries
turn
the
true
consecration
into
a
taine
magicall
incantation
,
to
worke
a
miraculous
or
rather
a
monstrous
transubstantiation
:
it
shall
not
be
amisse
to
assure
and
handle
this
point
againe
,
that
therby
the
truth
of
God
may
be
cleered
,
the
ignorant
instructed
,
the
aduersaries
satisfied
,
and
consequently
their
mouthes
stopped
.
Consecration
is
[
b
](A22474-e34070-b)
b
consecration
,
what
.
a
change
or
conuerting
of
the
outward
elementes
into
another
vse
,
by
obseruing
the
whole
institution
of
Christ
,
which
giueth
it
his
effect
.
We
confesse
a
turning
and
changing
,
not
of
one
substance
into
another
,
not
by
abolishing
of
natures
,
not
by
close
pronouncing
of
certaine
wordes
:
but
in
the
vse
and
in
respect
of
vs
,
[
c
](A22474-e34080-b)
c
The
vse
of
the
elements
is
changed
:
the
substance
is
not
changed
.
and
in
regard
of
the
promise
of
God
.
〈◊〉
he
water
which
floweth
out
of
the
rock
in
the
wildernesse
,
signified
the
same
to
the
fathers
,
which
the
Wine
〈◊〉
to
vs
in
the
supper
.
Notwithstanding
,
it
was
a
common
watering
to
the
beasts
of
the
fielde
,
and
to
the
people
of
God
,
the
cattell
dranke
thereof
as
well
as
the
people
,
and
therefore
there
could
be
made
no
change
there
in
but
in
respect
of
men
,
[
d
](A22474-e34090-b)
d
Num.
20
,
〈◊〉
to
whom
God
gaue
his
gratious
promise
;
which
teacheth
vs
to
account
of
the
outward
signes
otherwise
then
of
common
meats
and
common
drinks
.
The
stones
hammered
in
the
quarrey
,
the
timber
hewed
in
the
forrest
,
the
gold
tryed
in
the
furnace
,
were
common
stuff
,
before
they
were
layd
in
the
building
of
the
Temple
,
[
e
](A22474-e34100-b)
e
Matt.
23
,
16
and
so
made
holy
and
sanctified
to
God
and
man
.
The
sayings
and
sentences
[
f
](A22474-e34110-b)
f
Act.
17
,
28
of
the
heathenish
poets
were
prophane
,
before
they
had
passed
through
the
pen
of
God
,
and
were
taken
vp
by
the
holy
ghost
.
So
wee
teach
of
the
bread
and
wine
,
before
the
institution
of
christ
is
vsed
and
obserued
,
they
are
common
:
but
afterward
they
are
holy
.
We
confesse
and
〈◊〉
not
,
but
say
plainely
,
there
is
a
change
in
the
sacramentes
:
the
elements
which
before
were
ordinary
meates
,
now
become
spiritual
in
respect
of
the
vse
:
before
they
serued
only
to
feede
the
belly
,
now
they
serue
to
seale
vp
the
nourishment
of
our
soules
.
The
discussing
of
this
question
,
[
g
](A22474-e34130-b)
g
Two
means
of
consecration
,
to
wit
the
word
and
praier
.
together
with
the
foundation
of
this
consecration
and
sanctification
of
the
creatures
,
is
taken
out
of
1
Tim.
4.
4.
Euery
creature
of
God
is
good
,
and
nothing
ought
to
be
refused
,
if
it
be
receiued
with
thanks
giuing
:
for
it
is
sanctified
[
h
](A22474-e34150-b)
h
1
Tim
4
,
4
,
5
by
the
word
of
God
and
prayer
.
These
are
the
two
meanes
,
the
word
and
prayer
,
whereby
the
elementes
are
changed
,
though
not
transubstantiated
,
yet
they
haue
a
dignity
and
preheminence
,
which
they
had
not
before
,
they
are
no
[
i
](A22474-e34170-b)
i
Iust
in
.
in
Apol.
2
more
common
bread
,
common
Wine
,
common
meate
,
but
a
Sacrament
of
Christes
body
,
a
warrant
of
Gods
promises
,
an
holy
Mystery
,
and
seale
of
the
couenant
between
God
and
vs
.
The
first
meanes
of
this
consecration
,
and
setting
a
part
of
the
creatures
to
our
vse
,
is
by
the
word
of
God
.
If
we
haue
the
euident
and
expresse
word
to
warrant
our
vse
of
the
creatures
of
God
,
we
may
vse
them
for
our
necessity
and
comfort
:
if
we
haue
no
word
to
beare
out
the
practise
,
they
are
not
sanctified
vnto
vs
.
The
tree
of
knowledge
of
good
and
euil
,
was
not
sanctified
vnto
.
Adam
,
though
it
were
good
in
it selfe
(
as
all
[
k
](A22474-e34190-b)
k
Gene.
1
,
31
creatures
are
)
because
he
had
a
word
of
commaundement
not
to
eate
of
it
,
[
l
](A22474-e34200-b)
l
Genes.
2
,
17
Of
the
tree
of
the
knowledge
of
good
and
euill
,
thou
shalt
not
eate
of
it
,
for
in
the
day
that
thou
eatest
thereof
,
thou
shalt
dye
the
death
.
After
the
fall
and
after
the
flood
,
all
creatures
were
not
sanctified
,
some
were
accounted
[
m
](A22474-e34220-b)
m
Gene
,
7
,
2
vncleane
,
all
might
not
be
eaten
,
all
might
not
be
offered
:
as
vnder
the
law
,
[
n
](A22474-e34230-b)
n
Leuit.
11.
3
among
the
beastes
,
onely
they
were
cleane
that
did
chew
the
cud
and
diuide
the
hoofe
:
and
among
the
fishes
of
the
Sea
,
onely
such
as
had
skales
and
finnes
were
called
cleane
,
the
rest
were
vncleane
vnto
them
,
because
the
word
did
not
allow
but
restraine
the
vse
of
them
.
So
likewise
for
this
Sacrament
of
the
Lords
Supper
,
not
euery
creature
is
sanctified
,
not
a
〈◊〉
,
not
any
flesh
,
not
any
fish
,
not
oyle
:
but
onely
bread
and
Wine
.
These
two
are
consecrated
,
all
the
rest
are
cancelled
by
the
word
.
The
second
meanes
,
whereby
the
creatures
are
sanctified
,
is
by
prayer
.
For
albeit
that
God
by
the
comming
of
his
sonne
into
the
world
hath
sanctified
all
meates
and
drinkes
,
that
nothing
of
it selfe
is
vncleane
,
[
o
](A22474-e34250-b)
o
Rom.
14
,
15
but
to
him
that
counteth
it
vncleane
:
yet
something
must
necessarily
be
done
on
our
partes
,
otherwise
that
which
is
holy
,
we
may
prophane
:
and
that
which
is
good
,
we
may
turne
into
euill
:
and
therefore
the
apostle
addeth
praier
,
which
is
both
a
thanksgiuing
to
the
Lord
that
he
hath
sanctified
and
prepared
them
for
vs
,
and
likewise
a
petition
that
they
may
bee
healthfull
for
vs
,
and
we
thankefull
for
them
,
whereby
our
foode
,
our
apparell
,
and
all
the
succours
of
this
life
are
sanctified
to
his
glory
and
our
comfort
.
These
be
the
two
meanes
of
consecration
:
if
these
or
any
of
them
be
wanting
,
there
can
be
no
true
consecration
.
If
then
in
the
time
of
the
law
they
should
haue
eaten
swines
flesh
,
which
indeed
[
p
](A22474-e34270-b)
p
Leuit.
xi
,
7
part
the
〈◊〉
,
but
chew
not
the
cud
:
they
should
haue
sinned
,
because
it
was
not
sanctified
:
and
therefore
albeit
they
had
prayed
for
a
blessing
all
the
day
longe
,
and
giuen
thankes
neuer
so
much
,
yet
could
it
not
make
their
practise
lawfull
,
which
the
word
of
God
had
made
vnlawfull
.
Or
,
if
they
had
offered
a
cleane
and
holy
sacrifice
,
and
not
made
humble
and
earnest
prayers
to
God
to
accept
them
and
their
oblations
,
it
could
not
haue
due
effect
,
but
the
worde
of
God
had
beene
hindred
by
their
vnworthynesse
.
So
,
in
the
administration
of
the
Lordes
sacred
Supper
,
we
vse
the
word
of
God
which
warranteth
vs
to
take
the
bread
and
Wine
,
out
of
this
word
wee
alledge
the
promises
of
God
to
the
true
beleeuer
:
and
heerevnto
wee
ioyne
prayers
and
thankesgiuing
,
that
God
would
〈◊〉
vs
and
〈◊〉
vs
in
the
participation
of
his
owne
ordinance
.
Thus
,
albeit
we
haue
no
forged
transubstantiation
,
wee
haue
a
true
consecration
:
if
the
word
of
God
and
prayer
of
the
church
can
worke
it
,
which
are
the
meanes
left
vnto
vs
for
this
purpose
:
if
wee
be
[
q
](A22474-e34290-b)
q
Ierem.
20
,
7
any
way
deceiued
,
it
is
the
Scripture
which
hath
deceiued
vs
.
It
remaineth
now
,
to
marke
the
vses
of
this
point
for
our
[
r
](A22474-e34320-b)
r
Gal.
3.
1
he
were
described
in
our
sight
and
among
vs
crucified
:
we
speak
openly
in
a
known
tongue
and
the
people
vnderstand
vs
:
we
pray
vnto
God
to
accept
vs
,
and
render
him
thankes
for
the
worke
of
our
redemption
:
lastly
,
we
take
the
outward
elementes
and
ioyne
the
word
vnto
them
,
and
thus
they
are
made
to
vs
a
sacrament
.
Nay
,
if
to
offer
vp
to
God
,
our selues
,
our
soules
,
our
bodies
,
our
almes
for
the
poore
,
our
prayers
and
thanksgiuinges
vnto
God
the
father
for
our
redemption
,
be
an
oblatiou
and
a
sacrifice
:
We
haue
both
a
Sacrament
and
a
sacrifice
in
our
Churchés
,
though
we
offer
not
vp
Christs
body
,
to
be
a
propitiatory
sacrifice
for
the
quicke
and
dead
,
vnto
his
father
.
We
offer
vp
as
much
as
[
s
](A22474-e34350-b)
s
we
offer
vp
as
much
as
christ
coman
ded
vs
Christ
commaunded
vs
to
offer
:
but
that
sacrifice
was
once
offered
vp
vpon
the
Crosse
:
he
wasthe
priest
,
hee
was
the
altar
,
he
was
the
sacrifice
,
there
is
no
other
sacrifice
left
to
be
offered
for
sinne
:
and
he
which
presumeth
to
offer
him
againe
,
is
an
enemy
to
the
Crosse
of
Christ
,
treadeth
the
sonne
of
God
vnder
his
foote
,
counteth
the
blood
of
the
new
Testament
vnholy
,
and
hath
renounced
saluation
by
Iesus
Christ
.
Now
if
we
,
cleaning
precisely
to
the
institution
of
Christ
,
doe
not
consecrate
:
what
may
be
thought
of
the
Popish
priestes
,
who
whisper
their
wordes
closely
,
that
no
man
heareth
:
vse
a
strange
tongue
,
that
no
man
vnderstandeth
:
bring
in
pryuate
Masses
,
whereat
none
communicate
:
deliuer
dry
Communions
,
wherein
no
man
drinketh
:
exhorte
no
man
,
speake
to
no
man
:
and
if
they
doe
consecrate
,
they
consecrate
onelye
for
themselues
,
and
not
for
others
.
Wherefore
we
detest
the
opprobrious
and
blasphemous
speaches
of
the
prophane
pistes
,
who
in
[
t
](A22474-e34370-b)
t
2
Sam
,
〈◊〉
,
〈◊〉
2
King
.
1839
〈◊〉
the
spirit
of
Shemei
and
of
Kahshaketh
,
raile
falsely
,
vilely
,
and
slanderously
against
our
communions
,
affirming
that
they
are
no
other
then
common
bread
and
wine
,
without
grace
,
without
vertue
,
without
sanctification
,
bare
signes
of
Christ
absent
,
no
better
then
our
common
breakfasts
,
dinners
and
suppers
.
Thus
they
speak
basely
,
proudly
,
and
scornefully
of
our
communions
,
but
all
the
world
knoweth
they
speake
vntruely
.
We
hold
an
effectuall
consecration
in
both
the
sacramentes
,
though
we
deny
a
reall
conuersion
into
the
body
and
blood
of
Christ
:
the
water
in
baptisme
is
no
more
common
water
,
[
u
](A22474-e34400-b)
u
Gal.
3
,
2
〈◊〉
it
is
not
void
of
a
spirituall
effect
,
it
is
not
without
grace
and
sanctification
.
So
the
bread
and
wine
are
changed
,
not
from
one
substance
into
another
,
but
from
one
vse
to
another
;
not
in
themselues
,
but
to
vs
:
not
in
their
owne
nature
,
but
in
their
end
;
and
thus
they
are
not
the
same
they
were
before
.
Againe
,
are
these
signes
sanctified
and
consecrated
,
that
are
deliuered
and
receiued
:
then
heereby
wee
learne
,
what
[
a
](A22474-e34430-b)
a
Hosich
.
in
leuit.
lib.
2
,
c.
8
among
diuerse
,
the
remainder
was
accustomably
vsed
to
be
burned
;
[
b
](A22474-e34440-b)
b
Euagri
,
lib.
4
cap.
8
Niceph.
lib.
17
,
cap
25
among
some
it
was
giuen
to
little
children
that
were
in
the
schooles
;
among
others
,
they
did
eate
in
the
[
c
](A22474-e34450-b)
c
hieron
.
com
.
in
,
1
,
Cor.
XI
common
assembly
at
their
feastes
of
loue
:
so
that
out
of
the
sacred
vse
of
the
Sacrament
they
did
eate
it
as
common
bread
,
they
did
drinke
it
as
common
wine
.
We
see
in
baptisme
,
the
water
remaining
and
not
vsed
,
is
no
part
of
the
Sacrament
,
but
may
be
applyed
to
common
vses
.
So
it
is
in
the
Lords
Supper
(
for
the
Sacramentes
of
the
new
testament
are
alike
and
of
the
same
worthinesse
)
no
more
is
consecrated
then
is
receiued
and
applied
.
This
also
is
euident
by
[
d
](A22474-e34470-b)
d
Numb
20
,
〈◊〉
1
cor
,
X.
4
the
rock
in
the
wildernesse
:
where
the
waters
flowing
from
thence
,
represented
the
blood
of
Christ
to
the
Isralites
that
dranke
thereof
,
not
to
the
beastes
and
cattell
that
were
〈◊〉
by
it
.
So
much
was
consecrated
water
as
they
receiued
,
not
all
the
rest
.
So
when
Iohn
[
e
](A22474-e34480-b)
e
Matth.
3.
6
baptized
in
Iordan
,
not
all
the
Rvuer
,
but
all
that
which
was
applyed
was
sanctified
.
So
when
he
baptized
in
[
f
](A22474-e34500-b)
f
Iohn
3
,
23
Enon
,
because
there
was
much
water
〈◊〉
,
not
the
whole
streame
was
hallowed
,
but
so
much
as
he
vsed
.
Wherefore
,
whatsoeuer
remaineth
after
the
celebration
of
the
sacraments
,
may
be
〈◊〉
lawful
y
to
common
and
ordinary
vses
.
Moreouer
,
if
the
sanctification
of
euery
creature
,
whether
[
g
](A22474-e34550-b)
g
1
cori
.
x
,
16
The
cup
of
blessing
which
wee
blesse
:
[
h
](A22474-e34570-b)
h
How
the
signes
in
the
Sacrament
are
blessed
when
prayer
is
made
to
God
,
that
they
may
be
healthfull
to
vs
,
and
we
thankefull
for
them
.
Lastly
,
if
in
the
Sacrament
there
bee
a
consecration
and
separation
of
the
outward
elementes
to
so
holy
an
[
i
](A22474-e34600-b)
i
We
ought
often
to
receiue
the
lords
supper
.
oftentimes
this
Sacrament
of
the
Lordes
Supper
.
For
heere
are
not
bare
signes
,
bare
tokens
,
bare
figures
without
fiuite
and
without
grace
:
they
are
consecrated
signes
,
and
hallowed
elements
,
effectually
sealing
vppe
remission
of
sinnes
.
And
what
is
more
plaine
then
that
which
the
Apostle
teacheth
,
1
Cor.
11.
As
[
k
](A22474-e34630-b)
k
1
cor.
xi
,
25
often
as
ye
shall
eate
of
this
bread
,
and
drinke
of
this
cup
,
ye
shew
the
Lordes
death
till
he
come
.
Thus
the
Lord
Iesus
speaketh
,
Doe
this
,
as
oft
as
ye
shall
drinks
it
in
remembrance
of
me
.
And
haue
we
not
many
worthy
and
effectuall
[
l
](A22474-e34660-b)
l
Reasons
rédred
to
moue
vs
to
frequét
the
Lo.
table
considerations
,
to
moue
such
as
professe
the
same
doctrine
,
to
resorte
oftentimes
to
the
same
Table
of
the
Lorde
?
It
is
the
commaundement
of
Christ
,
so
that
we
ought
to
make
some
conscience
of
this
duty
,
as
of
other
commaundementes
prescribed
vnto
vs
.
It
is
a
commaundement
of
God
[
m
](A22474-e34670-b)
m
Exo.
20
,
13
Thou
shalt
not
steale
.
Few
,
but
to
make
some
conscience
thereof
,
because
it
is
Gods
commaundement
.
So
is
this
heere
,
often
to
come
to
the
Lordes
Table
:
yet
what
little
account
is
made
heereof
all
the
yeare
long
,
euery
one
seeth
,
and
the
faithfull
soule
agreeueth
.
The
high
God
possessor
[
n
](A22474-e34690-b)
n
Gene.
14
,
12
of
heauen
and
earth
hath
required
and
commaunded
it
:
yet
who
regardeth
?
The
Lorde
hath
spoken
,
and
yet
who
obeyeth
?
If
a
father
should
command
a
duty
of
his
son
,
or
a
maister
of
his
seruant
,
he
could
not
patiently
endure
to
be
disobeyed
:
[
o
](A22474-e34700-b)
o
Mal.
1
,
6
and
shal
we
not
thinke
that
God
will
require
his
lawes
at
our
hands
?
Againe
,
to
his
commaundement
he
hath
annexed
a
promise
,
which
maketh
our
sin
and
vnthankfulnes
the
greater
,
if
we
shew
not
our selues
ready
in
yeelding
to
this
duty
.
Besides
,
seeing
this
sacra
,
is
a
speciall
prop
to
stay
vp
our
faith
,
and
geth
with
it
Christ
and
all
his
merits
and
heauenly
treasurs
:
we
are
vtter
enemies
to
our
owne
selues
,
to
our
own
souls
,
and
to
our
owne
saluation
,
if
we
neglect
●o
great
mercy
offe●e●
vnto
vs
.
Wherefore
,
it
is
not
left
free
vnto
vs
,
and
committed
to
our
discretion
to
receiue
or
not
receiue
this
were
no
lawfull
liberty
,
but
vnlawfull
lycentiousnesse
.
Heere
in
the
faithfull
find
very
great
comfort
,
and
an
effectuall
meanes
to
strengthen
their
faith
.
Euen
as
the
sicke
man
that
feeleth
his
sickenes
,
and
knoweth
his
own
weaknes
,
shoulde
haue
a
speciall
care
to
looke
to
his
stomacke
,
that
therby
he
may
receiue
norishment
&
gather
strength
:
so
we
are
all
spiritually
diseased
,
assaulted
of
Satan
,
tempted
of
the
flesh
,
ouercome
after●imes
of
sin
,
and
must
seeke
strength
of
saith
from
this
heauenly
nourishment
.
God
of
his
compassion
hath
set
vp
his
Sacrament
,
as
a
signe
vpon
an
high
hill
,
whence
it
may
be
seene
farre
and
neere
on
euery
side
,
to
raise
vp
such
as
are
fallen
,
to
strengthen
such
as
stand
,
to
comfort
such
as
are
weak
,
and
to
call
vnto
him
such
as
run
away
from
him
,
whereby
hee
gathereth
them
vnder
his
winges
.
It
is
as
the
brazen
Sepent
,
[
p
](A22474-e34710-b)
p
Num.
21.
9
that
comming
vnto
it
with
a
faith
to
be
healed
,
we
might
liue
and
not
perish
.
It
is
a
banner
displayed
,
that
euery
Ch●●stian
souldi●r
should
resort
vnto
it
as
vnto
his
owne
comfortable
Supper
,
to
be
had
in
often
vse
and
continuall
remembrance
,
to
put
vs
in
mind
of
his
continuall
mercy
laid
vp
for
vs
in
the
blood
of
Christ
,
and
to
ratifie
and
seale
vp
the
same
farre
more
liuely
,
then
the
ba●e
word
onely
.
When
the
words
of
Christs
institution
are
spoken
,
[
q
](A22474-e34720-b)
q
Math
,
26.
26
28.
This
is
my
body
which
is
broken
for
you
:
this
is
my
blood
which
was
shed
for
you
:
When
these
words
I
say
,
are
reade
vnto
vs
our
of
the
scriptures
,
they
confirme
our
faith
:
but
much
more
when
the
Sacrament
is
seene
with
our
eyes
,
that
we
behold
the
bred
broken
,
and
looke
vpon
the
wine
poured
out
:
but
most
of
all
when
we
tast
and
handle
,
when
we
eate
and
drinke
the
outwarde
signes
.
We
see
,
when
one
maketh
a
bare
promise
to
another
,
with
wordes
onely
betweene
themselues
,
he
beginneth
to
doubt
(
to
whome
the
promise
is
made
)
of
the
performance
thereof
:
if
he
adde
an
oath
for
confirmation
,
the
promise
is
more
assuredly
ratified
:
but
if
he
giue
his
hande
writing
,
and
seale
it
to
the
party
,
the
matter
is
made
out
of
doubt
.
Thus
we
doe
reason
and
helpe
our
faith
.
We
haue
the
promises
of
God
,
wee
haue
the
oath
of
God
,
we
haue
the
wordes
and
writinges
of
God
,
we
haue
the
seales
and
Sacramentes
of
God
,
these
are
not
reserued
in
the
Lords
keeping
,
but
are
put
into
our
owne
handes
to
see
them
,
to
keepe
them
,
to
vse
them
for
our
comfort
and
assurance
.
I
speake
after
the
manner
of
men
,
if
wee
haue
a
free
promise
from
an
honest
man
,
penned
fairely
in
writing
,
ratified
vnder
his
owne
hand
and
seale
,
and
all
giuen
vnto
vs
to
locke
and
lay
vp
,
we
doubt
not
of
the
possession
.
Now
,
let
vs
consider
the
Lords
doing
,
and
see
what
hee
hath
done
for
vs
:
who
is
not
as
man
,
that
[
r
](A22474-e34750-b)
r
Num
,
23.
19
he
shoulde
lie
,
nor
as
the
sonne
of
man
that
he
should
deceiue
.
God
sent
his
sonne
[
s
](A22474-e34760-b)
s
Gai.
4
,
4
into
the
world
to
take
our
nature
vpon
him
,
to
be
like
vs
,
[
t
](A22474-e34770-b)
t
Heb
4.
15
euen
in
his
infirmities
,
hee
named
himselfe
[
u
](A22474-e34780-b)
u
Math
1
,
21
Iesus
,
that
is
,
a
Sauiour
,
because
he
shoulde
saue
his
people
from
their
sinnes
:
after
his
death
he
sent
his
Apostles
to
preach
the
glad
tidings
of
remission
of
sinnes
and
euerlasting
saluation
:
he
ordained
his
last
supper
immediately
before
his
death
to
testifie
and
assure
them
vnto
vs
,
not
onely
by
sounding
them
in
our
eares
,
but
by
beholding
,
tasting
,
smelling
,
feeling
,
and
feeding
to
seale
them
in
our
hearts
,
and
also
daily
to
be
repeated
and
ministred
vnto
vs
.
Seeing
then
,
we
haue
both
his
promises
and
oath
,
his
worde
and
writings
,
his
seales
and
Sacramentes
in
our
keeping
,
what
would
we
haue
more
?
He
would
not
make
halfe
so
much
adoin
assuring
his
promises
,
if
he
loued
vs
not
:
he
would
not
set
such
authentike
seals
to
his
deede
and
obligations
,
vnlesse
he
ment
good
earnest
.
His
bare
worde
and
naked
promise
is
verie
good
paiment
:
but
he
respecteth
our
weakenes
,
whose
mercifull
kindnesse
must
not
be
neglected
through
our
vnthankefulnes
.
Thus
much
of
consecration
,
and
the
vses
thereof
.
Chap.
8.
Of
the
first
inward
part
of
the
Lords
supper
.
HItherto
we
haue
spoken
of
the
outward
parts
of
this
Sacrament
,
by
doing
whereof
confirmation
is
performed
:
[
a
](A22474-e34820-b)
a
What
are
the
inwarde
partes
of
the
Lo.
Supper
now
follow
the
inward
parts
to
be
considered
.
For
in
Sa.
we
must
consider
not
what
they
be
of
themselues
,
but
what
[
b
](A22474-e34830-b)
b
august
.
cont.
maximin
.
li.
3.
they
signifie
vnto
vs
,
These
inward
partes
are
foure
in
number
,
to
wit
,
the
father
,
the
spirit
,
the
body
&
blood
of
christ
,
and
the
faithfull
.
All
these
haue
a
Sacramentall
relation
to
the
outwarde
partes
,
and
declare
the
inwarde
truth
of
them
.
The
actions
of
the
minister
,
are
notes
of
the
actions
of
God
the
father
:
the
word
of
institution
is
made
effectuall
by
the
holy
spirit
:
the
breade
and
wine
are
signes
and
seales
,
representing
the
bodye
and
blood
of
Christ
:
the
outward
actions
of
euery
receiuer
,
do
note
out
the
inwarde
actions
and
spirituall
workes
of
the
faithfull
.
Thus
then
the
agreement
answeareth
aptly
,
and
the
proportion
falleth
fully
betweene
the
parts
,
[
c
](A22474-e34840-b)
c
The
agreement
between
the
outward
and
inward
partes
As
the
Minister
by
the
words
of
institution
,
offereth
vnto
the
communicants
the
bread
and
wine
to
feed
thereupon
corporally
and
bodily
:
so
GOD
the
Father
,
by
the
Spirit
offereth
and
giueth
the
body
and
blood
of
CHRIST
,
to
the
faithfull
receiuers
to
feede
vppon
them
spiritually
.
Now
then
,
let
vs
remember
the
sencible
and
externall
actions
of
the
Minister
,
that
thereby
we
may
consider
the
spirituall
and
inward
actions
of
God
the
Father
.
And
first
of
all
,
the
taking
of
the
bread
and
wine
into
his
hands
,
and
the
consecrating
or
blessing
of
them
by
reapeating
the
promise
,
by
〈◊〉
,
and
thanksgiuings
,
doth
seale
vp
these
holie
actions
of
God
the
father
,
by
which
he
from
all
eternity
euen
before
the
foundation
of
the
world
,
did
seperate
,
elect
,
ordaine
,
chuse
,
and
call
his
son
to
performe
the
osfice
of
a
mediator
between
god
and
man
:
and
when
the
fulnes
of
time
came
did
send
him
into
the
worlde
,
to
performe
that
Osfice
,
whereunto
he
was
appointed
.
This
we
see
proued
vnto
vs
in
many
places
,
as
Iohn
,
6.
Labour
not
for
the
meat
which
〈◊〉
,
but
for
the
meat
that
endureth
vnto
euerlasting
life
,
which
the
sonne
of
man
shall
giue
vnto
you
:
for
him
[
d
](A22474-e34870-b)
d
Iohn
6
,
〈◊〉
hath
God
the
father
sealed
,
that
is
,
hath
installed
him
into
his
office
,
to
reconcile
men
vnto
God
,
and
to
bring
them
to
euerlasting
life
.
And
Ch.
Iesus
gaue
himself
,
that
he
might
deliuer
vs
from
this
present
euill
world
,
[
e
](A22474-e34900-b)
e
Galath.
1
,
4
according
to
the
will
of
God
euen
our
father
:
so
that
whatsoeuer
Christ
did
,
he
did
it
by
the
will
and
appoinment
of
his
Father
.
According
to
the
testimony
of
the
Apostle
,
Heb
,
5
,
Christ
took
not
to
himself
〈◊〉
honor
,
to
be
made
the
high
Priest
,
[
f
](A22474-e34920-b)
f
Hebru.
5
,
5
but
he
that
saide
vnto
him
,
〈◊〉
art
my
sonne
,
this
day
I
begat
thee
,
gaue
it
him
.
And
as
the
father
ordained
him
to
that
office
,
so
in
time
he
sent
him
,
as
the
Euangelist
〈◊〉
.
[
g
](A22474-e34940-b)
g
Luke
.
4
,
18
The
spirit
of
the
L.
is
vpon
me
,
because
he
hath
annointed
me
,
that
I
should
preach
the
〈◊〉
to
the
poore
,
bind
vp
the
broken
hearted
,
preach
liberty
to
the
captiues
,
&c.
So
likewise
1
Iohn
4.
Heerein
is
that
loue
,
not
that
we
loued
God
,
but
that
he
loued
vs
,
and
[
h
](A22474-e34970-b)
h
Iohn
4
,
10
sent
his
sonne
to
be
areconciliation
for
our
sinnes
.
And
Gal.
4
,
When
the
fulnesse
of
time
was
come
,
God
sent
〈◊〉
his
sonne
made
of
a
〈◊〉
,
and
made
vnder
the
lawe
,
that
hee
might
redeeme
them
that
are
vnder
the
lawe
.
Thus
we
see
the
inwarde
actions
of
God
the
Father
,
aunswearing
to
the
outwarde
actions
of
the
Minister
.
Now
,
let
vs
come
to
the
vses
of
this
part
.
First
of
all
,
this
sealing
and
sending
of
his
sonne
,
serueth
to
confirme
[
i
](A22474-e35020-b)
i
Rom
,
5
,
5
seeing
the
loue
of
God
is
thus
shed
abroad
in
our
harts
through
the
Holyghost
,
[
k
](A22474-e35030-b)
k
Rom.
〈◊〉
,
16
who
beareth
Witnes
with
our
spirit
,
that
we
are
the
children
of
God
,
and
by
whom
we
[
l
](A22474-e35040-b)
l
Eph.
4
,
30
are
sealed
vnto
the
day
〈◊〉
redemption
.
Againe
,
let
vs
seeke
saluation
no
where
else
then
in
him
alone
,
whome
God
the
Father
hath
sealed
,
and
set
apart
to
that
end
.
For
euen
as
the
body
is
norished
by
no
other
meates
and
drinkes
then
by
such
as
[
m
](A22474-e35050-b)
m
Deut
,
8
,
3
Math
14
,
4
God
hath
appointed
to
this
purpose
,
[
n
](A22474-e35060-b)
n
Ezek
,
4
,
13
Lenit
,
26
,
26
as
a
staffe
to
sustaine
vs
:
so
is
the
soule
fed
by
no
other
meanes
then
God
hath
before
ordained
.
The
cause
of
our
saluation
is
in
the
loue
of
God
toward
vs
,
which
is
notably
represented
by
the
taking
&
blessing
of
the
outward
elements
.
He
might
haue
left
vs
to
our selues
,
to
work
out
our
own
destruction
:
but
his
mercy
is
greater
then
his
iustice
.
Thirdly
,
by
these
outward
actions
of
the
minister
,
wee
must
seeke
confirmation
and
strength
of
our
faith
,
being
assured
[
o
](A22474-e35090-b)
o
Math.
17.
5
&
3.
xvii
in
whom
he
is
well
pleased
,
to
bee
the
meditator
for
the
pardon
of
our
sinnes
.
Hence
we
see
the
infinite
loue
of
God
toward
vs
:
and
let
vs
labor
to
comprehend
[
p
](A22474-e35100-b)
p
Eph
,
3.
xvi
:
i
xix
.
the
length
,
bredth
,
height
,
and
depth
therof
,
that
spared
not
[
q
](A22474-e35110-b)
q
Rom.
32.
his
owne
sonne
,
but
gaue
him
for
vs
all
vnto
the
death
:
hence
we
see
,
that
exceeding
compassion
of
the
sonne
,
that
loued
his
enemies
more
then
himselfe
,
and
accounted
not
his
owne
life
precious
to
himselfe
:
hence
we
see
the
gratious
and
glorious
worke
of
our
redemption
,
wherin
the
mercy
and
iustice
of
God
[
r
](A22474-e35120-b)
r
Psal.
85
,
10
meete
together
,
and
kisse
each
other
,
teaching
vs
to
take
sweete
delight
and
comfort
in
the
meditation
thereof
day
and
night
withal
thanksgiuing
:
hence
wee
haue
assurance
of
saluation
and
consolation
in
all
troubles
and
tentations
:
hence
we
see
the
greatnesse
of
our
owne
sinnes
that
could
not
be
pardoned
,
but
by
the
death
of
the
son
of
God
,
and
therefore
we
must
hate
them
with
an
vnfained
hatred
as
our
greatest
,
most
dangerous
and
deadly
enemies
:
and
lastly
,
hence
wee
see
,
that
if
God
the
father
thus
loued
vs
,
we
ought
earnestly
to
loue
him
againe
,
and
to
serue
him
in
all
duties
of
holynesse
and
true
righteousnes
:
neyther
ought
we
to
loue
him
onely
,
but
for
him
all
our
brethren
,
as
the
Apostle
reasoneth
,
[
s
](A22474-e35130-b)
s
1
Iohn
4.
xi
Brethren
,
if
God
so
loued
vs
,
wee
ought
to
loue
one
another
.
Thus
we
haue
shewed
,
how
the
taking
of
the
bread
by
the
minister
,
signifyeth
the
fathers
appointing
of
his
sonne
:
the
ministers
blessing
,
the
fathers
separating
and
setting
a
part
his
sonne
to
his
office
:
the
minsters
deliuering
of
the
bread
,
the
fathers
giuing
of
his
sonne
.
If
then
wee
drawe
neere
to
the
Lords
table
with
faith
,
reuerence
,
and
repentance
,
nothing
can
be
more
sure
&
certain
to
vs
,
then
the
taking
&
receiuing
of
Christ
,
for
when
we
receiue
the
bred
from
the
minister
,
we
with
all
receiue
the
body
of
christ
offered
by
the
hand
of
God
the
father
.
Lastly
,
the
breaking
of
the
breade
,
pouring
out
of
the
wine
,
and
deliuering
of
them
both
into
the
handes
of
the
[
t
](A22474-e35190-b)
t
Exod.
xii
.
46
as
it
was
figured
by
the
passeouer
,
and
performed
at
his
passion
:
the
verifieng
and
accomplishment
whereof
we
read
Iohn
,
19.
36.
I
answere
,
there
is
a
dubble
[
u
](A22474-e35210-b)
u
Esay
.
53.
4.
5
he
was
tormented
and
euen
torne
with
paines
,
as
Esa.
53.
He
was
wounded
for
our
transgressions
,
and
broken
for
our
iniquities
:
the
chastisement
of
our
peace
was
vppon
him
,
and
with
his
stripes
we
are
healed
.
Lo
what
is
ment
by
the
breaking
of
the
bread
,
his
soule
was
tormented
,
his
spirit
was
crushed
,
his
hands
and
feet
were
pierced
,
he
sweat
drops
of
Water
and
blood
,
and
cryed
out
aloud
vpon
the
crosse
,
[
a
](A22474-e35230-b)
a
Math.
27
,
46
My
God
my
god
why
hast
thou
forsaken
me
.
Wherefore
let
these
rights
be
rightly
marked
and
obserued
of
vs
for
our
comfort
and
consolation
:
Let
vs
,
when
we
see
the
breade
broken
and
wine
poured
out
,
meditat
on
the
passion
of
christ
howe
hee
was
wounded
and
torne
for
our
transgressions
.
Although
not
a
bone
of
his
body
was
broken
in
pieces
,
yet
he
was
broken
with
afflictions
,
brused
with
sorrowes
,
and
tormented
with
bitter
anguish
of
his
soule
,
by
whose
stripes
we
are
healed
,
by
whose
condemnation
we
are
iustified
,
by
whose
agonies
we
are
comforted
,
by
whose
death
we
are
quickned
.
Whosoeuer
resteth
in
the
outward
works
done
before
his
eies
,
neuer
attaineth
to
the
substance
of
the
sacrament
.
Thus
much
of
the
first
inward
part
.
Chap.
9.
Of
the
second
inward
part
of
the
Lords
supper
.
THe
second
inward
part
is
the
[
a
](A22474-e35280-b)
a
The
second
inward
part
of
the
Lords
supper
,
is
the
holy
spirit
.
holy
spirit
,
who
assureth
vs
of
the
truth
of
Gods
promises
.
As
we
haue
in
the
word
of
truth
,
the
forgiuenes
of
sins
,
increase
of
faith
,
groweth
in
sanctification
,
a
great
measure
of
dying
to
sin
,
and
a
greater
care
to
liue
in
newnes
of
life
,
promised
〈◊〉
vs
:
so
doth
the
spirit
worke
these
things
[
b
](A22474-e35290-b)
b
Roma.
8
,
15
Galat.
3
,
2
,
5
in
the
hearts
of
all
the
〈◊〉
.
This
appeareth
in
many
places
.
Rom.
8.
rehaue
receiued
the
spirit
of
adoption
,
whereby
we
cry
Abba
father
:
the
same
spirit
beareth
witnesse
with
our
spirit
,
that
we
are
the
children
of
God
.
To
one
is
giuen
by
the
spirit
,
the
word
of
wisdome
,
and
to
〈◊〉
the
word
of
knowledge
,
by
the
same
spirit
:
to
another
is
giuen
faith
,
by
the
same
spirit
:
all
these
thinges
woorketh
one
and
the
selfe
same
spirite
,
distributing
to
euery
man
seuerally
,
as
hee
will
So
then
as
wee
are
weake
in
faith
and
slowe
to
beleeue
:
so
we
haue
the
spirit
giuen
vnto
vs
to
helpe
our
infirmities
and
to
open
our
heartes
to
receiue
the
promises
.
This
truth
being
cleared
,
the
vses
offer
themselues
to
be
considered
.
[
c
](A22474-e35340-b)
c
Iam.
1
,
21
the
worde
that
is
grafted
in
vs
which
is
able
to
saue
our
soules
.
Indeed
,
euery
person
present
may
heare
the
wordes
of
institution
,
may
see
the
Wine
poured
out
,
may
eate
of
that
bread
and
drinke
of
that
cuppe
,
as
they
may
also
hear
the
sound
of
the
voice
that
commeth
vnto
them
:
but
the
whole
force
,
effect
,
and
power
resteth
onely
in
the
Spirite
of
GOD
,
sealinge
vppe
the
truth
and
substance
of
those
things
in
the
harts
of
all
the
children
of
God
.
Againe
seeing
these
thinges
are
done
and
performed
by
the
working
of
the
spirit
:
they
are
confuted
and
conuinced
,
[
d
](A22474-e35390-b)
d
Iohn
8
,
56
he
reioiced
to
see
the
day
of
Christ
,
he
sawe
it
and
was
gladde
.
For
as
we
cannot
see
him
with
our
bodily
eies
,
nor
hear
him
with
our
bodily
ears
nor
touch
him
with
our
bodily
hands
:
no
more
can
we
tast
or
eat
him
with
our
bodily
mouths
.
By
the
hand
of
faith
,
we
reach
and
apply
him
:
by
the
mouth
of
faith
we
receiue
and
eate
him
.
Let
vs
beleeue
in
Christ
,
and
we
[
e
](A22474-e35400-b)
e
aug.
tract
.
in
Iohn
26.
&
27
haue
eaten
Christ
:
let
vs
not
prepare
our
teeth
and
our
belly
,
but
a
liuely
faith
working
by
loue
.
Wherefore
,
albeit
the
humane
nature
of
Christ
goe
not
out
of
the
highest
heauens
:
yet
we
that
liue
vpon
the
earth
are
partakers
of
his
bodye
contained
in
the
heauens
,
and
his
flesh
and
blood
are
communicated
to
vs
as
truely
and
effectually
,
as
if
he
were
[
f
](A22474-e35430-b)
f
1
Ioh.
17
,
20
whereby
we
receiue
and
applye
Christ
with
all
his
gifts
vnto
our selues
,
as
Iohn
.
17.
Father
,
I
pray
thee
for
such
as
shall
beleeue
in
mee
,
that
they
may
be
one
,
as
thou
O
father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
vs
.
He
ereunto
commeth
the
saying
of
Paule
,
Ephe
,
3.
Christ
dwelleth
in
our
hearts
by
faith
.
Like
wise
Act
,
13.
Byhim
euery
one
that
beleeueth
,
is
iustified
,
that
is
,
absolued
and
discharged
,
And
Iohn
3.
so
many
as
beleeue
in
him
,
shall
not
perish
,
but
haue
euerlasting
life
.
Thus
we
see
our
fellowship
with
christ
,
is
from
the
spirit
,
and
by
our
〈◊〉
.
The
spirit
is
the
principall
worker
:
faith
is
the
meanes
and
the
instrument
.
Neither
must
this
comunction
seem
vnto
vs
impossible
,
throgh
the
great
distance
and
distinction
of
place
.
We
see
the
sun
daily
with
oureies
,
which
though
it
be
scituate
in
the
heauens
,
and
seperated
from
vs
in
place
,
communicateth
his
effect
and
power
vnto
vs
,
that
dwell
vppon
the
earth
,
neither
doe
we
maruell
thereat
,
and
yet
is
the
sunne
but
a
[
h
](A22474-e35500-b)
h
1
Iohn
r
,
3
to
become
one
body
where
of
Christ
is
the
head
?
As
the
Apostle
teacheth
,
That
which
we
haue
seene
&
heard
,
declare
we
vnto
you
,
that
ye
may
also
haue
fellowship
with
vs
,
and
that
our
fellowship
also
may
be
with
the
father
&
with
his
son
Iesus
Christ
.
We
see
this
like
wise
lively
laid
out
before
vs
in
the
estate
of
〈◊〉
,
though
the
husband
and
wife
be
sundred
for
a
time
and
separated
one
farre
from
another
,
yet
the
band
of
matrimony
doth
so
ioyne
and
vnite
them
,
that
the
wife
is
one
flesh
with
her
〈◊〉
,
albeit
he
be
a
thousand
miles
distant
from
her
:
so
is
it
betweene
Christ
and
the
faithfull
,
he
loued
the
church
and
gaue
himselfe
for
it
,
and
they
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
which
coupling
and
combining
together
with
Christ
is
wrought
(
as
we
haue
shewed
)
by
the
spirit
,
principally
,
by
faith
instrumentally
,
by
both
most
effectually
.
We
need
not
therfore
any
carnall
and
bodily
presence
of
Christ
to
ioyne
vs
to
him
,
seeing
it
is
truely
and
certainely
perfourmed
by
these
meanes
,
whereby
we
grow
to
a
perfect
man
in
him
.
For
,
as
the
Sunne
is
more
comfortable
to
the
world
by
his
refreshing
beames
and
sweete
influence
being
absent
,
then
if
his
naturall
body
and
compasle
lay
vpon
the
earth
:
so
the
flesh
of
christ
being
in
the
glory
of
his
father
,
much
more
comforteth
and
refresheth
our
soules
and
bodies
by
his
heauenly
grace
and
spirituall
influence
,
then
〈◊〉
he
were
present
fleshly
before
our
eyes
.
And
as
the
Sunne
,
not
discending
from
heauen
nor
leauing
his
place
,
is
not
withstanding
present
with
vs
in
our
chambers
,
in
our
houses
,
in
our
hands
,
and
in
our
bosomes
:
so
christ
being
in
the
highest
heauens
,
not
comming
downe
,
nor
forsaking
his
glorious
habitation
,
yet
[
i
](A22474-e35520-b)
i
Math.
28
,
20
neuerthelesse
is
present
with
vs
in
our
congregations
,
in
our
heartes
,
in
our
praiers
,
in
our
meditations
,
and
in
the
sacraments
.
But
of
this
we
shall
haue
occasion
to
speake
more
in
the
chapter
following
,
and
we
haue
already
spoken
of
it
in
the
former
bookes
.
Chap.
10.
Of
the
third
inward
part
of
the
Lords
Supper
.
THe
third
inward
part
is
[
a
](A22474-e35560-b)
a
The
third
inward
part
of
the
Lords
supper
,
is
the
body
and
blood
of
〈◊〉
.
the
body
and
blood
of
christ
,
that
is
,
the
body
of
our
Lord
deliuered
vnto
death
for
vs
,
and
his
blood
shed
for
the
remission
of
sinnes
,
and
consequently
whole
christ
.
This
is
the
chiefest
part
of
this
sacrament
.
For
the
bodie
and
blood
of
Christ
are
thus
made
and
separated
to
be
the
liuelie
meat
of
our
soules
,
and
haue
that
force
and
efficacy
of
〈◊〉
in
our
soules
,
which
bread
and
wine
haue
in
our
bodies
.
This
is
the
cause
why
[
b
](A22474-e35570-b)
b
Ioh.
6
,
48.
50
Christ
often
calleth
himselfe
the
bread
of
life
,
Ioh.
6.
I
am
that
bread
of
life
:
this
is
that
bread
of
life
which
commeth
down
from
heauen
,
that
he
which
eateth
of
it
shold
not
dye
;
I
am
that
liuing
bread
,
if
any
man
eate
of
this
bread
,
he
shall
liue
for
euer
.
Thus
euery
receiuer
is
giuen
to
vnderstand
,
that
as
God
doth
blesse
the
bread
and
Wine
in
his
Supper
,
to
preserue
,
strengthen
,
and
comfort
the
body
of
the
receiuer
:
so
Christ
apprehended
and
receiued
by
faith
doth
nourish
vs
,
and
preserueth
body
and
soule
vnto
eternall
life
.
Hee
died
in
the
flesh
,
that
he
might
quicken
vs
:
and
he
poured
out
his
blood
,
〈◊〉
hee
might
clense
vs
from
our
sinnes
.
Wherefore
,
[
c
](A22474-e35590-b)
c
How
the
sacramentall
rites
do
serue
to
strengthen
our
faith
.
whensoeuer
as
the
Lordes
ghests
we
see
the
bread
on
the
Lordes
table
,
we
must
set
our
mindes
on
the
body
of
Christ
:
when
we
behold
the
cup
of
the
Lord
,
we
must
thinke
vpon
the
blood
of
christ
:
when
we
looke
vpon
the
bread
broken
,
and
the
Wine
poured
out
,
we
must
consider
how
the
body
of
chirst
was
pierced
,
punished
,
crushed
,
crucified
,
torne
,
tormented
,
and
his
blood
poured
out
for
our
sakes
:
when
we
feele
,
that
by
bread
our
bodies
are
nourished
and
strengthned
,
and
by
the
wine
our
vitall
spirits
are
comforted
and
refreshed
,
we
beleeue
that
by
the
body
of
Christ
deliuered
to
death
for
vs
,
we
are
fed
to
euerlasting
life
,
and
that
by
his
blood
poured
out
vpon
the
crosse
,
our
consciences
are
sanctified
,
and
we
fele
his
quickning
power
,
which
doth
confirme
vs
in
our
communion
with
him
.
Thus
is
this
part
of
the
supper
spiritually
to
bee
applyed
:
thus
are
the
bread
and
wine
made
a
sacrament
to
vs
,
and
not
bare
signes
:
thus
the
memorall
of
christs
death
is
repeated
,
whichalbeit
it
were
once
finished
on
the
crosse
,
and
now
his
passion
is
past
long
ago
:
yet
to
the
faithfull
in
regard
of
the
force
,
it
is
stil
fresh
and
alwaies
present
.
Now
,
it
is
not
without
cause
and
good
consideration
,
that
Christ
would
haue
the
bread
first
deliuered
as
a
signe
of
his
body
,
and
then
afterward
the
wine
as
a
signe
of
his
blood
,
seuerally
and
apart
administred
,
because
his
body
and
blood
are
not
represented
to
vs
,
as
his
humanity
now
dwelleth
glorious
in
the
heauens
,
but
as
he
was
offered
vp
a
sacrifice
on
the
crosse
,
his
blood
being
〈◊〉
out
of
his
body
.
For
to
the
end
it
may
be
nourishment
to
vs
,
it
must
be
crucified
.
For
,
as
corne
of
it selfe
is
not
fit
foode
for
vs
,
vnlesse
it
bee
threshed
,
winnowed
,
ground
and
baked
for
vs
:
so
is
it
touching
christ
,
he
must
suffer
,
be
crucified
,
and
dy
,
that
we
may
liue
by
him
,
and
raigne
with
him
.
This
is
the
truth
which
in
this
point
is
to
be
considered
.
[
d
](A22474-e35620-b)
d
Against
the
real
presence
he
is
not
personally
,
locally
,
carnally
,
corporally
,
naturally
,
really
,
substantially
,
and
sensually
present
in
the
Sacrament
.
The
question
is
not
,
[
e
](A22474-e35630-b)
e
The
true
state
of
the
question
set
downe
.
whether
the
wordes
of
christ
be
true
,
for
they
are
knowne
,
confessed
,
and
beleeued
,
so
that
as
he
is
the
truth
,
so
all
his
wordes
are
wordes
of
truth
:
neither
is
the
question
,
whether
the
Sacrament
bee
a
bare
signe
or
bare
figure
,
we
say
Christ
is
truely
represented
,
sealed
,
and
exhibited
:
neither
is
the
question
whether
God'bo
omnipotent
and
almighty
,
this
is
a
part
of
our
faith
and
an
Article
of
christian
beleefe
:
neither
is
the
question
simplye
of
the
presence
of
Christ
,
whether
he
be
truely
and
vndoubtedly
present
in
the
Sacrament
of
his
last
supper
,
we
acknowledge
and
receiue
as
much
.
But
the
whole
question
is
of
the
meaning
and
vnderstanding
of
the
words
of
institution
,
and
of
the
manner
of
his
presence
.
Wee
confesse
and
teach
the
people
committed
vnto
vs
,
that
[
f
](A22474-e35640-b)
f
confess
.
Gal
lic.
art.
37.
confel
.
Anglic
.
art.
12
Cal
instit
lib
4.
cap.
17
christs
body
and
blood
are
truely
,
verilie
,
and
indeede
giuen
vnto
vs
,
that
we
truely
eat
and
drinke
them
,
that
we
are
releeued
and
liue
by
them
,
that
we
are
made
bone
of
his
bone
,
that
Christ
dwelleth
in
vs
,
and
we
in
him
:
yet
we
say
not
,
that
the
substance
of
bread
and
wine
is
abolished
,
or
that
christs
bodie
discendeth
from
heauen
,
or
is
groslie
and
corporally
present
in
the
sacrament
:
we
are
taught
to
lift
vp
out
hearts
to
heauen
,
[
g
](A22474-e35650-b)
g
Col.
3
,
1
,
2
,
3
where
christ
sitteth
at
the
right
hand
of
God
the
father
,
and
there
to
feede
vpon
him
.
But
he
ere
is
the
state
of
the
question
and
controuersie
betweene
vs
.
The
church
of
Rome
teacheth
,
that
after
[
h
](A22474-e35670-b)
h
conc
.
Trid.
〈◊〉
13
,
cap.
1
the
wordes
of
consecration
the
bread
and
wine
are
abolished
,
and
the
body
and
blood
of
christ
come
in
place
,
so
that
they
make
them
corporally
〈◊〉
,
not
onely
in
the
sacrament
to
bee
eaten
with
the
mouth
but
in
the
pixe
,
in
the
Masse
,
and
in
their
solemne
processions
where
is
neither
eating
nor
drinking
.
Yet
Berengarius
in
his
recantation
was
taught
to
saie
,
and
forced
to
subscribe
,
that
[
l
](A22474-e35690-b)
l
De
con
dist
2
ego
Bereng
Christ
is
in
the
sacrament
sensible
(
or
sensually
)
is
touched
with
the
singers
,
diuided
,
broken
,
&
rent
with
the
teeth
,
and
not
onely
the
accidents
.
More
ouer
,
they
make
it
to
be
eaten
,
not
onely
of
euill
men
,
but
of
beasts
,
and
to
fill
vp
the
measure
of
blasphemy
,
to
be
cast
out
into
the
draught
,
as
some
of
them
haue
taught
and
affirmed
.
Thus
then
the
difference
standeth
betweene
vs
,
they
hold
that
christs
body
and
blood
are
carnally
eaten
of
wicked
men
without
faith
,
of
brute
Beastes
without
reason
:
but
wee
denye
,
that
CHRIST
:
is
thus
present
in
the
Sacrament
,
for
his
body
cannot
bee
vnder
so
little
a
quantity
of
bread
and
Wine
:
besides
it
is
impietie
to
〈◊〉
that
the
person
of
CHRIST
or
his
bodye
and
bloode
can
bee
truelie
receiued
of
Dogges
,
〈◊〉
,
and
Mise
,
be
chewed
with
the
teeth
,
swallowed
downe
the
throat
,
digested
in
the
stomacke
,
and
be
cast
out
into
vncleane
places
.
This
we
deny
,
this
we
doe
not
beleeue
,
this
wee
abhorre
and
detest
from
the
bottom
of
our
hearts
.
What
is
it
then
we
teach
and
professe
?
We
deny
that
the
body
and
blood
of
Christ
are
carnally
contained
vnder
the
shews
and
shadowes
of
bread
and
wine
:
we
deny
them
to
be
eaten
and
drunken
ofwicked
men
or
vnreasonable
creatures
:
we
deny
that
they
are
truely
and
properly
both
in
heauen
and
on
the
earth
,
in
pixes
,
and
on
the
〈◊〉
.
These
are
[
k
](A22474-e35710-b)
k
aug.
tract.
25
in
Iohan
meate
for
the
mind
,
not
for
the
mouth
:
for
faith
,
not
for
the
teeth
:
for
our
beleefe
,
not
for
the
belly
.
This
carnall
eating
of
Christ
is
[
l
](A22474-e35730-b)
l
Sundry
reasons
rendred
to
〈◊〉
the
real
presence
confuted
and
conuinced
by
many
reasons
.
First
,
Christ
sate
downe
at
the
Table
and
the
Disciples
with
him
,
afterward
he
tooke
bread
,
gaue
thankes
,
brake
it
,
gaue
it
,
and
said
.
This
is
my
body
:
likewise
he
tooke
and
gaue
the
cup
,
and
sayd
,
Drinke
ye
all
of
this
:
whereby
we
see
,
when
the
Apostles
receiued
[
m
](A22474-e35760-b)
m
Luk.
22
,
19
the
Sacrament
,
Christ
sate
at
the
table
with
his
true
body
:
but
the
body
which
they
tooke
,
sate
not
at
the
table
,
therefore
they
tooke
the
signe
of
his
body
.
Likewise
,
the
blood
which
they
receiued
was
not
in
the
body
which
sate
at
the
table
,
therefore
it
was
not
properly
Christes
blood
,
which
was
not
as
yet
really
and
actually
shed
.
The
same
body
could
not
sit
at
the
table
,
&
not
sit
at
the
table
:
the
same
body
could
not
be
in
their
handes
,
and
out
of
their
handes
:
the
blood
of
Christ
could
not
be
out
of
his
veines
in
the
cup
,
and
in
his
vines
within
his
body
:
hee
could
not
sit
visible
at
the
table
,
and
bee
inuisible
in
the
mouthes
and
bellies
of
the
〈◊〉
.
Wherefore
the
reall
presence
bringeth
with
it
real
contradictions
which
cannot
stand
together
.
Secondly
,
the
end
of
the
Lords
supper
is
,
to
call
his
death
to
a
continuall
remembrance
,
as
Luk.
22.
Do
this
in
[
n
](A22474-e35790-b)
n
Luk.
22
,
19
remembrance
of
me
:
and
the
Apostle
,
1
Cor.
11.
Ye
shew
the
Lords
death
vntill
he
come
.
Now
to
what
end
should
we
neede
the
remembrance
of
Christ
,
if
he
were
corporally
present
in
the
sacrament
,
if
he
were
taken
in
the
hands
,
if
he
were
holden
in
the
mouth
,
if
he
were
eaten
with
the
〈◊〉
?
And
to
to
what
purpose
should
we
shew
the
Lordes
death
till
he
come
,
if
he
come
〈◊〉
and
be
present
bodily
in
the
sacrament
.
Besides
,
the
wisest
a
nong
the
Phylosophers
teach
vs
that
[
o
](A22474-e35820-b)
o
arist
lib
de
memoria
.
sence
is
of
thinges
present
,
but
remembrance
is
of
such
thinges
as
are
absent
:
as
hope
is
of
such
thinges
as
are
to
come
,
not
seene
,
[
p
](A22474-e35830-b)
p
Rom.
8
,
24
and
this
the
Apostle
teacheth
.
Thirdly
,
Christ
receiued
a
true
body
withall
the
naturall
properties
of
an
〈◊〉
body
,
like
to
vs
in
all
thinges
sinne
[
q
](A22474-e35850-b)
q
Heb.
4
,
15
onely
excepted
,
and
is
therefore
called
the
sonne
of
〈◊〉
,
the
sonne
of
〈◊〉
,
the
sonne
of
man
,
our
brother
partaker
of
flesh
and
blood
,
hee
is
said
to
haue
taken
vpon
him
the
seede
of
Abraham
,
and
not
the
Angels
nature
[
r
](A22474-e35890-b)
r
Luk.
24
,
39
to
be
visible
Luk.
24
,
39
,
Behold
my
hands
and
my
feete
for
it
is
I
my selfe
,
〈◊〉
me
and
see
,
for
a
spirit
hath
not
flesh
and
bones
,
as
ye
see
me
haue
.
For
if
he
may
be
in
many
places
together
,
in
some
place
visible
,
and
in
some
inuisible
:
in
some
to
be
handled
,
in
others
nor
to
be
handled
,
hee
can
haue
no
true
body
of
a
true
man
.
And
if
this
were
not
a
strong
reason
,
It
is
not
felt
and
seene
,
therefore
no
humaine
body
:
the
Disciples
might
haue
answered
vnto
Christ
,
why
doest
thou
bid
vs
behold
thy
hands
,
and
see
thy
feete
,
and
handle
thy
body
,
and
thereby
to
try
thy
humanity
,
seeing
thou
hast
a
body
which
cannot
be
seene
,
touched
,
or
handled
?
Fourthly
,
christ
hath
left
the
earth
with
his
bodily
presence
,
and
is
〈◊〉
vp
into
he
〈◊〉
,
farre
aboue
all
principalities
and
powers
,
and
is
sit
do
vne
[
s
](A22474-e35920-b)
s
act.
1
,
9
,
&
3
22
on
the
right
hand
of
his
father
,
as
Act.
1.
While
they
beheld
,
he
was
taken
vp
.
And
Mar.
16.
After
the
Lord
had
spoken
vnto
them
he
was
receiued
into
heauen
,
and
sate
at
the
right
hand
of
God
.
So
Act.
3.
Whom
the
heauens
must
containe
,
vntil
the
time
that
all
things
are
restored
.
Likewise
Phil.
3.
Our
conuersation
is
in
heauen
from
a
hence
we
looke
for
a
sauior
.
And
again
,
Luk
,
24.
〈◊〉
he
blessed
them
,
he
departed
from
them
,
and
was
carried
vp
into
heauen
.
So
Ioh.
12.
The
poor
alwaies
ye
haue
with
you
,
but
me
ye
shall
not
haue
alwais
.
I
am
come
out
from
the
father
,
and
came
into
the
world
:
againe
I
leaue
the
world
and
goe
to
my
father
.
If
these
thinges
be
true
,
that
Christ
is
[
t
](A22474-e36000-b)
t
Catechism
.
Trident.
in
exposit.
Simbo
.
apostol.
departed
from
vs
,
if
he
be
no
longer
among
vs
,
if
he
be
taken
vp
into
heauen
,
if
he
must
be
contained
there
vntill
the
restoring
of
all
thinges
,
if
we
must
looke
for
a
sauiour
from
heauen
to
change
our
vile
bodies
,
if
hee
be
carryed
vp
to
his
father
and
haue
left
the
world
:
then
he
is
not
now
present
with
vs
,
his
body
is
not
in
euery
altar
,
he
doth
not
lurke
and
lie
vnder
the
shewes
of
bread
and
wine
.
For
,
to
be
departed
from
vs
,
and
not
to
be
departed
from
vs
;
to
be
contained
in
heauen
,
and
not
to
be
contained
in
heauen
;
to
leaue
the
world
,
and
yet
to
remaine
in
the
world
;
to
sit
at
the
right
hand
of
God
,
and
to
lie
hid
vnder
euery
altar
,
cannot
stand
together
any
more
,
then
to
be
a
man
and
no
man
,
to
be
christ
and
not
christ
,
to
be
a
sauiour
and
no
sauiour
,
to
be
God
and
not
God
.
Fiftly
,
christ
reproueth
the
caparnaits
,
because
they
thought
his
body
was
to
be
eaten
infleshly
manner
with
the
mouth
of
the
body
,
and
shold
descend
into
the
stomck
,
which
is
the
way
that
all
other
meates
do
passe
:
when
they
heard
him
preach
of
eating
his
flesh
and
drinking
his
blood
,
they
saide
,
[
u
](A22474-e36020-b)
u
Ioh
,
6
60
,
63
This
is
an
heard
saying
,
who
can
heare
it
?
They
murmured
and
departed
from
him
,
because
they
thought
they
must
eate
him
with
the
mouth
and
teeth
,
chew
him
,
and
swallow
him
vp
.
But
christ
expoundeth
himselfe
,
and
declareth
that
〈◊〉
ment
not
carnally
,
but
spiritually
.
It
is
the
spirit
that
quickneth
,
the
flesh
profiteth
nothing
:
the
words
that
I
speake
vnto
you
are
spirit
and
life
,
that
is
,
the
flesh
of
Christ
thus
eaten
,
thus
chewed
,
thus
digested
bodily
,
carnally
,
and
grosly
,
cannot
profit
:
but
truely
and
spiritually
taken
it
is
meat
indeede
.
Now
,
to
shew
[
a
](A22474-e36060-b)
a
What
it
is
to
eate
the
body
of
christ
spiritually
.
what
it
is
to
eate
spiritually
,
and
to
pull
off
the
garment
of
this
similitude
that
the
truth
may
more
plainely
appeare
,
by
spirituall
eating
we
doe
not
vnderstand
,
that
which
is
fained
,
standing
in
a
conceit
,
opinion
,
or
imagination
;
neither
that
the
body
&
blood
of
christ
are
turned
into
a
spirit
,
but
we
meane
by
spirituall
eating
sucha
communion
&
participation
of
christ
,
as
is
wrought
by
the
powerfull
working
of
the
Holi-ghoast
,
inasmuch
also
as
it
is
attained
by
faith
onelie
,
and
pertaineth
to
a
spirituall
and
eternall
life
.
And
howsoeuer
the
benefit
of
this
coniunction
reach
vnto
the
body
,
which
thereby
is
mortified
,
and
sanctified
,
and
afterward
shall
be
glorified
:
yet
this
fruition
of
christ
is
not
called
corporall
but
spirituall
,
because
this
food
doth
not
pertaine
to
the
maintaining
of
this
present
life
,
but
it
is
referred
to
the
life
which
is
eternall
.
Now
,
this
〈◊〉
euerlasting
is
called
spirituall
,
〈◊〉
the
bodies
themselues
shall
bee
partakers
thereof
,
which
therefore
[
b
](A22474-e36070-b)
b
1
cor.
xv
,
44
by
the
Apostle
are
called
spirituall
bodies
.
Thus
then
standeth
the
comparison
,
as
there
is
a
present
life
that
is
bodily
,
[
c
](A22474-e36080-b)
c
Sadeel
.
de
spirit
.
mand
.
cap.
1.
so
there
is
another
life
to
be
thought
vpon
which
is
spirituall
and
eternall
:
as
we
are
borne
to
this
present
life
,
so
are
we
borne
againe
to
life
eternall
:
as
this
bodily
life
is
sustained
by
bodily
meat
and
drinke
,
so
Christ
with
al
his
merits
and
mercies
is
the
food
of
the
spirituall
life
:
[
d
](A22474-e36090-b)
d
Comparison
between
the
bodily
&
spiritual
eating
.
as
the
bodye
hath
his
mouth
,
whereby
the
meat
and
drinke
is
receiued
,
and
so
passeth
into
the
bodye
by
bodily
feeding
:
so
the
soule
hath
her
mouth
,
namely
,
faith
which
apprehendeth
the
most
holy
nourishment
of
the
body
and
blood
of
christ
:
and
lastly
as
the
meat
by
a
naturall
force
is
concocted
and
digested
,
that
it
may
passe
and
disperse
it self
into
the
whole
body
,
so
the
efficacy
of
the
spirit
beginning
faith
in
vs
,
doeth
so
powerfully
and
mightily
worke
in
our
soules
,
that
it
quickneth
vs
throgh
christ
,
to
whom
we
are
nearely
vnited
.
Thus
we
see
,
wee
haue
no
carnall
communion
with
christ
,
nor
bodily
eating
of
christ
.
Wherefore
,
let
the
capernaiticall
papists
,
or
popipish
〈◊〉
,
prepare
their
faith
,
not
their
teeth
,
their
Soules
,
not
their
bellie
;
,
to
eat
the
flesh
of
christ
,
and
drink
his
blood
.
And
if
they
be
ashamed
of
the
name
of
the
Capernaites
,
let
them
also
be
ashamed
of
the
error
of
the
capernaits
:
but
if
they
cleane
to
their
errour
,
they
must
bee
content
to
borrowe
their
name
,
for
the
name
and
opinion
must
go
together
.
Sixtly
,
Christ
exhorteth
the
people
to
beware
of
false
Prophets
,
that
come
in
Sheepes
cloathes
,
[
e
](A22474-e36110-b)
e
Matth.
7
,
xv
but
indeede
haue
Wolues
harts
,
saying
,
If
any
shall
say
vnto
you
,
Lo
,
hoere
is
Christ
,
or
there
,
[
f
](A22474-e36130-b)
f
Matt.
24
,
23
beleeue
it
not
:
behold
he
is
in
the
〈◊〉
,
go
not
forth
:
behold
he
is
in
the
secret
places
,
beleeue
it
not
.
And
the
Apostle
Paule
exhorteth
,
Col
,
3
,
To
seeke
those
things
that
are
aboue
,
where
christ
sitteth
at
the
right
hand
of
God
.
But
if
Christ
lurke
and
ly
hid
vnder
the
accidents
of
breade
and
Wine
,
then
we
might
beleeue
such
as
say
,
Loe
,
heere
is
Christ
,
there
is
Christ
,
he
might
be
pointed
out
with
the
finger
on
euery
altar
,
and
so
often
as
the
Priest
lifteth
vp
his
idoll
,
he
might
say
to
the
people
,
behold
heere
is
Christ
whom
we
haue
newly
made
,
looke
vpon
him
whom
we
haue
newly
fashioned
.
Seuenthly
,
the
fathers
vnder
the
lawe
,
did
eat
the
same
spirituall
meate
and
drinke
the
same
spirituall
drinke
that
the
[
g
](A22474-e36170-b)
g
1
cor.
x
,
1
,
〈◊〉
〈◊〉
and
other
Christians
did
,
though
they
had
differing
signes
,
they
had
the
same
christ
.
But
they
did
not
eate
the
flesh
of
Christ
and
drinke
his
bloode
bodily
,
for
as
yet
he
was
not
come
in
the
flesh
,
therefore
he
is
not
present
in
his
naturall
body
in
our
Sacramentes
.
This
Paule
setteth
downe
1
cor.
10.
They
did
all
eat
the
same
spirituall
meat
,
they
did
all
drinke
the
same
spiritual
drinke
:
for
they
dranke
of
that
spiritual
rocke
that
followed
them
,
and
that
rocke
was
christ
.
Where
the
Apostles
〈◊〉
is
to
proue
,
[
h
](A22474-e36190-b)
h
Aug.
tom.
6
tract
.
in
Ioh.
26.
&
in
psal.
77
Gratian
can
.
inquit
.
80.
that
the
Israelites
were
not
inferiour
to
the
Corinthians
,
in
respect
of
the
Sacramentes
of
Gods
fauour
,
and
therefore
had
no
more
to
boast
of
,
then
the
Israelites
had
:
whereuppon
he
satith
,
they
had
the
same
drinke
,
the
same
Christ
.
Now
if
they
did
not
eat
the
same
in
substance
which
the
corinthians
did
eate
,
then
the
Israelites
were
farre
inferior
to
them
touching
their
Sacramentes
,
and
so
the
Apostles
reason
should
be
of
no
force
.
Eightly
,
Christ
is
in
such
sort
in
heauen
in
his
humanity
,
as
that
he
is
not
on
the
earth
[
i
](A22474-e36220-b)
i
Math.
9
,
15
Iohn
13
,
&
a
with
his
bodie
,
and
consequently
not
in
the
Sactament
,
as
we
see
,
Math.
9.
Can
the
children
of
the
bride-chamber
mourne
,
as
long
as
the
bride-groome
is
with
them
?
but
the
daies
will
come
,
when
the
bridegroome
shall
be
taken
from
them
,
and
then
they
shal
fast
.
But
if
he
were
remainning
on
the
earth
and
contained
in
the
pixe
,
the
bridegroome
could
not
,
nor
would
not
be
taken
away
And
the
same
Euangehst
,
chap.
26.
saith
.
Ye
haue
the
poore
alwaies
with
you
,
but
me
ye
shal
not
haue
alwaies
.
Like
wise
Iohn
,
13.
When
Iesus
knew
that
hie
houre
was
come
,
that
he
should
depart
out
of
this
world
vnto
the
father
,
heeriseth
from
supper
,
and
chap.
14.
I
goe
to
prepare
a
place
for
you
,
but
I
wil
come
againe
:
if
I
go
away
to
prepare
a
place
for
you
,
I
will
receiue
you
vnto
my selfe
,
that
where
I
am
,
there
may
ye
be
also
:
and
verse
.
28
ye
haue
heard
how
I
said
vnto
you
,
I
go
awaie
and
will
come
vnto
you
.
And
chap.
17.
Now
I
am
no
more
in
the
world
,
but
these
are
in
the
world
,
and
I
come
to
thee
.
Againe
act
,
1.
ye
men
of
Galile
,
why
stand
regazing
into
heauen
?
this
Iesus
which
is
taken
vp
from
you
into
heauen
,
shal
so
come
as
ye
haue
seene
him
go
into
heauen
.
If
then
,
Christ
according
to
his
humane
nature
be
not
on
earth
,
how
can
his
〈◊〉
body
be
on
euerie
altar
?
how
can
they
eat
him
with
their
〈◊〉
?
how
can
they
swallow
him
downe
their
throat
?
Ninthlie
,
such
an
eating
and
〈◊〉
of
the
bodie
and
blood
of
christ
must
be
holden
as
is
profitable
and
comfortable
to
the
receiuers
:
for
nothing
is
more
〈◊〉
and
fruitfull
then
these
,
being
rightlie
receiued
,
[
l
](A22474-e36380-b)
l
Matt.
〈◊〉
,
26
〈◊〉
thereby
remission
of
sinnes
assured
,
and
eternall
glory
sealed
vp
vnto
vs
.
But
no
fruite
to
our
faith
can
come
vnto
vs
by
this
kind
of
bodilie
eating
the
bodie
,
carnall
drinking
the
blood
of
christ
:
for
wicked
men
haue
as
great
a
portion
in
this
as
the
godly
.
Nay
,
by
their
owne
doctrin
,
it
may
be
eaten
of
birds
,
of
beasts
,
of
Mice
,
of
Dogs
,
of
hogs
,
of
vermine
:
to
whom
no
profit
,
no
comfort
,
no
benefit
can
come
:
whereas
God
woulde
haue
the
flesh
[
m
](A22474-e36390-b)
m
Iohn
6
,
50
of
the
sonne
of
man
to
be
eaten
of
those
,
to
whom
it
shal
be
auailable
to
life
and
saluation
,
I
am
the
liuing
bread
,
which
came
downe
from
heauen
,
if
any
man
eat
of
this
bread
,
he
shall
liue
for
euer
:
and
the
bread
that
I
will
giue
is
my
flesh
,
which
I
wil
giue
for
the
life
of
the
world
.
Tenthly
nothing
can
be
more
grosse
,
barbarous
,
or
inhumane
,
then
to
deuour
mans
flesh
,
and
to
drinke
mans
blood
.
What
doth
more
transforme
men
into
sauage
and
〈◊〉
beasts
?
Nay
worse
then
beastes
,
which
deuour
not
their
owne
kind
?
what
is
more
contrarie
to
the
purenes
&
holines
of
Gods
law
[
n
](A22474-e36430-b)
n
Psalm.
12
,
6
&
19
,
9
then
this
?
The
words
of
the
Lord
are
pure
words
,
as
the
siluer
tryed
in
a
furnace
of
earth
fined
seuen
fold
.
The
feare
of
the
Lord
is
clean
:
the
law
of
God
is
spirituall
,
holy
,
iust
,
and
good
.
And
the
gospell
bringeth
saluation
to
all
degrees
,
and
teacheth
vs
,
that
we
should
deny
all
vngodlines
,
and
worldly
Iustes
,
and
that
we
should
liue
soberly
,
righteously
,
and
godly
in
this
present
world
.
But
what
can
be
more
repugnant
to
godlines
,
sobernes
,
and
righteousnes
,
then
to
teare
wirh
the
teeth
[
o
](A22474-e36460-b)
o
Cyril
.
〈◊〉
,
xi
.
and
iawes
mans
flesh
,
and
to
drink
his
blood
,
from
which
the
Capernaits
abhorred
?
what
more
crosseth
the
Religion
of
Christ
,
the
law
of
god
,
and
the
light
of
nature
,
then
man
to
deuour
man
and
the
bowels
of
one
to
be
in
the
bowels
of
another
?
And
are
not
their
stomackes
strong
to
digest
this
meat
?
did
not
god
in
the
law
command
[
p
](A22474-e36470-b)
p
Leuit.
17
,
〈◊〉
to
abstain
from
eating
the
blood
of
beasts
and
from
strangled
?
did
not
the
Apostles
for
a
time
renue
it
[
q
](A22474-e36480-b)
q
acts
15
,
〈◊〉
among
the
christians
,
in
respect
of
the
weaknes
of
the
Iews
,
because
Moses
was
read
in
their
sinagogue
euer
saboth
day
?
to
what
〈◊〉
should
this
be
done
,
if
the
church
had
tasted
the
blood
of
ch.
with
their
mouth
,
or
swallowed
his
body
in
their
bellies
?
And
do
not
the
Scythians
and
al
the
gentiles
that
are
not
vtterly
voide
of
〈◊〉
,
abstain
from
mans
blood
,
and
〈◊〉
deuouring
his
flesh
?
wherefore
,
these
men
are
worse
[
r
](A22474-e36500-b)
r
Hom.
Odis
.
lib
x
Virg.
aeneid
.
lib.
3
Plin.
nat.
hist
lib.
y
,
cap
〈◊〉
then
the
Scithians
,
barbarians
,
and
Gentiles
,
yea
worse
then
the
Canibals
&
Indies
that
eat
their
enimies
.
but
these
deuour
ch.
whom
they
cal
their
L.
and
maist
,
like
Actcons
houndes
(
to
compare
one
fable
with
another
)
onely
heer
ly
the
differences
,
they
deuourd
their
Lord
vnder
the
shape
of
a
stag
or
Hart
,
they
eat
their
Eleuenthly
,
if
Christ
be
present
in
the
Sacramant
bodily
and
carnally
:
in
what
body
shall
he
be
present
?
Whether
in
his
glorified
body
as
he
is
in
the
heauens
,
or
in
his
mortall
body
as
he
was
vpon
the
earth
?
In
one
of
these
he
must
be
present
necessarily
,
if
he
be
present
fleshly
.
Whatsoeuer
they
answer
,
they
are
taken
onboth
hands
,
&
are
stroken
downe
as
with
a
sword
that
hath
two
edges
.
Dare
they
saie
he
is
thus
present
in
his
mortall
bodie
?
This
cannot
be
.
For
it
is
certaine
,
he
hath
not
now
a
mortall
bodie
,
but
a
glorified
bodie
:
this
corruptible
hath
put
on
in
corruption
,
[
t
](A22474-e36560-b)
t
1
cor.
xv
,
54
this
mortall
hath
put
on
immortality
,
and
death
is
swallowed
vp
in
victory
.
This
the
[
u
](A22474-e36570-b)
u
Rom.
6
,
9
,
x
Apostle
confirmeth
,
this
the
Scripture
teacheth
,
this
Christian
faith
beleeueh
.
Christ
being
raised
from
the
dead
,
dieth
no
more
:
death
hath
no
more
dominion
ouer
him
:
For
in
that
he
dyed
,
he
dyed
once
to
sinne
,
but
in
that
he
liueth
,
he
liueth
to
God
Like
wise
Heb.
7.
25
This
man
because
he
endureth
euer
,
hath
a
priesthood
which
cannot
passe
from
one
to
another
,
seeing
he
euer
hueth
to
make
intercession
for
them
.
And
chapter
9.
of
the
same
Epistle
,
he
is
entred
into
heauen
,
not
that
he
should
offer
himselfe
often
,
but
he
was
once
offered
to
take
away
the
sins
of
many
.
These
testimonies
duly
considered
,
he
cannot
be
present
in
a
mortal
body
.
What
then
,
will
they
be
helped
,
to
say
he
is
present
in
his
glorified
body
?
Then
,
he
cannot
nowe
be
present
in
the
sacrament
of
the
supper
,
as
he
was
present
to
the
Apostles
,
sitting
at
the
table
with
them
,
and
preaching
vnto
them
of
his
death
:
he
cannot
be
present
in
the
same
body
that
he
did
deliuer
to
his
Disciples
in
the
institution
of
his
last
supper
.
For
the
body
of
Christ
was
then
mortall
and
not
glorified
,
then
he
had
not
suffered
death
vpon
the
Crosle
,
he
was
not
risen
and
ascended
into
the
heauens
,
to
sit
at
the
right
hand
of
his
father
:
so
that
they
must
seeke
another
place
then
these
wordes
of
Christ
,
[
a
](A22474-e36610-b)
a
Math.
26
,
26
This
is
my
body
,
this
is
my
blood
,
to
build
their
reall
presence
and
transubstantiation
,
for
they
pointed
out
his
mortall
body
,
because
his
body
was
not
yet
glorified
,
when
the
sacrament
was
instituted
.
Besides
,
what
a
uniserable
glorified
body
should
this
be
,
to
be
subiect
to
the
pleasure
of
euery
priest
,
to
come
at
his
call
,
to
stay
till
he
commandeth
,
nay
to
suffer
himselfe
to
be
torne
with
the
teeth
of
euery
receiuer
?
Wherefore
,
the
presence
of
his
glorified
body
,
cannot
be
grounded
vpon
these
words
of
Christ
touching
the
Sacrament
,
This
is
my
body
.
Neither
let
them
say
as
Campion
,
that
boasting
champion
like
an
other
Goliah
,
[
b
](A22474-e36660-b)
b
1
Sam
,
17
,
x
challenging
the
hoaste
of
God
,
sometimes
said
in
the
Tower-conference
,
that
this
is
a
fallation
,
[
c
](A22474-e36670-b)
c
conference
day
3.
inasmuch
as
his
glorification
〈◊〉
it
not
a
diuerse
bodye
,
and
that
a
man
whole
,
and
a
man
sicke
,
at
sundry
times
make
not
a
seuerall
man
.
This
lesuitical
denise
hath
no
colour
of
reason
,
but
a
tricke
of
euasion
.
For
we
speak
not
of
the
difference
betweene
Christs
glorified
and
mortall
body
,
but
of
the
meaning
of
the
wordes
this
is
my
body
:
whether
Christ
vnderstand
his
naturall
and
mortall
bodie
wherein
shortly
he
was
to
be
glorified
,
or
whether
he
vnderstand
it
of
his
body
glorified
?
Either
it
must
bee
vnderstood
of
the
one
,
or
of
the
other
,
or
of
both
:
or
rather
indeed
of
neither
,
except
they
wil
haue
the
words
taken
and
spoken
one
way
to
the
Disciples
,
and
another
way
to
vs
.
Thus
,
the
meaning
of
them
when
they
were
first
vttered
,
shoulde
be
,
This
is
my
mortall
body
:
but
nowe
spoken
to
vs
,
taken
in
another
sence
of
vs
to
the
end
of
the
worlde
,
This
is
my
glorified
body
.
So
then
,
the
same
words
spoken
to
the
Disciples
should
be
false
as
we
are
to
vnderstand
them
:
and
the
disciples
shoulde
be
deceiued
,
vnderstanding
them
as
we
do
take
them
.
What
is
this
,
but
to
bring
vs
back
againe
to
the
reproachfull
comparisons
and
blasphemous
assertions
[
d
](A22474-e36700-b)
d
Pighi
.
Hierar
.
li
,
3.
cap.
3
censur
,
colon
dial.
4
p2
,
112
Cusan
,
epist.
2.
&
7.
of
sundry
Popish
writers
,
to
compare
the
scripturs
to
a
nose
of
wax
,
and
a
rule
of
lead
,
that
they
may
be
expounded
diuersely
,
and
framed
to
times
,
so
as
at
one
time
they
may
be
vnderstood
one
way
,
&
at
another
time
they
may
be
interpreted
another
way
.
These
things
before
being
duly
considred
,
we
may
safely
conclude
,
that
christ
is
not
present
in
his
naturall
body
.
Lastly
,
the
presence
of
christ
in
his
naturall
body
,
abolisheth
the
light
of
reason
,
and
confoundeth
the
nature
of
thinges
.
For
what
is
more
repugnant
to
reason
,
then
for
a
man
to
bear
himselfe
in
his
own
hands
?
that
a
man
should
〈◊〉
vp
himselfe
?
that
another
shoulde
eate
him
,
yet
he
remaine
vntouched
,
vntasted
,
and
vncorrupted
?
that
one
and
the
same
man
should
be
visible
and
inuisible
,
present
&
absent
,
in
the
teeth
of
the
disciples
,
and
at
the
table
with
the
Disciples
,
bee
a
man
of
stature
,
and
yet
bee
contained
and
comprehended
in
a
little
Cake
and
Cantle
of
bread
?
Now
,
as
by
these
reasons
and
sundry
other
that
might
be
alledged
,
the
reall
presence
is
sufficiently
convinced
:
so
the
arguments
brought
to
maintaine
and
vphold
it
,
are
easily
[
e
](A22474-e36730-b)
e
Obiections
alledged
to
maintain
the
real
presence
are
answered
answeared
.
For
as
the
doctrine
is
false
:
so
the
reasons
are
weake
and
foolish
.
First
they
obiect
the
wordes
of
institution
,
for
the
defence
of
this
cause
.
For
as
in
the
questions
of
the
supremacy
,
of
Peters
pretended
,
of
the
Popes
vsurped
(
which
are
many
)
they
alwaies
alledge
the
wordes
of
Christs
to
Peter
,
Pasce
oues
meas
,
[
f
](A22474-e36750-b)
f
Bellar
,
tomo
.
primo
.
feede
by
sheepe
:
so
doe
they
deale
in
controuersies
of
the
Supper
,
where
we
misse
not
long
Hoc
est
〈◊〉
meum
,
This
is
my
body
.
His
wordes
[
g
](A22474-e36790-b)
g
〈◊〉
,
17
,
11
as
circumcision
is
the
couenant
:
the
lambe
is
the
passeouer
:
the
cup
is
the
new
testament
;
the
breaking
of
the
bread
is
the
communion
of
the
body
of
Christ
:
the
rocke
is
Christ
:
baptisme
is
the
washing
of
our
new-birth
.
Are
not
all
these
places
like
to
the
words
of
Christs
institution
?
or
can
they
deny
them
to
be
vnderstood
〈◊〉
and
not
properly
?
so
the
meaning
of
those
words
is
,
that
the
bread
which
he
had
taken
,
broken
,
and
giuen
,
is
a
sign
and
figure
of
his
body
:
it
is
now
no
longer
common
bread
,
but
are
presentation
of
his
body
truely
offered
to
all
,
and
truely
giuen
to
all
the
faithfull
.
Our
Sauiour
Christ
spake
many
thinges
to
his
disciples
figura●ively
,
not
litterally
to
be
taken
:
he
said
,
[
h
](A22474-e36800-b)
h
Math.
5
,
13
they
were
the
salt
of
the
earth
,
the
light
of
the
world
,
a
Citty
set
on
a
hill
:
he
speaketh
of
cutting
off
the
hand
and
pulling
out
the
eye
:
he
calleth
himselfe
[
i
](A22474-e36810-b)
i
Iohn
x
,
9
a
door
,
[
k
](A22474-e36820-b)
k
Iohn
15
,
1
a
vine
,
[
l
](A22474-e36830-b)
l
Iohn
14.
6
a
way
:
are
not
these
figuratiue
and
metaphorical
speeches
?
Againe
,
the
circumstaunces
of
the
text
,
the
nature
of
a
Sacrament
,
and
the
Articles
of
our
faith
,
will
not
suffer
vs
to
take
them
properly
:
besides
this
,
that
they
shoulde
commaund
vs
an
horrible
and
Wicked
thing
,
to
eat
mans
flesh
and
drinke
his
blood
.
Moreouer
,
the
Euangelists
neuer
say
,
the
bread
is
transubstantiated
into
his
body
,
or
the
wine
into
his
blood
,
or
that
the
body
and
blood
of
Christ
are
in
the
bread
,
or
vnder
the
bread
,
or
with
the
bread
:
all
the
circumstances
teach
,
that
the
breade
is
a
Sacrament
of
his
body
,
the
Wine
is
a
Sacrament
of
his
blood
,
as
circumcision
was
a
signe
of
the
Couenaunt
,
the
Lambe
a
signe
of
the
Passeouer
,
the
rocke
a
figure
of
Christ
.
Lastly
,
as
Christ
speaketh
to
the
euill
seruant
,
[
m
](A22474-e36860-b)
m
L●k
xix
,
22
Out
of
thine
own
mouth
will
I
iudge
thee
:
so
the
aduersaries
themselus
giue
sentence
on
our
side
,
and
one
arch-papist
condemneth
another
.
Bishop
Fisher
writing
against
Luther
affirmeth
,
that
[
k
](A22474-e36900-b)
k
Iohn
15
,
1
no
man
can
proue
by
the
wordes
of
the
Gospell
,
that
any
priest
in
these
daies
doth
consecrate
the
verie
bodie
and
blood
of
Christ
,
and
therefore
[
n
](A22474-e36910-b)
n
Fish
,
cont.
capti
.
Babilon
Lindanus
,
among
the
rablement
of
Traditions
which
he
reckoneth
,
rehearseth
the
real
presence
.
Likewise
,
Tonstall
another
Byshop
of
the
same
birth
holdeth
,
that
it
wer
[
o
](A22474-e36940-b)
o
Lindan
.
panopl
.
lib
,
4.
better
to
leaue
euery
man
to
his
owne
coniecture
,
as
they
were
before
the
counsell
of
Lateran
,
then
to
bring
in
such
questions
.
And
Biel
a
man
of
the
same
stampe
,
not
inferiour
to
the
rest
,
[
p
](A22474-e36970-b)
p
Tonst
lib
1
de
Sacr
p.
46.
confesseth
that
it
is
not
found
in
the
canonical
scripturs
,
that
christs
body
is
in
the
Sacrament
.
And
let
them
tell
vs
their
opinion
,
whether
that
hildebrand
helde
this
bodily
presence
,
[
q
](A22474-e36990-b)
q
Gab
Biel.
in
〈◊〉
.
〈◊〉
when
hee
cast
the
Sacrament
into
the
fire
,
contrary
to
the
liking
of
certaine
cardinals
present
with
him
?
Thus
we
see
,
counsels
,
sathers
,
reasons
,
doctors
,
schoolemen
,
Byshops
,
cardinals
,
Popes
,
and
others
of
the
aduersaries
themselus
fight
against
the
〈◊〉
prefence
of
Christ
:
and
the
Scriptures
themselue
ouerthrow
it
.
Secondly
,
they
obiect
the
words
of
Christ
,
Except
ye
eat
[
p
](A22474-e37020-b)
p
Iohn
6
,
53
the
flesh
of
the
sonne
of
man
,
and
drinke
his
blood
,
ye
haue
no
life
in
[
q
](A22474-e37070-b)
q
Ioh.
6
,
54
no
man
can
attain
eternal
life
:
but
manie
haue
eternall
life
,
that
neuer
are
partakers
of
the
Lords
Supper
.
Besides
,
how
absurd
is
it
for
those
to
imagine
that
Christ
naming
bread
,
speaketh
of
the
Sacrament
of
the
altar
?
for
they
would
haue
no
〈◊〉
of
bread
to
remain
,
but
one
lie
the
figure
,
shew
,
and
likenesse
of
bread
:
so
that
according
to
the
deuise
of
their
new-found
doctrine
,
hee
might
more
〈◊〉
say
,
I
am
no
breude
,
or
,
I
am
the
sheres
of
bread
,
then
as
he
doth
,
[
r
](A22474-e37100-b)
r
Iohn
6
,
32
I
am
the
true
bread
.
Moreouer
,
it
christ
promising
to
giue
bread
for
the
redemption
of
the
world
,
had
pointed
out
the
Sacrament
of
his
Supper
:
then
he
shuld
haue
giuen
his
flesh
for
the
saluation
of
mankind
,
not
vpon
the
crosse
,
but
in
his
last
Supper
.
Wherefore
then
serued
his
death
?
What
neede
was
there
to
shed
his
blood
on
the
crosse
?
Furthermore
,
if
these
words
be
referd
to
his
Supper
,
then
the
svpper
maie
bee
celebrated
without
materiall
breade
and
Wine
without
giuing
of
thankes
,
without
blessinge
,
without
consecration
,
without
breaking
and
distributing
of
the
bread
,
without
pouring
our
,
and
deliuering
of
the
wine
,
and
without
remembrance
of
the
death
of
christ
.
For
in
this
place
we
haue
no
mention
of
these
things
.
And
shal
we
imagine
that
the
sacrament
is
spoken
off
,
where
neither
the
matter
,
nor
forme
,
nor
word
of
institution
,
nor
minister
,
nor
externall
rite
is
once
remembred
?
Lastly
,
to
eate
the
flesh
of
Christ
and
to
drinke
his
bloode
,
is
nothing
else
but
to
come
to
Christ
,
and
to
beleeue
in
Christ
,
as
appeareth
in
the
text
,
[
s
](A22474-e37130-b)
s
Ioh
6.
35.
44
I
am
that
bread
of
life
,
he
that
commeth
to
me
shall
not
hunger
,
and
he
that
beleeueth
,
in
me
shall
neuer
thirst
.
And
speaking
of
faith
hee
faith
.
No
man
can
come
to
me
,
except
the
father
which
hath
sent
me
draw
him
.
This
his
truth
[
t
](A22474-e37160-b)
t
Biel.
sect
84
super
can
.
niis
,
is
so
cleere
and
euident
that
manye
of
the
aduersaries
are
driuen
to
confesse
it
,
howsoeuer
som
of
them
seeke
to
cast
mistes
before
the
eies
of
men
,
that
they
may
not
espy
it
,
among
the
which
are
Sanders
and
Bellarmine
.
And
as
we
haue
shewed
before
,
how
the
Schoolemen
and
Doctors
of
the
church
of
Rome
are
together
by
the
eares
in
sundry
controuersies
about
the
supper
:
so
are
they
about
the
true
interpretation
of
Ioh.
6.
some
vnderstanding
it
of
the
sacramentall
eating
,
some
of
the
spirituall
eating
,
[
u
](A22474-e37200-b)
u
Hos
,
conses
de
Euchar
,
and
some
of
both
.
Thirdly
,
they
obiect
the
omnipotency
,
of
God
:
that
he
is
able
to
turne
the
bread
into
the
body
,
and
the
Wine
into
his
blood
:
he
is
able
to
make
it
really
present
in
heauen
and
earth
,
and
wheresoeuer
Masse
is
said
:
he
is
able
to
make
a
body
to
be
in
many
places
at
once
,
and
yet
not
occupy
a
place
.
I
answer
,
when
all
other
reasons
faile
,
they
flye
to
gods
omnipotency
as
vnto
a
sanctuary
and
place
of
refuge
.
But
this
will
not
proue
a
reall
presence
.
For
albeit
God
be
omnipotent
and
almighty
:
must
he
therefore
do
al
things
,
yea
offer
violence
to
his
owne
body
,
to
maintaine
their
absurd
and
hereticall
opinions
of
the
reall
presence
and
of
transubstantiation
?
Must
his
power
attend
vpon
their
fansies
and
dreames
?
Cannot
he
be
omnipotent
,
except
their
positions
and
assertions
be
graunted
?
There
is
no
feare
of
Gods
power
,
albeit
we
withstand
their
carnall
presence
.
For
touching
the
omnipotency
of
god
,
[
a
](A22474-e37220-b)
a
Two
rules
to
be
obserued
concerning
Gods
omnipotency
.
we
must
obserue
these
two
rules
and
conclusions
.
First
,
gods
power
is
neuer
to
be
opposed
and
set
against
his
expresse
wil
,
plainly
and
certainly
known
:
for
God
is
not
contrary
to
himselfe
.
Now
then
,
it
is
not
enough
to
proue
that
God
can
turne
bread
and
wine
into
the
body
and
blood
of
Christ
,
vnlesse
they
proue
he
will
turne
them
into
his
flesh
and
blood
.
We
our selues
can
do
many
things
,
which
we
do
not
,
and
which
we
will
not
do
:
so
we
must
know
,
it
is
with
God
,
he
could
haue
added
winges
to
man
,
he
might
haue
made
many
worlds
,
if
it
had
pleased
him
.
Christ
of
[
b
](A22474-e37230-b)
b
Math.
3
,
9
the
stones
could
haue
raysed
vp
children
vnto
Abraham
.
Christ
covld
haue
praied
to
his
father
in
his
afliction
,
to
send
him
[
c
](A22474-e37250-b)
c
Math.
26
,
53
more
then
12.
legions
of
angels
,
but
how
then
should
the
scriptures
be
fulfilled
?
Wherefore
,
we
are
not
to
reason
of
his
power
,
vnlesse
wee
bee
assured
of
his
wil
reueiled
in
his
word
,
as
we
see
Christ
〈◊〉
against
the
Saduces
saith
,
Ye
are
deceiued
,
not
[
d
](A22474-e37280-b)
d
Matt.
22
,
29
knowing
the
scriptures
,
nor
the
power
of
God
.
Where
we
see
,
he
ioyneth
the
scriptures
and
the
power
of
God
together
:
so
〈◊〉
he
is
truely
said
to
be
omnipotent
,
[
e
](A22474-e37300-b)
e
Aug.
de
tempo
.
serin
.
119
because
he
can
bring
to
passe
whatsoeuer
he
will
:
neither
can
the
effect
of
his
will
be
hindered
or
resisted
.
Now
,
it
is
the
knowne
will
of
God
,
that
christ
should
haue
a
true
body
,
that
he
might
be
a
true
man
with
his
quantity
and
dimensions
.
The
second
rule
to
be
remembred
,
is
,
[
f
](A22474-e37320-b)
f
No
contradiction
is
in
God
.
that
in
God
there
is
no
contradiction
:
&
that
whatsoere
necessarily
implieth
a
contradiction
,
is
an
argument
not
of
power
,
but
of
weakenesse
.
This
the
scripture
;
decree
,
this
the
fathers
deliuer
,
this
their
own
schoolmen
determine
.
For
,
[
g
](A22474-e37330-b)
g
2
cor.
1
,
19
in
God
is
not
yea
and
nay
:
he
abideth
faithful
,
he
cannot
deny
himselfe
:
he
cannot
dye
,
hee
cannot
lie
,
he
cannot
deny
his
word
,
he
cannot
sin
,
he
cannot
deceiue
,
he
cannot
be
deceiued
.
These
and
such
like
〈◊〉
cannot
do
:
which
if
he
should
doe
,
he
were
not
omnipotent
.
For
this
[
h
](A22474-e37340-b)
h
Aug.
de
trincap
15
,
lib.
15
Confes
lib.
12
cap.
xv
were
a
token
of
impotency
,
not
of
omnipotency
:
of
debility
,
not
of
ability
:
of
want
and
weakenesse
,
not
of
strength
and
power
.
For
,
in
euery
contradiction
[
i
](A22474-e37350-b)
i
Arist.
de
interp.
li.
1
,
ca.
5
there
is
falsehood
and
a
lie
which
cannot
agree
to
God
,
who
is
truth
it selfe
,
and
therfore
hee
cannot
make
affirmation
and
negation
,
truth
and
falsehood
,
yea
and
nay
to
be
true
together
,
which
things
are
imposible
.
Yea
the
popish
schoolmen
[
k
](A22474-e37360-b)
k
Thom.
contra
gent.
lib.
〈◊〉
cap
84.
&
1.
2
cap
25
confute
this
popish
fansie
of
the
real
presence
,
when
they
teach
that
God
cannot
doe
any
thing
wherein
a
contradiction
is
implyed
,
and
that
all
other
things
he
can
do
,
and
therefore
is
omnipotent
.
Now
,
who
seeth
not
,
that
herein
is
a
manifest
and
notable
contradiction
,
that
christs
body
is
made
visible
and
inuisible
together
;
finite
and
infinite
;
circumscribed
and
vncircumscribed
;
to
haue
dimension
and
to
want
dimension
;
to
be
compassed
in
one
certaine
place
and
to
be
in
a
great
number
of
Sacramentes
in
many
places
;
to
be
included
in
a
little
bread
on
earth
,
which
is
contrary
to
that
nature
of
a
mans
true
body
,
&
not
to
be
contained
therin
;
as
〈◊〉
in
heauen
,
and
there
hauing
the
naturall
properties
of
a
true
body
,
which
cannot
〈◊〉
brought
within
so
narrow
a
compasse
as
the
wafer
cake
.
Wherfore
,
the
absurd
conceit
of
the
reall
presence
cannot
be
maintained
without
many
contradictions
.
For
,
if
christs
body
be
visible
,
how
can
it
be
inuisible
?
If
it
haue
al
the
properties
of
a
naturalbody
,
how
can
it
be
without
the
properties
of
a
natural
body
?
If
it
be
finite
how
can
it
be
infinite
?
Lastly
,
if
it
be
an
inseparable
&
necessary
adioynt
to
a
true
body
to
be
contained
in
one
certaine
place
:
how
then
can
it
be
true
,
that
his
body
is
in
ten
thousand
places
without
any
circumscription
?
So
then
,
Gods
omnipotency
cannot
build
vp
the
monstrous
worke
of
the
reall
presence
:
inasmuch
as
the
body
of
Christ
cannot
be
brought
within
the
slender
compasse
of
a
mathematicall
cake
,
without
falsehood
and
destruction
of
all
the
properties
incident
vnto
a
true
and
naturall
body
.
Lastly
,
as
an
esfect
of
Gods
omnipotent
power
,
they
obiect
,
the
bread
and
Wine
are
turned
into
the
flesh
and
Wee
haue
proued
,
that
euerye
Myracle
may
bee
seene
and
discerned
by
the
outward
sence
,
as
the
Myracles
of
Moses
,
of
the
prophets
,
of
Christ
,
and
the
Apostles
:
and
therefore
the
Iewes
said
vnto
Christ
,
[
l
](A22474-e37430-b)
l
Iohn
2.
xviii
Shew
vs
a
miracle
,
teaching
that
miracles
are
to
be
iudged
by
sight
and
sense
.
When
Moses
turned
[
m
](A22474-e37460-b)
m
Exo
4
,
5
&c.
the
Waters
of
the
Egyptians
into
blood
,
the
sight
perceiued
,
the
tast
discerned
it
.
The
Myracles
[
n
](A22474-e37480-b)
n
Iohn
2
:
9
of
Christ
appeare
euidently
,
and
were
apprehended
by
the
senses
of
the
body
.
Hee
turned
water
into
Wine
:
the
tast
iudged
there
of
:
the
dombe
spake
,
the
eare
heard
them
speake
.
The
Lame
walked
,
the
deade
were
raised
:
the
eies
perceiued
the
motion
,
all
〈◊〉
,
and
were
astonied
.
In
like
manner
,
if
the
bread
and
Wine
were
chaunged
,
eyther
the
eye
or
tast
should
perceiue
it
,
and
all
the
Disciples
would
be
astonied
.
Againe
,
after
the
Gospell
was
plentifully
confirmed
and
had
taken
roote
,
and
the
Apostles
were
dead
,
such
Myracles
ceased
,
as
experience
teacheth
.
Besides
,
the
holy
supper
is
an
ordinary
Sacrament
of
the
Church
:
but
euery
miracle
is
extraordinary
,
or
else
it
is
no
Myracle
:
so
that
vnlesse
we
will
turne
ordinary
into
extraordinary
,
and
make
miracles
as
common
as
Sacramentes
,
[
o
](A22474-e37500-b)
o
No
miracle
in
the
lordes
Supper
we
must
remoue
miracles
from
the
supper
.
Furthermore
,
if
the
real
presence
were
wrought
by
a
miracle
,
euery
priest
should
be
a
worker
of
miracles
and
wonders
,
and
an
ordinary
calling
shold
alwaies
be
accompanied
with
extraordinary
gifts
.
But
their
office
of
priesthood
hath
not
this
gift
(
in
their
owne
iudgement
)
generally
giuen
vnto
it
.
Wherefore
,
miracles
being
[
p
](A22474-e37510-b)
p
〈◊〉
,
in
1
cor.
cap
,
2
〈◊〉
6
now
ceased
,
are
not
found
in
the
supper
.
Lastly
,
Augustine
gathering
all
the
Myracles
written
in
the
Scripture
,
[
q
](A22474-e37530-b)
q
〈◊〉
,
de
〈◊〉
.
3.
c
x
yet
speaketh
not
of
this
:
nay
he
not
onely
omitted
it
,
but
slatly
denyeth
any
myracle
to
bee
in
the
Sacrament
,
when
he
saith
,
It
may
haue
honour
or
reuerence
as
an
holy
thing
,
but
cannot
be
wondered
at
as
a
strange
or
myraculous
thing
.
If
then
it
be
a
Myracle
,
it
must
be
in
the
number
of
lying
Myracles
spoken
off
by
the
[
r
](A22474-e37550-b)
r
2
Thes.
2.
9
Apostle
:
so
that
Transubstantiatyon
and
the
reall
presence
are
reall
contraryes
or
contradictions
,
repugnant
to
the
Scripture
,
to
fayth
,
to
reason
,
to
lerning
,
to
sense
,
to
natur
,
to
Gods
ordinance
,
absurd
and
impossible
;
and
therfore
of
all
Gods
people
to
be
abhored
&
abiured
,
being
a
renewing
of
the
old
heresie
of
[
s
](A22474-e37560-b)
s
The
error
of
Eutiches
Eutiches
,
who
held
that
Christs
body
after
his
〈◊〉
,
was
made
equall
with
his
diuinity
.
To
conclude
this
vse
,
we
do
not
exclude
all
presence
of
Christ
out
of
the
Sacrament
:
but
distinguish
the
manner
of
his
presence
:
which
we
haue
shewed
to
be
in
the
supper
truely
,
not
grosly
:
effectually
,
not
fleshly
:
spiritually
,
not
bodily
:
sacramentally
,
not
carnally
:
mistically
,
not
naturally
.
The
former
vse
was
touching
knowledge
and
faith
,
instructing
[
t
](A22474-e37600-b)
t
Deut
,
28
,
53
57
killed
,
dressed
,
and
deuourd
their
own
childen
,
rather
than
they
would
starue
:
this
paine
hath
beene
so
great
,
this
longing
hath
beene
so
extraordinary
.
So
must
it
be
with
vs
in
the
spirituall
hunger
[
u
](A22474-e37620-b)
u
Esay
55
,
1
the
prophet
〈◊〉
all
such
as
faint
in
their
soules
through
hunger
and
thirst
of
this
foode
,
Ho
,
euery
one
that
thirsteth
,
come
to
the
〈◊〉
,
and
ye
that
haue
no
siluer
,
come
,
buy
,
and
eate
:
come
,
I
say
,
buy
wine
and
〈◊〉
without
siluer
and
without
money
.
And
the
Apostle
Reuel.
22.
17
,
Let
him
that
is
a
thirst
come
,
and
let
whosoeuer
will
,
take
of
the
water
of
life
freely
.
Likewise
the
Euangelist
,
Luk
,
1
,
53.
He
filleth
the
hungry
with
good
things
,
and
sendeth
the
rich
empty
away
.
But
where
is
the
desire
of
these
things
?
Where
is
the
hunger
after
this
heauenly
foode
?
Where
is
the
thirst
after
the
waters
of
life
?
Truely
,
of
all
gifts
this
is
the
greatest
:
yet
the
greatest
number
care
nothing
for
christ
nor
for
his
gifts
.
As
the
Israelites
in
the
wildernesse
loathed
[
a
](A22474-e37660-b)
a
Num.
11
,
5
&c.
Manna
,
and
desired
to
returne
into
Egypt
:
such
are
there
among
vs
,
no
desire
,
no
affection
,
no
zeale
this
way
:
they
spend
their
cogitations
and
indeuoures
to
gaine
honour
,
they
thirst
after
Siluer
and
Gold
,
they
delight
in
earthly
pleasures
,
they
couet
houses
,
landes
,
and
wealth
of
the
world
:
these
things
they
abound
in
these
thinges
they
make
their
happinesse
and
their
heauen
.
Such
as
these
,
there
are
thousands
in
the
bosome
of
the
Church
,
that
hunger
more
after
these
transitory
things
,
then
after
heauenly
:
Such
are
[
b
](A22474-e37690-b)
b
Heb.
xii
,
16
prophane
persons
as
〈◊〉
,
who
preferred
a
messe
of
pottage
before
the
blessing
:
and
as
the
Gadarens
,
who
preferred
theirswine
before
christ
,
&
therfore
besought
him
to
depart
out
of
their
coastes
.
But
let
vs
learne
better
thinges
:
for
all
these
shall
vanish
and
come
to
nothing
.
And
what
shall
it
profit
[
c
](A22474-e37720-b)
c
Mat.
16
,
26
a
man
if
he
win
the
whole
world
,
and
lose
his
owne
soule
?
Let
vs
not
labour
for
the
meate
that
[
d
](A22474-e37730-b)
d
Iohn
6
,
27
perisheth
,
but
for
the
meate
that
endureth
to
euerlasting
life
,
which
the
Sonne
of
man
shall
giue
vnto
vs
.
Therefore
,
let
vs
remember
,
whensoeuer
we
come
to
his
table
to
be
partakers
of
this
Supper
,
to
come
with
a
great
longing
after
life
,
and
saluation
from
him
,
as
we
desire
bodily
meate
when
we
are
hungry
,
and
drinke
when
we
are
thirsty
:
then
shall
we
by
him
be
satisfied
and
saued
,
otherwise
we
cannot
lay
hold
on
him
:
we
may
receiue
the
outward
signe
,
but
we
cannot
receiue
the
graces
of
christ
offered
vnto
vs
.
Thus
much
of
the
third
inward
part
of
this
Sacrament
.
Chap.
II.
Of
the
fourth
inward
part
of
the
Lords
Supper
.
THe
last
inward
part
of
this
sacrament
of
the
supper
remaineth
,
which
is
the
[
a
](A22474-e37770-b)
a
The
fourth
inward
part
of
the
supper
is
the
faithful
receiuer
faithfull
and
christian
receiuer
.
As
euery
communicant
sensibly
and
outwardly
taketh
the
bread
and
wine
giuen
vnto
him
:
eating
the
bread
and
drinking
the
Wine
for
the
nourishment
of
his
body
:
so
the
faithful
receiuer
apprehendeth
and
layeth
hold
on
christ
by
the
hand
of
faith
,
and
applyeth
him
particulally
,
that
the
feeling
of
his
true
vnion
with
christ
may
daily
be
increased
,
[
b
](A22474-e37780-b)
b
Iohn
1
,
xii
according
to
that
saying
Ioh.
1.
As
many
as
receiued
him
,
to
them
he
gaue
prerogatiue
to
be
the
sonnes
of
God
,
euen
to
them
that
beleeue
in
his
name
.
And
1
Cor.
10.
The
cup
of
blessing
which
we
blesse
,
is
it
not
the
communion
of
the
blood
of
Christ
?
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
Wherefore
,
when
we
do
faithfully
and
worthily
take
the
bread
and
the
cup
into
our
hands
,
we
must
consider
that
withall
we
take
and
receiue
Iesus
christ
himselfe
offered
vnto
vs
.
When
we
eate
the
bread
and
drinke
of
the
cup
,
and
so
apply
them
to
our
bodily
vses
:
we
must
consider
,
that
we
apply
christ
Iesus
to
our selues
,
euen
to
our
soules
,
particularly
,
that
he
is
meate
indeede
,
and
that
he
is
drink
indeed
vnto
vs
,
if
we
bring
with
vs
the
hand
of
saith
.
For
faith
is
like
[
c
](A22474-e37810-b)
c
Faith
is
like
the
mouth
of
a
vessel
the
mouth
of
a
vessell
:
if
you
poure
Lyquor
vppon
it
all
the
daye
longe
,
vnlesse
the
mouth
of
the
vessell
bee
open
to
receiue
it
,
the
Water
is
spilt
on
the
ground
,
&
the
vesselremaineth
empty
:
so
may
a
man
come
to
the
lords
table
euery
month
,
receiuing
the
bread
&
wine
that
represent
whole
christ
,
yet
except
he
bring
with
him
faith
,
which
is
the
mouth
of
the
soule
,
hee
receiueth
not
Christ
vnto
a
spirituall
life
,
to
be
his
righteousnes
and
sanctification
.
And
this
is
the
reason
,
why
we
receiue
a
little
portion
and
a
small
quantity
as
well
of
bread
as
wine
,
[
d
](A22474-e37820-b)
d
Concil.
Nicean
ex
Biblio
.
vatican
.
vse
1
because
the
end
of
our
eating
and
drinking
serueth
for
the
sanctification
of
the
spirit
,
not
for
the
silling
of
the
body
.
Now
let
vs
see
what
vses
are
offred
to
our
consideration
,
in
the
meditation
of
this
truth
.
First
,
seeing
onely
the
faithfull
are
partakers
of
the
things
signifyed
in
this
Sacrament
:
we
see
all
doe
not
receiue
alike
,
there
is
a
difference
to
be
made
among
receiuers
.
But
as
you
snatch
after
the
leaues
of
the
tree
,
and
let
go
the
fruit
,
want
the
profit
of
their
labour
:
so
is
it
among
many
men
in
this
worlde
,
who
take
the
signe
of
Christ
,
but
let
goe
Christ
.
Nowe
,
as
Moses
intreating
of
thinges
[
e
](A22474-e37850-b)
e
Leuit.
11
,
4
cleane
and
vncleane
,
noteth
out
foure
sorts
of
beasts
,
some
onely
chew
the
cud
,
and
some
onely
diuide
the
hoofe
,
some
neither
chew
the
cudde
nor
diuide
the
hoofe
,
and
some
both
chew
the
cud
&
diuide
the
hoofe
:
or
,
as
in
the
dayes
of
the
Gospell
,
some
were
circumcised
in
heart
not
in
flesh
,
[
f
](A22474-e37860-b)
f
Gal
,
2.
3
as
Titus
:
some
were
circumcised
in
the
flesh
not
in
the
hart
,
as
Iudas
:
some
were
circumcised
neither
in
flesh
nor
in
the
spirit
,
[
g
](A22474-e37890-b)
g
Bph
,
2
,
11
as
the
gentiles
:
and
some
were
circumcised
both
in
the
flesh
and
in
the
spirit
,
[
h
](A22474-e37900-b)
h
Act.
16.
3
as
Timothy
:
so
is
there
a
difference
among
receiuers
,
[
i
](A22474-e37920-b)
i
〈◊〉
sortes
of
receiuers
some
receiue
Christ
onely
spiritually
,
not
sacramentally
:
some
onely
sacramentally
,
not
spiritually
:
some
neither
receiue
him
spiritually
,
nor
Sacramentally
:
and
some
receiue
him
both
spiritually
and
Sacramentally
.
Of
these
we
will
speake
〈◊〉
and
in
order
,
as
they
haue
bin
propounded
.
The
spirituall
eating
is
by
faith
,
whereby
we
are
made
one
with
Christ
and
partakers
of
his
benefits
without
the
Sacramentes
,
[
k
](A22474-e37940-b)
k
Iohn
,
6
,
56
,
where
of
Christ
speaketh
,
He
that
eateth
my
〈◊〉
,
and
drinketh
my
blood
,
dwelleth
in
me
,
and
I
in
him
.
Thus
to
eat
him
,
is
to
beleeue
in
him
:
and
therfore
he
vseth
these
words
,
[
l
](A22474-e37960-b)
l
Ioh.
6
29.
33
35
as
being
of
one
force
,
to
beleeue
in
him
and
to
eat
him
:
to
drinke
him
,
and
to
come
vnto
him
,
This
is
the
〈◊〉
of
God
,
that
ye
beleeue
in
him
whom
he
hath
sent
:
I
am
that
bread
of
life
,
hee
that
commeth
to
mee
shall
not
hunger
,
and
he
that
beleeueth
in
me
shall
neuer
thrist
.
Againe
,
[
m
](A22474-e37980-b)
m
Ioh.
6.
54.
40
Christ
attributeth
the
same
fruit
and
effect
to
them
that
beleeue
in
him
,
that
hee
doth
to
them
which
eat
his
body
&
drink
his
blood
:
therefore
by
eating
and
drinking
hee
meaneth
nothing
but
beleeuing
.
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
hath
eternal
life
:
And
in
the
40.
verse
of
the
same
chapter
,
he
saith
,
This
is
the
will
of
my
father
,
that
euerie
one
that
beleeueth
in
the
sonne
,
should
haue
cternall
life
,
and
I
will
raise
him
vp
at
the
last
day
.
Heerby
we
may
see
that
Christ
attributeth
the
same
to
beleeuing
,
which
in
the
other
place
hee
did
to
eating
and
〈◊〉
:
so
that
the
meaning
of
Christ
is
,
that
to
beleeue
in
him
is
to
eat
him
.
And
thus
many
receiue
Christ
,
eating
and
drinking
his
body
and
bloode
,
that
neuer
came
to
the
Sacramentes
.
Heere
〈◊〉
some
will
obiect
,
If
this
doctrine
be
true
,
then
are
the
Sacraments
needlesse
.
For
if
Notwithstanding
,
we
must
confesse
to
the
glorie
of
god
and
the
great
comfort
of
manie
persons
,
that
the
faithfull
soule
maie
and
doth
often
feed
vpon
christ
to
saluation
,
beside
the
vse
of
the
sacrament
.
For
the
spirituall
grace
is
not
of
necessitie
tied
to
the
outward
signes
,
as
if
without
them
God
cannot
or
doth
not
sometimes
bestow
the
same
.
We
see
in
the
acts
of
the
Apostles
,
[
n
](A22474-e38040-b)
n
Act.
10
,
2.
44
Cornelius
and
his
company
was
sealed
with
the
spirit
of
God
before
the
receiuing
of
the
outwarde
sacrament
.
Abraham
beleeued
the
promise
being
stronge
in
faith
,
[
o
](A22474-e38070-b)
o
Rom.
4.
18
,
10
,
18
and
vnder
hope
beleeued
aboue
hope
before
circumcision
was
giuen
vnto
him
.
Thus
also
the
beleeuing
theefe
vpon
the
crosse
,
though
he
did
neuer
receyue
the
sacrament
of
christ
,
yet
he
did
eat
the
body
and
drinke
the
blood
of
christ
to
eternal
life
:
so
that
he
beleeued
in
him
,
[
p
](A22474-e38090-b)
p
Luk.
23
,
40
and
was
the
same
day
with
him
in
paradise
.
He
was
not
crucified
for
the
profession
of
christ
,
but
was
condemned
for
the
merit
of
his
transgression
:
neither
did
he
suffer
because
he
beleeued
,
[
q
](A22474-e38100-b)
q
Lumb
.
sent.
lib
4.
dist.
c.
1
but
he
beleeued
while
he
suffered
.
He
was
not
baptized
,
he
receiued
not
the
Lords
supper
,
yet
his
[
r
](A22474-e38110-b)
r
Rom.
10
,
10
saith
saued
him
,
spiritually
eatinge
the
true
food
of
euerlasting
life
.
Rom
,
10.
With
the
hart
man
beleeueth
vnto
rightcousnesse
,
and
with
the
mouth
man
confesseth
vnto
saluation
:
for
the
scripture
saith
,
whosoeuer
beleeueth
in
him
shall
not
be
ashamed
.
According
to
that
in
the
prophet
,
The
iust
shall
liue
[
s
](A22474-e38140-b)
s
Habac.
2
,
4
by
faith
,
And
Iohn
11.
I
am
the
resurrection
and
the
life
he
that
beleeueth
in
me
,
though
he
were
deade
,
yet
he
shall
liue
,
and
whosoeuer
liueth
and
beleeueth
in
me
,
[
t
](A22474-e38170-b)
t
10.
xi
.
25
,
26
shall
neuer
dy
.
This
ministreth
great
comfort
in
trials
,
and
tribulations
,
to
consider
that
howsoeuer
by
sickenes
,
by
persecution
,
by
imprisonment
,
we
may
be
seperated
from
the
Supper
of
christ
,
[
u
](A22474-e38190-b)
u
Rom
8
,
35
yet
we
cannot
be
seperated
from
christ
:
though
we
may
bee
hindered
from
eating
him
sacramentally
,
yet
we
cannot
be
hindred
from
eating
him
spiritually
:
though
we
may
bee
kept
from
eating
the
bread
and
drinking
of
the
cup
of
the
Lord
,
yet
we
cannot
,
by
the
malice
of
Satan
or
violence
of
his
instrumentes
,
be
kept
from
feeding
vppon
christ
by
faith
to
saluation
.
Againe
,
other
receiue
christ
onely
sacramentally
and
not
spiritually
,
who
are
partakers
of
the
outwarde
Elements
of
bread
and
wine
,
and
so
receiue
the
bare
signes
of
the
body
and
blood
of
Christ
.
For
,
as
they
are
said
to
eat
the
true
body
of
christ
spiritually
,
which
receiue
christ
with
the
mouth
of
the
soul
,
that
is
,
by
a
true
faith
,
and
are
truely
ioyned
to
him
:
so
they
eat
him
sacramentally
,
that
handle
,
eate
,
and
drinke
the
signes
and
seales
of
his
true
body
;
but
because
they
want
faith
,
they
want
the
means
to
receiue
christ
himselfe
.
Thus
many
haue
bin
baptized
,
that
were
neuer
regenerated
and
inwardly
purged
,
[
a
](A22474-e38220-b)
a
Act.
8
,
13
as
appeareth
in
Simon
the
sorcerer
whose
hart
was
not
vpright
,
so
that
albeit
he
were
partaker
of
the
Sacrament
of
regeneration
and
repentance
,
yet
he
remayned
in
the
gall
of
bitternes
and
in
the
bond
of
iniquity
.
So
,
many
haue
resorted
to
the
Lords
Supper
,
that
neuer
drew
nourishment
or
strength
of
Faith
from
him
to
life
and
saluation
:
and
thus
many
thousands
in
the
worlde
come
to
the
sacraments
.
〈◊〉
,
some
neither
receiue
Christ
spiritually
nor
sacramentally
:
and
such
are
they
,
that
neuer
come
to
christ
nor
receiue
the
sacraments
of
christ
:
such
are
they
that
liue
out
of
the
bosome
of
the
church
,
as
it
were
out
of
the
Arke
of
Noah
,
as
Infidels
,
Iewes
,
Turks
,
Saracens
,
Persians
,
and
such
like
,
these
mast
needes
perish
in
the
deepe
floodes
of
Gods
endles
iudgements
.
For
,
as
christ
is
the
fountaine
of
life
,
and
the
wel-spring
of
all
[
b
](A22474-e38240-b)
b
Colos.
1
,
19
&
2
,
3
heauenly
treasures
that
accompany
saluation
,
and
the
Sacraments
his
instrumentes
whereby
these
graces
are
conueyd
vnto
vs
,
and
the
church
the
parties
to
whome
both
these
belong
:
so
such
as
are
without
Christ
:
without
the
sacramentes
,
without
grace
,
without
the
church
,
and
consequently
without
the
priuiledges
that
pertaine
to
the
heires
of
his
eternall
kingdom
,
lye
in
darkenes
,
and
in
the
shaddowe
of
death
,
[
c
](A22474-e38250-b)
c
Mat.
15
,
26
and
are
as
Dogges
to
whome
the
childrens
bread
doth
not
belong
.
Lastly
,
other
receiue
Christ
both
spiritually
by
faith
,
and
sacramentally
with
the
mouth
,
who
are
partakers
both
of
the
signes
and
of
the
things
signified
,
who
eat
of
the
bread
of
the
L.
[
d
](A22474-e38270-b)
d
Aug.
tract.
59
in
Iohan.
&
the
bread
which
is
〈◊〉
L.
And
thus
the
apostles
thatsat
at
the
table
with
christ
at
his
last
supper
,
did
receiue
him
,
applying
the
outward
part
to
their
bodies
,
and
the
inward
part
to
their
souls
.
Also
,
thus
al
the
faithful
that
come
to
the
table
of
ch.
to
the
end
of
the
worlde
,
do
receiue
him
spiritually
and
sacramentally
to
the
great
comfort
of
their
own
souls
:
&
thus
must
euery
one
of
vs
seek
to
come
to
ch.
whensouer
we
come
to
the
sa
.
of
ch.
Wherfore
,
we
see
what
difference
and
distinction
is
to
be
made
between
those
that
receiue
christ
,
that
we
be
not
deceiued
in
the
manner
of
the
receiuing
of
him
.
Againe
,
seeing
onely
the
faithfull
are
the
inward
part
of
this
sacrament
,
it
is
not
to
bee
administred
to
such
as
shew
themselues
vnfaithfull
and
vnrepentant
,
so
farre
as
they
may
be
known
so
to
be
.
Such
as
are
without
faith
,
without
repentance
,
without
sanctification
haue
no
right
and
interest
in
this
blessed
communion
.
For
,
if
euery
one
should
without
difference
be
admitted
and
receiued
:
the
Church
of
God
,
which
is
a
blessed
fellowship
of
Saintes
,
should
be
turned
into
a
stye
of
vncleane
Swine
,
a
stable
of
vncleane
beastes
,
a
cage
of
〈◊〉
birdes
,
and
as
Christ
speaketh
,
the
[
e
](A22474-e38290-b)
e
〈◊〉
,
2
,
16
Luk
,
19
,
46
house
of
God
should
bee
made
a
〈◊〉
of
theeues
.
God
did
shut
out
of
his
[
f
](A22474-e38300-b)
f
Ezek
,
44
,
9
Leuit
,
10
,
10
Math
,
7
,
6
sanctuary
euery
stranger
vncircum
cised
in
heart
and
in
the
〈◊〉
:
he
commaunded
also
the
priestes
to
put
a
difference
between
the
holy
and
prophane
,
betweene
the
cleane
and
vnclean
.
〈◊〉
her
to
belongeth
that
saying
of
Christ
Math.
7.
Giue
ye
not
that
which
is
holy
to
Dogs
,
neither
cast
ye
your
pearles
before
swine
,
least
they
tread
you
vnder
their
〈◊〉
,
and
〈◊〉
againe
all
to
rent
you
.
If
therefore
such
as
remaine
in
grosse
and
open
sinnes
of
blasphemy
,
swearing
contempt
of
Gods
worde
,
adultery
,
〈◊〉
,
vncleanesse
,
wantonnesse
,
drunkennesse
,
maliciousnesse
,
and
such
like
,
offer
themselues
at
any
time
with
the
rest
of
the
members
of
the
church
to
partake
this
supper
,
and
as
it
wer
insectious
leapers
come
into
the
Lords
host
[
g
](A22474-e38320-b)
g
Leuit
,
13
,
3
45
,
46
Numb
,
5
,
2
,
3
2
King
15
,
5
to
be
admitted
to
the
sacrifices
:
it
is
the
Pastors
duty
to
vse
the
power
of
the
keies
,
and
barre
them
from
this
Sacrament
,
vntill
there
appeare
in
them
the
testimonies
of
repentance
,
and
the
confession
of
their
offences
.
Should
not
the
shepheard
feuer
the
rotten
and
〈◊〉
sheepe
from
the
fold
?
Doth
not
[
h
](A22474-e38330-b)
h
1
cor
,
5
,
6
a
little
leauen
sower
the
whole
lump
?
Wil
an
housholder
admit
into
his
house
euery
one
that
vanteth
himselfe
to
be
of
the
houshold
?
The
Idothers
,
by
the
light
of
nature
,
[
i
](A22474-e38340-b)
i
Hesiod
,
〈◊〉
oper
〈◊〉
dier.
Eustath
in
〈◊〉
.
lib.
1
would
not
suffer
all
to
approch
to
their
sacrifices
,
their
heathnish
sacrifices
,
but
cryed
out
that
prophane
persons
should
be
packing
and
get
them
thence
,
and
not
presume
to
offer
with
vnwashen
hands
.
Such
as
haue
a
very
cleere
〈◊〉
aine
and
spring
of
Waters
committed
vnto
them
,
if
they
see
〈◊〉
swine
come
to
warde
it
,
[
k
](A22474-e38350-b)
k
Chris.
hom.
83.
in
Mat.
cap
,
37
must
not
suffer
them
to
trouble
the
spring
and
annoy
the
water
.
Shall
they
then
,
that
haue
the
sacred
and
hallowed
spring
,
not
common
water
,
but
of
the
precious
blood
of
Christ
springing
vp
to
eternallife
committed
vnto
them
,
[
l
](A22474-e38360-b)
l
Zeph.
3
,
4
suffer
such
as
are
notoriously
〈◊〉
with
sinne
,
to
prophane
the
bloode
of
Christ
,
and
make
a
mocke
of
him
to
their
owne
destruction
?
Wherefore
such
as
are
open
Wicked
persons
are
not
,
without
open
repentance
,
to
bee
admitted
to
the
Sacrament
of
the
supper
,
but
to
be
seperated
from
the
Church
,
as
dead
members
from
the
body
,
and
as
rotten
sheep
from
the
flocke
,
[
m
](A22474-e38370-b)
m
1
Cor.
5
,
7
vse
.
3.
that
the
rest
may
be
preserued
in
sound
doctrine
,
and
in
innocency
of
life
and
conuersation
.
Moreouer
,
if
onely
the
faithfull
receiue
christ
,
let
euery
one
prepare
a
true
and
liuely
faith
in
his
heart
.
It
is
not
enough
to
haue
the
bodily
hand
to
receiue
,
the
mouth
to
tast
,
and
stomack
to
digest
:
but
we
must
bring
with
vs
the
hand
of
faith
.
For
this
holy
supper
,
albeit
by
Gods
ordinance
it
be
a
spirituall
thing
,
yet
throgh
the
vnworthines
of
the
receiuers
,
it
becometh
a
meer
corporal
&
earthlything
.
The
passeouer
was
a
liuely
figure
of
Christ
,
[
o
](A22474-e38390-b)
o
Reue
,
xiii
,
8
representing
the
lambe
slaine
from
the
beginning
of
the
worlde
:
but
such
as
did
eate
thereof
vnworthily
,
it
was
to
them
an
instrument
of
destruction
,
and
as
the
messenger
of
death
.
Iudu
was
one
of
the
twelue
and
did
eate
the
paschall
lambe
with
the
rest
,
but
he
did
not
eat
christ
with
the
rest
:
he
did
receiue
damnation
to
himselfe
,
[
p
](A22474-e38410-b)
p
Iohn
13
,
2
Satan
entering
into
him
,
and
procuring
the
confusion
of
soule
and
body
.
It
seemeth
he
receiued
the
supper
of
the
Lord
,
[
q
](A22474-e38420-b)
q
Ioh.
xiii
.
30
forasmuch
as
Ioh.
13
the
Euangelist
noteth
,
that
as
soone
as
he
had
receiued
the
soppe
,
he
went
immediately
out
.
Wherefore
[
r
](A22474-e38440-b)
r
Luk.
22
,
〈◊〉
that
which
Luke
affirmeth
,
cha
,
22.
Behold
the
hand
of
him
that
betraieth
me
is
with
me
at
the
table
,
albeit
it
be
set
downe
after
the
supper
,
yet
,
was
vttered
before
the
supper
,
according
to
the
vsuall
manner
[
s
](A22474-e38460-b)
s
Hil.
in
Mat.
c
,
30.
&
lib.
8
de
Trinitate
of
the
scripture
.
And
this
is
the
iudgement
of
sundry
writers
[
s
](A22474-e38470-b)
s
Hil.
in
Matt
c.
30
,
&
lib
,
8
de
trinitate
.
Clem.
Rom.
const
,
l
,
2
,
c.
61
both
old
and
new
.
But
inasmuch
as
he
was
present
at
the
Passeouer
,
which
was
a
figure
of
the
passion
of
Christ
,
God
by
this
one
fearful
example
teacheth
,
that
he
neuer
suffereth
the
abuse
of
his
Sacramentes
to
goe
vnpunished
.
The
Apostle
saith
.
1
cor.
11.
He
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
his
own
iudgment
:
[
t
](A22474-e38490-b)
t
Zanch
,
de
redemp
,
lib
,
1
cap
,
XIX
&
16
Beza
in
10.
13
&
tractat
.
de
excom.
for
this
cause
many
are
sick
,
and
weake
among
you
,
and
many
sleepe
.
Vngodly
persons
that
he
and
liue
in
sinne
,
togither
with
all
impenitent
persons
,
attribute
to
much
to
the
outward
signe
,
and
rest
therein
as
in
the
comfort
of
their
soules
.
Adam
thought
after
his
fal
,
if
he
could
reach
out
his
hand
&
take
the
fruit
of
the
tree
of
life
and
eat
thereof
,
[
u
](A22474-e38510-b)
u
Gen
,
3
,
22
he
should
liue
for
euer
.
For
these
words
vsed
in
that
place
,
Least
he
put
forth
his
hand
to
the
tree
of
life
,
&
eat
and
liue
for
euer
:
do
respect
the
purpose
and
intent
of
the
man
,
not
the
euent
and
yssue
of
the
matter
:
inasmuch
as
the
eating
of
that
fruit
al
the
daies
of
his
life
could
not
giue
grace
,
or
restore
him
to
that
life
he
had
lost
,
and
to
that
high
estate
from
whence
hee
was
fallen
.
Now
,
as
he
imagind
,
if
he
could
but
tast
of
the
tree
of
life
again
,
it
should
go
wel
with
him
:
so
his
posterity
in
al
ages
,
dream
of
a
secret
power
inherent
in
the
sacraments
,
wheras
by
taking
the
same
vnworthily
,
and
by
iudging
of
them
corruptly
,
sin
is
increased
,
god
is
offended
,
and
the
punishment
is
dubled
.
The
ark
was
a
testimony
of
gods
presence
,
a
witnes
of
his
loue
and
leag
with
man
,
and
an
assured
sign
that
God
woulde
make
his
dwelling
place
among
them
,
that
he
would
abide
with
them
,
that
he
would
walk
before
them
,
that
he
would
be
their
gratious
God
,
and
that
they
should
be
his
people
:
but
the
Priests
,
elders
and
people
attributed
ouermuch
vnto
it
,
and
far
greater
things
than
they
Wherefore
hath
the
lord
smitten
vs
this
day
before
the
Philistims
?
Let
vs
bring
the
arke
of
the
couenant
of
the
lord
ovt
of
shiloh
vnto
vs
,
that
when
it
commeth
among
us
,
it
may
saue
us
out
of
the
hanàs
of
our
enemies
.
Euen
as
the
church
of
Rome
,
when
any
iudgement
or
calamity
is
vpon
them
,
carry
forth
their
breaden-god
on
procession
,
hold
him
vp
to
be
seen
,
and
adored
,
and
thereby
think
to
haue
themselues
deliuerd
,
and
Gods
wrath
to
be
appeased
.
These
neuer
thoght
of
turning
to
God
with
all
their
harts
,
and
of
changing
their
liues
:
but
ascribe
saluation
and
deliuerance
to
the
Arke
it selfe
,
and
attribute
power
to
the
outward
signe
,
which
of
it selfe
and
in
it selfe
was
no
better
then
a
few
boards
ioyned
togither
,
and
therefore
through
their
vaine
confidence
[
c
](A22474-e38550-b)
c
1
Sam
,
4
,
X
they
were
destroyed
,
the
Arke
was
taken
,
the
two
sonnes
of
Eli
were
slaine
,
and
the
whole
hoast
was
discomfited
.
Thus
is
it
with
the
sacrament
,
&
with
such
as
come
without
faith
to
the
Sacrament
.
The
sacrament
indeed
is
holy
,
the
sacramental
rites
are
holy
,
the
bread
and
wine
are
holy
:
but
let
them
be
receiued
of
persons
that
are
prophane
and
vnholy
,
they
make
the
sacramentes
to
themselues
vnholy
,
so
farre
are
they
from
conferring
grace
and
holines
to
all
receiuers
of
them
.
For
can
the
Sacraments
make
him
holy
that
is
vnholy
?
Or
a
godly
man
,
that
is
vngodly
?
Or
make
him
to
fear
an
oth
,
that
is
a
blasphemer
?
They
cannot
:
nay
to
such
the
Sacraments
become
vnholy
,
and
the
receiuers
grow
more
vnholy
,
as
Iudas
did
after
the
partaking
of
the
passeouer
.
Wherefore
,
God
as
a
iust
iudge
would
driue
Adam
out
of
the
garden
of
Eden
,
least
putting
forth
his
hand
to
the
tree
of
life
,
he
should
take
and
receiue
it
vnworthily
,
[
e
](A22474-e38580-b)
e
Mercer
in
3
cap.
Genes
,
analys
,
Franci
Iunij
in
Gen
thereby
prophaning
[
d
](A22474-e38590-b)
d
Gen
,
3
,
22
the
sacrament
,
and
so
eat
to
himselfe
iudgement
.
The
Sacrifices
were
holie
ordinances
of
God
,
yet
when
men
that
liued
vngodly
came
vnto
them
,
they
turned
to
bee
sinne
to
them
:
so
is
it
with
all
those
that
come
without
faith
and
feeling
to
the
Supper
of
the
Lorde
,
let
vs
not
therefore
be
faithlesse
but
faithfull
.
Lastly
,
if
the
faithfull
onelie
receiue
with
profit
:
then
such
as
are
Hypocrites
and
wicked
liuers
cannot
be
partakers
[
f
](A22474-e38620-b)
f
Wicked
men
do
not
receiue
Christ
.
through
want
of
faith
and
repentaunce
they
offend
God
,
repell
Christ
from
them
and
all
his
benefites
,
and
drawe
vnto
themselues
temporall
and
eternall
punishments
.
For
,
no
man
can
eat
christ
,
and
withall
eat
his
own
damnation
.
Againe
,
whosoeuer
eateth
the
flesh
of
christ
and
drinketh
his
blood
,
shall
liue
for
euer
,
and
hath
christ
d
welling
in
him
to
saluation
(
for
christ
can
neuer
be
seperated
from
his
sauing
graces
)
but
the
vngodly
shall
not
liue
for
euer
by
christ
with
God
.
For
christ
is
not
eaten
with
the
teeth
or
mouth
,
as
the
gospell
directly
determineth
.
Iohn
,
6.
Whosoeuer
eateth
my
flesh
,
and
drinketh
my
blood
,
hath
eternal
life
:
my
flesh
is
meat
indeed
,
my
blood
is
drink
indeede
,
[
g
](A22474-e38640-b)
g
Iohn
6
,
14
he
that
eateth
my
flesh
and
drinketh
my
blood
,
dwelleth
in
me
and
I
in
him
.
But
infidels
and
wicked
persons
haue
not
eternall
life
,
neither
abide
in
christ
,
therefore
by
the
doctrine
of
christ
our
sauiour
,
[
h
](A22474-e38660-b)
h
Aug.
tract
in
Iohan
XXV
they
neither
eate
his
flesh
,
nor
drinke
his
blood
.
Wee
must
open
the
eyes
of
our
faith
to
beholde
him
,
and
the
mouth
of
our
soule
to
receiue
him
:
for
by
faith
onely
we
are
made
partakers
of
him
,
which
the
vngodly
want
[
i
](A22474-e38670-b)
i
Iohn
4
,
〈◊〉
he
that
drinketh
of
the
blood
of
christ
shal
neuer
be
more
a
thirst
.
Thirdly
,
we
know
that
satan
the
prince
of
darknes
,
ruleth
in
all
the
harts
of
the
children
of
disobedience
,
&
sitteth
in
their
consciences
[
k
](A22474-e38690-b)
k
2
Cor.
14
,
4
as
the
God
of
this
worlde
,
and
filleth
them
full
of
iniquity
,
as
wee
see
in
the
example
of
Iudas
.
Now
,
if
these
receive
the
body
of
Christ
:
then
christ
and
the
deuill
shoulde
dwell
in
one
subiect
togither
,
and
bee
ioynt-possessors
of
one
and
the
same
house
:
[
l
](A22474-e38700-b)
l
Luk
,
xi
.
21
but
this
cannot
be
:
these
cannot
be
at
one
:
these
can
neuer
be
friends
reconciled
:
there
is
no
[
m
](A22474-e38710-b)
m
2
cor
,
6.
14
fellowship
between
righteousnes
and
vnrighteousnes
,
ther
is
no
communion
between
light
and
darkenesse
,
there
is
no
concord
betweene
Christ
and
Beliall
.
Fourthly
,
the
Apostle
teacheth
,
that
where
christ
is
[
n
](A22474-e38720-b)
n
Rom.
8.
9
he
worketh
mortification
and
dying
to
sinne
,
Rom.
8
,
If
any
haue
not
the
spirit
of
Christ
,
the
same
is
not
his
:
and
if
Christ
be
in
you
,
the
body
is
dead
because
of
sin
,
but
the
spirit
is
life
for
righteousnes
sake
.
But
the
wicked
are
not
dead
to
sin
,
they
are
dead
in
their
sinnes
and
trespasses
:
and
they
haue
sinne
not
onelie
remaining
but
raigning
in
them
,
therfore
christ
cannot
be
in
them
.
Fiftly
,
where
christ
is
,
there
are
all
things
necessary
to
saluation
:
and
to
whom
God
giueth
his
sonne
,
[
o
](A22474-e38740-b)
o
Rom.
8.
31
to
him
he
giueth
iustification
,
sanctification
,
redemption
,
repentance
,
remission
of
sinnes
,
and
eternall
life
,
as
Rom.
8.
If
God
be
on
our
side
,
who
shall
be
against
vs
?
Who
spared
not
his
owne
sonne
,
but
gaue
him
for
vs
all
to
death
,
how
should
he
not
with
him
giue
vs
all
things
also
?
But
the
wicked
haue
not
these
gifts
accompaning
saluation
,
they
are
not
iustified
,
they
are
not
sanctified
,
they
are
not
regenerated
:
therefore
they
cannot
haue
christ
from
whom
these
flow
.
Sixtly
,
we
are
charged
to
try
and
[
p
](A22474-e38760-b)
p
2
cor.
13
,
5
proue
our
owne
hartes
,
whether
Christ
be
in
vs
or
not
,
that
thereby
we
may
discerne
of
our
estate
and
standing
in
the
faith
,
2
Cor.
〈◊〉
.
Proue
your selues
whether
ye
are
in
faith
:
examine
your selues
,
know
ye
not
your
owne
selues
,
how
that
Iesus
Christ
is
in
you
,
except
ye
be
reprobates
?
To
what
purpose
serueth
this
tryall
and
examination
,
if
christ
may
bee
in
vs
,
and
yet
remaine
reiected
?
Wherefore
,
Christ
cannot
be
in
vs
,
if
we
bee
not
approued
,
but
refused
of
God
.
Lastly
,
the
Apostle
chargeth
the
Church
of
the
Corinthians
,
not
to
eate
things
sacrificed
to
idols
in
[
q
](A22474-e38800-b)
q
1
cor.
X
,
XX
the
idols
temple
,
because
they
cannot
be
partakers
of
christ
and
the
Dinels
,
nor
drinke
of
the
cvp
of
Christ
and
of
the
cup
of
Dyuels
,
1
Cor.
10.
20.
21.
These
thinges
which
the
Gentiles
sacrifice
,
they
sacrifice
them
to
Diuels
and
not
vnto
god
,
and
I
would
not
that
ye
should
haue
fellowship
with
the
Diuels
,
ye
cannot
be
partakers
of
the
Lords
Table
,
and
of
the
table
of
Diuels
.
Where
hee
sheweth
that
a
man
may
come
polluted
with
idoll
sacrifices
to
the
Lords
Supper
,
but
then
he
cannot
be
partaker
of
Christ
indeede
and
in
truth
.
Thus
we
see
the
doctrine
of
the
church
of
Rome
striken
to
the
ground
,
which
hold
it
as
a
principle
of
their
faith
and
teach
it
to
others
,
that
wicked
men
do
receiue
and
eate
[
r
](A22474-e38820-b)
r
Bel.
de
sacr.
Euch.
li.
1.
c.
14
Lumb
lib.
4
sen.
dist.
9.
c
2
christ
himselfe
in
the
supper
,
making
christ
indeede
to
be
no
Christ
.
For
whereas
wee
haue
shewed
,
that
this
sacrament
consisteth
of
the
outward
signs
which
are
bread
and
wine
,
and
the
inward
truth
represented
by
them
which
is
Christes
body
and
blood
,
according
to
the
doctrine
of
the
holy
scripture
,
and
the
common
consent
of
all
antiquity
:
the
Romanists
haue
turned
this
trueth
topsie turuie
,
and
haue
laid
a
new
plat-forme
of
the
〈◊〉
of
the
Supper
.
Hence
it
is
,
that
they
haue
abolished
the
signes
of
bread
and
wine
,
[
g
](A22474-e38830-b)
g
Bellar.
de
sacr.
euch.
lib
1
,
cap.
13
and
make
Christ
Iesus
an
outward
parte
,
as
it
were
thrusting
him
out
of
the
dores
to
be
receiued
of
all
both
good
and
bad
,
and
the
grace
of
Christ
to
be
the
inward
part
taken
only
of
the
faithfull
.
Thus
they
make
a
deuorcement
and
a
separation
between
Christ
and
his
sauing
graces
,
which
can
neuer
be
parted
and
deuided
.
For
whosoeuer
receiueth
Christ
,
pertaketh
the
merits
and
graces
of
christe
:
and
whosoeuer
enioyeth
the
graces
of
christ
,
imbraceth
withall
christ
himselfe
.
Besides
,
if
christ
be
the
signe
,
and
the
sanctifying
graces
of
Christ
the
thing
signified
according
to
the
rule
of
the
church
of
Rome
:
what
shall
we
say
of
the
accidents
and
shewes
of
bread
and
wine
,
whereunto
shall
they
be
reduced
?
what
parte
shall
they
act
and
play
in
this
comedy
?
wherefore
we
hold
it
as
a
strong
trueth
,
which
we
haue
euinced
by
sundrie
reasons
,
that
wicked
men
are
not
made
partakers
of
christ
.
Chap.
12.
Of
the
first
vse
of
the
Lords
supper
.
HItherto
we
haue
spoken
of
all
the
partes
of
this
sacrament
,
as
well
outwatde
as
inwarde
,
which
is
the
first
〈◊〉
to
be
considered
in
the
doctrine
of
them
as
we
shewed
before
:
now
we
are
to
handle
the
vses
or
endes
of
the
Lordes
Supper
,
which
are
[
a
](A22474-e38870-b)
a
Three
ends
of
the
iordes
Supper
.
principally
these
three
:
first
,
to
shew
forth
with
thanksgiuing
,
the
death
,
crosse
,
and
sufferings
of
christ
.
Secondly
,
to
teach
vs
our
communion
and
growth
with
and
in
christ
,
thirdly
,
to
declare
our
communion
and
growth
in
and
with
our
brethren
.
In
these
three
,
standeth
the
knowledge
of
those
rich
and
greate
benifites
which
are
bestowed
vponall
worthy
communicants
,
which
haue
sactified
and
prepared
their
heartes
for
this
holy
action
.
These
thinges
being
duely
considered
,
[
b
](A22474-e38880-b)
b
The
false
ends
of
this
sacrament
rehearsed
and
refelled
.
doe
directly
condemne
the
church
of
Rome
,
who
burying
these
true
ends
of
the
Lords
Supper
,
the
commemoration
of
his
passion
,
the
merit
of
his
crosse
,
our
communion
with
Christ
,
and
our
fellowship
one
with
another
,
haue
altered
it
like
the
ship-mans
hose
into
all
forms
and
fashions
,
and
make
it
profitable
for
all
purposes
,
for
peace
and
war
,
for
tempestes
and
calme
weather
,
for
the
fruites
of
the
earth
,
and
distemperature
of
the
ayre
,
for
the
whole
and
sick
,
for
men
and
beasts
,
for
the
liuing
and
for
the
dead
.
And
to
begin
with
the
last
,
as
none
of
the
least
corruptions
of
this
Sacrament
,
it
was
concluded
in
a
Counsel
,
that
as
a
prayer
therin
is
made
for
the
liuing
,
[
c
](A22474-e38890-b)
c
conc
.
cabil
.
can
.
33
so
the
remembrance
of
the
dead
is
to
be
made
in
all
Masses
.
It
is
adiudged
an
excellent
remedy
against
storms
and
tempests
of
the
sea
,
and
therefore
al
sea-men
are
warned
in
times
of
danger
to
call
to
their
mindes
and
remember
to
sing
the
Masses
ᵈ
which
are
accustomed
to
be
sung
for
tempests
.
And
as
they
make
it
good
in
storms
:
so
they
make
it
serue
turn
in
the
day
of
battell
to
saue
them
from
the
sword
of
the
enemy
;
for
the
Priests
are
charged
to
say
the
Masses
vsed
for
them
that
go
to
wars
.
Besides
,
these
abuses
,
they
make
it
auaileable
to
purge
and
cleer
offendors
suspected
of
any
crime
,
[
e
](A22474-e38920-b)
e
Num.
5
,
19
like
the
bitter
and
cursed
waters
,
making
tryall
of
the
suspected
wife
,
wherupon
the
counsell
of
wormes
determineth
,
that
If
any
monasterie
be
suspected
of
theft
,
let
him
bee
purged
by
the
taking
of
the
sacrament
.
Thus
Sybicon
Byshop
of
Spire
in
the
counsell
of
Mentz
did
by
it
purge
himselfe
of
adultery
,
about
the
yeare
1100
,
an
vse
neuer
intended
by
the
spirite
of
God
,
nor
practised
by
anie
of
the
Apostles
,
to
institute
it
to
discouer
secretes
.
Likewise
,
somtimes
it
is
taken
to
be
good
against
inchanters
and
inchantments
:
sometimes
to
bee
good
for
the
remedy
and
recouery
of
sickenes
,
to
deliuer
soules
out
of
purgatory
,
to
preserue
from
the
plague
,
to
saue
cattell
,
to
cure
the
feuer
,
to
recouer
again
things
lost
,
to
take
away
tooth-ache
,
to
cleere
the
eyes
,
and
what
not
?
All
these
fancies
and
supposed
ends
of
this
Sacrament
agree
not
with
the
institution
of
christ
,
nor
with
the
former
vses
set
down
,
which
now
we
come
to
handle
and
to
proue
out
of
the
doctrine
of
the
Apostles
themselues
.
Touching
the
first
and
principall
end
,
that
is
,
the
remembrance
,
meditation
,
and
shewing
forth
the
death
of
christ
with
all
thanksgiuing
:
this
he
commaunded
to
vs
at
his
last
〈◊〉
from
vs
,
which
ought
much
to
stick
in
our
minds
because
the
last
words
of
a
deare
friend
ready
to
part
from
vs
,
do
often
times
leaue
behind
both
deepe
impressions
and
deuout
affections
in
vs
.
Indeede
,
when
we
read
of
the
passion
and
death
of
christ
,
it
doth
not
much
moue
vs
:
to
heare
it
opened
and
expounded
,
it
moueth
in
a
farther
degree
:
but
more
then
these
,
to
haue
before
our
eies
a
visible
representation
of
the
crucifieng
of
christ
in
his
last
supper
,
doth
moue
vs
most
of
all
.
The
institution
of
this
Sacrament
hee
did
in
wisedome
reserue
,
till
the
approaching
of
his
death
,
that
we
might
not
forget
him
when
he
is
gone
from
vs
.
So
god
the
father
,
after
the
vniuersal
flood
drawning
the
whole
world
,
for
a
remembrance
of
his
mercy
,
in
deliuering
Noah
and
his
family
from
the
waters
,
and
of
his
promise
made
,
[
f
](A22474-e38980-b)
f
Gen
9
,
14
neuer
to
destroy
it
so
againe
:
left
to
them
and
al
posterity
the
〈◊〉
bow
.
When
he
had
iustly
smitten
the
first
borne
of
the
Egyptians
,
and
gratiously
saued
the
first
borne
of
Israel
:
he
commaunded
Moses
[
g
](A22474-e39010-b)
g
Exo.
13
,
1
,
2
to
sanctifie
to
〈◊〉
al
the
first
born
,
that
first
openeth
the
womb
,
to
remember
the
day
in
which
they
came
out
of
the
land
of
Egypt
.
When
he
had
miraculously
fed
the
Israelites
with
Manna
from
heauen
,
that
men
did
eate
Angels
food
,
[
h
](A22474-e39030-b)
h
Exod.
16
,
32
he
would
haue
a
golden
pot
ful
of
it
to
be
reserued
in
the
Arke
of
remembrance
,
for
the
better
remembrance
of
so
great
a
work
.
So
likewise
,
being
deliuered
by
the
precious
bloode
of
christ
from
the
floods
of
sin
〈◊〉
haue
gone
ouer
our
heads
,
and
eased
of
the
heauy
burthen
that
pressed
downe
our
hearts
:
we
haue
receiued
baptisme
to
keepe
vs
in
remembrance
thereof
,
that
wee
are
ciensed
from
the
filthynes
of
sin
.
Again
,
being
nourished
with
christs
body
crucyfied
,
&
his
blood
shed
for
vs
,
we
are
commanded
to
vse
this
mistery
,
to
continue
an
holy
remembrance
of
his
death
and
passion
to
our
endlesse
comfort
.
This
end
,
to
wit
,
to
be
to
vs
a
remembrance
of
Christes
sacrifice
on
the
crosse
,
is
taught
by
the
Apostle
,
So
often
as
ye
shall
eate
of
this
bread
and
drinke
of
this
cup
,
ye
shew
the
lords
death
till
he
come
.
In
like
manner
,
the
Euangelist
Luk
,
of
the
bread
he
saith
,
Do
this
in
remembrance
of
me
:
and
of
the
cup
,
Do
this
as
oft
as
ye
shall
drinke
it
,
in
remembrance
of
me
,
by
declaring
his
death
.
And
we
declare
the
Lords
death
,
when
we
publikely
confesse
with
our
mouth
and
beleeue
with
the
heart
,
that
our
whole
hope
and
affiance
for
life
and
saluation
,
is
surely
set
in
the
Lords
death
,
that
we
may
glorifie
him
by
our
confession
,
and
exhort
others
by
our
example
to
glorifie
him
,
because
his
death
is
our
life
,
his
passion
is
our
saluation
,
his
suffering
is
our
reioycing
.
We
our selues
are
the
principall
and
proper
causes
that
he
was
torne
and
tormented
:
our
sinnes
wounded
him
,
we
our selues
crucified
him
:
we
,
euen
we
were
the
causes
,
for
he
was
chastised
for
vs
,
that
by
death
he
might
deliuer
vs
from
death
,
and
from
[
k
](A22474-e39100-b)
k
Heb.
2
,
14
him
that
had
the
power
of
death
.
Our
euill
motions
,
our
vile
thoughtes
,
our
corrupt
wordes
,
and
our
sinfull
works
,
did
set
on
worke
Pontius
Pilate
,
Herod
,
Annas
,
Caiphas
,
Iudas
,
the
Gentiles
and
the
Iewes
,
who
were
but
instruments
,
as
the
crosse
,
nailes
,
the
hammer
,
and
spear
:
these
were
,
as
our
seruants
and
workemen
,
in
the
euill
action
of
his
crucifieng
.
Wherefore
,
to
speake
the
truth
,
not
Sathan
the
tempter
,
not
Iudas
the
Traytor
,
not
Caiphas
the
highpriest
,
not
Pilate
the
chiefe
iudge
,
not
the
Iewes
that
conspired
against
him
,
not
the
false
witnesses
that
accused
him
,
not
the
band
of
men
that
scorned
him
,
not
the
passengers
that
nodded
their
heads
at
him
,
not
the
souldier
that
pierced
him
,
not
the
executioners
that
railed
and
nailed
him
on
the
Crosse
,
are
so
much
to
be
accused
and
reproued
for
his
sufferings
,
as
we
,
we
I
say
our selues
and
our
owne
sinnes
.
Not
that
we
can
excuse
those
cursed
instrumentes
that
crucified
the
Lorde
of
glory
,
who
shall
receiue
according
to
their
workes
,
[
l
](A22474-e39180-b)
l
Zach.
12
,
X
Iohn
xix
,
37
when
they
shall
see
him
whom
they
haue
pierced
,
but
to
teach
vs
chifely
to
accuse
and
condemne
our selues
.
We
bound
him
with
cords
,
we
beate
him
with
rods
,
we
buffeted
him
with
fistes
,
we
crowned
him
with
thornes
,
wee
reuiled
him
with
our
mouthes
,
we
railed
at
him
with
reproches
,
we
nodded
at
him
with
our
heads
,
we
thrust
him
through
with
〈◊〉
,
we
berraied
him
with
a
kisse
,
we
pierced
his
hands
and
feet
with
nailes
,
we
crucified
him
betweene
two
theeues
,
wee
condemned
him
through
false
witnesses
,
we
poured
shame
and
contempt
vpon
his
person
,
we
iudged
him
as
plagued
and
smitten
of
God
.
For
,
inasmuch
as
our
f●lts
and
offences
procured
these
things
to
be
done
vnto
him
,
we
were
the
doers
of
them
,
and
the
dea'ers
in
them
.
And
surely
,
then
we
are
profitably
grounded
in
the
doctrine
of
the
[
m
](A22474-e39190-b)
m
Who
they
are
that
profit
〈◊〉
by
christs
pastion
passion
of
Christ
,
when
our
haits
cease
to
sinne
,
and
we
are
pricked
with
an
inward
griefe
of
those
great
and
grieuous
transgressions
,
[
n
](A22474-e39200-b)
n
1
Iohn
.
3
,
6
Esay
53
,
5
,
6
whereby
,
as
with
speares
,
we
pierced
the
side
and
wounded
the
very
soule
of
the
immaculate
lambe
of
God
,
as
Ioh
,
3
,
Who
so
sinneth
,
neither
hath
seene
him
,
nor
knowne
him
.
And
the
prophet
〈◊〉
.
teacheth
,
chap.
53.
He
was
wounded
for
our
transgressions
he
was
broken
for
our
iniquities
:
the
chastssement
of
our
peace
was
vpon
him
,
and
with
his
stripes
〈◊〉
are
healed
:
the
Lord
haih
layd
vpon
him
the
iniquity
of
vs
all
.
Seeing
then
,
christ
was
slaine
for
our
sins
,
let
vs
kill
sin
in
our selues
;
seeing
he
dyed
for
vs
,
let
vs
labour
that
sin
may
be
dead
in
vs
:
seeing
he
was
crucified
for
vs
and
our
saluation
,
let
vs
crucifie
our
owne
Instes
that
they
raigne
not
in
our
mortall
bodies
:
seeing
his
hart
was
pierced
with
a
speare
,
let
vs
haue
our
hearts
thrust
through
,
pierced
,
and
pricked
,
with
vnfained
sorrow
for
all
our
iniquities
.
This
is
the
right
vse
,
the
true
end
,
and
the
sound
comfort
following
and
flowing
from
the
death
of
christ
.
To
conclude
we
must
learne
and
hold
for
euer
,
that
we
haue
the
beg
nning
and
chiefe
cause
in
our selues
,
which
did
crucifie
christ
and
crush
him
with
most
bitter
sorrows
:
let
vs
then
be
reuenged
of
our
sins
,
and
do
al
despite
we
can
vnto
them
:
let
vs
endite
them
,
arraigne
them
,
accuse
them
,
condemne
them
and
naile
them
to
his
crosse
:
let
vs
kil
them
,
mortifie
them
,
and
bury
them
in
his
graue
for
euer
.
This
is
the
first
end
of
the
supper
,
which
is
sanctified
by
the
breaking
of
the
bread
and
pouring
out
of
the
wine
,
declaring
vnto
vs
,
that
as
the
body
of
our
lord
was
broken
,
and
by
violent
meanes
afflicted
,
so
his
blood
gushed
out
and
flowed
plentifully
out
of
his
gaping
and
bleeding
wounds
.
This
must
be
our
meditation
,
whensoeuer
we
come
to
the
lords
table
.
Chap.
13.
Of
the
second
vse
of
the
lords
supper
.
THe
second
vse
of
the
lords
supper
is
our
spirituall
vnion
The
cup
of
blessing
which
we
blesse
,
is
it
not
the
communion
of
the
blood
of
christ
?
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
christ
?
Whereby
he
meaneth
,
that
the
faithfull
which
come
conscionably
&
worthily
to
the
lords
table
,
are
ioyned
and
vnited
to
whole
Christ
,
by
the
bread
Sacramentally
,
by
faith
instrumentally
,
by
the
holy
ghost
spiritually
,
and
by
them
all
most
effectually
.
For
,
we
take
the
bread
into
our
hands
,
and
likewise
we
take
the
cup
into
our
hands
as
christ
commaunded
,
saying
,
[
b
](A22474-e39300-b)
b
Mat.
26
,
26
Take
ye
,
eate
ye
,
drinke
ye
,
diuide
ye
.
Neither
do
we
lay
them
apart
,
or
hide
them
aside
,
or
reserue
them
in
a
boxe
,
or
abstaiue
from
them
:
but
when
we
haue
taken
them
,
we
eate
,
we
digest
them
,
we
are
nourished
by
them
,
and
they
are
turned
into
our
substance
.
So
christ
,
being
eaten
of
the
Godly
by
faith
,
is
vnited
to
them
by
his
spirit
(
as
we
haue
shewed
before
)
whereby
they
are
made
one
with
christ
and
he
one
with
them
.
And
as
meate
plentifully
prepared
,
daintily
dressed
,
and
only
seene
vpon
the
table
,
doth
not
nourish
the
body
,
or
take
away
hunger
:
so
,
if
the
gospell
be
preached
and
the
sacraments
administred
,
except
we
apply
the
promises
of
the
gospel
,
and
beleeue
that
christ
withal
his
gifts
is
ours
,
they
prosit
nothing
towards
our
saluation
.
Such
therefore
as
lawfully
and
worthily
come
to
the
lords
supper
,
as
to
a
table
richly
furnished
and
to
a
banket
liberally
prouided
,
must
not
onely
generally
beleeue
that
Christ
suffered
in
the
flesh
and
dyed
for
sinners
,
but
[
c
](A22474-e39330-b)
c
Galat.
2
,
20
particularly
for
themselus
,
yea
communicateth
himselfe
and
al
his
gifts
to
them
aboundantly
,
as
certainly
as
themselues
eate
of
the
bread
and
drinke
of
the
cup.
This
vnion
and
communion
is
neere
,
and
wonderfull
great
:
and
therefore
the
apostle
fitly
calleth
it
a
mistery
,
euen
[
d
](A22474-e39350-b)
d
Ephes
5
,
32
a
great
mistery
,
speaking
of
christ
and
of
the
church
.
For
,
what
vnion
can
bee
greater
,
then
that
which
is
betweene
the
thing
nourishing
,
and
the
thing
'
nourished
?
We
haue
nothing
in
Adam
,
but
that
which
conueyeth
death
vnto
vs
:
so
that
is
is
needefull
to
be
ioyned
to
one
which
maie
giue
life
to
vs
,
that
as
we
die
in
Adam
,
so
wee
may
liue
in
[
f
](A22474-e39390-b)
f
Math.
xii
,
44
Behold
my
mother
and
my
Brethren
;
for
whosoeuer
shall
do
my
fathers
will
,
which
is
in
heauen
,
the
same
is
my
brother
,
sister
,
and
mother
:
so
is
it
in
this
vnió
and
felloship
with
him
,
one
is
outward
and
bodily
,
which
al
mankinde
hath
with
him
,
in
that
he
is
partaker
of
our
flesh
and
blood
,
the
other
inward
and
spirituall
,
whereby
we
are
made
partakers
of
him
and
of
al
his
sauing
graces
to
euerlasting
life
.
As
Christ
was
borne
of
the
Virgin
Mary
,
and
vnited
our
nature
to
him
,
taking
vpon
him
,
[
g
](A22474-e39410-b)
g
Heb.
2
,
16
not
the
Angels
nature
,
but
the
seed
of
Abraham
,
euery
reprobate
hath
this
vnion
with
him
,
in
that
he
tooke
vpon
him
the
shape
of
a
man
:
but
there
is
a
mysticall
and
marueilous
vnion
,
whereby
he
dwelleth
in
vs
by
faith
,
whereby
we
are
truely
coupled
to
him
,
made
partakers
of
him
,
deliuered
from
sin
,
and
made
heires
of
euerlasting
life
,
quickning
and
sustaining
vs
,
as
food
which
preserueth
the
life
of
the
bodie
.
If
the
arme
ioined
to
the
body
haue
no
life
,
no
sence
,
no
benefit
of
vitall
spirits
,
it
is
no
part
of
the
bodie
,
though
it
be
vnited
to
it
:
so
the
wicked
liuing
without
faith
,
are
as
it
were
sencelesse
,
they
haue
no
forgiuenes
of
sinnes
,
no
sanctification
,
no
saluation
,
and
therefore
are
no
true
members
of
Christ
.
If
he
poure
not
life
and
grace
into
them
,
they
are
not
his
members
:
if
he
kill
not
sinne
in
them
,
they
are
not
vnited
spirituallie
vnto
him
,
The
bodily
vnion
with
him
,
shall
profit
nothing
:
it
is
the
spirit
that
giueth
life
.
Seeing
then
the
receiuing
of
the
bread
and
wine
which
[
g
](A22474-e39440-b)
g
Gen.
20
,
16
and
loketh
for
norishment
,
food
,
fellowship
,
protection
,
and
gouernement
from
him
:
so
,
being
made
one
with
christ
,
we
are
indued
with
his
he
auenly
gifts
and
blessings
.
This
must
be
our
comfort
in
all
dangers
and
tentations
,
in
all
tryals
and
assaults
,
to
consider
that
we
are
one
with
christ
,
we
are
not
only
dear
vnto
him
,
but
nearely
ioyned
with
him
,
as
members
to
the
head
,
as
the
wife
to
the
husband
,
and
as
the
braunches
to
the
vine
,
and
therefore
can
neuer
be
seperated
from
him
in
life
or
death
.
Secondly
,
this
streight
vniting
of
the
faithfull
to
Christ
,
sheweth
that
the
vngodly
haue
no
part
nor
fellowship
in
chap.
14.
Of
the
third
vse
of
the
Lordes
supper
.
THe
third
vse
of
the
Lordes
supper
is
a
spirituall
communion
and
growth
with
our
[
a
](A22474-e39500-b)
a
The
lordes
supper
is
the
band
of
charity
.
brethren
,
to
bee
one
bodye
with
them
,
flowing
from
the
communion
which
we
haue
with
Christ
.
For
as
the
vnion
betweene
brethren
and
sisters
of
the
same
bloode
and
of
the
same
flesh
,
springeth
from
the
neer
coniunction
they
haue
from
father
and
mothers
as
from
a
fountaine
:
and
as
the
vnity
and
concord
among
seruants
of
the
same
society
,
ariseth
by
meanes
of
the
same
maister
:
so
the
faithfull
that
haue
communion
with
christ
,
haue
likewise
communion
one
with
another
.
This
Paul
testifieth
euidently
,
writing
to
the
Corinthians
,
[
b
](A22474-e39520-b)
b
1
Cor.
x
,
17
We
that
are
many
are
one
breade
and
one
body
,
because
we
all
are
partakers
of
one
bread
.
This
is
to
be
vnderstood
of
that
communion
and
fellowshippe
which
the
members
haue
one
with
another
,
who
receiue
food
and
norishment
from
the
same
table
,
therby
professing
themselues
to
be
of
the
selfe
same
family
and
houshold
.
Besides
,
by
the
vniting
together
of
many
graines
is
made
one
bread
:
of
many
clusters
of
Grapes
one
wine
is
pressed
out
:
so
,
out
of
many
members
groweth
vp
one
body
of
the
church
,
which
is
the
body
of
christ
.
This
maketh
much
to
the
reconciling
,
renueing
,
and
maintayning
of
friendship
,
that
we
are
all
partakers
of
one
bread
made
of
many
cornes
,
and
〈◊〉
of
the
same
cup
of
wine
made
of
many
clusters
,
[
c
](A22474-e39540-b)
c
1
cor.
12.
13
as
the
Apostle
setteth
downe
,
1.
cor.
11.
Wee
are
all
made
to
drinke
into
one
spirit
.
Wherfore
we
are
not
onely
to
look
to
our
vnion
with
christ
,
but
also
our
ioyning
our selues
with
them
who
are
of
the
same
misticall
body
,
be
they
neuer
so
many
that
receiue
with
vs
this
holy
supper
:
in
respect
whereof
,
this
sacrament
hath
bin
called
a
communion
.
Now
,
let
vs
consider
what
vse
may
be
made
heereof
to
[
c
](A22474-e39580-b)
c
1
Pet.
4
,
10
1
cor
,
12
,
7
Let
euery
man
as
he
hath
receiued
the
gift
,
minister
the
same
one
to
another
.
And
in
another
place
,
The
manifestation
of
the
spirit
is
giuen
to
euerie
man
to
profit
withal
:
god
hath
tempred
the
body
together
,
least
there
should
be
anie
diuision
in
the
body
,
that
the
members
might
haue
the
same
careone
for
another
.
So
then
,
the
gifts
that
we
haue
receiued
of
vnderstanding
,
wisedome
,
zeale
,
exhortation
,
reprehension
,
and
whatsoeuer
gifts
externall
,
internall
,
or
eternall
:
let
vs
consider
that
we
are
stewards
not
maisters
of
them
,
and
therefore
must
render
and
giue
an
account
vnto
the
author
and
giuer
of
them
,
when
he
shall
say
,
[
d
](A22474-e39610-b)
d
〈◊〉
.
16
,
12
Giue
an
account
of
thy
stewardshippe
,
for
thou
mayest
bee
no
longer
Steward
.
Againe
is
the
Lordes
supper
the
bond
of
charity
?
and
[
e
](A22474-e39650-b)
e
Aug.
tract.
26
in
Iohan.
must
be
vnited
in
Christian
loue
,
gentlenes
,
meeknes
,
and
patience
one
towarde
another
,
supporting
one
another
,
bearinge
the
burthan
one
of
another
,
being
alike
affected
and
disposed
,
guided
by
one
spirit
,
nourished
by
the
milke
of
the
same
word
,
acknowledging
one
〈◊〉
,
professising
one
faith
liuing
in
one
bodye
,
walking
in
one
callinge
,
looking
for
one
kingedome
worshipping
one
Lorde
,
meeting
at
one
Supper
,
and
washed
with
one
Babtisme
for
our
'
regeneration
and
sanctification
,
[
p
](A22474-e39670-b)
p
Eph.
4
,
1
2
,
3
Ruth
,
1
,
16
,
17
according
to
the
saying
of
the
Apostle
,
Eph
4.
Walke
worthy
of
the
vocation
whereunto
ye
are
called
,
endeuouring
to
keeepe
the
vnity
of
the
spirit
in
the
bond
of
peace
,
there
is
one
body
,
and
one
spirit
,
euen
as
ye
are
called
in
one
hope
of
your
vocation
,
There
is
one
Lord
,
one
faith
,
one
baptisme
,
one
god
,
and
father
of
all
,
which
is
a
boue
all
,
and
through
all
,
and
in
you
all
.
And
in
the
same
[
g
](A22474-e39690-b)
g
Phil.
2
,
1.
2.
3
epistle
to
the
Philippians
,
If
there
be
any
consolation
in
Christ
,
if
any
comfort
of
loue
,
if
any
fellowship
of
the
spirit
,
if
any
compassion
and
mercy
:
fulfill
my
ioy
,
that
ye
be
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
and
of
one
iudgement
,
that
nothing
be
done
through
contention
.
And
Luke
,
Act.
4.
describing
the
[
h
](A22474-e39710-b)
h
Act.
4
,
32
notes
of
the
Church
of
Christ
,
saith
,
The
whole
multitude
of
them
that
beleeued
were
of
one
heart
,
and
one
soule
,
neither
any
of
them
said
,
that
any
thing
of
that
which
he
possessed
was
his
owne
,
but
they
had
all
things
common
.
Let
vs
acknowledge
our selues
to
bee
fellowes
of
one
houshold
,
and
members
of
one
body
:
and
euermore
bring
with
vs
this
fruite
of
loue
to
the
lords
Supper
,
otherwise
we
shall
neuer
be
the
Lords
ghuests
.
If
bretheren
that
are
the
children
of
the
same
father
,
malice
and
maligne
one
another
,
will
not
the
father
be
angry
?
And
if
one
fellow-seruantes
brought
vp
in
one
family
,
fall
together
by
the
eares
,
will
not
their
maister
be
displeased
and
offended
?
Seeing
then
,
God
hath
vouchsafed
to
call
vs
his
children
,
to
admitte
vs
into
his
house
,
to
nourish
vs
at
his
owne
table
,
and
to
preserue
and
reserue
vs
to
his
heaueuly
kingdome
:
hee
will
take
from
vs
all
these
priuiledges
and
〈◊〉
:
if
wee
be
hatefull
and
hating
one
another
,
and
deale
with
vs
,
not
as
with
his
own
children
,
but
as
with
his
vtter
enemies
.
Thus
much
of
the
third
and
last
end
of
the
Lords
Supper
.
Chap.
15.
Of
examination
before
the
Lords
supper
.
WHat
the
Supper
of
the
Lord
is
,
what
are
the
parts
and
vses
thereof
,
and
what
an
heauenly
banket
it
is
for
al
worthy
receiuers
,
hath
hitherto
bene
sufficiently
declared
now
it
followeth
to
set
downe
[
a
](A22474-e39760-b)
a
Examination
necessarie
before
wee
come
to
the
Lords
table
.
the
way
and
means
how
we
may
come
〈◊〉
.
For
the
whole
fruit
of
this
Sacrament
standeth
in
the
right
partaking
thereof
.
The
right
manner
standeth
in
preparing
ourselues
to
come
,
and
in
examining
ourselues
before
we
come
.
No
great
thing
can
bee
done
well
,
without
good
care
and
endeuour
.
In
all
humane
[
b
](A22474-e39770-b)
b
Cicer.
de
offic.
lib.
1
things
of
any
importance
,
nothing
is
attempted
or
atchiued
without
some
preparation
more
or
lesse
going
before
,
according
to
the
nature
of
the
matter
.
Before
men
sit
downe
to
eat
or
drinke
their
ordinary
food
,
before
they
sleepe
,
before
they
wash
,
before
they
walke
,
before
they
work
,
some
preparation
goeth
before
.
Before
[
c
](A22474-e39780-b)
c
Ierem.
4
,
4
the
ground
is
tilled
,
it
is
prpared
.
Before
the
[
d
](A22474-e39790-b)
d
Exod.
19
,
10
law
was
deliuered
,
before
the
Saboth
was
sanctified
,
before
the
sacrifice
was
offered
,
before
the
Passeouer
was
killed
,
before
the
worde
was
receiued
,
before
prayers
were
vttered
,
the
heart
was
in
some
sort
prepard
.
One
of
the
greatest
duties
required
of
vs
,
is
to
dy
well
:
whereunto
all
our
life
should
be
a
preparation
,
and
euery
day
should
be
a
meditation
of
death
,
that
we
may
not
be
found
vnready
and
vnprepared
[
e
](A22474-e39800-b)
e
Math.
25
,
13
when
the
bridegroome
shall
come
.
So
the
Supper
of
the
Lord
being
an
excellent
misterie
and
the
food
of
our
soules
,
whereby
we
receiue
Christs
body
and
blood
:
there
is
required
of
euery
one
,
a
trying
,
prouing
,
and
examining
themselues
,
least
,
seeking
comfort
by
their
comming
,
they
bring
vpon
themselues
iudgement
through
want
of
preparing
.
This
trueth
deliuered
,
hath
the
witnesse
and
consent
[
p
](A22474-e39810-b)
p
2
Chr.
35.
6
of
many
Scriptures
for
the
confirmation
thereof
.
The
Prophet
2.
Chron.
35.
saith
,
Kill
the
passeouer
,
and
sanctifie
your selues
,
and
prepare
your
Brethren
,
that
they
may
do
according
to
the
word
of
the
Lord
by
the
hand
of
Moses
.
And
the
holy
man
Iob
,
when
the
daies
of
the
banketting
of
his
children
were
gone
about
,
sent
and
sanctified
them
,
and
rose
vp
earely
in
the
morning
,
and
offered
burnt
offerings
according
to
the
number
of
them
all
.
Also
the
wiseman
〈◊〉
.
4.
Take
heede
to
thy
foote
when
thou
enterest
into
the
house
of
God
,
and
be
more
neare
to
heare
,
then
to
giue
the
sacrifice
of
fooles
,
for
they
know
not
that
they
do
euill
.
Likewise
the
prophet
Ieremy
,
Lament.
3.
Wherefore
is
the
liuing
man
sorrowfull
?
Man
suffereth
for
his
sinne
:
let
vs
search
and
try
our
waies
,
and
turne
againe
to
the
Lord
.
To
the
same
purpose
the
prophet
Dauid
saith
,
Psal.
4.
Tremble
and
sinne
not
,
examine
your
owne
heart
vpon
your
bed
and
be
still
:
and
Psal.
119.
I
haue
considered
my
waies
,
and
turned
my
feete
into
thy
testimonies
.
The
Apostle
Paule
is
very
direct
in
this
point
,
as
Gal.
6.
4.
Let
euery
man
proue
his
owne
worke
:
and
then
shall
he
haue
reioycing
in
himselfe
onely
,
and
not
in
any
other
.
Also
1
Cor
11.
Let
a
man
examine
himselfe
,
and
so
let
him
eate
of
this
bread
,
and
drinke
of
this
cup
:
where
he
speaketh
of
purpose
of
the
Lordes
Supper
.
So
then
,
it
is
a
duty
required
of
all
persons
that
come
to
the
Lordes
Table
,
or
any
other
exercise
of
religion
,
to
search
their
owne
heartes
and
consciences
narrowly
,
how
they
bee
affected
and
disposed
touching
the
discharge
of
this
duty
.
And
if
wee
would
farther
consider
the
necessity
of
this
examination
:
we
fhould
finde
it
standeth
vpon
many
sufficient
[
g
](A22474-e39910-b)
g
Reasons
of
this
duty
of
Examination
reasons
and
causes
as
vpon
certaine
foundations
that
cannot
be
remoued
.
Doe
we
not
see
men
when
they
come
into
the
presence
of
some
honourable
and
Noble
person
,
[
h
](A22474-e39920-b)
h
Gen.
41
,
14
to
addresse
themselues
to
doe
it
with
all
renerence
?
Ioseph
being
sent
for
,
to
come
before
Pharaoh
King
of
Egypt
,
shaued
his
hed
,
and
changed
his
raiment
:
and
pro
,
23.
When
thou
sittest
downe
with
a
ruler
at
meate
,
consider
diligently
what
is
before
thee
.
Therefore
,
when
wee
sit
at
the
Lordes
table
to
sup
with
him
,
and
are
admitted
to
be
his
welcome
ghuests
:
we
ought
much
more
to
be
caresul
to
sanctifie
our
soules
with
al
solemnity
.
Consider
with
me
a
little
our
own
practise
.
We
will
not
put
our
ordinary
meates
in
a
dish
vnwashed
,
nor
our
common
drinks
into
a
cup
vnclensed
:
and
shall
we
put
the
signes
of
bread
and
Wine
which
are
chosen
instruments
to
conueigh
Christ
vnto
vs
,
into
vnsanctisied
soules
,
vnprepared
heartes
,
and
〈◊〉
consciences
?
Doth
not
our
sauiour
Christ
reproue
such
hypocrisie
,
when
he
saith
,
[
i
](A22474-e39970-b)
i
Matth.
16
,
3
Ye
can
discerne
the
face
of
the
skie
;
and
〈◊〉
you
not
discerne
the
signes
of
the
times
?
And
if
that
vpper
chamber
,
wher
the
supper
was
first
administred
,
were
trimmed
and
garnished
:
should
not
our
hearts
be
prepared
,
into
the
which
it
is
receiued
?
Shall
Christ
himselfe
offer
to
come
into
our
houses
:
and
shal
not
we
sanctifie
our
harts
to
entertain
such
a
ghest
?
This
were
to
great
carelesnesse
and
contempt
.
Moreouer
,
waigh
with
me
the
profit
that
commeth
to
our selues
to
moue
vs
to
this
examination
.
The
comfort
is
great
,
the
fruite
is
excellent
,
the
benifit
is
vnspeakeable
to
those
that
partake
the
mystery
of
the
Supper
worthily
,
they
receiue
christ
,
they
receiue
remission
of
sinnes
,
they
receiue
saluation
,
they
receiue
assurance
of
eternall
life
.
For
,
if
the
woman
diseased
[
k
](A22474-e40000-b)
k
Math
9
,
20
with
an
yssue
of
blood
,
loe
twelue
yeare
,
comming
behind
Christ
and
touched
onely
the
hemme
of
his
garment
,
was
made
whole
:
then
assuredly
the
spirituall
receiuing
of
the
body
and
blood
of
christ
shal
not
bring
lesse
profit
,
if
the
faith
be
equall
,
which
notwithstanding
is
wholly
lost
without
preparation
.
Ponder
with
me
also
how
by
neglect
of
this
triall
of
our selues
,
not
onely
this
profit
is
lost
,
but
the
Sacrament
it selfe
is
after
a
sort
defiled
.
For
,
howsoeuer
it
be
in
it selfe
by
the
ordinance
of
God
an
holy
and
heauenly
banket
,
yet
to
the
vngodly
,
vnregenerate
,
and
vnsanctified
,
it
becommeth
vnholy
and
wholly
earthly
,
[
l
](A22474-e40010-b)
l
Hag.
2
,
14
as
the
prophet
Haggai
teacheth
,
Chapter
2.
If
a
polluted
person
touch
an
holy
thing
,
it
shall
be
vncleane
.
The
person
must
be
holy
that
will
haue
sound
profit
by
the
holy
thinges
of
God
:
the
man
that
is
vnholy
,
defileth
every
thing
he
toucheth
,
the
polluted
Person
polluteth
all
thinges
.
For
as
,
to
[
m
](A22474-e40030-b)
m
Tit.
1
,
i5
the
pure
all
thinges
are
pure
,
but
vnto
them
that
are
defiled
and
vnbeleeuing
is
nothing
pure
,
but
euen
their
mindes
and
consciences
are
corrupted
:
so
the
prophane
Person
defileth
all
thinges
,
and
turneth
wholesome
meate
into
noysome
poyson
.
We
must
therefore
vse
sanctifyed
thinges
with
sanctfyed
hearts
:
and
for
spirituall
meate
we
haue
spirituall
vessels
.
Furthermore
,
marke
the
great
danger
&
punishment
that
is
procured
and
purchased
by
this
want
of
preparation
.
For
,
the
vn
worthie
receiuer
is
guilty
[
n
](A22474-e40050-b)
n
1
Cor.
〈◊〉
,
27
of
the
body
and
blood
of
Christ
as
the
Apostle
specifieth
,
1
cor
,
xi
.
Whosoeuer
shall
eate
this
bread
,
and
drinke
the
cup
of
the
lord
vnworthily
,
shall
be
guiltie
of
the
body
and
blood
of
the
Lord
.
And
againe
,
He
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
his
own
iudgement
,
because
he
〈◊〉
not
the
lords
body
:
for
this
cause
many
are
sick
and
weak
among
you
,
and
manie
sleepe
.
Where
he
teacheth
,
that
such
as
come
vnworthily
,
vnreuerently
,
and
otherwise
then
such
misteries
should
be
handled
,
doe
despise
and
treade
vnder
their
feet
Iesus
Christ
himselfe
,
prouoke
the
Lords
〈◊〉
,
and
bring
on
themselues
swift
damnation
.
Not
that
he
is
carnally
and
bodily
present
,
but
because
the
reproache
which
is
vsed
in
the
signes
,
toucheth
the
bodie
and
bloode
of
Christ
signified
by
them
.
Euen
as
if
a
man
shoulde
rent
,
disgrace
,
deface
,
spit
vppon
,
tread
and
trample
vnder
his
feet
,
and
villanouslie
abuse
the
image
,
seale
,
and
letters
patents
of
a
Prince
,
he
should
be
adiudged
[
o
](A22474-e40080-b)
o
Rens
Iae
sae
Maiestatis
.
guilty
of
a
grieuous
crime
against
the
person
of
the
Prince
himselfe
,
not
which
hee
receiueth
but
despiteth
:
so
,
such
as
come
vnthankefully
and
vnworthily
to
this
supper
,
are
guilty
of
his
body
,
not
which
they
haue
eaten
,
but
which
they
haue
refused
and
reiected
being
offered
vnto
them
,
and
therefore
are
guilty
of
their
owne
death
,
inasmuch
as
God
with
the
signes
offereth
his
owne
sonne
.
Wherefore
seeing
the
presence
of
God
moueth
,
seeing
our
owne
profit
perswadeth
,
seeing
our
owne
practise
furthereth
,
seeing
the
defiling
of
the
Sacrament
and
the
danger
of
vnworthy
receiving
teacheth
,
and
lastly
seeing
our
owne
iudgement
in
humane
affaires
(
when
the
daunger
is
not
so
great
,
nor
the
losse
so
certaine
)
cryeth
out
for
this
necessary
preparation
:
it
standeth
vs
vpon
,
before
we
enter
into
this
holy
worke
(
whereunto
of
our selues
wee
are
more
vnfit
and
vnto
warde
,
and
which
in
it
owne
nature
is
most
profitable
)
to
set
our
selus
before
the
Lord
,
who
shal
examine
and
iudge
the
quicke
and
the
dead
:
to
search
into
our
owne
wayes
and
to
keepe
a
sessions
in
our
own
soules
:
to
looke
into
our
secret
and
hidden
corruptions
,
how
wee
haue
gone
forward
or
backward
in
golinesse
:
to
try
whether
we
haue
a
knowledge
,
feeling
,
and
disliking
of
our
sinnes
,
and
whether
we
haue
any
feare
of
Gods
iudgments
,
or
faith
in
his
promises
,
or
hope
in
his
mercie
:
to
iudge
our selues
,
that
we
may
not
be
iudged
of
the
Lord
:
to
labour
to
find
out
our
speciall
sinnes
,
striuing
against
them
by
earnest
praier
to
God
,
and
condemning
them
for
euer
in
our selues
.
If
we
would
thus
iudge
our selues
,
wee
should
not
be
condemned
with
the
world
.
Let
vs
be
grieued
for
our
naturall
blindnes
.
Let
vs
acknoledge
confusion
of
faces
to
be
due
vnto
vs
.
Let
vs
deepely
imprint
in
our
owne
harts
the
horror
of
our
sins
past
and
present
.
The
more
wee
perceiue
and
discerne
our
own
vnworthinesse
,
the
greater
shal
be
our
fitnes
to
come
to
this
Sacrament
:
and
the
lesse
we
espy
our
owne
imperfections
,
the
more
we
incuire
the
danger
of
Gods
iudgements
.
So
then
,
to
touch
vs
with
true
〈◊〉
,
and
to
break
our
stony
hearts
in
pieces
with
remembrance
of
our
daily
offences
,
let
vs
often
meditate
on
the
death
and
passion
of
Christ
,
who
was
forsaken
,
scorned
,
buffeted
,
and
crucified
for
vs
:
he
was
led
as
a
lambe
to
the
slaughter
and
shunned
not
the
shame
of
the
Crosse
:
then
the
powers
of
heauen
&
〈◊〉
wer
moued
,
[
p
](A22474-e40100-b)
p
Math.
27
,
45
Iudea
was
darkned
,
the
earth
quaked
,
the
stones
claue
in
sunder
,
the
the
graues
opened
,
the
Sunne
was
in
the
ful-moone
eclipsed
,
the
vaile
of
the
temple
was
rent
,
the
dead
were
raysed
,
the
theese
repented
,
the
centurion
glorified
God
,
and
the
whole
order
of
nature
was
changed
.
All
these
thinges
〈◊〉
set
before
vs
the
he
inousnesse
of
our
sins
,
and
the
greatnesse
of
gods
wrath
,
which
could
not
be
appeased
,
but
by
crucifieng
of
the
body
and
by
shedding
of
the
blood
of
Christ
,
which
is
represented
to
vs
,
as
in
a
glasse
,
in
this
Supper
.
Thus
wee
haue
shewed
by
testimonies
and
effectuall
reasons
,
that
,
as
in
the
passe-ouer
they
were
commanded
to
chuse
them
a
lambe
[
q
](A22474-e40120-b)
q
Exod.
12
,
3
on
the
tenth
day
,
but
to
kill
him
on
the
fourteenth
,
so
that
they
had
4.
daies
liberty
betweene
the
separating
and
the
killing
of
him
,
for
preparation
and
sanctification
of
themselues
:
in
like
manner
,
in
the
supper
,
which
is
the
same
to
vs
that
the
passe-ouer
was
to
the
〈◊〉
,
the
spirit
of
God
chargeth
this
duty
vpon
vs
,
that
we
prepare
our
harts
reuerently
thereunto
.
Now
,
as
we
haue
seene
the
necessity
of
this
examination
:
[
r
](A22474-e40160-b)
r
Rom.
3
,
20
the
law
commeth
the
knowledge
of
sinne
,
and
the
Apostle
had
not
knowne
sinne
,
[
s
](A22474-e40170-b)
s
Roman
7
,
7
but
by
the
law
:
for
hee
had
not
knowne
last
,
except
the
law
had
sayd
,
thou
shait
not
lust
.
As
then
,
he
that
will
try
Golde
from
copper
,
must
haue
his
touch
stone
:
so
he
that
will
rightly
examine
his
obedience
,
must
familiarly
be
acquainted
with
the
Canon
of
the
scriptures
.
This
our
Sauiour
teacheth
Ioh.
5.
Search
the
scriptures
,
for
in
them
ye
thinke
to
haue
eternalllife
,
and
they
are
they
which
testisie
of
me
.
〈◊〉
then
we
search
them
,
they
will
giue
vs
light
to
search
our
〈◊〉
.
And
the
Apostle
requireth
the
Colossians
,
[
t
](A22474-e40210-b)
t
Iohn
5
,
39
to
haue
the
word
of
God
dwell
plentifully
in
them
in
al
wisedome
.
Wherefore
,
he
that
said
,
examine
your selues
,
ment
we
should
also
know
the
scriptures
,
and
especially
the
law
of
God
,
which
must
be
the
glasse
of
our
[
u
](A22474-e40220-b)
u
Colo
3
,
16
liues
to
behold
our
offences
:
and
the
very
ground-worke
of
this
examination
.
Againe
,
we
are
charged
to
try
out
our
waies
,
and
examine
[
b
](A22474-e40260-b)
b
Exod
,
12
26
and
did
desire
to
be
instructed
of
their
parents
,
and
such
as
had
learned
to
make
the
law
a
frontlet
before
their
eies
,
and
a
signe
vpon
their
hands
,
that
so
the
doctrine
of
God
might
not
depait
out
of
their
mouths
.
Besides
,
if
we
consider
the
outward
workes
in
both
the
Sacraments
aright
,
[
c
](A22474-e40270-b)
c
This
ouerthroweth
the
opinion
of
Innocentius
,
Augustine
,
Musculus
.
&
others
,
who
teach
it
to
be
〈◊〉
and
needfull
that
children
be
admitted
to
the
Supper
,
Innocent.
1.
epift
.
ad
patr.
concil
.
Mile
.
August
.
epist.
107
ad
Vitalem
.
Muscul.
loc.
〈◊〉
de
Euchar.
we
shall
plainely
see
the
truth
of
this
diuersity
.
For
,
in
Baptisme
the
action
of
the
minister
is
to
wash
the
body
with
water
,
which
requireth
not
discretion
in
him
that
is
to
be
baptized
,
forasmuch
as
we
can
clense
and
wash
the
things
that
are
without
reason
,
without
vnderstanding
,
without
sense
,
and
without
life
.
But
in
the
sacrament
of
the
supper
,
a
reuerent
giuing
,
an
attentiue
hearing
,
a
certaine
vnderstanding
of
that
which
is
spoken
,
a
wise
receiuing
and
eating
,
and
a
carefull
considering
of
whom
to
take
,
and
what
to
take
is
required
into
the
outward
work
:
how
much
greater
iudgement
is
required
,
to
know
that
God
the
father
giueth
the
body
and
blood
of
his
sonne
to
be
receiued
by
faith
?
Thus
then
,
this
examination
maketh
a
distinction
betweene
both
the
sacramentes
of
the
new
testament
,
and
sheweth
,
that
it
is
not
necessary
to
the
saluation
of
infants
,
that
they
com
to
the
Lords
table
.
Thirdly
,
seeing
no
man
must
presume
to
come
thither
without
a
serious
examination
of
himselfe
:
it
[
d
](A22474-e40290-b)
d
Fiue
sorts
of
persons
barred
from
the
lords
supper
debarreth
from
the
Lords
supper
fiue
sorts
of
persons
,
to
wit
,
children
,
furious
and
mad
men
,
ignorant
persons
,
prophane
persons
,
and
all
sorts
of
infidels
.
First
of
all
,
if
there
be
a
necessity
of
searching
and
trying
our selues
,
it
excludeth
all
infants
and
children
in
age
,
who
vnderstand
not
what
the
holy
spirit
speaketh
in
this
Sacrament
,
what
God
the
father
offereth
,
what
the
Sonne
performeth
,
and
what
faith
receiueth
,
they
know
not
what
it
is
to
eate
christ
spiritually
,
and
to
be
nourished
by
him
effectually
.
Secondly
,
all
foolish
,
furious
,
and
mad
men
,
being
such
as
want
the
vse
of
naturally
gifts
of
reason
,
wit
,
descretion
and
iudgement
,
the
defect
whereof
,
whatsoeuer
they
are
in
age
and
yeares
,
maketh
them
as
children
in
gifts
,
not
being
able
to
examine
themselues
,
are
to
be
separated
.
Thirdlyly
,
howsoeuer
many
haue
yeares
of
discretion
,
and
the
common
vse
of
naturall
gifts
of
vnderstanding
:
yet
,
if
they
neither
haue
the
knowledge
of
God
,
nor
the
knowledge
of
themselues
,
nor
the
knowledge
of
the
doctrine
of
the
Sacramentes
,
and
other
fundamentall
points
of
religion
,
they
are
not
to
be
admitted
but
refused
.
Fourthly
,
if
they
haue
all
these
things
,
and
want
neither
ripenesse
of
age
,
nor
yeares
of
discretion
,
nor
vse
of
reason
,
nor
knowledge
of
the
doctrine
which
is
according
to
godlinesse
:
yet
if
they
remaine
prophane
,
vngodly
,
vnrepentant
,
stubborne
,
malicious
,
reuenging
,
open
contemners
of
God
,
of
godlinesse
,
and
of
his
word
,
idolaters
,
adulterers
,
blasphemers
,
drunkards
,
and
such
in
whom
appeareth
no
amendment
of
life
,
these
and
such
like
are
not
interessed
in
this
Sacrament
.
Lastly
,
it
excludeth
and
shutteth
out
all
such
as
are
without
God
in
the
world
,
all
Atheists
,
Insidels
,
Turkes
,
Iewes
,
and
Heretikes
,
all
such
as
haue
not
yealded
themselues
to
the
Church
of
GOD
,
and
haue
not
made
profession
,
of
their
faith
,
and
such
as
are
worthily
excommunicated
from
the
Church
by
the
power
of
the
keies
:
Whereby
we
see
,
that
al
infants
and
children
that
want
years
,
all
furious
and
foolish
persons
that
want
the
vse
of
reason
,
all
blind
and
ignorant
persons
,
that
want
the
knowledge
of
God
and
of
themselues
,
all
vnrepentant
persons
that
bring
not
with
them
faith
and
repentance
,
all
infidels
and
vnbeleeuers
with
others
that
are
out
of
the
bosome
of
the
church
,
are
to
bee
kept
backe
from
this
Supper
,
being
such
as
either
cannot
or
will
not
submit
themselues
to
this
holy
necessary
duty
of
examination
,
thereby
hauing
no
right
or
title
to
come
to
his
table
.
For
such
as
haue
not
the
church
to
be
their
mother
,
cannot
be
nourished
with
this
meate
of
the
church
,
to
wit
,
the
Supper
of
the
Lord
.
Fourthly
,
if
all
persons
are
to
prepare
themselues
to
this
Sacrament
:
then
none
are
willingly
and
wilfully
to
abstain
[
e
](A22474-e40360-b)
e
Ier.
48
,
10
curse
deseruedly
,
that
doth
any
of
the
Lords
works
negligently
.
Euen
as
the
patient
,
which
being
sicke
maketh
no
account
of
the
dyet
which
the
Physition
hath
prescribed
,
is
no
lesse
blame
worthy
,
then
he
that
abuseth
it
disorderly
,
in
as
much
as
both
sorts
do
it
oftentimes
to
their
danger
and
destruction
:
so
is
he
no
lesse
faulty
,
that
maketh
that
reckoning
of
the
receit
which
the
chiefe
Physition
of
our
soules
the
Lord
Iesus
hath
appointed
,
then
he
that
misuseth
and
misapplyeth
the
same
,
because
both
do
it
with
great
perill
and
hazzard
to
themselues
.
We
know
that
such
,
as
,
being
bidden
[
f
](A22474-e40370-b)
f
Matth.
22
,
7
by
the
King
to
the
wedding
of
his
Sonne
,
made
light
of
it
and
refused
to
come
,
were
destroyed
as
wel
as
he
that
,
came
without
his
wedding
garment
.
We
know
when
the
word
of
God
is
preached
,
which
is
[
g
](A22474-e40380-b)
g
Rom.
1
,
16
the
power
of
God
to
saluation
to
all
that
beleeue
,
such
as
absent
themselues
from
the
hearing
of
it
,
perish
iustly
,
as
wel
as
they
that
come
without
faith
and
repentance
.
We
know
when
the
passeouer
was
celebrated
,
such
persons
as
were
negligent
to
obserue
and
keepe
the
same
according
to
all
that
the
Lord
had
commanded
Moses
,
were
to
be
cut
off
from
his
people
,
[
h
](A22474-e40400-b)
h
Num.
9
,
13
Because
they
brought
not
the
offering
of
the
Lord
in
his
due
season
,
they
shal
be
are
their
sin
.
In
like
manner
such
as
neglect
to
come
to
this
communion
,
and
abstaine
from
it
,
for
feare
of
communicating
vnworthily
,
depriue
themselues
of
great
comfort
.
And
this
is
the
very
cut-throat
of
al
godlines
and
religion
.
For
why
doe
they
not
,
by
like
proportion
of
reason
,
refrain
from
inuocation
and
calling
vpon
the
name
of
god
,
for
feare
of
praying
amisse
?
And
why
may
they
not
absent
themselues
from
hearing
the
word
of
God
,
fearing
to
hear
amisse
?
So
that
if
this
pretence
were
a
lawful
warrant
to
abstaine
from
the
Lords
Supper
for
feare
of
vnworthy
receiuing
,
we
might
bid
all
godlines
farewel
,
in
asmuch
as
it
openeth
a
gap
for
men
to
abstaine
from
performing
all
duties
of
piety
and
godlines
.
Wherfore
,
let
not
such
persons
flatter
themselues
with
vaine
excuses
and
lying
words
that
cannot
profit
,
neither
daube
with
vntempered
morter
,
saying
,
we
are
vnworthy
,
we
cannot
come
:
rather
let
them
labor
to
shake
off
their
vnworthines
,
and
to
cast
away
[
i
](A22474-e40420-b)
i
Heb.
12
,
1
euerything
that
presseth
down
,
and
the
sin
that
hangethso
fast
on
,
that
so
they
may
be
worthy
receiuers
.
Let
them
not
contemne
the
commaundement
of
christ
which
saith
,
take
ye
,
eate
ye
,
do
this
in
remembrance
of
me
.
Christ
hath
commanded
,
we
must
obey
:
he
saith
,
come
:
shall
we
be
so
vnthankfull
to
say
,
we
will
not
come
?
He
calleth
,
shall
we
not
answer
?
He
biddeth
his
ghests
,
shall
we
make
excuses
?
He
sendeth
his
messengers
and
prepareth
his
feast
,
shall
we
not
prouide
and
prepare
to
eate
thereof
?
He
offereth
himselfe
vnto
vs
,
shall
we
contemne
the
blessed
remembrance
of
his
death
and
passion
,
euen
the
price
of
our
redemption
,
and
shut
our selues
from
the
communion
which
the
faithfull
haue
with
him
and
one
with
another
?
So
that
wee
are
to
perswade
our
owne
hearts
,
that
God
is
prouoked
to
anger
,
as
well
by
negligence
in
abstaining
,
as
by
vnworthinesse
in
receiuing
the
Supper
.
Chap.
16.
Of
the
knowledge
of
God
:
the
first
part
of
examination
.
AS
we
haue
waighed
the
necessity
of
preparing
and
examining
our selues
:
so
let
vs
consider
the
manner
how
it
is
to
be
performed
.
Such
as
will
in
an
holy
manner
prepare
themselues
[
a
](A22474-e40470-b)
a
Four
points
required
in
examination
of
our selues
.
to
celebrate
the
Lords
Supper
to
the
glory
of
God
and
comfort
of
their
owne
soules
,
must
diligently
acquaint
themselues
with
these
4.
pointes
,
with
knowledge
,
faith
,
repentance
,
and
reconciliation
to
those
whom
they
haue
offended
.
It
is
required
of
all
persons
that
come
to
this
Sacrament
,
to
know
the
grounds
of
religion
,
and
vnderstande
the
doctrine
of
the
sacramentes
.
Secondly
,
to
beleeue
in
christ
,
and
to
looke
for
saluation
in
him
alone
,
inasmuch
as
there
is
no
other
name
vnder
heauen
by
which
we
must
be
saued
.
So
then
we
must
come
with
faith
,
which
is
the
hand
to
apprehend
christ
.
Thirdly
,
to
abhorre
and
detest
our
sins
,
to
hate
them
with
an
vnfained
hatred
as
our
deadly
and
most
dangerous
enemies
,
and
to
haue
godly
sorrow
for
them
which
may
cause
repentance
not
to
be
repented
off
.
Lastly
,
to
loue
our
bretheren
truely
and
sincerly
,
yea
euen
our
enemies
.
If
we
find
not
these
things
in
our selues
,
we
must
carefully
vse
al
holy
meanes
appointed
for
this
purpose
,
to
begin
them
in
vs
:
otherwise
our
estate
will
proue
to
be
fearefull
and
dangerous
.
We
must
with
al
sincerity
,
conscience
,
and
zcale
,
vse
prayer
,
the
word
read
and
preached
,
conference
,
meditation
,
and
such
like
helpes
as
may
further
them
in
vs
.
If
we
do
find
them
in
vs
,
though
feeble
and
in
great
want
and
weakenesse
,
we
are
not
to
abstaine
from
the
sacrment
,
but
to
come
thereunto
to
seeke
strength
of
faith
&
encrease
of
obedience
.
Wherfore
,
[
b
](A22474-e40480-b)
b
Mat.
11
,
28
our
sauiour
calleth
such
vnto
him
,
come
to
me
all
ye
that
are
weary
and
sore
laden
,
and
I
will
ease
you
:
take
my
yoke
on
you
,
and
ye
shall
find
rest
vpon
your
soules
:
for
my
yoake
is
easie
,
and
my
burden
is
light
.
And
Chap
,
12.
A
brused
[
c
](A22474-e40510-b)
c
Matt.
12
,
20
reede
shall
he
not
breake
,
and
smoking
flaxe
shall
he
not
quench
,
till
he
bring
forth
iudgment
vnto
victory
.
Touching
the
first
,
we
are
to
obserue
,
[
d
](A22474-e40540-b)
d
The
1.
part
of
examination
is
knowledge
of
gods
word
.
that
such
as
wil
come
aright
to
the
lords
Supper
,
must
haue
the
knowledge
of
Gods
word
,
which
is
the
foundation
and
ground-work
of
faith
.
We
must
know
what
to
beleeue
,
and
must
learne
the
doctrine
of
saluation
out
of
the
Scripture
.
Our
Sauiour
Christ
,
in
that
heauenly
prayer
which
he
made
a
little
before
his
passion
,
vseth
these
words
to
his
father
,
[
e
](A22474-e40550-b)
e
Iohn
17
,
3
This
is
eternall
life
to
know
thee
to
be
the
onely
very
God
and
whom
thou
hast
sent
Iesus
Christ
.
We
must
know
how
miserable
all
men
are
of
themselues
,
that
we
are
seperated
from
God
,
the
children
of
wrath
by
nature
as
wel
as
others
,
and
the
very
firebrands
of
hel
.
They
that
want
this
knoledge
,
cannot
iudge
aright
of
the
partes
and
vses
of
this
Sacrament
,
nor
desire
this
heavenly
meate
which
nourisheth
to
eternall
life
.
So
then
,
knowledge
must
necessarily
go
before
faith
:
for
it
is
the
nature
of
faith
to
beleeue
that
which
it
knoweth
,
and
therefore
where
there
is
small
knowledge
,
there
is
a
little
faith
:
and
where
there
is
no
knowledg
,
ther
can
be
no
faith
:
according
[
f
](A22474-e40570-b)
f
Rom.
10
,
17
to
the
doctrine
of
the
Apostle
Roman
.
10.
Faith
commeth
by
hearing
,
and
hearing
by
the
word
of
God
.
The
knowledge
required
of
vs
when
we
approach
to
this
Sacrament
,
standeth
in
these
two
[
g
](A22474-e40590-b)
g
What
particular
pointes
are
necessary
to
be
known
of
al
that
come
to
the
communion
.
pointes
:
first
in
the
knowledge
of
God
,
Secondly
in
the
knowledge
of
our selues
.
In
these
two
braunches
standeth
the
first
part
of
examinarion
.
And
these
two
pointes
are
so
neerely
ioyned
and
knit
together
,
that
no
man
can
throroughly
know
God
,
vnlesse
he
know
himselfe
:
and
no
man
can
haue
the
perfect
knowledge
of
himselfe
,
except
he
know
God
in
whom
[
h
](A22474-e40600-b)
h
Act.
17
,
28
he
liueth
,
moueth
,
and
hath
his
being
.
Vnder
these
two
heads
,
many
particular
points
are
containd
,
necessary
to
be
known
of
those
that
offer
themselues
to
bee
partakers
of
this
sacrament
.
First
,
that
there
is
onely
one
God
,
that
hath
made
himselfe
knowne
in
three
persons
,
[
i
](A22474-e40610-b)
i
Iohn
5
,
7
the
Father
,
the
sonne
,
and
the
Holy-ghost
:
Secondly
,
that
God
made
man
and
all
other
creatures
good
,
and
gouerneth
all
thinges
well
:
Thirdly
,
man
did
fall
through
the
entisement
of
the
Deuill
,
and
his
own
wilful
disobedience
in
breaking
the
commandements
of
God
:
Fourthly
there
are
ten
commaundements
diuided
into
two
tables
:
where
of
the
foure
first
commaundements
concern
our
duties
to
God
,
the
sixe
last
our
dutyes
toward
our
neighbour
:
Fiftly
,
we
cannot
keepe
these
commandements
,
nor
any
one
of
them
,
but
we
breake
them
daily
,
in
motion
,
in
thought
,
in
worde
,
and
in
deede
:
the
breache
where
of
deserueth
[
k
](A22474-e40620-b)
k
Deut
27
,
26
the
cursse
of
God
,
that
is
,
all
miseries
in
this
life
,
death
in
the
ende
of
this
life
,
and
Hell
fire
after
this
life
:
Sixtly
,
there
is
no
meanes
or
remedy
in
ourselues
or
in
any
creature
,
but
onely
in
Iesus
Christ
the
eternal
son
of
god
,
[
l
](A22474-e40630-b)
l
Luk.
1
,
35
who
is
god
&
man
:
God
,
that
he
might
ouercom
death
:
and
man
,
that
he
might
die
for
our
sins
.
He
hath
pacified
gods
wrath
,
fulfild
the
righteousnes
of
that
law
,
sanctified
our
nature
,
adopted
vs
to
be
the
children
of
god
,
and
maketh
our
duties
(
though
weake
)
acceptable
to
his
father
.
Seuenthly
,
all
haue
not
deliuerance
by
him
,
but
onely
such
as
beleue
in
Christ
,
[
m
](A22474-e40640-b)
m
1
cor.
1
,
30
whose
obedience
and
righteousnes
is
made
ours
by
a
liuely
faith
,
whereby
we
are
perswaded
that
through
him
our
sinnes
are
forgiuen
,
and
wee
made
the
children
of
God
:
Eightly
,
faith
is
a
gifte
of
God
applying
Christ
and
al
his
merits
particularly
to
our selues
,
and
teaching
that
he
is
a
Sauiour
vnto
vs
.
Ninthly
,
beeing
saued
by
christ
thrugh
faith
,
[
n
](A22474-e40650-b)
n
Luk.
1
,
74
we
may
not
liue
as
we
list
:
this
vnspeakeable
mercy
teacheth
vs
to
deny
all
vngodlinesse
,
and
all
worldly
and
sinfulllusts
,
to
to
liue
soberly
,
righteously
,
and
godly
in
this
present
euill
world
,
and
to
walk
in
newnes
of
life
,
[
o
](A22474-e40660-b)
o
Ephe.
6
,
5
because
no
vnrighteous
person
shal
enter
into
the
kingdome
of
heauen
.
Tenthly
this
faith
which
bringeth
forth
a
reformed
life
,
is
wrought
in
our
heartes
by
the
Holy-ghoaste
through
the
preaching
of
the
word
,
being
truely
expounded
,
and
profitably
applyed
with
doctrin
,
confutation
,
exhortation
,
correction
,
reformation
,
and
consolation
:
and
it
is
encreased
besides
,
by
reading
,
praying
,
and
receiuing
of
the
sacraments
.
Eleuenthly
touching
prayer
,
we
haue
a
perfect
platforme
left
vs
[
q
](A22474-e40680-b)
q
Matth
6
,
9
by
Christ
in
the
Gospell
,
which
containeth
sixe
petitions
,
the
three
firste
concerning
the
glorie
of
God
,
and
the
three
last
concerning
the
necessities
of
our
owne
bodies
and
soules
,
12.
the
sacraments
are
another
help
to
strengthen
and
increase
faith
,
which
are
outward
signes
and
seales
ordained
of
God
,
to
assure
vs
that
Christ&
all
his
sauing
graces
are
giuen
vnto
vs
.
These
are
two
in
number
.
Baptisme
,
the
Sacrament
of
our
regeneration
and
new
birth
,
assureth
vs
by
the
washing
of
water
,
that
our
sins
are
for
giuen
by
the
blood
of
Christ
,
and
wee
borne
a
new
to
god
.
The
Lords
supper
assureth
vs
,
that
by
bread
and
wine
giuen
and
receiued
according
to
gods
ordinance
,
Christ
is
giuen
vs
to
be
our
spirituall
norishment
to
euerlasting
life
.
These
grounds
of
religion
must
be
knowne
and
vnderstood
,
that
we
may
learne
how
wretched
and
miserable
we
are
by
nature
,
and
what
remedy
god
hath
ordained
for
our
deliuerance
.
We
shall
neuer
feel
the
sweetnes
of
gods
mercy
,
vntill
we
find
the
greatnes
of
our
owne
misery
.
We
cannot
perceiue
how
greatly
we
stand
in
neede
of
Christ
,
vntil
we
knowe
our
owne
woful
and
wretched
estate
by
reason
of
sin
.
Such
then
as
are
ignorant
in
these
necessary
points
of
christian
religion
,
and
especially
in
the
doctrin
of
both
the
sacraments
,
can
neuer
come
aright
vnto
them
,
can
neuer
shew
forth
the
Lords
death
,
can
neuer
discerne
his
body
,
but
blindly
run
on
to
the
daunger
of
their
owne
soules
.
Wherefore
it
standeth
all
men
vpon
,
to
desire
the
sincere
milke
of
the
word
[
r
](A22474-e40700-b)
r
1
Pet.
2
,
1
,
2
that
they
may
grow
thereby
,
to
seeke
after
knowledge
,
as
for
siluer
,
and
after
vnderstanding
as
precious
stones
.
A
loathing
stomack
neuer
wol
digesteth
the
meat
that
is
put
into
it
:
and
he
that
is
ful
,
despiseth
the
Hony
combe
.
What
is
the
reason
,
that
they
remaine
blind
in
the
matters
of
god
and
their
owne
saluation
,
and
as
bruit
Beastes
in
vnderstanding
?
Surely
,
because
they
desire
not
the
waies
of
god
,
they
regard
not
his
fear
,
they
contemne
knowledge
,
as
Esau
did
the
blessing
,
and
the
Israelites
did
their
Manna
.
For
no
man
truely
desired
the
knowledge
of
god
and
of
godlines
vnfainedly
,
but
he
had
the
meanes
offred
vnto
him
at
one
time
or
other
.
Cornelius
,
desiring
to
be
throughly
instructed
in
the
way
of
saluation
,
was
directed
by
the
Angel
to
sende
for
peter
,
[
f
](A22474-e40760-b)
f
Act.
11
,
13
Who
should
speake
words
vnto
him
,
whereby
he
and
his
houshold
should
be
〈◊〉
.
Thus
Dauid
,
going
the
way
of
all
fleshe
,
instructeth
his
sonne
Salomon
,
[
t
](A22474-e40800-b)
t
1
chr.
28
,
9
Thou
Salomon
know
thou
the
God
of
thy
fathers
,
and
serue
him
with
a
perfect
hart
and
with
a
willing
mind
:
if
thou
seeke
him
,
he
will
be
found
of
thee
,
but
if
thou
for
sake
him
,
he
wil
cast
thee
off
for
euer
.
This
is
it
also
which
the
Prophet
proclamed
.
2
chron
,
15.
O
Asa
and
all
〈◊〉
and
Beniamin
,
hear
ye
me
:
the
Lord
is
with
you
,
while
ye
be
with
him
:
and
if
ye
seeke
him
,
he
will
be
found
ofyou
:
but
ifye
for
sake
him
,
he
will
for
〈◊〉
you
.
Likewise
,
the
Euangelist
teacheth
,
that
when
Zacheus
sought
to
see
I
esus
,
he
shewed
himselfe
vnto
him
,
he
entered
into
his
house
,
and
that
which
is
more
into
his
heart
,
[
u
](A22474-e40840-b)
u
Luk.
xix
,
3
,
&c.
and
that
day
saluation
was
begun
in
him
and
〈◊〉
his
family
,
being
made
the
chi'de
of
Abraham
.
Heerby
is
fulfild
that
which
the
Prophet
speketh
.
Psal.
145.
The
Lord
is
neere
[
a
](A22474-e40860-b)
a
Psa.
145
,
18
,
&c.
vnto
al
that
cal
vpon
him
,
euen
to
all
that
cal
vpon
him
in
truth
:
he
wil
fulfil
the
desire
of
them
,
that
fear
him
,
he
wil
also
heare
their
cry
,
and
wil
saue
them
Where
he
teacheth
,
that
if
we
truely
desire
knowledge
,
we
shal
effectualy
obtain
it
.
God
wil
not
be
wanting
to
vs
,
if
we
be
not
wanting
to
our
selus
.
When
the
Eunuch
came
to
Ierusalem
,
and
exercised
himselfe
in
the
scriptures
in
reading
the
prophet
for
increase
of
knowledge
,
as
he
sat
in
his
chariot
:
did
not
the
lorde
direct
Phillip
to
goe
to
him
,
and
ioyne
himselfe
to
his
chariot
,
by
whom
he
was
farther
instructed
and
baptized
?
So
shall
it
bee
with
al
that
hunger
[
c
](A22474-e40910-b)
c
Matth.
5
,
6
according
to
the
promise
of
Christ
our
Sauior
.
Math.
5.
Blessed
are
they
that
hunger
and
thirst
after
righteousnes
,
for
they
shal
be
filled
.
Heereunto
tendeth
the
general
promise
,
deliuerd
in
the
general
words
of
him
that
is
the
author
of
grace
,
[
d
](A22474-e40930-b)
d
Matth.
7
,
7
,
8
Ask
and
ye
snalreceiue
,
seek
and
ye
shal
find
:
knock
and
it
shal
be
opened
vnto
you
:
for
whosoeuer
asketh
,
receiueth
:
and
he
that
seeketh
,
findeth
:
and
to
him
that
knocketh
,
it
shal
be
opened
.
Heer
we
haue
an
excellent
comfort
and
encouragement
,
to
consider
that
our
holy
indeuours
shall
not
be
in
vaine
in
the
Lord
.
Chap.
17.
Of
faith
in
Christ
,
the
second
part
of
examination
.
HItherto
we
haue
spoken
of
knowledge
which
is
the
first
part
of
this
examination
.
Now
a
man
may
haue
knowledge
,
and
yet
want
faith
.
Wherfore
the
[
a
](A22474-e40980-b)
a
The
2
part
of
examination
.
next
point
which
we
are
to
try
and
proue
,
is
our
faith
in
christ
.
For
euery
man
receiueth
so
much
as
he
beleeueth
he
receiueth
,
according
as
our
Sauiour
speaketh
to
the
woman
of
Canaan
,
Math.
15
,
O
woman
,
great
is
thy
faith
,
be
it
vnto
thee
[
b
](A22474-e41010-b)
b
Mat.
15
,
28
as
thou
desirest
.
And
the
Apostle
saith
,
to
the
same
effect
,
[
c
](A22474-e41030-b)
c
Hebr.
4
,
2
Vnto
vs
was
the
Gospell
preached
as
also
vnto
them
,
but
the
worde
that
they
heard
,
profitted
them
not
,
because
it
was
not
mixed
with
faith
in
those
that
heard
it
.
Al
those
are
worthy
receiuers
,
that
ground
themselues
on
the
free
fauor
of
God
in
christ
Iesus
,
beleeue
themselues
to
be
deliuered
by
him
from
eternall
damnation
,
and
desire
daily
to
go
forward
in
godlinesse
.
Heereunto
commeth
the
exhortation
of
Paule
,
2
Cor
,
13
,
Proue
your selues
,
[
d
](A22474-e41060-b)
d
2
cor.
13
,
5
whether
ye
be
in
the
faith
:
examine
your selues
:
know
ye
〈◊〉
your
owne
selues
,
how
that
Iesus
Christ
is
in
you
,
except
ye
be
refused
?
This
true
faith
is
the
mouth
of
the
soule
,
wherby
we
receiue
christ
crucified
to
our
saluation
.
Wherefore
,
it
is
required
of
vs
,
not
onely
to
haue
knowledge
and
vnderstandding
in
the
mistery
of
our
redemption
:
but
likewise
a
iustifieng
faith
,
[
e
](A22474-e41080-b)
e
What
a
true
faith
is
which
is
a
wonderfull
gift
of
God
,
whereby
the
elect
doe
apply
Christ
and
the
sauing
promises
of
the
Gospell
to
themselues
particularly
.
We
must
know
[
f
](A22474-e41090-b)
f
Gal.
1.
4
the
purpose
and
ordinance
of
God
,
appointing
and
setting
apart
Iesus
Christ
to
be
the
person
in
[
g
](A22474-e41100-b)
g
The
hands
of
faith
what
they
are
.
whom
and
by
whom
he
hath
decreed
and
determined
the
saluation
of
al
the
elect
.
Againe
,
we
must
haue
a
perswasion
of
Gods
true
meaning
toward
vs
,
in
offering
saluation
through
Christ
,
and
that
all
sufficiency
and
ability
is
in
him
to
saue
vs
,
whereuppon
we
shall
feele
a
sweet
and
comfortable
resting
vpon
him
,
in
whom
God
meaneth
to
saue
vs
.
These
are
the
handes
whereby
we
apply
Christ
to
our selues
both
by
knowinge
himselfe
for
our
sins
according
to
the
will
of
God
euen
our
father
,
and
by
relying
on
his
al-sufficiency
to
perform
that
high
worke
of
redemption
,
whereunto
he
was
sealed
and
ordained
.
This
faith
is
not
borne
and
bred
with
vs
,
but
is
wrought
in
vs
by
the
Holy-ghost
,
[
h
](A22474-e41120-b)
h
2
Thes.
3.
2
who
is
therefore
called
the
spirit
of
faith
.
Except
he
giue
it
,
no
man
can
haue
it
:
it
is
natural
to
vs
to
presume
on
the
one
side
,
and
to
dispaire
on
the
other
side
:
but
to
beleeue
(
which
is
seated
in
the
middest
)
is
supernaturall
.
To
haue
a
dead
faith
commeth
of
our selues
:
but
to
haue
a
liuely
faith
,
proceedeth
from
God
,
to
whom
we
ascribe
all
praise
and
glory
.
Now
the
proper
office
and
function
of
this
iustifying
faith
standeth
in
apprehending
,
receiuing
,
and
laying
hold
vppon
Christ
and
all
his
benefits
.
Euen
as
the
hand
stretched
forth
,
layeth
hold
vpon
a
thing
,
and
pulleth
the
same
vnto
it
:
so
doth
saith
apply
the
sauing
promises
of
the
Gospell
to
the
soule
,
as
the
Apostle
teacheth
,
Gal.
3.
That
the
blessing
of
Abraham
might
come
to
the
Gentiles
through
Iesus
Christ
,
[
i
](A22474-e41140-b)
i
Gal.
3
,
14
that
wee
might
receiue
the
promise
of
the
spirit
through
faith
.
Where
he
teacheth
,
that
we
embrace
and
receiue
the
precious
promises
of
saluation
and
forgiuenesse
of
our
sinnes
by
faith
,
beleeuinge
the
same
to
belong
vnto
our selues
.
The
scripture
calleth
Christ
a
redeemer
indefinitely
?
Iob
calleth
him
his
redeemer
[
k
](A22474-e41170-b)
k
Iob.
19
,
25
particularly
,
Iob
,
19.
I
knowe
that
my
redeemer
lyueth
.
The
Scriptur
setteth
out
the
lord
as
the
god
of
his
church
:
Thomas
vpon
a
special
feeling
of
Christs
fauor
toward
him
,
[
l
](A22474-e41200-b)
l
Iohn
.
20
,
28
acknowledgeth
him
to
be
his
Lord
and
his
god
.
Iohn
.
20
Thou
art
my
Lord
and
my
god
.
The
Scripture
propoundeth
Christ
as
the
Sauiour
of
his
people
:
the
blessed
virgin
taketh
this
as
spoken
to
her selfe
,
[
m
](A22474-e41220-b)
m
Luk.
1
,
47
an
accounteth
him
her
sauiour
.
Luke
1.
My
spirit
reioyceth
in
god
my
sauiour
.
The
Scriptur
maketh
Christ
the
L.
and
protector
of
his
church
:
Elizabeth
maketh
a
speciall
[
n
](A22474-e41250-b)
n
Luke
1
,
43
application
thereof
,
calling
him
her
lord
Luk.
1
,
Whence
commeth
this
to
me
,
that
the
mother
of
my
Lord
should
come
vnto
me
.
It
is
an
Article
of
our
holy
and
christian
faith
to
beleeue
the
forgiuenes
of
sinnes
:
this
must
euery
one
beleeue
,
this
must
euery
one
hold
,
this
must
euery
one
apply
,
[
o
](A22474-e41270-b)
o
Matth.
9
,
2
as
christ
did
to
the
sick
man
of
the
Palsey
,
Mathew
.
9.
sonne
be
of
good
comfort
,
thy
sinnes
are
forgiuen
thee
.
It
is
the
hardest
thing
in
the
worlde
thus
to
beleeue
,
whether
we
respect
Christ
or
our selues
.
It
is
an
easie
matter
for
a
man
,
when
he
neither
knoweth
nor
feeleth
the
burden
of
sin
,
to
say
he
hath
faith
,
and
beleeueth
in
gods
mercy
:
but
when
Satan
shall
fift
him
,
when
his
owne
hart
shall
accuse
him
,
when
sinne
shall
he
heauy
vpon
his
soule
,
when
the
vnsupportable
and
vnsufferable
anger
of
God
shall
presse
his
conscience
to
the
nethermost
hell
,
and
the
flame
thereof
consume
his
bones
and
turne
his
moisture
[
p
](A22474-e41300-b)
p
Psal.
32
,
4
into
the
drought
of
Summer
:
if
then
he
can
stand
vpright
,
and
build
himselfe
[
q
](A22474-e41310-b)
q
Math.
7
,
24
vpon
the
rock
,
when
the
floods
come
,
when
the
winds
blow
and
beat
vpon
his
house
,
and
when
the
ground
shaketh
vnder
his
feet
,
this
man
with
boldnesse
and
confidence
may
truely
say
,
and
seale
it
vppe
for
an
euerlasting
truth
,
My
sinnes
are
forgiuen
me
.
For
if
then
he
can
comfort
himselfe
in
his
God
,
and
apply
his
gratious
mercies
to
his
owne
fainting
hart
,
and
cry
out
[
r
](A22474-e41330-b)
r
Iob.
13
,
15
Though
the
Lorde
would
kill
me
,
yet
still
I
wil
trust
in
him
:
this
is
the
property
of
a
sounde
faith
,
against
which
the
strongest
gates
of
hel
shal
not
preuaile
.
This
appeareth
euidently
vnto
vs
in
the
example
of
Abraham
,
[
s
](A22474-e41360-b)
s
Roma
4
,
17
&c.
who
beleeued
that
of
his
old
,
weake
,
withered
,
and
as
it
were
dead
body
,
should
spring
children
[
t
](A22474-e41370-b)
t
Genes.
15
,
5
like
the
sande
on
the
sea-shore
,
and
like
the
starres
of
heauen
for
multitude
,
and
that
he
should
haue
a
seede
in
whom
himselfe
and
all
the
nations
of
the
world
should
be
blessed
.
If
hee
had
consulted
with
flesh
and
blood
,
what
discourses
might
a
naturall
man
alledge
to
〈◊〉
the
crediting
of
this
promise
?
yet
hee
doubted
not
,
hee
disputeth
not
the
matter
,
but
beleeued
that
the
weake
shoulde
bee
made
strong
,
that
the
barren
should
be
made
fruitfull
and
a
ioyfull
mother
of
children
,
that
the
dead
should
be
made
aliue
to
dwell
with
a
family
,
springing
out
of
his
owne
body
,
which
was
to
reason
as
vnlikely
and
vnpossible
,
as
for
a
dry
and
dead
tree
pulled
vp
by
the
rootes
,
to
bud
,
bear
,
and
bring
foorth
plentifull
〈◊〉
.
So
,
what
can
bee
more
difficult
and
hard
then
for
vs
to
beleeue
and
be
perswaded
,
that
by
the
death
of
Christ
,
we
shall
haue
euerlastinge
life
?
by
his
shame
and
dishonour
we
shall
haue
glory
and
praise
?
that
by
his
wounds
and
reproaches
we
shall
haue
the
curing
and
healing
of
our
〈◊〉
?
that
by
his
agonies
and
bloody
sweate
,
wee
shall
haue
peace
and
rest
?
by
his
condemnation
we
shall
haue
saluation
?
Is
not
this
after
a
sort
,
in
hell
to
see
heauen
?
in
cursing
,
to
see
blessing
?
in
humiliation
,
to
see
exaltation
?
in
death
,
to
see
life
?
in
condemnation
,
to
lay
holde
of
saluation
?
in
feeling
of
sin
,
to
beleeue
the
pardon
of
sinnes
?
lastly
in
out
vnrighteousnes
and
misery
,
to
bee
both
righteous
and
accepted
to
eternall
life
:
and
in
the
breach
of
the
lawe
,
to
beleeue
the
fulfilling
of
the
law
?
This
is
indeede
to
haue
the
sauing
faith
[
u
](A22474-e41390-b)
u
Titus
.
1
,
〈◊〉
of
Gods
elect
.
And
to
say
that
this
is
an
easie
matter
,
or
a
small
thinge
,
is
plainely
to
betray
and
difcouer
,
that
wee
never
knew
what
true
faith
meaneth
.
For
this
faith
,
let
euery
one
of
vs
labour
,
that
we
may
[
a
](A22474-e41410-b)
a
Gal.
2
,
20
specially
and
particularly
apprehend
the
promises
,
as
the
Apostle
declareth
.
Galatians
2
,
I
am
crucified
with
Christ
,
but
I
liue
;
yet
not
I
any
more
,
but
christdiueth
in
me
:
and
in
that
that
I
nowe
liue
in
the
flesh
,
I
liue
by
the
faith
in
the
sonne
of
God
,
who
hath
loued
mee
,
and
giuen
himselfe
for
me
.
And
againe
,
[
b
](A22474-e41430-b)
b
2
Tim.
4
,
7
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
faith
,
hencefoorth
is
〈◊〉
vppe
for
me
a
crowne
of
righteousnesse
,
which
the
Lorde
the
righteous
iudge
,
shall
giue
vnto
me
at
that
day
.
Where
wee
see
a
speciall
application
to
himselfe
of
the
benefits
of
Christ
,
and
therefore
it
is
not
sufficient
to
beleeue
that
Christ
came
into
the
world
,
that
he
was
crucified
,
died
,
was
buried
,
rose
againe
from
the
dead
,
and
ascended
into
heauen
:
for
this
is
a
general
faith
,
this
is
the
faith
of
the
reprobates
,
yea
the
Deuils
know
it
,
and
haue
as
great
a
part
and
portion
therein
as
we
,
yet
they
tremble
at
the
remembrance
of
their
iudgement
to
come
,
as
Iames
sheweth
,
[
c
](A22474-e41460-b)
c
Iam.
2
,
19
Thou
beleeuest
there
is
one
god
,
thou
doest
well
:
the
deuils
also
beleeue
and
tremble
.
There
is
more
required
of
vs
,
then
to
beleeue
the
Histories
and
doctrine
of
the
scriptures
to
be
true
,
and
to
make
an
outward
profession
of
it
,
to
vnderstand
and
assent
vnto
the
couenant
of
grace
made
by
christ
that
it
is
certain
and
shal
be
verified
in
the
members
of
the
church
:
we
must
,
besides
this
generall
and
confused
faith
,
apply
and
appropriate
vnto
our selues
the
promises
of
saluation
:
We
must
not
onely
see
them
a
farre
off
,
but
feele
them
in
our
harts
:
We
must
beleeue
,
not
onely
that
christ
is
a
sauior
,
but
that
he
is
our
sauior
and
our
redeemer
.
Thus
we
must
euery
one
of
vs
for
his
owne
part
make
proper
to
himselfe
all
the
riches
and
graces
that
are
in
chist
Iesus
,
because
in
giuing
himselfe
to
vs
,
he
giueth
al
his
benefits
:
in
that
he
is
God
,
he
maketh
vs
after
a
sort
[
d
](A22474-e41480-b)
d
2
Pet.
1
,
4
partakers
of
the
diuine
nature
:
being
heir
of
al
things
,
in
heauen
and
earth
,
and
Lord
of
the
world
,
he
maketh
al
things
ours
,
whether
[
f
](A22474-e41500-b)
f
Eph.
4
,
8
to
men
,
hauing
Dominion
ouer
the
Deuil
,
sin
,
hell
,
the
world
,
the
flesh
,
and
all
our
enemies
,
hee
protecteth
vs
that
they
cannot
ouerthrow
vs
,
and
hath
[
g
](A22474-e41510-b)
g
Reuel.
1
,
6
made
vs
kings
and
Priests
to
god
euen
his
father
:
in
that
he
is
happy
and
immortal
,
he
maketh
vs
partakers
of
his
blessednes
and
immortality
.
When
we
shall
seuerally
and
particularly
apply
al
the
actions
and
benefits
of
Christ
our
lorde
vnto
our selues
,
we
may
boldely
come
to
the
lordes
table
,
where
wee
shall
fiude
christ
,
and
enioy
him
to
our
endlesse
comfort
.
Neither
are
we
to
abstaine
and
hang
backe
from
comming
to
the
Supper
,
nor
to
dispaire
of
our selues
,
nor
to
be
to
much
cast
downe
,
when
wee
feele
sundry
defectes
and
wantes
in
our
faith
.
For
[
h
](A22474-e41530-b)
h
There
are
2
degrees
of
true
faith
.
there
is
a
weake
and
feeble
faith
,
which
is
yet
a
true
faith
as
well
as
the
stronge
faith
.
There
are
two
degrees
offaith
profitable
to
be
knowne
,
and
comfortable
to
be
considered
.
The
weake
faith
,
[
i
](A22474-e41540-b)
i
what
a
weak
faith
is
is
an
earnest
and
vnfained
desire
to
be
reconciled
vnto
GOD
in
christ
,
which
willing
desire
in
vs
GOD
accepteth
as
the
deede
it selfe
:
hee
accounteth
the
defire
of
faith
as
faith
it selfe
:
the
desire
of
reconciliation
and
forgiuenesse
of
sinnes
by
the
death
of
CHRIST
,
shall
be
auaileable
to
worke
out
our
attonement
and
redemption
.
The
stronge
faith
is
a
full
perswasion
and
assurance
[
k
](A22474-e41550-b)
k
What
a
strong
faith
is
.
of
the
mercyes
of
GOD
,
when
the
faithful
can
truely
say
with
the
Apostle
.
[
l
](A22474-e41560-b)
l
Roma.
8
,
38
Rom.
8
38.
39.
I
am
perswaded
that
neither
life
nor
death
,
nor
thinges
present
nor
thinges
to
come
,
neither
Angels
,
nor
principalities
,
nor
powers
,
neither
height
,
nor
depth
,
nor
any
other
creature
shall
separate
vs
from
the
loue
of
GOD
which
is
in
Christ
Iesus
our
Lord
.
This
is
the
greatest
measure
and
highest
degree
of
faith
:
this
is
the
top
,
strength
,
and
full
ripenesse
of
faith
:
heereunto
wee
are
to
striue
and
indeuour
,
and
neuer
to
giue
rest
vnto
our
soules
,
vntill
wee
bee
resouled
and
setled
in
our
consciences
,
that
all
our
sinnes
are
assuredly
pardoned
,
and
wee
accepted
to
euerlasting
life
.
This
greatenesse
of
faith
was
in
Abraham
,
[
m
](A22474-e41600-b)
m
Roma.
4
,
20
who
was
not
weak
,
but
strengthened
in
faith
,
being
fully
perswaded
He
that
had
promised
was
also
able
to
doe
it
.
All
that
liue
in
the
bosome
of
the
Church
doe
not
attaine
to
this
full
measure
of
a
perfect
faith
:
but
euen
as
it
is
in
the
estate
of
the
body
,
we
are
babes
before
we
come
to
be
men
of
ripe
yeares
,
first
we
be
weake
before
we
be
strong
,
[
n
](A22474-e41620-b)
n
1
cor
3
,
1
,
2
first
we
are
fed
with
milke
before
we
can
digest
strong
meat
.
We
see
[
o
](A22474-e41630-b)
o
Mar.
4
,
28
corne
first
is
in
the
grasse
then
in
the
blade
,
before
it
come
to
the
stalke
,
and
to
haue
ripe
corne
in
the
eare
.
There
must
be
in
all
thinges
a
beginning
,
before
there
can
be
a
proceeding
to
perfection
.
The
tree
sendeth
forth
his
tender
braunches
,
and
putteth
forth
his
leaues
,
before
the
fruit
commeth
.
So
is
it
with
euery
christian
Man
and
Woman
,
first
they
are
babes
in
Christ
,
and
haue
certaine
seedes
and
beginnings
of
faith
springing
in
them
to
eternall
life
:
afterward
they
grow
from
strength
to
strength
,
from
grace
to
grace
,
from
degree
to
degree
,
[
p
](A22474-e41640-b)
p
Rom
1
,
17
and
from
faith
to
faith
,
vntill
they
come
to
a
full
perswasion
and
assurance
without
wauering
,
[
q
](A22474-e41650-b)
q
Psal.
23
,
6
which
ariseth
after
many
experiences
of
Gods
'
manifold
mercies
and
fauours
in
the
course
of
our
liues
,
as
we
see
Psal.
23.
Doubtlesse
kindnesse
and
mercy
shall
follow
me
all
the
daies
of
my
life
,
and
I
shall
remaine
a
long
season
in
the
house
of
the
Lord
.
Wherefore
,
let
vs
not
be
〈◊〉ed
and
discouraged
when
our
faith
is
feeble
,
for
a
feeble
faith
wil
apply
Christ
as
well
as
a
strong
faith
:
it
wil
draw
Christ
home
to
dwell
in
our
hartes
,
[
r
](A22474-e41670-b)
r
Ephe.
3
,
17
through
whom
we
shall
not
perish
,
but
haue
euerlasting
life
.
Hee
that
had
but
a
weake
eie
and
a
dimme
sight
,
to
behold
the
brasen
Serpent
in
the
wildernesse
,
[
s
](A22474-e41680-b)
s
Num.
21
,
8
was
healed
from
the
deadly
stinging
of
the
fiery
Serpents
,
as
wel
as
he
that
saw
cleerly
and
perfectly
a
farre
off
.
He
that
hath
but
a
Leprous
and
sickly
hand
is
able
to
hold
that
which
is
offered
vnto
it
,
as
well
as
a
sound
and
strong
hand
.
So
hee
that
hath
a
little
faith
in
the
Sonne
of
God
,
shall
neuer
haue
his
saluation
denied
,
nor
forgiuenesse
of
his
sinnes
kept
from
him
,
if
with
an
humble
heart
he
pray
to
God
to
haue
them
pardoned
.
The
Apostles
beleeued
,
that
Christ
was
the
Sauiour
of
the
world
:
yet
they
were
ignorant
[
t
](A22474-e41690-b)
t
Luk.
24
,
25
of
his
death
and
resurrection
,
which
are
the
chiefe
meanes
of
saluation
,
and
they
are
saide
to
be
men
of
little
faith
.
So
our
sauiour
,
when
the
[
u
](A22474-e41700-b)
u
Luke
.
17
,
5
,
6
Disciples
had
asked
increase
of
their
faith
,
declareth
that
if
our
faith
be
in
quantity
but
as
a
graine
of
mustard-seede
,
it
should
be
powerfull
and
effectuall
,
seeing
he
will
not
[
a
](A22474-e41710-b)
a
Mark
2
,
23
quench
the
smooking
flaxe
,
nor
breake
the
bruised
reede
,
but
cherish
the
least
sparke
and
measure
of
grace
giuen
vnto
vs
from
aboue
.
This
likewise
was
the
faith
of
that
father
,
whose
child
was
possessed
with
a
dumbe
and
deafe
spirit
,
when
christ
said
to
him
,
[
b
](A22474-e41720-b)
b
Math.
7
,
7
,
8
If
thou
canst
beleau
,
all
things
are
possible
to
him
that
beleeueth
:
straight
way
he
cryed
with
teares
,
saying
.
Lord
,
I
beleeue
,
help
mine
vnbeleefe
.
Christ
doth
not
reiect
him
for
his
weaknes
of
knowledge
and
faith
,
to
teach
that
we
should
not
dispaire
,
or
be
dismaid
,
when
we
finde
wauering
,
wantes
,
distrust
,
and
imperfection
in
our selues
:
but
rather
confessing
our
frailty
with
that
father
in
this
place
,
pray
to
be
strengthned
,
and
to
haue
our
faith
increased
.
For
,
whosoeuer
vnfainedly
desireth
any
grace
of
God
tending
to
saluation
,
shal
receiue
it
:
if
he
continue
[
c
](A22474-e41760-b)
c
Reuel.
21
,
6
&
.c
knocking
at
the
gate
of
his
mercy
,
it
shall
bee
opened
,
and
his
prayer
shal
be
granted
,
as
Christ
hath
promised
,
[
d
](A22474-e41770-b)
d
Phil.
1.
6
I
wilgiue
to
him
that
is
a
thirst
of
the
wel
of
the
water
of
life
.
Thus
,
if
wee
long
after
the
graces
wanting
vnto
vs
,
as
the
earth
after
a
great
drouth
for
the
comfortable
shewers
of
refreshing
rain
,
vsing
the
meanes
appointed
of
God
to
attaine
them
,
as
,
earnest
praier
,
reuerent
attending
on
the
continuall
hearing
of
his
word
,
diligent
receiung
of
the
sacraments
,
being
carefull
to
giue
honor
and
glory
to
him
for
his
gifts
we
haue
already
of
his
onely
mercy
obtained
and
enioyed
,
wee
shall
be
satisfied
and
replenished
:
for
then
[
c
](A22474-e41790-b)
c
Reuel.
21
,
6
&
.c
He
that
hath
〈◊〉
his
good
worke
in
vs
,
will
perfect
the
same
in
our
harts
vntill
the
day
of
Iesus
Christ
.
Thus
much
of
faith
,
the
sec.
part
of
true
examination
,
which
is
the
instrument
whereby
wee
lay
hold
vpon
Christ
,
and
are
made
liuely
members
of
him
:
withont
which
whosoeuer
come
to
the
Lords
Supper
,
depart
away
without
fruit
and
comfort
.
Chap.
18.
Of
Repentance
,
the
third
part
of
examination
.
THe
next
thing
in
this
tryall
to
be
considered
is
[
a
](A22474-e41840-b)
a
Repentance
from
dead
works
required
of
al
that
come
to
the
〈◊〉
,
table
repentance
,
which
is
,
a
renewing
of
the
minde
,
a
change
of
the
heart
,
a
turning
of
the
soule
,
and
a
reformation
of
our
life
and
affections
.
As
knowledge
is
the
beginning
and
as
it
were
the
forerunner
of
faith
,
like
a
messenger
going
before
his
maister
to
prepare
for
his
comming
:
so
repentance
is
an
especiall
fruit
of
faith
,
without
which
,
whosoeuer
draweth
neere
to
the
Lordes
Table
,
prophaneth
the
Sacrament
,
and
departeth
without
comfort
.
For
,
it
is
an
altering
of
our
liues
and
conuersations
to
God
,
ioyned
with
a
Godly
sorrow
and
detestation
of
all
sinne
,
together
with
an
vnfained
loue
and
desire
of
righteousnesse
.
This
appeareth
in
the
change
of
the
whole
man
,
of
our
thoughtes
,
affections
,
meditations
,
and
delightes
:
in
al
these
the
old
man
with
his
deceitful
lusts
must
be
put
off
,
and
the
new
man
must
be
put
on
,
[
b
](A22474-e41860-b)
b
Ephe.
4
,
24
which
after
God
is
created
vnto
righteousnesse
and
true
holinesse
.
This
duty
is
taught
in
diuers
places
of
the
scripture
.
Herunto
come
the
wordes
of
the
Prophet
Esaiah
,
When
[
c
](A22474-e41880-b)
c
Esay
1
,
12
ye
come
to
appeare
before
me
,
who
required
this
at
your
hands
,
to
tread
in
my
courtes
?
Bring
no
mo
oblations
in
vaine
:
〈◊〉
is
an
abhomination
vnto
me
:
I
cannot
suffer
your
new
Moones
,
nor
Sabbaths
,
nor
solemne
〈◊〉
(
it
is
iniquity
)
nor
assemblies
.
And
when
ye
shall
stretch
out
your
handes
,
I
will
hide
mine
eies
from
you
:
and
though
ye
make
manie
praiers
,
I
will
not
heare
,
for
your
handes
are
ful
of
blood
Wash
you
,
make
you
cleane
,
take
awaie
the
euil
of
your
workes
from
before
mine
〈◊〉
to
do
euel
,
learne
to
do
wel
,
&c.
And
Ch.
66.
He
that
killeth
a
bullock
,
[
d
](A22474-e41910-b)
d
Esay
66
,
3
is
as
if
he
〈◊〉
a
man
:
he
that
sacrificeth
a
sheep
,
is
as
if
he
cut
off
a
Dogges
necke
:
he
that
offereth
an
oblation
,
as
if
he
fered
swines
fleshe
:
he
that
burneth
incense
,
as
if
he
blessed
an
idoll
:
yea
they
haue
chosen
their
owne
waies
,
and
their
soule
delighteth
〈◊〉
their
abhominations
.
Whereby
the
prophet
meaneth
,
that
god
accepteth
no
sacrifices
without
faith
and
repentance
.
This
also
was
figured
and
shaddowed
out
,
by
washing
the
garments
and
changing
the
attire
of
such
as
came
with
[
e
](A22474-e41930-b)
e
Gen.
35
,
2
,
3
their
oblations
vnto
God
,
and
prepared
themselues
to
his
seruice
.
This
Iacob
commaunded
,
when
he
reformed
his
houshold
,
and
went
vp
with
them
to
Bethell
the
house
of
God
,
Thus
Moses
prepared
the
people
,
before
the
law
was
deliuered
in
Mount
Sinas
.
And
heereunto
the
prophet
Dauid
alludeth
,
Psal.
26.
I
will
wash
mine
handes
in
innocency
,
O
Lord
,
and
compasse
thine
alter
:
as
if
he
should
say
,
I
will
indeauour
to
liue
most
vprightly
toward
thee
and
toward
men
,
and
so
come
and
offer
sacrifices
at
thine
alter
.
Wherefore
,
such
as
feele
not
themselues
to
haue
penytent
heartes
,
to
be
humbled
and
grieued
for
their
sinnes
,
to
sigh
and
grone
vnder
the
burden
of
them
,
to
tremble
at
Gods
iudgementes
,
cannot
come
aright
to
this
holy
Supper
,
but
eate
and
drinke
certaine
iudgement
to
themselues
.
The
broken
and
contrite
heart
is
the
path
way
to
heauen
,
[
f
](A22474-e42000-b)
f
2
cor.
7
,
x
,
xi
and
an
vnspeakeable
companion
of
repentance
.
This
the
Apostle
teacheth
,
2
Cor.
7.
Godly
sorrow
causeth
repentance
vnto
saluation
,
not
to
be
repented
off
,
but
worldly
sorrowe
causeth
death
:
but
behold
,
this
thing
,
that
ye
haue
beene
Godly
sory
,
what
great
care
it
hath
wrought
in
you
:
yea
,
what
cleering
of
your selues
:
yea
,
what
indignation
:
yea
,
what
feare
:
yea
,
what
desire
:
yea
,
what
zeale
:
yea
,
what
punishment
.
Heere
be
the
[
g
](A22474-e42030-b)
g
Signs
wher
by
to
examin
our
repentance
.
notes
and
tokens
whereby
we
may
try
our
repentance
,
whether
it
be
sincere
or
not
.
It
hath
these
signes
to
discerne
it
,
a
care
to
leaue
that
sinne
into
which
wee
are
fallen
,
otherwise
we
haue
not
repented
,
as
Act.
2.
they
which
had
crucified
the
Lord
of
life
,
and
deliuered
him
into
the
handes
of
sinners
,
were
pricked
in
their
heartes
,
and
sayed
to
Peter
and
to
the
other
[
h
](A22474-e42040-b)
h
Act
2
,
37
,
38
Apostles
,
Men
and
bretheren
,
what
shall
wee
doe
?
And
Peter
sayde
vnto
them
,
Amend
your
liues
,
and
saue
your selues
from
this
froward
generation
.
The
other
signes
of
repentance
are
a
confession
of
our
sins
to
God
,
and
a
condemning
our selues
for
them
:
an
holy
and
inward
anger
against
our selues
for
our
carelesnesse
in
looking
to
our
owne
waies
:
a
feare
not
so
much
of
Gods
iudgements
,
as
least
we
fall
into
the
same
sins
againe
,
and
so
offend
our
mercifull
father
:
a
desire
,
euer
after
to
please
God
with
all
our
hearts
:
and
last
of
all
a
renewing
and
punishing
of
our
owne
soules
for
our
offences
committed
against
him
.
Now
to
the
end
we
may
repent
aright
,
and
sit
in
iudgement
of
our selues
,
according
to
the
forme
of
gods
iustice
:
it
shal
be
needful
for
vs
[
i
](A22474-e42070-b)
i
In
examining
our selues
,
we
must
follow
the
order
of
the
commaundementes
.
to
examine
our selues
by
the
ten
words
of
the
law
,
and
out
of
the
same
to
frame
ten
seueral
enditements
against
our selues
,
whereby
we
shal
find
a
great
defect
of
righteousnes
,
a
great
spoile
of
obedience
,
a
great
accesse
of
disobedience
,
and
a
great
heape
of
all
kind
of
corruptions
.
This
then
may
serue
and
suffice
for
the
true
examination
of
our
selus
.
We
must
consider
Wee
must
acknowledge
,
that
we
haue
not
loued
the
Lastly
,
we
must
remember
to
shut
vppe
this
confession
,
that
our
whole
narure
is
vile
and
wretched
,
the
heart
of
[
k
](A22474-e42210-b)
k
Exod.
xx
,
1
Thou
shalt
not
lust
,
requiring
a
pure
heart
to
ward
our
neighbors
,
holy
cogitations
of
the
spirit
,
and
a
continuall
conflict
against
euil
affections
and
lusts
of
the
flesh
.
Thus
must
euery
one
of
vs
arraigne
and
endite
our
selus
.
Thus
we
must
accuse
our selues
,
and
condemne
our
owne
workes
.
Thus
we
must
search
our
owne
waies
,
confessinge
that
if
[
l
](A22474-e42240-b)
l
1
Ioh.
3
,
our
owne
heartes
accuse
vs
,
God
is
greater
then
our
hearts
and
knoweth
all
things
.
Then
let
vs
appeale
to
the
throne
of
grace
,
let
vs
desire
saluation
in
Christ
for
his
mercies
sake
,
let
vs
cast
al
out
comfort
vpon
him
,
couering
our
faces
through
shame
of
our
sinnes
that
are
past
,
humbling
our selues
through
greefe
of
them
that
are
present
,
and
working
out
our
saluation
with
a
feare
of
that
which
may
come
heereafter
.
If
thus
we
iudge
our selues
,
God
will
acquite
vs
:
if
thus
we
condemne
our selues
,
God
wil
iustifie
vs
:
if
we
accuse
our selues
,
hee
wil
discharge
vs
:
if
we
be
displeased
with
our selues
for
our
sinnes
,
God
wil
be
wel
pleased
with
vs
,
and
cloath
vs
with
the
righteousnes
of
Christ
.
But
if
we
stande
vpon
our
owne
righteousnesse
and
worthines
,
if
we
say
we
haue
need
of
nothing
,
if
we
flatter
and
deceiue
our
selus
,
comparing
our selues
with
our selues
or
with
others
,
and
not
with
the
rule
of
Gods
word
:
God
wil
examin
vs
,
and
sit
in
iudgement
vppon
vs
.
If
hee
enter
into
[
m
](A22474-e42260-b)
m
Psal.
130
,
3
iudgement
with
vs
,
no
flesh
shall
bee
iustified
in
his
sight
:
for
if
thou
,
O
Lorde
,
streightly
markest
iniquities
,
O
Lorde
who
shal
stande
?
He
wil
bee
reuenged
of
our
sinnes
,
and
〈◊〉
many
plagues
vpon
vs
:
he
will
send
sundry
diseases
vpon
our
bodies
,
and
a
troubled
spirit
vpon
our
soules
,
he
will
adde
one
punishment
to
another
,
vntill
we
repent
,
as
he
teacheth
by
many
examples
in
the
scriptures
.
The
Apostle
1
cor
,
saith
,
he
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
[
n
](A22474-e42280-b)
n
1
Cor
,
11.
29
30
,
32.
iudgement
to
himselfe
.
For
this
cause
many
are
weak
,
and
sick
among
you
,
and
many
sleep
:
for
if
we
would
iudge
our selues
,
we
should
not
be
iudged
.
But
when
we
are
iudged
,
we
are
chastned
of
the
Lord
,
because
we
should
not
be
condemned
with
the
world
.
So
the
Israelites
,
being
myraculously
fed
by
the
Lords
own
hand
,
lusted
and
became
vnthankeful
,
and
therefore
while
the
meat
was
yet
in
their
mouths
,
[
o
](A22474-e42300-b)
o
Psa.
78.
30
31
The
wrath
of
God
fell
downe
vppon
them
,
and
slevv
the
strongest
of
them
and
smote
downe
the
chosen
men
of
Israel
.
Iudas
,
chosen
to
be
one
of
the
twelue
,
[
p
](A22474-e42320-b)
p
Iohn
13
,
27
comming
vnworthily
to
the
Passeouer
,
Satan
entered
further
into
him
,
wrought
in
him
his
owne
confusion
,
and
brought
vpon
him
swift
damnation
.
The
ghest
in
the
gospell
,
[
q
](A22474-e42330-b)
q
Mat.
22.
22
,
13
that
pressed
vnto
the
supper
without
his
weddinge
garment
,
was
taken
speechlesse
,
bound
hand
and
foot
,
and
cast
in
to
vtter
darkenes
,
where
shal
be
weeping
and
gnashing
of
teeth
.
Let
no
man
therefore
put
off
,
and
deferre
his
repentance
from
day
to
day
,
least
he
draw
vppon
himselfe
finall
destruction
of
soule
and
body
,
and
find
his
hart
exceedly
hardned
through
continuance
in
sinne
:
but
while
[
r
](A22474-e42340-b)
r
2
cor
,
6.
2
the
acceptable
time
is
,
let
vs
both
purpose
and
endeuour
to
forsake
our
euil
waies
,
our
wicked
works
,
and
all
knowne
sinnes
reueled
vnto
vs
by
the
sacred
oracle
of
the
Word
of
God
.
And
,
because
we
haue
daily
wants
,
and
do
commit
dayly
and
new
sinnes
through
infirmity
of
the
flesh
,
[
s
](A22474-e42360-b)
s
Renewed
faith
,
and
renewed
repentance
required
of
vs
.
we
must
haue
renewed
faith
and
renewed
repentance
,
[
t
](A22474-e42370-b)
t
Luke
22.
32
because
euery
new
sinne
requireth
a
new
act
of
repentanee
,
and
appealing
to
Christ
by
faith
.
Then
we
are
aright
disposed
to
the
lords
table
,
when
we
are
liuely
touched
with
a
sence
and
feeling
of
our
corrupt
dispositions
and
daily
failings
in
our
faith
and
obedience
.
For
the
repentance
of
euery
faithfull
man
must
be
doble
,
first
general
,
repenting
of
original
and
actuall
sinnes
generally
,
receiuing
power
of
God
to
change
ourminds
,
wils
,
and
affections
,
[
u
](A22474-e42380-b)
u
Mat.
3.
1
whereof
Ioh.
bap
t
ist
saith
,
Repent
,
for
the
kingdome
of
heauen
is
at
hand
.
This
is
giuen
and
granted
vnto
vs
at
that
time
,
when
firste
we
receiue
to
beleeue
,
it
maketh
an
alteration
in
vs
,
slayth
the
old
man
,
quickneth
the
life
of
the
new
man
beginneth
in
weaknes
,
continueth
in
greater
strength
,
and
groweth
more
and
more
vnto
perfection
.
Secondly
speciall
,
for
speciall
sinnes
and
continuall
failings
into
which
we
fall
,
which
we
must
practise
to
the
end
of
our
dayes
.
Now
,
as
we
said
in
the
former
chapter
,
that
no
man
for
the
feeblenes
of
his
faith
is
to
absent
himself
from
this
supper
,
so
must
we
remember
touching
our
repentance
,
thogh
it
be
in
great
weakenes
and
frailty
:
yet
if
it
be
a
sound
and
sincere
hatred
of
all
sinne
not
a
forsaking
of
some
sinnes
onely
,
as
Saul
,
herod
,
and
Iudus
did
,
keeping
other
in
themselues
to
their
owne
confusion
our
imperfections
shal
be
couered
,
our
wants
shall
be
supplied
,
our
weaknes
shal
be
remitted
by
the
death
of
Christ
,
who
was
annointed
and
sent
to
preach
[
a
](A22474-e42430-b)
a
Luke
,
4.
18
the
gospell
to
the
poore
,
to
heale
the
broken
hearted
,
to
publish
deliuerance
to
the
captiues
,
recouering
of
sight
to
the
blind
,
and
to
set
at
liberty
them
that
are
brused
.
And
hepronounceth
such
[
b
](A22474-e42440-b)
b
Math.
5.
3
,
blessed
as
are
poor
in
spirit
,
For
theirs
is
the
kingdome
of
heauen
.
Wherfore
,
if
thou
feele
in
thy selfe
great
defectes
of
faith
,
of
〈◊〉
,
of
sanctification
,
pray
to
God
earnestly
that
hee
will
vouchsafe
to
increase
his
giftes
,
let
vs
confesse
with
Dauid
,
[
c
](A22474-e42460-b)
c
2
Sam.
12
13
wee
haue
find
;
let
vs
weep
with
Pet.
[
d
](A22474-e42480-b)
d
Luk.
22.
62
&
7
,
38.
and
the
sinful
woman
:
let
vs
acknowledge
our
vnworthines
,
and
say
with
the
Centurion
,
Lord
,
[
e
](A22474-e42490-b)
e
Math
,
8
,
8
We
are
not
worthy
that
thou
shouldst
come
vnder
our
roofe
,
Let
vs
cry
out
with
the
Publican
,
[
f
](A22474-e42510-b)
f
Luk.
8
,
xiii
O
God
,
be
merciful
to
me
a
sinner
.
This
is
the
way
to
make
vs
worthy
:
this
is
the
means
to
fit
vs
to
the
Lords
table
:
this
is
to
be
practised
of
such
as
will
be
his
ghuests
.
Chap.
19.
Of
reconciliation
to
our
brethren
:
the
last
part
of
Examination
.
HItherto
,
in
examination
of
our selues
,
we
hane
shewd
what
wee
are
to
doe
in
respect
of
GOD
,
the
roote
whereof
is
knowledge
,
the
body
is
faith
,
the
fruite
is
repentance
.
Now
to
conclude
,
wee
are
to
handle
the
last
part
,
which
is
[
a
](A22474-e42560-b)
a
Loue
toward
their
brethren
is
required
of
al
that
come
to
the
table
.
loue
toward
men
,
and
reconciliation
of
our selues
to
our
neighbors
,
for
iniuries
,
wronges
,
and
offences
done
vnto
them
,
which
are
as
poyson
to
this
banket
.
For
,
in
vaine
we
shall
pretend
knowledge
,
boast
of
faith
,
glory
of
repentance
,
if
we
faile
in
duties
toward
our
bretheren
.
For
,
heere
is
the
touchstone
and
tryall
of
all
the
rest
,
euen
our
obedience
to
the
second
table
,
which
concerneth
the
duties
of
loue
toward
our
bretheren
.
Heerevnto
commeth
[
b
](A22474-e42570-b)
b
Math.
5
,
23
the
doctrine
of
Christ
set
downe
in
the
Euangelist
Math.
5.
If
thou
bring
thy
gift
to
the
alter
,
and
there
remembrest
that
thy
brother
hath
ought
against
thee
,
leaue
there
thy
gift
before
the
altar
,
and
goe
first
be
reconciled
to
thy
brother
,
then
come
and
offer
thy
gift
.
Where
he
teacheth
,
that
he
so
approproueth
this
duty
,
that
hee
will
haue
his
owne
immediat
seruice
cease
,
and
giue
place
for
a
time
,
till
it
be
performed
.
So
,
in
the
Sermon
which
he
made
to
his
Apostles
,
before
he
was
betrayed
to
death
,
he
did
diligently
beate
vpon
this
point
,
saying
,
[
c
](A22474-e42590-b)
c
Iohn
13
,
35
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
loue
one
another
.
This
is
my
〈◊〉
,
that
ye
loue
one
another
,
as
I
haue
loued
you
:
greater
loue
then
this
hath
no
man
,
that
a
man
bestow
his
life
for
his
frends
:
ye
are
my
friends
,
if
ye
doe
whatsoeuer
I
commaund
you
.
This
likewise
the
[
d
](A22474-e42610-b)
d
Colos.
3
,
12
Apostle
teacheth
,
that
we
may
know
him
to
be
the
scoller
of
the
same
maister
,
Coloss.
3
,
As
the
elect
of
God
,
holie
and
beloued
,
put
on
tender
mercy
,
kindnesse
,
humblenesse
of
minde
,
meekenesse
,
long-suffering
,
forbearing
one
another
,
and
forgiuing
one
another
,
if
any
man
haue
a
quarell
vnto
another
,
euen
as
Christ
forgaue
you
,
euen
so
doe
ye
:
and
aboue
all
these
things
,
put
on
loue
,
which
is
the
bound
of
perfectnesse
.
As
euery
one
hath
a
comfortable
experience
in
his
own
hart
of
Gods
mercy
toward
him
in
the
pardon
of
his
sinnes
which
are
many
and
great
;
so
let
him
shew
mercy
againe
,
as
he
hath
receiued
mercy
,
and
deale
vnto
others
kindly
,
as
God
hath
delt
gratiously
toward
him
.
Our
sauiour
Christ
auoucheth
this
Math.
18.
in
the
parable
of
the
lender
that
had
many
debters
:
he
called
them
to
[
e
](A22474-e42630-b)
e
Matt.
18
,
23
take
an
account
of
them
,
and
forgiueth
the
debt
hauing
compassion
on
him
that
was
not
able
to
pay
:
but
when
he
was
departed
,
and
had
found
one
of
his
fellow-seruants
which
ought
him
an
hundred
pence
,
he
laid
hand
on
him
,
thratled
him
,
and
cast
him
in
prison
till
he
should
pay
the
debt
.
Then
the
Lord
called
him
and
said
,
O
euil
seruant
,
I
forgaue
thee
all
that
debt
,
because
thou
prayedst
me
:
Oughtest
thou
not
also
to
haue
pittie
on
thy
fellow-seruant
,
euen
as
I
had
pittie
on
thee
?
So
his
Lord
was
wroth
,
and
deliuered
him
to
the
tormenters
,
till
he
should
pay
all
that
was
due
to
him
.
Then
followeth
the
application
of
the
whole
,
So
likewise
shall
mine
heauenly
father
do
vnto
you
,
except
ye
forgiue
from
your
harts
each
one
his
brother
their
trespasses
.
Now
,
the
Lordes
supper
was
ordained
of
God
for
this
end
,
that
it
might
be
a
band
of
loue
,
and
a
chaine
to
vnite
and
ioyne
vs
togither
among
our selues
,
that
if
it
wer
possible
we
should
not
breake
from
him
:
as
Paule
teacheth
.
1
Cor.
10
We
that
are
manie
,
[
f
](A22474-e42680-b)
f
1
corin.
x.
17
are
one
bread
,
and
one
bodie
,
because
we
al
are
partakers
of
one
bread
.
Wherefore
this
Supper
may
fitly
be
called
,
a
Sacrament
of
vnity
,
and
a
seale
of
our
agreement
one
with
another
.
Behold
heere
,
a
chaine
consisting
of
many
linkes
to
knit
vs
together
,
that
wee
breake
not
from
God
and
our
brethren
.
Do
we
not
al
come
to
the
table
?
Do
we
not
all
eat
of
the
same
bread
?
Do
we
not
al
drinke
of
the
same
cup
?
Is
not
the
same
loafe
compact
of
many
cornes
?
Is
not
the
same
Wine
pressed
out
of
many
clusters
?
Do
we
not
all
ioyne
together
in
the
same
receiuing
?
Were
we
not
baptized
into
the
same
baptism
?
What
a
shameful
thing
is
this
,
full
of
infamy
and
reproach
,
to
see
the
branches
of
the
same
vine
,
the
sheepe
of
the
same
shepheard
,
the
children
of
the
same
father
,
the
Seruants
of
the
same
maister
,
the
fellowes
of
the
same
houshould
,
the
heirs
of
the
same
kingdome
,
the
ghuests
of
the
same
banket
,
the
obtainers
of
the
same
promise
,
the
partakers
of
the
same
hope
,
the
members
of
the
same
bodye
,
and
the
professors
of
the
same
faith
,
to
contend
and
striue
one
against
another
,
to
delight
in
brauling
,
fighting
,
quarrelling
,
and
to
norish
hatred
,
malice
,
rancour
,
spite
,
enuy
,
biting
,
and
backbiting
one
of
another
.
If
Ephraim
be
set
against
[
g
](A22474-e42710-b)
g
Esay
9
,
21
Manasses
,
and
Manasses
against
Ephraim
,
if
Brother
be
diuided
against
brother
,
if
we
bite
one
at
another
,
let
vs
take
heed
least
we
be
consumed
one
of
another
.
The
sonnes
of
God
are
renewed
into
the
image
ofGod
,
to
resemble
their
heauenly
father
in
true
holines
,
and
doe
all
weare
the
same
cognizance
and
liuery
.
For
the
Sacraments
are
the
marks
of
Ch.
sheepe
,
whereby
they
are
knowne
and
discerned
:
so
that
all
our
discentions
,
diuisions
,
railings
,
reuilings
disgracings
and
defacings
one
of
another
,
tend
to
the
reproch
and
dishonour
of
our
common
father
,
and
do
giue
an
heauy
testimony
against
our
souls
with
God
and
his
elect
Angels
.
For
how
do
we
approach
vnto
God
?
how
do
we
come
into
his
presence
?
With
what
harts
do
we
pray
before
him
and
vnto
him
?
Are
we
not
taught
[
h
](A22474-e42750-b)
h
Math.
6
,
12
to
aske
forgiuenes
of
our
sins
,
as
we
forgiue
the
trespasses
done
vnto
vs
?
It
then
we
be
malicious
and
enuious
,
and
carry
the
fresh
remembrance
of
wronges
in
our
hearts
,
to
pursue
them
with
reuenge
:
do
we
not
pray
against
our selues
?
Do
we
not
beseech
God
to
poure
out
vengance
vpon
vs
?
Do
we
not
open
our
mouths
to
our
owne
destruction
?
For
when
wee
vse
our
tongues
to
say
,
[
i
](A22474-e42760-b)
i
Luke
11
,
4
Lord
,
forgiue
vs
,
for
euen
we
forgiue
:
is
it
not
asmuch
as
if
we
should
pray
,
forgiue
vs
not
Lord
,
for
we
do
not
,
we
will
not
forgiue
others
?
Therefore
,
after
the
forme
of
prayer
giuen
to
the
Disciples
,
Christ
addeth
,
If
ye
do
forgiue
men
their
trespasses
,
your
heauenly
father
will
also
forgiue
you
:
but
if
ye
do
not
forgiue
men
their
trepasses
,
no
more
will
your
father
forgiue
you
your
trespasses
.
And
as
he
exhorteth
,
that
when
they
stand
and
appeare
before
the
Altar
,
[
k
](A22474-e42790-b)
k
Mark
.
11
,
25
they
must
forgiue
:
so
when
we
appeare
at
the
Lords
table
,
we
must
forgiue
,
if
we
haue
any
thing
against
any
man
,
that
our
father
also
which
is
in
heauen
may
forgiue
vs
our
trespasses
.
Now
,
if
we
woulde
be
directed
to
knowe
whether
this
loue
be
is
vs
or
not
,
wee
may
try
our
owne
hearts
by
these
[
l
](A22474-e42800-b)
l
1
Cor.
13
,
4
holy
properties
and
blessed
effectes
described
by
the
Apostle
,
1
,
cor
,
xiii
,
Loue
(
saith
he
)
suffereth
long
,
it
is
bountifull
,
loue
enuieth
not
,
loue
doth
not
boast
itselfe
,
it
is
not
puffed
vp
:
it
disdaineth
not
,
it
seeketh
not
her
owne
things
,
it
is
not
prouoked
to
anger
,
it
thinketh
not
euill
:
it
reioyceth
not
in
iniquity
,
but
reioyceth
in
the
truth
:
it
suffereth
all
things
,
it
beleeueth
al
thinges
,
it
hopeth
al
things
,
it
endureth
al
things
.
Heere
we
may
see
,
what
manner
of
loue
ought
to
be
in
vs
.
Euery
one
of
vs
must
indeuour
,
that
all
the
parts
of
this
description
may
rightly
agree
to
euery
one
of
vs
,
and
truely
be
found
in
vs
toward
all
men
,
euen
our
enimies
,
as
we
see
Iesus
Christ
hath
left
vs
an
example
of
his
loue
,
[
m
](A22474-e42840-b)
m
Luk.
23
,
35
when
he
praied
for
his
enimies
,
that
crucified
and
cruelly
entreated
him
,
father
forgiue
them
:
for
they
know
what
they
do
and
this
did
stephen
to
those
that
stoned
him
,
Lord
,
lay
not
this
sin
to
their
charge
.
This
is
the
way
,
let
vs
walke
in
it
:
this
was
their
practise
,
let
vs
follow
it
.
Thus
we
haue
shewed
the
necessity
of
examination
of
ourselues
before
we
come
to
the
Lordes
supper
,
and
declared
the
parts
wherein
it
standeth
,
and
the
manner
how
it
is
to
be
performed
.
If
we
come
furnished
with
these
things
,
with
sauing
knoledg
,
with
iustifieng
faith
,
with
vnfained
repentance
,
with
a
louing
and
longing
reconciliation
towarde
our
brethren
among
whom
we
liue
,
hauing
as
much
[
n
](A22474-e42890-b)
n
Rom
12
,
18
as
is
possible
,
Peace
with
all
men
,
yea
euen
our
enimies
:
let
vs
not
abstaine
from
the
Lordes
table
by
reason
of
some
frailties
and
infirmities
in
vs
:
for
God
couereth
them
,
[
o
](A22474-e42910-b)
o
2
chr.
305
18
and
will
not
bring
them
into
remembrance
,
as
we
see
2.
Chron
,
30.
A
multitude
of
people
had
not
clensed
themselues
,
yet
did
eate
the
passeouer
,
but
not
as
it
was
writen
:
wherfore
Hezekiah
praied
for
them
,
saying
,
The
good
God
be
merciful
toward
him
that
prepareth
his
whole
hart
to
seeke
the
Lord
god
,
the
god
of
his
fathers
,
though
he
be
not
clensed
according
to
the
purification
of
the
sanctuarie
:
and
the
Lord
heard
Hezekiah
,
and
healed
the
people
.
Where
we
see
,
that
because
their
hart
was
vpright
and
sincere
,
their
wants
and
imperfections
were
not
imputed
vnto
them
.
For
God
respecteth
the
truth
of
the
inward
partes
,
and
pard
oneth
their
sinnes
that
thus
prepare
their
harts
to
seeke
him
.
So
then
,
[
p
](A22474-e42930-b)
p
The
sacrament
is
not
honoured
by
abstaining
from
it
they
were
greatly
deceiued
,
that
thoght
they
honoured
the
Sacrament
by
abstaining
from
it
:
it
is
not
honoured
,
but
dishonoured
:
not
hallowed
,
but
prophaned
:
not
regarded
reuerently
,
but
reproched
greeuously
by
our
wilfull
abstinence
,
[
q
](A22474-e42940-b)
q
1
cor.
xi
,
28
as
the
Apostle
teacheth
,
1
cor
,
11.
let
a
man
examin
himself
,
and
so
let
him
eat
of
this
bread
and
drink
of
this
cup.
He
doth
not
say
,
let
him
proue
himselfe
and
so
let
him
abstaine
.
For
the
Sacrament
is
abused
,
as
well
by
forbearing
,
hauing
examined
our selues
,
as
by
not
examining
our selues
,
and
receiuing
vnworthily
.
And
thus
much
of
examination
,
and
the
manner
to
be
obserued
therein
.
Chap.
20.
The
conclusion
,
containing
an
abridgement
of
the
whole
treatise
.
THe
effect
of
that
which
hath
bene
deliuered
hitherto
in
these
Books
,
may
thus
be
gathred
into
a
short
sum
and
abridgement
.
We
haue
[
a
](A22474-e42990-b)
a
The
summ
of
the
1.
book
declared
that
God
,
in
al
times
and
ages
of
the
church
from
the
first
being
of
our
first
parents
,
hath
to
his
word
and
promises
anexed
sacraments
as
seales
of
assurance
[
b
](A22474-e43000-b)
b
Genes.
2
,
9
&c.
for
the
confirmation
of
them
:
therby
magnifieng
his
owne
mercy
toward
his
people
,
shewing
our
weaknes
and
vnworthines
,
and
condemning
such
as
oftentimes
desire
to
come
to
the
Lordes
table
,
but
esteeme
little
of
the
preaching
of
the
word
:
whereas
the
word
and
Sacraments
haue
one
and
the
same
author
,
they
are
instruments
of
the
same
grace
,
their
whole
force
and
effect
dependeth
on
God
,
they
require
faith
[
c
](A22474-e43010-b)
c
Hebru.
4
,
2
to
be
mingled
with
them
,
&
they
profit
not
alway
at
the
very
moment
of
hearing
and
receiuing
.
Notwithstanding
some
differences
wee
find
betweene
them
,
as
namely
in
the
greater
necessity
of
the
worde
,
then
of
the
Sacramentes
:
Infidels
were
neuer
barred
from
hearing
the
word
when
they
would
become
[
d
](A22474-e43020-b)
d
1
cor.
14
,
24
hearers
thereof
:
and
whereas
the
word
affecteth
one
only
of
the
sences
,
to
wit
,
the
hearing
,
the
Sacraments
〈◊〉
offered
to
the
eies
as
well
as
to
the
eares
,
and
so
in
some
sort
become
more
effectuall
then
the
word
.
Touching
the
worde
Sacrament
,
it
is
drawne
from
martiall
discipline
,
and
properly
signifieth
the
Souldiers
othe
,
whereby
hee
bindeth
himselfe
to
his
Captaine
:
which
worde
being
vsed
by
the
olde
Latine
interpreter
,
is
now
become
ordinary
and
common
in
the
Church
,
which
is
not
mentioned
in
so
many
sillables
in
the
Scriptures
.
And
howsoeuer
the
word
be
often
taken
in
a
large
and
generall
signification
:
yet
as
we
take
it
in
these
bookes
,
[
e
](A22474-e43040-b)
e
What
a
sacrament
is
.
a
Sacrament
is
a
visible
signe
and
seale
ordained
of
God
,
whereby
Christ
and
all
his
sauing
graces
by
certaine
outward
rites
are
signified
,
exhybited
and
sealed
vppe
vnto
vs
.
This
discription
being
〈◊〉
,
teacheth
vs
these
pointes
,
first
that
the
force
of
the
Sacramentes
dependeth
not
on
the
worthynesse
or
vnworthynesse
of
the
Minister
,
but
vpon
the
ordinance
of
God
,
[
f
](A22474-e43050-b)
f
Math
,
23.
2.
3
so
that
an
euill
Minister
may
deliuer
the
good
thinges
of
God
.
And
this
was
the
cause
that
[
g
](A22474-e43060-b)
g
Ioh.
4.
2
,
Christ
Iesus
baptized
none
,
but
his
Disciples
baptized
,
that
he
might
learne
not
to
esteeme
of
the
effect
of
the
sacraments
by
the
fitnesse
or
vnsitnesse
of
the
Mynisters
.
Againe
,
[
h
](A22474-e43080-b)
h
Dcut.
42
,
none
must
adde
vnto
them
,
none
must
take
ought
from
them
,
none
must
any
way
abuse
them
contrary
to
the
institution
and
ordinance
of
God
.
Lastly
,
we
learne
from
hence
,
that
the
Sacramentes
are
not
bare
and
naked
signes
of
Christ
absent
[
i
](A22474-e43090-b)
i
1
Cor
,
x
,
xvi
but
sure
seales
of
Gods
promises
,
and
of
the
righteousnesse
of
Christ
who
is
offered
to
all
,
but
receyued
onely
of
the
faithfull
:
so
that
the
presence
of
vngodlye
men
meeting
vs
at
the
same
Table
,
cannot
hurte
vs
in
our
worthye
receiuing
.
In
a
[
k
](A22474-e43100-b)
k
In
a
Sacrament
consider
hisparts
and
his
vses
.
Sacrament
we
are
to
consider
two
thinges
,
his
partes
and
his
vses
.
The
partes
of
a
sacrament
,
[
l
](A22474-e43120-b)
l
The
partes
are
outward
and
and
inward
.
are
partly
outward
and
partly
inward
.
The
outward
partes
are
[
m
](A22474-e43130-b)
m
The
outward
partes
of
a
〈◊〉
are
〈◊〉
,
the
〈◊〉
,
the
〈◊〉
,
the
signe
the
〈◊〉
these
foure
.
First
,
the
Mynister
lawfully
called
,
is
necessarily
required
.
〈◊〉
then
the
Mynister
〈◊〉
not
administer
them
,
or
if
pryuate
persons
wil
administer
them
,
[
n
](A22474-e43140-b)
n
Mat.
28
,
19
they
sinne
against
God
,
the
one
for
not
perfourming
the
dutyes
of
his
calling
,
the
other
because
he
runneth
beyond
the
boundes
of
his
calling
.
The
second
outward
parte
[
o
](A22474-e43150-b)
o
Esay
6
,
6
,
7
is
the
word
of
institution
,
consisting
of
a
Commaundement
and
a
promise
:
so
that
it
is
required
of
vs
,
to
vnderstand
the
wordes
of
insti●ution
,
to
ioyne
the
word
with
the
sacramentes
,
and
to
discharge
those
from
the
number
of
sacramentes
,
which
want
the
warrant
of
the
word
.
The
third
outward
part
of
a
Sacrament
is
[
p
](A22474-e43160-b)
p
Mark
.
1
,
5
the
signe
:
for
wheresoeuer
there
is
a
Sacrament
,
there
must
of
necessity
bee
an
outward
element
,
so
that
neither
must
wee
make
an
Idoll
of
the
signe
by
aduancing
it
to
high
,
nor
cleane
abolish
it
as
the
Church
of
Rome
doth
by
their
doctrine
of
Transubstantiation
.
The
last
outward
part
is
the
[
q
](A22474-e43170-b)
q
Gen.
17.
xii
receiuer
:
so
that
the
Sacraments
without
their
lawfull
vse
are
no
sacraments
at
all
,
so
long
as
the
signes
are
reserued
and
not
applyed
.
The
inward
partes
also
are
ʳ
foure
:
first
,
God
the
father
,
offering
and
applying
Christ
Iesus
,
as
[
s
](A22474-e43200-b)
s
1
Cor.
3
,
7
surely
as
the
Minyster
doth
the
outward
signe
which
is
a
great
comfort
to
such
as
come
to
the
Sacraments
.
The
second
inward
parte
of
a
Sacrament
is
[
t
](A22474-e43210-b)
t
Tit.
3
,
56
the
holy
spirit
,
working
by
the
worde
:
so
that
wee
can
neuer
heare
the
worde
,
or
receiue
the
Sacramentes
aright
without
the
speciall
direction
and
inspiration
of
the
spirit
of
GOD
:
neyther
must
wee
hang
vpon
extraordinary
reuelations
,
which
openeth
a
wide
doore
vnto
all
disorders
,
inasmuch
as
the
spir●t
is
not
separated
from
the
word
.
The
third
inward
part
is
Iesus
[
u
](A22474-e43220-b)
u
1
cor.
x
,
3
Christ
,
who
is
the
truth
and
the
life
of
all
Sacramentes
:
now
if
God
the
father
haue
giuen
him
vnto
vs
,
[
a
](A22474-e43230-b)
a
Rom
,
8
,
32
how
shall
hee
not
with
him
giue
vs
all
thinges
else
?
Let
vs
therefore
laye
hold
vpon
him
especially
in
all
discomfits
and
troubles
,
when
our
faith
is
assaulted
by
the
enemies
of
our
saluation
.
The
last
inward
parte
,
is
the
faithfull
receiuer
:
for
except
wee
[
b
](A22474-e43250-b)
b
Rom.
14
,
23
send
out
saith
to
bring
CHRIST
home
to
dwell
with
vs
in
our
heartes
,
wee
shall
in
vaine
looke
to
receiue
profit
by
the
Sacraments
:
so
that
the
reprobate
,
who
are
vessels
of
wrath
,
and
the
Children
of
perdytion
,
cannot
receiue
Christ
,
albeit
they
partake
the
signes
of
Christ
.
As
for
the
elect
,
who
are
the
Lordes
,
sealed
vp
to
the
day
of
redemption
,
before
their
conuersion
and
gathering
into
the
sheepefold
of
Christ
,
they
also
onely
receiue
the
outward
signe
without
Christ
,
inasmuch
as
they
are
without
faith
:
but
after
they
are
called
with
an
holy
calling
effectually
,
and
haue
receiued
to
beleeue
vnfainedly
,
they
are
partakers
both
of
the
signe
and
of
the
thing
signified
.
These
are
the
outward
and
inward
parces
.
Now
there
[
c
](A22474-e43260-b)
c
Actes
〈◊〉
,
36
is
a
fit
proportion
and
agreement
betweene
these
partes
,
each
very
aptly
answering
the
other
.
For
euen
as
the
minister
by
the
word
of
institution
,
offereth
and
applyeth
〈◊〉
the
outward
element
to
the
body
of
the
receiuer
:
so
the
father
,
by
the
spirit
,
offereth
and
applyeth
Iesus
christ
inuisibly
to
the
faithfull
receiuer
.
We
shewed
before
,
that
in
a
sacrament
wee
are
to
obserue
two
pointes
,
his
partes
and
his
vses
.
Hitherto
wee
haue
spoken
of
all
the
partes
,
both
such
as
are
outward
,
and
such
as
are
inward
.
Now
it
remaineth
to
handle
his
vses
.
The
vses
of
a
sacrament
[
d
](A22474-e43280-b)
d
3
cheef
vses
of
a
Sacram.
are
chiefely
three
:
first
,
[
e
](A22474-e43290-b)
e
Roma.
4
,
xi
to
strengthen
faith
:
secondly
,
[
f
](A22474-e43300-b)
f
Gen
,
17
,
1.
xi
to
scale
the
couenant
between
God
and
vs
:
thirdly
,
[
g
](A22474-e43310-b)
g
Ephes.
2
,
〈◊〉
to
be
a
badge
of
our
profession
,
and
as
a
banner
displayed
to
witnesse
our
warfare
vnder
our
chiefe
captaine
Christ
〈◊〉
.
If
these
be
the
true
vses
and
endes
of
a
sacrament
,
then
wee
learne
to
take
notice
of
[
h
](A22474-e43330-b)
h
Mark
.
9
,
23
our
owne
failinges
and
infirmities
of
faith
;
that
GOD
refuseth
none
for
weakenesse
and
wauering
of
faith
;
[
i
](A22474-e43340-b)
i
Rom
8
,
xv
that
there
is
an
assurance
of
faith
to
be
attained
vnto
,
in
this
life
;
that
as
God
euermore
keepeth
his
promise
with
his
people
,
[
k
](A22474-e43350-b)
k
Num
23
,
19
who
is
not
as
man
that
he
should
lie
,
nor
as
the
son
of
man
that
he
should
deceiue
,
so
must
we
be
careful
to
keep
the
articles
of
[
l
](A22474-e43360-b)
l
1
Iohn
3
,
23
agreement
betweene
God
&
vs
,
namely
,
to
beleeue
his
word
,
to
loue
our
bretheren
,
to
obey
his
will
:
lastly
as
our
priuiledges
are
great
,
to
beare
the
badges
of
Christ
our
Lord
,
so
it
teacheth
that
we
are
not
our
owne
,
[
m
](A22474-e43370-b)
m
1
cor
,
6
,
xix
xx
but
are
bought
at
a
great
price
,
not
with
[
n
](A22474-e43380-b)
n
1
pet.
1
,
18
,
19
corruptible
thinges
as
Syluer
and
Gold
,
but
with
the
precious
blood
of
Christ
as
of
a
lambe
vnspotted
and
vndefiled
.
Hitherto
of
the
nature
of
the
Sacramentes
:
now
of
the
number
of
them
,
as
we
vnderstand
the
word
for
such
as
are
seales
of
our
communion
with
christ
.
The
sacraments
[
o
](A22474-e43400-b)
o
The
sacraments
〈◊〉
the
new
testament
are
only
two
.
of
the
new
testament
are
two
,
baptisme
,
and
the
Lords
supper
,
neither
are
there
any
moe
left
vnto
the
Church
.
For
Christ
taught
no
moe
[
p
](A22474-e43410-b)
p
1
Cor.
x
,
i.
2
sacraments
to
the
Apostles
,
the
Apostles
deliuered
no
moe
to
the
churches
,
who
yet
were
faithfull
witnesses
,
and
reueiled
the
whole
counsell
of
God
,
[
q
](A22474-e43420-b)
q
Act
,
20
,
27
without
concealing
and
keeping
backe
of
anye
doctrine
which
themselues
had
receiued
.
Besides
,
these
two
Sacramentes
are
altogether
perfect
and
sufficient
,
both
to
enter
a
Christian
〈◊〉
the
church
,
and
to
retaine
him
continually
in
the
same
.
From
this
number
of
two
sacramentes
we
learne
〈◊〉
to
acknowledge
the
great
loue
of
God
toward
vs
,
who
hath
eased
vs
of
the
[
r
](A22474-e43430-b)
r
act.
xv
x.
heauy
burden
of
infinite
Cerimonies
,
prescribed
in
the
law
,
and
deliuered
vs
[
s
](A22474-e43440-b)
s
Au.
ust.
de
〈◊〉
ch
〈◊〉
.
〈◊〉
.
3
,
cap
,
9.
a
few
sacramentes
in
stead
of
many
.
Secondly
,
wee
see
heereby
the
difference
betweene
the
olde
Testament
and
the
New
,
and
betweene
the
sacramentes
of
the
olde
testament
and
the
new
:
they
had
sundry
significant
signes
and
Ceremonies
,
whose
interpretation
was
not
easily
knowne
vnto
them
.
Thirdly
,
seeing
God
hath
giuen
vnto
vs
two
signes
,
and
added
two
seals
to
his
word
and
writings
,
we
ought
to
haue
the
stronger
faith
in
his
mircyfull
promises
.
For
,
wherefore
hath
he
doubled
the
signes
,
but
that
wee
should
encrease
in
faith
,
and
as
it
were
double
our
assurance
of
his
graces
?
Lastly
,
this
number
of
two
,
ouerthroweth
the
number
of
seauen
sacramentes
,
maintained
in
the
church
of
Rome
,
which
iust
number
was
[
t
](A22474-e43460-b)
t
Pet
,
lumb
,
lib
,
〈◊〉
.
4
,
dict
,
2.
first
broched
by
Peter
Lumbard
,
afterwarde
ratysied
in
the
Counsell
of
Florence
,
and
lastlye
established
in
the
Counsell
of
Trent
,
and
is
now
become
the
common
doctrine
of
that
counterfect
church
.
For
,
besides
baptisme
and
the
Lords
supper
,
which
wee
receiue
,
they
[
u
](A22474-e43490-b)
u
The
number
of
seauen
sacramentes
is
false
and
forged
haue
instaled
into
the
number
of
sacraments
Confirmation
,
Penance
,
Matrimony
,
Orders
,
and
extreame
Vnction
,
contrary
to
the
doctrine
of
the
scriptures
,
contrary
to
the
nature
of
Sacramentes
,
and
contrary
to
the
euidence
of
sundry
reasons
.
And
firist
of
all
,
[
a
](A22474-e43500-b)
a
Confirmation
no
Sacrament
confirmation
cannot
bee
lifted
vppe
into
the
seate
of
the
Sacramentes
,
or
sit
downe
in
this
Chaire
of
honour
,
because
it
wanteth
the
institution
of
Christ
,
it
wanteth
an
outward
signe
,
it
hath
no
word
to
warrant
it
,
or
promise
of
blessing
:
for
howsoeuer
[
b
](A22474-e43510-b)
b
act
,
8
,
5
,
xiiii
xv
,
xvi
,
xvii
the
Apostles
by
imposition
of
hands
gaue
the
holy
ghost
,
those
miraculous
gifts
are
now
withdrawne
from
the
church
of
God
.
Lastly
,
they
haue
aduanced
it
aboue
baptisme
,
they
administer
it
in
a
strange
tongue
,
and
halow
the
greazy
oyle
to
purifie
soule
and
body
.
Secondly
,
[
c
](A22474-e43520-b)
c
Penance
is
1.
0
sacrament
,
their
popish
penance
,
instituted
by
bodily
chastisements
to
make
satisfaction
for
sinne
to
God
,
is
no
sacrament
of
the
new
testament
,
nor
any
sacred
thing
being
thus
vnderstood
.
For
we
acknowledge
no
other
satifaction
[
d
](A22474-e43530-b)
d
i
Ioh
,
i
,
7
for
sinne
,
wherein
God
delighteth
,
and
the
conscience
of
man
〈◊〉
,
but
only
the
death
and
obedience
of
christ
.
Besides
,
true
repentance
hath
beene
preached
and
practised
from
the
beginning
of
the
world
,
after
that
sinne
entred
into
the
world
.
Furthermore
their
penance
hath
no
visible
signe
as
baptisme
and
the
supper
of
the
Lord
haue
.
Thirdly
,
[
e
](A22474-e43540-b)
e
matrimony
is
no
Sacrament
matrimony
,
albeit
it
be
a
diuine
ordinance
,
honourable
[
f
](A22474-e43550-b)
f
Heb
,
xiii
4
,
among
all
estates
,
yet
can
be
no
Sacrament
of
the
church
of
christ
,
because
it
was
instituted
before
[
g
](A22474-e43560-b)
g
gen
,
2
,
xviii
the
law
,
it
is
ratified
among
the
infidels
which
are
no
members
of
the
church
,
it
hath
no
promise
of
grace
and
saluation
ioyned
to
it
,
and
albeit
it
be
honorable
in
all
,
[
h
](A22474-e43570-b)
h
i
cor
,
6.
7.
7
,
37
yet
it
is
not
necessary
in
all
.
Lastly
,
the
Roman
church
esteemeth
it
as
an
vnclean
thing
,
a
prophanation
of
holy
orders
,
a
liuing
in
the
flesh
:
so
that
as
with
one
hand
they
aduance
it
to
a
great
dignity
,
with
the
other
hand
they
cast
it
downe
with
great
disgrace
and
contempt
,
as
vnworthy
of
the
high
and
holy
priesthood
.
Fourthly
,
orders
come
in
the
next
[
i
](A22474-e43580-b)
i
Orders
no
sacrament
place
,
which
are
the
offices
and
ministry
of
the
church
,
but
no
sacrament
,
or
sacraments
of
the
church
.
For
then
,
according
to
the
number
of
orders
,
we
should
multiply
the
number
of
sacraments
.
Neither
haue
they
any
outward
element
and
visible
signe
.
Lastly
,
we
are
come
to
extream
vnction
,
which
we
suffer
not
to
[
l
](A22474-e43600-b)
l
Iames
5
,
14
so
long
as
it
retained
the
miraculous
gift
of
healing
.
Besides
,
it
hath
no
word
ofinstitution
to
warrant
the
continual
practise
of
it
,
vntill
the
second
comming
of
christ
.
Wherefore
,
seeing
the
word
of
God
teacheth
the
number
of
two
sacraments
onely
,
and
the
church
of
Rome
instructeth
her
children
in
the
number
of
7.
sacraments
,
neither
moe
nor
lesse
:
they
must
pardon
vs
,
if
we
harken
rather
to
the
scriptures
,
then
to
their
traditions
,
rather
to
God
then
to
man
,
rather
to
the
truth
then
to
the
spirit
of
error
.
Hitherto
we
haue
spoken
of
the
Sacramentes
in
generall
,
of
their
parts
,
their
vses
,
their
number
:
now
we
[
m
](A22474-e43620-b)
m
The
summ
of
the
2
book
come
to
speake
of
them
in
particular
,
first
of
baptisme
,
then
of
the
Lords
supper
.
And
howsoeuer
baptisme
hath
sundry
significations
,
yet
as
it
signifieth
that
washing
with
water
which
serueth
to
seale
the
couenant
of
the
new
testament
,
[
n
](A22474-e43630-b)
n
what
b
ap.
it
is
the
first
sacrament
,
wherein
by
the
outward
washing
of
the
body
with
water
once
in
the
name
of
the
father
,
of
the
son
and
of
the
holy
ghost
,
the
inward
clensing
of
the
soule
,
by
the
blood
of
christ
,
is
represented
.
This
descrption
teacheth
,
that
such
as
are
not
yet
baptized
,
[
o
](A22474-e43640-b)
o
Exod.
xii
,
48
are
not
to
be
admitted
to
the
lords
table
:
that
albeit
dipping
be
not
necessary
to
the
being
of
baptisme
,
yet
washing
with
water
[
p
](A22474-e43650-b)
p
Ephe.
5
,
26
is
of
the
essence
of
this
sacrament
:
that
such
as
are
once
baptized
,
are
not
to
be
rebaptized
,
albeit
they
haue
beene
baptized
by
heretickes
:
and
that
whosoeuer
is
baptized
,
hath
made
a
solemne
couenant
to
professe
the
Christian
religion
.
Now
,
q
wee
are
to
consider
in
Baptisme
(
as
wee
did
before
generally
in
a
Sacrament
)
these
two
thinges
,
his
partes
,
and
his
vses
.
The
partes
of
baptisme
are
outward
and
inward
.
The
outward
partes
[
r
](A22474-e43680-b)
r
The
outwa
.
parts
of
bapt
are
4
are
these
foure
:
The
first
outward
part
is
the
Minister
,
as
the
Messenger
of
God
.
For
baptisme
is
a
part
of
the
[
s
](A22474-e43690-b)
s
Math.
28
,
19
Minystry
,
and
God
hath
ioyned
the
ministry
of
the
word
&
sacraments
togither
.
Wherfore
,
the
minister
must
be
carefull
and
not
carelesse
in
the
execution
of
his
osfice
,
who
is
to
sanctifie
the
Water
,
and
to
wash
the
party
:
Moreouer
,
the
people
are
directed
,
to
whom
to
resort
,
when
they
haue
children
to
be
baptized
.
Lastly
,
the
Church
of
Rome
prophane
baptisme
,
when
they
appoint
mid-wiues
and
priuate
persons
to
baptize
children
.
The
second
outward
part
,
[
t
](A22474-e43700-b)
t
Math.
28
,
19
is
the
word
of
institution
,
which
is
as
the
forme
of
this
sacrament
.
The
third
part
is
the
[
u
](A22474-e43710-b)
u
act.
8
,
36
element
of
water
,
which
is
the
matter
whereof
baptisme
consisteth
.
Whosoeuer
therefore
baptiseth
with
any
other
liquorthen
with
water
,
as
with
blood
,
with
sand
,
with
snow
with
milk
,
or
such
like
matter
,
doth
frustrate
Baptisme
,
and
maketh
it
an
idell
ceremony
.
Againe
,
all
Popish
corruptions
added
and
annexed
to
this
sacrament
contrary
to
the
simplicity
of
the
gospel
,
as
creame
,
crosses
,
censors
,
tapers
,
spettle
,
salt
,
[
a
](A22474-e43720-b)
a
Bellar.
de
sa
Bapt
cap
26
and
such
like
vnsauory
trumpery
,
are
〈◊〉
:
hauing
also
a
superstitious
opinion
of
holinesse
and
worship
ioyned
with
them
.
Also
,
if
water
be
an
outward
part
,
the
want
of
washing
with
water
cannot
hinder
the
saluation
of
such
as
dye
without
baptisme
.
All
perished
not
vnder
the
law
,
that
died
without
[
b
](A22474-e43730-b)
b
Iosh
,
5
,
5
circumcision
:
God
is
not
more
rigorous
vnder
the
Gospell
.
This
therefore
is
a
bloody
and
discomfortable
doctrine
,
to
be
abandoned
and
abiured
of
all
parents
,
of
all
childeren
,
of
all
Christians
.
The
fourth
outward
parte
of
baptisme
is
the
body
that
is
washed
.
Now
,
such
as
are
to
be
baptized
,
must
be
within
the
Couenant
:
these
are
,
[
c
](A22474-e43740-b)
c
act.
8
,
36
eyther
men
and
Women
of
riper
yeares
,
or
else
the
infantes
of
such
,
who
haue
interest
in
Baptisme
as
well
as
their
parentes
.
This
condemneth
the
Romyshe
practise
of
baptizing
bels
:
and
serueth
to
set
forth
the
great
loue
of
God
to
all
beleeuers
,
who
vouchsafeth
to
be
their
God
&
the
god
of
their
seed
.
Hence
likewise
it
appeareth
,
[
d
](A22474-e43750-b)
d
Infantes
haue
interest
in
baptisme
as
wel
as
their
parents
that
infants
are
to
be
baptized
.
For
baptisme
succeedeth
in
place
of
circumcision
,
the
Apostles
baptized
[
e
](A22474-e43760-b)
e
Col.
2.
xi
whole
houses
,
Christ
calleth
infants
and
sucklings
[
f
](A22474-e43770-b)
f
Act.
16.
15.
33
vnto
himselfe
,
and
〈◊〉
that
to
such
belongeth
the
kingdome
of
Heauen
:
they
are
Christ
sheepe
and
members
of
his
body
:
Hence
we
learne
,
that
the
baptisme
of
infantes
is
no
vnwritten
tradition
,
but
a
written
and
diuine
institution
taught
in
the
Scriptures
.
Consider
also
heereby
,
the
difference
betweene
baptisme
and
the
Lords
Supper
,
[
g
](A22474-e43780-b)
g
cor.
1
,
i4
,
16
Mar.
x.
xiii
,
xiiii
,
xv
.
and
that
all
are
conceiued
in
originall
sinne
.
Acknowledge
also
a
difference
between
them
and
the
children
os
Infidels
,
and
let
parents
be
incoraged
,
[
h
](A22474-e43790-b)
h
Psal
,
51
,
5
to
bring
vp
their
children
in
the
instruction
and
reformation
of
the
Lord
.
Hitherto
of
the
outward
parts
:
now
follow
[
i
](A22474-e43810-b)
i
Eph.
6
,
4
the
inward
parts
,
which
also
are
four
in
number
.
First
,
[
k
](A22474-e43820-b)
k
The
inward
parts
of
bap.
are
foure
.
god
the
father
represented
by
the
Mi.
wherby
our
faith
is
gretly
strengthned
.
For
whensoeuer
the
eie
seeth
the
minister
〈◊〉
water
on
the
body
,
faith
beholdeth
god
the
father
clensing
the
soule
with
the
precious
blood
of
his
sonne
Christ
.
The
seconde
part
is
the
spirit
[
l
](A22474-e43830-b)
l
Math.
28.
19
of
God
,
hauing
relation
to
the
word
and
promise
of
God
:
and
therefore
whensoeuer
wee
come
to
heare
the
word
or
to
receiue
the
sacramentes
,
we
must
craue
the
assistance
of
the
spirit
to
open
our
harts
,
[
m
](A22474-e43840-b)
m
icor
.
xii
.
xii
.
as
he
opened
the
hart
of
Lydia
.
If
this
in
ward
teacher
be
wanting
,
the
eare
heareth
and
the
hand
handleth
,
but
the
hart
is
hardned
.
The
third
in
ward
part
of
baptism
[
n
](A22474-e43860-b)
n
Act
xvi
.
xiiii
.
is
Christrepresented
by
the
water
.
This
serueth
greatly
to
confirme
our
faith
,
to
consider
with
our selues
,
when
we
behold
with
our
bodily
eies
the
water
poured
vpon
the
bodie
baptizd
,
[
o
](A22474-e43870-b)
o
act.
2.
38.
the
blotting
out
of
all
our
sinnes
by
the
blood
of
Christ
Iesus
.
[
q
](A22474-e43900-b)
q
Eph
,
5
26
,
27
so
that
God
must
worke
in
vs
both
the
will
and
the
deede
.
These
are
the
foure
in
ward
parts
of
baptisme
.
The
agreement
betweene
these
outward
and
inward
parts
[
r
](A22474-e43910-b)
r
The
propovtion
betwixt
the
outward
and
inwarde
parts
of
bapc
.
is
very
euident
.
For
as
the
Minister
,
by
the
word
of
institution
,
applyeth
Water
to
the
washing
of
the
body
:
so
the
father
,
through
the
working
of
the
spirit
,
applyeth
the
bloode
of
Christ
,
to
the
clensing
of
the
soule
.
Thus
farre
of
the
parts
of
Baptisme
,
both
the
outward
and
the
inward
parts
:
now
we
come
to
the
vses
thereof
,
[
s
](A22474-e43930-b)
s
Three
vses
of
Baptisme
which
are
principally
three
.
First
,
to
shew
our
placing
and
planting
into
the
blood
of
Christ
,
to
remaine
in
him
for
euer
.
This
coniunction
with
Christ
is
not
bodily
or
naturall
,
but
misticall
and
marueilous
in
our
eyes
:
for
we
are
made
one
with
Christ
,
[
t
](A22474-e43940-b)
t
1
cor
6
:
xvii
by
the
same
spirit
dwelling
in
Christ
,
and
in
all
the
members
of
Christ
.
So
then
,
the
saints
triumphing
in
heauen
,
and
al
the
beleeuers
fighting
vpon
earth
as
souldiers
in
warfar
,
haue
one
and
the
same
spirit
of
christ
dwelling
in
them
,
and
therfore
are
one
with
him
.
Secondly
,
to
assure
vs
of
the
remission
of
our
fins
,
that
we
may
bee
able
to
stand
in
the
presence
of
God
,
[
v
](A22474-e43950-b)
v
Gal
3
:
xvii
hauing
put
on
the
garments
of
Christ
,
as
Iacob
receiued
the
blessing
clad
in
the
garments
of
his
elder
brother
.
This
ouerthroweth
the
doctrin
or
rather
doting
of
the
church
of
Rome
,
which
teacheth
that
baptism
abolisheth
al
sins
going
before
it
,
and
leaueth
nothing
that
hath
the
name
or
nature
of
sinne
.
If
this
were
a
truth
of
god
not
a
dreame
of
men
,
it
is
not
only
decent
,
but
greatly
to
be
desired
,
to
haue
baptisme
deferred
vntil
old
age
,
nay
vnto
the
hower
of
death
,
that
so
we
may
depart
hence
in
peace
with
greater
assurance
of
Gods
fauor
in
the
pardon
of
our
sins
.
Thirdly
,
[
a
](A22474-e43970-b)
a
Marke
1
:
4
to
slay
the
old
man
,
and
to
kil
our
natural
corruption
by
the
power
of
the
death
and
burial
of
christ
:
besides
,
to
raise
vs
vp
againeto
holines
and
newnes
of
life
by
his
resurection
.
Hence
it
is
,
that
the
Euangelists
call
it
the
Sacrament
of
Repentance
:
admonishing
euery
one
of
vs
to
expresse
the
strength
and
power
of
baptisme
,
as
the
Prophets
of
tentimes
exhort
the
Iews
to
[
b
](A22474-e43980-b)
b
Deut
x
,
xvi
circumcise
the
forskin
of
their
harts
,
and
to
harden
their
necks
no
more
.
So
we
ought
not
to
content
our
selus
to
be
baptized
in
body
,
but
must
labour
to
be
baptized
in
soul
,
by
a
daily
proceeding
in
regeneration
,
by
bringing
foorth
the
fruites
of
sanctification
,
and
applying
Christ
Iesus
to
our
full
iustification
.
Thus
much
of
baptisme
,
the
honourable
badge
of
our
profession
and
dedication
to
Christ
that
dyed
vppon
the
Crosse
,
what
it
is
,
what
are
the
〈◊〉
and
vses
thereof
.
Now
,
wee
come
to
[
d
](A22474-e44000-b)
d
The
summe
of
the
3.
book
the
Sacrament
of
the
body
and
bloode
of
CHRIST
,
ᵉ
which
is
called
by
sundrye
names
in
the
new
testament
.
Sometimes
,
it
is
called
the
[
f
](A22474-e44020-b)
f
1
cor.
10
,
16
Communion
,
teaching
that
we
are
one
body
coupled
togither
in
Christ
,
shewing
that
it
is
to
bee
receiued
of
many
togither
,
and
admonishing
vs
of
vnity
and
concorde
among
our selues
.
Sometimes
,
it
is
[
g
](A22474-e44040-b)
g
1
cor
,
xi
,
xx
called
the
Lords
Supper
,
hence
we
see
,
who
is
the
author
of
it
,
no
man
,
no
Angell
,
but
the
Lord
Iesus
,
leauing
it
for
a
fare-well
token
of
his
loue
toward
vs
.
We
must
also
come
with
an
earnest
desire
hungring
after
Christ
,
that
we
may
be
satisfied
with
his
righteousnesse
.
Sometimes
,
it
is
called
the
[
h
](A22474-e44050-b)
h
actes
2
,
42
breaking
of
breade
:
this
sheweth
,
that
the
substance
of
breaderemayneth
after
the
wordes
of
consecration
,
that
figuratiue
speeches
are
vsed
in
the
Sacrament
,
and
that
this
externall
rite
of
breaking
the
bread
,
vsed
by
Christ
,
practised
by
the
Apostles
,
obserued
by
the
pastors
of
the
church
,
ought
not
to
be
omitted
and
ouerpassed
.
Sometimes
,
it
is
called
the
[
i
](A22474-e44060-b)
i
1
cor
x
,
21
table
of
the
Lord
:
this
teacheth
,
that
christ
and
his
Apostles
,
at
the
celebration
of
it
,
vsed
a
table
not
an
altar
;
that
it
is
a
Sacrament
,
not
a
sacrifice
,
and
that
we
ought
to
draw
neere
vnto
it
with
all
regard
and
reuerence
.
Lastly
,
it
is
called
the
new
testament
or
Will
of
Christ
.
This
title
teacheth
that
there
is
a
double
couenant
betweene
God
and
man
,
Againe
,
it
serueth
to
condemne
the
cursed
sacriledge
of
the
church
of
Rome
,
which
addeth
and
detracteth
,
altereth
and
mangleth
this
sacrament
at
her
own
pleasure
,
and
mingleth
it
with
the
leauen
of
her
owne
inuentions
.
This
is
a
great
comfort
to
all
Gods
children
,
to
consider
that
all
faithfull
christians
are
the
heires
of
Christ
,
to
whom
he
hath
promised
saluation
of
their
soules
,
and
forgiuenesse
of
their
sinnes
.
As
we
haue
seene
the
seueral
names
of
this
sacrament
,
which
shew
the
nature
there
of
vnto
vs
:
so
now
we
will
set
downe
[
k
](A22474-e44100-b)
k
What
the
Lo:
supper
is
,
what
the
lords
supper
is
.
The
supper
of
the
lord
is
the
second
sacrament
,
wherein
by
visible
receiuing
of
bread
and
wine
,
is
represented
our
spirituall
communion
with
the
body
and
blood
of
christ
.
Heere
God
is
present
,
and
sitteth
as
president
at
this
table
,
he
offereth
vnto
vs
his
owne
sonne
for
our
iustification
,
and
therefore
this
supper
must
be
reuerently
regarded
,
and
diligently
frequented
of
vs
.
In
this
sacrament
,
[
l
](A22474-e44120-b)
l
In
the
〈◊〉
:
supper
consider
his
partes
and
his
vses
we
are
in
like
manner
to
consider
,
the
partes
and
the
vses
thereof
.
The
parts
are
partly
outwarde
,
and
partly
inwarde
.
The
outwarde
partes
are
[
m
](A22474-e44130-b)
m
The
outw
.
parts
are
four
foure
:
First
,
the
Minister
,
who
is
to
take
the
breade
and
Wine
into
his
hands
[
n
](A22474-e44140-b)
n
1
cor.
xi
,
23
after
the
example
of
christ
,
to
seperate
the
breade
and
Wine
,
so
taken
,
from
their
common
vse
to
an
holy
,
to
breake
the
breade
,
to
poure
out
the
Wine
,
and
deliuer
them
both
into
the
hands
of
all
the
people
present
.
So
then
,
they
are
not
consecrated
to
be
priestes
of
the
new
testament
,
but
preachers
of
the
gospel
,
and
ministers
of
the
sacraments
:
and
therefore
priuate
persons
may
not
take
this
supper
to
themselues
or
deliuer
it
to
others
.
The
second
part
is
the
word
of
institution
,
[
o
](A22474-e44160-b)
o
Luke
22
,
19
this
is
my
body
,
that
is
,
this
bread
is
[
p
](A22474-e44180-b)
p
Tertul.
li
,
4
cont
〈◊〉
august
.
cont.
adimaut
.
c
,
12
a
signe
of
my
body
which
shortly
shall
be
crucified
for
you
:
this
cuppe
is
the
new
testament
in
my
blood
,
that
is
,
this
wine
in
the
cup
is
a
true
sign
of
my
blood
presently
to
be
shed
to
confirme
the
new
couenant
of
God
touching
forgiuenes
of
sinnes
and
eternal
life
.
These
words
are
not
properly
,
but
figuratiuely
to
be
vnderstood
,
being
sacramentall
speeches
,
Thus
the
Scripture
speaketh
of
[
q
](A22474-e44200-b)
q
Gen.
17
,
x
Circumcision
and
of
the
paschall
Lambe
.
The
third
outward
part
are
bread
and
wine
,
fit
signes
to
signifie
our
spirituall
nourishment
by
eating
the
body
and
drinking
the
blod
of
Christ
In
Baptisme
we
haue
one
onely
signe
,
but
in
this
supper
[
r
](A22474-e44210-b)
r
Mar.
xiiii
,
22
we
haue
two
,
to
note
out
our
ful
and
perfect
nourishment
by
Christ
.
Nether
did
christ
deliuer
the
deceiueable
shewes
of
bread
and
wine
,
or
cast
a
mist
before
the
eyes
of
his
desciples
to
make
them
thinke
it
breade
which
was
no
bread
,
or
wine
which
was
no
wine
:
but
he
gaue
them
true
breade
,
and
the
true
fruit
of
the
vine
,
[
s
](A22474-e44220-b)
s
1
cor.
x
,
xvi
as
the
apostle
calleth
them
,
after
the
blessing
,
breaking
,
consecration
.
Hereby
falleth
to
the
ground
the
mystery
of
transubstantiation
,
the
most
misshapen
monster
that
euer
liued
or
was
deuised
.
It
bringeth
in
a
false
Christ
,
and
turneth
him
into
an
idoll
:
it
maketh
Sacraments
without
signes
:
it
maketh
Christ
to
haue
an
infinite
body
,
who
is
like
to
vs
in
all
things
[
t
](A22474-e44230-b)
t
Heb.
4
,
15
sinne
onely
excepted
:
lastly
,
it
confoundeth
heauen
and
earth
together
.
Neither
let
any
obiect
that
Christ
hath
now
a
glorified
body
,
sitting
at
the
right
hand
of
his
father
,
and
therefore
his
body
hath
a
great
priuiledge
aboue
ours
,
to
be
in
diuers
places
at
the
[
u
](A22474-e44260-b)
u
Aug
epist.
57
ad
Dardan
.
as
Austine
hath
well
determined
.
Againe
,
if
Christ
deliuered
both
signes
,
the
people
ought
to
receiue
vnder
both
kindes
,
so
that
they
may
be
iustly
called
church-robbers
,
who
haue
taken
from
the
people
the
vse
of
the
cup
,
and
[
a
](A22474-e44270-b)
a
Gal.
3
,
xv
wretched
depriuers
of
christes
testament
,
depriuing
the
right
heires
of
their
inheritance
,
and
ingrossing
into
their
hands
the
goods
of
others
.
They
make
it
of
the
essence
of
the
Sacrament
,
to
vse
〈◊〉
bread
,
and
to
mingle
water
with
wine
,
which
christe
neuer
ordained
or
commanded
:
but
that
which
is
necessary
,
they
esteeme
as
needlesse
and
superfluous
,
ᵇ
thus
transgressing
the
commaundement
of
God
by
their
owne
traditions
.
The
fourth
outward
part
are
the
communicantes
,
whose
duty
it
is
,
[
c
](A22474-e44290-b)
c
Mat.
26
,
26
〈◊〉
to
take
the
breade
and
wine
into
their
hands
,
to
eate
the
bread
and
to
drinke
the
wine
to
the
norishment
of
their
bodies
.
He
did
not
bid
them
to
reserue
the
outward
signes
,
to
holde
them
and
adore
them
,
or
call
the
sacrament
their
Lord
and
their
God
,
he
did
not
command
them
to
offer
them
vp
to
God
the
father
as
a
propitiatory
sacrifice
for
the
quicke
and
dead
,
as
is
vsed
in
their
vnbloody
or
rather
most
bloody
Masse
,
which
hath
caused
so
much
innocent
blood
of
the
blessed
martyrs
to
be
shed
,
[
d
](A22474-e44300-b)
d
Reuel
,
6
,
9
,
x
who
being
kild
for
theword
of
god
,
and
the
testimony
which
they
maintaind
,
their
souls
vnder
the
altar
cry
day
&
night
with
a
loud
voice
vnto
the
L.
holy
and
true
,
to
iudg
and
auenge
their
blood
on
them
that
dwell
on
the
earth
.
Lastly
,
hereby
are
ouerthrown
the
priuat
Masses
of
the
church
of
Rome
,
which
now
grow
to
be
too
common
,
[
e
](A22474-e44320-b)
e
1
cor.
11.
20
&
canot
stand
with
the
communion
of
Christe
,
who
deliuered
the
signes
of
bread
and
wine
to
all
the
disciples
that
were
present
,
they
did
not
stand
by
,
and
gaze
one
vpon
another
,
but
receiued
the
supper
of
the
Lord
〈◊〉
.
The
outward
parts
haue
bin
hitherto
handled
,
which
being
rightly
perfourmed
,
[
f
](A22474-e44340-b)
f
What
consecration
is
.
there
followeth
consecration
,
which
is
,
a
seperation
of
the
outward
signes
from
their
ordinarie
vse
to
an
holy
and
spirituall
vse
,
that
whereas
before
they
serued
for
the
body
,
now
they
are
made
instrumentes
of
grace
,
and
seales
of
the
righteousnes
by
faith
.
The
inward
parts
follow
,
[
g
](A22474-e44350-b)
g
the
inward
parts
of
this
Supper
are
4
,
which
are
foure
:
First
,
god
the
father
who
appointed
his
sonne
to
performe
the
gratious
work
of
our
redemption
,
and
in
the
fulnes
of
time
sent
him
into
the
world
,
[
h
](A22474-e44360-b)
h
Rom
,
4
:
25
who
died
for
our
sins
,
and
rose
againe
for
our
iustification
.
Secondly
,
the
Holyghost
,
who
assureth
vs
of
the
truth
of
gods
promises
.
This
sheweth
,
that
he
is
true
[
i
](A22474-e44370-b)
i
Reuel.
i
,
4
:
god
equall
with
the
father
and
the
son
,
proceeding
from
the
father
and
the
son
.
This
〈◊〉
such
as
suppose
no
partaking
of
the
body
and
blood
of
christ
,
except
he
be
giuen
vs
in
a
carnall
and
fleshy
manner
:
whereas
the
spirite
worketh
faith
in
our
hearts
,
[
k
](A22474-e44380-b)
k
Hebr.
xi
,
1
which
is
the
ground
of
thinges
which
are
hoped
for
,
and
the
euidence
of
thinges
which
are
not
seene
.
The
thirde
inwarde
part
of
the
Lordes
Supper
,
[
l
](A22474-e44390-b)
l
Luke
22
,
19
is
the
body
and
blood
of
Christ
,
deliuered
for
vs
vnto
death
.
This
conuinceth
such
of
a
spirit
of
errour
,
who
make
vnbeleeuers
and
reprob
.
partakers
of
Chr.
body
and
blood
:
thus
his
body
should
be
prophaned
,
[
m
](A22474-e44400-b)
m
Iohn
6
,
54
and
his
sauing
graces
seperated
from
his
person
.
But
euen
as
,
where
Satan
dwelleth
and
possesseth
the
heart
,
there
alwaies
raigne
the
workes
of
darkenes
and
damnation
:
so
the
gifts
of
Christ
accompanying
saluation
,
are
inseperably
ioyned
with
the
person
of
Christ
.
This
also
condemneth
the
reall
presence
and
carnall
eating
of
Christ
,
which
forgeth
many
Christs
,
and
reuiueth
the
Haeresie
of
Eutiches
:
it
crosseth
sundry
Articles
of
the
christian
faith
,
and
maketh
faithfull
men
like
the
vnfaithfull
Barbarians
,
that
deuoured
mans
flesh
and
drunke
his
blood
.
True
it
is
,
christ
is
truely
present
in
the
Sacrament
,
howbeit
not
carnally
,
and
corporally
,
but
spiritually
and
mistically
.
He
hath
giuen
himselfe
to
be
the
foode
of
our
soules
,
let
vs
hunger
and
thirst
after
him
and
lay
hold
on
him
to
our
saluation
:
for
[
n
](A22474-e44410-b)
n
iIoh
.
5
,
xii
he
that
hath
the
sonne
,
hath
life
:
he
that
hath
not
the
sonne
of
God
,
hath
not
life
.
The
last
inward
part
is
the
faith
full
receiuer
,
who
stretcheth
forth
the
hand
of
faith
,
and
so
layeth
hold
on
Christ
and
all
his
sauing
graces
.
For
no
man
can
communicat
with
his
body
,
but
the
same
is
made
partaker
of
his
benefits
.
Let
vs
all
prepare
the
true
and
liuely
faith
[
o
](A22474-e44420-b)
o
Titus
i
,
i
of
Gods
elect
,
and
assure
our selues
that
Hypocrites
and
vnbeleeuers
cannot
possibly
be
partakers
of
the
bodye
and
blood
of
Christ
.
These
are
the
foure
inward
partes
also
of
the
Lord
supper
.
The
similitude
and
relation
[
p
](A22474-e44430-b)
p
The
proportion
betwixt
the
outwarde
and
inward
partes
of
the
Supper
of
the
outward
and
inward
parts
one
to
another
standeth
in
this
manner
,
euen
as
the
Minister
,
by
the
words
of
institution
,
offereth
and
giueth
bread
and
wine
to
the
communicants
,
to
feede
the
reupon
bodily
:
so
the
father
,
by
the
spirit
,
offereth
and
exhibiteth
the
body
and
blood
of
christ
Iesus
,
to
the
souls
of
the
faithful
,
to
feed
vppon
them
spiritually
.
Thus
much
of
al
the
parts
of
the
Lords
supper
:
now
folow
the
vses
to
be
vnfolded
.
The
[
q
](A22474-e44440-b)
q
The
vseso
the
lords
sup.
are
three
vses
&
profit
which
we
reap
by
the
Lords
sup.
are
special
three
.
First
,
to
shew
forth
with
praise
and
thanks
giuing
,
the
death
and
the
suffrings
of
chri
.
who
his
own
selfe
bare
our
sins
in
his
body
on
the
tree
,
by
whose
stripes
[
r
](A22474-e44450-b)
r
1
Pet.
2
,
24
we
are
healed
:
so
that
we
haue
the
chiefe
cause
in
our
selus
,
which
did
crucifie
christ
Secondly
to
teach
our
comunion
wich
christ
,
being
made
flesh
[
s
](A22474-e44460-b)
s
Ephe.
5
,
XXX
of
his
flesh
&
bone
of
his
bones
.
Hence
we
learn
,
that
al
the
godly
and
be
leeuers
are
made
partakers
of
christ
and
his
graces
.
This
is
matter
of
great
comfort
in
our
manifold
trials
and
tentations
,
that
we
are
ioynd
to
Ch.
as
members
to
the
head
,
[
t
](A22474-e44470-b)
t
Rom.
8
,
38
and
therfore
,
neither
life
,
nor
deth
,
nor
angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
com
,
nor
hight
,
nor
depth
,
nor
any
other
creatur
shal
be
able
to
seperate
vs
from
the
loue
of
God
,
which
is
in
christ
Iesus
our
L.
But
on
the
other
side
,
the
vngodly
and
vnbeleeuers
haue
no
part
or
Portion
in
chri
.
and
his
graces
,
they
are
as
branches
[
u
](A22474-e44480-b)
u
Iohn
XV
,
6
cut
off
which
wither
,
and
men
gather
them
to
cast
them
into
the
fire
and
to
burn
them
.
3
,
to
declare
and
testifie
our
communion
,
fellowship
,
and
[
a
](A22474-e44490-b)
a
1
Cor.
X.
17
agreement
with
our
brethren
,
meeting
together
at
the
same
table
,
and
partaking
togither
of
the
same
supper
.
Wherfore
,
seeing
we
haue
not
onely
an
vnion
with
christ
,
but
a
comunion
among
our
selus
,
we
are
the
seruants
of
the
church
,
to
serue
one
another
in
al
duties
of
loue
,
to
instruct
them
that
are
ignorant
,
to
raise
them
that
are
fallen
,
and
to
bind
vp
the
broken
hearted
,
to
reconcile
our selues
one
to
warde
another
,
and
to
keepe
the
vnity
of
the
spirit
in
the
bond
of
peace
.
Hitherto
we
haue
handled
the
doctrin
of
the
Lords
supper
,
declaring
what
it
is
,
what
are
the
parts
and
vses
thereof
;
the
preparation
to
this
work
followeth
,
[
b
](A22474-e44500-b)
b
1
Cor
xi
,
28
consisting
in
the
Examination
of
our selues
,
and
trying
our
owne
harts
by
the
touchstone
of
the
lawe
of
god
.
This
duty
is
very
necessary
to
be
performd
of
vs
,
[
c
](A22474-e44510-b)
c
Ierem.
17
,
9
for
the
hart
of
man
is
deceitful
aboue
all
things
,
and
the
secret
corners
of
it
past
finding
out
.
We
haue
to
deal
with
god
in
this
busines
.
Great
is
the
profit
which
we
reap
&
receiue
,
if
we
come
rightly
and
〈◊〉
prepared
.
Great
is
the
punishment
procured
,
by
want
of
this
try
all
and
examination
.
And
the
[
d
](A22474-e44520-b)
d
Hag.
2
:
14
Sacrament
it self
is
defiled
,
by
vnworthy
receiuing
.
This
preparation
principally
standeth
in
these
4.
points
:
in
the
[
e
](A22474-e44530-b)
e
Ioh:
xvii
:
3
knowledge
of
god
and
of
ourselues
,
especially
of
the
whole
doctrine
of
the
sacraments
:
in
a
[
f
](A22474-e44540-b)
f
2
cor:
xiii
:
5
liuely
faith
in
Christ
,
seeing
euery
one
receiueth
so
much
as
he
beleeueth
he
receiueth
:
in
repentance
[
g
](A22474-e44550-b)
g
Psa6
.
26
:
6
:
from
dead
works
:
and
lastly
in
[
h
](A22474-e44560-b)
h
Math
,
5
:
23
,
reconciliation
towarde
our
brethren
,
hauing
peace
[
i
](A22474-e44570-b)
i
Rom
xii
:
18
with
all
men
,
and
loue
towarde
our
enemies
.
Thus
I
haue
opened
plainly
,
yet
truely
,
the
doctrine
of
the
Sacramentes
,
deliuered
in
the
Scriptures
,
and
taught
in
the
reformed
churches
.
I
haue
disclosed
some
part
of
the
mistery
of
iniquity
and
discouered
and
laid
open
the
skirts
of
that
great
Idoll
of
the
Masse
,
the
reproach
of
christians
,
the
scorne
of
the
gentiles
,
the
offence
of
the
weak
,
and
the
occasion
of
ruine
to
many
that
stumble
therat
to
their
own
confusion
.
The
Lord
god
,
high
possessor
of
heauen
&
earth
,
and
preseruer
of
his
people
that
call
vpon
him
,
put
it
into
the
heart
of
all
christian
princes
and
rulers
of
the
earth
,
to
pull
downe
this
abhominable
Idoll
,
that
hath
aduanced
itselfe
against
the
kingdome
of
christ
,
and
to
deface
this
filthy
monster
that
hath
deceiued
many
,
who
trusted
in
it
.
The
same
Lord
vouchsafe
,
to
reueale
his
truth
to
the
ignorant
,
to
establish
them
that
are
weake
,
and
to
confound
all
obstinate
enemies
to
his
truth
,
to
their
prince
,
and
to
their
country
,
for
Iesus
Christs
sake
,
Amen
Amen
.
A
Corollary
.
THe
Apostle
Paule
(
Christian
Reader
)
prophesieng
of
these
last
times
in
which
Antichrist
should
be
reueiled
,
[
a
](A22474-e44660-b)
a
2
Thes
,
2.
declareth
that
his
comming
shal
be
by
the
effectual
working
of
Satan
withall
power
,
signes
,
lying
wonders
,
&
in
al
deceiuablenes
of
vnrighteousnes
,
that
so
they
might
be
damned
which
beleeue
not
the
truth
,
but
haue
pleasure
in
vnrighteousnesse
.
In
this
discription
the
effectual
working
of
this
〈◊〉
is
set
down
,
but
it
is
in
those
which
〈◊〉
.
For
as
God
imparteth
his
[
b
](A22474-e44670-b)
b
1
cor
,
14
,
25.
power
to
his
ministers
,
and
indueth
them
with
his
spirit
to
saue
such
as
beleeue
:
so
doth
Satan
after
an
apish
imitation
giue
power
to
his
instruments
,
and
breath
his
spirit
vpon
them
to
condemne
such
〈◊〉
receiue
not
the
truth
.
The
manner
and
meanes
of
Antichrists
preuailing
in
the
children
of
[
c
](A22474-e44690-b)
c
Bellar
,
lib
,
4
de
notis
Eccles
,
cap
,
14
a
note
of
the
Church
?
Who
glory
that
they
can
euery
day
,
nay
euery
houre
of
the
day
miraculously
transubstantiate
the
bread
&
wine
into
the
blood
of
christ
?
who
pretendeth
that
their
real
presence
their
[
d
](A22474-e44700-b)
d
Bellar
,
de
imagin
,
sanctor.
li
,
2
,
c
,
〈◊〉
images
,
their
priuate
[
e
](A22474-e44710-b)
e
Bel
,
de
euch
lib
,
4
cap.
21
Masses
,
&
other
like
superstitions
haue
been
confirmed
by
miracles
from
heauen
?
Is
not
this
the
church
of
Rome
which
hath
the
Pope
for
her
head
,
[
f
](A22474-e44720-b)
f
Bel
,
de
Pont
Rom
,
l
,
2c
,
31
her
spouse
,
and
her
foundation
?
And
is
he
not
discerned
by
this
note
among
other
to
be
that
very
Antichrist
described
in
scripture
,
prophesied
to
com
in
the
world
,
〈◊〉
now
to
the
church
,
and
felt
of
euery
christian
?
Wherfore
,
let
vs
carefully
beware
,
〈◊〉
such
signes
and
wonders
carry
away
our
eies
,
and
steale
away
our
harts
from
the
simplicity
and
sincerity
of
the
Gospell
.
The
second
meanes
of
his
proceeding
and
preuailing
is
by
word
,
to
wit
,
by
deceiuablenes
of
vnrighteousnes
.
He
is
indeede
an
enemy
to
Christ
,
and
to
his
church
:
how beit
not
open
,
but
secret
:
not
shewing
himselfe
as
he
is
,
but
disguised
:
not
oppugning
the
truth
with
manifest
violence
as
an
open
enemy
,
but
masked
vnder
the
cloke
of
godlines
,
pretending
the
fairest
frendship
,
but
intending
the
greatest
Moreouer
,
marke
the
order
of
their
proceeding
.
First
,
they
haue
gon
about
to
erect
the
kingdom
of
Babilon
,
and
[
g
](A22474-e44770-b)
g
Eph.
6
,
17
the
word
of
god
,
they
haue
sought
to
gaine
&
get
ground
of
vs
another
way
.
For
wheras
they
saw
〈◊〉
ouermatched
in
matters
of
doctrin
,
they
indeuored
to
excel
or
at
least
to
equall
vs
in
life
and
conuersation
,
and
〈◊〉
partly
at
home
and
partly
abroad
,
they
haue
penned
sundry
treatises
of
Directions
,
Deuotions
,
Reuclations
,
Imitations
,
Memorials
,
Meditations
,
and
christian
exercises
tending
to
reformation
of
manners
,
thereby
thinking
through
hipocrisie
to
win
estimation
among
the
simple
,
and
to
incite
men
to
alow
their
religion
it selfe
.
But
finding
themselues
in
processe
of
time
far
inferior
vnto
vs
,
both
in
purity
of
doctrine
and
sincerity
of
life
:
they
haue
last
of
al
inuented
another
shift
(
wherin
is
lesse
honor
,
and
more
dishonesty
)
to
wit
,
by
setting
downe
the
debates
,
and
disagreements
that
haue
been
among
our
churches
and
gathering
an
heape
of
testimonies
out
of
our
own
wtiters
,
bitterly
inueighing
one
against
another
,
thereby
to
raise
vp
[
h
](A22474-e44780-b)
h
Prou.
6
,
19
〈◊〉
to
〈◊〉
the
minds
of
many
from
vs
,
and
to
work
a
deepe
dislike
of
our
religion
.
Among
other
,
ther
is
a
notable
example
of
a
crafty
enimy
both
nameles
and
shameles
,
who
writing
against
a
worthy
knight
in
the
common-wealth
,
and
a
learned
docter
in
the
Luther
,
zwinglius
,
Oecolampadius
,
Caluin
,
Beza
,
and
diuerse
others
,
together
with
most
bitter
raylings
,
and
calumniations
of
his
own
inuention
against
vs
:
al
which
if
they
were
taken
out
of
his
booke
,
as
euil
humors
out
of
a
body
,
it
could
not
be
esteemed
worth
so
many
counters
,
as
now
it
is
ᵏ
diuided
into
encounters
.
There
is
nothing
so
hard
as
to
do
wel
:
there
is
nothing
so
easy
as
to
speak
euil
.
Let
it
therfore
of
al
persons
be
called
for
euer
,
not
the
Warn-word
,
but
the
Scorn-word
,
being
a
confuted
masse
of
slanders
&
euil
Bellarmine
,
Hofius
,
Harding
,
and
other
harsh
maintainers
both
of
popish
opinions
,
and
their
owne
priuate
assertions
.
If
they
will
take
vpon
them
to
allow
whatsoeuer
positions
and
propositions
Caietan
,
Durand
,
Canisius
,
Gregorius
de
Valentia
,
or
any
of
their
side
,
hath
published
,
let
them
professe
it
and
giue
out
so
much
:
otherwise
they
take
paines
in
vaine
,
and
offer
vs
great
iniury
,
obiecting
against
vs
,
words
neither
vtterd
by
vs
,
nor
aproued
of
vs
.
And
howsoeuer
we
agree
together
better
then
the
aduersaries
wish
or
desire
,
as
appeareth
By
the
Harmony
of
the
Britaine
,
France
,
Germany
,
Swizerland
,
Denmarke
,
and
other
places
in
matters
of
faith
:
yet
I
will
not
deny
(
the
gifts
of
God
being
diuerse
)
some
difference
and
dissention
betweene
vs
about
the
sacrament
of
the
Lordes
sup
.
which
notwithstanding
is
not
so
great
as
hath
beene
in
former
times
,
nor
so
bloody
as
the
aduersaries
surmise
,
neither
so
dangerous
and
grosse
as
hath
been
and
is
at
this
day
in
the
church
of
Rome
.
No
age
and
generation
hath
seene
all
Churches
following
all
together
one
another
in
all
points
,
but
some
[
l
](A22474-e44980-b)
l
Euseb.
lib.
8
hystor
.
cap
,
1
,
difference
hath
appeared
in
doctrine
,
or
in
discipline
,
or
ceremonies
,
or
manners
,
or
in
all
:
yea
Byshops
haue
beene
against
Byshops
,
Doctors
against
Doctors
,
fathers
against
fathers
,
Saints
against
Saints
,
churches
against
churches
:
yet
were
they
not
heerby
rent
one
from
another
,
but
ioyned
together
with
hand
and
hart
in
the
common
faith
.
Cyprian
dissented
from
Cornelius
,
and
Augustine
from
Ierome
,
as
Lot
did
from
Abraham
.
Was
there
not
a
violent
and
troublesome
contention
betweene
Theophilus
of
Alexandria
,
and
Chrysostome
of
Constantinople
:
between
Cyrill
and
Theodoritus
,
as
great
as
euer
was
between
Luther
and
Zuinglius
?
Yet
were
they
Godly
,
learned
,
zelous
,
and
excellent
pillars
of
the
Church
of
God
in
their
times
.
Neither
is
the
contention
so
great
,
or
Warre
so
hote
and
bloody
betweene
the
reformed
churches
about
the
sacrament
,
as
is
imagined
.
For
touching
the
matter
it selfe
,
there
is
no
strife
:
the
difference
is
onely
in
certaine
circumstances
.
First
,
we
all
acknowledge
,
that
the
holy
signes
haue
not
a
bare
signification
but
assure
our
consciences
through
the
[
m
](A22474-e45150-b)
m
Iren.
〈◊〉
.
haeves
.
lib.
4.
34.
the
doctrine
of
Ireneus
.
Thirdly
,
we
agree
,
that
in
the
supper
of
the
lord
,
we
are
made
partakers
,
not
onely
of
the
vertue
and
operation
of
christ
,
but
of
the
very
essence
and
substance
of
his
true
body
and
blood
,
which
was
giuen
for
vs
to
death
vpon
the
crosse
and
was
shed
for
vs
,
so
that
we
are
most
confortably
nourished
with
the
same
vnto
eternal
life
.
Fourthly
we
beleeue
,
that
the
bread
&
wine
are
not
changed
or
transubstantiated
into
the
flesh
and
blood
of
christ
,
but
remaine
true
and
natural
bread
and
wine
in
substance
as
before
:
so
that
the
bread
is
called
his
body
and
the
wine
his
blood
,
not
only
because
his
body
and
blood
are
signified
by
these
,
and
set
before
vs
,
but
because
so
often
as
we
eate
and
drinke
them
worthily
,
christ
himselfe
giueth
vs
his
body
&
blood
truely
to
euerlasting
life
.
Lastly
,
we
al
hold
the
vse
of
the
supper
in
both
kinds
,
and
that
without
the
right
vse
of
the
outward
signes
it
is
no
sacrament
,
vnlesse
the
bread
be
eaten
and
〈◊〉
wine
drunk
,
and
therefore
we
condemne
al
〈◊〉
and
adoration
of
the
bread
,
al
carying
it
about
and
lifting
it
vp
by
the
priest
to
the
people
,
vsed
in
the
Church
of
Rome
.
The
disagreements
and
diuersities
in
opinion
among
vs
,
are
in
certaine
adioynts
and
in
the
manner
of
receiuing
:
this
is
my
body
,
must
be
vnderstood
literally
and
as
the
words
found
(
which
yet
that
side
doth
not
so
vnderstand
:
)
the
other
part
holdeth
that
they
are
to
be
vnderstood
sacramentally
and
figuratiuely
,
according
to
the
declaration
of
christ
,
the
interpretation
of
Paule
,
and
the
infallible
rules
of
our
christian
faith
.
Secondly
,
one
part
wil
haue
the
body
&
blood
of
christ
essentially
and
bodily
in
,
with
,
and
vnder
the
bread
and
wine
,
and
so
to
be
eaten
,
as
that
together
with
the
bread
and
wine
they
enter
into
the
mouth
and
body
of
the
receiuers
:
but
the
other
part
holdeth
,
that
the
body
of
christ
which
at
the
first
supper
sat
at
table
with
his
disciples
;
doth
not
now
continue
with
vs
vpon
the
earth
,
but
abideth
in
the
heauens
,
and
shal
remaine
there
,
vntil
he
break
the
heauens
,
and
discend
thence
to
iudgement
.
Lastly
,
one
part
will
haue
al
communicants
that
come
to
the
lords
table
,
and
partake
the
outward
signs
,
whether
they
come
worthily
or
vnworthily
,
whether
they
be
beleeuers
or
infidels
,
whether
godly
or
vngodly
,
tó
eat
the
body
and
drinke
the
blood
of
christ
corporally
and
with
the
mouth
of
the
body
,
so
as
the
beleeuers
doe
eate
him
to
life
and
saluation
,
the
vnbeleeuers
to
death
and
damnation
:
the
other
side
holdeth
that
the
vnbe
leeuers
abuse
the
outward
signs
of
bread
and
wine
to
their
destruction
,
and
that
only
the
faithful
can
eat
the
body
and
drinke
the
blood
of
christ
by
a
true
faith
,
&
by
the
working
of
the
holy
ghost
:
wherby
they
are
made
flesh
of
his
flesh
,
and
bone
of
his
bone
,
being
more
neerely
and
firmely
knit
vnto
him
,
then
the
members
of
our
body
are
vnited
to
our
head
,
and
thereby
drawing
from
him
life
euerlasting
.
These
are
briefely
the
pointes
of
difference
,
faithfuly
not
partially
,
particularly
not
confusedly
,
set
downe
:
in
discussing
the
truth
wherof
,
howsoeuer
great
bitternes
hath
〈◊〉
broken
out
betweene
bretheren
,
as
likewise
did
betweene
Paule
and
Barnabas
:
yet
setting
the
〈◊〉
of
disputation
aside
,
they
were
worthy
members
of
the
church
,
zealous
defenders
of
the
faith
,
learned
teachers
of
the
truth
,
earnest
destroiers
of
heresie
,
and
rare
examples
of
golines
,
notwithstanding
the
infirmities
,
imperfections
,
and
intemperate
stile
of
th
one
part
.
And
howsoere
this
odious
mak-bate
more
disagreeing
&
more
enimies
then
euer
they
were
before
their
meeting
:
yet
al
men
know
,
he
doth
either
ignorantly
or
maliciously
conceale
the
seueral
points
of
their
Marpurge
anno
1529.
cha.
15.
which
was
in
this
sort
,
credimns
&
〈◊〉
omnes
,
&c.
we
all
beleeue
and
professe
concerning
the
supper
of
the
Lord
Iesus
Christ
that
the
vse
there
of
in
both
kinds
according
to
the
inctitution
of
christ
,
is
to
be
obserued
.
And
that
the
masse
is
not
any
such
worke
,
wherby
one
man
may
obtaine
grace
for
another
whether
he
be
dead
or
aliue
.
Also
that
the
sacrament
of
the
altar
is
the
sacrament
of
the
true
body
and
blood
of
Iesus
Christ
.
And
that
the
spirituall
eating
of
the
same
his
body
and
blood
is
very
necessary
for
euerie
christian
man
.
Moreouer
that
the
vse
of
this
sacrament
,
euen
as
the
word
it selfe
,
is
instituted
of
almighty
God
,
to
stir
vp
vnto
faith
the
weake
consciences
of
men
by
his
holy
spirit
.
And
although
it
could
not
hither
to
be
altogether
agreed
amòg
vs
whether
the
true
body
&
blood
of
ch.
be
in
the
bread
and
wine
corporallie
:
yet
neuertheles
both
parties
ought
to
declare
christian
charity
one
toward
the
other
,
so
far
as
conscience
can
beare
.
And
both
parts
shal
diligently
pray
vnto
god
,
that
he
by
his
spirit
may
vouchsafe
to
establish
vnto
vs
,
the
true
vnderstàding
of
that
matter
,
A
men
In
this
act
,
which
was
subscribed
with
the
hands
of
Luther
,
Melanthou
,
Brentius
,
〈◊〉
,
Oecolampadius
Bucer
,
and
others
,
we
see
they
professe
christian
charity
,
and
promise
earnestly
to
pray
vnto
God
to
reueile
his
truth
vnto
them
,
bring
them
to
be
of
one
hart
in
the
truth
,
and
confirme
them
to
discerne
of
things
that
differ
:
so
〈◊〉
the
enimies
of
our
church
haue
cause
,
rather
to
enuy
our
agreement
,
then
to
in
ueigh
against
our
disagreement
.
It
is
not
the
custome
of
the
true
church
tò
delight
in
contention
:
it
is
the
fashion
of
the
church
of
Rome
,
to
command
,
to
compel
,
to
enforce
,
to
presse
,
to
oppresse
,
to
ban
,
to
throw
out
cursings
and
to
thunder
out
excommunations
against
those
that
dissent
from
them
:
but
our
churches
,
not
withstanding
this
variance
haue
not
so
proceeded
one
against
another
as
enemies
,
we
curse
not
,
but
blesse
:
we
hate
not
,
but
loue
:
we
parsecure
not
,
but
pray
one
for
another
:
keeping
the
groundwork
of
faith
,
〈◊〉
ioyning
harts
and
hands
,
we
seeke
to
repaire
the
ruine
of
Syon
,
and
pull
down
the
fortresses
of
the
enemies
therof
.
Moreouer
,
albeit
it
were
to
be
presumed
in
men
of
iudgment
and
discretion
,
that
such
,
as
haue
leysure
with
delight
Thomas
:
Ockam
against
Scotus
:
Petrus
de
Alliaco
against
Ockam
:
the
Nominales
against
the
Reales
:
the
Dominicans
againste
the
Franciscans
:
Scotistes
against
Scotistes
:
Thomistes
against
thomistes
:
Canonist
against
canonist
:
sect
against
sect:
Order
against
Order
:
cloyster
against
cloyster
:
priests
against
Iesuites
,
and
Iesuits
against
priests
,
repugnant
one
to
another
,
and
at
ciuill
and
Domesticall
warre
amonge
themselues
,
proclaiming
their
owne
shame
as
with
the
blast
of
a
trumpet
:
and
therfore
hauing
fought
so
many
fields
at
home
,
they
shoulde
not
reproach
vs
with
matter
of
dissention
.
We
may
reply
vnto
them
,
as
one
sometimes
fitly
answeared
phillip
K.
of
Macedon
intreating
a
peace
amonge
the
Graecians
,
and
yet
hauing
his
wife
Olimpias
and
his
son
Alexander
,
known
to
liue
at
mortall
dissention
within
his
owne
doores
,
Goe
first
,
and
conclude
a
peace
in
thine
owne
house
at
home
.
So
should
our
aduersaries
remember
,
that
the
chiefe
procters
and
protectors
of
their
new
religion
,
haue
euer
contentiously
wrangled
with
others
and
with
themselues
,
and
the
contentions
cannot
yet
be
taken
vp
I
dare
confidently
auouch
and
auerre
,
that
in
the
greatest
conu
ouersies
and
in
the
greatest
number
,
if
not
in
all
(
which
are
now
multiplyed
to
many
hundred
)
some
one
or
other
of
their
highest
Popes
,
chiefest
cardinals
,
reuerent
Bishoppes
,
famous
Doctours
,
learned
schoolmen
,
holy
fathers
,
&
other
aproued
writers
[
o
](A22474-e45580-b)
o
Iudg.
7
,
22
are
drawn
out
against
the
Midianites
.
Therfore
the
truth
resteth
among
vs
,
Our
[
p
](A22474-e45610-b)
p
Deut.
32
,
31
enemies
being
iudges
.
But
lest
we
might
peraduenture
be
thought
to
offer
them
wrong
,
whilst
insisting
vpon
general
terms
we
charg
them
First
of
al
,
the
schoolmen
make
a
question
,
whether
the
body
of
Christ
in
the
Eucharist
be
eaten
with
the
mouth
of
[
q
](A22474-e45670-b)
q
Tom.
2
,
tra.
2
,
cap
3
Cajetan
a
pillar
of
their
church
,
a
peere
of
the
Court
of
Rome
,
the
Popes
legate
in
Germany
,
and
Luthers
hott
aduersarye
holdeth
this
,
Falsissimnm
est
corpus
christi
corporaliter
sumi
,
quoniam
,
&c
,
It
is
very
false
that
Christe●
Body
is
receiued
bodily
,
for
the
diuines
teach
that
he
is
taken
spiritually
,
not
by
handling
but
by
beleeuing
.
And
Bellarmine
a
man
of
the
same
note
and
of
the
same
coat
,
saith
,
Dicemus
christum
efse
,
&c.
[
r
](A22474-e45710-b)
r
Bel.
de
euch
lib.
1
,
cap.
2
We
will
hold
that
christ
is
in
the
Eucharist
truly
,
substantially
,
really
,
not
corporally
:
nay
contrariwise
it
may
be
said
to
be
ther
spiritually
.
Others
thinke
,
he
is
taken
bodily
into
the
mouth
,
but
goes
not
into
the
belly
.
This
the
glosse
[
s
](A22474-e45730-b)
s
Gloss
in
can
trious
in
ver.
miscere
.
holds
in
Gratian
,
quám
cito
species
dentibus
atteritur
,
tam
citó
in
coelum
rapitur
corpus
christi
:
that
is
,
So
soone
as
the
accidents
of
bread
begin
to
be
chewed
by
the
teeth
,
presently
Christs
body
is
conueyed
into
heauen
.
But
Durand
goeth
farther
,
and
saith
,
[
t
](A22474-e45770-b)
t
Durand
.
iniration
dium
.
offic.
lib
,
4.
Corpus
christs
de
ore
transit
ad
cor
,
&
tum
desinit
corporis
presentia
,
remanente
spirituali
,
that
is
:
The
body
of
Christ
passeth
from
the
mouth
to
the
hart
,
and
then
the
bodily
presence
ceaseth
,
and
the
spiritual
remaineth
.
Lastly
,
others
say
,
it
passeth
into
the
belly
,
and
remaineth
there
as
long
as
any
shew
of
the
bread
abideth
.
Lo
,
what
they
hold
in
this
one
question
,
and
they
varry
being
constant
in
nothing
but
inconstancy
.
Some
of
them
resist
the
beginning
of
inconueniences
that
may
ensue
,
and
hold
he
neuer
commeth
[
u
](A22474-e45800-b)
u
Bonauen
.
in
4.
sent
,
dist.
13
art
2.
quest.
2
into
the
mouth
:
some
,
that
he
commeth
into
the
mouth
,
but
not
into
the
stomack
:
some
,
into
the
stomack
,
but
not
into
the
belly
:
and
others
sticking
at
nothing
,
do
hold
he
goeth
into
the
belly
.
And
to
fil
vp
the
measure
of
iniquity
,
[
a
](A22474-e45810-b)
a
Antor
pa
3
tit
13.
c
6.
sect
3
de
defect
〈◊〉
.
Antoninus
Arch.
of
Florence
writes
,
that
the
body
of
Christ
may
he
vomited
vpward
by
the
mouth
,
and
purged
downward
by
a
draught
:
Igitur
corpus
christi
&
sanguis
tam
diu
manent
in
ventre
,
&
stomacho
,
vel
〈◊〉
,
&c.
Therfore
(
saith
he
)
the
body
and
blood
of
christ
remaine
in
the
belly
and
stomacke
,
or
in
vomit
,
and
in
whatsoeuer
course
of
nature
,
so
long
as
the
shewes
of
bred
and
wine
remaine
.
And
if
they
be
vomited
or
purged
before
they
be
altered
,
(
as
sometimes
in
those
that
are
[
b
](A22474-e45850-b)
b
non
corrupta
emittuntur
〈◊〉
in
〈◊〉
bus
sluxum
trobled
with
the
flux
)
euen
there
is
the
true
body
of
christ
.
If
this
be
true
,
I
would
gladly
learn
of
the
profoundest
doctor
,
and
learnedst
Iesuit
,
what
is
to
be
done
to
the
body
of
christ
thus
purged
or
vomited
?
whether
it
shall
be
eaten
againe
,
or
burned
,
or
what
they
would
haue
done
with
it
?
Robert
Smith
a
Martir
of
blessed
memory
,
reasoning
with
a
Popish
priest
of
the
real
presence
,
compelled
the
Doctor
by
force
of
reason
at
length
to
confesse
,
that
ᶜ
the
body
of
christ
being
eaten
in
the
sacrament
goeth
downe
into
the
belly
,
and
so
is
cast
into
the
draught
,
saying
farther
that
[
d
](A22474-e45920-b)
d
acts
&
mon.
page
1691
it
was
no
greater
derogation
to
Christ
,
then
to
be
spit
vppon
.
But
wisely
and
worthily
did
the
Martyr
reply
,
If
the
Iews
,
being
his
sworne
enemies
,
did
only
spit
in
his
face
,
and
we
being
his
friends
do
cast
him
into
the
draught
,
which
of
vs
deserue
the
greater
damnation
?
Thus
the
Doctor
was
put
to
present
silence
.
O
yee
Cardinals
and
Byshops
,
O
yee
priests
and
Iesuites
,
are
ye
not
ashamed
of
this
blasphemy
,
and
of
these
blasphemers
?
Haue
not
all
your
Seminaries
cause
to
blush
at
this
vilany
?
Be
hold
(
Christian
reader
)
how
the
lo.
dealeth
in
Iustice
with
such
as
giue
ouer
the
known
truth
,
striking
them
with
blindnes
of
hart
and
giddines
of
spirit
,
which
is
the
iust
reward
of
errour
and
superstition
.
Leaue
therefore
your
grosse
and
carnall
presence
:
for
sake
this
barbarous
and
beastly
diuinity
:
renounce
this
sluttish
and
vnsauory
dung
,
and
returne
for
shame
to
truth
,
to
antiquity
,
to
grauity
,
to
sobriety
,
&
to
the
institution
of
christ
.
Secondly
,
they
handle
this
question
,
whether
the
Body
of
Christ
be
broken
&
chewd
with
the
teeth
,
or
not
?
Some
,
Non
quando
manducamus
,
&c
,
that
is
,
when
we
eat
,
we
do
not
make
parts
of
him
.
Againe
,
other
thinke
,
nothing
is
broken
truely
,
[
f
](A22474-e45990-b)
f
Caietan
tit.
2.
tr.
2
,
cap
,
5
but
in
shew
,
somewhat
seemeth
to
be
broken
,
but
nothing
is
broken
:
so
that
we
haue
a
myraculous
breaking
,
where
nothing
is
broken
.
Contrariwise
,
Pope
Nicholas
in
a
counsell
holden
at
Rome
,
caused
Berengarius
to
recant
in
this
wife
,
[
g
](A22474-e46020-b)
g
de
consecr.
dist
,
2
can
,
ego
〈◊〉
credo
corpus
domini
nostri
Iesu
Christi
sensualiter
et
in
veritate
,
manibus
sacerdotum
tractari
,
et
frangi
,
et
fidelium
dentibus
atteri
,
that
is
,
I
beleeue
that
the
body
of
our
Lord
Iesus
christ
sensibly
and
in
very
deed
is
touched
with
the
hands
of
the
Priests
,
broken
,
and
ground
with
the
teeth
of
the
faithful
.
This
was
the
consent
,
iudgment
,
and
determination
of
that
counsel
,
and
yet
the
rude
glosse
reprouing
the
same
giueth
warning
to
the
Reader
,
Nisi
sané
intelligas
verba
.
&c.
Except
you
wartly
vnderstand
the
words
of
berengarius
,
you
wil
fal
into
a
greater
heresie
then
euer
he
held
.
Lastly
notwithstanding
this
Synode
,
the
receiued
opinion
in
their
schools
is
,
[
h
](A22474-e46060-b)
h
Lumb
,
lib
,
4
sent
dist
,
12.
that
onely
the
accidents
of
bred
are
broken
and
chewd
.
Thus
they
wander
vp
and
down
in
discussing
this
second
question
,
as
men
that
are
in
a
maze
and
cannot
find
the
end
of
their
iourney
.
Thirdly
,
they
dispute
whether
the
substance
of
bread
remaine
in
the
sacrament
or
not
?
Scotus
holdeth
,
that
[
i
](A22474-e46140-b)
i
In
4.
Sent.
dist.
xi
.
que
.
3
the
substance
of
bread
better
resembleth
the
body
of
christ
,
then
onely
accidents
:
seeing
there
is
a
fitter
proportion
betweene
substance
and
substance
,
then
betweene
a
substance
and
an
accident
.
So
Occam
secondeth
this
opinion
,
saying
,
that
[
k
](A22474-e46160-b)
k
Occam
lib.
4
,
quest.
6
to
hold
that
the
substance
of
bread
abideth
,
is
most
probable
,
and
least
subiect
to
inconueniences
,
not
repugnant
to
reason
,
nor
to
the
authority
of
the
Bible
.
And
Petrus
de
Alliaco
,
[
l
](A22474-e46190-b)
l
In
4.
sent.
quest.
6
Ille
modus
qui
ponit
substantiam
panis
remanore
,
&c.
that
opinion
which
holdeth
the
substance
of
bread
to
remaine
,
is
contrary
neither
to
reason
,
nor
to
the
authority
of
the
scripture
,
nay
it
hath
better
reason
in
it
,
and
is
more
easie
to
be
vnderstood
.
And
Durand
the
resolute
doctor
deliuereth
,
that
,
[
m
](A22474-e46230-b)
m
Durand
.
in
lib.
4.
sen.
dist
11.
It
is
rashnesse
to
say
that
the
body
of
Christ
by
the
diuine
power
cannot
be
in
the
sacrament
in
any
other
manner
,
then
by
turning
of
the
bread
into
him
.
Furthemore
he
affirmeth
this
,
If
it
be
graunted
that
the
substance
of
bread
and
wine
do
remain
,
one
dissioulty
ariseth
that
two
bodies
are
together
,
which
may
be
answered
:
but
the
contrary
being
holden
,
many
follow
,
namely
,
how
accidsnts
can
nourish
,
how
be
corrupted
,
and
how
any
thing
can
be
ingendred
in
them
,
seeing
there
is
nothing
made
but
there
is
presupposed
or
thought
to
be
a
matter
,
&c.
Contrarywise
commonly
they
hold
,
that
the
substance
of
bread
is
turned
into
the
body
of
Christ
:
but
about
the
manner
how
it
is
changed
,
they
cannot
agree
.
Some
think
the
bread
is
consumed
to
nothing
,
and
the
body
of
Christ
brought
in
place
of
it
.
But
Thomas
their
chiefe
Schoolman
holdeth
,
that
it
is
[
n
](A22474-e46270-b)
n
Thom.
3
,
quest
,
75
not
brought
to
nothing
,
whom
Scotus
crosseth
:
and
againe
Scotus
is
crossed
and
coufuted
by
caietan
.
And
in
the
counsell
of
Trent
,
it
is
made
an
Article
of
faith
,
and
all
such
cursed
as
heretikes
,
which
say
,
That
the
substance
of
bread
and
wine
doth
still
continue
:
yet
pope
Innocentius
in
a
counsell
before
,
did
not
curse
those
that
held
the
contrary
opinion
,
that
the
substances
of
bread
and
wine
do
remaine
.
Besides
this
,
there
is
a
great
variety
among
them
,
whether
the
water
mingled
with
the
wine
in
the
chalice
bee
transubstantiated
into
the
blood
of
Christ
.
Some
bring
and
wast
it
to
nothing
.
Others
holde
it
to
be
transubstantiated
into
blood
.
Some
say
it
is
turned
into
the
vitall
humor
of
Christ
.
Al
these
are
resolute
gamsters
:
but
Durand
being
fearefull
saith
,
Quis
audeat
desinire
?
That
is
,
who
should
be
so
bold
as
to
determine
this
question
?
Thomas
their
Saint
had
rather
holde
a
double
transubstantiation
,
first
of
the
water
into
wine
,
and
then
of
wine
into
the
blood
of
Christ
,
and
there
upon
wisely
and
warily
giueth
a
caueat
,
that
little
water
must
be
mingled
with
the
wine
.
Fourthly
,
they
are
greatly
trobled
and
perplexed
,
whether
mice
eating
the
sacrament
,
doe
also
eate
the
body
of
Christ
?
Bellarmine
,
[
o
](A22474-e46380-b)
o
Bel.
de
Enchar
.
li.
3
,
ca.
1
seeing
the
iars
of
the
Schoolmen
,
and
the
vnsetled
iudgments
of
their
profoundest
Doctors
,
hath
thought
it
best
in
his
Iesuiticall
wisedome
to
pasie
it
ouer
,
and
say
nothing
:
either
because
he
was
not
resolued
,
or
because
he
would
not
lay
open
the
shame
,
and
discouer
the
nakednes
of
his
fauorites
.
Peter
Lumbard
maister
of
the
Sentences
,
and
teacher
no
doubt
of
Catholicke
conclusions
among
them
,
when
he
commeth
to
this
Question
,
standeth
in
a
mammering
,
and
cannot
teach
himselfe
,
saying
,
[
p
](A22474-e46400-b)
p
Sent.
lib
4.
dist.
13
Quidigitur
sumit
mus
?
vel
quid
manducat
?
Deus
nouit
,
that
is
,
What
is
it
therfore
that
the
mouse
receiueth
,
or
what
doth
the
mouse
eate
?
God
knoweth
.
As
if
the
should
say
,
the
question
is
too
hard
,
for
my
part
I
confesse
plainely
mine
owne
ignorance
,
I
cannot
tel
.
Notwithstanding
,
he
taketh
hart
and
giueth
his
resolution
thus
,
It
may
be
saide
very
well
,
that
bruit
beasts
receiue
not
the
body
of
christ
.
But
the
doctors
of
Paris
haue
censured
and
corrected
his
iudgement
,
and
say
,
Hic
magister
non
tenetur
,
that
is
,
Heere
in
the
Maister
is
not
to
be
followed
.
And
Harding
[
q
](A22474-e46460-b)
q
answ.
to
art.
23
,
diuis
.
1
holdeth
it
for
an
errour
,
that
a
mouse
may
eate
the
body
of
Christ
,
and
calleth
the
contrary
doctrine
a
vtle
asseueration
.
Now
thomas
of
Aqume
saith
thus
,
Quidam
dixerunt
,
that
is
some
haue
said
that
as
soon
as
the
sacrament
is
touched
of
a
mouse
or
a
Dog
,
the
body
and
blood
of
christ
doth
straight
way
depart
from
it
:
but
this
is
a
derogation
to
the
truth
of
this
sacrament
.
And
yet
this
is
that
worthy
doctor
,
to
whom
they
say
Christ
appeared
in
a
vision
,
saying
,
O
Thomas
,
thou
hast
written
wel
of
me
.
So
Iohannes
de
Burgo
saith
[
r
](A22474-e46540-b)
r
Ioh
de
burg
de
〈◊〉
〈◊〉
.
cap.
x
The
mouse
eating
the
sacrament
,
receiueth
the
body
of
Crist.
〈◊〉
whome
wee
named
before
,
though
he
will
haue
Christ
to
take
vp
his
lodging
as
well
in
the
stomacke
as
in
the
mouth
of
mau
,
yet
he
liketh
not
,
vt
aut
mus
in
ventre
〈◊〉
,
aut
in
cloacam
discenderet
,
that
is
;
Either
that
the
body
of
Christ
should
go
into
the
belly
of
a
mouse
,
or
be
cast
foorth
into
the
draught
,
because
the
eares
of
well
disposed
persons
woulde
abhorre
that
,
and
if
we
should
defend
it
,
the
Haeretickes
and
Infidels
woulde
〈◊〉
at
vs
,
and
laugh
vs
to
scorne
.
Againe
hee
saith
euidently
,
The
mouse
cannot
eate
it
,
God
forbidde
we
should
euer
come
to
that
,
Neuertheles
Alexander
as
bold
as
blind
Bayard
,
in
despight
of
all
Heretickes
and
Infidels
aduentureth
vpon
that
opinion
,
[
s
](A22474-e46600-b)
s
Alex.
de
Hales
part.
4
,
qu.
〈◊〉
5
,
memb.
〈◊〉
If
a
hogge
or
a
Dogge
should
eat
the
whole
consecrated
hoast
,
I
see
no
cause
but
the
Lords
body
should
go
〈◊〉
into
the
body
of
that
hog
or
dog
.
And
that
we
may
see
the
blaspemous
school
diuinity
or
〈◊〉
villany
of
those
〈◊〉
men
,
hearken
once
more
to
Antoninus
that
beastly
Byshop
of
Florence
,
[
t
](A22474-e46630-b)
t
anton.
de
defect
,
〈◊〉
3
,
part
sum
.
3
If
a
mouse
or
any
other
creature
or
beaste
happen
to
eate
the
sacrament
through
negligence
of
keeping
:
let
the
keeper
be
inioyned
penance
40.
daies
:
and
if
it
be
possible
let
the
mouse
be
taken
and
burnt
,
and
let
his
ashes
be
buried
neere
the
altar
.
Heereunto
another
addeth
,
that
[
u
](A22474-e46660-b)
u
〈◊〉
de
Palude
.
the
Mouses
entrals
must
be
drawne
out
,
and
the
portion
of
the
sacrament
that
there
remaineth
(
if
the
priest
be
〈◊〉
to
receiue
it
)
must
〈◊〉
belaid
vp
,
vntill
it
may
naturally
be
consumed
.
But
the
hoast
so
found
in
the
mouses
bowels
,
may
in
no
wise
be
thrown
into
the
water
,
as
a
certaine
priest
sometimes
vsed
a
fly
that
he
sound
in
the
chalice
after
consecration
.
But
if
a
man
had
such
a
feruent
zeale
[
a
](A22474-e46680-b)
a
S.
Hugh
of
Clunice
.
(
saith
he
)
that
his
stomake
would
serue
him
to
eat
the
same
without
horror
,
this
were
the
best
course
of
all
,
as
God
〈◊〉
did
who
is
much
commended
for
swallowing
and
receiuing
the
host
which
a
leaper
had
vomited
and
cast
vp
.
And
heereunto
,
the
goodly
and
ghostly
Canons
of
the
counsell
holden
at
Colen
vnder
the
〈◊〉
Radulph
,
[
b
](A22474-e46730-b)
b
Conc
,
Col.
If
there
fall
any
small
thing
of
the
bodye
or
blood
vpon
the
pall
of
the
altar
,
let
the
stone
be
cut
and
burned
,
and
the
ashes
put
into
the
holy
place
,
or
cast
into
the
fish-poole
.
If
any
fall
vppon
the
stone
,
or
vppon
the
grounde
,
let
the
priest
licke
it
vp
:
if
a
Spider
or
fly
be
fallen
into
it
,
let
them
be
taken
out
warily
,
and
burnt
ouer
the
fish-poole
:
If
a
man
shall
vomit
it
vp
again
,
let
the
peeces
be
gathered
vp
and
be
giuen
to
a
faithfull
man
to
take
and
eate
,
and
let
the
rest
of
the
vomit
be
burnt
,
and
set
neere
vnto
the
altar
.
Can
any
religious
hart
repeate
,
or
any
christian
eares
abide
this
loathsome
diuinity
?
We
will
therefore
cease
to
stirre
this
dunghill
any
farther
,
for
the
;
due
reuerence
which
wee
ought
to
bear
to
the
glorious
body
of
christ
Iesus
our
blessed
sauiour
.
But
to
return
back
to
the
former
question
,
what
shall
we
say
that
the
beasts
eate
?
Bread
it
cannot
be
:
for
that
they
say
is
gone
by
consecration
.
Some
,
not
so
grosse
as
the
former
,
hold
,
they
eat
the
shewes
of
bread
.
Others
say
,
the
bread
[
c
](A22474-e46760-b)
c
De
consecr.
dist
,
2
sect
,
Qui
bene
.
returneth
again
:
and
thus
God
must
wnrke
myracles
to
feed
mise
.
So
likewise
Innocentius
,
more
subtiliy
then
soundly
,
saith
,
The
bread
passeth
away
myraculously
when
the
body
commeth
;
and
the
body
passeth
and
getteth
it selfe
away
when
the
mouse
draweth
〈◊〉
,
and
the
bread
commeth
into
his
place
again
:
so
that
he
holdeth
,
that
it
〈◊〉
to
be
a
sacrament
,
so
soone
as
any
mouse
or
beast
toucheth
it
.
But
Guidmundus
and
Thomas
Walden
affirme
,
that
[
d
](A22474-e46820-b)
d
Th
,
walden
tom
2.
qui
de
Sacram
,
est
cap
,
46
when
mise
gnaw
the
Sacrament
,
there
is
deceptio
visus
,
that
is
,
an
errour
in
our
fight
.
We
simply
iudge
they
be
eating
and
nibling
,
but
our
sight
is
deceiued
,
the
mise
be
otherwise
occupied
.
And
might
they
not
as
well
say
our
eie-sight
faileth
in
thinking
them
to
be
mise
or
birds
:
whereas
they
may
peraduenture
be
angels
in
their
shapes
?
Other
hold
,
some
new
matter
is
created
in
place
of
christs
body
:
but
I
would
gladly
knowe
,
whether
it
be
by
vertue
of
these
words
,
this
is
my
body
.
And
touching
the
Wormes
that
are
ingendred
in
the
〈◊〉
,
a
〈◊〉
diuersity
is
among
them
.
Some
say
they
Fiftly
,
they
argue
the
case
,
whether
the
shew
of
breade
be
a
signe
of
the
bodie
without
the
bloode
,
or
whether
it
include
the
soule
,
humours
,
spirits
,
and
the
blood
it selfe
?
Scotus
saith
[
e
](A22474-e46910-b)
e
In
repor
,
d.
x
,
quest.
3
Nonest
certum
,
that
is
,
It
is
vncertaine
,
both
may
be
defended
,
but
neither
can
be
proued
.
Notwithstanding
,
[
f
](A22474-e46940-b)
f
opus
58
,
c.
13
Thomas
of
Aquin
auoucheth
,
that
the
blood
is
in
the
body
,
&
the
body
in
the
blood
by
a
connecting
of
them
togither
,
which
they
cal
concomit
antia
or
accompanying
each
other
.
So
then
whereas
Christ
said
this
is
my
body
,
they
vnderstand
him
to
say
this
is
my
bodie
and
my
blood
.
Againe
,
when
Christ
said
this
is
my
blood
,
they
make
his
meaning
to
be
this
is
my
bloode
and
my
body
.
This
is
a
new
fancie
,
well
agreeing
and
answering
to
their
newe
doctrine
,
whereby
they
are
constrained
to
build
vp
one
idle
conceit
with
another
.
This
is
a
very
wonderfull
shiste
,
and
a
marueylous
figure
,
passing
all
figures
,
whereby
one
thing
is
made
two
,
and
two
are
made
one
.
Lastly
,
to
draw
to
an
end
(
where
almost
no
end
is
)
they
eagerly
contend
with
what
wordes
their
consecration
or
rather
coniuration
is
wrought
.
Some
say
,
christ
consecrated
when
hee
blessed
.
Others
denying
this
,
dispute
how
many
words
are
precisely
required
to
the
forme
of
consecration
.
Scotus
shrowdeth
himself
vnder
his
own
ignorance
,
&
flyeth
to
it
as
to
a
place
of
refuge
,
saying
,
[
g
](A22474-e47040-b)
g
In
repor
,
di
8
quest
2
It
is
a
lawfull
ignorance
not
to
know
how
many
wordes
are
necessarily
required
in
the
forme
of
consecration
,
&
therefore
he
which
thinketh
he
knoweth
is
deceiued
:
the
Greekes
vse
not
the
same
forme
that
we
do
,
yet
we
deny
not
,
but
that
they
consecrate
.
Thus
hee
concludeth
the
whole
matter
with
an
Ignoramus
.
Vnto
these
heads
before
remembred
,
we
might
also
adde
many
foolish
,
friuolous
,
and
ridiculous
questions
disputed
among
them
,
as
whether
in
the
sacrament
[
h
](A22474-e47080-b)
h
Bel
,
de
euch
lib
3
cap
,
x
the
host
falling
,
the
body
of
Christ
falleth
:
and
whether
it
be
moued
to
and
fro
,
as
oft
as
the
host
is
moued
?
Whethe
it
be
fittest
for
the
host
to
be
eaten
after
a
〈◊〉
hath
vomited
it
vp
,
or
a
drunken
man
in
his
drunkennes
?
Whether
christ
leaue
heauen
to
come
into
the
place
of
bread
?
Whether
in
comming
he
passe
through
the
aire
?
Whether
he
forsake
the
earth
againe
so
soone
as
the
shewes
of
bread
are
touched
with
the
teeth
,
or
whether
he
go
downe
into
the
stomacke
?
How
long
he
stayeth
in
the
stomack
?
Whether
he
tarry
and
waite
his
attendance
there
till
the
forme
of
bread
be
disgested
,
and
whether
he
change
himselfe
at
such
time
into
the
foule
or
body
of
the
communicant
,
or
whether
he
vanish
into
nothing
,
or
else
returne
to
heauen
?
They
make
a
quaere
likewise
,
when
the
sacrament
beginneth
to
be
God
,
how
long
it
continueth
God
,
when
it
is
god
,
and
when
it
is
no
god
?
When
we
may
adore
and
how
long
we
may
adore
it
without
danger
,
and
so
safely
cease
and
leaue
off
?
Whether
the
body
of
Christ
[
i
](A22474-e47090-b)
i
Tho.
aquin
,
in
3
qu
,
76
ar
30
haue
dimension
of
quantities
,
proportion
of
body
,
and
distance
of
parts
one
from
another
,
as
between
eie
and
eie
,
eare
and
eare
,
head
and
foote
,
as
it
is
in
other
naturell
bodies
?
Whether
christ
speake
of
the
Eucharist
,
Ioh.
6.
Gabriel
,
Biell
,
Cusanus
,
Caietan
,
Lyra
,
and
others
deny
it
:
but
Sanders
and
Bellarmine
[
k
](A22474-e47140-b)
k
Bel.
lib
1
de
sac
.
euch.
ca
,
5
hold
otherwise
,
&
go
about
to
confute
the
former
.
Againe
,
whether
the
matter
of
the
Sacrament
may
be
bread
of
any
kind
of
graine
and
corne
,
or
only
of
wheaten
bread
?
Some
hold
the
signe
of
the
Sacrament
must
onely
be
made
of
Wheat
,
as
Scotus
:
some
of
Wheate
or
barly
,
as
Albertus
,
and
Thomas
de
Argentina
.
Others
holde
consecration
rightly
to
bee
made
[
l
](A22474-e47180-b)
l
Gab.
Biel.
in
lect
,
37
in
can
.
Cajetan
in
3
par.
Tho
,
qu.
73
,
art.
3
in
any
vsuall
and
common
bread
whatsoeuer
it
bee
,
as
Caietan
.
They
cannot
agree
likewise
,
whether
the
priest
may
be
saide
to
be
the
creator
of
his
creator
?
With
a
thousand
such
questions
or
rather
fooleryes
they
blot
Paper
,
wast
time
,
and
weary
the
Reader
,
neuer
knowne
,
nor
heard
off
in
auncient
Writers
,
no
not
800.
yeares
after
christ
,
which
argueth
that
they
neuer
dreamed
of
any
carnall
presence
.
But
not
to
stand
vpon
all
the
the
contradictions
among
them
(
which
were
without
end
,
and
without
〈◊〉
)
wee
This
is
my
body
which
is
broken
,
or
giuen
for
you
,
do
this
in
remembrance
of
me
.
In
like
manner
he
tooke
the
cup
,
saying
,
This
cup
is
the
new
testament
in
my
blood
,
this
doe
as
oft
as
ye
drinke
it
in
remembrance
of
me
.
As
if
hee
should
say
,
this
bread
is
a
signe
or
sacrament
of
my
body
,
which
is
deliuered
to
death
for
you
and
for
your
saluation
.
Christ
tooke
nothing
but
bread
:
he
brake
that
which
he
tooke
:
he
deliuered
that
which
he
brake
as
the
Apostle
saith
[
n
](A22474-e47250-b)
n
1
Cor
,
x
,
16
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
So
touching
the
other
part
,
when
he
saith
,
This
cup
,
hee
meaneth
,
this
Wine
in
the
cup
is
a
sacrament
of
the
new
testament
,
of
our
reconciliation
with
God
now
to
bee
fulfilled
,
of
our
communion
and
participation
of
Christ
with
all
his
benifits
.
This
interpretation
is
agreeable
to
the
circumstances
of
the
text
,
to
the
proportion
of
faith
,
and
to
the
exposition
of
the
ancient
fathers
,
who
call
the
sacrament
a
representation
,
a
remembrance
,
an
image
,
a
token
,
a
signe
,
a
figure
and
such
like
.
But
because
our
aduersaries
can
abide
no
figures
,
let
vs
heare
what
the
Doctours
of
the
Church
teach
,
who
thought
it
no
heresie
to
expound
the
wordes
of
Christ
by
a
figure
.
Tertullian
one
of
the
most
auncient
saith
,
[
o
](A22474-e47290-b)
o
Tert
,
cont.
Marcion
li
,
4
Christ
receiuing
the
bread
,
and
the
same
being
diuided
vnto
his
Disciples
,
made
it
his
body
,
saying
,
This
is
my
body
,
that
is
to
say
,
a
figure
of
my
body
.
And
Chrysostome
[
p
](A22474-e47330-b)
p
Chrysost.
in
Mat.
hom
83
If
Christ
died
not
,
whose
token
&
signe
is
this
sacrifice
.
Ambrose
also
hath
these
words
,
[
q
](A22474-e47350-b)
q
Am
,
de
illis
qui
mit
.
myst
cap
9
After
consecration
the
body
of
christ
is
signisied
.
Adde
vnto
these
the
testimony
of
Augustine
,
,
[
r
](A22474-e47370-b)
r
Aug
,
in
psal
30
,
&
epi
,
23
ad
Bon.
&
con
adam
cap
12
who
taught
the
people
thus
,
christ
at
his
last
supper
commended
and
gaue
the
figure
of
his
body
&
blood
.
And
epist
23.
ad
Bonifac.
The
sacrament
of
the
body
of
christ
is
after
a
sort
the
body
of
christ
.
And
in
another
place
,
The
Lord
doubted
not
to
say
,
this
is
my
body
,
when
he
gaue
a
token
of
his
bodie
.
Lastly
,
the
Glose
vpon
the
Canons
,
dissenteth
not
heerin
from
the
fathers
,
[
s
](A22474-e47410-b)
s
De
consecr
,
dist
2.
Dicitur
corpus
christi
,
sed
improprie
,
vt
sit
sensus
.
It
is
the
body
of
christ
,
but
vnproperlie
:
the
meaning
is
,
it
is
called
Christes
body
,
that
is
,
it
signifieth
christs
body
.
Gelasius
saith
in
the
same
manner
,
[
t
](A22474-e47430-b)
t
Gel
as
cont.
Eutich
There
remaineth
still
in
the
sacra
.
the
nature
or
substance
of
bread
and
wine
.
To
conclude
,
Augustin
saith
else
where
,
[
u
](A22474-e47460-b)
u
Aug.
in
ser
,
ad
infant
.
Quod
videtis
,
panis
est
,
that
is
,
the
thing
that
ye
see
,
is
bread
.
He
doth
not
say
,
it
seemeth
bread
and
is
none
,
or
it
is
the
shew
and
forme
of
bread
,
but
he
speaketh
euidently
,
it
is
indeede
bread
.
Now
our
aduersaries
,
that
can
abide
no
tokens
,
no
figures
,
no
signes
,
no
significations
in
the
wordes
of
the
supper
,
are
notwithstanding
driuen
to
make
so
diuerse
,
so
doubtfull
,
so
First
,
they
finde
in
the
word
,
bread
,
a
whole
swarme
of
figures
.
They
say
the
Sacrament
is
called
Bread
,
sometimes
,
because
it
was
bread
before
:
sometimes
,
because
an
Infidell
taketh
it
to
be
bread
:
sometimes
because
the
accidents
and
shewes
of
bread
remaine
:
sometimes
,
because
the
same
accidentes
nourish
the
body
by
a
miracle
,
as
if
it
were
bread
:
sometimes
,
because
it
is
that
spirituall
bread
he
tooke
,
hee
blessed
,
he
brake
,
going
before
the
words
which
Christ
spake
,
are
strangely
expounded
on
this
manner
,
he
tooke
the
bread
:
hee
blessed
,
that
is
,
he
turned
and
changed
the
bread
:
he
brake
,
that
is
,
the
accidents
or
shewes
of
bread
:
and
sometimes
they
vnderstand
,
It
seemeth
to
be
broken
:
so
that
when
the
Euangelists
saith
he
brake
,
they
say
the
meaning
is
,
hee
did
not
breake
but
seemed
so
to
do
.
Touching
the
next
word
This
:
the
pronoune
demonstratiue
they
say
sometimes
pointeth
out
the
bread
,
as
Bonauenture
[
a
](A22474-e47600-b)
a
Ios
,
angl
,
de
mist
,
mis
,
c
17
Durand
lib.
4
Iosephus
Angles
:
and
Durand
misseth
not
much
of
that
marke
,
when
he
saith
that
by
(
This
)
nothing
is
signified
.
Other
say
it
demonstrateth
the
body
,
&
so
they
make
christ
to
speake
foolishly
,
This
body
is
my
body
:
and
besides
,
by
this
interpretation
,
it
shold
be
his
body
before
the
words
of
consecration
.
Bellarmine
,
as
he
confesseth
the
papists
his
good
bretheren
agree
not
in
the
sense
of
this
word
,
so
he
inuenteth
a
new
and
strange
exposition
neuer
hard
off
before
in
the
Church
or
out
of
the
Church
,
in
iest
or
in
earnest
,
among
the
learned
or
vnlearned
,
that
is
,
[
b
](A22474-e47660-b)
b
Bel
,
de
euch
lib
1
cap
,
11
hoc
edulium
,
that
is
,
this
food
is
my
body
,
this
drinke
is
my
blood
,
and
yet
what
foode
it
was
,
and
what
drinke
it
was
,
when
that
word
was
vttered
,
he
dareth
not
to
determine
.
Thomas
of
Aquine
leaueth
it
more
at
large
,
with
whom
(
This
)
is
as
much
as
[
c
](A22474-e47720-b)
c
Thom
lib
4
sent
di
,
8
ar
,
6
Hoc
contentum
,
that
is
,
that
which
is
contained
vnder
these
shewes
.
Gregorius
de
Valentia
after
his
fashion
saith
,
Christ
ment
that
which
he
tooke
into
his
hands
:
yet
he
holdeth
,
he
ment
not
bread
:
so
that
by
this
reason
without
reason
,
Christ
tooke
not
bread
into
his
hands
.
Scotus
vnderstandeth
hoc
ens
,
that
is
,
this
generall
thing
that
hath
a
being
:
but
what
it
is
when
they
should
declare
,
they
stick
fast
in
the
mire
of
their
owne
deuises
.
Moreouer
,
touching
the
interpretation
of
the
next
word
(
is
:
)
they
likewise
muster
an
Army
of
many
figures
.
Sometimes
they
expound
it
,
this
shall
be
,
as
Occam
.
Sometimes
they
vnderstand
therby
is
made
,
as
Bonouenture
blundereth
at
al
aduentures
.
But
Bellarmine
refelleth
both
these
.
Sometimes
they
meane
,
this
shall
be
transubstantiated
and
changed
into
the
substance
of
his
body
.
Furthermore
,
the
words
following
(
is
giuen
)
they
vnderstand
shal
be
giuen
:
is
broken
,
they
expound
shal
be
broken
:
do
this
in
remembrance
of
me
,
they
expound
,
sacrifice
me
in
remembrance
of
me
.
Thus
they
roue
and
wander
vp
and
downe
as
men
that
haue
lost
the
right
way
,
and
yet
will
be
going
rather
then
stand
still
.
Wherefore
by
these
collections
we
see
,
that
these
words
which
stand
in
construction
and
order
together
,
he
tooke
,
blessed
,
brake
,
and
gaue
,
they
expound
on
this
maner
,
he
tooke
the
This
is
my
body
giuen
for
you
do
this
in
remembrance
of
me
:
the
meaning
of
Christ
according
to
their
interpretation
must
bee
this
,
Christ
after
his
last
supper
tooke
bread
into
his
handes
,
but
blessed
it
to
nothing
:
hee
brake
onely
certaine
shexes
of
bread
,
and
gaue
them
his
naturall
body
,
saying
vnto
them
,
This
which
I
haue
in
my
handes
,
whether
it
be
bread
or
not
you
cannot
tel
,
surely
foode
it
is
,
but
be
it
what
it
may
be
,
it
is
transubstantiated
and
turned
into
my
body
,
and
therefore
take
it
and
offer
it
vp
an
vnbloody
sacrifice
for
quick
and
dead
,
and
so
sacrifice
me
in
remembrance
of
me
.
Neuer
were
there
such
fond
and
fantasticall
figures
heard
off
in
the
Church
of
God
:
neuer
was
such
vanity
inuented
:
neuer
was
there
so
great
confusion
of
tongues
at
the
building
of
Babell
:
How
much
better
were
it
for
them
to
forsake
these
fables
and
deuises
of
their
owne
,
and
to
say
plainely
,
euidently
,
simply
,
directly
,
and
distinctly
with
[
d
](A22474-e47940-b)
d
Scholiast
Maximus
.
the
Greeke
Scoliast
,
Zumbola
tauta
,
alla
ouk
aletheia
,
that
is
,
these
be
tokens
,
but
not
the
truth
it selfe
.
And
with
Tertullian
,
[
e
](A22474-e47970-b)
e
Tertul.
con
.
Marcion
.
lib.
4
This
is
my
body
,
that
is
,
this
is
a
figure
of
my
body
.
The
like
wee
finde
in
Chrysostome
in
many
places
speaking
as
cleerely
,
as
when
the
Sun
shineth
at
noone
dayes
,
[
f
](A22474-e47990-b)
f
chrysost
,
in
epist
,
ad
Caesar
.
Monach
,
The
bread
before
it
be
sanctified
is
called
by
vs
bread
:
but
after
that
it
is
sanctified
by
the
grace
of
God
it
is
thought
worthy
to
be
called
by
the
name
of
the
body
of
our
Lord
,
notwithstanding
that
the
nature
of
bread
doe
still
abide
in
it
.
And
in
an
other
place
he
saith
,
[
g
](A22474-e48010-b)
g
Chrysost
in
oper
,
imperf.
homil
,
xi
in
Iohannem
.
If
it
be
dangerous
to
conuert
sanctified
vessels
to
priuate
vses
,
there
not
being
in
them
the
very
body
of
Christ
,
but
the
mystery
of
his
body
,
&c.
These
things
haue
so
clere
euidence
of
truth
taught
in
those
times
that
Bellarmine
hath
no
way
to
answere
but
to
inuent
this
shift
,
that
[
h
](A22474-e48040-b)
h
Bellar
,
de
Sacr
,
Euchar
lib.
2
,
cap
,
22
a
certaine
Disciple
of
Berengarius
did
insert
and
interlace
it
.
But
who
it
was
,
or
when
it
was
,
or
how
it
was
disclosed
and
detected
,
he
cannot
tell
,
and
therfore
it
may
iustly
be
denyed
,
seeing
ofhim
it
cannot
be
confirmed
.
Besides
,
this
were
an
easie
way
to
answere
all
allegations
and
authorities
,
to
say
they
are
corrupted
by
heretikes
,
if
such
counterfeit
coine
might
go
for
good
payment
.
Thus
far
of
this
matter
.
Now
if
so
great
variety
and
dissention
bee
among
them
in
this
one
controuersie
of
the
sacrament
of
the
supper
,
to
which
we
might
adde
infinite
moe
:
what
an
huge
heape
of
differences
should
wee
finde
among
them
,
if
wee
should
run
ouer
al
the
controuersies
lying
between
vs
.
Let
them
therefore
neuer
obiect
against
vs
our
diuisions
,
or
tell
vs
of
the
motes
they
espy
in
vs
:
let
them
rather
reconcile
themselues
one
to
another
,
and
pul
out
the
beames
out
of
their
owne
eies
,
or
else
for
shame
hold
their
peace
:
doubtles
among
vs
they
shal
neuer
finde
greater
doubts
and
differences
,
then
haue
been
among
the
children
and
churches
of
God
.
Now
for
our
further
direction
touching
this
point
ofdissentionsin
the
church
,
lately
&
largely
debated
by
this
enimy
as
the
cheef
obiect
and
subiect
of
his
Warn-word
,
and
Touching
the
first
thing
,
all
agreement
among
men
,
is
no
sufficient
proofe
of
the
goodnesse
of
the
matter
wherin
they
agree
,
inasmuch
as
all
malefactors
and
enemies
of
the
gospell
haue
a
kind
of
agreement
.
There
are
agreements
in
idolatry
,
in
adultery
,
in
robbery
,
in
conspiracy
,
in
murthers
,
in
mutinies
,
and
in
all
mannet
of
impieties
,
which
are
al
odious
to
God
,
and
hateful
to
men
.
When
al
the
earth
was
of
one
tongue
and
language
,
[
i
](A22474-e48120-b)
i
Gen
,
xi
,
6
they
all
conspired
in
building
the
tower
of
Babel
.
They
that
worshipped
the
Golden
calfe
,
saide
[
k
](A22474-e48140-b)
k
Exod
,
32
,
3
all
with
one
consent
,
these
are
thy
Gods
ô
Israell
,
that
brought
thee
out
of
the
land
of
Egypt
.
So
the
Apostles
out
of
Psal.
2.
declare
,
[
l
](A22474-e48160-b)
l
Psal.
2
,
1
,
2
cum
act.
4
,
26
that
the
Iewes
and
Romaines
,
the
state
ciuell
and
Ecclesiastical
confederated
together
,
did
al
consent
and
conspire
against
God
and
against
his
anoynted
.
There
was
an
agreement
[
m
](A22474-e48190-b)
m
Num.
16
,
xi
betweene
Corah
,
Dathan
,
and
Abiram
with
their
rebellious
companies
and
consorts
,
ioyned
and
combined
together
against
Moses
and
Aaron
.
The
ten
tribes
agreed
in
worshipping
the
golden
calues
in
Dan
and
Bethell
.
The
Priestes
of
Baall
consented
[
n
](A22474-e48270-b)
n
King
.
22
,
13
together
against
Michaiah
the
true
prophet
ofGod
.
Al
the
people
with
[
o
](A22474-e48300-b)
o
Mat.
27.
22
one
mind
and
with
one
mouth
cried
against
christ
,
let
him
bee
crucified
.
And
Iohn
〈◊〉
that
great
[
p
](A22474-e48320-b)
p
Reue
,
13
,
16
and
smal
,
rich
and
poor
,
bond
and
free
should
agree
in
following
and
worshipping
Antichrist
the
enemy
of
Christ
.
Secondly
,
as
vnity
is
oftentimes
out
of
the
church
,
so
sometime
q
dissention
is
in
the
church
.
The
true
members
of
the
church
haue
not
alwaies
in
outwarde
thinges
,
nor
in
matters
of
faith
one
mind
and
meaning
.
Abraham
and
Lot
louing
God
and
beloued
of
God
,
[
r
](A22474-e48370-b)
r
Gene.
13
,
7
dissented
in
the
things
of
this
life
,
Iosephes
bretheren
hated
him
without
a
cause
,
and
persecuted
him
almost
vnto
the
death
.
The
priests
and
Princes
of
the
people
did
dissent
from
the
Prophettes
of
God
.
Moreouer
,
in
the
houshould
and
family
of
Christ
,
[
s
](A22474-e48390-b)
s
Luke
22
,
24
ambition
,
enuy
,
and
dissention
raigned
and
remained
,
as
Luk.
xxii
.
there
arose
a
strife
among
them
which
should
he
the
greatest
.
And
Math.
20
,
24.
When
the
other
ten
[
t
](A22474-e48410-b)
t
Math.
20
,
24
hearde
of
the
ambitious
desire
of
these
sonnes
of
Zebede
,
they
disdained
at
the
two
brethren
.
So
Paule
withstood
Peter
to
his
face
,
[
u
](A22474-e48450-b)
u
Galat.
2
,
xi
because
he
was
to
be
reprooued
,
as
Miriam
and
Aaron
did
to
Moses
who
was
not
to
be
reproued
.
Likwise
,
Luke
,
Act
,
xv
,
speaking
of
Pavle
and
〈◊〉
,
saith
,
[
a
](A22474-e48510-b)
a
actes
15
,
39
they
were
so
stirred
,
that
they
departed
asunder
one
from
another
:
which
albeit
it
fell
out
to
the
good
of
the
church
,
to
the
gaine
of
the
gospel
,
and
to
the
glory
of
God
(
who
is
able
to
bring
good
out
of
euill
,
as
he
did
light
out
of
darkenes
)
yet
it
sheweth
their
weakenes
and
wantes
,
especially
of
barnabas
,
seeing
the
spirit
of
God
assigneth
the
reason
whereon
Paul
grounded
himselfe
touching
his
determination
,
but
deliuereth
not
the
reason
of
Barnabas
his
resolution
.
Besides
,
we
see
Act
,
xi
,
they
of
the
circumcision
contended
against
[
b
](A22474-e48560-b)
b
actes
11
,
2
Peter
,
because
he
did
eat
with
the
vncircumcised
.
As
touching
the
Corinthians
who
were
a
true
church
,
and
sanctified
in
Iesus
Christ
,
the
apostle
saith
,
[
c
](A22474-e48570-b)
c
1
Cor.
1
,
11
It
hath
bin
declared
to
me
of
you
by
them
that
are
of
the
house
of
Cloe
,
that
there
are
contentions
among
you
:
and
chap
,
xi
In
this
that
I
declare
I
praise
you
not
,
that
ye
come
togither
,
not
with
profit
but
with
hurt
:
for
I
hear
that
there
are
dissentions
among
you
,
and
I
beleeue
it
to
be
true
in
some
part
,
for
there
must
be
euen
Haeresies
among
you
,
that
they
which
are
approued
among
you
may
be
knowne
.
Thirdly
the
church
of
Rome
is
so
farre
from
the
unity
and
agreement
which
they
boaste
of
,
that
contrarywise
it
hath
bene
&
is
full
of
contentions
and
bitter
controuersies
.
If
we
would
search
the
Histories
of
former
times
,
we
shall
finde
the
contentions
and
quarrels
between
them
to
haue
bin
infinit
and
innumerable
.
Popes
haue
bin
against
popes
,
nay
Antipope
againste
Antipope
,
when
there
were
two
Popes
,
nay
three
Popes
among
them
at
once
:
which
condemned
,
cursed
,
and
banned
each
other
to
the
pit
of
Hell
.
Onuphrius
a
popish
chronicler
,
[
d
](A22474-e48620-b)
d
Onuphr
.
in
Chro.
Rom.
Pontif
reckoneth
vp
thirty
schisms
among
them
,
and
those
not
of
short
dutance
,
but
of
long
continuance
,
so
many
as
no
church
can
boaste
of
besides
.
Their
variety
was
such
about
Formosus
,
that
for
some
yeares
euery
Pope
cancelled
and
〈◊〉
his
predecessors
acts
,
what
one
instituted
,
the
other
repealed
:
they
condemned
one
another
,
and
followed
their
priuate
factions
and
affections
with
such
intestine
malice
&
barbarous
cruelty
,
that
[
e
](A22474-e48640-b)
e
Platina
Formosus
was
taken
vp
after
his
death
,
being
taken
vp
was
burned
,
being
burned
his
ashes
were
cast
into
the
riuer
.
For
Pope
Stephen
the
sixt
took
vp
his
carcas
[
f
](A22474-e48660-b)
f
Sigon
.
de
regn.
Ital.
li.
6
out
of
the
graue
,
brought
it
into
iudgement
spoiled
it
〈◊〉
his
robes
,
cut
off
3.
fingers
of
it
,
and
cast
it
into
the
streame
tiber
.
Thus
were
the
pretended
successors
of
Peter
〈◊〉
about
with
giddines
,
es
Krantzius
speaketh
of
them
[
g
](A22474-e48690-b)
g
Metrop
.
lib
2
,
cap.
22
and
the
heade
of
the
Romish
and
popish
church
was
long
without
braine
,
though
not
without
brauling
.
This
schisme
of
two
or
three
popes
at
onetime
shall
witnes
,
〈◊〉
all
posterity
,
in
all
ages
,
to
the
end
of
the
world
,
the
perpetual
infamy
of
their
deadly
discordes
,
howe
farre
their
church
is
from
that
perfect
vnity
they
brag
and
boast
of
.
What
should
I
speake
of
their
infinite
〈◊〉
and
differences
in
cleauing
to
this
saint
and
that
saint
,
which
they
haue
multiplied
[
h
](A22474-e48700-b)
h
Ierem.
2.
28
according
to
the
number
of
their
Citties
:
likewise
of
their
diuers
Missales
,
〈◊〉
,
and
ceremonies
vsed
among
them
?
of
their
sundry
〈◊〉
of
Monkes
and
Nunnes
,
which
they
haue
so
increased
of
late
,
whereas
not
many
hundred
yeare
ago
,
they
mangled
and
mingled
them
with
the
leauen
of
their
owne
inuentions
.
NOW
,
as
there
is
no
part
of
the
word
of
god
in
common
and
continual
vse
among
al
christians
more
comfortable
,
then
the
doctrine
of
the
sacraments
:
so
no
point
of
religion
is
at
this
day
more
corrupted
and
depraued
with
the
gesses
,
glozes
,
errors
,
heresies
,
wrestings
,
wranglings
,
and
idolatries
of
the
church
of
Rome
,
then
the
same
.
I
haue
therefore
vnfolded
and
vnmasked
their
false
doctrine
touching
the
sacraments
in
generall
in
the
first
booke
,
which
sheweth
whence
the
word
is
borrowed
,
what
thinges
are
common
to
the
word
and
sacramentes
,
as
also
what
they
haue
proper
and
peculiar
:
what
a
sacrament
is
:
by
whom
the
sacraments
ought
to
bee
administred
;
that
they
were
ordained
of
god
,
and
commaunded
to
be
vsed
and
frequented
of
all
persons
in
the
church
:
what
are
the
signes
and
sacramentall
rites
:
what
is
the
〈◊〉
part
and
spirituall
signification
of
them
,
together
with
the
fit
and
ful
analogy
and
agreement
that
is
betweene
them
.
I
haue
also
intreated
of
their
force
and
effect
,
of
the
ends
and
vses
of
them
:
of
the
difference
between
the
sacraments
of
the
old
testament
and
of
the
new
:
of
the
number
of
sacraments
,
&
namely
of
the
5
falsely
named
sacraments
.
Touching
baptisme
in
the
second
Touching
the
Lords
Supper
,
by
which
God
witnesseth
that
his
couenant
is
most
certaine
toward
vs
,
the
3.
booke
[
l
](A22474-e48800-b)
l
Conc.
Trid
,
sess
22
,
cap.
2
a
sacrifice
:
they
haue
poisoned
the
church
with
the
error
of
the
reall
presence
,
with
the
monster
of
transubstantiation
,
with
robbing
the
people
of
the
cuppe
,
with
administring
it
in
a
strange
tongue
,
with
the
magicall
inchantment
of
consecration
,
with
working
miracles
to
feede
Rats
and
Mise
,
with
disanulling
a
right
vse
of
the
Communion
by
their
priuate
Masses
,
with
establishing
a
sacrament
without
eating
and
drinking
,
with
the
corrupt
custome
of
carrying
about
in
processions
,
a
cake
to
bee
worshipped
and
adored
as
God
,
mounting
it
[
m
](A22474-e48810-b)
m
cerem
.
Rom
eccle.
lib.
1
sect
,
2
,
5
,
12
on
Horsebaeke
and
carrying
it
before
the
Pope
with
Lanterns
and
torches
,
in
〈◊〉
as
the
Persians
[
n
](A22474-e48820-b)
n
Xeno
.
grop
lib.
8
carryed
their
god
before
the
King
of
Persia.
And
as
the
church
of
Rome
hath
bin
sundry
waies
detected
of
many
superstitions
and
much
silthinesse
of
Idolatry
,
by
appointing
Images
to
be
had
in
Churches
for
the
instructions
or
rather
destruction
of
the
people
,
which
are
teachers
[
o
](A22474-e48830-b)
o
Quin.
curti
,
de
rep
gest
Alex.
lib
3
of
lies
and
vanity
)
and
by
commaunding
Saintes
,
Angels
,
relickes
;
and
consecrated
things
to
be
worshipped
:
so
is
this
false
church
deepely
defiled
with
the
sinke
and
sinne
of
Idolatry
,
in
adoring
and
falling
downe
before
their
breaden
God
,
prostrating
and
[
c
](A22474-e48860-b)
c
1
cor
,
2
,
xi
Who
can
know
the
heart
of
man
,
saue
the
spirit
of
man
which
is
within
him
?
as
the
Apostle
teacheth
.
Besides
,
Innocentius
holdeth
,
that
it
ceaseth
to
be
a
sacrament
,
so
soon
as
any
mouse
,
bird
,
beast
,
or
vermin
toucheth
it
.
It
his
rule
of
their
holy
father
the
pope
holde
as
a
firme
foundation
&
sound
conclusion
:
I
wold
know
how
they
can
certainly
know
,
whether
any
of
them
haue
touched
it
,
especially
considering
their
doctrin
of
reseruation
,
and
keeping
it
in
vessels
of
the
church
many
daies
.
3.
sundry
cases
ordinarily
concur
,
wherin
the
priest
according
to
their
own
canons
and
rules
do
not
[
d
](A22474-e48900-b)
d
Tho.
part
3
quest
8
3
Gerson
cont
Flor
,
Extran
,
de
colobrat
Missae
.
consecrate
at
al
,
which
things
notwithstanding
are
not
within
the
knoledg
of
the
people
,
andtherfore
how
shal
they
assure
their
faith
of
consecration
,
and
warant
their
consciences
against
Idolatry
?
as
for
example
,
if
he
forget
to
mingle
water
with
wine
:
if
there
be
more
water
then
wine
:
if
the
bread
be
made
of
any
other
then
wheat
flour
:
if
the
wine
be
sharp
and
soure
:
if
of
7.
loaus
mo
or
lesse
he
did
think
but
of
6.
if
he
haue
omitted
but
one
word
of
consecration
;
al
these
being
beyond
the
compas
of
the
peoples
knoledg
,
must
needs
be
〈◊〉
to
the
conscience
and
leaue
men
in
dout
of
comitting
Idolatry
.
Lastly
,
many
of
them
hold
,
that
priests
defiled
with
adultery
,
simony
and
such
like
crims
,
cannot
(
as
they
speak
)
make
the
body
of
christ
:
wherunto
Peter
Lumb
.
and
the
canons
[
r
](A22474-e48930-b)
r
1
qu.
1
can
5
quis
.
1
qve
.
1
can
.
qoicun
incline
which
say
,
Siquis
episcopus
perpecuniam
ordinauer
it
,
&c.
If
any
Byshop
shall
ordain
a
priest
for
mony
,
he
shal
be
degraded
;
and
the
priest
so
ordaind
shal
be
no
better
then
a
lay-man
:
for
whosoeuer
buy
or
sel
orders
,
can
be
no
priests
:
how
then
shal
they
that
are
not
themselus
in
the
body
of
christ
,
be
able
to
deliuer
or
receiue
the
body
of
christ
?
Out
of
these
canons
I
obserue
three
things
.
First
,
such
as
ly
in
mortal
sin
canot
consecrate
.
2.
such
as
buy
or
sel
orders
,
are
no
priests
.
Lastly
,
mark
the
miserable
estate
of
the
Roman
laity
,
who
canot
assure
themselus
they
haue
,
any
baptisme
,
any
Eucharist
,
any
penance
,
any
matrimony
,
any
absolution
,
any
sa.
any
priests
:
seeing
that
as
it
is
certain
thousands
of
them
ly
in
deadly
sin
,
buy
and
sel
orders
and
wer
appointed
by
Symoniacal
bishops
,
so
the
people
must
alwaies
be
vncertaine
,
how
they
obtaind
their
office
of
priesthood
,
whether
it
were
rightly
obtained
,
or
vnlawfully
Tho.
Salisburiensis
vpon
these
vncertainties
giueth
this
friendly
counsel
to
worship
vpon
condition
,
that
euerie
dutie
and
things
required
to
the
astion
,
be
wel
and
truly
done
.
Seeing
then
,
by
〈◊〉
owne
doctrine
,
deliuered
by
their
own
doctors
,
the
force
of
consecration
hangeth
vpon
a
slender
thred
of
the
priests
intention
:
seeing
a
beast
touching
the
host
,
the
body
of
christ
departeth
:
seeing
sundry
cases
fall
out
about
the
matter
of
the
bread
,
about
the
mingling
of
the
cup
,
about
the
ouerplus
of
water
,
about
the
omitting
of
a
word
,
and
such
like
not
known
at
〈◊〉
of
the
people
:
&
lastly
seeing
a
priest
simoniacaly
ordaind
is
no
priest
:
It
followeth
by
these
propound
principles
of
their
popish
diuinity
,
defended
by
their
owne
prophets
,
that
papists
in
their
adoration
and
worshipping
of
the
sacrament
may
be
Idolaters
,
and
cannot
secure
themselues
from
committing
Idolatry
.
For
whatsoeuer
is
not
of
faith
is
sin
,
as
that
apo.
teacheth
.
But
they
cannot
directly
know
,
whether
the
priest
intended
[
u
](A22474-e49000-b)
u
See
Book
.
2
cap.
5
a
mark
of
reprobation
)
or
euer
to
haue
receiued
the
Lords
supper
,
or
euer
to
haue
bin
〈◊〉
,
or
absolued
,
seeing
al
hangeth
vpon
the
priests
intention
;
obseruation
,
ordination
.
This
is
the
lamentable
condition
of
all
those
that
liue
vnder
the
heauy
yoake
and
greeuous
bondage
of
superstition
.
Ther
is
no
peace
,
no
comfort
,
no
ioy
of
hart
in
such
a
doubtful
and
doleful
religion
.
Wherfore
,
as
the
Holy
ghost
saith
,
[
u
](A22474-e49010-b)
u
Reuel
,
18
,
4
Go
out
of
her
my
people
,
that
ye
be
not
partakers
of
her
sinnes
,
and
that
ye
receiue
not
of
her
plagues
.
Now
,
among
all
other
abuses
of
the
church
of
Rome
,
and
prophanations
of
the
blessed
sacrament
of
the
bodye
and
blood
of
Christ
,
none
is
more
notable
and
notorious
,
then
that
great
Idoll
of
the
Masse
,
being
indeede
a
masse
of
many
abominations
.
And
howsoeuer
it
be
greatly
liked
of
those
that
are
enamored
of
it
(
as
the
things
that
are
not
[
a
](A22474-e49040-b)
a
Theocrit
.
in
Bvcol
.
faire
,
yet
seeme
faire
to
them
that
are
in
loue
)
it
is
knowne
to
the
true
church
to
be
an
heape
of
errors
,
a
lumpe
of
confusions
,
a
bottomlesse
gulfe
of
all
blasphemies
,
and
an
engine
[
b
](A22474-e49050-b)
b
conc
,
Trid
,
〈◊〉
.
22
,
cap
2
can
1
,
&
3.
that
ouerturneth
the
foundation
of
religion
.
They
make
the
Lordes
Supper
to
bee
a
sacrifice
:
not
a
sacrifice
of
praise
and
thansgiuing
,
but
propitiatory
to
be
offered
by
a
masse-priest
for
the
quicke
and
the
dead
to
saue
man
:
and
not
onely
to
saue
man
,
but
sometimes
their
Pigs
and
their
Swine
from
diseases
.
For
they
haue
a
masse
commonly
called
the
Masse
of
Saint
Antony
.
Yea
if
a
poore
womans
hen
be
sicke
,
and
ready
to
be
lost
,
shee
may
procure
a
Masse
to
be
said
for
it
.
And
heereby
,
although
no
good
redounde
to
[
c
](A22474-e49080-b)
c
alan
,
desac
,
euch
,
cap.
32
if
he
see
no
money
,
wil
say
no
Masse
.
And
are
not
these
more
beastly
and
vncleane
then
swine
,
yea
more
mad
then
mad
men
,
thus
to
abuse
the
holy
ordinance
of
Christ
?
and
to
turne
that
to
their
owne
profit
which
was
instituted
for
the
peoples
comfort
?
Do
they
not
by
this
means
make
the
death
of
Christ
of
none
effect
,
[
d
](A22474-e49090-b)
d
Gab.
Biel
while
they
offer
vp
a
new
that
only
sacrifice
,
which
being
once
offered
hath
sanctified
vs
for
euer
?
and
yet
behold
more
abhominations
then
these
.
The
right
ends
of
the
institution
are
basely
esteemed
,
they
make
it
of
speclall
force
against
tempests
,
against
sicknes
,
against
Warres
:
auaileable
to
saue
cattell
,
to
cure
the
feauer
,
to
restore
lost
things
:
yea
profitable
for
the
deade
,
and
that
[
e
](A22474-e49100-b)
e
Hebr
,
7
,
27
Ex
opere
operato
,
sine
bono
motu
vtentis
,
that
is
,
onely
being
present
at
the
worke
done
,
though
there
be
neuer
a
good
motion
brought
thereunto
by
him
that
is
present
.
Thus
they
make
the
Masse
deuised
by
Antichrist
,
more
precious
then
the
holy
supper
instituted
by
Christ
.
Touching
the
word
Masse
,
we
must
vnderstand
,
that
neither
the
name
,
nor
thing
ment
by
the
name
by
the
Church
of
Rome
is
found
in
the
Scripture
,
nor
in
any
〈◊〉
and
approued
Writer
for
foure
hundered
yeares
after
Christ
,
to
call
the
Sacrament
or
sacrifice
by
that
name
.
Tertullian
,
Cyprian
,
Ierome
,
Augustine
,
Lactantius
,
knew
it
not
,
these
Lataine
fathers
vsed
it
not
.
Againe
,
the
fathers
of
the
Greeke
Church
,
Chrisostome
,
Basill
,
Nazianzene
,
Gregory
Nissene
,
and
other
,
were
neuer
acquainted
with
it
,
they
passe
by
it
as
a
stranger
vnto
them
.
But
as
there
go
many
forged
and
〈◊〉
Writings
vnder
the
names
of
the
fathers
:
so
I
deny
not
but
the
word
Masse
may
be
found
in
such
base
and
bastard
bookes
,
as
in
Augustines
[
f
](A22474-e49170-b)
f
Sermon
.
91
&
237.
&
〈◊〉
Sermons
de
tempore
,
&
Ierom
on
[
g
](A22474-e49190-b)
g
Ierom.
in
prou.
cap
,
11
the
Prouerbs
:
which
books
were
neuer
made
by
them
,
but
are
of
another
style
,
and
of
a
later
stampe
.
And
howsoeuer
some
would
deriue
it
from
the
[
h
](A22474-e49200-b)
h
Deut
,
16
,
10
Haebrew
word
Missath
,
which
signifieth
an
oblation
:
yet
it
seemeth
rather
to
be
all
one
[
i
](A22474-e49220-b)
i
Suetō
.
in
Ca
lig.
cap
,
25
,
breui
missam
fecit
with
Missio
,
which
importeth
a
sending
away
,
and
a
licensing
to
depart
:
and
therefore
Saint
Cyprian
saith
remissa
peccatorum
in
stead
of
remssio
.
For
this
was
the
order
and
custome
of
the
Church
in
former
times
.
Nouices
and
such
as
were
[
k
](A22474-e49280-b)
k
Catechume
ni
.
newly
planted
in
the
Church
,
being
conuerted
from
paganisme
to
Christianity
,
and
from
infidelity
to
the
faith
of
Christ
,
and
not
yet
baptized
till
they
were
able
[
l
](A22474-e49290-b)
l
1
Pet
,
3.
15
to
giue
an
answere
to
such
as
asked
of
them
a
reason
of
their
profession
,
were
not
suffered
to
come
to
the
Lords
table
.
Likewise
such
as
[
m
](A22474-e49310-b)
m
Cyprian
.
lib
,
3
,
cpistol
.
denying
the
faith
by
sinking
and
shrinking
vnder
the
heate
of
persecution
,
or
committing
some
other
heinous
offence
,
were
enjoyned
to
make
satisfaction
to
the
church
whom
they
had
greeuously
offended
:
no
withstanding
they
might
be
present
at
the
publike
praiers
the
church
,
and
at
the
preaching
of
the
word
,
yet
might
not
be
present
at
the
administration
of
baptism
,
nor
receiue
the
sacrament
of
the
lords
supper
.
Wherefore
,
after
the
prayers
were
finished
,
and
the
sermon
ended
,
the
deaconsaid
to
such
as
wer
barred
either
by
age
or
want
of
susficient
knowledge
,
or
their
owne
offence
from
the
sacraments
,
Ite
missa
est
,
that
is
,
Go
ye
hence
,
ye
may
depart
.
Moreouer
,
such
as
would
not
communicate
with
their
bretheren
,
were
willed
to
depart
,
&
not
[
n
](A22474-e49340-b)
n
Gregor.
dialog
,
〈◊〉
,
2
cap
,
23
to
trouble
the
rest
of
the
church
that
staied
to
communicate
.
Of
this
dismissing
and
sending
away
al
nouices
,
〈◊〉
,
and
carelesse
persons
,
which
either
might
not
or
〈◊〉
not
communicate
:
and
of
this
proclamation
of
the
deacon
,
the
whole
action
of
the
holy
communion
in
processe
of
time
was
called
the
Masse
,
that
is
,
a
dismissing
of
all
such
persons
as
wer
not
to
communicate
.
But
when
through
negligence
of
the
people
,
or
couetousnes
of
the
priests
,
this
order
was
altered
:
yet
the
name
was
retained
,
and
now
it
is
vsed
for
another
thing
,
to
wit
,
for
that
solemne
action
[
o
](A22474-e49350-b)
o
What
the
Masse
is
.
whereby
the
sacrament
is
made
a
sacrifice
,
and
offered
vp
to
god
to
take
away
the
sins
of
the
quick
and
dead
.
And
in
this
sense
we
haue
iustly
abolished
both
the
name
,
and
the
nature
of
the
Masse
,
inasmuch
as
it
hath
frustrated
the
death
of
CHRIST
,
and
taken
from
vs
the
comforte
of
the
Lordes
Supper
.
And
albeit
we
deny
not
,
but
the
Lords
Supper
may
truely
be
called
a
[
p
](A22474-e49360-b)
p
How
this
sacrament
may
be
called
a
sacrifice
.
sacrifice
,
being
a
memoriall
of
the
real
sacrifice
of
christ
offered
vpon
the
crosse
,
being
a
thaks-giuing
to
god
for
the
worke
of
our
redemption
,
being
a
presenting
and
giuing
vppe
our selues
,
our
soules
,
and
bodies
to
God
a
liuing
,
holy
,
and
acceptable
sacrifice
,
and
being
ioyned
with
almes
and
releefe
to
the
poore
according
to
euery
mans
ability
,
which
is
a
testimony
of
our
thankfulnesse
to
God
:
yet
as
they
vnderstand
it
to
be
a
real
,
external
,
bodily
,
and
vnbloody
sacrifice
in
the
natiue
and
proper
signification
,
and
themselues
to
be
truely
and
propely
priests
(
according
to
the
order
of
Melchisedech
)
to
offer
vp
the
very
body
and
blood
of
Christ
to
god
the
father
for
the
sinnes
of
the
liuing
&
of
the
dead
,
we
receiue
it
not
,
but
condemne
it
to
the
pit
of
hell
from
whence
it
came
.
For
Christ
offered
vp
himself
[
q
](A22474-e49380-b)
q
Heb.
9.
15
,
16
ch.
x
,
x
but
once
.
And
if
they
be
priests
properly
to
offer
him
,
they
must
likewise
be
the
murtherers
of
him
:
forasmuch
as
when
he
was
offered
,
he
was
killed
.
Moreouer
,
they
make
his
al-susficient
sacrifice
to
bee
vnperfect
,
which
notwithstanding
maketh
vs
perfect
,
and
themselues
to
be
after
a
sort
mediators
betweene
god
and
man
,
and
so
depriue
themselus
of
the
sweet
mediation
of
Christ
.
Thus
much
of
the
gainefull
Marchandize
of
Masses
vsed
in
the
church
of
Rome
,
and
of
the
oblation
or
rather
abhomination
thereof
.
These
and
many
other
errors
are
discouered
and
opened
in
this
Treatise
which
I
commend
vnto
thee
(
good
christian
reader
)
desiring
thy
farther
instruction
in
the
truth
.
I
know
it
cannot
but
grieue
thee
to
hear
of
contentions
and
dissentions
,
especially
in
the
matters
of
God
,
wherein
wee
should
al
think
and
speak
one
thing
.
Wherefore
thou
must
remember
,
that
it
cannot
be
auoided
but
offences
wil
com
,
but
[
r
](A22474-e49400-b)
r
Luk
,
19.
1
wo
be
to
him
by
whom
they
come
.
The
apostle
saith
,
There
must
be
euen
[
s
](A22474-e49420-b)
s
1
cor
,
xi
.
19
haeresies
among
you
,
that
they
which
are
among
you
may
be
knowne
.
For
my
part
,
I
haue
labored
to
doe
no
more
,
then
to
quench
the
fire
which
other
haue
kindled
,
and
to
plucke
vp
the
weeds
which
other
haue
planted
.
The
successe
of
this
worke
I
commit
to
the
Lord
:
the
examination
and
fruit
thereof
to
thee
,
Read
it
with
iudgement
.
Try
al
things
[
t
](A22474-e49440-b)
t
1
Thess.
5
,
21
and
hold
fast
that
which
is
good
.
Lay
al
partialy
aside
,
and
weigh
the
doctrine
set
before
thee
with
the
ballance
of
the
Sanctuary
.
The
Lord
of
heauen
and
earth
bring
vs
all
to
be
of
one
mind
and
of
one
hart
in
the
truth
:
and
giue
vs
the
spirit
of
vnderstanding
,
that
we
may
be
able
to
discerne
light
from
darkenes
,
and
truth
from
errour
:
and
that
we
may
not
be
caried
away
[
u
](A22474-e49450-b)
u
Heb.
13.
9
with
euery
〈◊〉
of
false
doctrine
,
but
that
we
may
knowe
what
is
the
good
and
acceptable
wil
of
God
,
and
may
grow
vnto
a
perfect
man
in
Christ
Iesus
,
to
whose
mercifull
direction
and
protection
I
commend
thee
,
Amen
.
FINIS
.
The
Principles
of
Christian
religion
,
set
downe
in
Questions
and
answers
,
shortly
for
the
remembrance
,
and
plainely
for
the
vnderstanding
of
all
persons
,
requisite
to
be
learned
and
knowne
before
they
be
admitted
to
the
Lords
Supper
.
Q.
What
is
true
religion
?
A.
It
is
the
knowledge
of
gods
wil
,
to
the
end
we
may
serue
him
in
holinesse
and
righteousnesse
,
Ioh
,
17
,
3
,
Eph
4
,
23
,
24.
Q.
How
many
parts
are
there
of
religion
?
A.
Two
:
repentance
,
and
faith
.
Mar
,
1
,
15
,
Act.
20
,
20
,
21
Q.
What
is
repentance
?
A
Repentance
is
a
turning
from
al
sin
vnto
righteousnes
,
act
,
3
,
19
,
Ezek.
18
,
21
Q
How
many
things
haue
we
to
consider
in
repentance
?
A
Two
thinges
:
the
parts
of
it
,
and
the
meanes
whereby
to
attaine
it
,
Esa
1
,
16
,
xvii
,
xx
.
Q
What
are
the
parts
of
repentance
?
A
Two
partes
:
first
,
a
for
faking
of
sin
,
with
an
hatred
and
sorrow
for
it
,
Secondly
,
a
betaking
of
ourselues
vnto
righteousnes
,
with
a
loue
and
liking
of
it
,
2
,
Cor.
7
,
x
,
xi
.
Q
What
are
the
meanes
to
come
to
repentance
?
A
Two
meanes
:
first
the
knowledge
of
our
sins
by
the
law
:
Secondly
,
the
consideration
of
the
punishments
due
to
sin
,
Reuel
,
2
,
5
Q
How
many
commaundements
are
there
in
the
law
?
A
Ten
:
Exod.
34
,
28
,
Deut.
4.
xiii
,
&
x
,
4
Q
〈◊〉
how
many
tables
are
the
〈◊〉
deuided
?
A
Into
two
tables
,
Mar
,
xii
,
30
,
xxxi
,
Exod
,
xxxi
,
xviii
,
34
,
1
Q
What
〈◊〉
the
first
table
concerne
?
A
Our
duties
toward
God
,
contained
in
the
4
,
first
commaundements
,
Math
xxii
,
36
,
37.
38
Q
what
is
the
〈◊〉
commaundemant
?
A
Thou
shalt
have
none
other
Gods
but
me
,
Deut
,
5
,
7
Exod
,
20
,
3
Q
what
is
the
summe
of
this
law
?
A
We
must
not
account
that
as
God
,
which
by
nature
is
no
God
:
but
haue
and
chuse
the
true
God
onely
for
our
god
,
Mar.
12
,
29
Q
What
is
the
second
commaundement
?
A
Thou
shalt
not
make
to
thy selfe
any
grauen
image
,
Exod
,
20
,
4
Q
What
is
forbidden
and
commaunded
in
this
law
?
A
We
must
not
worship
the
true
god
falsely
:
but
worship
god
,
as
he
hath
appointed
in
his
word
,
Ioh.
4
,
24
,
Iosh
,
24
,
15
,
Esa.
29
,
13
Q
What
is
the
third
commaundement
?
A
Thou
shalt
not
take
the
name
of
the
lord
thy
God
in
vaine
,
Exod.
xx
.
7
Q
What
is
forbidden
and
commaunded
in
this
law
?
A
We
must
not
bereaue
god
of
the
honor
due
to
him
:
but
vse
his
titles
,
word
and
works
with
al
reuerence
,
Math.
5
,
33
,
34
,
35
,
36
,
37
Q
What
is
the
fourth
commaundement
?
A
Remember
the
Sabbath
day
to
keepe
it
holy
,
Exod
,
xx
,
8
Q
What
is
commaunded
and
forbidden
in
this
law
?
A
We
must
〈◊〉
the
sabbath
with
the
works
of
the
sabbath
:
and
not
〈◊〉
it
with
our
owne
works
,
Esa.
58
,
13
,
Neh
,
13
,
xv
,
xvi
,
&c.
Q
What
are
the
workes
of
the
〈◊〉
?
A
〈◊〉
as
are
holy
,
and
of
present
necessity
.
Luk
,
14
,
3
,
4
,
5
,
Act.
xx
,
7
Q
〈◊〉
must
keepe
the
Sabbath
?
A
〈◊〉
,
thy
son
,
thy
daughter
,
thy
man
,
thy
maid
,
and
thy
stranger
,
Exod
xx
,
x
Q
〈◊〉
of
the
first
table
:
what
doth
the
second
table
concerne
?
A
〈◊〉
duties
toward
our
neighbors
,
in
the
sixe
last
commaundementes
,
Rom.
13
,
8
,
9
Q
Who
is
our
neighbour
?
A
Our
neighbor
is
euery
one
of
our
owne
flesh
,
yea
our
enemies
,
Esa
,
58
,
7
,
Luk.
x
,
35
,
36
,
37
,
Math
,
5
,
44
Q
What
is
the
first
commaundement
?
A
Honor
thy
father
and
thy
mother
,
Exod
,
xx
,
12
Q
who
is
our
father
and
mother
?
A
Al
superiors
set
ouer
vs
of
god
for
our
good
,
Rom
,
13
,
1
,
2
,
Eph.
6
,
1
,
2.
3
Q
what
doth
the
word
honor
〈◊〉
?
A
It
〈◊〉
reuerence
,
obedience
,
and
maintenance
,
whether
they
be
worthy
or
vnworthy
,
that
are
our
superiors
,
Math
xxii
,
xxi
Q
what
is
the
first
commaundement
?
A
Thou
shalt
not
kil
.
Exod.
xx
,
13
Q
what
is
forbidden
and
commaunded
in
this
law
?
A
We
are
charged
not
to
hurt
our
owne
life
,
or
our
neighbors
:
but
to
preserue
and
tender
it
as
our
owne
,
1
Ioh.
3
,
15
,
Math
,
5
,
xxii
,
xxiii
.
24
Q
what
is
the
seuenth
commaundement
?
A
Thou
shalt
not
commit
a
dultery
.
Exod
20
,
14
Q
what
is
required
in
this
law
?
A
we
must
kepe
our
bodies
and
soules
chast
from
consenting
to
vnclean
lustes
,
Math
,
5
,
8
,
29
〈◊〉
.
Col.
3
,
5
Q
what
is
the
eight
commaundement
?
A
Thou
shalt
not
steale
,
Exod
,
20
,
15
Q
what
is
forbidden
and
commaunded
in
this
law
?
A
we
must
not
〈◊〉
or
hurt
our
neighbors
goods
:
but
maintaine
and
preserue
them
,
Eph
,
4
,
28
,
1
Thess.
4.
6
Q
what
is
the
ninth
commaundement
?
A
Thou
shalt
not
beare
false
witnesse
against
thy
neighbor
,
Exod
,
20.
16
Q
what
is
forbidden
and
commaunded
in
this
law
?
A
we
must
not
diminish
or
hurt
the
good
name
of
our
neighbor
:
but
〈◊〉
his
credit
and
estimation
Exod
,
23
,
1
,
Psal
,
15
,
3
Q
what
is
the
tenth
commaundement
?
A
Thou
shalt
not
couet
.
Q
what
is
forbidden
and
commaunded
in
this
law
?
A
The
first
motions
and
lustes
to
sin
before
consent
are
forbidden
:
and
loue
out
of
a
pure
heart
and
a
good
conscience
is
required
Rom.
7
,
7
Q
〈◊〉
any
man
able
to
〈◊〉
these
commaundementes
?
A
No
man
is
able
to
〈◊〉
them
,
Rom
,
iii.
xxiii
,
i
Ioh
,
i
,
8
,
Galath
,
iii
Q
In
what
estate
stand
we
by
meanes
of
the
breach
of
the
law
?
A
We
are
the
children
of
wrath
and
euerlasting
damnation
,
Gal
,
3
,
x
Q
What
is
the
second
part
of
religion
?
A
Faith
,
to
beleeue
whatsoeuer
God
hath
set
down
in
his
word
,
the
sum
whereof
is
contained
in
the
apostles
creed
,
consisting
of
twelu
articles
Q
what
is
the
first
Article
?
A
I
beleeue
in
God
,
the
father
almighty
,
maker
of
heauen
and
earth
.
Q
what
is
the
second
Article
?
A
And
in
Iesus
Christ
,
his
onely
sonne
our
Lord
.
Q
what
is
the
third
Article
?
A
which
was
conceiued
by
the
holy
ghost
,
borne
of
the
Virgin
Maryn
.
Q
what
is
the
fourth
Article
?
A
Suffered
vnder
Pontius
Pilate
,
was
crucified
,
dead
,
and
buried
,
he
descended
into
hell
.
Q
what
is
the
〈◊〉
Article
?
A
He
rose
a
gaiue
the
third
day
from
the
dead
.
Q
What
is
the
〈◊〉
article
?
A
He
ascended
into
heauen
,
and
sitteth
on
the
right
hand
of
god
the
father
almighty
.
Q
What
is
the
seuenth
article
?
A
From
thence
he
shall
come
to
iudge
the
quicke
and
the
dead
.
Q
What
is
the
eight
article
?
A
I
beleeue
in
the
Holi-ghost
.
Q
What
is
the
ninth
article
?
A
I
beleeue
the
holy
Catholick
church
,
the
communion
of
Saints
.
Q
What
is
the
tenth
article
?
A
I
beleeue
the
forgiuenes
of
sinnes
.
Q
what
is
the
eleuenth
article
?
A
I
beleeue
the
resurrection
of
the
body
.
Q
what
is
the
twelfth
article
?
A
I
beleeue
the
life
euerlasting
.
Q
what
are
the
〈◊〉
points
of
this
Creed
?
A
Two
:
concerning
God
,
or
concerning
the
church
.
Q
what
consider
you
in
God
?
A
The
vnity
and
the
trinity
.
1
,
Iohn
,
5
,
7.
Q
what
beleeue
you
of
the
vnity
?
A
I
beleeue
,
that
in
substance
,
there
is
one
only
true
and
almighty
God
.
1
cor
,
8.
4
,
Deut.
6
,
4
Q
what
beleeue
you
of
the
Trinity
?
A
I
beleeue
that
in
one
God
,
there
are
three
distinct
persons
,
the
father
,
the
sonne
,
and
the
Holyghost
,
Math.
28
,
19.
and
3
,
16.
17
Q
what
beleeue
you
of
God
the
father
?
A
I
beleeue
that
he
is
almightie
,
and
therefore
hath
made
all
creatures
good
,
and
gouerneth
all
things
wel
.
Gen.
1
,
1
,
Nehem.
9.
6
,
act
,
4.
24
,
Q
what
beleeue
you
of
the
〈◊〉
?
A
I
beleeue
that
we
being
borne
dead
in
finnes
,
he
came
into
the
world
to
be
a
mediatour
betweene
God
and
man
.
1
Tim
,
2
,
5
Q
what
meane
you
by
a
mediator
?
A
I
beleeue
,
that
he
was
sent
to
reconcile
vs
to
his
father
,
and
his
father
vnto
vs
:
and
so
to
make
peace
between
God
and
man
.
Esa:
9.
6
,
Eph
,
2
16
Q
What
is
required
of
a
mediatour
?
A
Two
natures
.
Iohn
1
,
14
,
Heb.
5.
6
Q
what
are
they
?
A
The
diuine
nature
,
and
the
human
nature
.
Heb
,
2
,
16
Q
what
beleeue
you
of
〈◊〉
diuine
nature
?
A
I
beleeue
,
that
he
onely
is
the
naturall
sonne
of
God
,
and
therefore
God
,
and
our
Lord
,
Heb.
1
,
3
Q
what
beleeue
you
of
his
humane
nature
?
A
I
beleeue
two
things
:
his
entrance
into
the
world
,
and
the
things
that
followed
the
same
,
Luke
,
xxiiii
,
xxv
.
xxvi
.
Q
what
haue
we
to
consider
in
his
entrance
into
the
world
?
A
Two
things
:
his
conception
,
and
his
birth
.
Q
what
〈◊〉
you
of
his
conception
?
A
I
beleeue
he
was
begotten
by
the
myraculous
power
and
working
of
the
Holi-ghost
.
Luke
i
,
35
Math
i.
xviii
,
Q
what
〈◊〉
you
of
his
birth
?
A
I
beleeue
that
he
tooke
flesh
and
was
borne
of
a
virgine
whose
name
was
Mary
,
Math.
1
;
xx
.
Esa
,
7
,
xiiii
Q
what
be
the
things
that
followed
his
entrance
and
comming
into
the
world
.
A
two
:
his
fufferings
and
his
glorie
.
Luke
xxiii
.
xxv
.
xxvi
.
46
,
Q
what
were
his
sufferings
?
A
Of
two
sorts
:
in
bodie
or
soule
,
Q
what
were
his
sufferings
in
body
?
A
I
beleeue
,
that
Pontius
Pilate
the
iudge
giuing
sentence
,
his
hands
and
feet
were
nailed
to
a
crosse
,
and
thereby
dying
,
his
body
was
buried
in
manner
as
others
were
,
and
lay
for
a
time
vnder
the
dominion
of
death
,
Iohn
xix
.
xviii
.
1
cor
xv
.
3
,
4
,
Actes
xiii
.
xxviii
,
29
,
Psal.
xxii
,
xvi
Q
what
〈◊〉
you
of
his
sufferings
in
soule
?
A
I
beleeue
,
that
he
suffered
in
his
soule
,
the
fierce
wrath
of
his
father
,
kindled
for
our
sinnes
,
to
deliuer
vs
from
the
curse
of
the
law
,
Luke
,
xxii
,
44
,
Gal
,
3
,
xiii
.
Q
what
things
are
to
be
considered
touching
his
glory
?
A
Three
things
:
eyther
his
glory
which
is
past
,
or
present
,
or
to
come
,
1
Pet
3.
xxi
,
xxii
,
act
i.
xi
Q
what
beleeue
you
touching
his
glorie
past
?
A
His
resurrection
,
and
his
assention
,
act
,
1
,
2
,
3
Q
what
beleeue
you
touching
his
resurrection
?
A
I
beleeue
,
that
although
for
a
space
his
bodie
laie
dead
in
graue
,
yet
after
three
dayes
he
raised
it
vp
,
and
gaue
it
life
againe
,
Math
,
28
,
6
,
2
cor
,
13
,
4
,
Ioh
,
x
,
17.
xviii
Q
what
beleeue
you
of
his
ascending
into
heauen
?
A
I
beleeue
,
that
his
body
being
vnited
againe
to
his
soule
,
he
was
personallie
taken
vp
into
the
heauens
,
after
that
he
had
bene
conuersant
vpon
the
earth
40
,
dayes
,
acts
.
1
,
9
Q
what
is
his
glory
present
?
A
He
sitteth
at
the
right
hand
of
the
father
,
Marke
.
16
,
19
Q
what
meane
you
thereby
?
A
I
beleeue
,
that
his
father
hath
aduanced
him
into
the
highest
honour
,
and
hath
committed
vnto
him
the
gouernement
of
all
things
in
heauen
and
earth
,
Heb.
1
,
3
,
Psal.
110.
1
Q
what
is
his
glory
to
come
?
A
He
shal
come
from
heauen
to
iudge
the
quick
and
the
dead
.
Math.
25
31
,
Act
,
1
,
xi
,
Q
what
meane
you
thereby
?
A
I
beleeue
,
that
in
the
end
of
the
worlde
,
all
flesh
shall
appeare
before
him
,
both
of
those
that
haue
bene
deade
from
the
beginning
of
the
world
,
and
of
those
also
that
then
shall
be
liuing
:
and
that
then
as
an
vpright
iudge
he
shall
throw
the
wicked
into
perpetuall
cursednesse
,
and
aduance
the
righteous
to
euerlasting
blessednes
.
Math
,
25
,
32
33
1
Thes.
4.
16.
17.
Reuel
,
20.
12
,
xiii
.
x
iii.
Q
what
beleeue
you
of
the
Holy-ghost
?
A
I
beleeue
that
he
is
God
,
proceeding
from
the
father
and
the
sonne
:
and
〈◊〉
all
the
children
of
God
.
Rom
,
8
,
xi
.
Q
what
beleeue
you
of
the
Church
?
A
Two
things
:
first
,
that
there
is
one
holy
Catholicke
church
,
Secondly
,
that
there
are
〈◊〉
giuen
vnto
it
,
Math
,
xvi
,
18
,
Q
what
meane'you
by
a
chruch
?
A
The
whole
company
of
the
faithfull
seruants
of
God
,
which
euer
wer
from
the
beginning
,
which
also
be
now
,
and
shal
be
to
the
end
of
the
〈◊〉
,
of
which
number
I
beleeue
that
I
am
one
,
Iohn
,
10.
16
,
Q
why
do
you
call
it
holy
?
A
because
none
can
be
〈◊〉
to
God
,
vnlesse
he
be
holy
and
seperated
from
the
prophane
of
the
world
,
2
cor
,
6
,
xvi
,
xvii
,
Q
what
meane
you
by
calling
it
catholicke
?
A
I
beleeue
that
the
church
is
not
tyed
to
one
time
or
place
:
but
spreadeth
it selfe
throughall
nations
vnder
heauen
,
whomesoeuer
God
shall
cal
.
act
.
x
,
xxxiiii
.
Reuel.
5.
9
Q
what
are
the
gifts
giuen
to
the
church
?
A
Two
fold
:
first
in
this
〈◊〉
:
secondly
,
after
this
life
,
Act
,
2
,
46
,
47
,
Q
what
be
the
gifts
in
this
life
?
A
Two
:
the
communion
of
saints
:
and
forgiuenes
of
sins
,
1
Iohn
1
,
7
Q
what
means
you
by
communion
of
Saints
?
A
I
beleeue
,
that
howsoeuer
the
faithfull
by
distance
of
place
are
far
seperated
one
from
another
;
yet
there
is
such
a
mutual
compassion
and
fellow-feeling
each
of
others
condition
,
that
they
are
a
like
both
greeued
and
ioyfull
at
each
others
aduersity
and
prosperity
,
Act.
4
,
32
1
cor.
x.
i.
25
,
26.
Rom.
xii
,
xv
.
xvi
,
Q
what
meane
you
by
forgiuenes
of
sinnes
?
A
I
beleeue
that
Iesus
christ
hath
already
suffred
for
my
sins
,
and
therefore
they
shall
be
freely
pardoned
,
and
the
punishment
of
them
forgiuen
vnto
me
,
i.
Iohn
.
2.
i.
2
,
Psal.
xxxii
,
5
Q
what
be
the
gifts
bestowed
on
the
church
after
this
life
?
A
Two
:
the
resurrection
of
the
body
,
and
life
euerlasting
.
i.
cor.
xv
.
42.
i.
Thess.
4
,
xvi
.
xvii
.
Q
what
beleeue
you
of
the
resurrection
of
the
flesh
?
A
I
beleeue
that
the
dead
bodies
of
al
such
as
haue
dyed
from
the
beginning
of
the
world
,
shall
in
the
end
be
raised
again
,
and
be
vnited
to
their
soules
.
i
,
cor.
xv
,
xxii
.
Li
,
Q
what
beleeue
you
of
euerlasting
life
?
A
I
beleeue
that
after
the
body
and
soule
bee
ioyned
together
againe
in
one
person
,
the
godly
shal
go
into
euerlasting
ioy
and
felicity
,
and
the
vngodly
shal
be
cast
into
endles
〈◊〉
and
misery
.
Dan
,
xii
,
ii
.
Q
Is
it
sufficient
to
haue
that
Faith
,
which
beleeueth
these
Articles
to
be
true
?
A
No
:
we
must
haue
a
iustifieng
faith
to
apply
them
to
our selues
,
Phil.
3
,
8
:
9
Q
what
is
that
faith
?
A
Faith
is
a
gift
of
God
,
whereby
we
apply
to
our selues
particularly
the
promises
made
to
vs
in
christ
.
Gal
,
2
,
xx
,
act
,
xv
,
x
,
xi
Q
what
be
the
meanes
whereby
this
faith
is
attained
?
A
They
are
two
:
the
be
getting
,
and
the
continual
nourishing
of
it
,
Eph
4
,
xi
.
xii
,
xiii
,
Q
what
are
the
meanes
,
whereby
faith
is
first
begun
and
hegotten
,
in
vs
?
A
The
word
〈◊〉
,
Rom.
x
,
xiiii
Q
How
is
this
faith
nourished
in
vs
and
increased
?
A
By
the
same
preaching
of
the
word
,
by
praier
,
and
by
the
sacraments
,
act
,
242
Q
what
is
prayer
?
A
Prayer
is
a
calling
vpon
God
alone
,
in
the
name
of
his
son
Iesus
christ
Ioh
,
〈◊〉
,
23
Q
How
many
kinds
of
praier
be
there
?
A
Two
:
petition
,
and
thanks-giuing
.
Psal
,
50
,
15
,
1
Tim
,
2
,
1
,
2
Q
Haue
we
no
rule
prescribed
,
to
direct
our
praiers
by
it
?
A
Yes
:
we
haue
a
forme
of
praier
,
which
christ
taught
his
disciples
commonly
called
the
Lords
prayer
.
Math
,
6
,
9
Luk
,
xi
,
1
,
2
Q
What
haue
we
to
consider
in
this
prayer
?
A
Three
things
:
the
entrance
,
the
petitions
,
and
the
conclusion
of
the
prayer
.
Q
What
is
the
entrance
of
the
praier
?
A
Our
father
which
art
in
heauen
.
Q
What
meane
you
when
you
say
,
our
father
?
A
Heereby
I
beleeue
,
he
tendreth
vs
,
as
a
louing
father
doth
tender
his
owne
children
:
and
therefore
is
most
ready
and
willing
to
heare
and
to
help
vs
,
Math
,
7
,
xi
,
Esa.
49
,
xv
Q
What
meane
you
by
this
,
that
he
is
said
to
be
in
heauen
?
A
I
learne
,
that
because
he
is
in
heauen
,
his
power
is
almighty
,
and
therfore
he
is
fully
able
to
do
vs
all
good
.
Luk
,
1
,
37
,
Rom
,
4
,
21
Dan
,
3
,
xvii
.
Q
What
consider
you
in
the
petitions
?
A
Two
things
.
First
,
they
are
set
downe
Secondly
,
they
are
considered
by
reason
.
Q
How
many
petitions
are
there
set
downe
?
A
Sixe
Q
How
are
these
petitions
divided
?
A
The
three
first
concerne
gods
glory
:
the
three
last
petitions
concerne
our
owne
selues
.
Q
What
is
the
first
petition
?
A
Hallowed
be
thy
name
.
Psal
,
111
,
1
,
Dan
,
9
,
7
Q
What
do
we
desire
in
this
first
petition
?
A
We
pray
,
that
the
name
of
God
may
continually
be
vsed
of
vs
,
in
thought
,
word
,
and
deed
,
with
all
reuerence
,
Psal
,
48
,
xi
Q
What
is
the
second
petition
?
A
Thy
kingdome
come
.
Q
What
do
we
desire
in
this
second
petition
?
A
We
pray
,
that
God
throwing
downe
the
kingdome
of
sin
and
Satan
,
would
raigne
in
vs
by
his
word
and
spirit
,
and
hasten
vnto
perfection
his
kingdome
of
glory
.
Reuel
,
xxii
,
20
Q
What
is
the
third
petition
?
A
Thy
will
be
done
in
earth
as
it
is
in
heauen
?
Psal.
40.
7.
8
,
Mar.
26
,
42
Q
What
do
we
desire
in
this
third
petition
?
A
We
pray
,
that
the
reueiled
wil
of
God
may
be
done
willingly
,
sincerely
,
and
readily
by
vs
men
on
earth
,
as
the
Angels
and
saints
in
heauen
do
it
,
Deut.
29.
29
,
Psal
,
103
,
20.
Q
What
is
the
fourth
petition
?
A
Giue
vs
this
day
our
daily
bread
.
Gen
,
28.
xx
.
30.
8
Q
What
do
we
desire
in
this
fourth
petition
?
A
We
pray
,
not
onely
for
a
competent
measure
of
all
commodities
seruing
both
for
necessity
and
christian
delight
:
but
also
that
God
wold
blesse
them
to
our
seuerall
vses
,
Psal.
127
,
1
Leuit
,
xxvi
,
xxvi
Q
What
is
the
fift
petition
?
A
Forgiue
vs
our
trespasses
,
Dan.
9
:
5
,
8.
9.
x
,
xi
Q
What
do
we
desire
God
in
this
petition
?
A
we
pray
,
that
God
would
freely
pardon
our
sinues
committed
against
him
,
and
the
punishments
due
vnto
them
,
giuing
vs
peace
of
conscience
,
and
iustifieng
vs
in
his
Son
.
Psal
,
51
,
1
,
7
,
8
Q
Why
are
these
wordes
added
,
as
we
forgiue
them
that
trespasse
against
vs
?
A
For
two
causes
.
First
,
as
a
reason
to
perswade
God
to
forgiue
vs
,
seeing
euen
we
,
which
haue
not
a
drop
of
his
infinite
mercy
in
vs
,
are
ready
to
forgiue
such
offences
as
are
committed
against
vs
.
Luke
,
xi
,
4
Secondly
,
to
assure
our
owne
harts
of
forgiuenes
at
the
handes
of
god
,
if
we
from
our
harts
forgiue
our
brethren
.
Math
5
7
,
I
am
,
2.
xiii
,
mat
.
xviii
.
32.
33.
35
Q
What
is
the
sirt
and
last
petition
?
A
Lead
vs
not
into
tentation
,
but
deliuer
vs
from
euil
.
2
,
Cor
,
12.
7
,
8
,
9
,
Math
26.
41
Q
What
do
we
desire
in
this
last
petition
?
A
we
pray
,
not
onely
to
be
deliuerd
from
the
power
of
Satan
,
sinne
,
and
the
world
:
but
also
to
be
directed
by
the
spirit
of
god
in
the
wayes
of
true
obedience
.
i.
cor.
x
,
xiii
Q
How
are
these
petitions
strengthned
and
confirmed
by
reason
?
A
For
thine
is
the
king
dome
,
and
the
power
,
and
glory
for
euer
.
Q
What
is
the
meaning
of
this
strength
of
the
reason
?
A
It
containeth
a
thanksgiuing
:
wherin
the
gouernment
and
ordering
of
al
things
to gither
with
the
power
and
glory
of
the
same
is
ascribd
wholly
and
onely
vnto
the
Lord
,
1
,
chron
,
29
,
xi
,
Q
what
signifieth
this
word
,
Amen
,
in
the
conclusion
of
the
prayer
?
A
It
signifieth
,
So
be
it
,
Deut
,
27
,
xv
,
xvi
Q
what
vse
is
there
of
it
?
A
It
sheweth
both
our
feruent
desire
to
obtaine
:
and
an
assuraunce
to
our
hearts
that
we
shall
obtaine
that
which
wee
aske
,
2.
Cor.
1.
20.
Q
what
is
a
Sacrament
?
A
It
is
a
visible
signe
and
seale
that
Christ
and
all
his
benefits
are
giuen
vnto
vs
.
Rom
,
4
,
xi
Q
what
is
to
be
considered
in
a
Sacrament
?
A
Two
things
:
his
parts
,
and
his
vses
,
Math.
3
,
xi
Q
what
are
the
parts
of
a
Sacrament
?
A
Two
:
the
outward
parts
and
the
inward
,
Rom.
4.
xi
.
xii
.
Gen
,
17
,
xi
,
1
cor
,
x
,
1
,
2
,
3
Q
How
many
are
the
outward
parts
?
A
Foure
:
the
Minister
,
the
word
,
the
signe
,
and
the
receiuer
.
Math.
26
,
26
,
27.
Q
How
many
are
the
inward
parts
?
A
Foure
:
God
the
father
,
the
spirit
,
Christ
,
and
the
faithfull
,
Math.
3s15
16
Q
what
proportion
is
there
betweene
these
parts
?
A
Euen
as
the
Minister
by
the
worde
,
offereth
and
applyeth
visibly
the
element
vnto
the
body
of
the
receiuer
:
so
the
father
by
the
spirit
,
offereth
and
applyeth
Iesus
Christ
,
inuisibly
vnto
the
faithfull
receiuer
.
Act.
1
,
36.
37
Q
What
be
the
vses
of
a
Sacrament
?
A
Three
:
first
,
to
norish
faith
,
Rom.
49.
x
,
xi
Secondly
,
to
be
a
seale
of
the
couenant
between
god
,
and
vs
,
Gen
,
17
Thirdly
,
to
be
a
badge
of
our
christian
profession
.
Eph:
ii
.
xi
.
xii
,
xiii
,
A
How
many
Sacraments
are
there
?
A
Two
:
Baptisme
,
and
the
Lords
Supper
,
1
cor.
xii
:
xiii
,
and
chap
,
x
,
1
,
2
,
3.
4
Q
what
is
baptisme
?
A
Baptisme
is
the
first
sacrament
,
wherein
by
the
outwarde
Washing
of
the
body
with
water
once
,
in
the
name
of
the
father
,
of
the
sonne
,
andof
the
holy-ghost
,
the
inward
clensing
of
the
soule
,
by
the
blood
of
Christ
,
is
represented
,
Math
,
28
,
29
Q
What
is
to
be
cosidered
in
Baptisme
?
A
Two
things
:
his
parts
and
his
vses
.
Q
What
are
the
parts
of
baptisme
?
A
Outward
and
inward
parts
.
Act
,
2
,
38
Q
How
many
are
the
outward
parts
of
baptisme
?
A
Foure
:
the
Minister
,
the
word
of
institution
,
the
element
of
water
,
and
the
body
washed
,
Math.
28
,
19
Q
How
many
are
the
inward
parts
?
A
Foure
:
God
the
father
,
the
holy
spirit
,
Christ
,
and
the
soule
clensed
,
Math
,
3.
15
,
16
,
Mar
,
16
,
16
Q
What
is
the
proportion
betweene
these
parts
?
A
Euen
as
the
minister
,
by
the
word
of
institution
,
applyeth
the
water
to
the
washing
of
the
bodye
:
so
the
〈◊〉
,
through
the
working
of
the
spirit
,
applyeth
the
blood
of
Christ
to
the
clensing
of
the
soule
,
Luk
,
3
,
16
,
Ioh
,
1
,
33
Q
What
are
the
vses
of
baptisme
?
A
Three
:
first
to
seale
vp
the
remission
and
forgiuenesse
of
sinnes
,
act
,
xxii
,
16
Secondly
,
to
shew
our
setting
and
engrafting
into
the
body
of
christ
.
Gal.
3
,
27
Thirdly
,
to
teach
vs
to
dy
to
sin
,
and
rise
againe
to
righte
ousnes
.
Rom.
6.
1
,
2
,
3
,
4
Q
What
is
the
Lords
Supper
?
A
The
Lords
supper
is
the
second
sacrament
,
wherein
by
visible
receiuing
of
the
bread
and
Wine
,
is
represented
our
spirituall
communion
with
the
body
and
bloode
of
Christ
,
1
,
Cor.
10.
16
,
17
Q
What
things
are
to
be
be
considered
in
the
Lords
Supper
?
A
Two
things
:
his
parts
and
his
vses
.
Math
,
26.
xxvi
.
xxvii
,
xxviii
Q
What
are
the
parts
of
the
lords
Supper
?
A
Two
:
outward
and
inward
,
1
Cor
,
x
,
xvi
Q
How
many
are
the
outward
parts
?
A
Foure
:
the
minister
,
the
word
of
institution
,
bread
and
wine
,
and
the
communicant
,
Luk
,
xxii
,
19
,
xx
Q
How
many
are
the
inward
parts
?
A
Foure
:
the
father
,
the
spirit
,
the
body
and
blood
of
christ
,
and
the
faithful
.
i
cor
,
xii
,
xiii
,
Ioh.
6
xxvii
Q
What
is
the
proportion
betweene
these
parts
?
A
Euen
as
the
minister
,
by
the
word
of
institution
,
offereth
bread
and
wine
vnto
the
communicants
,
to
feede
thereupou
bodily
and
corporally
:
so
the
father
,
by
the
spirit
offereth
&
giueth
the
body
and
blood
of
christ
vnto
the
soule
of
the
faithfull
to
feede
vpon
them
spiritually
i
cor
,
xi
,
xxiii
,
xxiiii
,
xxv
,
xxvi
,
&c.
Q
What
be
the
vses
of
the
Lords
supper
?
A
three
:
first
to
shew
forth
the
death
,
and
sufferinges
of
christ
with
all
thanks
giuing
.
i
cor
,
xi
,
xxvi
,
Luk.
xxii
,
xix
Secondly
,
to
teach
vs
our
communion
and
groweth
in
Christ
,
1
Cor
,
x
,
16
Thirdly
,
to
declare
our
communion
and
agreement
with
our
bretheren
,
1
cor
,
x.
17
,
&c.
ch
,
xii
.
13.
Q
How
may
wee
come
aright
to
the
lords
table
?
A
By
preparing
and
examining
ourselues
,
i
cor
,
xi
,
28
Q
What
is
the
right
manner
of
preparing
our selues
?
A
First
,
we
must
haue
a
knowledge
of
God
,
of
mans
fall
,
and
his
restoring
againe
into
the
couenant
by
Christ
.
Ioh
,
xvii
,
iii.
Secondly
,
true
faith
in
christ
,
ii
cor
.
xiii
5.
Thirdly
,
repentance
from
al
dead
workes
daily
renued
for
our
daily
sinnes
.
Psal.
xxvi
,
6.
Lastly
,
reconciliation
to
our
brethren
yea
euen
our
enemies
,
Math
,
5
,
23
,
xxiiii
.
Now
to
him
that
is
able
to
keepe
you
that
ye
fall
not
,
and
to
present
you
faultlesse
,
before
the
presence
of
his
glory
with
you
:
to
God
,
onelie
wise
,
our
sauior
,
be
glorie
,
and
Maiestie
,
and
Dominion
and
power
,
both
now
and
for
euer
,
Amen
.
Iude
verse
24
,
25
,
Gentle
Reader
,
I
am
to
desire
thee
to
amende
these
escapes
with
thy
pen
,
either
altering
the
sence
or
hindering
the
vnderstanding
.
The
rest
I
remit
to
thy
fauourable
construction
and
correction
.
page
6.
line
13.
read
is
heere
full
.
P.
18.
l
,
17.
and
not
make
.
p.
19
,
l.
xxi
,
vnfitly
,
p
:
37.
l
,
3.
that
they
are
no.
p.
83.
l.
36.
a
connterfect
word
is
fit
enough
for
a
counterfect
sacrament
.
p
,
88
,
l
,
7.
and
not
accepted
,
p.
〈◊〉
,
l
,
33
,
dele
which
is
good
,
p
:
136.
l
,
xv
,
and
euil
workers
speed
,
p
,
148
l
,
6
,
by
the
practise
and
xiijj
but
reacheth
not
,
p
,
155
,
l
,
32
,
to
baptisme
,
P
,
163
,
lin
,
〈◊〉
,
they
were
admitted
.
P
,
165.
l.
1
accesse
,
p
,
170
,
l
,
xxi
,
are
not
able
,
p
,
179.
l
,
22
,
an
assurance
.
P
,
201
,
l
,
1
,
escape
vnpunished
,
and
xxii
,
as
an
,
and
13
,
thus
much
.
P
,
209l
,
4
,
naming
the
,
P
,
238
,
l
,
29
:
and
31
,
change
.
P
,
240
,
l
,
29
,
yet
was
he
.
250
:
l.
iii
,
inhumane
,
P
,
253
,
l
,
4.
all
the.
P.
228
,
l
,
24
,
in
the
cup.
P
,
285
,
l.
22.
out
of
the
holy
vse
.
p
:
290
l.
4.
consecration
.
Notes, typically marginal, from the original text
Notes for div A22474-e250
Notes for div A22474-e2150
Notes for div A22474-e4100
Notes for div A22474-e14580
Notes for div A22474-e25690
Notes for div A22474-e44620