The
first
booke
,
Cap.
1.
That
the
knowledge
of
God
and
of
our selues
,
are
things
ioined
togeather
,
and
how
they
agree
the
one
with
the
other
.
HE
teacheth
that
the
whole
summe
of
al
our
wisdom
consisteth
of
two
partes
,
that
is
to
say
,
of
the
knowledge
of
GOD
and
of
our selues
:
yet
whether
goeth
before
,
it
is
hard
to
discern●
,
séeing
they
are
linked
togeather
with
so
many
bondes
.
For
first
no
man
can
looke
vpon
himself
,
but
he
must
néeds
foorthwith
turne
all
his
senses
to
the
viewing
and
beholding
of
God
:
Whether
he
consider
his
gifts
,
with
which
distilling
from
heauen
,
hée
is
led
as
it
were
by
certaine
riuers
to
God
;
or
his
owne
miserable
slendernesse
or
pouertie
,
wherby
he
is
admonished
of
the
infinit
plentie
of
all
good
thinges
wich
abide
in
God
.
2
Againe
hée
sheweth
by
two
similitudes
,
that
man
is
deceaued
by
false
imaginations
,
so
long
as
he
staieth
in
considering
of
him selfe
either
in
himselfe
or
in
other
creatures
:
&
lifteth
not
his
eyes
to
God
onelie
.
3
A
confirmation
of
the
effects
:
For
the
brightnesse
of
God
is
such
,
Cap.
2.
What
it
is
to
knowe
God
,
and
to
what
end
,
tendeth
the
knowledge
of
him
.
HE
vnderstandeth
that
knowledge
of
God
,
wherby
we
conceiue
not
onely
that
there
is
a
God
,
but
also
know
that
which
is
profitable
for
his
glorie
,
and
that
which
is
expedient
for
vs
to
knowe
.
And
sith
there
are
two
kindes
thereof
,
the
one
,
whereby
we
acknowledge
the
Creator
:
the
other
whereby
we
apprehend
the
redéemer
,
but
these
thinges
being
reserued
to
some
other
place
:
nowe
he
intreateth
onlie
of
the
first
,
the
summe
whereof
is
,
that
without
him
is
no
goodnesse
any
where
to
bee
sought
for
:
But
in
him
,
we
repose
all
perfection
and
whole
felicitie
.
2
And
for
this
cause
it
is
expedient
for
vs
not
so
much
to
search
what
he
is
,
than
what
manner
a
one
he
is
.
But
he
is
such
,
that
his
knowledge
first
should
instruct
vs
to
feare
&
reuerence
:
moreouer
also
it
should
worke
this
,
that
we
learne
to
séeke
euery
good
thing
in
him
,
&
account
them
receiued
of
him
.
Wher
vpon
resteth
both
a
desire
to
stick
to
him
,
and
an
assured
trust
in
him
willingly
,
Cap.
3.
That
the
knowledge
of
God
is
naturallie
planted
in
the
mindes
of
men
.
THere
is
in
mans
mind
,
euen
by
naturall
instinction
,
a
certain
féeling
of
the
Godhead
,
and
the
same
so
ample
and
large
,
that
they
are
condemned
by
their
owne
testimonie
,
that
worship
not
God
whom
they
acknowledge
to
be
their
maker
:
But
there
is
no
nation
so
barbarous
,
that
is
not
touched
with
the
same
féeling
:
This
also
the
Idolaters
them selues
doe
sufficientlie
confesse
,
when
they
had
rather
worship
a
blocke
and
a
stone
,
then
be
thought
to
haue
no
God
.
2
Wherefore
it
is
most
vaine
,
that
some
do
say
,
That
religion
was
deuised
by
the
suttletie
and
craft
of
a
few
,
to
kéepe
the
people
better
in
awe
:
yea
and
the
wicked
them selues
also
doe
oftentimes
féele
,
wil
they
nill
they
,
that
which
they
are
not
desirous
to
knowe
of
God
,
and
woulde
haue
extinguished
.
3
This
féeling
of
God
is
so
engraued
in
the
mindes
of
men
,
that
neither
forgetfulnesse
nor
malice
can
vtterlie
at
anie
time
put
it
out
:
although
héerevnto
many
bend
their
whole
force
,
and
séeme
to
haue
nothing
more
in
their
desires
.
And
so
all
they
doe
degenerate
them
from
the
order
of
their
creation
,
which
bestow
not
all
the
thoughts
and
actions
of
their
life
to
that
scope
.
Cap.
4.
That
the
same
knowledge
is
either
choked
,
or
corrupted
,
partlie
by
ignorance
,
partlie
by
malice
.
ALthough
God
haue
sowen
the
séed
of
religion
in
all
men
,
yet
few
cherish
it
being
conceiued
in
heart
,
&
there
is
none
at
all
in
whom
it
rypeneth
:
so
farre
of
is
it
,
that
anie
fruite
appeareth
in
due
time
,
but
there
are
two
causes
thereof
,
that
is
to
say
,
ignorance
and
malice
.
As
touching
the
first
,
it
commeth
of
this
,
that
manie
are
deceiued
euen
in
their
owne
superstitions
:
2
And
moreouer
selfe
will
or
stubbornesse
.
3
Héerevpon
he
concludeth
that
their
defence
is
in
vaine
,
which
they
are
wont
to
pretend
for
excuse
of
their
superstition
:
and
that
he
confirmeth
first
by
reason
,
then
also
by
authoritie
:
For
Paule
pronounceth
that
the
vnstaied
and
wandering
opinion
of
the
maiestie
of
GOD
,
4
As
concerning
the
other
,
that
is
to
say
,
malice
,
therby
it
commeth
to
passe
that
they
neuer
come
neare
vnto
God
,
vnlesse
when
they
hold
backe
,
they
bée
forcibly
drawn
to
him
,
yet
they
labour
by
croked
compasses
of
their
religion
whatsoeuer
,
to
séeme
that
they
come
néere
vnto
God
from
whom
they
flye
.
In
them
therfore
doth
remain
a
féeling
of
God
:
but
so
corrupt
,
that
it
bringeth
foorth
nothing
but
wicked
fruite
.
Cap.
5.
That
the
knowledge
of
God
doth
shininglie
appeare
in
the
making
of
the
world
,
and
in
the
continuall
gouernment
thereof
.
IN
this
chapter
there
are
2.
points
:
the
first
,
whereof
is
that
which
is
prefixed
in
stéede
of
a
title
,
whereof
from
the
first
to
the
tenth
,
the
other
,
that
we
are
yet
so
blunt
,
that
these
testimonies
,
although
they
be
neuer
so
plaine
,
yet
alwaies
they
passe
away
without
encrease
,
wherof
from
the
11.
to
the.
15.
As
touching
the
first
part
,
the
better
to
prooue
that
which
he
promiseth
,
diuiding
all
the
workes
of
GOD
into
two
kindes
:
hee
proueth
that
the
knowledge
of
God
appeareth
in
both
,
from
the
first
to
the
sixth
:
hée
assigneth
sexions
to
the
other
,
from
the
7.
to
the
10.
1.
Although
Gods
substance
be
incomprehensible
,
2
And
the
same
is
witnessed
,
not
onely
by
that
which
the
Philosophers
doe
beholde
in
heauen
and
earth
:
and
in
the
proportion
and
connexion
of
mans
bodie
:
but
also
in
those
thinges
which
the
common
sorte
of
people
doe
perceiue
by
the
onelie
support
of
the
eye
.
3
But
the
same
chieflie
appeareth
aboue
all
other
creatures
in
man
:
4
Filthie
then
is
the
ingratitude
of
men
,
who
while
they
contein
within
themselues
a
noble
shop
with
innumerable
works
of
God
,
when
as
they
ought
to
burst
foorth
into
praising
of
him
;
contrariwise
they
are
puffed
vp
&
swel
with
so
much
the
greater
pride
,
by
ascribing
to
nature
that
which
is
proper
to
God
.
But
so
much
more
filthie
is
it
,
that
mans
soule
is
such
,
as
the
same
but
only
well
considered
,
would
leaue
no
place
to
blindnesse
:
whose
so
swift
motions
,
so
excellent
powers
,
and
rare
gifts
,
must
needs
represent
in
comparison
of
it self
a
diuinitie
:
neither
is
it
any
let
,
if
in
the
soule
he
set
any
instrumentall
thing
.
5
First
he
prosecuteth
this
same
more
at
large
,
prouing
by
many
reasons
,
that
the
powers
and
actions
of
the
soule
are
such
,
as
to
euery
one
may
appeare
,
that
the
partes
of
the
soule
are
separated
from
the
bodie
:
Moreouer
hée
prooueth
that
the
knowledge
of
God
in
the
gouernement
therof
doeth
manifestly
appeare
:
&
therefore
he
taketh
away
that
,
which
some
men
doe
bable
of
Gods
secrete
inspiration
that
geueth
liuelinesse
to
the
world
,
as
though
the
worlde
were
his
owne
maker
.
6
He
concludeth
the
former
thinges
:
&
proueth
that
we
may
learne
the
power
,
eternitie
,
&
goodnesse
of
God
,
by
this
former
kinde
of
his
workes
,
following
the
ordinarie
course
,
whether
you
looke
on
the
creation
or
gouernment
of
them
.
7
Moreouer
comming
to
the
seconde
sort
of
Gods
workes
,
which
come
to
passe
beside
the
ordinarie
course
of
nature
,
in
them
also
he
wold
there
should
be
no
lesse
euident
proofe
of
his
diuinitie
:
for
in
them
appeare
Gods
clemencie
seueritie
and
mercy
.
8
And
also
his
prouidence
,
power
,
9
Therevpon
he
concludeth
,
that
of
such
thinges
may
testimonies
be
easily
drawne
to
affirme
his
diuine
Maiestie
,
and
the
selfe
same
things
do
inuite
and
stirre
vs
vp
not
to
a
naked
knowledge
of
God
,
10
Then
also
doth
he
encourage
and
exalt
that
godly
vnto
hope
of
life
to
come
:
but
he
putteeh
the
wicked
in
mind
that
such
signes
of
Gods
seueritie
are
made
greater
punishments
to
them
:
and
so
he
concludeth
all
the
former
:
yet
so
,
that
he
maketh
him selfe
way
to
that
which
foloweth
.
11
Entering
into
the
second
parte
of
the
Chapter
,
he
proueth
that
the
amazednesse
whereof
he
speaketh
,
doth
not
only
happen
to
the
common
sorte
and
vnlearned
,
but
also
to
the
learned
and
most
wise
that
attribute
the
whole
order
of
thinges
to
nature
,
and
the
ordinary
gouernement
to
fortune
.
12
Héerevppon
issued
out
the
huge
heape
of
Gods
,
13
And
thus
haue
all
men
departed
from
God
,
for
they
haue
bene
suche
as
haue
corrupted
pure
religion
,
although
they
haue
folowed
the
custome
of
some
Citie
,
or
the
consent
of
some
antiquitie
,
to
both
which
they
haue
thought
that
all
religion
was
to
be
required
.
14
The
lampes
therfore
which
geue
vs
light
in
the
edifice
of
the
worlde
,
15
Yet
are
we
worthily
excluded
from
al
excuse
,
because
we
hauing
within
our selues
the
vice
of
dulnesse
,
doe
wander
hither
and
thither
when
as
all
thinges
shewe
vs
the
right
way
.
Cap.
6.
That
to
attaine
to
God
the
Creator
,
it
is
needefull
to
haue
the
scripture
to
be
our
guide
and
maistresse
.
ALthough
the
same
brightnesse
which
both
in
heauen
and
earth
shineth
in
the
eyes
of
all
men
,
doeth
sufficiently
spoile
mans
ingratitude
of
all
defence
,
that
yet
,
whosoeuer
wold
come
vnto
the
true
God
,
had
néed
of
the
light
of
the
worde
:
but
God
hath
not
onely
vouchsafed
Adam
,
Noe
,
and
Abraham
this
prerogatiue
,
but
also
whom
so
euer
it
pleased
him
to
gather
more
neare
and
more
familiarly
to
him selfe
.
2
But
the
same
was
first
by
oracles
and
visions
:
Moreouer
by
publishing
the
law
:
that
the
trueth
of
the
doctrine
might
remaine
continually
in
al
ages
:
whervnto
after
,
Cap.
7.
By
what
testimonie
the
scripture
ought
to
be
established
,
that
is
,
by
the
witnesse
of
the
holy
Ghost
,
that
the
authoritie
therof
may
remaine
certain
:
And
that
it
is
a
wicked
inuention
,
to
say
,
that
the
credite
thereof
hangeth
vpon
the
iudgement
of
the
Church
.
HEre
because
he
falleth
into
rehearsall
of
the
scripture
,
hée
will
haue
the
same
to
be
the
only
mistresse
to
lead
vs
to
the
knowledge
of
God
,
to
confirm
the
authoritie
of
the
scripture
he
doeth
a
litle
digresse
,
from
the
seuenth
Chap.
to
the
nineth
.
1
The
scripture
by
no
other
meanes
hath
ful
authoritie
among
the
faithful
,
then
when
wée
say
it
is
the
Worde
of
God
,
and
came
from
heauen
euen
as
though
the
liuely
worde
of
God
were
there
heard
:
but
to
say
,
that
they
hang
vppon
the
authoritie
of
the
church
,
is
a
most
wicked
errour
,
and
iniurious
to
the
holy
Ghost
,
to
miserable
consciences
full
of
doubt
,
and
subiect
to
the
scornes
of
the
wicked
.
3
In
what
sense
that
olde
saying
of
Augustine
must
be
vnderstoode
,
where
he
denieth
he
would
beléeue
the
Gospel
,
vnlesse
[
*
](A69054-e11600-b)
*
Because
thou
hast
seene
me
Thomas
,
thou
beleeuest
,
blessed
are
they
that
haue
not
seene
and
beleeue
.
Ioh.
20.29
.
the
authoritie
of
the
Church
had
moued
him
,
which
they
maliciously
wrest
for
the
defence
of
their
error
.
Augustines
meaning
was
in
those
words
,
that
he
him selfe
when
he
was
a
stranger
from
the
fayth
,
could
not
otherwise
be
brought
to
embrace
the
Gospell
for
the
assured
trueth
of
God
,
but
by
this
,
that
he
was
ouercome
by
the
authoritie
of
the
Churche
,
not
meaning
that
the
fayth
of
the
godly
is
grounded
vpon
the
authoritie
of
the
Church
,
nor
that
the
certeintie
of
the
Gospell
doeth
hang
theron
,
but
simply
only
that
there
should
be
no
assurednesse
of
the
Gospel
to
the
Infidels
,
that
they
might
be
wonne
to
Christe
,
vnlesse
the
consent
of
the
Church
driue
them
therevnto
.
4
If
then
wée
will
that
not
onely
by
probable
opinion
,
but
by
manifest
and
playne
trueth
it
appeareth
that
the
Scriptures
came
from
God
:
this
persuasion
must
bée
sought
for
higher
then
from
eyther
humaine
coniectures
or
reasons
,
that
is
to
saye
,
from
the
secrete
testimonie
of
the
holie
Ghost
.
For
confirmation
whereof
,
although
there
bée
many
argumentes
,
yet
they
worke
preposterously
that
contende
by
disputation
to
make
the
credite
of
the
Scripture
sounde
,
séeing
that
although
by
this
meanes
they
deliuer
the
worde
of
GOD
from
mens
rebukes
,
yet
they
fasten
not
thorowly
that
assurednesse
in
their
heartes
which
pietie
requireth
.
5
Truely
the
Scripture
doeth
willingly
procure
and
obtaine
reuerenc●
to
it selfe
,
by
the
proper
maiestie
that
is
in
it
:
yet
then
only
it
perceth
our
affections
,
when
it
is
sealed
in
our
hartes
by
the
holy
Ghost
,
that
now
we
beléeue
not
by
our
owne
iudgement
or
other
mens
,
that
the
same
is
from
God
(
as
many
receiue
a
thing
vnknowne
,
or
as
wretched
men
are
wont
to
captiue
their
mind
to
superstition
)
but
because
we
most
assuredly
féele
(
which
thing
all
the
faithfull
trye
)
that
the
vndoubtful
power
of
God
doeth
therein
geue
strength
,
Cap.
8.
That
so
far
as
mans
reason
may
beare
,
there
are
sufficient
proofes
to
establish
the
credite
of
the
Scripture
.
ALthough
he
now
discend
to
arguments
,
yet
vnlesse
there
be
an
assurance
,
which
is
both
more
excellent
and
of
more
force
,
than
any
iudgement
of
man
:
in
vaine
shal
the
authoritie
of
the
Scriptures
either
bée
strengthened
with
argumentes
,
or
established
with
consent
of
the
Churche
,
or
confirmed
with
any
other
meanes
of
defence
:
as
on
the
contrary
part
when
we
haue
embraced
it
deuoutly
,
and
with
true
faith
,
when
as
things
which
were
not
of
such
force
to
fasten
the
assurance
thereof
in
our
mindes
will
become
verie
fit
helps
.
Which
hauing
spoken
,
he
setteth
himself
to
the
arguments
,
&
first
although
he
begin
generally
to
handle
this
argument
,
yet
hée
falleth
by
litle
and
litle
to
those
things
which
are
drawne
only
out
of
the
olde
Testament
:
but
the
arguments
are
,
that
the
scripture
is
as
wel
ordered
,
as
disposed
in
euery
place
heauenly
,
and
nothing
sauouring
earthly
:
that
there
is
so
beautifull
agréement
of
all
parts
among
them selues
,
but
chiefly
that
it
should
vtter
to
vs
the
high
mysteries
of
the
heauenly
kingdome
vnder
a
contemptible
basenes
of
words
,
2
Yet
some
of
the
Prophets
want
not
their
eloquence
,
as
some
of
the
false
Doctours
want
not
their
rude
and
vnsauery
speach
,
(
but
such
as
is
a
foolishe
&
a
filthie
desire
)
wherby
they
may
insinuate
and
thrust
in
them selues
into
mens
mindes
vnder
a
deceiuable
colour
.
3.
4
Furthermore
,
antiquitie
is
not
of
small
waight
(
where
by
the
way
he
plucketh
vp
the
fabulous
antiquitie
of
the
Egyptians
)
and
also
while
Moses
reciteth
not
the
order
in
writing
as
euery
thing
was
done
,
7
To
conclude
,
some
thinges
were
spoken
of
by
the
spirite
of
prophesie
,
long
before
,
that
they
were
fulfilled
,
first
by
Moses
him selfe
.
8
Moreouer
,
by
certayne
other
Prophetes
.
Daniell
doeth
write
concerning
prophesies
of
thinges
to
come
for
the
space
of
sixe
hundred
yeares
after
,
in
such
sorte
as
though
hée
had
compiled
an
historie
of
thinges
alreadie
done
and
commonly
knowne
.
9
Héere
hée
stayeth
,
and
before
hée
come
to
the
newe
Testament
,
hée
taketh
away
two
obiections
:
The
first
whereof
is
,
howe
wée
may
know
that
these
thinges
were
written
by
Moses
and
the
Prophets
,
which
are
read
vnder
their
names
as
though
their
works
had
perished
long
before
:
this
obiection
hée
merily
laugheth
at
,
and
aboundantly
confuteth
.
10
The
other
is
:
11
Which
béeing
finished
,
hée
commeth
to
the
new
Testament
,
and
from
thence
he
alledgeth
the
consent
of
the
Euangelistes
,
to
confirme
the
certaintie
of
the
scripture
,
disputing
in
an
abiect
speach
of
heauenly
things
:
Iohns
speach
as
it
were
thundring
from
heauen
with
gréeuous
sentences
:
the
heauenly
maiestie
shining
in
the
writings
of
Peter
and
Paul
:
the
singular
calling
of
Mathew
,
Peter
,
and
Iohn
:
and
the
marueilous
conuersion
of
Paul
.
12
It
is
to
be
compted
no
small
matter
,
that
since
the
scripture
was
first
published
,
the
willes
of
so
many
ages
haue
constantly
agréed
to
obey
it
:
moreouer
that
of
them
which
so
agrée
together
,
many
haue
excelled
with
singular
godlinesse
.
13
That
also
ought
worthily
to
be
thought
a
great
thing
,
that
we
sée
it
confirmed
and
witnessed
with
the
bloud
of
so
many
Saintes
,
where
also
he
excellently
describeth
martyrdome
.
And
so
concludeth
,
that
the
certeintie
of
the
scripture
ought
to
be
grounded
vppon
the
inwarde
perswasion
of
the
holie
Ghost
,
yet
such
testimonies
shall
not
be
vaine
,
if
as
secondary
helpes
,
for
weakenesse
,
wée
follow
those
chiefest
and
highest
testimonies
.
Cap.
9.
That
these
fantastical
men
,
which
forsaking
Scripture
resort
vnto
Reuelation
,
doe
ouerthrowe
all
the
principles
of
religion
.
IT
is
shewed
by
many
reasons
,
2
If
any
spirite
leauing
the
wisedome
of
the
word
of
God
,
3
But
whereas
they
cauill
that
we
rest
vpon
the
letter
that
sleyeth
,
herein
they
suffer
punishment
for
dispising
of
the
Scripture
,
Cap.
10.
The
Scripture
to
correct
all
superstition
,
doeth
in
comparison
set
the
true
God
against
all
the
Gods
of
the
Gentiles
,
reckoning
him
for
none
of
them
.
1
NOw
returning
to
intreat
of
the
knowledge
of
God
,
from
which
he
was
a
litle
digressed
,
he
proueth
that
the
Lorde
doeth
represent
him selfe
to
vs
,
such
a
one
in
the
Scripture
as
hée
shewed
him selfe
to
be
in
his
workes
:
neyther
doeth
hée
as
yet
speake
of
the
knowledge
of
a
Mediator
,
but
of
a
Creator
only
,
as
aboue
said
.
Cap.
2.
sect.
1.
2
That
is
to
say
,
eternall
and
good
,
Cap.
11.
That
it
is
vnlawfull
to
attribute
vnto
God
a
visible
forme
:
and
that
generally
thei
forsake
God
,
so
many
as
doe
erect
to
them selues
any
Images
.
THe
glory
of
God
is
corrupted
with
wicked
falshood
so
oft
as
any
shape
is
fayned
to
represent
him
,
2
This
hée
proueth
.
Deut.
4.10.12.18
.
Esai
.
40.18
.
&
.
41.7
.
&
45.9
.
Actes
17.19
.
3
That
which
may
be
obiected
,
4
For
confirmation
of
this
matter
,
5
That
which
they
are
wont
to
obiect
out
of
Gregorie
,
that
images
are
laiemens
bookes
,
howe
vaine
and
foolish
it
is
,
he
sheweth
by
diuers
argumentes
:
6
The
other
is
taken
from
the
testimonie
of
certain
Fathers
and
of
Varro
,
the
Ethnike
.
9.
●1
.
Augustine
alleadgeth
out
of
Varro
,
and
confirmeth
it
with
his
owne
assent
that
they
which
firste
brought
in
the
Images
of
the
Gods
,
both
tooke
away
the
feare
of
God
,
and
brought
in
errour
.
7
The
third
,
of
the
corrupted
excesse
,
&
more
then
whoorish
apparrell
of
the
images
,
insomuch
that
the
Papistes
if
they
had
anie
honest
shame
,
coulde
not
further
contend
that
they
were
bookes
of
any
holinesse
.
The
last
is
from
the
circumstances
of
the
place
:
For
howesoeuer
it
may
be
graunted
to
Gregorie
that
in
some
places
images
were
lay-mens
bookes
:
yet
this
is
not
the
way
to
teach
the
faithfull
people
in
holy
places
,
where
the
preaching
of
the
worde
,
and
administration
of
the
sacraments
ought
to
take
force
.
8
Héerevpon
he
passeth
to
the
beginning
of
Idols
,
9
After
suche
inuention
was
forged
,
by
&
by
foloweth
worshipping
,
and
that
necessarily
,
but
yet
after
a
diuers
sort
.
For
some
worship
the
Idoll
,
because
they
ascribed
to
them
some
diuinitie
:
But
some
,
that
by
them
they
might
passe
ouer
all
their
worship
to
GOD
himselfe
(
whose
signes
they
woulde
haue
them
to
be
.
)
Both
these
kindes
of
worship
are
abhominable
,
and
therfore
the
Papistes
are
most
filthily
deceaued
.
10
It
is
shewed
by
manie
reasons
,
that
the
Papistes
for
this
cause
are
to
be
reprehended
.
11
That
they
either
can
escape
from
their
olde
distinction
of
Dulia
and
Latria
seruice
&
worship
,
first
it
is
shewed
by
the
signification
of
the
worde
:
Moreouer
,
howesoeuer
they
contend
in
woordes
,
yet
is
there
no
difference
at
all
in
substance
which
onlie
wée
séeke
for
.
12
Yet
he
is
not
so
superstitious
that
he
thinketh
no
images
may
be
suffered
at
all
,
but
the
maiestie
of
God
chieflie
which
is
far
aboue
the
sense
of
our
eies
ought
not
to
be
abused
with
vncomelie
deuised
shapes
,
but
those
things
onelie
whereof
our
eies
are
culpable
,
of
this
sort
images
are
either
historical
or
personall
onlie
,
the
first
of
these
hath
some
vse
in
teaching
:
the
other
bringeth
nothing
but
delight
.
13
But
Images
ought
not
to
be
set
in
the
Churches
(
no
not
those
that
are
historicall
truely
)
as
is
prooued
by
two
argumentes
drawne
from
the
vnprofitablenesse
and
vncomelinesse
thereof
.
Augustin
saith
that
images
do
more
auail
to
bow
down
an
vnhappy
soule
by
this
that
they
haue
mouthes
,
14
But
because
the
Papists
brag
so
greatly
of
the
Nicene
Councell
which
was
holden
by
the
commaundement
&
disposition
of
Irene
the
Empresse
,
hée
sheweth
first
,
by
howe
foolishe
arguments
images
were
first
placed
in
the
Church
.
The
first
was
,
Shew
me
thy
face
,
because
it
is
beautifull
:
another
was
to
proue
that
Images
shoulde
be
set
vpon
Altars
,
No
man
lighteth
a
candle
and
putteth
it
vnder
a
bushell
:
an
other
is
,
The
light
of
thy
countenance
is
sealed
vpon
vs
with
diuerse
other
most
vnsauorie
follies
.
15
Moreouer
they
haue
commanded
them
to
be
worshipped
:
And
so
those
reuerend
fathers
did
discredite
themselues
by
either
so
childishlie
handeling
,
or
so
vngodlie
and
foulie
tearing
the
scriptures
:
as
the
worshipping
of
Pharao
,
and
the
rod
of
Ioseph
,
&
the
piller
that
Iacob
set
vp
,
which
cannot
be
founde
in
the
scripture
.
Againe
,
worship
his
footestoole
:
worship
his
holy
hill
:
All
the
rich
men
of
thy
people
shal
worship
thy
countenance
.
16
Lastly
he
sheweth
into
what
diuelish
madnens
&
signes
of
vngodlines
all
men
are
faln
,
no
man
at
all
reclaiming
backe
againe
,
doubtlesse
most
wicked
patrons
of
a
wicked
cause
.
[
*
](A69054-e13180-b)
*
Constantius
byshop
of
Constance
in
Cyprus
,
professeth
as
much
reuerence
to
images
,
as
to
the
holy
Trinitie
which
geueth
life
.
And
Iohn
the
legat
of
the
East
parts
,
affirmed
that
it
were
better
to
bring
all
the
Brothel
houses
into
the
citie
,
then
to
denie
the
worshipping
of
images
.
It
was
decréed
that
worse
then
all
heretikes
or
the
Samaritans
,
and
worse
then
Samaritans
were
the
enimies
of
images
.
Cap.
12.
That
God
is
seuerally
discerned
from
Idols
,
that
he
may
be
only
and
wholy
worshipped
.
SO
oft
as
the
Scripture
affirmeth
that
there
is
but
one
God
,
it
striueth
not
for
the
bare
name
,
but
with
all
commaundeth
this
,
that
whatsoeuer
belongeth
to
the
Godhead
be
not
geuen
to
any
other
:
this
is
proued
of
the
Etimylogie
of
the
religion
,
and
of
that
place
where
God
in
publishing
the
lawe
,
to
claime
his
owne
right
to
himselfe
,
cryeth
out
that
hée
is
ielouse
,
and
that
hée
will
be
a
seuere
reuenger
,
if
he
be
mingled
with
any
faigned
God
.
2
The
distinction
of
the
Papistes
of
Latria
&
Dulia
of
worship
and
seruice
,
doth
make
nothing
for
them
:
and
that
he
may
reprooue
them
of
greater
impietie
,
hée
sheweth
it
by
the
signification
of
the
wordes
.
3
Moreouer
also
by
diuerse
places
of
Scripture
.
Chapter
13.
That
there
is
taught
in
the
scriptures
,
one
essence
of
God
from
the
very
creation
,
which
essence
conteineth
in
it
three
persons
.
IN
this
Chapter
there
are
thrée
parts
:
for
first
hée
deliuereth
the
doctrine
it selfe
from
the
first
to
the
twentieth
.
Moreouer
hée
confuteth
certaine
heresies
from
the
21.
to
the
29.
As
concerning
the
first
,
the
same
also
after
a
sort
hath
two
partes
:
for
the
better
to
obteine
that
which
hee
deserueth
,
he
pretermitteth
2.
things
before
he
come
to
the
matter
,
for
first
he
sheweth
what
hée
meaneth
by
the
name
of
Person
,
from
the
seconde
to
the
sixth
:
and
hee
proueth
the
Godhead
of
the
sonne
,
from
the
seuenth
to
the
thirtéenth
:
then
also
of
the
holy
Ghost
.
14.
15.
Moreouer
,
he
sheweth
what
is
to
be
thought
of
the
Trinitie
,
from
the
16.
to
the
20.
1
The
Scripture
when
it
teacheth
that
the
essence
of
GOD
is
incomprehensible
and
spirituall
,
doeth
not
onelie
ouerthrowee
the
foolishe
errours
of
the
common
people
,
and
the
fine
suttleties
of
prophane
Philosophie
,
but
also
doeth
confute
the
heresies
of
the
Manichies
,
and
Anthropomorphites
,
which
imagined
that
God
had
a
bodie
,
because
the
Scripture
ascribeth
to
him
,
mouth
,
eares
,
eyes
,
hands
and
féete
.
2
There
are
in
the
essence
of
GOD
thrée
persons
,
so
that
neither
God
may
be
thréefolde
,
nor
the
simple
essence
of
God
rent
from
the
persons
:
3
It
is
no
strange
worde
,
but
onlie
exhibited
,
that
we
may
expounde
with
plainer
wordes
,
such
as
in
the
Scripture
are
too
our
capacitie
,
doubtful
and
intangled
:
they
that
cannot
suffer
this
,
are
vniustlie
gréeued
at
the
light
of
the
trueth
.
4
The
godlie
doctours
haue
béen
constrained
with
néede
to
admit
saucie
wordes
,
aswell
to
affirme
the
trueth
against
malicious
persons
,
as
to
discouer
their
heresies
and
errours
,
which
are
tied
and
entangled
with
deceitfulnesse
of
wordes
.
5
No
man
ought
to
be
so
wayward
and
seuere
to
striue
about
bare
words
:
they
contrarily
that
refuse
names
not
rashlie
inuented
,
doe
geue
great
suspition
that
they
are
either
the
schollers
of
Arius
,
or
do
nourishe
the
secrets
poyson
of
Sabellius
whosoeuer
striueth
obstinatelie
about
wordes
.
6
Leuing
the
disputation
of
words
,
he
declareth
what
he
meaneth
,
by
the
name
of
Person
,
that
is
to
say
,
a
subsistance
in
the
essence
of
God
,
which
hauing
relation
to
the
other
is
distinguished
with
an
vncommunicable
proprietie
,
which
thrée
parts
of
a
diffinition
,
he
seuerally
expoundeth
:
Subsistaunce
is
an
other
thing
than
essence
:
for
if
the
worde
simply
had
béene
God
,
and
had
had
nothing
seuerally
proper
to
it self
,
Iohn
had
saide
amisse
,
7
As
touching
the
Godhead
of
the
Sonne
,
it
may
appeare
by
this
,
that
hée
is
God
in
that
he
is
called
the
Word
of
GOD
,
séeing
it
were
absurd
to
imagine
it
only
a
fading
&
vanishing
voice
,
which
sent
into
the
aire
commeth
out
of
God
himselfe
,
8
Certain
dogges
must
also
be
taken
héede
of
,
which
by
no
meanes
wil
séeme
to
take
away
his
diuinitie
from
him
,
9.
10
That
the
Sonne
is
God
,
it
is
prooued
by
many
places
of
the
olde
Testament
,
both
with
a
confutation
of
certaine
cauilles
of
the
Iewes
,
and
also
of
Seruetus
.
The
Iewes
say
that
the
worde
Elohim
is
applied
to
the
Angels
and
soueraigne
powers
,
but
there
is
no
such
place
that
raiseth
an
eternall
throne
to
any
creature
.
Againe
this
title
is
geuen
to
none
,
The
name
of
the
citie
from
that
day
shal
be
called
Iehouah
.
And
that
he
builded
an
Alter
,
and
called
the
name
of
it
Iehouah
my
exaltation
;
therby
is
ment
that
the
altar
was
builded
for
a
monument
that
God
was
the
aduancement
of
Moses
;
and
that
Hierusalem
is
not
adorned
with
the
name
of
God
,
but
onely
to
testifie
the
presence
of
God
.
Much
a
doe
also
they
kéepe
at
this
,
where
the
Prophet
saith
,
that
this
is
the
name
wherby
they
call
her
Iehouah
or
righteousnesse
:
11
This
same
is
prooued
out
of
the
newe
Testament
:
Tim.
.
,
16.
Acts.
20.28
.
Iohn
.
20.28
.
12
Then
also
by
his
workes
which
are
ascribed
to
him
,
that
is
to
say
,
13
Afterward
by
myracles
,
14
As
touching
the
Godhead
of
the
holy
Ghost
,
15
He
also
approcheth
to
those
things
,
16
By
these
promises
hee
prepareth
himselfe
to
establish
the
Trinitie
:
17
Yet
this
vnitie
in
the
essence
of
God
must
so
be
vnderstoode
,
that
there
may
bee
shewed
in
the
scripture
a
certaine
distinction
of
the
father
from
the
worde
,
&
of
the
worde
from
the
spirite
:
18
Yf
anie
man
will
searche
what
this
distinction
is
,
hée
must
beware
of
similitudes
of
humane
matters
,
and
that
for
two
causes
:
yet
such
distinction
as
wee
haue
marked
to
bee
set
out
in
scriptures
,
is
to
be
sought
for
:
where
also
he
sheweth
briefly
what
it
is
.
19
This
distinction
doth
not
stande
against
,
but
that
the
single
vnitie
of
God
,
may
remain
:
as
in
euery
hypostasie
is
vnderstood
the
whole
nature
,
with
this
that
euery
one
hath
his
propertie
which
no
difference
of
essence
doeth
suffer
the
one
to
be
seuered
from
the
other
,
but
onely
to
be
distinguished
by
a
certaine
relation
,
and
the
sayinges
of
certaine
old
writers
must
be
made
to
agrée
,
which
otherwise
woulde
séeme
not
a
litle
to
disagrée
.
20
But
the
summe
of
al
is
this
,
that
we
vnderstand
vnder
the
name
of
God
one
only
and
simple
essence
,
21
Hitherto
he
hath
ledde
those
that
are
willing
to
learne
,
as
it
were
by
the
hande
,
but
nowe
he
contendeth
with
the
obstinate
and
contentious
,
at
the
least
wise
to
this
end
,
that
the
willing
learners
may
haue
whervpon
stedfastly
to
set
their
féete
.
And
here
truely
,
if
any
where
,
he
requireth
singular
sobrietie
,
that
neither
our
thought
or
tongue
procéede
any
farther
then
the
bondes
of
Gods
word
doe
extende
.
22
In
the
beginning
hée
professeth
that
he
will
neither
make
a
register
of
heresies
,
wherewith
the
purenesse
of
fayth
in
this
pointe
of
doctrine
,
hath
in
times
past
bene
assayled
:
neither
striue
any
more
with
Arius
or
Sabellius
,
but
only
with
Seruet
,
and
certaine
other
of
our
tyme
.
But
Seruetus
heresie
he
taketh
away
in
this
only
Section
,
where
Iohn
sayeth
,
that
the
worde
was
God
,
As
touching
the
other
heresies
,
that
is
to
say
,
that
the
Father
is
truely
and
properly
the
onely
God
,
and
he
by
forming
the
Sonne
and
the
holie
Ghost
,
hath
powred
his
Godhead
vppon
him
,
and
so
the
Father
is
,
as
they
say
,
the
only
essentiatour
or
maker
of
essence
.
In
confuting
this
,
hée
is
wholly
to
the
ende
of
the
Chapter
,
from
the
twentie
two
,
to
the
twentie
and
niene
.
23
And
first
truely
,
hée
many
wayes
vncouereth
the
vanitie
of
this
errour
,
and
proueth
that
it
maketh
nothing
for
them
,
that
here
and
there
Christ
is
called
the
Sonne
of
God
.
For
though
the
name
of
God
be
common
to
the
Sonne
,
yet
by
reason
of
preheminence
,
that
is
sometymes
geuen
to
the
Father
onely
,
because
hée
is
the
fountayne
and
originall
of
the
deitie
,
and
that
for
this
purpose
,
to
make
the
single
vnitie
of
the
essence
to
be
thereby
noted
.
For
if
wée
meane
none
to
be
GOD
but
the
Father
,
wée
playnely
throwe
downe
the
Sonne
from
the
degrée
of
God
:
therefore
so
ofte
as
mention
is
made
of
the
Godhead
,
wée
must
admit
no
comparison
betwéene
the
Sonne
and
the
Father
,
as
though
the
name
of
God
did
belong
onely
to
the
Father
and
not
to
the
Sonne
,
who
is
the
worde
begotten
of
the
Father
before
all
worlds
:
and
that
God
which
is
mentioned
of
in
the
olde
Testament
,
in
many
places
is
ascribed
to
Christ
in
the
newe
Testament
.
Esai
6.1
.
Iohn
12.41
.
Esai
8.14
.
Romans
9.33
.
Esai
45.23
.
Rom.
14.11
.
Hebr.
1.10
.
Psal.
102.26
.
Psal.
97.7
.
Esai
.
44.6
.
Iere.
10.11
.
24
Moreouer
he
proueth
,
that
it
is
false
which
they
holde
,
that
so
ofte
as
there
is
in
scripture
mention
made
absolutely
of
God
,
none
is
ment
thereby
but
the
Father
:
where
first
he
wipeth
away
a
certaine
obiection
of
theirs
.
Moreouer
by
thrée
places
of
Scripture
he
taketh
vp
thrée
arguments
:
thirdly
,
he
proueth
that
the
place
of
Esai
doeth
make
nothing
for
them
.
that
none
is
good
but
God
:
Thereby
is
ment
,
that
for
as
much
as
he
was
after
the
common
maner
saluted
by
the
name
of
good
,
in
refusing
false
honor
,
he
did
admonish
them
,
that
the
goodnesse
wherin
he
excelled
,
was
the
goodnesse
that
God
hath
:
Againe
,
if
they
graunt
that
the
worde
of
God
be
good
,
then
must
they
graunt
also
that
Christ
is
good
.
Where
it
is
saide
,
that
Christ
onely
is
good
,
immortall
,
wise
,
and
true
,
thereby
it
is
manifest
that
Christ
is
God
,
who
is
immortal
,
and
from
the
beginning
was
life
to
geue
immortalitie
to
Angelles
,
who
is
the
eternall
wisedome
of
God
:
and
who
also
is
trueth
it selfe
,
I
am
,
and
none
but
I
,
thereby
they
confute
them selues
,
for
as
much
as
whatsoeuer
perteineth
to
God
,
is
giuen
to
Christ
.
25
But
in
this
they
are
deceiued
,
that
they
dreame
of
vndeuided
singular
thinges
:
whereof
eche
haue
a
parte
of
essence
:
and
they
thinke
they
gather
of
our
meaning
,
that
we
make
a
quaternitie
:
as
though
we
did
fayne
that
by
deriuation
there
came
three
persons
out
of
one
essence
.
27
Howe
openly
they
betray
their
ignoraunce
which
heape
vp
certayne
places
out
of
Irenaus
:
where
he
affirmeth
that
the
Father
of
Christ
is
the
onely
and
eternall
God
of
Israell
:
but
the
same
Irenaeus
sayeth
that
Abraham
beléeued
God
,
28
Tertullian
whom
they
make
their
Patrone
,
maketh
nothyng
for
them
.
29
Iustine
,
Hilarie
,
and
Augustine
,
are
wholly
ours
.
Cap.
14.
That
the
Scripture
euen
in
the
creation
of
the
world
and
of
all
things
,
doth
by
certayne
markes
put
difference
betweene
the
true
God
and
fayned
Gods
.
ENtring
into
the
seconde
parte
of
the
booke
which
is
of
the
knowledge
of
man
,
in
this
Chapter
he
iudgeth
that
certayne
thinges
are
to
bée
pretermitted
:
for
which
cause
hée
first
generally
handeleth
of
the
creation
of
the
world
,
in
the
first
and
second
Chapters
.
Moreouer
of
Angels
from
the
3.
to
the
12
Thirdly
of
Deuils
,
from
the
13.
to
the
19.
Lastly
,
hee
sheweth
what
is
the
fruit●
which
ought
to
returne
to
vs
by
the
historie
of
the
creation
,
from
the
twenti●
to
the
two
and
twentie
.
Although
God
may
be
knowne
by
the
foundations
of
the
earth
,
2
To
that
same
end
is
it
shewed
first
,
that
the
worke
was
not
ended
at
one
moment
,
but
in
sixe
dayes
,
that
it
shoulde
not
gréeue
vs
to
be
occupied
all
the
time
of
our
life
in
considering
of
it
.
Moreouer
also
an
order
is
described
,
that
Adam
was
not
created
before
that
God
had
stored
the
world
with
all
plentie
of
good
thinges
:
truely
a
most
sure
testimonie
of
Gods
good
will
towardes
vs
.
Nowe
he
taketh
occasion
to
speake
of
mans
creation
and
nature
:
but
to
the
intent
he
may
send
somewhat
before
of
Angels
and
Deuils
,
he
reiecteth
to
intreate
of
man
vntill
the
nexte
Chapter
.
3
As
touching
Angelles
,
he
proueth
that
this
point
of
doctrine
is
necessarie
in
the
historie
of
the
Creation
(
howsoeuer
Moses
speaking
popularly
and
applying
him selfe
to
the
rudenesse
of
the
people
,
doeth
not
presently
from
the
beginning
make
recitall
of
Angelles
among
the
creatures
of
God
)
first
,
that
by
them
we
may
learne
to
known
God
:
Moreouer
that
we
being
armed
against
certaine
errours
,
as
well
of
them
that
attribute
some
diuinitie
to
the
Angelicall
nature
,
as
of
Manichaeus
making
two
beginnings
,
which
howe
foolishe
an
imagination
it
is
,
hée
sheweth
at
large
.
4
To
search
of
the
time
or
order
when
they
were
created
:
is
no
poynt
of
godlinesse
or
diligence
,
Dionysius
Hierarchie
is
méere
babling
:
by
occasion
whereof
also
hée
doeth
verie
well
bridle
the
curious
agayne
.
The
sayde
Dionysius
writeth
suche
thinges
in
his
Booke
,
that
hée
which
shoulde
reade
it
,
would
thinke
that
the
man
were
slipte
downe
from
heauen
,
and
did
tell
of
thinges
not
that
hée
had
learned
by
héeresaye
,
but
which
hée
had
séene
with
his
eyes
:
But
Paule
which
was
rauished
aboue
the
third
heauen
,
6
But
also
to
testifie
his
prouidence
and
care
towarde
vs
,
7
Neither
yet
is
't
certaine
whether
euery
man
haue
a
seuerall
Angell
appointed
him
:
8
This
only
will
he
say
of
the
orders
multitude
,
and
forme
of
Angels
:
9
Angels
are
not
qualities
or
inspirations
without
substance
,
but
verie
spirites
of
nature
,
subsisting
against
the
Saducées
and
such
lyke
.
Act.
7.53
.
Gal.
3.19
.
Matth.
22.30
.
&
24.37
.
Mark
.
13.27
.
Lu.
9.26
.
1.
Tim.
5.21
.
Hebr.
14.
&
2.
16.
&
12.22
.
Mal.
3.1
.
10
As
concerning
that
kinde
of
adoration
,
which
is
wont
to
creepe
in
by
the
adoration
of
Angels
,
first
he
graunteth
,
that
séeing
the
brightnesse
of
the
maiestie
of
God
doeth
shine
in
them
,
there
is
nothing
more
readie
then
with
a
certayne
amazednesse
to
fall
downe
at
the
admiration
of
them
.
But
Saint
Paul
teacheth
,
11
Moreouer
he
sheweth
howe
this
daunger
may
be
auoyded
,
that
is
to
say
,
if
we
consider
that
God
is
tied
by
no
necessitie
at
all
,
to
vse
their
worke
to
help
vs
,
as
though
he
could
not
want
them
,
but
whatsoeuer
hée
doeth
héerein
,
12
And
so
whatsoeuer
is
saide
of
the
ministerie
of
Angels
,
is
spoken
,
not
to
bring
vs
from
God
to
Angelles
,
but
to
leade
vs
by
the
Angels
to
God
,
and
to
a
more
liuely
féeling
of
his
presence
.
That
which
is
described
in
the
vision
of
Iacob
,
ought
to
sticke
and
be
fastened
in
our
mindes
,
To
pray
vnto
Angels
,
is
but
a
heathens
opinion
,
As
touching
Deuils
,
first
he
sheweth
to
what
end
this
point
of
doctrine
tendeth
,
from
the
13.
to
the
15.
Moreouer
he
prosecuteth
thrée
things
more
distinctly
from
the
sixtéene
to
the
ninetéenth
Chapter
.
13
Whatsoeuer
the
Scripture
teacheth
concerning
Deuils
,
they
tende
chiefly
to
this
end
,
that
we
may
be
carefull
before
hande
of
their
awaytes
and
preparations
,
and
furnishe
our selues
with
such
weapons
as
are
méete
to
sustayne
so
great
and
daungerous
a
battel
.
14
The
multitude
of
Deuils
is
great
(
whereby
wée
shoulde
bee
stirred
vpp
and
vrged
the
more
to
labour
)
yet
in
an
other
good
sense
hée
is
but
one
.
15
Thirdly
,
it
is
the
enemy
both
of
God
and
vs
,
which
alwayes
laboureth
diligently
in
these
two
thinges
,
to
ouerturne
the
kingdome
of
GOD
,
But
nowe
those
two
thinges
which
are
hitherto
spoken
of
,
least
they
should
giue
occasion
of
errour
;
hée
taketh
in
hande
as
I
haue
sayde
,
thrée
thinges
more
largely
to
expound
:
the
one
of
the
malice
of
the
Deuill
,
the
other
of
his
power
,
the
third
of
his
nature
.
26
As
touching
the
first
,
for
as
muche
as
the
Deuill
was
created
of
God
,
19
Last
of
all
,
to
shewe
what
they
are
by
nature
,
hée
prooueth
that
that
is
false
which
some
fondly
say
,
that
Diuels
are
nothing
else
but
euill
affections
or
perturbations
of
the
minde
that
are
thrust
into
vs
by
our
flesh
:
20
As
concerning
the
last
part
of
the
Chapter
,
he
briefly
comprehendeth
the
history
of
the
creation
:
and
he
teacheth
vs
the
knowledge
thereof
,
because
it
is
our
partes
to
haue
intelligence
of
God
.
21
For
the
same
serueth
to
this
purpose
chieflie
,
that
we
shoulde
not
passe
ouer
,
with
not
considering
our
forgetfulnesse
,
those
vertues
which
GOD
hath
presented
to
vs
to
bée
séene
in
his
creatures
.
22
Moreouer
also
to
that
other
part
which
commeth
more
néere
to
faith
,
Cap.
15.
What
a
one
Man
was
created
:
wherin
is
entreated
of
the
powers
of
the
soule
,
of
the
image
of
God
,
of
free
will
,
and
of
the
first
integritie
of
nature
.
NOw
comming
to
knowledge
of
man
,
hée
prooueth
that
hee
must
speake
thereof
for
two
causes
,
and
the
same
also
two
waies
:
for
to
knowe
,
what
we
were
made
in
the
first
beginning
;
and
what
our
state
was
afore
the
fall
of
Adam
.
But
first
he
would
haue
vs
consider
very
diligently
of
the
perfection
of
nature
,
by
creation
,
least
we
ascribe
our
corruption
,
either
to
God
or
to
nature
.
But
in
that
he
was
taken
out
of
the
earth
and
clay
,
a
bridle
was
put
vpon
his
pride
:
but
forasmuch
as
God
quickneth
him
with
an
immortall
spirit
,
he
might
iustly
glory
of
the
great
liberalitie
of
his
maker
.
3
Thirdly
,
that
man
is
saide
to
bée
created
to
the
image
,
of
God
:
for
séeing
that
this
image
although
it
appeare
after
a
sort
in
the
outward
shape
of
man
,
yet
it
shineth
chiefly
in
the
soule
.
But
héere
because
hée
séeth
,
4
Moreouer
,
to
confirme
his
owne
iudgement
,
and
to
shewe
with
what
vertues
the
image
of
God
ought
to
bée
iudged
;
he
woulde
haue
that
gathered
by
the
repairing
by
Christ
,
that
the
Image
of
God
was
nothing
els
then
a
perfect
excellencie
of
mans
nature
which
appeared
in
Adam
before
his
fall
.
5
But
before
he
doe
that
,
he
meateth
with
the
errour
of
the
Manichies
and
Seruetus
,
which
would
haue
the
soule
to
be
the
ofspring
of
the
substance
of
god
,
in
this
errour
Osiander
entangled
him selfe
,
while
without
the
essentiall
iustice
,
that
is
,
except
Christ
did
substantially
powre
himselfe
vpon
vs
,
he
would
not
acknowledge
the
Image
of
God
.
But
Paul
alledgeth
out
of
Aratus
that
we
are
the
ofspring
of
God
,
6
And
so
comming
to
expound
the
powers
of
the
soule
,
first
hee
sheweth
that
the
doctrine
of
the
Philosophers
is
diuers
,
vncertaine
,
and
obscure
:
which
when
he
hath
briefly
declared
,
he
sheweth
what
is
to
be
thought
thereof
.
7
Moreouer
in
his
iudgement
,
it
maketh
more
for
perspicuitie
&
plainnesse
,
to
consider
,
that
in
the
soule
there
are
two
partes
,
vnderstanding
,
&
will
:
neither
can
there
bée
any
other
power
found
in
the
soule
which
may
not
rightly
bée
referred
to
one
of
these
.
8
These
partes
of
the
soule
in
the
first
state
were
so
sounde
and
perfect
,
that
a
man
coulde
not
only
discerne
betwéene
good
and
bad
,
but
also
might
haue
frée
election
in
will
of
good
and
euill
.
Both
which
séeing
through
the
fall
they
are
lost
,
because
the
Philosophers
knew
not
the
,
they
sought
in
a
ruine
,
an
vpright
building
;
&
in
an
vnioynted
ouerthrow
strong
ioynts
.
And
although
constancie
to
perseuere
was
not
granted
,
yet
was
hee
not
excuseable
,
which
had
receiued
so
much
,
that
of
his
owne
will
hath
wrought
his
owne
destruction
.
Cap.
16.
That
God
by
his
power
doth
nourishe
and
mainteine
the
world
,
which
him selfe
hath
created
,
and
by
his
prouidence
doeth
gouerne
all
the
partes
thereof
.
HOwesoeuer
prophane
men
doe
séeme
to
acknowledge
God
to
be
the
Creator
,
yet
the
same
cannot
truely
be
done
of
them
,
seeing
no
man
doth
rightly
acknowledge
the
Creator
,
but
he
which
by
faith
doth
passe
forwarde
euer
to
his
prouidence
,
2
The
same
prouidence
whereof
we
speake
,
is
contrary
to
fortune
,
and
chaunces
.
3
Then
also
that
God
doth
claime
and
will
haue
vs
geue
him
an
almightinesse
,
which
we
ought
to
imagine
,
not
such
as
the
sophisters
doe
faine
,
vaine
,
idle
,
and
as
it
were
sléeping
,
but
awaking
,
effectuall
,
working
and
busied
in
continual
doing
:
neither
such
a
one
also
as
is
onelie
a
generall
beginning
of
a
confused
motion
,
4
The
better
to
confute
this
,
letting
passe
the
madde
errour
of
Epicures
and
other
like
,
hee
dealeth
with
them
which
onlie
graunt
a
generall
prouidence
of
God
:
or
at
leastwise
doe
restraine
it
to
certaine
particular
Actes
,
shewing
that
God
doth
not
idlely
beholde
from
heauen
,
what
is
doone
in
the
worlde
,
but
guideth
all
thinges
,
holding
as
it
were
the
sterne
,
and
so
is
appliable
to
rule
euery
euent
,
that
nothing
can
happen
by
chaunce
,
5
This
he
expoundeth
,
prosecuteth
&
confirmeth
.
6
Now
hauing
talked
of
the
singular
prouidence
of
God
,
8
Neither
is
this
doctrine
all
one
with
the
opinion
of
the
Stoikes
,
about
Fatum
or
destinie
.
For
he
doth
not
,
as
the
Stoikes
do
,
imagine
a
necessitie
,
by
a
certaine
perpetuall
knot
,
&
entangled
order
of
causes
,
which
is
conteined
in
nature
:
but
hée
maketh
GOD
the
Iudge
and
gouernour
of
all
thinges
,
who
now
executeth
by
his
power
that
which
in
time
past
he
had
decréed
in
his
wisedome
:
and
so
with
God
nothing
doth
happen
by
fortune
or
chaunce
:
and
chance
&
fortune
,
are
Heathen
wordes
,
as
by
Basilius
Magnus
and
Augustine
appeareth
.
9
Yet
this
doth
not
hinder
,
that
according
to
the
manner
of
men
,
Cap.
17.
Whervnto
,
and
to
what
ende
this
doctrine
is
to
be
applied
,
that
wee
may
be
certaine
of
the
profite
thereof
.
IN
this
Chapter
there
are
two
parts
,
whereof
in
the
former
,
hée
deliuereth
the
doctrine
from
the
first
,
to
11.
in
the
last
he
taketh
away
two
obiections
from
the
12.
to
the
14.
As
touching
the
doctrine
,
although
in
the
beginning
of
the
first
section
he
set
down
thrée
things
,
yet
he
doth
it
not
to
this
end
,
to
assigne
to
euery
one
his
proper
place
in
the
handling
therof
(
which
therefore
I
shew
that
no
man
shoulde
looke
for
that
,
and
so
make
his
labour
wéerisome
to
him
)
but
only
as
it
were
to
drawe
out
all
that
he
hath
gathered
together
,
as
it
were
out
of
a
fountaine
whatsoeuer
afterwarde
he
shall
disput●
of
in
the
former
part
of
the
Chapter
.
1
Although
the
causes
therof
which
happen
,
are
hidden
from
vs
,
yet
is
it
not
méete
,
that
wee
shoulde
thinke
mans
matters
to
bée
turned
and
whirled
about
with
the
blinde
sway
of
fortune
:
and
be
stirred
vp
to
murmure
against
GOD
,
2
Neither
doeth
that
hinder
which
some
obiect
that
it
is
wicked
,
3
Yet
,
this
doctrine
doeth
neither
maintaine
their
impietie
,
that
lay
the
fault
of
their
wickednesse
vppon
God
:
nor
yet
their
arrogancie
which
leaue
it
in
the
middest
.
4
And
that
this
may
the
better
appeare
,
5
Moreouer
as
touching
thinges
past
their
reasoning
is
vnsauorie
and
foolishe
,
which
woulde
haue
wickednesse
too
bée
vnpunished
in
the
authours
them selues
,
because
they
are
not
committed
without
Gods
disposition
.
6
Such
therefore
is
Gods
prouidence
,
that
the
mediation
thereof
may
easily
shake
away
all
cauillations
or
frantike
errours
,
7
Moreouer
,
(
being
sufficiently
persuaded
of
Gods
goodwill
towards
him
)
hée
also
adioineth
those
testimonies
,
8
And
also
if
any
aduersitie
hapened
,
9
Neither
yet
in
the
meane
time
would
he
wink
at
inferiour
causes
,
but
woulde
also
reckon
them
in
suche
place
as
he
ought
to
doe
:
and
first
hée
intreateth
of
things
past
,
then
of
thinges
to
come
.
10
In
this
point
doeth
the
inestimable
felicitie
of
a
godly
minde
shewe
foorth
it selfe
:
for
although
innumerable
are
the
euils
that
doe
beséege
mans
life
,
and
doe
threaten
him
so
many
deaths
(
a
good
part
wherof
he
there
calleth
to
minde
,
)
otherwise
worthily
to
be
feared
,
as
things
which
should
come
vnto
vs
.
12
Héere
he
commeth
to
the
seconde
part
of
the
Chapter
,
13
And
such
manner
of
sentences
are
nothing
else
,
then
certaine
speaches
drawne
from
our
sense
&
framed
to
our
capacitie
the
better
to
vnderstand
that
which
our
weaknes
cannot
otherwise
attaine
vnto
.
14
As
touching
the
other
of
the
Niniuites
&
Ezechias
,
Cap.
18.
That
God
doeth
so
vse
the
seruice
of
wicked
men
,
and
so
boweth
their
mindes
to
put
his
iudgement
in
execution
,
that
yet
still
himselfe
remaineth
pure
from
all
spot
.
THeir
modestie
is
not
excusable
,
who
cannot
abide
to
heare
that
God
directeth
the
malice
of
Satan
,
2
This
power
of
GOD
is
not
onely
in
externall
workes
,
but
also
in
inward
workes
,
3
Whosoeuer
therefore
receiue
not
this
doctrine
,
4
The
other
is
:
if
God
doe
not
onely
vse
the
worke
of
the
wicked
,
but
also
gouerneth
their
counsels
and
affections
,
he
is
the
authour
of
all
mischiefe
:
and
therfore
men
are
vnworthily
commended
if
they
execute
that
which
God
hath
decreed
,
because
they
obey
his
will
.
But
they
doe
ill
to
confounde
his
will
and
his
commaundement
together
,
for
although
when
Absolon
abused
his
fathers
wiues
,
it
was
Gods
will
to
punish
Dauids
adultery
with
that
dishonour
,
The
second
Booke
entreateth
of
the
knowledge
of
God
the
Redeemer
in
Christ
:
which
knowledge
was
first
opened
to
the
Fathers
in
the
tyme
of
the
Law
,
and
then
to
vs
in
the
Gospell
.
The
Argument
.
GOing
about
to
speake
of
the
knowledge
of
God
the
Redeemer
:
first
he
reasoneth
of
the
occasion
of
redemption
,
that
is
,
of
the
fall
of
man
:
and
after
that
he
commeth
to
entreat
of
redemption
it selfe
:
to
the
former
he
assignes
fiue
Chapters
;
to
the
last
the
rest
.
As
touching
the
first
,
hee
speaketh
not
onely
generally
of
the
fall
:
but
also
of
certaine
other
thinges
which
belong
therevnto
:
Such
are
originall
sinne
,
the
bondage
of
will
,
and
how
God
worketh
in
mens
harts
,
from
the
first
Chapter
to
the
fift
.
As
concerning
the
last
,
first
hee
sheweth
,
who
it
is
,
in
whome
saluation
is
to
be
sought
for
of
the
lost
man
,
euen
Christ
onely
.
Moreouer
how
this
Christ
is
opened
to
the
world
,
from
the
seuenth
to
the
eleuenth
,
&
that
two
waies
,
first
vnder
the
law
(
by
occasion
whereof
he
both
expoundeth
the
ten
commandements
,
&
shaketh
of
certaine
other
things
of
the
law
,
from
the
7.
to
the
8.
Moreouer
vnder
the
Gospel
,
where
also
he
disputeth
of
the
similitude
and
difference
of
both
Testaments
,
from
the
9.
to
the
11.
Thirdly
,
what
God
&
man
ought
to
be
,
from
the
13.
to
the
14.
Fourthly
,
to
what
end
he
was
sent
into
the
world
of
the
Father
,
15.
Last
of
all
,
how
,
and
by
what
degrees
he
fulfilled
the
partes
of
a
Redeemer
,
and
his
office
enioyned
him
,
by
occasion
whereof
,
he
expoundeth
a
good
part
of
the
Creede
,
from
the
16.
to
the
17.
Cap.
1.
That
by
Adams
sinne
and
falling
away
,
mankinde
became
accursed
,
and
did
degenerate
from
his
first
state
:
wherin
is
entreated
of
originall
sinne
.
IT
is
a
thing
most
necessary
to
knowe
our selues
,
wherby
it
commeth
to
passe
that
we
must
diligently
take
héede
that
wée
vse
it
The
II.
Table
of
the
11.
Booke
.
-
First
hee
treateth
of
the
occasion
of
redemption
,
that
is
,
of
the
fall
of
man
,
and
that
-
First
in
general
,
where
also
he
treateth
of
original
sin
.
Cap.
1.
-
Secondly
hee
descendeth
specially
to
the
handling
of
the
seruitude
of
will
,
yet
so
that
-
First
he
proueth
specially
that
will
is
spoyled
of
libertie
,
and
subiect
to
miserable
bondage
.
-
Secondly
he
confirmeth
the
same
by
the
effectes
.
Chap.
3.
-
Thirdly
for
more
plainnesse
sake
hee
sheweth
how
God
worketh
in
the
harts
of
men
.
cap.
4
-
Last
of
al
he
confuteth
the
obiections
which
they
are
woont
to
alledge
for
defence
of
free
will
.
Chap.
5.
-
Last
of
all
how
and
by
what
degrees
he
hath
fulfilled
the
office
of
a
Mediatour
:
where
-
He
expoundeth
a
good
part
of
the
Creed
Chap.
16.
-
And
treateth
specially
of
the
merite
of
Christ
.
Chap.
17.
not
disorderly
,
least
by
vewing
our
owne
goodnesse
,
only
we
minister
matter
(
as
the
Philosophers
are
wont
to
doe
)
to
our selues
to
be
puffed
vp
with
pryde
:
2
Truely
it
is
a
more
plausible
and
pleasant
opinion
that
allureth
vs
rather
to
the
confidence
of
our
owne
power
,
&
admiration
of
our selues
:
because
it
more
aunsweareth
our
nature
,
but
the
other
is
more
safefer
.
3
Although
there
bée
no
man
but
will
graunt
that
the
seconde
parte
of
wisedome
consisteth
in
the
knowledge
of
our selues
,
yet
in
the
verie
manner
of
knowing
,
there
is
much
disagré●ment
,
while
some
trusting
to
the
iudg●ment
of
the
flesh
encourage
themselues
t●
the
dueties
of
vertues
,
bidding
battel
t●
vices
:
othersome
being
spoiled
of
al●
confidence
,
thinke
there
is
nothing
le●●
to
frame
their
liues
wel
:
there
are
tw●
partes
,
therfore
of
knowing
our selues
,
that
is
,
to
what
ende
we
are
made
,
an●
how
vnable
we
are
to
performe
the
same
.
As
touching
that
,
he
professeth
that
hée
will
speake
of
both
,
as
the
order
o●
teaching
shall
require
,
it
must
not
so
be
vnderstood
,
as
though
he
would
begin
a
newe
tractation
,
which
should
consist
in
these
two
partes
,
but
because
as
a
litle
before
he
disputed
of
the
first
,
Li.
1.
Cap.
15.
so
now
he
will
also
speake
of
the
other
.
4
As
touching
the
seconde
parte
,
hée
setteth
downe
two
thinges
to
be
confuted
:
5
Moreouer
,
6
It
is
proued
by
thrée
argumentes
,
that
this
corruption
passed
not
onely
by
imitation
from
Adam
vppon
the
whole
issue
,
as
the
Pelagians
dreame
,
7
That
which
some
obiect
,
foloweth
hereof
,
that
the
soules
are
of
deriuation
,
because
chiefly
in
them
the
infection
resteth
,
belongeth
nothing
to
this
question
,
séeing
the
corruption
hath
not
her
cause
in
the
substance
of
the
flesh
or
of
the
soule
,
but
because
it
was
so
ordained
of
God
,
that
such
giftes
as
hée
had
giuen
to
the
first
man
,
he
shoulde
both
haue
them
and
lose
them
,
as
well
for
him selfe
as
for
his
.
As
for
those
that
the
Pelagians
doe
cauill
,
that
it
is
not
likely
that
the
children
do
take
corruption
from
godly
parentes
,
hath
no
force
séeing
they
descend
not
of
their
spirituall
regeneration
,
but
of
their
carnal
generation
.
8
Originall
sinne
therefore
may
wel
be
defined
thus
,
that
it
may
bée
called
an
inheritable
descending
peruersenes
and
corruption
of
nature
,
9
Howe
also
this
corruption
is
powred
into
all
the
partes
of
the
s●ule
,
hée
now
briefly
sheweth
(
referring
a
more
fullen
treatie
therof
,
10
Last
of
all
,
he
proueth
that
this
doeth
more
playnely
appeare
,
after
hée
hath
set
these
so
in
order
,
which
he
spake
of
in
the
first
Booke
.
Chapter
18.
sect
4.
11
Yet
this
corruption
is
so
naturall
as
procéeded
not
from
nature
:
but
ra-rather
a
qualitie
come
from
some
other
thing
,
which
may
appeare
is
happened
to
man
,
then
a
substantial
propertie
that
hath
bene
put
into
him
from
the
beginning
.
Cap.
2.
That
man
is
nowe
spoyled
of
the
freedome
of
will
,
and
made
subiect
to
miserable
bondage
.
AFter
he
hath
shewed
in
a
former
Chapter
,
that
man
is
brought
to
miserable
seruitude
,
nowe
he
thinketh
it
méete
to
search
and
discusse
whether
we
are
spoyled
of
all
libertie
:
and
if
a
parcell
be
of
force
,
howe
farre
the
power
thereof
doeth
procéede
.
But
to
this
Chapter
hée
assigneth
foure
Chapters
next
comming
.
As
touching
this
Chapter
it
may
be
deuided
into
thrée
partes
:
For
first
he
layeth
as
it
were
a
foundadation
of
this
translation
.
sect.
I.
He
moreouer
sheweth
the
opinion
of
others
,
from
the
second
to
the
nineth
.
Last
of
all
,
hée
sheweth
what
is
to
bée
determined
of
this
controuersie
,
from
the
tenth
to
the
seuen
and
twentieth
.
1
In
the
beginning
hée
admonisheth
vs
to
beware
of
two
rockes
:
first
that
wée
attribute
nothing
to
our selues
,
least
Gods
honor
be
therby
taken
from
him
,
and
that
we
fall
with
rashe
confidence
.
Moreouer
also
on
the
other
side
,
that
least
when
we
depriue
our selues
of
all
gouernment
,
and
that
truely
wée
take
thereby
occasion
of
slouth
,
although
nothing
did
belong
vnto
vs
,
it
is
spoken
of
the
studie
of
iustice
.
2
As
touching
their
other
opinion
,
first
he
bringeth
the
Philosophers
,
then
the
Ecclesiasticall
writers
to
be
examined
.
The
Philosophers
place
will
as
a
meane
betwéene
reason
and
feare
,
that
is
to
say
,
hauing
authoritie
ouer
her
owne
power
and
libertie
,
whether
it
please
to
obey
reason
,
or
yéeld
it selfe
to
sense
to
be
subdued
:
and
howe
soeuer
it
bée
corrupted
and
peruerted
,
when
it
hath
giuen
it selfe
subiect
into
the
bondage
of
sense
,
that
if
it
sustayne
to
obey
reason
,
it
is
carryed
to
the
studie
of
vertues
,
and
holdeth
the
right
way
.
3
Yet
béeing
conuicted
by
experience
it selfe
,
they
confesse
that
without
great
difficultie
they
cannot
establish
a
kingdome
for
reason
,
and
that
sometymes
they
are
haled
hither
and
thither
into
diuers
parts
by
sense
:
yet
so
that
in
their
opinion
they
haue
alwayes
frée
election
,
neither
beléeue
they
that
their
will
can
be
letted
,
but
if
it
will
,
it
may
followe
reason
in
all
poyntes
for
their
guide
.
4
As
touching
the
Ecclesiastical
writers
,
albeit
there
haue
bene
none
,
that
did
not
acknowledge
both
that
the
soundnesse
of
reason
in
man
,
hath
bene
sore
wounded
by
sinne
(
wherein
they
differ
from
the
Philosophers
)
and
his
wil
entangled
with
peruerse
desires
:
yet
many
of
them
haue
too
much
assented
to
the
Philosophers
(
wherof
two
causes
may
be
assigned
)
and
truely
all
the
auncient
(
onely
Augustine
excepted
)
haue
either
varied
herein
or
els
wauered
,
so
that
almost
no
certaintie
may
be
gathered
of
their
writings
.
More
newer
writers
one
after
an
other
continually
fell
by
litle
&
litle
from
worse
to
worse
,
but
first
the
Grecians
.
And
first
as
touching
the
signification
of
the
worde
,
he
sheweth
what
some
as
well
of
the
fathers
as
of
the
newe
writers
haue
thought
of
free
will
.
The
summe
whereof
is
,
that
the
name
of
frée
will
is
rather
to
be
referred
to
reason
,
whose
parte
is
to
discerne
betwéene
good
and
euill
things
,
and
the
Adiectiue
frée
,
pertayneth
properly
to
will
,
which
may
bée
turned
to
eyther
of
both
.
5
Moreouer
,
what
thinges
they
put
vnder
the
frée
will
of
man
:
&
(
which
is
very
neare
this
)
how
many
wayes
frée
will
is
after
them
taken
.
6
Thirdly
,
whether
a
man
be
,
after
their
iudgement
wholly
depryued
of
power
to
doe
well
,
or
whether
he
haue
as
yet
some
,
but
litle
and
weake
while
he
séeketh
this
of
more
sounder
schoolemen
,
he
findeth
them
much
halting
:
7
Herevppon
he
concludeth
,
that
so
small
a
matter
ought
not
to
be
garninished
with
so
proude
a
title
,
especially
séeing
it
driueth
of
the
owne
accord
into
errour
.
Neither
is
that
strong
which
they
say
,
that
such
daunger
is
taken
away
,
if
the
people
be
diligently
admonished
of
the
true
signification
.
8
For
that
the
fathers
haue
done
,
and
first
of
all
Augustine
:
yet
this
interpretation
of
the
elders
omitted
,
all
the
posteritie
almost
haue
stuck
in
the
signification
of
the
word
,
Without
me
you
can
do
nothing
.
And
Saint
Paule
sayth
,
Where
the
Spirite
of
the
Lorde
is
,
there
is
libertie
.
And
Augustine
sayth
,
That
cannot
be
made
free
,
which
the
grace
of
God
hath
not
made
free
.
And
againe
he
sayeth
,
That
the
iustice
of
God
is
not
fulfilled
,
when
the
law
commaundeth
,
and
man
doth
of
his
owne
strength
,
but
when
the
holy
Ghost
helpeth
,
and
mans
will
not
free
,
but
made
free
by
GOD
,
obeyeth
.
9
The
Fathers
haue
spoken
of
this
matter
so
doubtfully
and
diuersly
,
that
no
certaintie
may
be
had
in
their
writings
,
yet
this
may
truely
be
affirmed
,
that
they
in
this
doutfulnesse
of
speech
,
nothing
or
very
little
estéeming
mans
strength
,
haue
giuen
prayse
of
all
good
thinges
to
the
holy
Ghost
.
11
Moreouer
by
the
Fathers
;
while
they
make
humilitie
the
fountaine
of
our
Philosophie
:
and
that
it
is
not
when
a
man
knowing
some
small
vertue
in
himself
,
doth
absteine
from
pride
and
hautinesse
of
minde
:
but
when
hee
truly
féeleth
himselfe
to
hée
suche
a
one
,
as
hath
no
refuge
but
in
humilitie
.
12
And
so
prosecuting
the
matter
it selfe
,
to
shew
both
what
is
to
bée
geuen
too
the
vnderstanding
in
man
after
the
fall
,
and
also
to
mans
will
:
first
,
hee
affirmeth
generally
of
both
(
and
that
according
to
Augustine
,
and
the
schoolemen
)
that
the
naturall
gifts
are
corrupted
;
but
the
supernaturall
vtterly
lost
:
moreouer
hée
taketh
vpon
him
to
expounde
both
seuerally
,
first
,
examining
the
strength
of
vnderstanding
,
from
the
twelfth
to
the
25.
then
also
of
will
.
26.
27.
Furthermore
those
thinges
which
he
hath
to
speake
of
vnderstanding
,
he
so
handeleth
,
that
in
the
first
he
placeth
certaine
generall
thinges
:
for
he
is
not
so
condemned
of
perpetuall
blindnesse
,
13
Moreouer
,
after
hee
hath
made
a
distinction
of
things
earthly
,
and
heauenvly
he
sheweth
first
how
much
it
auaileth
in
earthly
things
,
from
the
13
to
the
17.
then
in
heauenly
thinges
,
from
the
18.
to
the
25.
And
first
as
concerning
those
middle
thinges
or
earthly
things
,
there
remaineth
as
yet
great
power
of
intelligence
,
as
appeareth
,
first
by
those
,
that
al
men
do
so
imbrace
pollicie
,
and
gouernance
of
housholde
,
that
they
do
not
only
vnderstand
that
all
companies
of
men
ought
to
be
kept
in
order
by
lawes
,
but
also
conceaueth
in
his
mind
the
principles
of
those
things
.
14
Moreouer
that
in
arts
,
aswell
liberall
as
handicraftes
,
we
are
only
apt
although
this
also
is
not
to
be
let
slipt
,
that
this
light
of
reason
wherof
we
speak
,
is
so
vniuersall
good
,
that
therein
euery
man
neuerthelesse
ought
for
him selfe
to
acknowledge
the
peculiar
grace
of
God
.
15
This
middle
way
therfore
must
bée
helde
that
by
such
thinges
,
wée
are
admonished
that
mans
mind
howsoeuer
it
bée
peruerted
and
falne
from
his
integritie
is
yet
still
clothed
&
garnished
with
the
excellent
giftes
of
God
.
16
Yet
in
the
meane
time
let
vs
not
forget
that
these
are
the
most
excellent
good
giftes
of
the
spirite
of
God
,
17
He
comprehendeth
both
:
that
is
to
say
,
that
there
is
nothing
left
in
our
nature
,
18
Moreouer
,
as
touching
heauenly
thinges
or
the
kingdome
of
God
,
first
hee
sheweth
what
hee
meaneth
by
the
kingdome
of
God
:
and
that
hée
diuideth
into
two
parts
,
the
knowledge
of
God
,
the
certaintie
of
his
beneuolence
:
and
the
order
of
a
well
framed
life
.
In
the
two
first
,
hée
first
sheweth
howe
there
can
be
no
trueth
nor
soundnesse
.
19
Moreouer
,
hée
confirmeth
by
the
authoritie
of
the
Scripture
,
from
the
19.
to
the
21.
to
wit
,
in
this
order
.
Mans
soule
is
lightened
with
the
brightnesse
of
Gods
light
,
20
Moreouer
,
that
many
places
of
the
scripture
deny
those
thinges
to
our
nature
,
wherof
we
speake
.
Psal.
34.10.1
.
Cor.
12.3
.
Ioh.
3.27
.
Deu.
29.2
.
Ier.
24.7
.
Ioh.
6.44
.
Esdr.
44.13
.
1.
Cor.
2.14
.
1.
Cor.
1.20
.
21
And
are
wont
to
geue
it
to
God
only
,
Eph.
1.15
.
Psalm.
119.18
.
Iac.
1.17
Ios.
14.26
.
22
Now
examining
the
will
(
wherin
chiefly
fréewill
is
occupied
,
Cap.
3.
That
out
of
the
corrupt
nature
of
man
proceedeth
no
thing
but
damnable
.
ALl
this
Chapter
séemeth
to
apperteine
to
both
:
yet
so
,
that
it
commeth
nearer
to
will
then
vnderstanding
.
1
Whole
man
doth
easily
appeare
,
by
the
titles
wherewith
the
Scripture
doeth
set
them
out
,
to
bée
corrupted
on
both
sides
.
First
,
for
that
he
is
called
flesh
,
2
The
heart
it selfe
also
is
entangled
in
this
corruption
,
so
that
there
can
be
found
in
none
at
all
,
either
integritie
or
vnderstanding
,
or
the
feare
of
God
.
3
That
which
may
be
obiected
,
that
in
all
ages
there
haue
béen
some
which
by
guiding
of
nature
,
haue
béen
bent
to
vertue
in
al
their
life
:
and
which
not
only
haue
excelled
with
●oble
acts
,
but
also
in
the
whole
course
of
their
life
haue
behaued
themselues
most
honestly
:
he
answereth
that
this
commeth
by
the
grace
of
God
,
which
although
it
purge
not
that
corruption
,
as
in
the
effect
,
yet
it
doth
inwardly
restrain
it
,
4
If
any
man
vrge
,
that
this
yet
remaineth
,
either
Camillus
was
no
better
then
Catelin
,
or
else
in
Camillus
wée
shall
haue
an
example
that
nature
,
if
it
be
framed
by
good
diligence
.
is
not
altogeather
without
goodnesse
:
6
The
better
that
this
doctrine
may
appeare
,
hée
assignet●●he
other
part
of
this
Chapter
to
this
one
thing
,
to
shew
what
it
is
,
or
wherein
consisteth
the
remedie
of
Gods
grace
,
whereby
the
corruptnesse
of
our
nature
is
both
amended
and
healed
.
7
There
are
some
,
that
graunt
that
will
being
of
her
owne
nature
turned
away
from
good
,
is
conuerted
by
the
only
power
of
the
Lorde
,
8
Against
these
men
,
because
hee
is
in
hand
with
the
chiefe
point
whereon
the
matter
hangeth
,
9
Moreouer
hée
sheweth
by
certaine
other
testimonies
of
scripture
,
that
the
Lorde
did
not
so
make
man
,
10
He
moueth
also
the
wil
,
11
Perseuerance
also
and
going
forward
is
not
of
our selues
,
but
of
God
:
therfore
their
double
errour
is
to
be
refuted
,
which
thinke
it
is
distributed
according
to
the
desertes
of
men
,
as
euery
man
hath
shewed
himself
not
vnthankful
to
the
first
grace
:
12
And
obiection
is
wiped
away
which
they
wrest
out
of
Paul
for
the
secōderrour
of
grace
working
together
.
13
It
is
shewed
by
many
places
that
this
was
the
opinion
of
Augustine
:
that
grace
is
not
offered
of
the
Lord
,
which
is
either
receiued
or
refused
by
euery
mans
frée
choice
,
14
Neither
is
that
any
contrarietie
which
in
an
other
place
hee
saith
,
that
will
is
not
taken
away
by
grace
,
but
of
euill
is
chaunged
into
good
,
and
when
it
is
good
,
it
is
helped
.
How
this
must
bée
vnderstoode
,
hée
teacheth
out
of
Augustine
.
Cap.
4.
Howe
God
worketh
in
the
heartes
of
men
.
IN
this
Chapter
,
hee
sheweth
howe
muche
is
to
bee
attributed
to
euery
one
in
euery
worke
.
But
first
howe
muche
is
to
be
attributed
in
euill
actions
both
to
the
deuill
&
to
man
,
and
to
God
himselfe
,
from
the
first
to
the
fifth
.
Moreouer
,
howe
muche
is
to
bée
attributed
to
God
in
middle
things
,
and
how
much
is
to
be
left
to
man
,
from
the
6.
to
the
8.
In
euery
worke
must
bée
attributed
to
euery
one
that
which
is
theirs
,
2
But
farre
otherwise
is
the
doinges
of
God
in
such
things
,
3
The
olde
writers
sometime
haue
alledged
these
not
to
the
work
of
God
,
but
to
his
foreknowledge
and
sufferance
:
and
to
what
end
haue
they
doone
it
,
when
as
notwithstanding
the
scripture
doeth
plainely
shew
,
that
there
is
therein
somewhat
else
of
God
besides
his
foreknowledge
,
that
is
,
he
hardneth
the
reprobate
,
blindeth
,
and
mooueth
,
and
that
two
wayes
:
first
,
by
forsaking
them
or
taking
from
them
his
holy
Ghost
:
Moreouer
also
,
by
directing
them
as
it
seméeth
him
good
,
4
And
he
sheweth
both
by
many
places
of
scripture
,
that
he
taketh
away
the
lip
from
the
speakers
of
trueth
,
I
will
holde
his
heart
.
The
people
went
out
of
Egypt
.
the
inhabitantes
of
the
countrey
came
foorth
and
met
them
like
enimies
,
but
they
were
stirred
vp
as
Moses
reporteth
,
by
the
Lord
that
hardned
their
harts
.
Somtime
the
Lorde
threatneth
that
hee
will
call
the
wicked
out
with
his
whistle
,
6
As
touching
externall
and
middle
things
,
8
Héere
must
wée
take
héede
that
we
estéeme
not
the
power
of
mans
choice
by
the
issue
or
straunge
successe
as
some
vnskilfull
vnorderlie
doe
,
but
it
it
is
to
be
considered
within
man
,
by
the
frée
election
of
iudgement
,
and
affection
of
will
.
Cap.
5.
A
confutation
of
the
obiections
that
are
wont
to
be
brought
for
defence
of
free
will
.
THere
are
two
kindes
of
obiections
which
they
doe
alleadge
:
the
first
whereof
conteyneth
certaine
absurdities
,
the
other
many
places
of
Scripture
which
séeme
to
repugne
in
forme
:
he
entreateth
of
the
first
,
from
the
first
to
the
fift
:
but
of
the
other
,
from
the
sixt
to
the
ninetéenth
.
1
As
concerning
the
absurdities
,
the
first
is
,
if
sinne
be
of
necessitie
,
then
it
ceasseth
to
be
sinne
:
if
it
be
voluntarie
,
then
may
it
be
auoyded
:
both
which
he
denieth
.
First
,
that
to
sin
is
not
of
creation
,
but
of
the
corruption
of
nature
,
that
men
being
made
bondslaues
of
sin
can
will
nothing
but
euill
,
that
also
is
voluntarie
which
is
not
subiect
to
frée
election
.
2
The
second
is
,
that
if
both
vertues
and
vices
procéede
not
of
frée
choyce
of
will
,
it
is
not
reasonable
that
either
punishment
should
be
layde
vpon
man
,
or
reward
giuen
him
.
To
this
argument
he
answereth
,
that
as
touching
rewarde
,
he
proueth
that
it
is
not
absurd
,
but
as
touching
punishment
,
he
sheweth
how
litle
force
their
argument
hath
.
3
The
third
is
:
If
this
be
not
the
power
of
our
will
to
chose
good
or
euil
,
them
those
that
are
partakers
of
the
same
nature
must
either
all
be
euill
or
good
:
4
The
last
is
,
that
exhortations
are
taken
in
hand
in
vaine
,
that
the
vse
of
admonitions
are
superfluous
,
if
it
be
not
in
the
power
of
the
sinner
to
obey
.
Hée
denieth
the
argument
,
5
Moreouer
,
that
although
it
be
not
in
the
power
of
the
sinner
to
obey
,
6.
7
As
touching
their
places
,
the
first
is
of
them
which
belong
to
the
law
,
and
require
of
vs
perfection
,
whereby
they
thinke
they
may
conclude
,
that
either
God
doeth
mocke
vs
,
when
hée
requireth
godlinesse
,
and
forbiddeth
iniquitie
.
Héere
first
hée
sheweth
,
that
whatsoeuer
happen
vnder
this
kynde
,
may
bée
deuided
into
thrée
partes
:
The
first
whereof
conteyneth
such
testimonies
,
as
requireth
our
first
conuersion
to
God
:
the
second
,
which
simply
speake
of
kéeping
the
lawe
:
the
thirde
,
which
commaund
vs
to
continue
in
the
grace
of
God
which
we
haue
receiued
.
9
Neither
must
the
Aduersaries
bée
suffred
to
cauill
,
that
those
testimonies
are
so
to
be
vnderstood
,
that
there
may
be
no
impediment
,
that
we
may
not
ioyne
our
strengthes
,
and
God
helpe
our
weake
endeuours
:
as
though
the
effect
of
our
conuersation
must
be
parted
in
half
betwéene
God
and
vs
.
10
The
seconde
sorte
of
their
argumentes
is
,
11
The
third
sort
of
their
arguments
is
,
wherby
God
reprocheth
the
vnthankfull
people
,
12
The
place
of
Deuteronomy
is
not
agaynst
this
solution
.
The
commaundement
that
I
commaunde
thee
this
day
,
is
not
hid
from
thee
,
neither
farre
of
:
it
is
not
in
heauen
but
hard
by
thee
,
it
is
in
thy
mouth
and
in
the
hart
,
thou
shouldest
do
it
.
Which
Paul
here
affirmeth
,
13
The
fourth
place
of
their
argumentes
is
,
where
is
shewed
,
that
God
sometymes
withdrawing
the
succour
of
his
grace
,
tryeth
men
,
and
wayteth
to
sée
to
what
end
they
woulde
apply
their
endeuours
:
14
The
fift
and
last
of
their
argumentes
is
,
which
they
bring
of
a
continuall
manner
of
speaking
(
which
is
vsed
both
in
the
Scriptures
and
in
the
talke
of
men
)
that
good
workes
are
called
ours
;
and
they
no
lesse
say
that
we
doe
the
thing
that
is
holie
and
pleasing
to
God
,
then
that
wée
commit
sinnes
.
Neyther
kynde
of
speach
doeth
make
any
thing
for
them
.
For
it
were
against
reason
that
it
shoulde
bée
sayde
,
that
we
doe
those
things
,
to
the
doing
wherof
,
being
vnable
of
our
owne
motion
,
we
are
moued
by
God
lyke
stones
:
15
The
grace
of
GOD
worketh
all
thinges
in
vs
,
yet
so
that
two
wayes
they
may
bée
called
ours
,
whatsoeuer
good
we
worke
,
although
our
wil
bring
nothing
of
it selfe
,
that
may
be
seuered
from
his
grace
:
first
it
may
be
sayde
to
be
ours
,
what
soeuer
by
his
goodnesse
he
worketh
in
vs
,
so
that
we
vnderstand
it
to
bée
not
of
our selues
.
Secondly
,
because
the
mynde
is
ours
,
the
will
is
ours
,
the
endeuour
is
ours
,
which
are
by
him
directed
to
good
.
16
Nowe
he
commeth
to
certayne
singular
places
,
which
aptly
and
properly
are
referred
to
none
of
these
places
:
which
hee
sayeth
can
not
muche
trouble
mens
wittes
,
that
haue
well
conceiued
the
promises
aboue
sayde
.
And
first
howe
it
may
be
aunsweared
them
in
that
place
which
they
cyte
out
of
Genesis
:
17
Moreouer
,
18
Fourthly
,
hée
aunswereth
to
a
common
place
of
Ecclesiasticus
,
Beholde
I
haue
put
before
thee
fire
and
water
,
&c.
But
it
may
bée
aunsweared
by
Solomon
in
Ecclesiastes
,
19
Lastly
,
hée
aunsweareth
to
an
obiection
which
they
drawe
out
of
an
allegoricall
sense
of
a
Parable
of
the
wayfaryng
man
wounded
and
halfe
dead
:
When
Paule
speaketh
of
our
redemption
,
he
doeth
not
say
that
we
are
healed
when
we
were
halfe
deade
and
half
alyue
,
The
houre
is
come
,
when
then
the
dead
shall
ryse
agayne
at
his
voyce
.
Augustine
sayeth
,
that
the
fréely
giuen
goods
wherevpon
saluation
hangeth
after
mans
fall
,
are
taken
away
from
him
,
and
that
his
naturall
gifts
are
corrupted
and
defiled
.
Cap.
6.
That
man
being
lost
,
must
seeke
for
redemption
in
Christ
.
AL
that
knowledge
of
God
the
creator
,
wherof
we
haue
entreated
,
is
vnprofitable
,
as
our
condition
and
estate
is
after
the
fall
,
vnlesse
there
followed
Fayth
also
,
3
From
no
other
place
but
from
this
same
fountayne
,
4
And
so
it
was
Gods
will
to
haue
the
Iewes
instructed
with
this
discipline
,
that
to
séeke
for
their
deliuerance
they
should
bende
their
eyes
directly
to
Christ
,
and
the
same
was
confirmed
againe
by
Christes
own
approbation
or
ratification
,
therfore
that
common
saying
,
that
God
is
the
obiect
of
Faith
,
hath
made
of
sinne
correction
.
Cap.
7.
That
the
lawe
was
giuen
not
to
holde
still
the
olde
people
in
it
,
but
to
nourishe
the
hope
of
saluation
in
Christ
,
vntill
his
comming
.
FIrst
he
generally
sheweth
that
the
lawe
,
that
is
,
the
whole
fourme
of
religion
deliuered
from
God
to
the
old
people
,
by
the
hande
of
Moses
,
doeth
many
wayes
direct
vs
to
Christ
,
as
by
sacrifices
,
2
By
the
Priesthood
also
in
the
Tribe
of
Leuy
,
and
by
the
Kyngly
digninitie
which
was
aduanced
in
the
house
of
Dauid
,
and
by
the
Morall
law
.
3
Moreouer
séeing
the
Morall
lawe
doth
make
the
same
plaine
,
hée
orderly
staieth
in
the
same
.
The
same
vndoubttedly
doth
driue
vs
farre
from
life
,
and
adiudge
to
eternall
death
after
that
perfect
righteousnesse
before
GOD
is
shewed
,
4
Yet
the
promises
,
of
the
Morall
lawe
although
they
be
condicionall
,
yet
were
they
geuen
for
good
cause
.
5
Neither
ought
it
to
séeme
absurde
to
any
man
,
that
hée
prooueth
,
that
the
kéeping
of
the
law
is
impossible
,
howe
soeuer
Hierome
,
but
chiefly
the
Pelagians
haue
otherwise
thought
.
Not
one
of
the
holy
men
that
haue
béene
clothed
with
the
body
of
death
,
hath
euer
attained
to
the
full
perfection
of
loue
,
to
loue
GOD
with
all
his
heart
,
with
all
his
minde
,
with
all
his
soule
,
6
But
that
the
whole
matter
may
be
made
more
plain
,
that
is
,
how
the
law
doth
bring
vs
to
Christ
,
let
vs
deligently
beholde
the
office
&
vse
of
the
Moral
lawe
,
which
he
thinketh
must
be
deuided
into
thrée
principal
places
:
the
first
,
whereof
is
,
that
while
it
sheweth
to
euery
man
the
righteousnesse
of
GOD
,
that
is
the
righteousnesse
which
onely
is
accepted
to
GOD
,
it
doth
admonish
,
certifie
,
prooue
giltie
,
yea
&
condemne
euery
man
of
his
owne
vnrighteousnesse
.
Paule
saith
,
That
he
knewe
not
lust
,
except
the
Lawe
had
saide
,
Thou
shalt
not
lust
,
because
except
it
bée
by
the
lawe
disclosed
out
of
her
lurking
hooles
,
it
destroyeth
miserable
man
so
secretely
,
that
hée
féeleth
not
the
deadly
dart
thereof
.
8
Yet
the
iniquitie
and
condemnation
of
vs
all
,
is
not
therefore
sealed
by
the
testimonie
of
the
lawe
,
to
cast
vs
downe
in
desperation
,
and
with
discouraged
mindes
to
tumble
downe
headlong
(
although
the
same
be
wrought
in
the
reprobate
)
but
that
leauing
the
fond
opinion
of
our
own
strength
,
9
This
profit
which
it
hath
towards
the
faithfull
.
Augustine
both
manyfestly
and
often
hath
noted
,
but
the
other
which
it
hath
towardes
the
reprobate
,
hée
doeth
not
,
albeit
the
same
is
to
bée
marked
.
10
The
second
office
and
vse
of
the
lawe
is
,
that
they
which
are
touched
which
no
care
of
that
which
is
iust
and
right
,
vnlesse
they
be
compelled
when
they
heare
the
terrible
penall
ordinances
,
may
be
restrained
,
at
least
with
the
feare
of
punishment
.
And
although
hereby
they
become
neuer
the
better
before
God
,
11
First
,
for
euery
man
to
shewe
his
owne
misery
;
moreouer
,
to
kéepe
euery
one
in
his
dutie
:
at
leastwise
that
they
loose
not
the
raines
to
the
lasciuiousnesse
of
their
fleshe
,
that
they
fall
altogeather
from
the
studie
of
righteousnesse
.
12
The
thirde
office
of
the
Lawe
(
which
is
the
most
principall
and
proper
)
concerneth
only
the
faithfull
.
And
the
same
is
first
,
to
instruct
them
faithfully
,
or
more
assuredly
,
13
Therefore
that
prophane
opinion
ought
to
depart
far
out
of
our
mind
,
that
is
,
that
it
is
not
agréeable
for
Christians
to
cleane
to
the
doctrine
of
the
lawe
,
which
conteineth
the
ministration
of
the
death
:
for
Moses
taught
excellently
well
,
And
taking
this
occasion
hee
disputeth
of
the
abrogation
of
the
Law
,
first
of
the
abrogation
of
the
Morall
law
14.
15
,
then
of
the
Ceremoniall
.
16.
17.
where
also
by
that
way
he
geueth
to
note
that
he
speaketh
nothing
of
the
abrogating
of
the
ciuill
or
iudiciall
lawes
.
14
In
what
sense
the
Morall
law
is
saide
to
haue
strength
as
yet
,
that
is
to
say
,
inasmuch
as
it
hath
the
power
towardes
the
faithful
to
exhort
,
whereas
it
were
by
withstanding
it
shaketh
off
15
A
confirmation
of
the
former
opinion
that
is
,
16
The
ceremonies
as
touching
their
vse
,
but
not
their
effect
are
abrogated
,
and
this
maketh
them
more
honourable
:
17
But
the
reason
which
Paule
assigneth
,
Cap.
8.
An
exposition
of
the
Morall
law
.
TAking
in
hand
to
expound
the
Morall
lawe
,
first
,
hée
sendeth
before
certaine
general
things
from
the
1.
to
the
5.
secondly
,
he
setteth
downe
thrée
obseruations
from
the
sixth
to
the
twelfth
,
thirdly
hée
expoundeth
the
lawe
from
the
13.
to
the
50.
last
of
al
he
sheweth
to
what
ende
the
vniuersall
lawe
belongeth
,
that
is
,
not
onely
to
teache
rudiments
,
but
also
perfection
,
from
the
51.
to
the
59.
The
lawe
was
written
to
teache
vs
more
fully
and
perfectly
,
that
profitable
and
holsome
knowledge
both
of
GOD
and
of
our selues
,
wherein
the
natural
lawe
did
instructe
vs
weakely
and
darkely
.
2
The
Law
therefore
doeth
deliuer
vs
a
knowledge
both
of
GOD
and
of
our selues
,
that
of
the
first
wee
may
learne
that
God
of
right
holdeth
the
place
of
a
Father
and
Lorde
towarde
vs
:
He
delighteth
in
righteousnesse
and
vprightnesse
,
but
he
abhorreth
wickednes
,
both
which
being
laide
,
that
must
necessarily
follow
,
that
with
vnweeried
labour
,
wée
flée
disquietnesse
,
and
obey
righteousnesse
,
howsoeuer
we
as
wasted
detters
,
bée
not
able
to
pay
.
3
By
the
other
we
beholde
our
filthinesse
and
weakenesse
,
that
being
deceaued
and
ashamed
in
our selues
we
may
séeke
some
other
helpe
.
4
From
hence
it
commeth
and
from
no
other
place
,
that
God
,
not
contented
to
haue
set
before
vs
naked
preceptes
,
hath
also
ioyned
promises
and
threatninges
,
and
both
not
only
conteine
earthly
and
momentary
thinges
:
but
also
heauenly
and
eternall
.
5
But
whereas
the
Lorde
geuing
a
rule
of
perfect
righteousnesse
,
6
Now
he
commeth
to
obseruations
,
the
first
wherof
he
would
haue
that
we
determine
that
the
life
of
man
is
instructed
in
the
law
,
not
only
too
o●tward
honesty
,
but
also
to
the
inward
&
spirituall
righteousnes
:
and
herein
he
disputeth
from
the
commandements
or
lawes
8
The
second
note
is
,
that
there
is
alwaies
more
conteined
in
the
commandements
&
prohibitions
,
then
is
by
the
words
expressed
,
yet
so
that
we
haue
it
,
not
as
a
Lesbian
rule
to
make
of
euery
thing
what
we
list
,
but
to
search
the
end
of
the
commandement
,
till
wée
finde
what
the
Lawgiuer
doth
properly
witnesse
doth
please
or
displease
him
,
then
also
that
by
him
,
wée
may
bée
led
to
a
contrary
reasoning
.
9
If
it
be
prohibitorie
it
doth
not
only
forbid
euill
,
but
also
doth
manifestly
command
contrary
dueties
.
This
doth
Christ
himselfe
plentifully
&
plainely
teach
,
when
he
bringeth
back
all
the
commandements
of
the
law
to
Loue
,
which
is
much
more
greater
then
not
to
kill
,
not
to
hate
,
or
any
such
like
.
10
And
therefore
God
hath
set
down
that
which
is
most
wicked
in
euery
kind
of
transgression
,
to
shew
what
abhomination
there
is
in
euery
one
.
11
The
third
point
is
,
that
the
law
is
rightly
&
aptly
diuided
into
two
tables
:
12
Moreouer
into
ten
commaundements
:
whereof
the
first
foure
are
of
the
first
table
,
the
sixe
other
he
assigneth
to
the
second
table
.
13.
14.
16
The
first
commandement
hath
not
only
this
end
,
that
god
alone
should
haue
preheminence
among
the
people
:
but
also
doth
commande
,
first
,
that
al
impietie
and
superstition
be
taken
héede
of
;
secondly
that
God
may
be
worshipped
with
true
endeuour
of
pietie
.
17
In
the
second
commandement
there
are
two
parts
,
the
first
restraineth
our
libertie
:
that
we
presume
not
to
make
subiect
,
18
The
penall
ordinance
,
which
followeth
,
is
set
to
shake
of
our
sluggishnesses
:
and
the
Lorde
doth
induce
vs
to
himselfe
being
clothed
and
set
out
with
foure
titles
,
strange
,
ielouse
,
a
seuere
reuenger
and
merciful
,
21
Moreouer
in
what
sense
that
also
is
to
be
vnderstood
of
enlarging
the
mercy
of
God
to
a
thousand
generations
.
22
The
end
of
the
third
commandement
is
,
that
we
should
take
héede
of
all
prophanation
of
Gods
maiestie
,
&
that
we
reuerence
him
with
holy
worship
:
but
those
things
which
belong
to
this
commandement
,
may
be
diuided
into
thrée
partes
:
that
is
to
say
,
that
we
worship
God
himselfe
,
&
his
mysteries
and
his
workes
with
all
reuerence
.
Therefore
this
commandement
doth
condemne
vtterly
magicall
arts
,
but
here
is
namely
intreated
of
an
oth
,
because
therein
the
frowarde
abuse
of
Gods
name
is
most
detestable
.
23
But
hee
intreateth
not
héere
of
cursings
,
which
conteine
manifest
reproch
against
god
(
as
things
which
are
vnméet
to
be
reckoned
amongst
others
)
but
of
an
oth
:
that
is
,
25
Or
when
in
vsing
any
superfluous
othes
wee
make
him
vile
and
contemptible
:
Moreouer
if
in
his
stéed
we
put
in
our
othes
the
holy
seruantes
of
God
or
some
other
thing
,
whosoeuer
will
make
promise
of
any
thing
by
an
oth
,
he
diligently
doeth
,
or
at
leastwise
séemeth
to
labour
that
the
trueth
which
lieth
hidden
,
shuld
come
vnto
light
.
But
forasmuch
as
he
cannot
do
it
of
himself
,
bicause
he
séeth
no
credit
is
giuen
to
him
of
the
hearers
,
hée
setteth
his
minde
in
calling
to
recorde
of
some
true
witnesse
:
but
heere
it
must
néedes
come
into
minde
that
man
is
a
Lier
,
and
all
other
things
,
corrupt
and
wicked
,
so
that
the
trueth
can
be
found
in
none
but
in
god
only
.
Herevpon
it
commeth
to
passe
by
good
reason
the
honest
&
godly
men
,
so
oft
as
néed
requireth
,
do
reuerently
call
god
to
witnes
,
&
count
it
a
hainous
offence
to
appoint
any
other
thing
in
his
place
.
26
Hee
vseth
thrée
argumentes
against
the
Anabaptists
which
detest
all
othes
without
exception
,
Swere
not
at
al.
first
bicause
Christ
cannot
be
contrary
to
his
father
,
that
he
should
forbid
or
condemne
the
same
which
his
father
permitteth
and
commandeth
.
Moreouer
by
enterpreting
the
place
.
There
is
only
forbidden
vaine
othes
:
and
where
it
is
saide
,
Swere
not
at
all
,
this
worde
All
,
is
referred
not
to
Swere
,
but
to
the
formes
of
othes
:
neither
doth
Christ
in
that
place
where
he
forbiddeth
them
to
swere
by
heauen
&
earth
,
and
Ierusalem
,
speake
it
to
correct
superstition
,
as
some
men
falsly
think
,
but
he
rather
confuteth
their
sophisticall
subtiltie
,
which
thought
it
no
fault
babblingly
to
throwe
out
indirect
othes
,
as
thogh
they
spared
the
holy
name
of
God
with
is
ingrauen
in
al
his
benefits
.
27
Last
of
all
by
the
example
of
Christ
&
his
Apostles
.
Not
onely
,
28
The
fourth
commandement
tendeth
to
this
end
,
that
we
being
dead
to
our
own
affections
,
should
be
busied
in
the
meditation
of
the
kingdome
of
God
,
and
to
the
same
meditation
shoulde
be
exercised
by
such
means
as
he
hath
ordeined
,
yet
it
hath
a
peculiar
&
seueral
consideration
from
the
rest
,
because
in
some
respect
it
is
shadowish
,
and
therfore
abolished
with
the
other
figures
:
neuertheles
there
may
be
thrée
causes
assigned
of
this
commandement
:
first
,
God
ment
vnder
a
figure
to
set
out
to
the
people
of
Israell
the
spirituall
rest
,
whereby
the
faithful
ought
to
ceasse
from
their
own
workes
that
they
might
suffer
God
to
work
in
them
,
secondly
to
haue
one
appointed
day
to
méete
together
,
to
heare
the
law
,
and
execute
the
ceremonies
,
or
at
least
to
bestow
it
to
the
meditation
of
his
works
:
thirdly
for
seruants
that
liued
vnder
gouernment
of
others
.
30
If
any
man
require
some
secrets
signification
in
the
number
seuen
:
the
meaning
is
that
the
Lord
by
the
seuenth
day
pointed
to
his
people
the
future
perfection
of
the
Sabaoth
in
the
laste
day
:
31
If
any
man
mislike
this
secret
obseruation
of
the
number
,
32
The
two
latter
are
the
causes
wherby
we
are
enduced
,
33
Against
certaine
vnquiet
Spirits
which
at
this
day
complaine
that
Christian
people
are
mainteyned
in
Iudaisme
,
35
The
ende
of
the
fift
commandement
is
,
that
we
reuerence
them
whom
the
Lord
hath
set
ouer
vs
,
and
that
we
yéelde
to
them
,
honour
,
obedience
and
thankefulnesse
:
37.
38
To
what
end
the
promise
is
added
,
and
in
what
sense
it
is
to
be
taken
and
how
farre
also
wee
must
obey
our
elders
.
But
I
think
that
this
promise
is
not
only
to
be
extended
to
euery
singular
person
,
but
much
more
to
euery
one
vniuersally
.
As
this
may
be
the
meaning
besides
the
common
sense
,
that
they
shal
haue
a
happie
state
of
a
common
welth
,
so
long
as
they
obey
their
Magistrates
:
but
then
shall
they
haue
it
most
miserable
,
so
sone
as
they
breake
this
commaundement
which
after
happened
to
the
Israelites
,
as
all
men
know
.
39
This
is
the
summe
of
the
sixte
commandement
,
that
not
only
all
outward
violence
and
wrong
,
but
also
anger
,
hatred
,
and
inwarde
desire
to
hurt
:
40
But
of
this
thing
there
are
two
causes
(
to
speake
nothing
héere
of
the
arguments
which
may
be
drawne
from
our
redemption
in
Christ
)
that
is
,
because
man
is
both
the
image
of
GOD
and
our
fleshe
.
41
The
summe
of
the
seuenth
commandement
is
,
that
we
be
defiled
with
no
vncleannes
or
lustful
intemperance
of
the
flesh
:
and
that
we
chastly
and
continently
order
all
the
partes
of
our
lyfe
:
but
chiefly
seeing
the
Lorde
helpeth
vs
in
this
behalfe
when
he
instituted
marriage
.
42
The
gift
of
continencie
is
only
in
the
hande
of
God
:
to
some
men
altogether
denied
,
44
Maried
folks
also
must
take
héed
,
that
they
lose
not
the
raynes
to
filthie
lust
,
so
that
they
ought
rather
to
bée
compted
adulterers
of
their
wiues
,
them
husbands
:
to
conclude
in
this
commandement
is
condemned
whatsoeuer
they
offende
in
minde
,
with
their
eyes
,
or
with
wanton
attyre
,
or
with
the
tonge
,
or
with
immoderate
vse
of
meate
or
drinke
,
against
the
lawes
of
chastitie
.
To
this
place
doeth
belong
this
,
either
to
giue
eare
to
filthie
talke
,
to
liue
idlely
,
to
make
a
shewe
of
single
lyfe
,
to
refuse
mariage
,
when
thou
canst
not
liue
chastly
,
&
what
so
euer
may
be
thought
,
whereby
incontinency
may
ryse
,
or
occasion
to
pollute
the
same
.
45.
46
The
summe
of
the
eight
commaundement
is
,
that
we
gape
not
after
other
mens
goods
,
and
therfore
we
are
commaunded
euery
man
to
employ
his
faythful
trauell
,
to
preserue
to
each
man
his
owne
goods
,
and
not
that
only
,
but
whome
we
sée
falne
in
pouertie
,
to
communicate
to
their
necessities
,
and
in
summe
to
paye
what
so
euer
,
that
which
euery
one
in
his
order
and
place
,
either
priuate
or
Magistrate
,
oweth
to
his
neighbours
.
47.
48
The
ende
of
the
nienth
commaundement
is
,
that
we
neither
hurt
any
mans
name
eyther
with
flaunders
or
false
reportes
,
nor
hinder
in
his
goods
by
lying
.
Finally
,
that
we
hurt
no
man
by
lust
to
speake
euil
,
49.
50
The
end
of
the
last
commandement
is
,
that
no
thought
créepe
into
vs
which
may
moue
our
myndes
with
a
concupiscence
hurtfull
and
turning
to
an
others
losse
,
but
whatsoeuer
wée
conceaue
,
purpose
,
will
,
or
studie
vpon
,
be
ioyned
with
the
benefite
and
commoditie
of
our
neighbours
.
And
this
commaundement
may
easily
bée
distinguished
by
a
distinction
of
purpose
and
concupiscence
(
which
yet
on
the
other
side
ought
to
differ
from
a
naked
phantasie
.
They
also
doe
foolishely
,
which
deuide
this
commaundement
into
two
partes
.
51
The
ten
Commaundementes
being
nowe
expounded
,
52
Where
as
Christe
and
the
Apostles
in
rehearsing
the
summe
of
the
Lawe
,
doe
leaue
out
the
first
Table
:
53
Yet
it
is
not
more
auailable
to
the
Sonne
of
righteousnesse
to
lyue
innocently
with
men
,
54
Then
at
length
shall
our
lyfe
bée
well
ordered
to
Gods
will
,
and
the
rule
of
his
lawe
,
when
in
all
points
it
shall
be
profitable
to
our
brethren
.
we
are
far
from
graunting
the
chiefe
partes
to
self
loue
,
with
the
Sorbonist
Sophisters
.
55
And
although
as
euery
one
is
most
neare
vs
,
so
ought
we
more
familiarly
to
helpe
them
with
our
endeuours
:
yet
the
most
straunger
and
euery
kinde
of
man
is
to
be
imbrased
without
exception
,
with
one
affection
of
charitie
:
and
therfore
it
is
méete
that
we
cast
not
our
eyes
vpon
men
,
but
vpon
God
.
56
The
schoolemen
therfore
in
these
things
haue
two
wayes
bene
swallowed
vp
from
the
right
way
:
First
because
of
the
commaundements
touching
not
desire
of
reuengement
&
louing
of
our
enemies
,
they
haue
taken
counsell
:
posting
ouer
their
necessary
obedience
,
not
to
all
Christians
,
but
to
Monkes
only
.
57
It
is
shewed
by
the
Scriptures
and
the
Fathers
,
that
they
are
therfore
to
be
blamed
,
in
this
name
,
and
both
do
confute
the
reasons
they
alledge
(
that
is
)
because
they
are
too
heauy
&
waightie
:
Moreouer
because
it
becommeth
not
Christians
which
are
vnder
the
law
of
grace
,
to
be
tied
with
so
straight
a
bond
.
The
Monkes
ascribe
the
place
of
Mathew
,
Loue
your
enemies
,
&c.
to
themselues
only
:
and
so
belike
send
all
other
Christians
to
the
Gentiles
and
Publicans
.
For
Christ
saith
,
if
they
be
friendly
to
your
friends
,
&c.
58
Moreouer
because
they
call
it
veniall
sinne
,
both
secrete
vngodlinesse
which
is
agaynst
the
first
table
,
and
also
the
directe
transgressyng
of
the
last
Commaundement
,
59
Moreouer
ioyntly
:
and
there
is
no
veniall
sinne
but
that
in
the
electe
,
Cap.
9.
That
Christ
although
hee
was
knowne
to
the
Iewes
vnder
the
lawe
,
yet
was
deliuered
only
by
the
Gospell
.
CHrist
is
more
playnely
reuealed
to
vs
in
the
Gospell
,
2
How
so
euer
the
worde
of
the
Gospell
being
largely
taken
,
3
Here
we
must
take
héede
of
the
deuilish
errour
of
Seruetus
,
which
vtterly
abolisheth
the
promises
,
4
And
hereby
also
is
their
error
conuinced
,
5
Iohn
Baptist
obteyned
an
office
,
which
was
a
meane
betwéene
the
Prophets
and
Apostles
.
Cap.
10.
Of
the
lykenesse
of
the
newe
,
and
olde
Testament
.
HE
iudgeth
that
in
the
meane
tyme
we
must
looke
,
because
of
Seruetus
and
certaine
Anabaptists
,
and
what
resemblaunce
,
and
what
diuersitie
that
couenaunt
hath
,
which
the
Lorde
made
with
the
Israelites
in
the
old
tyme
before
the
comming
of
Christ
,
and
what
couenant
he
hath
nowe
made
with
vs
,
since
Christe
hath
béene
openly
shewed
.
2.
3
First
he
teacheth
the
same
in
generall
,
that
is
,
that
they
are
all
one
in
matter
and
substaunce
,
but
diuers
in
administration
,
but
that
the
matter
may
be
more
playne
,
hée
seuerally
speaketh
of
both
,
first
,
4
The
which
being
constituted
,
5
But
séeing
that
the
two
last
depend
of
the
first
,
he
standeth
to
the
end
of
the
Chapter
in
prouing
the
same
only
.
And
first
he
proueth
the
same
by
the
testimony
of
the
Apostle
:
which
reasoneth
with
a
lyke
signification
of
Sacramentes
:
Your
Fathers
did
eate
Manna
in
the
Wildernesse
,
and
are
deade
neuerthelesse
:
but
they
that
eate
his
fleshe
shall
neuer
dye
.
Hee
sheweth
that
this
place
doeth
make
nothing
agaynst
him
:
For
Christe
tempereth
his
talke
somewhat
according
to
their
capacitie
,
because
they
desired
onely
to
be
fedde
with
the
food
of
their
belly
,
but
cared
not
for
the
meate
of
the
soule
,
desiring
him
that
he
woulde
approue
his
power
with
miracles
as
Moses
did
in
the
Wildernesse
,
who
obteyned
Manna
from
heauen
:
but
hée
answered
that
hée
is
the
minister
of
a
much
higher
grace
,
in
the
communion
whereof
,
the
carnal
féeding
of
the
people
which
alone
they
so
muche
estéemed
,
ought
of
right
to
be
nothing
regarded
:
but
Paule
because
he
knewe
that
the
Lorde
when
hée
had
raigned
Manna
from
heauen
,
did
not
onely
powre
it
downe
for
the
●éeding
of
their
belly
,
wherevnto
they
had
respect
,
but
also
did
distribute
it
for
a
spiritual
mysterie
,
to
be
a
figure
of
the
spirituall
quickenyng
that
is
had
in
Christe
,
did
not
neglect
that
parte
as
most
necessary
.
Wherevppon
it
foloweth
,
that
the
same
promises
of
eternall
and
heauenly
lyfe
,
which
now
the
Lord
vouchsafeth
to
graunt
vnto
vs
,
7
Moreouer
out
of
the
old
Testament
that
so
the
aduersaries
may
more
certeinly
be
conuinced
:
First
,
8
Moreouer
by
the
wordes
of
the
couenant
that
God
promiseth
that
he
wil
be
their
God
,
&
they
shall
be
his
people
.
He
did
not
declare
that
he
would
be
a
God
to
their
bodies
onely
,
but
principally
to
their
soules
.
But
soules
vnlesse
they
be
ioyned
to
God
by
righteousnes
,
remain
estranged
from
him
by
death
,
but
let
that
ioyning
be
present
,
it
shall
bring
euerlasting
saluation
with
it
.
10
Fourthly
,
that
the
Lord
did
exercise
our
fathers
with
euery
kinde
of
temptation
,
that
they
should
not
hope
that
they
should
receiue
their
blessing
in
this
lyfe
:
but
that
they
might
know
that
a
better
life
was
layd
vp
for
them
,
Adam
,
Abell
,
and
Noe.
11
Moreouer
of
Abraham
.
Iacob
.
Gen.
26.35
.
&
28.1.5
.
&
29.20
.
&
31.23
.
&
32.11
.
&
35.16
.
&
37.35
Ge.
34.2
.
&
35
12
&
Ge.
36.18
.
&
42.32
.
Ge.
47.9
.
13
Wherby
he
concludeth
that
they
looked
for
the
accomplishment
of
the
lords
promises
,
not
in
the
earth
,
but
in
place
elswhere
:
14
Fiftly
,
that
by
the
example
of
Iacob
so
much
desiring
the
birthright
:
15
Sixtly
,
that
Dauid
him selfe
promised
him selfe
so
great
and
excellent
things
from
the
Lorde
:
16
Seuenthly
,
that
ye
may
no
otherwise
take
that
which
here
and
there
he
speaketh
of
the
prosperous
successe
of
the
faithfull
,
17.
18
And
in
this
sense
haue
all
the
faythfull
receiued
these
promises
,
19
Eightly
,
that
Iob
hath
openly
disputed
hereof
,
20
Last
of
all
,
if
I
come
downe
to
the
latter
Prophetes
,
the
victorie
is
very
easie
,
because
howe
much
the
néerer
it
drue
in
processe
of
time
to
the
ful
performance
thereof
,
with
so
much
greater
increasments
of
reuelation
,
he
did
day
by
day
more
brightly
shew
it
,
but
chiefly
if
this
one
thing
be
obserued
,
that
so
oft
as
the
Prophets
do
call
to
mind
,
the
blessednes
of
the
faithful
people
,
it
was
not
to
the
intent
they
should
search
the
same
,
in
this
present
life
:
but
that
in
temporall
benefites
,
as
by
certaine
portraitures
,
they
should
conceaue
such
in
their
mindes
as
might
rauish
them
,
out
of
the
elementes
of
the
world
,
and
the
age
that
shall
perish
.
21
This
he
plainely
sheweth
by
one
example
taken
out
of
Ezechiell
of
the
drye
bones
which
serued
to
correct
their
incredulitie
at
the
time
,
22
There
are
also
some
places
in
the
Prophetes
that
without
any
couering
doe
shewe
the
immortalitie
to
come
,
23
The
conclusion
of
the
whole
chapter
where
againe
are
alledged
certaine
testimonies
of
scripture
for
a
more
fuller
confirmation
,
Cap.
11.
Of
the
difference
of
the
one
testament
from
the
other
.
THere
are
fiue
differences
betwene
the
olde
and
the
newe
Testament
which
rather
belong
to
the
manner
of
ministration
,
then
to
the
substance
of
them
.
The
first
was
that
in
the
olde
testament
the
Lorde
exhibited
&
shewed
the
heauenly
inheritance
to
bée
viewed
and
tasted
of
vnder
earthly
benefites
:
but
nowe
hée
straightly
directeth
our
minds
to
the
same
forsaking
such
inferiour
helpes
.
3
And
for
this
cause
the
fathers
estéemed
this
life
,
and
the
blessing
thereof
sometime
of
great
price
.
4
The
difference
is
,
that
the
olde
testament
,
5
And
herevpon
it
commeth
to
passe
that
we
are
saued
by
the
scholing
of
the
lawe
to
bée
led
vnto
Christ
.
6
Neither
doth
that
make
against
vs
,
that
there
can
scarcely
any
one
be
found
in
the
Christian
Churche
that
in
excellency
of
faith
,
7
The
third
difference
is
that
which
is
taken
out
of
Ieremie
&
Paul
,
8
Then
he
compareth
euery
thing
by
it selfe
by
péecemale
,
where
also
you
may
finde
a
good
and
substantiall
comparison
betwéene
the
Law
and
the
Gospell
:
The
olde
,
is
literall
,
because
it
was
published
without
the
effectuall
working
of
the
spirite
:
the
new
is
spirituall
,
which
the
Lord
hath
spiritually
engrauen
in
the
hearts
of
men
.
The
olde
lawe
is
deadly
,
because
it
can
doe
nothing
but
wrap
mankind
within
the
curse
.
The
newe
is
the
instrument
of
life
,
bicause
it
deliuereth
from
the
curse
and
restoreth
into
fauour
with
GOD
.
The
old
law
is
the
ministerie
of
damnation
,
because
it
condemneth
all
Adams
children
of
vnrighteousnes
.
The
new
is
the
ministery
of
righteousnesse
because
it
reuealeth
the
mercy
of
God
by
which
wée
are
made
righteous
.
9
The
fourth
difference
is
that
the
scripture
calleth
the
olde
Testament
,
10
Those
thrée
last
differences
are
comparisons
of
the
Law
&
the
Gospell
:
but
the
first
is
farther
extended
,
that
is
,
to
the
promises
which
were
shewed
before
the
lawe
,
which
hée
sheweth
out
of
Augustine
are
not
to
be
reckoned
vnder
the
name
of
the
olde
testament
,
seeing
they
which
had
them
were
directed
to
the
mediator
:
as
also
the
Fathers
which
afterward
liued
vnder
the
old
testament
.
Augustine
had
regard
to
the
saying
of
Ierome
&
Paule
,
where
the
old
lawe
is
seuered
from
the
worde
of
mercy
and
grace
.
11
The
fift
difference
that
the
olde
Testament
did
belong
to
one
people
only
:
13
But
that
these
thinges
may
better
appeare
,
hee
answereth
to
two
obiections
wherewith
this
doctrine
of
the
difference
of
the
old
&
new
Testament
is
wont
to
be
trobled
.
The
first
wherof
is
,
that
it
is
not
likely
the
God
which
doth
alwayes
agrée
with
himself
,
could
suffer
such
alteration
,
that
hée
shoulde
disalowe
that
which
once
hee
hath
allowed
,
to
which
hee
answereth
in
this
place
:
in
this
wise
,
if
the
father
of
a
houshold
do
instruct
,
rule
,
&
order
his
children
of
one
sort
in
childhoode
,
of
an
other
in
youth
,
and
of
an
other
,
in
mans
state
,
we
can
not
say
,
that
he
is
fickle
&
forsaketh
his
owne
purpose
.
Paule
maketh
the
Iewes
like
vnto
children
,
and
christians
like
vnto
young
men
:
what
disorder
is
there
in
this
gouernment
of
God
,
14
The
last
is
,
that
from
the
beginning
hee
coulde
deale
aswell
with
the
Iewes
,
as
nows
after
Christs
comming
,
with
vs
.
Against
this
obiection
hee
entreateth
generally
:
Moreouer
he
prosecuteth
those
two
partes
of
abrogating
Ceremonies
&
calling
of
the
Gentiles
.
Cap.
12.
That
it
behooued
that
Christ
to
perfourme
the
office
of
the
Mediator
,
shoulde
be
made
man
.
FIrst
hee
proueth
generally
,
that
it
was
necessary
,
not
absolutely
,
2
Moreouer
by
the
office
that
the
Mediator
had
to
doe
,
that
is
,
that
he
should
so
restore
vs
into
Gods
fauour
,
that
hée
shoulde
make
vs
of
the
children
of
men
the
children
of
God
;
and
of
heires
of
hell
fier
,
3
Then
that
hée
shoulde
be
man
.
5
Moreouer
howe
vaine
and
wicked
rashnesse
it
is
,
that
such
tickle
headded
spirites
,
doe
imagine
that
none
of
these
doe
prooue
the
contrary
,
6
After
hée
confuteth
the
principle
of
Osiander
,
that
is
to
say
,
that
man
was
to
this
end
created
to
the
image
of
God
,
because
he
was
fashioned
after
the
patterne
of
Christ
to
come
,
that
hee
might
resemble
him
,
whom
the
father
had
decréed
to
cloth
with
our
flesh
.
Whervpon
he
gathereth
,
that
if
Adam
had
not
falne
,
yet
Christ
should
haue
béen
man
:
which
is
false
,
for
man
was
created
after
the
image
of
GOD
,
7
And
hée
confuteth
certaine
other
obiections
&
absurdities
:
Cap.
13.
That
Christ
tooke
vpon
him
the
true
substance
of
the
fleshe
of
man
.
2
Moreouer
the
Marcionites
,
which
imagined
that
Christe
had
put
on
a
phantasticall
body
in
stéede
of
a
true
body
;
and
the
Manichies
,
which
framed
Christ
a
body
of
heauen
,
or
of
the
aire
are
first
confuted
.
The
Marcionites
maintaine
their
errour
by
this
,
that
in
some
places
it
is
saide
,
that
he
was
made
after
the
likenesse
of
man
,
and
that
hée
was
found
in
shape
as
a
man
.
But
the
Apostle
there
doth
not
teach
what
maner
of
body
Christ
tooke
vpon
him
,
but
that
whereas
hée
might
haue
shewed
foorth
his
Godhead
,
3
They
are
also
prooued
to
do
no
lesse
foolishly
then
wickedly
,
4
Last
of
al
there
is
answered
to
certaine
their
absurdities
wherewith
this
doctrine
is
troubled
with
men
of
that
sort
.
Cap.
14.
How
the
two
natures
of
the
mediator
,
doe
make
one
person
.
FIrst
he
deliuereth
the
doctrine
of
the
two
natures
in
Christ
,
from
the
first
to
the
fourth
.
Secondly
,
hée
enwageth
battell
against
the
accursed
errour
of
Seruetus
,
of
Christ
being
a
sonne
.
1
As
touching
the
first
parte
of
the
Chapter
,
he
proueth
that
there
may
bee
two
natures
in
Christ
,
the
first
,
drawn
from
a
similitude
,
which
is
of
the
coniunction
of
the
body
and
soule
,
where
it
is
saide
,
That
the
worde
is
made
fleshe
,
that
is
not
so
to
be
vnderstood
,
as
thogh
it
were
either
turned
into
fleshe
,
or
confusedly
mingled
with
flesh
:
but
because
he
chose
him
a
temple
of
the
virgins
wombe
to
dwell
in
.
Hée
that
was
the
sonne
of
God
,
became
also
the
sonne
of
man
,
not
by
confusion
of
substance
,
but
by
v●itie
of
person
,
the
similitude
of
man
is
fittest
for
this
mysterie
,
who
consisteth
of
soule
and
body
,
whereof
neither
is
so
mingled
with
the
other
,
but
that
either
kéepeth
his
owne
nature
,
for
that
may
be
spoken
of
the
soule
,
which
cannot
bée
spoken
of
the
body
,
&
that
may
be
said
of
the
body
,
that
cannot
be
said
of
the
soule
.
2
Moreouer
from
the
testimonies
of
scriptures
,
and
first
such
as
doe
seuerally
expresse
both
.
Ioh.
58.
Col.
1.15
.
Io.
17
5.
Ioh.
5.17
.
Es.
42.1
.
Lu.
1.52
.
Ioh.
8.50
.
Mat.
13.32
.
Ioh.
14.10
.
Luk.
24.39
.
3
Moreouer
of
many
other
which
teache
neither
seuerally
,
but
both
iointly
.
Iohn
.
12.29
.
Iohn
.
15.5
.
Ioh.
12.46
.
1.
Cor.
15.24
.
Phi.
2.8
.
Heb.
2.6
.
Phi.
2.10
.
1.
Cor.
8.6
.
4
These
thinges
tende
to
this
point
,
that
we
,
with
certaine
frantike
spirits
,
deny
not
Christ
to
be
God
,
because
hée
is
man
;
or
man
,
because
he
is
God
;
or
neither
man
nor
GOD
,
because
he
is
both
God
and
man
;
neither
yet
with
Nestorius
we
so
draw
asunder
the
natures
of
Christ
,
that
we
should
make
a
double
Christ
;
or
with
Eutiches
,
confound
the
natures
,
so
that
when
we
would
declare
the
vnitie
,
we
destroy
both
natures
.
5
As
touching
the
other
,
sith
Seruetus
doeth
not
acknowledge
him
to
bée
the
sonne
of
God
,
6
Moreouer
he
confirmeth
his
iudgements
,
that
is
,
because
otherwise
i●
should
necessarily
follow
,
7
Thirdly
he
sheweth
two
testimonies
of
scriptures
,
which
Seruetus
alledgeth
for
him selfe
,
8
Last
of
all
,
hée
concludeth
that
all
they
which
acknowledge
not
the
sonne
of
God
but
in
the
fleshe
,
doe
no
otherwyse
acknowledge
the
Sonne
,
but
as
he
is
conceiued
of
the
holy
Ghost
,
as
though
he
had
humaine
nature
by
deriuation
from
God
,
because
he
breathed
into
Adam
the
breath
of
lyfe
.
As
the
Manichies
sometyme
did
imagine
.
Cap.
15.
That
we
may
know
to
what
end
Christ
was
sent
of
his
Father
,
and
what
he
brought
vs
:
three
things
are
principally
to
bee
considered
in
him
,
his
propheticall
office
,
his
kingdome
,
and
his
Priesthood
.
2
Although
by
peculiar
consideration
and
respect
of
his
kingdom
,
he
be
called
annointed
,
yet
in
him
the
propheticall
and
Priestly
annointing
,
haue
their
place
.
He
is
therfore
annointed
&
Prophet
:
and
truly
not
so
much
for
him self
,
as
for
vs
.
And
to
this
ende
tendeth
his
prophetical
dignitie
,
that
we
might
know
that
in
the
summe
of
the
doctrine
which
he
hath
taught
,
are
contained
all
points
of
perfect
wisedome
.
4
And
because
it
is
spiritual
,
therfore
it
is
to
be
known
,
that
whatsoeuer
felicitie
is
promised
vs
in
Christe
,
it
consisteth
not
in
outward
commodities
,
5
Therfore
was
he
annointed
,
In
that
it
is
sayd
,
that
he
will
yeld
vp
to
God
&
the
father
his
kingdom
,
it
must
be
vnderstoode
in
this
sense
,
that
it
derogate
nothing
from
the
eternitie
of
his
kingdome
;
but
it
doeth
only
shew
that
the
administration
and
gouernment
of
his
kingdome
shall
not
be
suche
in
the
worlde
to
come
,
as
it
is
nowe
,
but
immediately
by
God
him selfe
,
when
the
office
of
the
Mediator
shal
be
fulfilled
.
6
As
concerning
the
Priesthood
,
it
is
shewed
that
he
is
the
only
Priest
which
is
pure
from
all
spot
,
and
deserued
both
for
him selfe
and
vs
an
entrance
,
and
he
is
the
only
expiation
,
whereby
he
hath
both
satisfied
for
our
sinnes
,
Cap.
16.
Howe
Christ
hath
fulfilled
the
office
of
a
Redeemer
to
purchase
saluation
for
vs
:
wherein
is
entreated
of
his
death
and
resurrection
,
and
his
ascending
into
heauen
.
IN
this
Chapter
there
are
foure
principall
partes
.
For
first
he
speaketh
generally
of
the
whole
matter
,
and
shaketh
off
a
question
verie
neare
of
alliance
,
from
the
1.
to
the
4.
Secondly
,
he
sheweth
seuerally
how
Christ
hath
fulfilled
the
office
of
a
Redéemer
,
from
the
5.
to
the
18.
Thirdly
,
because
he
hath
recited
a
good
parte
of
the
Créede
,
he
expoundeth
what
is
to
be
thought
therof
.
18.
Last
of
all
,
he
ioyneth
the
conclusion
.
19.
1
Such
sound
saluation
is
set
before
vs
in
Christe
,
2
Therefore
by
the
way
it
is
here
to
be
séene
in
what
sense
it
is
to
be
taken
,
that
God
was
our
enemy
,
till
he
was
reconciled
to
vs
by
Christe
,
3
Yet
is
that
not
falsly
sayde
:
But
God
by
meanes
of
his
office
&
nature
of
iust
righteousnesse
,
findeth
in
vs
that
which
he
may
worthily
hate
till
the
guiltines
be
abolished
through
Christ
,
how
so
euer
of
his
goodnes
he
loueth
that
in
the
meane
tyme
which
is
his
owne
.
4
This
he
confirmeth
by
the
Scriptures
&
by
Augustine
,
which
are
these
.
Aug.
Trat
.
〈◊〉
Ioh.
1.10
The
loue
of
God
is
incomprehensible
,
and
vnchaungeable
:
for
he
began
not
to
loue
vs
,
since
the
tyme
that
we
were
reconciled
to
him
by
the
blood
of
his
sonne
:
but
before
the
making
of
the
world
hée
loued
vs
,
euen
before
that
we
were
any
thing
at
all
,
that
we
might
also
be
his
children
,
with
his
only
begotten
sonne
,
therefore
where
as
wée
are
reconciled
by
the
death
of
Christ
,
it
is
not
so
to
be
taken
,
as
though
the
sonne
did
therfore
reconcile
vs
vnto
him
,
that
hée
might
nowe
begin
to
loue
vs
,
whom
he
hated
before
:
for
we
are
reconciled
to
him
that
already
loued
vs
,
to
whome
we
were
enimies
by
reason
of
sinne
.
And
whether
this
be
true
or
no
which
I
doe
saye
,
Going
into
the
seconde
parte
of
the
Chapter
,
first
he
entreateth
of
his
death
from
the
5.
to
the
7.
Secondly
,
of
his
descending
into
hell
,
from
the
8.
to
the
12.
Thirdly
,
of
his
resurrection
.
13.
Fourthly
,
of
his
ascention
into
heauen
,
and
sitting
at
the
right
hande
of
his
Father
,
from
the
14.
to
the
16.
Last
of
all
,
of
his
returne
vnto
iudgement
,
17.
and
18
6
This
manner
of
death
is
not
without
a
great
mysterie
,
sith
when
it
is
both
a
curse
it selfe
,
and
also
the
signe
of
a
curse
,
it
doeth
manifestly
shew
,
that
we
for
whose
cause
he
was
accursed
,
are
set
frée
from
the
curse
of
the
lawe
.
7
He
also
deliuered
vp
him selfe
in
our
stead
,
into
the
power
of
death
,
8
The
article
of
Christe
descending
into
hell
,
was
not
altogether
but
by
litle
and
litle
vsed
in
the
Churches
,
neyther
yet
is
it
vtterly
to
be
refused
,
as
many
doe
,
or
as
other
woulde
haue
it
to
bee
confounded
with
the
former
Ar●●cle
.
9
They
also
are
deceyued
which
inte●prete
that
Christe
did
nothing
but
descende
to
the
soules
of
the
Fathers
,
which
were
shut
in
Lymbo
,
but
Limbus
is
nothing
else
but
a
Fable
.
And
those
thrée
places
of
Scripture
doe
nothing
make
for
them
,
10
11
The
true
and
naturall
meaning
is
,
12
This
exposition
hée
defendeth
against
them
,
13
Comming
to
the
resurrection
,
hée
proueth
that
it
is
vnperfect
whatsoeuer
we
haue
of
his
death
,
vnlesse
the
doctrine
of
his
resurrection
be
had
in
mind
,
although
sometyme
our
saluation
bée
only
ascribed
to
his
death
,
and
so
of
the
contrarie
.
15
Herevpon
it
foloweth
,
18
What
a
singular
confort
thereof
ariseth
to
vs
,
19
Of
these
things
which
are
before
spoken
,
Cap.
17.
That
it
is
truely
and
properly
sayd
,
that
Christ
hath
deserued
Gods
fauour
and
saluation
for
vs
.
CHrist
is
not
only
the
instrument
or
minister
of
saluation
,
2
These
two
(
that
is
to
say
,
the
grace
of
God
and
the
merite
of
Christe
)
may
well
stande
together
,
3
As
concerning
the
beginning
of
the
cause
,
4
The
better
that
this
same
thing
may
appeare
,
5
And
so
truely
,
that
he
hath
not
obteined
it
fréely
,
but
hath
paid
a
price
to
deliuer
vs
from
the
giltinesse
death
.
Ro.
3.24
.
1.
Pe.
1.18
.
1.
Cor.
6.20
.
Col.
1.14
Col.
5.2.14
.
Gal.
2.21
.
Leui.
18.5
.
Act.
13
38.
Gal.
4.4
.
Rom
4.5
.
Ioh.
6.55
.
Eph.
3.2
.
Ro.
4.25
.
Ioh.
6.57
.
Phi.
1.29
.
6
It
is
a
foolishe
curiositie
to
searche
with
the
schoolemen
whether
Christ
deserued
for
him selfe
or
no
:
The
thirde
booke
entreateth
of
the
manner
howe
to
receiue
the
grace
of
Christe
,
and
what
profite
doeth
growe
vnto
vs
,
and
what
effectes
thereof
.
The
Argument
.
THE
principall
places
which
hee
entreateth
of
in
this
booke
are
seuen
:
all
which
notwithstanding
after
a
sort
,
yet
the
chiefest
part
clearely
doe
belong
to
the
entreating
of
faith
.
And
first
hee
sheweth
howe
it
commeth
to
passe
,
that
those
thinges
profite
vs
which
are
spoken
of
Christ
,
that
is
to
say
,
not
by
our
owne
power
,
but
by
the
secret
and
speciall
working
of
the
spirite
,
Chapter
first
.
Moreouer
because
the
spirite
worketh
this
good
onely
,
by
no
other
meanes
then
by
faith
,
hee
ioyneth
a
iust
entreatie
of
faith
,
Chapter
2.
Thirdly
,
to
the
intent
that
this
holsome
faith
may
the
better
bee
made
knowne
,
shewing
what
fruite
doeth
necessarily
come
thereof
,
hee
proueth
that
true
repentance
doeth
alwayes
proceede
from
it
,
and
reasoneth
much
thereof
,
from
the
thirde
to
the
tenth
.
First
,
entreating
generally
of
repentance
,
Chapter
3.
Moreouer
of
papisticall
repentance
,
and
for
that
cause
of
Contrition
,
Confession
,
and
Satisfaction
Chapter
4.
Of
indulgences
also
,
and
Purgatorie
,
Chapter
5.
Last
of
all
,
that
hee
may
specially
speake
of
true
repentance
,
that
is
,
the
two
partes
thereof
,
of
mortification
of
the
fleshe
,
and
quickenyng
of
the
spirite
:
so
descending
to
the
life
of
a
Christian
man
,
which
consisteth
in
both
of
them
,
from
the
sixth
to
the
tenth
.
Fourthly
,
more
plainely
to
shewe
what
the
profite
of
this
faith
is
,
and
what
effectes
followe
,
First
hee
entreateth
of
iustification
of
faith
,
from
the
eleuenth
to
the
eighteenth
.
Moreouer
,
of
Christian
libertie
,
which
is
as
it
were
an
appendix
of
iustification
,
Chapter
19.
Fifthly
,
hee
descendeth
to
prayer
,
because
the
same
is
the
principall
exercise
of
faith
,
&
as
it
were
the
mean
or
instrument
wherby
we
dayly
take
holde
of
Gods
benefites
Chapter
20.
Sixtly
because
before
hee
had
saide
(
in
the
first
Chapter
)
that
all
men
doe
not
indifferently
imbrace
the
communication
of
Christe
,
which
is
offered
through
the
Gospell
,
but
they
onely
whom
GOD
vouchsafeth
by
the
power
of
the
holye
Ghost
,
and
speciall
grace
.
Least
this
should
seeme
absurde
,
hee
ioyneth
a
speciall
treatise
of
Gods
Eternall
election
,
from
the
one
&
twentie
,
to
the
foure
and
twentie
.
Last
of
alll
,
because
manie
wayes
it
may
bee
greeuous
vnto
vs
to
bee
exercised
vnder
this
harde
warfare
which
alwayes
accompanieth
the
lyfe
of
a
Christian
man
,
hee
proueth
the
same
may
bee
pacified
by
meditation
of
the
resurrection
:
and
for
that
cause
hee
ioyneth
an
entreatie
thereof
Chapter
25.
Chapter
1.
That
those
thinges
which
are
spoken
of
Christ
,
doe
profite
vs
by
secrete
working
of
the
holy
Ghost
.
HOwsoeuer
the
father
bestoweth
those
gifts
which
wée
haue
spoken
of
,
vpon
his
only
sonne
,
hée
hath
not
doone
it
for
his
priuate
commoditie
,
but
to
enrich
vs
which
were
without
them
,
and
néeded
them
,
2
Herevpon
also
it
commeth
to
passe
that
Christ
came
furnished
with
the
holy
spirite
after
a
certaine
peculiar
manner
,
Cap.
2.
Of
faith
wherein
is
both
set
the
definition
of
it
,
and
the
properties
that
it
hath
.
THis
Chapter
hath
thrée
principall
partes
,
for
first
he
briefly
toucheth
certaine
thinges
:
whiche
otherwise
woulde
let
the
entreatie
of
faith
,
from
the
1.
to
the
13.
by
occasion
wherof
he
intreateth
of
the
obiect
of
faith
,
cap.
1.
Moreouer
of
faith
,
wrapped
and
hidden
,
by
occasion
wherof
he
sheweth
the
difinition
of
faith
,
from
the
2.
to
the
7.
Thirdly
of
an
vnformed
faith
,
or
of
the
reprobates
,
from
the
8.
to
the
12.
Last
of
all
,
of
the
diuerse
signification
of
the
word
13.
Moreouer
that
it
may
appeare
to
all
men
,
what
that
faith
is
which
is
entreated
of
,
he
sheweth
particularly
the
definition
which
hee
shewed
before
from
the
14.
to
the
40.
Last
of
all
by
the
apostles
authoritie
,
he
briefly
confirmeth
his
owne
definition
:
and
by
that
occasion
hée
sheweth
against
the
schoolemen
what
relation
faith
,
hope
,
and
charitie
haue
betwéene
them selues
,
from
the
.41
.
to
the
43.
2
Moreouer
as
touching
their
fained
deuise
of
an
hidden
faith
,
that
is
,
obediently
to
submit
our selues
to
the
Church
,
and
to
bée
ready
to
imbrace
for
true
,
what
soeuer
the
Church
appointeth
,
committing
to
it
the
office
of
searching
and
knowing
:
but
these
sa●●e
is
no
faith
,
but
that
which
consisteth
not
in
ignorance
but
in
knowledge
,
and
that
not
only
of
God
,
but
also
of
the
wil
of
God
.
For
when
Paule
saith
,
That
with
the
heart
wée
beléeue
to
righteousnesse
,
and
with
the
mouth
,
confession
is
made
to
saluation
;
hee
sheweth
that
it
is
not
enough
if
a
man
vnexpressedly
beléeue
that
which
he
vnderstandeth
not
,
3
Howsoeuer
many
thinges
(
such
is
the
ignorance
wherein
we
are
compassed
)
are
wrapped
and
hidden
from
vs
in
this
mortall
life
:
yet
is
it
most
absurd
,
vnder
this
colour
to
intitle
ignorance
tempered
with
humilitie
,
by
the
name
of
faith
,
which
truely
lyeth
in
the
knowledge
of
God
&
Christ
,
4
Our
faith
is
also
wrapped
and
hidden
so
long
as
we
wander
in
this
world
,
not
onely
because
many
things
are
yet
hidden
from
vs
:
but
also
because
wée
are
compassed
about
with
many
mists
of
errours
,
for
the
highest
wisedome
of
the
most
perfect
is
this
,
to
profite
more
and
procéede
on
further
,
with
gentle
willingnesse
to
learne
:
5
Faith
also
may
be
called
wrapped
and
intangled
,
which
notwithstanding
is
properly
nothing
else
,
but
a
preparation
of
faith
,
whereof
hée
bringeth
two
examples
:
Moreouer
hee
concludeth
that
such
willingnesse
to
learne
,
7
Neither
yet
at
euery
word
of
God
is
faith
boulstered
vp
(
although
in
all
things
it
subscribe
to
the
truth
of
God
)
neither
doeth
it
so
much
respect
his
will
only
whatsoeuer
,
8
Now
as
touching
their
deformed
faith
,
that
is
to
say
,
9
Hée
shaketh
the
place
of
Paule
out
of
their
handes
,
1.
Cor.
13.2
This
worde
Faith
,
is
taken
for
power
of
doing
miracles
which
euery
vngodly
man
alusiuely
hath
:
for
the
gift
of
prophesies
and
tonges
,
&
other
gifts
,
of
graces
,
are
aswell
with
the
wicked
as
with
the
godly
.
wherewith
they
are
wont
to
defende
their
ignorance
:
moreouer
hee
pointeth
as
it
were
with
the
finger
,
what
it
is
that
driueth
them
into
errour
,
that
is
,
that
when
the
worde
of
faith
hath
diuerse
significations
,
they
not
considering
the
diuersitie
of
the
thing
signified
,
dispute
as
though
it
were
taken
for
one
thing
in
all
places
alike
,
they
also
for
teaching
sake
,
doe
willingly
graunt
that
there
are
diuers
sortes
of
faith
,
besides
that
onely
faith
of
the
godly
:
There
may
vndoubtedly
be
two
sorts
of
men
to
whom
the
testimonie
of
faith
abusiuely
is
attributed
:
the
one
of
them
which
acknowledgeth
nothing
else
than
Christian
religion
:
the
other
of
them
which
come
to
this
point
also
,
that
they
are
touched
with
great
reuerence
thereof
.
10
Such
perswasion
of
the
faith
of
the
wicked
,
is
rather
a
shadowe
or
an
image
,
then
faith
it selfe
:
séeing
it
differeth
so
farre
from
the
sounde
trueth
of
faith
.
Simon
Magus
being
ouercome
with
the
maiestie
of
the
Gospell
,
had
a
certaine
faith
,
such
as
it
was
,
and
so
acknowledged
Christ
to
be
the
authour
of
life
and
saluation
,
that
he
willingly
professed
himselfe
to
bee
one
of
his
:
11
Neither
ought
it
to
séeme
hard
,
if
such
faith
be
attributed
to
the
reprobate
séeing
experience
teacheth
,
that
the
reprobate
are
sometimes
moued
with
the
same
féeling
that
the
elect
are
.
So
that
in
their
own
iudgement
they
differ
nothing
from
the
elect
,
when
notwithstanding
he
differeth
much
from
the
peculiar
testimonie
which
the
spirite
geueth
to
the
elect
:
for
their
féeling
is
fraile
,
and
vanishing
away
,
but
the
féeling
of
the
elect
is
not
so
.
Where
Paule
affirmeth
that
faith
is
the
fruit
of
election
,
12
The
reprobate
are
but
for
a
time
,
because
they
abide
not
in
the
will
and
trueth
of
GOD
,
but
in
a
vanishing
féeling
,
and
are
not
throughly
soked
,
but
onely
lightly
washed
ouer
with
the
knowledge
of
the
Gospel
,
they
are
with
no
other
faith
or
light
sprinkled
,
than
with
the
which
may
perish
:
but
the
elect
,
are
neuer
depriued
of
their
faith
,
although
it
bée
little
and
weake
.
The
reprobate
also
are
sometimes
so
touched
with
the
féeling
of
Gods
grace
,
that
they
haue
raised
vp
a
certaine
desire
of
mutuall
loue
(
suche
as
was
in
Saul
,
who
had
in
him
a
godly
affection
,
to
loue
God
,
by
whom
he
knewe
himselfe
to
bée
fatherly
handeled
,
and
therefore
was
delighted
with
a
certaine
swéetnesse
of
his
goodnesse
)
yet
they
doe
not
soundly
loue
as
children
,
but
are
led
with
a
certaine
affection
like
hired
seruants
:
but
so
that
they
doe
not
counterfeite
a
faith
,
which
yet
lacke
true
faith
,
while
being
carried
away
with
a
sodaine
violent
motion
of
zele
,
13
Nowe
as
touching
the
signification
of
the
word
,
Nowe
comming
to
the
definition
and
expounding
euery
part
thereof
,
hée
chooseth
aside
to
him selfe
sixe
principall
members
to
bée
expounded
:
to
the
first
whereof
hee
assigneth
sections
14.
to
the
second
,
from
the
15.
to
the
17.
to
the
third
28.
to
the
4.
from
the
29.
to
the
32.
to
the
fift
32.
to
the
last
,
from
the
33.
to
the
40.
14
As
touching
the
first
,
he
sheweth
what
is
the
knowledge
which
he
requireth
in
his
definition
:
15
It
is
called
Sure
and
stedfast
,
to
expresse
thereby
a
more
sound
constancy
of
persuasion
,
&
that
by
this
meanes
,
a
doubting
&
rouling
opinion
,
on
the
one
side
may
be
excluded
:
on
the
other
side
a
doubtfull
and
an
entangled
conception
:
for
we
by
nature
are
very
ready
to
distrust
&
misbelief
,
so
that
the
thing
which
we
al
confesse
with
mouth
(
that
God
is
faythfull
)
no
man
can
persuade
himself
thereof
,
without
great
strife
,
specially
séeing
in
euery
one
there
is
doubt
of
themselues
.
Psal.
19.31
.
Pro.
30.5
.
Ephe.
3.12
Psal.
119.
through
out
.
16
The
chiefe
staye
whereon
Fayth
hangeth
,
is
turned
to
this
,
that
we
should
not
thinke
that
the
promises
of
mercy
which
the
Lorde
offereth
to
be
true
beside
vs
,
and
not
at
all
in
our selues
,
7
He
wipeth
away
an
obiection
,
that
the
faythfull
doe
finde
by
experience
a
farre
other
thing
,
that
they
are
not
only
tempted
with
vnquietnes
,
but
also
are
sometymes
shaken
with
most
gréeuous
terrors
:
but
he
teacheth
no
such
securitie
,
as
is
assayled
with
no
carefulnesse
,
but
rather
he
confesseth
that
the
faythfull
haue
a
perpetuall
strife
with
their
owne
distrustfulnesse
:
18
This
contention
wherof
he
speaketh
,
ariseth
of
the
contrarietie
of
the
fleshe
and
the
Spirite
,
yet
so
it
shaketh
vs
,
that
although
we
be
stroken
,
we
are
yet
neuer
driuen
from
our
place
.
19
He
sheweth
by
two
similitudes
,
that
although
our
faith
be
not
very
perfect
,
yet
it
is
vndoubtful
and
certain
.
As
a
man
that
is
in
prison
shut
vp
,
20
And
both
may
stand
very
well
.
21
The
faythfull
so
oft
as
they
are
stroken
with
feare
,
doe
so
labour
by
Gods
word
,
Augustine
sayth
,
howe
great
Engins
so
euer
the
Deuill
rayseth
vp
agaynst
vs
,
so
long
as
he
possesseth
not
the
place
of
the
heart
,
where
Fayth
dwelleth
,
hée
is
cast
out
of
the
doores
.
22
The
other
kinde
of
feare
,
which
the
faythfull
learne
by
the
examples
of
Gods
vengeaunce
shewed
agaynst
the
wicked
,
doeth
nothing
diminish
the
safetie
of
their
Fayth
,
but
doeth
more
confirme
the
same
.
And
they
set
such
examples
before
their
eyes
,
not
to
beate
downe
their
consciences
with
terrour
,
that
they
rest
not
vpon
the
assurednesse
of
Gods
mercy
,
but
diligently
to
holde
down
,
the
rash
presumption
,
which
out
of
the
remnantes
of
the
fleshe
créepeth
sometimes
euen
into
the
holy
ones
,
that
with
vayne
confidence
it
waxe
not
outragiously
wanton
.
When
the
Apostle
in
setting
foorth
the
scourges
wherwith
the
Lorde
in
olde
tyme
,
had
punished
the
people
of
Israell
,
putteth
the
Corinthians
in
feare
that
they
entangle
not
them selues
with
lyke
euils
,
23
Neither
doth
this
hinder
,
24
Yet
doe
we
not
so
make
roume
to
them
,
which
howe
soeuer
they
graunt
,
that
so
oft
as
we
looke
vnto
Christ
,
wée
finde
in
him
full
matter
to
hope
wel
,
yet
would
they
haue
vs
wauer
and
stagger
in
beholding
our
own
vnworthines
:
for
they
so
place
conscience
betwéene
hope
and
feare
,
that
it
altereth
from
the
one
to
the
other
,
by
enterchaungeable
times
and
courses
,
Fayth
therevppon
giuing
place
to
desperation
:
but
it
is
sure
that
Christ
with
his
worthinesse
hath
brought
to
passe
,
that
our
vnworthines
should
neuer
come
in
the
sight
of
God
:
25
This
hée
confirmeth
by
the
testimony
of
Bernard
,
who
saith
,
that
in
studiyng
the
benifit
of
God
,
vpon
the
soule
,
he
findeth
two
thinges
,
as
it
were
contrary
.
If
I
behold
sayth
he
,
the
soule
it selfe
,
as
it
is
in
it selfe
,
and
of
it selfe
,
I
can
say
nothing
more
truely
of
it
,
than
that
it
is
vtterly
brought
to
naught
:
it
is
loaden
with
sin
,
couered
with
darkenes
,
entangled
which
deceitful
entisements
,
itching
with
lusts
,
subiect
to
passions
,
filled
with
illusions
,
alway
enclined
to
euil
,
bent
to
all
kind
of
vices
,
finally
full
of
shame
and
confusion
.
Barn
.
in
H●nai
.
5.
of
the
dedication
of
the
Temple
.
how
is
he
nothing
towards
whom
Gods
heart
is
set
?
brethren
let
vs
take
heart
againe
.
Though
wée
bée
nothing
in
our
owne
hearts
,
peraduenture
there
may
somewhat
of
vs
lye
hidden
in
the
hart
of
God
.
O
Father
of
mercyes
,
O
Father
of
the
miserable
,
howe
doest
thou
set
thy
heart
toward
vs
?
for
thy
hart
is
where
thy
treasure
is
:
But
howe
are
we
thy
treasure
that
are
nothing
?
All
nations
are
so
before
thée
,
as
if
they
were
not
,
they
shall
be
reputed
as
nothing
.
Euen
before
thée
,
not
within
thée
:
so
in
the
iudgement
of
thy
trueth
,
but
not
in
the
affection
of
thy
pittie
.
Thou
callest
those
thinges
that
are
not
,
as
though
they
were
.
Therefore
both
they
are
not
,
because
thou
callest
those
things
that
are
not
,
and
also
they
are
,
because
thou
callest
them
:
for
though
they
are
not
in
respect
of
themselues
,
yet
with
thée
they
are
according
as
Paule
sayth
,
27
That
which
Iohn
sayth
,
the
feare
is
not
in
charitie
,
28
After
he
hath
made
perfect
the
second
member
of
the
definition
,
he
commeth
to
the
third
,
that
is
to
say
,
to
that
which
he
sayde
,
had
respect
vnto
Fayth
(
Gods
good
will
)
in
which
word
he
enterpreteth
is
assigned
whatsoeuer
belongeth
to
perfect
felicitie
:
29
The
fourth
member
hée
hath
made
the
frée
promise
of
God
,
sheweing
that
it
is
the
foundation
of
Fayth
:
whereof
hée
rendereth
a
reason
,
for
because
Fayth
although
in
all
poyntes
it
embrace
the
worde
of
God
,
yet
properly
it
beginneth
at
a
promise
,
therein
continueth
,
30
Neyther
yet
is
Fayth
in
this
restraint
diuided
,
and
one
only
peace
taken
holde
off
,
(
as
some
maliciously
alledge
)
séeing
it
is
graunted
that
Fayth
hath
respect
to
all
the
partes
of
Gods
worde
,
31
Herevppon
may
be
gathered
,
Sara
,
Rabecca
,
and
Isaac
,
10.
sec
14.
.
whose
fall
and
weakenesse
did
darken
Fayth
,
but
not
put
it
cleane
out
,
yet
wée
in
the
meane
space
are
admonished
not
to
despaire
,
although
it
bée
neuer
so
little
from
the
worde
.
32
The
fifte
member
is
,
that
hée
concludeth
all
the
promises
in
Christ
:
which
he
proueth
by
this
means
:
Ther
is
no
promise
which
commeth
not
of
loue
,
but
there
is
no
loue
but
in
Christe
,
therefore
there
is
no
promise
but
in
him
:
33
The
sixt
and
last
member
is
,
that
Faith
is
no
otherwayes
reuealed
in
our
mindes
,
nor
sealed
in
our
harts
,
34
First
he
proueth
the
former
member
both
by
reasons
and
testimonies
:
35
Wherefore
the
Spirite
of
Fayth
is
called
Fayth
it selfe
,
36
Takyng
in
hande
the
last
member
,
he
draweth
his
confirmation
from
the
former
,
as
it
were
from
the
lesse
to
the
more
,
that
is
to
say
,
that
the
distrustfulnes
of
the
heart
,
is
greater
then
the
blindnesse
of
the
wit
,
and
it
is
far
more
harder
to
haue
the
mind
furnished
with
assurednes
,
then
the
wit
to
be
instructed
with
thinking
.
37
Yet
the
Spirit
doth
not
so
confirm
the
mindes
of
the
faithful
,
38
Hereby
we
may
iudge
how
pernicious
&
pestilent
is
that
doctrine
of
the
scholemen
,
that
can
no
otherwise
determine
of
the
grace
of
God
toward
vs
,
them
by
morall
coniecture
:
for
nothing
is
more
contrary
to
Fayth
,
then
eyther
coniecture
,
or
any
thing
near
vnto
doubting
.
And
doe
very
ill
wrythe
to
this
purpose
,
39
That
which
they
obiect
,
40
Then
he
also
wipeth
away
that
which
they
obiect
:
that
although
to
our
present
state
of
righteousnesse
we
may
gather
a
iudgement
of
the
grace
of
God
,
yet
the
knowledge
of
perseuerance
to
the
end
abideth
in
suspence
,
especially
séeing
the
Apostle
feareth
vs
,
41
Now
after
hee
hath
declared
the
definition
,
in
this
sort
hée
handeleth
it
,
to
shew
that
the
same
is
not
contrary
,
42
Yet
it
cannot
bée
,
but
this
liuely
faith
,
43
For
the
coniunction
and
affinitie
which
faith
and
hope
haue
together
,
Peter
Lombard
hath
vnsauourly
laide
a
double
foundation
of
the
faith
,
that
is
to
say
,
the
grace
of
God
,
and
merite
of
works
,
but
let
vs
cast
away
the
confidence
of
workes
,
be
bolde
to
hope
well
,
Be
it
vnto
thee
according
to
thy
faith
.
Cap.
3.
That
we
are
regenerate
by
faith
,
wherein
is
entreated
of
repentance
.
ALthough
the
title
séeme
to
promise
some
declaration
of
faith
,
yet
hee
entreateth
onely
of
repentaunce
,
which
alwaies
accompanieth
true
faith
.
And
the
chapter
in
my
iudgement
may
aptly
be
deuided
into
fiue
partes
:
for
first
hée
sheweth
certaine
opinions
of
others
about
repentance
,
from
the
first
to
the
fourth
.
Secondly
hée
sheweth
what
is
to
be
determined
thereof
in
his
owne
iudgement
,
from
the
fift
to
the
nienth
.
Thirdly
he
assigneth
the
cause
why
he
woulde
the
same
shoulde
bée
extended
to
the
last
end
of
life
,
which
hée
affirmeth
in
the
declaration
of
his
definition
,
from
the
tenth
to
the
fourtéenth
:
Fourthly
,
hee
sheweth
either
to
what
purpose
,
or
to
what
end
the
fruite
of
repentance
tendeth
,
from
the
15.
to
the
20.
last
of
all
,
how
it
may
profite
vs
,
from
the
21.
to
the
25.
As
touching
the
first
,
there
are
thrée
thinges
which
hée
reckoneth
in
this
place
out
of
other
mens
iudgementes
,
whether
shoulde
be
first
,
faith
or
repentance
,
on
how
many
parts
it
standeth
,
and
howe
manyfolde
it
is
.
No
man
hath
faith
,
which
applieth
not
his
whole
indeuour
,
to
the
meditation
of
repentance
:
yet
they
are
all
deceiued
,
that
thinke
that
repentance
doeth
rather
go
before
faith
,
than
flowe
or
spring
foorth
of
it
.
2
Howe
vnforcible
their
reason
is
,
3
They
which
haue
taught
,
that
repentance
standeth
on
two
partes
:
Mortification
,
and
Viuification
,
the
last
part
they
haue
wrongfully
interpreted
,
while
they
call
it
comfort
,
which
rather
signifieth
a
desire
to
liue
well
,
which
groweth
of
regeneration
,
as
if
it
were
saide
,
that
man
dieth
to
himselfe
,
to
begin
to
liue
to
God
.
4
Some
others
haue
made
two
sorts
of
repentance
,
the
one
of
the
lawe
,
the
other
of
the
Gospell
,
where
also
are
set
examples
of
both
.
The
repentance
of
the
law
,
5
Comming
to
expounde
his
owne
meaning
,
first
he
proueth
,
that
repentance
and
faith
,
albeit
they
cannot
bée
separated
,
6
His
definition
standeth
on
thrée
partes
,
the
first
,
because
hée
will
haue
it
to
bée
a
conuersion
or
turning
:
7
The
second
is
,
that
it
ought
to
procéede
of
an
earnest
feare
of
God
:
and
this
feare
partly
is
stirred
vp
by
the
remembrance
of
the
iudgement
of
God
:
8
The
third
standeth
of
two
partes
,
9
Both
these
thinges
do
happen
vnto
vs
by
the
partaking
of
Christ
,
therfore
at
one
worde
,
10
But
in
that
he
would
haue
it
extended
to
the
last
ende
of
euery
mans
life
,
it
is
for
this
cause
,
that
there
remaineth
in
the
regenerate
a
féeding
of
euill
,
and
matter
of
strife
.
This
same
feeding
Augustine
oftentimes
calleth
not
sinne
,
but
infirmitie
:
which
notwithstanding
is
sinne
,
and
sometime
is
called
by
that
name
of
Augustine
.
11
Neither
is
this
any
let
to
the
contrary
,
12
But
so
those
desires
are
vniuersally
condemned
,
wherewith
man
naturally
is
moued
that
those
thinges
are
excepted
,
which
God
hath
so
engrauen
in
the
minde
of
man
,
at
the
first
creation
,
that
they
cannot
be
rooted
out
without
destroying
the
very
nature
of
man
,
and
none
but
only
vnnaturall
and
vnbrideled
motions
,
that
fight
against
the
ordinance
of
God
,
are
stroken
with
this
curse
.
And
albeit
we
are
all
infected
by
reason
of
the
corruptnesse
of
nature
,
yet
are
they
not
condemned
in
respect
they
are
naturall
,
but
in
respect
they
are
inordinate
.
Augustine
is
of
that
iudgement
.
13
It
is
shewed
by
many
testimonies
taken
out
of
his
workes
,
That
the
lawe
of
sinne
is
both
released
by
the
spirituall
regeneration
,
and
abideth
in
the
mortall
flesh
:
released
héerein
,
because
the
guiltinesse
is
taken
away
in
the
Sacrament
,
whereby
the
faithfull
are
regenerate
,
14
Against
the
Anabaptistes
,
which
will
not
haue
the
regenerate
careful
to
bridle
the
lust
of
the
flesh
,
as
though
after
they
haue
receiued
the
spirit
of
god
,
they
coulde
neuer
sinne
againe
,
15
Going
about
to
speake
of
fruites
which
ought
to
followe
repentance
,
hée
taketh
beginning
of
those
places
,
which
the
Apostle
in
another
place
describeth
:
yet
in
the
meane
time
kéeping
in
doubt
whether
they
ought
to
bée
counted
causes
or
effectes
,
or
partes
,
or
affections
,
As
concerning
sorrowfulnes
,
hée
counselleth
to
kéepe
measure
,
least
such
sorrow
and
loathing
of
our selues
doe
swallow
vs
vp
:
and
this
he
counselleth
by
the
holy
aduise
of
Bernard
,
16
Héerby
it
appeareth
,
what
be
the
true
fruites
of
repentance
,
for
as
touching
outward
testimonies
,
although
they
alwayes
follow
repentance
(
as
to
be
in
filthinesse
,
mourning
&
wéeping
)
yet
must
wee
beware
that
wee
lay
not
the
force
of
repentance
vpon
them
,
17
Wéeping
,
fasting
,
&
ashes
spoken
of
by
Ioel
,
are
not
the
principall
parts
of
repentance
,
but
turning
to
god
,
yet
som
of
these
were
vsed
at
the
time
,
18
The
name
of
repentance
is
improperly
applied
to
this
outwarde
profession
,
as
that
which
ought
rather
to
be
called
a
confession
of
the
fault
,
which
desiring
discharge
of
the
punishment
of
guiltines
,
yet
this
external
profession
,
is
a
godly
exercise
as
wel
priuate
as
publike
:
19
The
end
of
repentance
is
,
that
hauing
ouercome
our
corrupt
and
wicked
affections
,
21
As
in
the
last
hee
teacheth
from
whence
repentance
is
,
22
By
this
occasion
he
sheweth
that
that
is
so
horrible
an
offence
,
the
sinne
of
the
holy
Ghost
,
that
it
shall
not
bée
pardoned
:
bringing
a
true
definition
therof
,
and
prouing
,
and
shewing
the
same
out
of
the
scriptures
.
They
sin
against
the
holy
Ghost
,
Cap.
4.
That
all
that
the
Sophisters
babble
in
their
schooles
,
of
penance
;
is
farre
from
the
purenesse
of
the
Gospell
:
where
is
entreated
of
confession
and
satisfaction
.
FIrst
,
in
generall
and
in
summe
,
hée
toucheth
the
doctrine
of
the
schoolemen
,
Chapter
1.
Moreouer
,
hee
examineth
all
the
partes
thereof
,
Contrition
,
2.
3.
Confession
from
the
4.
to
the
24.
Satisfaction
,
from
the
25.
to
the
39.
The
schoolemen
do
vnluckily
abide
in
the
doctrine
of
repentaunce
.
For
first
they
wrongfully
define
it
:
secondly
,
they
foolishly
diuide
it
:
thirdly
,
they
rayse
Tragedies
of
light
matters
,
and
with
troublesome
questions
they
entangle
the
mindes
of
the
readers
:
Last
of
all
,
they
entangle
themselues
so
with
a
certayne
saying
of
Hierome
,
that
they
can
neuer
vnfold
them selues
out
.
Furthermore
they
too
grosely
betray
their
owne
blockishnes
.
2
When
they
diuide
repentance
into
contrition
of
hart
,
confession
of
mouth
,
and
satisfaction
of
workes
,
and
woulde
haue
remission
of
sins
to
depend
therof
:
First
it
is
shewed
that
there
can
bée
no
such
contrition
,
as
may
deserue
vs
pardon
:
secondly
that
such
contrition
ought
not
to
be
layde
vpon
mens
mindes
,
specially
to
that
end
,
that
they
shoulde
not
leaue
of
before
they
had
payed
the
debt
.
3
No
man
hath
at
any
tyme
bin
holpen
by
such
contrition
:
yet
he
willingly
acknowledgeth
,
and
teacheth
a
certeyne
sorowfulnesse
or
contrition
:
but
such
as
may
teach
vs
to
hunger
&
thirst
after
the
mercy
of
Christ
:
but
not
such
as
may
teach
vs
to
discerue
remission
of
sinnes
by
iust
and
full
contrition
,
As
touching
confession
,
first
hée
sercheth
whether
it
be
by
Gods
law
or
no
,
from
the
4.
to
the
8.
secondly
hée
sheweth
what
the
same
is
,
which
wée
haue
deliuered
in
the
worde
of
God
,
from
the
9.
to
the
14.
Lastly
how
foolish
and
vnseasoned
things
they
are
,
that
they
brable
about
confession
,
from
the
15.
to
the
24.
4
Concerning
confession
,
there
hath
bin
great
strife
betwéene
the
Canonists
and
the
Schoole
Diuines
,
5
The
second
argument
is
also
drawn
from
an
Allegorie
,
that
is
,
from
that
,
where
they
say
that
the
Lord
commanded
his
Disciples
,
that
when
Lazarus
was
raised
vp
,
they
should
vnbinde
and
lose
him
from
his
bonds
:
to
this
he
aunswereth
two
waies
,
first
,
that
it
is
more
likely
that
Christe
spake
vnto
the
Iewes
then
to
the
Disciples
:
secondly
that
that
Allegory
cannot
so
much
be
drawne
to
confirme
confession
as
to
counsell
vs
,
that
we
be
ready
to
forgiue
them
whome
the
Lord
had
acquited
.
6
The
third
argument
is
drawne
from
authoritie
,
and
from
wordes
spoken
,
7
Confession
therefore
whereof
hée
speaketh
,
is
not
of
the
lawe
of
God
,
but
although
the
vse
thereof
be
very
auncient
,
yet
was
it
alwayes
frée
,
till
the
tyme
of
Innocent
the
third
,
who
was
about
a
thousand
two
hundred
yeeres
after
Christe
:
but
it
is
shewed
what
and
how
foolishe
a
lawe
it
was
:
but
in
olde
ryme
the
vse
thereof
was
frée
:
and
afterward
in
the
Church
of
Constantinople
,
was
vtterly
forbidden
,
by
means
of
a
Matron
that
playd
the
whore
with
a
Deacon
,
vnder
that
pretence
and
coulour
.
8
This
kinde
of
confession
did
greatly
displease
Chrysostom
.
Tel
,
sayth
he
,
thy
sinnes
,
that
thou
mayest
doe
them
away
:
if
thou
be
ashamed
to
tell
to
any
man
thy
sinnes
that
thou
hast
done
,
tell
them
daily
in
thy
soule
.
I
doe
not
say
,
confesse
them
to
thy
fellow
seruaunt
,
that
may
reproch
thée
:
tell
them
to
God
that
taketh
care
of
them
:
confesse
thy
sinnes
vpon
thy
bedde
,
that
there
thy
conscience
may
daily
recognishe
her
euils
.
And
againe
he
sayeth
,
9
But
as
concerning
that
kynde
of
confession
which
is
taught
vs
in
the
word
of
God
,
the
old
translator
is
worthy
great
reprehension
,
because
he
hath
so
often
turned
confession
in
the
stead
of
praise
.
Moreouer
,
10
The
secrete
confession
which
is
done
only
to
God
,
doeth
easily
bring
the
voluntary
confession
with
men
,
if
it
be
sincere
,
so
often
as
either
the
same
is
profitable
for
Gods
glorie
,
for
for
the
humbling
of
our selues
.
Such
voluntary
confession
also
before
men
,
hath
taken
beginning
from
Gods
ordinance
.
11
There
are
two
kindes
of
voluntary
confession
,
the
one
publike
,
the
other
priuate
,
12
There
are
also
two
fourmes
of
priuate
confession
,
one
,
that
is
made
for
our
own
sake
:
13
The
other
is
that
,
which
is
commended
to
vs
by
Christ
him self
,
to
appease
our
neighbor
,
&
to
reconcile
vs
,
if
by
any
meanes
he
be
hurt
through
our
default
:
vnder
this
sort
is
contained
their
confession
which
haue
sinned
to
the
offence
of
the
whole
church
.
The
other
order
or
form
of
confession
the
scripture
is
vtterly
ignorant
of
,
&
it
is
not
our
duetie
to
bind
the
consciences
of
the
faythful
with
new
bonds
.
14
In
these
thrée
kindes
of
confession
(
he
speaketh
of
the
publike
&
two
forms
of
priuat
)
the
power
of
keies
hath
place
:
&
what
profit
commeth
therby
to
the
confessors
:
but
when
we
speake
of
keys
,
15
Now
comming
to
the
examining
the
false
inuentions
of
the
Romanists
,
first
he
briefly
sheweth
what
necessitie
of
confessing
they
haue
assigned
all
men
:
secondly
,
howe
many
keyes
they
fayne
themselues
to
haue
,
and
what
they
are
:
thirdly
,
how
crookedly
they
rather
wrest
than
enterpret
to
bind
and
to
lose
:
Last
of
all
,
to
whom
they
assigne
this
office
,
to
the
Priest
and
not
to
God
,
for
they
dare
not
expound
these
wordes
to
binde
and
to
lose
,
to
forgiue
&
put
away
sins
,
which
ministers
doe
by
preaching
the
Gospel
,
16
Answering
in
fewe
words
particularly
to
euery
one
,
and
first
to
the
necessitie
of
reckoning
vp
of
all
their
sins
,
which
by
lawe
they
haue
confirmed
,
hée
sheweth
that
the
same
is
such
,
as
by
no
meanes
can
be
obserued
and
kept
.
Dauid
had
well
studied
vpon
the
confession
of
his
sinnes
,
yet
he
cried
out
,
who
shal
vnderstand
his
errors
.
Lord
cleanse
me
from
my
secret
sinnes
,
myne
iniquities
haue
passed
aboue
myne
head
,
and
lyke
a
waightie
burthen
haue
waxed
heauy
aboue
my
strength
.
18
He
most
elegantly
describeth
how
miserably
their
soules
were
vexed
with
this
butchery
,
that
haue
bene
touched
with
any
féeling
of
God
,
and
that
two
wayes
:
First
that
that
thing
which
they
most
seuerely
and
rigorously
doe
demaund
,
can
by
no
meanes
be
brought
to
passe
.
Moreouer
the
mitigations
or
medicines
which
they
apply
,
doe
rather
increase
the
sorows
,
than
diminish
them
:
whether
they
require
no
other
thing
than
that
euery
one
shoulde
doe
that
which
lyeth
in
him
,
or
graunt
to
the
penitent
pardon
for
their
negligence
,
so
it
be
not
idle
.
Here
let
the
readers
consider
how
possible
it
is
to
bring
in
account
all
the
doings
of
an
whole
yeare
,
18
Hée
sheweth
by
two
similitudes
,
for
what
cause
some
rested
vpon
so
cold
comfort
:
That
the
law
is
also
vniust
for
two
causes
.
Also
what
is
the
moste
sure
rule
of
confession
,
that
is
to
say
,
in
a
briefe
summe
to
confesse
that
the
depth
our
iniquitie
is
such
,
as
far
passeth
our
vnderstanding
:
19
We
do
not
then
vnworthily
condemne
auricular
confession
,
so
pestilent
and
so
many
waies
hurtful
to
the
church
in
the
they
attribute
to
it
this
profit
,
that
shame
should
humble
the
sinner
:
that
it
is
otherwise
we
are
taught
by
experience
.
20
In
that
they
alledge
the
power
of
keyes
,
it
maketh
nothing
for
them
:
first
because
they
are
not
the
Apostles
successors
:
secondly
because
they
haue
not
the
holy
Ghost
,
21
In
that
they
say
they
vsurpe
power
without
knowledge
,
&
define
their
keyes
to
be
the
authoritie
of
deseruing
,
and
the
power
of
execution
:
not
professing
knowledge
,
but
to
haue
it
as
a
counsellour
to
good
vse
(
that
by
this
meanes
they
may
deliuer
their
boldnesse
&
rashnesse
from
hatred
,
because
without
difference
they
lose
and
vnbinde
both
by
it selfe
too
odious
)
if
it
happen
to
bee
as
though
they
shoulde
say
they
haue
an
imagination
,
power
,
and
a
friuolous
disposing
.
How
so
euer
peraduenture
they
will
deny
that
they
otherwise
limitte
Christ
,
saying
then
according
to
the
merits
of
him
which
is
bound
&
losed
,
but
contrariwise
the
messengers
of
the
gospel
,
haue
a
sure
and
certaine
dispensation
,
who
béeing
enstructed
in
the
Worde
,
haue
knowledge
,
whereby
they
may
measure
euery
mans
worthines
as
néed
shall
require
.
22
If
any
man
take
exception
,
and
say
,
that
the
lawful
ministers
of
Christ
shall
be
no
lesse
doubtful
in
their
office
,
because
the
absolution
that
hangeth
vpon
Fayth
shall
alway
remaine
doubtfull
:
And
then
that
sinners
them selues
shall
haue
either
none
or
colde
comfort
,
because
the
minister
him self
,
which
is
no
competent
Iudge
of
their
Faith
,
can
not
be
assured
of
their
absolution
:
the
answere
is
easie
and
in
readinesse
:
Because
we
say
not
as
they
say
,
that
forgiuenes
dependeth
vpon
the
iudgement
or
person
of
the
Priest
:
(
which
maketh
the
Popish
absolution
doubtfull
,
and
many
wayes
perplexe
)
but
vppon
the
Fayth
of
him
whome
we
lose
:
neyther
do
we
professe
any
other
remission
,
23
A
more
ful
entreatie
of
these
things
being
referred
to
an
other
place
,
nowe
hee
briefly
toucheth
certayne
other
of
their
errours
.
And
first
because
they
do
preposterously
drawe
to
auricular
confession
,
those
thinges
which
are
partly
spoken
of
the
preaching
of
the
Gospell
,
and
partly
of
excommunication
:
secondly
,
in
that
they
deny
that
it
sufficeth
to
confesse
sinnes
,
either
to
God
only
or
to
laye
men
,
vnlesse
a
Priest
be
the
hearer
of
them
:
Thirdly
,
that
albeit
they
rightly
confesse
(
because
absolution
alway
accompanieth
repentance
)
there
properly
remaineth
no
bonde
,
when
a
man
is
touched
with
repentance
(
therefore
the
Priest
doeth
not
then
so
much
forgiue
sinnes
,
as
pronounce
and
declare
them
forgiuen
)
yet
in
the
worde
of
declaring
,
they
slily
bring
in
a
grosse
errour
,
and
they
ouerthrow
this
their
moderation
by
enioyning
of
penaltie
and
satisfaction
.
24
A
brief
summe
of
that
which
hath
bin
said
of
this
pontificall
confession
.
25
Comming
to
satisfaction
,
to
which
the
schoolemen
assigne
the
third
place
in
their
definition
:
first
he
sheweth
what
satisfaction
is
fayned
of
them
:
26
That
which
contrarily
they
alledge
that
remission
of
sins
and
reconciliation
were
made
at
one
tyme
:
when
we
are
in
Baptisme
receiued
into
the
fauour
of
God
by
Christe
.
That
after
Baptisme
if
we
sinne
,
we
must
ryse
agayne
by
satisfactions
.
27
There
are
two
thinges
that
here
are
to
bée
taken
héede
of
,
first
that
Christ
may
haue
his
due
honour
kept
vnto
him
whole
and
vndiminished
:
lastly
,
that
the
consciences
being
assured
of
the
forgiuenesse
of
sin
,
may
haue
peace
with
God
:
first
it
is
seuerally
proued
,
that
it
is
violated
by
the
false
imagination
of
satisfaction
.
28
The
distinction
wherevnto
they
flye
,
that
some
sins
are
veniall
,
some
mortal
and
deadly
,
doth
nothing
help
them
:
29
Their
other
distinction
of
forgiuing
the
faulte
and
not
the
penaltie
,
30
Hee
prosecuteth
the
same
argument
in
the
former
part
of
this
section
,
31
And
so
commyng
to
the
testimonies
of
the
scripture
,
33
The
other
is
,
35
Hée
answereth
to
the
places
of
Scripture
in
these
thrée
next
sections
,
which
they
alledged
for
confirmation
of
their
lie
in
the
premises
of
the
consideration
of
gods
iudgements
.
And
first
as
touching
that
place
of
Samuel
he
interpreteth
that
that
correcting
of
Dauid
was
but
a
chastisement
,
38
After
he
hath
expounded
the
places
of
scripture
,
he
commeth
to
the
fathers
,
wherof
many
he
confesseth
,
haue
in
this
point
either
erred
or
spoken
too
crabbedly
and
hardly
,
which
notwithstanding
make
nothing
for
the
schoole
doctours
opinion
.
39
For
they
haue
so
spoken
of
Satisfactions
,
that
it
appeareth
that
satisfactions
in
those
dayes
,
and
repentance
were
appointed
,
not
a
recompence
for
God
,
but
a
testimony
to
the
Churche
,
that
they
were
truely
and
hartely
wéery
of
their
former
life
.
But
Lombard
and
the
residue
haue
gathered
out
their
vnsauerie
dotages
out
of
some
bastard
writinges
.
Cap.
5.
Of
the
suppliynges
which
they
adde
to
satisfactions
,
as
pardons
&
purgatorie
.
OVt
of
this
doctrine
of
Satisfaction
,
doe
flow
indulgences
or
pardons
,
whereby
they
faine
and
imagine
that
they
dispence
the
merits
of
Christ
,
and
martyrdome
to
them
which
want
their
own
proper
power
to
make
satisfaction
.
2
It
is
shewed
by
many
testimonies
of
Scriptures
,
what
pardons
are
by
their
owne
doctrine
,
that
is
,
they
are
nothing
els
in
very
déede
,
than
an
vnméet
prophaning
of
Christes
blood
:
for
howe
coulde
the
blood
of
Christ
be
more
filthily
prophaned
,
than
when
it
is
denied
to
suffice
the
remission
of
sinnes
,
to
reconciliation
and
satisfaction
,
vnlesse
the
want
thereof
,
as
being
withered
and
wasted
,
shoulde
bée
otherwise
supplied
and
profited
.
3
Both
Leo
Bishop
of
Rome
,
and
Augustine
haue
wrote
against
such
sacriledge
.
The
confirmation
is
nought
worth
which
they
alledge
:
that
is
to
say
,
that
the
Martyrs
haue
by
their
death
doone
more
to
God
,
and
deserued
more
then
was
néedful
for
themselues
,
and
that
they
had
remaining
so
great
plentie
of
deseruings
as
did
ouerflowe
vnto
an
other
,
neither
ought
so
great
goodnesse
to
be
superfluous
,
Leo.
Epist.
81
Le.
16.15
Leo
saith
,
Although
the
death
of
many
saints
hath
béen
precious
in
the
sight
of
the
Lorde
,
yet
the
killing
of
no
innocent
hath
béen
the
perpetuation
of
the
world
.
The
righteous
receaued
,
but
gaue
no
crownes
;
and
out
of
the
valiantnesse
of
the
faithfull
,
are
grauen
examples
of
patience
,
not
gifts
of
righteousnes
,
for
their
deth
were
euery
one
singuler
to
themselues
,
and
none
of
them
did
by
his
due
,
pay
the
det
of
another
,
forasmuch
as
ther
is
one
Lord
Christ
,
in
whom
are
all
crucified
,
all
dead
,
buried
,
and
raised
vp
againe
.
As
onely
the
sonne
of
god
was
made
the
sonne
of
man
,
4
They
very
maliciously
wrest
the
place
of
Paul
,
For
the
Church
,
I
supply
in
my
body
that
which
wanteth
in
the
sufferings
of
Christ
.
Therefore
if
thou
whatsoeuer
thou
bée
that
hearest
this
,
art
one
of
the
members
of
Christ
,
what
soeuer
thou
sufferest
of
them
that
are
not
the
members
of
Christ
,
the
same
wanted
in
the
suffering
of
Christ
,
not
that
any
thing
wanted
in
the
sufferings
of
Christ
as
concerning
all
fulnesse
of
righteousnesse
,
saluation
,
and
life
,
5
The
Pope
ought
not
to
enclose
in
Leade
&
Parchment
,
6
As
concerning
their
Purgatorie
,
this
it
is
,
The
satisfaction
that
the
soules
of
men
departed
doe
pay
after
their
death
,
for
their
sins
,
we
must
not
agrée
to
them
which
would
haue
passed
the
ouer
in
silence
for
auoiding
of
contention
,
séeing
it
doeth
euacuate
and
make
voide
the
crosse
of
Christ
.
But
it
is
certaine
that
the
opinion
of
making
satisfaction
being
ouerthrowne
,
Purgatorie
is
vtterly
ouerthrowne
by
the
rootes
.
The
Lorde
geueth
not
leaue
to
mans
presumptuousnesse
to
breake
into
the
secrete
places
of
his
iudgementes
:
and
hath
seuerely
forbidden
men
to
enquire
for
the
trueth
at
dead
men
.
8
Where
Paul
saith
,
that
the
things
of
heauen
and
earth
,
and
Hell
shall
bowe
to
Christ
,
thereby
is
not
ment
the
true
godly
worshipping
,
but
that
there
is
a
dominion
geuen
to
Christe
whereby
all
creatures
are
to
bée
subdued
,
yea
the
very
Deuill
shall
bée
brought
to
acknowledge
him
their
iudge
with
feare
and
trembling
,
like
as
Paul
expoundeth
elsewhere
.
As
for
the
Machabées
it
is
not
in
the
number
of
the
holy
bookes
,
9
They
haue
an
inuincible
bulwark
in
Paul
as
they
thinke
,
10
In
that
that
they
say
,
that
it
is
an
auncient
vsage
of
the
Church
:
it
cannot
altogether
be
denied
:
yet
the
old
fathers
did
it
both
without
the
worde
of
God
,
and
to
auoid
reproch
,
and
of
a
peruerse
zeale
,
and
an
vnaduised
lightnesse
(
least
they
shoulde
differ
from
publike
custome
and
common
ignorance
)
and
that
which
is
sufficient
to
confute
the
thing
it selfe
,
they
did
it
not
without
great
doubting
:
neither
yet
haue
they
doone
so
,
that
by
these
their
errours
,
they
coulde
defende
either
their
doinges
or
sayinges
:
Finally
many
testimonies
of
the
olde
Fathers
may
bée
alledged
,
which
will
manifestly
subuert
al
those
praiers
for
the
dead
,
which
are
in
vse
among
vs
.
The
rest
hee
letteth
passe
in
silence
of
set
purpose
.
From
the
6.
to
the
10.
Chapter
.
Those
things
which
hee
disputeth
of
in
these
next
fiue
Chapters
,
about
the
life
of
man
,
séeme
to
be
heaped
vp
in
this
order
,
that
they
may
be
referred
to
two
principall
pointes
:
first
that
this
one
thing
be
confessed
of
al
men
,
that
there
is
no
Christian
man
,
which
is
not
affected
with
a
certaine
singuler
loue
of
righteousnesse
.
Chap.
6.
Moreouer
,
as
touching
the
rule
wherein
euery
one
ought
to
frame
his
life
,
albeit
the
same
séeme
to
be
conteined
in
the
next
Cap.
only
,
yet
all
the
rest
that
followeth
,
belong
vnto
the
same
.
For
those
2.
which
he
teacheth
to
be
performed
of
a
Christian
man
,
séeing
so
hard
matters
are
so
sodenly
taken
hold
of
,
that
in
perfourming
them
,
he
confesseth
there
requireth
great
patience
,
Chap.
7.
For
this
cause
hee
describeth
the
vtilitie
of
the
crosse
,
by
a
thing
professed
,
Cap.
8.
And
he
calleth
back
to
the
meditation
of
a
life
to
come
,
Cap
,
9
:
And
that
which
is
not
litle
profitable
to
this
matter
,
he
openly
sheweth
how
we
should
vse
in
this
life
the
helpes
therof
,
least
by
any
meanes
we
offend
therein
,
Chap.
10.
Cap.
6.
Of
the
life
of
a
Christian
man
:
And
first
by
what
arguments
the
scripture
exhorteth
vs
therevnto
.
GOing
about
to
speake
of
the
life
of
a
Christian
man
,
he
sheweth
in
the
very
beginning
for
what
cause
he
knitteth
the
same
to
the
declaration
going
before
of
regeneration
,
the
is
to
say
,
because
the
marke
of
regeneration
is
such
,
that
in
the
life
of
the
faithfull
there
shoulde
appeare
an
agréement
and
consent
,
betwene
the
righteousnes
of
God
,
&
their
obedience
,
and
so
they
shoulde
confirme
the
adoption
,
wherby
they
are
receiued
to
be
children
:
then
also
hee
expoundeth
in
what
order
he
will
speake
thereof
.
2
The
instruction
of
our
life
standeth
of
two
partes
,
as
the
scripture
painteth
it
out
to
vs
:
the
first
is
,
that
the
loue
of
righteousnesse
be
powred
into
our
mindes
.
The
other
that
wee
may
haue
a
prescript
rule
,
that
may
not
suffer
vs
to
goe
out
of
the
way
in
following
righteousnesse
.
In
commendation
of
righteousnesse
,
the
scripture
hath
very
many
and
very
good
reasons
,
whereof
séeing
some
are
generall
,
and
some
speciall
,
hée
describeth
one
generall
héere
two
wayes
.
First
,
we
must
be
holy
,
because
God
is
holy
:
for
when
we
were
scattered
abroad
like
straying
shéepe
,
and
dispersed
abrode
in
the
maze
of
the
world
,
hée
gathered
vs
togeather
againe
,
to
ioine
vs
in
one
flocke
with
himselfe
:
when
wée
heare
mention
made
of
our
ioyning
together
with
God
,
let
vs
remember
that
holines
must
be
the
bond
.
He
admonisheth
vs
also
to
the
end
wée
may
be
reckoned
among
the
people
of
God
,
that
wée
dwell
in
the
holy
citie
of
Ierusalem
,
which
as
he
hath
hallowed
to
himself
,
so
it
is
not
lawfull
that
that
be
vnholily
profaned
by
the
vncleannes
of
the
inhabitants
,
3
First
,
he
setteth
down
the
other
generall
,
that
is
to
say
,
that
we
may
bée
made
like
to
Christe
:
secondly
,
hée
calleth
to
minde
many
speciall
reasons
,
if
the
Lord
hath
by
adoption
made
vs
children
,
with
this
condition
that
our
lyfe
should
resemble
Christ
,
the
bond
of
our
adoption
,
or
if
we
do
not
giue
anew
our selues
to
righteousnes
,
we
doe
not
only
with
most
wicked
breach
of
allegeance
depart
from
our
Creator
,
but
also
forsweare
him
to
be
our
Sauiour
.
4
Those
are
not
Christians
,
which
doe
sauour
of
nothing
lesse
in
their
lyfe
and
manners
,
5
Neyther
doeth
he
acknowledge
them
for
Christians
onely
,
whose
manners
breath
nothing
but
an
absolute
Gospel
,
(
which
notwithstanding
is
both
to
bée
wished
and
laboured
for
of
euery
one
:
)
but
all
those
which
in
pure
simplicitie
haue
a
desire
diligently
to
procéede
in
the
way
of
the
Lord
.
Cap.
7.
The
sum
of
a
Christian
life
:
where
is
entreated
of
the
forsaking
of
our selues
THe
first
degrée
is
,
2
Therevpon
followeth
that
other
,
that
we
search
not
the
thinges
that
are
our
owne
,
but
those
thinges
which
bée
according
to
the
will
of
the
Lorde
,
and
that
make
to
the
aduancement
of
his
glorie
:
But
where
so
euer
the
first
degrée
doeth
not
goe
before
,
there
eyther
most
filthie
vices
doe
raunge
without
shame
:
or
els
if
there
bée
any
spice
of
vertue
,
it
is
corrupted
with
peruerse
desire
of
glorie
.
3
Hée
layeth
a
generall
description
thereof
out
of
Paule
,
7
This
is
no
mortification
til
we
fulfil
the
dueties
of
charitie
,
although
wée
leaue
none
of
them
vndone
,
but
doe
it
of
a
sincere
affection
of
loue
,
for
otherwise
it
is
wont
to
happen
that
wée
doe
fill
our
dueties
with
arrogancie
or
with
vpbrayding
,
or
we
subdue
him
whome
we
haue
done
good
vnto
:
as
bounde
to
vs
,
or
hauing
discharged
one
kinde
of
duetie
,
we
think
we
are
deliuered
from
the
rest
.
8
The
deniyng
of
our selues
,
in
as
much
as
it
respecteth
God
,
doeth
chiefly
frame
vs
to
quietnes
of
minde
,
and
first
in
searching
those
things
which
belong
to
this
present
life
:
where
we
must
resigne
our selues
and
all
that
we
haue
to
the
will
of
the
Lorde
,
and
yelde
him
the
affections
of
our
heart
to
be
tamed
and
subdued
.
9
Therevpon
it
foloweth
,
that
neyther
we
séeke
euill
gaines
to
enrich
vs
,
nor
burn
in
immoderate
desire
of
earthly
thinges
,
nor
yet
to
be
troubled
,
10
Moreouer
the
quietnesse
and
sufferance
which
he
hath
spoken
of
,
ought
farther
to
be
extended
,
Cap.
8.
Of
the
bearing
of
the
Crosse
,
which
is
a
part
of
the
forsaking
of
our selues
.
EVery
man
ought
to
beare
his
owne
crosse
,
that
is
,
to
prepare
themselues
to
a
harde
,
laborsome
and
vnquiet
lyfe
,
and
full
of
many
and
diuers
kindes
of
incommodities
.
The
heauenly
Father
taking
beginning
at
Christ
his
only
begotten
Sonne
,
procéedeth
with
this
order
toward
all
his
children
.
2
We
haue
néede
for
many
causes
to
liue
vnder
continuall
crosse
:
first
that
by
this
meanes
the
foolishe
and
vayne
confidence
of
the
fleshe
,
be
beaten
down
:
and
that
we
be
exercised
to
humilitie
,
3
By
which
only
he
playnely
sheweth
howe
much
good
is
engendered
.
4
Moreouer
that
our
patience
may
be
tried
,
and
we
enstructed
to
obedience
he
briefly
expoundeth
both
,
we
can
vse
no
other
obedience
towarde
him
than
that
God
hath
giuen
vs
,
which
he
maketh
approued
by
witnesses
,
and
to
set
foorth
the
graces
that
he
hath
bestowed
vpon
his
holy
ones
,
that
they
shoulde
not
lye
idlely
hid
within
vs
.
And
therefore
in
bringing
forth
into
open
shew
the
strength
of
sufferaunce
and
constancie
,
5
And
the
better
to
perceiue
how
necessary
this
obedience
is
,
he
also
layeth
foorth
to
be
considered
,
howe
wanton
our
fleshe
is
,
to
shake
of
the
yoke
of
God
so
soone
as
it
hath
béene
but
a
little
whyle
dayntily
and
wantonly
handeled
.
8
This
kinde
of
crosse
is
chiefly
proper
to
the
faythfull
.
Therfore
ought
we
willingly
and
gladly
to
receiue
at
the
hande
of
God
,
neyther
yet
is
such
gladsomenesse
to
be
required
,
which
should
take
away
all
bitternes
and
féeling
of
sorow
:
but
which
may
be
ouercomme
by
valiantly
resisting
.
10
Least
the
good
minds
should
therfore
vtterly
renounce
the
studie
of
patience
,
because
they
can
not
put
of
the
naturall
affection
of
sorowe
,
he
more
fully
sheweth
,
that
which
before
he
lightly
touched
,
what
is
the
patience
that
is
required
of
vs
.
The
scripture
giueth
to
the
holie
ones
this
praise
of
patience
,
when
they
are
troubled
with
hardnesse
of
aduersitie
,
that
yet
they
be
not
ouercome
nor
throwne
down
with
it
:
when
they
be
so
pricked
with
bitternesse
,
that
they
be
also
delighted
with
spirituall
ioye
,
when
they
be
so
distressed
with
griefe
,
that
yet
they
receyue
courage
agayne
béeyng
cheared
with
the
comforte
of
God
.
11
By
this
which
is
spoken
it
appeareth
what
difference
is
betwéene
the
Philosophicall
and
Christianlike
patience
,
the
same
bringeth
no
other
reason
but
because
it
must
be
so
:
but
this
doth
so
depend
vpon
the
consideration
of
Gods
will
,
that
to
suffer
griefe
in
this
life
he
acknowledgeth
it
to
be
iust
&
healthful
;
and
therefore
doeth
take
it
patiently
.
Cap.
9.
Of
the
meditation
of
the
lyfe
to
come
.
THis
is
the
Lordes
aduise
when
hée
exerciseth
vs
with
any
crosse
to
vse
vs
to
the
contempt
of
this
present
life
:
(
which
otherwise
wold
please
vs
more
than
méete
)
and
thenceforth
to
stirre
vs
vp
to
the
meditation
of
a
life
to
come
,
that
we
finding
héere
nothing
els
but
a
strife
,
may
aspire
to
heauen
for
release
of
our
labours
.
2
Betwéene
these
two
there
is
no
meane
:
either
the
earth
must
become
vile
vnto
vs
,
or
holde
vs
bounde
with
immoderat
loue
of
it
.
Moreouer
because
it
much
auaileth
with
vs
,
greatly
to
estéeme
of
our selues
,
we
must
therefore
be
now
and
then
called
away
,
least
wée
be
bewitched
with
such
allurements
.
3
He
faineth
not
such
a
contempt
of
this
present
life
,
which
should
ether
bréed
hatred
and
ingratitude
against
God
:
for
this
life
is
of
great
estimation
,
&
a
singular
gift
of
Gods
goodnes
.
4
This
present
life
is
so
to
be
contemned
,
5
When
we
heare
of
the
dissoluing
of
vs
,
it
may
quake
naturall
sense
:
but
the
same
infirmity
must
so
be
ouercomme
with
the
desire
of
a
life
to
come
,
that
fayth
shoulde
compell
vs
earnestly
to
desire
that
,
which
nature
feareth
.
And
no
man
hath
well
profited
in
Christes
Schoole
,
but
he
that
looketh
for
,
with
ioy
,
6
The
cause
being
taken
as
well
from
the
consideration
of
this
present
lyfe
,
Cap.
10.
How
we
ought
to
vse
this
present
lyfe
,
and
the
helpes
thereof
.
WHat
is
the
right
vse
of
earthly
benefites
,
which
is
a
thing
not
to
be
neglected
in
the
framing
an
order
of
life
.
The
same
is
described
of
the
Lord
,
when
he
teacheth
that
this
life
is
a
certaine
pilgrimage
,
wherby
we
labour
to
the
heauenly
kingdome
,
for
heerevppon
it
followeth
,
that
so
farre
foorth
wée
muste
vse
his
benefites
,
eyther
to
our
necessitie
or
to
our
pleasure
,
that
they
may
be
rather
helpefull
,
than
hurtfull
to
our
course
:
Here
therefore
too
much
seueritie
on
the
one
side
,
but
on
the
other
,
vnbrideled
lust
must
be
taken
héede
of
.
2
So
God
hath
made
all
thinges
for
our
commoditie
,
3
It
is
vnnaturall
Philosophie
then
,
which
granteth
no
vse
of
his
creatures
,
but
a
necessary
vse
.
But
on
the
other
side
,
we
must
with
no
lesse
diligence
prouide
a
stay
for
the
lust
of
the
flesh
;
which
if
it
be
not
brought
into
order
,
ouerfloweth
without
measure
.
To
this
brideling
,
first
we
must
know
that
all
things
are
made
to
this
end
,
5
Moreouer
by
gréeuously
wanting
,
if
they
be
absent
,
6
Last
of
all
,
the
same
also
serueth
to
no
small
purpose
to
iudge
what
is
the
right
vse
of
earthly
things
,
because
the
Lorde
biddeth
euery
one
of
vs
in
all
the
doinges
of
his
life
to
haue
an
eye
to
his
calling
,
that
we
take
nothing
in
hande
rashly
,
or
with
a
doubtful
conscience
.
From
the
11.
Chapter
to
the
18.
These
eight
Chapters
of
iustification
of
Fayth
,
which
followe
,
séeme
to
mée
,
that
they
may
most
aptly
be
knit
together
in
this
order
:
that
first
he
doeth
affirme
the
thing
it selfe
,
in
the
11.
but
the
foure
which
next
folow
,
by
destroying
righteousnes
by
workes
,
doe
confirme
euery
thing
according
to
that
order
which
euery
one
doeth
shew
in
their
titles
:
the
twelfthe
is
of
the
discription
of
perfect
righteousnes
,
13
:
and
from
two
thinges
which
are
to
be
taken
héed
of
,
14.
of
the
consideration
of
the
beginning
and
going
forwarde
of
sanctification
in
the
regenerate
,
15.
from
two
wicked
affectes
which
alwayes
accompany
righteousnes
of
works
.
The
thrée
other
,
doe
beate
downe
,
first
the
slaunders
,
than
the
argumentes
of
the
aduersaries
:
first
those
which
are
drawne
from
the
promises
either
of
the
law
or
the
Gospel
,
17.
than
those
things
whereby
righteousnes
of
workes
is
gathered
by
promised
reward
.18
.
Cap.
11.
Of
the
iustification
of
Fayth
,
and
first
of
the
definition
of
the
name
and
of
the
thing
.
THere
are
thrée
principall
partes
of
this
Chapter
:
for
first
he
disputeth
of
the
word
,
from
the
1.
to
the
4
:
secondly
,
he
beateth
downe
Osianders
dotage
of
essentiall
righteousnes
,
from
the
5.
to
the
12.
Last
of
all
,
against
righteousnes
of
workes
he
setteth
vp
righteousnes
of
Fayth
,
from
the
13.
to
the
23.
1
After
hée
hath
briefly
recited
those
thinges
which
are
before
spoken
of
regeneration
,
he
commeth
to
the
doctrine
of
iustification
,
the
knowledge
whereof
he
proueth
to
be
very
necessary
for
two
causes
.
2
But
that
wée
stumble
not
at
the
first
entry
,
he
sheweth
what
it
is
to
bée
iustified
,
first
before
God
,
secondly
by
workes
,
thirdly
by
Fayth
.
3
This
his
interpretation
of
the
word
he
confirmeth
by
many
testimonyes
of
Scripture
:
first
where
Luke
sayeth
,
that
the
people
when
they
had
heard
Christ
did
iustifie
God
,
&
where
Christ
pronounceth
that
wisedome
is
iustified
by
her
children
,
he
doth
not
mean
there
that
they
doe
giue
righteousnes
,
which
alway
remaineth
perfect
with
God
;
4
Moreouer
he
applieth
the
thing
it selfe
to
the
same
out
of
Paul
,
5
As
concerning
Osianders
dotage
,
he
proueth
that
his
foundation
is
,
in
that
he
peruersly
did
enterprete
certaine
places
of
the
Vnion
that
is
betwéene
Christ
and
vs
,
that
is
to
say
,
mingling
an
essential
vnion
,
as
though
the
essence
of
Christe
were
mingled
with
ours
,
which
is
false
:
héerevpon
it
commeth
to
passe
that
Christ
is
to
vs
righteousnes
,
not
in
respect
,
as
his
righteousnes
is
ours
by
faith
,
but
because
Christ
is
the
eternal
God
,
the
fountain
of
righteousnesse
,
and
the
very
righteousnesse
of
God
,
imagining
that
wée
are
substantially
righteous
in
God
:
as
well
by
essence
as
by
qualitie
powred
into
vs
:
moreouer
that
not
only
Christ
,
but
also
his
father
,
and
the
holy
Ghost
dwelleth
in
vs
,
by
a
certaine
substantiall
mixture
,
as
though
GOD
shoulde
make
vs
a
part
of
himselfe
.
6
This
dotage
is
more
wicked
and
pernicious
,
then
may
with
silence
,
bée
passed
ouer
.
For
from
thence
procéedeth
those
two
,
first
,
to
be
iustified
is
not
only
to
be
reconciled
to
GOD
with
frée
pardon
,
but
also
to
be
righteous
,
the
righteousnesse
be
not
a
frée
imputation
,
but
a
holinesse
and
vprightnesse
,
which
the
substance
of
God
remaining
in
vs
doth
breath
into
vs
,
the
other
,
that
Christ
is
not
our
righteousnesse
,
in
respect
that
being
a
Priest
,
he
had
with
satisfactory
purging
sinnes
,
appeased
his
father
toward
vs
;
but
in
respect
that
he
is
the
eternall
God
and
Life
.
The
first
of
these
that
Osiander
may
prooue
hee
both
alledgeth
a
reason
(
which
by
a
most
fitte
similitude
is
wiped
away
)
and
also
manifestly
corrupteth
certaine
places
of
scripture
.
7
That
which
hee
obiecteth
will
followe
by
our
doctrine
,
that
the
power
of
iustifiyng
should
be
of
it selfe
in
faith
,
by
no
meanes
may
be
wiped
away
.
In
that
he
saith
,
that
faith
is
Christ
,
it
is
a
croked
figure
,
and
not
be
admitted
for
faith
,
which
only
is
the
instrument
to
receiue
righteousnesse
is
vnfitly
mingled
with
Christ
,
which
is
the
materiall
cause
,
and
both
authour
and
minister
of
so
great
a
benefite
.
8
As
concerning
the
proofe
of
that
other
,
he
contendeth
,
that
the
inwarde
worde
is
so
of
vs
to
bée
receaued
by
the
ministration
of
the
outwarde
worde
,
that
he
may
drawe
vs
from
the
person
of
the
Mediator
,
to
his
eternall
diuinitie
:
and
séeing
Christe
is
both
God
and
man
,
he
would
haue
him
righteousnes
to
vs
,
in
respect
of
his
diuine
&
humane
nature
,
which
is
confuted
:
for
if
this
belong
properly
to
the
Godhead
,
then
it
shal
not
be
peculiar
to
Christ
,
but
common
with
the
Father
and
the
holy
Ghost
,
forasmuche
as
there
is
not
one
righteousnesse
of
the
one
,
&
an
other
of
the
other
,
and
that
which
is
naturally
from
eternitie
,
is
not
conueniently
saide
to
be
made
to
vs
:
Therefore
properly
it
belongeth
to
the
person
of
the
mediator
.
Whereas
Osiander
braggeth
of
a
place
of
Ieremie
,
that
the
Lorde
Iehouah
shal
bée
our
righteousnesse
,
9
If
he
obiect
,
that
this
is
a
worke
of
such
excellencie
,
that
it
is
aboue
the
nature
of
man
,
&
therfore
cannot
be
ascribed
,
but
to
the
nature
of
God
:
this
also
he
plainly
sheweth
of
how
litle
waight
it
is
,
10
Yet
he
confesseth
that
wee
want
this
incomparable
benefite
,
till
Christ
be
made
ours
:
where
also
he
sheweth
,
what
this
vnion
,
should
be
truely
a
notable
and
an
effectuall
vnion
:
but
mysticall
not
essentiall
.
Then
he
sheweth
to
what
end
Osiander
requireth
so
importunately
essentiall
righteousnesse
:
and
essential
habitation
of
Christ
in
vs
,
that
is
to
say
,
first
,
to
obteine
that
God
hath
powred
himself
into
vs
by
a
grosse
mixture
(
and
that
to
establish
a
carnall
féeding
of
Christe
in
the
Sacrament
)
moreouer
to
wyn
that
God
doth
really
breath
his
righteousnesse
into
vs
:
whereby
we
may
bee
really
righteous
with
him
.
Through
Christ
,
saith
Peter
are
geuen
the
precious
and
most
great
promises
that
we
should
be
made
partakers
of
the
nature
of
GOD
:
As
though
we
were
now
such
as
the
Gospell
promiseth
,
11.
12
Hée
seuerally
wipeth
away
al
the
reasons
wherewith
he
laboureth
to
ouercome
this
:
and
the
obiections
wherwith
he
endeuoureth
against
the
truth
that
we
are
not
iustified
by
frée
imputation
,
13
And
so
comming
to
other
that
imagine
righteousnesse
to
bee
made
of
faith
and
workes
,
14
The
subtill
shift
that
the
Sophisters
thinke
they
haue
,
when
they
attribute
this
to
those
works
only
,
15
The
schoole
men
are
more
grosse
which
teache
that
man
is
iustified
,
not
by
imputation
of
free
righteousnes
,
but
by
the
holy
Ghost
helping
to
the
endeuour
of
holinesse
.
16
The
scripture
when
it
speaketh
of
iustification
of
faith
,
doth
leade
vs
to
a
far
other
ende
,
that
is
to
say
,
that
turning
away
from
the
looking
away
of
our
owne
workes
,
we
should
only
looke
vnto
the
mercy
of
God
,
and
perfection
of
Christ
.
17.
18
And
the
better
to
shewe
the
same
hée
alledgeth
two
places
out
of
Paule
to
make
for
his
purpose
.
19
Thervpon
he
concludeth
that
we
are
iustified
by
faith
only
,
although
this
word
Only
be
no
wher
in
the
scripture
to
be
found
,
and
it
is
a
foolish
shift
,
20
In
what
sense
works
are
counted
worthie
the
title
and
rewarde
of
righteousnesse
;
21
The
righteousnesse
of
faith
is
reconciliation
with
GOD
,
22
That
is
prooued
both
by
the
testimonie
of
the
Scripture
,
The
righteousnesse
of
the
Saints
in
this
world
standeth
rather
in
forgeuenes
of
sinnes
,
then
in
perfection
of
vertues
.
Bernard
Not
to
sinne
,
is
the
righteousnesse
of
God
:
and
the
righteousnesse
of
man
,
is
the
mercifull
kindnesse
of
God
.
23
Héerevpon
followeth
that
also
,
that
man
is
not
therefore
iustified
by
faith
,
Cap.
12.
That
to
the
ende
we
may
be
fully
persuaded
of
the
free
iustification
,
wee
must
lift
vp
our
minds
to
the
iudgement
seate
of
God
.
HE
speaketh
not
héere
of
a
worldly
iudiciall
court
,
2
It
is
easie
truely
,
while
the
comparison
stayeth
on
men
,
that
euery
man
shoulde
think
he
hath
that
which
other
men
ought
to
contemne
.
But
when
we
rise
to
haue
respect
vnto
GOD
,
then
sodenly
that
confidence
falleth
to
the
grounde
,
&
commeth
to
naught
,
which
he
sheweth
by
a
similitude
,
and
certain
places
of
Scripture
.
In
the
same
case
altogether
is
our
soule
in
respect
of
god
,
as
mans
body
is
in
respect
of
heauen
:
3
And
out
of
the
Fathers
,
but
chiefly
out
of
Augustin
&
Bernard
:
Augustin
saith
,
All
they
which
grone
vnder
this
burden
of
corruptible
flesh
,
and
in
this
weakenesse
of
life
,
haue
this
only
hope
,
that
we
haue
one
Mediator
Iesus
Christ
the
righteous
,
&
he
is
the
appeasement
for
our
sinnes
.
Where
is
safe
and
stedfast
rest
and
assurednesse
for
the
weake
,
but
in
the
wounds
of
our
Sauiour
?
and
so
muche
the
surer
I
dwell
therein
,
as
hee
is
mightier
to
saue
.
The
worlde
rageth
,
the
body
burdeneth
,
the
Deuill
lieth
in
waite
:
I
fall
not
because
I
am
builded
vppon
a
sure
rocke
,
I
haue
sinned
a
greeuous
sinne
,
my
conscience
is
troubled
,
but
it
shall
not
be
ouer
troubled
,
because
I
shall
remember
the
woundes
of
the
Lorde
.
Therefore
my
merite
is
the
Lordes
taking
of
mercy
,
I
am
not
vtterly
without
merit
,
so
long
as
he
is
not
without
mercies
.
Shall
I
sing
my
own
righteousnesse
?
Lorde
I
will
remember
only
thy
righteousnesse
,
for
he
is
made
vnto
me
,
the
righteousnesse
of
God
.
Againe
he
saith
,
I
will
doe
it
,
not
for
your
sakes
,
but
for
mine
own
sake
.
4.
8
Arrogancie
and
carelesnesse
ought
therefore
to
depart
from
vs
,
because
euery
man
so
much
hindereth
his
receiuing
of
the
liberalitie
of
God
,
as
he
resteth
in
himselfe
.
Cap.
13.
That
there
are
two
thinges
to
be
marked
in
free
iustification
.
THE
first
of
them
that
is
to
bée
marked
in
frée
iustification
,
2
But
they
are
all
deceiued
in
this
point
,
that
glorie
in
them selues
:
3
The
second
is
,
that
there
should
be
peaceable
quietnesse
before
God
in
our
consciences
;
4
Moreouer
the
promise
is
voide
,
who
can
be
saued
?
but
he
answered
:
this
is
impossible
with
men
:
but
it
is
not
impossible
with
God
.
This
is
our
confidence
,
this
is
our
only
comforte
,
this
is
the
whole
grounde
of
our
hope
,
but
being
assured
of
the
possibilitie
,
what
say
we
of
his
will
:
5
Moreouer
out
of
Paule
,
where
also
he
declareth
this
selfe
same
thing
by
a
contrary
,
that
is
to
say
,
that
wée
are
not
therfore
iust
,
because
being
regenerate
,
we
liue
spiritually
,
because
our
Cap.
14.
What
is
the
beginning
of
iustification
,
and
the
continuall
proceeding
therof
.
TO
the
intent
that
these
things
which
are
spoken
may
the
better
bée
vnderstood
,
he
taketh
in
hand
to
discusse
what
righteousnes
may
be
in
the
whole
course
of
mans
lyfe
,
and
he
diuideth
all
men
in
to
foure
partes
,
and
entreateth
seuerally
of
euery
one
:
of
the
first
,
from
the
first
to
the
sixt
:
of
the
second
and
third
,
iointly
,
in
the
7.
and
8
:
of
the
fourth
,
from
the
9.
to
the
21.
1
The
first
of
them
is
,
2
There
is
great
difference
betwéene
some
of
a
better
note
,
&
other
some
most
lamentable
:
they
are
also
the
giftes
of
God
whatsoeuer
excellent
giftes
appeare
in
the
vnbeléeuers
,
and
God
blesseth
them
with
the
blessinges
of
this
present
lyfe
,
that
among
men
doe
folow
vertue
.
3
What
so
euer
is
done
of
the
vnbeléeuers
,
although
it
séeme
laudable
,
is
yet
for
two
causes
corrupted
,
that
is
to
say
,
by
impuritie
of
heart
:
and
because
they
despise
the
right
end
,
Augustine
sayeth
,
4
Which
thing
also
he
otherwise
sheweth
,
first
because
they
haue
not
Christ
.
Saint
Iohn
sayeth
,
5
Moreouer
,
6
Last
of
all
,
(
albeit
he
feare
least
he
should
do
wrong
to
the
mercies
of
God
,
which
doeth
so
carefully
trauell
in
prouing
of
this
thing
,
as
though
it
were
doubtful
&
dark
)
by
the
testimony
of
Esai
,
7
Those
whom
he
had
diuided
into
the
next
thrée
partes
,
they
truely
which
beginning
with
Sacramentes
,
deniyng
God
with
their
déeds
by
the
vncleannes
of
life
,
whom
they
confessed
in
mouth
are
only
in
name
Christians
,
&
they
which
hyde
the
wickednes
of
the
hypocrisie
of
the
hart
with
vaine
shewes
,
he
putteth
both
vnder
this
reason
:
No
holy
thing
vndoubtedly
commeth
from
them
,
but
vtterly
damnable
,
first
out
of
Haggee
.
8
Moreouer
out
of
Esai
&
Augustine
,
who
sayeth
,
9
Comming
to
the
fourth
place
,
that
is
to
say
,
of
them
which
being
regenerate
by
the
holy
Ghost
,
doe
meditat
true
holines
,
he
confesseth
that
they
do
walk
in
the
way
of
the
Lorde
by
the
guiding
of
the
holy
Ghost
,
10
Moreouer
,
although
it
might
bée
that
wee
shoulde
haue
some
thorowly
pure
and
perfect
workes
,
yet
one
sinne
is
enough
to
blotte
and
quench
out
all
remembrance
of
the
former
righteousnes
:
11
Last
of
all
,
the
Scripture
doeth
manifestly
teach
that
the
faythful
,
12
The
starting
hole
,
wherwith
the
schoolemen
séeke
to
escape
by
,
when
they
say
that
good
works
are
not
by
outward
worthines
in
themselues
of
so
great
value
,
that
they
be
sufficient
to
purchase
righteousnes
;
but
this
,
that
they
be
of
so
great
value
,
is
of
grace
accepting
them
:
is
confuted
.
13
No
workes
of
ours
can
of
themselues
make
vs
acceptable
and
pleasing
to
God
:
for
it
is
proper
to
Christe
only
.
And
by
so
much
more
are
they
deceiued
in
those
things
which
they
teach
,
about
making
satisfaction
:
14
Moreouer
because
that
saying
of
Christ
doeth
betoken
farre
otherwise
,
15
He
sheweth
that
the
obiection
which
they
take
out
of
Paule
,
that
among
the
Corinthians
he
did
of
his
own
wil
yeld
of
his
right
,
which
otherwise
hée
might
haue
vsed
,
if
he
had
would
,
maketh
nothing
for
them
:
first
by
enterpreting
the
place
,
secondly
by
a
generall
doctrine
taken
out
of
Chrysostome
,
16
In
this
behalfe
there
are
chiefly
two
pestilences
to
be
driuen
out
of
our
mindes
:
17
It
is
seuerally
shewed
,
that
in
the
foure
kindes
of
causes
,
none
doth
accord
with
workes
in
the
establishing
of
our
saluation
:
but
the
cause
of
procuring
the
eternall
life
to
vs
,
is
the
mercy
of
the
heauenly
Father
,
and
his
frée
loue
toward
vs
.
18
Hée
taketh
away
two
obiections
that
may
be
obiected
:
first
that
holy
men
doe
oftentimes
strengthen
and
comfort
themselues
with
remembrance
of
their
own
innocency
and
vprightnes
,
&
sometyme
also
forbeare
not
to
reporte
of
it
:
which
although
it
may
two
wayes
bée
done
,
yet
it
maketh
nothing
for
them
,
&
first
séeing
the
godly
ones
doe
not
this
,
to
rest
vpon
the
affiance
of
workes
,
and
to
derogate
any
thing
from
frée
iustification
.
20
Therfore
he
concludeth
that
they
attribute
nothing
to
their
desertes
:
nor
derogate
any
thing
from
the
frée
righteousnes
which
they
obtaine
in
Christ
,
which
also
he
sheweth
by
a
notable
example
of
Augustine
,
which
is
this
:
I
do
not
say
to
the
Lorde
,
despise
not
the
workes
of
my
handes
,
or
I
haue
sought
the
Lord
with
my
hands
,
and
haue
not
bin
deceiued
.
But
I
doe
not
commend
the
works
of
my
hands
:
for
I
feare
least
when
thou
hast
loked
vpon
them
,
thou
shalt
finde
more
sins
then
merits
.
Only
this
I
say
,
this
I
aske
,
this
I
desire
,
Despise
not
the
workes
of
thy
handes
,
behold
in
me
thy
worke
,
not
mine
:
for
if
thou
beholdest
mine
,
thou
damnest
me
:
if
thou
beholdest
thine
,
thou
crownest
me
:
for
whatsoeuer
good
workes
I
haue
,
they
are
of
thee
.
21
The
other
,
that
the
Scripture
sheweth
,
that
the
good
works
of
the
faithfull
are
causes
why
the
Lorde
doeth
good
to
them
,
they
are
causes
truely
,
but
inferiour
causes
,
Cap.
15.
That
those
thinges
that
are
commonly
boasted
concerning
the
merites
of
workes
,
doe
ouerthrow
as
well
the
praise
of
God
in
giuing
of
righteousnes
,
as
also
the
assurednes
in
giuing
of
saluation
.
AFter
he
hath
shewed
that
works
are
not
auaileable
to
iustification
,
he
now
setteth
to
be
discussed
whether
they
deserue
fauour
with
God
or
no.
2
The
name
of
merite
was
euill
applied
to
workes
by
the
old
fathers
,
yet
they
had
a
godly
meaning
,
as
appereth
by
Augustine
,
Chrysostome
&
Bernard
.
Augustine
sayeth
,
3
Good
workes
doe
both
please
God
,
and
are
profitable
to
the
doers
of
them
,
that
they
may
receiue
for
rewarde
the
most
large
benifits
of
God
,
not
because
they
so
deserue
,
but
because
the
goodnes
of
God
hath
of
it selfe
appointed
this
price
vnto
them
:
as
that
which
bestoweth
good
workes
and
their
commendations
vpon
vs
,
that
they
may
neuertheles
séeme
after
a
certain
maner
to
remaine
with
him
.
4
How
two
places
must
be
vnderstood
which
the
Papists
abuse
,
to
confirm
their
error
:
and
except
they
take
that
sense
,
they
offend
two
waies
against
the
common
doctrine
of
the
scripture
,
the
verie
wordes
of
Ecclesiasticus
are
these
:
that
to
him
that
hath
,
shal
be
giuen
:
and
that
the
faithful
seruant
shall
be
set
ouer
many
thinges
,
that
hath
bin
faithfull
ouer
litle
:
yet
he
sheweth
that
the
increase
of
the
faithfull
are
the
gifts
of
his
frée
goodnesse
.
5
Which
he
proueth
by
that
that
Paule
calleth
Christ
the
only
foundation
:
6
The
Schoolemen
haue
long
tyme
taught
the
world
farre
otherwise
:
that
is
to
say
,
that
Christ
hath
deserued
for
vs
the
first
grace
,
that
is
the
occasion
of
deseruing
:
but
now
it
is
our
part
,
not
to
let
goe
the
occasion
offred
,
as
though
he
only
had
opened
the
gate
,
in
the
meane
whyle
,
leauing
to
vs
to
goe
in
by
our
owne
power
.
7
Herevpon
folowed
certaine
other
thinges
,
first
that
they
take
from
vs
the
iustification
of
Fayth
:
Moreouer
,
that
drawing
good
workes
from
the
power
of
frée
will
,
they
steale
from
God
somewhat
to
giue
to
man
in
the
prayse
of
good
works
:
thirdly
,
that
although
they
continually
call
vpon
good
workes
,
yet
in
the
meane
tyme
they
so
instruct
their
consciences
,
8
He
concludeth
,
that
the
foundation
which
he
hath
laid
,
doth
plentifully
suffice
both
to
doctrine
&
exhortation
,
and
also
to
consolation
.
Cap.
16.
A
confutation
of
the
slaunders
,
wherby
the
Papists
goe
about
to
bring
this
doctrine
into
hatred
.
HE
doeth
not
therefore
abolish
good
workes
,
2
That
also
is
moste
false
,
that
the
mindes
of
men
are
withdrawne
from
the
affection
of
well
doing
,
when
wée
take
from
them
the
opinion
of
meriting
,
he
proueth
by
two
reasons
:
S.
Tit.
2.11
.
1.
Cor.
3.16
.
first
if
this
only
be
entended
,
when
men
serue
God
,
that
they
looke
to
rewarde
,
or
let
out
to
hyre
,
or
sell
their
labours
to
him
,
they
litle
preuayle
,
for
God
will
be
fréely
worshipped
,
fréely
loued
;
He
alloweth
that
worshipper
,
which
when
all
hope
of
receiuing
rewarde
is
cut
off
,
yet
ceasseth
not
to
worship
:
Moreouer
,
if
men
bée
to
be
pricked
forwarde
,
no
man
can
put
sharper
spurres
vnto
them
,
than
those
that
are
taken
of
the
end
of
our
redemption
and
calling
.
4
It
is
a
most
vaine
slaunder
that
men
are
allured
to
sinne
,
when
we
affirme
that
frée
forgiuenes
of
sinne
wherin
we
say
righteousnes
consisteth
,
which
is
fréely
giuen
vs
in
Christ
,
who
bought
it
with
a
price
:
for
our
filthines
is
such
as
is
neuer
washed
away
,
but
with
the
fountaine
of
his
moste
precious
blood
:
now
if
we
once
haue
receiued
any
good
thing
,
howe
can
we
but
dread
,
beyng
once
cleansed
,
to
wallow
our selues
againe
in
the
myre
,
as
much
as
in
vs
lyeth
,
to
trouble
and
infect
the
purenes
of
this
fountaine
?
I
haue
washed
my
féete
sayeth
the
faithfull
soule
,
Cap.
17.
The
agreement
of
the
promises
of
the
Lawe
and
the
Gospell
.
THey
which
alledge
the
promises
of
the
law
to
ouerthrow
iustification
of
faith
,
and
so
thereby
doe
reason
,
3
Therefore
the
promises
of
the
lawe
,
if
they
bée
considered
in
themselues
,
4
The
place
of
Peter
which
they
alledge
of
Cornelius
,
to
make
for
their
purpose
,
doeth
proue
nothing
lesse
then
that
man
is
prepared
to
receaue
the
grace
of
GOD
by
the
endeuour
of
good
workes
,
but
by
contrariwise
(
séeing
there
is
a
double
accepting
of
man
with
GOD
)
first
when
finding
nothing
in
man
but
only
miserie
,
5
Last
of
all
,
when
by
the
same
hée
hath
newe
begotten
him
,
and
newly
fourmed
him
into
a
newe
life
,
he
nowe
imbraceth
him
as
a
new
creature
,
garnished
with
the
gifts
of
the
holy
spirite
,
(
wherof
Peter
speaketh
in
this
place
)
hée
setteth
downe
plainely
and
sheweth
that
Cornelius
was
fréely
accepted
,
before
that
his
good
workes
coulde
bée
accepted
:
&
this
is
the
meaning
of
other
places
which
witnesse
that
God
is
gentle
and
merciful
,
6
But
that
suche
places
may
better
be
vnderstood
,
first
he
willeth
vs
to
consider
whether
it
be
a
promise
of
the
law
or
a
promise
of
the
Gospell
,
for
both
these
two
may
not
bee
vnderstood
in
one
sense
:
for
the
promises
of
the
law
,
alwayes
vnder
condition
,
7
Moreouer
hee
entreateth
specially
of
two
such
kindes
of
speaches
:
first
,
of
them
that
garnish
good
workes
with
the
title
of
righteousnes
,
that
is
to
say
,
they
doe
respect
such
workes
,
not
so
much
in
respect
of
them
,
that
they
are
doone
of
men
,
as
that
they
are
commanded
in
the
law
:
for
in
the
same
sense
,
it
is
no
maruell
if
they
be
garnished
with
the
title
of
righteousnesse
,
8
Then
also
he
speaketh
of
the
other
that
is
of
them
,
which
affirm
that
man
is
iustified
by
good
workes
,
and
first
hée
determineth
that
works
in
themselues
preuaile
nothing
at
all
,
and
that
we
are
iustified
by
only
faith
:
But
when
the
faithfull
haue
obteined
this
fréee
iustification
,
now
the
good
workes
which
followe
,
haue
another
valuation
,
then
after
their
owne
deseruing
:
neither
are
they
falsly
counted
vnrighteous
,
or
imputed
for
righteousnesse
.
9
The
better
to
confute
the
same
,
hée
wringeth
his
aduersaries
so
on
euery
side
with
a
horned
argument
,
that
by
no
meanes
they
can
escape
,
for
if
they
obiect
the
righteousnesse
of
workes
to
assaile
the
righteousnesse
of
faith
,
they
may
many
wayes
be
driuen
,
to
be
forced
to
confesse
that
there
is
no
worke
that
is
not
both
corrupted
with
transgressions
adioyned
with
it
,
and
with
the
corruptnesse
of
it selfe
,
that
it
can
not
haue
the
honour
of
righteousnesse
:
but
if
they
graunt
that
they
come
from
the
righteousnesse
of
faith
,
that
works
otherwise
vnpure
,
10
Hée
prosecuteth
this
argument
more
at
full
,
graunting
that
by
this
meanes
,
11
Because
they
are
diligent
to
alledge
much
out
of
Iames
against
this
doctrine
,
first
hee
merily
laugheth
at
their
boldnesse
,
which
while
they
gnaw
at
iustification
of
faith
,
and
so
drawe
Paul
to
fight
with
Iames
,
in
the
meane
space
they
determine
no
marke
of
righteousnesse
,
where
consciences
may
stay
at
rest
.
Moreouer
hee
sheweth
what
was
the
scope
of
the
Apostle
,
and
where
the
aduersaries
are
deceiued
,
that
is
to
say
,
in
a
double
deceit
:
first
of
faith
.
12
Moreouer
of
iustification
,
for
the
Apostle
speaketh
of
the
declaration
of
righteousnesse
,
but
not
of
imputation
,
(
as
they
haue
thought
)
neither
doth
hée
dispute
by
what
reason
we
are
iustified
,
but
he
requireth
of
the
faithfull
a
working
righteousnesse
.
13
That
which
they
obiect
out
of
Paul
;
that
the
doers
of
the
law
,
14
In
these
places
where
the
faithfull
doe
boldly
offer
their
righteousnes
to
the
iudgement
of
God
to
bee
examined
,
and
require
that
sentence
be
geuen
of
them
according
to
it
:
two
things
are
to
be
considered
.
Neither
woulde
they
bring
into
iudgement
the
whole
life
,
15
In
that
by
certaine
other
places
they
woulde
ascribe
to
the
wayes
of
the
faithfull
righteousnesse
and
life
,
Cap.
18.
That
by
rewarde
,
the
righteousnesse
of
workes
is
ill
gathered
.
THose
sayings
,
which
affirme
that
God
doth
render
to
euery
one
according
to
their
workes
,
doe
rather
shewe
the
order
and
consequence
,
then
the
cause
,
2
Those
sayinges
also
,
which
call
life
euerlasting
,
3
Yet
the
Lord
doth
not
deceaue
or
mock
vs
,
when
he
saith
,
that
he
rendereth
for
rewarde
to
workes
,
4
When
the
Scripture
doeth
call
,
eternall
life
the
rewarde
of
workes
,
it
doth
it
not
to
set
foorth
the
worthines
of
our
workes
,
5
The
Scripture
besides
that
,
it
forbiddeth
to
reioyce
in
workes
,
because
they
are
the
frée
giftes
of
God
,
it
therewithall
teacheth
that
they
are
alway
defiled
with
some
dregges
,
[
*
](A69054-e48130-b)
*
Caluin
.
yea
how
should
he
impute
righteousnesse
to
our
workes
,
vnlesse
his
tender
mercifullnesse
,
did
hide
the
vnrighteousnesse
that
is
in
them
?
how
should
he
iudge
them
worthie
reward
,
vnles
he
did
by
immesurable
,
bountifulnesse
take
away
that
which
is
worthie
of
punishment
?
6
The
former
places
being
expounded
hée
descendeth
to
other
more
particular
,
7
That
which
they
obiect
out
of
two
other
places
,
The
Lord
,
saith
Augustine
,
is
faithfull
which
hath
made
himselfe
debter
to
vs
,
not
by
receiuing
any
thing
of
vs
,
but
by
promising
al
things
to
vs
.
9
Leauing
the
rest
(
because
he
thinketh
them
too
ridiculous
)
in
that
they
obiect
that
Christ
hath
commanded
a
certain
man
to
searche
the
kingdome
of
GOD
by
the
kéeping
of
the
commaundements
,
10
Last
of
all
,
hée
answereth
to
a
cauill
in
that
they
obiect
,
that
we
wrongfully
set
faith
as
contrary
to
workes
,
Cap.
19.
Of
christian
libertie
,
3
The
whole
Epistle
to
the
Galathians
,
4
The
seconde
parte
hangeth
vppon
the
first
,
that
consciences
obey
the
law
,
not
as
compelled
by
the
necessitie
of
the
lawe
:
5
But
when
we
are
deliuered
from
this
seuere
exacting
of
the
law
,
6
The
Apostles
haue
touched
this
part
of
our
libertie
.
7
The
third
part
is
,
that
we
be
bounde
with
no
conscience
before
God
of
outward
thinges
,
which
are
by
themselues
indifferent
,
but
that
we
may
indifferently
sometyme
vse
them
,
and
sometyme
leaue
them
vnused
.
The
knowledge
of
this
part
is
very
necessary
,
least
wée
be
either
caried
by
desperation
into
a
confused
deuouring
pit
,
or
els
despising
God
,
&
casting
away
his
feare
,
we
make
our selues
away
through
destruction
,
which
we
haue
not
readie
.
9
This
Christian
libertie
is
spirituall
,
10
The
other
sorte
is
,
which
think
their
libertie
is
nothing
,
vnlesse
it
bée
vsed
among
men
:
and
therefore
in
vsing
the
same
they
haue
no
regarde
of
the
infirmitie
of
their
bretheren
.
13
Whatsoeuer
he
hath
taught
of
auoiding
offence
,
ought
to
be
referred
to
meane
and
indifferent
thinges
:
but
those
which
are
necessarie
to
bée
done
,
14
By
this
prerogatiue
it
commeth
to
passe
,
15
Leaste
any
man
shoulde
stumble
at
that
stone
,
we
must
consider
,
that
there
are
two
sortes
of
gouernment
,
spirituall
and
polityke
,
and
howe
these
are
to
bée
distinguished
the
one
from
the
other
.
The
lawes
also
which
belonge
to
spiritual
gouernment
,
are
to
bée
considered
,
whether
they
are
agréeable
to
the
word
of
God
or
no
:
But
leauyng
of
the
declaration
both
of
Ciuill
gouernment
,
Cap.
20.
Of
prayer
which
is
the
chiefe
exercise
of
Fayth
,
and
whereby
we
daily
receiue
the
benifites
of
God
.
IN
my
iudgement
we
may
diuide
this
Chapter
into
thrée
principall
partes
.
for
first
he
setteth
downe
certaine
rules
from
the
1.
to
the
16.
secondly
he
entreateth
of
inuocation
of
dead
Saints
,
from
the
17.
to
the
27.
thirdly
,
he
sheweth
howe
manifold
prayer
is
,
and
disputeth
of
euery
one
:
28.29
.
Fourthly
he
entreateth
of
certaine
accidents
of
praier
,
from
the
30.
to
the
33.
fiftly
,
he
declareth
the
Lordes
prayer
,
from
the
34.
to
the
49.
Last
of
all
,
he
ioyneth
certayne
other
thinges
of
prayer
,
from
the
50.
to
the
52.
1
Going
about
to
speake
of
prayer
,
he
knitteth
the
proportion
of
his
declaration
to
the
former
:
séeing
it
appeareth
by
those
thinges
which
are
spoken
,
both
that
man
is
so
emptie
of
all
good
things
,
and
also
that
God
doth
giue
in
his
sonne
Christ
,
that
which
we
stand
in
néed
of
:
that
if
any
would
search
helpe
to
succor
his
necessitie
,
he
must
goe
beyonde
him self
,
and
striue
vnto
God
only
.
2
Prayer
is
very
necessary
:
3
The
Lorde
must
be
called
vppon
,
albeit
he
néede
no
admonisher
,
and
hée
is
readie
of
his
owne
accorde
to
giue
vs
that
we
néede
.
4
The
first
rule
is
,
to
frame
prayer
rightly
&
wel
,
that
we
be
no
otherwyse
framed
in
mynde
and
heart
,
then
becommeth
them
,
that
enter
into
talks
with
God
.
5
Here
therefore
it
is
to
be
noted
,
that
casting
off
all
lightnesse
,
6
The
other
is
,
that
in
praier
we
truely
féele
our
owne
want
,
and
earnestly
thinking
that
we
stand
in
néede
of
those
things
that
we
aske
,
we
ioyne
with
our
prayer
an
earnest
,
yea
seruent
affection
to
obtayne
:
therefore
two
vices
must
be
taken
héede
of
,
least
remisly
or
sleightly
wée
recite
prayers
after
a
prescribed
forme
,
or
without
meditation
we
mumble
vp
prayers
to
GOD
,
because
they
would
obtayne
.
8
The
third
is
,
that
who
so
euer
presenteth
him selfe
before
God
to
pray
,
should
forsake
all
thinking
of
his
owne
glorie
,
put
of
all
opinion
of
worthines
,
9
Herevpon
it
followeth
,
that
the
beginning
and
also
the
preparing
of
praying
rightly
,
is
to
flée
to
the
mercy
of
God
,
11
The
fourth
rule
is
,
that
being
so
throwne
downe
and
subdued
with
true
humilitie
,
we
should
neuertheles
with
certaine
hope
of
obtaining
,
be
encouraged
to
pray
,
13
Séeing
the
Lorde
first
commaundeth
to
pray
,
14
Hée
sheweth
by
certaine
selected
promises
,
15
It
maketh
nothing
agaynst
this
doctrine
that
God
answeareth
to
certayne
desires
,
16
These
foure
rules
of
right
prayer
are
not
so
exactly
required
with
extreame
rigour
,
19
Who
so
euer
swarue
from
this
way
,
and
forsake
this
entry
,
20
It
is
a
méere
trifling
of
Sophisters
,
Paule
the
Apostle
although
hée
were
a
principall
member
,
21
That
wée
may
not
make
or
appointe
the
Saintes
that
are
dead
,
intercessours
for
vs
,
first
he
proueth
by
most
strong
reason
:
secondly
,
because
it
is
not
only
without
the
authoritie
of
the
Scripture
,
but
also
all
other
authoritie
:
Thirdly
,
by
the
filthie
effects
:
Moreouer
he
declareth
the
same
by
the
authoritie
of
Ambrose
:
and
he
taketh
away
a
certayne
starting
hole
.
Christe
,
sayth
Ambrose
is
our
mouth
,
22
There
arise
out
of
this
one
errour
so
many
signes
of
errour
,
that
here
wée
haue
the
nature
of
superstition
expressed
alwaies
,
falling
from
worse
to
worse
,
and
this
hée
sheweth
by
thrée
degrées
,
23
Comming
to
their
argumentes
,
24
And
that
likewise
he
wipeth
away
wherin
they
striue
,
that
they
doubtlesse
pay
for
vs
:
Abraham
,
Isaac
,
and
Iacobs
sake
.
In
that
which
was
spoken
of
Dauid
,
the
couenaunt
is
rather
considered
then
the
man
,
and
vnder
a
figure
the
onely
intercession
of
Christ
is
affirmed
.
26
Last
of
all
,
29
When
he
hath
spoken
these
things
of
euery
one
seuerally
:
30
The
common
assemblies
are
to
bee
had
in
honour
,
31
A
lowd
voice
and
singing
in
praier
,
are
of
no
value
,
32
It
is
an
old
custome
to
bée
taken
heede
of
,
33
Both
publike
and
priuate
praiers
must
bée
vsed
not
in
a
strange
,
but
in
a
vulgar
tongue
.
36
In
that
he
wil
be
called
our
father
it
ought
to
deliuer
vs
from
all
disstrust
:
37
Neither
may
we
alledge
that
we
are
worthilie
made
fearefull
,
by
the
conscience
of
sinnes
,
which
may
make
a
father
be
he
neuer
so
merciful
and
kinde
,
dayly
to
bee
displeased
at
vs
,
first
hée
confuteth
it
by
reason
,
then
by
the
example
,
last
of
all
,
in
that
he
would
be
called
our
father
.
39
Yet
this
withstandeth
not
but
that
we
may
specially
pray
,
both
for
our selues
,
and
for
certaine
other
specially
,
so
that
yet
our
minde
depart
not
from
hauing
an
eye
to
this
communitie
,
in
bestowing
of
goodes
,
albeit
this
reason
differ
a
little
from
praier
.
41.
42.
43
Hée
openeth
the
thrée
first
petitions
,
adding
that
also
in
the
ende
,
that
in
asking
therof
,
44.
45.
46
The
thrée
other
hee
seuerally
declareth
.
In
the
fourth
petition
,
we
desire
God
to
geue
vs
all
things
necessary
for
our
necessitie
,
and
where
we
are
commanded
to
ask
our
daily
bread
,
thereby
is
ment
that
wée
must
bee
content
with
the
quantitie
which
our
heauenly
father
vouchsafeth
to
geue
vnto
vs
,
and
not
to
séeke
for
gaine
by
vnlawfull
craftie
meanes
.
Againe
it
is
made
ours
by
title
of
gift
,
because
neither
our
diligence
,
nor
our
trauell
,
nor
our
handes
doe
by
them selues
get
vs
any
thing
,
vnlesse
the
blessing
of
God
be
present
,
yea
the
plentie
of
bread
,
shoulde
nothing
at
all
profit
vs
,
vnlesse
it
were
by
God
turned
to
our
nourishment
:
finally
,
our
Sauiour
Christ
hath
set
the
inferiour
thinges
in
the
first
place
,
to
the
intent
to
lift
vs
vp
by
degrées
:
to
the
other
two
petitions
which
doe
properly
belong
to
the
heauenly
life
,
wherin
he
had
regard
to
our
grossenesse
.
In
the
fift
petition
,
we
desire
that
our
sinnes
may
bée
forgiuen
vs
,
47
The
fourme
of
these
petitions
do
shewe
that
the
prayers
of
Christians
ought
to
be
common
.
That
which
followeth
,
because
Thine
is
the
kingdom
,
&c.
is
cause
why
there
shoulde
be
such
boldnesse
in
vs
to
aske
,
and
affiance
to
obtaine
:
Finally
,
in
what
sense
Amen
is
added
whereby
is
erpressed
our
feruentnesse
of
desire
to
obtaine
those
thinges
which
we
haue
asked
of
God
,
and
our
hope
is
confirmed
that
all
such
thinges
are
already
obtained
,
and
shall
be
surely
geuen
vs
,
because
they
are
promised
of
God
.
48
Whatsoeuer
we
ought
,
yea
or
in
any
wise
may
aske
of
God
,
is
set
foorth
in
this
forme
,
that
Christ
hath
set
downe
in
this
fourm
,
what
is
meete
for
him
,
&
what
is
acceptable
to
him
,
what
is
necessary
for
vs
,
and
what
he
will
graunt
vnto
vs
.
49
Yet
may
we
pray
if
we
wil
in
other
wordes
,
if
as
touching
the
sense
there
be
no
difference
.
50
There
may
bee
appointed
,
and
it
is
méete
there
bee
appointed
certaine
houres
,
for
our
weaknesse
sake
,
so
that
superstition
be
away
,
yet
in
the
meane
while
wee
must
carefully
take
héede
that
we
pray
at
euery
profered
occasion
,
yet
wee
ought
not
to
binde
God
to
certaine
circumstances
.
51
If
wée
,
with
mindes
framed
to
this
obedience
,
suffer
our selues
to
bée
ruled
with
the
Lawes
of
Gods
prouidence
,
we
may
easily
learne
to
continue
in
prayer
:
and
wee
must
take
héede
that
wee
murmure
not
against
GOD
if
hee
answere
not
to
our
requestes
.
52
Wee
alwayes
obtaine
in
our
prayers
that
which
was
most
expedient
for
vs
,
thogh
our
senses
féele
it
not
,
yet
our
faith
shall
assure
vs
of
it
,
and
this
is
very
necessary
to
bée
knowne
,
God
will
make
vs
to
possesse
aboundance
in
pouertie
,
comfort
in
affliction
,
and
howsoeuer
all
things
doe
faile
vs
,
yet
God
will
neuer
faile
vs
,
which
suffereth
the
wayting
&
patience
of
them
that
be
his
,
not
to
be
disapointed
,
he
alone
shall
suffice
in
stéede
of
all
things
,
forasmuch
as
he
conteineth
in
him selfe
all
good
thinges
,
From
the
Chapter
21.
to
the
24.
In
these
foure
Chapters
he
so
intreateth
of
election
,
the
first
he
may
deliuer
the
doctrine
,
Chap.
21
:
Secondly
,
confirme
it
,
Chap.
22
:
Thirdly
,
confute
the
slanders
,
Cap.
23
:
Last
of
al
,
he
sheweth
by
what
reason
we
may
determine
whether
we
may
be
elected
or
no
,
if
wée
beholde
our
vocation
.
Cap.
24.
Cap.
21.
Of
the
eternall
election
,
wherby
God
hath
predestinate
some
to
saluation
,
and
other
some
to
destruction
.
THis
doctrine
of
Election
or
Predestination
is
very
necessary
and
most
pleasant
,
2
Which
is
by
the
opinion
of
Augustine
,
3
Moreouer
,
there
are
other
some
that
are
wrongfully
modest
,
which
doe
offende
therein
,
because
they
teache
men
to
flée
from
euery
manner
of
questioning
,
no
otherwise
then
from
a
rock
It
is
the
best
bonde
of
sobrietie
if
in
learning
wée
followe
the
Lorde
going
before
vs
,
4
It
is
of
small
force
which
they
alledge
from
themselues
,
that
prophane
men
stumble
against
it
:
but
it
is
alwayes
our
part
not
to
neglect
that
which
the
Lorde
hath
manifestly
declared
,
as
on
the
contrary
part
wée
ought
not
to
search
after
those
things
which
of
the
Church
is
a
most
cleare
mirrour
of
free
election
.
2
And
that
the
proofe
may
bée
more
strong
,
hée
expoundeth
euery
parte
of
that
place
,
and
bringeth
it
to
his
purpose
.
Where
hée
nameth
Elect
,
he
meaneth
the
Faithful
:
3
The
pleasure
of
GOD
doeth
so
raigne
in
election
,
6
That
which
they
accept
that
wee
must
not
by
these
inferiour
and
small
benefites
,
determine
of
the
summe
of
the
life
to
come
,
a
people
foreknowne
,
where
by
that
occasion
he
expoundeth
what
that
foreknowledge
or
prescience
of
God
is
,
not
speculatiue
,
but
actiue
as
they
say
.
8
Against
Ambrose
,
Origen
,
Hierome
,
&
Augustine
in
tyme
past
which
wrongfully
thought
of
this
matter
,
hée
confirmeth
this
same
doctrine
by
the
authoritie
of
Augustine
(
who
cited
Ambrose
also
for
this
purpose
;
9
Hée
confuteth
a
certayne
foolish
cauill
of
Thomas
of
Aquine
,
that
the
foreknowing
of
deseruing
albeit
it
is
not
in
déede
the
cause
of
predestination
on
the
behalfe
of
the
acte
of
him
that
doeth
predestinate
,
but
on
our
behalfe
,
it
may
after
a
certaine
manner
be
so
called
,
that
is
,
according
to
the
particular
weying
of
predestination
,
as
when
it
is
saide
that
God
predestinateth
glorie
to
man
by
deseruings
,
because
he
hath
decreed
to
giue
to
him
grace
,
by
which
hée
may
deserue
glorie
.
10
That
which
they
obiect
,
that
God
shoulde
be
contrary
to
him selfe
,
if
hée
should
vniuersally
call
all
men
to
him
,
and
receiue
but
a
few
electe
:
he
answereth
,
that
the
promises
of
saluation
are
not
without
difference
appointed
to
all
men
,
11
And
so
the
foundation
of
predestination
,
whether
it
be
to
life
or
to
death
,
consisteth
not
in
workes
,
but
in
the
wil
of
God
.
Cap.
23.
A
confutation
of
the
slaunders
wherewith
this
doctrine
hath
alway
bene
wrongfully
burthened
.
THeir
modestie
,
2
Against
this
doctrine
many
things
are
wonte
to
bée
obiected
:
first
there
is
cause
why
men
shoulde
charge
God
,
if
he
be
angry
with
his
creatures
of
whom
he
hath
not
bene
first
prouoked
by
any
offence
,
and
without
their
owne
deseruing
to
predestinate
them
to
eternall
death
,
to
this
he
answereth
in
the
foure
next
sections
:
first
séeing
it
was
his
wil
,
there
is
no
doubt
but
it
was
moste
iust
,
for
the
will
of
God
is
the
highest
rule
of
righteousnes
,
not
that
hée
woulde
fayne
to
him
an
absolute
or
tyrannicall
power
,
3
Moreouer
because
the
reprobate
in
that
they
are
men
,
are
all
in
such
sorte
corrupted
with
sinne
,
that
they
can
no●
be
but
hateful
to
God
,
and
that
by
mos●
vpright
reason
of
iustice
,
&
in
their
ow●
consciences
are
so
adiudged
worthie
o●
eternall
death
,
that
will
they
nill
they
they
are
compelled
to
acknowledge
the
cause
of
their
damnation
in
them selues
,
howe
so
euer
of
set
purpose
they
sometyme
doe
suppresse
it
,
and
laye
the
fault
vpon
God
.
4
If
against
this
answere
they
aryse
as
they
are
wont
,
striuing
that
it
is
vnméete
that
they
should
dye
in
this
their
corruption
,
séeing
they
are
predestinate
by
the
ordinance
of
God
to
the
same
corruption
,
which
is
nowe
alledged
for
the
cause
of
damnation
,
he
sheweth
how
it
may
bée
aunsweared
out
of
the
place
of
Paule
,
5
This
same
he
confirmeth
by
Augustines
authoritie
,
&
setteth
it
out
with
an
excellent
confirmation
:
Augustine
sayeth
,
Thou
being
a
man
,
séekest
an
answere
at
my
hande
:
and
I
also
am
a
man
:
therefore
let
vs
heare
him
that
saieth
,
O
man
what
art
thou
?
Better
is
a
faythful
ignorance
,
then
rashe
knowledge
.
Séeke
merits
:
thou
shalt
find
nothing
but
paine
.
O
depth
,
Peter
denyeth
,
the
théefe
beléeueth
:
O
depth
,
séekest
thou
a
reason
?
I
wil
tremble
at
the
depth
.
Reason
thou
,
I
will
wonder
:
Dispute
thou
,
I
will
beléeue
.
I
sée
depth
,
but
I
reach
not
the
bottome
.
Paul
rested
,
because
he
found
wondering
.
He
calleth
the
iudgementes
of
God
vnsearchable
:
and
art
thou
come
to
search
them
?
Hée
sayeth
that
his
wayes
are
impossible
to
be
traced
out
:
&
doest
thou
trace
them
?
With
procéeding
further
,
we
shall
nothing
profite
,
&c.
6
Their
seconde
obiection
is
,
when
they
demaund
,
why
God
should
impute
those
thinges
for
sinne
to
men
,
whereof
he
hath
by
his
predestination
,
layd
necessitie
vppon
men
,
7
It
was
decreed
of
God
,
that
man
shoulde
perish
by
his
falling
away
:
this
he
confuteth
by
two
reasons
,
and
the
authoritie
of
Augustine
.
Augustine
sayeth
,
8
Neither
did
God
onely
permit
this
thing
,
but
also
willed
it
,
and
appoynted
it
:
neither
yet
doth
this
necessitie
,
wherwith
they
be
bounde
by
Gods
predestination
make
them
excused
,
9
This
answere
may
suffice
to
take
away
not
only
all
reason
,
but
also
all
coulour
of
gainesaying
,
howsoeuer
impietie
doe
grinde
and
murmure
.
10
That
which
in
the
thirde
place
they
obiect
,
that
by
this
doctrine
of
predestination
doeth
followe
,
that
there
is
with
God
acception
of
persons
;
hée
answereth
two
wayes
:
first
by
enterpreting
what
acception
of
persons
is
,
secondly
,
shewing
that
there
is
no
contrarietie
herein
.
By
the
name
of
person
is
signified
not
a
man
,
but
those
thinges
which
being
séene
with
eyes
in
man
,
are
wont
to
procure
either
fauour
,
grace
,
and
dignitie
,
11
Hée
wipeth
away
the
confirmation
which
they
alledge
for
their
opinion
,
not
only
by
reason
,
but
also
by
the
authoritie
of
Augustine
,
12
That
which
they
obiect
in
the
fourth
place
,
that
all
carefulnes
,
and
endeuour
of
well
doing
,
falleth
away
,
whyle
the
doctrine
of
predestination
standeth
,
14
The
order
of
true
teaching
must
so
be
tempered
,
that
offence
bée
wisely
auoyded
,
so
farre
as
it
maybe
lawfull
.
Cap.
24.
That
election
is
stablished
by
the
calling
of
God
:
but
that
the
reprobate
doe
bring
vpon
them selues
the
iust
destruction
whervnto
they
are
appointed
.
IN
this
Chapter
there
are
two
parts
,
1
This
election
which
otherwise
God
hath
hidden
with
him selfe
,
he
doeth
at
length
disclose
it
by
his
calling
,
and
in
the
same
is
nothing
to
be
required
,
besides
the
frée
mercyes
of
God
:
that
is
,
as
he
hath
fréely
chosen
them
whom
hée
woulde
:
so
doeth
he
fréely
call
,
whome
he
hath
chosen
.
Euery
one
that
hath
heard
of
the
Father
,
and
hath
learned
,
commeth
to
me
:
but
there
is
none
that
heareth
and
learneth
of
the
Father
,
&
commeth
not
to
mée
,
for
if
euery
one
which
hath
heard
of
the
Father
,
3
Héere
we
must
beware
that
wée
make
not
our selues
fellowe
workers
with
GOD
:
or
reputing
our
election
doubtfull
and
vneffectuall
,
till
it
be
confirmed
by
Fayth
as
by
a
Seale
,
4
While
we
searche
the
certaintie
of
our
election
,
wée
must
not
breake
into
the
hidden
secretes
of
the
wisedome
of
God
,
to
vnderstande
what
is
determined
of
vs
at
the
iudgement
seat
of
God
:
but
rather
we
must
beginne
at
our
calling
,
5
Séeing
we
are
chosen
in
Christe
alone
,
6
If
we
be
assertayned
of
an
vndoubtfull
calling
,
7.
8.
9.
Moreouer
,
10.
11
The
Electe
before
they
are
called
,
12
Comming
to
the
seconde
parte
of
the
Chapter
,
hée
proueth
that
God
hath
his
certayne
iudgementes
agaynst
the
wicked
,
13
There
can
no
other
cause
be
rendered
why
hée
doeth
so
,
14
If
wée
goe
further
and
searche
why
the
Lord
from
the
beginning
hath
blinded
the
reprobate
,
15
He
answereth
to
a
fewe
places
of
Scripture
by
interpreting
them
,
wherin
God
séemeth
to
deny
that
it
is
done
by
his
ordinaunce
,
that
the
wicked
doe
perishe
:
but
by
this
,
that
he
crying
out
against
it
,
they
wilfully
bring
death
vnto
them selues
.
They
alledge
the
place
of
Ezechiel
,
16
He
wipeth
away
certaine
other
obiections
taken
out
of
the
Scripture
,
O
man
what
art
thou
that
contendest
with
GOD
?
Cap.
25.
Of
the
last
resurrection
.
FIrst
,
hee
setteth
downe
the
doctrine
,
and
confirmeth
it
from
the
first
to
the
fourth
:
secondly
he
taketh
away
certaine
errours
,
from
the
5.
to
the
9.
Last
of
al
he
descendeth
to
certaine
,
from
the
10.
to
the
12.
Albeit
wee
haue
nowe
passed
from
death
vnto
life
,
5
As
concerning
errours
,
first
he
confuteth
the
errour
of
the
Ethnicks
,
6
Moreouer
after
hée
hath
called
to
minde
two
other
doting
errours
:
9
Neither
is
it
any
thing
to
the
contrary
,
10
After
he
hath
laide
these
thinges
,
hee
passeth
from
the
resurrection
to
the
eternall
felicitie
,
11
We
must
beware
of
crabbed
questions
in
this
matter
:
12
Hée
descendeth
from
the
felicitie
of
the
faithfull
,
Of
the
outwarde
meanes
and
helpes
wherewith
God
doeth
allure
vs
to
the
fellowship
of
Christ
,
and
holdeth
vs
in
the
same
.
The
Argument
.
THere
are
three
places
onely
,
which
hee
discusseth
chiefly
in
this
booke
,
the
first
is
of
the
Church
,
from
the
1.
to
the
13.
the
other
of
the
sacrament●
from
the
14.
to
the
19.
The
third
,
of
politike
administration
.
20.
But
the
first
which
is
extended
to
the
end
of
the
13.
Chap.
conteineth
many
things
,
al
which
notwithstanding
may
be
referred
to
foure
principal
Chapters
,
for
first
he
reasoneth
of
the
order
whereby
the
Church
may
be
knowne
,
because
necessarily
with
it
wee
must
haue
vnitie
in
reuerence
,
1.
&
2.
Moreouer
of
the
regiment
&
gouernment
of
the
Church
,
from
the
3.
to
the
7.
where
first
hee
sheweth
what
is
the
order
of
gouerning
the
Church
which
he
sheweth
is
deliuered
out
of
the
pure
word
of
God
.
3.
Moreouer
what
fourme
was
vsed
of
the
olde
fathers
.
4.
Last
of
all
,
what
it
is
which
florisheth
at
this
day
vnder
papistry
.
5.
By
which
occasion
he
specially
speaketh
of
Supremacie
,
6.
And
sheweth
by
what
degrees
he
exalted
himselfe
to
the
height
,
7.
Thirdly
he
speaketh
of
the
power
of
the
Church
,
from
the
8.
to
the
11.
And
first
as
touching
the
opinions
of
faith
which
either
in
singular
or
vniuersal
councels
is
resident
,
9.
Moreouer
in
Suffragans
.
10.
Last
of
Ecclesiasticall
iurisdiction
.
11.
Fourthly
hee
descendeth
to
the
discipline
of
the
Church
,
and
first
entreateth
of
the
matter
it self
.
12.
Then
also
of
a
certain
vice
like
to
it
,
wherin
many
haue
offended
,
whyle
namyng
vowes
they
would
publysh
to
themselues
a
certain
voluntary
kynde
of
discipline
.
13.
The
second
place
of
sacraments
hath
three
parts
,
for
first
he
entreateth
of
sacramentes
,
generally
14.
Moreouer
of
both
seuerally
,
from
the
15.
to
the
18
and
first
of
baptisme
,
15.
By
occasion
wherof
he
entreateth
of
,
also
apart
of
baptising
of
children
.
16.
Moreouer
of
the
Lordes
supper
,
17.
by
occasion
whereof
he
intreateth
of
the
Masse
.
18.
Last
of
those
fiue
which
were
falsly
counted
a
little
before
Sacramentes
.
19.
What
is
to
be
said
of
the
third
,
the
Chapter
it selfe
will
declare
.
20.
Cap.
1.
Of
the
true
Church
with
which
wee
ought
to
keepe
vnitie
,
because
it
is
the
mother
of
the
faithfull
.
FIrst
,
hée
briefly
expoundeth
the
article
,
and
also
sheweth
by
what
maner
names
the
Churche
is
commended
to
vs
,
from
the
first
,
to
the
sixth
.
Moreouer
,
by
what
meanes
it
may
bee
knowne
,
from
the
7.
to
the
9.
Last
of
al
how
vngodly
,
it
is
to
fall
from
it
,
from
the
10.
to
the
29.
The
IIII.
Table
of
the
IIII.
Booke
.
-
There
are
onely
three
places
which
he
treateth
of
chiefly
in
this
booke
,
wherof
-
The
first
is
of
the
Church
,
which
containeth
many
things
,
al
which
notwithstanding
may
fitly
be
deuided
into
foure
parts
.
For
-
First
he
disputeth
of
the
reason
wherby
the
church
may
be
known
,
because
we
must
keepe
vnitie
with
it
.
Cap
1.
&
2.
-
Secondly
of
the
regiment
of
the
Church
,
where
-
First
he
sheweth
what
the
order
is
of
gouerning
the
Church
,
which
is
deliuered
vs
out
of
the
pure
word
of
God
.
Cap.
3.
-
Secondly
what
forme
of
gouernment
the
Fathers
vsed
.
Chap.
4.
-
Last
of
all
what
it
is
which
at
this
day
is
vsed
with
the
Pope
,
Cap.
15.
by
occasion
whereof
-
He
treateth
of
supremacie
specially
.
Chap.
6.
-
And
he
sheweth
by
what
degrees
he
is
aduaunced
to
that
height
.
Chap.
7.
-
Thirdly
of
the
power
of
the
church
:
and
-
First
as
touching
the
opinions
of
faith
,
which
-
Is
set
vppon
either
in
euery
particular
or
vniuersal
councell
.
Cap.
8.
-
Or
vniuersal
counsel
.
Cap.
9.
-
Moreouer
in
bearing
lawes
.
Cap.
10.
-
Last
of
all
in
Ecclesiasticall
Iurisdiction
.
Cap.
11.
-
Fourthly
,
he
discendeth
to
the
discipline
of
the
church
:
and
-
First
he
treateth
thereof
.
Chap.
12.
-
Then
also
he
handleth
a
certaine
vice
neere
to
the
same
,
wherein
many
offended
while
shewing
vowes
,
would
as
it
were
publish
to
them selues
a
certaine
voluntatie
kinde
of
discipline
.
Chap.
13.
-
The
second
is
of
sacraments
,
which
hath
three
parts
:
For
-
First
he
treateth
generally
of
sacraments
.
-
Secondly
of
both
seuerally
:
and
-
First
of
Baptisme
,
and
of
that
-
First
generally
.
Chap.
15.
-
Secondly
of
the
baptisme
of
Children
.
Cap.
16.
-
Secondly
of
the
supper
of
the
lord
,
&
-
First
of
true
loue
,
and
naturall
institution
therof
.
cap.
17
-
Secondly
of
a
contrarie
Sacriledge
,
that
is
,
of
the
popish
Masse
.
Cap.
18.
-
Last
of
al
of
those
fiue
which
a
little
before
are
counted
Sacraments
.
Cap.
19.
-
The
third
of
politicall
gouernment
,
whereof
-
First
in
generall
he
treateth
of
-
Secondly
of
euery
particular
part
of
-
The
Magistrate
.
Chap.
20.
-
The
Lawe
.
Chap.
20.
-
The
〈◊〉
Chap.
20.
lawful
that
those
thinges
bée
seuered
which
GOD
hath
conioyned
,
2
In
what
sense
the
articles
of
the
Creede
are
of
the
Church
to
bée
vnderstoode
:
where
namely
also
hée
treateth
of
the
preposition
(
in
)
and
of
the
Epitheton
,
Catholike
or
vniuersall
,
that
all
the
elect
of
God
are
so
knit
together
in
Christe
,
that
as
they
hang
vppon
one
head
,
3
In
what
sense
the
communion
of
Saintes
is
added
,
4
The
Church
is
not
vnworthily
called
our
mother
,
for
shee
conceaueth
vs
in
her
wombe
;
bringeth
vs
foorth
;
féedeth
vs
with
her
brests
;
and
kéepeth
vs
vnder
her
custodie
,
6
The
ministerie
notwithstanding
it
is
very
forcible
,
is
not
yet
separated
from
GOD
.
7
As
touching
the
second
part
of
the
treatise
of
the
Church
,
first
hée
shewweth
that
the
Scriptures
speake
two
wayes
of
it
,
that
is
to
say
,
visible
and
inuisible
:
In
the
visible
Church
are
conteined
many
hypocrites
,
couetous
persons
,
ambitious
persons
,
&c.
The
inuisible
likewise
,
but
the
true
Churche
is
such
,
wherin
none
are
receiued
,
but
they
that
by
grace
of
adoption
are
the
children
of
God
,
&
by
sanctification
of
the
spirite
the
true
members
of
Christ
,
and
comprehendeth
generally
al
the
elect
from
the
beginning
of
the
worlde
,
to
the
worlds
end
,
scattered
through
the
face
of
the
whole
worlde
.
8
Also
that
it
is
Gods
singular
prerogatiue
to
know
with
are
truely
his
,
yet
hath
he
marked
out
by
certaine
notes
to
vs
(
as
much
as
he
saw
expedient
for
vs
)
what
they
are
that
are
counted
for
children
,
but
the
same
not
by
certentie
of
faith
,
but
by
iudgement
of
charitie
.
9
Last
of
all
the
ministery
of
the
word
and
sacraments
are
notes
of
the
church
there
is
not
a
like
reason
of
euery
man
for
although
they
professe
true
godlinesse
,
yet
may
they
bée
strangers
from
the
Church
.
10
As
touching
the
thirde
,
hee
counteth
him
for
a
traiterous
runaway
and
sorsaker
of
religion
,
that
estraungeth
himself
from
such
christian
felowship
:
the
Church
is
counted
a
piller
&
strong
stay
of
trueth
,
and
the
house
of
God
his
spouse
and
fulnes
:
neither
can
there
bée
imagined
any
fault
more
haynous
then
with
wicked
breach
of
faith
to
defile
the
marriage
which
the
onely
begotten
,
11
We
must
be
so
much
the
more
diligent
to
imprint
these
markes
in
our
mindes
,
as
the
diuell
laboureth
to
take
away
either
these
markes
of
the
Church
,
or
else
if
he
may
not
do
it
,
by
defection
and
falling
away
forcibly
to
take
vs
from
the
Church
.
12
There
is
not
sufficient
cause
why
any
man
should
estrange
himself
from
the
Church
,
yea
although
the
common
profession
bee
corrupted
with
certaine
corruptions
,
for
diuersitie
of
opinions
about
matters
not
necessary
ought
to
be
no
ground
of
disagréement
among
christians
:
13
Or
much
more
because
the
life
of
some
is
stuffed
with
many
vices
,
14
But
séeing
that
is
not
equally
receiued
of
al
men
,
15
Moreouer
that
which
they
obiect
out
of
Paul
,
16
Thirdly
by
Augustines
authoritie
,
&
most
firm
reasons
,
he
conuinceth
such
waywardnes
not
to
procéede
of
a
true
study
of
holines
,
but
of
a
prowd
&
false
opinion
.
Thereof
Augustin
giueth
this
counsell
to
godly
&
quiet
men
,
that
they
mercifully
correct
that
which
they
can
,
&
that
which
they
cannot
,
patiently
to
beare
,
&
grone
,
&
mourne
with
loue
,
17
Fourthly
,
That
there
shall
be
a
holy
Hierusalem
,
through
which
Strangers
shall
not
passe
:
&
another
saith
:
There
shal
be
a
holy
temple
,
whervnto
vncleane
shal
not
enter
:
they
are
not
so
to
be
vnderstood
,
as
though
there
were
no
spot
in
the
members
of
the
Church
:
but
for
that
with
their
whole
endeuour
,
they
aspire
to
holines
&
sound
purenes
,
&
by
the
goodnes
of
God
cleannesse
is
ascribed
to
them
which
they
haue
not
yet
fully
obteined
.
And
although
al
mankinde
is
defiled
&
corrupted
by
Adams
sin
,
yet
out
of
this
,
as
it
were
out
of
a
polluted
Masse
God
alwaies
sanctifieth
some
vesselles
vnto
honour
,
that
there
shoulde
be
no
age
without
féeling
of
his
mercy
.
18.
19
Fiftly
,
he
prooueth
that
suche
corruptions
were
of
great
strength
in
al
ages
in
the
Church
:
yet
did
neither
the
Prophets
depart
from
their
old
Church
nor
the
Apostles
,
nor
Christ
himselfe
,
from
that
which
was
in
their
time
.
therfore
saith
Cyprian
,
20.
21
Last
of
all
hée
confirmeth
this
héereby
,
that
in
the
Créed
remission
of
sins
is
so
aptly
ioined
that
it
is
mamifest
it
belongeth
to
the
Church
,
&
the
same
is
such
that
not
only
remitteth
sins
once
when
the
Lord
receaueth
vs
into
the
church
,
22
Yea
this
may
sufficiently
appeare
by
this
one
thing
,
23
But
séeing
the
Nouatians
&
certaine
Anabaptists
against
these
things
which
in
the
last
place
he
disputed
of
concerning
the
blemishes
of
the
church
,
do
faine
that
the
people
of
God
in
baptisme
are
regenerate
into
a
pure
and
Angelicall
life
which
can
not
afterward
be
corrupted
with
any
filth
of
vices
:
but
to
them
that
are
falne
,
after
they
haue
receiued
grace
,
there
is
no
hope
of
pardon
left
.
24
Moreouer
,
25
And
by
certayne
testimonyes
of
the
Prophets
.
26
Afterward
also
by
the
newe
Testament
,
and
reason
and
testimonyes
,
27
Moreouer
he
confirmeth
&
sheweth
by
generall
,
a
singular
testimony
out
of
the
Psalmes
and
the
order
of
the
Créede
,
whereby
we
are
taught
there
remayneth
continuall
pardon
of
sins
.
28
Thirdly
when
to
confirme
their
error
,
they
crye
out
saying
,
they
meane
not
euery
sinne
,
but
voluntarie
only
,
he
also
ouercommeth
this
by
thrée
arguments
:
the
first
whereof
is
taken
from
the
sacrifices
of
the
law
,
where
the
lord
commaundeth
one
sort
of
sacrifice
to
be
offered
for
clensing
of
the
wilfull
sinnes
of
the
faithful
,
an
other
to
redéeme
their
ignorance
,
29
Last
of
all
,
least
they
should
think
that
some
of
the
fathers
make
for
them
,
because
they
woulde
not
that
solemne
repentance
shoulde
no
more
be
iterated
then
Baptisme
,
first
this
,
their
seueritie
is
enterpreted
.
Moreouer
he
setteth
against
and
preferreth
the
moderation
and
facilitie
graunted
in
his
worde
to
the
seueritie
of
the
fathers
.
Cap.
2.
A
comparison
of
the
false
Church
with
the
true
.
WHere
falshoode
and
lying
hath
vsurped
the
dominion
,
there
is
no
Churche
,
2
Sith
the
case
standeth
in
such
state
vnder
Papistry
,
there
is
no
church
here
remaining
,
yet
they
buckle
vpp
themselues
and
their
Churche
highly
with
commendations
to
vs
,
and
dare
decrée
that
all
those
are
Schismatikes
&
Heretikes
,
which
think
the
contrary
:
speaking
therefore
of
both
,
first
their
succession
wherwith
they
boast
their
Church
,
he
proueth
is
of
no
waight
.
3
Succession
is
nothing
auailable
,
vnlesse
it
haue
true
imitation
ioyned
:
first
by
examples
and
testimonies
of
Scripture
:
4
Whatsoeuer
then
they
do
pretend
,
there
is
no
Church
where
the
worde
of
God
appeareth
not
.
5
Moreouer
as
touching
their
reproch
and
false
accusation
whereby
they
accuse
vs
of
Schisme
,
and
Heresie
,
he
wipeth
away
the
same
cleane
by
an
argument
taken
from
a
definition
,
as
well
out
of
Augustine
as
out
of
the
Scripture
,
for
they
are
Schismatikes
&
Heretikes
,
which
making
a
diuision
break
in
sunder
the
communion
of
the
church
,
which
is
holden
together
with
true
bonds
,
that
is
,
the
agréement
of
true
doctrine
and
brotherly
charitie
.
Wherevppon
Augustine
putteth
this
difference
betwéene
Heretikes
and
Schismatikes
,
that
Heretikes
indéed
do
with
false
doctrines
corrupt
the
purenes
of
Fayth
,
but
the
Schismakes
sometime
where
there
is
lyke
Fayth
,
breake
the
bond
of
felowship
,
for
this
conioyning
of
charitie
so
hangeth
vpon
the
vnitie
of
Faith
,
that
Faith
ought
to
be
the
beginnyng
,
the
end
,
&
only
rule
,
for
so
oft
as
the
vnitie
of
the
Church
is
commended
vnto
vs
,
this
is
required
,
that
while
our
minds
agrée
in
Christ
,
6
The
same
he
also
confirmeth
by
Cyprians
authoritie
,
&
sheweth
that
their
execrations
,
wherewith
they
accursse
vs
,
haue
no
power
or
strength
:
for
Christ
foretolde
his
Apostles
that
they
shoulde
be
cast
out
of
the
Synagogs
for
his
names
sake
.
7
The
better
to
deliuer
al
those
from
crime
which
haue
fell
from
the
corruptnes
of
Papistry
,
to
the
puritie
of
the
gospell
,
he
denieth
that
the
Romish
church
is
otherwise
to
be
estéemed
then
the
Israeletical
Church
,
for
they
had
the
true
Church
among
them
when
they
continued
in
the
lawes
of
the
couenant
,
till
they
went
out
of
kinde
,
to
Idolatry
and
superstition
,
estraunging
them selues
from
Iudaysme
vnder
Hieroboam
.
8
But
what
it
hath
béene
,
hée
after
more
at
large
declareth
:
9
Thervpon
he
concludeth
,
that
they
did
vniustly
,
while
they
would
driue
vs
to
the
communion
of
their
Church
:
and
there
are
two
thinges
which
by
this
meanes
they
desire
to
wreste
from
vs
,
first
,
that
we
should
communicate
with
their
prayers
,
Sacramentes
,
&
all
their
Ceremonies
:
Moreouer
,
that
whatsoeuer
honour
,
power
,
&
iurisdiction
Christ
hath
giuen
to
his
Church
,
the
same
we
should
giue
to
their
church
.
The
first
of
these
he
handleth
in
this
place
,
namely
,
that
God
comdemned
all
forged
formes
of
worshippings
,
10
Of
the
last
,
11.
12
Neither
yet
is
the
whole
title
of
the
Church
to
be
denied
them
,
where
also
is
shewed
as
much
as
may
be
granted
,
Cap.
3.
Of
the
teachers
and
Ministers
of
the
church
,
&
of
their
election
and
office
.
FIrst
,
he
permitteth
certaine
thinges
after
a
sort
,
from
the
1.
to
the
3.
Moreouer
in
part
he
speaketh
of
euery
one
,
from
the
4.
to
the
9.
Last
of
all
,
he
handleth
of
the
ordination
and
vocation
of
Ministers
,
from
the
10.
to
the
16.
2
The
ministry
of
men
is
the
chiefest
sinewe
whereby
the
faythfull
cleaue
together
in
one
bodie
.
3
And
to
this
end
is
the
dignitie
therof
commended
to
vs
by
the
Lorde
,
4
When
he
hath
set
these
things
in
order
,
5
If
we
ioyne
the
Euangelists
with
the
Apostles
(
as
almost
they
are
one
)
we
shall
haue
two
couples
after
a
sort
,
answering
one
to
an
other
,
for
our
Teachers
and
Pastors
haue
almost
all
one
office
,
with
the
olde
Prophetes
and
Apostles
,
for
all
were
sent
to
preach
the
worde
,
6
That
he
sheweth
more
at
large
in
the
Apostles
&
Pastors
,
that
is
to
say
,
7
Albeit
we
assigne
to
euery
Pastor
his
seueral
Church
,
yet
so
in
the
meane
tyme
euery
man
is
not
bounde
to
one
Church
,
8
Bishops
,
Priestes
,
Pastours
,
and
Ministers
with
the
Apostle
are
one
and
the
same
:
10
In
the
holy
assembly
all
thinges
must
be
done
decently
and
in
order
,
and
so
he
maketh
him selfe
way
to
intreate
of
Ministers
calling
.
11
But
the
discourse
therof
standeth
in
foure
pointes
,
that
is
,
what
manner
of
Ministers
,
how
and
by
whom
Ministers
ought
to
be
instituted
,
with
what
vsage
and
ceremony
they
are
to
bée
admitted
:
12
What
manner
of
Bishopps
,
13
As
touching
the
third
,
that
the
Apostles
were
called
by
the
Lorde
:
but
herein
is
some
peculiar
thing
.
14
Our
Ministers
,
Pastors
,
and
Bishops
,
must
be
appointed
of
men
,
15
To
whom
then
may
this
election
apperteine
,
not
to
any
one
truely
,
Cap.
4.
Of
the
state
of
the
Church
&
the
manner
of
gouerning
that
was
in
vse
before
papacie
.
FIrst
he
sheweth
what
they
shoulde
be
,
from
the
1.
to
the
9.
Moreouer
he
intreateth
of
the
calling
of
Ministers
&
Bishops
,
from
the
10.
to
the
15.
1
All
the
Ministers
that
the
old
Church
had
,
are
diuided
into
thrée
orders
,
Priests
,
Elders
,
and
Deacons
.
2
In
euery
Citie
there
was
one
company
of
Priestes
which
had
charge
of
doctrine
and
Sacramentes
,
they
chose
one
of
their
company
whom
they
called
Bishoppe
,
that
dissentions
shoulde
not
grow
of
equalitie
,
as
it
is
wont
to
come
to
passe
,
to
them
sometymes
were
appointed
countrey
Bishoppes
,
3
This
last
hée
prosecuteth
more
at
large
by
Hierome
and
Gregories
authoritie
.
The
Priest
,
4
There
haue
bene
Archbishops
and
Patriarches
,
but
their
vse
was
rare
,
which
were
appointed
to
discusse
matters
in
prouincical
synodes
,
which
could
not
be
ended
by
a
fewe
.
5
The
Deacons
vnder
the
appoyntment
of
the
Bishops
,
did
distribute
the
goods
of
the
Church
,
partly
to
the
Ministers
,
partly
to
féede
the
poore
:
the
Subdeacons
and
Archdeacons
had
place
in
the
Church
.
6
There
was
suche
distribution
of
the
Churche
goods
,
that
neyther
the
Ministers
wanted
nourishment
,
nor
the
poore
were
neglected
.
7
When
Fayth
and
vprightnesse
of
the
Deacons
began
to
waxe
cold
in
ministring
the
goods
of
the
Church
,
it
was
decreed
by
Canons
,
that
they
should
be
diuided
into
foure
partes
.
8
Albeit
,
one
parte
shoulde
be
bestowed
vppon
the
garnishing
of
holie
thinges
,
9
Besides
these
orders
some
are
called
Clerks
,
to
shut
and
open
the
doores
,
some
Ostiarij
,
doorekéepers
,
and
other
some
Acoluthi
,
followers
,
which
are
the
offices
they
are
appoynted
vnto
.
These
offices
are
not
so
much
functions
,
which
are
kindled
by
true
Ministers
of
the
Church
,
as
certaine
exercises
,
and
as
it
were
the
Rudimentes
of
younglinges
.
10
As
concerning
their
solemne
calling
,
out
of
those
foure
which
before
hée
hath
put
to
be
considered
of
in
the
Cap.
3.
sect.
11.
The
two
first
must
faythfully
be
obserued
from
the
olde
Churche
,
11
In
choosing
Bishoppes
the
people
had
their
libertie
long
preserued
them
,
wherevppon
came
this
saying
,
Let
him
that
shall
beare
rule
ouer
all
,
bée
chosen
of
all
.
12
But
afterwarde
it
was
included
in
certayne
Councels
,
least
the
matter
shoulde
be
permitted
to
the
vnaduised
multitude
.
13
This
order
of
choosing
continued
,
afterward
the
decrées
coulde
not
repugne
against
it
,
which
Gratian
gathered
together
to
an
other
ende
.
14
As
concerning
the
fourth
,
that
is
,
by
what
fourme
the
Ministers
were
admitted
into
their
office
after
election
,
the
Bishoppes
were
wont
to
assemble
together
.
15
After
by
little
and
little
a
diuerse
manner
grewe
,
that
they
which
were
chosen
,
shoulde
resort
to
the
Metropolitane
Citie
,
to
fetch
their
ordering
,
but
there
was
no
custome
,
but
imposition
of
hands
,
but
that
the
Bishops
had
some
decking
in
a
solemne
company
.
Cap.
5.
That
the
old
fourme
of
gouernment
is
vtterly
ouerthrowne
by
the
tyranny
of
the
Papasie
.
THe
Chapters
being
diuided
into
partes
,
first
he
thinketh
to
discusse
both
,
who
and
what
men
,
and
in
what
order
they
shoulde
be
called
vnder
the
papasie
to
this
ministery
:
&
that
he
doth
from
the
first
to
the
seuenth
.
Moreouer
howe
faithfully
they
may
execute
their
office
,
from
the
8.
to
the
19.
1
As
concerning
the
first
where
hée
graunteth
the
first
to
the
Bishops
,
in
this
disputation
for
honors
sake
,
first
he
sheweth
who
,
and
what
men
must
bée
chosen
,
that
is
,
the
vnlearned
,
dissolute
,
boies
,
Sodomites
.
2
Moreouer
as
concerning
the
thirde
member
,
that
is
to
say
,
the
order
of
chosing
,
al
that
right
of
the
[
*
](A69054-e57720-b)
*
That
he
complaineth
the
peoples
right
to
be
abridged
,
it
is
doubtfull
whether
it
were
but
for
a
time
,
and
tied
to
certaine
circumstances
,
I
truely
cannot
be
perswaded
to
graunt
such
right
to
the
people
,
as
our
churches
are
nowe
gouerned
.
people
in
chosing
,
is
taken
away
,
against
Leo
,
Cyprian
and
many
decrees
of
Synodes
,
neither
can
they
bée
excused
with
that
coller
they
alledge
.
3
They
haue
violently
gotten
to
them selues
those
turnes
,
not
(
as
they
faine
)
to
remedy
miserable
things
,
but
to
establish
their
owne
tyranny
,
at
length
the
[
*
](A69054-e57750-b)
*
Notwithstanding
since
that
Papasiie
preuailed
,
certaine
Emperours
haue
withstoode
the
Popes
,
concerning
such
rites
and
reasons
,
as
apperteining
to
them
only
,
as
Henry
the
4.
and
the
5.
and
Edward
the
3.
King
of
England
in
an
Epistle
to
the
Pope
,
prooueth
that
the
Bishops
election
did
appertaine
to
his
Progenitors
.
Princes
obteined
of
them
to
name
the
Bishops
an
example
no
lesse
filthie
then
the
other
,
and
that
which
ought
to
be
farre
from
a
good
Prince
.
4
When
he
hath
spoken
of
election
of
Bishops
,
comming
to
the
election
of
Priestes
and
Deacons
:
hée
reprooueth
the
same
for
two
causes
:
first
for
that
they
are
ordeined
to
an
other
ende
:
Moreouer
,
because
none
are
appointed
to
any
certain
place
,
besides
a
thousand
other
deceites
.
5
In
the
ordinances
of
these
how
diuerse
abuses
doe
burst
out
.
6.
7
In
the
collations
of
Benefices
are
also
many
abuses
.
Comming
to
the
second
part
of
the
Chapter
,
that
is
to
discusse
how
faithfully
they
fulfill
their
duetie
:
first
,
hee
speaketh
of
Priests
of
what
sort
soeuer
,
from
the
8.
to
the
14
:
Then
also
of
Deacons
,
from
the
15.
to
the
19.
In
that
they
deuide
their
Priestes
into
monkes
and
Seculars
,
9
Of
the
Seculars
some
haue
certaine
stipends
whereby
they
are
nourished
,
as
Bishoprikes
or
Parishes
,
some
liue
,
as
hirelings
by
letting
their
dayly
labor
of
a
stipend
gathered
therevppon
,
these
are
nothing
lesse
by
the
nature
of
their
offices
then
Priestes
.
10
Canons
,
Deanes
,
Chaplins
,
Prouosts
,
and
all
that
are
fed
with
idle
benefices
,
must
be
accounted
in
the
same
degree
.
11
Bishops
and
Teachers
haue
a
godly
and
excellent
office
,
if
they
did
execute
it
,
they
forsake
their
Churches
committed
to
them
and
cast
the
gouernance
thereof
farre
from
them
.
12
This
did
Gegory
consider
of
in
his
time
:
but
Bernard
being
somewhat
after
,
much
more
.
The
worlde
,
saith
Gegory
,
is
full
of
Priestes
,
but
yet
in
haruest
there
are
seldome
workemen
founde
.
Againe
,
what
doe
wée
O
Priestes
which
receaue
rewarde
and
are
no
worke
men
?
13
The
whole
forme
of
Ecclesiasticall
gouernment
,
which
at
this
day
florisheth
vnder
Papisme
,
there
is
nothing
else
but
a
spoiling
place
where
in
théeues
licentiously
raunge
without
lawe
and
measure
,
howsoeuer
they
bragge
them selues
with
the
couller
of
the
Apostles
authoritie
.
14
Their
manners
are
most
vile
and
wicked
of
all
men
,
so
that
in
them
the
light
of
the
world
,
which
Christ
requireth
the
salt
of
the
earth
,
15
As
touching
the
deaconship
there
is
not
at
all
among
them
,
although
they
holde
a
certaine
shadow
thereof
:
16
The
goodes
of
the
Church
are
distributed
to
other
vses
,
then
according
to
olde
custome
they
ought
to
bee
,
and
they
are
not
to
be
suffered
.
17
It
is
to
smal
purpose
,
which
they
alledge
for
themselues
,
that
the
dignitie
of
the
Church
,
is
bewtifully
vpholden
by
earthly
magnificence
,
and
they
wickedly
wrest
many
places
of
Scripture
,
to
defend
their
beastlinesse
,
for
in
those
places
of
scripture
,
the
Prophets
vnder
the
image
of
earthly
thinges
doe
paint
out
vnto
vs
the
heauenly
glory
of
GOD
that
ought
to
shine
in
the
Church
.
18
They
are
wickedly
carefull
in
adorning
the
Church
,
when
in
the
meane
time
they
are
touched
with
no
care
of
the
poore
.
19
Neither
only
those
things
which
others
giue
to
Ecclesiasticall
vses
,
but
also
the
rentes
which
they
receiue
of
their
landes
&
proper
possessions
doeth
fill
them
with
no
lesse
superfluitie
and
riot
contrary
to
Gods
worde
.
Cap.
6.
Of
the
Supremacie
of
the
sea
of
Rome
.
WHat
Supremacie
the
Pope
challengeth
to
himselfe
.
2
The
state
of
the
question
is
,
whether
it
be
necessary
for
the
true
force
of
Ecclesiasticall
order
that
one
sea
,
be
aboue
the
other
bothe
in
dignitie
and
power
,
that
it
may
bée
head
of
the
whole
body
,
that
the
high
Priestes
may
proue
this
,
they
drawe
an
Argument
from
the
high
Priest
with
the
Iewes
:
But
it
is
weake
two
wayes
,
because
the
Iewes
were
on
eache
side
compassed
with
idolaters
:
that
they
should
not
be
diuersly
drawne
with
varietie
of
religions
.
God
appointed
the
place
of
worshipping
him
in
the
middest
part
of
the
lande
,
wher
he
ordeined
ouer
them
one
head
Bishop
,
whome
they
all
shoulde
haue
regard
vnto
,
that
the
better
they
might
bee
kept
in
vnitie
.
But
nowe
that
religion
is
spread
into
al
the
world
,
it
were
an
absurdity
that
the
East
and
West
shoulde
be
geuen
to
another
nation
.
That
the
Ministers
of
the
Gospel
haue
commandement
to
reconcile
men
to
God
,
and
power
to
punish
those
that
refuse
it
.
4
Morouer
he
ouerturneth
the
fundation
wherwith
they
chiefly
labour
,
that
is
,
that
heauenly
answer
of
Christ
to
Peter
,
first
by
his
owne
true
and
naturall
exposition
,
&
also
by
the
Fathers
authoritie
,
thou
art
Peter
&c.
yet
it
doth
little
help
them
:
for
that
which
Christe
saide
of
Peter
:
7
This
hée
confirmeth
by
many
plales
of
scripture
which
howe
that
Peter
was
nothing
else
then
one
of
the
twelue
,
like
fellowe
with
the
rest
;
not
Lorde
,
hée
propounded
to
the
counsell
,
8
But
although
Peter
excelled
the
other
Apostles
in
dignitie
,
yet
it
maketh
nothing
for
supremasie
in
all
the
worlde
.
1
But
if
this
were
graunted
,
that
it
is
good
and
profitable
that
the
whole
world
be
held
vnder
Monarchia
:
Yet
it
may
not
therefore
be
graunted
that
the
same
shoulde
take
place
in
the
gouernment
of
the
Church
,
howsoeuer
the
Pope
challengeth
nothing
else
for
him selfe
then
that
hée
may
be
the
Priestly
head
or
chiefe
vicar
.
But
it
is
nothing
,
vnles
they
shewit
was
ordeined
by
Christ
,
10
Paul
sometimes
depainteth
vnto
vs
a
liuely
image
of
the
Church
,
11.
12.
13
Although
we
graunt
them
this
also
,
that
the
Supremasie
of
the
Churche
was
so
established
in
Peter
,
that
it
should
alwaies
remaine
in
perpetuall
succession
,
yet
they
can
neuer
winne
this
,
that
the
Sea
of
Rome
is
so
settled
,
that
whosoeuer
is
Bishop
of
that
Citie
,
should
beare
authority
ouer
the
whole
worlde
:
although
we
graunt
them
this
,
that
Peter
was
Bishop
there
,
as
they
say
.
Christ
himselfe
the
Prince
of
Pastours
,
the
soueraigne
bishop
the
head
of
the
Church
,
while
hée
liued
,
exercised
his
Bishoprike
,
and
in
dying
,
fulfilled
the
office
of
Priesthood
,
at
Hierusalem
,
yet
could
he
not
purchase
honour
to
the
place
,
if
Peter
got
supremasie
to
Rome
,
because
he
sate
there
,
why
may
not
the
Israelites
set
the
seat
of
supremacie
in
the
wildernes
,
16
Although
in
old
time
the
fathers
haue
geuen
great
honor
to
the
Church
of
Rome
,
and
haue
reuerently
spoken
thereof
,
and
that
chiefly
for
thrée
causes
,
yet
they
acknowledge
no
supremasie
.
17
The
vnitie
also
which
so
oft
they
speake
of
,
as
is
méete
,
doth
neuer
tende
to
that
ende
.
Cap.
7.
Of
the
beginning
&
encreasing
of
the
Papasie
of
Rome
,
vntil
it
aduanced
it selfe
to
this
height
,
whereby
both
the
liberty
of
the
church
was
oppressed
,
and
all
right
gouernment
ouerthrowne
.
THE
Nicen
Synode
gaue
the
first
place
to
the
Bishop
of
Rome
among
the
Patriarkes
,
&
it
was
commaunded
to
looke
vnto
the
Cities
adioining
to
it
:
but
in
Councels
which
followed
not
the
Bishop
of
Rome
,
but
others
,
helde
the
Supremasie
.
2
In
the
Councell
at
Calcedon
although
it
tooke
the
chief
place
,
yet
was
it
by
an
extraordinary
meanes
,
and
not
obserued
of
the
Successours
and
other
Councels
.
3
Yea
the
auncient
Fathers
did
not
vouchsafe
him
such
titles
.
For
Cyprian
making
mention
of
Cornelius
,
4
But
Gregory
stoutly
impugneth
it
,
when
the
Bishop
of
Constantinople
woulde
haue
circumuented
him
,
neither
yet
did
hée
challenge
it
to
himselfe
by
the
right
of
his
owne
seate
.
5
The
authoritie
of
the
Bishop
of
Rome
grewe
,
when
not
onely
the
godly
being
too
much
gréeued
in
other
parts
for
succours
sake
:
but
also
the
wicked
being
condemned
of
their
owne
Bishops
,
for
an
vniust
defence
dyd
flye
thither
:
al
which
the
chiefe
Bishop
continually
did
gréedily
receaue
.
6
The
Ecclesiasticall
power
is
conteined
in
foure
pointes
,
none
of
these
perteine
to
the
Bishop
of
Rome
,
that
is
neither
the
appointment
of
the
Bishops
:
7
Nor
admonitions
or
Censors
:
8
Nor
the
calling
togeather
of
Synodes
:
9.
10
Nor
the
right
of
hearing
appeales
.
11
Notwithstanding
those
Decretall
Epistles
which
they
alledge
for
themselues
.
12.
13
Although
in
Gregories
time
the
authoritie
of
Rome
was
much
encreased
,
yet
it
tended
to
no
other
purpose
then
to
helpe
other
Bishops
,
not
to
hinder
them
.
Moreouer
it
greatly
displeased
Gregory
,
that
by
such
meane
it
was
distracted
.
16
Within
a
little
after
Iohn
Bishop
of
Constantinople
ayded
by
the
fauour
of
Maurice
the
Emperor
,
vsurped
the
name
of
vniuersall
Patriarch
.
But
then
Gregorie
did
constantly
set
himselfe
against
him
(
yet
not
so
that
hee
woulde
challenge
to
himselfe
that
which
hee
denied
to
an
other
)
and
was
also
angry
with
the
Bishop
of
Alexandria
,
17
But
at
length
Boniface
the
third
obteined
of
Phocas
,
that
Rome
might
bée
head
of
all
Churches
:
but
this
was
almoste
of
no
waight
,
tyll
at
length
Fraunce
by
euill
wayes
came
into
his
power
.
18
From
that
time
thinges
by
little
and
little
fel
to
worse
,
as
Bernard
with
gréeuous
complaintes
bewayleth
the
Church
of
his
time
.
19
And
that
it
may
better
appeare
,
if
wée
graunt
to
the
Bishop
of
Rome
that
dignitie
and
preheminence
which
he
had
in
the
time
of
Leo
and
Gregory
,
yet
it
maketh
nothing
for
the
Supremasie
,
which
at
this
day
they
challenge
:
first
,
hée
sheweth
that
there
are
foure
principall
:
pointes
,
wherein
they
are
wont
to
exercise
their
tyranny
.
Moreouer
,
also
he
addeth
certayn
other
thinges
belonging
to
this
selfe
same
argument
.
20
Nor
those
thinges
which
they
father
vpon
the
olde
fathers
,
as
they
falsly
imagine
,
must
bée
graunted
them
:
neither
was
Gregorie
the
nienth
,
Martin
,
and
other
content
with
them
which
haue
inuented
them selues
certaine
newe
thinges
,
and
those
vtterly
vnméete
.
21
Although
Cyprian
might
be
set
against
this
so
great
insolencie
,
the
councell
of
Carthage
,
and
many
things
out
of
histories
,
Synods
and
bookes
of
olde
fathers
:
yet
by
this
one
they
may
sufficiently
be
vrged
,
but
if
they
haue
any
shame
in
them
,
they
can
neuer
defende
their
tyranny
which
so
often
Gregorie
condemneth
,
which
not
only
reiected
the
title
of
vniuersall
Bishop
&
head
,
but
also
the
power
to
commande
.
22
The
present
state
of
Papistrie
cannot
without
shame
bée
defended
,
as
also
manifestly
appeareth
by
that
that
Gregory
and
Bernard
very
lamentably
complained
of
the
malice
of
their
age
,
which
is
certainly
knowne
doeth
abounde
a
hundreth
times
more
now
.
23
To
conclude
,
that
he
may
more
vehemently
wring
them
,
&
make
himselfe
way
to
the
treatise
following
,
of
Antichrist
:
Looke
Cap.
2.
Sect.
11.12
.
he
denieth
that
at
Rome
there
is
either
a
Church
or
Bishop
;
all
things
are
at
this
day
so
corrupted
.
24
That
he
confirmeth
,
and
thervpon
includeth
,
that
there
is
no
Apostolike
sea
,
where
we
can
sée
nothing
but
horrible
Apostasie
:
the
same
is
not
the
mother
of
all
Churches
where
wée
sée
the
seate
of
Antichrist
set
.
25
The
Bishoppe
of
Rome
is
Antichrist
him selfe
.
26
Therefore
the
Supremasie
may
not
be
bounde
to
the
place
,
although
in
tymes
past
it
hath
bin
chief
of
all
,
chiefly
séeing
the
Church
is
now
turned
to
a
Court.
27
Hitherto
hauing
spoken
of
the
thing
it self
,
now
he
commeth
to
the
persons
,
and
first
as
touching
religion
,
he
accounteth
all
in
general
,
none
other
then
Lucians
and
Atheists
.
28
Then
also
Iohn
the
22.
namely
erred
in
the
doctrine
of
the
immortalitie
of
the
soule
:
and
therefore
necessarie
i●
be
wiped
out
,
yet
they
say
,
that
because
it
was
sayde
to
Peter
,
29
Moreouer
as
touching
their
manners
,
they
are
most
filthie
both
in
the
wickednes
of
others
and
their
owne
.
30
Cardinals
were
nothing
else
in
tymes
past
,
then
Priests
of
the
Romish
Churche
,
and
muche
inferiour
to
Bishops
,
but
as
they
are
nowe
,
they
haue
no
true
and
lawful
office
in
the
church
.
Cap.
8.
Of
the
power
of
the
Churche
,
as
touching
the
articles
of
Fayth
,
and
with
how
vnbrideled
licentiousnes
it
hath
in
the
Papasie
beene
wrested
to
corrupt
all
purenes
of
doctrine
.
FIrst
he
sheweth
what
bonds
&
ends
they
are
,
which
the
Church
ought
to
appoint
it selfe
in
suche
matters
,
from
the
1.
to
the
9.
Moreouer
he
blameth
the
Churche
of
Rome
,
that
it
dare
transgresse
them
,
from
the
10.
to
the
16.
1
The
third
place
is
of
the
power
of
the
Church
,
but
the
same
partly
is
contayned
in
euery
Bishop
,
partly
in
Councels
,
and
it
partly
consisteth
either
in
doctrine
or
in
iurisdiction
,
or
in
making
lawes
,
the
place
also
of
doctrine
hath
two
partes
,
authoritie
to
deliuer
rules
and
to
expounde
them
:
but
whatsoeuer
is
taught
concerning
the
power
of
the
Church
,
2
Whatsoeuer
authoritie
or
dignitie
the
scripture
giueth
to
the
Ministers
of
the
Churche
,
all
the
same
is
giuen
not
properly
to
the
men
them selues
,
but
to
the
Ministerie
ouer
which
they
are
appointed
,
that
same
first
is
shewed
in
in
the
Priestes
,
all
the
Ministers
had
authoritie
to
teache
,
in
the
name
of
the
Lorde
.
3
Moreouer
in
the
Prophets
.
4
Last
of
all
,
in
the
Apostles
.
9
Neither
is
it
lawful
for
their
Apostles
nor
their
successors
,
10
Bishops
and
Prelates
haue
exercised
very
great
tyranny
,
for
they
both
permit
themselues
power
to
make
newe
lawes
,
and
acknowledge
no
man
for
a
Christian
,
that
doth
not
certainly
consent
to
their
doctrines
,
as
well
affirmatiue
as
Negatiue
.
11
That
which
they
alledge
for
them selues
,
12
When
they
except
that
whatsoeuer
particular
thing
is
attributed
to
euery
one
of
the
holy
ones
,
the
same
doth
throughly
&
fully
belong
to
the
Church
it selfe
:
and
that
which
they
drawe
out
to
this
,
and
are
diligent
to
proue
by
two
places
of
scripture
,
he
sheweth
in
what
sense
as
well
the
foundation
of
their
argument
,
13
In
what
sense
the
aduersaries
deny
that
the
Church
may
erre
,
and
what
is
to
be
determined
thereof
,
that
forasmuch
as
it
is
guided
by
the
Spirite
of
God
,
it
may
goe
safely
without
the
worde
,
that
whatsoeuer
it
speaketh
or
thinketh
it
is
trueth
:
but
we
say
that
the
spouse
and
scholler
of
Christe
must
be
subiect
to
her
husband
and
schoolemaster
,
that
shée
continually
hangeth
on
his
mouth
,
and
they
that
doe
so
,
shal
be
sure
to
haue
the
Spirite
to
guide
them
into
the
right
way
,
and
to
stay
them
in
their
Fayth
,
for
there
is
nothing
to
bée
looked
for
of
his
Spirite
,
14.
15
These
two
beginnings
doth
nothing
helpe
them
which
they
take
,
16
Examples
which
they
vse
for
confirmation
of
the
first
,
one
for
baptisme
of
Infantes
,
an
other
that
the
Nycen
Councell
pronounced
,
that
the
Sonne
is
consubstantial
with
the
Father
,
doth
helpe
them
nothing
in
this
matter
.
Cap.
9.
Of
Councels
and
their
authoritie
.
HEere
because
he
is
somewhat
more
rough
,
it
is
not
eyther
because
hée
woulde
diminishe
the
authoritie
of
the
olde
Councels
,
or
for
that
he
is
afrayde
of
them
,
as
though
they
made
for
the
aduersaries
side
,
and
were
against
vs
.
2
From
whence
the
Councels
haue
their
authoritie
,
that
is
,
3
Against
them
,
which
the
more
they
affirme
their
tyrannie
by
counsels
,
they
thinke
there
remaineth
no
trueth
in
the
Church
,
4
Moreouer
,
in
the
newe
Testament
it
was
foretold
,
that
our
age
should
not
be
frée
from
that
euill
.
5
Not
that
he
woulde
euery
where
,
and
that
rashly
without
any
choyce
,
diminish
the
authoritie
of
Ministers
:
but
that
no
man
be
ignorant
,
6
An
other
thing
also
which
they
imagine
to
the
same
ende
,
that
the
Church
can
not
stande
,
7
Moreouer
out
of
the
newe
Testament
,
8
There
is
no
absolute
power
to
bée
graunted
to
Councelles
,
because
they
haue
brought
foorth
many
thinges
very
wickedly
:
and
in
what
state
and
condition
they
are
to
be
counted
,
according
to
Augustine
.
9
Councelles
haue
bene
disagréeing
from
Councels
,
as
is
proued
by
the
examples
of
Constantinople
,
and
Nicen
about
Images
,
&
of
Calcedon
also
,
and
the
second
of
Ephesus
,
about
the
impietie
of
Eutyches
.
10.
11
Some
infirmitie
maye
bée
founde
in
the
purer
Councels
,
and
they
such
,
as
therin
may
be
gathered
,
that
they
are
not
so
gouerned
by
the
holy
Ghost
,
but
that
some
thing
happeneth
to
them
according
to
the
manner
of
men
,
least
we
giue
too
much
credite
to
men
.
12
The
Romanistes
are
miserably
deceiued
,
when
they
resorte
to
that
extreme
&
miserable
shift
,
that
although
the
men
them selues
be
blockishe
in
wit
and
counsel
,
and
most
wicked
in
minde
and
will
;
yet
the
worde
of
God
remayneth
,
which
commaundeth
to
obey
rulers
,
but
the
rulers
ought
to
take
no
more
vppon
them
,
than
Iosua
had
,
they
shall
therefore
be
spirituall
rulers
to
vs
that
bowe
not
from
the
Lord
,
neither
on
the
one
side
nor
to
the
other
:
as
for
the
false
rulers
wee
néede
not
,
13
That
which
is
hitherto
spoken
,
doeth
chiefly
tende
to
this
ende
,
to
shew
howe
muche
the
authoritie
of
Councels
is
of
force
in
the
former
Chapter
of
doctrine
,
14
To
whome
although
hée
graunt
very
muche
herein
,
yet
he
denieth
that
the
Romanists
can
ouercome
the
which
they
woulde
,
whether
they
belong
to
interpretation
or
approbation
of
Scripture
.
Christe
commaunded
all
shoulde
drinke
of
one
Cupp
,
Cap.
10.
Of
the
power
of
making
lawes
,
wherin
the
Pope
and
his
haue
vsed
a
most
cruell
tyrannie
and
butchery
vppon
soules
.
FIrst
he
treateth
,
as
it
were
generally
,
of
humane
restitutions
,
from
the
first
to
the
eight
:
secondly
of
Papisticall
ceremonies
,
from
the
nineth
to
the
six
&
twentie
:
thirdly
,
of
good
,
and
lawful
,
from
the
seuen
&
twentie
to
the
two
and
thirtie
.
1
Nowe
in
that
hée
entereth
this
disputation
whether
it
is
lawfull
for
the
church
to
binde
consciences
by
their
lawes
,
2
Which
although
they
fayne
them
to
be
lawes
of
libertie
,
a
swéet
yoke
,
&
a
light
burden
,
yet
indéed
they
are
not
only
harde
,
but
also
impossible
to
be
kept
.
Paule
durst
not
laye
any
snare
vppon
men
at
all
,
3
But
the
better
to
expounde
this
question
,
first
hée
sheweth
what
a
conscience
is
,
4
And
as
workes
haue
respecte
vnto
men
,
so
the
conscience
is
referred
to
God
:
this
he
excellently
painteth
out
by
two
examples
,
5
But
séeyng
hée
will
not
haue
consciences
tyed
with
such
humane
lawes
,
hée
sheweth
in
what
sense
Paule
teacheth
,
that
wée
muste
obeye
Magistrates
for
conscience
sake
,
distinguishing
betwéene
the
generall
and
the
speciall
.
6
But
comming
to
the
question
,
where
agayne
hée
sheweth
more
plaine
,
what
the
state
of
the
question
is
,
he
denieth
that
the
Bishoppes
are
appoynted
law
makers
ouer
the
faythfull
,
that
may
of
them selues
prescribe
a
rule
to
lyue
by
;
or
compell
to
their
ordinances
the
people
committed
to
them
.
7
Séeyng
the
Lorde
hath
contained
9
As
concerning
the
former
,
first
this
vice
is
founde
in
them
,
that
they
would
be
counted
for
the
true
worship
of
God
:
but
Paule
taught
that
it
was
intollerable
that
the
lawfull
order
of
worshipping
God
,
10
Moreouer
,
11.
12
Thirdly
,
that
they
are
vnprofitable
and
foolishe
,
but
the
fleshe
lyketh
them
that
it
thinketh
the
Churche
is
vtterly
deformed
,
when
they
be
taken
away
,
which
Paule
writeth
,
hath
a
resemblaunce
of
wisedome
,
but
that
deceiueth
.
13
Fourthly
,
14
Neither
can
this
multitude
be
excused
,
because
they
say
that
they
were
instituted
for
the
instruction
of
rude
men
,
seing
also
they
reduce
vs
to
Iudaisme
,
&
declare
not
Christ
,
(
which
ought
to
be
the
ende
of
ceremonies
)
but
hyde
him
.
a
childe
is
ruled
of
his
Schoolemaster
,
and
kept
vnder
custodie
,
according
to
the
capacitie
of
his
age
,
so
the
Iewes
are
kept
vnder
the
lawe
,
but
wée
are
men
growne
,
16
Neyther
doe
those
Papistical
traditions
burst
foorth
only
with
suche
vices
,
but
also
all
other
of
what
age
so
euer
are
guiltie
of
suche
vices
,
because
the
Lorde
alwayes
is
wonte
to
stryke
them
with
blindnesse
and
amazednesse
which
worship
him
with
suche
obseruations
,
17
Comming
to
their
arguments
,
he
calleth
to
minde
fiue
,
whereby
they
defend
themselues
forgers
of
these
traditions
:
the
first
is
that
they
crie
out
,
that
these
traditions
are
not
of
them selues
,
but
of
God
,
because
they
woulde
haue
them
inuented
of
the
Churche
which
can
not
erre
,
and
is
gouerned
of
the
holy
Ghost
,
but
by
this
meanes
they
imposed
to
the
Church
of
God
,
a
notabler
reproche
,
and
were
too
bolde
,
to
adde
so
muche
to
the
worde
of
God
contrary
to
Gods
worde
.
18
It
is
an
impudency
not
to
bee
born
,
continually
to
crye
out
of
the
power
of
the
Church
:
but
in
the
meane
time
,
to
dissemble
both
what
is
commanded
her
by
the
Lord
,
and
what
obedience
she
oweth
to
the
commandement
of
the
Lorde
.
The
seconde
is
,
when
they
say
that
these
trifles
came
from
the
Lorde
.
This
also
is
méere
deceite
,
and
not
only
the
histories
,
but
also
reason
it selfe
doth
shewe
,
that
they
crept
in
by
little
and
little
.
19
This
he
sheweth
in
the
Supper
of
the
Lorde
,
and
he
openeth
the
place
of
Augustine
which
they
thinke
doeth
make
for
them
.
20
But
when
they
crie
out
that
there
is
no
Ceremonie
among
them
which
came
not
from
the
Apostles
,
he
sheweth
howe
false
it
is
by
an
example
of
holy
water
.
Moreouer
,
he
laboureth
,
that
if
any
were
founde
out
of
them
,
or
of
the
Fathers
,
yet
there
is
great
difference
betwéene
them
,
and
ours
.
21.
22
The
third
is
,
that
to
excuse
their
tyranny
,
they
pretend
the
decrée
of
the
Apostles
of
thinges
offered
to
Idols
,
and
strangled
,
and
from
blood
:
but
he
plainely
sheweth
howe
the
same
maketh
for
them
:
The
meaning
of
the
Apostle
was
nothing
else
,
but
in
taking
away
the
matter
of
offence
,
to
call
vp
the
law
of
God
:
23
This
tyrannie
which
they
haue
taken
to
them selues
by
this
example
of
the
Apostles
,
is
for
two
causes
to
be
improoued
:
first
because
they
miserably
crucifie
not
onely
the
bodies
,
but
also
the
consciences
.
Moreouer
because
it
taketh
from
the
Lorde
his
Dominion
,
which
afterwarde
hée
sheweth
at
large
howe
worthie
great
reprēhesion
it
is
,
24
No
maruel
because
mans
inuentions
did
alwayes
so
displease
the
lord
,
25
The
4.
is
from
the
examples
of
Samuel
&
Menoha
,
26
Last
of
all
,
because
Christ
would
haue
these
intollerable
burdens
to
bée
borne
:
that
also
doth
help
them
nothing
.
28
Then
also
he
denieth
that
these
stand
with
the
comelinesse
,
and
order
of
Paul
:
and
he
sheweth
of
what
sorte
they
are
,
which
in
these
wordes
he
requireth
.
29
Prosecuting
at
large
all
those
seuerally
with
examples
adioyned
,
30
No
foundations
are
such
,
31
Therefore
it
is
the
office
of
Christian
people
,
32
Of
the
otherside
we
must
beware
least
any
errour
,
or
any
superstition
or
any
necessitie
,
do
at
any
time
créepe
in
,
alwayes
to
kéepe
the
same
.
Cap.
11.
Of
the
iurisdiction
of
the
Church
,
and
the
abuse
thereof
,
such
as
is
seene
in
Papasie
.
THE
Church
of
God
néedeth
her
certaine
Spirituall
policie
,
and
it
is
necessary
that
wée
giue
it
some
iurisdiction
:
2
The
other
which
belongeth
to
the
discipline
of
excommunication
,
3
The
same
is
not
for
a
time
,
but
continuall
,
&
is
not
onely
profitable
when
the
Magistrate
is
estraunged
from
the
profession
of
our
religion
,
but
also
when
they
are
Christians
.
4
That
same
he
confirmeth
.
5
The
scope
of
this
is
,
that
offences
be
preuented
:
but
in
the
vse
,
6
The
last
,
that
it
bée
ministred
not
by
one
mans
iudgement
,
but
by
a
lawfull
councell
,
which
is
also
shewed
was
doone
in
olde
time
,
till
at
length
a
Bishop
had
drawne
to
him
onely
that
which
was
giuen
to
the
whole
Church
.
7
At
length
also
the
Bishops
put
ouer
to
other
men
,
whom
they
call
officials
,
that
which
they
had
giuen
to
themselues
only
,
and
conuerted
the
spirituall
iurisdiction
into
nothing
better
then
into
prophane
iudgement
.
8
Yet
it
is
certain
,
9
In
that
they
doubt
not
to
bragge
in
their
defence
,
that
the
glory
of
the
kingdome
of
Christe
,
by
this
meanes
doth
florish
according
to
her
worthines
,
and
that
they
themselues
in
the
meane
time
are
not
drawne
away
from
the
the
dueties
of
their
vocation
,
11
The
Bishop
of
Rome
not
contented
with
meane
Lordships
,
first
laid
hand
vpon
kingdomes
,
and
afterward
vpon
the
whole
Romane
Empire
:
but
this
was
reprehended
of
Bernard
,
and
vtterly
denied
to
the
Apostolike
right
,
against
the
degrée
of
Orleance
.
Bernard
sayth
,
That
Peter
could
not
giue
that
which
he
had
not
,
but
he
gaue
to
his
successours
that
which
he
had
the
care
of
Churches
.
And
againe
,
hee
saith
to
Pope
Eugenius
,
thou
art
a
superiour
:
but
whervnto
?
not
to
beare
lordship
as
I
thinke
.
Therefore
how
much
soeuer
we
thinke
of
our selues
,
let
vs
remember
that
there
is
a
ministerie
laide
vpon
vs
,
not
a
Lordship
giuen
vs
.
Learne
that
thou
hast
néede
of
a
wéedhooke
,
not
of
a
Scepter
,
that
thou
mayest
doe
the
worke
of
a
Prophet
.
12
The
gift
of
Constantine
is
both
friuolous
&
ridiculous
,
therefore
of
no
importance
to
establish
his
Emperiall
dignitie
.
13
At
what
time
,
&
by
what
meanes
they
came
to
it
.
In
Henrie
the
Emperours
time
,
the
4.
of
that
name
and
by
Hildebrandes
meanes
.
14
By
what
meanes
they
inuaded
the
Citie
of
Rome
,
and
other
Dominions
:
15.
16
The
immunitie
which
they
also
take
to
them selues
,
was
vnknowen
to
ancient
Bishops
,
howsoeuer
they
woulde
not
suffer
to
their
knowledge
the
matters
of
faith
,
or
whatsoeuer
belonged
properly
to
the
Bishops
to
bée
taken
from
irreligious
Princes
.
Cap.
12.
Of
the
discipline
of
the
Church
,
wherof
the
chiefe
vse
is
in
the
Censures
and
excommunication
.
THere
are
two
parts
of
Ecclesiastical
gouernment
therin
,
the
one
wherof
respecteth
the
people
,
the
other
chiefly
respecteth
the
Cleargie
.
of
the
first
,
from
the
first
to
the
21.
of
the
last
,
from
the
22.
to
the
28.
There
are
two
partes
also
of
that
which
respecteth
the
people
,
&
is
called
common
,
the
first
is
which
dependeth
of
the
power
of
Keies
,
whereof
from
the
1.
to
the
13.
The
last
is
of
sommoning
fastinges
and
praiers
whereof
from
the
14.
to
the
21.
1
The
first
of
these
is
so
necessary
,
that
the
same
being
taken
away
,
there
remaineth
nothing
but
extréeme
dissipating
and
wasting
.
2
There
are
foure
degrees
,
3
Of
sinnes
,
some
are
priuate
,
4
Some
also
are
defaults
,
other
some
are
wicked
doings
,
5
There
are
thrée
ends
of
discipline
:
the
first
,
least
the
wicked
by
their
lewd
and
sinnefull
life
,
7
No
man
,
no
not
the
Prince
truely
is
to
bee
exempted
:
then
of
what
,
and
in
what
order
of
doeing
it
ought
to
be
executed
.
8
This
seueritie
ought
to
be
enioined
with
the
spirite
of
Gentlenesse
,
9
Not
onely
the
whole
Church
,
but
also
euery
member
ought
to
yéeld
it self
to
this
moderation
,
least
from
discipline
we
presently
fall
to
murdering
.
10
Neither
may
it
otherwise
bee
drawne
which
Christ
pronounceth
of
binding
and
loosing
,
11
Too
much
rigour
also
must
be
taken
héede
of
,
as
well
in
priuate
men
,
12
The
Donatistes
and
Anabaptists
haue
gréeuously
offended
héerein
.
13
This
moderation
ought
then
chiefly
of
all
to
bee
vsed
,
14
The
other
parte
of
discipline
standeth
in
this
,
that
according
to
the
necessitie
of
times
the
Pastours
should
exhort
the
people
,
either
to
fastinges
or
other
solemne
supplications
,
or
to
other
exercises
of
humilitie
,
repentance
,
and
faith
:
this
part
is
profitable
and
procéedeth
from
the
Apostles
and
Prophetes
.
15
Therefore
speaking
of
fasting
,
he
reciteth
thrée
endes
therof
,
and
expoundeth
them
.
16
The
Pastours
were
wont
to
publish
publike
fasting
ioyned
with
faith
,
17
Also
as
often
as
any
publike
calamitie
began
to
range
abroade
.
18
But
fasting
consisteth
in
thrée
thinges
;
in
time
,
in
qualitie
of
meate
,
&
sparing
.
As
touching
fasting
,
truely
I
haue
read
none
,
neither
of
the
old
,
nor
of
the
new
writers
that
can
satsfiie
mee
,
or
that
may
séeme
sufficiently
to
consider
the
nature
therof
.
For
as
oft
as
they
speak
of
fasting
,
presently
they
fall
to
the
abstaining
from
meate
,
and
therein
only
they
rest
very
muche
:
but
I
thinke
it
shoulde
bée
otherwise
:
for
as
soone
as
wée
can
,
let
vs
come
vnto
the
fountaine
it selfe
,
and
after
let
vs
with
diligence
pursue
the
riuers
:
but
this
is
the
only
fountaine
of
fasting
,
a
sincere
and
earnest
,
&
a
singuler
desire
either
of
Righteousnesse
or
newnesse
of
life
,
in
general
,
or
some
parte
thereof
:
which
doth
either
sufficiently
appeare
by
this
one
thing
,
that
when
the
Disciples
coulde
not
cast
out
a
certaine
Diuell
,
because
they
as
it
were
,
to
a
sporting
bickering
,
descended
rashly
and
vnaduisedly
:
and
a
little
after
they
enquired
howe
it
came
to
passe
that
they
were
deceaued
of
their
opinion
.
19
But
least
any
superstition
should
créepe
in
,
there
are
thrée
thinges
which
the
Pas●ours
ought
diligently
,
alwayes
to
inculcate
,
or
rehearse
:
first
,
that
they
teache
the
people
,
that
they
rent
their
heartes
,
20
The
obseruation
and
kéeping
of
Lent
is
very
superstitious
,
as
is
shewed
by
thrée
reasons
,
but
yet
was
it
vsed
amongst
the
old
fathers
,
but
after
a
diuers
sort
.
The
fasting
of
Christ
fourtie
daies
and
fourtie
nightes
,
did
not
prescribe
an
example
to
other
:
but
in
so
beginnyng
the
preaching
of
the
Gospell
,
21
Afterwarde
lawes
were
made
,
22
The
seconde
parte
of
Discipline
was
,
that
peculiarly
belonged
to
that
Clergie
,
and
it
is
shewed
what
and
how
seuerely
in
tymes
past
it
was
,
and
howe
miserably
it
is
performed
nowe
at
this
day
.
24
He
answereth
to
certaine
of
their
obiections
,
that
is
to
say
,
that
the
Priest
ought
to
differ
in
some
note
from
the
people
,
and
that
marriage
is
nothing
but
an
vncleannesse
and
pollution
of
the
fleshe
.
25
Moreouer
that
the
Leuiticall
Priestes
ought
for
a
tyme
to
lye
from
their
wyues
:
but
séeing
that
Pastours
of
the
Churche
doe
not
beare
this
person
at
this
day
,
therefore
are
they
vainly
compared
with
them
.
The
Apostles
did
not
only
kéepe
wiues
,
6
Thirdly
that
they
thinke
it
a
necessary
thing
,
which
is
nothing
but
comely
,
and
that
is
proued
by
the
example
of
the
olde
Church
.
In
olde
time
also
there
was
motion
made
of
commaunding
vnmarried
life
,
but
no
such
thing
was
decreed
:
27
At
length
there
followed
more
rigorous
and
clubbishe
tymes
in
which
too
muche
superstitious
obseruation
of
single
lyfe
grewe
in
force
:
but
if
the
aduersaries
obiecte
this
antiquitie
,
they
may
be
aunsweared
thrée
wayes
.
28
The
better
to
shewe
the
same
,
hée
teacheth
what
is
to
bée
excepted
,
as
ofte
as
vnder
the
coulour
of
antiquitie
,
they
defende
their
filthie
vnmarryed
lyfe
.
The
Fathers
also
are
not
vtterly
agaynst
vs
:
for
Chrysostome
sayeth
,
Cap.
13.
Of
vowes
by
rashe
promising
,
whereof
each
man
hath
miserably
entangled
him selfe
.
FIrst
,
he
treateth
generally
of
vows
,
from
the
1.
to
the
7.
then
namely
of
monastery
vowes
,
from
the
8.
to
the
21.
but
first
of
monastery
profession
and
manners
,
from
the
8.
to
the
16.
then
of
vowes
themselues
,
but
chiefly
of
the
vow
of
chastitie
,
from
the
17.
to
the
21.
1
He
sheweth
by
certaine
generall
foundations
,
in
what
place
vowes
may
be
had
,
and
how
superstitiously
not
only
the
Ethnikes
,
but
also
the
Christians
haue
offended
in
declaring
hereof
.
2
The
better
to
shewe
the
same
,
hée
setteth
downe
thrée
thinges
to
be
obserued
:
3
Secondly
,
we
are
admonished
that
we
measure
our
strength
,
4
The
third
,
5
The
two
last
tend
to
this
end
,
partly
that
we
be
made
more
warier
,
partly
that
we
may
bée
stirred
to
our
dueties
as
it
were
with
certaine
prickes
.
6
Of
these
which
are
spoken
,
euerie
man
may
easily
gather
what
is
to
bee
thought
of
vowes
.
That
general
vowe
which
is
made
in
Baptisme
,
of
all
men
ought
to
be
of
great
force
with
vs
,
but
the
particulars
must
bée
examined
according
to
the
rules
aboue
saide
.
7
Thereby
it
is
playne
,
with
howe
great
superstition
the
worlde
hath
in
certayne
ages
béene
possessed
,
which
first
he
generally
sheweth
.
8
Moreouer
that
hée
may
not
recken
vp
all
the
particular
fourmes
,
he
speaketh
namely
of
Monkishe
vowes
:
and
so
being
brought
to
Monkishe
vowes
,
first
he
sheweth
what
the
life
of
Monks
was
in
tymes
past
,
and
what
institution
,
that
hée
may
shewe
him
to
be
otherwyse
then
at
this
day
the
Papisticall
Monkes
be
with
vs
.
9
That
more
manifestly
appeareth
out
of
Augustine
.
10
Moreouer
making
comparison
betwéene
that
olde
Monkerie
,
and
that
which
is
at
this
day
:
hée
sheweth
by
thrée
principall
notes
,
howe
much
this
differeth
from
that
:
that
is
to
say
,
in
vnaduised
roughnesse
,
in
vnprofitable
idlenes
,
and
in
false
chalenging
of
perfection
.
11
The
last
whereof
more
diligently
examining
:
he
first
sheweth
howe
vniustlye
they
chalendge
them selues
,
the
title
of
perfection
,
although
it
bée
done
with
suche
moderation
as
they
falsly
pretende
.
12
Moreouer
he
shaketh
of
two
things
wherein
they
thinke
the
perfection
doth
stand
,
the
first
whereof
is
generall
,
13
The
other
speciall
,
14
But
séeing
their
wordes
(
which
make
their
profession
,
some
second
baptisme
)
and
the
thing
it self
doeth
speak
,
that
all
they
which
at
this
day
goe
into
Monasteries
,
do
depart
from
the
Church
,
●ruely
howe
many
Monasteries
there
●e
at
this
day
,
so
many
Conuenticles
●r
assemblies
of
Schismatikes
are
●here
.
15
Neyther
onely
is
that
profession
●orrupted
,
which
is
at
this
daye
,
but
●heir
manners
are
most
corrupted
.
16
In
that
olde
Monkerie
there
was
very
muche
which
ought
not
to
please
vs
,
and
the
same
is
chiefly
shewed
in
foure
vices
.
17
As
touching
the
Monastery
vowes
which
this
day
are
in
vse
,
first
he
generally
condemneth
all
for
thrée
causes
:
18
That
doeth
litle
help
them
which
they
alledge
out
of
Paule
,
concernyng
widowes
,
19
Their
example
also
is
most
foolishly
wrested
,
20
Suche
vowes
are
for
two
causes
to
be
cut
off
.
21
They
are
vnworthily
accused
of
breach
of
Fayth
and
periury
,
Cap.
14.
Of
Sacramentes
.
FIrst
hee
treateth
generally
of
Sacramentes
,
from
the
1.
to
the
17.
Moreouer
he
commeth
to
distribution
,
and
continueth
therein
,
from
the
18.
to
the
26.
As
touching
the
first
,
he
setteth
down
the
summe
of
the
doctrine
,
from
the
7.
to
the
17.
first
against
them
which
weaken
the
power
of
Sacramentes
,
from
the
7.
to
the
13.
Moreouer
against
them
which
attribute
too
much
to
them
,
from
the
14.
to
the
17.
1
What
a
Sacrament
is
,
that
is
,
a
visible
signe
of
a
holy
thing
,
or
a
visible
fourme
of
an
inuisible
grace
.
3
The
Lord
closeth
vp
and
sealeth
to
vs
his
promises
by
Sacraments
:
yet
to
speak
properly
,
not
so
much
to
confirme
his
holy
worde
,
as
to
establish
vs
in
the
Fayth
thereof
.
4
Therefore
we
must
vnderstande
that
this
worde
,
that
is
,
the
promises
of
God
,
5
Sacramentes
are
signes
,
by
whose
ayde
we
giue
credite
to
those
thinges
that
are
witten
in
the
word
.
6
To
this
ende
also
,
7
Neither
is
this
fitly
for
the
purpose
,
8
They
confirme
that
,
because
Philip
required
of
the
Eunuke
,
An other
obiection
,
if
Fayth
bée
encreased
by
Sacramentes
,
the
holie
Ghost
is
giuen
in
vaine
:
whose
worke
is
to
begin
,
maintaine
,
&
to
make
perfect
,
maketh
nothing
for
them
.
9
Neither
is
this
so
assigned
to
any
secrete
power
of
the
Sacraments
,
nor
by
any
meanes
to
the
Sacraments
,
but
all
the
same
dependeth
of
the
inwarde
power
of
the
holy
Ghost
.
10
These
being
thus
established
two
other
obiections
will
of
them selues
fall
to
the
grounde
:
the
first
whereof
is
,
that
if
we
ascribe
to
creatures
the
increase
or
confirmation
of
Fayth
,
there
is
wrong
done
to
the
spirit
of
God
,
whom
we
ought
to
acknowledge
the
author
thereof
,
this
he
refuteth
first
by
cleare
declaration
of
his
iudgement
,
declared
by
an
excellent
similitude
.
11
Moreouer
as
concerning
increase
,
12
As
touching
the
confirmation
by
an
argument
borowed
from
the
contrary
,
that
many
times
when
the
Lord
meaneth
to
take
away
the
confidence
of
the
very
thinges
that
are
by
him
promised
in
the
Sacraments
,
he
taketh
away
the
Sacraments
them selues
.
Last
of
all
,
if
we
giue
them
such
vertue
,
the
glorie
of
GOD
must
néedes
be
deriued
to
creatures
:
this
also
he
answereth
,
when
hée
spoiled
and
thrust
away
Adam
from
the
gift
of
immortalitie
,
he
saieth
,
13
Last
of
all
,
because
some
bring
an
argument
out
of
the
very
name
of
a
sacrament
,
and
woulde
haue
the
Sacraments
to
be
nothing
but
certain
naked
signes
,
he
sheweth
also
how
weak
it
is
.
14
As
hitherto
hée
hath
disputed
against
them
which
weaken
the
power
of
Sacraments
,
and
vtterly
subuert
the
vse
thereof
:
so
now
he
commeth
to
others
which
of
the
contrary
part
attribute
too
much
to
them
,
&
against
the
schoolemen
,
hee
sheweth
that
it
is
false
which
they
affirme
,
that
sacraments
of
the
new
lawe
do
iustifie
and
giue
grace
,
so
that
we
doe
not
lay
a
stop
of
deadly
sinne
.
15
The
better
to
ouerthrow
this
,
hée
distinguisheth
betwéene
the
sacrament
,
and
the
thing
of
the
Sacrament
,
that
wée
may
vnderstand
that
how
much
we
profit
by
the
sacraments
in
the
communion
of
Christ
,
so
much
profit
we
take
therby
16
This
he
declareth
more
plainely
,
that
is
to
say
,
Sacraments
are
not
causes
but
partes
of
our
righteousnes
&
saluation
,
&
although
the
matter
of
the
sacrament
be
not
receiued
of
the
vnworthie
,
yet
the
matter
or
thing
of
the
Sacrament
is
alwayes
present
with
the
sacrament
,
so
oft
as
it
is
rightly
offered
.
17
This
last
hee
declareth
by
a
most
apt
similitude
,
and
generally
admonisheth
not
so
to
vnderstand
those
things
which
haue
bin
written
by
old
writers
somewhat
too
gloriously
,
to
amplifie
the
dignitie
of
sacraments
,
that
we
shoulde
thinke
that
there
is
some
secrete
power
knit
and
fastened
to
the
Sacramentes
,
which
is
separated
from
Christ
,
or
the
worke
of
the
holy
Ghost
.
18
Comming
to
the
second
parte
of
the
Chapter
,
that
he
may
treat
specially
of
Sacramentes
:
first
hée
proueth
that
the
name
of
Sacrament
doeth
so
plainly
lye
open
,
that
it
generally
containeth
all
signes
which
GOD
at
anye
tyme
commaunded
to
man
,
to
make
them
more
assured
and
safe
of
the
trueth
of
his
promises
,
19
Moreouer
comming
to
those
things
which
the
Lord
would
haue
to
be
ordinary
in
his
Church
,
to
nourish
his
worshippers
into
one
Fayth
,
first
he
sheweth
how
necessary
those
signes
are
,
partly
to
confirme
our
Fayth
,
partly
to
witnesse
our
religion
with
men
.
20
Moreouer
these
thinges
whereof
he
nowe
speaketh
,
21
First
he
sheweth
the
same
in
the
Sacraments
of
the
old
Testament
,
Circumcision
was
to
the
Iewes
,
22
Moreouer
by
the
Sacraments
of
the
newe
Testament
,
where
is
signified
our
washing
and
satisfaction
.
23
Therefore
that
schoole
doctrine
is
vtterly
to
be
reiected
,
whereby
there
is
noted
so
great
a
difference
betwene
the
Sacraments
of
the
old
Law
,
&
the
new
Lawe
,
as
though
those
did
nothing
but
shadow
out
the
grace
of
God
,
and
those
doe
presently
giue
it
,
but
the
Apostle
speaketh
no
lesse
honorable
of
those
then
of
these
,
24
Hée
expoundeth
certaine
places
,
whereby
they
woulde
defende
their
opinion
:
first
,
We
are
buried
with
Christ
by
Baptisme
:
that
is
,
Baptisme
is
the
same
to
Christians
,
that
Circumcision
was
to
the
olde
people
.
25
Moreouer
those
which
séeme
to
condemne
the
whole
Lawe
,
with
al
the
Ceremonies
&
Sacrifices
,
which
they
falsly
gather
out
of
the
Hebrewes
,
wher
Paul
disputing
against
false
Prophets
sheweth
what
value
Ceremonies
are
of
themselues
:
26
Last
of
all
,
those
whereby
the
olde
Fathers
did
immoderately
exalt
our
Sacramentes
,
so
oft
as
they
compared
ours
with
the
Israelites
.
But
suche
their
Sentences
are
both
hyperbolicall
:
and
also
to
bée
vnderstoode
,
not
of
the
power
;
but
of
the
maner
of
signifiyng
.
Cap.
15.
Of
Baptisme
.
FIrst
hée
speaketh
of
the
two
ends
of
Baptisme
,
of
the
first
,
from
the
1.
to
the
12.
of
the
last
13.
Moreouer
of
the
lawfull
vse
thereof
,
and
certaine
other
things
that
procéede
thereof
,
from
the
14.
to
the
22.
1
What
Baptisme
is
:
it
hath
two
endes
,
the
first
is
,
that
it
serue
our
faith
with
God
,
2
What
remissino
of
sinnes
hee
approoueth
by
certaine
places
of
Scripture
.
3
Neither
is
it
of
things
to
come
only
,
4
They
which
so
diuide
betwéene
Baptisme
and
Repentance
,
that
they
woulde
assigne
remission
of
the
former
to
Baptisme
,
&
the
last
to
repentance
,
are
fouly
deceiued
.
6
The
thirde
,
that
wée
may
knowe
that
we
are
so
vnited
in
Christ
,
8
Neither
maketh
this
any
thing
that
more
abundant
grace
of
the
spirite
is
powred
out
since
the
resurrection
of
Christ
,
for
the
Baptisme
which
the
Apostles
ministred
while
hée
was
on
the
earth
,
was
called
his
,
yet
it
had
no
larger
plentifulnesse
,
of
the
spirite
then
the
Baptisme
of
Iohn
:
yea
,
euen
after
his
ascention
,
the
spirite
was
not
giuen
to
the
Samaritans
aboue
the
common
measure
of
the
faithfull
,
9
Thirdly
,
10
Wée
may
not
agrée
to
them
which
haue
taught
that
we
are
deliuered
by
Baptisme
,
11
And
doth
neuer
ceasse
in
vs
,
but
continually
worketh
in
vs
.
12
This
last
hée
confirmeth
both
by
example
and
testimony
of
scripture
.
13
The
other
end
of
Baptisme
is
to
serue
our
confession
with
men
,
he
sheweth
by
what
reason
this
is
.
Héerevnto
had
Paul
respect
,
14
As
touching
this
second
parte
of
the
Chapter
:
first
hee
treateth
of
the
vse
of
Baptisme
,
14
As
touching
the
first
of
these
which
are
spoken
of
the
ends
of
Baptisme
,
hée
taketh
occasion
to
teach
what
way
we
haue
to
vse
,
and
to
take
it
first
for
confirmation
of
our
faith
.
15
Which
he
declareth
by
the
example
of
Cornelius
,
and
Paul
:
Moreouer
,
16
There
is
nothing
added
or
taken
away
from
baptisme
,
either
by
the
worthinesse
or
vnworthinesse
of
the
minister
:
therefore
they
are
not
to
bée
baptized
againe
,
which
are
baptized
vnder
popery
.
For
Baptisme
is
not
in
the
name
of
man
,
but
in
the
name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
Iosias
,
17
Neither
is
that
argument
strong
enough
,
which
they
séeme
to
draw
as
it
were
from
the
effectes
,
because
after
Baptisme
we
remaine
certaine
yéeres
blinde
,
&
vnbeléeuing
,
yet
the
promise
it selfe
continueth
alwayes
true
and
stedfast
.
18
That
same
also
is
very
weake
which
by
the
example
of
Paul
they
defende
themselues
,
19
This
sacrament
as
touching
the
outwarde
administration
is
manye
waies
and
meruellously
corrupted
many
ages
agoe
,
with
mens
inuentions
.
20
Of
whome
it
ought
to
bée
administred
,
that
is
to
say
,
of
the
Ministers
of
the
Church
,
not
by
priuate
men
,
or
women
,
21
Tertullian
and
Epiphanius
haue
not
allowed
this
corruption
:
yea
and
wisely
doth
impugne
it
.
22
The
example
of
Sephora
maketh
nothing
for
them
,
Cap.
16.
That
the
Baptisme
of
infants
doth
very
well
agree
with
the
institutions
of
Christe
,
and
the
nature
of
the
signe
.
FIrst
,
he
confirmeth
the
doctrin
,
from
the
1.
to
the
9.
Moreouer
he
generally
confuteth
the
arguments
of
the
aduersaries
,
from
the
10.
to
the
30.
Last
of
all
,
he
seuerally
debateth
with
Seruetus
.
31.
32.
1
Baptising
of
children
was
not
brought
in
by
the
bouldenesse
of
men
,
but
by
the
institution
of
Christ
.
2
This
hee
approoueth
may
easily
be
shewed
by
the
consideration
of
the
promises
.
4
The
promises
and
the
thing
signified
,
are
so
all
one
in
both
,
that
no
difference
at
all
may
bée
founde
,
but
in
the
outward
Ceremonie
.
Paul
willeth
to
examine
the
exposition
of
Scripture
by
the
proportion
of
faith
.
5
Thereby
he
concludeth
that
Baptisme
doeth
no
lesse
belong
to
the
children
of
the
faithful
,
then
Circumcision
to
the
Iewes
:
neither
ought
they
to
bée
kept
from
the
signe
,
which
are
partakers
of
the
thing
signified
.
6
Hée
vrgeth
the
same
with
the
couenant
which
the
Lord
made
with
Abraham
,
7
He
draweth
another
argument
(
to
confirme
the
former
also
)
from
the
example
of
Christ
,
Let
little
ones
come
to
me
is
to
smal
purpose
,
for
the
Euangelist
calleth
them
Brephe
and
Paidia
,
which
doth
signifie
Babes
,
yet
hanging
vpon
their
mothers
breastes
:
Therefore
this
worde
to
(
Come
)
is
simply
to
haue
accesse
.
8
That
they
denie
that
it
was
euer
doone
of
the
Apostles
,
therein
they
say
,
more
then
they
are
able
to
prooue
,
and
it
is
more
likely
that
they
did
baptise
Infants
.
9
The
fruite
that
commeth
by
this
obseruation
,
aswel
to
the
parents
them selues
,
as
to
the
infants
which
are
baptised
with
holy
water
,
is
not
bee
despised
,
but
rather
damnation
ought
greatly
to
make
vs
afraide
that
GOD
will
take
vengeance
of
it
,
if
any
man
despise
to
marke
his
sonne
with
the
signe
of
the
Couenant
,
because
by
suche
contempt
,
the
grace
offered
is
refused
,
and
as
it
were
forsworne
.
10
As
touching
their
argumentes
,
first
he
examineth
that
which
they
are
wont
to
take
of
the
dissimilitude
of
baptisme
and
Circumcision
,
and
when
seeing
they
put
the
dissimilitude
in
thrée
,
hée
sheweth
seuerally
howe
foolishly
they
may
doe
it
,
to
wit
,
neither
are
diuerse
thinges
signified
:
11
Neither
is
the
gouernance
diuers
in
any
thing
.
12
And
the
naming
of
children
is
not
figuratiue
,
but
simple
,
13.
14.
15
The
last
,
that
hee
may
more
certainely
conuince
in
the
thrée
next
sections
,
he
prosecuteth
the
same
.
1.
Cor.
6.14
.
Rom.
15.8
.
Acts.
2.39
.
Ephe.
2.11
,
16
All
other
differences
which
they
labour
to
cast
betwéene
Baptisme
and
Circumcision
,
are
nothing
at
all
:
which
he
sheweth
by
two
examples
.
17.
18.
19.
20.
21
Their
other
argument
is
,
while
they
alledge
that
infants
are
not
méete
by
meanes
of
age
,
to
attaine
to
the
mystery
there
signified
:
to
whome
he
assigneth
the
fiue
sections
folowing
.
Rom.
14.11
.
Rom.
6.4
.
Col.
2.12
.
Gal.
3.27
.
1.
Pet.
4.21
.
23.
24
The
fourth
argument
is
,
that
they
reason
of
the
practise
of
the
Apostles
time
,
that
none
were
admitted
to
Baptisme
,
25
The
fift
Argument
is
,
26
Moreouer
he
prooueth
by
a
natural
sense
of
that
place
,
27.
28
The
sixth
argument
they
take
of
the
commandement
and
example
of
Christ
because
in
the
former
place
wée
are
commanded
to
teach
,
30
The
7.
argument
is
,
that
they
denie
there
is
greater
cause
why
Baptisme
shoulde
be
communicated
to
infants
,
[
*
](A69054-e65980-b)
*
Although
Musculus
in
his
common
places
thinketh
otherwise
:
notwithstanding
M.
Caluin
,
doeth
say
that
the
Supper
may
be
giuen
also
to
infants
:
but
he
vseth
such
modestie
therein
,
that
he
cannot
be
blamed
.
there
is
a
difference
expressed
in
them
.
31
After
he
hath
thus
performed
these
things
,
he
descendeth
to
one
Seruetus
,
and
answereth
seuerally
to
all
his
Argumentes
:
and
that
both
plainely
and
briefly
.
This
Seruetus
obiecteth
,
that
all
they
abide
in
death
,
which
beleeue
not
the
Sonne
of
God
,
and
that
the
wrath
of
God
abideth
in
them
:
32
To
what
end
Sathan
doeth
laye
siege
against
Baptisme
of
children
,
by
the
Anabaptists
,
that
is
to
say
,
to
depriue
vs
of
the
singular
comfort
which
commeth
thereby
,
and
by
litle
and
litle
should
take
the
witnesse
of
grace
from
vs
.
Cap.
17.
Of
the
holie
Supper
of
Christe
,
and
what
it
auaileth
.
FIrst
he
deliuereth
the
summe
of
the
doctrine
,
from
the
1.
to
the
11.
And
moreouer
,
hee
vnloseth
certaine
knots
,
from
the
12.
to
the
50.
But
as
touching
the
first
:
first
hée
sheweth
what
it
is
that
God
doeth
exhibite
,
from
the
1.
to
the
4.
Moreouer
,
howe
and
in
what
sort
it
is
ours
,
from
the
5.
to
the
11.
2
A
great
fruite
then
of
affiance
and
swéetenesse
there
is
,
which
by
this
Sacrament
returneth
to
godly
minds
:
and
what
it
is
.
4
The
efficacie
thereof
is
such
,
as
not
only
simply
or
without
higher
consideration
,
doth
reache
to
vs
the
bodie
of
Christe
,
as
it
doeth
giue
vs
the
same
for
our
nourishment
.
5
Hauing
briefly
comprehended
again
by
the
former
,
6
Which
last
member
he
confirmeth
by
the
authoritie
of
Augustine
&
Chrysostome
.
Augustine
sayeth
,
Chrysostome
sayth
,
7
Neither
is
it
sufficient
that
many
acknowledge
this
our
communion
with
Christ
to
be
nothing
els
then
spiritual
,
without
making
mention
of
the
fleshe
and
bloud
,
yet
the
Mystery
of
this
thing
is
such
,
as
he
confesseth
,
he
can
not
comprehend
howe
to
determine
thereof
.
8
But
that
it
may
be
such
,
There
is
no
life
at
all
but
in
Christ
:
9
When
he
hath
taught
the
same
out
of
Cyril
,
10
This
Communion
is
letted
by
no
distance
of
place
,
11
A
conclusion
of
the
things
that
go
before
,
and
so
of
the
whole
parte
of
this
Chapter
,
that
is
to
say
,
that
the
mysterie
of
the
Supper
consisteth
of
two
parts
:
of
corporall
signes
,
and
spiritual
truth
:
and
they
also
containe
thrée
thinges
,
the
signification
,
matter
,
and
effect
.
The
former
part
of
the
Chapter
performed
,
he
commeth
to
the
other
:
that
is
,
to
examine
the
excessiue
mixtures
which
superstition
hath
brought
into
the
Church
.
And
first
he
handleth
transubstantiation
,
from
the
12.
to
the
15.
then
of
consubstantiation
,
from
the
16.
to
the
19.
thirdly
he
sheweth
that
that
institution
maketh
against
those
excessiue
Doctors
,
from
the
20.
to
the
25.
fourthly
by
other
reasons
taken
out
of
the
word
of
God
,
he
confirmeth
his
iudgement
,
from
the
26.
to
the
27.
fiftly
he
taketh
away
the
authoritie
of
the
fathers
from
them
.28
.
sixtly
he
subuerteth
their
presence
,
which
they
imagine
,
and
bringeth
in
an
other
,
from
the
29.
to
the
32.
seuenthly
he
sheweth
what
communication
ours
ought
to
be
.33
.
34.
Eightly
,
he
reproueth
Adoration
,
&
hee
sheweth
to
what
end
the
Sacrament
is
instituted
,
from
the
35.
to
the
39.
Last
of
all
,
he
entreateth
of
certain
other
things
that
happen
,
which
belong
to
that
participation
,
from
the
40.
to
the
50.
12
As
touching
the
first
,
he
sheweth
what
a
presence
of
Christ
those
Bishops
doe
imagine
,
that
is
to
say
,
grose
&
carnall
,
but
some
amongst
them
haue
bene
ashamed
thereof
:
neither
néede
we
any
such
participation
.
S.
Paul
teacheth
vs
that
Christ
dwelleth
in
vs
,
13
The
schoolemen
thought
more
shamefastly
,
but
he
calleth
to
mind
afterward
the
reason
wherby
they
place
Christ
in
the
forme
of
bread
,
as
they
tearme
it
.
14
Herevpon
came
forth
the
error
of
transubstantiation
fained
against
the
scripture
and
old
consent
,
but
many
haue
vsed
the
word
of
conuersion
,
but
in
the
sense
which
admitteth
no
transubstantiation
,
neither
can
the
signification
of
the
Supper
otherwise
agrée
,
15
This
also
did
helpe
very
much
to
driue
them
into
this
error
:
that
consecration
was
as
much
among
them
,
as
Magicall
inchantment
,
not
knowing
in
the
meane
while
this
principle
,
that
the
breade
is
a
Sacrament
,
to
none
but
to
men
,
to
whome
the
worde
is
directed
:
their
starting
hole
which
they
take
out
of
the
worde
of
Moses
&
place
of
Ieremy
,
is
of
no
waight
.
The
water
springing
out
of
the
Rocke
in
the
desert
was
to
the
fathers
a
token
and
signe
of
the
same
thing
which
the
wine
doeth
figure
to
vs
in
the
Supper
,
16
Other
séeing
them selues
constrained
with
the
proportional
relation
of
the
signe
and
the
thing
signified
:
nor
yet
sustaining
to
enterprise
or
conceaue
any
other
then
a
grosse
participation
,
flée
to
the
succour
of
consubstantiation
.
17
And
that
they
may
maintain
their
errour
,
some
of
them
contende
that
the
measures
of
Christs
bodie
doeth
extend
so
farre
and
wide
as
heauen
and
earth
reacheth
,
some
somewhat
more
subtilly
say
,
that
this
bodie
that
is
giuen
in
the
Sacrament
,
is
glorious
and
immortall
▪
but
it
may
be
asked
what
manner
of
bodie
Christe
gaue
to
his
Disciples
the
day
before
he
suffered
:
doe
not
the
wordes
sounde
that
he
gaue
the
same
mortall
bodie
which
was
within
a
litle
after
,
to
be
deliuered
?
but
he
had
,
say
ye
,
18
But
of
this
errour
of
consubstantiation
,
it
must
necessarily
folow
,
that
the
body
and
bloud
of
the
Lord
(
because
the
signes
are
distant
,
the
one
from
the
other
by
space
)
must
bee
seuered
the
one
from
the
other
:
but
the
same
participation
which
we
stand
vpon
,
doeth
verie
well
shut
the
gates
against
this
errour
.
19
On
the
contrary
,
he
sheweth
what
presence
of
Christs
body
we
should
assigne
in
the
Supper
of
the
Lord
:
which
also
he
thinketh
it
néedfull
,
diligently
to
be
defended
and
assured
.
20
The
better
he
may
performe
the
same
,
he
taketh
vpon
him
to
entreat
of
this
institution
,
specially
to
shewe
with
how
false
enuy
the
aduersaries
doe
burthen
vs
,
21
For
no
other
cause
then
for
affinitie
,
which
the
things
signified
,
haue
with
the
signes
,
is
the
name
of
the
thing
giuen
to
the
signe
,
which
he
sheweth
by
certaine
places
of
scripture
and
by
Augustine
.
Circumcision
is
a
couenant
:
the
Lambe
is
the
Passeouer
,
the
sacrifices
of
the
lawe
are
expiations
,
the
rock
out
of
which
water
flowed
in
the
deserte
was
Christe
:
God
appeared
to
Moses
in
a
bush
,
the
arke
of
couenant
is
called
God
the
face
of
God
,
&
the
one
is
called
the
holy
Ghost
.
Meruellous
saith
Aug.
is
the
patience
of
Christe
,
that
he
receiued
Iudas
to
the
banquet
,
22
How
litle
it
helpeth
them
,
the
they
stand
so
much
vpon
the
worde
(
this
is
)
and
by
many
examples
conuinceth
them
:
because
they
say
that
the
vehemencie
of
the
verbe
substantiue
(
is
)
is
so
great
,
that
it
admitteth
no
figure
,
which
is
false
,
23
Those
labour
no
otherwise
in
silables
than
the
Anthropomorphites
.
truely
the
Apostles
thought
not
of
so
prodigious
a
matter
.
there
wil
also
follow
an
other
absurditie
,
if
they
stand
so
precisely
in
wordes
.
24
But
the
better
to
purge
the
infamie
of
this
lye
,
hée
wipeth
away
an
other
lyke
cryme
:
that
is
to
say
,
that
wee
are
so
addicted
to
humane
reason
,
that
we
may
attribute
nothing
more
to
the
power
of
God
,
than
the
order
of
nature
suffereth
,
and
common
sense
,
treateth
:
and
he
sheweth
that
they
doe
very
euil
,
because
preaching
the
power
of
God
besides
his
will
,
they
doe
peruerte
the
order
of
Gods
wisedome
.
25
Which
hee
prosecuteth
more
at
large
,
where
he
sheweth
that
they
haue
no
word
,
whereby
to
be
taught
of
that
will
of
God
:
reproouing
them
also
of
a
mad
preiudice
.
26
Now
to
proue
the
doctrine
which
he
deliuereth
out
of
the
pure
worde
of
God
,
he
proueth
that
the
bodie
of
Christ
hath
so
left
the
earth
according
to
the
scriptures
,
and
so
to
remain
in
heauen
,
27
The
name
of
ascending
so
often
repeted
,
28
And
bicause
they
brag
the
the
Fathers
are
of
their
side
,
auoyding
tediousnesse
sake
,
this
one
thing
he
saith
,
whatsoeuer
they
scrape
out
of
Augustine
,
the
same
doth
make
nothing
for
them
but
for
vs
wholly
:
Augustine
saieth
,
29
But
séeing
what
so
euer
is
alledged
out
of
the
scriptures
&
Fathers
against
their
minde
,
30
That
we
may
giue
them
that
which
they
prate
of
the
inuisible
presence
,
yet
do
they
in
vaine
assay
to
include
Christ
vnder
the
bread
,
vnlesse
they
ouercome
or
conuince
the
vnmeasurablenesse
or
the
vbiquitie
of
his
bodie
,
but
the
same
is
verie
neare
the
heresie
of
Eutiches
&
Seruetus
.
Hee
answereth
also
the
places
which
they
are
wont
to
cite
for
themselues
.
31
There
can
be
no
other
presence
of
Christs
flesh
,
than
that
grose
presence
which
they
imagine
,
while
they
place
the
same
in
bread
by
a
secrete
vnion
of
the
holie
Ghost
.
32
Hee
sheweth
what
the
same
is
,
where
he
confesseth
that
he
dareth
affirme
nothing
of
the
manner
.
33
And
so
hauing
contayned
those
things
which
séemed
to
belong
to
the
holy
Supper
on
Gods
behalfe
exhibiting
:
Nowe
he
commeth
to
those
things
which
moreouer
belong
to
our
partes
,
that
is
to
say
,
our
communicating
is
brought
to
passe
by
the
worke
and
power
of
the
holy
Ghost
,
although
that
be
set
against
the
true
and
reall
eating
,
what
so
euer
we
teach
of
spirituall
,
yet
the
same
respecteth
nothing
els
but
whatsoeuer
we
teach
of
the
spirituall
:
here
vpon
it
foloweth
,
that
dogs
&
reprobats
as
they
wold
haue
it
,
receiue
not
the
body
of
the
Lord
.
34
And
although
they
brag
that
Augustine
doeth
fauour
them
,
because
hée
hath
written
,
that
nothing
is
abated
from
the
Sacramentes
by
the
malice
and
infidelitie
of
men
:
yet
by
many
such
places
he
proueth
that
he
far
otherwise
thought
,
&
Cyrill
is
of
the
same
iudgement
.
Augustine
vpon
these
words
,
He
that
eateth
my
fleshe
,
and
drinketh
my
blood
,
shall
not
dye
for
euer
,
sayeth
namely
,
the
power
of
the
sacrament
,
not
only
the
visible
sacrament
&
verely
within
,
not
without
,
he
that
eateth
it
with
heart
,
not
hee
that
presseth
it
with
toothe
:
Wherevpon
he
concludeth
,
that
the
Sacrament
of
this
thing
,
that
is
to
say
,
of
the
vnitie
of
the
bodie
and
bloud
of
Christ
is
set
before
men
in
the
supper
of
the
Lord
,
to
some
vnto
life
,
to
none
vnto
destruction
,
whosoeuer
be
partakers
of
it
.
Hom.
Ioh.
59.
Hom.
62.
●
.
Cor.
12.
●
.
August
.
saieth
,
What
maruellest
thou
,
if
to
Iudas
was
giuen
the
bread
of
Christe
,
by
which
he
might
be
made
bounde
to
the
Deuill
;
when
thou
seest
on
the
contrary
side
,
that
to
Paule
was
giuen
an
Angell
of
the
Deuill
,
by
whom
he
might
be
made
perfect
in
Christ
?
35
From
thence
he
goeth
to
reproue
adoration
,
&
first
he
sheweth
how
weak
their
coniecture
is
of
accompaniyng
together
.
Moreouer
what
rashnes
it
tasteth
,
and
how
far
of
it
is
from
true
humility
to
fall
downe
flat
&
worship
the
signes
.
36
Those
things
that
are
aboue
said
,
the
Nycen
councel
,
old
councel
,
and
the
whole
order
of
scripture
doe
fasten
our
mindes
,
not
with
signes
lift
vp
to
heauen
,
to
séeke
Christe
:
but
the
adoration
of
the
Sacrament
is
manifest
Idolatrie
.
37
Hée
goeth
further
,
and
first
he
denieth
that
that
fourme
of
Adoration
is
agréeable
to
the
Sacrament
.
Moreouer
through
their
owne
default
,
it
is
no
sacrament
,
38
Thirdly
to
encourage
and
flame
vs
both
to
purenesse
,
39
Héereby
it
appeareth
howe
farre
it
is
from
the
nature
of
the
Sacrament
which
they
make
a
dombe
action
,
and
lay
vp
I
know
not
how
oft
that
which
they
distribute
to
the
sicke
.
40
Passing
to
them
which
come
to
the
Supper
of
the
Lorde
:
41
The
examination
which
commonly
the
Papistes
had
,
was
rather
a
cruell
torment
,
than
an
examination
,
and
debarred
altogeather
from
the
Supper
of
the
Lorde
.
42
What
that
true
examination
is
,
and
who
are
they
that
come
worthily
.
43
As
concerning
the
outwarde
vs●
of
doing
,
there
is
much
difference
,
and
therefore
of
some
euilly
restrained
to
a
certaine
necessitie
:
44.
45
The
participation
of
the
supper
ought
to
be
had
in
often
vse
of
all
Christians
,
46
The
custome
that
commandeth
to
communicate
once
euery
yéere
,
is
a
most
certaine
inuention
of
the
Diuell
,
albeit
it
coulde
not
arise
at
the
first
,
of
a
very
euill
fountaine
.
47
It
was
also
an
inuention
of
the
Diuel
,
that
in
the
Supper
of
the
Lord
,
the
cuppe
was
denied
the
layitie
:
and
it
doth
nothing
auaile
them
,
that
by
this
meanes
they
say
they
auoide
many
dangers
,
neither
is
it
néedfull
for
the
accompaning
of
the
blood
in
the
body
to
distribute
both
.
48
He
shutteth
against
them
two
other
starting
holes
,
and
the
last
thereof
is
,
that
the
cup
did
belong
to
the
sacrificers
only
:
this
he
prosecuteth
to
the
end
of
the
Chapter
,
setting
before
them
fiue
requestes
:
two
in
this
place
.
49
The
second
whereof
,
hee
expoundeth
at
large
,
&
strongly
confirmeth
it
.
50
The
other
thrée
.
Cap.
18.
Of
the
Popish
Masse
,
by
which
sacriledge
the
Supper
of
the
Lorde
,
hath
not
only
beene
prophaned
,
but
also
brought
to
naught
.
FIrst
,
he
sheweth
howe
many
wayes
the
Masse
is
a
wicked
Sacriledge
,
&
not
to
be
borne
with
,
from
the
first
to
the
seuenth
.
Moreouer
of
the
beginning
of
the
Masse
.
8.
9.
Thirdly
,
hee
treateth
thereof
,
specially
because
it
is
called
a
Sacrifice
,
from
the
10.
to
the
12.
Fourthly
,
hee
ioyneth
by
that
meanes
a
more
ample
treatie
of
the
sacraments
,
from
the
13.
to
the
18.
Last
of
all
hée
maketh
himselfe
way
to
the
next
treatise
of
fiue
Sacraments
.
19.
20.
1
The
very
action
of
the
Masse
was
so
instituted
,
that
vnder
what
colour
of
good
soeuer
it
lay
hid
,
yet
it
was
most
wicked
sacriledge
,
as
appeareth
plainely
by
the
fiue
properties
which
it
hath
.
2
The
first
is
,
that
whosoeuer
ministreth
the
Masse
,
3
The
second
,
because
it
treadeth
vnder
foote
the
crosse
and
passion
of
the
Lorde
,
4
The
place
of
Malachie
doth
make
nothing
for
sacrificing
Masse
:
for
it
was
no
new
thing
among
the
Prophetes
,
when
they
speake
of
the
calling
of
the
Gentiles
to
expresse
by
the
outward
ceremonie
of
the
Law
,
the
spiritual
worshipping
of
God
,
to
which
they
exhort
them
:
that
they
might
the
more
familiarly
declare
to
the
men
of
their
age
,
that
the
gentiles
should
be
called
vnto
the
true
felowship
of
religion
.
Like
as
also
they
are
wont
altogether
to
describe
by
figures
of
their
lawe
,
the
trueth
that
was
deliuered
by
the
Gospell
.
5
The
thirde
,
because
it
putteth
out
of
remembraunce
the
true
and
onely
death
of
Christ
,
and
thrusteth
it
out
of
mans
minde
.
6
The
fourth
,
bicause
it
taketh
from
vs
the
fruite
which
returned
to
vs
by
the
death
of
Christ
.
7
The
fift
,
because
it
weakeneth
and
breaketh
the
Sacrament
,
whereby
the
remembrance
of
Christes
death
was
left
and
that
many
wayes
.
8
From
whence
the
name
of
Masse
came
,
9
The
better
to
conuince
the
same
,
first
he
generally
affirmeth
that
suche
purenesse
was
vnknowne
to
the
purer
Church
.
10
Many
of
the
old
writers
haue
called
the
supper
a
sacrifice
,
but
not
in
that
sense
,
which
mainteineth
this
sacrilege
for
they
vnderstoode
nothing
else
,
but
a
remembrance
of
the
true
and
onely
sacrifice
,
which
Christ
acomplished
on
the
crosse
.
12
There
is
great
difference
betwene
Moses
Sacrifices
,
and
the
Lords
Supper
,
and
in
what
they
differ
.
13
But
to
the
intent
this
disputation
shoulde
be
more
manifest
and
plaine
,
and
frée
from
the
false
&
malitious
allegations
of
the
enuious
,
he
taketh
vpon
him
to
dispatch
in
few
words
,
what
hitherto
he
signifieth
by
a
sacrifice
,
and
what
by
a
Priest
:
the
Sacrifice
,
that
is
to
say
,
another
washing
away
of
sins
,
another
giuing
of
thankes
,
14
In
this
sense
,
neither
the
Supper
of
the
Lorde
is
a
Sacrifice
,
15
That
vanitie
Plato
doth
sufficiently
rebuke
,
where
very
merily
hee
laugheth
them
to
scorne
,
who
leaning
to
such
Sacrifice
,
liue
carelesly
,
that
thinke
their
punishments
are
redéemed
by
such
Sacrifices
.
16
Vnder
the
other
kinde
,
all
the
duties
of
Godlinesse
belong
to
God
,
and
the
offices
of
charitie
to
our
neighbor
:
17
Such
workes
were
not
only
notable
in
the
newe
Testament
,
18
After
hee
hath
thus
laide
these
things
,
hée
concludeth
that
the
abhomination
of
the
Masse
is
more
cleare
,
that
no
man
can
bée
ignorant
thereof
:
the
cuppe
is
suche
,
as
hath
made
the
kings
of
the
earth
drunken
,
and
Helen
herselfe
.
19
Hee
repeateth
briefly
,
a
summe
of
them
which
is
profitable
to
kéepe
of
the
two
sacramentes
:
and
also
sheweth
why
the
Supper
should
so
often
be
iterated
,
20
The
faithfull
ought
to
be
contented
vnder
the
kingdom
of
Christ
with
these
2
,
Cap.
19.
Of
the
fiue
falsly
named
Sacramentes
:
where
is
declared
,
that
the
other
fiue
which
haue
beene
hetherto
commonly
taken
for
Sacraments
,
are
not
Sacramentes
:
and
then
is
shewed
what
manner
of
things
they
be
.
FIrst
,
he
sendeth
foorth
generally
certaine
things
of
the
vniuersall
,
from
the
first
to
the
thirde
:
and
then
hee
descendeth
to
the
speciall
disputing
seuerally
of
euery
one
,
from
the
4.
to
the
37.
1
He
taketh
not
in
hand
this
contention
about
the
name
,
for
desire
of
striuing
,
but
he
is
lead
for
waightie
causes
to
fight
against
the
abuse
of
it
.
2
It
is
not
in
mens
power
to
institute
sacraments
,
and
the
same
is
in
no
mans
power
,
but
Gods
.
Moreouer
it
is
profitable
that
some
difference
bee
kept
betwéene
Sacramentes
and
other
Ceremonies
,
least
all
things
passe
into
Sacramentes
.
A
Sacrament
ought
to
be
a
witnesse
of
the
good
will
of
God
towardes
vs
,
whereof
no
man
nor
angell
can
be
witnesse
,
forasmuch
as
none
hath
béene
of
Gods
counsell
.
3
There
can
no
where
bée
founde
amonng
the
ecclesiastical
writers
the
number
of
7.
sacraments
.
And
Augustine
acknowledgeth
2.
only
of
this
sort
.
4
Descending
to
the
formes
,
and
first
to
confirmation
,
hee
sheweth
what
in
times
past
it
was
.
5
Moreouer
what
afterwarde
was
brought
in
,
and
how
falsly
they
named
it
a
Sacrament
:
It
may
be
demanded
of
them
,
6
But
séeing
there
are
two
thinges
wherewith
they
are
wont
to
defende
this
their
rightnesse
,
that
is
to
say
,
the
examples
of
the
Apostles
,
7
He
setteth
out
the
same
more
plainly
by
the
like
example
of
Christ
,
&
more
briefly
vrgeth
it
:
because
beside
the
example
of
the
Apostles
which
they
cite
,
they
adde
not
only
oile
,
Meate
for
the
belly
,
and
belly
for
the
meate
,
GOD
,
shall
destroy
them
both
,
for
they
passe
and
vanish
away
with
the
fashion
of
this
world
.
But
in
respect
that
they
are
sanctified
by
the
word
of
God
that
they
may
be
Sacraments
they
doe
not
holde
vs
in
the
flesh
,
but
doe
truely
and
spiritually
teache
vs
.
8
But
more
plainely
to
teache
the
same
,
he
exhorteth
more
néerely
to
beholde
their
confirmation
,
and
more
diligently
to
examine
the
same
:
for
from
hence
foorth
will
their
wicked
,
false
inuentions
procéede
:
first
,
because
they
say
the
holy
ghost
is
giuen
in
Baptisme
to
innocentie
;
in
confirmation
to
encrease
of
grace
:
In
Baptisme
wee
are
newe
begotten
to
life
;
in
confirmation
we
are
prepared
to
battell
,
so
they
say
that
Baptisme
cannot
bee
doone
without
confirmation
.
A
most
filthie
wickednesse
:
for
we
are
in
Baptisme
buried
together
with
Christ
,
being
made
partakers
of
him
,
that
we
may
bee
all
partakers
of
his
resurrection
,
It
is
not
you
that
speak
,
but
the
spirite
of
my
father
which
speaketh
in
you
.
9
Another
is
,
that
as
they
say
,
they
cannot
be
fully
Christians
,
but
by
this
means
,
theyr
woordes
are
these
:
But
I
had
thought
that
whatsoeuer
thinges
pertained
to
Christianitie
were
al
set
forth
in
writing
,
and
comprehended
in
the
Scriptures
.
Now
as
I
perceaue
,
the
true
forme
of
religion
is
to
bee
sought
and
learned
from
else
where
then
out
of
the
Scriptures
,
10
Thirdly
,
because
they
would
haue
this
their
annointing
to
bée
had
in
more
reuerence
then
Baptisme
:
and
that
first
,
because
it
is
bestowed
of
a
more
worthie
maner
,
by
reason
wherof
they
bewray
themselues
for
Donatistes
,
which
measure
the
force
of
the
Sacraments
by
the
worthinesse
of
the
Minister
.
11
Moreouer
,
because
it
is
in
the
more
worthier
part
of
the
body
,
which
bringeth
more
force
of
vertue
,
as
they
babble
,
12
As
touching
the
antiquitie
of
this
custome
,
first
he
denieth
that
this
can
defende
them
,
if
it
were
so
:
Moreouer
,
he
sheweth
that
no
suche
thing
was
knowne
to
the
Fathers
,
and
when
they
spake
of
confirmation
they
were
of
a
farre
other
minde
then
these
are
.
13
That
old
confirmation
was
such
as
it
ought
to
bee
restored
,
which
was
catechising
.
14
As
touching
repentance
,
first
hée
sheweth
what
the
solemne
vse
of
laying
on
of
handes
was
with
the
fathers
,
which
they
make
as
it
were
a
foundation
of
this
Sacrament
.
15
Moreouer
it
is
not
agréeed
vppon
among
themselues
,
by
what
reason
and
in
what
sense
repentance
should
be
called
a
Sacrament
,
whatsoeuer
it
be
,
the
definition
of
the
Sacrament
doeth
not
agrée
to
it
.
16
They
may
much
more
colourably
call
absolution
of
the
Priest
,
a
Sacrament
then
repentance
,
notwithstanding
that
which
they
feare
,
may
be
obiected
on
the
contrary
.
17
In
what
part
soeuer
they
haue
set
the
Sacrament
,
it
is
not
truely
a
Sacrament
,
and
so
much
the
more
licentiously
they
offend
,
when
they
set
it
out
with
such
report
,
calling
it
a
seconde
bord
after
shipwracke
.
18
The
third
fained
sacrament
is
extréeme
vnction
:
19
They
can
by
no
other
reason
make
a
Sacrament
of
this
ointment
,
then
of
all
other
signes
,
which
are
rehearsed
to
vs
in
the
Scripture
:
neither
is
there
any
power
in
theyr
annointing
at
this
day
.
They
may
aswell
appoint
some
S●loath
to
swimme
in
,
wherevnto
at
certaine
ordinary
recourses
of
times
,
sicke
men
may
plunge
themselues
in
:
they
may
as
well
lye
along
vpon
dead
men
,
20
They
are
iniurious
to
the
holie
Ghost
,
which
make
a
stinking
oile
,
and
of
no
force
,
to
be
his
power
:
but
whatsoeuer
it
be
,
it
is
no
sacrament
.
The
Apostles
by
the
signe
of
Oyle
openly
testified
,
that
the
grace
of
healing
committed
to
them
,
was
not
their
own
power
but
the
power
of
the
holie
Ghost
.
They
might
as
well
proue
that
euery
Doue
is
the
holie
Ghost
,
21
What
difference
is
betwéen
Iames
annointing
and
their
fatnesse
:
22
The
fourth
place
in
their
register
hath
a
Sacrament
of
order
,
but
the
same
is
so
fruitfull
,
that
it
bréedeth
out
of
it selfe
seuen
litle
Sacraments
:
speaking
whereof
,
he
setteth
downe
two
things
to
be
discussed
:
first
howe
many
&
how
vnsauorie
absurdities
they
thrust
in
vnto
vs
,
when
they
goe
about
to
commend
to
vs
their
orders
for
Sacraments
:
and
first
that
they
make
seuen
,
he
sheweth
that
it
procéedeth
of
ignoraunce
and
too
much
vnaduisednesse
,
neither
doe
they
agrée
among
them selues
how
many
and
what
orders
they
bée
.
23
Moreouer
howe
wrongfully
in
euery
one
of
them
they
make
Christ
fellowe
with
them
,
24
Thirdly
,
that
a
great
parte
of
them
are
nothing
else
than
vayne
names
,
drawing
with
them
no
certayne
office
.
25
Moreouer
comming
to
the
second
,
that
is
to
say
,
whether
the
Ceremonie
which
they
vse
in
ordaining
Ministers
,
ought
to
be
called
a
Sacrament
:
first
hee
sheweth
with
what
vanitie
they
shaue
them
in
the
crowne
.
26
Where
also
he
sheweth
howe
foolishly
they
draw
this
their
crown
from
the
Nazarites
,
from
Priscilla
,
Acyla
,
27
From
whence
this
their
shauyng
had
beginning
,
he
teacheth
out
of
Augustine
.
Moreouer
when
he
hath
sufficiently
spoken
of
shauing
,
he
reciteth
certaine
other
foolish
Ceremonies
wherby
they
consecrate
their
doore
kéepers
readers
,
Exorcists
and
followers
prouyng
that
all
these
are
vnworthie
to
be
honored
by
the
nature
of
a
Sacrament
.
28
Thirdly
comming
to
Priestes
or
Presbiters
,
first
he
sheweth
that
that
office
as
it
is
among
them
,
is
iniurious
to
the
Priesthood
of
Christe
,
because
they
themselues
professe
that
they
offer
the
sacrifice
of
apeasement
.
29
Moreouer
comming
to
the
Ceremonies
,
first
he
sheweth
howe
vnaduisedly
they
haue
imitated
,
30
Moreouer
he
repr●ueth
their
annointing
,
31
Last
of
all
,
he
denieth
that
their
imposition
of
hands
hath
any
place
here
.
32
Fourthly
,
hée
rebuketh
the
Ceremonies
,
whereby
Deacons
at
the
first
were
ordained
.
33
Moreouer
Subdeacons
.
And
concludeth
of
all
in
general
,
that
the
holy
Ghost
is
not
included
by
such
foolishnes
:
and
for
that
cause
they
deserue
not
the
name
of
Sacraments
.
34
The
last
is
Matrimonie
:
that
is
no
Sacrament
.
And
the
better
to
proue
it
,
first
he
taketh
away
their
reasons
,
and
proueth
that
many
Sacraments
would
ensue
,
if
a
man
might
reason
as
they
do
:
they
say
it
is
a
good
and
holie
ordinance
of
God
,
therefore
a
Sacrament
,
so
are
all
honest
occupations
,
yet
no
Sacraments
:
they
say
,
it
is
a
signe
of
a
holie
thing
,
that
is
of
the
spirituall
conioyning
of
Christ
with
the
Church
:
Hereby
may
many
Sacramentes
arise
,
for
Paule
sayeth
,
as
one
Starre
differeth
from
an
other
in
brightnesse
,
35
Moreouer
he
teacheth
by
interpreting
the
place
of
Paule
,
36
Thirdly
,
he
sheweth
how
it
came
to
passe
that
they
fell
into
suche
errour
,
that
is
to
say
,
by
the
word
of
the
Sacrament
euil
vnderstood
:
And
moreouer
he
reckoneth
vp
thrée
absurdities
,
which
presently
breake
in
,
that
at
the
first
it
is
graunted
that
mariage
is
a
sacrament
.
These
giddie
heads
after
they
haue
called
mariage
a
Mysterie
or
Sacrament
,
doe
call
it
vncleannesse
defiling
&
fleshly
filthines
.
Some
haue
found
out
two
Sacraments
here
:
the
one
of
God
&
the
soule
,
in
the
betrothing
man
and
woman
,
the
other
of
Christ
and
the
Church
,
in
the
husbande
and
the
wife
.
an
other
absurditie
is
this
,
that
they
affirme
that
in
the
Sacrament
is
giuen
the
grace
of
the
holie
Ghost
,
they
teache
that
that
copulation
is
a
Sacrament
,
and
they
denye
that
at
copulation
the
holie
Ghost
is
at
any
time
present
.
37
Last
of
all
,
when
they
had
once
obtained
the
same
,
they
drewe
to
themselues
the
hearing
of
causes
of
Matrimony
:
and
made
lawes
whereby
they
might
establish
their
tyrannie
,
partly
manifestly
wicked
against
God
:
and
partly
most
vniust
towards
men
,
wherof
many
are
there
recited
.
Cap.
20.
Of
Ciuill
gouernment
.
FIrst
he
sendeth
forth
certaine
things
in
generall
,
from
the
1.
to
the
3.
Moreouer
deuiding
the
whole
matter
into
thrée
partes
,
he
prosecuteth
euery
one
seuerally
,
from
the
4.
to
the
32.
1
After
he
hath
aboundantly
spoken
of
spirituall
gouernment
,
2
And
when
they
cry
out
,
that
the
ciuil
administration
is
vnméete
for
Christians
,
and
that
such
in
it selfe
,
that
it
repugneth
Christian
profession
on
both
partes
:
Against
both
which
it
is
shewed
that
it
is
such
as
either
in
this
life
doth
begin
after
a
sort
immortalitie
,
and
is
very
profitable
for
vs
.
3
This
same
hee
prosecuteth
,
prouing
that
ciuill
gouernment
is
not
only
profitable
for
vs
in
earthly
matters
:
but
also
to
defende
&
increase
the
kingdome
of
Christe
.
Moreouer
that
the
matter
may
more
plainly
goe
forwarde
,
he
diuideth
this
gouernment
which
he
speaketh
of
,
into
thrée
partes
:
that
is
to
say
,
into
the
Magistrate
,
the
lawe
and
the
people
,
speaking
of
euery
one
in
order
.
Dauid
,
Iosias
,
and
Ezechias
,
Ioseph
and
Daniell
,
in
Lordship
Moses
and
Iosua
.
5
Neither
is
that
firm
enough
which
they
obiecte
that
the
same
in
times
past
was
appointed
to
the
rude
people
,
6
By
this
consideration
great
fruite
returneth
to
the
Magistrates
themselues
,
7
They
that
raile
at
this
holie
Ministerie
do
not
refuse
the
Magistrate
,
8
There
are
thrée
speciall
fourmes
of
ciuill
gouernment
:
but
whether
is
better
it
can
not
be
defined
.
The
state
of
the
chiefest
men
tempered
with
common
gouernment
is
the
best
,
by
the
Princes
defalt
,
yet
all
are
of
God
.
9
Speaking
of
the
office
of
a
Magistrat
,
that
is
,
10
Against
them
that
striue
,
that
reuenge
&
sheading
of
blood
is
of
that
sort
,
that
it
becommeth
not
Christians
:
hée
sheweth
that
Magistrates
do
not
offend
in
punishing
the
wicked
,
that
it
should
be
one
of
the
Kings
vertues
,
and
an
approbation
of
their
godlines
:
too
muche
desire
of
clemencie
is
verie
pernicious
;
but
on
the
other
side
alwaies
they
must
take
héed
that
gentlenesse
be
not
absent
.
11
Herevpon
it
foloweth
,
that
all
wars
are
iust
&
lawfull
,
that
are
taken
in
hand
to
execute
publike
vengeance
.
12
That
hindreth
not
,
which
is
obiected
out
of
the
newe
Testament
,
that
there
is
no
testimony
or
example
which
teacheth
that
war
is
a
lawfull
thing
for
Christians
,
which
he
proueth
by
thrée
reasons
.
but
heere
on
both
sides
they
must
take
héede
that
they
bee
not
led
by
their
owne
desires
or
proper
affection
,
more
than
publike
sense
:
herevpon
also
it
foloweth
,
Garisons
,
Leages
,
&
other
ciuill
fortifications
are
lawfull
.
13
And
that
the
Magistrate
may
lawfully
demand
tribute
or
yerely
reuenue
although
here
also
they
must
take
héed
,
14
Comming
to
the
second
part
of
the
treatise
,
to
treat
of
lawes
,
wher
in
few
words
he
sheweth
what
the
profite
and
necessitie
thereof
is
,
he
reproueth
them
of
errour
,
which
deny
a
well
gouerned
common
wealth
,
which
neglecting
the
ciuill
lawes
of
Moses
,
is
gouerned
by
the
common
lawes
of
nations
:
first
hée
distributeth
the
law
into
thrée
parts
,
into
moral
,
ceremonial
,
and
iudiciall
.
15
Moreouer
he
concludeth
,
after
the
scope
of
euery
thing
is
diligently
searched
,
that
to
euery
nation
libertie
is
left
,
16
This
woulde
bee
plaine
,
if
in
all
lawes
two
things
were
considered
,
that
is
to
say
,
the
equitie
and
constitution
of
the
lawe
,
the
first
whereof
,
is
one
and
the
same
,
and
therefore
ought
neuer
to
varie
:
the
other
,
because
it
ought
to
depende
of
circumstances
,
wil
sometimes
necessarily
be
diuers
,
and
that
he
sheweth
by
diuers
examples
.
The
third
parte
of
the
treatise
is
of
the
people
,
where
first
hée
expoundeth
what
profite
of
lawes
,
of
iudgements
of
Magistrates
returneth
to
the
common
societie
of
Christians
,
from
the
17.
to
the
21.
Moreouer
,
howe
muche
priuate
men
ought
to
yelde
to
Magistrates
,
and
and
howe
farre
their
obedience
ought
to
procéede
,
from
the
22.
to
the
32.
17
As
touching
the
first
,
that
he
may
shew
that
the
Magistrates
office
is
not
superfluous
among
Christians
,
18
What
that
gouernment
is
,
to
the
rule
wherof
,
men
ought
to
direct
themselues
.
19
The
other
is
of
them
that
precisely
condemne
all
contendinges
at
lawe
.
but
they
doe
also
refuse
and
despise
the
ordinance
of
God
:
20
Moreouer
because
Christ
séemeth
to
forbid
to
resist
euill
:
21
Last
of
all
,
because
they
say
Paul
did
wholly
condemne
,
22
As
touching
the
last
,
23
Moreouer
that
they
declare
obedience
not
making
commotion
,
nor
rashly
breaking
into
the
office
of
the
Magistrates
.
24
Howsoeuer
that
all
men
doe
confesse
that
they
owe
them selues
to
good
Princes
,
yet
there
are
many
that
cannot
bée
perswaded
that
they
owe
suche
thinges
to
tyrants
.
The
Prince
is
the
pasture
of
the
people
,
the
kéeper
of
peace
,
the
protector
of
righteousnesse
,
and
the
reuenger
of
innocencie
.
25
But
the
word
of
God
commandeth
that
we
be
subiect
not
only
to
good
princes
,
26
That
he
may
obteine
the
same
,
he
prooueth
two
things
out
of
the
scripture
:
first
that
kinges
are
not
appointed
,
but
by
the
prouidence
and
singular
doings
of
God
.
27
Moreouer
out
of
Ieremie
.
29
By
what
cogitations
they
ought
to
bridle
their
impaciencie
,
30
Yet
in
the
meane
time
,
the
Lorde
is
wont
to
bridle
the
licentiousnesse
of
Tyrants
:
and
that
he
doth
two
waies
.
So
hée
deliuered
the
people
of
Israell
out
of
the
tyranny
of
Pharao
by
Moses
,
and
out
of
the
violence
of
Chusa
kyng
of
Syria
,
by
Othoniel
,
and
out
of
other
thraldomes
by
other
kinges
or
iudges
.
So
he
tamed
the
pride
of
Tyrus
,
by
the
Egyptians
;
the
insolence
of
the
Egiptians
,
by
the
Assyrians
;
the
fiercenesse
of
the
Assyrians
,
by
the
Chaldees
;
the
boldnes
of
Babylon
,
by
the
Medians
and
Persians
;
When
Syrus
had
subdued
the
Medians
,
and
the
vnthankefulnesse
of
the
kinges
of
Iuda
and
Israel
.
31
Howsoeuer
this
one
thing
alwaies
lieth
on
priuate
men
,
that
they
obey
their
princes
whatsoeuer
they
be
,
yet
this
letteth
not
,
but
that
there
may
be
some
popular
Magistrates
,
in
whose
power
it
is
to
resist
the
crueltie
of
Kings
,
and
to
defend
the
libertie
of
the
people
.
32
So
farre
foorth
must
Magistrates
not
bée
obeied
,
Wee
ought
rather
to
obey
God
than
man
.