Galati
.
3.
vers.
17.
18.
19.
20.
17.
And
this
I
say
;
that
the
Law
,
which
was
400.
and
30.
yeares
after
,
cannot
disannull
the
couenant
that
was
confirmed
afore
of
God
,
in
respect
of
Christ
,
that
it
should
make
the
promise
of
none
effect
.
18.
For
,
if
the
inheritance
be
of
the
Law
,
it
is
no
more
by
promise
:
but
God
gaue
it
vnto
Abraham
by
promise
.
19.
Wherefore
then
serueth
the
Lawe
?
It
was
added
because
of
the
transgressions
,
till
the
Seede
came
vnto
the
which
the
promise
was
made
:
and
it
was
ordained
by
Angels
in
the
hand
of
a
Mediator
.
20.
Now
,
a
Mediatour
,
is
not
a
Mediatour
of
one
:
but
God
is
one
.
THe
Apostle
(
right
honourable
,
right
worshipfull
,
and
welbeloued
Christians
)
in
all
this
whole
Epistle
,
doth
grauely
,
and
sharply
confute
them
that
in
his
time
mingled
the
Lawe
with
the
Gospell
,
and
(
as
if
that
Christ
had
beene
insufficient
for
vs
)
did
teach
that
Circumcision
and
the
obseruation
of
the
Lawe
was
necessarie
for
the
Gentiles
,
that
had
alreadie
beleeued
in
Christ
.
Further
,
he
demonstrateth
,
that
the
Lawe
did
subdue
al
men
to
the
curse
,
and
therefore
they
did
very
vnwisely
,
that
hoped
for
any
blessing
from
the
Lawe
.
Yea
,
God
would
haue
it
to
bee
so
,
that
all
men
might
knowe
that
they
should
be
blessed
and
saued
in
Iesus
Christ
:
in
whom
God
had
promised
the
same
vnto
Abraham
.
Now
,
when
hee
had
confirmed
this
by
the
testimonies
of
the
scripture
;
hee
vseth
a
similitude
,
or
example
of
testaments
or
wills
:
wherein
he
teacheth
vs
,
that
they
were
too
rash
that
thought
it
lawfull
for
them
to
doe
that
in
the
couenant
of
God
,
which
is
vnlawful
to
bee
done
in
the
will
of
a
man
being
once
well
confirmed
&
sealed
;
a
matter
worthie
of
our
best
consideration
:
because
God
was
willing
to
comprehend
the
whole
manner
of
our
saluation
,
vnder
the
word
or
forme
of
a
Will
,
or
couenant
:
&
such
a
one
,
as
could
no
otherwise
be
fulfilled
or
ratified
,
but
by
the
ensuing
death
of
his
onely
begotten
sonne
;
which
was
an
argument
of
Gods
goodnes
,
and
mercie
,
full
of
most
sweet
and
excellent
comfort
.
God
was
willing
that
his
onely
begotten
sonne
(
obedient
to
his
decree
,
by
whom
hee
made
and
gouerneth
all
things
)
should
be
made
man
,
and
deliuered
him
vp
to
the
bitter
and
ignominious
death
of
the
Crosse
,
that
hee
might
adopt
vs
into
his
children
,
and
make
vs
fellow
inheriters
of
his
kingdome
:
Euen
vs
(
I
say
)
who
,
how
honorable
,
rich
or
great
soeuer
wee
bee
,
yet
are
we
of
our selues
sinners
,
and
the
sonnes
of
wrath
.
Therefore
,
it
is
manifest
that
our
saluation
doth
proceed
and
come
vnto
vs
from
the
free
mercie
of
God
,
without
any
desert
of
ours
:
And
,
as
this
scripture
doth
maintaine
the
certaintie
of
it
,
so
doth
it
admonish
vs
of
our
dutie
:
which
is
to
be
contented
with
Christ
only
,
&
remember
that
we
owe
our selues
&
al
that
we
haue
vnto
God
,
who
hath
aduanced
vs
miserable
wretches
vnto
the
dignitie
of
his
sons
.
Thus
much
be
spoken
,
as
an
Introduction
into
the
Text.
Now
,
let
vs
proceed
in
the
words
of
the
Apostle
:
who
doth
more
amply
declare
that
which
before
he
had
spoken
concerning
the
couenant
of
God
,
in
these
words
;
And
this
I
say
,
that
the
Lawe
which
was
403.
yeares
after
,
&c.
The
summe
of
this
is
,
that
the
Couenant
of
God
,
was
so
firme
and
sure
,
that
it
could
not
bee
abolished
by
the
Lawe
.
So
that
the
Apostles
words
are
as
much
as
if
he
should
haue
said
;
It
may
be
,
I
may
seeme
vnto
many
to
speake
obscurely
;
yet
I
wil
speake
truth
,
as
the
matter
is
:
for
as
God
(
touching
his
essence
)
is
eternall
,
and
is
not
changed
,
so
also
his
wil
is
constant
in
it selfe
,
and
his
decrees
are
immutable
.
For
,
as
saith
the
Prophet
Esaie
,
When
the
Lord
of
Hostes
hath
determined
any
Isai.
14.
27
thing
,
who
shall
disannull
it
?
Wherfore
although
God
gaue
a
lawe
afterwards
to
our
forefathers
:
yet
notwithstanding
,
this
law
,
which
followed
,
400
and
30
yeares
after
,
was
not
able
to
abolish
or
any
way
to
corrupt
that
ancient
couenant
that
God
before
had
made
with
Abraham
,
and
confirmed
it
by
authoritie
.
The
Apostle
,
heere
,
draweth
an
argument
from
time
:
in
the
which
(
that
wee
may
note
this
by
the
way
)
appeareth
with
what
diligence
the
Apostles
read
&
searched
the
scriptures
.
Many
other
such
like
places
we
haue
in
the
word
of
God
.
Steuen
the
protomartyr
,
in
his
Apologie
in
the
seauenth
of
Acts.
7
the
Acts
,
from
the
succession
of
time
,
draweth
a
reason
,
wherby
hee
proues
,
that
what
excellent
thing
soeuer
our
fathers
had
,
it
came
vnto
them
from
the
free
mercie
of
God
.
Our
Apostle
doth
the
like
in
that
famous
Act.
13.
sermon
that
hee
made
vnto
the
Iewes
at
Antioch
,
a
Citie
of
Pisidia
:
And
in
his
Epistle
to
the
Romans
,
doth
teach
vs
,
from
Rom.
4.
the
circumstance
of
time
,
that
Abraham
was
Iustified
by
faith
onely
,
and
not
by
circumcision
;
it
being
no
other
but
a
seal
of
that
righteousnes
hee
had
already
obtained
by
faith
.
In
all
which
is
proposed
a
notable
Instruction
,
for
ministers
,
to
imitate
this
diligence
of
the
Apostles
:
remembring
that
the
holy
scriptures
were
not
written
by
the
priuate
will
,
or
motion
of
man
;
but
the
whole
scripture
as
said
the
Apostles
Peter
and
Paul
,
by
2.
Pet.
1.
20.
21.
2.
Tim.
3.
16.
the
inspiration
of
the
holy
Ghost
,
who
doth
nothing
rashly
,
but
all
things
with
discretion
and
iudgement
.
For
,
there
is
nothing
so
small
in
the
scriptures
,
but
is
verie
much
auaileable
to
our
instruction
and
comfort
,
if
it
be
diligently
considered
.
And
the
scriptures
are
the
inestimable
riches
of
this
treasure
:
to
the
destroying
and
confounding
wherof
,
no
industrie
and
endeuour
of
man
is
of
it selfe
sufficient
.
But
,
arguments
that
are
taken
from
the
circumstance
of
time
,
are
firme
and
sure
,
when
men
doe
speak
of
God
and
of
the
action
of
eternall
saluation
;
because
God
is
subiect
to
no
alteration
,
or
change
of
times
.
For
,
as
saith
the
Apostle
Peter
,
One
day
with
the
Lord
,
is
as
a
thousand
2.
Pet.
3.
8.
yeares
:
and
a
thousand
yeares
as
one
day
.
And
Iesus
Christ
,
(
who
is
constituted
&
made
vnto
vs
of
God
the
Father
,
the
author
&
Mediator
of
saluation
)
is
yesterday
,
and
to
day
,
and
Heb.
13.
8.
the
same
for
euer
:
He
is
the
Lambe
of
God
who
was
offered
from
the
beginning
of
the
World
,
because
that
in
his
merite
the
auncient
Apoc.
13
,
8
fathers
,
who
(
from
Adam
)
beleeued
his
comming
,
were
saued
:
and
by
him
also
shal
be
saued
to
the
ende
of
the
world
,
all
that
doe
apprehend
him
with
a
true
and
liuely
faith
.
That
this
should
bee
thus
effected
,
is
necessarie
.
For
,
if
wee
were
iustified
and
saued
by
any
other
meanes
then
our
auntient
Fathers
were
;
there
would
follow
a
double
manner
of
Iustification
,
and
a
diuerse
,
or
double
meane
of
saluation
:
which
cannot
be
;
because
Christ
hath
saide
,
that
hee
is
the
Iohn
.
10.
9.
doore
by
whom
we
must
enter
into
the
society
of
his
sheep-fold
;
that
is
of
his
Church
and
Saluation
:
calling
all
them
theeues
,
and
robbers
,
that
endeuour
to
clyme
vp
by
any
other
meanes
.
To
whom
the
Apostles
Acts.
4.
12.
consent
,
seeing
they
affirme
no
other
name
to
be
giuen
vnto
men
vnder
heauen
,
wherin
wee
must
bee
saued
,
but
onely
the
name
of
Iesus
.
This
may
be
confirmed
by
diuers
reasons
in
the
word
of
God
.
First
,
the
elect
,
that
are
heires
of
saluation
,
in
the
scriptures
are
called
the
children
of
Abraham
;
Now
,
how
can
they
be
so
called
,
if
they
should
be
iustified
and
saued
by
any
other
meanes
then
Abraham
was
?
Secondly
,
all
those
things
that
God
in
times
past
hath
determined
,
concerning
the
monarchies
and
kingdomes
of
this
worlde
,
remaine
firme
and
certain
:
for
they
did
arise
&
fall
in
that
order
and
time
,
that
Daniel
&
other
Prophets
foreshewed
they
should
arise
and
come
to
their
end
.
And
shall
we
then
think
,
that
God
would
be
so
vnmindefull
of
himselfe
,
that
hee
would
set
vp
and
pull
down
the
Lawes
of
his
kingdome
,
or
in
those
Lawes
(
for
mens
sakes
)
would
alter
and
change
any
one
of
those
things
,
that
by
his
eternall
decree
,
he
had
determined
before
we
were
in
natura
rerum
,
yea
before
the
foundations
of
the
world
were
laied
.
Thirdly
,
if
the
Law
(
then
the
which
the
whole
world
neuer
sawe
a
thing
more
magnificent
,
whether
wee
haue
a
respect
vnto
the
giuing
of
it
,
full
of
maiestie
&
feare
;
or
the
forme
of
the
outward
worship
;
or
the
example
of
holy
men
,
that
liued
vnder
the
discipline
of
the
Lawe
)
was
not
able
to
abrogate
the
Couenant
of
eternall
saluation
,
which
God
(
in
times
past
)
had
made
with
Abraham
:
then
what
foolishnesse
,
yea
rather
madnesse
shall
it
bee
,
that
in
changing
of
this
couenant
,
wee
should
attribute
any
thing
to
humane
traditions
,
which
God
will
not
entertaine
in
his
worship
;
as
being
manifestly
condemned
by
authoritie
both
of
the
olde
and
newe
Testament
.
Fourthly
,
and
lastly
,
if
God
himselfe
were
vnwilling
to
giue
vnto
vs
a
Lawe
,
which
should
abolish
the
auncient
promise
and
couenant
of
Abraham
:
shall
wee
then
grant
this
to
superstitious
and
foolish
men
,
that
they
should
set
downe
newe
meanes
to
attaine
vnto
saluation
,
whereby
Iustification
by
faith
(
already
confirmed
by
the
authority
of
the
new
Testament
)
should
bee
abolished
,
or
any
way
corrupted
?
Then
hereby
are
they
confuted
,
that
defend
Poperie
by
Antiquitie
;
but
doe
accuse
the
Gospell
,
and
faith
(
that
is
grounded
vpon
the
onely
merite
of
Christ
)
of
noueltie
.
Beloued
,
if
wee
consider
the
whole
matter
,
wee
shal
then
see
,
that
there
are
fewe
things
in
Poperie
,
that
deserue
the
name
of
Antiquitie
:
because
it
may
be
shewed
out
of
credible
histories
,
both
at
what
time
,
and
by
what
men
the
most
part
of
all
those
things
that
by
papistes
are
esteemed
,
had
their
beginning
.
First
,
to
beginne
with
their
supremacie
:
It
is
manifest
it
was
in
the
yeare
of
Christ
,
sixe
hundred
&
seauen
,
or
thereabouts
.
The
Apostles
being
mindefull
of
the
admonition
of
Christ
,
neuer
thought
of
any
such
matter
,
neither
amongst
their
successors
was
there
any
contention
about
the
supremacie
,
vntill
the
dayes
of
the
Emperour
Mauritius
,
when
Iohn
the
Patriarke
Popish
supremacie
.
of
Constantinople
,
an
ambitious
man
,
calling
a
synode
,
determined
that
the
Supremacie
ought
to
belong
to
the
Church
of
Constantinople
;
that
like
as
all
the
Christian
worlde
was
subiect
to
the
Emperour
of
that
place
:
so
in
like
sort
all
Churches
ought
to
acknowledge
the
Patriarke
of
that
Citie
,
for
the
vniuersall
pastour
and
chiefe
Priest
.
This
was
in
the
yeare
of
Christ
fiue
hundred
fourescore
and
fiue
.
Against
the
ambition
of
this
man
,
Pelagius
the
second
,
being
then
Bishop
of
Rome
,
opposed
himselfe
,
and
by
letters
written
to
the
Synode
disallowed
&
abolished
this
decree
.
His
words
are
thus
recited
,
[
](B12273-e10960-b)a
a
Decret.
Distinct
.
99.
Cap.
4.
Nullus
Patriarcharum
vniuersalitis
vocabulo
vnquam
vtatur
;
Quiae
si
vnus
patriarcha
vniuersalis
dicitur
,
patriarcharum
nomen
caeteris
derogatur
.
That
is
to
say
,
Let
no
Patriark
hereafter
vse
the
word
of
Vniuersalitie
;
for
if
any
be
called
vniuersall
Patriarke
,
the
name
of
Patriarke
,
is
taken
away
from
the
rest
.
But
when
this
Patriarke
of
Constantinople
for
all
this
would
not
cease
his
ambition
,
then
Gregorie
the
first
,
(
whom
wee
commonly
call
Gregorie
the
great
)
more
strongly
opposed
himselfe
against
his
pride
;
and
by
many
Epistles
written
to
the
Emperour
Mauritius
,
to
the
Empresse
Constantia
,
to
the
Bishoppes
of
Alexandria
and
Antioche
,
hee
calls
the
Title
of
the
Vniuersall
Prieste
a
newe
Title
,
foolish
,
proud
,
peruerse
,
wicked
,
and
profane
:
to
which
if
they
did
yeelde
,
were
all
one
as
to
denie
the
faith
.
And
amongst
other
things
,
hee
thus
writes
;
Ego
fidenter
dico
,
quia
quisquis
se
vniuersalem
sacerdotem
vocat
,
vel
in
elatione
Libro
.
6.
Epist.
30
sua
vocari
desiderat
,
antichristum
praecurrit
.
I
speake
it
bouldly
,
whosoeuer
calles
himselfe
Vniuersall
Prieste
,
or
desires
in
the
pride
of
his
hearte
so
to
bee
called
,
is
the
fore-runner
of
Anti-Christ
.
And
that
this
was
true
,
the
euent
afterward
declared
.
For
,
this
proud
Patriarke
by
his
ambition
gaue
occasion
to
Boniface
the
thirde
,
that
was
Pope
next
but
one
after
Gregorie
,
that
(
beeing
puft
vp
with
the
like
pride
)
he
demanded
,
yea
,
and
obtained
of
the
Emperour
Phocas
,
still
being
imbrewed
in
the
blood
of
his
Master
Mauritius
,
the
supremacy
ouer
other
Bishoppes
,
that
the
Church
of
Rome
should
bee
called
the
head
of
all
Churches
,
and
all
the
Churches
of
the
whole
world
,
should
be
obedient
to
the
Pope
of
Rome
.
This
same
murderer
Phocas
,
hated
of
all
men
for
his
crueltie
,
seemes
to
giue
consent
to
the
ambition
of
this
Boniface
,
to
the
end
he
might
haue
the
Romans
obedient
vnto
him
.
But
how
vnluckily
,
and
vnfortunatly
,
this
happened
to
the
Church
,
not
onely
the
euent
and
profaning
of
the
holy
thinges
and
of
all
religion
which
then
followed
did
declare
;
but
also
many
sad
and
sorrowfull
prodigies
,
terrifying
the
minds
and
harts
of
men
,
did
demonstrate
:
all
which
are
recorded
in
ancient
histories
.
For
,
a
burning
Comet
appeared
,
a
childe
was
borne
at
Bizantium
hauing
foure
Annal.
Palmer
.
feete
:
another
without
eyes
and
hands
,
whose
inferiour
parts
from
the
loynes
downeward
,
were
like
a
fish
;
bloodie
speares
appeared
all
the
night
:
God
witnessing
thereby
,
that
the
fatall
time
was
now
at
hand
,
wherein
the
Popes
or
Bishops
of
Rome
,
who
ought
to
follow
celestiall
things
and
teach
all
men
to
lift
vp
their
hearts
and
mindes
vnto
God
,
were
now
degenerated
into
four
footed
beasts
,
and
the
Church
(
depriued
of
her
lights
and
of
her
hands
,
that
is
to
say
,
destitute
of
faithfull
Seers
,
trustie
guides
,
and
vigilant
watchmen
)
should
now
as
a
fishe
swimme
and
floate
amongst
the
waues
of
the
world
and
vnstable
alterations
of
superstitions
,
For
,
such
Bishops
followed
,
as
troubled
the
whole
world
with
greate
warres
and
cruell
murders
,
and
vsurped
to
themselues
an
authoririe
or
power
ouer
Emperours
and
Kings
.
Let
the
Popes
of
Rome
then
by
their
flatterers
,
Iesuites
,
and
Seminaries
,
boast
&
spread
abroad
the
antiquitie
of
their
supremacie
,
which
(
all
histories
being
considered
)
had
no
being
before
the
dayes
of
Boniface
the
thirde
:
neither
can
they
bring
forth
any
other
author
of
the
same
,
but
onely
Phocas
;
then
whome
amongst
the
Emperours
,
that
professed
the
name
of
Christ
,
none
liued
that
was
more
wicked
,
nor
more
cruelly
minded
.
I
so
speake
of
him
,
because
to
make
himselfe
Emperour
(
as
he
did
)
he
murdered
Mauritius
,
his
Lord
and
Christian
Emperour
.
Is
then
the
supremacie
of
the
Pope
so
newe
?
but
newer
are
those
things
whereby
superstitious
men
doe
measure
religion
in
poperie
;
amongst
which
the
worshipping
of
Images
is
chiefest
.
Euerie
Images
.
one
knoweth
,
that
God
in
the
olde
Testament
forbade
Images
:
and
Christ
teacheth
vs
that
the
same
was
ratified
in
the
newe
Testament
,
when
hee
saith
that
hee
came
not
to
abolish
the
Lawe
,
or
to
Mat.
5.
17
1.
Io.
5.
21
breake
the
commandements
of
the
Lawe
,
but
to
fulfill
them
:
to
whom
consenteth
the
Apostle
Iohn
;
saying
,
Babes
keepe
your selues
from
Idols
.
It
is
manifest
in
the
Primitiue
Church
,
there
were
no
Images
at
all
tolerated
,
no
not
so
much
as
of
Christ
.
Ierenaeus
an
auncient
writer
,
about
Ire
.
lib.
1.
cap.
24.
the
yeare
of
Christ
,
185.
maketh
mention
of
the
Gnostickes
,
that
they
had
the
Imamages
of
Christ
,
which
they
proposed
to
be
worshipped
with
the
Images
of
Pithagoras
,
Plato
and
other
Philosophers
:
but
this
father
condemnes
and
reproues
the
same
in
them
.
Knowen
is
the
action
of
Epiphanius
,
Bishoppe
of
Salamina
in
Cipres
:
which
in
an
Epistle
written
to
Iohn
the
Bishoppe
of
Ierusalem
(
Saint
Ierome
being
the
Latin
Translater
thereof
)
is
thus
cited
;
When
I
came
(
sayth
he
)
to
a
Village
that
was
called
Anablatlia
,
and
there
passed-by
,
seeing
a
candle
burning
,
demaunding
what
place
it
was
,
and
vnderstanding
that
it
was
a
Church
,
I
went
in
,
to
pray
.
Now
,
there
I
found
hanging
,
behinde
the
doores
of
the
Church
,
a
vayle
washed
and
painted
,
and
hauing
an
Image
as
it
were
of
Christ
or
some
other
Saint
;
for
I
doe
not
well
remember
whose
Image
it
was
.
Therefore
,
when
I
sawe
in
the
Church
of
Christ
,
contrarie
to
the
Authoritie
of
the
scriptures
,
the
Image
of
a
man
hanging
,
I
cut
it
downe
,
and
gaue
commaundement
to
the
keepers
of
the
same
place
,
that
therewith
they
should
burie
some
poore
man
.
And
a
little
after
in
the
same
Epistle
,
Precor
vt
iubeas
presbyteros
eiusdem
loci
deinceps
praecipere
,
in
ecclesiae
Christi
istiusmodi
vela
quae
contra
religionem
nostram
veniunt
,
non
appendi
.
These
things
then
doe
demonstrate
and
declare
how
the
Fathers
of
auntient
time
vnderstood
the
commaundement
of
God
concerning
Images
,
when
as
Epiphanius
doth
affirme
the
Images
of
Christ
to
bee
against
the
authoritie
of
the
scriptures
and
enemies
to
Christian
religion
.
But
,
after
the
supremacie
of
the
Popes
before
spoken
of
was
confirmed
,
Images
also
crept
into
the
Church
about
the
yeare
of
Christ
707
,
by
Constantine
the
first
,
for
hate
of
the
Emperour
Philip.
By
which
action
grewe
greate
contention
,
in
the
whole
Empire
,
and
at
the
last
was
the
occasion
,
that
the
Greeke
fell
from
the
Latine
Church
:
In
which
schisme
the
Turkish
Empire
encreased
,
which
GOD
euer
from
that
daye
hath
vsed
as
his
roddes
and
scourges
to
purge
the
filthinesse
of
Idolatrie
.
And
yet
for
all
this
,
foolish
and
superstitious
men
,
doe
recken
the
worshipping
of
Images
amongst
the
exercises
of
ancient
and
Catholicke
religion
,
oppressing
and
burdening
vs
with
the
name
of
noueltie
,
because
wee
condemne
this
worshippe
,
and
would
rid
it
away
by
the
authoritie
of
the
worde
of
God
.
But
now
let
vs
come
to
their
Masse
,
the
supporter
and
piller
of
their
popish
kingdome
:
Masse
inuented
and
encreased
.
The
author
hereof
they
fayne
Iesus
Christ
to
be
,
constantly
affirming
that
all
the
Apostles
,
but
especially
Peter
and
Iames
,
celebrated
the
Masse
.
Now
how
friuolous
this
is
,
euerie
man
may
easily
knowe
,
that
doth
but
consider
the
Euanglicall
history
and
the
writings
of
the
Apostles
.
Christ
instituted
his
supper
in
remembraunce
of
his
death
,
in
that
forme
1.
Cor.
11.
23.
and
manner
,
that
the
Apostles
after
deliuered
it
to
the
Church
.
But
what
communion
can
this
mysticall
supper
haue
with
the
Masse
,
wherein
the
sacrificing
Priest
doth
all
alone
,
eates
alone
,
drinkes
alone
,
speakes
alone
,
behaues
himselfe
like
a
foole
in
a
playe
▪
all
the
rest
behoulding
him
as
an
idle
spectacle
?
Or
hath
Christ
made
any
mention
of
a
sacrifice
for
the
quicke
and
the
dead
?
in
the
which
notwithstanding
they
fixe
the
chiefest
vse
of
their
masse
.
Christ
instituted
his
supper
in
remembrance
of
his
death
:
hee
neuer
commaunded
to
apply
it
to
the
dead
;
much
lesse
to
offer
his
bodie
and
bloud
dayly
for
their
sinnes
.
The
Masse
then
is
a
newe
Inuention
,
the
authors
whereof
are
superstitious
men
that
haue
patcht
it
and
pieced
it
vp
,
at
diuers
times
:
which
(
that
we
may
omitte
other
histories
)
we
wil
declare
out
of
Platina
,
the
Popes
secretarie
.
For
he
vpon
the
life
of
Sixtus
the
first
thus
writes
;
In
celebratione
(
de
coena
domini
loquitur
)
mandauit
,
vt
sanctus
,
sanctus
,
sanctus
dominus
Deus
Sabaoth
,
cantaretur
.
These
wordes
were
at
the
first
euident
and
did
,
saith
he
,
touch
all
things
as
it
had
beene
instituted
by
Christ
.
Peter
when
hee
consecrated
,
vsed
the
Lords
prayer
.
Saint
Iames
the
Bishoppe
of
Ierusalem
encreased
these
mysteries
:
Basill
encreased
them
:
others
encreased
them
.
First
he
saith
,
that
Peter
consecrated
;
a
newe
worde
,
whereof
in
the
newe
Testament
,
when
there
is
any
speech
of
the
Supper
,
the
Apostles
make
no
mention
at
all
:
neither
by
it
can
any
other
thing
be
vnderstood
,
but
onely
the
reciting
of
the
first
Institution
and
words
of
Christ
which
he
vsed
when
hee
deliuered
bread
and
wine
to
his
Disciples
.
Againe
,
the
auntient
fathers
neuer
knewe
any
other
consecration
but
onely
that
wherein
common
bread
was
made
mystical
,
and
a
sacrament
or
signe
of
the
bodie
of
Christ
,
as
touching
the
vse
of
it
;
and
not
that
the
substance
of
it
was
turned
into
the
substance
of
a
fleshly
body
.
Secondly
,
hee
sayeth
,
that
Saint
Iames
increased
these
mysteries
;
but
,
heereby
he
doth
intolerable
wronge
:
first
,
to
the
holy
man
;
secondly
,
to
all
the
Apostles
.
For
first
,
if
Saint
Iames
had
added
any
thing
to
the
institution
of
Christ
,
hee
had
beene
too
bolde
,
and
also
had
sinned
against
the
Lawe
of
Christ
,
who
had
commaunded
his
Disciples
to
teach
no
other
thing
,
but
that
which
hee
had
deliuered
vnto
them
.
Secondly
,
if
the
Matt.
28.
20.
Apostles
had
suffered
any
such
matter
,
they
had
beene
vnfaithfull
in
their
office
,
and
had
neglected
the
Church
;
which
Christ
will
haue
free
from
burden
of
humane
traditions
.
But
the
writinges
and
actions
of
the
Apostles
doe
teach
vs
to
iudge
farre
otherwise
of
them
.
When
the
Corinthians
had
chaunged
the
mysticall
Supper
of
CHRIST
into
a
luxurious
or
want
on
banquet
;
Saint
Paul
testifies
,
that
hee
deliuered
nothing
vnto
them
,
but
that
which
hee
had
receiued
from
Christ
:
recalling
them
in
such
sort
to
the
first
institution
,
that
in
the
historie
thereof
hee
differs
not
one
word
from
those
things
that
other
Euangelistes
had
deliuered
;
&
pronounceth
all
them
to
be
accursed
(
whether
they
bee
men
or
Angells
)
Gal.
1.
8
that
durst
adde
anye
thinge
to
the
Gospell
alreadie
preached
by
the
Apostles
.
And
shall
wee
then
thinke
,
that
hee
would
tolerate
so
filthy
a
profaning
of
the
mysticall
Supper
,
who
withstoode
Gal.
2
11
Peter
to
the
face
,
when
hee
(
as
touchinge
the
conuersation
of
life
)
something
varied
from
the
trueth
of
the
Gospell
?
Most
vaine
therefore
and
foolish
,
is
all
that
the
Popes
speake
concerning
the
Apostles
,
that
they
instituted
or
celebrated
their
Masse
.
But
let
vs
returne
to
Platina
,
that
the
vanitie
hereof
may
be
more
apparant
.
For
,
when
hee
had
saide
that
others
encreased
it
,
he
addeth
;
for
,
Celestinus
gaue
the
Introit
:
Gregorie
the
Kyrielison
:
Symmacchus
the
Gloria
in
excelsis
deo
:
Gregorie
the
third
to
the
secret
of
the
Masse
,
Quorum
solennitas
hodie
in
conspectu
tuae
maiestatis
celebratur
,
domine
Deus
noster
in
toto
orbe
terrarum
:
Alleluia
was
taken
out
of
the
Church
of
Ierusalem
:
the
Creed
in
the
Councell
of
Neece
:
Pelagius
the
Commemoration
of
the
dead
:
Leo
the
third
,
Frankincense
:
Innocent
the
first
,
the
kissing
of
the
Pax
:
Sergius
,
the
Agnus
dei
.
Nicolas
the
first
,
the
Sequences
:
Gelasius
Africanus
(
as
saith
Nauclerus
)
the
Hymnes
,
Collects
,
Responsories
,
Graduals
and
Prefaces
:
Ierome
,
the
Epistle
and
Gospell
:
Leo
the
first
,
Orate
pro
me
fratres
and
the
Deo
gratias
,
the
Cannon
also
sanctum
sacrificium
immaculatam
hostiam
,
&c.
Now
,
beloued
,
if
all
these
thinges
,
which
Platina
and
others
affirme
to
haue
beene
instituted
at
diuers
times
,
and
by
sundry
men
,
were
taken
from
the
Masse
,
what
I
beseech
you
would
be
therein
remaining
,
that
should
deserue
the
name
of
a
masse
or
a
sacrifice
?
Why
then
should
that
be
called
an
ancient
faith
or
religion
,
whose
chiefe
foundation
being
first
layde
many
yeares
after
Christes
Ascension
into
heauen
,
was
afterward
confirmed
by
new
rubbish
being
added
vnto
it
?
But
admit
,
that
some
of
those
things
,
of
the
which
wee
haue
hitherto
spoken
,
being
added
to
the
institution
of
Christ
,
are
in
some
sort
tolerable
;
yet
our
auncient
fathers
were
altogether
ignorant
of
the
Corporall
presence
of
Christ
in
his
Supper
,
and
transsubstantiation
of
bread
into
his
body
,
whereupon
the
authoritie
of
the
Masse
depends
.
The
first
disputation
here
of
was
in
the
Bertram
yeare
of
grace
844.
as
may
bee
gathered
out
of
the
bookes
of
Bertram
,
which
he
writ
at
the
commaundement
of
Carolus
Calvus
concerning
that
matter
.
Then
Sergius
the
second
,
who
was
the
first
that
changed
his
name
sate
in
the
Romish
sea
;
Sergius
2.
Pope
.
For
,
whereas
before
hee
was
Pope
he
was
called
Os
porci
,
swines-mouth
:
hee
then
tooke
vpon
him
the
name
of
Sergius
:
by
which
action
God
was
willing
to
testifie
to
the
whole
world
,
what
a
boare
should
come
out
of
the
Forrest
,
whom
Dauid
affirmes
Psal.
80.
13.
to
be
the
destroyer
and
waster
of
the
Church
;
and
that
the
time
of
defection
was
at
hand
,
wherein
they
that
by
baptisme
had
giuen
their
names
vnto
Christ
,
by
denying
him
should
follow
after
superstitions
.
For
,
ten
yeares
after
ascended
into
that
place
a
womanish
harlot
to
be
Pope
,
hauing
to
name
Iohn
the
eight
,
or
rather
Ioane
the
first
.
God
manifesting
thereby
,
that
now
that
harlot
beganne
to
shewe
her selfe
whereof
Apoc.
17.
3.
Christ
had
prophecied
in
the
Reuelation
.
But
as
yet
they
were
not
able
to
perswade
all
men
to
worshippe
this
their
newe
Idoll
:
but
alwayes
GOD
sent
some
to
testifie
of
the
truth
,
vntill
in
the
yeare
of
Christ
1215
,
vnder
Innocentius
the
thirde
in
the
Councell
of
Lateran
there
was
a
decree
made
concerning
Transubstantiation
,
which
in
the
Decretals
is
thus
reade
;
Vna
est
fidelium
vniuersalis
ecclesia
,
extra
quam
nullus
omnino
saluatur
:
in
qua
idem
ipse
sacerdos
est
sacrificium
,
Iesus
Christus
,
cuius
corpus
&
sanguis
in
sacramento
altaris
sub
speciebus
panis
&
vini
veraciter
continentur
;
transubstantiatis
pane
in
corpus
,
&
vino
in
sanguinem
,
potestate
diuina
:
vt
ad
perficiendum
mysterium
vnitatis
accipiamus
ipsi
de
suo
,
quod
accepit
ille
de
nostro
.
There
is
one
vniuersall
Church
of
the
faithfull
,
without
which
none
canne
bee
saued
:
wherein
the
Priest
himselfe
Christ
Iesus
is
the
sacrifice
,
whose
bodie
and
blood
in
the
sacrament
of
the
Altar
vnder
the
formes
of
bread
and
wine
are
truely
contained
;
the
bread
being
transubstantiated
into
his
bodie
,
and
the
wine
into
his
bloud
,
by
a
diuine
power
:
&
that
the
vnitie
of
this
mysterie
might
be
effected
,
wee
receiue
from
him
that
which
he
tooke
from
vs
.
In
the
same
Councell
also
was
constituted
Auricular
confession
:
whereby
men
of
euery
state
and
degree
being
fast
chayned
together
as
with
fetters
and
linkes
of
Iron
,
durst
neuer
speake
against
the
decrees
of
the
Romish
Church
.
Tenne
yeares
after
that
,
Honorius
the
thirde
,
commaunded
darke
places
,
or
Chestes
to
bee
made
,
wherein
the
bread
alreadie
consecrated
(
or
rather
as
they
speake
transubstantiated
into
the
bodie
of
Christ
)
was
reserued
to
bee
worshipped
:
which
without
all
doubt
are
those
secret
places
whereof
Christ
speakes
,
Mat.
24.
23.
commaunding
vs
not
to
beleeue
them
,
who
shewe
vs
Christ
to
be
contayned
in
them
.
And
to
fulfill
and
finish
all
this
superstition
,
Vrban
the
fourth
in
honour
Vrban
.
4.
inuented
the
Feast
of
Corpus
Christ
.
1264.
of
this
sacrament
,
at
the
request
of
a
Recluse
(
with
whom
,
in
times
past
,
hee
had
beene
ouermuch
familiar
)
inuented
the
solemne
Feast
,
which
they
call
Corpus
Christi
.
Who
is
it
then
that
can
affirme
the
whole
worshippe
of
the
Masse
to
be
auncient
,
seeing
it
hath
not
alwaies
beene
in
the
Church
?
neither
hath
it
beene
instituted
and
receiued
at
one
time
;
but
,
being
brought
in
by
little
and
little
,
was
augmented
with
newe
additions
dayly
.
So
to
that
to
the
Masse
neither
lesse
nor
more
hath
happened
then
to
a
pilgrimes
scrippe
or
to
an
old
cloake
of
a
begger
,
that
beggeth
from
doore
to
doore
:
vpon
such
a
Cloake
,
the
elder
that
it
is
,
the
more
patches
doe
they
set
vpon
it
;
so
that
in
time
,
nothing
is
seene
,
but
heere
a
little
peece
,
&
there
another
of
the
cloath
whereof
it
was
first
made
.
And
this
clothe
is
so
vsed
,
so
wasted
,
so
discoloured
,
and
so
without
being
,
that
it
no
way
appeareth
to
be
that
which
it
was
.
In
this
cloake
are
not
seene
but
patches
of
cloth
corrupt
and
rotten
,
very
ill
placed
and
worse
sowed
together
;
so
that
it
causeth
loathing
to
those
that
haue
bin
delicately
brought
vp
.
Such
another
cloake
is
the
Popish
Masse
.
The
cloath
whereof
it
was
made
,
was
the
Supper
of
the
Lord
:
which
,
men
not
celebrating
according
to
the
institution
of
Christ
,
waxed
olde
,
lost
it
colour
,
being
nothing
worth
.
Then
commeth
one
and
casteth
a
peece
vnto
it
:
afterwarde
,
comes
another
and
casteth
vnto
it
,
&c.
So
that
now
it
is
not
the
Supper
of
the
Lord
,
but
the
masse
of
the
Pope
:
now
it
is
not
the
robe
of
an
honourable
man
,
but
the
cloak
of
a
shamelesse
begger
.
In
conclusion
,
their
Masse
is
their
Helen
,
for
whom
they
trouble
the
whole
world
.
What
wee
haue
spoken
of
all
the
aforesaid
popish
trumperies
,
the
like
may
also
bee
saide
of
the
Inuocation
of
Saints
:
Inuocation
of
Saints
.
which
they
can
prooue
by
no
testimonie
nor
example
of
the
scripture
.
For
,
by
the
scripture
wee
are
taught
to
inuocate
one
God
,
through
the
onely
Mediator
Christ
Iesus
:
neither
hath
any
one
of
the
Saints
either
of
the
olde
or
newe
Testament
,
being
aliue
,
prayed
vnto
any
of
the
Saints
in
heauen
.
Now
the
Leyturgie
(
which
Durandus
makes
to
be
twofolde
:
to
wit
,
the
maior
&
the
minor
)
is
also
confessed
to
be
instituted
by
men
:
the
one
by
Mamertus
vnder
the
raigne
of
Zeno
,
in
the
yeare
of
Christ
,
foure
hundred
foure-score
and
ten
;
the
other
by
Gregorie
the
great
,
in
the
yeare
of
Christ
fiue
hundred
fourescore
and
tenne
.
The
hymne
of
Salue
regina
,
was
made
by
Hermannus
Contractus
:
and
Gregorie
the
ninth
commaunded
it
to
bee
sung
to
the
prayse
of
the
Virgin
at
certaine
houres
of
the
day
;
in
the
yeare
of
Christ
1241.
The
verie
same
may
bee
spoken
of
the
whole
worshippe
of
the
Saints
:
which
how
great
soeuer
it
is
,
yet
it
is
nothing
but
onely
the
inuention
of
superstitious
men
.
But
,
if
wee
should
come
vnto
other
points
of
their
popish
religion
,
as
of
monkish
orders
,
choyse
of
meates
,
single
life
of
their
Priests
,
fire
of
Purgatorie
,
prayer
for
the
dead
,
satisfactions
,
popish
pardons
,
and
multitudes
of
such
matters
;
it
would
then
appeare
,
that
they
were
all
the
inuentions
of
man
,
and
had
their
beginning
when
the
pure
doctrine
of
the
trueth
was
for
the
most
part
extinguished
,
by
the
corruptions
&
traditions
of
men
.
In
conclusion
then
,
if
the
lawe
,
which
was
400
and
30
yeares
after
the
promise
,
was
not
able
to
disannull
the
couenant
that
was
confirmed
before
of
God
in
respect
of
Christ
,
to
make
the
promise
of
none
effect
;
much
lesse
the
Popes
supremacie
,
the
worshipping
of
Images
,
the
sacrifice
of
the
Masse
,
the
inuocation
of
Saints
,
or
any
popish
superstition
whatsoeuer
shall
be
able
to
corrupt
,
abrogate
or
disannull
it
,
but
that
the
promise
should
bee
performed
to
the
seede
of
Abraham
;
that
is
,
to
the
faithfull
in
all
ages
.
That
then
,
which
wee
our selues
must
hold
concerning
faith
onely
iustifying
,
&
the
sole
sauiour
Christ
Iesus
,
is
all
grounded
vpon
the
eternall
couenant
of
God
,
which
in
the
beginning
was
made
with
our
first
parents
:
Secondly
,
renued
with
Abraham
:
Thirdly
,
set
forth
by
the
Prophets
:
Fourthly
,
confirmed
and
fulfilled
in
the
death
of
the
Sonne
:
And
lastly
,
divulged
by
the
ministrie
of
the
Apostles
,
through
the
whole
world
.
This
faith
was
kept
by
all
those
that
pleased
and
serued
God
before
the
comming
of
Christ
in
the
flesh
;
the
martyrs
sealing
the
same
with
their
bloud
.
Who
then
can
deny
,
but
that
the
Papists
doe
wickedly
&
shamefully
slander
vs
,
who
tax
vs
with
nouelty
,
because
they
would
vnder
a
lying
title
of
antiquitie
thrust
vpon
the
common
sort
their
popish
superstitions
:
which
indeed
are
newe
,
and
altogether
vnknowen
vnto
Antiquitie
.
But
it
is
more
then
time
for
vs
to
come
to
our
Apostle
:
who
,
being
about
to
confirme
that
which
before
hee
had
spoken
,
sayth
;
for
,
if
the
enheritance
be
of
the
law
,
it
is
no
more
by
promise
:
but
God
gaue
the
inheritance
to
Abraham
by
promise
.
In
which
words
the
Apostle
opposeth
the
law
&
the
promise
one
against
another
,
as
things
contrarie
,
and
diuided
,
which
cannot
stand
tother
in
the
cause
and
action
of
our
Iustification
.
For
,
the
lawe
requireth
workes
,
saying
,
Qui
fecerit
ista
praecepta
,
viuet
in
eis
:
Lev.
18.
5
hee
that
shall
doe
these
commaundements
,
shall
liue
in
them
:
but
the
promise
requires
that
wee
should
beleeue
;
neither
is
it
apprehended
by
any
other
meanes
then
by
faith
.
Therefore
,
as
merite
and
grace
cannot
stand
together
:
no
more
can
the
lawe
and
the
promise
.
To
sette
forth
the
sense
of
the
words
,
we
wil
frame
this
argument
;
If
wee
deserue
the
inheritance
of
life
by
the
workes
of
the
lawe
,
then
it
is
not
obtained
freely
,
nor
by
faith
onely
.
But
God
gaue
the
inheritance
vnto
Abraham
by
promise
.
Therefore
,
this
inheritance
comes
vnto
vs
not
by
merite
,
but
by
the
free
promise
of
God
.
The
Apostle
confirmes
this
argument
by
the
word
of
giuing
;
whereby
is
vnderstood
a
free
gift
:
and
euerie
gift
excludes
all
merit
of
euery
worke
whatsoeuer
on
our
part
.
Againe
,
the
Apostle
fitly
vseth
the
example
of
Abraham
;
because
hee
did
not
sustaine
a
priuate
but
a
publike
person
,
in
whom
God
was
willing
to
propose
to
the
whole
world
an
example
of
all
that
were
to
bee
saued
,
together
with
an
assured
&
common
meanes
of
saluation
to
all
the
elect
.
The
Apostle
handling
this
example
in
the
Romanes
,
after
the
same
saith
thus
▪
Rom.
4.
23.
24
Now
it
was
not
written
for
him
onely
,
that
it
was
imputed
to
him
for
righteousnesse
;
but
also
for
vs
,
to
whom
it
shal
be
imputed
for
righteousnes
,
which
beleeue
in
him
that
raysed
vp
Iesus
our
Lord
from
the
dead
:
which
was
the
very
cause
that
those
promises
that
were
made
vnto
Abraham
are
extended
vnto
the
seede
of
Abraham
;
that
is
,
vnto
all
the
posteritie
of
Gods
children
.
For
,
vnlesse
it
were
so
,
there
would
bee
no
profit
of
that
sacred
and
holy
historie
.
But
at
this
instant
the
Apostle
doth
thus
strongly
vrge
this
example
of
Abraham
,
that
he
might
presse
and
beate
to
the
ground
the
hautinesse
of
the
confidence
of
the
Iewes
:
who
whereas
they
boasted
themselues
to
bee
the
children
of
Abraham
,
yet
would
they
not
enter
into
the
inheritaunce
promised
,
by
the
faith
that
Abraham
did
:
The
Apostle
therefore
teacheth
them
,
that
whilst
they
vrged
the
righteousnesse
of
the
lawe
,
they
did
(
as
much
as
in
them
lay
)
frustrate
and
make
voyde
the
couenant
and
promise
of
God
,
in
which
all
their
dignitie
did
consist
.
As
this
was
an
errour
in
the
Iewes
,
so
is
it
no
lesse
in
the
Papists
,
who
would
be
accounted
the
onely
worshippers
of
the
Saints
,
and
the
maintainers
of
their
glorie
.
For
,
whilest
that
they
enuiously
contend
against
vs
for
the
same
,
they
doe
euert
and
confound
their
doctrine
,
and
doe
very
farre
vary
from
the
example
of
faith
and
life
,
wherein
the
Saints
went
before
vs
.
But
,
if
they
will
maintaine
the
cause
of
the
Saints
;
why
doe
they
not
heare
the
Apostles
?
who
knewe
no
other
thing
but
Iesus
Christ
and
him
crucified
;
1.
Cor.
2.
2
Act.
4.
12
affirming
no
name
to
bee
giuen
vnto
men
vnder
heauen
,
wherein
wee
must
bee
saued
,
but
onely
the
name
of
Iesus
.
Why
doe
they
not
obey
the
Virging
Ioh.
2.
5.
Marie
,
speaking
of
CHRIST
,
and
saying
;
Whatsoeuer
hee
sayeth
vnto
you
,
doe
it
.
Hee
himselfe
commaundes
Mat
1.
28
Ioh.
14.
6.
all
that
doe
labour
and
are
heauie
loaden
,
to
come
vnto
him
;
testifying
himselfe
onely
to
be
the
way
whereby
we
must
come
vnto
the
Father
.
All
this
truely
considered
,
then
I
conclude
thus
;
that
our
iustification
and
saluation
is
by
the
Apostles
so
ascribed
vnto
the
free
mercie
of
GOD
,
performed
to
vs-warde
in
Christ
,
that
from
thence
is
excluded
the
whole
lawe
,
with
all
the
merit
of
our
owne
workes
.
But
,
our
aduersaries
will
obiect
and
say
:
If
the
lawe
doe
not
iustifie
,
and
that
we
must
not
hope
for
saluation
by
the
law
,
why
hath
God
giuen
a
lawe
?
Againe
,
if
faith
onely
iustifie
,
and
Why
the
law
was
giuen
.
that
our
auntient
fathers
were
iustified
and
saued
by
faith
,
what
necessitie
was
there
that
there
should
be
a
law
giuen
to
posterities
afterward
?
For
,
what
hinderance
was
there
,
but
that
wee
as
well
as
they
might
be
saued
without
a
lawe
?
Againe
,
if
we
be
now
saued
without
a
law
,
&
(
forsaking
the
lawe
)
vpon
necessitie
must
come
vnto
Christ
;
then
vainely
hath
God
giuen
and
deliuered
a
lawe
afterwarde
.
For
,
thus
the
naturall
and
carnall
man
(
if
hee
doe
abuse
any
thing
,
and
therefore
be
accused
)
is
alwayes
accustomed
to
condemne
the
same
,
and
cast
it
away
as
a
matter
hurtfull
and
vnprofitable
.
Neither
doth
hee
make
any
other
vse
of
good
and
necessarie
things
,
then
drunken
men
doe
of
their
wine
.
For
,
if
thou
accuse
a
drunken
man
for
the
immoderate
and
excessiue
abuse
of
wine
,
hee
presently
will
make
answere
and
say
;
If
it
be
not
lawfull
for
me
to
drinke
,
why
hath
God
giuen
wine
vnto
vs
?
why
doe
wee
receiue
so
plentifull
a
vintage
from
him
?
as
if
there
were
no
other
vse
of
wine
,
but
for
their
drunkennesse
.
Note
.
The
same
doe
our
aduersaries
in
thinges
belonging
to
Religion
.
For
,
reprooue
them
that
doe
binde
Christs
corporall
presence
to
the
sacrament
:
and
they
will
presently
make
answere
and
say
;
If
Christ
be
not
corporally
present
,
to
what
purpose
were
sacraments
giuen
?
wherefore
hath
God
spoken
after
such
a
manner
?
Might
hee
not
haue
spoken
more
simplie
,
and
plainely
,
that
we
should
haue
taken
his
words
otherwise
;
shall
we
now
reproue
God
of
a
lye
,
or
affirme
him
to
be
a
deceiuer
,
such
a
one
as
is
willing
to
beguile
with
magnificall
words
?
Againe
,
they
doe
the
like
,
that
binde
saluation
to
the
merite
of
their
workes
.
For
,
accuse
them
of
error
,
presently
they
will
affirme
,
that
wee
altogether
denie
,
and
tread
vnder
foote
good
workes
:
because
they
knowe
no
other
ende
nor
vse
thereof
,
but
that
which
they
haue
inuented
in
their
owne
brainesicke
humour
.
Like
vnto
all
these
,
was
the
confidence
of
the
Iewes
,
&
of
such
as
by
them
were
deceiued
in
the
time
of
the
Apostle
:
from
whom
were
often
heard
these
words
;
Hath
not
GOD
giuen
vs
a
lawe
?
Then
,
what
is
the
vse
of
the
lawe
,
if
faith
onely
iustifie
?
and
if
the
lawe
bee
nothing
auaileable
to
saluation
,
wherefore
(
as
sayeth
my
text
)
then
serueth
the
lawe
?
Is
it
not
altogether
vnprofitable
and
superfluous
?
To
this
question
,
and
so
to
all
the
rest
that
are
ioyned
to
it
,
the
Apostle
in
fewe
words
making
answere
saith
,
It
was
added
for
transgression
,
till
the
seede
came
vnto
the
which
the
promise
was
made
.
Heere
the
Apostle
expoundeth
that
which
before
he
had
spoken
:
Namely
,
that
the
couenant
of
God
was
not
able
to
bee
frustrated
by
the
lawe
that
followed
,
400.
and
30
yeares
after
;
for
,
hee
sayth
that
the
lawe
was
added
vnto
the
promise
or
couenant
.
Now
,
that
which
is
added
vnto
a
thing
,
is
added
not
to
abolish
it
,
but
to
confirme
it
.
And
therefore
,
the
Apostle
writing
to
the
Romanes
affirmeth
,
that
the
lawe
entred
,
for
this
purpose
,
that
Rom.
7.
7
the
fault
of
our
sinne
,
might
bee
apparent
vnto
vs
;
and
that
we
,
better
knowing
the
horror
thereof
,
might
flee
vnto
the
promise
of
the
free
mercie
of
God
made
vnto
vs
in
Christ
.
Againe
,
when
hee
saieth
that
the
lawe
was
added
vnto
the
promise
,
hee
manifestly
thereby
teacheth
vs
,
that
in
the
action
of
our
saluation
the
chiefest
part
thereof
is
due
to
the
free
promise
or
couenant
of
GOD
:
vnto
which
,
the
lawe
was
added
,
not
to
abolish
or
take
it
away
;
but
to
be
seruiceable
vnto
it
,
&
more
to
confirme
it
.
And
thus
the
Apostle
doth
reproue
the
ignoraunce
of
the
Iewes
,
who
did
not
distinguish
betweene
the
lawe
and
the
promise
;
and
therefore
attributed
vnto
the
lawe
,
that
which
indeede
was
due
and
belonging
vnto
the
promise
of
God
.
Note
.
Heere
then
obserue
,
that
this
confusion
is
the
occasion
of
all
errors
in
the
matter
or
cause
of
our
eternall
saluation
.
For
,
wee
are
all
by
nature
sinners
,
subiect
to
condemnation
:
but
God
,
pitying
vs
,
in
his
eternall
decree
appointed
Christ
Iesus
to
be
our
Sauiour
,
in
whome
hee
hath
elected
vs
before
the
world
was
made
or
created
:
promised
him
vnto
our
first
parents
:
after
that
to
Abraham
and
other
Fathers
;
that
thereby
hee
might
shew
vs
,
that
saluation
comes
vnto
men
from
the
free
mercie
of
God
.
Afterwarde
,
hee
gaue
a
lawe
:
not
because
the
promise
and
couenant
was
defectiue
or
imperfect
,
or
that
hee
would
abolish
the
same
;
but
onely
to
admonish
them
of
their
dutie
,
who
already
were
heires
of
these
promises
and
of
free
saluation
.
But
,
as
the
Iewes
(
in
times
past
)
not
obseruing
the
order
of
God
,
supposed
that
this
inheritance
came
from
and
by
the
lawe
,
altogether
neglecting
the
promise
:
Note
.
So
in
like
sort
doe
the
Papistes
,
who
doe
impute
saluation
vnto
the
merit
of
their
owne
workes
;
which
is
all
one
as
if
a
sonne
shuld
auouch
himselfe
to
bee
his
fathers
heire
,
by
the
merite
and
desert
of
Obedience
,
and
should
denie
himselfe
to
bee
an
heire
borne
.
The
same
error
is
committed
by
many
in
the
Sacraments
.
The
chiefest
points
of
the
Sacrament
of
Baptisme
are
Baptisme
.
these
.
The
grace
of
Adoption
,
Washing
away
of
our
sinnes
,
Regeneration
and
Renouation
of
the
whole
man
.
The
duetie
of
the
commer
is
this
:
faith
is
required
of
the
baptized
,
and
they
are
admonished
of
their
duetie
,
namely
to
leade
and
liue
a
life
beseeming
their
Christian
profession
.
Now
the
Anabaptistes
(
a
contentious
and
stubborne
kinde
of
men
)
doe
pause
(
nay
,
stand
Anabaptist
.
still
and
sticke
)
vpon
this
last
point
;
and
because
they
see
,
that
faith
and
the
obedience
of
faith
haue
not
as
yet
any
place
in
Infants
,
therfore
they
exclude
them
from
baptisme
:
neuer
obseruing
that
the
more
principall
and
chiefe
points
take
roote
&
place
in
them
,
to
wit
,
the
grace
of
adoption
,
washing
away
of
sinnes
by
the
blood
of
Christ
,
Regeneration
,
and
other
things
that
make
vs
heires
of
eternall
saluation
.
For
,
if
they
did
but
perceiue
this
,
then
would
they
conclude
with
the
Apostle
Peter
and
say
,
Can
any
man
forbid
water
,
but
that
these
who
are
capable
of
the
holy
Act.
10.
47
Ghost
,
should
be
baptized
as
well
as
they
that
are
well
growen
?
The
like
is
the
error
about
the
mysticall
Supper
of
Christ
.
The
chiefest
point
The
Lords
Supper
.
therin
,
is
the
remembrance
of
his
death
.
For
Christ
himself
,
when
he
instituted
it
,
sheweth
,
and
the
Apostle
afterward
commendeth
this
to
be
the
proper
ende
and
vse
of
it
.
Now
,
vnto
this
is
ioyned
the
communion
of
the
bodie
and
blood
of
Christ
with
his
Church
,
the
sealing
of
our
Redemption
;
admonishing
vs
continually
of
our
duetie
,
that
wee
should
not
onely
abstaine
from
strange
sacrifices
,
but
also
imbrace
mutuall
peace
and
loue
together
:
All
which
,
that
we
might
truely
and
willingly
performe
,
Christ
(
in
a
sacramentall
manner
of
speech
)
hath
called
the
breade
his
bodie
;
and
the
wine
,
the
blood
of
the
newe
Testament
.
Now
,
our
aduersaries
(
the
Papists
)
cleauing
to
the
last
wordes
,
doe
contende
and
dispute
about
the
presence
of
the
body
of
Christ
,
and
corporall
eating
of
the
same
:
and
thus
haue
they
made
an
Instrument
of
diuision
&
distraction
of
that
which
should
be
the
bond
of
Christian
concord
.
These
things
then
doe
admonish
vs
,
that
in
euerie
matter
we
should
haue
a
respect
vnto
that
which
is
the
chiefest
;
referring
all
the
rest
,
vnto
such
a
scope
,
that
will
not
suffer
vs
to
decline
from
the
truth
.
But
,
let
vs
returne
to
the
exposition
of
our
text
;
in
the
which
are
three
things
to
be
considered
.
First
,
why
the
lawe
was
added
to
the
promise
?
Secondly
,
how
long
the
lawe
was
to
continue
?
Thirdly
and
lastly
,
by
whome
and
how
the
lawe
was
giuen
and
deliuered
.
As
touching
the
first
,
the
Apostle
saith
it
was
added
for
trangressions
.
This
may
bee
taken
two
manner
of
waies
.
Saint
Ierome
referres
it
to
the
Fathers
that
abode
not
in
the
couenant
;
but
being
corrupted
with
the
superstitions
of
Egypt
,
and
drowned
in
all
manner
of
sinnes
,
made
themselues
like
vnto
the
heathen
,
whome
GOD
had
cast
out
before
their
eyes
;
and
therfore
must
be
bridled
,
and
reduced
into
the
way
by
a
lawe
.
From
which
,
this
sentence
seemes
to
take
his
beginning
,
Ex
malis
moribus
,
bonae
leges
natae
sunt
.
Now
S.
Augustine
he
takes
this
to
be
spoken
more
generally
;
and
saieth
,
that
the
lawe
was
added
to
reproue
transgressions
,
and
to
humble
the
proud
&
confident
minds
of
the
Iewes
.
For
,
because
they
bragged
,
&
boasted
themselues
in
their
natiuitie
,
as
if
from
thence
they
had
naturall
righteousnesse
,
it
was
necessarie
saith
he
to
humble
them
by
a
lawe
;
applying
vnto
them
the
saying
of
the
Apostle
,
Quaecunque
lex
dicit
,
Rom
,
3
,
19
ijs
qui
sub
lege
sunt
,
dicit
.
Whatsoeuer
,
the
lawe
speakes
,
it
speakes
to
them
that
are
vnder
the
law
.
Which
opinion
of
Saint
Augustine
comes
neere
vnto
the
minde
of
the
Apostle
:
who
teacheth
vs
that
by
the
lawe
we
are
conuicted
,
that
we
might
haue
our
recourse
vnto
Christ
,
who
hath
deliuered
vs
from
the
curse
of
the
law
.
And
therfore
saith
Saint
Ambrose
,
in
his
first
booke
Ambros
.
lib.
5.
in
Auxentium
.
against
Auxentius
;
Iustum
fides
,
non
lex
facit
:
quia
,
non
est
per
legem
Iustitia
,
sed
per
fidem
.
Faith
and
not
the
law
maketh
a
righteous
man
:
for
,
righteousnes
is
not
by
the
law
,
but
by
faith
.
That
the
lawe
doth
thus
manifest
our
corruption
,
the
Apostle
demonstrateth
:
Rom
,
7.
7.
&
9.
10.
saying
,
I
knew
not
sin
but
by
the
law
:
&
a
litte
further
;
I
was
once
aliue
without
the
law
;
but
when
the
commandement
came
,
sin
reuiued
,
and
I
was
dead
.
And
again
:
the
Rom.
5.
20
lawe
entred
,
that
the
offence
should
abound
.
Therefore
the
vse
of
the
lawe
is
to
manifest
and
reproue
our
sinnes
,
that
men
might
be
brought
to
the
knowledge
of
their
owne
guilt
.
For
,
because
we
flatter
our selues
in
our
sinne
,
therefore
wee
will
not
willingly
acknowledge
sinne
to
bee
in
our selues
,
but
delite
in
our
sinne
,
vntill
we
feel
our selues
conuicted
thereof
in
our
consciences
.
Therefore
as
the
law
doth
not
abolish
the
promise
,
which
is
the
Gospell
it selfe
:
so
the
Gospell
doth
not
condemne
the
lawe
or
the
doctrine
thereof
,
but
rather
deliuers
the
true
vse
of
it
.
For
,
the
lawe
of
it self
is
good
,
&
holy
;
finally
,
the
teacher
of
true
righteousnes
,
because
it
bringeth
vs
wholy
vnto
God
,
and
to
our
neighbor
:
But
by
our
owne
corruption
it
comes
to
passe
,
that
wee
doe
not
onely
disobey
the
lawe
,
but
our
desires
are
accustomed
to
be
prouoked
and
set
on
fire
by
the
commandements
of
the
lawe
.
Which
wickednesse
of
our
nature
,
the
Poet
acknowledging
hath
said
,
Nitimur
in
vetitum
semper
,
cupimusque
negata
.
Wherefore
,
we
are
not
to
make
this
vse
of
the
lawe
,
as
that
by
the
same
we
should
be
iustified
and
saued
:
(
for
August
.
de
vera
innocentia
.
saith
Saint
Augustine
;
Lex
data
est
,
vt
gratia
quaeretur
,
Gratia
data
est
vt
lex
impleretur
:
vitium
prudentiae
carnis
per
legem
demonstrandum
,
per
gratiam
sanandum
fuit
.
The
lawe
was
giuen
that
grace
might
be
sought
for
:
grace
was
giuen
that
the
lawe
might
bee
fulfilled
:
the
law
demonstrated
our
corruption
,
but
grace
tooke
it
away
.
But
,
in
the
law
we
must
behold
our selues
as
in
a
glasse
;
that
being
conuicted
of
sinne
,
we
should
flee
vnto
Christ
,
whom
the
father
hath
made
righteousnes
for
vs
,
and
our
Mediator
vnto
himselfe
.
Secondly
,
1.
Cor
1.
3
the
Apostle
teacheth
vs
how
long
the
lawe
was
to
continue
:
namely
,
vntill
the
seede
came
vnto
which
the
promise
was
made
.
By
the
seede
properly
is
vnderstood
Christ
,
in
whome
all
Nations
are
blessed
.
The
continuance
of
the
lawe
.
But
in
this
place
the
Apostle
comprehends
,
with
Christ
,
the
whole
body
of
Christ
;
that
is
to
say
,
the
Church
gathered
both
of
Iewes
and
Gentiles
;
vnto
which
properly
this
promise
doth
belong
,
which
is
twofold
:
the
first
part
appertaines
vnto
Christ
himself
;
to
whose
kingdom
all
Nations
of
the
world
were
to
be
subiect
,
according
to
the
saying
of
Dauid
,
Aske
of
me
,
and
I
shal
giue
thee
the
heathen
for
thine
inheritance
,
Psal.
2.
8.
and
the
ends
of
the
earth
for
thy
possession
.
The
second
part
belongs
vnto
the
Church
,
because
that
in
Christ
all
were
blessed
that
out
of
euery
Nation
did
come
vnto
it
.
That
therefore
,
which
the
Apostle
doth
in
this
place
obscurely
and
briefly
touch
,
hee
afterward
in
the
23
verse
of
this
Chapter
doth
more
apparently
set
downe
:
saying
,
that
the
Iewes
before
faith
came
,
were
kept
vnder
the
lawe
,
and
shut
vp
vnto
that
faith
,
which
should
afterwarde
bee
reuealed
.
And
in
the
Ephesians
it
is
said
,
Ephe
2.
13.
13.
●4
.
that
the
partition
wall
of
the
law
is
taken
away
from
the
Gentiles
,
that
hitherto
had
been
strangers
from
the
Common-wealth
of
Israell
,
and
now
called
vnto
the
faith
;
that
of
Iewes
and
Gentiles
there
might
be
one
Church
of
Christ
Iesus
.
For
which
cause
,
afterward
it
was
called
a
Catholicke
Church
,
by
reason
it
was
extended
to
the
elect
,
of
all
ages
and
places
.
Now
as
touching
the
doctrine
and
vse
hereof
,
the
Apostle
doth
teach
vs
that
they
doe
offend
and
sinne
,
that
extend
the
law
beyond
the
bound
of
it
,
&
now
seeing
the
true
seede
Christ
Iesus
is
already
come
are
stil
willing
to
thrust
the
law
vpon
Gods
children
.
For
,
as
S.
Augustine
saith
,
Qui
dedit
1.
Cap.
in
Episto
.
Galat.
seipsum
pro
peccatis
nostris
,
apertè
&c.
That
is
,
He
that
gaue
himselfe
for
our
sinnes
,
doth
plainely
shewe
that
the
law
did
profit
nothing
:
seeing
it
saith
that
Christ
gaue
himself
that
he
might
suffer
for
vs
,
that
he
might
Iustifie
vs
whom
the
law
made
guilty
:
that
being
deliuered
from
the
lawe
by
the
faith
of
Christ
,
wee
should
bee
no
longer
sinners
,
but
righteous
,
by
our
second
birth
the
children
of
God
.
Obiect
.
But
some
obiect
against
this
and
say
,
that
Christ
(
whilst
hee
liued
vppon
the
earth
)
kept
the
lawe
;
and
therfore
,
contrarie
to
the
example
of
Christ
,
they
bring
in
a
damnable
libertie
of
sinne
,
who
doe
affirme
the
lawe
to
bee
abrogated
.
But
to
Christ
fulfilled
the
law
.
this
I
aunswere
,
that
Christ
indeede
kept
the
whole
lawe
,
because
hee
became
subiect
vnto
it
,
when
he
was
made
man
of
the
Virgin
:
and
the
lawe
had
not
as
yet
attained
to
his
full
end
,
which
followed
onely
in
the
death
of
Christ
,
by
whose
merite
and
power
the
vaile
of
the
Temple
rent
asunder
;
that
all
men
might
knowe
,
that
the
legall
worship
was
now
abolished
.
Secondly
,
Christ
kept
the
law
,
not
by
constraint
but
willingly
,
not
for
himselfe
but
for
vs
;
that
he
might
both
free
vs
from
the
intolerable
yoake
&
burden
of
the
law
,
&
also
might
abrogate
that
sorrowful
sentence
of
condemnation
which
the
lawe
denounced
against
vs
:
because
so
long
as
the
same
endured
,
blessing
and
saluation
whereof
he
is
the
meane
for
vs
,
could
take
no
root
in
vs
.
Nether
by
this
is
there
opened
any
window
for
the
libertie
of
sin
.
For
although
they
that
are
in
Christ
are
to
feare
no
more
condemnation
from
the
law
,
yet
is
there
remaining
a
dutie
of
obedience
,
wherunto
we
must
alwayes
be
subiect
,
&
which
they
onely
truely
&
hartily
performe
,
that
are
endued
with
a
true
and
liuely
faith
.
Now
,
we
come
vnto
the
third
part
of
this
place
,
wherein
is
showed
,
by
whom
&
how
the
law
was
giuen
;
of
which
the
Apostle
doth
in
such
sort
speake
,
that
therby
we
may
vnderstand
,
how
far
more
excellent
the
Gospell
is
then
the
law
:
that
therby
it
may
be
manifest
how
much
they
are
deceiued
,
that
secke
for
righteousnesse
and
saluation
in
the
law
.
Of
this
point
the
Apostle
auerreth
two
things
:
first
,
that
it
was
ordained
and
giuen
by
Angels
,
or
as
Steuen
speakes
,
by
the
disposition
and
ministrie
of
Angels
.
And
being
thus
giuen
,
vpon
necessitie
it
must
bee
glorious
:
But
,
much
more
glorious
is
the
Gospel
,
because
it
was
preached
by
the
onely
son
of
God
Christ
Iesus
;
by
the
which
argument
the
Apostle
commends
the
doctrine
of
Christ
vnto
vs
in
the
beginning
of
his
Epistle
to
the
Hebrews
.
Therfore
as
much
as
Christ
Heb.
1.
1.
2.
doth
excell
the
Angels
,
so
far
doth
the
Gospell
excell
the
law
.
Neither
is
this
any
hinderance
vnto
the
comparison
,
That
God
when
hee
gaue
the
lawe
did
speake
.
For
in
holy
scripture
oftentimes
doth
God
speak
to
men
by
the
ministry
of
Angels
.
Obiecti
.
But
some
will
obiect
,
&
say
,
why
might
not
the
Gospel
be
preached
by
an
Angel
?
but
vpon
necessitie
the
Son
of
God
must
come
into
the
world
to
be
the
preacher
of
it
?
To
this
I
answere
:
In
the
law
are
contained
precepts
with
promises
&
threatnings
:
al
which
might
haue
been
proposed
by
an
Angel
.
But
the
Gospel
hath
in
it
not
onely
precepts
of
faith
and
promises
of
eternall
saluation
,
but
it
bestowes
life
and
saluation
itselfe
vpon
vs
.
For
it
is
the
power
of
God
Rom.
1.
16
to
saluation
to
euery
one
that
beleeueth
:
It
is
the
word
of
reconciliation
and
of
eternall
2.
Cor.
5.
18.
Act.
10.
6.
life
.
So
that
truly
hath
the
Angell
spoken
of
Peter
the
teacher
of
Cornelius
;
He
shall
speake
vnto
thee
words
wherby
thou
and
all
thy
house
shall
be
saued
.
Finally
,
with
the
Gospel
is
ioyned
the
enheritance
of
saluation
and
of
the
kingdom
of
God
.
Now
,
these
things
are
of
such
sort
,
that
they
cannot
be
giuen
vnto
vs
by
the
benefitte
of
an
Angell
or
any
other
creature
whatsoeuer
.
For
,
how
can
he
make
them
the
heires
and
sonnes
of
God
,
who
is
neither
sonne
nor
heire
himselfe
,
but
adopted
by
grace
?
Therefore
that
the
authoritie
of
the
Gospel
might
be
firme
and
certaine
,
it
was
necessarie
to
bee
preached
by
the
eternall
sonne
of
God
.
Cirillus
makes
Cirillus
.
an
excellent
difference
betweene
the
lawe
and
the
Gospell
.
First
,
saith
he
,
the
lawe
condemned
the
world
,
and
subdued
all
men
rightly
&
iustly
,
to
cursing
:
But
the
Sauiour
freed
the
world
;
for
he
came
not
to
iudge
but
to
saue
the
world
:
Secondly
,
although
the
law
graue
grace
to
the
know
ledge
,
of
the
true
God
,
recalling
men
from
the
worship
of
Idols
,
and
teaching
to
discerne
good
from
euill
;
yet
it
did
not
effect
this
perfectly
indeede
,
but
onely
in
part
.
But
the
grace
and
truth
of
the
onely
begotten
sonne
doth
giue
vs
good
things
,
not
in
figures
and
shadowes
,
but
openly
&
manifestly
,
&
by
his
doctrin
brought
vs
to
the
perfect
knowledge
of
faith
.
Thirdly
,
the
law
gaue
vs
the
spirit
of
bondage
to
feare
:
But
Christ
the
spirit
of
adoption
vnto
liberty
.
Fourthly
,
the
law
established
the
circumcision
of
the
flesh
which
(
as
saith
our
Apostle
)
is
nothing
:
but
Christ
brought
in
the
circumcision
of
the
heart
and
the
spirit
by
faith
.
Fiftly
,
the
law
baptizeth
them
that
are
washed
in
water
:
but
Christ
baptizeth
with
the
holy
Ghost
,
and
with
fire
.
Sixtly
,
the
law
broght
vs
into
a
tabernacle
,
which
was
a
figure
of
true
things
to
come
.
But
Christ
hath
brought
vs
into
heauen
,
&
into
a
tabernacle
,
which
not
man
but
God
hath
created
.
Seuenthly
,
the
law
brought
no
perfection
of
good
things
:
but
the
doctrine
of
the
Gospel
bringeth
full
and
absolute
blessing
.
And
lastly
,
Moses
by
the
law
condemnes
the
whole
world
:
but
the
Son
deliuers
the
world
from
the
curse
of
the
law
;
&
with
the
multitude
of
his
mercy
heals
&
cures
the
sicknes
&
maladie
of
the
world
.
Like
as
Moses
brought
the
children
of
Israell
Theodoret.
out
of
Egypt
,
but
Iosua
into
the
Land
of
promise
:
so
the
law
brings
men
vnto
a
sight
of
their
sins
:
but
the
grace
of
the
gospel
hath
brought
vs
into
the
kingdom
of
heauen
.
And
therfore
saith
S.
Chrysost.
Ego
Chrysostome
.
quando
lego
Euangelium
,
&
video
ibi
testimonia
de
lege
,
testimonia
de
Prophetis
,
solum
christum
considero
.
For
,
the
Gospel
saith
Theod.
sheweth
the
reconciliation
of
God
:
the
destruction
Theodoret.
of
the
diuell
:
the
remission
of
sinnes
:
the
departure
of
death
:
resurrection
from
the
dead
:
life
eternall
,
and
the
kingdome
of
heauen
:
for
the
scope
and
ende
of
the
Gospell
is
the
saluation
of
men
.
So
that
as
well
by
the
testimonies
of
Antiquitie
,
as
also
by
the
scriptures
,
we
may
see
plainely
how
far
more
glorious
the
Gospell
is
then
the
lawe
.
The
second
thing
that
the
Apostle
speakes
concerning
the
lawe
,
is
,
that
it
was
giuen
in
or
by
the
hand
of
a
Mediator
.
Thus
he
cals
Moyses
,
who
in
the
giuing
of
the
law
was
vsed
as
a
mediator
betweene
God
and
the
people
.
For
,
when
the
people
were
not
able
to
endure
the
voyce
of
God
,
then
God
was
willing
to
make
him
an
interpreter
of
the
lawe
:
and
God
tendering
the
peoples
infirmitie
called
Moses
vnto
himselfe
,
to
whom
he
did
not
onely
declare
his
law
by
word
,
but
also
writ
downe
the
summe
of
the
same
in
Tables
of
stone
,
and
gaue
them
to
Moses
to
bee
deliuered
to
the
people
.
That
this
is
the
true
sense
of
this
place
appeares
by
the
words
of
Moses
himselfe
which
hee
spake
vnto
the
Israelites
,
saying
:
When
ye
hard
the
voyce
out
of
the
midst
of
the
darknes
Deut.
5.
23.
24.
25.
26.
27.
(
for
the
Mountaine
did
burne
with
fire
)
then
yee
came
to
me
all
the
chiefe
of
your
Tribes
and
Elders
and
said
,
Beholde
the
Lord
our
God
hath
shewed
vs
his
glorie
and
his
greatnes
,
and
wee
haue
heard
his
voyce
out
of
the
midst
of
the
fire
,
&c.
And
afterward
,
if
wee
heare
the
voice
of
the
Lord
our
God
any
more
we
shal
die
.
For
,
what
flesh
was
there
euer
that
harde
the
voice
of
the
liuing
God
out
of
the
midst
of
the
fire
as
we
haue
,
and
liued
?
Goe
thou
therefore
,
and
heare
all
that
the
Lord
our
God
saith
:
&
declare
thou
vnto
vs
all
that
the
Lord
our
God
saith
vnto
thee
:
and
we
will
heare
it
and
doe
it
.
Heere
then
obserue
Note
.
the
infirmitie
and
weakenes
of
man
,
and
how
far
we
are
from
God
;
seeing
wee
are
not
able
to
endure
the
maiestie
and
brightnes
of
Angels
.
Neither
did
the
Israelites
onely
endure
and
suffer
this
,
but
the
like
examples
we
finde
in
the
parents
of
Samson
,
in
Daniell
that
man
of
desires
,
in
the
welbeloued
Disciples
of
Christ
;
whom
the
taste
of
Gods
maiesty
shining
in
Angels
did
so
terrifie
,
that
they
fell
to
the
ground
,
and
wist
not
what
they
said
.
This
onely
argument
then
is
sufficient
to
conuict
the
papists
,
who
trust
vnto
the
strength
of
their
free
will
,
and
the
merite
of
their
workes
.
But
to
let
them
passe
,
and
come
vnto
our selues
;
we
are
hereby
taught
to
embrace
the
goodnesse
of
God
,
who
for
vs
miserable
and
vnworthy
wretches
so
far
abased
himselfe
that
he
speakes
vnto
vs
by
euerie
manner
of
meanes
.
This
goodnes
Moses
doth
worthily
commend
vnto
vs
,
teaching
vs
to
make
this
vse
of
it
:
namely
diligently
,
and
attentiuely
to
heare
and
performe
those
things
that
God
speakes
vnto
vs
.
But
how
much
greater
then
this
was
the
readinesse
and
mercie
of
God
towards
vs
,
who
in
the
ende
vouchsafed
to
speake
vnto
vs
by
his
onely
begotten
son
,
least
any
one
should
pretend
the
ignorance
of
his
will
?
Being
mindefull
hereof
,
let
vs
submit
our selues
to
his
will
with
all
our
hearts
,
alwayes
remembring
the
saying
of
the
Apostle
to
the
Hebrewes
;
For
,
if
the
Heb.
2
,
2.
3
,
&
10.
28.
29.
word
spoken
by
Angels
was
steadfast
,
and
euerie
transgression
and
disobedience
receiued
a
iust
recompence
of
reward
:
how
shall
we
escape
if
we
neglect
so
great
saluation
,
which
at
the
first
began
to
bee
preached
by
the
Lord
,
and
afterwarde
was
confirmed
vnto
vs
by
them
that
heard
him
?
And
againe
,
if
hee
that
despised
Moses
lawe
dyed
without
mercy
,
vnder
two
or
three
witnesses
;
of
how
much
sorer
punishment
suppose
yee
shall
hee
bee
worthy
,
which
treadeth
vnder
foote
the
sonne
of
God
,
and
counteth
the
blood
of
the
new
Testament
as
an
vnholy
thing
,
wherewith
hee
was
sanctified
,
and
doth
despight
the
spirite
of
grace
.
But
,
to
the
last
part
of
this
Text
:
wherein
because
the
Apostle
had
made
mention
of
Moses
the
mediator
,
hee
now
drawes
an
argument
from
the
person
or
condition
of
a
mediator
,
wherewith
hee
confutes
them
who
would
be
iustified
by
the
lawe
.
A
mediator
,
is
not
a
mediator
of
one
;
that
is
to
say
,
hee
is
not
a
mediator
betweene
such
as
are
at
vnitie
and
peace
one
with
another
:
but
rather
hee
is
one
with
them
betwixt
whom
he
doth
mediate
.
But
our
Fathers
when
the
law
was
giuen
,
stood
in
need
of
a
mediator
,
lest
they
should
be
compelled
to
endure
those
greeuous
and
terrible
voices
of
God
himselfe
proclaiming
the
law
:
of
which
their
neede
whereas
before
they
were
ignorant
,
then
they
onely
vnderstoode
it
when
the
lawe
was
to
be
giuen
.
By
this
argument
,
the
Apostle
euidently
gathers
,
that
the
lawe
is
not
that
meanes
,
by
which
we
are
reconciled
with
God
:
but
rather
by
the
lawe
our
miserable
estate
(
as
before
hath
beene
declared
)
is
made
knowen
vnto
vs
;
Namely
,
that
being
separated
from
God
,
we
haue
nothing
in
our selues
,
that
can
defend
vs
before
Gods
tribunal
seate
.
For
God
(
indeed
)
professed
himselfe
to
be
their
God
,
and
deliuered
vnto
them
a
law
:
but
vnto
the
same
he
added
such
conditions
,
which
whereas
they
were
impossible
to
bee
performed
,
they
did
terrifie
rather
then
comfort
miserable
men
.
Therefore
Moses
himself
did
send
them
to
that
great
Prophet
Christ
Iesus
,
of
whom
as
touching
his
office
of
mediatorship
,
hee
did
beare
a
type
and
figure
.
But
now
some
will
obiect
&
say
,
Had
God
then
broken
his
couenant
,
Deut.
18.
15.
that
there
must
be
a
new
reconciliation
,
and
therefore
a
mediator
?
But
the
Apostle
maketh
answer
hereunto
saying
,
But
God
is
one
:
as
if
hee
should
haue
said
,
God
neuer
hath
broken
his
couenant
;
for
as
he
is
one
in
essence
,
so
is
hee
constant
in
himselfe
,
and
is
neuer
changed
.
But
because
men
doe
not
alwayes
stand
to
those
conditions
which
GOD
prescribes
vnto
them
,
he
deales
after
another
manner
with
them
.
And
therefore
then
also
(
for
matters
before
spoken
of
)
there
was
a
Lawe
giuen
,
which
continued
for
a
time
,
so
long
as
there
was
vse
of
it
:
But
now
is
the
time
of
the
new
Testament
,
when
the
Lawe
&
the
Prophets
doe
yeeld
vnto
the
Gospell
,
that
there
might
be
a
place
as
wel
for
the
Gentiles
,
as
the
remnant
of
the
Iews
,
who
forceably
entred
into
the
kingdome
of
God
.
I
knowe
that
others
doe
expound
this
place
otherwise
,
and
speake
much
of
Christ
the
Mediatour
,
of
the
vnity
of
God
,
and
equality
of
the
Sonne
with
the
Father
:
but
the
whole
Text
of
the
words
doth
sufficiently
teach
vs
,
that
it
is
not
agreeable
to
the
purpose
of
the
Apostle
.
Therfore
let
vs
ayme
at
the
true
scope
of
the
Apostle
:
which
is
to
shew
,
that
righteousnesse
and
peace
of
conscience
,
cannot
be
looked
for
from
the
Lawe
;
seeing
the
ancient
Fathers
,
to
whom
the
Lawe
was
giuen
,
were
not
able
to
endure
the
giuing
of
the
same
:
much
lesse
then
shall
we
be
able
to
abide
it
,
if
God
should
be
willing
to
iudge
vs
according
to
the
rigour
of
it
.
Therefore
as
the
Iewes
stoode
in
neede
of
Moses
,
to
be
their
Mediator
:
so
we
stand
in
need
of
Christ
,
whom
God
hath
made
the
Mediator
of
the
new
Testament
for
vs
.
Let
vs
therefore
acknowledge
this
so
great
a
benefit
:
and
least
wee
should
make
the
goodnes
of
God
vnprofitable
for
vs
,
let
vs
with
a
true
and
constant
faith
embrace
Christ
Iesus
;
that
he
being
truely
vnited
vnto
vs
may
liue
in
vs
,
and
that
wee
may
lead
in
him
a
life
beseeming
the
profession
of
Christ
:
applying
alwayes
vnto
our selues
that
which
Christ
said
vnto
his
Apostles
vpon
the
Mount
Oliue
,
that
Luk.
22.
39.
40.
they
should
watch
and
pray
.
Let
vs
therefore
apply
our selues
vnto
that
vocation
whereunto
God
hath
called
vs
:
let
vs
watch
against
the
deceites
of
the
world
and
the
diuell
.
Let
vs
continually
meditate
in
the
word
of
God
,
that
is
able
to
comfort
vs
and
teach
vs
.
Let
vs
giue
place
to
the
spirit
,
which
God
hath
made
an
aduocate
for
vs
.
Let
vs
pray
continually
,
that
he
will
not
suffer
vs
to
faint
vnder
temptations
.
Finally
,
let
all
our
hope
bee
fixed
and
fastned
in
Christ
Iesus
,
who
is
the
good
shepheard
,
and
wil
suffer
no
man
to
take
his
sheepe
,
which
he
hath
redeemed
with
his
blood
,
out
of
his
hands
.
To
him
therfore
with
the
Father
and
the
holy
Ghost
,
be
all
honour
and
glory
for
euer
,
Amen
.
FINIS
.