the gilt and filthinesse from our soules As bread and wine by naturall effecte nourisheth our bodies and strengthneth and comforteth our spirites so doth the heauenly foode of Chriestes bodie and bloud Io 6.48 c. broken and shed for vs vpon the crosse nourish our soules and quicken our spirites to eternall life with GOD. In the olde time the Sacramentes and Ceremonies were profitable for the bodily nourishment as the water gushing out of the rocke Manna and the Pascall lambe but in our Sacramentes Exo. 17.6 God smally or nothinge considereth our bodies but most principally and wholly the releefe Ex. 16.15 c. 12.14 ease and comfort of our soules Therefore as in the olde Testament so nowe much more in the Sacramentes is to bee considered some spirituall and internall thing to the vnderstanding whereof the likenesse of the outwarde signes doe leade vs as in Baptisme our regeneration and new birth and the washing away of our sinnes by the death and passion of Christ In the Lordes supper the heauenly foode of our soules with the bodie that was broken his bloud that was shed vpon the crosse Wherefore good christians in receuing the sacramēt must not haue so much regard to the signe as to the spiritual thing it self for which the outwarde token was ordeined For the efficacie of the Sacraments doth not consist in the visible signe but wholy in the working of the spirite of God Io. 6.63 according as it is Gods pleasure to woorke by meanes by him ordeyned without any derogation thereby to his glorious power 216 The beginning of Sacramentes is from God THE Author and ordeyner of Sacramentes is none other but God himselfe neither Patriarch nor Prophete nor Father nor the whole Church hath autoritie to ordeine any Sacrament The Sacramentes are belonging to the worshippe of God they are signes tokens and witnesses of Gods will And who can make vs certaine of Gods will but God himselfe As also the Apostle teacheth in the first to the Corinth 1. Cor. 2.11 And who can appoint gods worship but God himself According as he saith by his Prophet In vaine they worship mee teaching the traditions of men Esay 29.13 The sacraments were not so ordeyned by God that afterwarde he would haue no more care or regard of them but he alwaies worketh and bringeth to passe al things in the faithfull which keepe his ordinaunce the which he hath promised in his worde Wherefore as the faithfull heare the word of God 1. Tim. 2.4 not as the word of anye mortall man but as proceeding from the mouth of the most highest so also when they receaue the sacraments at the handes of the Ministers they acknowledge that this is the ordinance of GOD 1. Th. 2. i3 Esa 1.20 and that he worketh in the beleeuers and therefore they receaue and vse the sacraments as at the verie hand of God vnto whom they directe the eies of their faith 217. Why Sacramentes were ordeined THe first cause why it was christs pleasure to ordeine sacraments in his Churche is partlye our owne infirmity and weakenesse 1. Cor. 2.14 being dull and slowe in the vnderstanding of heauenly thinges partly the great goodnesse and loue of God that would vouchsafe to attemper himselfe to our simple capacity and to seeke meanes by outward things to ease and helpe the same Secondly that the sacrament might be to vs a blessed exercise whereby we call to our remembrance the benefite of our redemption in Christ and yeelde vnto him moste harty praise and thanks for the same Luk. 22.19 1. Cor. 11.26 according as Christ teacheth vs in the institution of his last supper And as Saint Paule also sayeth in the first to the Corinthians Thirdly that we by the vse and practise thereof might bee traded to the obedience of Gods holy will and commaundements though the things seeme to our selues neuer so simple and meane also that thereby we might openly before God and the world protest and acknowledge that we are his people and of the number of them that looke to be saued preserued and defended by the benefit of Christ only So that the open vse of the sacrament is a parte of that confession wherunto the Apostle Paule Ro. 10.9 Romanes 10. attributeth saluation An other cause end of the Sacramentes is Io. 13.35 that they might be as handes and links of loue vnity and concorde among our selues For the which cause Saint Paule when he exhorted the Ephes to vnitye and loue Eph. 4.5 among other things hee addeth we haue one faith one baptisme And again in an other place wee are one body saith he as many as be pertakers of one life 1. Cor. 10.17 Finally that by the sacraments as by blessed meanes the holy Ghoste working with them hee might impart vnto vs and bestow vpō vs his vnestimable graces and benefits together with al the fruits of our redēption in Christ For as his word is so are his sacraments instruments and means by the working of his holy spirite to bring vnto vs the whole benefit of our saluation 218 The right applying of Christs sufferings and sacraments to our benefit WHeras it is said that the sonne of God was crucified we must not only think that the same was done for the redemption of the worlde but also euery one must on his own behalf ioyne himselfe to Christ and conclude it is for him that he hath suffred So whē we be baptised as it is not for any one man alone so is not the water sprincled vppon al men in common but euery man is baptised seuerally in his owne behalf to the end that euery one of vs may apply it particulerly vnto himself 1. Cor. 6 15. Ep. 5.30 to say that we be al members of our Lord Iesus Christ Also when we receaue the holy supper euery man taketh his owne portion to shewe vs that our Lord Iesus Christ is communicated vnto vs yea euen to euery one of vs. For when we once know the the thing which was done for the redemption of the whole worlde pertaineth to euery one of vs seuerallye it behoueth euery one of vs to say also on his behalfe that the sonne of God hath loued him so dearlie that hee hath geuen himselfe to death for him And that therefore we be of all creatures the most miserable if we accept not such a benefite when it is offered vnto vs. For it is a common doctrine in the holy scriptures that GOD so loued the world that he spared not his onely sonne but gaue him to death for vs Io. 3.16 and also that our Lorde Iesus Christ at such time as we wer his deadly enemies did confirme a maruelous loue towards vs in that he offered himself in sacrifice to make attonement betwen God and vs and to do away al our sins as they might no more come to accompt This is the warrant of our saluation
inwardlye required of him which receaueth it What shall bee further sayd of the prophane wicked abusing of Christes sacrament to the baptizing of belles the curing of sicknesses and the driuing awaye of spirites and deuils by the water therof This is most certaine that in vsing this one outward sacramēt of Christ by water they practised fiue or sixe of their owne ordinaunce without anye warrant of Gods word at all as their salte spittle breathing annoynting of the breast annoynting of the shoulders and crowne of the head blasphemously attributing vnto euery of them the like effectes that in truth do belong to the mightie and most gratious working of the holye Ghost through the merites of Christ our sauiour and not to the deuises and fantasies of man 224 Why we are baptised and eate the supper WHen the scripture speaketh vnto vs of Baptisme and of the supper of our Lord Iesus Christ it sheweth vs that it is not in vayne that we are baptised with water For because God hath appointed that signe and will haue vs to vse it hee will surely make it auayleable it shal be a good witnes to vs that we shall bee washed and clensed from our spottes and filthines by the bloud of his sonne and shall be renewed by the vertue of his holy spirite and that by that meanes also the naughtines of our flesh and nature shall be killed in vs. For he is the author of it his promise is ioyned thereunto Mar. 16.16 and it is he onely that can binde himselfe vnto vs And so standeth the case also in the Lordes supper For seeing that the minde of our Lord Iesus Christ is Luk. 22.19 that we should keepe it in remēbrance of him and to be certified and assured that he is our meat and drinke wee must not come to the table barely to eate bread and drinke wine but to shew forth the death 1. Cor. 11.26 and to be pertakers of the life of our Lorde Iesus Christ to be fostered and fed with his very substaunce and to feele that wee are made pertakers of his life Thus doth the Lord worke by the vertue of his holy spirite in these signes which hee hath appointed to th' end they should be effectuall and pithy instrumentes 225 Of the Lordes supper THe supper of the Lord is a testimonie vnto vs that god wil nourish and refresh vs with foode euen as a good maister of an house studieth to sustaine and feede such as be of his housholde It is a reuerend and blessed memoriall of the death of Christ in celebrating whereof wee shew our selues thankefull for his great vnestimable benefites towards vs according to these wordes do this in remembrance of me It is also as it were a cognizance or badge of our religion Luk. 22.19 1. Cor. 11.25 whereby we bee seperated and distinct from Turkes Iewes and al other infidels and by the vse thereof confesse before God and the world that we are of the number of them that looke to be saued by the death of Christ And therefore saith S. Paule Ye cannot drinke of the cup of the Lord of the cup of deuils Our Lord ordeined his Sacrament to put vs in assurance that by the disstribution of his body and bloud our soules are nourished in the hope of life euerlasting His body is represēted vnto vs by the bread his bloud by the wine to signifie that what property the bread hath towards our bodies that is to feede and sustaine thē in this transitorie life the selfe same propertie also his body hath touching our soules that is to nourish them spiritually And in like manner as the wine doth strengthen comfort and reioyce the hart of man euen so his bloud is our full ioy comfort and spirituall strength 226 How the true body of Christ must be receiued OVr Lord Iesus Christ whē he gaue in his supper the bread the cup vnto his disciples cōmanding them to eate and to drinke he said This is my body this is my bloud c. For it is an vsuall thing to giue vnto the sacramentall signes the names of those thinges which they do signify As in this sacrament the bread and wine are the signes of the body bloud of Christ and therefore Christ nameth them his body bloud Matth. 26.26.27.28 The like also is to be said of baptisme circūcisiō the passeouer other sacrifices And they are thus called to the ende we should not depend vpon the signes that is on the bread or on the wine but being by these visible signes put in minde of thinges inuisible wee might lifte vp our minde vnto heauen to the thinges signified that is to the body of Christ which was geuen for vs and to his bloud which was shed for vs. Now the bodye and bloud of Christ wee receaue spirituallye by faith so as outwardly with our bodily mouth we eate and drink the bread and the wine and inwardly with the mouth of our soule that is to say by faith we receaue the body and bloud of Christ For like as with our mouth we receaue meates to sustaine our body soe likewise by faith in Christ is his body and bloud which he offered vpon the crosse made meat vnto vs to eternall life For the body of Christ which was geuen for vs and his bloud that was shed for our sinnes is our life or life is thereby purchased to vs and these do wee receaue by faith so as thereby Christ doth liue in vs and we in him In the supper of our Lord Iesus Christ therefore wee do not eate bread and drinke wine onely but his bodie and bloud also but yet as it was sayde before spiritually by faith so as the presence of Christ in this supper is spirituall as the eating thereof is also spirituall 227 Howe the body and bloud of Christ is truely receaued THe body and bloud of Christe is not carnall meate and drinke for our bodies but spirituall meate and drinke for our soules and for that cause the Apostle sayeth that the olde Fathers did eate of the same spirituall meate 1. Cor. 10.3.4 drinke of the same spirituall drinke And yet it must needes be confessed that this spirituall meate is profitable not to the soule only but to the body also For Christ dyed for preseruation both of soule and bodie But this benefite of nourishment is not first receaued of the body and through it passeth into the soule for that were monstrous but beeing first receaued of the soule it profiteth the body Mat. 15.11 For as Christ sayth That which entereth into the bodily mouth defileth not the man but that which commeth out of the mouth from the corrupt heart and minde So contrariwise not that good thing that entereth by the body doth profit the soule but that which entereth first by the soule and is receaued by it profiteth also the bodie For the body and bloud of Christe being indeede
the true foode of life when it is spiritually eaten by the soule thorough the operation of the holy Ghost maketh vs apt to resurrection and in due time transformeth our mortall bodies to the likenesse of his glorious bodie Ro. 8.11 If the spirite of him that raysed Christ from the dead dwell in vs hee that raysed Christ from the dead shall also quicken our mortall bodies because that his spirite through Christ dwelleth in vs. Furthermore as the bodie is sayde to eate when it receaueth that sustenance wherewith the hunger therof is stayde and satisfied and as it is sayde to drinke when it receaueth that liquor wherewith the thirst is quenched euen so our soule is said to eate and to drinke when it receaueth that heauēly blessed foode of Christ Iesus crucified wherewith the hungry and thirstie appetite thereof that is the vehement desire of the fauour of God and saluation is fully satisfied and appeased 228 The right vse and meaning of the Lordes supper WHen we see the bread and the wine in the Lords supper we knowe that they be creatures whereof wee haue beene wont to take nourishment and sustenaunce for our bodies but the same doe leade vs to the life of our soules and giue vs to vnderstande that we haue no life but in our Lord Iesus Christ The cause why the wine is added is to shewe that hee hath such vertue in him as wee need not to seeke any part of the things that we want any otherwhere but that he serueth vs for meate and drinke all Furthermore in comming to the Lordes supper we must not thinke to get any thing of god by our owne deserts but to cōfesse that we be like wretched dead mē which come to seke our life out of our selues therfore must be fayne to haue the flesh of our Lord Iesus Christ for our meate Io. 6.55 and his bloud for our drinke and all thinges in him which we want in our selues And the Sacramentes serue not to puffe vp with any presumption but to make vs walke in humblenesse our cōming to them is that God should warne vs of our sinnes to be touched with them in good earnest And wee must not acknowledge our selues sinners with the mouth onely or slightly and by way of ceremonies but we must haue our heartes wounded inwardly with greife that we haue offended and feele how dreadfull gods wrath is to the end we may be sorry in our selues and not haue any rest til he haue shewed vs where we shal find it that is to say in our Lorde Iesus Christ And when we come to the table of our Lorde we must take heede that we be so grounded in our Sauiour Iesus Christ 1. Cor. 11.27.28 as that forsaking all the fonde illusions of Sathan and all the deceites that he setteth before vs to turne vs away from the grace of god we may embrace our Lord Iesus Christ with the merits of his death and passion assuring our selues that it is he in whom wee haue the full performance of righteousnes and saluation 229 How we ought to be prepared to the table of the Lorde WE must not come vnreuerently to the table of the Lord nor thrust in our selues for such sacriledge shal not escape free But so oft as the holy supper is prepared for vs we must know that we are put in minde of our weaknesse and that God will helpe our infirmities And although this is done when the Gospel is preached vnto vs when we pray make supplications when we reade at home in our houses or heare anie matter for our saluation yet the supper is a speciall witnesse to vs that our God helpeth vs and when wee are as it were in the midd waye it serueth to make vs goe on forwarde to driue vs still to our God The Supper of the Lorde is also to correct and make an ende of such thinges as are yet out of frame For it were nothing to beginne in vs 2. Cor 3.5 vnlesse God continued to make vs feele his grace of the which wee haue a good certaintie in the supper and therefore woe will be vnto vs if wee come and pollute this holy Supper which is giuen for vs for an ayde of our saluation For the which cause we haue neede to bee well grounded in faith 1. Cor. 11.28 repentaunce and loue that we may be partakers thereof And because we cannot chuse but knowe well ynough what weakenesse and feeblenesse there is in vs and that wee haue not all that were requisite for vs Io. 15.5 let vs pray to God to strengthen vs and to aduance vs and increase our faith and hope which we haue to euerlasting life let vs go thitherwarde as fast as may be and although we are not able to do it of our selues Io. 16.23 yet if we pray vnto God in the name of his sonne hee will not fayle to helpe vs. 230 Faith is the mouth of the soule whereby Christ is eaten THat faith is the mouth means whereby onely wee receaue and eate Christ to saluation it may easily bee prooued by Christes owne wordes in the holy Scripture For our Sauiour Christe vseth these wordes indifferently and as of one force and signification To beleeue in him to eate him to drinke him to come vnto him and doth attribute to euerie of these Io. 6.29.33.35 one and the same effect To beleeue in Christ is the proper worde to eate Christ or to come vnto him are Metaphores and figuratiue speeches but all of one force I am the bread of life sayeth Christ he that commeth to me shall not hunger vers 33. and he that beleeueth in mee shall neuer thirst He saith hee that commeth to mee shall not hunger therefore to come vnto Christ is to eat Christ Againe he saith he that beleeueth in mee shall neuer thirst therefore to beleeue in Christe is to drinke Christ To eate and to drink are meanes to take away hunger and thirst but to come vnto Christ and to beleeue in Christ as Christ himselfe saith doth take away hunger thirst therfore to come vnto him to beleeue in him is to eate him drink him Christ attributeth the same effects fruits to thē which beleeue in him that he doth to them that eate his bodie and drinke his bloud therefore by eating and drinking he meaneth nothing but beleeuing His wordes be these vers 54. Io 6. He that eateth my flesh and drinketh my bloud hath eternall life and I will rayse him vp at the last day Againe he saieth in the same chapter This is the will of my Father that sent me vers 40. that euery one that seeth the Sonne and beleeueth on him should haue eternall life and I will raise him vppe at the last daye Who seeth not heere that Christ attributeth the same force to beleeuing that in the other verse hee did to eating and drinking and
against his law For in asmuch as the Lord hateth the euill it selfe he cannot but abhorre it wheresoeuer he shall find it whether in heart hand or tongue Whosoeuer hateth his brother saith S. Iohn is a mansteare We see hereby that not onely grosse euils come into reckoning before the Lord but euen hatred setled in the heart although the hand hath neuer beene stretched foorth to execute the same Neither commeth it before him as a trifling toye but it appeareth monstrous hauing no other shape vpon it nor other account made of it then of murther This was the cause why the Lord forbidding hatefull and malitious thoughtes in this commaundement woulde giue it no other name then murther teaching vs that howsoeuer wee nourish such thoughtes and make small account of them yet his iudgemēt is plaine that they be no better then murther when the hart of man is setled in them We may see in the Gospell how our Lord Iesus Christ hateth wordes which proceede from malice and anger and pronounceth that whosoeuer shall say foole to his brother shall bee worthy to be punished Mat. 5.22 Hatred towardes our brother is so greeuous in his sight that it stayneth and defileth what soeuer it toucheth bee it thought or word maketh it so heauie that the Lord can no longer beare it 55 We must absteine from wrong and iniurie THe Lorde in declaring that hee is displeased when one man doth iniurie to another sheweth vs thereby that this ought to withholde vs from doing wrong except we be bereaued of all sence And to the end we mighte better aduise our selues in this thing he declareth further Ex. 20.13 that there cannot be a murther committed but the earth therewith muste needes be polluted and defiled And as it appeareth in the booke of Numbers The effusion of mans blood in it selfe importeth a filth such a blot Num. 35.43 as scarse can be wiped out When mention is made of killing euen in a battle approued and allowed it appeareth 1. Chro. 22. that a man therby is become vncleane because wee mighte learn therebie to haue in greater horror and detestation the effusion of blood 1. Chro. 22 8. If an enemie be killed in open battell althoughe God pardon this because he which killeth him hath iust and lawfull cause and doth it for ne-nessitie yet notwithstanding it is said that the man which hath slaine him is polluted and made vncleane to the end we might knowe that God hath created vs to liue together in peace and that wee can giue neuer so little a blowe in anger to our brother but that we defile our selues and become by and by vncleane before the face of God Io 13.35 The persons of men must be accounted deare and pretious in our sight for vntill we be come vnto such perfection God will alwaies accoūt vs for murtherers If one strike his neighbour and kill him not yet is he alreadie a murtherer before God to the end God might declare vnto vs that howe euer wee esteeme them as light and little faults to bee the occasion of tumults and sedition Deu. 5.17 that hee notwithstanding shall not so account of them because they are al as weighty as murther 56 Of Anger and the effects thereof THe sonnes of Adam are of such a nature that they wil be feared doubted and cannot suffer to bee despised nor to receaue any signe of contempt If it seeme vnto anye one that any do labour to trouble him he is straightwaye moued with anger wrath and sodainly doth shewe it by contentions debates strifes and in outragious words and violent deeds He boyleth so vehemently with impatiencie and furie he hath so great desire to be reuenged for the iniury that he perswadeth himselfe to be done vnto him that he looseth al boldnes and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that he is mightie and strong and that he behaueth himselfe in good order and that his heart is vpright because he suffereth none to hurt or bite him neither to tread him vnder foote But the holy Ghost by the mouth of Solomon pronounceth him to bee a foole Pr. 12.16 Mat. 5.25 A foole saith he in a day shal be knowne by his anger His meaning is not that the foole is satisfied to haue shewed his anger and wrath for a litle space and afterward returneth to be reconciled and to bee freindes againe with them with whom he was angry as euery one of vs must doe in following the goodnes of our heauenly father For he endureth but a while in his anger but in his fauour is life And for to follow him we must obey the exhortation of S. Paule Be angry saith hee but sinne not c. And againe let all bitternes anger and wrath crying and euill speaking bee put away from you with all maliciousnesse Eph. 4.29.31 c. We must not dwell long and abide in the company of the contentious for to knowe the wickednesse of his hart For for euery little thing done contrary to his will hee wil shewe by iniuries raging violences what he is within As Cain against Abell Corach Dathan and Abiram against Moses Gen. 4. Num. 16. 1. Sam. 27. Saul against Dauid the enemies of the trueth against the children of God Not onely among the Papists but also there where they boste of the reformation of the Gospell 57 The exposition of the seauenth commaundement IN the third commaundement of the second table the Lord our God doth not onely forbid all adultery fornication and al other vncleannesse in our bodies but also all impure thoughts and lustes of the heart He forbiddeth vs vnchast behauiour gluttony drunkennesse and all other things whatsoeuer may entice allure vs vnto vncleannesse He commandeth vs to kepe our bodies and soules chast and pure or if the gift of chastity bee not geuen vs then to vse the lawfull remedy appointed by God whiche is mariage for inasmuch as our bodies and souls are the temples of the holy spirit Deu. 5.18 Leu. 18.20 Deut. 23.17 Mat. 5.25 Esay 3.16 Ro. 13.13 Eph. 5.18 1. Th. 4. Heb. 13.4 wee ought to keepe them in all purenesse and not onely to absteine from the carnall act but also to be chast in heart wordes and behauiour The Lorde doth not only forbid adultery but also all vncourteous wrongful and intollerable liuing together he wil haue the life of maried persons to be ruled with charity How great a fault God iudgeth adultery may here be known in that hee hath condemned it with death the which maye more at large bee seene in Iob the thirtie and one chapter and Prouerbs the fift and six chapters 58 Fornication is forbidden Adultery is not onelye condemned and forbidden in this commandemēt but also fornication when both the offendors are single persons Fornication is forbidden in expres words in Deut. There shal be no whore saith the L. of the daughters
the oppressors the couetous and cruel vsurers is the depriuation and loosing of the true and heauenly riches which are much more precious then all the transitorye treasures of this life 67 Of riches and how they hurt OVr Lorde Iesus Christ verye aptly in his Gospel compareth riches and worldly pleasures to thornes for as thornes haue fayre greene leaues and beautifull blossomes and flowers that may allure a man to reach at them so if he take holde of them hastily he shal be sure to be pricked with them Mat. 13.22 So there seemeth to be a certaine beautie and sweetenesse in riches therby to purchase worldly pompe and pleasures but if a mā with greedy desire reach at thē 1. Tim. 6.9 they will wound him pearce him to the hart For riches worldly pleasures pricke in getting they pricke in keeping and they pricke in departing and cōmonly they wound a man so greuously that without repentance they kil him for euer Rightly therfore are they resembled to pricking dangerous thornes there is nothing that doth so fully possesse the minde of man nor so mightely pull it from God and the care of saluation as the studie of riches and worldlye pleasures Wherefore our Sauiour Christ sayth that it was as easie for a Camel to passe thorough the eye of a needle Mat. 19.14 as for one whose heart was possessed with desire of riches to enter into the kingdome of God The same thing in effect he also teacheth in the parable of the rich man that made a feast for the marriage of his sonne and sent his messengers to bid the guestes and they refused to come pretending sundrie excuses Math. 22.1 c. One sayd I haue bought fiue yoke of Oxen and must needes goe proue them I pray thee haue me excused Another sayd I haue bought a farme and must go see it I pray thee haue mee excused The thirde sayde Luk. 14.16 I haue married a wife and therefore I cannot come By this feast is meant the communion of the gospel benefit of our saluatiō purchased by Christ To this feast mē are called by Gods messengers that is by the faithfull ministers of Gods worde the excuses made shewe what causes commonly they are that with hold mens minds frō obeying the word of God cōming to the gospel that is the cares of the world the study of riches the pleasure pompe of this life noted by these 3 kinde of things whereof our sauiour Christ speaketh in the same place And would to God these impedimentes had choaked the word of God hindered the hearing of the gospel in Christes time onely were not of greater force in the harts of men at this day in England Mat. 6.24.27 c. And the cause thereof is the care of the world loue of riches which maketh thē to haue no regard of the worde of God nor of their owne saluation 68 Howe riches ought to be vsed IF a man be rich hee must vse the goods he hath in his handes and that in doing homage vnto God which he cannot doe vnlesse he be cōtent therwithal to resigne thē vp to forgoe them then vse them as it is meete There are two thinges requisite if they that haue possesse riches Mat. 5.3 Ps 62.10 will vse them aright First of al they must be poore in spirit that is to say they must not be tied to their riches but when it shall please God to make them poore they render vp the whole into his handes and desire nothing but to haue their cōtentation in him Secondly while it pleaseth God they shall enioye their riches which they possesse that they knowe howe to vse thē moderately that it be not to glut themselues with them and to hurte their neighbours to make themselues gorgeous braue aboue their estate but alwaies vse them so as God hath commanded 1. Pet. 5.7 And if we be poore God will prooue our patience by this meanes and haue vs to depende wholely vppon him Ps 40.17 Hee that hath much must not trust in his wealthe he that is poore and low must know that hee hath his Father in heauen and that the blessing of God is better then all the kingdomes and treasures of this worlde When we haue scraped togeather all that wee can possiblie desire if God blowe vppon it it will all goe to winde but if God blesse vs Esa 40.24 bee it neuer so little that hee hath giuen vs it will suffice vs it will be ynough for vs to liue from hande to mouth for Gods hand shall continually be stretched out vppon vs to content vs. So then seeing God hath set downe this rule that men content themselues with that he giueth to euerie one it is certaine 1. Tim. 6 9 that whosoeuer coueteth to be riche he cleane casteth off the yooke submitteth not himselfe to Gods order Wherefore let vs take heede to our selues be content to be nourished in this worlde knowing that God hath reserued this office to himself as that we aske craue at his handes our dayly bread Let vs worke Mat. 6.11 do our duties in our vocations Luk. 11.3 And if it please god to encrese vs moreouer beyond our hope and cause our riches to growe let vs yeelde him praise and thankes for the same 69 We must haue an assured faith and a contented minde THere are two things without the which we shall neuer be able to performe any acceptable obedience vnto God in this eight cōmandement The first is an assured faith in the promises of God that he will prouide for vs thinges necessarie aswell for the bodie as the soule and that he hath charged himselfe aswell with the care prouision for the one 1. Pet. 5.7 as for the other This faith if it were true would consume many feares cares of our minde for worldly matters Mat. 6.33 so that we might apply our selues vpon the care of better things This did the holy ghost knowe very wel therfore mening to cure couetousnes he maketh the plaister of faith saying Let your conuersation be without couetousnes Heb. 13.5.6 Iosh 1.5 Ps 118.6 for he hath said I wil not faile thee nor forsake thee When our heartes shal be fully perswaded that the Lorde will not leaue vs nor forsake vs we cannot be so greatly tormented with the care to liue and to obtaine necessarie things for vs hauing so strong assurance for it as is his promise who hath made al things of nothing with his worde The seconde thing is Ps 33.6 to finde a contented mind with that which we haue already And therfore to stay in it as in a poreportion with great thankfulnes of hart to our God for it bearing our port countenance in all our doings accordingly without any exceeding whatsoeuer For if once our affections shal ouerflow the bankes of
from him finally his power wherby he executeth the decrees and ordinances of his counsell By this reason wee say that the sonne coÌ„meth onely of the Father but that the holy ghost is of the Father of the sonne together Although theÌ„ that we can not consider the wisedome of God but as it proceedeth froÌ„ the father as it is engendred of him yet we must take heede that in this generatioÌ„ we inuent nothing temporall carnall or humaine but rather lette vs worship the same beholding it by faith let vs take heede froÌ„ searching further theÌ„ scriptures do teach vs thereof otherwise we should deserue to be blinded and punished for our ouer great curiositie 152 The vnitie of essence is not taken away by the distinction of persons AS the Sunne that shineth hath three distinct thinges of which euerie one differeth from another the globe the light and heate and although euerie one of these keepe seueraly their properties yet is it but one sun is not deuided into 3. suns So in the Deity the vnitie of essence is not takeÌ„ away by the distinction of persons yet for all that is there no confounding of persons nor chaunginge of one into another The doctrine of the Trinitie is euerie where certainly taught in the Prophetes but more plainely in the writinges of the Euangelistes and Apostles For the Angell Gabryell speaketh vnto Marie the mother of the Lorde in these wordes Luk. 1.35 The holy Ghost shall come vpon thee and the power of the most highest shall ouershadowe thee wherfore the holy thing also which shal be borne shal be called the sonne of god We haue here truly the Father which is the highest the sonne of God which is borne of the Virgin and the holy Ghost which ouershadoweth the virgin Mat. 3.16 At what time also Christ our Lord was baptized in the riuer Iordan of Iohn the Baptist Iohn sawe the holy Ghost comming downe like a Doue and lighting vppon him and there was also a voyce hearde from heauen 2. Pet. 1.17 saying This is my dearely beloued sonne in whome I am well pleased Io. 5. 14. Furthermore Christe our Lorde hath often and sundrie wayes taught that there is a holy Trinitie and lastly he commaundeth all thâ—se that trust in him to be baptized in the name of the Father and of the sonne and of the holy Ghost Wherefore seeing that in the holy scriptures Mat. 28.18 Mar. 16.16 in the Trinitie the vnitie of the Deitie is plainely clearely taught it is mete that we doe simply rest therein not curiously search nor lust after anye further knowledge in this life then which God hath reuealed 153 Gods grace is the only staye and repayrer of all thinges WHen we haue well considered howe brittle our life is wee must also marke howe wee be repayred againe by the grace of god and specially howe we be susteyned vpheld by the same according also as these two pointes are matched togeather in the 104. Psalme Ps 104.29.30 For it is sayd there that assoone as God withdraweth his spirite working al goeth to decay but the Prophet addeth also that if God spread forth his power all is renewed in this worlde and al thinges take their liuelinesse of him And thus wee see what wee haue to marke as namely that when we knowe our selues to be weake and so subiect vnto death as that we must run thither whether we will or no we must also vnderstaÌ„d that in this so great frailtie God holdeth vs by the hand so as we be maintayned by his power and strengthened by his grace But the chief point is that we should haue an eye to the benefite and good grace which God hath giuen vs aboue the order of nature in restoring vs by his worde as sayeth the Prophet Esaye Esay 40.6.7.8 All flesh is as grasse and all the glorie of man is as the flower of grasse the grasse withereth and the flower falleth away whereas the worde of the Lorde endureth for euer 1. Pet. 1.24.25 yea not onely to continue in heauen but also to the ende that by it we may haue euerlasting life and be redeemed out of the vniuersall corruption of this earthly life that God may dwel in vs and make vs pertakers of his euerlastingnesse 154 God is the creator of all things THe Lorde by his eternall woorde hath made and created al things conteyned within the compasse of heauen earth as Moses at larg describeth Ge. 1. By the word of the Lord saith the Prophet were the heauens made Ps 33.6 al the hoste of theÌ„ by the breath of his mouth The Lord herein hath shewed his wisedome power goodnes for by his infinite most excelleÌ„t works which make al men to wonder at them we may in a manner iudge how wonderful the wisedome power goodnes of this workemaster is The Lord hath not only created al things but by his euerlasting spirite preserueth gouerneth theÌ„ Who is like vnto the Lorde our God Ps 113.5.6 that hath his dwelling on high who abaseth himselfe to behold things in heaueÌ„ in earth He hath established theÌ„ for euer hee hath made an ordinance which shall not passe Ps 148.6 All thinges that the circuit of this world conteineth whether they be visible or inuisible all thinges I say were created of God for the vse of man as the Prophet Dauid likewise witnesseth Ps 8. and 23. Ps 8. 23 and also the Apostle Paule It is therefore meete that men be thankeful vnto God and keepe in perfect memory the creation neuer call it into doubt forasmuch as the Sabboth was therefore ordeined of God that the memorie of this benefite might be kept Ex. 20.11 against al aduersaries that denie and despise the creation 155 Of the fall of man GOd at the first created man after his owne similitude likenesse that is to saye righteous vertuous holy iust and good but by his owne fault he fell from the grace which hee receaued and so separated himself from God Eccl. 7.31 Gen. 1.26 insomuch that his nature became full of corruption being blinde in spirite and depriued of all perfectnesse As by one man sinne entred into the worlde death by sin Ro. 5.12 and so death went ouer all forasmuch as all meÌ„ haue sinned Man was created of God and made of two partes the soule and the bodie of which the body was made of the earth but the soule which is spirit and life was inspired by God Gen. 2.7 and thus was man made a liuing creature who afterward although hauing receiued a iust lawe from God and enioying innumerable benefites at his hande yet notwithstanding he was vnthankfull and disobedient vnto his creator beecause that hearing the woordes of the wicked spirit he gaue more credit vnto them then vnto the words of God and was brought vnto this poynt that
hope charitie or any other kind of faith and beleeuing be it neuer so true except it apprehend the body of Christ the sonne of God it serueth not to iustification And that is the cause why wee â—dde this word only to faith and say that faith onely in Christ iustifieth â—s to exclude all other actions qualities giftes or workes in man from the cause of iustifying for as much as there is no other knowledge nor gifte giuen of God to man be it neuer soe excellent that can stand before the iudgement of God to iustification or whereunto any promise of saluation is annexed Io. 3.14 but onely this faith loaking vp to the brasen Serpent that is to the body of Christ Iesus crucified for vs. 165 We cannot deserue grace by our workes IF we wil be true christiaÌ„s we must first acknowledge our selues by the law to be sinners that it is impossible for vs to do any good worke For the lawe saith wee are euill and therefore all that we thinke speake or do is against god We caÌ„not therfore deserue grace by our works which if we go about to doe wee double our offence For seeing wee are euill trees we cannot but bring forth 〈◊〉 fruites Mat. 7.17 Ro. 14.23 that is to saye sinnes Fâ—â— whatsoeuer is not of faith is sinne Wherefore hee that woulde deserâ—â— grace by workes going before faith goeth about to please God with 〈◊〉 which is nothing else but to 〈◊〉 sinne vpon sinne to mocke God and to prouoke his wrath Secondly if weâ— will be saued we must not seeke saluation by workes 1. Io. 4.9 For God hath sent his onelye begotten sonne into the world that wee might liue through him he was crucifyed and dyed for vs and offered vp our sinnes in 〈◊〉 owne body Ro. 3.20 The law doth nothing else but vtter sinne terrifie and humble and by this meanes prepareth vs vnto iustification and driueth vs to Christ For God hath reueiled vnto vs by his word that he will be vnto vs a merciful father and without 〈◊〉 desertes seeing we can deserue nothing will freely giue vnto vs remission of sinnes righteousnes and 〈◊〉 euerlasting for Christ his sonnes sake For God geueth his giftes freâ—ly vnto al men and that is the prayse and glory of his diuinity 166 Saluation commeth onely by faith WHosoeuer studieth to bee accepted with God and to bee found righteous in his sight let him learne diligently by the doctrine of S. Paul to make a difference and a separation as far as from heauen and earth betwene the righteousnesse of workes and righteousnes of faith in any wise beware he bring no other meanes for his iustification or remission of his sins but only faith apprehending the bodye or person of Christ Iesus crucified For as there is no waye into the house but by the doore so is there no coÌ„ming vnto god but by christ alone which is by faith And as the mortall body without bodily susteinance cannot but perish so the spirituall soule of maÌ„ hath no other refreshing but onely by faith in the body and bloud of Christ whereby to be saued Ro. 9.30 With this faith the Idolatrous Gentiles apprehended Iesus Christ receaued thereby righteousnesse Act. 10.44 Cornelius a baptized Romain so soone as hee heard Peter preach Christ Mat. 16.16 receaued foorthwith the holy Ghost Zacheus receaued the person of Christ into his house withall receaued saluation both to him his whole housholde Luk. 19.6.9 What a sinner was Marie which had no lesse in hee then seauen Deuils Luk. 7.47 and yet because she set her heart and affection vppon that person many sinnes were forgiuen her Lu. 23.43 The right hande Theefe howe farre was he from fulfilling of the lawe and yet by faith entered he iustified into Paradyse the same day with Christ In like maner although the poore Publican came to the temple with lesse showe of holinesse after the lawe Lu. 18.14 yet went he home to his house more iustified then the Pharisie with all his workes and all by reason of faith The parable of the prodigall sonne that was lost Luk. 15. also of the lost grote of the lost sheepe which went astray and was founde againe what doe these declare but that which is lost by the lawe to bee recouered by fayth and grace And thus as the passion of Christ is onely the formall cause of our saluation so is faith only the instrumentall cause that maketh the merites of Christ auayleable vnto vs. 167 The Papists can not be perswaded of free iustification THe Papists cannot be perswaded that we become righteous through the meere fauour of God in our Lorde Iesus Christ they cannot receiue the doctrine of free iustification whereby wee are taught that GOD receaueth vs of his owne meere mercie and that his accepting of vs is not for anye respect of our owne workes which are altogeather sinnefull 1. Io. 1.7 but because it pleaseth him to washe vs and clense vs in the bloud of his onely Sonne and to holde vs and acknowledge vs for his children Eph. 2.3 notwithstanding that by nature there is nothing in vs but wretchednesse and cursednesse For what shall become of merits say they and of the good workes wherein the saluation of men consisteth And why do they stand vpoÌ„ their merits are so besotted with them but onely because they looke not vppe to god They dispute in their scholes whether good workes deserue recompence and wages but it appeareth howe they fall a sleepe vpon this disputation and yet in the meane while God ceaseth not on his behalfe to playe the Iudge not in iudging according to their lawes but in behauing himselfe according to his owne maiestie that is to saye in finding out that thing in men which we cannot perceaue But if our vertues were godly in deede that is to saye such as might goe for payment before God then might we haue some colour to boste but when wee shall haue prised them to the vttermost they shall be but smoke Let men not therefore flatter their heartes in vanitie Iob. 9.2 but consider as the trueth is that no man shall be iustified through his owne vertues seeme they neuer so excellent in the sight of God 168 Faith doth iustifie three manner of wayes FAith first doth iustifie the person in making him accepted and the childe of God by regeneration before he beginne to doe anye good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenesse for the same Thirdly it iustifieth the good deedes and workes of man not onely in bringing foorth good fruites but also in making the same works to be good acceptable in the sight of God which otherwise were impure and accursed in his sight The office therefore of faith and workes is diuers and must not bee confounded Faith first goeth before and regenerateth a man to God Act.
motion and as they are selfe taught but it is God that giueth it and that of an especiall goodnes I will not the death of a sinner saith the Lord but that hee conuerte and liue Eze. 18.23 33 And how is that possible If we were able to turne our selues vnto the Lord it were a more excellent worke then to create vs and experience it selfe doth sufficientlye condemne vs. It is moreouer an vndoubted doctrine throughout the whole scripture For in euery place our Lord Iesus Christ giueth himselfe the prayse of turning vs shewing that he will soften our stonie hearts Eze. 11.19 20. Phil. 2.3 and make them bowe to obey him and it is his worke not onely to giue vs that we may but that we will and desire to obey his commandementes and to bee shorte there is nothing that the faithfull ought to doe so much as in this behalfe to giue God the glorie confessing that it is in him onely to turne vs that it is he onely that hath adopted vs in such sort that he must needes draw vs by the grace of his holy spirite The Lorde must open our eyes and eares also before we can attayne to this woonderfull wisedome which is conteyned in the gospell Deu. 29.4 Ro. 8.7 because the natural man vnderstandeth not any part of the secrets of God therefore it followeth that it is an especial gift of the holy ghost when he lighteneth our hearts in the faith of his truth 212 Howe we ought to repent THe true preparatiue to repentāce is to be pricked so nearely as we may feele the euill that is in vs condemne our selues for it we must learne to streine our selues to hold our selues as prisoners although the same fall out contrarie to our desire yet neuerthelesse wee must goe on still further that God may winne the vpper hand of vs. We must learn to hate our selues to take displeasure against ourselues and to be reuenged of our owne naughtinesse 2 Co. 7.11 according as the Apostle sayeth 2. Cor. 7. For repentance importeth that men should condemne thēselues and take vengeance on themselues when they see their whole life corrupted and that they should vse an holy anger against it In steede of desiring to bee reuenged of our enemies when they haue doone vs any harme wee should be chafed and angry with our selues yea and punish our selues for faultes when wee cannot frame our selues vnto the will of God Wee should euery man enter into his owne conscience acknowledge howe corrupt and damnable sinners wee are of our selues Mar. 1.15 confesse our sinnes and when we haue doone so let vs enter from them and behold the great mercie of God 213 The qualities of repentance ONe speciall qualitie of repentance is alwayes to bring with it remission of sinnes for where true repentance goeth before there remission of sinnes must necessarily followe after not that repentance deserueth remission of sinnes but because where God worketh repentance there he pardoneth sinne because of his promise Eze. 18.27 When the wicked sayth the Lorde turneth away from his wickednesse that he hath committed and doth that which is lawful and right Esay 55.7 he shall saue his soule a liue And againe let the wicked forsake his wayes and the vnrighteous his own imaginations and returne vnto the Lorde and he will haue mercy vpon him Here we see to whom forgiuenes of sinnes the mercie of God belongeth as namely to the penitent sinners to those that leaue sinne imbrace godlinesse to those that forsake their owne waies and imaginations and turne vnto the Lorde And as for such as walke on in their own waies and folowe the delightes of sin without any sorrowe or purpose to leaue them they haue nothing to doe with the mercie of God and though Iesus Christ had suffered an hundred deathes which could not be yet shall no vnpenitent sinner haue remission of sinnes by his death nor any other benefites of his passion for they belong onely to his Church and chosen people here vpon the earth He therefore that is not of the church he that is not grafted into Christ by faith he that is not a member of his misticall bodie can enioy nothing by Christs death If a mā abide not in me saith our Sauiour Christ he is cast foorth as a branch and withereth Io. 15.6 and men gather them and cast them into the fire and they burne We may reade also in an other place howe God barreth all stubborne sinners from his mercie Deu. 29.18.19 and doth most terriblie shoot out against them He that heareth the words of this curse and blesseth himselfe in his heart saying I shal haue peace although I walke according to the stubbornenesse of my owne heart thus adding drunkennesse to thirst the Lorde will not be mercifull vnto him but then the wrath of the Lord and his iealousie shall smoke against that man euery curse that is written in this booke shal light vpō him 214 Of Sacraments and what a Sacrament is THE Lorde hath added vnto the preaching of the Gospell most holy Sacramentes as namely Baptisme and the supper of the Lorde The Sacramentes are holy actions of the faithfull in the church of Christ ordeyned by the Lorde himselfe to be signes and seales of true doctrine first doubtlesse bearing witnesse that we are receaued of God into grace and into the couenaunte and that he is our God that he clenseth vs from our sinnes regenerateth and reneweth vs and adopteth or chuseth vs as sonnes and receaueth vs vnto the partaking and fellowship of all good thinges which of vs must bee kept holy and we must liue godly and innocently before him They are also testimonies that the true Messias in times past promised vnto the old Fathers from the beginning of the worlde is nowe exhibited or giuen of God vnto the Church of Christ I meane Christ our Lorde who truely gaue his flesh and bloud vnto death to redeeme vs with his flesh bloud to nourish vs vnto eternall life that we againe as the Church by him redeemed Lu. 22.19 should keepe in continuall memory the death of our Lord 1. Cor. 11.26 praise him extoll him and giue thankes vnto him The Sacraments are also to admonish vs of our duties that wee should lead our liues in true godlines brotherly loue hold that one religion with whose sacramentes we are separated also frō al other religions 215 A Sacrament consisteth of three partes SAcramentes doe consist of three partes the first is the outwarde signe the seconde is the spirituall or inwarde grace and the thirde part is the worde of Christes institutiō or promise which is as it were the life and soule of the Sacrament Water in Baptisme signifieth that as water naturally hath a propertie to wash and clense the filth from the bodie Io. 1.7 so doth the grace of God through Christes bloude wash away
grauen image Ex. 20.4 neither shalt thou bow downe to worship it The church of Rome saith it is godly to haue the church ful of images and to kneele downe before them to sette vp candels vnto them and with incense to honor them The scriptures teach vs that Christ by once offering himselfe on the crosse made perfecte for euer all them that be sanctified He. i0 i4 yet by the Church of Roome are they horrible heritickes that say there is not dayly sacrifice propitiatory for our sinnes in their Masse The scripture saith in the vse of the Lords supper Ma. 26.27 Drinke yee all of this The Papists say it is heresie to affirme that the laye people shoulde drinke of the Lords cuppe Moreouer our Sauiour Christ instituted a sacramente of thankesgiuing as he saieth doe this in remembraunce of me They make it a sacrifice propitiatorye for the quicke and the dead hauing not one sillable of Gods word for the same Christe gaue breade they say there is no breade Christ gaue wyne they saye the substance of the wine is cleane vanished away Christ sayd when he gaue bread this is my body and when he gaue wine this is my bloud they say when the one or the other is giuen that it is both the bodie bloud I omit their mixing of diuerse corrupt doctrines their vnfruitefull and dangerous ceremonies I omit that they haue made it a common marchandice to buy◠soules out of purgatorie and how◠they haue made of this heauenly mysterie a perpetuall matter of idolatrie by leading the people in their eleuations to worship the creature in steede of the creator For if it should be throughly declared how they haue wrested and wroung the wordes of Christes institution it might seeme to al men that haue the feare of God very maruelous but this which hath beene spoken may suffice 247 The keyes of the kingdome of heauen are all one with the power of binding and loosing of remitting and reteining sinnes AS God to teach Pharao what he would doe in Egypt by 7. yeeres of plentie 7. yeeres of famine did vse two sundry dreames of kine and eares of corne the surer to resolue him of his purpose in the same so Christ to teach vs what he doth for mankind in ordeyning the ministerie of the worde and Sacramentes vseth two similitudes the one of keies the other of binding and loosing that we may knowe the better the fruite and force of it Touching the keyes he speaketh of heauen as of a house whereinto there is no entraunce for men vnlesse the doore be opened Mat. 16.19 Nowe we all of Adams race are shut out of heauen as Adam our progenitor was out of Paradice through our offences and sinnes For no vncleane thing shall enter into it Reu. 21.27 Io. 3.16 But God of his loue and fauour towardes vs hath giuen vs his Sonne his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue eternall life which is the inheritance reserued in heauē for vs. 1. Pet. 1.4 Ro. 10.14 We cannot beleeue vnlesse wee heare his word We heare not his word vnlesse it be preached Wherefore when God the father sent his sonne Christ and Christ sent his Apostles Luk. 4.18 Esay 61.1 Mar. 16.15 Lu. 24.27 as his father sent him to preach his worde to men that they who repented and beleeued in Christ should haue their sinnes forgiuen them the faithlesse and vnrepentant should not be forgiuen then he gaue authoritie as it were to open heauen to the faithfull and to shutte it against the wicked Which office to shut and open because in mens houses it is exercised by keyes 2. Kin. 18.18 Esa 22.22 the stewarde of the house is said to haue the keye of it to open it to shut it therefore Christ the principall steward of Gods house is said to haue the keye of Dauid Reu. 3.7 he gaue his Apostles the keyes as it were of the kingdom of heauē when he made thē his stewardes to shut out to let in 1. Co. 4.1 Ro. 5.12 Ro. 6.23 Pro. 5.22 The other similitude of binding loosing is to like effect For we are al by nature the children of sin therfore of death Nowe sins are in a manner the same to the soule that cordes to the bodie the endlesse paynes of death that is 2. Pet. 2.4 1. Pet. 3.19 the wages of sinne are like to chaines wherewith the wicked are bound in hell as in prison Frō these cordes of sin chaynes of death eternal mē are loosed by christ whē their sins be remitted their sins are remitted if they beleeue in him If they beleue not their sins are reteined whose sins are reteined they cōtinue bound For he that beleeueth not shal be condemned Io. 3.18 he that beleeueth shal be saued None shal be cōdemned but they whose sins are reteined to bind them with the chaynes of darknes none saued but they whose sins are remitted and the cordes vnlosed by which they were holden 2. Co. 2.16 Wherefore sith the gospell is preached to this end a sauour of life to life vnto beleeuers Esay 61.1 vnto the vnbeleeuers a sauor of death to doth as we reade of Christ that the Lord sent him to preach deliuerance to the captiues and opening of prison to them that are bounde in like sort his ministers whom he sent to preach it are saide to binde and loose Mat. 16.19 18.18 Io. 20.23 to retain and remit sinnes So that both these kinds of speech import the same that is signified by keyes For to bind and to reteyne sinnes is to shut to loose and to remit sinnes is to open the kingdome of heauen 248 There dwelleth no goodnesse at all in our flesh IT is the part of a good Christian and a wise man to know himselfe and to knowe the nature of this flesh which we beare about with vs which fighteth alwayes so mightely against the spirite to know the waywardnes of our heart and the weakenes of our minde But many which neither knowe God nor thēselues are so far frō this that they thinke al their ability is of thēselues that they haue iudgemēt the light of reason and the ordering of their owne ways c. But we must humble our selues vnder the mightie hande of God and acknowledge that we are nothing Ro. 7.18 We must confesse with S. Paule I knowe that in me that is to say in my flesh dweleth no good Our Sauiour Christ sayth Io. 3.6 that which is borne of the flesh is flesh and that which is borne of the spirite Gen. 8.21 is spirite And God sayth The imaginatiō of mans hart is euill from his youth He hath made vs not we our selues he knoweth vs and not we our selues This is his saying and his iudgement of vs and this wee finde true For our will is froward and our