of godlines this seruice is prescribed by the religion of the Church of Rome which standeth onelie in outward and corporall ceremonies as the outwarde succession of Bishops garments vestures gestures colours choise of meate difference of daies times and places hearing seeing saying touching tasting numbring of Beades gilding and worshipping of Images building Monasteries rising at midnight silence in Cloisters abstaining frâ— flesh and whitmeat Fasting in Lent keeping Imber-daies hearing Masse and diuine seruice seeing and adoring the bodie in forme of bread receiuing holie water and holie breade creeping to the Crosse carrying Palmes taking Ashes bearing Candles Pilgrimage going censing kneeling knocking alâ—ers superalters candlestickes pardons In orders Crossing annointing shauing for swearing maâ—â—iâ—ge in Baptisme salting crossing spatling exâ—â—â—iâ—â—ng washing of hands at Easter confessioÌ„ 〈…〉 â—irge satisfaction and in receauing with 〈…〉 â—ew shauen to imagine a bodie where they 〈…〉 â—nd though he were there present to bee seene 〈…〉 â—he outwarde seeing and touching of him of 〈…〉 â—ithout faith conduceth no more then it did 〈…〉 Iewes At Rogation daies to carrie banners to follow the Crosse to walke about the fields after Pentecost to goe about with Corpus Christi plaie At Hallowmas to watch in the Church to saie a dirge or commendation and to ring for all soules to paâ—â— tithes truelie to giue to the high Altar And if a man will bee a Priest to saâ—e Masse and Mattens to serue the Saint of that daie and to lifâ— well ouer the heade In sickenesse to bee anneled to take his Rites after his death tâ—… haue Funerall and Obites saide for him anâ— to bee rong for at his Funerall Moneths minde and Yeare minde This is the summe oâ— the Catholique Religion standing in bodilie Actions not in anie motion or woorke oâ— the holie GHOST woorking in thâ— heart The Morall Lawe conteining perfect righteousnesse is flatte opposite to mans corrupt Nature therefore whatsoeueâ— Religion shall repeale and make of none effect the commaundements of the Morall Lawe that same Religion must needeâ— ioine handes with the corruption of Nature and stand for the maintenance of it This doth the Religion of the Church oâ— Rome it maie bee it doth not plaineliâ— repeale them yet in effect it doth anâ— if it shall frustrate but anye one pointe of anye one commaundement the whole commaundement yea the whole law therby is made in vaine 1 The first commandement requireth that wee haue the true Iehoua for our onely God the church of Rome maketh other gods beside this true God it maketh the bodie of Christ to be God because they hold it may be in many places in heauen in earth at the same time which thing is onely proper to God It maketh euery Saint departed to bee God because it holdeth that Saintes doo heare vs now being vpon the earth and that they knowe our thoughtes when wee praye to them which none but the true GOD can doo It maketh the Pope to bee God and that in plaine woordes Pope Nicholas saith Constat summum Pontificem à pio principe Constantino Deum appellari It is well knowne that the Pope of the godlie Prince Constantine was called GOD. Againe in the extrauagants of the same Cannon lawe it is written Dominus Deus noster Papa Our Lorde GOD the Pope And againe Christopher Marcellus saide to the Pope Tu es alter deus in â—erris Thou art another God vpon earth the Pope toke it to himself As the Pope in plaine words is made God so the power giuen to him declareth the same Hee can make holie that which is vnholie iustifie the wicked and pardon sins hee maie dispense contrary to the saying of an Apostle he can change the nature of things and of nothing make somewhat What is all this but to place the Pope in Gods roome and to rob the Lord of his maiestie Againe the Church of Rome maketh Marie the Mother of Iesus to be as God In the Breuiarie reformed published at the commandement of Pius shee is called A Goddes in expresse words and she is further tearmed the Queene of heauen the Queene of the world the gate of heauen the mother of grace and mercie Yea shee is farre exalted aboue Christ and he in regarde of her is made but a poore vnderling in heauen for Papistes in their seruice vnto her they praie on this manner saying Shew thy selfe to bee a mother and cause thy sonne to receiue our prayers set free the captiues and giue light to the blinde Lastlie the verie Crosse is made as a God For they salute it by the name of their onelie hope and praie it to increase iustice to the godlie and to giue sinners pardon Wherefore the Church of Rome beside the one true God distinguished into three persons the father the sonne the holy Ghost maketh also manie other and so in truthe hath repealed this first commandement And they haue verie plainely repealed the second commandement in that they teach it lawfull to make images of the true God and to worship him in them For the flat contrarie is the verie scope of this commandement namelie that no image must be made of the true Iehoua nor any worship be performed vnto him in an image which appeareth thus In Deutronomie Moyses maketh a large commentarie of this commandement and this verie point he sets downe expresselie saying take heed to your selues for yee sawe no image in the day that the Lord spake vnto you in Horeb out of the middest of the fire that yee corrupt not your selues and make you a grauen image or representation of anie figure c. His argument I set downe thus As God appeared in mount Horeb so he is to be coÌ„ceiued and represented but he appeared in no image in mount Horeb onelie his voice was hard therefore he is not to be conceiued or represented in anie image but men are to bee content if they may heare his voice Againe that sinne to which the people of Israell were speciallie giuen euen that dooth the Lorde especially forbid but to this were the people of Israell speciallie giuen not so much to make Images of false Gods as to make Images of the true God and to worship him in them which I proue thus In the booke of Iudges it is saide that the children of Israell did wickedlye in the sight of the Lord and serued Baalim Now these Baalim what are they Surely Idoles resembling the true God as the prophet Hosea declareth and at that daie saith the Lord thou shalt call me Ishai and shalt call mee no more Baali Heere it appeareth that the Israelites meaning was not to worship a false God but the true God in Baalim And Aaron when he made the golden Calfe proclaimed that the next daye should be holie daie not of anie false God but of the Lorde that brought them out of Egypt The prophet Esaie after
as may appear in Caine Saul Achitophel Iudas and now of late in Iohn Hoffmeister a monke Latomus who for the space of certaine daies neuer left crying that hee was damned because that hee had wilfully persecuted the Gospell of Christ and so he ended his life Therefore most worthie is Paules counsell for the moderating of this sorrow It is sufficient saith he vnto the incestuous man that hee was rebuked of manie so that now contrariwise ye ought rather to forgiue him and comfort him lest he shoulde be swallowed vp of ouermuch heauines And further hee giueth another reason which followeth lest Sathan should circumuent vs for we are not ignorant of his enterprises And indeed cōmō experiēce sheweth the same that whē any man is most weak then Sathā most of all bestirreth himselfe to worke his cōfusion The third is that all mē which are hūbled haue not like measure of sorrow but some more some lesse Iob felt the hand of God in exceding great measure whē he cried O that my grief were well weied my miseries were laid together in the ballance for it would be now heauier then the sand of the sea therefore my words are now swallowed vp for the arrowes of the Almightie are in me and the venome thereof doth drinke vp my spirite and the terrors of God fight against me The same did Ezechia when on his death bed he said he brake al my bones like a Lion and like a Crane or a swallow so did I chatter I did mourne like a doue c. Contrariwise the thiefe vpon the crosse and Lydia in her conuersion neuer felt any such measure of grief for it is said of her that God opened hir heart to be attentiue to that which Paule spake presently after she intertained Paul and Silas cheerefully in hir house which she coulde not haue done if shee had beene pressed downe with any great measure of sorrowe neither are any to dislike themselues because they are not so much humbled as they see some others for God in great wisedome giueth to euery one which are to bee saued that which is conuenient for their estate And it is often seene in a festred sore that the corruption is let out as well with the pricking of a small pin as with the wide lance of a Raser XII The fourth thing in true humiliation is an holy desperation which is when a man is wholly out of all hope euer to attaine saluation by any strength or goodnes of his owne speaking and thinking more vilely of himselfe then any other can doe and heartily acknowledging himselfe to haue deserued not one onely but euen tenne thousand damnations in hell fire with the diuell and all his Angels This was in Paule when hee said of himselfe that he was the chiefe of all sinners This was in Daniell when in the name of the people of Israell he praied and said O Lorde righteousnes belongeth vnto thee and to vs open shame as appeareth this daie c. Lastly the same was in the prodigall childe who saide Father I haue sinned against heauen and against thee and I am no more worthie to bee called thy sonne XIII Many are of opinion that this sorrow for sin is nothing else but a Melancholike passion but in trueth the thing is farre otherwise as may appeare in the example of Dauid who by all coniectures was least troubled with Melancholie and yet neuer any tasted more deepelie of the sorrow and feeling of Gods anger for sinne then hee did as the booke of Psalmes declareth And if anie desire to knowe the difference they are to bee discerned thus Sorrow for sinne maie be where health reason senses memorie and all are sound but Melancholike passions are where the body is vnsound and the reason senses memorie dulled troubled Secondlie sorrow for sinne is not cured by any Phisicke but onelie by the sprinkling of the bloud of Iesus Christ Melancholike passions are remoued by Physicke diet musicke and such like Thirdlie Sorrowe for sinne riseth of the anger of God that woundeth pearceth the conscience but Melancholike passions rise onelie of meere imaginations stronglie conceiued in the braine Lastlie these passions are long in breeding and come by little and little but the sorrow for sinne vsuallie commeth on a sudden as lightning into a house And yet howsoeuer they are differing it must be acknowledged that they may both concurre together so that the same man which is troubled with Melancholie maie feele also the anger of God for sinne XIIII Thus it appeareth how God maketh the hart fit to receiue faith in the next place it is to be considered howe the Lord causeth faith to spring and to breed in the humbled hart For the effecting of this so blessed a worke God worketh foure things in the hart First when a man is seriously humbled vnder the burden of his sinne the Lord by his spirit makes him lift vp himselfe to consider to ponder most diligentlie the great mercie of God offered vnto him in Christ Iesus After the consideration of Gods mercie in Christ he commes in the second place to see feele and from his heart to acknowledge himselfe to stande in neede of Christ and to stand in neede of euerie drop of his most pretious bloude Thirdlie the Lorde stirreth vp in his heart a vehement desire and longing after Christ and his merites this desire is compared to thirst which is not onelie the feeling of the drines of the stomacke but also a vehement appetite after drinke and Dauid fitlie expresseth it when he saith I stretched foorth my handes vnto thee my soule desireth after thee as the thirstie land Lastlie after this desire he beginnes to praie not for anie worldly benefite but onelie for the forgiuenesse of his sinnes crying with the poore publican O God be merciful to me a sinner Now this praier it is made not for one day onelie but continuallie from daie to daie not with the lippes but with greater sighes groanes of the heart then that they can be expressed with the tongue Nowe after these desires and prayers for Gods mercie ariseth in the heart a liuelie assurance of the forgiuenesse of sinne For GOD who cannot lie hath made his promise Knocke it shall bee opened and againe Before they call I will aunswere and while they speake I will heare Therefore when an humbled sinner commes crying knocking at his mercie gate for the forgiuenesse of sinne either then or shortlie after the Lord worketh in his hart a liuelie assurance thereof And whereas hee thirsted in his hart being scorched with the heate of gods displeasure beating vpon his conscience Christ Iesus giueth him to drink of the well of the water of life freelie hauing dronken thereof he shall neuer be more a thirst but shall haue in him a fountaine of water springing vp
elect haue in themselues the spirit of Iesus Christ testifying vnto them perswading them that they are the adopted children of God For this cause the holie Ghost is called the spirit of adoption because it worketh in vs the assurance of our adoption and it is called a pawne or earnest For as in a bargaine when part of the price is paied in earnest then assurance is made that men will pay the whole so wheÌ„ the child of God hath receiued thus much froÌ„ the holy ghost to be perswaded that he is adopted chosen in Christ he maie be in good hope and he is alreadie put in good assurance fullie to inioy eternall life in the kingdom of heaueÌ„ Indeed this testimonie is weake in most men can scarce bee perceiued because most Christians though they may be old in respect of yers yet they are babes in Christ not yet come to a perfect grouth may find in themselues great strength of sin and the graces of God to be in small measure in theÌ„ And again the children of God being most distressed as in time of triall in the houre of death then the inward working of the holy ghost is felt most euidently But a reprobate cannot haue this testimonie at al though in deede a man flattereth himselfe and the Deuill imitating the Spirit of God doth vsuallie perswade carnall men and hypocrites that they shall bee saued But that deuilish illusion and the testimonie of the Spirite may bee discerned by two notes The first is heartie and feruent prayer to God in the name of Christ. For the same spirite that testifieth to vs that wee are the adopted children of God doth also make vs crie that is feruentlie with grones and sighes filling heauen earth pray to God Now this heartie feruent and loud crying in the eares of God can the Deuill giue to no hypocrite for it is the speciall marke of the Spirite of God The other note is that they which haue the speciall testimonie froÌ„ the Spirite of God haue also in their harts the same affections to God which children haue to their father namelie loue feare reuerence obedience thankefulnes for they call not vpon God as vpon a terrible Iudge but they cry Father Father And these affections they haue not whome Sathan illudeth with a phantasticall imagination of their saluation for it may bee that through hypocrisie or through custome they may call God Father but in truth they cannot doe it XXXI The elect beeing thus assured of their adoptioÌ„ iustificatioÌ„ are indued with hope by which they looke patiently for the accomplishing of all good things which God hath begunne in them And therefore they can vndergoe all Crosses and afflictions with a quiet and contented minde because they knowe that the time will come when they shall haue full redemption from all euils This was the patâ—ence of Paules hope wheÌ„ he said that nothing in the world could seuer him from the loue of God in Christ. And like to this was the patience of Policarpe of Ignatius who when he was coÌ„demned and iudged to be throwne to wilde beasts and now heard the Lyons roring he boldly yet patiently said I am the wheate of Christ I shal be ground with the teeth of wild beasts that I may be founde good breade Also the same was the patience of the blessed Martir saint Laurence who like a meeke Lambe suffred himself to be tormented on a fiery gridiron and when he had beene pressed downe with fire pikes for a great space in the mightie spirit of God spake vnto the Emperor that caused him thus to be tormeÌ„ted on this wise This side is now rosted enough turne vp O tyrant great Assay whether rosted or rawe thou thinkest the better meat XXXII The third maine benefit is inward Sanctification by which a Christian in his mind in his will and in his affections is freed from the bondage and tyrannie of sin sathan and is by litle and litle inabled through the spirit of Christ to desire approue that which is good to walke in it And it hath two parts The first is Mortification when the power of sin is continually weakned consumed diminished The second is Viâ—ificatioÌ„ by which inherent righteousnes is really put into theÌ„ afterward is coÌ„tinually increased XXXIII This sanctification is wrought in al Christians after this manner After that they are ioined to Christ and made misticallie bone of his bone and flesh of his flesh Christ worketh in them effectually by his holy spirite and his workes are principallie three First he causeth his owne death to worke effectuallie the death of all sinne and to kill the power of the flesh For it is as a Corrasiue which being applied to the part affected eateth out the venime and corruption and so the death of Christ by faith applyed fretteth out and consumeth the concupiscence the corruption of the whole man Secondly the buriall of Christ is the buriall of sinne as it were in a graue Thirdly his ResurrectioÌ„ sendeth a quickning power into them to make them rise out of their sinne in which they were dead and buried to worke righteousnes to liue in holines of life Lazarus bodie lay foure daies and stancke in the graue yet Christ raised it and gaue him life againe and made him do the same works that liuing meÌ„ do so also Christ dealeth with the soules of the faithfull they rotte and stincke in their sinnes and would perish in them if they were left alone but Christ putteth a heauenlie life into them maketh them actiue and liuely to doe the will of God in the workes of Christianitie and in the works of their callings And this sanctification is throughout the whole maÌ„ in the spirit soule and mind 1. Thes. 5. 23. And here the spirit signifieth the mind and memorie the soule the will and affections XXXIIII The sanctification of the minde is the enlightning of it with the true knowledge of Gods word It is of two sortes either sprituall vnderstanding or spirituall wisedome Spirituall vnderstanding is a generall conceiuing of euerie thing that is to be done or not to bee done out of Gods word Spiritual wisdome is a worthie grace of God by which a man is able to vnderstand out of Gods word what is to be done or not to be done in any particular thing or action according to the circumstances of person time place c. Both these are in euery Christian otherwise Paul would neuer haue praied for the Colossians That they might bee fulfilled with knowledge of Gods will in all wisedome spirituall vnderstanding In both these excelled Dauid who testified of himself that Gods word was a lanterne to his feete and a light to his path and that God by his commandements had made him wiser then his enimies that he had more
inuention of man the religionâ— the Church of Rome is quite contrarie to it selfâ— â—herefore it is onely an inuenti on of man which if â—t be true as well a reprobate as any other may performe the things required in it The proofe THe proposition is most true because it is a priuiledge of Gods worde and so of â—he true religion gathered foorth of it to be consonant to it selfe in al points which proâ—erly no doctrines nor writings beside can â—aue The Assumption may bee made maâ—ifest by an induction of particular examâ—les 1 The Church of Rome saith that men â—re saued by grace and againe it saith that men are saued by works A flat contradictiâ—n For Paule saith if election be of grace it â—s no more of workes or els were grace no more grace but if it bee of workes it is no more grace for els were worke no more worke Answer is made Y t in this place Paul speaketh of workes of nature which indeed â—re contrarie to grace but not of workes of regeneration which are not contrarie to grace This answer is false for Paul in a like â—lace vnto this opposeth grace works of regeneration Yee are saued by grace saith he through faith and that not of your selues for it is the gift of God not of works least any should boast himselfe For we are his workmanship created in Christe Iesus vnto good workes that we should walke in them Now let the Church of Rome speake what are the workes of which a man mayâ— most of all boast And what are the workâ— for the doing of which we must be fashioned a new in Christ Iesus Assuredly theâ— must be the works of regeneratioÌ„ dipped died in the bloud of Christ as they speake wherefore it is euident that Pauls meaninâ— is to conclude that if we be saued by grace we caÌ„not be saued by works of regeneratioÌ„ 2 The Church of Rome confuteth anâ— condemneth in Councels derideth thiâ— doctrine that we teach that men are to bâ— iustified by the imputation of the righteouâ—nes of Christ which righteousnes is not iâ— vs but in Christ. And the Rhemists call it phantasticall iustice a new no iustice Bâ—â— herein that Church is contrary to it self foâ— it defendeth workes of supererogation anâ— works of satisfactioÌ„ of one maÌ„ for an otheâ— their ground is because the faithfull 〈◊〉 all meÌ„bers of one bodie haue fellowshiâ— one with an other therefore one may satisfie for an other Heereby it is plaine that the Church of Rome most of all defendeth that imputation of righteousnesse which most of all it hath oppugned For when one man satisfieth for an other the worke of one maÌ„ is imputed to another But what shall one maÌ„ satisfie for an other shal not Christ by his righteousnes satisfie for vs shall God accept the worke of one man for an other not acept the righteousnes of Christ for vs Truely there is greater fellowship and coniunction betweene the head and the members than of the members among themselues because they are ioyned together by meanes of the head 3 It holdeth that the guilt fault of sin may be remitted by Christ yet the temporall punishment of sinne be vnremitted but these are quite coÌ„trarie Paul saith there is now no condemnation to them that are in Christ Iesus Yet if a man were punished for his sinne after he were in Christ had the fault of sin remitted some condemnation should now remaine him And Dauid saith Blessed is the man to whom the Lord imputeth no sin therefore he to whom the Lord imputeth no sinne hath not only the guilt of sinne but also the punishment of his sinne remitted otherwise he could not be blessed but miserable And this agreeth not with gods iustice wheÌ„ the fault is quite pardoned and a man is guiltie of no sinne that then anie punishment should be laide on him And S. Augustine saith that Christ by taking vpon him the punishment of sin and not taking vpon him the fault tooke awaie both the punishment and the fault Wherefore this opinion that Christ hath taken awaie the guilt of sinne ouerthroweth al Satisfactions Purgatorie bicause the fault and guilt being taken away all punishment for sinne is also taken away 5 It teacheth that a man must alwaies doubt of his saluation and likwise it teacheth that in praying we are to call God Father which are things quite contrarie For who can truely call God Father vnlesse he haue the spirite of adoption and be assured that hee is the childe of God For if a man shall call God Father and yet in his heart doubt whether hee bee his Father or not he plaieth the dissembling hypocrite wherefore to doubt of saluation and to say Our Father c. in truth are contrarie 6 The Church of Rome maketh praier to be one of the chiefe means to satisfie for sinnes But praier indeede is an asking of pardon for sinne Now asking of pardon and satisfaction for sinne are contrary therfore by the iudgement of the Papists praier which is a satisfaction is no satisfaction And in deed let vs consider what madnesse is conteined in this popish diuinitie the poore begger commeth very hungry to the rich mans doore to craue his almes and straightwaies by his begging he will merit and deserue it The same dooth the Papist he praieth very poorely for the thing which he wanteth yet he looketh very proudly to merite no lesse than the kindome of heauen by it 7 Doubting of saluation and hope cannot agree together for hope maketh a man not to be ashamed that is it neuer disappointeth him of the thing which he looketh for And therefore it is called the anchor of the soule both sure stedfast which entreth into that which is within the vaile So that true hope and the certaine assurance of saluation goe together 8 True praier and iustification by works cannot stand together For he which praieth truely must be touched inwardlie with a liuely feeling of his owne miserie and of the want of that grace whereof he stands in need Now this cannot be in the heart of â—â—at man that looketh to merite the kingâ—ome of heauen by his workes for he that â—â—n doo this maie iustlie conceiue someâ—hat of his owne excellencie 9 Papists teach that it is great boldnes 〈◊〉 come immediatlie vnto GOD without â—â—e intercession of Saints and therefore â—â—ey vse to pray to Marie that she would â—raie to Christ to helpe them yet on the â—ontrarie when they haue so doone they â—ray to God immediatlie that he would reâ—eiue the intercession of Marie for them And thus they are become intercessors beâ—eene Marie and God Yea when they â—ffer vp Christ praying GOD to accept â—heir gifts and sacrifices the humble priest â—hat will not praie to GOD but by the â—editation of Saints is then a mediator â—etweene Christ Iesus and God his
spoken that which God out of his holie word hath opened vnto me if you finde anie helpe thereby giue God the praise therfore and carrie this with you for euer that by manie afflictions both in the bodie and the mind you must enter into the kingdome of heauen Rawe flesh is noisome to the stomacke and is no good nourishment before it be sodden and vnmortified men and women be no creatures fit for God and therefore they are to be soaked and boiled in afflictions that the fulsumnes rancknes of their corruption maie be delaied and they maie haue in them some rellish acceptable vnto God And to conclude for the auoiding of all these temptations vse this sweet praier following which that godlie saint Maister Bradford made Oh Lorde God and deere Father what shall I saie that feele all thinges to bee in manner with me as in the wicked Blind is my minde crooked is my will and peruerse concupiscence is in me as a spring of stinking puddle O howe faint is faith in mee how little is my loue to thee or thy people how great is my selfe loue how hard is my heart by reason whereof I am mooued to doubt of thy goodnes towards me whether thou art my mercifull father and whether I be thy childe or no indeed worthilie might I doubt if that the hauing of these were the cause and not the fruit rather of thy children The cause why thou art my father is thy mercifull goodnes grace and truth in Christ Iesus which cannot but remaine for euer In respect whereof thou hast borne mee this good will to bring mee into thy Church by Baptisme and to accept me into the number of thy children that I might be holie faithfull obedient and innocent and to call me diuers times by the ministerie of thy word into thy kingdome besides the innumerable other benefites alwaies hitherto powred vpon me All which thou hast done of this thy good will which thou of thine owne mercie barest to me in Christ before the world was made The which thing as thou requirest straitlie that I shoulde beleeue without doubting so wouldest thou that I in all my deedes shoulde come vnto thee as to a father and make my mone without mistrust of being heard in thy good time as most shall make to my comfort Lo therefore to thee deere father I come through thy sonne our Lorde our mediatour and Aduocate Iesus Christ who sitteth on thy right hand making intercession for mee I praie thee of thy great goodnes and mercie in Christ to be mercifull to mee a sinner that I maie indeede feele thy sweet mercie as thy childe the time oh deere father I appoint not but I praie thee that I maie with hope still expect and looke for thy helpe I hope that as for a little while thou hast left me so thou wilt come and visite me that in thy great mercie wherof I haue great need by reasoÌ„ of my great miserie Thou art wont for a little season in thine anger to hide thy face from them whome thou louest but surelie O Redeemer in eternall mercies thou wilt shewe thy compassions For when thou leauest vs Oh Lord thou doest not leaue vs very long neither doest thou leaue vs to our losse but to our lucre and aduantage euen that thy holie spirite with bigger portion of thy power and vertue maie lighten and cheere vs that the want of feeling of our sorrowe maie be recompenced plentifullie with the liuelie sent of hauing thee to our eternall ioie and therefore thou swearest that in thine euerlasting mercie thou wilt haue coÌ„passion on vs Of which thing to the ende wee might be most assured thine oath is to be marked for thou saiest as I haue sworn that I will neuer bring anie more the waters to drowne the worlde so haue I sworne that I will neuer more be angrie with thee nor reproue thee The mountaines shall remooue and the hilles shall fall downe but thy louing kindnes shal not mooue and the bond of thy peace shall not faile thee thus saiest thou the Lorde our mercifull Redeemer Deere father therefore I praie thee remember euen for thine owne truth mercies sake the promise and euerlasting couenant which in thy good time I praie thee to write in my heart that I maie know thee to bee the onelie true GOD and Iesus Christ whome thou hast sent that I maie loue thee with all my heart for euer that I maie loue thy people for thy sake that I maie bee holie in thy sight through Christ that I maie alwaies not onelie striue against sinne but also ouercome the same dailie more and more as thy children doe aboue all things desiring the sanctification of thy name the comming of thy kingdome the doing of thy will on earth as it is in heauen c. through Iesus Christ our Redeemer Mediatour and Aduocate Amen FINIS Faultes to be corrected PAg. 12. lin 8. for or reade are Pa. 15. l. 28. Autonius Antonius Pa. 21. l. 27. or are Pa. 32. l. 27. word world Pa. 46. l. 6. sowing sauing Pa. 87. l. 24. first fift P. 90. l. 17. performed perfumed p. 91. l. 8. face force p. 92. l. 22. quietnes disquietnes p. 97. l. 22. first fifth p. 121. l. 4. wise weake p. 122. l. 25. soule saile p. 124. l. 10. entire center p. 149. l. 12. worketh wotteth p. 160. 8. seduce subdue p. 160. l. 26. exhortation experience p. 161. l. 13. burned buried p. 165. l. 3. babbling bibbing p. 182. l. 25. â—â—uetous conuerted p. 183. l. 3. dimisse diminish a Mat. 25. 1 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Luk. 13. 24. A caueat to all Protestants of what estate or coÌ„dition soeuer b 2. Cor. 13. 5. Psa. 119. 59 c Act. 20. 32. 1. 2. 3. 4. Mark that there is a true faith wrought by the holie Ghost verie like sauing faith yet no sauing faith a Ro. 1. 21. Psal. 19. 1. 3. b Ro. 7. 15. c Psal. 14. 1. Rom. 3. 10. 11. d Psal. 49. 20. e Act. 14. 71. Rom. 1. 21. f Heb. 6. 4. 2. Pet. 2. 23. g Matt. 22. 14. Luk. 13. 34. Prov. 1. ver 24. Iohn 9. 41. Luke 14. 6. h Psa 27. 8. i He. 10. 26 Act. 1. 16. 17. k 1. Sam. 29 21. l Gen 4. 13. m Eus. li. 8. cap. 17. 18. Socrat. lib. 3. ca. 11. o Act 2. 37. Rom. 8. 15. p Mark 6. 20. 26 q Mat. 27. 19. 24. r Mat. 27. 3. Heb. 12. 17 s Gen. 27. 38. 27. 41. 28. 9 t Exo. 8. 8. Math. 7. 7. u Gen. 4. 4. 1. Sa. 31. 4. Mat. 27 5. x 1 Re. 21. 27. 29. y Ex. 9. 27. Num. 22. 34. z Num. 23. 10. a Num. 11. 13. b Num. 11. 33. Psa. 78. 31. c Isa. 7. 11. 1 d Luk. 8. 13 2 3 e Iob. 13. 15 f Hâ—b 6. 4. Math. 13. 20. g 2. Pet. â— 14. 1. Ioh. â— â— Luke 1. 〈◊〉 Esa. 60.