Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_v	eat_v	true_a	5,199	4	5.6109	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10958	The faith, doctrine, and religion, professed, & protected in the realme of England, and dominions of the same expressed in 39 articles, concordablie agreed vpon by the reuerend bishops, and clergie of this kingdome, at two seuerall meetings, or conuocations of theirs, in the yeares of our Lord, 1562, and 1604: the said articles analised into propositions, and the propositions prooued to be agreeable both to the written word of God, and to the extant confessions of all the neighbour churches, Christianlie reformed: the aduersaries also of note, and name, which from the apostles daies, and primitiue Church hetherto, haue crossed, or contradicted the said articles in generall, or any particle, or proposition arising from anie of them in particular, heereby are discouered, laid open, and so confuted. Perused, and by the lawfull authoritie of the Church of England, allowed to be publique.	Rogers, Thomas, d. 1616.; Rogers, Thomas, d. 1616. English creede.	1607 (1607)	STC 21228; ESTC S116041	208,079	284

world The spirituall was giuen vnto them afterward in their second birth through the word The life carnall and corporall is common to all men good and badde and is maintained and preserued by earthly and corruptible Bread common also to all and euery man The life spirituall is peculiar onely to Gods elect and is cherished by the bread of life which came downe from heauen which is Iesus Christ who norisheth and susteineth the spirituall life of Christians being receiued of them by Faith Which spirituall Bread that he might the better represent hee hath instituted earthly and visible Bread and wine for a Sacrament of his Body and Blood Whereby he doth testifie that as verily as wee receiue the Bread with the hands and chewe the same with the teeth and tongue to the nourishing of this life temporall euen so by faith which is in place of hands and mouth to the soule wee verily receiue the true Body and the true blood of Christ our onely Sauiour to the cherishing of the spirituall life in our soules And heerein there is a goodly consent with the most of the reformed Churches and vs The aduersaries vnto this truth Ioyntly we withstand the aduersaries thereof whosoeuer as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries which thinke the Body of Christ so is present in the supper as his said Body with bread and Wine by one and the same mouth at one and the same time of all and euery communicant is eaten corporally and receaued into the Belly The Metusiastes and Papistes which beleeue the substance of bread and Wine is so changed into the substance of Christ his body as nothing remaineth but the reall Body of Christ besides the accidents of Bread and wine The Symbolists Figurists and Significatists who are of opinion that the faithfull at the Lords supper doe receiue nothing but naked and bare signes 5. Proposition To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrarie to the ordinance of Christ. The proofe from Gods word The true and lawfull vse of this Sacrament hath bin afore set downe And there it may suffice vs to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten the cuppe should onely be giuen drunken and all this done in remembrance of Christ And so also testifie the Churches reformed Adversaries vnto this truth But contrarie to the institution of Christ the Papistes abuse this holy Sacrament For They reserue the same and not only so but take it to be a Catholike a pious and a necessarie custome so to reserue it and besides they thinke euery peece and particle of the Sacrament so reserued is the very Body of Christ They carrie it about both vnto sicke folkes Hence saith the Festiuall As often as any man seeth that Body at Masse or some other good praier in worship of his soueraigne Lord. And also thorough cities and townes For whensoeuer the Pope goeth any iourney the Sacramentall bread is carried before him on an ambling Iennet as the Persian kings haue before them carried their Orsmada or holy fire In Spaine euen at this day in the time of the peace between the two mightie Kings of great Brittaine and Spaine those English men as meeting the Sacrament in the streetes will neither doe reuerence therunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloody Inquisition They worship it and for the same haue ordained a certaine set and solemne Feast called Corpus-Christi-day on which the Sacrament is borne about lifted vp and most idolatrously adored 29. Article Of the wicked which doe not eate the Body and blood of Christ in the vse of the Lords Supper The wicked and such as be voide of a liuely faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drinke the siigne or Sacrament of so great a thing The proposition The wicked and such as be void of a liuely faith doe not eate the Body nor drinke the Blod of Iesus Christ in the vse of the Lords Supper The proofe from Gods word S. Paul doth shewe how the Supper of the Lord is receiued of some worthily which do examine and iudge themselues and discerne the Lords Body as also doe abstaine from the table of deuills How these doe participate of the Body and blood of Christ it hath alreadie bin shewen in the last mentioned article prop. 4. Againe of others the same is vnworthily receiued that is to say which themselues doe not examine nor iudge neither discerne the Lords body and doe communicate at the Table of the Lord and at the Table of deuils These may receiue the Sacrament but not the true Body of Christ. The reasons be for that They lacke the wedding garment which is Faith and the righteousnesse of Christ. They are no members of the true Church the Head whereof is Iesus Christ They haue no promise of heauenly refreshing because they are without a liuely faith Therefore they procure vnto themselues most heauie punishements as diseases death guiltines of the Body and Blood of Christ and therewith damnation Of this iudgement be other Churches Christian and reformed besides Errors adversaries vnto this truth The adversaries of this dorine are The Vbiquitaries both Lutheran and Popish they saing the very Body of Christ at the Lords Supper is eaten aswell of the wicked as of the godly these affirming that al Communicants badde and good doe eate the very and naturall Body of Christ Iesus they saying that the true and reall Body of Christ In With Vnder the bread and wine may be eaten chewed and digested euen of Turkes which neuer were of the Church these maintaining that vnder the forme of Bread the same true and reall body of Christ may be deuoured of Dogs Hogs Cats and Rats 30. Article Of both kinds The cuppe of the Lord is not to be denied to the lay people For both the parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to al Christian men The Proposition The people must be partakers not only of the Bread but also of the Wine when they approach vnto the Lords Table The proofe from Gods word OVr Lord and Sauiour Christ hath instituted his Supper as he will haue not only the Bread but also the Cup to be deliuered vnto all Communicants So find wee in the word of God namely That the Bread must be giuen to All and eaten of All The Cup is to be giuen to All and to be

and by thy feete all the Angels Archangells Patriarches Prophets Apostles Euāgelists Martyrs Confessours Virgins Widdowes Infants heale thee The Minister therof vsually is a priest but may be any other Christian. The effect of annoiling is to purge and put away veniall sinnes committed by mispending of our senses as also sinnes forgotten In this antichristian doctrine many errors be contained For In respect of the matter the Papists make of greasie matter a spiritual ointment whereas there is none ointment spirituall but the holy Ghost In respect of the forme the onely propitiator and mediatour betweene God and man Christ Iesus is blasphemed and the merit and power of his death ascribed vnto greasie oile Besides Christ is not acknowledged for the onely Sauiour of mankinde and Physitian of our soules but other Physitians be called vpon besides him In respect of the minister they hold how any mā hath power to forgiue sinns which belongeth vnto God alone also that other men yea women and not the minsters of the word onely may be minsters of the Sacraments In respect of the effect they teach vs which is vtterly vntrue that neither all sinnes be mortall nor that Christ hath cleansed such as be his from all their sinnes by his pretious blood 10. Proposition The Sacraments are not to be abused but rightly to be vsed of vs all The proofe from Gods word In the word of God the right vse of the Sacraments and the ends of their institution are euidently set downe For Concerning Baptisme Christ hee saith Teach all nations baptizing them c Hee that shall beleeue and be baptized shall be saued Touching the Lord his Supper saith our Sauiour of the Bread take eate c. and of the Cup Drinke yee all of it and S. Paul The cup of blessing which wee blesse is not the communion of the blood of Christ The bread which wee breake is not the communion of the body of Christ This truth doe the Chruches reformed by their Confessions subscribe vnto The errors adversaries vnto this truth Then greatly doe they sinne who either doe not vse the Sacraments either at all as doe the Schwenfeldias or minister them but vnto whome they list so is Baptisme of the Seruetians and Anabaptists ministred onely vnto elder persons denied vnto Infants and so is the same Sacrament of the Marcionites ministred vnto single persons but denied vnto married folkes or doe abuse them So abused is baptisme by them who baptise things without reason yea some times without life or sense so haue the Papists baptized both Bells and Babels as the greater Bell of S. Iohn de Lateran at Rome by Pope Iohn the 14. who named it Iohn after his owne name and the great Bell of Christ church in Oxford which D. Tr●sham the Vice chancellor named Mary Babells as the Duke of Aluar cheife Standare which hee vsed in the Lowe countries was baptized by Pius Quintus An. 156● and called Margaret by the said Pope and so the Cataphrygians baptized the dead bodies of men Againe Baptisme was Baptized by the Marcionites when they baptized the liuing for the dead also by the No●uatian and Papists when they rebaptized infants afore baptized as they tearmed them by Heretikes And so abused was the Lords Supper by certaine Heretikes condemned in a Councell at Carthage whose manner was to thurst the Sacrament into the mouthes of dead men and is by the Papists whose gift is to vse it magically as a salue against bodily si●knes and aduersitie also to carrie the same about pompously and superstitiously in the open streetes to be adored of the beholders 11. Proposition All which receiue the Sacraments receiue not therewithall the things signified by the Sacraments The proofe from Gods word Wee read in the holy Scripture that Some persons doe receiue the Sacraments and the things signified by the Sacraments which are the remission of sinnes and other spirituall graces from God and so receiued was the Sacrament of Baptisme of Cornelius and the Lords Supper of the good disciples and the godly Corinthians Some againe receiue the sacraments but not the things by them signified so receiued was Baptisme of Sunon Magus and the Lords Supper of Iudas and so receiue the Atheists Libertines and impenitent persons And some receiue not the Sacraments at all and yet are partakers of the things by the Sacraments signified such a communicant was the Theife vpon the Crosse This maketh vs to conceiue well both of those men and womē which would and yet cannot communicate in the publike and Christian assemblies and of the children of Christian parents which depart this world vnbaptized Furthermore it is apparent how Saluation is promised to such as are baptized yet not simply in respect of their baptisme but if they doe beleeue Againe S. Paul faith whosoeuer shall eate the bread or drinke the cuppe of the Lord Vnworthily shall be guiltie of the body and blood of Christ And this the purer Churches euery where doe acknowledge The adversaries vnto this truth The Papists therefore be in a wrong opinion which deliuer that The Sacraments are not only Seales but also causes of grace and The Sacraments doe giue grace euen because they be deliuered and receaued ex opere operato 26. Article Of the vnworthinesse of the Ministers which hinder not the effect of the Sacraments Although in the visible Church the euill be euer mingled with the good and sometime the euill haue chiefe authoritie in the ministration of the word and Sacraments yet forasmuch as they doe not the same in their owne name but in Christs and doe minister by his commission and authoritie 1 wee may vse their ministerie both in hearing the of God and in the receiuing the Sacraments Neither is the effect of Christs ordinance taken away by their wickednes nor the grace of Gods gifts diminished from such as by faith and rightly doe receiue the Sacraments m●nistred vnto them which are effectuall because of Christs institution and promise although they be ministred by euill men Neuerthelesse it appertaineth to the discipline of the Church that 2 enquirie be made of euill ministers and that they be accused by those that haue knowledge of their offenses and finally being found guiltie by iust iudgement be deposed The propositions 1. The effect of the word and Sacraments is not hindred by the badnes of ministers 2. Euill Ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church 1. Proposition The effect of the word and Sacraments is not hindered by the badnes of Ministers The proofe from Gods word OF the ministers ecclesiasticall the Church is to conceiue neither to sinisterly as though their vnworthines could make the word and Sacraments the lesse effectuall to such as worthily doe heare and receiue them nor on the

is giuen taken and eaten in the Supper onely after an heauenly and spirituall manner and the meane wherby the Body of Christ is receiued and eaten in the Supper is Faith 5 The Sacrament of the Lords Supper was not by Christs ordinance reserued carried about lifted vp or worshipped The Propositions 1. The supper of the Lord is a signe of the loue that Christians ought to haue among themselues 2. The Lords Supper is a Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and Blood of Christ. 3. The Bread and Wine in the Lords Supper be not changed into another substance 4. The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort 5. To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrary to the ordinance of Christ. The Propositions 1. Proposition The Supper of the Lord is a signe of the loue that Christians ought to haue among themselues The proofe from Gods word THe Supper of the Lord is a token of the loue that Christians ought to haue among themselues For which cause it is called the Lords table the Lords Supper a communion of the body of Christ and they that partake thereof though they be manie yet are but one bread and one body This is the doctrine of all Christian Churches The errors adversaries vnto this truth So thinke not those men who either with heretike Hamant denie the vse of the Lords Supper to be necessarie or with the Rhemists raile on it and the Protestants that vse the same calling it a prophane and detestable Table the Cuppe of deuills 2. Proposition The Sacrament of the Lords Supper is Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and blood of Christ. The proofe from Gods word The Sacrament of the Lords Supper is to all Christians a Sacrament of our redemption by Iesus Christ. For. This is my blood of the newe Testament which is shedde for many for the remission of sinnes this is my body which is giuen for you c. This cuppe is the newe Testament in my blood which is shedde for you saith our Sauiour And to such as receiue the same worthily and by Faith it is the partaking of the Body and Blood of Christ This is a truth openly both maintained testified by the neighbour Churches Errors Adversaries to this truth Diuersly hath this proposition bin oppugned For Some either denying or not acknowledging the benefite of so heauenly a Sacrament doe say how It is to be receiued onely for obedience sake to the princes commandement but is of none effect to the perfect ones An opinion of the Families It doth neither good nor hurt to the receiuers The Messalians error It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists It is no signe assuring vs that all our sinnes through Christ are pardoned For onlie veniall and mortall sinnes are thereby remitted and we must alwaies doubt of the forgiuenesse of our sinnes say the same Papistes Others doe teach that It can profit such as haue no faith as Babes and Infants in which error be the Russians yea the dead bodies of men It can benefit such as receiue it not at all if on there behalfe it be administred as persons absent vpon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papistes defend 3. Proposition The bread and VVine in the Lords Supper be not changed into another substance The proofe of Gods word Transsubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord we do vtterly deny and the reasons moouing vs thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drinke hencefoorth of this fruite of the Vine saith our Sauiour Christ Which fruite had it really bin either the Blood or by way of concomitance the very Body and blood of Iesus Christ then our Lord had eaten himselfe which is not only blasphemous to be spoken but also impossible to be done and directly against the word of God where commandement is often giuen that the blood with flesh not of Beast much lesse of man must not be eaten The heauen must containe Iesus Christ vntill the time that all things be restored saith S. Peter If Christ therefore corporally according to his humanitie be in heauen then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cuppe not the reall Blood of Christ you shewe the Lords death till he come saith S. Paul Therfore hee is not come which hee must be being vnder the formes of Bread and Wine Transubstātiatiō besides ouerthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods word comming vnto the element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatrie For from hence proceeded the Reseruation of the Transubstantiated bread for sundrie superstitious purposes hence the adoration of the Bread euen as God himselfe and that both of Priest and people hence the carrying about in pompous procession of the wafer-God and hence the Popish feast called Corpus Christi-day The right consideration hereof hath mooued all the Churches reformed to shewe their detestation hereof both by their Sermons and wrightings The adversaries vnto this truth Abhominable therefore be the Popish errors viz. that In the Eucharist there is n●t the substance of Bread and wine but onely the meere accidents and qualities Substantially and really the Body and Blood together with the soule and diuinitie of our Lord Iesus Christ and therefore Christ is contained in the Sacrament Eucharisticall Vnder each kind and vnder euery part of each kinde seuerally whole Christ is comprised After the consecration in the wonderfull Sacrament of the Eucharist the Body and blood of our Lord Iesus Christ is and that not onely in the vse while it is taken but afore also and after in the Hosts or consecrated peices reserued or remaining after the Communion In the holy Sacrament Christ the onely begotten Sonne of God is to be adored with the very worship of Latria Marcus also that detestable heretike held that the wine of the Lords Supper was conuerted into blood 4. Proposition The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort The proofe from Gods word The regenerate haue in them a double life one carnall the other spirituall The life carnall and temporarie they brought with them into this

Test. Rhem. an marg ● 258. l Horum B. Virg. S. Mar. secundum v●um Sarum m Cerem lib. ● tit 7. n Breviar secundum Sarum a Mark 5.36 b Act. 10.43 c Act. 13.39 d Rom. 1.16 e Rom. 4.5 f Rom. 10.4 g Gal. 2.16 h Gal. 3.8 9. i Eph. 2.8 k Phil. 3.8 9. l Confess Helv. ● cap. 16. Basil. ar 8. Bohem. c. 6 7. Gal. ar 20. Belg. ar 22. August ar 4. Saxon. ar 3.8 VVittemb ar 4. Suev cap. 3. a Matth. 27.24 b Act. 12.1 c Act. 26.26 d Iam. 2.19 e Canis catech c. 1. Vaux catec ● 1. Test. Rhem. an Rom. 4.14 1. Tim. 3.15 f Conci● Trid. sess 6. cap. 9. Test. Rhem. an Rom. 5.1 g 2. Tim. 1. h Bale myst of iniquit p. 53. i Act. 15.1 k Euseb. l. 3. c. 24. l Test. Rhem. an Luke 7. marg Luk. 10.28 Ioh. 3.18 Iames 2 2● m Russie Comm. vveale cap. 23. n Catech. c. 3. o De fo●atu● S. con●●●● lib. ● c. 2● p Tost Rhem. an Act. 8.18 q Jsidor c●y● l. 8. c. de haeris r Conci Trid. sess 6. c. 16.7 s Calvin contra Osiand epist. fol. 303. 〈…〉 epist. 1. t Displ●y in A●lens confess a Psal. 14.2 3. Psal 53.2 and 51.4 Rom. 5.12 b Act. 2.30 Act. 3.25 Act. 13.32 2. Tim. 1.1 c Ioh. 17.2 Rom. 6.23 1. Ioh. 5.11 Reuel 2.10 d Gal. 3.11 12. e Rom. 4.1 2. Gal. 3.6 Heb. 11.17 f Act. 2.44 c. g Act. 8.12 h 1. Tim. 1.14 16. Act. 22.16 Phil. 3.6.9 i Act. 8.36 k Act. 16.31 c. l Eph. 2.4 5 c. m Confess Helvet 2. c. 16. Basil. ar ● Bohem. c. 7. Gal. ar 22. Belg. ar 24. August ar 6.26 a Mat. 5.21 c. b Math. 15.2 c 2. Tim. 1. d Act. 15.2 e Gab. Biel. l 2. dist 27. q. 1. f Concil Trid. sess 6. can 32. g Petrus a Solo asser cath de bonis oper a Math. 5.16 Ioh. 15.12 Phil. 2.14 c. 1. Thess. 4.3 c 2. Tim. 2.19 b Iames 2. c Math. 5.22.28 Act. 24.16 d Math. 5.5 Mark 10.29 30. 1. Tim. 4.8 e Math. 7.21 and 10.32 Luke 14.13 14. Rom. 2.10 f Esa. 59.1 2. Ioh. 9.31 1. Ioh. 3.21 g Deut. 28.15 c. Ier. 5.25 Rom. 13.2 h Math. 10.33 Math. 21.41 c. 1. Cor. 6.9 10. Heb. 12.14 c. 25. Reuel 21.8 i Confess Helvet 2. c. 16. Basil. ar 8. Bohem. c. 7. Gal. ar 7. Belg. ar 24. August ar 6. 26. Saxon. ar 3.5.6 VVittemb c. 7. Suevica c. 4. a Iren. Theodor. b Iren. l. 1. c. 23. c Epiph. l. 3. d August contr Pet. l. 1. c. 24. e Cl. Alex. str l. 3. Epiphan f Theodor. g Spar. disco p. 13. h Constitut. Othonis de concub Cler. rem●nendi● i Philast Iren. k Eus. l. 6. c. 38. l August m D. Bernard sup Cant. ser. 65 n Display H. 5. b o Concil Const. sess 19. Coch●ens hist. Hussi l. 2. p. 74. p Pol. of the Turk Emp. c. 24. q Mat. 7. 23. a Rom. 8.8 b Gal. 5.6 c Tit. 1.15 d Heb. 11.6 e Math. 6.22 f Luk. 17.10 g Rom. 7.14 h Rom. 8.23 i Gal. 5.17 k Confess Helv. 1. cap. 16. Basil. ar Bohem. c. 7. Gal. ar 22. ● Belg. ar 24. August ar 26. Saxon. ar ● 5.6 VVittemb c. 7. Suev c. 4 a Iren. l. 1. c. 1. b Epiphan c Tapp p. 188. d Andrad de fide lib. 3. e Tapp p. 189. f Tapp ibid. g Bulling cont Anabap. l. 4. c. 3. h Display L. 6. ● a Math. 7.16 b Math. 3.12 c Ioh. 13.35 d Luk. 6.36 Eph. 1.1 1. Ioh. 3.10 e Iam. 2.18 1. Pet. 1.17 Eph. 4.17 f Confess Helvet 2. c. 16. Basil. ar 8. Bohem. c. 7. Gal. ar 22. Belg. ar 24. Saxon. ar 3. VVittemb c. 7. Suevica c. 4. a Math. 6. 7. b Test Rhem. an Rom. 2.6 1. Cor. 3.8 2. Cor. 5.10 Heb. 6.10 Iam. 2.22 c Concil Trid. sess 4. c. 3. d Concil Trid. sess 6. can 32. a Math. 7.16 b Math. 12.33 Luke 6.43 c Ioh. 15.4 d Rom. 11.17 23. e Rom. 5.10 f Eph. 2.3 g Confess Helv. 2. cap. 15. Aug. ar 20. a Andrad de Fide lib. 3. b Tapp p. 189. c Clem. Alex. strom lib. 2. a Eph. 4.22 b Rom. 8.10 c Eph. 2.2 d Rom. 5.8 e Tit. 1.15 f Confess Helv. 2. c. 16. Bohem. c. 7. Belg. ar 23. August ar 4.20 Saxon. ar 3. 8. VVitt. ar 5. a Test. Rhem. an Act. 10.2 b Concil Trid. sess 6. c. 10. c Andrad de Fide lib. 6. a Wherefore haue we fasted and thou seest it not we haue punished our selues and thou regardest it not Esa. ●8 3 Did you fast vnto me Zach. 7.5 They haue their reward Matth. 6.16 b He that turneth away his eare from hearing the Law euen his praier shall be abominable Prou. 28.9 When thou pr●iest be not as the hypocrites c. they haue their reward Matth 6.5 c Take heede that ye giue not your almes before men c. they haue their reward Math. 6.1 2. d Will I eate the flesh of Bulls or drink the blood of goates Ps. 50.13 Bring me no more oblations in vain incense is an abomination vnto me c. Esa. 1.13 He that killeth a bullocke is as if he slue a man hee that sacrificeth a sheepe as if he cut off a dogges necke he that offereth an oblation as if he offered swines blood he that remembreth incense as if he blessed an idol Esa. 66.3 e Lord Lord haue we not by thy Name prophecied and by thy Name cast out deuills and by thy Name done many great workes Then will I professe to them I neuer knew you depart from me ye that worke iniquitie Matth. 7.22 23. f Whatsoeuer is not of faith is sinne Rom. 14.23 Vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Tit. 1.15 Without faith it is vnpossible to please God Heb. 11.6 g Confess Hel. 2. c. 15. 16. Bohe. c. 7. Belg. ar 23. August ar 4.20 Saxō ar 3. 8. VVittemb ar 5. Concil Trid. sess 6. an 7. a Iosh. 1.7 Ezek. 20.19 b Mark 9.7 c Matth. 5.19 d Mark 7.7 e Matth. 28.20 f Ioh. 10.25 g Coloss. 2.20 h Jbid. 23. i 1. Tim. 4.1 k Gal. 1.8 l Confess Helv. 2. c. 16. August ar 20. Basil. ar 10. Gal. ar 24. Belg. ar 12. Sax. ar 3.17 a In his Asser. catholic fidei b Aanot. marg Luk. 10.35 1. Cor. 9.23 2. Cor. 8.14 c Concil Trid. sess 6. c. 10. a Matth. 5.19 b Marke 7.7 c 2. Tim. 3.16 17. d 1. Tim. 1.17 e Confess Helv. 2. c. as in the former prop. a Test. Rhem. an 2. Cor. 8.14 b Confess Aug. ar 20. c Pet. à Solo assert Cath. de Lege a Matth. i. 20 b Luk 1.36 c 1. Ioh. 3.8 d Heb. 4.15 e 1. Pet. 2.22 f 2. Cor. 5.21 g 1. Ioh.

Masse ar 1.3 Saxon. ar 14. VVittemb c. 19. Sue c. 19. a Leon. Ram. Confess an 1580. b Theodores eccles hist. c What can the Protestant churches afford you c. the comunio O poysoned Cup better it were for you to eate so much Ra●sbaine then that pulluted bread and to drinke so much Dragons gall or Vipers blood then that sacralegious wine Garnish of the soule c. printed at Autu an 1596. by Ioach. Tro. d Catech. Trid. e concil Trid. ses 6. cap. 9. f Al. Guag de relig Moscouit p. 268. g Concil Carthage 3. can 6. a Matth. 26.29 Marke 14.25 b Gen. 9.4 Leuit. 17.14 c Act. 3.21 d 1. Cor. 11.20 e Confess Heluet 1. ar 22. 2. c. 21. Basil. ar 6. Bohem. c. 13. VVittemb c. 19. a Concil Trid. ses 3. c. 3. b Test. Rhem. annot Matth. 26.26 Concil Trid. ses 3. c. 3 Vaux Catech. c. 4. d Concil Trid. ses 3. c. 4. Concil Trid. ses 3. c. 5. f Epiphan hoeres 34. a 1. Pet. 1.23 b. Iohn 6.51 c Iohn 6.35 d Confess Heluet 1. ar 22. and 2. c. 21. Basil. ar 6. Bohem. c. 13. Gal. ar 36. Belg. ar 35. a Aliqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugimus sed in cognatum delabimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pani et vino substantiam equidem relinquendo sed corporale Christi corpus ita co●duniendo at substantia substantiam vel localiter vel definitiue vel repletiue vel omnibus istis modis simul contineat quod ipsum Profect̄ milest aliud quam Transsubstantiationis quoddam quasi inuoluctus c. Iezler de diutur belli Euchar. p. 18. a. b After Consecration there is neither bread no● wine left in this Sacrament saith Vaux in his catech By vertue of the words of Consecration the substance of bread is turned and changed into the verie bodie of Christ and the substance of wine is turned into the blood of Christ the holy Ghost working by a diuine power So that Christ is wholy vnder the forme of bread and in euery part of the Host being broken Christ is wholy Also vnder the forme of wine and euery part thereof being separated Christ is wholy Canis catech c. 4. Romanenses 〈…〉 sororem plurimorun error●m matrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezl●● ●edi●tior belli 〈◊〉 p. 31. a Matth 26.28 Marke 14.22 Luke 22.19 1. Cor. 10.16.11.2 b Matth. 26.27 Marke 14 23. Luke 22.17 1. Cor. 11.25 c Luke 22.19 1. Cor. 11.24.25 d Confess Heluet 2. c. 21. Basil. ar 6. Bohem. c. 13. August de Missa ar 1. Sax. ar 14. VVittemb c. 19 a Concil Tri● ses 3. c. 6. b Jbid. can 4. c Festiual 4. Sermons fel. 169. b d See cerem Pontif. lib. 1. When the Pope goeth from one people to another hee sendeth before him yea and sometime a day or two daies iourney his Sacrament vpō an Horse carrying at his necke a little Bell accompanied with the scum and baggage of the Romaine Court. Thether goe the dishes and spits old shoes caldrous and kettles and all the scullerie of the Court whores and Iesters Thus the Sacrament arriueth with this honorable traine at the place whether the Pope is to come it there awaiteth his comming And when the maister is knowne to approch neere the people it goeth foorth to receaue him So Cyp. Valera a Spaniard in his treat of the Pope and his a●ct p. 17. e Act of the peace c. an 1604. ●r 2. to the end touching a Moderation c. f Concil Trid. ses 3. c. 3. a 1. Cor. ii 28 b Ibid. 29. c Cor. 10.21 d 1. Co. 1138.39 e Ibid. 38.31 f Ibid. 29. g 1. Cor. 10.21 h Matth. 22.11.21 i Ephes. 4.15 c. k Iohn 6.35 l 1. Cor. 11.27 m Confess Heluet 1· in the declar of the L. Supper Heluet 2. c. 21. Basil. ar 6. Bohem c. 13. Gal. ar 37. Belg ar 37. a S●ur Antip. 4. par 1. p. 58. b Test. Rhem. annot 1. Cor. 11.27 d Alex. Hales par 4. q. 45. D. Thom. par 3. q. 8. ar 3. c So reporteth Sturmius in his Antipap 4. par 2. pag. 106. a Matth. 26.26 Marke 14.22 Luke 22.19 1. Cor. 10 16 1●.25 b Matth. 26.27 Marke 22.17 1. Cor. 10.16.11.25 c Confess Heluet 1. ar 22. 2. c. 21. Bohem. c. 13. Gal. ar 36.38 Belg. ar 35. August de Missa ar 1.2 Saxon. ar 15. VVittemb c. 19. Suc. c. 18. a Gal. 3.15 b Epiphan c Philastrius d August de hares e ● Faber de relig Moseo f Epiphan g Theodores h Epiphan i Leo scr 4. quadrages k Concil Trid. ses 5. cap. 1. ses 21. can 1.2.3 l Censura Colon pag. 289. m Jbid. pag. 283. n Concil Constan ses 13. o Surius co ment an 1501. pag. 31. p Catech. Trid. q Ibid. r Theodores See Ar. 2. pr. 4.22 pr. 1.2.28 pr. 2. b Act 20.28 Rom. 5.6 c. Gal. 3.13 1. Cor. 6.28 1. Pet. 1.18.19 c Acts 10.43 Rom. 3.25 Heb. 9 12. c. 28. 1. Iohn 2.2 1. Iohn 4.10 d Iohn 1.29.4 Pet. 3.18 1. Iohn 1.7 e Confess Heluet 1. ar 11. 2. cap. 11.15 Basil. ar 4. Bohem c. 6. Gal. ar 13.16.17 Belg. ●r 20.22 August ar 34. Saxon. ar 3. VVi●●emb c. 2.5 Sue c. 2.3 a Epiphan b D. ●ren ●1 c. 29. c D. Hieron ad Marcel l. 2. d D. Cipr. l. b. 4. epist. 2. e Bulling contra Anabap. l. 2. c. 13. f Holins chron fol. 1299. g Dial. of Diues Pauper 6. com h Iesuits catec 1. B. c. 10. p. 28.6 i Confor S. Fr. k p. Mornaeus tract de eccles c. 9. l Iesuits catec 1.8 c. 10. m Dial. of Diues pauper 6. com c. 10. n Dionis Carth. d● 4. hom Nouis ar 50. o Iest. Rhem. annot marg p. p. 258. p Ibid. annot Matth. 10.12 q Vaux catech c. 4. r See ●r 22. pr. 2. a Test. Rhem. ann Mat. 24.15 b Concil Trid. ses 22. can 3. Cat. ●rid Euch. s. c Concil Trid. ibid d. Catech. Trid. ibid. e Concil Trid. ses 3. can 4. f Concil Trid. ses 22. can 3. g Hovvl 7. reas h Concil Trid. ses 21. c. 3. ses 22. can 5. i Ibid. ses 3. c. 5. k Albert. Mag. de sacr Euchar. Hovvlets 7. reas l Thou shalt not bowe to them nor serue them Exod. 20.5 m Heb. 9.12 c By his owne blood entred hee in once vnto the holy place c. He was once offered Jbi● 28. n Heb. 7.27 he offered vp himselfe o Heb. 9.22 without shedding of blood is no remissiō p Heb. 9.27 Jt is appointed vnto men that they shall once die q Heb. 11.6 without faith it is vnpossible to please God r Luke 22.19 1. Cor. 11.25 s 1. Pet. 1.18 19. t Confes. Heluet 1. ar 22. and 2. c. 10.21 Basil. ar 6. Bohem. c. 13. Belg. ar 35. Aug. de Missa ar 13. Saxo. ar

generalitie doe allowe the doctrine of our Church being called by authoritie to acknowledge their assent vnto euerie Article thereof in particular they doe not a little debase the estimation of this doctrine of our● and shewe themselues but too apparent and professed disseruors from the same And though all of them doe and will approoue some yet not one of them will subscribe vnto all and euery of the Articles For vnto the Articles of religion and the Kings Supremacie they are willing to subscribe And they may subscribe as afore hath beene noted vnto such of them as containe the summe of Christian Faith and the doctrine of the Sacraments But vnto the same Articles for number 39. agreed vppon in this Conuocation at London an 62. they neither will nor dare nor may subscribe For neither the rest of the Articles in that booke nor the Booke of common prayer may bee allowed no though a man should be depriued from his ministerie for it say the sayd Brethren in a certaine Classical decree of theirs The late Politician is not affraide to mooue the high and most honorable Court of Parliament that Impropriations may bee let to Ferme vnto Incumbent ministers viz. which faithfullie preach in the Churches the true doctrine of the Gospell according to the Articles of religion concerning Faith and Sacraments meaning that such Ministers as preach the same doctrine if they proceed to the rest of the Articles Concerning either Conformitie in externall and ceremoniall matters or Vniformitie in other points of doctrine contained in that booke should not be partakers of that benefit or of Benefices Impropriat 31. If it be demaunded what the causes may be why they will vnto some but will not vnto all or why they will vnto those Articles which concerne Faith and the Sacraments but will not vnto the rest subscribe The reasons hereof be two whereof The one is for that in their opinion there is no Law to compell them to subscribe vnto all For say the brethren resiant I know not where Wee haue alwaies beene readie to subscribe to the Articles of religion concerning the doctrine of Faith and of the Sacraments which is all that is required by Lawe Also the Brethren in Deuonshire and Cornewale Wee are readie say they to subscribe to the third which concerneth the booke of Articles of religion so farre as wee are bound by Statute concerning the same viz. as they concerne the doctrine of the Sacraments and the confession of the true faith And the 22 London Brethren tell K. Iames to his head how the Subscription which he calleth for is more then the Lawe requireth Their other reason is because as the Lincolnshire doe say sundry as the London Brethren affirme many things in that booke be not agreable but contrary to Gods word 32. If these things be true which they doe alleadge surely then are those men to be chronicled for the Faithfull the godly and innocent Brethren indeede whome neither present Benefices can allure nor the angry countenance and displeasure of a king euen of the puissant and powerfull king of great Brittaine can force to doe any thing at his beck and pleasure either against Lawe or for which there is no law and who had rather to forgoe all their earthly commodities liuings yea to goe from their charges and ministery and to expose themselues their wiues and children to the myseries of this world grieuous for flesh and blood to endure then to approoue any thing for true and sound by their hands which is opposite or not agreeable to the reuealed will and Scriptures of God But if these allegations of theirs be but weake and sinfull surmises or rather apparently most false scandalous and slaunderous imputations to their Prince their mother Church and this State then doubtlesse as they euen Christians now liuing cannot but take them so the ages to come will euerlastingly note and censure them both for disloyall Subiects that so traduce a truly and most christianly religious King il deseruing children that so abuse their honourable and reuerend Fathers and superiors of State and authority turbulent spirits not peaceable men which raise such broiles troubles and diuisions in the Church and kingdome the issues whereof no tongue can foretell and are fearefull being thought of without cause and finally neither faithfull nor godly Preachers but vngodly broachers of vntruthes and slaunders and the very authors and fautors of horrible cōfusion faction in Gods Church whose peace they shold seek promote euē with their deerest blood 33. Since the Statute for Vniformitie in rites and doctrine was first enacted moe then 35. yeeres haue passed in all which space neither the Brethren nowe being nor the Brethren afore them liuing haue hetherto shewen of the 39. Articles for names and titles Which for number Howe manie the Articles be which ecclesiastical Ministers necessarily must howe many which they may not or neede not vnlesse they list subscribe vnto which I am sure they or some of them at one time or other would haue expressed had the Lawe fauored their recusancie and they beene able to haue iustified their Maxime which is That they are not compellable by subscription to approoue them all Againe since the first establishment of that Statute Lawe the most reuerend Fathers and truely reformed Ministers of this Church sound for iudgement profound for learning zealous for affection sincere for religion faithfull in their Churches painefull in their charges more profitable many waies of as tender consciences euery way as any of these Brethren combined according both to their bounden duties and as they are perswaded to the very purport and true intent of the said Statute haue alwaies both with their mouthes acknowledged and with their pennes approoued the 39. Articles of our religion for truthes not to bee doubted of and godly Yea and the Brethren too themselues which nowe so scrupulouslie when they are orderly called thereunto doe holde backe their hands and will subscribe but choisely vnto some of them euen they with their mouthes which is equiualent and all one haue that according to the Statute or else their liuings be void vpon their first entrance into all and singular their ecclesiasticall benefices openly both read and testified their consent vnto the said Articles for number euen nine and thirty acknowledging them I say all of them to be agreeable to Gods word whereof the people in there seuerall charges be ready witnesses to testifie so much before God the world 34. Againe of these Brethren that will subscribe but vnto which they please of these Articles there be some who faine would beate into mens heads if they could tell howe to make it credible that the Doctrine of our Church is altered from that it was in the raigne of Queene Elizabeth But this assertion being too grosse egregiouslie vntrue and no way iustifiable they secondly giue out and report so industrious be they to inuent newe shifts to

of the virgine onely but by the seede of man too so said Ebion and Carpocrates 6. The flesh of Christ was spirituall and his soule carnal so dreamed the Valentinians 7. The carnal bodie of Christ was consubstantial with the Father as published the Apollinarians 8. The humane nature of Christ before his passion was deuoide of humane affections so thought the Seuerites 3. Proposition Christ is God and man and that in one person The proofe from Gods word THat the Diuine and humane natures of Christ are vnited in one person it accordeth with the holy Scripture For The worde was made flesh and dwelt among vs and wee sawe the glorie thereof as the glorie of the onely begotten of the Father full of grace and truth saith the Euangelist Iohn And Matthew Iesus when he was baptized c. loe a voice came from heauen saying This is my beloued Sonne in whome I am well pleased He that descended is euen the same that ascended farre aboue all heauens that he might fill all things saith S. Paul Againe Christ Iesus being in the forme of God thought it no robberie to be equall with God he made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man c. wherefore God hath also highly exalted him c. that euery tongue should confesse that Iesus Christ is the Lord vnto the glorie of God the Father And the same Apostle There is one God and one mediator betweene God and man euen the man Christ Iesus who gaue himselfe a ransome for all men Vpon these and the like grounds I beleeue in God the Father almightie c. and in Iesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the virgine Mary The right faith is that wee beleeue and confesse that our Lord Iesus Christ the Sonne of God is God and man c. who although he be God and man yet he is not two but one Christ. One not by the conuersion of the Godhead into flesh but by taking of the manhood vnto God One altogether not by confusion of substance but by vnitie of person I beleeue in one Lord Iesus Christ the onely begotten sonne of God begotten of the Father before all worldes God of God light of light very God of very God begotten not made beeing of one substance with the Father by whome all things were made Who for vs men c. came downe from heauen and was incarnate c. He suffered and was buried c. and he shall come againe c say the ancient and first Christians The very same is the beleefe and confession of all the reforformed Churches at this present and alwaies hath bin Errors and adversaries vnto this truth Detestable therefore is the error Of the Acephalians who denied the properties of the two natures in Christ Of the Seuerites of Eutiches and Dioscorus who affirmed the diuinitie and humanitie of Christ to be of one and the same nature Of the Monothelites who denied that two wils viz. a diuine and humane were in Christ Of Theodorus Mesechius who said that the word was one thing and Christ another Of Nestorius who denied the two natures of Christ to be otherwise vnited than one freind is ioyned to another which onely is in good will and affection Of Seruetus who said of Christ that he was the patterne of all things and but a figure of the Sonne of God and that the body of Christ was compact of three vncreated elements and so confounded and ouerthrewe both natures 4. Proposition Christ is the Sauiour of mankinde The proofe from Gods word Christ to be the Sauiour of mankinde we finde it perspicuously in the holy Scripture which teacheth vs that Christ was crucified dead and buried and that to reconcile his Father vnto vs and to be a Sacrifice for all sinnes of men Hence I beleeue the forgiuenes of sinne He suffered for our saluation For vs men and for our saluation he came downe from heauen say our forefathers in their confessions as doe also our brethren through-out Christendome Errors and aduersaries vnto this truth Wicked then are all opinions and assertions contrarying crossing this truth as That the Father in his deitie not the Sonne in his humanity did suffer which error the Patripassians did hold That Christ aswell in his diuinitie as in his humanitie suffered for mankind an error of Apollinaris of old and of Islebius and Andreas Musculus of late yeares That the whole and holy Trinitie was crucified as said Petrus Antiochenus That Christ really and indeed hung not on the crosse for his passion was in showe onely said the Cerdonites the Euticheans and the Manicheans and another man said the Theopaschits and Basilides yea the very Deuils and not Christ said the Manichies suffered and hung on the crosse That the whole passion of Christ is to be vnderstood allegorically and not according to the letter as the Familie of Loue doe thinke That Christ on the Crosse hath suffered 1 for the redemption of mankinde and shall suffer againe for the saluation of the Deuills such heretikes there haue bin 2 as Iesus but shal againe suffer as Iesus Christ which was one of Francis Ket his heresies for which he was burned 3 for men but one mother Iane is the Sauiour of women a most execrable assertion of Postellus the Iesuite The fantasies of the Iacobites and Turkes The popish doctrine touching the Masse praiers vnto Saintes Pardons and Purgatorie which make the passion of Christ either of none effect or to put away but originall sinne onely That albeit our Sauiour hath suffered for all men in generall yet both each man must suffer for himselfe in particular and the workes of one man may satisfie the iustice of God for another which are popish errors That Christ died not for the sinns of all men and that some sinnes are so filthie and enormous as Christ his blood vpon true repentance of the delinquents part cannot wash them away which was Kains Fr. Spiras and other desperate persons error That whatsoeuer is written touching Christ his sufferings must in vs and with vs be fulfilled the false doctrine of H.N. 3. Article Of the going downe of Christ into Hell As Christ died for vs and was buried so also it is to be beleeued that he went downe into Hell The Proposition Christ went downe into Hell The proofe from Gods word SVndrie be the texts of Scripture for Christ his descension into Hell Mine heart was glad saith Dauid a figure of Christ my glorie reioyced my flesh also shall rest in hope For why Thou shalt not leaue my soule in hell O Lord my

congruitie 3. Workes done before iustification haue the nature of sinne 1. Proposition Workes done before Iustification please not God The profe from Gods word BEfore men doe please God nothing that they doe can please him But men please not God being not renued and iustified by the Spirit For before men be regenerate they are not grapes but thornes nor figs but thistles not good but euill trees not liuely but dead bowes not engraffed but wild oliues not friends but enemies not the sonnes of God but the children of wrath which bring forth no good fruit As the Churches also acknowledge Errors Aduersaries vnto this truth Hereby the vanitie of them is perceiued which thinke before mans iustification his deedes doe please God such are the Papists and were the Basilideans The Papists teach that Workes done without faith doe please God Good works not in respect of Christ onely but in thēselues considered please God The Basilidians placed the doers of ciuill and philosophical righteousnes performed without faith in Christ in the very heauens 2. Proposition Workes done before Iustification deserue not grace of congruitie The vnregenerate not yet iustified haue nothing in them to moue God to be gratious vnto them and being as they are old not newe creatures enemies not fauourers of Godlines The children of wrath not of God sinners not vertuously bent Infidels and not beleeuers of congruitie deserue no grace at Gods hands which is the faith too and confession of other Churches Errors and Adversaries vnto this truth This ouerthroweth the Popish assertions concerning merits of congruitie and that by good workes man is iustified before God and made heire of eternall life As euill workes deserue hell fire so eternall happines is deserued by good workes 3. Proposition Workes done before iustification haue the nature of sinne The proofe from the word of God Whatsoeuer men doe not yet iustified before God it is sinne For of such persons the best workes which they euen their Fasting praying almes-deedes sacrificing vnto God prophecying and working of miracles euen in the name of Christ yea all their actions whatsoeuer are abhominable before God And this is agreable to the Confessions of our brethren The adversaries vnto this truth Erred therefore hath the Councell of Trent in pronouncing them accursed which hold that all workes of men whatsoeuer done before his iustification are sinne 14. Article Of workes of Supererogation Voluntary workes 1 besides ouer and aboue Gods commandements which they call workes of Supererogation cannot be taught without arrogancie and impietie 2 For by them men doe declare that they doe not only render vnto God asmuch as they are bound to doe but that they doe more for his sake then of bounden dutie is required whereas Christ saith plainely when yee haue done all that are commanded to you say wee be vnprofitable seruants The propositions 1. Workes of Supererogation cannot be taught without arrogancie and impietie 2. Workes of Supererogation are that sub●ersion of godlines and true religion 1. Proposition 〈…〉 arrogancie and impietie The proofe from Gods word WOrkes of Supererogation which are voluntary workes besides ouer and aboue the commandements of God are often condemned in the holy Scripture where wee are commanded to walke not after the lawes of men but according to the Statutes of God and to heare not what man speaketh but what Christ doth say he teaching the dutie of christians setteth before them as their rule and direction the lawe and word of God and more then that hee doth neither vrge nor require And against mans Iniunctions They worship mee in vaine saith hee who for doctrine teach the commandements of men Teach them to obserue all things whatsoeuer I haue commanded you My sheepe here my voice and know not the voice of strangers Which doctrine ordinances workes whatsoeuer besides ouer and aboue that which God hath reuealed and imposed is called of the Apostle somtimes ordinances of the world voluntarie religion sometime the doctrine of Deuills and cursed And the same is condemned in all Churches reformed after the word of God The Errors and adversaries vnto this truth Therefore both arrogant and vngodly be the Papists which teach and speak in the commendation of such workes and namely Petrus a Soto the Rhemistes yea and the Coūcell of Trent 2. Proposition Workes of supererogation are the subversion of godlinesse and true religion The proofe from Gods word Where the workes of Supererogation are taught and in regard the Law of God there is broken against the will of Christ that mens traditions may be obserued The holy Scripture must be contemned not as sufficient enough to bring men vnto the knowledge of saluation which S. Paul saith is able to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes God who is onely wise is made vnwise in not prescribing so necessarie workes Faith and other spirituall most special virtues are brought into oblivion Perfection is imputed not vnto Faith in Iesus Christ but vnto workes and which is most detestable vnto the workes too not commanded but forbidden of God ordained by men The Lawe of God is thought to be throughly satisfied and moe duties performed then man needed to haue done The same thinke our brethren of these workes The adversaries vnto this truth Contrariwise the Papists of supererogatorie workes they doe merit say they remission of sinnes and that not for the doers of them onely but for others besides They are tokens of the forgiuenes of sinnes so well as Baptisme yea deliuer fom the wrath of God so well as Christ Are greater and more holy then are the workes commanded in the Decalogue or Law morall And so preferring their owne works and inuentions before God his Law Sacraments and the blood of Christ both ought this doctrine of workes supererogatorie to be counted the doctrine of Deuills and the maintainers thereof taken for the subuerters of godlines and true religion 15. Article Of Christ alone without sinne Christ in the truth of our nature was made like vnto vs in all things sinne onely except 1 from which he was clearely voide both in his life and spirit He came to be the Lambe without spot who by sacrifice of himselfe once made should take away the sinnes of the world and sinne as S. Iohn saith was not in him But 2 all wee the rest although baptized and borne againe in Christ yet offend in many things and if wee say we haue noe sinne wee deceiue our selues and the truth is not in vs. The propositions 1. Christ is truly and perfectly righteous 2. All men besides Christ though regenerate be sinners 1. Proposition Christ is truly and perfectly righteous The proofe