free as they vvhoe are Lordlesse and subiecte to none The sixt Chapter shevveth hovv they despoile Christ of the title of an eternall preest according to the order of Melchisedech ALmighty God being highly offended iustly displeased that so meane a creature as maÌ„ should coÌ„temne his commaundement and not care for his displeasure it vvas necessary that a preest should be found out vvho by some pleasing sacrifie should appease this his indignation so iustly conceiued And many preestes in deed haue assaied by diuerse sacrifices to pacifie this angry God but haue all fayled of their intended purpose For nether vvere they of that authoritie as to bee Mediatours betvvixt God and man for such a reconciliation nether vvere their Sacrifices of that vvorthe as to make amends for so great a faulte Vvherfore God by his Prophetes complayneth of their insufficiencie saying that hee is full cloyed vvith the multitud of theyr sacrifices Isa 1. and telleth them plainly that if they offer vnto him Holocaustes and vovves of Fatlinges he vvill not looke at them Auioâ— 5. Psal 10. Bicause sayeth Dauid God is not delighted in such sacrifices Yea so insufficient vvere all the preestes of the old lavve that God by his prophet Ezechiel threatneth that hee vvill put then out of office c. 34. and in steed of so many he vvill giue vs one Preest and Pastour Christe Iesus vvhom hee calleth his seruaunt Dauid bicause as man hee descended lineally from Dauid and in respect of his humaine nature Phiilp â— he vvas gods seruauÌ„t and inferiour This preest Christe Iesus is the high preest and the only highe preest of the nevv lavve For althoughe in the lavv of Moyses it vvas necessary to haue many highe preestes bicause Hsâ— â— as sainct Paule sayeth their mortalitie vvould not permitte them to liue and remayne allvvayes and bicause death put them out of office it vvas necessarie that others should succeed them in the same authoritie And so the first of this ranke and line of preestes vvas Aaron for Moyses vvas extraordinary to vvhom Eleazarus and others succeeded to the number of fovvrscore and odde Ioseph h. l. 22. Aut. c. 2. yet in the nevv lavve one christ Iesus is sufficient vvho thoughe hee hathe many vicegerentes vvhich are bishops and preestes of the nevv lavve yet hathe he noe successours For noe man succeedeth to another vnless the other ether dye or giue ouer his office vvherfor seing that our Sauiour Christe though he dyed yet rose again neuer to dy agayne and neuer surrendred or gaue ouer his office but still offereth sacrifice still baptiseth still ministreth Sacramentes and ruleth gouerneth his Church by his vicars and ministres he hathe noe highe preest that succeedeth him but is the sole and only high preest of the nevv lavve farie exceeding all the Popes bishops and preests that euer vvere For his preestly authoritie as diuines saye vvas not grounded vppon a caracter vvhich other Preestes receue in the SacrameÌ„t of order but vppon hypostaticall vnion by vvhich he vvas the sonne of God his authoritie exteÌ„ded not it selfe to Christianes only or them that are baptised â— Cor. 5. as the Popes and Churches authoritie dothe vvho haue no iurisdiction ouer them that are out of the Churche and vvho neuer vvere baptized but also eueÌ„ vnto infidels vvhome hee commandeth to receue fay the and the SacrameÌ„t of Baptisme by his preestly povver he instituted Sacraments established a Church pastours and prescribed a monarchicall gouernment vvhich ordonaÌ„ces the Church obeyeth but caÌ„ not alterd by his authoritie he could giue grace vvith out Sacraments as he did to sainct Mathevve Mat. 9. Luâ— 7. Marie Magdalen and others vvheras the Pope bishops and preests of the Church giue noe grace infaillibly but by Sacraments And this is the preest vvho for the dignitie of his person and the valevve of his sacrifice vvas the only preest vvho could appease gods vvrath and indignation 〈…〉 This preest must needs be harde bicause the dignitie of his person suffereth noe repulse and the vvorthe of his sacrifice vvas vnspeakable and hee the same that offered the sacrifice vvas the God vvho vvas angry to vvhoÌ„ vvas offred the sacrifice The preest vvas holyer then the sinner for vvhome the sacrifice vvas offered vvas malicious the sacrifice vvas more pleasing to god Rom. â— then the sinne displeasing So pretiouse vvas the sacrifice that if Christ had put the sacrifice in one ballauÌ„ce the sinne in the other it vvould haue ouer vvayed sinne as a thing of noe vveight vvhich notvvithstanding is so heauy that it vveyeth dovvn to Hell Iâ—b 6. For if euery operation of Christ bee it neuer so litle bicause it vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the operation of God and man vvas of infinite valevve by reason of the dignitie of the person vvhat shall vvee say of that heroicall operation of Christs passion vvhich vvas an acte of singuler charitie Io. 1â— Phil. 2. couragiouse fortitude inuincible patience perfecte obedieÌ„ce and sacred religioÌ„ for it vvas a sacrifice This preest offered tvvo sacrifices the one at his last supper vnbloudy the other vppon the crosse bloody or rather one and the same sacrifice in respect of the thing vvhich vvas offered after diuers manners and vnder diuers formes For in his last supper he offered his sacred body and blood after an vnbloudy manner on the crosse he offereÌ„d the same after a bloudy manner at his last supper he offered his body and blood vnder another forme that is vnder the formes of bread and vvine on the crosse he offered the same in their ovvn forme and likenes The bloody sacrifice vvas but once to be offered Heb. 7.9 bicause it vvas so precious that one oblation vvas sufficient But bicause it vvas offered only as a generall cause of all grace price of our redeÌ„ption it vvas coÌ„uenient that this generall cause should be determined by more particuler causes and that this price should be more determinately applyed as by sacrameÌ„tes fayth and good vvorks so by the vnbloody sacrifice of the Masse Yea bicause the sacrifice of the crosse being bloudy could not bee repeated after Christs resurrection he then being impassible and immortall it vvas coÌ„uenient that an vnbloudy sacrifice should also be offered continually in the Church for the vvorship of God and exercise of religioÌ„ vvhich as I shall proue in the fourth booke can not stand vvithout a sacrifice See the fourth booke By the bloody sacrifice Christ vvas a preest and highe preest but nether according vnto the order of Aaron bicause that preest hood by Christs passion vvas abrogated and vvas confined vvhithin the Tribe of Leuie of vvhich Christ vvas not nether according to Melchisedech bicause there vvas noe similitude nor aggreement in their sacrifices Vvherfore seing that our Sauiour vvas a preest according to the order of Melchisedech for God affirmeth it vvith an othe
Psal 8â—â— Heb. 7. and the Prophet Dauid and the Apostle sainct Paule avouch it vvee must needs haue a sacrifice by vvhich he resembled his sacrifice and vvas a preest according to his order Heb. â— 7 And this sainct Paule proueth at large by diuers coÌ„ueniences vvhich vvere betvvixt these tvvo preests and their sacrifices For as Melchisedech vvas a King and preest a King of Salem that is of peace so vvas Christ As Melchisedech hath nether father nor mother recorded in Scripture so Christ as man had no father and as God no Mother As Melchisedechs preesthood descended not by carnall generation so nether did Christes Preesthood As Melchisedechs preesthood vvas aeternall bicause nether the begining nor ending is set doovvn in scripture so Christs Preesthood hathe noe ende as Dauid affirmeth Psal 10â— As Melchisedechs Preesthood vvas of higher perfection then the Preesthood of Aaron for Melchisedech blessed Abraham and in him the vvhole Tribe of Leuie Gen. 100 Heb. â— vvhich argueth Superioritie so vvas Christ and his Preesthood farre aboue Aaron and his Preesthood lastly as Melchisedech offered a sacrifice of bread and vvine so Christ offered his body and blood in his hast supper vnder the formes and accidents of bread and vvine And this last conuenience is that for vvhich Christ especially is sayed to bee according vnto the order of Melchisedech not that he is of the same order or that his sacrifice and Melchisedechs are all one for Christ his Preesthood sacrifice farre excelled his Presthood and his sacrifice but bicause there is most resemblaunce betvvixt them and their sacrifices And this last conuenience sainct Paule expressed not bicause the Ievves to vvhom he vvrote vvere not capable of so highe a Mysterie yet as the fathers note he insinuated it vvhen speaking of Christe vvhom he had before called Preest and Bishop according to the order of Melchisedech he added Heb. â— Of vvhoÌ„ vve haue great speech and inexplicable to vtter bicause you are become vveake to heare This dignitie of an aeternall Preest according vnto the order of Melchisedeche Psal 109. Heb. 5.7 vvhich the Prophet Dauid and the Apostle sainct Paule giue vnto our Sauiour Christe our Ghospellers vvho vaunte that they giue all vnto Christ sacrilegiously take from him For althoughe they graunt that Christ offered a sacrifice on the crosse yet that is not sufficient to make him an aeternall preest nor according to the order of Melchisedech And this shall appear most plainly by this discourse Betvvixt a Preest and sacrifice is a necessary relation by vvhich one inferreth the other for as a father can not bee vvithout a sonne nor a master vvithout a seruaunt Heb. â— so nether can a preest bee vvithout a sacrifice bicause a Preests principall office is to offer sacrifices to God And as noe sonne noe father noe seruauÌ„t noe Master soe noe sacrifice noe Preest And as a Preest can not bee vvithout a sacrifice so nether can an eternall Preest bee vvithout an aeternall sacrifice Vvherfore if Christ neuer offered other sacrifice then that of the crosse as our aduersaries affirme then is he not a perpetuall Preest bicause he hathe noe sacrifice vvhich ether by him selfe or by his ministers is perpetually offerred To say that the sacrifice of the crosse still remayneth in effect bicause by that vve receue grace and redemption and from that our sacramentes haue their efficacie is not sufficient For the effects of this sacrifice are noe sacrifice and the sacrifice it selfe is not perpetuall bicause it vvas but once offered and so that sacrifice is not sufficient to make Christ an aeternall Preest Much less can it make Christe a Preest according to the order of Melchisedech bicause there is noe resemblauÌ„ce betvvixt their sacrifices If our aduersaries vvould graunt as Catholikes do that Christ in his last supper offered him self as a sacrifice vnder the forme of bread and vvine I could easily see hovv Christ is an aeternall Preest according to Melchisedechs order bicause that sacrifice is still offered in the masse by the handes of Christs ministers and altogether resembleth Melchisedechs sacrifice bicause though it bee not bread and vvine as his vvas yet hathe it the formes of bread and vvine and is vnbloudy as his vvas But rather then they vvill graunt this such is their hatred against the Masse they vvill deny agaiÌ„st flatte scripture that Melchisedechs bread and vvine vvas a sacrifice I saye against flat scripture Gen. 14. bicause in the booke of Genesis Moyses recounteth vnto vs hovv Melchisedech brought forth bread and vvine bicause he vvas a Preest of God the highest vvhich reason arguethe that that bringing for the of bread and vvine vvas an offering of bread and vvine in manner of a sacrifice for if that bringing forth vvas but a prophane distribution of bread and vvine amongest Abrahames souldiours vvhat consequence had beene in that saing he brought forth bread and vvine bicause he vvas a Preest as vvell might he haue sayed bicause he vvas a painter better more to the purpose should he haue sayed bicause he vvas a Baker or an Inkeeper or a good hovvsekeeper vvherfore vnless vve vvill say that Moyses spake impertinently vve must affirme that his bread and vvine vvas a sacrifice And if vvee vvill hold Christ to bee an aeternall Preest and that according to Melchisedechs order vve must acknovvledge that Christ still offerreth a sacrifice in the Church and that vnder the formes of bread vvine Vvherfore seing that our aduersaries vvill acknovvledge noe other sacrifice then that of the crosse they deny Christ to bee an aeternall Preest in that they auouch that Christ neuer offered any sacrifice vnder the formes of bread and vvine least they should be enforced to admitte the masse for a sacrifice they deny him to bee a Preest according to the order of Melchisedech For allthoughe hee aggree vvith Melchisedech in that as God hee had noe mother and as man he had noe father as also in that hee vvas a King and Preest as hee vvas yet can hee not bee an aeternall Preest vvithout an aeternall sacrifice nether according to Melchisedeches order vnlesse hee haue a sacrifice like vnto his sacrifice but bothe these pointes our aduersaries deny bicause they vvill not admitt the masse ergo notvvithstaÌ„ding their bragging that they giue all to Christ they robbe him and despoyle him of that gloriouse title of an aeternall Preest according vnto Melchisedeches order Psal 109. Heb. 7. vvhich sainct Paule and King Dauid giue vnto him and God him selfe auoucheth and confirmeth vvith an othe The seventh chapter shevveth hovv they make him no Iudge of the quicke and the dead NOthing more frequent in scripture nor more common in the mouthes and hartes of true Christians then the vvo aduentes coÌ„minges of Christe The first Aduent he hath allready perfourmed in all humilitie The second he vvill perfourme in all maiestie and glory the cause of the first vvas
vvit nor learning vvere vvorthy to cary their bookes after them But least our aduersarie triuÌ„phe that vvee can not proue our sacraments out of scripture I vvill bringe Scriptures for euery one of theÌ„ But first I muste aggree vvith them vppon certaine conditions for first of all they muste not exacte of mee to pro ue that these seuen are expressely called by the name of SacrameÌ„t for soe they can not proue their tvvo or three sacraments Ephes 5. bicause matrimonie only vvhich they deny to be a sacrament is expressely called a sacrament Secondly they muste not demaund of me any place of Scripture vv ch sayeth that there are seuen Sacraments bicause they can alleage noe such place vvhich sayeth that ther are not seuen or that there are but tvvoe or three And the reason is bicause scripture vseth to treate of many thinges but not allvvayes to nuÌ„ber them For Scripture relateth Christes miracles and yet numbers them not and it settes dovvne many articles of faithe as the Trinitie Incarnation Passion Resurrection Ascension and many others yet neuer setteth dovvne any certaine number They muste bee content then that I deduce by as good consequence out of Scripture that there are seuen Sacramentes as they can gather their tvvoe or three Sacramentes And this I can doe and if this I doe I shall refute all their opinions of vv ch some hold one some tvvoe some three some fovvre only and all conspire in the deniall of seuen But before I doe this I must suppose vvhich they vvill graunte caÌ„not deny vnless they vvill deny all sacraments that to proue seuen sacramentes out of Scripture shal be sufficient if I can fynde in scripture ether in expresse termes or by good deductioÌ„ an externall rite commaundemeÌ„t or Institution and a promise of grace in euery one of the seueÌ„ SacrameÌ„ts afore-named for thus our aduersaries proue their Sacramentes and bicause they imagin that some of these conditions requisite to a sacrament are deficient in some of the seueÌ„ they deny them to be sacramentes â— 18 Vvherfore in the Apologie of their coÌ„fession these vvordes are to bee seene If vve calle Sacramentes rites vvhich haue a commaundement from God and to vvhich is annexed a promise of grace it is easie to iudge vvhich are properly sacramentes And a litle after by this rule they gather that Baptisme the supper and Penaunce are sacraments To begin therfore vvith baptisme the externall rite vve gather out of the third of sainct Ihon and the last of sainct Matthevve vvhich is vvater and vvashing the commaundement and Institution is proued out of these vvordes vnlesse a man be regenerated of vvater and the holy spirit Io. 3. The promise of grace vvhich is annexed to this Sacrament the last chapter of saint Matthevve proposeth in those vvords he vvho beleeueth and shal be baptized Mar. 16. shal be saued And to goe on vvith the Sacrament of the Altare the externall rite of this sacrament is bread and vvine or the formes of bread vvine The institution and commaundement is conteined in those vvords Mat. 26.1 Cor. 15. d ee this in commemoratâ—n of mee The promise of grace vvee gather out of sainct Ihon he vvhoe eateth this bread shall liue for euer Io. â— In CoÌ„firmation also vvee finde an externall rite vvhich is imposition of handes by vvhich the Apostles and Apostles and Bishops only vsed after Baptisme to giue the holy ghoste Act â— 19. Dionis l. 〈◊〉 Hierâ—p 3. c. 2 Tert l. de res â—arnis lib de baptis Cip lâ— ep 12â— Aug. l 2. coÌ„t lit Pre. ◠〈◊〉 The promise of grace appearethe by the performaunce bicause all they vppon vvhome the Apostles layed their handes receued the holy ghost and consequently grace The institution and commaundemeÌ„t vve may vvel presume to haue proceeded from Christe bicause Apostles can not institute SacrameÌ„tes nor cause any externall ceremonie to giue the holy ghoste infallibly and they vvould neuer haue presumed such a thinge vvithout a coÌ„maundement froÌ„ Christe their master Vvherfore sainct Austine speaking of this sacrament sayeth in plaine termes Suprâ—â— that the Sacrament of Chrisme is to be numbered amongest the sacred signes euen as Baptisme is The same conditions of a sacrament are easily to be found also in the sacrament of Confession Io. â—â— for Christe sayeth vnto his Apostles and in them to all their successours Vvhose sinnes you shall forgiue are forgiuen them and vvhose sinnes you shall reteine are reteined In vvhich vvordes he giues authoritie to Preests as his vnder Iudges to absolue from sinnes and to deteine sinnes and bicause the Preest can not absolue vnlesse the penitente confesse his sinnes Amb l. 1. de pâ—n ca 7. Aug l. 5 de Bapt c. 20. and the penitent can not knovv that hee is absolued vnlesse the Preest pronounce some audible sentence vvee gather that the externall rite of this sacrament is an audible absolution and confession the promise of grace is found also in this Sacrament most euideÌ„tly bicause Christe promiseth that vvhose sinnes the Preest forgiueth shal be forgiuen and seing that sinnes can not be forgiuen vvithout grace if the preest can forgiue sinnes he can also giue grace by this sacrament The institution and commaundemeÌ„t is conteined in the same vvords bicause Preestes haue commissioÌ„ from Christe to absolue froÌ„ sinnes to holde and deteine our sinnes consequeÌ„tly sinners vvho must recoÌ„cile them selues to God muste doe it by confessioÌ„ to the Preest else can not he absolue for noe iudge can giue sentence vvithout knovvledg of the cause othervvise he can not be sayed to deteine our sinnes for if he de teine our sinnes vve caÌ„ not be loosed but by his absolution and seing that all sinners must seeke to free theÌ„ selues froÌ„ the bandes and bondage of sinne they must come to the Preest vvhoe only vnder God bindeth and looseth In the Sacrament of Order vve finde also an external rite to vvit impositioÌ„ of handes 1 Tim. 4 2. Tim. 1. vvhich in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich as sainct Hierome sayeth sigâ—â—neth ordination of Clerkes in c â—8 Isa The commaundement and institution vve gather thus Supra saint Paule bids Timothee not to neglecte the grace vvhich he had receiued by imposition of hands vvherfore sainct Paule Knevve that infallibly that externall rite gaue grace but it could not giue grace if Christ had not instituted it to that ende and S. Paule vvould not haue praesumed to haue vsed it to that end if Christe had not commaunded and instituted it Aug l. â— coÌ„t ep Parn c 13. l â— de bap c. 1. ergo this externall rite vvas instituted and commaunded The promise of grace vve gatther by the performaunce bicause sainct Paule sayeth that Timothie had receiued grace by imposition of hands Ephes 5. That matrimonie also is a Sacrament sainct Paule vvill vvitnesse vvho bicause this seemed most
virtutes morales scientiae speculatiuae non sunt verae virtutes scientiae sed peccata errores all morall vertues and speculatiue sciences are not true vertues and sciences but sinnes and errours Ihon Caluin although he vvill seeme to make a difference betvvixt the morall vertues l. 3. c. 14. §. 2. and vices of the heathens for othervvise sayeth he if these be confounded there shall remaine no order in the common vvelth and althoughe he calleth the paganes morall vvorkes the guiftes of God yet presently after ether forgetting or correcting his former speeches he sayeth plainly that they are no more to be counted vertues then those vices vvhich are vvont to deceue by reason of nerenes and likenes to vertue Sect. ◠And he pronounceth this sentence against Scipio Cato and other morall men amongest the Romaines to vvit that all their morall vertues vvere vices Then hee setteth dovvn this generall conclusion as a finall sentence from vvhich no man must appeale Sect. 4. vvhatsoeuer man thinketh purposethe or doth before he be reconciled vnto God by faith is accursed and not only of no valevv to rightuousues but of certain deseruing to damnation And hee giues this reason bicause forsooth our nature by originall sinne is so corrupted and soked in the poison of sinne Sect. 5. l. 3. c. ◠in fine that it can breath out nothing but corruption and therfore sayeth hee oyle shall sooner bee vvrounge out of a stone then any good vvorke from vs. l 3 c 14 sect 7.9.11 Yea the same sentence hee pronounceth not only against the sinfull but also the iuste and faithfull Christian to vvit that no good proceedeth from ether of them but that the best vvorke vvhich the iustest man dothe deserueth shame damnation The reason and ground of this their doctrine is bicause they thinke that original sinne hathe so defaced our nature that it hath blotted out the image of God bereaued vs of free vvill enclined our nature vvholly to sinne vnabled it to vertue in so much that vvhat soeuer proceedeth from this infected nature is filthy abominable and odiouse in the sight of God But thus they first of all doe mightie iniurie vnto mans nature vvhich by this doctrine is rather brutis he then reasonable For if mans vnderstanding bee so metamorphized that all his science and knovvledge ether speculatiue or practicall is errour and deceipte as Luther sayeth I see not vvhy man should bee counted reasonable more then a brute beaste And if hee bee vvholly bente to sensualitie and sinne and hathe noe inclination to vertue noe povvver nor facultie to do the least acte of vertue or to resiste the least tentation then is his nature noe more noble then the nature of a beast bicause he is altogether sensual as a beast is and no more enclined to vertue or able to doe a vertuouse action then an oxe or an asse And so the olde definition by vvhich philosophers vse to define man must bee corrected bicause they define a man to be animal rationale a reasonable creature vvhich definition by this doctrine aggreeth noe more to a man then to a beast bicause mā is as vnable to the vvorkes and operations of reason as a beast is and so is noe more mā but a beast by Caluins definition Secondly this doctrine condemneth all Philosophers and Philosophie vvhich teach vs that in the most vitious man that is there are some inclinations seedes of vertue vvhich is the cause that the most vvicked man that is loueth vertue at least in others hathe a remorse of conscience vvhen hee hathe done euil blusheth at his euill deedes as not beseeming his nature and some tymes dothe some good vvorke or other for you shall hardly finde a man giuen to all vice and enclined to noe vertue from hence proceeded the morall vvorkes of the Romaines for vvhich sainct Austine sayeth allmightie God bestovved on thē l. 5 cin c. 15. so ample en empire and honoured them vvith so many victories hence proceeded also the lavves of Licurgus Solon Plato and the rest and all the motall preceptes and vertues of the ancientes from hence also proceed the speculatiue sciences of naturall Philosophie Metaphysike Mathematique Astrologie and suche like vvhich to condemne of errour as Luther dothe is meare madnesse against vvhome I vvill vse the same argument vv ch Philosophers vsed against the Academikes vvho denyed all science ether Luther knovveth that all speculatiue and practicall sciēces are errours or hee knovveth not if hee knovve not hee is rashe to deny sciēces if he knovve thē in denying sciēce hee graūteth sciēce And although I vvill not deny but that the vertues of paganes are many tymes vice bicause their ende or scope is oftē times vaine glorie or else some other euill circūstaunce is annexed Yet to saye that all their actions are of necessitie sinnes is to make man no mā as I haue proued I vvill graunt also that sinners good vvorkes as prayer almes deedes and such like are opera mortua dead vvorkes as diuines saye bicause in that they proceed not from ye life of grace they are not condignely meritoriouse yet they may be morally good and if they proceed from a good intention and motion of God vvhich is called grace preueniēt and vv ch is neuer vvanting they dispose a man to penaūce penaūce disposeth to iustification Vvherfore although Nabuchodonosor vvas in mortall sinne Dan 4. yet Daniel counsayled him to redeeme his sinnes by almes deedes vvhich counsaile he vvould neuer haue giuen if to giue almes had beene a mortall sinne Thirdly this is to condemne Scripture yea and God him selfe vvho forbid certaine actions as euil and counsaile and commaund others as good vvhich is absurdely done if all bee sinnes and euil actions Fourthly hence it follovveth that all sinnes are aequall bicause if our actions bee euil bicause they proceed from an euill and corrupted nature they must bee at least in this respecte equally euill euē as the frutes of a crabbe tree are of like sovvernes bicause they proceed from the same tree and take their sovvernes from the same sappe Lastly thus the gappe is open vnto all vice For if vvhat soeuer man dothe is sinne then if hee bee tempted to fornication to vvhat purpose should hee refrayne For if hee resiste the temptatiō hee must do it ether by chastising his body or by prayer or by a contrary resolution of the mynde and vvill vvhich if it bee sinne also hee auoydeth one sinne by another and so might as vvel haue yeelded to the temptatiō And if he hee haue another mans vvife in keeping or his landes or goodes in possession hee can not get out of this sinne but by restoring bicause the sinne is not forgiuen vnlesse the thinge vvhich is vvrōgfully holden bee restored and yet to vvhat purpose should hee restore if restoring also bee a sinne as it must bee if all our actions bee sinnes truly he