THE
DIFFERENCE
OF
HEARERS
.
Or
an
exposition
of
the
parable
of
the
Sower
.
Luk.
8.
vers.
11.
12.
11.
The
parable
is
this
.
The
seede
is
the
word
of
God
.
12.
And
they
that
are
beside
the
way
,
are
they
that
heare
:
afterward
commeth
the
diuell
,
and
taketh
the
word
out
of
their
hearts
,
least
they
should
beleeue
and
be
saued
,
&c.
CHrist
Iesus
our
blessed
Sauiour
,
did
no
sooner
begin
to
preach
the
Gospell
,
but
had
many
hearers
.
With
such
authoritie
did
he
teach
,
such
excellent
and
profitable
doctrine
did
he
deliuer
,
such
admirable
miracles
did
he
worke
,
to
confirme
his
doctrine
,
and
such
great
fame
of
him
was
spread
abroad
,
that
all
people
were
willing
and
desirous
to
heare
his
sermons
:
yea
all
manner
of
persons
out
of
all
coastes
and
quarters
of
the
land
,
flocked
vnto
him
in
great
multitudes
.
Wherevpon
he
not
onely
taking
a
view
of
their
number
,
but
also
duly
considering
their
disposition
,
how
al
of
them
came
not
with
same
intent
and
purpose
,
how
all
of
them
were
not
alike
qualified
for
profitable
hearing
,
and
how
all
of
them
,
should
not
receiue
the
same
benefit
by
hearing
of
him
:
he
propounded
a
parable
,
of
a
sower
of
corne
,
to
declare
the
diuersitie
of
hearers
,
who
be
vnprofitable
,
who
be
profitable
hearers
.
Lest
any
should
imagine
,
that
by
any
kind
of
hearing
,
they
might
be
saued
,
he
lets
them
vnderstand
,
that
there
be
bad
hearers
as
well
as
good
.
And
because
many
of
them
were
husbandmen
,
who
liued
by
tilling
and
sowing
of
land
;
and
all
of
them
were
well
acquainted
with
matters
of
that
nature
,
for
their
better
capacitie
he
fetched
his
similitude
from
husbandry
.
This
parable
is
first
propounded
,
then
expounded
;
propounded
in
the
5.
6.
7.
8.
verses
of
this
chapter
:
whereof
I
forbeare
to
speake
,
because
the
doctrines
thereof
,
may
be
better
considered
in
the
exposition
.
It
pleased
Christ
for
the
instruction
of
his
disciples
,
and
for
the
edification
of
his
Church
in
future
ages
,
to
expound
this
parable
.
And
it
is
the
first
parable
which
wee
find
penned
with
his
exposition
.
The
occasion
of
the
exposition
is
set
downe
in
the
two
verses
immediately
going
before
:
namely
a
question
moued
by
the
Apostles
,
what
should
be
the
meaning
of
it
.
And
a
reason
rendred
by
Christ
why
he
would
explane
it
to
them
,
and
not
to
others
,
because
it
was
giuen
to
them
to
knowe
the
mysteries
of
the
kingdome
of
God
,
but
not
to
others
.
Now
in
the
verses
following
,
is
conteyned
the
matter
of
the
exposition
,
which
is
double
:
the
former
respects
the
seede
:
the
later
respects
the
ground
:
The
seede
saith
Christ
,
is
the
word
of
God
.
The
ground
was
of
foure
kinds
,
and
signifieth
4.
sorts
of
hearers
.
1.
The
first
kind
of
ground
was
the
high
way
.
What
hearers
are
signified
thereby
,
is
declared
here
,
vers.
12.
and
more
may
be
supplied
out
of
Math.
13.
19.
touching
whom
we
may
obserue
2.
things
,
1.
the
manner
of
their
hearing
,
2.
the
issue
and
euent
of
their
hearing
:
1.
the
manner
of
their
hearing
is
not
here
expressed
,
yet
is
mentioned
,
Math.
13.
19.
they
heare
and
vnderstand
not
.
2.
The
issue
and
euent
of
their
hearing
:
which
is
set
forth
by
the
diuells
practise
and
behauiour
toward
them
.
And
that
is
described
,
1.
by
the
manner
,
2.
by
the
end
of
it
,
1.
by
the
manner
of
it
;
for
he
is
said
to
come
and
take
the
word
out
of
their
hearts
,
2.
by
the
end
,
wherefore
he
doth
so
,
which
is
double
,
he
doth
it
to
preuent
2.
things
which
they
might
receiue
by
hearing
,
the
one
being
subordinate
to
the
other
,
the
former
being
a
meane
of
the
later
,
and
the
later
being
a
reward
of
the
former
:
the
one
is
,
least
they
should
belieue
:
the
later
is
,
least
they
should
be
saued
.
2.
The
second
kind
of
ground
was
stony
:
who
are
ment
thereby
,
is
specified
,
vers.
13.
Another
sort
of
vnprofitable
hearers
,
who
are
described
by
4.
properties
,
whereof
the
two
first
,
declare
their
present
estate
,
and
the
two
last
,
their
future
condition
:
1.
they
receiue
the
word
with
ioy
:
2.
they
haue
no
rootes
:
3.
they
belieue
for
a
while
:
4.
In
time
of
temptation
they
fall
away
.
3.
The
third
kind
of
ground
was
thornie
:
which
also
representeth
another
sort
of
bad
hearers
;
described
vers.
14.
by
the
causes
,
and
by
the
effect
or
issue
by
the
causes
;
for
3.
things
are
named
,
which
like
thornes
choake
the
seede
of
the
word
,
1.
cares
,
2.
riches
,
3.
voluptuous
liuing
:
by
the
effect
,
or
issue
that
followeth
thereupon
,
they
bring
forth
no
fruite
.
4.
The
fourth
and
last
kind
of
ground
,
was
good
ground
,
in
which
the
seede
sprang
vp
and
did
beare
fruit
.
That
is
a
resemblance
of
good
hearers
,
as
appeareth
,
vers.
15.
And
those
are
described
by
3.
properties
:
1.
by
the
manner
of
their
hearing
:
they
heare
with
an
honest
and
good
hart
:
2.
by
their
keeping
of
it
after
they
haue
heard
it
:
3.
by
their
fruitfulnes
.
And
that
is
amplified
2.
waies
,
1.
by
the
maner
of
it
,
heare
,
with
patience
:
2.
by
the
measure
and
varietie
of
it
:
some
bring
forth
more
,
some
lesse
,
in
Math.
13.
23.
Mar.
4.
20.
some
thirty
,
some
sixtie
,
some
an
hundred
fold
.
1.
To
begin
first
with
the
first
,
and
so
to
proceed
in
order
to
the
rest
,
Christ
sheweth
what
is
ment
by
the
seede
,
when
he
saith
the
seede
is
the
word
of
God
.
By
which
tytle
is
plainely
manifested
the
vertue
,
force
and
efficacie
of
Gods
word
.
As
seede
is
the
beginning
and
cause
of
all
the
fruit
afterward
reaped
,
so
is
the
word
the
beginning
and
cause
of
all
goodnes
in
vs
;
euen
of
all
grace
in
the
heart
,
of
all
good
words
in
the
mouth
,
and
of
all
obedience
in
the
life
.
And
as
good
seede
if
it
be
well
sowne
in
a
fertile
soyle
,
will
yeeld
fruit
,
so
the
word
being
well
taught
to
capable
and
docible
persons
,
wil
produce
some
good
fruit
,
for
the
glory
of
God
,
and
for
their
comfort
and
saluation
.
The
word
is
resembled
to
many
things
in
regard
of
the
power
and
vertue
of
it
:
As
to
an
hammer
that
will
bruse
vs
:
to
sower
went
out
to
sowe
his
seede
:
and
now
diuell
catcheth
away
the
word
sowne
in
the
heart
.
And
Marke
saith
,
that
the
sower
soweth
the
word
.
And
therefore
it
must
needs
be
vnderstood
of
the
word
preached
.
The
word
of
God
as
it
is
written
in
the
scriptures
,
and
conteyned
in
the
bookes
of
the
old
and
new
testament
,
is
good
seede
indeed
:
yet
it
is
as
seede
in
the
barne
vnthrashed
,
or
as
seede
laid
vp
in
the
garner
:
but
the
word
read
and
expounded
,
preached
and
applyed
to
Gods
people
,
is
as
seede
sowne
in
a
field
.
And
preachers
be
the
sowers
of
it
:
for
albeit
Christ
doth
not
expresly
declare
who
be
the
sowers
,
yet
that
is
apparant
from
other
circumstances
:
for
if
the
word
be
the
seede
sowne
,
then
they
who
preach
the
word
are
the
sowers
.
And
if
they
who
heare
the
word
taught
,
be
the
ground
in
which
the
seede
is
sowne
:
then
the
persons
who
teach
them
,
and
whom
they
heare
,
are
the
sowers
.
So
Christ
by
preaching
the
word
,
was
a
sower
,
yea
the
chiefest
of
all
others
:
the
ground
was
his
,
the
seede
was
his
,
&
he
like
a
good
husbandman
,
with
his
owne
hands
,
did
sowe
his
own
seede
in
his
owne
field
.
So
the
Apostles
If
we
haue
sowne
vnto
you
spirituall
things
,
is
it
a
great
thing
if
we
reape
your
carnall
things
?
as
also
,
we
together
are
Gods
labourers
,
ye
are
Gods
husbandry
.
And
so
all
those
who
preach
the
same
word
which
they
did
,
are
sowers
:
for
as
the
sower
filleth
his
hand
with
seede
,
and
casteth
it
abroad
among
the
furrowes
of
the
field
,
not
setting
it
seede
by
seede
,
or
choosing
a
peculiar
place
for
euery
seede
,
but
lets
it
lye
as
it
lighteth
:
So
the
preacher
disperseth
and
dispenseth
the
word
in
a
mixt
people
,
not
able
to
giue
it
successe
,
but
as
it
pleaseth
God
to
giue
a
blessing
,
and
as
the
hearts
of
the
hearers
are
prepared
for
it
.
Hence
then
wee
may
learne
the
necessitie
of
preaching
,
no
sowing
,
no
reaping
.
As
you
cannot
in
any
field
reape
a
crop
of
corne
at
haruest
,
vnles
it
were
sowne
with
good
seede
at
the
seede
time
,
no
more
can
any
fruits
of
grace
,
or
any
good
works
,
bee
found
in
the
Church
,
or
children
of
God
,
vnlesse
the
seede
of
the
worde
bee
sowne
among
them
.
Indeed
there
may
be
sometimes
good
sowing
,
and
little
good
fruit
to
be
reaped
.
As
the
Lord
did
all
that
could
The
consideration
whereof
should
mooue
the
Ministers
of
the
Gospell
,
to
In
the
morning
sow
thy
seede
,
and
in
the
euening
let
not
thy
hand
rest
:
for
thou
knowest
not
whether
shall
prosper
,
this
or
that
,
or
whether
both
shall
bee
alike
good
.
What
shall
wee
answere
to
the
Lord
our
Maister
,
and
owner
of
the
fielde
,
if
through
our
negligence
in
sowing
,
his
fielde
of
the
Church
yeelde
him
not
such
store
of
fruit
,
as
otherwise
it
might
haue
done
?
And
you
people
should
likewise
apply
My
doctrine
is
not
mine
,
but
his
that
sent
me
.
As
my
Father
hath
taught
me
,
so
I
speake
.
This
seede
did
the
Apostles
sow
,
which
he
had
commanded
them
.
All
those
thinges
must
be
taught
,
yet
nothing
else
.
And
lest
they
should
forget
what
those
things
were
,
hee
promised
to
send
the
Holy
Ghost
,
who
should
bring
all
thinges
to
their
remembrance
,
which
he
had
told
them
:
who
should
lead
them
into
all
trueth
:
Because
(
as
hee
sayd
)
hee
shall
not
speake
of
himselfe
:
but
whatsoeuer
he
shall
heare
,
that
shall
he
speake
.
And
so
carefull
were
the
Apostles
to
sow
this
seede
onely
,
as
they
did
confidently
protest
,
that
they
receiued
of
the
Lord
,
that
which
they
deliuered
to
their
hearers
.
And
if
they
,
or
an
Angell
from
heauen
,
or
any
man
,
preach
otherwise
then
they
had
receiued
,
let
him
be
accursed
.
And
no
other
seed
must
we
sow
,
if
we
will
make
the
people
fruitfull
.
Christ
and
his
Ministers
sow
none
but
good
seede
in
his
field
:
If
bad
seede
,
as
Tares
or
Cockle
Wee
therefore
that
bee
sowers
,
must
see
that
our
seed
be
good
.
As
the
Husband-man
Non
omnis
fert
omnia
tellus
;
Each
grounde
will
not
beare
each
kinde
of
graine
.
Wee
must
,
like
wise
and
carefull
Husband-men
,
sow
that
seed
which
is
fittest
for
our
ground
;
and
deliuer
such
doctrines
,
as
are
most
fitting
for
the
capacitie
and
present
condition
of
the
Auditorie
:
that
will
yeeld
the
best
encrease
.
And
you
Christian
people
,
as
you
If
two
men
offer
you
Seede
to
sowe
your
ground
,
and
the
one
bid
you
trye
it
,
and
view
it
well
,
the
other
tell
you
of
it
,
but
keeps
it
in
his
sacke
,
you
must
not
viewe
it
:
whether
dealing
would
you
like
better
?
whether
seede
would
you
receiue
?
If
theyr
seede
were
good
,
if
they
taught
Gods
worde
,
they
would
not
refuse
tryall
.
Vers.
12.
And
they
that
are
beside
the
way
,
are
they
that
heare
.
IN
the
former
verse
you
haue
heard
the
exposition
of
the
seede
:
Now
see
the
exposition
of
the
ground
,
in
this
verse
,
and
the
rest
.
There
were
4.
sortes
of
grounds
mentioned
,
CHRIST
sheweth
that
by
them
hee
meant
4.
sortes
of
hearers
:
some
good
,
some
bad
.
Before
wee
come
to
speake
of
them
seuerally
and
particularly
,
we
may
note
one
thing
in
generall
from
them
all
.
That
as
the
same
seed
,
sowne
in
diuers
kinds
of
ground
,
doth
not
fructify
in
all
alike
:
in
some
,
it
yeeldes
little
or
no
fruite
at
all
;
in
some
,
both
good
and
plentifull
fruit
.
So
the
same
doctrine
taught
to
diuers
people
,
doth
not
profit
all
alike
.
It
may
profit
some
nothing
at
all
:
others
verie
much
.
Though
seed
bee
neuer
so
good
,
yet
badnes
of
ground
may
spoyle
it
,
and
cause
the
sower
to
lose
both
labour
and
cost
.
Euen
so
,
though
the
doctrine
wee
teach
bee
neuer
so
good
and
profitable
,
yet
through
the
ill
disposition
of
the
hearers
,
it
may
become
vnfruitfull
.
This
seede
doth
fructify
,
or
not
fructify
;
according
to
the
qualitie
&
disposition
of
the
ground
into
which
it
is
cast
.
If
the
ground
be
bad
,
the
seed
perisheth
;
if
the
ground
be
good
,
it
encreaseth
.
And
because
some
mens
hearts
be
as
a
barren
ground
,
and
other
mens
harts
be
as
a
fertile
soile
:
in
some
it
yeeldeth
no
fruit
at
all
,
in
some
it
yeeldeth
great
abundance
.
This
difference
may
by
seene
in
each
mixt
company
and
populous
congregation
,
to
which
wee
preach
.
It
was
found
among
Christs
hearers
,
it
was
founde
among
the
Apostles
hearers
,
and
may
also
be
found
among
ours
.
The
consideration
whereof
,
serues
for
the
instruction
both
of
Preachers
&
people
:
1.
Of
Preachers
,
to
comfort
them
,
and
to
encourage
them
in
their
labours
,
when
they
see
them
vnprofitable
vnto
a
great
number
.
Christ
spake
this
Parable
,
especially
of
him selfe
and
of
his
hearers
:
He
taught
the
true
word
of
God
,
&
in
the
best
maner
that
might
be
,
yet
did
he
not
profite
all
his
hearers
;
he
had
4.
sorts
,
whereof
three
were
vnprofitable
,
one
onely
was
profitable
.
The
Disciple
must
not
be
better
then
his
Master
:
if
hee
be
no
worse
,
let
him
be
well
content
.
It
doeth
not
a
little
grieue
the
Ministers
of
the
Gospell
,
to
take
great
paines
in
teaching
the
truth
,
and
that
in
a
good
manner
,
and
yet
see
most
of
their
hearers
to
receiue
little
or
no
profit
at
all
;
but
still
remaine
,
after
many
yeares
teaching
,
as
ignorant
,
as
2.
This
also
serueth
for
the
instruction
of
hearers
Seeing
that
these
3.
kinds
of
bad
grounds
do
paint
out
3.
sorts
of
bad
hearers
,
who
neuer
receiue
profite
to
their
soules
by
the
word
which
they
heare
:
You
must
know
,
that
you
may
be
receiuers
of
this
heauenly
seede
:
You
may
be
hearers
of
Gods
most
holy
word
,
and
yet
be
neuer
the
better
for
it
,
neuer
come
to
heauen
by
it
.
Three
parts
of
Christs
hearers
were
bad
,
as
appeareth
by
this
Parable
:
And
he
telleth
vs
that
many
shall
say
;
Wee
haue
eaten
and
drunke
in
thy
presence
,
and
thou
hast
taught
in
our
streetes
:
but
he
shall
say
.
I
know
you
not
,
depart
from
mee
all
yee
workers
of
iniquitie
.
And
the
Apostle
saith
:
We
are
to
some
,
the
sauour
of
death
vnto
death
:
and
vnto
others
,
the
sweete
sauour
of
life
vnto
life
.
Euery
kinde
of
hearing
will
not
saue
your
soules
.
It
must
be
good
and
profitable
hearing
,
with
good
hearts
,
to
vnderstand
,
beleeue
,
and
obey
what
you
heare
:
Yea
,
not
onely
they
,
who
wilfully
refuse
to
heare
,
but
likewise
they
,
who
heare
vnprofitably
,
stall
bee
damned
.
And
therefore
as
Christ
afterward
exhorteth
you
in
this
Chapter
;
Take
heede
how
you
heare
.
As
many
seeke
Some
imagine
,
that
if
they
be
no
Recusants
,
if
they
be
no
prophane
contemners
of
the
Word
and
Sacraments
;
but
repayre
to
the
Church
euery
Sabboth
day
,
&
heare
diuine
Seruice
&
Sermons
orderly
,
as
by
Law
they
are
enioyned
,
they
are
good
Christians
,
&
sure
to
bee
saued
:
But
let
them
know
,
that
they
may
do
all
these
things
,
&
yet
not
be
saued
:
They
may
offend
in
the
manner
of
their
hearing
,
and
then
their
case
will
be
no
better
then
if
they
heard
not
at
all
.
The
Diuell
is
very
subtill
,
and
this
is
one
of
his
subtilties
,
whereby
he
deceiueth
many
people
to
their
perdition
:
First
,
he
labours
by
all
meanes
,
if
it
be
possible
,
to
keepe
them
from
hearing
,
because
he
knows
it
is
Gods
ordinance
,
and
is
afrayde
least
it
bee
powerfull
in
them
:
But
if
hee
cannot
keepe
them
backe
from
hearing
,
he
deceiueth
them
with
this
conceit
;
that
any
kind
of
formall
hearing
will
serue
their
turne
.
But
do
not
herein
beleeue
the
father
of
lies
:
beleeue
Christ
,
who
is
the
way
,
the
life
,
and
the
trueth
:
He
tels
you
,
that
there
be
3.
sorts
of
hearers
which
shall
not
be
saued
;
onely
one
sort
among
4.
shal
be
saued
.
And
therefore
examine
your selues
what
kinde
of
hearers
you
bee
:
and
doe
not
cortent
your selues
with
that
hearing
that
shall
not
edifie
your
soules
.
Now
let
vs
come
to
the
seuerall
kinds
in
particular
:
And
first
,
let
vs
see
who
are
they
which
receiue
the
seede
on
the
high-way
.
Some
hearers
are
compared
to
such
ground
.
You
know
that
if
Land
lye
by
the
high-way
side
,
or
an
high-way
lye
through
the
middest
of
a
plowed
field
,
some
seede
in
the
sowing
wil
fall
on
the
high-way
,
and
so
be
lost
.
Therevnto
are
some
hearers
compared
,
and
that
very
fitly
:
For
first
,
as
the
high-way
is
not
kept
seuerall
and
priuate
,
but
lyeth
open
and
common
to
all
trauellers
and
passengers
;
so
these
mens
hearts
are
not
enclosed
and
kept
seuerall
for
heauenly
things
,
but
lye
open
to
all
tentations
and
suggestions
of
the
Diuell
,
to
all
inticements
of
the
world
,
and
to
all
idle
thoughts
&
vaine
imaginations
,
and
that
in
the
time
of
hearing
.
Againe
,
as
the
high-way
is
so
troden
and
trampled
by
the
feet
of
passengers
,
that
it
cannot
couer
the
seede
,
or
if
it
shoulde
couer
the
seede
,
yet
the
trampling
will
so
harden
the
soyle
,
as
the
seede
can
neuer
sproute
:
So
these
mens
hearts
are
so
hardened
by
wandering
thoughts
,
both
in
,
and
immediatelie
after
hearing
,
as
the
word
cannot
enter
,
or
at
least
,
cannot
take
any
rooting
in
their
hearts
.
And
as
corne
sowne
in
the
high-way
,
will
neuer
yeelde
croppe
like
other
ground
,
so
these
hearers
will
neuer
yeelde
such
fruit
of
the
worde
as
There
be
2.
sorts
of
hearers
who
vnderstand
not
the
word
.
1
Some
through
naturall
infirmitie
,
&
through
defect
of
capacity
,
conceipt
,
understanding
,
&
memorie
.
If
these
naturall
faculties
be
not
perfit
,
they
cannot
possibly
vnderstand
the
word
which
they
heare
:
but
of
these
Christ
doth
not
heare
speake
:
this
is
rather
an
infirmitie
then
a
fault
,
rather
a
punishment
of
sin
,
then
sin
it selfe
.
God
may
beare
with
their
weaknes
;
especially
if
their
mind
and
vnderstanding
be
as
weak
in
apprehending
worldly
matters
,
as
it
is
in
diume
:
If
they
vnderstand
the
fundamentall
grounds
of
Religion
:
If
they
mislike
this
their
infirmitie
,
&
desire
to
haue
it
redressed
:
If
they
haue
a
care
,
according
to
their
small
capacity
,
to
encrease
in
knowledge
:
And
if
they
frame
their
liues
according
to
the
measure
of
knowledge
which
they
haue
receiued
.
2.
Some
vnderstand
not
the
word
,
through
negligence
,
carelesnes
&
contempt
:
who
heare
the
word
,
but
heed
it
not
,
regard
it
not
,
marke
it
not
,
care
not
much
for
it
,
let
it
passe
as
it
commeth
,
and
are
thinking
of
some
other
matter
,
while
they
should
attend
to
it
;
who
are
so
farre
from
laying
it
deepe
in
their
Of
these
persons
doth
Christ
heere
speake
:
for
he
noteth
it
as
a
great
fault
in
them
,
and
opposeth
them
to
those
,
who
receiue
the
word
with
ioy
.
And
fitly
are
they
resembled
to
the
high
way
,
as
before
was
declared
.
This
kind
of
hearers
is
not
wanting
in
these
daies
;
who
marke
,
and
vnderstand
little
or
nothing
of
that
we
speake
,
though
wee
speake
neuer
so
plainely
.
If
they
heare
a
long
discourse
of
worldly
matters
,
they
giue
attentiue
eares
,
can
carry
it
away
,
&
repeat
it
to
others
:
but
let
them
heare
a
poynt
of
necessarie
doctrine
,
on
an
article
of
their
faith
discussed
,
they
conceiue
little
,
and
afterwards
can
rehearse
nothing
at
all
:
So
that
in
them
is
fulfilled
that
Prophecie
of
Esay
,
applyed
by
Christ
to
the
obstinate
Iewes
:
By
hearing
,
heare
and
vnderstand
:
you
Some
say
they
are
not
learned
,
they
are
of
a
dull
capacitie
,
yet
they
haue
a
good
meaning
,
and
as
good
an
heart
,
as
those
who
vnderstand
most
:
they
hope
God
will
beare
with
them
,
and
accept
of
their
good
meaning
,
when
as
they
should
rather
accuse
themselues
of
negligence
.
If
they
did
duly
prepare
themselues
,
and
carefully
attend
,
they
might
vnderstand
much
more
then
they
do
.
But
let
them
first
know
,
that
though
they
be
not
learned
,
and
cannot
reade
,
yet
ought
they
,
and
may
be
able
,
to
vnderstand
,
for
God
hath
furnished
preachers
with
learning
,
and
appoynted
them
so
to
explane
the
word
,
that
the
simple
may
vnderstand
it
.
Euen
as
Ezra
and
the
Leuites
,
reade
the
booke
of
the
lawe
distinctly
,
and
gaue
the
sense
,
and
caused
the
people
to
vnderstand
it
.
Though
thou
be
not
able
to
vnderstand
the
word
of
thy selfe
,
yet
may
●st
thou
be
made
able
by
them
:
yea
and
shalt
be
made
able
to
vnderstand
the
most
necessatie
points
of
saluation
,
before
thou
canst
be
made
fit
for
heauen
:
yea
many
of
the
most
necessarie
points
are
so
easie
of
themselues
,
that
thou
may
vnderstand
them
at
the
first
hearing
,
if
thou
wilt
carefully
marke
them
.
The
entrance
into
Gods
word
sheweth
vnderstanding
to
the
simple
.
And
therefore
if
thou
vnderstand
not
,
thou
should
rather
blame
thy selfe
for
want
of
attention
,
then
for
want
of
capacitie
or
learning
.
Againe
,
know
this
,
that
God
will
neuer
accept
of
thy
good
meaning
,
nor
of
thy
good
heart
,
vnles
thou
d
oin
some
competent
measure
vnderstand
his
word
;
for
it
is
the
word
rightly
vnderstood
,
that
must
direct
thy
good
meaning
,
and
correct
thy
heart
:
thou
maist
thinke
thy
meaning
is
good
,
and
thy
heart
good
,
when
both
be
naught
:
as
indeed
they
are
,
if
thou
vnderstand
not
the
word
aright
.
And
how
should
God
accept
of
thy
good
meaning
,
voyd
of
vnderstanding
?
It
is
but
the
sacrifice
of
fooles
:
blindnes
was
a
blemish
,
which
made
beastes
vnfit
for
sacrifice
.
And
doest
thou
thinke
God
will
accept
thy
blind
deuotion
?
deceiue
not
thy
owne
soule
herein
,
but
seeke
for
vnderstanding
.
There
be
some
that
be
desirous
to
vnderstand
what
they
heare
,
and
it
may
be
,
would
gladly
knowe
how
they
may
be
able
:
I
would
aduise
them
to
doe
these
6.
things
.
1.
Let
them
prepare
themselues
before
they
come
to
heare
.
As
we
must
prepare
our selues
before
we
pray
,
if
we
will
not
pray
vainely
,
and
as
we
must
prepare
our selues
before
we
come
to
the
Sacrament
,
if
we
will
not
receiue
it
vnworthily
,
so
must
wee
prepare
our selues
before
we
heare
,
if
we
will
not
heare
vnprofitably
.
The
husbandman
prepares
his
ground
by
plowing
it
before
he
sowe
it
.
If
thou
goe
rashly
to
heare
without
preparation
,
thou
shalt
yeeld
no
more
fruit
then
a
field
that
is
sowne
before
it
be
plowed
.
Thou
maist
prepare
thy selfe
by
considering
before
hand
,
that
the
word
which
thou
goest
to
heare
,
is
not
the
word
of
a
mortall
man
,
but
the
word
of
the
euerliuing
God
:
that
not
man
onely
speakes
vnto
thee
,
but
that
God
speaketh
vnto
thee
,
in
and
by
the
man
.
That
the
word
is
the
power
of
God
to
saluation
,
that
one
day
thou
must
giue
account
to
God
for
thy
hearing
.
If
thou
doest
seriously
consider
these
things
before
hand
,
they
will
prepare
thee
,
to
heare
with
more
reuerence
and
vnderstanding
.
Againe
,
prepare
thy selfe
by
vnfained
humiliation
for
thy
former
sinnes
;
least
God
for
the
punishment
of
them
,
should
blind
thy
vnderstanding
when
thou
hearest
.
Likewise
prepare
thy selfe
,
by
renewing
thy
faith
,
in
the
truth
of
Gods
word
,
and
of
his
promises
,
knowing
that
the
word
,
will
not
profit
the
2.
Pray
earnestly
vnto
the
Lord
,
that
he
would
enlighten
thy
minde
by
his
holy
spirit
,
for
the
naturall
man
perceiueth
not
the
things
of
God
,
neither
can
he
knowe
them
,
because
they
are
spiritually
discerned
.
It
is
that
oyntment
,
which
teacheth
vs
all
things
.
Dauid
prayed
often
for
illumination
.
Open
mine
eyes
that
I
may
see
the
wonders
of
thy
lawe
.
Teach
me
ô
Lord
,
the
way
of
thy
statutes
,
and
I
will
keepe
it
vnto
the
end
.
Paul
prayed
for
it
,
to
be
bestowed
on
others
.
As
for
the
Colossians
,
that
they
might
be
fulfilled
with
all
knowledge
,
in
wisedome
and
spirituall
vnderstanding
.
And
for
Timothie
,
to
whom
he
thus
wrote
,
Consider
what
I
say
,
and
the
Lord
giue
thee
vnderstanding
in
all
things
.
Much
more
should
we
pray
to
obtaine
it
for
our selues
.
It
is
the
Lords
gift
,
beg
it
of
him
by
prayer
,
the
more
dull
os
capacitie
you
are
by
nature
,
the
more
earnestly
and
the
oftner
should
you
pray
to
God
,
that
by
grace
he
may
make
a
supply
of
that
,
which
you
want
by
nature
.
This
is
one
reason
why
many
heare
and
heede
not
,
and
vnderstand
not
,
euen
because
they
will
not
pray
before
they
heare
.
Iames
saith
,
If
any
man
lacke
wisedome
,
let
3.
Exercise
your selues
daily
,
in
reading
the
word
,
in
meditating
of
it
,
in
conferring
and
talking
of
it
.
Dauid
said
,
I
haue
had
more
vnderstanding
then
all
through
long
custome
haue
their
wits
exercised
,
to
discerne
both
good
and
euill
.
If
you
will
often
reade
the
scriptures
,
or
heare
others
reade
them
,
you
shall
be
better
able
to
vnderstand
than
when
you
beare
them
expounded
,
&
better
carry
away
the
doctrine
drawne
from
them
.
4.
Attend
diligently
to
that
which
is
deliuered
,
marke
and
consider
it
,
thinke
then
on
that
onely
,
and
nothing
else
.
Euen
as
the
people
gaue
heede
vnto
those
things
which
Phillip
spake
.
And
as
Lidia
,
when
God
had
opened
his
hart
,
attended
vnto
the
things
which
Paul
spake
.
This
is
wanting
in
many
,
and
therefore
they
vnderstand
not
:
for
no
attention
,
no
vnderstanding
.
Paul
long
agoe
forbad
5.
When
you
vnderstand
not
a
point
,
aske
them
which
be
learned
and
do
vnderstand
it
:
This
was
the
vsuall
practise
of
the
Apostles
,
when
they
vnderstood
6.
Lastly
,
be
careful
to
practise
,
what
you
doe
alreadie
knowe
and
vnderstand
;
then
shall
you
be
able
to
vnderstand
more
afterward
:
for
as
Dauid
saith
,
The
feare
of
the
Lord
is
the
beginning
of
wisedome
,
all
they
that
obserue
them
,
haue
good
vnderstanding
.
And
Christ
said
,
If
any
man
doe
the
will
of
my
father
,
he
shall
knowe
of
the
doctrine
,
whether
it
be
of
God
,
or
whether
I
speake
of
my selfe
.
Obedience
is
the
key
of
knowledge
.
If
men
sinne
against
their
own
knowledge
and
conscience
,
the
Lord
in
iudgement
blindeth
their
mindes
,
and
hardeneth
their
hearts
,
that
they
shall
vnderstand
lesse
afterward
,
and
lesse
regard
what
they
heare
.
So
contrariwise
,
he
in
his
mercy
will
reward
former
obedience
,
with
future
illumination
.
The
seruant
who
hid
his
talent
,
lost
it
,
but
he
who
employed
his
talents
,
had
them
multiplyed
.
Whosoeuer
will
obserue
these
rules
shall
hereafter
vnderstand
,
and
profite
more
by
one
sermon
,
then
hee
hath
done
by
many
sermons
in
times
past
.
The
second
propertie
in
the
first
kind
of
hearers
,
is
set
forth
by
the
issue
and
euent
that
falles
out
at
his
hearing
:
The
diuell
comes
and
takes
the
word
from
him
.
The
former
propertie
came
from
himselfe
,
this
from
the
diuell
.
In
this
behauiour
of
the
diuell
,
toward
these
hearers
,
wee
may
note
2.
things
.
1.
his
presence
:
2.
his
practise
.
1.
His
presence
,
in
that
he
is
said
to
come
,
he
commeth
to
the
persons
that
doe
heare
,
and
to
the
places
where
they
heare
.
Though
here
it
be
translated
(
afterward
)
commeth
the
diuell
:
yet
it
might
be
translated
,
then
commeth
the
diuell
.
Marke
saith
,
that
Sathan
commeth
Seeing
the
diuell
comes
to
hearers
,
let
vs
before
we
heare
,
and
afterward
we
haue
heard
,
arme
our selues
against
him
.
2.
The
diuels
practise
,
he
taketh
the
word
out
of
their
hearts
:
The
heart
is
not
here
taken
strictly
and
properly
,
but
generally
,
for
the
minde
and
affections
:
yet
cannot
the
diuell
immediately
,
directly
,
&
by
himselfe
,
worke
vpon
the
soule
or
heart
of
man
,
that
belongeth
onely
vnto
God
,
who
alone
is
the
searcher
of
the
heart
.
The
diuell
worketh
immediately
,
indirectly
,
&
by
meanes
euen
by
externall
obiects
,
outward
senses
,
and
corporall
phantasies
;
he
taketh
the
word
out
of
the
hart
,
by
interrupting
the
phantasie
,
and
making
it
vnfit
to
conuey
any
thing
to
the
vnderstanding
or
to
the
heart
:
and
by
conueying
other
thoughts
into
the
heart
,
and
turning
the
minde
another
way
,
so
as
it
shall
no
longer
affect
the
word
,
nor
thinke
of
it
any
more
.
Neither
can
he
take
it
by
violence
,
without
their
liking
,
that
heard
it
:
but
with
their
consent
,
he
taketh
it
onely
from
them
who
were
careles
hearers
,
who
neuer
suffered
it
to
sinke
deepe
into
their
hearts
;
but
being
like
to
the
high
way
side
,
did
not
couer
it
with
the
moyst
mouldes
of
holy
affections
:
yea
he
taketh
it
from
those
who
neuer
had
any
great
loue
vnto
it
,
and
therefore
might
easily
be
perswaded
to
let
him
take
it
.
In
regard
of
this
his
practise
,
Christ
in
the
propounding
of
the
parable
,
compared
him
to
the
fowles
of
the
ayre
,
because
as
they
will
follow
the
sower
,
and
will
picke
vp
that
,
which
lyes
by
the
high
way
side
,
or
any
other
place
vncouered
:
so
the
diuell
haunteth
the
assemblies
,
where
the
word
is
preached
,
that
he
may
take
from
the
hearers
,
that
which
hath
bene
taught
.
Yea
,
in
this
respect
the
diuell
is
farre
worse
then
any
fowles
;
They
eate
the
seede
of
necessitie
,
because
they
want
other
foode
to
nourish
them
:
but
he
of
malice
,
he
needeth
it
not
,
it
doth
no
good
to
him
.
And
therefore
he
taketh
it
away
,
not
to
doe
himselfe
any
good
thereby
,
but
to
doe
them
harme
,
from
whom
he
taketh
it
.
Againe
,
the
birds
are
soone
satisfied
,
and
that
with
a
litle
;
if
they
haue
once
eaten
their
fill
,
they
flye
away
,
and
leaue
the
rest
,
though
it
lye
vncouered
;
but
the
diuell
is
neuer
satisfied
till
he
haue
picked
vp
euery
graine
that
is
not
couered
in
thr
bottome
of
the
heart
.
Birds
are
easily
kept
away
,
or
driuen
away
,
but
it
is
an
hard
matter
either
to
keepe
the
diuell
away
,
or
driue
him
away
from
those
that
heare
carelesly
:
till
they
alter
the
manner
of
their
hearing
,
he
will
not
be
kept
from
them
.
See
then
what
an
enemie
the
diuell
is
,
to
hinder
the
efficacie
of
Gods
word
in
mans
heart
.
As
the
preacher
laboureth
to
cast
the
word
into
the
heart
,
so
be
to
take
it
out
.
He
thrusteth
many
euill
things
into
the
heart
,
he
put
treason
into
the
heart
of
Iudas
,
to
betray
Christ
:
he
filled
the
heart
of
Ananias
,
to
lye
vnto
Except
it
be
in
praying
,
hee
doth
not
trouble
a
man
so
much
in
any
busines
,
as
in
hearing
of
Gods
word
,
because
he
is
afraide
lest
man
should
be
conuerted
and
saued
thereby
.
This
his
practise
is
euidently
seene
in
many
.
It
appeareth
by
the
euent
,
that
he
taketh
the
word
from
many
of
our
hearers
,
for
when
the
people
haue
heard
the
preacher
speake
a
whole
houre
together
,
and
deliuer
many
profitable
points
of
doctrine
,
and
that
very
plainely
,
yet
few
can
repeate
any
thing
at
all
:
many
will
say
they
like
him
well
,
he
is
a
good
man
,
and
made
a
very
good
sermon
,
yet
cannot
tell
one
word
that
he
spake
.
What
is
the
reason
hereof
?
the
diuell
hath
taken
it
out
of
their
hearts
and
heads
.
Report
to
them
an
humane
historie
,
tell
them
some
strange
newes
,
or
a
tale
for
their
worldly
profit
,
or
corporall
health
,
they
will
keepe
it
well
enough
,
and
at
any
time
,
and
in
any
company
will
relate
it
very
readily
:
but
teach
them
a
mysterie
of
saluation
,
instruct
them
in
a
dutie
to
God
or
man
,
they
forget
it
as
soone
as
they
haue
heard
it
:
What
is
the
cause
hereof
but
this
?
the
diuell
knowes
that
the
one
will
neuer
profit
their
soules
,
nor
further
their
saluation
,
and
therefore
he
will
not
take
it
from
them
:
he
is
afraid
lest
the
other
should
profit
their
soules
,
and
further
their
saluation
,
and
therefore
he
labours
to
depriue
them
of
it
.
If
a
man
put
coyne
in
a
chest
,
and
wares
in
a
chamber
,
and
within
a
while
come
and
finde
none
there
,
he
will
say
,
a
thiefe
hath
bene
there
.
So
if
people
heare
much
,
and
keepe
little
or
nothing
,
it
is
certaine
the
diuell
hath
bene
there
,
to
steale
it
out
of
their
he●…ts
.
This
should
teach
euery
one
of
vs
that
be
hearers
,
to
looke
well
to
our selues
,
and
carefully
to
keepe
that
which
we
haue
heard
.
The
diuell
will
doe
what
he
can
to
depriue
vs
of
it
.
If
he
cannot
keepe
thee
from
hearing
,
he
will
(
if
he
can
)
rob
thee
of
that
which
thou
hast
heard
.
If
thou
be
carelesse
in
keeping
,
he
will
be
sure
to
take
all
from
thee
.
You
knowe
,
that
if
a
man
haue
some
speciall
goods
,
and
looke
negligently
vnto
them
,
and
care
not
much
whether
he
keepe
them
or
loose
them
,
and
a
cunning
thiefe
be
very
desirous
of
them
,
he
is
like
within
a
while
to
get
them
.
Wherefore
,
as
Abraham
droue
away
the
This
practise
of
the
Diuel
is
amplified
by
the
ends
of
it
,
which
are
two
,
the
one
subordinate
to
the
other
.
The
former
is
,
least
they
shoulde
beleeue
.
Whence
we
may
obserue
two
things
;
one
in
respect
of
the
word
;
and
another
in
respect
of
the
Diuell
.
1.
In
respect
of
the
word
:
namely
,
that
the
hearing
and
receiuing
of
the
word
,
is
a
speciall
meane
to
bring
men
to
faith
:
for
the
Diuell
doth
therefore
hinder
men
in
hearing
,
least
by
hearing
they
should
beleeue
.
Saint
Paul
sayth
,
That
faith
is
by
hearing
,
and
hearing
by
the
word
of
God
.
How
can
they
beleeue
in
2.
Another
thing
is
to
be
obserued
in
respect
of
the
Diuell
;
namely
,
what
an
enemie
he
is
vnto
faith
:
for
he
takes
away
the
word
,
as
it
is
entring
into
mens
hearts
,
lest
they
should
beleeue
.
This
is
the
very
cause
why
he
is
so
busy
in
hindering
the
worde
;
because
hee
would
keepe
men
from
faith
.
And
no
maruell
though
he
be
a
deadly
enemie
vnto
faith
:
he
knowes
that
the
word
will
not
All
men
haue
not
faith
.
And
no
maruell
,
seeing
the
Diuell
is
a
spightfull
foe
against
it
,
and
will
hinder
as
many
from
faith
as
possibly
he
can
.
At
the
end
of
the
world
(
as
Christ
fore-told
)
the
son
of
Doe
not
therefore
imagine
that
it
is
an
easie
thing
to
get
faith
,
and
that
thou
canst
beleeue
when
thou
list
;
thou
canst
not
haue
faith
,
but
in
despight
of
the
Diuell
;
so
long
as
he
can
hinder
thee
by
any
meanes
,
thou
shalt
not
beleeue
.
The
Lord
must
enable
thee
to
frustrate
his
attempts
,
and
must
bestow
this
gift
on
thee
against
his
will
;
otherwise
thou
canst
neuer
receiue
it
.
But
the
more
he
labours
to
keepe
vs
from
faith
,
the
more
earnestly
should
we
labour
to
obteyne
it
▪
the
more
he
hateth
it
,
the
better
should
we
loue
it
:
If
it
were
not
a
most
excellent
grace
,
he
would
not
hinder
vs
of
it
.
2.
The
other
end
why
hee
taketh
away
the
word
is
this
;
Lest
they
should
be
saued
:
Where
also
two
other
like
things
may
be
considered
:
one
in
respect
of
the
word
and
faith
;
another
in
respect
of
the
Diuell
.
1.
In
respect
of
faith
and
the
word
,
that
they
will
bring
men
to
saluation
:
For
,
whereas
Christ
saith
,
the
Diuell
takes
the
word
out
of
mens
hearts
,
lest
they
should
beleue
&
be
saued
:
he
therby
insinuateth
,
that
if
the
word
enter
into
the
heart
,
do
there
abide
,
&
worke
faith
in
it
,
the
man
shall
be
saued
.
And
so
he
shall
indeed
:
For
the
Gospell
(
as
Paul
saith
)
is
the
power
of
God
vnto
saluation
to
euery
one
that
beleeueth
:
to
the
Iew
first
,
and
also
to
the
Graecian
.
And
it
pleased
God
,
by
the
foolishnes
of
preaching
to
saue
them
that
beleeue
.
And
therefore
the
Evangelist
saith
;
These
things
are
written
that
yee
might
beleeue
,
and
in
beleeuing
haue
life
through
his
Name
.
The
word
bringeth
vs
to
faith
,
and
faith
to
life
euerlasting
.
If
we
get
the
one
,
we
cannot
fayle
of
the
other
.
Oh
what
an
heauenly
comfort
is
this
to
a
beleeuing
soule
!
Cannot
the
Diuel
by
all
his
practises
and
pollicies
,
hinder
the
worde
from
working
faith
in
thy
heart
?
feare
him
not
,
he
cannot
possibly
hinder
thee
of
eternall
saluation
in
heauen
.
Looke
what
assurance
thou
hast
of
thy
present
faith
,
the
same
assurance
mayst
thou
haue
of
the
future
saluation
of
thy
soule
.
If
thou
now
beleeue
,
thou
shalt
receiue
the
end
of
thy
faith
,
which
is
the
saluation
of
thy
soule
.
But
2.
In
respect
of
the
Diuell
,
hee
is
an
vtter
enemy
to
the
saluation
of
mens
soules
;
he
taketh
away
the
word
,
and
hindereth
them
from
faith
,
that
so
hee
may
preuent
their
saluation
.
This
is
the
end
of
both
the
former
.
The
Diuell
is
enuious
;
vnwilling
he
is
that
any
of
vs
should
enioy
that
glory
in
heauen
which
he
hath
lost
.
As
hee
droue
Adam
and
Eue
out
of
the
earthly
Paradise
;
so
doth
he
,
what
lyeth
in
him
,
to
keepe
vs
from
the
heauenly
Paradise
.
He
goeth
about
like
a
roaring
Lion
,
seeking
whom
he
may
deuoure
.
As
the
Ammonites
,
Moabites
,
Amalekites
,
and
many
other
heathen
people
,
would
haue
hindered
the
Israelites
from
entering
into
the
land
of
Canaan
:
So
the
Diuel
&
all
his
Angels
seeke
to
hinder
vs
from
the
Kingdome
of
heauen
.
And
as
the
Israelites
subdued
them
,
before
they
could
get
possession
:
So
must
wee
,
through
the
mightie
power
of
Christ
,
subdue
the
Diuell
,
before
wee
can
enioy
that
most
happy
and
glorious
Kingdome
.
Lastly
,
to
conclude
all
the
poynts
touching
these
hearers
:
See
what
excellent
things
they
lose
,
who
suffer
the
Diuell
to
take
the
worde
out
of
their
hearts
:
They
loose
saith
,
which
is
much
more
precious
then
gold
;
as
Saint
Peter
saith
.
And
hereafter
they
shall
lose
the
saluation
of
their
soules
;
You
may
thinke
it
little
danger
to
suffer
the
Diuell
to
take
the
worde
out
of
your
heartes
.
And
it
may
be
some
had
rather
haue
it
taken
from
them
,
then
the
least
parte
of
their
worldly
riches
:
but
know
that
it
is
a
precious
Iewell
.
If
you
keepe
it
,
you
retaine
all
grace
and
happinesse
with
it
:
If
you
leaue
it
,
you
lose
all
goodnes
with
it
.
Oh
then
when
you
haue
heard
it
,
make
much
of
it
,
and
keepe
it
safely
,
and
be
content
rather
to
lose
any
thing
,
yea
all
things
that
you
haue
,
then
lose
it
.
If
you
did
truely
know
,
and
would
duely
consider
the
danger
of
this
losse
,
you
would
be
more
carefull
to
keepe
the
word
,
and
more
afrayde
of
losing
it
.
You
,
who
haue
Deedes
of
your
Lands
,
and
Leases
of
your
houses
,
are
very
carefull
to
keepe
them
safely
,
you
will
keepe
them
vnder
locke
and
key
,
and
that
in
the
safest
place
of
your
houses
,
because
you
hold
your
lands
&
liuings
by
them
,
and
may
lose
your
lands
and
liuings
,
if
you
lose
them
.
As
carefull
should
you
be
to
keepe
the
word
;
you
hold
your
inheritance
by
it
:
It
is
your
euidence
:
If
it
be
taken
from
you
,
you
shall
lose
faith
and
Gods
fauour
in
this
world
,
and
the
happy
possession
of
an
euerlasting
and
glorious
Kingdome
in
the
world
to
come
.
And
they
that
are
on
the
stones
,
are
they
which
when
they
haue
heard
,
receiue
the
word
with
ioy
.
Now
followeth
the
exposition
of
the
second
kind
of
ground
;
to
wit
,
the
rockie
and
stonie
ground
.
Christ
declareth
who
are
meant
thereby
;
euen
another
sort
of
vnprofitable
heaters
.
And
that
he
might
the
better
lay
open
their
nature
and
condition
,
and
let
all
men
see
who
they
are
,
he
describeth
them
at
large
,
by
4.
seuerall
properties
.
1.
They
heare
,
and
receiue
the
worde
with
ioy
.
These
hearers
goe
farther
then
the
former
.
The
former
sort
heard
the
word
,
but
vnderstood
it
not
;
if
they
vnderstood
the
words
,
they
vnderstood
not
the
matter
.
But
these
are
not
blamed
for
that
fault
;
they
vnderstood
it
well
:
and
therefore
are
sayde
to
receiue
it
:
their
receiuing
of
it
,
is
made
a
distinct
thing
from
their
hearing
.
Again
,
the
other
lost
it
as
soone
as
they
heard
it
:
the
Diuel
soon
took
it
from
them
;
but
these
keepe
it
a
great
while
,
euen
all
the
time
of
peace
,
they
doe
not
renounce
it
,
till
they
be
presecuted
for
it
.
Moreouer
,
those
did
not
affect
it
,
the
Diuell
kept
it
from
entring
deepe
into
their
hearts
,
he
tooke
it
presently
out
of
their
hearts
,
lest
it
should
worke
vpon
their
affections
:
they
were
such
as
heard
it
for
fashion
sake
,
yet
had
no
great
liking
or
loue
of
it
in
their
hearts
.
These
do
much
affect
it
,
it
pierceth
their
hearts
,
it
moueth
their
affections
,
they
reioyce
in
it
.
Lastly
,
those
did
not
so
beleeue
as
these
doe
:
either
they
did
not
beleeue
it
at
all
,
or
with
an
hystoricall
faith
onely
,
beleeue
it
to
be
true
;
but
not
making
such
profession
of
it
,
nor
yeelding
such
outward
obedience
to
it
as
these
doe
:
as
afterward
shall
be
shewed
.
The
first
propertie
is
,
that
they
receiue
the
worde
with
ioy
.
For
the
present
time
they
reioyce
in
the
doctrine
of
the
Gospell
,
it
cheareth
their
hearts
,
delighteth
their
soules
,
contenteth
their
mindes
,
mooueth
their
affections
,
and
is
to
them
the
most
ioyfull
newes
that
euer
they
heard
:
and
yet
for
all
that
they
are
but
vnprofitable
hearers
.
Such
an
hearer
was
King
Herode
:
when
Iohn
Baptist
preached
,
hee
heard
him
gladly
;
not
onely
willingly
,
but
also
cheerefully
and
ioyfully
:
hee
tooke
delight
and
pleasure
in
hearing
of
him
;
and
yet
afterward
was
the
author
of
his
death
.
Such
hearers
were
most
of
the
Iewes
:
for
Christ
told
them
,
That
Iohn
was
a
burning
and
shining
lampe
,
and
that
they
would
for
a
season
haue
reioyced
in
his
light
.
They
ioyed
in
his
doctrine
,
yet
but
for
a
season
.
Hee
preached
but
a
while
.
Christ
fore-saw
,
that
if
hee
had
liued
and
preached
longer
,
they
would
haue
forsaken
him
.
Such
hearers
also
were
the
Capernaites
,
who
liked
Christs
These
hearers
are
not
like
Pharoh
,
who
Peter
;
We
are
all
here
present
before
God
,
to
heare
all
thing
that
are
commaunded
thee
of
God
.
And
if
these
hearers
reioyce
in
the
word
,
they
will
not
scorne
to
be
taught
by
the
Ministers
,
but
very
willingly
submit
themselues
to
the
Ministery
of
the
word
.
They
will
be
as
forward
as
any
,
in
frequenting
Sermons
:
for
who
will
not
desire
to
heare
that
often
,
which
comforteth
his
heart
?
Yea
,
they
may
sharply
reproue
,
and
seuerely
censure
them
,
as
impious
and
prophane
,
who
are
carelesse
and
negligent
in
hearing
of
Gods
word
.
Yea
,
they
may
reuerence
the
Minister
,
as
Herode
did
Iohn
Baptist
:
they
may
patronage
,
protect
and
countenance
him
;
they
may
maintaine
him
,
and
be
very
bountifull
toward
him
:
for
who
will
not
make
much
of
him
that
doth
greatly
comfort
his
heart
?
Yea
,
after
they
haue
heard
,
they
may
talke
and
conferre
of
the
doctrine
among
their
familiar
acquaintance
:
for
who
will
not
often
talke
of
that
which
reioyceth
his
heart
.
Of
the
abundance
of
the
heart
,
the
mouth
speaketh
.
All
these
thinges
may
be
found
in
these
hearers
of
the
second
sort
,
who
notwithstanding
are
reckoned
among
vnfruitfull
hearers
.
See
then
what
faire
shewes
an
vnregenerate
man
may
make
,
in
hearing
of
Gods
word
.
And
consider
it
seriously
,
that
not
onely
the
publike
persecutors
,
bitter
raylers
,
wilfull
contemners
,
carelesse
and
forgetful
hearers
;
but
likewise
some
that
loue
and
like
the
word
,
diligently
attend
it
,
and
finde
some
comfort
in
it
,
may
be
out
of
the
state
of
grace
,
and
kept
backe
from
entring
into
heauen
.
A
fearefull
thing
to
consider
;
it
should
rowse
vs
out
of
security
,
and
make
vs
looke
well
to
the
maner
of
our
hearing
.
There
be
some
who
are
nothing
at
all
mooued
with
the
worde
,
neither
terrified
with
the
threatnings
and
curses
of
the
lawe
,
nor
comforted
with
the
heauenly
blessings
,
and
sweete
promises
of
the
Gospell
:
whom
wee
may
compare
,
as
Christ
did
the
Iewes
,
vnto
little
children
,
which
sitte
in
the
markets
,
and
call
to
their
fellowes
,
and
say
;
We
haue
piped
vnto
you
,
and
you
haue
not
daunced
:
we
haue
mourned
vnto
you
,
and
you
haue
not
lamented
.
We
sing
both
mercy
and
iudgement
,
and
yet
they
are
not
moued
.
Seeing
Christ
reckoneth
them
in
the
Catalogue
of
fruitlesse
hearers
,
who
are
so
moued
,
as
they
reioyce
at
the
word
:
what
is
to
be
thought
of
them
,
who
are
no
more
touched
,
then
if
their
hearts
were
of
Adamant
?
If
this
ioy
may
be
found
in
the
vnregenerate
,
it
for
they
are
the
ioy
of
mine
because
they
vnderstood
the
words
which
Ezra
&
the
Leuites
had
taught
them
.
Those
three
thousand
which
were
conuerted
by
Peters
Sermon
,
did
receiue
his
word
with
ioy
.
The
Eunuch
conuerted
by
Phillip
,
&
the
Iaylor
conuerted
by
Paul
,
receiued
their
doctrine
with
ioy
of
heart
.
Is
there
no
difference
betwixt
the
regenerate
and
the
vnregenerate
in
this
their
ioy
?
Indeed
both
of
them
receiue
1.
In
the
cause
of
it
:
and
that
is
faith
.
And
therefore
Paul
calleth
it
;
The
ioy
2.
In
the
measure
and
degree
:
for
the
regenerate
haue
a
greater
measure
of
ioye
then
the
vnregenerate
.
The
regenerate
haue
as
great
,
or
greater
ioy
in
the
word
,
then
in
any
thing
else
whatsoeuer
.
Therefore
Dauid
sayde
;
I
haue
had
as
greate
delight
in
the
way
of
thy
testimonies
,
as
in
all
riches
.
The
Lawe
of
thy
mouth
is
better
vnto
mee
,
then
thousands
of
gold
and
siluer
.
I
reioyce
at
thy
word
,
as
one
that
findeth
a
great
spoile
.
Their
ioy
is
so
great
,
that
S.
Peter
saith
;
They
reioyce
with
ioy
vnspeakable
.
But
the
ioy
of
the
vnregenerate
is
nothing
so
great
.
They
seldome
haue
so
great
ioy
in
the
worde
,
as
in
the
world
,
but
neuer
greater
.
Their
worldly
profits
,
their
earthly
honours
and
preferments
,
their
carnall
pleasures
,
doe
as
much
reioyce
them
,
and
more
comfort
them
,
then
the
word
can
doe
.
3.
Their
ioy
differeth
in
the
companions
:
for
the
ioy
of
the
regenerate
is
neuer
found
alone
,
but
is
alwaies
accompanied
with
many
other
holy
affections
.
They
so
reioyce
,
as
that
they
also
feare
and
tremble
in
respect
of
the
Lords
Maiestie
,
and
their
owne
infirmitie
.
According
as
Dauid
exhorteth
;
Reioyce
with
Againe
,
the
regenerate
so
reioyce
in
the
word
,
as
they
put
great
trust
and
sure
confidence
in
God
and
his
word
.
As
Dauid
,
who
said
,
I
reioyce
in
God
,
because
of
his
word
:
In
God
do
I
trust
,
4.
Lastly
,
their
ioy
differeth
in
the
countinance
.
The
vnregenerate
man
reioyceth
much
at
the
first
hearing
and
vnderstanding
of
the
Gospell
:
afterward
his
ioy
abateth
.
Euen
as
the
Israelites
liked
their
Manna
well
,
at
the
beginning
,
but
loathed
it
within
a
while
after
.
And
as
Iewes
well
haue
reioyced
in
Iohn
Baptists
doctrine
,
for
a
season
,
but
not
long
.
But
the
ioy
of
the
regenerate
continueth
alwaies
one
and
the
same
.
In
processe
of
time
,
it
rather
encreaseth
then
decreaseth
.
Their
faith
groweth
strong
,
their
hope
more
stedfast
,
their
outward
man
decayeth
,
their
inward
man
is
renewed
daily
:
their
graces
increase
,
and
they
continually
find
more
experience
of
Gods
fauour
toward
them
in
Christ
,
and
therefore
their
ioy
must
needs
be
greater
and
greater
.
The
ioy
of
the
vnregenerate
is
like
to
a
violent
motion
,
which
is
swifter
at
the
beginning
then
at
the
end
:
but
the
ioy
of
the
regenerate
,
is
like
to
a
naturall
motion
,
which
is
as
swift
or
swifter
at
the
end
then
at
the
beginning
.
Besides
this
,
the
ioy
of
the
godly
continueth
as
well
in
aduersitie
as
in
prosperitie
:
as
well
in
persecution
as
in
peace
.
Dauid
in
the
midst
of
his
afflictions
could
say
,
I
reioyce
in
God
because
of
his
But
it
is
not
so
with
the
vnregenerate
hypocrites
.
A
little
persecution
for
the
Gospell
,
will
turne
their
ioy
into
sorrow
.
Euen
these
hearers
who
in
the
beginning
of
this
verse
,
are
said
to
receiue
the
word
with
ioy
;
in
the
latter
end
of
it
,
are
said
in
the
time
of
tentation
to
fall
away
.
Seeing
then
there
is
such
difference
of
ioy
,
doe
not
content
your selues
with
such
a
ioy
as
may
be
found
in
the
vnregenerate
,
but
seeke
for
such
ioy
as
is
peculiar
to
Gods
Saints
.
2.
The
second
properties
in
these
hearers
is
this
,
they
haue
no
rootes
.
Not
as
if
they
had
no
rootes
at
all
,
for
then
they
should
not
grow
at
all
:
they
could
not
be
said
to
fall
away
in
time
of
tentation
,
they
would
presently
wither
away
before
tentation
did
come
:
but
the
meaning
is
,
that
they
haue
no
deepe
rootes
,
they
haue
no
such
rootes
as
will
feede
them
,
and
make
them
able
to
yeeld
fruit
:
therfore
are
they
resembled
to
rockie
and
stony
ground
which
lacketh
moysture
,
and
will
neither
suffer
corne
sowne
in
it
,
to
take
any
deepe
rooting
,
nor
to
prosper
long
.
Rockes
and
great
stones
are
oftentimes
hid
in
the
ground
,
and
couered
ouer
with
earth
:
And
therefore
the
land
there
,
is
soft
and
moyst
aboue
,
but
hard
and
dry
belowe
.
And
the
corne
sowne
there
,
may
sprout
and
growe
for
a
while
,
but
not
long
,
if
heate
&
drought
doe
come
,
it
will
be
parched
and
wither
away
for
lacke
of
moysture
.
Such
is
the
case
of
some
hearers
,
their
hearts
being
mollified
in
part
somewhat
soft
aboue
,
but
very
hard
below
toward
the
bottome
,
will
not
suffer
the
word
to
take
any
deepe
rooting
in
them
.
It
may
enter
into
their
harts
,
yet
it
cannot
pearce
into
the
bottome
of
them
.
It
may
be
some
rooting
,
yet
very
ebbe
and
shallow
.
It
may
prosper
for
a
while
,
and
they
make
some
profession
of
it
,
yet
not
long
.
And
in
regard
hereof
,
they
become
vnprofitable
hearers
.
So
as
from
hence
we
may
obserue
a
double
danger
and
inconuenience
,
of
an
heart
that
is
not
throughly
mollified
to
the
bottome
:
It
both
hindereth
the
rooting
of
the
word
,
and
also
the
fruitfulnes
of
it
.
1.
It
hindereth
the
rooting
of
the
word
,
so
as
it
cannot
possibly
go
deepe
enough
,
the
word
should
descend
to
the
bottome
of
the
heart
,
and
there
take
rooting
,
and
be
continually
nourished
with
the
moysture
of
it
;
but
it
cannot
descend
so
farre
,
vnles
it
be
throughly
mollified
.
Not
onely
they
whose
hearts
are
altogether
hard
,
as
was
the
hart
of
Pharaoh
,
when
he
heard
Moses
and
Aaron
;
and
the
Scribes
and
Pharises
when
they
heard
Christ
:
but
also
they
whose
hearts
are
softened
onely
in
part
,
are
vnprofitable
hearers
:
As
not
onely
those
rockes
which
be
bare
on
the
top
,
and
altogether
hard
,
and
haue
no
manner
of
soyle
and
moysture
aboue
,
but
likewise
those
which
be
couered
with
a
litle
moysture
and
earth
aboue
,
but
not
much
,
are
vnfit
to
receiue
seede
.
The
one
will
not
receiue
the
seede
at
all
,
nor
suffer
it
to
sprout
,
or
shoote
forth
a
blade
;
the
other
will
cause
it
to
sproute
and
shoote
forth
a
blade
,
but
neuer
to
beare
a
ripe
eare
.
So
they
who
haue
hearts
altogether
hardened
,
will
not
heare
,
or
at
least
not
receiue
the
word
of
God
at
all
into
any
part
of
their
hearts
,
but
those
who
haue
hearts
partly
soft
,
and
partly
hard
,
may
receiue
the
word
,
and
retaine
it
for
a
time
,
but
will
neuer
bring
forth
the
fruites
of
it
.
Wherefore
the
holy
Ghost
saith
in
the
Psalmes
,
and
it
is
applyed
by
the
Apostle
,
to
the
hearers
To
day
if
ye
will
heare
his
voyce
,
harden
not
your
hearts
.
Because
the
hard
hearted
can
neuer
heare
the
word
of
God
,
so
reuerently
and
effectually
as
they
ought
to
doe
:
the
Lord
biddeth
vs
not
to
harden
,
but
to
soften
our
hearts
,
if
we
will
heare
his
voyce
.
The
harder
the
heart
is
,
the
more
vnprofitable
shall
be
the
hearing
:
the
softer
the
heart
is
,
the
more
profitable
shall
the
hearing
be
.
Againe
,
this
hardnes
will
cause
men
to
deny
the
word
in
time
of
tentation
.
The
moysture
and
softnes
aboue
,
is
the
cause
of
receiuing
the
word
with
ioy
,
and
beleeuing
for
a
time
:
but
the
hardnes
and
drinesse
below
,
is
the
cause
of
reuolting
afterward
.
When
Gods
hand
was
heauie
on
Pharoh
,
he
somewhat
relented
,
humbled
himselfe
,
and
confessed
his
sinne
,
but
as
soone
as
it
was
remoued
,
he
returned
with
the
dogge
to
his
vomit
,
and
became
as
obstinate
as
euer
he
was
before
.
So
if
a
mans
heart
be
mollified
onely
in
part
,
he
may
relent
while
he
heares
the
word
,
and
may
embrace
it
with
peace
,
but
in
time
of
persecution
,
may
grow
as
hard
as
euer
he
was
before
:
euen
as
yron
is
soft
,
in
some
measure
,
while
it
is
in
the
fire
,
but
becommeth
hard
againe
when
it
is
cold
.
Let
vs
not
therefore
content
our selues
with
an
vpper
softening
,
but
see
that
our
hearts
be
softened
to
the
very
bottome
,
that
they
may
melt
like
waxe
at
the
fire
,
as
good
king
Iosiahs
heart
did
,
when
he
heard
the
lawe
read
.
I
If
thou
pray
earnestly
vnto
God
,
to
take
away
the
stony
heart
of
thy
body
,
3.
Let
vs
now
come
to
the
third
propertie
of
these
hearers
.
They
belieue
for
a
time
.
Mathew
and
Marke
say
,
they
endure
for
a
season
,
that
,
is
they
endure
in
their
faith
but
a
while
.
They
doe
belieue
,
yet
not
long
.
But
it
is
to
be
considered
what
kinde
of
faith
this
is
.
Though
the
Papists
teach
that
there
One
is
proper
and
peculiar
to
Gods
elect
,
and
to
the
regenerate
.
The
rest
are
common
both
to
the
elect
and
the
reprobate
.
That
which
is
proper
and
peculiar
And
therefore
it
is
said
,
that
as
many
as
were
ordained
to
eternall
life
,
beleeued
.
Though
all
of
them
doe
not
receiue
it
at
the
same
time
,
but
some
sooner
,
some
later
,
yet
is
there
not
any
of
the
Elect
,
but
at
one
time
or
other
,
they
doe
receiue
it
.
This
is
called
an
vnfayned
faith
,
or
a
This
faith
is
said
to
purifie
the
heart
,
By
this
faith
are
we
now
iustified
without
the
workes
of
the
law
,
and
by
this
,
must
we
be
saued
as
the
Apostle
Againe
,
there
be
other
kindes
of
faith
,
which
be
common
both
to
the
Extraordinarie
,
as
the
faith
of
working
miracles
,
whereof
the
Apostle
speaketh
,
saying
;
If
I
had
all
faith
,
sothat
I
could
remoue
mountaines
,
and
had
not
loue
,
I
were
nothing
.
Iudas
the
childe
of
perdition
had
this
faith
,
as
well
as
the
rest
of
the
Apostles
,
for
he
wrought
miracles
as
well
as
they
.
And
many
shall
say
to
Christ
,
haue
not
we
in
thy
name
cast
out
diuells
,
and
by
thy
name
done
many
great
miracles
?
to
whom
he
shall
answere
,
I
neuer
knew
you
,
depart
from
me
,
ye
workers
This
was
extraordinarie
,
giuen
to
some
fewe
,
at
the
first
preaching
of
the
Gospell
,
but
hath
ceased
long
agoe
.
The
ordinary
kindes
of
faith
,
which
may
be
found
in
the
reprobate
,
are
two
in
number
.
The
one
is
called
an
And
therefore
those
Atheists
,
those
prophane
and
obstinate
scoffers
against
The
other
kind
of
common
faith
,
is
termed
a
temporary
faith
,
which
is
a
certaine
ape
of
iustifying
faith
,
yet
is
not
the
same
,
for
although
it
goe
some
degrees
beyond
an
historicall
faith
,
yet
it
comes
short
of
a
iustifying
faith
,
not
onely
in
regard
of
sinceritie
,
and
manner
of
apprehension
,
but
also
in
regard
of
the
efficacie
in
internall
and
externall
actes
,
and
in
regard
of
the
time
of
continuance
.
This
is
called
a
temporary
faith
,
not
onely
for
distinction
sake
,
to
put
a
difference
betwixt
it
and
other
kinds
,
but
also
because
it
continueth
but
for
a
time
as
appeareth
by
this
place
.
For
this
is
the
faith
here
spoken
of
.
And
although
some
Papists
laugh
at
the
very
name
which
we
giue
it
,
as
if
it
were
a
new
coyned
tearme
,
yet
you
see
it
is
grounded
on
this
text
.
And
they
might
also
haue
seene
it
taught
by
others
,
if
either
they
had
read
the
writings
of
the
ancient
,
or
their
malice
against
vs
,
had
not
blinded
their
eyes
.
Augustine
sides
ficta
,
and
comparing
it
to
earthen
vessells
that
are
easily
broken
,
but
likewise
distinguisheth
it
from
the
dead
faith
which
is
without
good
workes
:
and
from
the
tryed
faith
,
which
endureth
to
the
end
.
And
also
describeth
it
at
large
,
by
the
very
words
of
this
my
text
.
This
faith
was
in
those
Iewes
,
who
by
the
sight
of
Christs
miracles
at
Ierusalem
,
beleeued
in
him
.
They
are
said
The
faith
also
was
in
Simon
Magus
,
who
though
before
he
had
bene
a
notorious
sorcerer
,
yet
hearing
Philip
preach
,
did
beleeue
,
and
was
baptized
,
and
continued
with
Philip
,
as
a
professour
of
the
Gospell
,
and
wondered
when
he
saw
the
great
miracles
which
were
wrought
,
yet
when
he
would
afterward
haue
bought
the
gifts
of
the
holy
Ghost
for
money
,
and
haue
made
a
marchandise
of
them
;
Peter
told
him
that
he
had
neither
part
nor
fellowship
in
that
busines
,
that
his
heart
was
not
right
in
the
sight
of
God
,
that
he
was
in
the
gall
of
bitternes
,
and
in
the
bond
of
iniquitie
.
And
after
that
(
if
we
may
This
faith
was
in
Iudas
one
of
the
twelue
,
he
vnderstood
the
misterie
of
the
Gospell
,
professed
himselfe
an
Apostle
of
Christ
,
preached
the
Gospell
as
well
as
other
Apostles
,
and
for
a
long
time
was
of
honest
behauiour
,
yet
Christ
called
him
a
diuell
,
and
the
This
faith
was
also
in
those
who
fell
into
the
vnrecouerable
sinne
against
the
holy
Ghost
,
for
they
were
enlightened
,
had
a
taste
of
the
heauenly
gift
,
were
partakers
of
the
holy
Ghost
,
and
tasted
of
the
good
word
of
God
,
and
But
that
you
may
the
better
discerne
the
nature
of
this
faith
,
I
will
note
the
seuerall
degrees
of
it
,
for
thereby
you
may
clearely
see
how
farre
it
doth
agree
with
an
historicall
&
a
iustifying
faith
,
and
how
farre
it
doth
differ
from
them
both
.
There
be
sixe
degrees
of
it
.
1.
The
first
degree
is
illumination
and
knowledge
.
These
beleeuers
haue
a
knowledge
of
Gods
word
,
especially
in
the
chiefest
poynts
of
Gods
will
and
worship
:
in
the
fundamentall
points
of
mans
redemption
,
and
in
the
most
necessary
points
of
mans
duetie
.
Iudas
could
not
haue
beene
a
Preacher
of
the
Gospell
,
vnlesse
he
had
knowne
these
things
:
Christ
would
not
haue
sent
him
to
teach
these
things
to
others
,
if
him selfe
had
beene
ignorant
of
them
.
Those
which
fell
away
to
the
fearefull
sinne
against
the
holy
Ghost
,
were
before
enlightned
.
Vnlesse
men
know
the
truth
,
they
cannot
beleeue
it
.
How
shall
they
beleeue
except
they
haue
heard
?
And
herein
this
faith
agreeth
both
with
an
historicall
and
a
iustifying
faith
.
Christ
sayd
of
the
Apostles
;
They
haue
knowne
surely
that
I
came
out
from
thee
,
and
haue
beleeued
that
thou
hast
sent
me
.
Knowledge
is
the
first
step
and
degree
to
each
kinde
of
faith
.
And
therefore
those
who
be
ignorant
of
the
principles
of
Religion
,
come
so
farre
short
of
a
true
sauing
and
iustifying
faith
,
that
as
yet
they
haue
not
attayned
to
an
hystoricall
or
temporary
faith
.
2.
The
second
degree
is
an
assent
to
the
truth
of
the
Gospell
.
They
are
infallibly
perswaded
that
the
whole
doctrine
of
the
Gospell
is
true
,
and
euery
part
of
it
;
&
that
it
teacheth
vs
the
right
way
to
heauen
:
and
that
all
things
therin
contained
,
shal
certainely
be
accomplished
;
both
for
the
condemnation
of
vnbeleeuers
,
and
for
the
saluation
of
beleeuers
.
In
regard
hereof
Christ
saith
;
He
that
receiueth
his
testimonie
,
hath
sealed
that
God
is
true
.
As
Paul
sayde
;
I
consent
to
the
Law
that
it
is
good
.
So
this
beleeuer
will
say
;
I
consent
to
the
Gospel
that
it
is
good
.
Yea
,
he
will
auouch
with
the
same
Apostle
;
This
is
a
true
saying
,
and
worthy
by
all
meanes
to
be
receiued
,
that
Christ
Iesus
came
into
the
world
to
saue
sinners
.
Herein
also
this
faith
agreeth
with
an
hystoricall
&
a
iustifying
faith
.
And
therefore
those
who
in
their
hearts
wil
not
assent
to
the
truth
of
the
gospel
,
are
meere
Infidels
:
though
they
liue
in
the
Church
,
yet
they
haue
no
faith
at
al.
3.
A
third
degree
is
,
that
he
hath
a
desire
in
his
heart
of
the
pardon
of
his
sin
,
&
of
the
saluation
of
his
soule
,
through
the
merey
of
God
,
&
merits
of
Christ
.
Euen
as
Balaam
desired
to
dye
the
death
4.
The
fourth
degree
is
this
:
They
may
haue
an
apprehension
of
Christ
and
his
benefites
,
an
inward
feeling
of
some
grace
,
and
a
perswasion
of
Gods
fauour
in
Christ
.
So
they
are
sayde
to
taste
of
the
heauenly
gift
,
and
to
taste
of
the
good
word
of
God
,
and
to
be
partakers
doe
beleeue
,
Lord
helpe
my
vnbeleefe
.
And
with
the
Apostles
;
Lord
encrease
our
faith
.
Yea
,
the
one
like
a
Pharisie
,
is
proude
of
that
which
hee
thinketh
he
hath
;
the
other
is
humbled
,
by
knowing
what
he
wanteth
.
The
one
contenteth
himselfe
with
that
which
he
hath
,
groweth
secure
,
and
laboureth
not
to
better
his
estate
:
the
other
striueth
to
grow
in
grace
,
as
he
groweth
in
yeeres
.
5.
The
fift
degree
of
this
temporary
faith
,
is
outwarde
profession
of
the
Gospell
.
A
man
may
haue
an
hystoricall
or
dogmaticall
faith
,
yet
neuer
make
profession
of
it
.
As
many
of
the
chiefe
Simon
Magus
:
he
was
baptized
into
the
Name
of
Christ
,
and
continued
with
Philip
as
a
Disciple
of
6.
The
last
degree
of
this
temporary
faith
,
is
outward
obedience
vnto
the
Gospell
.
This
was
likewise
in
Iudas
.
His
cariage
was
so
honest
among
the
Apostles
,
all
the
time
of
Christs
passion
,
that
when
Christ
told
them
,
that
one
of
1.
In
the
cause
or
fountaine
whence
it
proceedeth
.
The
obedience
of
the
one
proceedeth
from
an
heart
which
hath
the
corruption
of
it
suppressed
and
restrayned
,
but
not
mortifyed
:
and
the
affections
builded
,
but
not
changed
by
regeneration
.
But
the
obedience
of
the
other
,
proceedes
from
a
pure
heart
and
a
good
conscience
:
the
corruption
whereof
is
not
onely
repressed
and
kept
vnder
,
but
likewise
mortifyed
:
and
the
affections
not
onely
brydeled
,
but
also
changed
by
regeneration
.
Yea
,
and
the
man
himselfe
is
in
Christ
become
a
new
creature
.
2.
In
the
measure
:
for
the
one
may
yeeld
obedience
in
many
things
,
yet
seldome
in
all
things
:
he
vsually
taketh
libertie
to
liue
in
some
one
grosse
sinne
or
other
,
eyther
openly
or
secretly
.
As
Iohn
Baptist
taught
him
,
yet
continued
still
his
whoredome
:
hee
would
not
put
away
his
brothers
wife
,
though
he
was
taught
so
to
doe
.
But
the
other
is
carefull
to
avoyde
3.
In
the
continuance
:
for
the
one
continueth
not
long
in
his
innocencie
;
at
last
by
one
occasion
or
other
,
his
corruption
will
breake
forth
,
and
carry
him
to
some
grosse
sinne
or
damnable
apostacie
.
Iudas
for
a
while
liued
ciuilly
,
but
at
last
was
drawne
through
couetousnesse
to
betray
his
Maister
.
Simon
Magus
for
couetousnesse
would
haue
bought
and
solde
the
giftes
of
the
holy
Ghost
:
and
beeing
reprooued
for
that
fault
,
became
a
notorious
apostate
.
And
But
the
other
perseuereth
in
his
vprightnesse
vnto
the
ende
:
hee
hath
a
good
begining
and
a
good
ending
.
Euen
as
Iob
,
who
neither
by
the
suggestions
of
Sathan
,
nor
by
the
losse
of
his
goods
,
nor
death
of
his
children
,
nor
diseases
of
his
body
,
nor
aduise
of
his
wife
,
nor
vncharitable
censures
of
his
friends
,
coulde
bee
induced
to
sinne
against
God
.
Now
then
,
seeing
heereby
you
may
discerne
what
this
faith
is
,
&
how
it
differeth
from
a
sauing
faith
;
examine
yourselues
of
your
faith
,
to
see
whether
it
be
this
or
no
:
&
doe
not
content
your selues
with
such
a
faith
as
is
not
able
to
saue
your
soules
.
Aboue
all
things
,
see
that
you
haue
a
special
application
&
inward
renouation
;
for
therein
consisteth
the
very
life
and
soule
of
sauing
faith
.
As
you
haue
seene
the
nature
and
degrees
of
this
faith
,
so
now
see
the
continuance
:
for
it
is
here
sayd
;
They
beleeue
for
a
time
.
A
while
they
receiue
this
faith
,
not
alwayes
:
they
lose
it
in
the
end
.
As
they
are
hypocrites
,
for
want
of
synceritie
in
the
bottome
of
their
hearts
;
so
likewise
are
they
temporizers
,
for
want
of
continuance
in
their
courses
.
The
Rhemistes
in
their
marginall
notes
on
these
wordes
,
would
haue
this
to
be
obserued
against
the
heretikes
(
as
it
pleaseth
them
to
terme
vs
,
)
that
say
,
Faith
once
had
cannot
be
lost
:
and
that
he
which
now
hath
not
faith
,
neuer
had
.
Bellarmine
and
other
Papists
alleadge
But
we
answere
,
that
the
faith
whereof
Christ
heere
speaketh
,
may
be
quite
lost
,
so
as
a
man
which
once
had
it
,
may
want
it
afterward
:
yet
Christ
doth
not
here
speake
of
the
true
iustifying
faith
of
Gods
elect
,
but
of
the
temporary
faith
,
which
may
be
in
the
reprobate
:
as
hath
beene
shewed
before
.
And
Christ
doth
dwell
by
faith
,
are
rooted
and
grounded
in
loue
.
And
that
they
who
haue
receiued
Christ
Iesus
the
Lord
,
are
rooted
and
built
in
him
,
and
stablished
in
the
faith
.
True
iustifying
faith
is
the
roote
of
all
vertues
,
on
which
they
grow
,
and
from
I
commend
the
fruit
of
the
good
worke
;
but
I
acknowledge
the
roote
in
faith
.
And
shall
we
then
say
that
it
hath
no
rootes
it selfe
?
Certaine
it
is
,
that
a
true
iustifying
faith
once
had
,
can
neuer
be
lost
:
for
it
is
called
a
stedfast
faith
in
Iesus
Christ
.
It
belongeth
to
that
calling
,
and
is
one
of
those
giftes
of
God
which
are
without
repentance
.
And
so
it
hath
beene
reckoned
long
a●…oe
by
that
ancient
Father
Augustine
,
and
thereby
proued
neuer
to
fayle
.
By
this
faith
we
are
iustifyed
,
as
the
Apostle
plainely
and
often
teacheth
:
and
our
aduersaries
cannot
denie
,
though
they
hold
that
we
are
not
iustifyed
by
it
alone
.
Now
if
we
be
iustified
,
we
shall
also
be
glorified
.
Yea
whosoeuer
thus
beleeueth
,
shall
not
be
confounded
.
The
Saintes
doe
keepe
this
faith
in
the
hottest
persecution
that
can
befall
them
.
And
therefore
in
describing
the
cruell
tyrannie
,
and
grieuous
persecution
,
vnder
the
greate
beaste
which
opened
his
mouth
to
blaspheme
GOD
and
his
Tabernacle
,
and
them
that
dwell
in
heauen
,
and
made
warre
against
the
Saints
,
led
many
into
captiuitie
,
and
killed
many
with
the
sword
.
The
holy
Ghost
breaketh
forth
into
these
speeches
;
Here
is
the
patience
,
and
the
faith
of
the
Saints
:
because
the
Saints
doe
not
loose
but
keepe
and
expresse
their
patience
and
faith
in
such
afflictions
.
Neyther
can
Sathan
by
his
tentations
depriue
them
of
faith
:
as
appeareth
in
the
example
of
Peter
.
Sathan
des●red
to
winnow
him
as
wheate
:
yet
for
his
comfort
,
Christ
told
him
that
hee
had
prayed
for
him
,
that
his
faith
might
not
for
all
those
that
should
beleeue
in
him
through
their
word
.
And
therefore
in
the
midst
of
all
afflictions
and
tentations
,
they
shall
be
kept
constant
in
faith
.
Hee
who
gaue
them
faith
,
will
make
them
to
continue
their
faith
:
as
he
who
made
them
good
,
will
make
them
continue
in
goodnes
.
He
is
so
faithfull
,
that
he
will
not
suffer
them
to
be
tempted
aboue
that
which
they
be
able
to
beare
,
but
will
giue
them
the
issue
with
the
tentation
.
Their
faith
may
be
assaulted
,
but
not
destroyed
;
weakened
,
but
not
wasted
;
eccl●psed
,
but
not
extinguished
:
hidde
and
couered
as
the
Sunne
vnder
a
cloude
,
and
fire
raked
vnder
the
ashes
,
but
not
abolished
.
The
act
of
it
may
be
lost
for
a
time
,
but
not
the
habite
:
for
if
their
faith
may
fayle
,
and
they
perish
,
why
did
the
Apostle
say
,
that
after
they
beleeued
,
they
were
sealed
with
the
holy
spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
,
vntill
the
redemption
of
the
possession
purchased
by
Christ
?
And
how
is
it
true
,
that
they
are
kept
by
the
power
of
God
through
faith
vnto
saluation
?
And
if
iustifying
faith
may
not
be
lost
,
then
it
is
certaine
,
that
if
any
fall
away
,
and
vtterly
loose
their
faith
,
they
neuer
had
it
.
Diuers
of
Christs
Disciples
did
seeme
to
beleeue
in
him
,
yet
afterward
forsooke
him
:
and
thereupon
he
said
to
them
,
there
are
some
of
you
that
beleeue
not
.
And
the
Euangelist
addeth
a
reason
,
for
Iesus
knewe
from
the
beginning
which
they
were
that
beleeued
not
,
and
who
should
betray
him
.
As
if
there
were
some
of
his
Disciples
that
beleeued
,
and
some
beleeued
not
,
namely
those
that
tooke
offence
at
his
doctrine
,
and
forsooke
him
;
as
also
Iudas
the
traitour
.
Euen
while
they
followed
Christ
,
they
wanted
this
faith
.
Doth
not
S.
Iohn
say
of
reuolters
,
they
went
out
from
vs
,
because
they
were
not
of
vs
;
for
if
they
had
bene
of
vs
,
they
should
haue
continued
with
vs
.
Who
then
doe
fall
away
from
the
Church
,
but
only
those
,
who
indeed
were
neuer
of
the
Church
:
were
in
it
,
but
not
of
it
?
And
who
are
they
that
liue
in
the
Church
and
be
not
of
it
?
but
those
that
want
a
true
iustifying
faith
,
for
by
it
we
are
made
members
of
Christ
,
and
incorporated
into
his
mysticall
body
,
the
Church
.
But
as
for
the
faith
spoken
of
in
this
my
text
,
it
may
be
lost
,
yea
it
is
of
such
a
nature
,
that
seldome
it
is
kept
to
the
end
of
a
mans
life
.
Inward
tentation
by
the
diuell
,
or
outward
persecution
by
men
,
may
rob
the
owners
of
it
.
It
is
like
to
corne
growing
in
the
house
top
:
which
may
flourish
for
a
while
in
the
spring
time
,
but
in
heate
and
drought
of
summer
will
wither
away
.
And
herein
consisteth
a
maine
difference
betwixt
iustifying
,
and
temporary
faith
:
the
one
is
perpetuall
,
the
other
for
a
time
.
And
no
maruaile
thogh
it
continue
not
long
,
seeing
it
is
built
on
temporary
causes
,
namely
these
three
.
1.
It
ariseth
from
curiositie
,
for
these
beleeuers
will
heare
,
and
learne
,
receiue
and
professe
the
Gospell
for
the
newnes
of
it
.
As
the
Iewes
reioyced
for
a
●…me
in
Iohns
light
,
especially
for
the
noueltie
Now
you
know
that
a
wonder
lasteth
not
long
.
They
who
haue
curious
heads
and
itching
eares
after
noueltie
,
will
not
long
like
the
same
thing
,
but
as
the
Israelites
at
the
first
liked
their
Manna
,
because
it
was
a
strange
kind
of
meate
,
but
afterward
loathed
it
,
when
they
had
bene
a
while
fed
with
it
.
So
these
men
at
the
first
hearing
of
the
Gospell
,
for
the
strangenes
of
the
doctrine
,
may
admire
it
,
receiue
it
with
ioy
,
and
professe
the
faith
thereof
,
and
yet
afterward
waxe
wearie
of
it
.
2.
It
often
ariseth
from
pride
and
vaineglory
:
Because
others
doe
condemne
the
enemies
of
the
Gospell
,
but
doe
like
and
loue
;
honour
and
commend
those
that
beleeue
it
,
&
professe
it
,
&
liue
accordingly
:
they
to
get
credit
&
honour
among
men
,
will
professe
the
faith
of
Christ
,
&
submit
themselues
to
his
holy
Gospel
.
Euen
as
the
Pharisies
It
doth
thee
nought
auayle
to
knowe
,
vnles
thy
knowledge
others
knowe
.
Those
that
embrace
and
professe
religion
for
this
end
,
cannot
continue
constant
.
If
the
time
should
come
,
that
true
Christians
should
be
reuiled
,
and
euill
spoken
of
,
should
be
made
as
the
3.
It
often
proceedeth
from
couetousnes
:
for
the
getting
and
keeping
of
wealth
and
riches
,
that
they
may
clime
vp
to
high
preferment
in
the
world
.
As
appeareth
in
those
,
who
sought
out
Christ
,
and
followed
him
from
place
to
place
,
not
so
much
for
the
miracles
which
they
had
seene
,
and
doctrine
which
they
had
heard
:
as
for
the
loaues
Demas
hath
forsaken
me
,
and
hath
embraced
this
present
world
.
As
an
house
will
fall
,
if
the
foundation
be
remoued
,
and
fire
will
goe
out
of
it selfe
,
if
fewell
be
withdrawne
:
so
these
mens
faith
will
faile
,
if
the
Gospell
bring
no
gaine
but
losse
.
And
seeing
those
temporizing
professours
haue
these
causes
propounded
to
themselues
,
in
hearing
and
receiuing
the
word
,
in
beleeuing
and
professing
it
with
ioy
,
their
faith
cannot
be
sincere
,
for
nothing
is
sincerely
done
,
vnles
it
be
done
for
Gods
glory
.
And
if
it
be
not
sincere
,
it
cannot
be
sound
and
firme
.
And
both
waies
it
differs
from
iustifying
faith
,
for
as
it
doth
all
things
of
sinceritie
,
for
God
himselfe
,
for
Christ
himselfe
,
for
the
spirituall
and
heauenly
benefites
of
Christ
,
as
farre
as
humane
infirmitie
will
permit
:
so
is
it
firme
and
constant
,
being
built
on
such
grounds
as
will
not
shrinke
.
Do
not
therefore
content
your selues
with
this
temporary
faith
,
but
seeke
for
●hat
which
will
abide
for
euer
:
as
well
in
persecution
as
in
peace
;
as
well
in
time
of
tentation
,
as
out
of
tentation
;
for
if
your
faith
faile
,
Sathan
will
preuaile
Mary
,
for
choosing
the
good
part
,
which
should
neuer
be
taken
away
from
her
?
Imitate
her
in
your
choyse
of
faith
.
The
one
will
faile
you
,
when
you
stand
in
most
neede
of
it
.
As
in
the
time
of
tentation
,
in
the
time
of
affliction
,
and
at
the
houre
of
death
.
But
the
other
will
abide
with
you
to
comfort
and
strengthen
you
at
all
seasons
,
and
against
all
the
enemies
of
your
saluation
.
If
once
you
get
it
,
whether
you
liue
long
,
or
die
soone
,
whether
you
be
assaulted
with
many
suggestions
,
or
be
free
from
tentation
;
whether
you
passe
away
your
daies
in
peace
,
or
vnder
the
crosse
,
you
shal
be
able
at
your
last
end
,
to
say
to
the
great
comfort
of
your
soules
,
with
the
Apostle
,
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
faith
:
henceforth
is
laid
vp
for
me
the
crowne
of
righteousnes
,
which
the
Lord
the
righteous
iudge
,
shall
giue
vnto
me
〈◊〉
that
day
.
4.
The
fourth
and
last
propertie
of
these
hearers
,
is
their
reuolting
,
which
is
here
set
forth
by
the
time
or
occasion
,
as
also
by
the
manner
of
it
.
First
by
the
time
and
occasion
,
that
is
the
time
of
tentation
.
There
is
a
double
tentation
that
doth
befall
men
,
the
one
is
spirituall
and
inward
:
the
other
is
corporall
and
outward
.
The
spirituall
and
inward
tentation
The
corporall
and
outward
tentation
is
from
men
,
who
doe
afflict
vs
,
who
doe
hurt
and
persecute
vs
.
And
so
all
outward
crosses
,
corporall
afflictions
,
and
bloody
persecutions
,
are
called
tentations
:
that
is
trialls
,
because
they
try
what
men
are
,
whether
dissembling
hypocrites
,
or
sincere
Christians
;
whether
their
faith
be
fained
or
vnfained
:
wauering
or
stedfast
,
little
or
great
.
And
of
this
tentation
,
must
this
place
For
the
manner
of
it
,
it
is
said
in
Mathew
and
Marke
,
they
are
offended
;
and
that
by
and
by
,
and
immediately
:
but
here
they
goe
away
,
they
depart
,
will
not
stand
to
it
,
as
men
of
courage
but
shrinke
and
fall
away
.
And
this
commeth
to
passe
by
reason
of
their
owne
hardnes
,
as
this
parable
declareth
:
for
as
stony
grounds
mingled
with
some
earth
,
are
commonly
hotte
,
and
will
cause
the
corne
cast
into
them
,
to
sprout
and
come
vp
very
speedily
:
but
will
not
suffer
the
rootes
to
goe
any
reasonable
depth
into
the
earth
,
there
to
be
fed
with
moysture
:
therefore
in
the
dry
season
of
summer
,
the
blade
of
the
corne
will
wither
,
together
with
the
rootes
.
So
these
men
,
though
they
haue
some
good
motions
and
affections
in
their
harts
,
&
receiue
the
word
with
chearefulnes
,
and
seeme
to
be
very
forward
for
a
time
,
yet
in
time
of
persecution
,
all
their
goodnes
will
be
dried
vp
:
they
will
loose
their
first
loue
to
the
word
,
and
fall
from
their
former
profession
.
They
neuer
did
cleaue
to
Christ
,
with
their
whole
hearts
,
and
therefore
are
more
easily
drawne
away
.
Men
may
fall
away
from
Faith
,
eyther
by
errour
and
Heresie
,
or
by
sinne
and
wickednesse
.
By
errour
and
heresie
:
as
did
Hymeneus
and
Alexander
,
who
made
ship-wracke
And
as
those
did
,
of
whom
Saint
Paul
prophecyed
,
that
in
the
later
times
Men
shall
depart
from
the
Faith
,
and
giue
heede
vnto
spirites
of
Errors
,
and
doctrines
of
Diuels
.
And
as
those
that
in
former
Ages
,
fell
from
the
Truth
,
to
the
Heresies
of
Arrius
,
Pelagius
,
Nestorius
,
and
other
damnable
Heretickes
.
And
as
those
that
in
the
dayes
of
Queene
Mary
,
did
fall
from
the
truth
of
the
Gospell
,
formerly
professed
,
to
the
Errours
and
Idolatrie
of
the
Church
of
Rome
.
Againe
,
men
may
fall
away
by
sinne
and
wickednes
in
their
liues
,
as
those
who
put
away
a
good
Conscience
.
As
those
who
beginne
in
the
spirite
,
but
ende
in
the
flesh
.
As
those
who
turned
backe
after
Satan
.
As
those
who
had
escaped
from
the
filthinesse
of
the
world
,
The
Dogge
is
turned
to
his
owne
Uomite
,
the
Sowe
that
was
washed
,
to
the
wallowing
in
the
myre
.
Now
these
doe
not
fall
away
in
part
only
,
and
for
a
time
,
as
the
Apostles
did
at
Christs
Passion
,
but
wholly
and
perpetually
.
This
is
a
fearefull
falling
away
.
Corporal
relapses
into
naturall
diseases
,
are
not
so
dangerous
to
the
body
,
as
these
relapses
into
errour
and
sinne
,
are
dangerous
to
the
soule
.
For
by
them
,
men
procure
to
themselues
a
double
punishment
:
Poenam
damni
,
&
poenam
sensus
;
A
punishment
of
losse
.
For
they
loose
the
reward
of
their
former
profession
and
obedience
.
If
the
Righteous
forsake
his
righteousnes
,
and
commit
iniquitie
,
all
his
righteousnes
shall
be
forgotten
,
and
he
shall
die
in
his
iniquitie
,
saith
the
Lord
.
Likewise
a
punishment
of
sense
,
Here
then
see
the
danger
of
persecution
,
it
driues
many
from
Christ
:
Such
is
the
disposition
of
some
,
as
they
will
not
suffer
any
thing
for
the
Gospell
:
they
like
and
loue
it
,
when
it
brings
peace
and
prosperitie
with
it
,
but
they
bid
i●
farewell
,
when
it
brings
persecution
.
Though
Christ
hath
suffered
much
for
them
,
yet
will
they
not
suffer
any
thing
for
him
;
they
would
faine
raigne
with
him
,
but
they
will
not
suffer
with
him
,
nor
for
him
.
And
therefore
if
they
be
called
to
beare
the
crosse
,
they
will
rather
renounce
the
Gospell
,
then
beare
the
waight
of
it
.
But
let
them
know
,
that
if
they
deny
Christ
or
his
word
before
men
,
he
will
deny
them
before
his
father
in
heauen
:
he
that
setteth
his
hand
to
the
plough
,
and
looketh
backward
,
is
vnfit
for
the
kingdome
of
God
.
Let
vs
arme
our selues
against
this
danger
,
that
we
may
continue
constant
If
any
of
your
hearts
be
not
yet
mollified
,
so
as
the
word
of
God
cannot
take
deepe
rooting
in
the
bottome
of
them
,
troubles
for
the
Gospell
,
can
no
sooner
befall
you
,
then
you
will
renounce
it
:
but
if
your
heartes
bee
throughly
mollified
,
if
the
word
take
deepe
rooting
and
worke
iustifying
faith
in
you
,
neither
tribulation
nor
anguish
,
And
finally
,
if
it
be
such
an
hainous
offence
,
to
fall
away
in
time
of
persecution
,
striuing
against
sinne
.
As
Christ
shed
his
blood
for
the
saluation
of
our
soules
,
so
should
we
be
readie
to
shed
our
blood
,
for
the
maintenance
of
his
Gospell
.
How
farre
are
they
from
this
,
who
fall
away
,
before
they
sawe
any
enemies
to
resist
?
what
hope
can
they
haue
of
mercy
from
Christ
,
who
are
so
easily
turned
from
the
sincerity
of
his
Gospell
,
which
they
should
defend
with
their
dearest
blood
?
Thinke
seriously
of
this
,
and
take
heede
of
declining
in
such
an
happie
Vers.
14.
And
that
which
fell
among
thornes
,
are
they
which
haue
heard
,
and
after
their
departure
are
choaked
with
cares
,
&c.
NOw
followeth
the
exposition
of
the
third
kind
of
ground
,
which
noteth
vnto
vs
a
third
kind
of
hearers
.
And
those
also
are
bad
hearers
.
The
ground
is
full
of
thornes
.
There
is
some
reasonable
depth
of
soyle
,
yet
the
seede
,
and
the
corne
sprouted
,
is
choaked
by
thornes
and
bryars
,
that
come
vp
among
it
,
so
as
it
yeeldeth
no
good
crop
at
haruest
.
In
like
sort
there
be
some
hearers
,
whose
hearts
are
not
so
hard
as
the
former
,
and
who
are
not
tryed
by
tentation
and
persecution
as
they
we●e
,
whose
hearts
seeme
to
be
much
mooued
,
and
deepely
pierced
with
the
word
,
and
liue
in
such
peaceable
times
,
and
places
,
that
they
are
neuer
called
to
suffer
for
the
word
;
and
yet
all
is
afterward
marred
by
corrupt
affections
,
which
are
not
yet
mortified
,
but
still
liue
and
raigne
in
their
hearts
.
And
so
these
hearers
suffer
much
from
both
the
former
kindes
.
The
first
sort
were
hindered
in
their
fruitfulnesse
by
the
Diuell
,
who
tooke
the
word
out
of
their
hearts
.
The
second
sort
were
hindered
by
other
men
,
who
persecuted
them
for
the
Gospell
.
But
this
sort
are
hindered
by
their
own
carnall
and
worldly
lustes
.
They
differ
from
the
first
kind
,
because
those
vnderstood
not
the
word
:
but
these
vnderstand
it
,
and
would
haue
embraced
and
obeyed
it
,
but
that
it
crossed
their
corrupt
affections
,
which
they
could
not
brydle
.
They
differ
from
the
second
sort
,
because
they
fall
away
in
time
of
tribulation
and
persecution
.
These
fall
away
in
time
of
peace
and
prosperitie
:
those
were
vrged
by
externall
meanes
,
comming
from
others
:
these
are
drawne
away
by
internall
meanes
,
proceeding
from
themselues
.
Those
were
hindered
in
their
perseuerance
and
fruitfulnesse
,
through
the
want
of
good
:
these
through
the
hauing
of
euill
,
euen
sinfull
lusts
,
and
bad
affections
in
their
harts
,
which
like
thornes
choake
the
word
which
they
heare
.
Those
renounced
their
profession
:
these
keepe
their
profession
,
and
yet
are
vnfruitfull
.
These
hearers
are
not
all
alike
:
for
though
the
word
be
choaked
in
them
all
,
yet
it
is
not
choaked
in
all
,
by
the
same
causes
&
meanes
.
In
some
it
is
choaked
by
worldly
care
:
in
others
by
the
deceitfulnes
of
riches
;
and
in
the
rest
by
voluptuousnesse
.
And
therefore
touching
these
heare●s
,
we
may
obserue
some
things
in
generall
,
which
concerne
them
all
ioyntly
together
,
and
some
things
in
particular
,
which
concerne
them
seuerally
.
The
things
in
general
which
concerne
them
all
,
are
two
:
whereof
,
the
one
respecteth
the
time
of
their
choaking
:
the
other
respecteth
the
causes
of
their
choaking
.
1.
The
time
of
their
choaking
:
for
it
is
said
of
them
;
That
when
they
haue
heard
,
and
are
departed
,
or
gone
their
way
,
they
are
choaked
,
&c.
They
are
not
choaked
while
they
are
in
hearing
,
but
rather
afterward
,
when
they
are
departed
from
the
Sermons
,
and
goe
about
their
worldly
affaires
:
then
are
they
choaked
by
those
things
whereon
their
hearts
were
set
.
As
thornie
ground
may
haue
some
good
moyst
mouldes
,
and
depth
of
soyle
,
and
cause
the
seede
sowne
in
it
to
sprout
and
come
vp
,
but
afterward
will
not
suffer
it
to
prosper
,
the
thornes
in
time
will
choake
it
.
So
may
a
man
heare
the
word
,
reuerently
and
attentiuely
,
marke
it
carefully
,
and
receiue
it
willingly
:
yea
,
hee
may
take
it
to
be
the
word
of
God
indeed
,
and
the
onely
word
that
must
saue
his
soule
:
hee
may
wish
that
hee
were
able
to
follow
it
,
and
haue
a
purpose
to
follow
it
:
and
yet
afterward
bee
hindered
in
the
obedience
of
it
,
by
the
corruptions
of
their
owne
heart
.
As
Pharaoh
was
humbled
while
the
hand
of
God
was
heauy
vpon
him
:
but
became
as
hard
as
he
was
before
,
when
it
was
remoued
.
And
as
some
are
Sea
sicke
while
they
are
on
the
water
,
but
well
again
when
they
come
to
land
.
And
as
the
hardest
Mettals
are
hot
,
soft
,
and
pliable
,
while
they
are
in
the
fire
,
but
become
colde
,
hard
,
and
stiffe
when
they
are
taken
out
of
the
fire
.
So
are
some
hearers
much
moued
while
they
are
in
the
Church
,
and
so
long
as
they
heare
:
and
yet
afterward
,
when
they
are
gone
away
,
and
betake
themselues
to
their
worldly
affayres
,
loose
the
efficacie
of
the
word
,
and
become
transgressors
of
it
.
These
are
vnprofitable
hearers
,
the
word
which
they
heare
will
not
saue
their
soules
.
Men
may
often
heare
after
this
maner
,
and
yet
neuer
come
to
heauen
Doe
not
therefore
content
your selues
with
these
present
motions
,
while
yo
are
in
hearing
,
but
let
them
continue
,
and
shew
their
efficacie
after
you
haue
heard
,
&
when
occasion
is
offered
in
your
liues
.
Let
not
the
word
onely
moue
your
affections
,
but
also
mortifie
them
.
And
let
it
not
onely
stirre
vp
your
affections
,
while
it
is
hard
,
but
direct
them
,
and
ouer-rule
them
in
your
conuersation
afterward
.
Let
not
any
thing
in
the
world
,
or
any
affections
in
your
owne
hearts
,
hinder
your
obedience
to
the
word
.
You
know
that
the
S●…nne
,
who
being
commaunded
by
his
Father
to
worke
in
his
Vineyard
,
did
promise
There
be
some
couetous
and
voluptuous
persons
,
farre
worse
then
these
of
whom
Christ
here
speaketh
:
for
these
doe
heare
,
and
receiue
the
word
willingly
for
the
present
,
they
are
choaked
afterward
.
But
there
be
some
couetous
worldlings
,
and
voluptuous
Epicures
,
who
will
not
heare
at
all
,
or
not
with
any
patience
.
They
will
not
receiue
the
seede
at
all
,
and
doe
choake
it
as
soone
as
they
receiue
it
.
Such
were
the
Pharisies
,
heare
the
Lawe
of
the
Lord
,
but
said
vnto
the
Seers
,
See
not
:
and
to
the
Prophets
,
Prophecie
not
vnto
vs
right
things
,
but
speake
flattering
things
vnto
vs
:
Prophecie
errors
.
Who
would
haue
none
to
be
their
Prophet
,
but
he
that
would
lie
falsly
,
&
would
prophecie
to
them
of
wine
and
strong
drinke
.
And
such
be
those
in
our
dayes
,
who
cannot
endure
to
heare
any
thing
spoken
,
to
curbe
them
of
their
carnall
pleasures
,
or
abridge
them
of
their
worldly
profites
:
who
raile
against
the
Preacher
,
&
hate
him
as
Ahab
did
Michaiah
,
and
heare
him
with
no
more
patience
and
liking
,
then
the
Iewes
heard
Stephen
,
when
their
hearts
brast
for
anger
,
and
when
they
gnashed
at
him
with
their
teeth
.
But
if
these
hearers
,
who
giue
reuerent
attention
to
the
word
when
it
is
deliuered
,
haue
some
good
liking
of
it
,
and
a
purpose
to
obey
it
,
&
would
obey
it
,
but
that
it
doth
crosse
their
pleasures
and
profites
,
are
reckoned
in
the
number
of
vnfruitfull
hearers
.
What
may
be
thought
of
those
that
be
worse
,
who
will
not
heare
it
,
who
will
not
beleeue
it
,
who
doe
mislike
it
?
yea
,
maligne
him
that
teacheth
any
thing
that
is
against
their
pleasures
or
profits
,
and
are
ready
to
worke
him
some
mischiefe
:
Oh
that
these
would
consider
their
estate
,
and
remember
how
farre
they
are
from
that
profitable
hearing
which
must
saue
their
soules
!
2.
The
second
thing
to
be
obserued
in
general
,
respecteth
the
causes
of
their
choaking
,
which
are
three
in
number
;
Cares
of
the
world
,
riches
and
voluptuous
liuing
.
From
all
which
together
,
we
may
learne
,
that
noysome
lusts
,
and
bad
affections
in
the
heart
,
doe
greatly
hinder
the
fruitfull
hearing
of
Gods
word
.
Yea
,
though
the
heart
be
much
mooued
with
the
word
for
a
time
,
and
be
very
like
to
profite
by
hearing
,
and
the
hearer
haue
a
purpose
to
follow
the
word
,
yet
corrupt
affections
,
of
care
,
couetousnesse
,
and
voluptuousnesse
,
wil
hinder
the
fruitfulnesse
of
the
word
.
As
thornes
are
to
ground
that
is
sowne
,
so
are
these
affections
to
the
hearers
of
Gods
word
.
You
know
,
that
although
the
Soyle
were
reasonable
good
of
it selfe
,
yet
if
thornes
grow
among
the
corne
,
they
will
not
suffer
the
ground
to
yeelde
any
good
croppe
.
So
if
hearers
haue
indifferent
good
mindes
of
themselues
(
especially
if
some
froward
affections
were
expelled
:
)
yet
so
long
as
those
affections
remaine
in
them
,
they
will
hinder
the
groweth
of
the
word
.
And
therefore
Peter
exhorteth
vs
;
first
,
to
lay
aside
all
malitious●es
,
&
all
guile
,
This
shoulde
teach
you
,
so
often
as
Let
vs
now
see
in
particular
,
and
seuerally
,
what
are
the
things
,
which
like
thornes
doe
choake
the
seede
of
the
word
:
Three
be
here
named
;
The
first
of
them
is
Care
;
and
because
there
be
two
kindes
of
care
,
the
one
a
godlie
and
spirituall
care
,
to
care
for
the
things
Others
attend
,
&
seeme
to
like
all
wel
for
a
time
,
yet
afterward
the
cares
of
the
worlde
enter
into
their
heades
and
heartes
,
and
driue
the
worde
out
of
them
,
euen
as
one
naile
driues
out
another
.
There
may
be
in
them
for
a
time
some
striuing
and
strugling
betwixt
the
world
and
the
word
:
but
the
world
ouercomes
in
the
end
,
and
maketh
them
no
better
,
then
if
they
had
neuer
heard
.
Christ
bad
his
Disciples
take
heede
to
themselues
,
least
at
any
time
their
hearts
were
oppressed
with
surfetting
and
drunkennes
,
and
cares
of
this
life
,
and
least
the
last
day
should
come
on
them
at
vnawares
.
Because
cares
of
the
world
doe
oppresse
the
heart
,
as
wel
as
surfetting
and
drunkennes
,
and
make
vs
vnfit
for
his
comming
to
Iudgement
.
Our
people
are
much
oppressed
with
worldly
cares
:
they
rise
early
,
and
lye
downe
late
,
and
eate
the
bread
of
carefulnes
:
they
busie
their
heades
,
they
beate
their
braines
,
they
weary
their
bodies
,
they
breake
their
sleep
,
they
weaken
their
strength
,
they
hinder
their
health
,
and
shorten
their
liues
,
with
carking
and
caring
,
toyling
and
moyling
about
worldly
affayres
:
and
this
is
one
speciall
cause
why
they
heare
so
much
,
and
profite
so
little
.
These
then
who
would
be
profitable
hearers
,
must
before
and
after
their
hearing
,
keepe
these
cares
out
of
their
hearts
.
Let
them
remember
the
exhortation
giuen
by
Christ
;
Be
not
carefull
It
is
not
sufficient
for
you
to
free
your
mindes
from
these
cares
while
you
are
in
hearing
,
but
likewise
beware
lest
they
entangle
you
afterward
.
Expell
them
so
soone
as
they
enter
into
your
mindes
,
euen
as
you
will
cut
vp
thornes
,
bryars
,
and
thistles
,
which
you
see
spring
vp
among
the
corne
after
it
is
sowne
.
If
they
be
in
your
hearts
before
you
heare
,
they
will
keepe
you
from
attending
,
from
vnderstanding
,
or
else
from
affecting
that
which
you
heare
.
And
if
they
enter
into
your
heartes
after
you
haue
heard
,
they
will
hinder
you
from
practising
that
,
which
before
you
liked
,
and
purposed
to
obey
.
Such
enemies
are
they
to
your
fruitfull
hearing
.
Who
then
would
haue
his
minde
disquieted
with
them
?
What
?
(
will
some
man
say
)
must
we
haue
no
care
of
any
thing
at
all
?
must
Not
so
,
we
must
distinguish
of
care
;
The
Wise-man
sendeth
the
sluggard
there
be
any
that
prouideth
not
for
his
owne
;
and
namelie
for
them
of
his
household
,
hee
denieth
the
faith
,
and
is
worse
then
an
Infidell
.
This
care
ought
to
be
in
all
.
There
is
also
a
care
of
diffidence
and
distrust
,
which
is
an
inordinate
care
:
when
we
keepe
no
measure
in
our
care
;
when
we
are
not
content
to
vse
lawful
,
but
also
vse
vnlawfull
meanes
:
and
when
wee
will
not
depend
on
Gods
mercifull
prouidence
,
for
a
blessing
on
the
meanes
;
but
forecast
before
hand
what
shall
bee
the
successe
,
and
disquiet
our
mindes
with
thinking
what
shall
be
the
issue
,
and
with
fearing
an
ill
euent
.
This
care
wee
must
renounce
as
a
fruit
of
vnbeliefe
;
and
as
a
thorne
that
will
choake
the
seede
of
the
word
.
We
must
with
diligence
and
care
vse
necessarie
and
lawfull
meanes
;
but
leaue
the
issue
to
him
,
who
knoweth
best
what
to
doe
.
We
must
cast
this
burden
on
the
Lord
,
as
the
Psalmist
teacheth
vs
,
and
hee
shall
nourish
vs
.
Wee
Let
vs
rest
in
his
good
pleasure
,
and
be
content
to
take
in
good
part
whatsouer
hee
sendeth
,
knowing
that
all
2.
But
to
proceede
in
the
text
,
what
is
the
second
thorne
that
choaketh
the
word
?
Christ
here
nameth
riches
;
they
are
as
dangerous
this
way
as
worldly
cares
.
Though
some
confound
these
two
,
and
make
both
but
one
thorne
,
yet
is
there
indeede
great
difference
betwixt
them
.
They
are
heere
distinguished
one
from
the
other
,
as
well
as
voluptuous
liuing
is
distinguished
from
them
both
.
And
in
truth
they
are
oftentimes
seuered
,
and
not
found
together
in
some
persons
.
A
man
may
be
perplexed
with
worldly
care
,
yet
not
grow
rich
thereby
.
The
poore
are
oftentimes
as
carefull
how
to
liue
,
and
to
get
wealth
as
the
rich
:
yea
,
sometime
more
carefull
,
because
their
charge
is
greater
,
and
their
wantes
more
,
but
their
meanes
be
fewer
and
weaker
.
It
may
bee
GOD
doth
plague
their
great
care
with
great
want
:
the
more
carefull
they
are
,
the
more
needfull
they
bee
.
If
they
woulde
bee
lesse
carefull
,
They
might
bee
lesse
needfull
.
Againe
,
rich
men
are
sometime
without
care
:
As
is
seene
in
the
godlie
:
Abraham
was
rich
,
so
was
Iob
,
both
in
the
beginning
and
also
in
the
later
end
of
his
daies
:
and
yet
both
of
them
,
free
from
distrustfull
care
:
yet
are
riches
as
pricking
thornes
to
choake
the
word
as
well
as
those
cares
.
Not
onely
they
who
vexe
themselues
with
griping
cares
,
how
to
get
,
and
how
to
exercise
their
wealth
:
but
likewise
those
who
thinke
they
haue
enough
already
,
and
care
not
much
for
more
,
but
like
the
rich
man
in
the
Gospell
,
say
to
their
soules
,
Liue
at
ease
,
eate
Although
this
Euangelist
nameth
riches
simply
and
absolutely
without
any
addition
,
yet
is
he
to
be
expounded
by
Mathew
and
Marke
,
who
call
this
thorne
the
deceitfulnes
of
riches
.
And
that
declareth
the
manner
how
they
choake
the
word
,
namely
,
by
deceiuing
the
owners
.
Then
bee
they
thornes
,
when
they
deceiue
.
If
thou
enioy
them
,
and
vse
them
in
great
plentie
,
And
certaine
it
is
,
that
they
deceiue
many
,
because
they
make
many
vnfruitfull
hearers
.
In
regard
whereof
,
Christ
said
,
we
cannot
serue
God
and
But
how
doe
they
deceiue
men
?
we
would
faine
knowe
that
,
will
some
say
.
I
answere
,
that
riches
deceiue
men
foure
waies
.
1.
In
respect
of
the
cause
of
them
.
They
make
the
owner
beleeue
,
that
God
in
speciall
fauour
and
mercy
did
bestowe
them
vpon
him
,
and
that
he
would
neuer
haue
giuen
him
such
abundance
,
vnles
he
had
dearely
loued
him
.
And
therefore
imagineth
that
he
is
deepe
in
Gods
bookes
,
and
in
greater
fauour
then
those
that
sustaine
losses
,
and
endure
wants
.
This
is
a
grosse
deceit
.
Salomon
teacheth
,
that
a
man
knoweth
neither
loue
nor
hatred
,
of
all
that
is
before
him
:
that
is
,
he
neither
knoweth
whether
God
loue
him
or
hate
him
,
by
his
outward
estate
,
neither
by
his
riches
nor
by
his
pouertie
.
And
he
giueth
a
2.
Riches
deceiue
men
,
in
respect
of
the
nature
of
them
:
In
making
them
to
thinke
that
they
be
farre
better
then
indeed
they
are
.
That
they
are
good
in
their
owne
nature
,
that
they
make
them
better
that
haue
them
.
That
they
yeeld
the
greatest
blessings
,
benefits
&
comforts
,
that
man
receiueth
on
the
earth
.
That
those
who
enioy
them
are
the
happiest
,
and
those
who
want
them
are
the
most
miserable
in
the
world
.
This
is
a
notorious
deceyt
:
for
they
are
not
good
in
their
owne
nature
,
but
onely
in
the
vse
.
Not
good
to
all
,
but
onely
to
the
good
:
who
knowe
how
to
vse
them
aright
.
They
are
not
Riches
in
trueth
,
but
in
showe
,
and
doe
as
much
differ
from
true
riches
,
as
the
shadowe
differeth
from
the
substance
.
Happie
men
may
want
them
,
&
miserable
men
may
haue
them
.
Naball
had
them
,
when
Dauid
wanted
them
.
The
Rich
Glutton
,
that
at
at
his
death
was
sent
to
hell
torments
,
had
them
in
abundance
;
when
as
Lazarus
,
who
after
death
was
carryed
to
Abrahams
bosome
,
did
want
them
.
The
Apostles
had
neither
golde
nor
siluer
,
and
yet
were
happie
.
They
make
fewe
better
,
but
many
worse
,
and
are
occasions
of
much
euill
.
Neyther
can
they
yeeld
any
great
benefits
to
the
owners
,
The
whole
world
,
and
all
the
wealth
thereof
,
were
not
a
sufficient
Ransome
for
one
soule
,
nor
a
full
satisfaction
to
Can
they
exempt
men
from
Gods
iudgements
?
Doe
not
Rich
men
feele
them
as
well
as
poore
?
Can
they
free
our
bodyes
from
diseases
?
Are
not
Rich
men
subiect
to
diseases
,
as
well
as
poore
men
?
Can
they
preserue
vs
from
death
?
Doe
not
Rich
men
dye
as
well
as
poore
?
All
the
benefits
which
you
can
reape
by
them
,
are
no
better
,
&
no
more
then
Wherefore
take
heede
least
you
be
thus
deceyued
.
This
deceyte
is
also
a
Thorne
in
the
heart
,
to
choake
the
worde
.
It
will
cause
men
to
set
theyr
heartes
on
Riches
,
to
loue
them
,
and
desire
them
,
and
seeke
them
more
then
they
ought
.
It
will
make
them
to
serue
God
,
and
keepe
his
word
,
no
further
then
it
serueth
for
their
commoditie
.
If
the
word
command
any
thing
,
which
they
thinke
will
hinder
their
profite
,
they
will
rather
transgresse
the
word
,
then
forgoe
their
gaine
.
Such
men
will
not
get
and
employ
their
wealth
,
as
the
word
doth
direct
:
but
would
haue
the
word
and
the
teachers
thereof
,
to
allowe
them
to
get
and
employ
their
wealth
as
they
list
.
Take
heede
of
this
deceit
.
If
thou
be
deluded
in
this
sort
,
euery
trifling
commoditie
will
hinder
you
in
obedience
to
the
word
.
3.
Riches
deceiue
men
in
regard
of
their
effects
,
because
they
will
not
performe
that
which
they
seeme
to
promise
,
and
which
their
owners
expected
at
their
hands
.
They
seeme
to
promise
,
and
men
expect
nothing
but
good
from
them
;
and
yet
they
bring
much
euill
with
them
.
As
thornes
doe
beare
greene
leaues
,
white
flowers
,
and
sweete
blossomes
,
yet
vnder
the
same
,
doe
carry
sharpe
prickes
,
that
will
make
a
man
to
bleede
,
if
he
doe
not
handle
them
choysely
and
warily
.
So
riches
doe
promise
to
men
great
ease
,
high
honour
,
many
pleasures
,
and
much
contentment
;
and
yet
withall
they
bring
great
paine
,
much
trouble
,
and
little
contentment
.
They
are
not
gotten
without
great
labour
;
nor
kept
without
great
care
and
feare
;
nor
lost
without
great
sorrowe
.
And
so
they
are
little
better
,
then
the
apples
of
Sodome
,
And
that
which
is
worse
,
they
will
seeme
to
make
a
man
more
fit
,
and
yet
in
truth
doe
oftentimes
make
him
more
vnfit
for
Gods
seruice
.
They
puffe
vp
his
heart
with
pride
,
they
make
him
more
secure
and
careles
of
heauenly
things
,
lesse
to
feare
God
and
his
iudgements
,
and
lesse
to
regard
and
obey
his
word
.
And
therefore
the
Lord
,
not
without
iust
cause
,
gaue
warning
before
hand
to
the
people
of
Israel
,
that
when
they
were
placed
in
Canaan
,
(
a
land
that
flowed
with
milke
I
spake
vnto
thee
when
thou
wast
in
prosperitie
:
but
thou
saidst
,
I
will
not
heare
,
this
hath
bene
thy
manner
from
thy
youth
.
Dauid
in
the
time
of
his
exile
and
persecution
,
committed
no
such
sinnes
,
as
he
did
when
he
was
setled
in
his
kingdome
.
And
it
hath
bene
obserued
and
confessed
by
many
of
the
learned
,
that
the
Church
more
abounded
in
pietie
and
zeale
,
when
it
was
persecuted
and
poore
;
then
when
it
was
peaceable
,
and
endowed
with
riches
.
And
thereupon
it
was
said
,
Religio
peperit
diuitias
,
sed
silia
deuorauit
matrem
.
That
as
the
Church
encreased
in
possessions
,
so
it
decreased
in
vertue
.
So
that
not
a
fewe
,
but
many
,
haue
bene
deceiued
and
corrupted
by
riches
this
way
,
and
therefore
all
had
neede
to
looke
to
themselues
.
4.
Lastly
,
riches
deceiue
men
,
in
respect
of
the
continuance
.
Many
trust
to
them
,
and
hope
to
enioy
them
long
,
when
as
they
are
presently
depriued
of
them
.
Thus
was
Dauid
deceiued
.
In
his
prosperitie
,
he
said
,
I
shall
neuer
be
moued
:
the
Lord
of
his
goodnes
had
made
his
mountaine
to
stand
strong
,
but
then
the
Lord
did
hide
his
face
,
and
he
was
troubled
.
In
regard
whereof
,
Salomon
saith
,
Wilt
thou
cast
All
those
waies
doe
riches
deceiue
men
.
And
whom
they
deceiue
,
in
their
hearts
they
choake
the
word
.
Such
impediments
are
they
to
the
word
,
as
they
hinder
many
from
receiuing
and
professing
it
.
Christ
said
,
the
poore
receiue
the
Gospell
.
And
Paul
said
,
you
see
your
calling
,
that
not
many
mightie
or
many
noble
So
likewise
they
hinder
men
in
the
obedience
and
practise
of
the
word
.
Rich
men
are
more
bound
to
serue
the
Lord
then
the
poore
,
for
on
whom
he
bestoweth
much
,
of
them
he
requireth
much
:
As
he
is
more
bountifull
to
them
,
so
should
they
be
more
dutifull
to
him
:
yet
oftentimes
it
commeth
to
passe
,
that
they
seldomer
heare
it
,
and
lesse
obey
it
,
then
others
doe
.
But
the
greater
is
their
sinne
,
and
the
more
fearefull
shall
be
their
iudgement
,
if
they
doe
not
amend
.
You
then
that
be
rich
,
looke
well
about
riches
reserued
to
the
owners
thereof
for
their
euill
.
And
is
it
not
verified
in
them
:
whose
Riches
doe
choake
the
worde
in
their
hearts
,
and
make
it
vnfruitfull
in
their
liues
?
what
greater
euil
could
befall
them
?
Do
they
not
hereby
endanger
their
owne
soules
?
In
a
woefull
case
they
are
,
and
farre
worse
then
the
poorest
in
the
world
.
CHRIST
sayth
vnto
such
,
Woe
be
vnto
you
that
are
rich
:
for
yee
haue
receyued
yee
Rich
men
,
weepe
and
howle
,
for
the
miseries
that
shall
come
vppon
you
:
your
They
are
to
theyr
great
losse
often
deceyued
,
and
yet
doe
not
perceiue
it
:
Their
owne
riches
deceiue
their
soules
,
and
yet
they
cannot
discerne
it
,
nor
will
acknowledge
it
.
Oh
consider
,
that
as
the
Diuell
may
deceiue
you
,
and
as
other
men
may
deceiue
you
,
so
also
your
own
wealth
may
deceiue
you
,
and
that
as
dangerously
as
any
.
It
may
so
deceiue
you
,
as
it
may
procure
your
euerlasting
destruction
,
if
in
time
,
you
do
not
espie
it
,
and
redresse
it
.
CHRIST
would
neuer
haue
said
that
the
deceitfulnes
of
Riches
,
as
Thornes
choake
the
seed
of
the
word
,
vnlesse
riches
did
deceiue
men
,
and
make
them
vnfruitfull
hearers
.
Let
his
words
then
be
an
admonition
,
to
make
you
take
better
heede
.
There
is
not
any
one
of
you
,
but
if
a
Friende
tolde
you
of
a
Couzener
,
that
had
beguyled
manie
,
and
went
about
to
deceyue
you
,
to
your
great
dammage
,
you
would
take
warning
,
and
eyther
refuse
to
haue
any
dealings
at
all
with
the
man
,
or
else
,
if
by
necessity
you
were
compelled
thereunto
,
you
would
be
so
very
circumspect
in
your
dealings
,
that
hee
should
hardly
defraud
you
.
Christ
Iesus
here
lets
you
vnderstand
,
that
riches
are
deceitfull
,
and
that
in
deceiuing
men
,
they
hinder
them
in
that
which
serues
for
Gods
glory
,
and
the
good
of
their
owne
soules
.
And
will
not
you
receiue
warning
,
and
beware
of
them
?
Take
heede
of
them
,
they
seeme
to
be
your
good
friends
,
and
much
to
pleasure
you
,
yet
is
there
falshood
in
their
fellowship
.
The
better
you
like
them
,
the
more
you
loue
them
:
and
the
more
you
trust
them
,
the
more
readie
are
they
to
deceiue
you
.
And
indeed
this
is
one
of
the
strangest
and
grossest
deceits
that
can
be
found
in
the
world
In
other
matters
men
are
deceiued
against
their
wills
,
but
in
this
,
with
their
wills
.
In
other
things
the
deceiued
,
doe
of
themselues
soone
espie
the
cosenage
,
and
seeke
to
helpe
themselues
:
but
in
this
,
many
are
deceiued
continually
,
and
yet
cannot
discerne
it
?
yea
,
if
another
tell
them
of
it
,
yet
will
they
not
beleeue
it
.
In
other
fraudes
the
deceiuers
are
most
in
fault
;
but
here
the
deceiued
are
in
greatest
fault
:
for
riches
deceiue
you
,
not
through
their
owne
craft
,
but
through
your
corruption
:
not
through
their
fraudulent
perswasions
,
but
throgh
your
fond
affections
:
not
through
their
bad
practises
,
but
through
your
madde
behauiour
.
Riches
are
no
causes
,
but
occasions
of
the
deceit
.
Men
take
occasion
by
them
,
&
vse
them
as
meanes
to
deceiue
themselues
.
As
Paul
sayd
of
If
riches
doe
so
dangerously
deceiue
You
neede
not
to
cast
them
away
,
as
1.
Set
not
your
affections
on
them
,
desire
them
not
too
earnestly
,
loue
them
not
too
dearely
:
according
to
the
instruction
of
the
Kingly
Prophet
;
If
riches
increase
,
set
not
your
hearts
thereon
:
2.
Be
content
to
employ
your
riches
as
the
word
directeth
you
.
You
are
but
3.
Account
the
word
of
God
,
and
the
graces
and
blessings
conueyed
vnto
thee
thereby
,
greater
riches
,
and
more
precious
Iewels
then
all
the
wealth
of
the
world
.
Know
that
godlinesse
(
as
the
Apostle
teacheth
)
is
great
gaine
.
4.
Pray
earnestly
vnto
God
,
that
he
would
giue
thee
grace
to
vse
riches
aright
,
euen
for
the
glory
of
his
Name
,
for
the
good
of
thine
owne
soule
,
and
for
the
benefit
of
others
.
Say
vnto
the
Lord
with
Dauid
;
Encline
my
heart
to
thy
testimonies
,
and
not
to
couetousnesse
:
for
thy
heart
cannot
be
enclined
to
both
together
.
Pray
thus
before
thou
come
to
hear
;
pray
thus
after
thou
hast
heard
.
And
in
all
thy
dealings
of
the
world
,
pray
to
God
to
plucke
these
thornes
out
of
thy
heart
,
lest
they
hinder
thee
in
the
obedience
of
his
word
.
The
more
thou
prayest
thus
,
the
lesse
shall
the
deceitfulnes
of
riches
hinder
thee
.
5.
Though
thou
abound
in
wealth
,
yet
be
not
proud
;
but
be
as
lowly
and
humble
as
if
thou
liued
in
want
:
for
GOD
resisteth
the
proude
,
and
giueth
that
they
be
not
high
minded
,
vnlesse
there
were
some
danger
that
way
.
They
are
in
danger
of
being
proud
,
and
when
they
are
proud
,
they
are
in
danger
of
disobedience
:
for
proude
men
will
despise
the
word
,
and
will
thinke
scorne
to
be
taught
their
dutie
,
and
to
be
reproued
for
their
faults
by
a
poore
Minister
:
and
will
no
further
obey
the
word
then
they
thinke
it
may
stand
with
their
credit
and
honour
.
Know
that
God
is
no
respecter
of
persons
:
the
poore
may
be
as
acceptable
to
him
as
the
rich
:
he
more
respecteth
mans
disposition
and
behauiour
,
then
his
outward
estate
.
If
thou
be
poore
,
be
not
dismayed
:
if
rich
,
be
not
proud
.
Lastly
,
if
riches
deceiue
men
,
and
And
why
then
should
they
imitate
their
ill
husbandry
in
spirituall
and
heauenly
thinges
?
If
in
Christs
time
,
and
the
Adostles
time
,
the
poore
had
beene
led
by
the
example
of
the
rich
,
very
few
had
embraced
the
Gospell
:
many
of
them
did
receiue
it
,
though
most
of
the
rich
did
reiect
it
.
Consider
this
,
that
their
example
will
not
excuse
you
before
God
:
your
meane
estate
hath
least
impediments
.
The
wise
man
desired
God
to
giue
him
The
third
and
last
thing
,
that
as
a
thorne
choaketh
the
word
,
is
voluptuous
A
man
to
whom
God
had
giuen
riches
,
and
treasures
,
and
honour
,
and
wanted
nothing
for
his
soule
,
of
all
that
it
desired
:
but
God
gaue
him
no
power
to
eate
thereof
,
but
a
strange
man
shall
eate
it
vp
.
This
is
vanitie
and
an
euill
sicknesse
.
Some
are
so
miserable
,
as
they
cannot
finde
in
their
hearts
to
vse
their
riches
for
their
owne
comfort
;
but
let
them
lye
by
them
,
as
a
sicke
man
doth
his
meate
.
Againe
,
there
be
many
who
liue
in
pleasure
,
and
yet
enioy
little
wealth
;
who
waste
their
wealth
in
wantonnesse
,
and
care
little
for
riches
,
so
that
they
may
haue
their
pleasure
for
a
time
.
Such
are
the
wanton
youthes
of
our
age
,
who
like
the
prodigall
Sonne
,
spend
their
patrimonie
by
These
carnall
pleasures
will
no
lesse
choake
the
seede
of
the
word
,
and
hinder
the
fruites
of
it
,
then
cares
of
the
world
,
or
deceitfulnesse
of
riches
.
Salomon
was
a
myrrour
of
wisedome
:
yet
when
hee
gaue
himselfe
to
voluptousnesse
,
he
forgat
himselfe
,
neglected
his
dutie
to
his
Creator
,
and
gaue
way
to
abhominable
Idolatrie
.
And
for
this
cause
did
Iob
sacrifice
for
his
children
1.
In
regard
of
the
nature
of
the
word
,
&
the
obedience
therof
,
it
affordeth
no
such
carnal
pleasures
as
the
natural
man
desireth
:
though
it
yeeld
spirituall
and
heauenly
pleasures
,
yet
it
it
yeeldeth
no
corporall
or
carnall
pleasures
.
And
therfore
voluptuous
persons
,
who
minde
nothing
but
their
pleasures
,
haue
no
care
to
obey
the
word
,
which
bringes
them
no
such
pleasures
as
they
desire
.
Nay
the
word
doth
crucify
our
lusts
,
doth
curbe
&
moderate
our
pleasures
.
And
therefore
the
naturall
man
,
who
hath
his
heart
wholy
set
on
pleasures
,
and
will
not
be
stinted
in
the
vse
of
them
,
cannot
endure
it
.
2.
In
regard
of
the
effect
of
pleasures
,
they
breede
securitie
in
the
heart
,
make
it
more
vnfit
for
grace
,
more
prone
to
vice
,
&
lesse
fearefull
of
sinne
and
punishment
.
And
therefore
it
is
sayd
,
That
Whoredome
and
Wine
take
3
In
regard
of
the
matter
of
pleasures
:
for
many
carnall
pleasures
consist
in
the
vse
of
vnlawfull
thinges
,
and
in
the
practise
of
some
sinne
.
Now
if
a
mans
heart
bee
set
on
pleasure
,
then
to
satisfie
his
pleasure
hee
will
sinne
against
GOD
,
as
Eue
did
in
eating
the
forbidden
fruite
.
And
as
Herode
did
,
who
though
hee
heard
Iohn
Baptist
gladly
,
and
did
many
thinges
that
he
taught
,
yet
he
would
not
put
away
his
brothers
wife
,
as
he
was
commaunded
.
Voluptuous
persons
wil
not
embrace
such
doctrine
,
nor
follow
such
teachers
as
condemne
their
vnlawfull
pleasures
.
They
will
not
suffer
wholesome
doctrine
Uolupt
as
est
escamalorum
:
This
may
teach
vs
,
to
take
heede
of
of
pleasures
,
more
then
louers
of
God
.
I
may
say
to
you
,
as
Christ
sayd
of
Many
of
these
are
so
addicted
to
their
pleasures
,
as
they
will
not
by
any
meanes
be
reclaymed
:
wee
finde
it
an
harder
matter
to
reforme
them
,
then
to
reforme
other
offenders
.
The
Phylosophers
obserued
that
many
O
young
man
in
thy
youth
(
as
Salomon
speaketh
)
and
let
thine
heart
cheere
thee
in
the
dayes
of
thy
youth
:
and
walke
in
the
wayes
of
thine
heart
,
and
in
the
sight
of
thine
owne
eyes
:
but
knowe
that
for
all
these
things
GOD
will
bring
thee
to
Iudgement
.
Hee
that
is
vniust
,
let
him
be
vniust
still
:
and
he
which
is
filthie
,
let
him
bee
filthie
still
:
yet
shall
they
find
that
Christ
will
come
shortly
,
and
his
reward
is
with
him
,
to
giue
to
euery
one
according
to
his
worke
.
And
then
those
which
with
poore
Lazarus
,
endure
paine
,
shall
bee
comforted
:
but
those
which
with
the
rich
glutton
,
enioyed
their
pleasures
,
shall
be
tormented
.
What
?
will
you
abridge
vs
of
all
We
will
neyther
with
Stoickes
condemne
1.
Regard
the
matter
of
them
,
that
it
be
not
a
thing
forbidden
by
God
,
for
euery
sinfull
pleasure
,
shall
be
punished
with
a
sorrowfull
paine
:
voluptas
transit
,
peccatum
remanet
.
The
pleasure
passeth
2.
Obserue
a
due
measure
in
them
.
Though
the
things
wherein
thou
takest
delight
be
lawfull
,
yet
moderate
thy selfe
in
the
vse
of
them
:
thou
maist
tast
of
them
,
but
not
surfet
:
hony
is
sweete
and
wholesome
,
but
hee
that
eateth
much
,
may
surfet
of
it
,
and
annoy
his
body
.
So
pleasures
are
necessarie
to
satisfie
the
infirmitie
of
our
fraile
nature
,
and
to
make
vs
more
chearefull
in
Gods
seruice
:
yet
superfluitie
is
dangerous
to
the
soule
,
and
will
breede
securitie
,
and
contempt
of
spirituall
things
in
the
heart
.
Doe
not
turne
Christian
libertie
,
into
licentious
Epicurisme
.
As
he
that
will
haue
an
healthfull
body
must
vse
sobrietie
in
his
diet
:
so
hee
that
will
haue
a
sound
soule
,
must
vse
temperance
in
his
pleasures
.
3.
See
that
the
time
be
fitting
,
pleasures
must
not
be
perpetuall
;
nor
continuall
.
It
is
noted
as
a
fault
in
the
4.
Doe
not
content
your selues
onely
with
carnall
and
earthly
pleasures
,
but
also
seeke
for
spirituall
and
heauenly
pleasures
.
Doe
not
count
this
to
be
your
onely
pleasure
,
to
liue
deliciously
for
a
season
,
as
some
heretofore
haue
done
,
and
were
iustly
taxed
by
the
Apostle
.
But
know
that
there
[
a
](A02739-e10340-b)
a
Rom.
7.
22.
are
delights
for
the
inward
man
,
as
well
as
for
the
outward
.
There
is
[
b
](A02739-e10350-b)
b
Psal.
1.
2.
a
delight
in
the
lawe
of
God
.
There
[
c
](A02739-e10360-b)
c
Rom.
1.
4.
is
consolation
by
the
scriptures
.
There
is
[
d
](A02739-e10370-b)
d
Phil.
21.
consolation
in
Christ
.
And
a
reioycing
[
e
](A02739-e10380-b)
e
Gal.
6.
14.
in
the
Crosse
of
Christ
.
There
is
[
f
](A02739-e10390-b)
f
Rom.
14.
17.
a
ioy
in
the
holy
Ghost
.
There
is
[
g
](A02739-e10400-b)
g
Phil.
1.
25.
a
ioy
of
faith
.
There
is
[
h
](A02739-e10410-b)
h
Rom.
12.
12.
a
reioycing
in
hope
.
There
is
a
[
i
](A02739-e10420-b)
i
2.
Cor.
1.
12.
Psal.
1.
2.
Ps.
112.
1.
reioycing
in
the
testimonie
of
a
good
conscience
.
Do
not
therfore
satisfie
thy selfe
,
with
outward
and
corporall
delights
,
but
seeke
also
for
those
that
be
inward
and
spirituall
:
these
are
more
permanent
,
and
profitable
,
and
will
yeeld
true
comfort
to
thy
soule
.
Be
like
that
blessed
man
,
who
delighteth
in
the
law
of
God
,
and
meditateth
therein
day
and
night
,
who
feareth
the
Lord
,
and
delighteth
greatly
in
his
commandements
.
Imitate
the
blessed
Virgin
,
Then
shalt
thou
bee
satisfied
with
the
fatnesse
of
the
Lords
house
:
and
he
shall
giue
thee
drinke
out
of
the
Riuer
There
be
also
pleasures
in
heauen
:
for
in
the
presence
of
God
is
fulnesse
of
ioy
:
and
at
his
right
hand
are
pleasures
for
euermore
.
Those
farre
excell
all
the
pleasures
of
the
garden
of
Eden
.
They
yeelde
full
contentment
,
and
make
all
them
happie
which
doe
enioy
them
:
Therefore
seeke
especially
for
them
.
A
woefull
thing
it
is
,
to
enioy
pleasure
in
this
life
,
which
is
but
short
,
and
to
endure
paine
in
the
other
life
,
which
is
eternall
.
If
you
cannot
be
partakers
of
both
together
,
seeke
for
the
better
.
Make
Moses
choyce
,
who
refused
the
delights
of
Pharaohs
Court
:
and
chose
Lastly
,
from
the
consideration
of
all
these
Thornes
together
,
wee
may
obserue
,
that
not
one
onely
corrupt
affecction
,
but
likewise
manye
corrupt
affections
in
mans
heart
,
doe
choake
the
seede
of
the
word
:
Euen
all
these
three
,
mentioned
before
.
A
man
may
as
well
be
hindered
by
one
of
them
,
as
byan
other
;
as
well
by
any
one
of
them
,
as
by
all
of
them
.
It
is
not
impossible
to
finde
them
all
three
in
one
&
the
same
man
.
A
man
may
be
much
perplexed
with
worldly
cares
,
how
to
get
and
encrease
riches
,
and
when
he
hath
gotten
them
,
hee
may
be
deceiued
by
them
,
in
thinking
too
highly
of
them
,
in
louing
them
too
dearely
,
and
trusting
too
much
vnto
them
.
He
may
then
also
liue
in
pleasure
:
he
may
be
carefull
to
get
riches
,
and
to
encrease
them
,
that
so
hee
may
consume
them
on
his
owne
lustes
.
By
reason
of
his
worldly
care
,
and
the
deceitfulnes
of
his
riches
,
he
may
be
sparing
and
niggard-like
in
relieuing
of
others
,
yet
in
regarde
of
voluptuousnes
,
he
may
spend
much
on
himselfe
.
That
Rich-man
,
Luke
12.
had
much
Yet
are
these
three
things
distinguished
one
from
another
,
as
was
shewed
before
,
are
oftentimes
seuered
in
their
subiects
,
one
of
them
may
be
found
in
one
man
,
and
not
either
of
the
other
.
And
one
of
the
other
may
be
found
in
another
man
,
and
not
that
.
A
man
may
be
carefull
:
and
yet
poore
.
A
man
may
be
rich
,
and
yet
not
giuen
to
pleasure
.
And
all
of
them
haue
their
speciall
and
seuerall
effects
,
one
hindering
after
one
manner
,
and
another
after
another
manner
.
And
therefore
any
one
of
these
,
is
able
of
it selfe
to
hinder
the
fruitfulnes
of
the
word
.
You
knowe
there
be
many
kindes
of
thornes
:
with
vs
there
be
white
thornes
,
and
black
thornes
,
hawthornes
,
and
slowthornes
:
And
the
word
in
the
originall
,
is
taken
not
onely
It
is
lamentable
to
see
,
how
fondly
people
deceiue
themselues
herein
.
Many
men
doe
harbour
one
noysome
lust
,
one
corrupt
affection
or
other
,
in
their
hearts
,
and
because
they
keepe
out
many
others
,
they
hope
all
is
well
with
The
last
thing
to
be
obserued
in
these
hearers
,
is
the
effect
of
their
choaking
:
namely
,
what
is
the
issue
and
euent
that
befalls
them
,
when
they
are
thus
choaked
by
those
corrupt
lustes
:
they
bring
forth
no
fruite
.
Though
they
doe
not
fall
away
from
their
profession
,
as
those
hearers
mentioned
in
the
former
verse
:
but
still
continue
professours
and
hearers
of
the
Gospell
,
yet
are
they
vnfruitfull
in
their
profession
.
The
originall
word
doth
properly
signifie
,
that
they
doe
not
bring
forth
any
full
and
perfect
,
any
ripe
and
truely
fruite
.
As
if
they
might
bring
forth
some
kinde
of
fruite
,
yet
no
good
fruite
,
no
full
corne
,
nor
profitable
gaine
.
Corne
sowne
among
thornes
,
may
yeeld
some
kinde
of
fruite
,
yet
not
such
as
will
please
the
husbandman
:
It
will
be
an
vntimely
fruite
:
it
will
wither
away
,
before
it
be
throughly
fed
,
and
fully
ripe
.
It
will
be
very
thinne
on
the
ground
,
when
it
is
reaped
,
it
will
proue
nothing
but
short
eares
,
and
small
gaines
;
and
when
it
is
threshed
,
nothing
but
light
corne
,
and
vnprofitable
.
Such
is
the
obedience
of
those
men
,
which
be
giuen
to
couetousnes
,
and
voluptuousnes
,
they
may
performe
some
outward
duties
,
yet
not
many
:
onely
such
as
doe
not
hinder
them
in
their
worldly
profits
,
nor
abridge
them
of
their
carnall
pleasures
.
And
those
which
they
doe
performe
,
are
very
imperfect
,
neither
acceptable
to
God
,
nor
comfortable
to
their
owne
soules
.
They
are
not
such
as
God
exacted
,
they
doe
not
proceed
from
such
sinceritie
of
the
heart
,
neither
are
they
directed
to
that
right
end
,
neither
are
they
performed
in
such
an
holy
manner
as
he
requireth
.
Though
they
seeme
to
begin
well
,
yet
their
inward
lusts
doe
so
hinder
them
,
that
they
cannot
bring
their
actions
to
a
due
perfection
,
but
waxe
wearie
of
doing
well
:
And
either
quite
cease
from
their
enterprises
begun
;
or
else
efaint
much
in
their
proceedings
,
before
they
bring
any
thing
to
a
good
end
.
Whence
first
we
may
take
notice
of
the
nature
,
qualitie
and
maner
of
their
obedience
,
whose
hearts
are
still
possessed
with
the
cares
of
the
world
,
and
the
pleasures
of
this
life
.
They
may
performe
many
good
duties
,
yet
faile
in
some
maine
dutie
.
And
yet
those
which
they
performe
,
cannot
please
the
Lord
,
we
haue
pregnant
examples
hereof
in
the
scriptures
.
Naaman
the
Syrian
,
being
cured
of
his
leaprosie
by
the
Prophet
Elisha
,
vowed
vnto
him
,
to
worship
none
other
God
,
but
the
God
of
Israel
,
yet
desired
he
to
be
tollerated
in
one
point
:
that
when
he
went
with
his
Maister
into
the
house
of
Rimmon
,
and
when
That
rich
yong
man
which
came
to
Christ
to
knowe
the
way
to
eternall
life
,
had
so
kept
the
commandements
for
outward
actes
,
as
Christ
loued
him
,
Herod
(
as
you
heard
)
did
many
things
which
Iohn
Baptist
taught
,
yet
because
the
word
was
not
powerfull
in
his
heart
,
to
mortifie
his
sinfull
lustes
,
he
would
not
breake
off
his
incest
,
nor
put
away
his
brothers
wife
.
If
you
suffer
the
like
affections
to
abide
in
your
hearts
,
your
obedience
will
be
no
better
.
You
see
by
experience
,
that
corne
growing
among
thornes
,
is
neither
so
much
,
nor
so
good
,
as
that
which
groweth
in
other
ground
;
And
that
it
might
haue
bene
more
,
and
also
better
,
in
the
same
ground
;
if
the
thornes
before
the
sowing
,
had
bene
ridde
vp
.
Doe
not
then
imagine
,
that
your
obedience
can
either
be
plentifull
or
acceptable
,
so
long
as
these
inordinate
affections
be
harboured
in
your
hearts
.
Knowe
this
,
that
though
other
affections
be
suppressed
,
yet
so
long
as
these
beare
sway
in
you
,
so
long
as
they
doe
hinder
you
in
good
,
and
prouoke
you
vnto
euill
;
you
are
not
mortified
by
the
spirit
of
sanctification
:
for
mortification
is
a
change
and
reformation
not
of
part
onely
,
but
of
the
whole
nature
of
man
,
yea
of
all
the
faculties
of
the
soule
,
and
of
all
the
affections
of
the
heart
:
he
that
is
washed
(
saith
Christ
)
Moreouer
,
if
those
which
bring
forth
such
fruites
as
these
,
be
condemned
,
what
shal
we
say
of
them
,
that
be
worse
then
these
?
that
bring
forth
very
little
or
no
fruit
at
all
:
which
heare
much
,
and
practise
almost
nothing
:
who
receiue
Gods
seede
into
their
hearts
,
but
bring
forth
the
diuells
fruits
in
their
liues
.
We
haue
many
such
hearers
,
as
the
Prophet
Ezekiel
had
,
the
people
came
vnto
him
,
and
sate
before
him
,
Let
such
knowe
,
that
not
the
hearers
,
but
the
doers
of
the
lawe
are
iustified
.
And
that
they
,
who
be
hearers
onely
,
and
not
doers
of
the
word
,
deceiue
To
shew
their
folly
and
their
daunger
,
Christ
compared
them
to
a
foolish
Iames
likeneth
them
to
a
man
that
beholdeth
If
I
had
not
come
and
spoken
vnto
them
,
they
should
not
haue
had
sinne
;
but
now
haue
they
no
cloake
for
their
sinne
.
The
Ministers
which
haue
preached
vnto
them
,
shall
one
day
be
witnesses
against
them
:
and
their
Sermons
shall
be
so
many
billes
of
inditement
against
them
.
As
it
is
an
haynous
thing
in
the
Ministers
to
say
and
not
doe
;
so
is
it
also
an
haynous
thing
in
the
people
,
to
heare
and
not
do
:
yet
are
many
of
our
people
faultie
this
way
:
There
is
no
sinne
forbidden
,
but
they
may
often
heare
it
condemned
by
the
word
:
As
the
filthy
sinnes
of
Whordome
:
the
beastlie
crime
of
Drunkennesse
:
the
prophane
sinne
of
Swearing
:
the
impious
sinnes
of
polluting
the
Lords
Sabboth
:
the
vncharitable
sins
of
Iniustice
,
fraude
and
oppression
:
the
malitious
sinnes
of
rayling
,
backbyting
and
slaundering
:
and
yet
the
people
will
not
forsake
them
:
But
like
the
If
yee
know
these
things
,
blessed
are
yee
if
you
doe
them
.
Though
you
heare
Uerse
.
15.
But
that
which
fell
in
good
ground
,
are
they
which
with
an
honest
and
good
heart
heare
the
word
and
keepe
it
.
YOV
haue
alreadie
heard
the
exposition
of
three
sorts
of
ground
,
and
what
kinde
of
hearers
were
signififyed
thereby
.
Now
see
the
exposition
of
the
fourth
and
last
kinde
of
ground
.
And
that
was
good
ground
,
in
which
the
seede
sowne
sprang
vp
,
and
brought
forth
fruit
with
great
encrease
.
Vnto
this
ground
good
and
profitable
hearers
are
compared
.
As
all
the
other
groundes
set
forth
to
our
view
the
nature
and
properties
of
bad
hearers
;
so
this
describeth
the
conditions
of
good
hearers
.
Before
we
come
to
the
speciall
properties
of
these
hearers
in
particular
,
we
are
to
obserue
one
thing
in
generall
,
and
from
the
coherence
;
to
wit
,
That
although
Christ
had
diuers
sorts
of
hearers
;
and
nany
of
them
were
bad
,
some
one
way
,
some
another
way
;
yet
all
of
them
were
not
bad
,
some
were
good
and
profitable
hearers
:
all
his
seed
was
not
lost
;
some
sell
on
good
ground
,
&
yeelded
plentifull
encrease
.
Though
the
Scribes
and
Pharises
,
and
many
of
the
common
multitude
were
bad
hearers
;
yet
the
Apostles
and
many
other
Disciples
were
good
hearers
,
did
keepe
the
word
in
their
hearts
,
and
brought
forth
fruit
in
their
liues
.
And
therfore
he
told
the
Iewes
,
that
whereas
they
neyther
receiued
Iohn
nor
him
:
Iohn
came
neither
Wisedome
is
iustifyed
of
her
children
.
And
thus
it
pleaseth
GOD
still
to
blesse
the
Ministerie
of
his
seruants
.
Though
they
cannot
conuert
all
,
yet
they
doe
conuert
some
;
they
doe
not
altogether
lose
their
labour
.
As
there
is
no
field
so
barren
,
but
if
it
be
sowne
,
some
seede
will
come
vp
,
and
yeeld
encrease
:
so
is
there
no
place
or
congregation
so
bad
,
but
if
the
truth
be
there
sincerely
taught
,
it
will
in
time
winne
some
.
Though
some
continue
obstinate
,
and
remaine
as
ignorant
,
as
Popish
,
and
as
prophane
,
as
euer
they
were
before
they
heard
.
Yet
Wisedome
shall
be
iustifyed
of
her
children
;
as
many
as
are
ordayned
to
eternall
life
shall
beleeue
.
Some
shal
be
called
,
and
by
hearing
shall
grow
in
knowledge
,
in
grace
,
and
obedience
.
This
may
comfort
and
encourage
vs
in
our
labours
:
Though
it
bee
some
griefe
to
see
many
non
proficients
,
who
heare
much
,
and
are
neuer
the
better
:
yet
if
it
please
the
Lord
to
giue
some
happie
issue
vnto
our
labours
,
that
wee
edifie
some
,
though
not
all
,
that
wee
profite
a
few
,
though
not
many
:
wee
should
therewith
be
content
,
and
praise
the
Lord
for
it
.
If
indeede
wee
should
conuert
none
at
all
,
yet
must
wee
not
faint
,
but
still
continue
our
paines
,
and
expect
a
reward
at
the
Lords
hands
:
for
he
will
reward
our
laboures
,
though
we
should
do
others
no
good
thereby
.
And
therefore
the
Prophet
sayd
;
I
haue
laboured
in
vaine
,
I
haue
spent
my
strength
in
vaine
,
and
for
nothing
:
but
my
iudgement
is
with
the
Lord
,
and
my
worke
with
my
God
.
It
is
not
our
worke
,
but
the
Lords
worke
,
to
conuert
soules
.
Paul
may
Non
est
in
medico
,
semper
releuetur
vt
ager
;
It
is
not
in
the
power
of
the
Physition
to
cure
his
sicke
patient
at
his
pleasure
.
Euery
one
of
vs
shall
receiue
a
reward
.
Secundum
laborem
,
non
secundum
I
haue
laboured
more
then
they
all
.
And
rather
reioyced
in
the
abundance
of
his
labours
,
then
in
the
fruitfulnesse
of
his
laboures
.
It
a
quaeso
,
fac
tu
quod
tuum
When
wee
sow
good
seede
in
the
Lords
field
,
the
enuious
man
soweth
tares
.
Wee
must
not
looke
that
in
a
populous
congregation
all
should
be
good
and
true
hearers
:
If
some
onely
be
good
and
profitable
hearers
,
let
vs
praise
GOD
for
them
,
and
pray
vnto
him
,
dayly
to
encrease
their
number
.
But
to
come
neerer
to
the
properties
of
these
hearers
in
particular
:
In
the
description
of
them
,
and
by
comparing
them
with
the
former
hearers
,
wee
may
easilie
perceiue
,
that
in
some
thinges
they
doe
agree
with
them
:
in
some
thinges
they
differ
from
them
,
and
doe
much
excell
them
.
There
were
some
commendable
thinges
in
diuers
of
the
former
hearers
,
and
would
haue
wrought
good
in
them
if
they
had
beene
well
vsed
.
In
these
things
doe
these
good
hearers
agree
with
them
.
They
haue
the
selfe-same
things
,
though
in
a
better
maner
,
and
with
better
vse
.
1.
They
agree
with
them
,
in
that
they
heare
as
well
as
the
rest
.
All
the
persons
spoken
of
in
this
Parable
are
hearers
,
both
good
and
bad
:
and
they
all
heare
one
and
the
same
doctrine
,
though
not
after
one
and
the
same
maner
,
nor
with
the
like
efficacy
and
fruit
.
And
therefore
those
which
refuse
to
heare
,
eyther
through
error
,
as
our
Recusants
:
or
through
contempt
and
negligence
,
as
some
carelesse
and
carnall
people
,
are
so
farre
from
beeing
the
ground
here
mentioned
,
as
that
they
are
worse
then
the
bad
ground
spoken
of
before
.
There
cannot
be
any
goodnesse
in
their
hearts
,
nor
yet
in
their
liues
.
Can
any
field
yeeld
a
good
crop
of
corne
at
haruest
,
which
was
not
sowne
at
the
seede
time
?
They
are
worse
then
many
reprobates
haue
beene
and
are
:
How
then
can
they
looke
to
be
as
good
as
the
Elect
are
and
shall
be
?
2.
They
agree
in
the
vnderstanding
of
the
word
:
for
it
is
sayd
in
Mathew
;
He
that
receiueth
seed
in
good
ground
,
3.
They
agree
in
their
affection
to
the
word
.
Those
that
be
as
stony
ground
,
receiue
the
worde
with
ioy
.
So
also
doe
these
good
hearers
,
though
the
thing
it selfe
be
not
expresly
mentioned
.
The
Gospell
is
glad
tydings
,
and
reioyceth
the
hearts
of
all
that
embrace
it
.
There
is
no
commendable
propertie
in
the
reprobate
and
vnprofitable
hearers
,
but
it
is
found
in
the
elect
and
profitable
hearers
,
and
that
in
a
more
excellent
manner
.
And
therefore
those
who
are
nothing
mooued
nor
comforted
by
the
word
,
are
worse
then
some
bad
hearers
,
and
must
not
be
reckoned
in
the
number
of
good
hearers
.
Notwithstanding
,
in
this
description
of
these
good
hearers
,
wee
may
perceiue
that
in
diuers
other
things
,
they
differ
much
from
all
the
former
hearers
,
and
therein
doe
greatly
exceede
and
excell
them
all
.
They
are
described
by
three
properties
,
and
by
them
all
,
they
differ
from
the
rest
.
1.
By
the
manner
of
receiuing
the
word
:
They
receiue
it
with
an
honest
and
good
heart
.
2.
By
the
maner
of
reteyning
it
;
They
keep
it
.
3.
By
the
maner
of
practising
it
;
They
bring
forth
fruit
,
and
that
with
patience
and
plentie
.
Touching
the
first
propertie
2.
things
may
bee
noted
:
The
one
more
genenerall
;
and
that
is
the
instrument
of
hearing
,
it
is
with
the
heart
.
The
other
more
speciall
;
and
that
is
the
qualitie
and
disposition
of
their
heart
,
it
is
an
honest
and
good
heart
.
1.
Concerning
the
former
,
we
may
hence
obserue
,
that
those
,
who
will
be
profitable
hearers
of
Gods
most
holy
word
,
must
heare
it
with
their
hearts
,
not
onely
with
their
eares
to
harken
vnto
the
sound
of
it
,
while
it
is
vttered
:
nor
onely
with
their
heads
,
to
vnderstand
that
which
is
deliuered
,
but
likewise
with
their
hearts
,
to
keepe
it
and
obey
it
.
The
Lord
required
of
the
1.
For
the
reformation
and
direction
of
the
heart
,
by
nature
mans
heart
is
corrupt
:
2.
Againe
,
the
heart
is
the
seate
of
the
affections
,
you
must
therefore
receiue
the
word
into
your
hearts
,
that
so
it
may
worke
on
your
affections
,
both
to
sanctifie
them
,
as
also
to
stirre
them
vp
vnto
good
.
Thou
must
loue
the
word
,
trust
in
the
word
,
and
reioyce
in
the
word
,
or
rather
thou
must
loue
God
,
trust
in
God
,
and
reioyce
in
God
,
because
of
his
word
:
as
was
shewed
before
in
the
example
of
Dauid
.
Thou
canst
not
doe
this
,
vnles
thou
receiue
the
word
with
thy
heart
.
As
meate
cannot
nourish
thy
body
,
vnles
it
be
receiued
into
thy
stomacke
.
And
as
seede
can
neuer
sprout
nor
come
vp
,
vnles
it
be
cast
into
the
furrowes
and
clods
of
the
earth
,
no
more
will
the
word
profit
thy
soule
,
vnles
it
be
receiued
into
thy
heart
.
3.
Moreouer
,
the
heart
is
the
commander
of
the
whole
man
,
and
sets
all
on
worke
according
to
the
disposition
of
it selfe
.
Of
the
abundance
of
the
hart
,
the
mouth
speaketh
,
as
saith
our
Sauiour
.
A
good
man
out
of
the
good
treasure
primum
mobile
doth
turne
all
the
other
inferiour
orbes
,
round
about
with
it
.
And
as
the
watch
wheele
of
a
clocke
,
guideth
all
the
other
wheeles
.
If
it
stand
,
they
stand
:
if
it
goe
,
they
goe
:
if
it
goe
slowly
,
they
goe
slowly
:
if
it
go
swiftly
,
they
go
swiftly
:
So
doth
the
heart
of
man
,
rule
and
order
all
the
senses
and
parts
of
his
body
,
either
to
good
or
euill
:
they
are
exercised
,
as
it
is
affected
.
Those
then
that
would
be
obedient
hearers
of
the
word
,
must
needes
receiue
and
embrace
it
with
their
hearts
:
that
so
their
hearts
louing
and
lyking
,
and
beleeuing
it
,
may
set
all
their
senses
,
and
all
the
parts
of
their
bodies
on
worke
,
to
practise
it
.
4.
Lastly
,
the
heart
is
the
safest
place
for
it
.
As
sowne
corne
,
if
it
lye
on
the
top
of
the
furrowes
,
may
easily
be
deuoured
by
the
fowles
of
the
ayre
:
but
if
it
be
hid
and
couered
,
is
free
from
that
danger
:
so
the
word
which
thou
hearest
,
if
it
goe
no
further
then
thy
eares
or
head
,
it
is
easily
taken
from
thee
:
but
if
it
descend
to
the
bottome
of
thy
heart
,
it
may
there
be
safelie
kept
.
It
is
an
heauenly
treasure
.
And
therefore
thou
must
imitate
that
man
,
who
finding
a
treasure
in
the
field
,
did
And
if
this
be
a
property
of
good
hearers
,
2.
Againe
,
note
hence
more
specially
,
the
qualitie
and
disposition
of
their
hearts
,
who
heare
profitably
,
they
heare
with
an
honest
and
good
heart
.
It
is
not
any
kind
of
heart
,
that
will
make
your
hearing
profitable
,
it
must
be
an
honest
and
good
heart
.
Though
thou
shouldest
heare
with
thy
heart
,
as
well
as
with
thy
eares
,
yet
vnles
it
be
a
good
heart
,
it
will
little
auaile
thee
.
For
in
the
goodnes
of
the
heart
consisteth
a
maine
difference
,
betwixt
these
hearers
,
and
some
of
the
former
.
Those
which
be
compared
to
stony
ground
,
did
heare
with
their
harts
:
For
they
are
saide
not
onely
to
heare
,
but
also
to
receiue
the
word
with
ioy
.
Yet
were
they
not
good
and
honest
hearts
.
They
were
hard
and
stony
,
and
would
not
suffer
the
worde
to
take
rooting
deepe
enough
.
And
those
that
be
resembled
to
Thornie
ground
,
did
heare
with
their
hearts
,
yet
were
their
hearts
not
good
:
They
were
full
of
worldly
cares
,
and
carnall
delights
,
which
afterward
choaked
the
word
.
But
these
receiued
it
with
good
and
honest
hearts
,
In
describing
of
the
qualitie
of
this
their
hart
,
Christ
here
vseth
two
words
which
be
of
a
neere
,
yet
not
of
the
same
signification
.
There
is
some
difference
ketwixt
them
:
the
one
properly
signifieth
faire
,
beautifull
,
seemly
,
and
comely
:
the
other
signifieth
good
and
excellent
.
The
one
noteth
the
outward
apparent
qualitie
,
the
other
expresseth
the
inward
nature
,
and
inherent
propertie
of
the
thing
.
And
so
here
by
is
Those
then
that
would
bee
good
hearers
,
must
haue
good
hearts
both
waies
.
Both
inwardly
,
in
their
owne
nature
and
inclination
,
as
also
outwardly
before
men
,
by
the
fruites
and
testimonies
.
As
is
the
heart
,
so
will
the
hearing
be
.
Good
meete
will
not
nourish
that
mans
bodie
,
who
hath
a
bad
stomacke
,
that
cannot
well
digest
it
,
before
it
be
sent
to
other
partes
,
but
eyther
leaues
it
rawe
,
or
turnes
it
to
grosse
humors
.
No
more
can
sound
Doctrine
profite
that
man
,
that
hath
a
corrupt
and
wicked
heart
.
If
this
be
so
,
that
no
man
that
hath
a
This
must
be
vnderstoode
of
the
whole
acte
of
hearing
.
Not
onely
of
Those
men
which
had
badde
hearts
before
they
came
to
heare
,
and
still
haue
badde
heartes
all
the
time
of
their
hearing
,
and
goe
away
with
as
badde
hearts
as
they
brought
with
them
,
shall
neuer
reape
profite
by
theyr
hearing
.
But
if
theyr
heattes
were
badde
before
,
yet
are
changed
and
sanctified
by
their
hearing
,
they
are
profitable
and
fruitfull
hearers
.
The
hearts
of
those
three
thousand
,
which
were
conuerted
by
one
of
Peters
sermons
,
were
not
good
,
till
they
heard
The
heart
of
Lydia
was
not
good
before
shee
heard
Paul
,
but
God
then
opened
That
vnbelieuer
and
vnlearned
man
,
which
as
the
Apostle
writeth
,
came
in
This
should
teach
euery
one
of
vs
,
And
if
it
be
good
,
labour
to
make
it
better
:
the
better
it
is
,
the
more
fruitfull
shall
thy
hearing
be
:
And
for
this
purpose
,
heare
the
word
oftner
,
for
it
will
make
thy
heart
better
.
The
longer
that
the
ground
of
your
fields
is
tilled
and
sowne
,
the
more
bare
and
barren
it
will
be
.
But
it
is
not
so
with
the
ground
of
your
hearts
,
the
oftner
and
the
longer
they
are
sowne
with
the
seede
of
Gods
word
,
the
more
fruitfull
will
they
be
.
Such
is
the
nature
of
this
heauenly
seede
,
that
it
will
not
make
the
ground
more
barren
,
but
more
fertile
by
often
sowing
.
As
the
seede
is
good
,
that
is
sowne
in
your
hearts
,
so
let
the
soyle
be
made
answerable
vnto
it
,
and
then
you
neede
not
to
doubt
of
a
plentifull
encrease
.
Let
not
so
good
seede
be
lost
,
by
lighting
into
bad
soyle
,
heare
with
penitent
hearts
,
with
sanctified
hearts
,
with
beleeuing
hearts
,
with
resolued
hearts
,
to
receiue
and
obey
,
whatsoeuer
is
taught
out
of
the
word
,
and
you
shall
be
happy
hearers
.
2.
Furthermore
,
we
may
hereby
discerne
,
If
a
man
knew
a
field
sowne
in
a
good
sort
with
good
seede
,
yet
afterward
did
see
the
corne
to
be
thin
and
course
,
and
yeeld
no
good
crop
:
he
will
say
the
ground
is
barren
.
But
if
he
passe
by
a
close
,
toward
haruest
time
,
and
see
the
corne
very
thicke
and
rancke
,
and
beare
a
long
eare
full
of
corne
,
he
will
say
it
is
good
land
.
So
if
we
knowe
people
to
be
well
taught
,
and
yet
yeeld
little
obedience
in
their
liues
,
we
may
iustly
suspect
.
that
their
hearts
be
not
vpright
before
God
:
but
if
we
see
them
reforme
their
liues
according
to
the
word
,
auoyd
those
sinnes
which
it
forbiddeth
,
and
practise
those
duties
which
it
commendeth
,
and
that
in
a
constant
course
of
their
conuersation
,
we
may
be
assured
that
their
hearts
be
honest
and
good
.
If
therefore
you
would
haue
others
to
thinke
,
that
you
haue
honest
and
good
hearts
,
shew
forth
the
fruits
of
the
word
in
your
liues
.
The
second
speciall
propertie
in
these
hearers
,
is
their
keeping
of
the
word
.
They
doe
not
onely
receiue
it
with
their
hearts
,
and
lay
it
vp
in
the
bottome
of
them
,
but
likewise
there
they
keepe
it
fast
.
They
will
not
let
it
goe
The
originall
word
as
some
haue
obserued
,
is
very
emphaticall
,
and
importeth
a
keeping
with
much
labour
and
difficultie
.
And
so
fitly
expresseth
the
manner
of
their
keeping
,
which
is
with
striuing
and
strugling
against
their
owne
corruptions
,
against
Sathans
suggestions
,
and
against
the
worlds
allurements
.
Though
all
conspire
,
and
ioyne
their
forces
together
,
yet
doe
they
keepe
it
so
safe
and
sure
,
as
that
they
cannot
wrest
it
from
them
.
And
herein
they
also
differ
from
all
the
former
hearers
.
The
first
sort
lost
it
as
soone
as
they
receiued
,
it
:
euen
while
they
were
in
hearing
,
the
diuell
tooke
it
from
them
.
The
second
sort
kept
it
a
while
,
but
not
long
,
for
they
beleeue
for
a
time
,
they
keepe
the
word
no
longer
then
they
kept
their
faith
.
Though
they
kept
both
in
time
of
peace
,
yet
they
lost
both
in
time
of
persecution
.
The
third
sort
kept
the
word
,
yet
not
long
,
when
as
afterward
it
was
choaked
by
cares
and
pleasures
,
it
was
taken
from
them
.
But
these
kept
it
for
euer
,
neither
the
diuel
by
his
suggestions
,
nor
other
men
by
their
persecutions
,
nor
their
owne
lusts
by
their
prouocations
,
can
depriue
them
of
the
word
.
Such
an
hearer
was
the
blessed
virgin
,
the
mother
of
Christ
,
she
kept
all
her
Sauiours
sayings
in
her
Though
the
meate
which
a
man
eateth
,
be
receiued
into
his
stomacke
,
yet
vnlesse
it
continue
there
for
a
time
,
and
be
there
digested
,
it
will
not
nourish
and
feede
his
body
.
Though
seede
be
cast
into
the
furrowes
,
yet
vnles
it
doe
there
remaine
for
a
season
,
to
sprout
and
take
rooting
,
it
will
not
yeeld
any
crop
to
the
reapers
.
Euen
so
,
though
the
word
should
be
receiued
into
the
heart
,
yet
vnles
it
doe
there
abide
,
it
cannot
fructifie
in
the
life
.
But
if
it
be
there
safely
kept
,
it
will
bring
forth
plentifull
encrease
.
And
therefore
Christ
said
,
Happie
are
they
which
heare
the
word
of
God
and
keepe
it
.
Yea
he
accounteth
them
more
happie
for
that
their
keeping
of
it
,
then
was
the
wombe
that
bare
him
,
and
the
pappes
that
gaue
him
sucke
.
The
benefite
of
this
keeping
is
double
.
1.
It
serueth
for
direction
:
for
the
word
,
kept
in
the
heart
,
will
direct
a
man
in
his
life
,
teaching
him
what
sins
to
auoyd
,
what
duties
to
performe
.
It
will
be
a
lanterne
vnto
his
feete
,
and
a
light
vnto
his
path
.
It
will
be
a
guide
,
to
say
vnto
him
,
this
is
the
way
walke
in
2.
It
serueth
for
perseuerance
.
It
will
make
a
man
constantly
to
continue
in
grace
,
in
obedience
,
in
the
Lords
fauour
,
and
in
state
of
saluation
.
It
is
certaine
,
that
so
long
as
men
keepe
the
word
in
their
harts
,
they
cannot
wholy
fall
away
from
God
.
Now
those
that
heare
with
good
and
honest
hearts
,
shall
alwaies
safely
keepe
it
:
neither
can
the
diuells
tentations
,
nor
the
worlds
persecution
rob
them
of
it
:
neither
can
their
owne
corrupt
affections
being
mortified
,
expell
it
out
of
their
hearts
.
Though
other
hearers
may
loose
the
word
by
those
meanes
,
yet
not
any
of
these
which
haue
these
honest
&
good
harts
.
And
therefore
as
they
are
now
in
grace
,
&
in
state
of
saluation
,
so
shal
they
continue
therein
for
euer
.
Whereupon
Iohn
saith
;
Whosoeuer
is
borne
of
God
,
sinneth
not
:
for
his
seede
remaineth
in
him
:
neyther
can
he
sinne
,
because
he
is
borne
of
God
.
He
cannot
sinne
totally
and
finally
,
so
as
he
should
thereby
quite
cut
off
himself
from
grace
,
and
from
saluation
.
Wherefore
this
propertie
of
these
hearers
,
confuteth
their
opinion
,
who
hold
,
that
a
man
once
in
state
of
grace
,
may
vtterly
fall
away
,
and
become
a
reprobate
.
If
any
will
obiect
,
that
so
long
as
they
keepe
the
word
in
their
hearts
,
they
cannot
fall
away
:
but
they
may
loose
the
word
,
it
may
be
taken
out
of
their
hearts
,
and
then
they
may
perish
.
I
answere
.
That
in
this
their
argument
they
begge
the
question
:
for
neyther
can
any
other
take
the
word
from
them
,
neyther
shall
they
lose
it
of
themselues
.
For
this
perpetuall
keeping
of
the
word
,
is
a
speciall
propertie
in
these
good
hearers
,
whereby
they
differ
from
all
other
hearers
.
As
their
hearts
are
farre
better
then
the
rest
;
so
shall
they
better
keepe
the
word
then
any
of
the
rest
.
Those
bad
hearers
,
which
had
their
hearts
mollified
but
in
part
,
or
had
their
hearts
fraught
with
worldly
cares
and
voluptuousnes
,
may
receiue
and
keepe
the
word
for
a
time
,
and
loose
it
afterward
,
as
you
heard
before
:
but
these
who
haue
honest
and
good
hearts
shall
keepe
it
,
and
bring
forth
fruit
.
This
is
a
maine
difference
betwixt
them
;
that
the
rest
keepe
it
for
a
time
,
these
keepe
it
for
euer
.
If
these
hearers
might
afterward
loose
it
as
well
as
the
rest
,
and
bring
forth
no
fruites
of
it
,
then
were
there
no
difference
betwixt
them
and
the
former
.
But
certainely
there
is
great
difference
.
And
therfore
those
who
receiue
it
,
and
keepe
it
not
long
,
receiue
it
with
bad
hearts
.
Those
who
receiue
it
with
good
and
honest
hearts
,
shall
keepe
it
vnto
the
end
.
In
this
respect
Christ
compared
him
that
heard
his
words
,
and
did
the
same
,
to
a
wise
man
,
which
built
his
house
vpon
a
rocke
:
the
If
it
be
further
obiected
,
that
so
long
as
their
hearts
are
honest
&
good
,
they
shall
keepe
the
word
,
&
bring
forth
the
fruits
thereof
:
but
their
hearts
may
be
corrupted
,
and
lose
that
goodnes
,
and
then
they
shall
lose
the
word
.
I
also
answere
,
that
if
their
hearts
be
once
made
such
good
&
honest
hearts
,
as
be
here
spoken
of
,
they
shall
neuer
be
wholy
&
finally
corrupted
,
they
shall
keepe
their
goodnes
to
the
end
.
For
as
the
Apostle
Hence
then
must
we
learne
to
keep
the
It
may
be
while
you
heare
some
doctrines
,
you
knowe
no
present
vse
of
them
;
yet
keepe
them
in
your
hearts
for
the
time
to
come
:
Heare
for
afterwards
,
What
must
we
doe
,
that
we
may
be
able
to
keepe
it
?
1.
Emptie
your
hearts
of
euil
thoughts
and
wicked
imaginations
,
worldly
2.
Meditate
often
of
that
which
thou
hast
heard
;
that
is
also
a
good
meanes
to
keepe
it
:
it
will
imprint
it
more
deeply
in
thy
heart
,
and
cause
it
to
worke
more
effectually
vpon
thy
affections
.
In
this
respect
,
he
is
reputed
a
blessed
man
,
that
doth
meditate
in
the
Law
of
God
3.
Vse
holy
and
Christian
conference
with
others
,
touching
that
which
you
haue
heard
.
This
was
commaunded
vnder
the
Law
.
The
Lord
enioyned
the
Iewes
,
that
the
words
which
he
commaunded
4.
After
thou
hast
heard
,
pray
earnestly
vnto
God
,
that
hee
will
imprint
his
word
in
thy
heart
.
He
promised
by
What
is
the
cause
why
people
heare
much
and
keepe
little
,
but
are
like
to
bottomlesse
barrels
,
which
let
water
runne
out
as
fast
as
it
is
powred
in
?
That
of
all
the
Sermons
which
they
haue
heard
in
their
whole
life
time
,
they
haue
scarce
the
abridgement
of
one
left
in
their
heartes
or
heades
,
for
their
direction
and
consolation
?
But
euen
because
they
haue
neglected
these
meanes
.
Vse
them
hereafter
,
and
you
shall
finde
how
well
they
will
make
you
able
to
keepe
that
which
you
heare
.
And
bring
forth
fruite
.
The
third
and
last
propertie
in
these
hearers
is
this
;
They
bring
forth
fruite
.
And
this
is
another
speciall
difference
betwixt
them
and
all
the
rest
:
For
the
rest
,
eyther
bring
forth
no
fruite
at
all
,
as
the
first
sorte
;
or
but
for
a
time
,
as
the
second
:
or
imperfect
fruite
,
and
in
some
things
onely
,
as
the
third
.
But
these
bring
foorth
not
for
a
while
,
but
continually
;
not
in
some
things
onely
,
but
in
all
;
and
that
type
and
perfect
Fruite
.
If
good
seede
bee
sowne
in
good
ground
,
it
vsually
bringeth
foorth
fruite
,
for
the
vse
of
them
which
owe
it
and
sowe
it
;
So
if
some
Doctrine
bee
preached
,
and
people
heare
it
with
good
heartes
,
it
will
bring
foorth
fruite
in
theyr
liues
.
These
fruites
are
brought
forth
,
not
by
profession
,
but
by
practise
;
and
doe
consist
not
so
much
in
wordes
,
as
in
deedes
.
And
therefore
Paule
prayed
that
the
Philippians
might
be
filled
with
the
fruites
of
Righteousnes
.
And
that
the
Colossians
might
please
God
in
all
See
then
the
disposition
of
these
good
hearers
:
They
doe
not
onely
heare
the
word
with
their
eares
,
and
vnderstand
it
with
their
mindes
,
and
keep
it
in
their
hearts
;
but
they
doe
also
practise
it
in
their
liues
.
This
is
the
chiefest
end
of
all
the
rest
.
Therefore
doe
they
heare
it
,
and
learne
it
,
and
keep
it
in
their
hearts
,
that
they
may
order
their
liues
by
it
,
and
practise
it
when
occasion
is
offered
.
Happy
are
all
those
which
thus
heare
.
For
as
Iames
saith
;
Who
so
looketh
into
If
therefore
you
would
haue
your
hearing
to
be
acceptable
to
God
,
and
comfortable
to
your
owne
soules
,
let
it
end
in
obedience
.
Ground
that
is
sowne
with
good
seede
,
though
it
shoot
forth
a
broad
and
rancke
blade
,
will
not
content
the
owner
vnlesse
it
bring
forth
a
good
croppe
.
No
more
can
you
please
the
Lord
by
hearing
,
vnderstanding
,
and
professing
the
word
,
vnlesse
therewithall
you
bring
forth
fruite
of
obedience
in
your
liues
.
All
the
knowledge
and
learning
that
men
can
possibly
haue
in
any
Arte
or
Science
,
is
nothing
worth
without
practise
.
And
can
you
thinke
that
your
knowledge
in
matters
of
Religion
will
profite
you
any
whitte
without
practise
.
And
indeede
wee
learne
no
more
then
wee
practise
:
As
that
Pambo
acknowledged
;
who
(
hearing
the
first
Verse
of
the
39.
Psalme
,
I
said
I
will
take
heede
to
my
wayes
,
least
I
offend
with
my
tongue
)
confessed
that
he
had
not
learned
it
in
many
yeeres
,
because
he
had
not
in
many
yeres
attained
to
the
right
practise
of
it
.
We
should
be
carefull
to
bring
forth
these
fruits
,
both
in
respect
of
God
,
and
also
in
respect
of
our selues
.
First
,
in
respect
of
God
,
because
they
serue
for
his
glorie
:
Therefore
say
de
CHRIST
to
his
Disciples
;
Herein
is
my
Fathet
glorified
,
that
yee
beare
much
fruite
.
And
therefore
Paul
prayed
,
that
the
Philippians
might
be
filled
with
the
which
are
by
Iesus
Christ
,
vnto
the
glorie
and
prayse
of
God
.
Those
which
glorie
in
the
Lawe
,
and
breake
it
,
doe
dishonour
God
:
but
Againe
,
in
respect
of
our selues
,
because
we
shall
receiue
the
reward
of
them
.
Those
that
haue
theyr
fruite
in
holines
,
shall
haue
their
end
in
eternall
life
.
The
Let
vs
therefore
,
as
the
Apostle
exhorteth
vs
,
not
be
wearie
of
well
dooing
:
But
take
heede
,
least
you
be
deceyued
,
in
iudging
amisse
of
these
Fruites
;
For
some
haue
erred
,
in
taking
those
to
bee
good
Fruites
,
which
are
none
:
and
those
to
be
none
,
which
are
.
1.
These
fruites
come
of
the
seede
,
and
bee
of
the
same
kinde
and
nature
with
the
seede
.
As
nothing
is
good
seede
,
but
the
Worde
of
God
:
so
nothing
is
to
bee
taken
for
good
Fruite
,
but
the
practise
and
obedience
of
the
Worde
.
And
therefore
the
actes
of
Will-worship
,
the
Obseruations
of
vnwritten
Traditions
,
and
the
practise
of
mens
precepts
,
are
not
the
fruites
heere
spoken
of
.
The
Lord
may
say
to
them
that
bring
foorth
such
fruite
;
Who
required
these
thinges
at
your
handes
?
These
things
,
(
as
the
Apostle
saith
)
may
2.
Againe
,
as
some
haue
erred
in
taking
those
to
be
fruits
which
are
not
,
so
on
the
other
hand
,
some
haue
erred
in
taking
those
to
be
no
fruits
,
which
indeed
are
good
fruits
.
Know
you
,
that
the
practise
of
euery
dutie
commanded
in
the
word
,
is
good
fruit
.
Notwithstanding
,
as
there
be
diuers
kindes
of
seede
,
some
of
one
graine
,
some
of
another
,
&
also
diuers
kindes
of
fruits
,
some
of
one
graine
,
some
of
another
:
So
there
be
diuers
kinds
of
doctrines
,
&
diuers
kinds
of
duties
.
And
as
al
fields
are
not
sowne
with
the
same
graine
,
but
some
with
one
kinde
,
some
with
another
,
as
they
will
best
beare
.
So
all
doctrines
and
duties
are
not
imposed
and
enioyned
to
all
persons
,
but
some
to
one
,
some
to
another
,
according
to
their
calling
,
place
and
estate
.
And
therefore
as
all
fields
doe
not
bring
forth
the
same
graine
,
but
euery
one
that
kind
wherewith
it
was
sowne
:
So
all
persons
cannot
performe
the
same
duties
,
but
some
one
kinde
,
some
another
,
according
to
their
estate
and
calling
.
The
Magistrate
therefore
bringeth
forth
one
kind
of
fruite
,
the
minister
another
,
the
people
another
.
The
father
one
kind
,
the
child
another
,
the
Maister
one
kind
,
the
seruant
another
:
The
rich
one
kind
,
the
poore
another
.
Yet
as
that
is
accounted
a
fruitfull
field
,
which
bringeth
forth
a
plentifull
encrease
of
that
graine
wherwith
it
was
sowne
,
though
it
be
not
the
least
graine
of
all
.
So
those
persons
are
fruitfull
hearers
,
who
carefully
performe
all
such
duties
as
belong
to
their
place
,
state
and
calling
,
though
they
be
not
able
to
performe
such
good
workes
,
as
are
accounted
the
greatest
and
most
profitable
.
Some
haue
imagined
,
that
the
Founding
of
Colledges
,
and
Schooles
,
erecting
of
Hospitalles
,
buylding
of
Churches
,
bountyfull
Almes
,
giuen
to
the
Poore
,
and
such
great
good
workes
,
which
can
be
performed
by
a
fewe
,
are
the
onely
,
or
chiefest
good-Fruites
.
Though
wee
will
not
denye
,
but
that
these
be
excellent
fruits
in
theyr
kinde
,
if
they
proceed
from
a
good
roote
,
and
bee
directed
to
a
right
ende
:
Yet
are
there
many
other
good
Fruites
,
that
may
bee
as
acceptable
to
God
,
and
as
comfortable
to
the
dooers
.
Not
onely
the
common
dutyes
of
all
Christians
,
but
likewise
the
particular
dutyes
of
euery
mans
especiall
calling
and
estate
;
(
though
it
be
neuer
so
meane
and
base
,
in
the
iudgement
of
the
world
)
if
they
be
performed
in
such
a
sort
as
the
word
directeth
,
are
most
acceptable
fruites
:
such
as
God
will
approoue
and
reward
.
Hee
that
is
a
seruant
,
and
in
his
seruice
is
put
to
many
base
workes
:
yet
if
hee
performe
the
common
dutyes
of
all
Christians
,
and
likewise
performe
the
workes
of
his
calling
,
in
such
a
manner
as
the
word
teacheth
him
,
the
work
of
his
seruice
are
good
fruites
.
And
therefore
Paule
bad
seruants
bee
obedient
Heere
is
the
Patience
,
and
the
Fayth
of
the
This
should
be
a
motiue
to
perswade
euery
one
of
you
to
seeke
for
patience
.
It
is
in
vaine
to
heare
Gods
word
with
intent
to
obey
it
,
vnles
by
patience
you
possesse
your
owne
soules
:
For
otherwise
your
owne
crosse
,
will
stoppe
your
course
,
to
turne
you
out
of
the
way
that
leadeth
vnto
life
.
The
more
patience
,
the
more
obedience
:
the
lesse
patience
,
the
lesse
obedience
:
we
should
loue
Religion
so
dearely
,
wee
must
bee
content
to
suffer
persecution
for
the
profession
and
practise
of
it
,
and
rather
lay
downe
our
liues
for
the
maintenance
of
it
,
then
fayle
in
the
obedience
of
it
.
The
same
minde
ought
to
be
in
vs
,
which
was
in
the
blessed
Apostle
Paul
;
who
knowing
that
bands
and
afflictions
did
abide
in
euery
place
:
yet
passed
not
for
them
;
Neyther
was
his
In
time
of
publike
peace
,
and
when
the
Gospell
is
defended
by
the
authoritie
of
Magistrates
,
men
may
endure
some
secret
and
priuate
persecution
,
by
inferiour
persons
:
Especially
in
these
popish
parts
,
where
some
hold
of
Christ
some
of
Antichrist
:
where
papists
grow
head-strong
through
impunitie
.
And
where
many
are
Protestants
in
shewe
,
but
Papists
in
Truth
.
If
they
cannot
persecute
you
by
the
Sworde
,
they
will
persecute
you
by
the
tongue
.
If
not
by
fire
and
fagot
,
as
they
were
wont
,
yet
by
priuate
wrongs
and
spitefull
displeasures
.
Yea
the
Church
Did
not
Cayne
and
Abel
sacrifice
together
?
2.
Moreouer
,
this
theyr
bringing
forth
of
fruite
is
amplified
by
the
measure
of
it
,
which
was
great
in
all
,
yet
not
alike
in
all
.
All
were
fruitefull
,
yet
there
was
great
difference
and
variety
in
the
qualitie
of
theyr
fruite
,
some
brought
forth
lesse
,
some
more
.
Though
this
be
not
heere
noted
in
Wherein
CHRIST
speaketh
according
to
the
qualitie
of
the
best
ground
in
Iudea
:
The
whole
land
was
very
fertile
,
as
the
Scripture
teacheth
.
It
was
a
land
that
flowed
with
milke
and
hony
:
and
therefore
would
yeelde
great
encrease
of
Corne.
The
worst
of
it
was
as
good
as
the
best
of
our
grounds
;
and
therefore
the
best
must
needes
bee
exceeding
fruitfull
.
The
ground
of
other
lands
,
haue
yeelded
great
encrease
.
When
Isaacke
sowed
corne
in
Gerar
,
he
receiued
an
hundred
measures
for
one
The●…by
doth
Christ
set
forth
the
di●●●sitie
of
fruitfulnes
in
his
hearers
.
All
good
hearers
yeeld
plentie
of
fru●…
yet
some
more
,
some
lesse
.
The
word
worketh
powerfully
in
them
all
,
yet
more
powerfully
and
effectually
in
some
then
in
others
.
So
fruitfull
is
the
seede
of
the
word
,
that
of
a
few
graines
there
springeth
an
admirable
encrease
of
all
vertues
.
A
plentifull
store
of
all
graces
in
the
heart
;
many
heauenly
meditations
,
holy
thoughts
,
and
godly
motions
in
the
minde
:
all
sorts
of
good
words
in
the
mouth
;
and
all
manner
of
good
workes
in
the
life
:
yet
all
good
hearers
,
haue
not
all
these
in
the
same
qualitie
and
number
.
In
some
they
more
abound
,
in
others
lesse
.
And
therefore
as
before
you
sawe
some
difference
betwixt
bad
hearers
:
so
here
you
may
behold
some
varietie
and
difference
among
good
hearers
.
For
one
doth
much
exceede
another
in
the
multitude
,
and
encrease
of
fruites
,
according
to
the
measure
of
Gods
grace
giuen
to
euery
one
.
The
Rhemistes
teach
,
that
this
difference
And
hence
would
many
popish
writers
proue
,
the
excellencie
and
dignitie
of
single-life
,
aboue
Widow-hood
,
and
Mariage
.
But
therein
they
manifestly
declare
,
that
they
neyther
vnderstand
the
scope
of
the
Parable
,
nor
the
meaning
of
1.
For
first
it
is
apparant
that
Christ
spake
it
not
of
receyuing
fruites
,
or
rewards
:
but
of
bearing
,
and
bringing
forth
fruites
of
obedience
.
Though
these
be
so
linked
together
,
as
the
one
sorte
doth
certainely
followe
the
other
:
yet
doo
they
much
differ
.
The
one
sort
of
fruites
,
are
our
deeds
,
performed
by
vs
vnto
God
:
the
other
sorte
are
Gods
rewardes
,
which
hee
in
mercy
bestoweth
on
vs
,
and
which
wee
receyue
from
him
.
The
one
sort
are
the
fruites
of
grace
,
heere
brought
foorth
for
a
time
on
the
Earth
;
the
other
are
the
fruits
of
glory
,
receyued
and
enioyed
in
Heauen
,
for
euermore
.
Of
the
former
kinde
,
Christ
speaketh
:
For
it
was
not
his
purpose
to
shew
the
difference
betwixt
men
in
heauen
;
but
a
difference
betwixt
good
hearers
,
in
bringing
forth
the
fruits
of
the
word
on
the
earth
.
Euen
as
before
he
noted
a
difference
betwixt
bad
hearers
,
not
as
they
shall
be
hereafter
in
hell
,
but
as
they
are
now
liuing
in
the
world
:
how
then
can
his
words
proue
any
merit
of
workes
,
or
difference
of
merits
in
the
next
life
?
2.
Christ
in
this
parable
spake
not
of
any
outward
estates
,
or
different
degrees
of
men
in
the
world
,
but
onely
of
diuers
sorts
of
hearers
.
People
of
all
estates
and
conditions
,
did
then
heare
him
,
and
afterward
heare
the
Apostles
,
and
doe
now
heare
vs
.
Now
Christ
teacheth
,
that
of
what
state
or
condition
soeuer
they
be
,
whether
single
persons
,
or
maried
,
or
widowes
,
they
shall
beare
fruites
,
according
to
the
manner
of
their
hearing
,
and
according
to
the
inward
disposition
of
their
hearts
.
And
therefore
a
maried
person
hearing
in
a
better
manner
,
and
receiuing
the
word
with
a
better
heart
,
then
a
virgine
then
a
widowe
,
shall
bring
forth
more
fruites
of
the
word
,
and
receiue
more
benefite
by
his
hearing
.
3.
Againe
,
God
will
neither
respect
nor
reward
any
,
for
their
outward
estates
and
conditions
,
but
for
the
right
vse
of
them
,
and
for
their
good
cariage
and
godly
behaulour
in
them
.
And
therefore
Augustine
said
,
M●lior
est
maritata
humilis
,
quam
virgo
superba
.
And
Cyril
compared
virgins
which
And
Augustine
preferred
maried
martyrs
,
But
to
leaue
them
with
their
absurd
collection
,
and
to
come
to
the
doctrine
here
entended
by
Christ
,
we
are
here
taught
,
that
many
may
heare
the
word
of
God
together
,
and
all
be
profitable
hearers
,
and
all
be
saued
by
their
hearing
,
yet
all
doe
not
profite
alike
,
nor
bring
forth
the
same
fruites
of
obedience
in
their
liues
:
but
some
fewer
,
some
more
;
according
as
their
hearts
are
prepared
,
and
according
as
it
pleaseth
the
Lord
to
bestowe
his
graces
.
Yea
though
they
all
heare
one
and
the
same
man
,
and
the
same
sermons
,
and
one
heare
as
often
as
another
:
yet
may
one
be
more
plentifull
in
the
fruites
of
the
word
,
then
is
another
.
All
furrowes
of
the
same
land
,
doe
not
bring
forth
an
equall
number
of
eares
:
and
all
eares
of
the
same
furrowe
,
doe
not
beare
an
equall
number
of
graines
:
but
some
more
,
some
lesse
,
as
it
pleaseth
the
Lord
to
giue
an
encrease
.
The
consideration
whereof
,
serueth
for
the
instruction
of
all
sorts
of
good
hearers
,
whatsoeuer
measure
of
fruits
they
doe
bring
forth
.
1.
First
,
this
may
comfort
those
good
hearers
,
who
profite
not
so
much
in
hearing
as
some
others
doe
,
doe
not
attaine
to
such
a
measure
of
knowledge
,
nor
are
able
to
yeelde
such
aboundance
of
fruite
as
others
doe
.
If
theyr
hearts
bee
holy
and
good
,
if
they
doo
all
of
Faith
and
sinceritie
,
and
desire
to
bring
forth
more
fruites
:
God
will
account
them
profitable
Hearers
,
As
Husbandmen
are
glad
of
all
Eares
which
haue
Corne
in
them
;
though
some
bee
longer
,
some
shorter
;
some
containe
more
graines
,
some
contayne
fewer
;
yet
will
they
gather
all
into
the
Barne
.
So
God
doth
accept
of
all
persons
that
bring
foorth
the
fruites
of
the
word
,
and
will
bring
to
Heauen
,
as
well
those
that
haue
lesser
,
as
those
that
haue
more
fruits
.
Such
is
his
Mercie
and
Bountie
,
that
although
hee
requyre
the
same
measure
of
all
,
yet
finding
difference
among
them
,
because
of
the
diuersitie
of
his
grace
,
hee
doth
so
receyue
the
first
and
the
best
,
as
hee
doth
not
refuse
the
second
,
and
middle-sorte
,
nor
yet
reiect
the
last
,
and
least
.
Vnder
the
Lawe
,
there
were
some
Sacrifices
cheaper
,
some
more
costly
;
If
men
or
women
,
Yet
let
not
any
take
occasion
hereby
to
be
more
backward
and
sparing
in
their
fruits
,
as
if
a
small
quantitie
would
serue
the
turne
All
of
vs
ought
to
striue
to
bring
forth
abundance
;
yea
each
yeere
more
then
other
.
Those
which
be
planted
in
the
house
of
the
Lord
,
do
flourish
and
bring
forth
in
their
olde
age
.
It
is
to
be
feared
,
that
he
who
desireth
2.
Lastly
,
this
diuersitie
of
fruit
in
good
hearers
,
may
teach
them
that
bee
more
plentifull
in
hearing
them
then
others
be
,
not
to
be
proud
of
themselues
,
nor
to
despise
those
that
bring
forth
fewer
:
for
both
of
them
are
reckoned
in
the
number
of
good
and
profitable
hearers
.
They
which
bring
forth
some
lesser
fruits
,
may
haue
good
hearts
,
may
be
iustified
,
may
be
sanctified
,
may
be
in
fauour
with
God
;
and
at
last
enter
into
heauen
as
wel
as
thou
,
who
aboundest
with
more
.
Paul
laboured
more
I
haue
fought
a
good
sight
,
I
haue
finished
my
course
,
I
haue
kept
the
faith
:
hence
forth
is
layde
vp
for
me
the
Crowne
of
righteousnes
,
which
the
Lord
,
the
righteous
Iudge
,
will
giue
vnto
me
at
that
day
:
Yet
hee
addeth
these
words
,
concerning
And
not
onely
vnto
mee
,
but
vnto
all
them
also
that
loue
his
appearing
.
Because
many
others
,
who
came
short
of
him
in
the
abundance
of
labours
and
sufferings
,
should
be
crowned
as
well
as
he
.
Dost
thou
surpasse
others
in
the
multitude
of
fruites
?
be
not
high
minded
,
IESUS
CHRIST
;
vnto
the
glorie
and
prayse
of
GOD.
The
Lorde
graunt
you
all
these
things
,
for
his
mercies
sake
,
in
his
beloued
Sonne
,
Amen
.
A
POSTSCRIPT
,
to
the
Papists
in
Lancashire
.
I
Am
not
ignorant
how
hasty
and
rash
manie
of
you
bee
,
in
condemning
all
things
spoken
and
written
against
the
Doctrine
of
your
moderne
Priestes
.
If
you
vouchsafe
to
reade
our
wrytings
,
you
commonly
giue
no
more
fauourable
Censure
of
them
,
then
Iulian
the
Emperour
gaue
of
the
Ancient
Fathers
I
read
,
I
vnderstood
,
I
condemned
.
And
we
might
iustly
answere
you
,
as
Basil
,
and
other
Learned
Byshops
answered
him
.
Thou
hast
read
,
but
not
vnderstod
;
For
if
thou
hadst
vnderstood
,
thou
wouldst
not
haue
condemned
.
who
condemne
those
things
which
they
knowe
not
.
Others
of
you
knowe
and
vnderstand
more
,
yet
reiect
all
things
as
erronious
and
Hereticall
,
which
you
knowe
to
be
contradictorie
to
the
positions
of
your
popish
priests
.
Yea
,
many
of
you
be
such
vnequall
iudges
,
that
although
you
cannot
but
approue
almost
all
points
in
the
booke
:
yet
if
there
bee
but
one
only
thing
which
you
distaste
,
you
presently
condemne
all
the
rest
for
it
;
And
take
it
to
bee
as
a
leafe
of
Coloquyntis
;
which
marreth
a
whole
messe
of
pottage
:
and
as
a
deade
Flye
,
that
spoyleth
a
whole
boxe
of
Oyntment
.
In
regard
whereof
,
I
may
iustly
feare
your
sharpe
and
bitter
censures
of
these
my
Sermons
,
nowe
put
foorth
to
open
sight
:
I
can
expect
no
more
indifferencie
and
fauour
at
your
hands
,
then
others
my
betters
haue
formerly
found
.
Notwithstanding
,
as
often
hereto
fore
I
haue
laboured
by
many
meanes
to
giue
you
satisfaction
,
in
your
Doubtes
and
demaundes
,
both
by
priuate
Conference
,
with
diuers
of
the
Layitie
,
by
seuerall
Answeres
made
to
the
wrytings
of
the
learned
on
your
side
,
and
also
by
open
disputations
with
your
priests
,
(
as
some
of
you
cannot
denie
,
if
you
would
testifie
truth
.
)
So
would
I
now
giue
you
full
contentment
,
(
if
any
reasonable
thing
will
content
you
,
)
for
all
such
exceptions
which
I
thinke
you
wil
take
against
these
Sermons
.
Whereas
the
learned
on
your
side
doe
charge
vs
,
that
in
our
sermons
and
writings
,
we
interpret
the
Scriptures
according
to
our
owne
fancies
,
and
priuate
conceits
:
and
not
according
to
the
vniforme
sense
giuen
by
the
Fathers
,
and
the
common
exposition
of
the
Church
;
and
thervpon
would
perswade
you
,
not
to
heare
,
or
reade
,
or
belieue
any
thing
which
we
proue
by
the
scriptures
.
I
will
make
it
apparant
,
that
in
those
points
of
controucrsie
,
touched
in
these
sermons
,
and
confirmed
by
seuerall
texts
of
scripture
,
I
haue
the
consent
of
the
ancient
Fathers
,
and
also
of
many
of
your
owne
late
wryters
.
Cardinall
Bellarmine
acknowledgeth
,
that
before
the
Pelagian
heresie
arose
,
the
Fathers
did
not
exactly
handle
the
questionof
Praedestination
by
grace
:
but
onely
when
occasion
was
offered
,
did
briefly
set
down
their
opinions
.
And
that
Chrysost:
did
not
plainly
preach
preuenting
grace
,
because
at
that
time
they
were
not
risen
vp
,
which
denyed
it
.
As
if
the
Fathers
did
speake
and
write
plainely
&
fully
of
those
poynts
onely
,
which
were
controuerted
and
impugned
in
those
dayes
.
Now
is
it
certaine
,
that
few
of
those
poyntes
which
I
mentioned
,
were
called
into
question
in
their
dayes
.
There
were
many
controuersies
de
eo
quod
creditur
,
non
de
eo
quo
creditur
(
as
the
M.
of
Sentences
,
out
of
Augustine
distinguisheth
)
of
the
things
SECT.
II.
WHereas
I
taught
,
that
the
word
of
God
is
the
spirituall
seede
,
which
must
bee
sowne
in
our
hearts
,
to
make
vs
fruitfull
in
all
good
workes
:
And
that
Preachers
ought
to
teach
,
and
people
ought
to
heare
and
receiue
nothing
but
the
word
,
and
did
limit
the
word
,
to
the
word
written
:
I
know
it
crosieth
the
doctrine
of
some
in
your
Church
:
and
therefore
may
perhaps
be
misliked
by
you
.
First
your
countrey-man
,
Doctor
Stapleton
,
writing
a
Postill
for
the
instruction
Now
,
what
is
preaching
,
but
expounding
of
Scripture
,
and
deliuering
the
true
sense
of
it
?
As
appeareth
by
the
practise
of
Ezra
,
and
the
Leuites
,
who
reade
the
Lawe
of
God
distinctly
,
and
then
gaue
the
sense
,
and
caused
the
people
to
vnderstand
what
was
read
.
Those
then
,
who
in
their
Sermons
deliuer
the
true
sense
of
the
word
written
,
according
to
those
seuerall
kindes
of
expositions
,
must
needes
deliuer
the
word
of
GOD
,
euen
the
selfe-same
word
that
is
written
.
Againe
,
not
onely
the
things
expresly
set
downe
in
the
Scriptures
,
but
likewise
such
things
,
as
by
sound
and
necessarie
consequence
bee
collected
thence
,
are
taken
for
written
truthes
,
and
not
vnwritten
traditions
.
Alfonsus
Uiruestus
,
a
Popish
Bishop
,
and
a
bitter
That
things
may
bee
contayned
in
the
Scripture
,
eyther
formally
and
expresly
:
or
materially
,
being
drawne
by
a
necessary
collection
from
the
contents
.
And
this
he
saith
is
called
Uirtualis
continentia
.
To
denie
this
(
saith
hee
)
is
not
Christian
wisedome
,
but
Iewish
superstition
.
And
then
teacheth
,
that
wee
are
as
much
bound
to
giue
assent
to
those
things
that
be
materially
,
conteyned
and
drawne
thence
by
a
lawfull
collection
,
as
to
those
that
be
formerly
and
expresly
conteyned
.
Bellarmine
cannot
deny
,
but
that
Scotus
taught
,
there
was
Catholicke
faith
,
because
it
is
collected
out
of
the
diuine
Scripture
.
In
his
iudgement
,
then
that
is
a
written
truth
which
is
collected
from
the
Scripture
,
as
well
as
that
which
is
expressely
set
downe
in
the
Scripture
.
If
therefore
Preachers
deliuer
no
other
doctrines
in
their
Sermons
;
if
they
confute
and
condemne
no
other
errors
;
if
they
teach
no
other
duties
;
if
they
reproue
no
other
sinnes
;
if
they
minister
no
other
consolations
;
and
if
they
vrge
no
other
exhortations
,
then
they
haue
warrant
in
the
written
word
of
God
,
eyther
by
expresse
testimonies
:
or
by
necessary
collections
,
the
word
which
they
preach
,
is
the
very
same
in
kind
,
in
nature
and
substance
,
with
the
word
written
.
And
so
there
is
not
one
word
written
,
and
another
word
preached
,
as
the
Docter
would
beare
men
in
hand
;
but
one
and
the
same
word
diuersly
vsed
.
So
absurd
is
this
his
obseruation
,
so
voyde
of
reason
,
so
destitute
of
proofe
,
and
so
discre●ant
from
the
doctrine
of
his
owne
Church
,
that
it
may
well
be
thought
,
that
rather
malice
against
vs
,
then
any
warrant
from
the
text
,
caused
him
to
s●t
it
downe
.
And
heere
behold
how
farre
malice
doth
carry
your
teachers
,
euen
to
forsake
their
owne
companions
,
and
to
ouerthrow
the
common
and
receiued
doctrine
of
their
owne
Church
,
that
so
they
may
crosse
and
condemne
vs
.
And
to
conclude
with
him
:
he
that
will
regard
what
he
writeth
in
the
latter
end
of
his
obseruation
,
may
easily
perceiue
how
hee
ouerthroweth
his
owne
note
obserued
in
the
beginning
:
For
he
produceth
the
Apostle
Peter
,
as
an
in
different
witnes
in
this
case
:
who
saith
,
that
the
Word
of
God
endureth
for
euer
:
and
this
is
the
word
which
is
preached
among
you
:
whose
testimonie
doth
euidently
prooue
,
that
the
word
written
,
and
the
word
preached
then
by
the
Apostles
,
and
other
Ecclesiasticall
persons
,
was
the
very
same
word
.
For
it
is
apparant
by
that
verse
which
he
alleadged
,
that
the
word
of
God
which
endureth
for
euer
,
and
the
word
which
then
was
preached
,
were
one
and
the
selfe
same
word
.
Now
what
was
the
word
that
endureth
for
euer
?
was
it
not
the
word
written
?
If
any
will
denye
this
,
let
him
reade
the
former
verse
in
Peter
,
and
compare
that
verse
and
this
,
with
the
Againe
,
this
great
Docter
saith
,
[
*
](A02739-e14920-b)
*
Immutabile
est
in
natura
&
substantia
sua
,
etsi
propagatione
&
explicatione
varium
.
the
Word
is
the
Seede
,
because
it
is
vnchangeable
,
in
it
owne
nature
and
substance
:
though
diuers
in
explication
:
and
proueth
it
out
of
Basil
and
Uincentius
Lyrenens●s
,
who
make
that
agreement
betweene
the
word
written
,
and
the
word
preached
:
that
they
are
both
one
in
substance
,
for
they
preached
nothing
but
what
was
written
,
yet
the
word
written
was
made
fruitfull
by
preaching
.
SECT.
III.
BVt
to
leaue
the
Doctor
and
his
obseruation
;
It
may
be
some
others
will
acknowledge
,
contrarie
to
his
minde
,
that
whosoeuer
preacheth
nothing
but
such
doctrines
,
as
are
either
expresly
taught
,
or
necessarily
gathered
from
the
scriptures
,
preacheth
nothing
but
the
written
word
.
And
yet
will
likewise
contradict
me
,
because
they
hold
that
there
is
another
word
of
God
,
besides
the
written
word
.
Bellarmine
[
1
](A02739-e15010-b)
1
De
verbo
D●i
non
script
.
lib.
4.
e.
1.
saith
,
there
is
verbum
Dei
scriptum
,
&
verbum
Dei
non
scriptum
.
A
word
of
God
written
,
namely
,
the
bookes
of
the
old
and
new
Testaments
.
And
a
word
of
God
not
written
,
namely
,
the
traditions
of
the
Church
,
which
be
not
written
in
the
scriptures
.
Gregory
de
Ualentia
[
2
](A02739-e15040-b)
2
Refutat
.
falsar
.
causar
.
Herbrand
.
cap.
1.
holdeth
it
for
a
most
certaine
thing
,
that
the
word
of
God
is
not
onely
conteyned
in
written
letters
(
as
it
pleaseth
him
to
tearme
the
scriptures
in
way
of
disgrace
)
but
is
also
put
in
the
voyce
of
the
Church
,
and
there
doth
sound
.
Coster
the
Iesuite
,
speaketh
more
plainely
and
peremptorily
.
[
3
](A02739-e15070-b)
3
Et
autem
scriptura
,
ecclesiae
catholicae
consensus
,
&
concors
omnium
Christianorum
per
totum
terrarum
orbem
,
doctrina
.
H●ius
scriptura
,
praestantia
●…ltis
partibus
superat
scripturas
,
quas
nobis
in
membrams
Apostoli
reliquerunt
.
En●h●ria
.
cap.
1
So
also
saith
Hosius
.
Quod
ecclesia
docet
,
expressum
Dei
verbum
est
.
De
expresso
,
Dei
verbo
:
fol.
119.
in
106.
That
the
consent
of
the
Catholike
Church
,
and
the
consonant
doctrine
of
all
Christians
throughout
the
world
,
is
the
scripture
.
And
in
many
points
excelleth
the
scriptures
which
the
Apostles
haue
left
vs
in
parchments
.
And
this
he
maketh
the
first
and
chiefest
kinde
of
scripture
,
which
now
wee
haue
vnder
the
Gospell
,
and
saith
,
that
is
a
scripture
penned
with
their
owne
hands
.
The
scriptures
penned
by
the
Apostles
and
Euangelists
,
he
placeth
in
the
second
ranke
.
And
addeth
,
that
a
scripture
of
the
third
kind
,
is
in
the
degrees
of
generall
Councells
;
The
decrees
whereof
,
if
a
man
respect
truth
,
if
he
respect
the
seale
and
confirmation
of
the
holy
Ghost
,
or
the
presence
of
Christ
haue
the
same
waight
and
moment
,
that
the
holy
gospells
of
God
haue
.
And
so
,
whereas
Bellarmine
made
but
two
words
of
God
,
he
maketh
three
,
and
two
of
his
three
,
are
neither
of
the
Cardinalls
two
.
Now
those
who
depend
on
such
teachers
as
these
,
wil
hold
,
that
albeit
the
seede
be
the
word
of
God
,
and
Preachers
must
teach
nothing
but
the
word
,
yet
they
may
preach
the
traditions
of
the
Church
,
and
the
canons
of
councells
,
as
well
as
the
contents
of
the
written
word
,
because
these
be
the
word
of
God
,
as
well
as
the
written
word
.
Wherevnto
I
answere
,
that
if
the
Traditions
of
the
Church
,
the
word
put
in
the
mouth
of
the
Church
,
and
the
decrees
of
Councells
,
be
eyther
expresly
taught
in
the
written
word
,
or
may
be
warranted
thence
,
by
iust
and
lawfull
consequence
,
we
will
acknowledge
them
to
be
the
word
of
God
.
But
if
they
be
praeter
verbum
:
besides
the
word
written
,
hauing
neither
way
,
any
warrant
thereby
,
they
are
not
to
be
preached
as
the
word
of
God
,
but
to
be
taken
as
the
word
of
man
.
And
if
they
be
contrary
to
the
word
written
,
they
are
so
farre
from
being
the
word
of
God
,
as
they
must
rather
bee
reputed
to
be
the
word
of
the
diuell
.
I
neede
not
to
stand
on
the
first
and
last
kinde
.
For
we
acknowledge
the
first
,
as
well
as
the
papists
;
and
the
papists
doe
in
generall
condemne
the
last
as
well
as
we
,
though
they
iustifie
some
in
particular
.
All
the
doubt
is
,
whether
such
traditions
and
canons
,
that
bee
praeter
verbum
,
are
to
be
taught
to
the
people
,
as
the
true
word
of
God
,
and
be
the
seede
,
which
was
sowed
by
the
sower
,
and
is
able
to
make
the
receiuer
fruitfull
in
all
good
workes
,
and
heire
of
saluation
in
heauen
.
To
that
which
I
deliuered
in
the
sermons
,
I
will
adde
more
for
your
satisfaction
,
to
proue
them
not
to
be
Gods
word
,
nor
to
be
taught
by
the
preachers
of
the
Gospell
.
1.
Christ
himselfe
when
he
was
vpon
the
earth
was
a
Sower
,
and
a
principall
sower
,
when
he
preached
the
word
,
as
is
acknowledged
by
[
4
](A02739-e15200-b)
4
Athanas.
Chrysostom
:
Hieronym
:
Tho.
Aquin.
Ludolph
:
Hugo
Cardi
:
all
writers
in
the
parable
.
Look
then
what
word
he
preached
,
that
onely
was
the
true
word
of
God
,
(
there
called
Seede
,
)
and
no
other
:
what
hee
taught
not
,
that
was
not
the
word
of
God
.
For
he
called
his
Disciples
[
5
](A02739-e15220-b)
5
Ioh.
15.
1●
.
friends
;
because
he
had
made
known
to
them
,
all
things
which
he
heard
from
his
Father
.
Now
it
is
most
euident
,
that
Christ
neuer
taught
any
Traditions
of
the
church
,
nor
decrees
of
councels
:
he
often
[
6
](A02739-e15240-b)
6
Matt.
5.
21.
27.
Math.
15.
2.
3.
9.
codemned
the
decrees
of
the
Elders
,
and
the
traditions
of
the
Pharisies
.
And
tolde
them
,
that
in
vaine
they
worshipped
God
,
who
taught
for
doctrines
,
mens
precepts
:
But
himselfe
neuer
taught
any
such
.
He
receiued
his
doctrine
immediately
from
his
Father
.
And
therefore
he
said
,
[
7
](A02739-e15260-b)
7
Ioh.
7.
I.
Ioh.
8.
26.
28.
My
doctrine
is
not
mine
,
but
his
that
sent
mee
.
The
things
that
I
heard
of
him
,
those
speake
I
to
the
world
.
As
my
Father
hath
taught
mee
,
so
I
speake
these
things
.
Will
they
say
,
that
Doctrine
receiued
immediately
from
God
,
and
presently
taught
to
people
,
is
at
the
first
teaching
of
it
a
tradition
?
Then
all
the
visions
of
the
Prophets
,
and
all
the
reuelations
of
Saint
Iohn
were
traditions
.
They
holde
onely
those
to
be
traditions
,
which
being
not
written
,
are
conueyed
from
one
man
to
an
other
.
Againe
,
though
Christ
receiued
his
doctrine
from
his
Father
,
euen
as
the
Apostles
did
from
him
:
yet
was
it
no
other
,
then
that
was
caught
and
written
in
the
Bookes
of
the
olde
Testament
,
eyther
by
Types
,
or
Precepts
,
or
Prophecies
,
or
Promises
.
And
therefore
he
bad
the
Iewes
[
8
](A02739-e15320-b)
8
Ioh.
5.
29.
Search
the
Scriptures
,
because
they
testified
of
him
.
And
[
9
](A02739-e15340-b)
9
Ioh.
5.
46.
47.
tolde
them
that
Meses
accused
them
.
For
had
they
belieued
Moses
,
they
would
haue
belieued
him
.
But
if
they
belieued
not
Moses
writings
,
they
could
not
belieue
his
words
.
His
Sermons
were
[
10
](A02739-e15390-b)
10
Math.
5.
expositions
of
the
Lawe
,
and
the
Prophets
.
[
12
](A02739-e15410-b)
12
Ioh.
7.
38.
that
both
in
his
publicke
Sermones
,
[
13
](A02739-e15420-b)
13
Luk.
24.
27.
and
in
his
priuate
conferences
.
Whereas
he
preached
pardon
of
sinne
,
to
all
that
belieued
in
him
,
Peter
tolde
Cornelius
and
his
companie
,
[
14
](A02739-e15460-b)
14
Asts.
10.
42.
To
him
giue
all
the
Prophets
witnes
,
that
through
his
Name
,
all
that
belieue
in
him
,
shall
receiue
remission
of
sinnes
.
Augustine
said
peremptorily
[
15
](A02739-e15480-b)
15
In
eo
tanta
praedicat●●
&
prenun●atio
n●●itestament●
est
,
vt
nulla
in
cua●gelica
atque
aposto●●ca
disciplina
reperiuntur
,
qua
illis
etiam
libris
veteribus
desint
.
Contr.
Adi●●ant
:
cap.
3.
there
was
in
the
olde
Testament
so
great
preaching
and
fore-shewing
of
the
New
Testament
,
that
nothing
are
found
in
the
Euangelicall
and
Apostolicall
discipline
,
which
be
wanting
in
these
olde
Bookes
.
Yea
,
he
found
so
great
consent
of
doctrine
betwixt
the
two
Testaments
,
that
he
affirmed
,
[
16
](A02739-e15500-b)
16
Quaest:
super
Exod:
qu:
73.
that
in
the
Old
,
the
New
was
hid
,
and
in
the
Newe
,
the
Old
was
reuealed
.
Let
the
Papists
name
any
one
doctrine
taught
by
Christ
,
which
they
take
for
a
tradition
,
and
I
will
vndertake
to
proue
it
,
out
of
the
old
Testament
.
Moreouer
,
what
Christ
taught
,
the
Apostles
afterward
did
write
,
thogh
not
euery
word
,
yet
the
summe
and
substance
of
all
.
Luke
did
[
17
](A02739-e15550-b)
17
Luk.
13
perfectly
search
out
all
things
from
the
beginning
,
to
write
therof
:
from
point
to
point
.
And
said
,
[
18
](A02739-e15570-b)
18
Act.
1.
〈◊〉
.
he
made
the
treatise
of
his
gospell
,
of
all
that
Iesus
began
to
doe
and
teach
,
vntill
the
day
that
he
was
taken
vp
.
[
19
](A02739-e15600-b)
19
Beda
,
Lyra
,
Hugo
Cardinal
.
in
Act.
1.
Expositors
hold
,
that
the
Euangelists
wrote
all
his
wordes
and
deedes
,
which
he
thoght
worthy
and
fitte
for
the
office
of
his
dispensation
.
Augustine
[
20
](A02739-e15620-b)
20
De
con
sensu
Euang:
lib:
1.
ca.
35.
saide
,
whatsoeuer
Christ
would
haue
vs
to
read
of
his
deeds
and
sayings
,
he
commanded
them
to
write
.
And
althogh
any
one
of
the
Euangelists
did
not
of
himselfe
make
a
perfect
narration
of
all
Christs
doctrines
and
deede
.
Yet
all
of
them
together
haue
don
it
.
For
they
who
wrote
last
,
tooke
a
viewe
of
those
things
which
the
former
had
written
,
&
by
direction
of
the
spirit
,
added
such
things
as
they
had
omitted
.
It
is
testified
by
[
21
](A02739-e15650-b)
21
Euseb:
hyst
:
lib:
3.
c.
21.
Epiphan.
haeres
:
51.
Hieron
:
Catalog
:
scriptor
.
in
Iohanne
.
August
:
praesat
.
ad
tractat
:
in
Euang.
Iohan.
most
Authors
,
that
when
Iohn
percceyued
how
other
Euangelists
wrote
onely
the
things
of
one
yeare
,
euen
the
yeare
after
Iohns
imprisonment
,
hee
And
because
some
Heretickes
denyed
the
God-head
of
CHRIST
,
he
And
therevppon
,
Sixtus
Senensis
[
22
](A02739-e15730-b)
22
Exomnibus
simul
coniunctis
,
cōsonantissima
ac
perfectissima
salutis
nostrae
hystoriaresultet
.
lib.
7.
haeresis
,
5.
saide
against
the
Alogan
Heretickes
,
That
from
them
all
ioyned
together
,
there
ariseth
a
most
Consonant
,
and
most
perfect
Hystorie
of
our
saluation
.
It
is
then
to
be
examined
,
whether
the
Euangelistes
haue
written
that
Christ
taught
any
traditions
receyued
from
men
.
If
they
write
no
such
matter
,
it
is
certaine
that
hee
taught
none
at
all
.
Let
our
Aduersaries
runne
thorough
the
whole
Newe-Testament
,
and
they
shall
not
bee
able
to
finde
any
one
of
theyr
Traditions
recorded
by
the
Euangelistes
,
as
a
doctrine
taught
by
Christ
.
Seeing
then
Christ
taught
no
traditions
,
why
should
wee
presume
to
teach
any
?
must
wee
not
receiue
from
him
the
matter
of
our
Doctrine
,
and
imitate
him
in
the
manner
of
teaching
?
Saide
not
Ambrose
well
,
[
23
](A02739-e15810-b)
23
Nos
noua
omnia
,
quae
Christus
non
docuit
,
iurè
damnamus
,
quia
fidelibus
via
est
Christus
.
Si
igitur
Christus
non
docuit
quod
docemus
,
etiam
nos
id
detestabile
iudicamus
.
De
virginib
.
li.
3.
that
wee
doe
iustly
condemne
all
newe
things
,
which
Christ
hath
not
taught
,
because
Christ
is
the
way
to
Belieuers
.
If
therefore
Christ
haue
not
taught
that
which
wee
teach
,
euen
we
doe
iudge
it
to
be
detestable
?
2.
Againe
,
the
Apostle
Paul
was
a
painefull
Sower
,
and
did
sowe
all
the
worde
of
God
.
And
therefore
could
[
25
](A02739-e15870-b)
25
Act.
20
26.
protest
to
his
hearers
,
that
hee
had
kept
nothing
backe
from
them
,
but
had
shewed
them
all
the
counsell
of
God
.
Now
what
word
taught
he
?
Did
hee
teach
traditions
,
and
mans
ordinances
?
Did
he
not
teach
only
written
truths
?
Did
he
[
26
](A02739-e15890-b)
26
Acts.
17.
2
not
proue
his
doctrine
by
the
scriptures
?
Did
he
not
in
his
apologie
before
Festus
[
27
](A02739-e15910-b)
27
Act.
26
22.
auouch
that
hee
taught
none
other
things
then
those
,
which
the
Prophetes
and
Moses
did
say
should
come
.
And
how
could
the
[
28
](A02739-e15940-b)
28
Acts
17.
10.
11.
Bereans
haue
examined
his
doctrine
by
the
Scriptures
,
if
hee
had
deliuered
anie
thing
not
taught
in
the
Scriptures
?
Yea
,
Saint
Paul
was
so
farre
from
preaching
any
other
Doctrine
then
that
which
was
written
[
29
](A02739-e15980-b)
29
Galath.
1.
89.
that
hee
denounced
him
to
be
accursed
,
whether
hee
were
man
or
Angell
,
that
should
teach
otherwise
.
I
knowe
Bellarmine
would
elude
that
place
by
two
seuerall
answeres
,
yet
all
in
vaine
.
First
,
[
30
](A02739-e16010-b)
30
De
ver
bo
Dei
non
script
.
lib.
4.
cap.
10.
he
saith
that
the
Apostle
speaketh
not
onely
of
the
word
written
,
but
of
euery
word
,
whether
it
be
written
,
or
it
be
by
tradition
.
But
besides
that
hee
beggeth
the
question
,
he
hath
the
wordes
of
the
Text
,
and
the
testimonies
of
the
Fathers
,
and
of
some
Popish
writers
against
him
.
For
the
Apostle
speaketh
of
that
worde
,
which
hee
and
the
rest
of
the
Apostles
preached
,
and
therefore
he
saith
;
If
wee
or
an
Angell
,
preach
otherwise
then
that
which
wee
haue
preached
;
And
what
worde
hee
preached
,
I
haue
proued
before
:
not
any
traditions
,
but
the
written
word
.
If
it
be
true
which
Irenaeus
and
Nicephorus
doe
Againe
,
the
Fathers
restraine
the
words
of
the
Apostle
,
to
the
scriptures
,
as
if
he
were
accursed
that
would
preach
any
thing
not
contained
in
them
.
Augustine
is
most
plaine
Whether
concerning
Christ
,
or
concerning
his
Church
,
or
any
other
thing
that
pertaineth
to
our
faith
or
life
,
I
will
not
say
,
if
wee
,
(
for
we
are
not
to
be
compared
to
him
,
who
saide
,
if
wee
)
but
euen
as
he
going
forward
,
added
,
If
an
Angell
from
heauen
,
shall
preach
vnto
you
,
besides
that
which
ye
haue
receiued
in
the
scriptures
of
the
lawe
and
the
Gospell
,
let
him
be
accursed
.
Basill
likewise
teacheth
,
that
hearers
,
who
be
skilfull
in
the
scriptures
,
ought
to
examine
those
things
which
bee
deliuered
of
their
teachers
.
And
to
receiue
those
things
which
be
agreeable
to
the
scriptures
:
and
to
reiect
those
that
be
The
Cardinall
mentioneth
both
these
testimonies
,
and
would
auoyd
not
lawfull
to
auouch
any
thing
contrary
to
the
scriptures
.
Yet
cannot
he
deny
but
that
they
doe
alleadge
this
place
of
the
Apostle
.
And
I
hope
he
will
not
say
,
but
that
they
doe
deliuer
the
true
sense
of
it
,
and
doe
alleadge
it
according
to
the
true
meaning
of
the
Apostle
?
Doth
the
Cardinall
thinke
that
such
learned
fathers
would
giue
one
sense
of
it
,
when
purposely
they
expound
it
,
and
another
sense
,
when
they
alleadged
it
,
to
prooue
a
point
which
they
haue
in
hand
:
This
were
to
wrest
the
scripture
,
to
make
it
serue
their
present
turne
.
I
hope
he
will
not
so
iudge
of
such
reuerend
men
.
And
to
say
,
that
they
onely
proue
thence
,
that
it
is
not
lawful
to
auouch
any
thing
contrary
to
scripture
,
is
to
alter
and
inuert
their
words
.
Doth
not
Augustine
say
,
praeterquam
quod
accepistis
,
besides
that
which
you
haue
receiued
,
but
of
that
afterward
.
And
if
by
that
place
,
they
proue
that
nothing
must
be
taught
contrary
to
the
scriptures
:
then
must
they
not
hold
with
the
Cardinall
,
that
the
Apostle
speaketh
of
each
word
,
as
well
written
,
as
not
written
,
but
onely
of
the
written
word
.
And
so
the
Cardinall
maketh
them
to
confute
him
.
Chrysostome
purposely
expounding
the
Paul
preferreth
the
scriptures
,
before
angels
comming
from
heauen
.
Paul
doth
not
say
,
if
they
preach
contrary
things
,
or
if
they
subuert
the
whole
Gospell
,
but
if
they
preach
but
euen
a
little
beside
the
Gespell
,
which
ye
haue
receiued
,
let
them
be
accursed
.
Thomas
Aquinas
their
Angelicall
Doctor
,
professedly
expounding
that
place
,
doth
write
,
that
nothing
is
to
be
preached
,
but
that
which
is
conteyned
in
the
Gospells
and
in
the
Epistles
,
and
in
the
holy
scripture
,
implicitely
or
expresly
.
Will
they
say
that
their
Traditions
are
conteyned
in
the
scriptures
,
either
expresly
,
or
by
way
of
implication
or
consequent
?
thenare
they
not
vnwritten
verities
as
they
tearme
them
.
A
second
answere
of
the
Cardinall
is
this
,
that
the
Apostle
by
Praeter
,
vnderstood
Contra.
And
therefore
did
not
forbid
new
doctrines
and
precepts
,
which
were
besides
those
that
were
deliuered
:
but
onely
doctrines
and
precepts
contrarie
to
the
former
.
Yet
will
not
this
serue
his
turne
.
For
in
matters
of
faith
and
religion
;
proeter
and
contra
are
both
alike
.
Whatsoeuer
is
taught
as
necessarie
to
saluation
,
if
it
be
besides
the
scripture
,
must
be
condemned
,
as
well
as
that
which
is
contrarie
to
the
Scriptures
.
The
reason
is
,
because
the
Scriptures
conteyne
all
thinges
which
Ministers
are
to
teach
,
as
necessary
to
saluation
.
And
therefore
Paul
told
Timothie
,
that
they
were
able
to
make
him
wise
vnto
saluation
:
And
were
profitable
to
teach
,
to
improue
,
to
correct
,
and
to
instruct
in
righteousnesse
.
Two
of
which
,
respect
mens
mindes
,
what
they
are
to
know
and
beleeeue
as
the
trueth
,
and
what
they
are
to
reiect
as
errors
.
Two
of
them
respect
their
maners
,
what
sinnes
they
are
to
auoyde
,
what
duties
they
are
to
performe
.
Is
there
any
things
needfull
to
bee
taught
the
people
,
but
these
things
?
And
because
the
Cardinall
answereth
,
that
the
Scriptures
are
profitable
for
all
these
things
,
but
not
sufficient
.
Consider
the
wordes
of
the
Apostle
following
,
where
hee
declareth
the
end
of
this
profitablenes
:
namely
,
that
the
man
of
God
may
be
absolute
,
being
made
perfect
to
all
good
works
.
By
the
man
of
God
,
he
meaneth
the
Minister
of
the
Gospell
.
That
tytle
had
he
in
his
former
Epistle
giuen
vnto
Timothie
.
was
one
ordeyned
to
the
diuine
office
,
such
a
one
as
Timothie
was
.
If
then
the
Scripture
being
profitable
for
those
foure
vses
,
will
thereby
make
a
Minister
of
the
Gospell
absolute
and
perfect
for
each
good
worke
belonging
vnto
him
:
he
is
not
to
teach
any
things
ouer
and
besides
the
Scripture
.
Theophylact
thus
writeth
on
the
former
place
;
Hee
doth
not
inferre
,
if
they
onely
preach
contrary
things
:
but
if
they
preach
that
which
is
beside
that
which
we
haue
preached
:
that
is
,
if
they
shall
adde
any
thing
,
that
is
but
a
very
little
more
,
they
are
subiect
to
the
curse
.
And
indeed
it
may
seeme
strange
,
that
the
Papists
are
so
earnest
to
haue
vnwritten
traditions
as
wel
preached
,
as
written
truthes
,
seeing
the
things
written
are
more
cettaine
,
more
excellent
and
necessary
,
and
require
a
long
time
to
bee
all
taught
and
learned
.
They
are
more
certaine
,
because
all
men
are
more
certainely
assured
,
that
the
Scriptures
,
&
the
doctrines
conteyned
in
them
,
bee
the
word
of
God
,
then
that
vnwritten
traditions
be
his
worde
.
Bellarmine
confesseth
nothing
is
better
knowne
,
nothing
more
certaine
then
the
sacred
Scriptures
,
which
bee
conteyned
in
the
writings
of
the
Prophets
&
Apostles
:
that
he
must
needes
be
most
foolish
,
who
denyeth
that
they
are
to
be
beleeued
.
And
produceth
5.
inuincible
and
infallible
proofes
,
that
they
are
the
very
word
of
God
.
When
And
how
do
they
know
any
thing
to
bee
a
tradition
,
but
by
humane
writings
and
histories
?
which
as
the
Cardinall
confesseth
,
can
breede
but
humane
beleefe
,
wherein
may
be
falshood
.
Neither
are
they
so
necessarie
and
profitable
as
the
Scripture
.
It
is
able
to
make
a
man
wise
to
saluation
.
It
is
the
seede
ofregeneration
.
It
is
the
foode
of
our
soules
.
It
is
the
sword
of
the
spirit
,
to
defend
vs
from
the
Diuell
.
It
bringeth
vs
to
faith
and
saluation
;
as
before
I
proued
.
Can
such
profite
bee
reaped
from
traditions
?
Did
euer
any
approued
authour
ascribe
such
vertue
and
efficacy
to
them
?
Did
euer
any
Christian
obteyne
these
benefites
by
them
?
Moreouer
,
the
thinges
taught
in
the
Scripture
are
not
easily
learned
.
Augustine
wrote
,
that
the
profunditie
of
the
Scripture
is
so
great
,
that
hee
might
hee
might
dayly
profite
in
them
,
if
from
the
beginning
of
his
childhood
,
to
his
crooked
old
age
,
he
should
with
greatest
leisure
,
chiefest
studie
,
and
better
wit
,
endeuour
himselfe
to
learne
them
onely
.
The
Papists
will
not
gain-say
this
,
seeing
they
hold
the
Scripture
to
be
very
obscure
.
Pambo
confessed
,
that
in
19.
yeeres
hee
had
not
learned
to
I
would
therefore
wish
our
Popish
Priestes
and
people
,
first
to
learne
how
to
vnderstand
and
practise
all
thinges
that
bee
written
:
and
when
they
haue
learned
all
those
,
then
to
begin
with
traditions
.
It
is
no
wisedome
to
contend
much
,
and
busie
themselues
greatly
about
traditions
,
before
they
haue
learned
and
practised
all
things
written
,
which
be
farre
more
certaine
,
more
necessarie
,
and
profitable
.
If
they
would
take
this
course
,
I
am
assured
,
that
there
is
not
any
one
of
them
,
though
he
liued
to
be
as
old
as
Methuselah
,
that
would
euer
trouble
,
eyther
himselfe
or
vs
with
traditions
.
But
it
skilleth
not
what
doctrine
Papists
heare
,
if
Tollet
That
a
countrey
man
beleeuing
his
Bishop
,
deliuering
hereticall
doctrine
,
doth
merit
by
beleeuing
.
SECT.
IIII.
IN
describing
the
second
propertie
of
hearers
,
which
was
their
beleeuing
for
a
time
,
to
shew
what
kind
of
faith
that
was
,
I
taught
,
that
there
be
diuers
kinds
of
faith
;
one
proper
to
the
elect
,
and
others
common
both
to
them
and
to
the
reprobate
.
I
may
iustly
feare
,
left
that
doctrine
will
not
be
receiued
of
all
my
countrey
men
and
neighbours
,
because
the
contrary
is
taught
by
many
Romish
Rabbines
.
The
Catechisme
of
the
[
1
](A02739-e16820-b)
1
Part
1.
cap.
1.
p.
〈◊〉
.
Tridentine
Counsel
teacheth
;
That
though
there
bee
diuers
degrees
of
faith
,
yet
it
is
but
one
in
kind
.
The
[
2
](A02739-e16840-b)
2
Annot:
in
Iam:
2.
sect.
11.
Rhemistes
holde
,
that
the
dead
faith
,
whereof
S.
Iames
speaketh
,
and
the
Catholicke
faith
is
all
one
.
[
3
](A02739-e16870-b)
3
Coment
.
in
Mat.
9.
2.
Maldonatus
scoffeth
at
them
,
who
make
three
kinds
of
faith
;
Historicall
,
Miraculous
,
&
Iustifying
.
[
4
](A02739-e16900-b)
4
De
Rom
pontif
.
lib.
3.
c.
21.
Et
de
iustificat
.
lib.
1.
c.
4.
Bellarmine
maintaineth
it
very
stifly
,
that
there
is
but
one
faith
:
And
that
the
historicall
faith
,
the
the
faith
of
miracles
,
and
the
faith
of
promises
,
are
all
one
:
and
that
this
is
the
iustifying
faith
.
Lest
I
bee
mistaken
,
I
would
haue
you
to
vnderstand
,
that
I
acknowledge
that
there
is
but
one
faith
,
in
respect
of
the
obiect
,
or
of
the
things
which
are
to
be
beleeued
.
In
regard
whereof
,
the
Apostle
saith
;
There
is
one
Faith
,
one
Baptisme
:
Meaning
,
that
we
all
beleeue
the
same
thing
,
as
we
are
all
baptised
with
the
same
rite
:
[
6
](A02739-e16960-b)
6
De
iustif
.
lib.
1.
c.
4.
Sect.
Iam.
vero
catholici
.
as
Bellarmine
doth
truely
expound
it
.
And
in
this
respect
[
7
](A02739-e16980-b)
7
De
Trinit.
lib.
13.
2.
Agustine
taught
,
that
there
was
but
one
faith
of
all
beleeuers
.
Eadem
credentium
fides
vna
:
But
one
faith
of
all
them
which
beleeue
the
same
things
.
And
in
this
respect
the
Fathers
[
8
](A02739-e17010-b)
8
Leo
de
pass.
Dom.
serm.
14.
August
.
de
Natur.
&
grat
.
c.
44.
&
in
Ioh.
tract.
45.
write
,
that
there
was
but
one
faith
in
all
ages
:
that
the
beleeuing
Iewes
vnder
the
Lawe
,
and
beleeuing
Christians
vnder
the
Gospel
,
had
one
and
the
same
faith
,
differing
onely
in
the
manner
,
not
in
the
matter
:
they
[
9
](A02739-e17040-b)
9
De
trinit.
lib.
13.
c.
2.
sayd
truely
:
Aliud
sunt
ea
quae
creduntur
,
Aliud
fides
qua
creduntur
.
The
things
which
are
beleeued
,
and
the
faith
whereby
they
are
beleeued
,
are
not
one
and
the
same
.
The
former
(
saith
he
)
consist
in
things
which
haue
beene
,
which
are
,
and
which
shall
be
:
but
the
other
is
in
the
minde
of
the
beleeuer
.
And
therefore
,
though
there
bee
but
one
faith
,
in
respect
of
the
obiect
,
and
thinges
to
bee
beleeued
:
yet
there
may
bee
diuers
kinds
of
faith
,
differing
much
one
from
another
,
in
respect
of
the
habite
,
or
facultie
of
the
minde
,
whereby
we
doe
beleeue
them
:
because
all
persons
doe
not
beleeue
the
same
things
,
after
one
and
the
same
maner
.
Againe
,
I
doe
confesse
that
there
is
but
one
true
sauing
and
iustifying
faith
in
all
the
Saints
,
and
in
all
the
elect
.
Though
euery
one
of
them
haue
a
proper
and
peculiar
faith
of
his
owne
;
yet
it
is
the
same
,
with
the
faith
that
is
in
others
.
The
faith
of
one
,
may
differ
from
the
faith
of
another
in
degrees
:
so
as
one
is
stronger
,
another
weaker
:
but
not
in
knde
,
not
in
nature
and
substance
.
Yet
there
bee
in
other
persons
diuers
other
kinds
of
faith
besides
this
,
which
bee
not
the
same
with
it
,
but
doe
much
differ
in
substance
and
kinde
;
not
onely
from
it
,
but
likewise
one
from
another
.
The
difference
and
diuersitie
of
these
kinds
,
I
haue
in
the
Sermons
going
before
sufficiently
proued
by
testimony
of
holy
writte
:
I
will
now
proue
the
same
by
the
testimonies
of
ancient
Fathers
,
and
late
Popish
writers
.
And
that
first
in
generall
,
then
in
particular
.
In
generall
,
that
there
is
not
onely
one
kind
of
faith
,
but
diuers
and
seuerall
kindes
of
faith
.
SECT.
V.
MOst
of
the
Fathers
,
and
many
of
the
Romish
writers
haue
distinguished
betwixt
these
three
;
Credere
Deo
,
credere
Deum
,
&
credere
in
De●
:
To
beleue
God
,
to
beleue
that
he
is
God
,
and
to
beleeue
in
God
.
As
namely
,
[
10
](A02739-e17130-b)
10
De
temp.
serm.
●81
.
Augustine
,
[
11
](A02739-e17150-b)
11
Insymbol
.
hom.
2.
Eusebius
,
Emissenus
,
[
12
](A02739-e17170-b)
12
In
Rom.
3.
&
in
Iacob
.
2.
Beda
,
[
13
](A02739-e17190-b)
13
De
sanct.
Andr.
ser.
3.
Bernard
,
[
14
](A02739-e17210-b)
14
Sent.
lib.
3.
dist.
23.
D.
Lumbard
,
The
[
15
](A02739-e17230-b)
15
In
epist.
ad
Rom.
4.
initio
.
Ordinary
glosse
,
[
16
](A02739-e17250-b)
16
2.
a
2.
aequ
.
2.
art.
2.
&
comment
in
1.
Pet.
1.
8.
Thomas
Aquinas
,
[
17
](A02739-e17270-b)
17
Sum.
part.
4.
tit.
8.
cap.
〈◊〉
.
sect.
〈◊〉
.
Antonius
,
[
18
](A02739-e17290-b)
18
Serm.
6.
cap.
2.
Bernardinus
de
Senis
,
[
19
](A02739-e17310-b)
19
Compend
:
theolog
:
lib.
5.
cap
:
21.
fine
.
Iohannes
de
Combis
,
and
[
20
](A02739-e17330-b)
20
Comment
in
Ioh:
6.
Ferus
.
And
I
maruell
much
,
that
Bellarmine
writing
so
much
of
the
difference
and
vnitie
of
faith
,
did
neuer
mention
this
distinction
,
beeing
so
rife
in
all
Authours
Now
these
three
doe
so
much
differ
among
themselues
,
as
that
they
cannot
possibly
be
actes
of
one
and
the
same
faith
in
kinde
.
First
,
they
differ
in
respect
of
the
nature
and
properties
of
them
.
And
therefore
[
21
](A02739-e17370-b)
21
De
temp:
serm.
181.
Augustine
thus
distinguished
them
:
Credere
Deo
,
To
giue
credit
to
GOD
,
is
to
belieue
that
those
things
are
true
which
he
speaketh
.
Credere
De●
,
is
to
belieue
that
he
is
God
.
Credere
in
illum
,
to
belieue
in
him
,
is
to
loue
him
.
So
else-where
hee
saith
of
two
of
them
:
[
22
](A02739-e17400-b)
22
Multum
interest
vtrum
quisque
credat
ipsum
esse
Christum
,
&
vtrum
credat
in
Christum
.
&c.
De
verb.
dom.
serm.
61.
There
is
great
difference
,
whether
a
man
belieue
him
to
bee
Christ
,
and
whether
hee
belieue
in
Christ
:
For
the
Diuels
belieue
him
to
be
Christ
;
yet
did
not
belieue
in
Christ
.
Hee
belieueth
in
Christ
,
who
both
trusteth
in
Christ
,
and
loueth
CHRIST
.
He
that
belieueth
in
CHRIST
,
by
belieuing
in
Christ
,
CHRIST
shall
come
into
him
;
he
after
a
sort
is
vnited
vnto
him
,
and
is
made
a
member
in
his
body
.
To
the
same
effect
speaketh
[
23
](A02739-e17430-b)
23
De
symbol
.
homil:
2.
Eusebius
Emissenus
:
Credere
Deo
,
is
one
thing
:
Credere
Deum
,
is
another
:
Credere
in
Deum
,
is
another
:
which
none
is
proued
to
doe
,
but
he
who
deuoutly
trusteth
in
him
.
The
like
difference
doeth
Bernard
put
betwixt
them
:
[
24
](A02739-e17470-b)
24
Credere
in
Deum
,
est
omnem
spem
suam
in
illum
dirigere
.
De
sanct.
Andr.
serm.
3.
in
fine
.
Credere
Deo
,
is
to
giue
credit
to
his
wordes
:
Credere
De●
,
is
to
confesse
him
to
be
euery
where
:
Credere
in
Deum
,
is
to
direct
all
his
hope
vnto
him
.
Bernardine
[
25
](A02739-e17490-b)
25
Serm.
6.
cap.
2.
likewise
saith
,
that
credere
Deo
,
&
credere
De●may
be
acts
both
of
a
dead
&
liuing
faith
:
but
the
third
onely
,
Credere
in
Deum
,
is
an
act
of
a
liuely
faith
.
Seeing
there
is
a
faith
,
Quacredimus
Deo
,
and
a
faith
,
Qua
credimus
Deum
,
and
a
faith
,
Qua
credimus
in
Deum
,
and
all
these
three
doe
so
much
differ
one
from
another
in
their
naturall
properties
,
how
can
they
al
be
one
and
the
same
faith
?
Againe
,
the
same
Authours
shew
a
difference
betwixt
them
,
because
some
of
them
be
sometime
giuen
as
well
to
the
creature
,
as
to
the
Creator
:
another
belongeth
onely
to
the
Creator
.
It
is
to
be
knowne
,
said
Augustine
,
[
26
](A02739-e17550-b)
26
Sciendum
est
,
quod
ecclesiam
credere
,
non
tamen
in
ecclefiam
credere
debeamus
.
&c.
De
temp.
serm.
131.
that
we
ought
to
beleeue
the
Church
,
but
not
in
the
Church
,
because
the
Church
is
not
God
,
but
the
house
of
God
.
And
in
another
place
,
[
27
](A02739-e17570-b)
27
Credimus
Paulo
,
sed
non
credimus
in
Paulum
&c.
In
Ioh.
7.
tra●●
.
7.
That
wee
may
say
of
the
Apostles
;
We
beleeue
Paul
,
but
we
doe
not
beleeue
in
Paul
.
Wee
beleeue
Peter
,
but
we
doe
not
beleeue
in
Peter
.
Ruffinus
likewise
obserued
,
[
28
](A02739-e17630-b)
28
Exposit
in
symbol
.
that
in
the
Creede
,
we
are
taught
not
to
say
,
In
Sanctam
Ecclesiam
,
I
beleeue
in
the
Church
:
for
then
we
should
haue
the
same
saith
toward
it
,
that
we
haue
toward
God
.
And
further
noteth
;
That
in
all
Articles
which
concerne
the
Godhead
,
the
praeposition
,
In
,
is
added
:
but
in
those
that
concerne
the
creatures
,
it
is
omitted
.
And
by
it
,
is
put
a
difference
betwixt
the
Creator
,
and
the
creatures
,
betwixt
diuine
and
humane
things
.
Though
the
Rhemistes
,
finding
that
they
can
call
on
none
but
in
whom
they
doe
beleeue
,
doe
[
29
](A02739-e17680-b)
29
Annot.
on
Rom.
10.
14.
sect.
14.
teach
,
that
we
may
beleeue
in
the
Saints
,
that
so
they
my
bee
inuocated
.
Yet
is
that
their
assertion
condemned
;
not
onely
by
the
[
30
](A02739-e17700-b)
30
Greg.
Nazian.
de
theolog
.
orat
.
4.
Cyril
thesaur
sanct.
lib.
12
cap.
15.
August
.
in
Psal
77.
Fathers
of
former
ages
,
but
also
by
their
owne
[
31
](A02739-e17710-b)
31
Lumb
.
sent.
lib.
3.
dist.
23.
d.
Tho.
Aquin.
in
Ioh
6.
29.
Coster
.
enchirid
.
cap.
14.
de
venerat
.
sanctor.
p.
467.
Feuardent
dialog.
p.
45.
Ferus
in
Ioh.
14.
〈◊〉
.
fellowes
of
late
time
,
who
with
one
consent
doe
teach
,
that
though
we
may
beleeue
others
,
yet
we
must
beleeue
in
none
but
God
alone
.
As
therefore
that
feare
and
reuerence
,
that
seruice
and
worshippe
which
we
owe
to
men
,
as
well
as
to
God
,
doth
differ
in
kinde
,
from
that
which
wee
doe
giue
onely
to
God
.
So
that
faith
which
wee
haue
as
well
toward
men
,
as
toward
God
,
must
needs
differ
in
kind
from
that
which
we
haue
in
God
onely
.
Lastly
,
many
writers
teach
a
manifest
difference
of
these
three
,
in
respect
of
the
persons
in
whom
they
are
found
.
Augustine
sayeth
,
[
32
](A02739-e17750-b)
32
Soli
serui
Dei
,
soli
sancti
.
Dei
.
soli
side
filij
Abrahae
,
soli
filij
dilectionis
,
filij
promissionis
.
Homil.
17.
that
the
saith
which
worketh
by
loue
,
(
namely
,
Credere
in
Deum
;
onely
the
seruants
of
God
haue
,
onely
the
Saints
of
GGD
,
onely
the
sonnes
of
Abraham
by
faith
,
onely
the
sonnes
of
loue
,
onely
the
sonnes
of
promise
.
And
when
I
come
to
speake
of
Iustifying
faith
in
particular
,
I
shall
prooue
,
that
this
belongeth
onely
to
the
elect
.
But
the
other
kindes
are
found
in
others
:
Saint
Iames
teacheth
[
33
](A02739-e17810-b)
33
Iam.
2.
19.
Mark
.
1.
24.
34.
that
the
Diuels
belieue
there
is
a
God
,
and
but
one
God
:
they
knew
Christ
when
hee
was
,
euen
the
holy
one
of
God
.
Augustine
[
34
](A02739-e17830-b)
34
De
verb.
Dom.
serm.
61.
sayd
,
the
Diuels
belieued
,
ipsum
esse
Christum
,
that
he
was
the
Christ
:
nec
tamen
in
Christum
crediderunt
:
yet
they
did
not
belieue
in
Christ
.
Likewise
,
[
35
](A02739-e17870-b)
35
De
temp.
serm.
181.
Credere
ipsum
esse
Deum
,
&
Daemones
possunt
.
Yea
,
hee
further
saith
,
[
36
](A02739-e17890-b)
36
De
cognit
.
verae
vitae
.
cap.
37.
Not
onely
the
Diuels
,
but
likewise
the
Pagans
,
credunt
Deum
.
[
37
](A02739-e17910-b)
37
De
sanct.
Andr.
ser.
3.
Bernard
writeth
thus
;
Deum
&
Deo
credunt
Daemones
non
in
Deum
.
[
38
](A02739-e17940-b)
38
Lumb
.
s●nt
.
lib.
3.
dist.
23.
d.
The
Maister
of
Sentences
,
that
Diuels
,
and
wicked
men
,
and
false
Christians
,
may
credere
Deum
&
credere
Deo
.
Ferus
,
[
39
](A02739-e17970-b)
39
Comment.
in
Ioh.
6.
that
it
is
not
all
one
thing
,
Credere
Deum
,
credere
Deo
,
and
credere
in
Deum
:
vngodly
men
can
doe
the
two
former
;
but
onely
godly
men
do
the
last
.
[
40
](A02739-e18010-b)
40
Comin
1.
Pet.
18
Thomas
Aquinas
hauing
distinguished
all
three
,
sayth
,
the
two
first
suffices
not
,
because
all
men
credunt
Deum
:
and
Heretickes
credunt
Deo
,
because
they
beleeue
those
thinges
to
be
true
which
be
written
by
the
Prophets
and
Euangelists
,
concerning
God
&
Christ
.
Who
then
can
thinke
,
that
the
faith
which
Diuels
,
Pagans
,
wicked
men
vngodly
men
,
false
and
counterfaite
Christians
,
and
Heretickes
haue
,
is
the
selfe
same
in
kind
,
in
nature
&
substance
,
with
that
faith
which
God
bestoweth
on
the
elect
,
on
them
which
be
his
children
,
be
holy
and
iust
?
As
they
are
better
beloued
of
God
,
and
in
more
fauour
with
God
;
so
assuredly
they
be
endued
with
a
better
kinde
of
faith
,
whereby
they
are
made
partakers
of
that
his
fauour
and
grace
.
SECT.
VI.
BVt
to
leaue
those
Authours
,
and
that
distinction
,
let
vs
come
to
other
writers
,
who
in
other
termes
set
forth
diuers
kinds
of
faith
.
Bernard
saith
,
that
there
is
a
fourefold
faith
;
A
dead
faith
,
a
fayned
faith
,
a
peruerse
faith
,
and
a
right
faith
:
which
he
also
called
,
a
Catholicke
faith
.
In
the
first
(
saith
he
)
are
proud
men
,
riotous
,
couetous
,
theeues
,
robbers
,
and
such
like
.
In
the
second
,
are
men
disobedient
to
spirituall
Fathers
,
vnthankfull
for
heauenly
gifts
,
who
are
without
brotherly
affection
,
without
peace
of
charity
,
accusers-of
their
brethren
,
louers
of
pleasures
more
than
louers
of
God
,
hauing
a
shew
of
godlinesse
,
but
denying
the
power
thereof
.
In
the
3.
are
Hereticks
,
lifted
vp
against
God
,
proud
of
their
errors
,
and
blasphemers
against
God
.
In
the
last
are
meeke
men
,
patient
,
gentle
,
humble
,
chast
,
louers
of
God
&
their
neighbours
,
&
ready
to
euery
good
worke
,
waiting
for
the
redemption
of
the
sons
of
God
.
And
her
eckoneth
euery
one
of
these
,
as
a
faith
of
some
Christians
.
Will
any
man
say
,
that
all
these
are
one
and
the
same
faith
in
substance
and
kinde
,
and
differ
onely
in
degrees
?
hee
might
as
well
say
that
crooked
and
straight
,
heate
and
cold
are
the
same
qualities
.
Tollet
the
late
Cardinall
,
in
plaine
tearms
acknowledgeth
diuers
kinds
of
faith
.
There
is
one
kinde
of
faith
,
whereby
we
beleeue
and
doe
assent
to
the
doctrines
reuealed
,
and
propounded
by
the
Church
to
be
beleeued
,
which
Cyrill
called
a
dogmaticall
faith
.
There
is
another
kinde
of
faith
,
whereby
we
doe
not
onely
assent
to
the
doctrines
,
but
also
doe
beleeue
,
that
the
things
which
we
aske
to
be
done
,
shall
be
accomplished
by
God
:
which
we
call
an
assurance
.
Stella
also
as
plainely
maketh
two
kindes
of
Faith
.
There
is
a
faith
(
saith
he
)
whereby
we
beleeue
whatsoeuer
is
to
be
beleeued
,
and
this
is
a
theologieall
vertue
.
There
is
another
faith
,
which
is
a
certaine
confidence
,
to
wit
,
that
whereby
we
beleeue
,
that
the
Lord
will
giue
vs
that
which
we
aske
of
him
.
I
could
produce
more
witnesses
speaking
to
the
same
purpose
,
but
I
SECT.
VII
.
LEt
vs
now
come
to
the
seuerall
kinds
of
faith
in
particular
.
And
let
vs
first
consider
a
little
,
touching
iustifying
faith
.
It
may
be
you
will
mislike
two
things
in
that
description
of
it
,
which
I
set
downe
in
one
of
the
precedent
sermons
.
The
one
respecteth
the
nature
of
it
,
the
other
respecteth
the
persons
that
be
endued
with
it
,
because
some
of
your
side
teach
contrary
therevnto
.
1.
Touching
the
nature
of
it
,
I
shewed
that
by
it
a
Christian
doth
apprehend
and
apply
to
himselfe
,
all
the
promises
of
God
in
Christ
,
and
all
the
merits
of
Christ
,
for
his
present
iustification
,
and
for
his
future
saluation
.
I
know
it
as
well
as
you
,
that
many
of
your
learned
men
teach
the
contrary
:
and
therefore
I
feare
,
that
you
will
rather
beleeue
them
then
me
.
The
Rhemists
say
,
that
to
apprehend
Christs
righteousnes
by
faith
,
is
a
ph●ntasticall
apprehension
of
that
which
is
not
.
And
that
it
is
a
false
faith
.
And
afterward
,
that
the
Apostle
knewe
not
speciall
faith
,
the
forged
faith
of
Protestants
,
whereby
euery
one
of
these
new
Sect-maisters
,
and
their
followers
,
(
as
it
pleaseth
them
in
the
meeknes
of
their
spirit
to
tearme
vs
)
beleeue
,
their
sinnes
are
remitted
,
and
themselues
shall
be
saued
.
And
else-where
,
that
a
is
a
forged
faith
,
that
neither
Paul
nor
Iames
,
nor
any
other
sacred
writer
,
euer
knewe
or
spake
of
any
such
faith
.
Cardinall
Bellermine
maintaineth
that
Faith
is
neither
Fiducia
,
an
assurance
of
Gods
mercie
,
or
the
Pardon
of
a
Mans
owne
sinnes
:
nor
yet
Notitia
a
cknowledge
of
such
thinges
:
but
but
onely
a
firme
and
certaine
assent
to
the
truth
of
those
things
which
God
hath
propounded
to
be
deliuered
.
Doctor
Stapleton
calleth
them
Heretickes
,
who
place
the
whole
nature
,
propertie
,
vertue
,
and
greatnes
of
faith
,
in
a
particular
applicatien
of
Gods
geuerall
promises
to
Belieuers
.
Indeed
that
which
they
say
is
true
,
if
there
were
no
other
faith
taught
in
the
word
,
nor
wrought
in
the
hearts
of
Christians
,
then
that
which
is
generally
taught
and
found
in
the
present
Romane
Church
.
But
they
which
vnderstand
the
word
aright
,
and
are
iustified
by
Faith
,
do
know
and
feele
another
kinde
of
faith
farre
surpassing
that
.
Bellarmine
doth
much
wrong
vs
,
and
more
trouble
himselfe
in
this
point
then
needed
.
He
saith
that
they
differ
because
we
(
whom
he
commonly
calleth
by
the
name
of
Heretickes
)
doe
restraine
it
to
a
sole
promise
of
a
speciall
mercy
.
And
afterward
spendeth
many
chapters
,
in
prouing
,
that
the
obiect
of
a
iustifying
faith
,
is
not
a
speciall
mercy
,
but
all
things
which
God
hath
reuealed
.
For
we
doe
not
hold
,
that
the
promise
of
a
speciall
mercy
to
a
man
in
particular
,
is
the
obiect
of
a
true
iustifying
faith
,
vnder
the
new
testament
we
finde
none
such
made
to
any
of
vs
:
The
generall
promises
of
mercy
in
Christ
are
the
material
obiects
,
which
being
indefinitly
propounded
,
it
is
an
acte
of
faith
,
to
make
a
true
Christian
to
apply
them
particularly
to
himselfe
.
But
to
come
to
the
matter
now
in
question
.
It
may
easily
be
proued
,
that
a
iustifying
faith
,
is
not
onely
an
assent
to
the
truth
of
things
reuealed
in
the
word
,
but
likewise
an
apprehension
,
and
particular
applying
of
the
generall
promises
of
Gods
mercies
,
and
Christs
merits
,
for
the
remission
of
sinnes
.
In
the
scriptures
faith
is
called
a
receiuing
of
Christ
.
And
a
receiuing
of
the
promise
.
Can
there
be
a
receiuing
of
a
thing
,
without
application
?
was
Christ
receiued
generally
of
all
together
,
for
all
together
:
and
not
particularly
by
euery
one
for
himself
?
When
Thomas
saide
to
CHRIST
,
My
God
,
and
my
Lorde
.
Did
not
he
especially
and
particularly
applye
Christ
and
his
benefites
to
himselfe
,
who
was
GOD
and
Lorde
to
all
true
Christians
?
Yet
Christ
gaue
it
the
name
and
Tytle
of
Faith
,
saying
vnto
him
:
Because
thou
hast
seene
mee
,
thou
belieuest
:
And
maketh
that
his
faith
,
the
very
same
with
their
faith
,
who
were
blessed
for
belieuing
,
when
they
had
not
seene
.
Yea
,
with
the
faith
of
Gentiles
.
For
〈◊〉
▪
Ioh.
20.
Tract.
121.
Galat.
2.
20.
Augusti
:
thinketh
he
did
thereby
preach
and
commend
the
faith
of
the
Gentiles
.
When
Paul
saide
,
Christ
hath
loued
me
,
and
giuen
himselfe
for
mee
:
Did
hee
not
applye
particularly
to
himselfe
,
Christ
and
his
benefites
?
yet
this
hee
did
by
that
faith
,
whereof
hee
spake
immediately
before
,
euen
by
that
faith
in
the
Sonne
of
God
,
whereby
he
then
liued
.
Is
not
Christ
that
bread
which
must
nourish
our
soules
?
and
is
not
Faith
the
eating
of
him
?
as
himselfe
declareth
at
large
.
Ioh:
6.
Whervpon
[
*
](A02739-e18740-b)
*
Quid
paras
dentem
&
ventrem
,
crede
,
&
manducasti
Io
Io.
tract.
25
Credere
in
Christum
,
est
ma●…ducare
panem
vinum
Tract.
26.
Augustine
said
,
What
preparest
thou
thy
teeth
and
thy
belly
?
belieue
,
&
thou
hast
eaten
.
And
can
there
be
any
eating
,
vnlesse
there
be
be
a
speciall
Application
of
the
meate
to
the
person
that
is
fed
?
Doth
not
euery
one
pray
in
particular
for
speciall
mercie
?
And
is
not
euery
one
to
belieue
,
that
what
he
asketh
he
shall
obtaine
?
And
certaine
it
is
,
that
whosoeuer
doth
worthilie
by
Faith
,
receiue
the
sacrament
of
the
Lords
supper
,
hee
doth
by
faith
particularly
receiue
Christ
and
all
his
benefites
,
and
particularly
applyeth
all
the
promises
of
Gods
mercies
in
him
.
Bellarmine
confesseth
,
that
they
agree
And
is
there
not
an
Analogie
betwixt
the
signes
,
and
the
thing
signied
?
Loo●…e
then
how
wee
receiue
the
outward
Signes
,
so
must
wee
by
faith
receiue
the
thing
signified
.
As
therefore
euerie
one
doeth
particularly
with
his
owne
hand
receiue
to
himselfe
,
and
for
himselfe
,
the
outward
signe
:
So
euery
one
that
belieueth
,
doth
particularly
receiue
to
himselfe
,
and
for
himselfe
,
Christ
and
all
his
benefites
.
Let
vs
come
to
the
Fathers
.
It
may
be
some
of
you
will
neither
yeeld
to
scriptures
alleadged
by
vs
,
nor
yet
to
any
reasons
,
vnles
you
may
heare
the
Fathers
speake
as
we
doe
.
[
1
](A02739-e18880-b)
1
N●ncredit
in
Dcum
,
qui
non
in
eo
solo
collocat
tot●●s
f●li●itatis
suae
sid●…am
.
De
duplut
M●rtyr
,
Sect:
40.
That
godly
Martyr
Cyprian
said
,
that
although
a
man
daily
rehearsed
all
the
articles
of
the
creede
:
Yet
he
doth
not
beleeue
in
God
,
who
doth
not
place
in
him
onely
,
the
assurance
of
his
whole
felicitie
:
he
holdeth
that
faith
is
a
confidence
or
assurance
,
and
not
in
generall
,
of
the
happines
and
saluation
of
all
Gods
children
,
but
in
particular
of
his
owne
happines
.
This
his
assertion
doth
so
gall
the
Papists
,
that
[
2
](A02739-e18910-b)
2
Est
●ti●m
●…tè
●…endum
.
A●●●t
in
Cypr
:
Pamelius
said
,
it
must
be
read
warily
:
because
he
knewe
that
if
it
were
reade
in
the
very
sense
which
the
words
did
beare
and
the
author
meant
,
without
some
corrupt
glosse
contrary
to
his
meaning
:
it
would
iustifie
our
doctrine
of
faith
,
and
make
most
of
the
popish
crew
,
who
haue
no
confidence
of
their
owne
saluation
,
but
an
assent
to
the
truth
of
Gods
worde
,
to
be
a
company
of
vnbelieuers
.
The
same
Father
saith
,
[
3
](A02739-e18940-b)
3
Quantum
illuc
fidei
capacis
afferimus
tantum
gratiae
inundantis
haurtmus
.
Epist.
2.
That
how
much
Faith
we
bring
thither
to
receiue
,
so
much
we
draw
of
Gods
ouerflowing
grace
.
This
is
appointed
of
God
,
(
saide
[
4
](A02739-e18970-b)
4
Hoc
constitutum
est
a
Deo
,
vt
qui
credit
in
Christum
,
saluus
sit
sine
opere
,
sola
side
gratis
accipiens
remissionem
peccatorum
.
in
1.
Cor.
1.
Ambrose
)
that
hee
who
belieueth
in
Christ
,
should
bee
saued
without
works
,
by
faith
only
,
receiuing
freely
the
remission
of
sinnes
To
the
like
effect
speaketh
Hesychius
,
[
5
](A02739-e19010-b)
5
Gratia
ex
miserecordia
,
&
proebetur
,
&
fide
comprehenditur
solasine
operibus
.
In
Leuit:
lib:
4.
cap
:
2.
Grace
of
mercie
,
is
both
offered
,
and
also
apprehended
by
faith
alone
without
workes
.
[
6
](A02739-e19020-b)
6
Quomodo
in
coelum
manum
mittam
,
vt
ibi
sedentem
teneam
?
fidemmitte
,
&
tenuist●
.
In
Ioh.
11.
tract.
50.
Augustine
maketh
Faith
the
hand
,
whereby
euery
one
must
lay
holde
of
Christ
,
now
sitting
in
Heauen
.
Is
not
that
more
then
a
bare
assent
to
thinges
reuealed
?
Is
not
this
a
speciall
Application
?
When
the
same
Father
stirred
vp
his
owne
soule
with
these
wordes
,
[
7
](A02739-e19050-b)
7
Dicat
anima
,
omnino
secura
dicut
,
Deus
meus
es
tu
,
qui
dicit
animae
nostrae
,
salus
tua
go
sum
,
dicat
secura
,
non
f●ctet
in●●riam
cum
hoc
dixerit
imo
faciet
si
non
dixerit
.
In
Psa.
32.
conc.
2.
Let
my
soule
say
,
yea
,
let
it
altogether
confidently
say
,
Thou
art
my
God
,
who
doth
say
to
my
soule
,
I
am
thy
saluation
,
&c.
Did
hee
not
in
particular
appropriate
and
apply
to
himselfe
the
generall
fauours
and
mercies
of
God
,
and
made
him
,
who
was
God
ouer
all
,
to
be
his
God
in
particular
?
And
when
he
sayd
,
[
8
](A02739-e19070-b)
8
Ecce
cred●mus
in
Christum
,
quem
side
accipimus
.
In
acciptendo
nouimus
quid
cogitemus
:
midi●ū
accipimus
,
&
in
corde
saginamur
.
De
verb.
Dom.
serm.
33.
Behold
we
belieue
in
Christ
,
whom
we
receiue
by
faith
:
In
receiuing
,
we
know
what
we
thinke
:
we
receiue
a
little
,
and
are
fed
in
the
heart
:
he
shewed
the
nature
of
faith
to
be
rather
an
apprehension
,
and
application
,
then
an
assent
.
Chrysostome
writing
of
the
promises
made
to
the
Patriarches
,
and
of
the
maner
how
they
receiued
them
,
saith
thus
:
[
9
](A02739-e19110-b)
9
Sola
autem
fide
certam
de
ijs
conceperunt
siduciam
,
procul●as
videtes
ante
quatuor
generationes
,
&c.
Tam
certa
de
ipsis
erat
ys
persuasio
,
vt
etiam
eas
salutarent
.
&c.
Vides
quòd
illud
(
acceperunt
)
est
expectare
,
&
de
ys
confidere
.
Siergo
confidere
est
accepisse
,
nobis
quoque
licet
accipere
,
in
Hebr.
11.
homil.
23.
Theophilact
.
on
Ephes.
6.
16.
Neque
vere
huius
religionis
cognotionē
fidem
hoc
loco
dicit
,
sed
eam
quae
nihilhaesit
ans
,
facit
vt
futura
tam
certa
habeamus
,
quam
habemus
praesentia
.
They
did
by
faith
alone
conceiue
a
certaine
assurance
of
them
,
seeing
them
a
farre
off
,
before
foure
generations
:
they
had
such
a
certain
perswasion
of
them
,
that
they
did
euen
salute
them
,
as
Sea-faring
men
doe
a
farre
off
see
the
Cities
desired
,
which
they
salute
before
they
enter
into
them
.
Thou
seest
that
this
(
they
receiued
)
is
to
expect
and
haue
confidence
of
them
.
If
therefore
to
haue
confidence
,
is
to
receiue
,
We
also
may
receiue
them
.
Wherein
he
declareth
the
nature
of
faith
,
not
to
consist
onely
in
an
assent
giuen
to
the
truth
of
things
reuealed
,
but
a
confidence
and
assurance
of
the
promises
of
God
made
to
man
.
And
that
by
this
confidence
beleeuers
are
saide
to
receiue
the
promises
.
And
that
as
they
then
receiued
the
promises
,
by
that
their
confidence
,
so
also
we
now
by
the
like
confidence
are
to
receiue
them
.
Damascen
,
expounding
the
Apostles
description
of
faith
,
that
it
is
the
ground
of
things
hoped
for
,
hath
these
words
,
[
10
](A02739-e19160-b)
10
Indubitabilis
&
iniudicabilis
spes
,
tam
eorum
,
quae
a
Deo
nobis
promissa
sunt
,
quam
assecutionis
nostrarum
petitionum
.
De
orthodox
.
fide
.
4.
11.
Faith
is
an
vndoubted
and
vniudge-able
hope
,
as
well
of
those
things
which
are
promised
vs
of
God
,
as
of
obteyning
our
petitions
.
If
then
any
man
may
particularly
aske
the
forgiuenes
of
his
owne
sinnes
,
and
the
saluation
of
his
owne
soule
,
he
may
in
particular
beleeue
,
that
his
owne
sins
shall
be
pardoned
,
his
owne
soule
saued
.
Bernard
is
plentifull
this
way
,
thus
he
saith
;
If
thou
beleeuest
that
thy
sinnes
cannot
be
blotted
out
but
by
him
,
against
whom
onely
thou
hast
sinned
,
thou
doest
well
:
but
yet
adde
more
,
that
thou
also
beleeue
this
,
that
thy
sinnes
are
forgiuen
thee
by
him
.
Is
not
this
a
speciall
faith
?
Is
not
this
more
than
an
assent
in
[
11
](A02739-e19200-b)
11
Sed
adde
adhuc
,
vt
&
hoc
credas
,
quia
per
ipsum
tibi
peccata
donantur
.
In
annunciat
.
Mariae
.
serm.
1.
initio
.
generall
to
things
reuealed
?
Is
not
this
the
faith
so
much
impugned
by
our
late
papists
?
And
for
a
speciall
application
of
Christs
merits
vnto
vs
,
for
the
pardon
of
a
mans
owne
sinnes
,
and
the
saluation
of
his
owne
soule
,
he
speaketh
as
plainely
,
[
12
](A02739-e19210-b)
12
Nisi
quòd
non
erat
de
membris
Christi
,
nec
pertinebat
ad
cum
De
christi
merito
vt
suum
praesumeret
;
suum
diceret
quod
il●ius
esset
,
tanquam
rem
canitis
membrum
.
Ego
vero
fidenter
quod
ex
me
mihi
deest
,
vsurpo
mihi
ex
viseribus
domini
,
quoniam
misericordia
effluunt
.
In
cantic
.
serm.
61.
medio
.
But
that
Caine
was
not
of
the
members
of
Christ
,
nor
had
any
thing
to
do
with
the
merit
of
Christ
,
that
he
might
presume
the
same
to
be
his
,
he
would
haue
called
that
his
owne
,
which
was
Christs
,
as
the
member
doth
that
which
is
the
heades
.
Thereby
teaching
,
that
the
true
beleeuer
,
being
a
member
of
Christ
,
doeth
call
that
his
owne
which
is
Christs
,
and
doth
without
sinne
presume
,
that
the
merit
of
Christ
is
his
in
particular
.
And
therefore
in
the
next
words
he
saith
thus
of
himselfe
:
Whatsoeuer
is
wanting
vnto
me
from
my selfe
,
I
boldly
take
it
vnto
me
,
out
of
the
bowels
of
the
Lord
Iesus
,
because
they
flow
out
with
mercy
.
Let
vs
descend
to
the
Popish
writers
:
we
may
finde
many
of
them
to
iumpe
with
vs
herein
:
Ferus
was
commended
by
Sixtus
Senensis
,
to
be
[
13
](A02739-e19270-b)
13
Biblioth.
sanct
:
lib.
4.
in
Iohan
.
Ferus
.
p.
265.
14.
Non
enim
semper
sides
est
,
quod
nos
fidem
dicimus
:
fidem
nos
dicimus
,
assentire
ijs
,
quae
diuinis
scripturis
produntur
,
&
quae
ecclesia
credenda
proponit
.
Coment
.
in
Mat.
8.
lib.
2.
a
man
excellently
learned
in
the
diuine
Scriptures
,
whose
equall
in
the
office
of
preaching
the
Gospell
,
the
Catholicke
Churches
of
the
Germaines
haue
not
in
this
our
time
.
Yet
doeth
hee
in
many
places
condemne
the
Popish
description
of
faith
,
and
approue
ours
.
[
14
](A02739-e19290-b)
14
Secundum
scripturam
fides
non
aliud
est
,
nisi
fiducia
miserecordiae
diuinae
,
promissae
in
Christo.
ibid.
Non
apprehenditur
manu
,
corporis
,
sed
manu
cordis
quae
est
fides
.
Ferus
in
Ioh.
3.
16.
That
is
not
alwayes
faith
,
whith
we
call
faith
:
we
call
it
faith
,
to
assent
to
those
things
which
be
deliuered
in
the
diuine
histories
,
and
which
the
Church
propoundeth
to
be
belieued
.
The
Scripture
speaketh
farre
otherwise
of
Faith
:
For
according
to
the
Scriptures
,
faith
is
nothing
else
but
a
confidence
of
Gods
mercy
,
promised
in
Christ
.
And
he
bringeth
Abrahams
example
for
proofe
thereof
.
And
of
this
faith
(
saith
hee
)
mention
is
made
in
the
Gospell
,
where
it
is
sayd
;
Hee
that
beleeueth
in
the
Sonne
of
God
,
shall
not
bee
condemned
.
The
faith
which
the
Scripture
commendeth
,
is
no
other
thing
,
then
to
trust
to
the
free
mercy
of
God
:
this
is
the
true
faith
,
whereby
the
iust
man
liueth
:
this
alone
is
it
which
God
requireth
of
vs
.
An
example
of
this
faith
we
haue
in
the
Centurion
:
for
we
do
not
read
,
that
he
rehearsed
the
Articles
of
faith
,
but
that
he
came
to
Christ
with
great
trust
.
These
wordes
make
so
much
for
vs
,
that
Sixtus
Senensis
[
15
](A02739-e19350-b)
15
Bibliothec
.
sanct.
lib.
6.
annot.
43.
sayd
of
them
,
that
hee
seemeth
to
allude
to
the
error
of
them
,
who
teach
,
that
iustifying
faith
is
nothing
else
but
an
assurance
of
Gods
mercy
,
forgi●ing
our
sinnes
through
Christ
.
And
Dominicus
Soto
tooke
vpon
him
to
confute
him
in
that
poynt
:
but
Michael
Medina
defended
him
against
Soto
.
And
else-where
he
speaketh
as
fully
for
vs
:
[
16
](A02739-e19400-b)
16
Sed
est
certà
firma
&
stabili
fiducia
,
Christum
omniaque
eius
bona
complecti
,
eisque
toto
corde
,
tota
anima
,
totisque
viribus
inhaerere
.
In
Ioh.
6.
29.
To
belieue
in
Christ
(
saith
hee
)
is
not
to
know
his
works
:
for
Sathan
knoweth
this
:
neyther
is
it
to
remember
or
thinke
with
himselfe
,
that
Christ
hath
suffered
and
risen
againe
:
for
euen
vngodly
men
remember
these
things
,
and
thinke
of
them
,
and
yet
are
made
nothing
better
.
But
it
is
with
certaine
,
sure
,
and
stedfast
trust
to
take
hold
of
Christ
and
all
his
benefits
:
and
to
sticke
to
them
with
all
the
heart
,
all
the
soule
,
and
all
the
strength
.
Pighius
in
his
booke
of
controuersies
,
dedicated
to
the
Pope
Paulus
,
3.
doth
teach
,
that
although
Faith
,
as
it
is
vsually
taken
by
ecclesiasticall
writers
,
bee
that
habite
of
the
minde
,
whereby
we
do
certainly
,
and
without
any
doubting
,
assent
to
those
things
,
which
for
our
saluation
,
are
reuealed
of
God
,
to
his
Church
,
[
17
](A02739-e19460-b)
17
Huis
fidei
,
&
rationis
mentisque
assensui
,
quo
perfecta
fides
dici
possit
,
adiuncta
esse
debet
,
etiam
animi
,
certa
quaedam
,
firmaque
si●…
,
qua
Dei
verbo
,
veritatique
ita
in
nititur
,
ita
fidit
fid●lls
anima
,
vt
absque
vlla
haesitatione
,
quicquid
illud
sit
,
velut
si
manibus
teneret
,
certum
habeat
,
&c.
Controuers.
2.
de
fidet
&
Iustificat
.
fol.
40.
41.
in
80.
Paris
.
1542.
Yet
vnto
this
faith
&
assent
of
reason
and
the
minde
,
that
it
may
be
called
a
perfect
faith
,
there
ought
also
to
be
adioyned
a
certaine
sure
and
firme
trust
of
the
heart
,
whereby
the
belieuing
soule
doth
so
stay
vpon
,
&
trust
to
the
worde
and
truth
of
God
:
that
without
all
doubting
,
whatsoeuer
it
is
,
he
hath
it
,
as
sure
as
if
he
held
it
in
his
handes
.
And
hee
further
addeth
,
that
this
is
the
Faith
,
and
not
that
assent
of
reason
,
which
the
Lord
euery
where
required
of
them
,
whome
hee
vouchsafed
to
heale
.
Of
that
he
spake
,
when
he
saide
,
Daughter
be
of
comfort
,
thy
Faith
hath
made
thee
whole
.
And
this
is
the
same
Faith
,
which
maketh
prayer
effectuall
,
&
which
Christ
and
Iames
require
in
them
that
pray
.
Didacus
Stella
,
[
18
](A02739-e19520-b)
18
Enarrat
.
in
Luc.
5.
Imò
etiamsi
peteret
illa
dimitti
,
si
non
confideret
&
certissi
nè
crederet
,
illa
sibi
aimittenda
,
nunquam
dimitter●●ur
.
hauing
distinguished
of
faith
,
that
there
is
one
to
belieue
,
whatsoeuer
is
to
be
belieued
,
called
a
Theological
vertue
:
another
is
a
Considence
,
by
which
we
belieue
that
the
Lorde
will
giue
whatsoeuer
we
aske
.
He
saith
,
that
without
this
faith
,
1.
this
Confidence
,
our
sinnes
cannot
be
forgiuen
.
For
although
a
man
belieue
all
thinges
contained
in
holy
Scriptures
,
to
be
true
,
and
all
things
which
the
Church
belieueth
:
yet
if
he
shuld
not
trust
,
and
most
certainly
belieue
,
that
they
shall
be
forgiuen
him
,
they
should
neuer
be
forgiuen
him
.
And
saint
Iames
saith
;
Let
him
aske
in
faith
,
nothing
doubting
.
To
the
like
purpose
doth
he
afterward
distinguish
of
faith
,
&
describe
the
later
kinde
:
saying
,
[
19
](A02739-e19560-b)
19
Fides
dupliciter
accipitur
.
Uno
modon
pro
habitu
credendi
,
secundum
quam
assentimur
veritatibus
sacrae
scripturae
,
&c.
Alia
est
fides
quae
considentia
vocatur
,
qua
petit
aliquis
a
Deo
confidenter
,
sperans
&
credens
certissime
se
consequuturum
a
Domino
,
id
quod
postulat
.
quae
fides
necessarià
est
oranti
,
alias
nihil
vnquam
impetrabit
.
Enarrat
.
in
Luc.
7.
Faith
is
taken
two
wayes
;
One
way
for
the
habite
of
belieuing
,
according
to
which
we
doe
assent
to
the
trueths
of
the
Scripture
.
And
this
is
the
Faith
,
without
which
it
is
impossible
to
please
God
.
And
this
is
one
of
the
three
Theologicall
vertues
.
1.
Cor.
13.
And
by
this
faith
,
a
belieuer
differeth
from
an
Infidell
.
There
is
another
faith
,
which
is
called
a
Confidence
,
whereby
a
man
asketh
of
God
confidently
,
hoping
and
belieuing
most
certainly
,
that
he
shall
obtaine
of
the
Lord
,
that
which
he
asketh
.
Which
faith
is
needefull
for
him
that
prayeth
:
otherwise
hee
shall
neuer
obtaine
any
thing
.
If
this
be
the
faith
required
of
them
that
pray
aright
,
it
is
the
faith
of
all
Gods
Saints
,
and
of
them
which
are
iustified
,
for
they
pray
often
,
and
are
heard
.
And
if
this
man
write
truely
,
then
those
who
teach
,
and
haue
no
other
faith
,
then
an
assent
to
the
truth
of
things
reuealed
,
can
neuer
obtaine
pardon
of
their
sinnes
,
nor
haue
their
petitions
graunted
.
Tollet
taught
,
[
20
](A02739-e19610-b)
20
Hoc
in
loco
non
accipitur
fides
promentis
assensu
,
sed
pro
voluntatis
fiducia
,
vt
rectè
.
Euthymius
,
quae
significatio
frequens
est
in
scripturis
.
In
Luc.
12.
annot.
52.
and
that
out
of
Euthymius
,
that
Faith
in
many
places
of
scripture
,
is
taken
,
Not
for
the
assent
of
the
minde
,
but
for
the
assurance
of
the
will
.
Iansenius
also
writeth
the
same
,
[
21
](A02739-e19650-b)
21
Proinde
,
rectissime
,
vt
apparet
,
dicetur
nomine
fidei
in
euangelijs
,
cum
ei
tribuitur
aut
salus
aut
consecutio
omnium
quae
volumus
,
complecti
vtrumque
,
&
assensum
illum
sirmum
in
credendis
de
Deo
ac
Christo
,
&
fiduciam
ex
illius
bonitate
conceptam
.
&c.
Concord
.
Euang.
cap.
32.
Therfore
most
rightly
,
as
appeareth
,
it
may
be
saide
,
that
by
the
name
of
Faith
in
the
Gospells
,
when
saluation
,
or
the
obtaining
of
those
things
which
wee
desire
,
is
ascribed
vnto
it
,
both
these
are
comprehended
:
both
that
firme
assent
in
things
to
be
belieued
,
concerning
God
and
Christ
:
and
also
a
Confidence
conceyued
from
his
goodnesse
,
&c.
For
these
two
doe
so
cleaue
together
,
that
neyther
can
there
be
any
Confidence
without
Credulitie
,
neyther
can
Credulitie
without
Confidence
,
obtayne
any
thing
of
God
.
And
to
the
same
effect
afterward
thus
.
[
22
](A02739-e19670-b)
22
Haec
duo
,
nempe
credulatas
&
siduciasimul
videntur
includi
in
nomine
(
sides
)
cum
subditur
dixisse
dominum
,
secundum
fidem
vestram
siat
vobis
,
vt
sit
sensus
,
sicut
creditis
me
posse
vos
sanare
,
&
ob
hoc
confiditis
me
curaturum
vos
,
ita
fiat
vobis
.
Concord
.
Euang.
cap.
35.
These
two
,
to
wit
,
Credulity
and
Confidence
,
seeme
to
be
included
together
in
the
name
(
Faith
,
)
when
it
is
set
downe
that
the
Lord
sa●d
:
According
to
your
Faith
,
be
it
vnto
you
;
That
the
meaning
may
be
,
As
ye
belieue
that
I
can
heale
you
,
and
for
this
doe
trust
that
I
will
heale
you
:
So
be
it
vnto
you
.
If
then
,
by
the
testimonie
of
these
Authors
,
Faith
bee
often
so
taken
in
the
Scriptures
;
And
if
this
be
the
only
Faith
whereby
we
obtaine
such
things
at
the
handes
of
God
:
Why
should
wee
be
condemned
as
Hereticks
,
for
teaching
such
a
faith
?
Ought
not
we
to
haue
such
a
faith
in
Christ
,
for
the
saluation
of
our
soules
,
that
those
men
had
in
him
,
for
the
curing
of
their
bodyes
?
Though
Stapleton
denie
this
speciall
Considence
,
yet
hee
acknowledgeth
[
23
](A02739-e19760-b)
23
propter
.
hanc
fidem
,
vtramque
&
internam
&
externam
sanitatem
dedit
.
Promptuar
.
domini
.
18.
post
pentecost
.
that
for
one
,
and
the
same
faith
,
Christ
gaue
them
both
outward
&
inward
health
.
Paulus
Burgensis
saith
,
that
Abraham
,
by
the
Faith
which
was
imputed
to
him
for
Righteousnes
,
did
not
onely
belieue
that
he
should
be
the
Father
of
many
Nations
,
but
rather
that
he
&
his
seed
should
obtaine
euerlasting
life
in
heauen
.
In
Genes.
15.
Addit
.
2.
The
Diuines
of
Colone
taught
,
that
[
24
](A02739-e19850-b)
24
Per
fidem
verbi
Dei
,
operantis
in
nobis
veram
contritionem
&
paenitentiam
est
,
iustificamer
tanquam
per
causam
quandam
praeparatiuam
&
dispositutam
.
Persidem
autem
,
qua
absque
dubitatione
,
firmiter
considemus
,
nobis
peccata
nostra
propter
Christum
esse
dimissa
,
iustificamur
tanquam
per
causam
susceptiuam
.
Ant●didag
.
Coloni●ns
.
de
iustificat
.
hom.
fol.
21.
through
the
faith
of
the
word
of
God
,
working
in
vs
true
Contrition
and
Repentance
,
and
other
works
of
preuenting
grace
,
we
are
iustified
as
by
a
certaine
cause
,
preparing
and
disposing
vs
.
But
through
the
Faith
,
whereby
without
doubting
,
we
doe
firmely
trust
,
our
sinnes
are
forgiuen
vs
through
Christ
,
wee
are
iustified
,
as
by
a
cause
receiuing
it
.
And
also
adde
further
,
that
the
[
25
](A02739-e19890-b)
25
Non
quomodo
extranos
in
ipso
est
,
sed
sicut
&
quando
eadem
nobis
(
dum
tamen
side
apprehenditur
)
ad
iustitiam
imputatur
.
ibid.
Righteousnes
of
Christ
,
is
the
cause
of
our
Iustification
;
not
as
it
is
out
of
vs
in
him
,
but
as
,
and
when
the
same
is
imputed
vnto
vs
for
Righteousnes
;
yet
so
that
it
be
apprehended
by
faith
.
Cassander
who
was
so
highly
esteemed
for
learning
and
wisedome
,
that
two
Romane
Emperors
,
Ferdinand
,
and
Maximilian
2.
sent
to
him
for
his
aduise
,
howe
to
compound
the
controuersies
in
religion
,
approueth
their
opinion
,
&
saith
,
that
[
26
](A02739-e19960-b)
26
Consultat
.
art.
4.
Booke
was
greatly
commended
of
all
the
Learnedst
diuines
through
Italy
&
France
,
as
a
Booke
that
excellently
relateth
the
summe
of
the
Ancients
opinion
touching
religion
:
out
of
whose
writings
,
the
booke
is
as
it
were
confirmed
.
And
with
great
approbation
,
citeth
these
words
out
of
it
.
[
27
](A02739-e20000-b)
27
Fatemur
verum
esse
,
ad
iustificationem
hominis
omnino
requiri
,
vt
homo
certo
credas
,
non
tantum
,
generaliter
,
quòd
propter
Christum
vere
paenitentibus
remittantur
peccata
:
sed
&
quòd
ipsi
homini
remissa
sint
propter
christum
,
per
sidem
.
ibid.
Wee
confesse
it
to
be
true
,
that
it
is
altogether
required
for
the
iustifying
of
a
man
,
that
a
man
doe
certainly
belieue
,
not
onely
generally
,
that
for
Christ
,
sinnes
be
forgiuen
to
them
that
be
truely
penitent
,
but
also
that
they
be
forgiuen
to
the
man
himselfe
,
for
Christ
,
by
faith
.
Hee
also
alledgeth
,
out
of
the
Ratisbone
booke
,
these
words
,
[
28
](A02739-e20030-b)
28
Vocamus
fidem
viuam
motum
spiritus
sancti
,
quò
vere
ponitentes
eriguntur
ad
Deum
,
&
vere
apprehendunt
miscrecordium
in
Chry●●o
promissam
,
vt
iam
verè
sentiant
,
quod
remissionem
peccatorum
&
reconciliationem
propter
meritum
christi
gratuita
Dei
bonitate
acceperunt
,
&c.
Ibid.
We
call
a
liuely
faith
,
a
motion
of
the
holy
Ghost
,
whereby
they
who
truely
repent
,
are
lifted
vp
to
God
,
and
doe
truely
apprehend
mercie
promised
in
Christ
;
that
now
they
truely
perceiue
,
that
they
haue
through
the
free
goodnes
of
God
,
receiued
remission
of
sinnes
,
and
reconciliation
for
the
merits
of
Christ
,
and
doe
crye
Abba
F●ther
.
And
therevpon
hee
inferreth
,
that
rightly
&
agreeably
to
the
scriptures
,
it
is
saide
,
that
this
is
the
nature
of
a
Iustifying
Faith
,
that
it
perceiue
,
that
feeling
of
Gods
fauour
,
which
the
holy
Ghost
worketh
in
vs
.
And
further
addeth
,
that
to
obtaine
Iustification
,
[
29
](A02739-e20090-b)
29
Ad●…stificationem
consequendam
requiritur
talis
fides
,
qua
h●mo
exemplo
Abrahae
,
ad
promissionem
Dei
,
non
h●…tet
per
diffidentiam
,
sed
praeter
spem
in
spem
credat
,
Deum
credenti
in
eum
,
qui
suscitat
Iesum
a
mortuis
,
imputaturum
hanc
fidem
ad
iustificationem
,
&
peccata
nor
imputaturum
.
Cassand
.
ibid.
p
:
13.
Such
a
Faith
is
required
,
whereby
a
man
after
the
example
of
Abraham
,
doth
not
doubt
of
the
promise
of
God
,
through
distrust
,
but
aboue
hope
,
belieueth
vnder
hope
,
that
God
will
impute
to
him
,
that
belieueth
in
him
;
who
raised
Iesus
from
the
dead
,
this
Faith
to
his
iustification
,
and
will
not
impute
his
sinnes
to
him
.
An
example
whereof
(
as
he
saith
,
)
we
haue
in
the
cure
of
corporall
diseases
,
which
beareth
an
image
of
the
inward
cure
.
For
there
Christ
required
a
Faith
,
whereby
a
man
did
belieue
that
Christ
was
endued
with
that
power
,
that
he
was
able
to
heale
him
:
and
trusted
,
that
such
was
his
goodnes
,
that
he
would
cure
him
.
Cardinall
Bellarmine
,
after
hee
had
written
very
much
,
to
prooue
that
Faith
is
only
an
assent
to
the
truth
of
things
reuealed
,
and
not
an
assurance
or
speciall
application
of
the
promises
,
doth
at
last
ouerthrowe
all
,
and
yeelde
to
vs
.
For
thus
hee
writeth
of
vs
,
[
30
](A02739-e20160-b)
30
Rectè
dicunt
,
posse
vnunquemque
promissiones
generales
sibi
applicare
per
fidem
.
Nam
quemadmodum
side
catholica
credo
christum
mortuum
esse
pro
omnibus
,
ita
eadem
,
fide
credo
mortuum
esse
prome
qui
sum
vnus
ex
omnibus
.
De
iustif
.
lib.
1.
cap.
11.
Sect:
Denique
quod
dicunt
.
they
say
rightly
,
that
euery
one
may
by
faith
applye
to
himselfe
the
generall
promises
.
For
as
I
doe
belieue
by
the
Catholicke
faith
,
that
Christ
dyed
for
all
:
So
by
the
same
faith
I
doe
belieue
,
that
hee
dyed
for
me
who
am
one
of
them
.
What
need
we
any
better
witnes
,
then
hee
who
before
was
our
greatest
aduersarie
?
Doth
not
this
lay
open
the
nature
of
Iustifying
faith
,
to
bee
the
same
that
wee
teach
?
Is
a
particular
application
of
generall
promises
,
no
more
then
a
bare
assent
to
the
truth
of
things
reuealed
?
By
that
faith
,
whereby
I
beleeue
Christ
dyed
in
generall
for
all
,
doe
I
also
beleeue
,
that
hee
dyed
in
particular
for
me
.
And
yet
shall
wee
say
,
that
a
speciall
faith
is
a
forged
faith
,
that
it
is
against
the
nature
of
faith
,
to
apprehend
and
apply
particularly
to
my selfe
,
the
promises
of
God
and
the
merits
of
Christ
?
Yet
for
all
this
,
the
Cardinall
will
not
graunt
,
that
any
man
is
to
beleeue
the
pardon
of
his
owne
sinnes
in
particular
,
because
the
generall
promises
are
not
[
31
](A02739-e20180-b)
31
De
iustificat
.
lib.
〈◊〉
.
cap.
11.
sine
.
absolute
,
but
conditionall
;
euen
with
the
condition
of
faith
,
as
we
acknowledge
.
And
therefore
demaundeth
,
how
a
man
can
absolutely
beleeue
that
his
sinnes
are
forgiuen
him
,
seeing
he
cannot
learne
by
any
worde
of
God
,
that
hee
hath
such
a
faith
,
as
is
required
for
the
obteyning
of
the
pardon
of
sinnes
:
And
saith
,
that
none
which
beleeue
are
saued
,
vnlesse
they
beleeue
as
they
ought
to
beleeue
.
But
therein
the
Cardinall
doth
not
onely
contradict
himselfe
,
but
likewise
many
of
his
fellowes
,
who
teach
,
that
there
is
but
one
faith
at
all
:
that
the
dead
and
Catholicke
faith
are
all
one
:
as
was
shewed
before
.
If
some
beleeue
as
they
ought
to
beleeue
,
and
some
beleeue
not
as
they
ought
;
haue
they
all
one
and
the
same
faith
?
If
some
so
beleeue
,
as
by
beleeuing
they
shal
bee
saued
;
and
some
so
beleeeue
,
as
by
beleeuing
they
cannot
be
saued
;
shall
wee
say
,
they
haue
all
one
and
the
same
faith
?
Then
may
wee
also
say
,
that
Peter
and
Iudas
had
one
and
the
same
repentance
.
The
Cardinall
here
sheweth
,
that
they
do
indeede
beleeue
[
32
](A02739-e20210-b)
32
Si
reuera
(
sicut
oportet
)
credant
,
hoc
est
si
fide
habeant
,
quae
per
dilectionem
operatur
.
De
iustif.
1.
11.
fine
.
as
they
ought
to
beleeue
,
who
haue
faith
,
which
worketh
by
loue
.
Yet
else-where
he
laboureth
to
prooue
that
[
33
](A02739-e20220-b)
33
De
Iustificat
.
lib.
1.
cap.
15.
a
true
and
Christian
faith
,
which
by
way
of
disposition
,
iustifyeth
the
vngodlie
,
may
be
separated
from
charitie
,
and
from
other
vertues
.
How
repugnant
are
these
things
one
to
another
?
Againe
,
hee
that
beleeueth
,
may
know
that
he
hath
faith
:
orherwise
Paul
would
not
haue
bidden
the
Corinthians
to
[
34
](A02739-e20260-b)
34
2.
Cor.
13.
5.
proue
themselues
whether
they
were
in
the
faith
.
Augustine
sayd
,
[
35
](A02739-e20280-b)
35
Fidem
videt
quisque
in
corde
suo
esse
,
si
credit
:
vel
non
esse
,
si
non
credit
.
De
Trinit.
lib.
13.
c.
1.
Nec
fidem
quisquam
hominum
videt
in
alio
,
sed
vnusquisque
in
semetipso
.
Ibid.
cap.
2.
&
Epist.
112.
cap.
4.
Euery
one
doth
see
faith
to
be
in
his
owne
heart
,
if
he
do
belieue
;
or
not
to
be
,
if
hee
doe
not
beleeue
.
And
that
no
man
can
see
faith
in
another
;
but
euery
one
may
see
it
in
himselfe
.
The
Cardinall
saith
,
They
beleeue
as
they
ought
,
who
haue
faith
working
by
loue
:
yet
may
a
man
easily
know
whether
hee
haue
loue
or
not
.
[
36
](A02739-e20290-b)
36
In
Epist.
Ioh.
tractat.
5.
Therefore
sayd
Augustine
,
Let
a
man
looke
to
his
heart
,
and
see
if
he
haue
charitie
,
and
then
let
him
say
,
I
am
borne
of
God
.
Yea
,
let
not
any
one
aske
another
,
let
euerie
one
returne
to
his
owne
heart
;
if
he
there
finde
brotherly
charitie
,
hee
may
bee
sure
hee
hath
passed
from
death
to
life
.
Would
hee
haue
sayd
thus
,
if
a
man
could
not
haue
knowne
whether
he
had
charitie
or
not
?
Michael
Medina
,
as
Sixtus
[
37
](A02739-e20330-b)
37
Bibliothec
.
sanct.
lib.
6.
amict
.
215.
Senensis
testifyeth
,
in
defending
Ferus
against
Soto
,
saith
;
There
is
no
man
which
doubteth
but
that
wee
may
know
true
loue
and
faith
to
be
in
vs
.
Seeing
then
that
by
charitie
a
man
may
know
(
as
the
Cardinall
teacheth
)
whether
hee
beleeue
as
hee
ought
to
beleeue
:
and
seeing
a
man
may
know
whether
he
haue
charitie
or
not
,
hee
may
also
know
whether
hee
beleeue
as
he
ought
:
and
if
he
beleeue
as
he
ought
,
then
by
the
Cardinals
owne
confession
,
he
may
particularly
apply
to
himselfe
the
generall
promises
,
and
certainely
beleeue
that
his
owne
sinnes
are
pardoned
.
And
to
conclude
this
poynt
,
seeing
this
speciall
faith
hath
such
testimony
,
not
onely
from
the
diuine
Scriptures
,
but
likewise
from
the
ancient
Doctors
of
the
Church
,
and
also
from
the
late
Romish
writers
,
doe
not
condemne
it
as
hereticall
,
but
seeke
earnestly
for
it
,
as
the
speciall
meane
of
your
saluation
.
SECT:
VIII
.
THere
remaineth
another
point
to
be
considered
,
touching
the
persons
that
be
endued
with
a
iustifying
faith
:
I
taught
,
that
it
is
proper
to
the
Elect.
Notwithstanding
,
I
knowe
that
Cardinall
Bellarmine
goeth
about
to
confute
Caluine
,
for
[
1
](A02739-e20440-b)
1
Hom.
17
Augustine
(
as
was
declared
before
)
saith
,
that
the
faith
which
worketh
by
loue
,
onely
the
seruants
of
God
haue
,
only
the
Saints
of
God
,
onely
the
sonnes
of
Abraham
by
faith
,
onely
the
sonnes
of
loue
,
the
sonnes
of
promise
.
Will
any
say
that
the
reprobate
are
the
seruants
and
saints
of
God
,
or
the
beloued
sonnes
of
God
,
or
sons
of
promise
?
If
once
they
were
such
,
they
should
alwaies
continue
such
.
For
as
the
Apostle
teacheth
[
2
](A02739-e20500-b)
2
〈◊〉
.
Ioh.
3.
9.
1.
Ioh.
5.
18.
whosoeuer
is
borne
of
God
,
sinneth
not
:
yea
he
keepeth
himselfe
,
and
the
wicked
toucheth
him
not
.
Is
[
3
](A02739-e20530-b)
3
Num
igitur
Deus
pater
malorum
est
?
Absit
.
Epist.
54.
God
the
father
of
the
wicked
?
said
Augustine
,
God
forbid
.
The
same
father
said
,
that
the
faith
of
the
praedestinate
,
either
doth
not
fayle
at
all
:
or
if
there
be
any
of
them
,
whose
faith
fayleth
,
it
is
repayred
againe
,
before
this
life
be
ended
.
But
as
for
those
that
finally
fall
away
from
faith
,
out
of
doubt
(
saith
he
)
at
that
time
when
they
liued
well
and
godly
,
they
were
not
to
be
reckoned
in
that
number
,
for
they
were
not
seuered
from
that
masse
of
perdition
by
the
prescience
&
predestination
of
God
.
And
therefore
they
were
not
called
according
to
his
purpose
,
and
therefore
not
elected
.
If
therefore
the
elect
haue
such
a
faith
,
as
neuer
shall
fayle
to
the
end
of
their
life
,
and
yet
there
be
some
who
haue
a
faith
that
shall
finally
fayle
,
and
they
be
none
of
the
Elect
,
it
must
needes
follow
,
that
a
stedfast
and
permanent
faith
is
proper
to
the
Elect.
Feras
[
5
](A02739-e20590-b)
5
Fides
vera
est
solorum
praedestinatorum
.
In
Ioh.
17.
6.
taught
that
the
true
faith
belongeth
onely
to
the
predestinate
.
Though
Dominicus
Soto
tooke
vpon
him
to
confute
him
;
yet
Michael
Medina
defended
him
,
and
saith
peremptorily
,
that
only
the
Elect
haue
true
faith
,
that
the
faith
which
reprobates
haue
is
no
true
faith
,
and
concludeth
,
that
this
doctrine
is
no
heresie
,
but
the
sentence
of
Christ
and
his
Apostles
.
Sixtus
Senensis
[
6
](A02739-e20630-b)
6
Biblioth.
sanct.
lib.
6.
annot.
214.
mentioneth
all
this
,
yet
doth
hee
not
speake
one
word
against
Medina
,
but
leaueth
him
vncontrolled
;
thereby
declaring
that
he
approued
his
opinion
.
SECT:
IX
.
LEt
vs
now
proceede
to
other
kindes
of
faith
.
The
first
kinde
of
faith
which
I
said
was
common
both
to
the
Elect
and
reprobate
,
is
a
miraculous
faith
,
which
I
made
to
be
a
distinct
faith
from
the
rest
.
But
the
Rhemists
say
,
[
1
](A02739-e20680-b)
1
Annot.
on
1.
Cor.
12
sect.
3
,
it
is
not
another
in
substance
,
then
the
common
faith
in
Christ
,
but
is
of
another
accidentall
qualitie
onely
,
that
is
of
more
feruour
,
deuotion
,
zeale
,
and
confident
trust
,
specially
for
doing
of
miracles
.
And
Bellarmine
affirmeth
,
that
[
2
](A02739-e20700-b)
2
De
Iustific
.
lib.
1.
cap.
4.
De
sacram
.
baptis
.
lib.
1.
cap.
14.
&
de
Iustific
.
lib.
1.
cap.
11
15.
all
their
Catholikes
hold
that
the
faith
of
miracles
,
and
the
faith
of
promises
are
all
one
.
And
he
saith
,
that
the
faith
of
miracles
is
no
other
thing
then
a
true
Catholike
faith
,
but
excellent
,
and
iustifying
after
his
maner
.
Yet
they
may
easily
be
proued
to
be
seuerall
and
distinct
kindes
of
faith
.
First
,
they
differ
in
their
obiects
and
actes
.
The
one
layeth
hold
of
Gods
promises
&
mercies
in
Christ
,
as
hath
bene
formerly
proued
,
but
this
hath
the
power
of
God
for
the
obiect
,
for
by
it
a
man
beleeueth
,
that
God
by
his
speciall
power
will
enable
him
to
worke
a
miracle
.
And
therefore
Thomas
Aquinas
[
3
](A02739-e20730-b)
3
Fides
per
quam
miracula
fiunt
nititur
om
upotentiae
Dei
.
In
1.
Cor.
12
lect.
2.
Apertissime
videmus
sidem
miraculorum
respicere
tanquam
obiectum
omnipotentiam
&
diuinitatem
filij
Dei
.
Bellar.
de
Iustificat
.
lib.
1.
cap.
8.
saith
,
that
the
faith
,
by
which
miracles
are
wrought
,
doeth
rest
and
stay
it selfe
on
the
omnipotencie
of
God
.
The
one
resteth
on
Gods
promises
and
mercies
,
for
the
pardon
of
our
sinnes
,
and
the
saluation
of
our
soules
.
The
other
relyeth
on
Gods
power
,
in
regard
whereof
,
a
man
is
assured
that
God
will
enable
him
to
doe
some
great
and
supernaturall
worke
,
to
ratify
the
truth
of
the
Gospell
,
and
to
confirme
the
f●ith
of
others
.
Can
these
bee
one
and
the
same
habite
?
Can
the
one
bee
a
degree
of
the
other
,
seeing
they
differ
so
much
one
from
another
in
their
nature
,
in
their
obiects
,
and
in
their
actes
?
Againe
,
a
iustifying
faith
is
an
ordinary
grace
bestowed
on
men
in
all
ages
:
for
there
alwaies
were
,
now
are
,
adn
alwayes
shal
be
some
endued
with
it
.
The
Church
alwaies
hath
beene
,
and
euer
shal
continue
,
to
the
end
of
the
world
.
And
it
consisteth
of
a
number
of
true
beleeuers
.
But
the
Faith
of
Miracles
is
an
extraordinary
gift
,
bestowed
on
some
men
,
at
some
certayne
time
.
And
To
another
(
saith
he
)
is
giuen
faith
by
the
same
spirit
:
meaning
not
the
common
faith
,
but
that
whereof
he
speaketh
afterward
,
If
I
had
all
saith
,
so
as
I
could
remooue
mountaines
:
as
Theodoret
and
[
4
](A02739-e20810-b)
4
See
Bellarm.
de
bonis
operib
.
in
particul
lib.
1.
cap.
9.
sect.
hinc
legimus
.
others
doe
expound
the
place
.
And
the
Apostle
maketh
it
not
onely
an
extraordinary
,
but
likewise
a
seuerall
and
distinct
grace
,
as
well
as
any
of
those
which
there
hee
mentioneth
.
Many
writers
teach
[
5
](A02739-e20820-b)
5
Gregor.
homil.
29.
Beda
in
Marc.
16.
Bernard
.
in
Ascens
dom.
serm.
1.
Hugo
card
.
in
Mar
16.
Ferus
in
Math.
8.
that
this
gift
was
needfull
at
the
first
preaching
of
the
Gospell
,
and
the
first
planting
of
the
Church
,
but
not
afterward
.
Euen
as
at
the
first
setting
and
planting
of
a
tree
,
watering
is
needfull
,
but
not
afterward
when
it
hath
taken
deepe
rooting
.
Now
,
can
an
extraordinary
gift
be
the
same
with
a
common
and
ordinary
?
Can
an
extraordinary
gift
,
long
agoe
ceased
,
be
a
degree
of
an
ordinary
gift
,
still
continuing
in
the
Church
?
Moreouer
,
theyr
difference
may
bee
seene
,
in
respect
of
the
persons
who
receiue
them
.
The
Iustifying
faith
is
proper
onely
to
the
elect
,
and
to
the
Saintes
of
God
,
as
before
hath
bene
proued
.
Yet
they
may
want
this
miraculous
faith
.
A
man
may
bee
in
state
of
grace
,
and
yet
want
it
.
As
appeareth
by
the
examples
of
Gods
Saintes
in
all
ages
,
who
were
iustified
by
faith
,
and
yet
were
not
able
to
worke
miracles
.
But
wicked
men
may
haue
it
.
Those
had
it
,
who
by
Christs
Name
did
cast
out
Diuels
,
and
worke
great
workes
,
and
yet
shall
heare
him
professe
to
them
,
Depart
from
me
,
ye
workers
of
iniquitie
.
Augustine
confesseth
,
that
[
6
](A02739-e20900-b)
6
Cont.
liter
.
petilian
.
lib.
2.
cap.
55.
the
schismaticall
Donatists
had
it
,
as
well
as
the
Orthodoxall
Christians
.
Popish
writers
teach
,
that
[
7
](A02739-e20930-b)
7
Tho.
Aquin.
2.
2.
qu.
178.
art.
2.
wicked
men
be
sometimes
indued
with
it
.
Ill
liuers
,
[
8
](A02739-e20940-b)
8
Rhem.
annot.
in
1.
Cor.
12.
8.
Sect.
1.
which
haue
not
other
graces
of
God
,
whereby
their
persons
should
be
gratefull
,
iust
,
and
holie
in
Gods
sight
.
Yea
,
[
9
](A02739-e20950-b)
9
Coster
.
enchirid
.
cap.
4.
a
man
that
is
out
of
the
state
of
grace
.
Yea
,
a
[
10
](A02739-e20970-b)
10
Tha.
Aq.
in
1.
Cor.
12.
lect.
2.
Pigh.
controu.
2.
de
side
.
Bellarm.
de
iustif
.
li.
1.
cap.
15.
man
that
is
destitute
of
Charitie
.
Now
how
can
that
be
the
highest
degree
of
a
iustifying
faith
,
which
wicked
men
sometime
haue
,
and
which
godly
men
often
want
?
If
it
be
the
highest
degree
of
a
iustifying
faith
,
then
none
could
haue
it
,
but
they
must
haue
a
iustifying
faith
.
Though
some
might
bee
iustified
without
it
,
yet
none
could
haue
it
,
but
they
must
needes
be
iustified
.
Bernard
put
a
manifest
difference
betwixt
them
,
saying
,
[
11
](A02739-e21000-b)
11
Parui
sermon
.
serm.
1.
There
is
one
faith
of
precepts
,
and
another
faith
of
miracles
;
that
is
,
qua
credimus
in
Deum
,
qua
credimus
Deum
:
By
the
faith
of
precepts
,
we
belieue
in
God
:
Credere
autem
in
Deum
:
But
to
belieue
in
God
,
is
to
trust
in
him
,
and
to
loue
him
.
By
the
Faith
of
Myracles
,
Credimus
Deum
,
quia
talia
potest
,
&
omnia
potest
.
Wee
belieue
that
God
can
doe
such
things
,
and
can
doe
all
things
.
Theophylact.
distinguisheth
them
Mar.
10.
52.
Thy
Faith
hath
made
thee
whole
.
Another
is
the
gift
of
God
,
by
which
miracles
are
wrought
:
as
that
,
If
you
haue
faith
as
a
graine
of
mustard-seede
,
and
say
to
this
Mountaine
,
&c.
Stella
likewise
distinguisheth
this
,
Plucke
thy selfe
vp
by
the
roots
,
&
plant
thy selfe
in
the
Sea
:
to
be
vnderstood
of
faith
,
a
Theologicall
vertue
;
to
belieue
all
things
written
;
but
to
be
that
Confidence
,
whereby
they
were
assured
to
obtaine
what
they
asked
,
though
it
were
the
remoouing
of
a
Mountaine
.
Maldonatus
saith
,
of
that
Faith
commended
by
Christ
,
to
his
Apostles
,
for
the
remouing
of
mountains
,
Math.
17.
20.
That
Chrysostome
and
Euthymius
,
vnderstand
the
faith
of
myracles
,
not
that
faith
whereby
we
are
Christians
.
Ian●●nius
vpon
the
same
words
,
doth
in
his
owne
name
expound
it
of
the
same
faith
,
and
distinguisheth
it
from
the
other
faith
,
saying
;
Faith
is
here
taken
,
not
for
that
vertue
whereby
wee
are
called
belieuers
,
as
it
is
taken
of
Paul
,
when
hee
saith
,
there
are
three
vertues
,
Faith
,
Hope
,
Charitie
:
which
faith
all
Christians
haue
,
and
then
the
Apostles
had
.
But
it
is
taken
for
the
faith
of
miracles
,
which
Paul
putteth
,
1.
Cor.
12.
among
the
diuision
of
Graces
,
which
the
holy
Ghost
imparteth
to
diuers
men
,
diuersly
,
euen
as
he
will
.
And
this
kinde
of
faith
,
is
no
hing
else
but
a
Confidence
of
obtaining
or
working
mirac●es
,
when
it
is
needfull
or
profitable
,
by
calling
vpon
the
Name
of
God
.
Caietane
doth
put
as
great
difference
betwixt
them
,
writing
vpon
those
words
,
1.
Cor.
12.
Alteri
fides
in
eodem
spiritu
;
saith
thus
.
There
is
no
speech
heere
concerning
the
faith
of
things
to
be
belieued
,
but
concerning
the
faith
of
thinges
to
be
done
.
For
that
is
common
to
all
Christians
,
but
this
agreeth
onely
to
some
certaine
persons
.
Pighius
also
writeth
,
that
the
faith
which
is
Fiducia
,
an
Assurance
or
Confidence
,
is
in
the
whole
kinde
diuerse
from
that
Catholike
faith
where
vnto
the
power
of
miracles
was
adioyned
.
For
the
one
doth
properly
respect
the
truth
of
God
for
the
obiect
:
the
other
respecteth
the
goodnes
of
God
,
as
made
ours
,
after
a
manner
by
mutuall
loue
.
That
goeth
before
the
loue
of
God
,
and
is
separable
from
it
:
so
as
the
Apostle
affirmed
,
that
he
might
haue
all
faith
of
that
kinde
,
though
hee
had
not
loue
.
But
this
doth
follow
loue
,
and
is
a
bud
of
it
.
That
may
be
euen
in
the
workers
of
iniquitie
,
who
at
the
day
of
iudgement
,
shall
heare
Christ
say
to
them
,
I
neuer
knew
you
.
But
this
belongeth
onely
to
iust
and
holymen
,
who
haue
already
sanctified
or
Dedicated
their
soules
to
God
,
through
the
obedience
of
Charitie
.
So
many
wayes
doth
hee
distinguish
them
,
and
so
farre
was
he
from
making
them
one
and
the
same
kinde
of
faith
,
or
making
the
one
to
be
a
degree
of
the
other
.
Consider
then
I
pray
you
,
how
the
Rhemistes
and
Bellarmine
,
are
singular
in
this
their
conforming
of
a
miraculous
faith
,
with
a
iustifying
faith
:
hauing
not
only
the
scriptures
,
but
also
all
sorts
of
writers
gainsaying
them
.
And
therefore
it
may
well
be
supposed
,
that
rather
a
desire
to
contradict
vs
,
then
any
consent
of
theyr
owne
Church
,
or
any
sound
reason
to
warrant
them
,
hath
moued
them
to
make
that
confusion
of
two
distinct
gifts
.
And
will
you
giue
credite
to
such
spitefull
and
partiall
writers
?
SECT:
X.
Of
Hystoricall
Faith
.
THe
first
kind
of
ordinary
faith
,
which
is
common
both
to
the
Elect
and
reprobate
,
I
called
an
historicall
,
or
dogmaticall
faith
:
yet
I
knowe
there
be
many
,
who
neither
can
abide
the
name
and
tytle
of
historicall
faith
,
nor
yet
will
acknowledge
any
difference
betwixt
the
thing
signified
thereby
,
and
a
iustifying
faith
,
but
make
them
both
one
.
Touching
the
name
,
Gregory
Martine
[
1
](A02739-e21510-b)
1
Discouer
.
of
corrupt
.
translat
.
cap.
12.
said
,
that
historicall
and
speciall
faith
are
hereticall
tearmes
,
newly
deuised
.
Cardinall
Bellarmine
saith
,
that
[
2
](A02739-e21530-b)
2
De
iustific
.
lib.
1.
cap.
4.
Catholikes
do
not
vse
the
name
of
historicall
faith
,
least
they
should
seeme
to
thinke
that
the
deedes
of
the
Saints
,
which
are
recorded
in
scripture
,
are
not
beleeued
,
but
for
the
authoritie
of
the
historie
writers
.
And
that
there
is
[
3
](A02739-e21540-b)
3
De
Rom.
pontif
.
lib.
3.
cap.
21.
but
one
faith
,
which
is
neither
to
be
called
historicall
,
nor
miraculous
,
but
a
Catholike
faith
.
Yet
the
thing
feared
by
the
Cardinall
,
to
arise
vppon
the
vse
of
the
Name
,
is
but
a
vaine
pretence
.
If
he
and
his
fellowes
had
feared
the
like
daunger
in
the
vse
of
other
Names
,
they
would
neuer
haue
allowed
the
name
of
Transubstantiation
:
lest
any
should
thinke
that
they
holde
a
reall
Conuersion
of
the
substance
of
the
Bread
and
Wine
,
into
the
substance
of
Christs
bodie
;
for
so
much
doth
the
proper
signification
of
the
word
import
;
when
as
the
name
of
hystoricall
faith
importeth
no
such
thing
as
he
feareth
.
The
onely
reason
why
hee
and
his
fellowes
contemne
the
tytle
is
,
because
we
sometime
vse
it
.
Such
is
their
hatred
to
vs
,
that
they
are
vnwilling
to
vse
anie
Terme
of
ours
,
though
it
bee
neuer
so
fitting
and
proper
.
But
first
,
let
them
knowe
,
that
we
may
lawfully
vse
terms
and
tytles
to
expresse
our
meaning
:
if
the
thing
meant
thereby
,
may
be
prooued
by
the
Scripture
,
though
the
Terme
it selfe
bee
not
expressely
found
in
the
Scripture
.
The
ancient
Fathers
gaue
to
CHRIST
the
name
and
Tytle
of
omousios
,
consubstantiall
,
to
expresse
the
equalitie
of
his
Godhead
with
the
Father
.
The
Arians
misliked
it
,
because
they
found
it
not
in
the
Scriptures
.
Yet
the
Fathers
,
[
4
](A02739-e21590-b)
4
Etsi
fortasse
nomen
ipsum
non
inueniretur
,
res
tamen
ipsa
inneniretur
.
August
.
ad
pascent
.
epist
1
4.
Has
voces
,
tame●si
in
scripturis
non
reperiantur
,
habere
tamen
eas
eam
sente●tiam
,
quam
scripturae
volunt
,
&c.
Athanas
lib.
●…uod
Nicen
.
synodus
congruis
verbis
exposuerit
Et
cyrill
.
de
Trinit.
〈◊〉
1.
p●ulo
post
initium
Fulg●nt
.
obiect
.
Arianar
.
discuss
.
obiect
.
7
pag.
192.
one
after
another
defended
it
,
and
vsed
it
still
,
because
,
though
the
Name
it selfe
were
not
there
,
yet
the
thing
signified
thereby
,
was
found
there
.
Euen
as
the
Arians
themselues
gaue
to
the
Father
the
tytles
of
Unbegotten
,
Incomprehensible
,
Incircumscriptible
,
Incorporall
,
and
such
like
:
which
words
were
not
found
in
the
Scripture
:
yet
were
the
things
meant
thereby
.
The
Cardinall
relateth
this
at
large
[
5
](A02739-e21620-b)
5
De
christo
lib.
2.
c.
7.
with
many
testimonies
.
And
acknowledgeth
,
that
in
expressing
the
mysterie
of
the
Trinitie
,
[
6
](A02739-e21630-b)
6
De
christo
.
lib.
2.
c.
2.
they
vse
many
names
and
words
,
which
although
they
be
not
found
in
scripture
,
yet
their
seedes
and
equiualents
are
there
found
.
And
the
Rhemists
graunt
[
7
](A02739-e21640-b)
7
Annot.
in
1.
Tim.
6.
20.
Sect.
4.
that
wee
may
not
measure
the
newnesse
or
oldenesse
of
wordes
,
and
tearmes
of
speaking
in
Religion
,
by
holy
Scriptures
onely
:
as
though
all
those
,
or
onely
those
,
were
newe
and
to
be
reiected
,
that
are
not
expresly
found
in
holie
Writte
;
but
we
must
esteeme
them
by
the
agreeablenesse
,
or
disagreeablenesse
,
they
haue
to
the
true
sense
of
Scripture
.
Now
wee
meane
nothing
by
this
Hystoricall
Faith
,
but
that
firme
assent
which
men
doe
giue
to
the
thinges
written
in
Scripture
;
Not
onely
to
the
hystories
of
Acts
done
,
but
likewise
to
all
doctrines
of
faith
,
&
manners
there
taught
.
And
therefore
we
also
call
it
a
Dogmaticall
Faith
:
a
faith
whereby
wee
beleeue
all
the
Doctrines
of
the
Scriptures
to
bee
true
.
By
which
tytle
the
Cardinall
confesseth
,
[
8
](A02739-e21680-b)
8
Bellarm.
de
iustificat
:
lib:
1.
cap
:
4.
sect:
quanquam
.
Cyrill
and
Chrysostome
haue
called
this
faith
.
And
hee
himselfe
,
[
9
](A02739-e21710-b)
9
Bellarm:
de
iustif
:
li.
1.
cap
:
11
sect:
per
vocabul
.
calleth
that
a
Dogmaticall
Faith
,
which
(
hee
saith
)
wee
call
an
Hystoricall
Faith
.
And
the
faith
which
we
meane
,
by
the
Hystoricall
Faith
,
wee
prooue
out
of
Scriptures
,
as
may
be
seene
in
my
former
Sermons
.
Yea
,
the
Papists
will
not
deny
,
but
that
there
is
such
a
faith
taught
in
the
Scriptures
.
Yea
,
this
is
the
onely
faith
which
they
require
.
Yea
Bellarmine
,
though
he
scarce
dare
vse
the
name
,
yet
he
acknowledgeth
,
[
10
](A02739-e21760-b)
10
Si
tamen
hoc
nomine
(
nempe
fide
historica
)
appellare
fas
est
,
assensum
quem
a●hibemus
narrationi
rerum
praeteritarum
,
non
ob
hominum
,
sed
ob
Dei
ipsius
,
qui
ea
reuelauit
,
authoritatem
.
De
iustif
.
lib.
1.
cap.
5.
that
by
our
Historicall
faith
,
wee
meane
that
faith
,
which
they
call
,
An
assent
which
they
giue
to
the
narration
of
things
past
,
not
for
the
authoritie
of
men
,
but
of
God
himselfe
,
who
hath
reuealed
them
.
And
that
faith
he
proueth
by
Scripture
.
If
then
they
agree
with
vs
about
the
thing
,
why
doe
they
wrangle
with
vs
about
the
name
?
It
is
a
folish
thing
saith
[
11
](A02739-e21780-b)
11
Stultum
est
,
cum
de
re
constet
,
litigare
de
nomine
.
De
eucharist
.
lib.
3.
cap.
23.
Bellarmine
,
to
striue
about
the
name
,
when
men
are
agreed
of
the
thing
.
Moreouer
,
not
onely
the
[
12
](A02739-e21810-b)
12
August
.
de
vtilit
.
cred
.
c.
3.
De
genes.
ad
liter
.
cap.
2.
Hieronim
.
Eucher
.
apud
.
Sixt.
Senens
.
biblioth
.
lib.
3.
p.
133.
old
Doctors
of
the
Church
,
but
likewise
the
Romish
[
13
](A02739-e21820-b)
13
Sixt.
Senens
.
ibid.
Durand
.
rational
.
lib.
1.
c.
1.
Bellarm.
de
verbo
Dei
.
lib.
3.
cap.
3.
writers
doe
teach
,
that
there
is
an
historical
sense
of
the
Scriptures
,
and
that
both
simple
and
figuratiue
,
proper
and
metophoricall
:
yea
,
and
that
this
sense
is
especially
to
be
beleeued
,
and
[
14
](A02739-e21830-b)
14
Sixt.
Senens
.
ibid.
Bellarm.
de
verbo
Dei
.
lib.
3.
cap.
3.
Widdringt
.
apolog.
pro.
iure
principium
.
p.
259.
that
no
arguments
are
of
any
force
,
but
those
that
be
drawn
from
that
sense
.
Now
may
not
wee
well
call
that
an
historicall
faith
,
whereby
wee
beleeue
all
things
to
be
true
,
which
are
taught
and
proued
out
of
the
word
,
according
to
that
historicall
sense
?
And
indeede
,
the
Papists
haue
no
more
reason
to
mislike
the
tytle
of
an
historicall
faith
,
then
to
mislike
the
tytle
of
an
historicall
sense
:
but
that
the
one
is
vsed
by
vs
,
the
other
is
often
vsed
by
themselues
.
They
themselues
haue
inuented
strange
names
and
tytles
,
which
they
giue
to
faith
:
as
to
call
one
,
Faith
vnformed
,
an
other
formed
:
one
Implicitie
,
an
other
Explicite
,
when
as
they
can
prooue
neither
the
names
,
nor
the
things
signified
thereby
out
of
the
scriptures
.
Why
then
wil
they
blame
vs
for
vsing
a
tytle
,
the
meaning
whereof
,
by
their
owne
confession
,
is
warranted
in
the
Scripture
?
Yet
was
not
this
Tytle
first
inuented
by
xs
:
[
15
](A02739-e21890-b)
15
Distinguamus
ergò
quam
Fidem
debeamus
Hystoriae
,
quam
fidem
debeamus
intelligentiae
,
&c.
Quaesit
stabilis
,
fides
siue
historica
&
temporalis
,
siue
spiritalis
&
aeterna
.
De
vera
Relig:
cap
:
50.
Augustine
did
long
agoe
vse
the
name
,
and
distinguished
it
from
other
kinds
of
faith
;
saying
,
Let
vs
distinguish
what
faith
we
owe
to
the
Historie
(
or
Hystoricall
sense
)
what
faith
we
owe
to
the
vnderstanding
(
or
mysticall
sense
:
)
and
which
is
a
stedfast
Faith
;
whether
Hystoricall
and
Temporall
,
or
spirituall
,
and
Eternall
.
Ferus
,
a
learned
preaching
Fryer
,
vseth
the
Tytle
,
and
maketh
this
faith
to
be
the
same
,
with
th
popish
vnformed
faith
:
for
,
writing
of
the
Centurions
faith
,
hee
saith
:
[
16
](A02739-e21920-b)
16
Non
hic
loquitur
de
historica
,
aut
informi
fide
,
sed
de
fiducia
misericordiae
,
&c.
Comment:
in
Ioh:
8.
This
is
not
spoken
of
an
Hystoricall
,
or
vnformed
faith
,
but
of
a
Confidence
of
mercie
to
bee
shewed
thorough
Christ
.
SECT.
XI
.
AS
there
is
some
Difference
betwixt
vs
&
our
aduersaries
,
touching
the
name
,
so
is
there
greater
difference
betwixt
vs
,
touching
the
thing
.
Namely
,
whether
this
hystoricall
and
dogmaticall
faith
be
the
selfe
same
with
Iustifying
faith
,
or
whether
it
be
a
distinct
kind
of
it selfe
,
differing
from
a
iustifying
faith
.
Many
of
our
aduersaries
make
them
both
one
.
The
[
1
](A02739-e21970-b)
1
Annot.
in
Rom.
4.
24.
Sect:
9.
Rhemists
say
,
that
the
Faith
which
was
reputed
for
Iustice
to
Abraham
,
was
his
beliefe
of
an
Article
reuealed
vnto
him
by
God
,
that
is
to
say
,
his
assent
and
credite
giuen
to
Gods
speeches
.
And
that
iustice
shall
be
reputed
to
vs
,
by
belieuing
the
art●cles
of
Christs
death
and
Resurrection
;
&
not
by
any
speciall
faith
.
And
that
the
Catholicke
Faith
,
is
that
,
wherewith
we
belieue
the
articles
of
the
Faith
,
which
onely
iustifieth
And
Bellarmine
alleadgeth
much
,
to
proue
[
2
](A02739-e22040-b)
2
De
iustifi●
lib
1.
cap.
6.
7.
8.
9.
that
faith
which
iustifieth
,
is
neither
Fiducia
,
nor
Notia
,
but
onely
an
assent
to
the
truth
of
those
things
which
God
hath
reuealed
.
And
in
very
truth
the
Papists
must
hold
,
that
either
this
faith
iustifieth
,
or
none
at
all
:
because
they
teach
no
better
ordinary
faith
then
this
,
as
appeareth
by
their
treatises
of
faith
.
But
it
may
euidently
appeare
that
this
is
not
the
faith
which
iustifieth
vs
.
There
is
another
faith
aboue
this
,
and
farre
more
excellent
then
this
,
and
much
differing
from
this
,
which
doth
iustifie
vs
alone
,
&
none
other
but
it
.
I
will
declare
the
difference
betwixt
them
,
that
so
you
may
perceiue
that
they
bee
not
one
and
the
same
.
1.
First
,
they
differ
in
their
nature
.
2.
They
differ
in
their
essentiall
degrees
,
and
therefore
cannot
be
the
same
faith
in
specie
.
I
knowe
that
magis
&
minus
non
diuersificant
speciem
,
more
and
lesse
doe
not
alter
the
kinde
,
as
the
Logicians
speake
.
Yet
the
want
of
the
true
vnderstanding
of
that
Axiome
,
and
of
applying
it
aright
to
the
matter
in
question
,
hath
caused
some
papists
to
erre
in
coufounding
different
kindes
of
faith
.
It
is
true
in
accidentall
,
but
not
in
substantiall
and
essentiall
degrees
,
for
there
be
degrees
of
both
sortes
.
There
be
accidentall
degrees
,
as
degrees
of
quantitie
,
&
quantitatis
continuae
&
quantitatis
discretae
.
A
great
horse
is
of
the
same
kind
with
a
litle
horse
.
And
the
greatest
number
of
the
same
species
,
with
the
least
.
There
be
also
substantiall
and
essentiall
degrees
,
as
appeareth
in
the
faculties
of
the
soule
.
The
sensitiue
facultie
is
a
degree
aboue
the
vegetatiue
,
and
the
reasonable
facultie
,
another
degree
aboue
the
vnsensitiue
.
These
being
substantiall
and
essentiall
Degrees
,
doe
alrer
the
kinde
,
though
not
in
the
same
indiuiduo
,
yet
in
diuers
.
So
as
that
creature
which
hath
an
higher
degree
,
is
of
an
other
kinde
then
that
which
hath
a
lower
degree
.
Faith
hath
the
like
degrees
.
Some
be
accidentall
,
and
respect
the
quantitie
of
Faith
.
So
there
is
[
4
](A02739-e22250-b)
4
Math.
6.
30.
2.
26.
14.
31.
Eligopistia
,
a
little
faith
,
or
weake
assurance
.
And
[
5
](A02739-e22270-b)
5
Heb.
10.
22.
Rom.
4.
20.
Plerephoria
tes
pisteos
,
a
full
assurance
,
and
strong
faith
.
And
so
faith
is
saide
to
be
lesser
and
greater
,
[
6
](A02739-e22290-b)
6
Extensiue
,
quando
plura
credibilia
cognoscuntur
&
●reduntur
explicitè
.
Intensiuè
,
quando
credibilia
clarius
,
cog
nos●untur
,
&
firmius
seruentiusque
tenentur
.
Lyra
in
Luc.
17.
5.
both
extensiuely
,
when
more
credible
things
are
knowne
and
belieued
expressely
,
as
may
be
seene
in
belieuers
,
who
know
much
.
And
intensiuely
,
when
credible
things
are
more
clerely
knowne
,
and
more
firm●ly
and
feruently
held
.
There
be
also
substantiall
and
essentiall
degrees
of
faith
,
which
respect
the
substance
and
forme
,
the
nature
,
and
naturall
propert●es
of
it
.
When
one
b●lieueth
all
that
another
doth
,
and
also
more
,
and
that
in
an
other
manner
and
forme
.
So
he
that
hath
a
iustifying
faith
,
belieueth
all
things
that
hee
belieueth
,
who
hath
an
historicall
or
dogmaticall
Faith
:
and
that
in
the
same
manner
.
Yet
doth
hee
belieue
more
also
,
and
after
an
other
manner
.
Hee
doth
not
only
belieue
that
all
things
written
in
the
Scriptures
be
true
,
but
likewise
belieueth
,
that
God
will
performe
his
generall
Promises
,
in
particular
towards
him
,
for
the
pardon
of
his
sinne
,
and
the
saluation
of
his
soule
.
The
one
of
these
is
,
Credere
Deo
;
to
giue
credite
to
God
:
the
other
is
,
Credere
in
Deum
:
to
belieue
in
God
.
Augustine
thus
said
of
them
,
[
7
](A02739-e22350-b)
7
Sicreditis
in
eum
,
creditis
ei
.
Non
autem
continuò
,
qui
credit
ei
,
credit
in
eum
.
Nam
&
demones
credebant
ei
non
credebant
in
eum
.
In
Ioh:
7.
Tract
:
29.
If
yee
belieue
in
him
,
yee
giue
credite
to
him
.
But
not
alwayes
he
that
giueth
credit
vnto
him
,
belieueth
in
him
.
For
the
Diuels
giue
credite
to
him
,
yet
did
not
belieue
in
him
.
Yea
al
papists
do
freely
acknowledge
a
substantial
difference
betwixt
these
two
,
in
the
very
forme
&
manner
of
belieuing
.
And
therfore
some
doe
make
of
them
,
2.
seuerall
kindes
of
faith
,
as
before
I
proued
.
Others
say
,
that
there
is
no
such
Degree
aboue
dogmatical
faith
:
which
before
I
confuted
:
And
which
heere
,
by
the
testimony
of
Augustine
,
is
conuinced
.
3.
They
differ
in
their
obiects
,
for
the
one
respecteth
the
truth
of
God
,
shewed
in
things
reuealed
:
the
other
respecteth
the
mercy
and
goodnes
of
God
in
Christ
,
offered
to
penitent
sinners
.
Bernardinus
de
Senis
,
[
8
](A02739-e22400-b)
8
Exparte
eius
quod
creditur
,
hoc
est
rei
creditae
accipitur
differentia
hoc
modo
.
Nam
Deus
credulitate
fidei
tribus
modis
accipitur
,
primo
vt
veritas
,
2.
vt
potestas
,
3.
vt
bonitas
.
Secundum
primum
modum
credere
Deo
.
s●per
comparationem
adveritatem
,
hoc
est
,
vera
esse
quae
dicit
2.
modo
credere
Deum
,
&c.
De
euangel.
atern
.
serm
6.
art.
3.
cap.
2.
fine
.
out
of
Alexander
Halensis
,
saith
,
that
credere
Deo
,
hath
the
truth
of
God
for
his
obiect
:
and
so
we
beleeue
him
,
because
we
thinke
those
things
to
be
true
which
he
speaketh
:
but
credere
Deum
,
respecteth
his
power
,
as
he
is
omnipotent
,
and
the
Creator
:
but
credere
in
Deum
,
hath
respect
to
his
goodnes
,
wherevnto
we
come
through
loue
.
Pighius
naming
but
two
of
these
three
,
(
for
he
ioyneth
two
of
them
together
)
saith
,
[
9
](A02739-e22460-b)
9
Illa
Dei
veritatem
proprie
pro
obiecto
respicit
,
haec
dei
bonitatem
magis
,
vt
tam
per
mutuum
amorem
quodam
modo
nostra
facta
est
.
Controu.
2.
the
one
doth
properly
respect
the
truth
of
God
for
an
obiect
:
the
other
doth
rather
respect
the
goodnes
of
God
,
as
it
is
after
a
sort
through
naturall
loue
now
made
And
we
heard
before
[
11
](A02739-e22510-b)
11
Concord
.
Euangel.
cap.
32.
fiduciam
ex
illius
bonitat●
conceptam
.
out
of
Iansenius
,
that
the
faith
by
which
men
are
saued
&
obtaine
their
requests
,
doth
not
onely
comprehend
a
firme
assent
in
things
to
be
beleeued
,
but
likewise
an
assurance
conceiued
and
arising
from
his
goodnes
.
Can
these
be
one
and
the
same
habite
,
who
differ
so
much
in
their
speciall
and
proper
obiects
?
4.
They
differ
in
their
proper
and
immediate
effects
.
For
first
the
one
iustifieth
,
the
other
doth
not
iustifie
.
That
there
is
a
faith
which
iustifieth
,
Paul
teacheth
at
large
,
and
in
many
places
.
[
12
](A02739-e22550-b)
12
Rom.
3.
28.
We
conclude
(
saith
he
)
●hat
a
man
is
iustified
by
faith
,
without
the
workes
of
the
law
.
[
13
](A02739-e22560-b)
13
Rom.
4.
5.
And
to
him
that
worketh
not
,
but
beleeueth
in
him
that
iustifieth
the
vngodly
,
his
faith
is
counted
for
righteousnes
.
And
[
14
](A02739-e22570-b)
14
Gal:
2.
16.
know
that
a
man
is
not
iustifyed
by
the
workes
of
the
lawe
,
but
by
the
faith
of
Iesus
Christ
.
I
need
not
proue
this
,
seeing
the
papists
confesse
[
15
](A02739-e22580-b)
15
Concil:
Trident
:
sess:
6.
cap
:
8.
Bellarm:
de
grat
:
&
liber
:
arbitr:
lib:
〈◊〉
.
cap
:
6.
De
Iustific
.
lib:
1.
with
vs
,
that
there
is
a
Faith
which
iustifieth
,
though
they
contend
with
vs
,
about
the
maner
how
it
iustifieth
.
That
there
is
a
Faith
that
iustifieth
not
the
Apostle
Iames
teacheth
;
Namely
,
[
16
](A02739-e22610-b)
16
Iam.
2.
17.
20.
&c.
a
dead
Faith
:
a
faith
without
works
,
such
a
faith
as
the
diuels
haue
.
Augustine
teacheth
vs
,
which
is
the
Faith
which
iustifieth
;
Namely
,
the
faith
qua
credimus
in
Deum
,
whereby
we
belieue
in
God
:
and
which
is
the
Faith
which
iustifieth
not
;
namely
,
Fides
quacredimus
Deo
:
wherby
we
giue
credit
to
God
:
when
he
saith
,
[
17
](A02739-e22660-b)
17
Credimus
apostolo
,
sed
non
credimus
in
Apostolum
,
non
enim
aposto●us
iustificat
impium
,
credenti
autem
in
〈◊〉
qui
in
eum
qui
iustificat
impium
deputatur
Fides
eius
ad
Iustitiam
.
In
Ioh:
12.
Tract
:
54.
we
belieue
the
Apostle
,
but
wee
belieue
not
in
the
Apostle
:
because
the
Apostle
doth
not
iustifie
the
vngodly
;
but
vnto
him
that
belieueth
in
him
who
iustifieth
the
vngodly
,
his
faith
shall
be
reputed
for
Righteousnesse
.
As
if
Credere
Deo
,
which
is
an
historicall
and
dogmaticall
faith
,
were
not
sufficient
to
●…stifie
vs
,
but
credere
Deum
,
which
is
to
haue
a
special
confidence
in
God
,
as
before
was
declared
.
Not
only
[
18
](A02739-e22700-b)
18
In
Ioh.
7.
tract
.
●9
.
Augustine
,
but
likewise
[
19
](A02739-e22720-b)
19
De
sanct.
Andr.
serm.
3.
Bernard
,
and
the
[
20
](A02739-e22740-b)
20
Lumb
.
sent.
lib.
3.
dist.
23.
d.
M:
of
sentences
,
doe
teach
,
that
the
diuels
credunt
Deo
,
doe
belieue
all
things
to
be
true
which
God
hath
reuealed
,
which
is
a
right
historical
faith
.
And
yet
I
hope
the
Papists
will
not
say
,
that
the
diuels
are
iustified
For
then
might
they
holde
with
Origen
,
that
they
shall
be
saued
.
[
21
](A02739-e22790-b)
21
Per
hanc
fidem
iustificatur
impius
,
vt
deinde
ipsa
sides
in●ipiat
per
delectionem
operari
.
Sentent
lib.
3.
dist.
23.
d.
Lumbard
hauing
shewed
the
difference
betwixt
these
three
,
Credere
Deo
,
credere
Deum
,
and
credere
in
Deum
:
doth
say
of
the
last
By
this
faith
the
vngodly
is
iustified
,
that
afterward
,
Faith
it selfe
may
beginne
to
worke
by
loue
.
Because
a
man
is
iustified
by
it
,
and
not
by
eyther
of
the
other
two
,
and
because
it
doth
worke
by
loue
,
not
before
it
iustifie
,
but
rather
begins
to
worke
by
loue
,
when
it
hath
iustified
.
And
therefore
doth
not
iustifie
by
vertue
of
charitie
,
whereby
it
worketh
.
Are
you
then
so
simple
to
belieue
,
that
the
Faith
which
iustifieth
,
and
the
faith
which
iustifieth
not
,
are
all
one
?
That
two
men
,
hauing
one
and
the
same
Faith
,
the
one
of
them
should
bee
iustified
by
his
Faith
,
and
the
other
should
not
be
iustified
by
his
?
If
they
bee
one
(
and
the
same
Faith
)
whence
comes
this
great
difference
in
theyr
proper
,
and
immediate
effects
?
But
the
other
faith
is
without
good
workes
,
[
22
](A02739-e22850-b)
22
Iam:
2.
17.
20.
as
Saint
Iames
teacheth
;
and
this
is
called
by
him
,
a
dead
faith
:
The
Councell
of
Trent
[
*
](A02739-e22890-b)
*
Uerissimè
dicitur
Fidem
sine
operibus
mortuam
,
&
etiosam
esse
.
Sess.
6.
cap.
7.
acknowledgeth
,
that
it
may
most
truely
be
said
,
Faith
without
Workes
,
is
dead
and
idle
.
And
what
faith
is
this
,
but
euen
an
hystoricall
faith
?
Ferus
wrote
,
[
23
](A02739-e22930-b)
23
Hanc
Scholastici
informem
,
Iacobus
mortuam
appella
fidem
,
qualis
autem
est
,
qua
mortua
est
,
formaque
sua
substantiali
caret
?
profecto
non
fides
.
sed
opinio
vana
est
,
Commen
:
in
Matth:
8.
8.
that
by
Faith
whereby
wee
assent
to
those
things
which
be
deliuered
in
the
diuine
hystories
,
and
which
the
Church
propoundeth
to
be
belieued
;
the
schoolmen
call
vnformed
Faith
,
and
Iames
calleth
a
Dead-faith
.
But
what
faith
is
that
which
is
dead
,
and
wanteth
his
substantiall
forme
.
Truely
(
saith
he
)
it
is
no
faith
,
but
a
vaine
opinion
.
And
then
afterward
describeth
a
iustifying
faith
,
as
being
another
kinde
of
faith
.
Though
Dominicus
Soto
went
about
to
confute
his
description
of
a
iustifying
faith
,
yet
did
he
not
mislike
any
thing
which
hee
spake
of
the
hystoricall
,
vnformed
,
and
dead
faith
.
And
so
by
his
silence
doth
iustify
him
heerein
,
as
may
appeare
[
24
](A02739-e22960-b)
24
Biblioth.
sanct.
lib.
6.
annot.
43.
in
Sixtus
Senensis
.
Now
the
faith
with
workes
,
and
the
faith
without
works
doe
so
much
[
25
](A02739-e23010-b)
25
Non
credit
Iesum
esse
Christum
,
qui
non
sic
vinit
,
quomodo
praecepit
Christus
.
In
epist.
Ioh.
tractat.
10.
hee
doth
not
belieue
Jesus
to
be
Christ
,
who
doth
not
so
liue
,
as
Christ
hath
commanded
.
Iames
saith
,
(
26
)
Shewe
me
thy
faith
by
thy
workes
,
and
I
will
shewe
thee
my
faith
by
my
workes
.
As
if
neyther
of
them
had
any
true
faith
,
vnlesse
they
could
shewe
it
by
their
workes
.
Whervpon
Thomas
Aquinas
gaue
this
glosse
;
[
27
](A02739-e23060-b)
27
Verba
mihite
habere
fidem
per
aliqua
certa
signa
non
poteris
probare
,
cum
desint
opera
,
verba
non
sunt
testes
sufficientes
.
In
Iacob
.
epist.
cap.
2.
Shew
me
thy
faith
.
As
if
hee
should
say
,
Prooue
vnto
mee
by
some
certaine
signes
that
thou
hast
Faith
:
thou
canst
not
proue
it
when
workes
be
wanting
:
wordes
are
no
sufficient
witnesses
.
And
in
another
place
hee
saith
,
[
28
](A02739-e23070-b)
28
In
2.
thess.
〈◊〉
.
2.
That
vngodly
men
seeme
to
haue
true
faith
,
when
indeede
they
haue
not
.
Gregory
1.
(
once
Bishop
of
Rome
,
)
telleth
vs
,
That
[
29
](A02739-e23100-b)
29
Fidei
nostre
veritatem
in
vitae
nostra
consideratione
dobemus
agnosc●re
.
tunc
cnim
veraciter
fideles
sumus
,
si
quod
verbis
promittimus
,
operibus
implemus
.
Homil.
29.
we
ought
to
make
knowne
the
truth
of
our
faith
by
the
consideration
of
our
life
:
for
then
are
wee
beleeuers
in
truth
,
if
that
which
we
promise
in
words
,
we
fulfil
in
works
.
And
from
him
the
Councell
of
Mentz
protested
,
[
30
](A02739-e23120-b)
30
Ille
vero
credit
,
qui
ex
●●●et
operando
,
quod
credit
.
Concil.
Mogunt
.
can●n
.
1.
that
hee
doth
truely
beleeue
,
who
exerciseth
by
working
that
which
he
beleeueth
.
If
then
the
one
of
these
bee
a
true
Faith
indeede
,
and
is
truely
and
properly
so
to
be
called
:
and
the
other
is
not
a
true
faith
indeede
,
and
improperly
so
called
;
how
can
they
be
one
and
the
same
faith
?
No
more
then
a
working
horse
,
and
an
idle
painted
horse
are
one
and
the
same
.
Againe
,
these
two
doc
so
differ
,
as
that
the
one
is
called
a
liuing
Faith
,
the
other
is
called
a
dead
Faith
.
That
which
iustifieth
and
bringeth
forth
good
works
,
is
called
a
liuing
Faith
.
[
31
](A02739-e23140-b)
31
Rom.
1.
17.
Galat.
3.
11.
So
the
iust
man
is
sayd
to
liue
by
Faith
.
And
Paul
sayd
[
32
](A02739-e23170-b)
32
Galat.
2.
20.
I
liue
by
the
Faith
in
the
Sonne
of
God
.
Ferus
hauing
described
the
nature
of
a
true
Iustifying
faith
,
that
it
is
nothing
else
but
to
trust
to
the
free
mercy
of
God
:
[
33
](A02739-e23190-b)
33
Com●t
.
in
Math.
8.
he
addeth
further
;
This
is
the
true
Faith
,
whereby
the
iust
man
liueth
.
But
that
which
iustifieth
not
,
and
is
destitute
of
good
works
,
is
tearmed
a
dead
Faith
by
the
Apostle
:
[
34
](A02739-e23200-b)
34
Iam.
2.
26.
Yea
,
as
the
body
is
dead
without
the
spirit
,
so
is
faith
dead
without
workes
.
But
the
[
35
](A02739-e23230-b)
35
Annot.
in
Iam.
2.
26.
Rhemists
[
36
](A02739-e23240-b)
36
De
iustif
.
li.
1.
c.
15.
Cardinall
Bellarmine
,
[
37
](A02739-e23260-b)
37
Enchirid.
cap.
4.
de
fide
.
obiect
.
2.
Coster
the
Iesuite
,
and
others
,
doe
answere
:
that
the
Apostle
doth
not
compare
a
dead
faith
with
a
dead
man
,
but
with
a
dead
body
.
And
therefore
as
a
dead
body
is
a
true
body
,
so
a
dead
faith
is
a
true
faith
.
But
they
must
knowe
,
that
although
the
Apostle
compare
a
dead
faith
not
to
a
dead
man
,
but
to
a
dead
body
,
yet
he
compareth
it
to
the
dead
body
of
a
man
,
which
is
no
true
humane
body
indeed
,
because
it
wanteth
the
soule
which
is
the
forme
of
it
.
The
Philosopher
will
teach
them
;
That
when
the
bodye
is
dead
,
there
is
neyther
foote
nor
hand
,
but
onely
by
equiuocation
,
for
all
the
parts
of
the
body
,
are
defined
by
their
office
and
facultie
,
therefore
when
they
lye
dead
,
they
are
not
the
same
,
but
onely
retaine
the
shadow
and
shew
of
the
name
.
Though
a
dead
body
haue
the
earthly
and
materiall
parts
,
yet
it
is
not
the
true
body
of
a
man
,
nor
the
same
body
that
it
was
before
,
seeing
it
wanteth
his
forme
,
life
,
and
actiuit●e
,
operation
and
motion
.
So
a
dead
faith
hath
some
materiall
parts
of
a
true
faith
,
as
knowledge
,
vnderstanding
,
and
assent
:
yet
it
is
not
a
true
faith
indeed
,
because
it
wanteth
speciall
application
,
which
is
the
soule
of
faith
.
It
wanteth
actiuitie
,
charitie
,
and
obedience
,
which
are
the
life
of
it
.
Didimus
Alexandrinus
,
did
oth●rwise
take
the
words
of
S.
Iames
,
then
these
papists
doe
,
for
thus
he
writeth
,
[
38
](A02739-e23310-b)
38
Notandum
scilicet
,
quia
cum
sides
mortua
sit
praeter
opera
,
iam
neque
fides
est
.
Nam
neque
homo
mortuus
,
homo
est
.
Enarrat
an
Epist.
Iacob
.
cap
2.
It
is
to
be
marked
,
that
seeing
faith
is
dead
without
good
workes
,
it
is
now
no
faith
at
all
,
for
a
dead
man
is
not
a
man
at
all
.
Their
owne
friend
Ferus
is
as
peremptorie
against
them
,
and
for
vs
.
Faith
without
charitie
(
saith
he
)
[
39
](A02739-e23330-b)
39
Sine
charitate
fides
,
totulum
quidem
fide●
habet
:
caeterum
si
non
obscurè
de
care
loqui
velis
,
p●rinde
si
〈◊〉
est
,
quasi
corpus
exanime
,
homo
:
aut
extincta
candela
,
lumen
:
vel
ex
isa
a●…
bor
est
arbor
.
&c.
Postill
.
Domin
.
quinquages
.
Serm.
7.
hath
indeed
the
tytle
of
faith
,
but
if
thou
wilt
not
speake
obscurely
of
that
matter
,
it
is
not
in
that
sort
faith
,
as
a
body
without
a
soule
is
a
man
:
as
a
candle
put
out
,
is
light
:
or
as
a
tree
cut
downe
is
a
tree
.
What
kind
of
light
is
that
,
which
doth
not
shine
and
giue
light
?
what
kinde
of
fire
is
that
,
which
is
not
kindled
?
what
kinde
of
man
is
that
,
which
neyther
seeth
,
nor
heareth
,
nor
feeleth
,
nor
moueth
?
What
kinde
of
tree
is
that
,
which
hath
neyther
rootes
,
nor
boughes
,
nor
bringeth
forth
fruite
?
Such
a
kinde
of
faith
is
that
,
which
is
without
charitie
;
namely
,
a
dead
Faith
:
as
Iames
nameth
it
.
How
then
can
any
man
iustly
say
,
that
these
two
are
both
one
and
the
same
faith
?
Lastly
,
they
differ
in
their
effects
,
because
the
one
procureth
the
saluation
of
our
soules
:
namely
,
that
liuely
and
speciall
faith
,
which
worketh
by
loue
:
for
of
that
it
is
sayde
,
Whosoeuer
[
40
](A02739-e23370-b)
40
Ioh.
3.
16.
beleeueth
in
the
Sonne
,
hath
euerlasting
life
.
And
by
[
41
](A02739-e23400-b)
41
Ephes.
2.
8.
grace
wee
are
saued
through
faith
,
and
not
of
our selues
.
But
the
other
,
the
Historical
faith
,
destitute
of
works
,
cannot
saue
[
42
](A02739-e23430-b)
42
Iam.
2.
14.
any
man
:
so
teacheth
the
Apostle
.
And
that
all
those
places
cannot
bee
vnderstood
of
one
&
the
same
faith
,
all
writers
giue
euidence
.
Augustine
said
,
not
that
faith
of
the
Diuels
,
worketh
by
loue
.
Now
what
he
took
to
be
the
faith
of
the
Diuels
,
I
haue
before
shewed
:
Credunt
Deum
,
&
credunt
Deo
,
they
haue
an
historicall
faith
,
to
beleeue
all
things
to
be
true
which
hee
hath
reuealed
:
Non
credunt
in
Deum
,
they
put
no
confidence
in
him
,
&
so
want
a
speciall
iustifying
faith
,
that
should
saue
them
.
So
Bernard
[
44
](A02739-e23500-b)
44
In
Deum
qui
credit
non
consundetur
.
&c.
Deum
&
Deo
credunt
Daemones
,
sed
in
illum
non
credunt
(
In
quem
qui
credit
,
non
confundeter
)
quia
spem
suam
non
ponunt
in
illum
.
De
sanct.
Andr.
serm.
3.
writeth
;
He
that
beleeueth
in
God
,
shall
not
be
confounded
:
And
therevpon
inferreth
,
that
the
Diuels
,
though
they
beleeue
God
,
yet
they
doe
not
beleeue
in
God
(
in
whom
,
whosoeuer
beleeueth
,
shall
not
be
confounded
)
because
they
doe
not
put
their
hope
in
him
.
Now
who
that
hath
any
vnderstanding
in
Religion
,
will
say
,
that
the
faith
which
is
able
to
saue
a
mans
soule
,
and
the
faith
which
is
not
able
to
saue
a
mans
soule
,
are
both
one
in
kind
,
in
nature
,
and
substance
?
And
that
those
,
who
are
tormented
in
hell
,
can
truely
say
,
that
while
they
were
on
earth
,
they
had
the
very
same
faith
which
brought
the
Saintes
to
the
Kingdome
of
heauen
.
By
that
which
hath
bene
spoken
touching
this
point
,
you
may
vnderstand
what
a
kinde
of
faith
is
taught
by
the
greatest
Doctors
in
the
Romish
church
,
&
what
is
the
best
faith
,
which
they
require
of
the
people
:
euen
an
hystoricall
faith
,
to
giue
assent
to
the
truth
of
things
reuealed
.
Which
faith
,
as
hath
bene
prooued
,
may
be
in
wicked
men
,
in
Reprobates
,
in
men
out
of
the
state
of
grace
,
in
men
that
shall
goe
to
hell
.
Yea
,
such
a
faith
as
is
found
in
the
very
diuels
of
Hell
.
What
saluation
can
be
obtained
in
that
Church
,
whose
preachers
teach
no
better
faith
?
Who
would
be
ledde
by
such
guydes
?
I
knowe
that
they
would
make
a
difference
betwixt
the
faith
of
their
right
Catholickes
,
and
the
faith
of
diuels
:
because
the
one
hath
Charitie
alwayes
accompanying
it
,
the
other
wanteth
Charity
.
But
they
might
consider
,
that
according
to
their
doctrine
,
this
maketh
no
essentiall
,
but
a
meere
accidentall
difference
.
Seeing
they
teach
,
that
the
same
assent
to
the
truth
of
things
reuealed
,
is
in
some
with
charitie
,
and
in
others
without
charitie
,
it
euidently
appeareth
,
that
according
to
their
doctrine
,
Charitie
is
not
a
proper
,
immediate
,
necessary
,
and
essentiall
propertie
of
it
,
but
meerely
accidentall
.
Indeed
wee
hold
,
that
Charitie
is
a
proper
,
&
necessary
effect
of
a
iustifying
faith
;
so
as
faith
is
no
sooner
wrought
in
the
heart
of
any
,
but
forthwith
hee
is
endued
with
loue
.
Bellarmine
going
about
to
proue
,
that
true
faith
,
(
meaning
theyr
assenting
faith
,
)
may
bee
separated
from
loue
,
draweth
one
Argument
from
the
proper
reason
&
nature
of
them
both
.
If
they
cannot
be
seuered
saith
he
,
(
46
)
It
is
eyther
because
the
one
is
of
the
reason
(
or
being
)
of
the
other
,
or
that
the
one
doth
necessarily
arise
from
the
other
.
Not
the
first
,
because
Faith
&
charitie
are
not
one
vertue
,
but
two
.
And
besides
that
,
haue
diuers
subiectes
,
actes
,
and
obiectes
.
For
faith
is
in
the
vnderstanstanding
,
Charitie
in
the
will
.
Faith
belieueth
,
charitie
loueth
.
Faith
respecteth
the
first
trueth
,
Charitie
the
chiefe
good
.
Not
the
second
,
because
although
charity
arise
of
faith
,
yet
it
doth
not
arise
as
a
proper
passion
,
which
doth
necessarily
flowe
from
the
subiect
,
but
as
a
vertue
,
vnto
which
an
other
doth
dispose
and
encline
.
And
Thomas
Aquinas
saith
,
Seeing
[
47
](A02739-e23580-b)
47
Cum
charitas
sit
extra
essentiam
fidei
,
per
●ius
aduentum
vel
re●essum
,
non
●…tatur
substantia
eius
.
In
Rom.
1.
●ect
.
6.
Charitie
is
without
the
essence
of
faith
,
by
the
comming
or
departure
of
it
,
the
substance
of
faith
▪
is
not
changed
.
And
although
Bellarmine
holde
with
the
school-men
,
that
Charitie
is
the
forme
of
faith
;
yet
he
[
48
](A02739-e23600-b)
48
For●…am
esse
extrinsecam
,
&
〈◊〉
intrinsecam
,
qu●
det
illi
non
vt
sit
,
sed
〈◊〉
moueatur
.
De
Iustif.
lib.
2.
cap.
4.
tteacheth
that
it
is
an
outward
,
not
an
inward
forme
.
And
such
a
forme
as
doth
not
giue
beeing
vnto
it
,
but
motion
.
Howe
then
can
it
make
it
make
any
essentiall
difference
betwixt
that
faith
which
hath
it
,
and
that
faith
which
wanteth
it
?
I
know
that
the
Fathers
do
sometime
note
loue
,
as
a
difference
betwixt
the
faith
of
Christians
and
diuels
,
and
betwixt
the
faith
of
good
Christians
and
bad
.
Yet
do
they
not
make
it
the
onely
difference
betwixt
them
:
they
teach
an
essentiall
difference
by
belieuing
in
God
with
trust
and
confidence
.
Againe
,
they
might
better
make
it
a
difference
of
theyr
faith
,
then
the
Papists
can
make
it
a
difference
of
the
faith
which
they
teach
,
because
it
was
a
necessary
and
proper
effect
,
proceeding
from
that
their
faith
,
&
not
from
any
other
.
For
those
that
do
so
belieue
in
God
with
hope
and
confidence
,
of
his
mercie
and
goodnes
towards
them
,
cannot
but
loue
him
.
But
papists
haue
no
such
confidence
nor
assurance
in
their
faith
,
which
should
make
them
to
loue
God
,
they
may
haue
all
theyr
faith
without
loue
.
And
therefore
loue
cannot
distinguish
it
essentially
from
the
faith
of
diuels
.
So
then
,
to
shut
vp
this
point
,
it
still
remaineth
apparent
,
that
in
the
nature
and
substance
,
there
is
no
difference
at
all
betwixt
popish
assenting
faith
,
and
the
faith
of
diuels
.
And
surely
those
that
now
content
themselues
with
such
a
faith
,
as
is
no
better
in
substance
then
the
faith
of
diuels
,
may
iustly
feare
,
least
hereafter
,
they
shall
haue
no
better
estate
in
substance
then
the
deuils
haue
.
SECT:
XII
.
THe
last
kinde
of
faith
which
I
mentioned
,
I
called
a
Temporary
faith
:
which
differeth
from
a
dead
faith
,
because
while
it
lasteth
,
it
bringeth
forth
outward
fruites
.
And
yet
is
not
the
same
with
a
iustfying
faith
,
because
it
commeth
short
of
it
by
many
degrees
,
doth
not
saue
any
,
and
continueth
not
vnto
the
end
.
This
faith
is
scarce
knowne
to
the
papists
,
very
fewe
of
their
writers
make
any
mention
of
it
:
Yet
lest
any
should
thinke
,
that
it
is
a
new
coyned
tearme
,
and
a
newly
inuented
faith
,
I
will
shew
what
authors
write
of
it
.
Augustine
long
agoe
[
1
](A02739-e23690-b)
1
Quae
sit
stabilis
fides
,
siuehistorica
&
temporalis
:
siue
spiritualis
&
aeterna
.
De
verarelig
.
cap.
50.
vsed
the
name
and
tytle
,
together
with
the
name
of
Historicall
faith
,
as
before
I
declared
.
Bernard
[
2
](A02739-e23720-b)
2
Mittunt
nos
ad
quandam
fidet
trifariam
diuisionem
:
vt
dicatur
sides
mortua
ficta
,
probata
.
&c.
Fictam
autem
ego
arbitror
illam
vocari
fidem
,
quae
suscepta
quidem
ex
charitate
vita
moueri
inchoat
ad
bene
operandum
,
sed
n●
perseverans
deficit
&
moritur
tanquam
abortiua
.
Eo
vtique
sensu
fictam
dixerim
nominatam
,
quo
vasa
figuli
vocamus
fictilia
:
non
quia
videlicet
vtilia
non
sint
,
quamdiu
durant
,
sed
quia
fragiliacum
sint
,
diu
minimè
durant
.
De
hac
fidei
fictione
put
o
illos
notari
in
euangelio
,
qui
ad
tempus
credunt
,
&
in
tempore
tentationis
recedunt
.
Luc.
8.
&c.
Tales
sunt
animae
,
parvam
adhuc
&
teneram
hahentes
charitatem
:
&
ob
hoc
earum
fidem
viuam
sed
fictam
necesse
est
in
tentatione
desicere
.
&c.
Epist.
42.
doth
at
large
describe
it
,
and
sheweth
the
difference
betwixt
it
and
other
kindes
of
faith
,
he
maketh
a
diuision
of
a
threefold
faith
.
There
is
a
dead
faith
,
a
fained
faith
,
and
a
tried
faith
.
The
dead
faith
the
Apostle
defineth
to
be
a
faith
without
workes
,
which
doth
not
worke
by
loue
.
The
fained
faith
(
saith
he
)
I
thinke
that
is
called
,
which
hauing
receiued
life
from
charitie
,
begins
to
be
moued
to
worke
well
:
but
not
perseuering
,
doth
faile
,
and
die
as
an
vntimely
birth
.
In
the
same
sense
indeed
I
may
call
it
fained
or
fashioned
,
that
we
call
the
potters
vessels
fictilia
non
because
they
are
not
profitable
so
long
as
they
last
:
but
because
,
seeing
they
are
brickle
,
they
doe
not
last
long
.
Of
this
fayning
of
faith
,
I
thinke
they
are
noted
in
the
Gospell
,
who
beleeue
for
a
while
,
and
in
time
of
tentation
goe
away
.
When
,
and
whither
doe
they
depart
?
surely
from
faith
to
infidelitie
.
And
these
(
saith
Christ
)
haue
no
rootes
.
He
doth
not
deny
but
they
haue
that
which
is
good
:
but
he
rather
blameth
them
that
they
were
not
rooted
in
that
which
is
good
.
Such
are
the
soules
,
hauing
as
yet
a
little
and
tender
charitie
,
and
for
this
cause
,
their
faith
though
liuely
,
yet
fained
(
or
fraile
)
must
needes
faile
in
tentation
.
What
kinde
of
faith
euery
mans
is
,
tribulation
doth
try
.
If
any
man
faile
,
it
is
knowne
to
be
fained
.
If
any
mans
continue
,
it
is
iudged
to
be
a
tried
and
a
perfect
faith
.
&c.
So
likewise
,
in
another
place
,
he
hauing
described
what
is
an
vnfained
faith
[
3
](A02739-e23740-b)
3
Non
ficta
ponitur
ad
differentia●
mortu●
fide●
&
sictae
mortua
fides
est
,
quae
sine
operibus
est
,
fides
ficta
,
quae
ad
tempus
credit
,
&
in
tempore
tentationis
recedit
,
vnde
etiam
ficta
,
id
est
fragilis
●icitur
,
parui
serm.
1.
he
addeth
,
that
it
is
called
an
vnfained
faith
,
to
shew
the
difference
of
it
from
a
dead
faith
and
a
fained
faith
.
A
dead
faith
is
that
which
is
without
workes
.
A
fained
faith
is
that
,
which
beleeueth
for
a
season
,
and
in
time
of
tentation
goeth
away
:
whence
it
is
called
ficta
,
fayned
,
that
is
fraile
or
brickle
.
Bernardine
hath
the
same
distinction
,
and
almost
the
very
same
wordes
with
Bernard
in
the
former
place
,
and
[
4
](A02739-e23780-b)
4
De
Euangel
,
aetern
.
Feria
5.
post
cineres
,
serm.
〈◊〉
.
art.
〈◊〉
.
cap.
3.
fine
.
proueth
the
difference
of
a
fained
and
failing
faith
,
from
a
dead
faith
,
and
a
tried
faith
,
by
the
words
of
the
Euangelist
,
Luk.
8.
13.
they
beleeue
for
a
time
.
Michaell
Medina
,
was
so
farre
from
thinking
that
this
temporarie
faith
was
the
same
with
a
iustifying
faith
,
that
he
accounted
it
,
while
it
continued
,
to
be
no
true
faith
at
all
.
For
this
he
writeth
[
5
](A02739-e23810-b)
5
Uera
fides
tantum
electorum
est
.
Credunt
reprobi
fateor
,
sed
ad
horam
:
tempore
enim
tentatioms
recedunt
,
quam
fi●…
vt
pote
quae
radices
non
●git
,
veran
fidem
sancta
scriptura
non
vocat
.
&c.
Sixt.
Senes
.
biblioth
.
li.
6.
annot.
214.
True
faith
,
is
the
faith
of
Gods
elect
onely
.
I
confesse
the
reprobate
doe
belieue
,
but
for
a
season
.
For
in
the
time
of
tentation
they
goe
away
:
Which
faith
,
because
it
hath
no
rootes
,
the
holie
Scripture
doth
not
call
a
true
faith
.
And
that
faith
which
doth
not
bring
forth
the
fruite
of
glorie
,
is
no
faith
before
Christ
.
In
this
respect
,
the
reprobate
are
accused
of
vnbeliefe
.
Because
,
although
they
seemed
in
outward
appearance
to
belieue
,
yet
they
did
not
truely
belieue
:
because
they
wanted
eyther
true
Charitie
,
or
Constancie
,
which
is
so
annexed
to
true
faith
,
that
in
Scripture
,
faith
is
taken
for
fidelitie
,
and
that
hee
proueth
by
the
wordes
of
the
Apostle
,
1.
Pet.
2.
6.
These
wordes
and
many
more
to
the
same
effect
,
are
related
by
Sixtus
Senensis
,
yet
not
confuted
,
nor
condemned
:
and
therefore
seeme
to
be
approued
.
Doe
not
you
therefore
condemne
me
for
teaching
the
temporary
faith
,
to
be
another
faith
then
iustifying
faith
is
.
Thus
I
hope
you
plainely
see
,
that
there
is
not
one
only
faith
in
all
men
,
as
some
of
your
teachers
would
bear
you
in
hand
;
but
that
there
be
diuers
kindes
of
faith
,
really
distinct
one
from
another
,
in
nature
,
in
degrees
,
in
efficacy
and
operation
.
And
that
this
hath
beene
the
ancient
doctrine
of
the
true
Church
,
and
still
hath
bene
taught
by
some
in
the
Romane
Church
.
I
pray
God
that
you
may
not
deceiue
your selues
with
a
fained
faith
,
nor
content
your selues
with
that
assenting
faith
,
which
some
doe
falsely
tell
you
is
sufficient
.
But
that
you
may
seeke
and
also
obtaine
that
iustifying
faith
,
which
is
able
to
saue
your
soules
.
Take
heede
of
giuing
too
much
credite
to
some
late
popish
writers
.
Their
malice
against
vs
,
prouoketh
them
to
speake
worse
of
faith
then
they
ought
.
Though
it
be
the
most
necessary
and
most
effectuall
grace
,
which
God
here
bestoweth
on
man
,
yet
are
they
greater
enemies
to
it
,
and
seeke
more
to
disgrace
it
,
then
any
other
gift
or
grace
whatsoeuer
.
Some
haue
thought
so
basely
of
it
,
as
they
haue
taught
it
was
too
mean
a
grace
for
the
Virgine
Mary
to
be
endued
withal
.
Though
Augustine
[
6
](A02739-e23900-b)
6
Beatior
Ma●ia
perc●p●●ndo
fid●m
Christi
,
quam
concipi
ndo
car●●m
Christi
.
De
virginit
.
c●p
.
〈◊〉
.
sayd
,
Mary
was
more
blessed
by
perceiuing
the
faith
of
Christ
,
then
by
conceiuing
the
flesh
of
Christ
.
Yet
Albertus
Magnus
(
who
,
as
Hosius
saith
,
[
7
](A02739-e23940-b)
7
Alhertus
quoque
non
temere
magn●s
appellatus
,
de
expr●sso
Dei
v●…o
.
was
not
without
cause
called
Gteat
)
goeth
about
to
proue
,
that
she
[
8
](A02739-e23960-b)
8
Albert.
Marial
.
c●p
76
d●fideving
.
Mariae
.
had
not
faith
at
all
,
but
a
certaine
kinde
of
knowledge
aboue
faith
.
Such
a
knowledge
and
puritie
,
as
neuer
any
had
in
the
way
:
but
the
Angels
haue
in
heauen
.
Oh
consider
,
that
this
is
the
D●uels
p●llicie
and
practise
,
that
if
he
cannot
make
men
otherwise
to
thinke
,
then
that
faith
is
absolutely
necessarie
to
saluation
,
hee
then
stirreth
vp
some
to
teach
them
a
false
and
insufficient
faith
,
because
hee
knoweth
,
that
will
no
more
profite
them
,
then
no
faith
as
all
.
Wherefore
searce
out
the
true
faith
,
and
seeke
for
it
.
SECT.
XIII
.
IN
speaking
of
that
Faith
,
which
is
called
Temporary
,
and
may
be
lost
,
I
touched
a
question
,
whether
true
Iustifying
Faith
may
be
quite
lost
.
And
the
rather
,
because
some
popish
writers
alleadge
that
place
,
to
proue
that
it
may
bee
lost
.
Not
to
say
any
thing
of
those
reasons
,
and
texts
of
Scripture
,
then
produced
by
me
,
to
proue
that
true
faith
cannot
be
lost
:
I
will
now
,
for
your
further
satisfaction
,
set
downe
the
testimonies
of
diuers
learned
men
,
approoued
by
your
side
,
who
consent
with
mee
in
this
poynt
.
Augustine
taught
,
that
those
who
haue
this
faith
shall
neuer
perish
,
but
shall
certainely
be
saued
.
[
1
](A02739-e24030-b)
1
●id's
quae
per
dilectionem
operatur
,
nemin●m
perire
permitt●t
.
De
fi●e
&
operib
.
c.
16.
The
Faith
which
worketh
by
loue
,
suffereth
no
man
to
perish
,
said
he
.
So
in
another
place
,
when
he
[
2
](A02739-e24040-b)
2
Omnes
qu●
si●
credunt
,
tanquam
lapides
sunt
viui
,
de
quibus
t●mplum
dei
aedificatum
est
,
&
tanquam
lig●a
imputribilia
.
quibus
a●●ailla
compacta
est
,
quae
in
dilu
▪
uiom●rg
non
po●●nt
.
I●
Psa●
1●0
.
in●●o
.
exhorted
men
to
a
true
and
right
faith
,
so
to
beleeue
in
Christ
,
as
that
they
loued
him
.
Not
to
beleeue
in
him
as
the
Diuels
did
:
who
though
they
beleeued
,
yet
did
not
loue
Christ
:
and
therefore
saide
to
him
,
What
haue
wee
to
doe
with
thee
,
thou
Sonne
of
God
?
But
so
to
beleeue
him
,
as
wee
loue
him
:
and
say
not
,
What
haue
wee
to
doe
with
thee
?
but
rather
say
,
Wee
belong
to
thee
,
thou
hast
redeemed
vs
.
He
therevpon
inferreth
,
that
all
they
which
thus
beleue
,
are
as
liuely
stones
,
of
which
the
Temple
of
God
is
built
,
and
as
those
neuer
putrifying
plancks
and
timber
,
of
whieh
the
arke
was
made
,
that
could
not
bee
drowned
in
the
Flood
.
If
they
that
thus
beleeue
,
cannot
perish
,
then
their
faith
cannot
be
lost
:
for
they
are
kept
and
saued
by
faith
.
If
any
will
answere
,
that
if
they
keepe
their
faith
,
they
shall
not
perish
;
but
they
may
lose
their
faith
,
and
so
perish
.
Let
them
heare
the
same
Father
,
in
plain
tearms
denying
that
:
For
speaking
of
the
praedestinate
,
[
3
](A02739-e24060-b)
3
Horum
sides
aut
omnino
non
deficit
,
aut
siqui
sunt
,
quorum
defi●●t
,
r●para●●r
,
●●tequem
v●a
ista
s●●i●tur
,
&
del●ta
quae
inter
currerat
iniquitat●
,
vsque
in
finem
perseuer●ntia
deputatur
August
.
de
corrept.
&
grat
.
cap.
7.
he
saith
;
These
mens
faith
which
wor●eth
by
loue
,
eyther
doth
not
fayle
at
all
;
or
if
there
be
some
of
them
,
whose
faith
fayleth
,
it
is
repayred
before
this
life
bee
ended
:
and
the
iniquitie
which
came
betwixt
,
being
blotted
out
,
they
are
reputed
to
haue
perseuerance
vnto
the
end
.
And
further
teacheth
,
that
they
whose
faith
finally
faileth
,
were
neuer
of
the
number
of
the
elect
,
nor
of
the
number
of
Christs
Disciples
.
Yet
more
plainely
afterward
,
[
4
](A02739-e24070-b)
4
Pro
his
igitur
interp●llante
Christo
,
ne
d●fi●iat
fides
eorum
,
sine
dubio
non
d●fi●iet
vsque
in
sinem
:
a●
per
hoc
perseuerabit
vsque
ad
finem
noc
eam
nisi
permanentem
vitae
huius
inueni●t
fi●is
.
De
corrept
.
&
grat
.
cap.
12.
Christ
therefore
praying
for
these
,
that
their
faith
might
not
faile
,
without
doubt
it
shall
not
fayle
vnto
the
end
:
and
therefore
it
shall
continue
vnto
the
end
neyther
shall
the
end
of
this
life
finde
it
otherwise
then
continuing
.
This
hee
speaketh
of
them
,
who
were
called
according
to
Gods
purpose
:
as
the
words
immediately
going
before
doe
testifie
:
In
whom
(
as
there
hee
saith
)
the
gifts
and
calling
of
God
,
are
without
repentance
.
And
in
this
respect
,
hee
there
preferreth
the
state
of
the
praedestinate
,
aboue
the
estate
of
Adam
in
Paradise
.
And
sheweth
that
this
gift
of
perseuerance
is
more
needfull
for
the
praedestinate
now
,
because
they
are
assaulted
with
so
many
,
and
so
great
Tentations
.
And
at
last
[
5
](A02739-e24090-b)
5
Atque
ita
homo
D●i
,
non
sol●
quia
mi●erecordiam
consecutus
est
,
vt
sidelis
esset
,
verum
etiam
qu●a
files
ips●
non
d●…t
,
qui
gloriatur
,
in
domino
glorictur
.
Ihi●
in
〈◊〉
c●pi●is
.
concludeth
,
the
faithfull
man
,
not
onely
because
he
hath
obteyned
mercy
,
that
he
may
be
faithfull
,
but
also
because
his
faith
it
se●fe
fayleth
not
.
When
he
glorieth
,
let
him
glorie
in
the
Lord
.
Beda
rehearseth
[
6
](A02739-e24120-b)
6
Sine
paeni●…
sunt
Dona
&
vocatio
Dei
,
id
est
,
sine
mutatione
stabilitur
fixa
sunt
.
In
Rom.
11.
29.
the
words
of
Augustine
,
touching
the
efficacie
of
Christs
prayer
,
in
keeping
the
faith
of
them
(
who
be
called
according
to
Gods
putpose
)
from
fayling
,
reckoneth
faith
as
one
of
those
gifts
of
God
,
that
are
without
repentance
,
and
faith
,
they
are
without
repentance
,
because
they
are
stedsastly
fastened
without
changing
.
And
those
who
beleeue
,
are
taught
of
God
,
and
none
of
them
shall
perish
,
because
Christ
looseth
none
of
those
whome
the
father
hath
giuen
him
.
Gregory
the
great
,
did
very
fitly
distinguish
of
Gods
gifts
;
[
7
](A02739-e24150-b)
7
Alia
sunt
dona
illius
,
sine
quibus
,
ad
vitam
nequaquam
pertingitur
.
Alia
quibus
vitae
sanctitas
pro
aliorum
vtilitate
declaratur
.
mansuetudo
namque
humilitas
,
patientia
,
sides
spes
charitas
,
dona
eius
sunt
,
sine
quibus
ad
vitam
homines
●eruenire
nequaquam
possunt
.
&c.
In
h●s
igi●ur
donis
,
sine
quibus
ad
vitam
peruenire
non
possunt
,
spiritus
sanctus
in
praedicatoribus
su●
,
siue
electis
omnibus
sempermanet
.
&c.
Moral
.
lib.
2.
cap.
42.
and
shewed
the
difference
betwixt
them
in
regard
of
continuance
:
There
be
some
gifts
of
his
,
without
which
a
man
cannot
attaine
to
life
.
There
be
others
,
by
which
holines
of
life
is
declared
for
the
profit
of
others
,
for
meekenes
,
bumilitie
,
patience
,
faith
,
hope
,
charitie
,
are
his
gifts
:
but
those
without
which
,
men
can
neuer
come
to
life
but
prophecie
,
the
gift
of
healing
,
diuersitie
of
tongnes
,
interpretation
of
speech
,
are
his
gifts
,
yet
such
as
shew
the
presence
of
his
power
for
the
correction
of
the
beholders
.
In
those
giftes
therefore
without
which
men
cannot
come
to
life
,
the
holy
Ghost
doth
alwayes
abide
in
his
preachers
,
or
in
all
the
elect
.
But
by
the
other
,
he
doth
not
alwayes
abide
.
To
the
same
effect
hee
likewise
speaketh
else-where
,
[
8
](A02739-e24170-b)
8
In
sanctorum
cordibus
iuxta
quasdam
virtutes
semper
permanet
.
&c.
In
fid●spe
&
charitate
,
&
alijs
do●is
,
sine
quibus
ad
cael
stem
patriam
non
potest
venire
,
perfectorum
corda
non
deserit
.
Suoer
Ezechiel
▪
homil
5
saying
.
The
holy
Ghost
according
to
certain
vertues
,
doth
alwayes
abide
in
the
harts
of
the
Saintes
.
But
according
to
other
,
hee
doth
come
and
goe
away
:
goe
away
,
and
come
againe
.
For
by
Faith
,
Hope
,
and
Charitie
,
and
other
graces
,
without
which
a
man
cannot
come
to
Heauen
,
he
neuer
forsaketh
the
hearts
of
the
perfect
.
Bernard
[
9
](A02739-e24200-b)
9
In
caena
Domin
.
serm.
10.
propounded
a
question
;
How
any
of
those
who
are
vnited
to
Christ
by
faith
,
can
be
cut
off
from
him
,
as
vnfruitfull
branches
are
cut
off
from
the
Vine
?
Seeing
be
that
is
coupled
with
Christ
,
is
one
spirite
with
him
?
And
answered
it
by
distinguishing
of
faith
:
that
there
is
a
dead
faith
,
a
fained
faith
,
a
perue●se
faith
,
and
a
right
faith
.
And
therevpon
inferred
,
that
hee
whom
had
any
of
the
three
former
,
might
be
cut
off
,
but
he
who
had
the
last
,
could
not
be
cut
off
from
that
Vine
.
Hee
shall
abide
in
Christ
,
and
beare
fruite
,
and
the
Father
will
purge
him
,
that
hee
may
beare
more
fruite
.
Most
of
the
learned
Papists
seeme
to
come
neere
vnto
vs
in
this
point
.
Though
[
10
](A02739-e24220-b)
10
Saepius
pec●ando
,
&
saepius
recidivando
,
eo
tandem
perveniunt
,
vt
&
fidem
ipsam
amittant
.
&c.
Promptuar
.
domine
.
4.
post
epiphan
.
Stapleton
teach
,
that
saith
cannot
be
lost
by
euery
mortall
sinne
,
but
by
sinning
often
,
and
falling
often
into
the
same
sinnes
,
it
may
be
lost
:
As
the
rootes
of
a
Tree
will
not
wither
,
if
onely
one
twig
be
plu●ked
away
,
but
if
all
be
plucked
away
,
they
will
dye
.
Yet
is
he
contradicted
by
all
his
fellowes
.
Thomas
Aquinas
acknowledgeth
,
that
faith
remaineth
in
men
,
when
they
fall
from
holynes
to
sinne
.
[
11
](A02739-e24260-b)
11
Tho.
2.
a.
2.
ae
.
qu.
4.
art.
4.
Whereas
some
helde
,
that
man
sinning
mortally
,
after
he
had
receyued
a
formed
faith
;
That
faith
was
lost
,
and
another
habit
of
informed
faith
,
was
infused
of
God
,
in
steede
of
it
:
He
thought
it
was
not
conuenient
to
say
,
any
gift
of
God
should
bee
bestowed
on
man
,
for
the
practise
of
mortall
sinne
,
&
therfore
he
holdeth
,
that
after
mortall
sinne
committed
by
a
Belieuer
,
the
same
habite
of
faith
remaineth
,
which
was
in
him
before
.
And
how
can
any
of
them
say
otherwise
,
who
teach
(
as
I
shewed
before
)
that
the
faith
which
is
in
a
man
before
grace
,
before
his
repentance
,
and
conuersion
,
is
the
selfe-same
habite
in
number
,
that
is
in
him
after
grace
and
conuersion
?
The
Councell
of
Trent
[
12
](A02739-e24290-b)
12
Asserendum
est
,
non
modo
insidelitate
,
per
quam
&
ipsa
fides
amittitur
,
sed
etiam
quocunque
alio
mortali
peccato
.
quamvis
non
amittatur
fides
,
acceptam
iustisicationis
gratiam
amitti
.
Sess.
6.
cap.
15.
decreed
,
that
Faith
is
lost
by
infidelitie
,
and
by
euery
mortall
sinne
:
though
faith
be
not
lost
,
yet
the
receiued
grace
of
iustification
is
lost
.
As
if
a
man
could
not
loose
his
faith
by
any
mortall
sinne
,
but
onely
by
infidelitie
.
And
that
by
mortall
sinne
,
a
man
might
loose
his
former
grace
of
iustification
,
&
yet
not
loose
his
faith
.
And
according
to
that
rule
Bellarmine
writeth
,
[
13
](A02739-e24320-b)
13
De
a●…
grat
.
&
s●…
pec●at
.
lib.
1
cap.
8.
sect:
quod
autem
s●cundo
.
that
there
is
no
sin
which
doth
necessarily
exclude
faith
,
but
that
which
is
opposed
vnto
it
,
which
is
infidelity
.
And
this
is
manifestly
testified
by
experience
.
For
we
see
among
the
Catholickes
,
manie
publicke
sinners
,
Murtherers
,
Fornicators
,
Thieues
,
drunkards
,
who
without
all
doubt
,
giue
credit
to
all
those
things
which
the
Church
propoundeth
to
be
beleeued
.
Coster
the
Iesuite
,
likewise
[
14
](A02739-e24350-b)
14
Enchird
.
los.
com
.
●ap.
4.
〈…〉
in
p●…oribus
.
p.
178.
as
the
best
Physitions
by
intemperancie
,
breaking
the
Rules
of
theyr
arte
,
doe
not
thereby
loose
the
skill
and
knowledge
of
Physicke
:
So
a
Christian
,
who
against
the
testimony
of
his
owne
conscience
,
doth
sinne
contrary
to
the
lawes
of
faith
:
neyther
looseth
his
faith
,
nor
ceaseth
to
bee
Christian.
And
seeing
that
by
faith
,
belieuers
differ
from
Infidels
,
if
sinners
want
faith
they
should
be
Infidels
,
and
be
separated
from
the
Church
,
after
the
manner
of
Infidels
.
And
yet
sinners
bel●g
to
the
church
,
as
Ta●es
are
in
the
same
fielde
with
wheate
.
Good-fish
in
the
same
Net
with
bad
.
But
by
the
way
,
consider
what
kinde
of
persons
they
acknowledge
for
true
belieuers
:
euen
the
worst
,
that
almost
can
be
.
Publike
sinners
,
Murtherers
,
Fornicators
,
Theeues
,
Drunkards
:
Such
as
ought
for
theyr
leawd
liues
to
be
excommunicated
:
Such
as
be
tares
among
wheate
.
A
man
may
finde
as
holy
beleeuers
as
these
in
Hell
.
Is
this
that
faith
which
S.
Iames
would
haue
a
man
to
shewe
by
his
workes
?
It
is
true
indeede
,
that
their
Assenting
faith
may
bee
found
in
such
vngodly
persons
,
for
it
is
found
in
the
very
diuels
Yet
a
true
sauing
faith
,
wherof
the
question
is
,
cannot
be
found
in
any
such
persons
as
keepe
a
continued
course
in
the
practise
of
these
sinnes
.
True
beleeuers
may
somtime
sinne
of
infirmitie
.
yet
not
of
wilfulnesse
:
Thogh
they
fall
,
yet
they
arise
again
,
and
doe
not
long
continue
in
sinne
.
Cyprian
asketh
[
15
](A02739-e24410-b)
15
Crederese
inchristum
quomodo
dicit
,
qui
non
fa●●t
,
quod
Christus
facere
pr●c●pit
.
De
simpl●●
.
praelat
.
●6
.
vera
fides
est
.
qu●
quod
verbis
dicit
,
moribus
non
contradicit
.
In
Marc.
16.
lib.
4.
how
any
man
can
say
hee
belieueth
in
Christ
,
who
doth
not
that
which
Christ
commanded
him
to
doe
?
As
if
hee
had
no
true
faith
,
who
wanteth
obedience
.
That
is
true
Faith
(
16●
saide
Beda
,
which
doth
not
contradict
that
in
manners
,
which
it
speaketh
in
words
.
They
might
therefore
better
say
,
Such
sinners
neuer
had
true
faith
at
all
:
and
so
cannot
loose
that
which
they
neuer
had
.
Againe
,
obserue
what
their
beleeuers
loose
by
their
mortall
sinnes
;
Though
they
loose
not
the
habite
,
yet
they
loose
the
forme
of
faith
:
Yea
,
they
loose
the
life
of
faith
:
for
now
it
is
become
a
dead
faith
,
seeing
it
wanteth
good
workes
.
Yea
,
they
loose
the
grace
of
iustification
,
and
so
become
guilty
againe
of
all
theyr
former
sinnes
.
They
might
as
well
loose
faith
it selfe
,
such
a
faith
as
is
lost
,
will
doe
them
no
good
.
What
an
absurditie
it
is
to
hold
,
that
a
formed
faith
,
and
an
vnformed
faith
;
a
liuing
faith
,
and
a
dead
faith
;
a
iustifying
faith
,
and
a
faith
that
iustifieth
not
;
are
one
and
the
selfe
same
faith
,
hath
bene
sufficiently
proued
already
:
Yet
to
this
absurditie
are
they
driuen
,
that
so
they
may
maintaine
the
vnitie
of
faith
in
all
sorts
of
beleeuers
.
When
as
they
should
rather
acknowledge
,
that
their
assenting
faith
,
and
a
true
iustifying
faith
,
are
distinct
kindes
,
and
that
those
who
liue
and
continue
in
grosse
sinnes
,
though
they
may
haue
the
former
,
yet
they
neuer
had
;
and
therefore
cannot
possibly
loose
the
later
.
Michael
Medina
one
of
their
But
although
that
most
of
our
aduersaries
teach
,
that
faith
may
not
bee
lost
by
deadly
sinne
:
yet
they
hold
,
it
may
bee
lost
by
Infidelitie
:
(
as
if
Infidelitie
were
not
a
deadly
sinne
.
)
And
if
this
be
so
,
then
Bellarmines
The
bad
Angels
and
Adam
,
before
their
falles
,
had
no
such
faith
as
now
wee
haue
,
nor
any
such
promise
of
perseuerance
:
yet
dare
hee
not
say
that
any
of
them
fell
to
Infidelitie
.
For
the
Diuels
haue
their
assenting
faith
,
as
before
I
haue
proued
:
but
it
is
apparant
,
touching
the
rest
whom
hee
alleadgeth
.
Wall
the
Cardinall
say
,
that
Saul
,
Dauid
,
Salomon
,
Peter
,
and
Iudas
,
fell
from
faith
to
Infidelitie
?
Became
they
Pagans
by
their
falls
?
Did
they
not
still
prosesse
the
same
God
that
they
did
before
?
Did
they
denye
the
trueth
of
his
word
?
Why
then
will
hee
produce
their
examples
,
to
prooue
that
a
man
may
lose
his
faith
,
seeing
he
himselfe
But
may
true
faith
be
lost
by
infidelitie
?
may
a
iustified
beleeuer
become
an
Infidell
,
a
Iew
,
a
Turke
,
a
Pagan
?
surely
no.
A
man
may
quite
loose
their
ass●●ting
faith
,
and
of
a
professed
Christian
,
become
an
Infidell
;
but
he
who
hath
a
true
Justifying
faith
,
cannot
quite
loose
it
,
he
may
fall
in
outward
shew
onely
,
still
retayning
faith
in
his
heart
:
so
did
Peter
in
his
fall
,
as
shall
afterward
appeare
:
but
he
who
falleth
away
indeed
and
in
truth
,
totally
and
finally
,
neuer
had
this
iustifying
faith
.
Marcellinus
Bishop
of
Rome
,
seemed
to
fall
into
infidelitie
,
when
he
sacrificed
to
Idols
,
did
he
then
loose
his
faith
?
was
he
then
become
an
Infidell
indeed
?
Then
may
the
Bishop
of
Rome
,
not
onely
erre
in
matters
of
faith
,
but
likewise
quite
loose
his
faith
,
and
become
an
Infidell
,
yea
an
Infidell
then
may
be
the
head
of
the
Romane
Church
.
To
auoyd
this
inconuenience
,
Bellarmine
answereth
,
that
he
was
neither
Here●icke
nor
Infidell
,
but
onely
in
outward
acte
for
feare
[
20
](A02739-e24650-b)
20
De
Rom.
Pontif.
lib.
4.
cap.
9.
sect:
ex
quibus
.
And
of
Liberius
,
another
Bishop
of
Rome
,
he
likewise
saith
,
That
though
it
be
true
that
he
subscribed
to
the
Arian
heresie
,
yet
hee
was
no
Hereticke
,
but
onely
sinned
in
outward
acte
,
as
Marcellinus
did
.
Why
then
may
we
not
say
,
that
a
Iustified
beleeuer
,
though
hee
through
feare
fall
to
the
outward
act
of
Infidelitie
,
yet
still
keepeth
faith
in
his
heart
?
Moreouer
,
the
testimonies
which
I
alleadged
out
of
the
Fathers
,
are
absolute
&
generall
:
as
well
against
the
losing
of
faith
by
infidelitie
,
as
against
the
los●o●g
of
it
by
sinne
.
But
if
any
did
fall
to
Infidelitie
,
not
onely
in
outward
act
,
but
also
in
hart
,
totally
,
in
deed
,
&
in
truth
;
they
were
iudged
by
the
Fathers
,
neuer
to
haue
had
this
faith
.
Augustine
[
21
](A02739-e24720-b)
21
Proculdubio
nec
illo
tempore
,
quo
bene
,
pieque
viuunt
,
in
isto
numero
computandi
sunt
,
&c.
De
corrept
.
&
grat
.
cap.
7.
Ioh.
6.
said
,
that
those
who
doe
not
perseuere
,
but
so
fall
away
from
Christian
faith
and
conuersation
,
that
the
end
of
this
life
finde
them
such
;
out
of
doubt
,
at
that
time
,
when
they
liued
well
and
godly
,
were
not
to
be
reckoned
in
the
number
of
the
elect
,
and
of
them
who
are
called
according
to
his
purpose
.
So
hee
writeth
[
22
](A02739-e24730-b)
22
Quia
ergò
non
habuerunt
Perseuerantiam
,
sicut
non
verè
Discipuli
Christi
:
ita
verae
Fi●ij
Dei
fuerunt
,
etiam
quando
esse
videbantur
,
&
vocabantur
.
De
corrept
:
&
grat
:
cap
:
9.
of
the
Discciples
which
forsooke
Christ
at
Capernaum
;
That
they
were
called
Disciples
,
the
Gospell
so
speaking
:
and
yet
they
were
not
Disciples
in
truth
;
because
they
abode
not
in
his
word
;
According
to
that
which
he
saith
;
If
yee
abide
in
my
Worde
,
yee
are
verily
my
Disciples
.
Therefore
because
they
had
not
perseuerance
:
As
they
were
not
truely
the
Diseiples
of
Christ
,
So
neyther
were
they
truely
the
sonnes
of
God
,
Euen
when
they
seemed
to
bee
,
and
were
so
called
.
And
if
they
were
not
truely
the
Sonnes
of
God
,
they
had
no
faith
.
For
by
Faith
are
we
made
the
Sonnes
of
God
,
as
the
[
23
](A02739-e24770-b)
23
Ioh:
1.
12.
Gal:
3.
26.
scripture
teacheth
.
Yea
,
the
same
Father
professedly
expoundsng
the
place
of
Iohn
,
where
those
Disciples
are
mentioned
,
saith
,
[
24
](A02739-e24790-b)
24
Inter
non
credentes
,
&
ipsi
deputandi
sunt
,
quamuis
discipuli
,
dicerentur
.
In
Ioh:
6.
tract.
27.
They
were
to
be
reckoned
among
vnbelieuers
,
though
they
were
called
Disciples
.
If
any
suspect
that
I
wrest
his
wordes
contrary
to
his
meaning
;
Let
him
reade
Maldonatus
a
Papist
,
who
writeth
,
that
(
52
)
the
Disciples
which
beleeued
S.
Paul
said
[
26
](A02739-e24860-b)
26
1.
Tim.
5.
15.
were
turned
backe
after
Satan
;
But
of
what
faith
must
this
be
vnderstoode
?
What
faith
did
those
Disciples
,
and
othe
Reuolters
want
,
when
they
were
taken
for
Disciples
,
and
Christians
?
Was
it
an
Hystoricall
,
or
assenting
faith
?
The
Iesuites
will
not
yeeld
that
.
Castor
holdeth
,
that
[
27
](A02739-e24890-b)
27
Enchirid:
cap
:
4.
De
fide
.
Sitne
fides
in
peccatorib
:
p
:
179.
all
in
the
Church
haue
such
a
faith
:
yea
,
though
they
be
as
Tares
among
wheat
,
bad
fish
among
good
,
foolish
virgins
,
wanting
oyle
in
their
Lamps
:
as
the
guest
,
wanting
a
wedding-Garment
:
and
like
the
incestuous
Corinthian
.
Bellarmine
,
[
28
](A02739-e24910-b)
28
De
Iustificat
:
lib:
1.
cap
:
15.
sect:
quartum
Argumentum
.
auoucheth
,
that
all
in
the
Church
are
such
beleeuers
,
though
they
be
wicked
ones
,
and
instanceth
in
the
forenamed
Parables
:
as
if
all
the
persons
noted
therein
,
had
that
faith
,
though
they
wanted
charity
&
good
works
.
Those
Disciples
,
and
other
reuolters
,
before
their
backe-sliding
were
in
the
Church
,
and
yet
wanted
faith
.
As
Christ
[
29
](A02739-e24920-b)
29
Ioh.
6.
64.
himself
,
Augustine
,
and
others
haue
taught
.
And
therefore
seeing
that
by
the
doctrine
of
the
Iesuites
they
could
not
want
an
historicall
and
assenting
faith
,
they
must
needs
want
another
faith
,
namely
,
a
true
iustifying
faith
.
But
of
all
others
,
Michael
Medina
is
most
plaine
and
copious
in
this
point
,
as
in
parte
I
declared
,
when
I
spake
of
a
temporary
faith
:
yet
more
may
be
added
,
to
shew
his
resolute
opinion
,
that
none
haue
true
faith
,
but
they
which
keepe
it
to
the
end
.
[
30
](A02739-e24960-b)
30
Veritate
Christiana
vera
Fides
tantum
illa
iudicetur
,
quae
habet
efficaciam
consequendae
salutis
,
&c.
Uera
profecto
Fides
vera
dilectione
constat
:
vera
autem
dilectio
illa
tantum
dicitur
veritate
morali
,
quae
perseuerantiam
habet
&
permanentiam
,
&c
Deinde
rogandus
,
an
fidelis
ille
dicatur
,
aut
emicus
,
qui
horaria
amicitia
,
aut
fide
illi
fuisset
coniunctus
,
quod
si
non
diceretur
,
quomam
de
ratione
vere
fidei
&
charitatis
est
permanentia
,
&
constantia
,
&c.
Apud
Sext.
Senens
.
Biblioth.
lib.
6.
annot.
214.
According
to
Christian
veritie
(
saith
he
,
)
onely
that
is
to
be
iudged
a
true
faith
,
which
hath
the
efficacy
of
obtayning
saluation
.
According
to
that
;
Hee
that
beleeueth
in
mee
hath
eternal
life
.
And
afterward
he
addeth
;
That
true
faith
indeede
,
doth
consist
with
true
loue
;
but
that
onely
is
called
true
loue
by
a
moral
truth
,
which
hath
perseuerance
and
continuance
.
And
that
the
Scripture
neuer
called
the
faith
of
them
who
beleeue
for
a
time
,
to
be
true
saith
.
And
that
those
who
are
damned
,
neuer
had
true
faith
.
And
in
conclusion
,
he
asked
Soto
,
whether
he
is
to
be
called
faithfull
,
or
a
friend
,
who
should
be
ioyned
vnto
him
for
an
houre
by
friendship
and
faith
:
which
if
he
will
not
say
,
because
continuance
and
constancie
is
of
the
nature
and
being
of
true
faith
and
charitie
;
then
cannot
such
offenders
be
called
true
beleeuers
in
Christ
.
Cardinall
Bellarmine
holdeth
against
some
who
then
liued
,
that
Christ
did
not
onely
[
31
](A02739-e25010-b)
31
Orauit
Dominus
paulo
post
pro
perseuerantia
omnium
apostolorum
,
imò
etiam
omnium
Electorum
.
Ioh.
17.
Pater
sancte
,
serua
eos
in
Nomine
tuo
,
quos
dedisti
mihi
.
De
Rom.
Pontif
.
lib.
3.
cap.
3.
sect:
altera
expositio
.
pray
that
Peter
might
continue
in
faith
,
and
in
the
fauour
of
God
vnto
the
end
,
but
that
he
also
prayed
a
little
after
,
for
the
perseuerance
of
all
the
Apostles
;
yea
also
of
all
the
elect
.
Ioh.
17.
Holy
Father
,
keepe
them
in
thy
Name
,
whom
thou
hast
giuen
me
.
How
then
can
the
Faith
of
any
of
the
Elect
faile
?
Shall
wee
thinke
that
Christs
Prayer
was
not
heard
?
Doth
not
hee
else-where
acknowledge
that
the
Father
heard
him
alwayes
?
Was
his
prayer
effectuall
against
the
losse
of
grace
and
faith
,
by
sinne
,
&
not
against
the
losse
of
them
by
Infidelitie
?
Then
was
his
prayer
heard
but
in
part
.
How
can
they
proue
that
difference
?
SECT.
XIIII
.
IN
prosecuting
this
point
,
I
produced
Peuer
,
for
an
Example
;
who
though
he
denyed
his
master
with
an
Oath
,
yet
still
kept
Faith
in
his
heart
.
And
least
any
should
thinke
,
that
this
was
a
speciall
priuiledge
in
Peter
,
I
shewed
,
that
[
1
](A02739-e25090-b)
1
Ioh:
17.
20.
Christ
prayed
for
others
,
as
well
as
for
him
.
Now
if
there
be
any
,
who
imagine
that
Christ
prayed
for
them
after
a
different
maner
,
and
to
another
end
;
let
them
remember
what
I
alleadged
before
out
of
Augustine
,
touching
Christs
prayer
for
all
the
elect
;
namelie
,
[
2
](A02739-e25120-b)
2
De
Corrept
.
&
grat
.
cap.
12.
That
Christ
praying
for
them
,
that
their
Faith
might
not
fayle
:
without
doubt
it
shall
not
fayle
vnto
the
end
:
and
therefore
shall
continue
vnto
the
end
:
neyther
shall
the
end
of
this
life
find
it
otherwise
then
remayning
.
But
because
that
[
3
](A02739-e25140-b)
3
De
Iustificat
:
lib:
3.
cap
:
14.
Bellarmine
and
others
doe
teach
,
that
Peter
did
quite
loose
his
faith
,
and
the
righteousnes
thereof
;
I
will
let
you
see
the
testimonies
of
all
sorts
of
writers
to
the
contrary
.
Tertullian
[
4
](A02739-e25190-b)
4
Sed
&
cur
Petrum
?
ob
vigorem
fidei
.
Aduers
.
Marcion
.
lib:
4.
said
his
name
was
changed
,
and
he
was
called
Peter
for
the
strength
of
his
faith
:
but
he
ill
deserued
that
name
,
and
Christ
erred
in
giuing
him
a
name
not
agreeable
to
his
nature
,
if
hee
quite
lost
his
faith
.
Againe
,
hee
speaking
of
Christs
prayer
for
him
,
thus
saith
of
those
words
,
(
That
thy
faith
might
not
fayle
)
[
5
](A02739-e25230-b)
5
Ne
deficeret
Fides
tua
,
id
est
,
ne
tantum
Diabolo
permitteretur
,
vt
fides
periclitaretur
,
quo
ostenditur
,
vtrumque
apud
Deum
esse
,
&
concussionem
fidei
,
&
protectionem
cum
vtrumque
ab
eo
petitur
.
Et
vtique
Filius
Dei
protectione
Fidei
habet
in
sua
potestate
,
&c.
De
fuga
in
persecut
:
that
is
,
that
so
much
might
not
be
permitted
to
the
Diuel
,
that
his
faith
might
be
endangered
.
Whereby
it
is
shewed
,
that
both
are
with
God
,
both
the
shaking
of
faith
,
and
the
protection
,
se●ing
both
are
asked
of
him
.
The
shaking
is
from
the
Diu●ll
,
the
protection
is
from
the
Sonne
.
And
surely
the
Son
of
God
hath
the
protection
of
faith
in
his
owne
power
,
which
hee
asked
of
his
Father
,
of
whom
hee
receiueth
all
power
in
heauen
and
earth
.
If
his
faith
was
not
endangered
by
the
diuel
,
but
protected
and
kept
safe
by
God
,
through
the
prayer
of
his
Son
,
how
can
any
truely
say
that
hee
lost
his
faith
?
Hillary
[
6
](A02739-e25260-b)
6
Comment:
in
Psalm
.
52.
4.
taught
(
as
is
testifyed
by
[
7
](A02739-e25270-b)
7
Biblioth.
sanct.
lib.
5.
annot.
181.
Sixtus
Senensis
)
that
Peter
in
denying
his
Maister
,
lost
not
the
firmenesse
of
his
faith
,
because
,
although
,
through
the
trembling
of
his
flesh
which
he
could
not
brydle
,
his
tongue
burst
forth
into
the
deniall
of
Christ
:
yet
a
firme
faith
of
confessing
Christ
vnto
Martyrdome
,
did
not
depart
from
his
heart
.
I
might
also
vrge
that
,
which
not
onely
he
[
8
](A02739-e25310-b)
8
In
Math.
can
.
20.
See
Sixt.
Senens
Biblioth.
lib.
6.
annot
160.
elsewhere
,
but
likewise
Ambrose
,
[
9
](A02739-e25330-b)
9
Comm●●t
.
in
Luc.
22.
lib.
10.
together
with
him
,
hath
written
in
excuse
of
Peters
denyall
:
That
he
denyed
him
not
to
be
God
,
but
denyed
,
that
he
was
only
a
man
.
Though
[
10
](A02739-e25350-b)
10
See
Sixt
Senens
.
Biblioth.
li.
6.
annot.
160.
Hieronym
.
in
Math.
26.
Theophylact.
in
Luc.
22.
Ierome
&
Theophylact
do
confute
them
,
because
so
to
excuse
the
Apostle
,
were
to
make
his
Maister
a
lyar
,
who
told
him
before
,
that
hee
should
that
night
denie
him
thrice
.
Yet
doth
[
11
](A02739-e25380-b)
11
In
Luc.
22.
●2
.
&
in
Math.
26.
75.
quanquam
possumus
Hylarium
&
Ambrosium
ab
errore
,
benigna
interpretatione
liberare
.
Maldonatus
excuse
them
both
.
And
thereby
they
plainely
declared
,
that
they
were
farre
from
thinking
that
hee
lost
his
faith
.
Augustine
alleadged
the
prayer
of
Christ
for
Peters
faith
,
against
the
Pelagians
,
who
held
that
man
could
not
continue
in
grace
and
in
faith
,
vnlesse
mans
free
will
did
concurre
with
Gods
grace
.
Dare
thou
say
that
Christ
praying
for
Peter
,
that
his
faith
might
not
faile
,
that
it
should
haue
failed
,
if
Peter
that
his
Faith
might
not
faile
:
what
else
asked
he
,
but
that
hee
might
haue
in
faith
a
most
free
,
a
most
strong
,
a
most
inuincible
,
a
most
perseuering
will
.
Prudentius
,
that
ancient
and
Christian
Poete
,
[
13
](A02739-e25510-b)
13
Fleuit
●egator
de●que
ex
ore
prolapsum
●efas
,
cùm
●ens
maneret
innocens
,
●…sque
ser●aret
fidem
.
Kathemerin
.
Hymn
.
ad
Gallicant
:
paulo
post
initium
.
thus
wrote
of
Peters
denyall
.
With
mouth
his
Maister
who
deny'd
,
Hee
for
that
cryme
did
weepe
:
When
innocent
his
minde
remainde
,
And
Faith
his
heart
did
keepe
.
Leo
Bishop
of
Rome
,
thus
saith
of
Peter
,
[
14
](A02739-e25620-b)
14
Adsint
●extera
Do●ini
Iesu
Christs
,
qu●
labentem
te
,
prius
quam
deijcereris
,
exciperet
,
&
firmit
atem
standi
in
ipso
caden
▪
di
periculo
recepists
,
vidit
in
te
Dominus
Fidem
non
fictam
,
non
delectionem
auersam
,
sed
constantiam
fuisse
t●rbatam
.
De
Pass.
Dom.
Ser.
9.
The
right
hand
of
the
LORD
IESVS
CHRIST
was
present
,
which
took
thee
vp
,
as
thou
was
falling
,
before
thou
was
cast
downe
:
And
thou
receiuedst
strength
to
stand
,
in
the
very
danger
of
falling
.
The
Lorde
saw
in
thee
,
not
that
thy
Faith
was
fained
,
nor
thy
loue
turned
from
him
,
but
that
thy
Constancie
was
troubled
.
Weeping
abounded
,
when
affection
fayled
not
:
and
the
fountaine
of
Charitie
washed
the
words
of
fearfulnes
.
Neither
was
the
remedie
of
abolishing
deferred
,
where
there
was
not
iudgement
of
will
.
Theophilact
,
doth
make
this
paraphrase
[
15
](A02739-e25650-b)
15
Quamuis
breu●tēpore
concutiendus
sis
:
sed
habes
recondita
semina
fidei
.
Etiamsi
folia
abiecerit
(
Pneuma
)
spiritus
inuadentis
,
sed
Radix
viuet
,
&
non
deficiet
Fides
tua
:
In
Luc:
22.
of
the
wordes
of
Christ
to
Peter
,
Luke
,
22.
32.
Although
within
a
short
time
,
thou
must
be
shaken
,
yet
thou
hast
the
seedes
of
faith
lying
hid
.
Although
the
spirit
(
or
winde
)
of
the
inuader
,
shall
strike
off
the
leaues
,
yet
the
roote
shal
liue
,
and
thy
Faith
shall
not
fayle
.
Bernard
said
,
[
16
](A02739-e25710-b)
16
Etsi
Princeps
Apostolorum
in
profundum
Negationis
submergitur
,
non
est
tamen
qui
de
manu
Dei
p●ssit
eruere
.
Serm:
de
tripl
:
cohaerent
:
vin:
clau
:
&
glut
:
Though
Dauid
be
branded
with
the
marke
of
horrible
crimes
,
though
the
chiefest
of
the
Apostles
bee
plunged
into
the
depth
of
denyall
.
Yet
is
there
none
that
can
take
them
out
of
Gods
hand
.
And
in
an
other
place
,
[
17
](A02739-e25740-b)
17
Petrus
〈◊〉
peccauit
,
charitatem
〈◊〉
amisit
,
quia
peccauit
potius
in
ver●tatē
,
quam
in
charitatem
,
●●m
se
non
●sse
●mentitus
est
in
re
,
cu●us
totus
erat
in
corde
.
De
natura
&
Dignit
.
a●or
.
Dium
.
cap.
6.
Peter
when
he
sinned
,
he
lost
not
Charitie
.
He
sinned
rather
against
veritie
,
than
against
charitie
:
when
he
told
a
lye
,
that
hee
was
not
his
in
deede
,
whose
wholly
he
was
in
heart
.
And
therefore
the
loue
of
Truth
,
did
presently
wash
away
the
denyall
of
falshood
.
When
hee
could
not
be
plucked
out
of
Gods
hands
,
when
he
had
charitie
,
&
when
he
was
wholly
Christs
in
hart
;
did
hee
euen
then
at
that
instant
want
faith
?
Surely
no.
These
things
appertaine
not
to
vnbelieuers
.
Beda
ascribed
such
vertue
to
Christs
prayer
,
for
the
confirmation
of
Peters
faith
,
that
he
thus
expounds
them
.
[
18
](A02739-e25800-b)
18
Ipse
●uam
Fidem
,
〈◊〉
Satana
tentante
,
defi●iat
,
orando
protexi
.
In
Luc.
22.
l.
6.
I
haue
by
praying
kept
thy
faith
safe
,
that
it
shall
not
fayle
when
Satan
tempteth
thee
.
The
Maister
of
Sentences
,
resoluing
the
question
,
whether
Peter
had
the
faith
of
Christs
Passion
,
when
hee
saw
with
his
owne
eyes
,
CHRIST
as
man
to
suffer
?
Answereth
,
[
19
](A02739-e25840-b)
19
Lumb
.
sent.
lib.
3.
dist.
24.
B.
That
he
had
faith
of
his
Passion
,
not
in
that
hee
belieued
that
man
suffered
,
but
in
that
he
belieued
,
hee
was
God
that
suffered
:
thereby
signifying
,
that
he
had
not
lost
his
faith
,
at
the
time
of
Christs
Passion
.
Caietane
sayd
,
[
20
](A02739-e25870-b)
20
Def●cit
confessio
fidei
,
cùm
ter
Christum
negauit
,
sed
non
defi●●
sides
,
quonia●
timore
negauit
,
non
incredulitate
.
Luk.
22.
32.
Peters
confession
of
faith
failed
,
when
he
thrice
denyed
Christ
:
but
his
faith
failed
not
,
because
hee
denyed
▪
through
feare
,
not
through
incredulitie
.
Tollet
also
[
21
](A02739-e25900-b)
21
Petr●●
non
negau●t
esse
Christum
,
fidemve
eius
abiecit
,
sed
negauit
se
nouisse
eum
.
In
Luc.
12.
annot.
23.
that
Peter
neither
denyed
him
to
be
Christ
,
nor
cast
away
his
faith
,
but
denyed
that
he
knew
him
.
Catharinus
likewise
,
that
[
22
](A02739-e25940-b)
22
Commentar.
in
epist.
ad
Galat.
2.
p.
260.
Peter
could
not
lose
his
faith
:
for
the
Lord
had
peculiarly
prayed
for
him
,
that
his
faith
might
not
faile
.
And
least
it
might
be
thoght
that
he
praied
for
that
Sea
only
,
and
not
for
his
person
,
he
called
him
by
his
old
name
Simon
,
To
wit
,
for
thee
Simon
particularly
.
Maldonatus
vpon
these
wordes
,
All
yee
shall
be
offended
by
me
this
night
:
[
23
](A02739-e26010-b)
23
Non
significat
fidem
apostolos
perdituros
fidem
,
enim
nemo
eorum
perdidit
,
ne
petrus
quidem
ipse
qui
negavit
,
&c.
Comment.
in
Math.
26.
31.
saith
,
that
Christ
did
not
signifie
that
the
Apostles
should
loose
theyr
faith
.
For
none
of
them
lost
it
;
No
,
not
Peter
himselfe
,
who
denyed
him
.
Although
some
olde
Authors
were
wont
so
to
speake
,
as
if
hee
lost
his
faith
.
Not
distinguishing
the
confession
of
faith
,
from
faith
it selfe
:
and
the
denyall
of
Christ
,
from
the
losse
of
faith
,
which
are
farre
different
things
.
And
so
afterward
,
[
23
](A02739-e26030-b)
23
Comment:
in
Mat
:
27.
75.
The
vulgar
error
of
them
is
to
be
taken
heede
of
,
who
thinke
that
Peter
lost
his
faith
.
For
he
lost
not
his
faith
,
but
denyed
it
,
which
diuines
say
,
is
See
then
,
what
a
clowde
of
witnesses
wee
haue
against
Bellarmine
.
But
it
would
make
any
man
to
wonder
to
behold
his
inconstancy
in
this
point
.
For
he
plainely
contradicteth
himselfe
,
euen
like
a
right
Iesuite
,
holding
the
affirmatiue
,
or
negatiue
,
as
it
best
serued
his
present
purpose
.
When
hee
would
proue
that
faith
and
iustice
may
be
lost
,
[
25
](A02739-e26140-b)
25
De
Iustificat
:
lib:
3.
cap
:
14.
he
produceth
Peters
example
to
proue
it
,
as
if
he
lost
both
.
He
sorteth
him
with
Adam
,
as
if
he
lost
his
faith
and
iustice
in
the
same
manner
that
Adam
did
at
his
fall
,
&
brought
himselfe
to
the
same
estate
,
though
hee
recouered
his
former
state
,
as
well
as
Adam
.
Yea
,
herein
the
Cardinall
equalleth
Peter
with
the
diuel
,
with
Saul
,
with
Iudas
,
&
with
Simon
Magus
.
Though
hee
make
him
vnlike
to
them
in
the
recouery
of
it
,
because
hee
got
his
faith
againe
,
but
they
could
not
.
Yet
for
the
manner
of
loosing
it
,
and
for
his
present
estate
,
after
it
was
lost
,
till
it
was
recouered
againe
,
he
maketh
him
altogether
equal
with
them
.
Yet
at
other
times
,
and
vpon
other
occasions
,
he
teacheth
the
contrary
.
When
he
pleadeth
for
the
pope
,
that
his
holines
cannot
erre
,
[
26
](A02739-e26230-b)
26
De
Roman
:
Pontif
:
lib:
4.
cap
:
3.
sect.
Est
●gitur
tertia
.
At
Petro
Dominus
i●petrauit
,
vt
non
posset
vnquam
cadere
,
quod
ad
Fidem
attinet
.
he
auoucheth
,
That
Christ
by
his
Prayer
obtained
this
priuiledge
for
Peter
,
that
hee
should
neuer
loose
true
Faith
,
though
hee
was
tempted
of
the
diuel
.
Which
he
maketh
more
then
the
gift
of
perseuerance
,
because
hee
is
saide
to
perseuere
to
the
ende
,
who
falleth
,
and
riseth
againe
:
and
so
is
found
faithfull
in
the
ende
.
But
the
Lord
obtained
for
Peter
,
that
he
could
not
euer
fall
,
so
farre
as
belonged
to
Faith
.
And
brings
in
diuers
Fathers
to
testifie
this
:
And
afterwards
answering
them
who
alledge
Peters
denyall
,
to
proue
that
the
Pope
may
erre
;
Hee
saith
,
[
27
](A02739-e26280-b)
27
Addo
pr●…
Christum
à
Petro
negatum
fuisse
,
Ore
,
roncorde
,
●…de
per●idisse
confessionem
fidei
nonipsam
fidem
.
De
Rom.
Pontif.
lib.
2.
c.
8.
●●ct
.
Respondemus
,
sanctum
.
that
Peter
denyed
Christ
with
his
mouth
,
not
with
his
heart
.
And
therefore
Peter
lost
the
confession
of
faith
,
but
not
faith
it selfe
.
And
confuting
them
,
who
held
that
Faith
was
onely
in
the
brest
of
the
Uirgine
Mary
,
at
the
time
of
Christes
passion
:
[
28
](A02739-e26320-b)
28
De
Eccles.
militant
.
〈◊〉
.
3.
cap.
1.
Hee
saith
,
it
is
not
probable
,
that
the
Apostles
then
lost
their
faith
,
seeing
Christ
sayde
to
Peter
,
I
haue
prayed
for
thee
,
that
thy
Faith
might
not
faile
.
Is
this
man
to
be
credited
,
who
is
so
vncertaine
in
his
opinion
,
and
so
contrary
to
himselfe
?
Is
there
such
double-dealing
to
be
found
in
the
great
Oracle
of
Rome
?
Did
hee
thus
write
of
forgetfulnes
,
or
of
wilfulnes
and
set
purpose
?
wherein
will
you
belieue
him
?
In
the
negatiue
,
or
in
the
affirmatiue
?
Both
are
taught
by
him
.
A
wise
man
finding
him
so
contrary
to
himselfe
,
will
belieue
him
no
further
,
then
hee
soundly
proueth
the
thing
which
he
writeth
.
SECT:
XV.
IN
the
last
poynt
of
the
Sermons
,
touching
the
diuersitie
of
Fruite
,
brought
foorth
by
the
hearers
of
Gods
word
,
I
confuted
the
obseruation
of
some
Papists
,
who
thence
would
proue
the
excellencie
of
virginitie
,
before
widow-hood
,
or
Mariage
.
As
if
the
hundred-folde
belonged
to
Virgins
,
sixty-fold
to
Widowes
,
and
thirty-folde
to
Marryed
persons
.
If
those
3.
reasons
which
then
I
alledged
,
will
not
satisfie
you
,
I
will
adde
more
.
1.
That
collection
cannot
be
warranted
by
any
word
or
circumstance
in
the
Parable
,
but
onely
from
the
exposition
of
some
few
Fathers
.
And
therfore
the
Rhemists
[
1
](A02739-e26420-b)
1
Annot.
in
Math.
13.
8.
sect.
1.
sp●ake
presumptuously
in
saying
,
that
this
difference
of
fruits
,
is
the
difference
of
merites
in
this
life
:
and
that
an
hundred
fold
agreeth
to
Virgins
,
when
as
no
sillable
,
nor
word
in
all
the
Parable
doth
import
so
much
,
&
when
as
all
the
force
of
the
argument
dependeth
on
the
interpretation
of
some
fewe
Fathers
.
And
Bellarmine
,
[
2
](A02739-e26440-b)
2
Demonach
.
lib.
2.
cap.
9.
writing
of
Euangelicall
Councels
,
had
no
reason
to
place
the
argument
drawne
thence
,
among
testimonies
of
Scriptures
;
but
should
rather
haue
sorted
it
with
the
testimonies
of
the
Fathers
.
2.
The
Fathers
who
so
expound
it
,
doe
not
giue
the
litterall
sense
of
the
place
,
but
deliuer
an
allegoricall
or
anagogicall
exposition
of
it
.
As
Maldonatus
acknowledged
,
saying
,
[
3
](A02739-e26470-b)
3
Non
tam
interpretando
quàm
conscionando
,
In
Math.
13.
22.
that
Augustine
and
the
Fathers
spake
so
,
not
interpreting
the
Scripture
,
but
preaching
to
the
people
.
Now
the
best
learned
among
the
Papists
,
as
[
4
](A02739-e26490-b)
4
Biblioth.
sanct.
lib.
3.
p.
●36
.
Sixtus
Senensis
,
[
5
](A02739-e26510-b)
5
Bellar.
de
verbo
Dei
.
lib.
3.
cap.
3.
sect.
Sed
quanquam
.
Aduers
.
Iovinian
.
lib.
1.
Bellarmine
,
and
others
doe
teach
,
that
no
forcible
arguments
can
be
drawn
from
any
sense
,
but
onely
from
the
literall
sense
;
because
that
which
is
gathered
immediately
from
the
words
,
is
certainely
the
meaning
of
the
Holy
Ghost
:
but
it
is
not
alwaies
certaine
that
other
senses
bee
intended
by
the
Holy
Ghost
.
3.
There
is
not
any
one
Father
,
saue
onely
Ierome
,
who
so
expoundeth
it
as
the
Rhemists
doe
;
That
an
hundred
folde
agreeth
to
Virgines
:
but
eyther
expound
it
in
the
same
maner
that
I
did
,
or
otherwise
apply
those
differences
of
fruite
,
then
Ierome
did
.
Will
they
forsake
all
the
the
rest
of
the
Fathers
&
follow
one
?
Were
they
not
sworne
[
6
](A02739-e26560-b)
6
Sess.
4.
according
to
the
decree
of
the
Councell
of
Trent
,
and
according
to
the
[
7
](A02739-e26580-b)
7
Nec
sacram
scripturam
vnquam
nisi
iuxta
vnanimem
consensum
patrum
,
accipiam
&
interpretabor
.
Bulla
Pij
.
4.
super
forma
Iuramenti
professionis
fidei
,
Annex
:
concilio
.
Bull
of
Pius
4.
neuer
to
expound
Scripture
but
according
to
the
vnanimous
consent
of
the
Fathers
?
Would
they
,
or
will
others
wittingly
and
wilfully
forsweare
themselues
,
that
so
they
may
crosse
vs
,
and
get
some
shew
of
patronage
for
the
dignitie
of
their
vnchaste
votaries
?
And
whom
doe
they
follow
?
Euen
him
,
that
of
all
the
Fathers
,
is
least
worthy
to
be
respected
in
this
point
,
being
very
partiall
,
and
no
indifferent
Iudge
of
this
matter
.
Beatus
Rh●nanus
said
,
[
8
](A02739-e26620-b)
8
Veteres
omnes
,
atque
adeo
Hieronymius
ipse
,
matrimonto
parum
aequi
fuerint
,
virginitatem
&
castitatem
maximi
facientes
.
Certè
constat
Hieronymum
hac
de
causa
Romae
male
audisse
.
Argument
,
in
Tertul.
lib.
de
exhort
.
ad
castitat
.
All
the
old
writers
,
and
especiall
Ierome
himselfe
,
were
little
indifferent
to
mariage
:
chiefely
esteeming
virginitie
and
chastitie
.
It
is
certaine
,
that
Ierome
for
this
cause
was
euill
spoken
of
at
Roma
.
When
hee
had
written
his
bookes
against
Iouinian
,
in
commendation
of
virginitie
aboue
mariage
,
they
so
displeased
many
,
as
that
Pammachius
,
his
olde
scholesollew
,
signifying
so
much
to
him
by
a
letter
,
[
9
](A02739-e26680-b)
9
Apolog.
ad
pammac
.
pro
libr.
advers.
Iovinian
.
he
was
faine
to
make
an
apologie
for
himselfe
.
And
they
who
found
fault
with
him
for
that
,
were
neyther
meane
,
nor
base
,
nor
few
.
[
10
](A02739-e26690-b)
10
Impendio
semper
fav●ns
virginitati
,
&
obid
nuptijs
●●qui
r●quam
episcopi
quidam
esse
vol●bant
.
Argum
in
lib.
1.
aduers.
●ou●nian
.
Erasmus
saith
,
that
hee
alwaies
exceeding
much
fauoured
virginitie
:
and
for
that
was
more
vnequall
to
mariage
,
then
certaine
Bishops
would
haue
had
him
.
Yea
,
and
[
11
](A02739-e26710-b)
11
Multos
off●nderant
libri
,
quod
proponsior
●deretur
in
laud●m
virginitatis
quam
oportuisset
,
&
durior
in
matrim●…m
.
Argum.
in
apolog.
ad
Pammac
.
that
his
bookes
offended
many
,
beccause
he
seemed
to
be
more
forward
in
the
commendation
of
virginitie
then
hee
ought
,
and
harder
against
mariage
.
But
although
that
hee
by
that
his
application
,
did
preferre
virginitie
before
mariage
,
yet
doth
he
acknowledge
that
marryed
persons
are
good
soyle
,
&
do
bring
forth
,
one
sort
of
those
fruits
,
namelie
,
thirtie
fold
.
And
whereas
some
in
those
dayes
,
as
more
vnequall
to
mariage
,
(
as
hee
thought
)
referred
the
100.
fold
fruite
to
Martyrdome
,
and
60.
fold
to
Virgins
,
&
30.
fold
to
Widowes
:
hee
blamed
them
for
it
,
saying
,
[
12
](A02739-e26720-b)
12
Si
sunt
sancta
consortia
nuptiarum
,
cur
excluduntur
abono
fruetus
.
Commentor
in
Math.
13.
Erasm.
scholia
.
in
lib.
1.
aduers.
Iouin
.
num.
6.
If
the
coniunctions
of
mariage
bee
holy
,
why
are
they
excluded
from
good
fruit
?
And
so
he
ouerthroweth
the
force
of
Bellarmines
argument
,
drawne
from
hence
,
to
prooue
that
single
life
is
an
Euangelicall
councell
.
[
13
](A02739-e26740-b)
13
De
monach.
lib.
2.
cap.
9.
That
which
Christ
doth
not
command
(
saith
he
)
but
commend
,
he
counselleth
.
Now
in
the
opinion
of
Ierome
,
Christ
doth
here
commend
mariage
,
though
not
commaund
it
:
and
it
yeeldeth
good
fruite
,
as
well
as
single
life
,
though
not
altogether
so
great
store
.
And
therefore
if
the
one
be
an
Euangelicall
Councell
,
the
other
also
is
.
But
now
I
will
shew
that
the
rest
of
the
Fathers
doe
otherwise
exopūd
the
wordes
then
Ierome
did
.
And
therefore
hee
being
alone
,
must
not
be
followed
.
Cyprian
alluding
to
the
words
,
giueth
indeed
an
allegoricall
exposition
:
yet
hee
saith
,
[
14
](A02739-e26790-b)
14
Primus
enim
,
centerius
martyrum
fructus
est
,
secundus
sexagenarius
vester
.
De
disciplin
.
&
habit
.
virgin
.
sect.
1.
that
the
first
number
,
100.
folde
,
is
the
fruit
of
Martyrs
:
and
the
second
,
60.
fold
is
yours
,
yee
Virgins
.
Pam●lius
[
15
](A02739-e26820-b)
15
Atqui
longè
aliter
D.
Hieron
.
Graeci
vero
comment
.
Cypriani
se
quuntur
,
sentent●…m
.
A●●ot
.
in
Cypr.
ibid.
num.
78.
acknowledgeth
this
difference
betwixt
Cyprian
&
Ierome
:
and
confesseth
,
that
the
Greeke
Commentaries
,
do
follow
the
opinion
of
Cyprian
.
If
therefore
Bellarmine
from
Ieromes
exposition
,
referring
an
hundred-fold
to
Virgins
,
can
proue
virginity
to
be
an
Euangelical
councel
:
wee
may
also
from
the
exposition
of
Cyprian
,
and
the
Greek
Commentors
,
referring
the
hundred-folde
to
Martyrs
,
proue
that
Martyrdome
is
an
Euangelicall
Councell
.
But
heerein
see
the
cunning
of
the
Cardinal
,
[
16
](A02739-e26910-b)
16
De
monach.
li.
2.
cap.
9.
sect.
tertium
testimon
.
who
in
that
his
argument
,
could
conioyne
these
two
Fathers
together
,
as
if
they
both
expounded
the
place
alike
,
and
both
commended
virginitie
alike
.
Thogh
the
Cardinall
,
&
likewise
the
Rhemists
,
doe
also
for
the
same
purpose
ioyne
Augustine
with
Ierome
,
yet
he
differeth
more
from
him
,
then
Cyprian
doth
.
In
one
place
[
17
](A02739-e26970-b)
17
Centesimum
martyrum
,
propter
satietatem
vitae
vel
contemptum
mortis
.
sexagesimum
virginum
propter
ocium
interius
,
quia
non
pugnant
contra
consuetudin●
caruis
tricecimum
coniugatorum
,
quia
haec
est
aetas
prae
liantium
.
Quaest.
evangel.
li.
1.
cap.
9.
he
saith
,
the
hundred
fold
belongeth
to
martyrs
,
for
the
society
of
life
,
&
contempt
of
death
:
The
sixty
fold
to
Virgins
,
for
theyr
inward
rest
,
because
they
fight
not
against
the
custome
of
the
Flesh
:
The
thirtie
fold
to
Marryed-folkes
,
because
this
is
the
age
of
warryers
.
In
an
other
place
[
18
](A02739-e27020-b)
18
●…uicquid
significet
foecunditatis
illa
diuersitas
,
vid●rint
qui
haec
melius
quam
nos
intelligunt
.
siue
,
&c.
Siue
quod
probabilius
mihi
,
videtur
,
quoniam
divinae
gratiae
multa
sunt
munera
,
&
est
aliud
alio
maius
&
melius
:
vnd
aicit
apostolus
,
aemulamini
autem
dona
meliora
.
De
virginit
.
lib.
45.
he
propoundeth
the
matter
very
doubtfully
,
and
scarce
dare
determine
it
,
saying
thus
;
What
that
diuersitie
of
fruitfulnesse
signifieth
,
Let
them
see
who
vnderstand
these
thinges
better
then
wee
:
Whether
the
Uirgines
life
bee
in
the
hundred
fruite
;
the
Widowes
,
in
the
sixtie
;
and
the
Maryed
,
in
the
thirty
.
Or
rather
,
that
the
hundred-folde
fruitfulnes
is
to
be
imputed
to
Martyrdome
;
the
sixty
fold
to
Continenci●
and
the
thirty
fold
to
Mariage
.
Or
whether
Uirginitie
,
Martyrdome
beeing
added
to
it
,
fulfill
the
hundred
folde
:
But
being
alone
,
is
in
the
sixtie
.
And
Maryed
folkes
,
bringing
forth
thirty
fold
,
may
come
to
sixtie
folde
,
if
they
be
Martyrs
.
Or
else
,
that
which
seemeth
most
probable
to
mee
,
that
there
are
many
giftes
of
the
diuine
grace
,
and
one
is
greater
and
better
then
an
other
.
Wherevpon
the
Apostle
sayd
,
Desire
yee
the
best
giftes
.
Where
you
see
hee
propoundeth
fou●e
seuerall
opinions
,
maketh
Ieromes
to
bee
most
improbable
.
But
that
which
I
shewed
to
be
the
sense
of
the
place
,
namely
,
that
by
the
diuersitie
of
the
fruite
,
is
meant
the
diuersitie
of
graces
and
giftes
in
men
,
to
be
most
probable
.
May
not
they
then
bee
ashamed
,
that
say
,
he
ascribed
an
hundred
fold
to
U●rgins
?
Indeede
hee
else-where
an
hundred
.
Which
he
reiecteth
as
absurd
,
Yet
hath
it
a
good
Warrant
from
the
Text.
And
is
almost
the
same
,
with
the
Rhemistes
,
who
say
,
[
20
](A02739-e27210-b)
20
Annot.
in
Math.
138.
sect.
1.
that
this
difference
of
Fruites
,
is
the
difference
of
Merites
in
this
life
,
and
rewardes
for
them
in
the
life
to
come
:
according
to
the
diuersities
of
states
,
as
that
the
hundred
folde
agreeth
to
Uirgines
professed
,
&c.
Especially
considering
,
that
they
[
21
](A02739-e27230-b)
21
Annot.
on
2.
Cor.
2.
10.
sect.
〈◊〉
.
&
Annot.
on
Coloss.
1.
24.
sect.
4.
holde
,
that
they
may
meria
and
satisfie
,
as
well
for
others
,
as
for
themselues
.
Athanasius
referred
the
diuersitie
of
these
fruits
,
not
to
those
estates
of
men
and
women
,
but
to
the
obedience
which
they
yeeld
to
the
worde
taught
,
saying
;
[
23
](A02739-e27260-b)
23
Homil.
de
parabol
.
sementis
.
Vbi
doctrina
opus
procedit
,
&
fructus
ope4um
solid
〈…〉
,
&c.
That
wee
doe
Tyll
and
Sowe
this
Field
,
that
it
may
yeeld
fruite
:
Yet
doe
we
not
know
the
condition
of
the
Soyle
:
The
likenesse
of
the
Leaues
doth
often
deceyue
the
maisters
of
the
Tyllage
.
But
when
doctrine
proceedeth
vnto
Worke
,
and
the
fruite
of
works
waxeth
stronger
,
then
is
it
known
who
is
a
Belieuer
,
who
an
Hypocrite
.
To
the
same
effect
wrote
Chrysostome
,
and
Gregorie
Nazianzene
,
whose
words
I
need
not
to
set
down
,
seeing
Cardinall
Tollet
[
24
](A02739-e27340-b)
24
Comment.
in
Luc.
8.
annot.
17.
confesseth
,
that
not
only
Augustine
and
Athanasius
,
but
like
wise
they
two
,
do
referre
this
difference
vnto
theyr
persons
;
Yet
so
,
as
some
worke
well
,
some
worke
better
,
some
worke
best
of
all
in
this
world
.
And
thinketh
this
to
be
a
more
probable
opinion
,
then
theirs
who
referre
it
to
mens
seuerall
estates
,
because
they
who
are
in
a
perfect
state
,
doe
not
alwayes
liue
perfectly
.
Gregory
1.
like
wise
referreth
them
not
to
any
such
states
of
men
,
but
vnto
their
personall
behauiour
in
theyr
estates
,
whatsoeuer
they
be
,
[
25
](A02739-e27420-b)
25
In
Eze●●el
.
lib.
2.
ho●il
.
●7
.
saying
,
that
men
bring
forth
thirty
folde
,
when
theyr
minde
conceyueth
the
perfection
of
Faith
in
the
Trinitie
.
And
sixty
fold
,
when
they
perfectly
bring
foorth
the
workes
of
a
good
life
.
And
an
hundred
folde
,
when
they
proceede
to
the
contemplation
of
eternall
life
.
Here
is
no
speech
at
all
of
Virgines
.
Beda
[
26
](A02739-e27470-b)
26
In
Marc.
4.
writeth
to
the
same
effect
,
and
almost
in
the
same
wordes
.
As
for
the
Popish
writers
,
the
elder
sort
are
doubtfully
;
[
27
](A02739-e27490-b)
27
Tho.
Aquin.
Aurea
catena
.
in
Math.
13.
Ludolph
.
de
v●ta
Christi
.
part.
1.
cap.
64.
D.
for
they
propound
many
expositions
,
and
wil
not
determine
which
is
the
best
:
yet
the
yonger
sort
are
peremptorie
,
and
hold
with
vs
.
Ferus
relateth
those
seuerall
expositions
,
deliuered
by
Thomas
and
Ludolphus
:
[
28
](A02739-e27530-b)
28
Quòd
idem
verbum
Dci
maiorem
fructum
in
vno
homine
faciat
,
quàm
in
alio
,
secundum
quod
terra
ipsa
magis
idonea
est
.
Comment.
in
Math.
13.
how
some
referre
them
to
beginners
,
to
proceeders
,
and
to
the
perfect
:
some
to
Uirgines
,
Widowes
,
and
maried
persons
:
some
to
thought
,
speeche
,
and
deede
:
some
to
them
,
who
expose
their
goods
,
their
bodies
,
and
their
liues
for
Christ
.
Yet
(
saith
he
)
Christ
seemeth
heere
to
meane
,
that
outwardly
the
worde
of
GOD
doth
conuert
more
in
one
place
then
in
another
:
and
also
that
the
same
word
of
God
,
doth
bring
forth
more
fruit
in
one
man
then
in
another
.
According
as
the
ground
is
fitter
.
Tollet
hauing
propounded
the
different
expositions
of
some
Fathers
,
[
29
](A02739-e27640-b)
29
Dominus
de
fructu
ipso
loquitur
,
qui
non
semper
statui
respondet
praeterea
loquitur
de
fructu
seminis
dum
est
in
terra
,
volens
significare
se
loqui
de
ijs
qui
in
hoc
seculo
fructus
hosce
referunt
.
Comment.
in
Luk.
8.
annot.
17.
saith
,
their
opinion
is
the
fittest
,
who
referre
that
difference
of
fruits
vnto
mens
persons
,
as
they
worke
well
,
better
and
best
in
this
world
,
in
what
estate
soeuer
they
bee
;
because
they
doe
not
alwaies
liue
perfectly
,
who
are
in
a
perfect
state
.
And
it
often
commeth
to
passe
,
that
they
who
are
in
a
lower
state
,
bring
forth
greater
and
more
abundant
fruite
,
then
they
who
are
in
an
higher
:
for
the
Lord
speaketh
of
the
fruit
it self
,
which
is
not
alwaies
answerable
to
the
state
.
And
hee
speaketh
of
the
fruite
of
the
seede
,
while
it
is
in
the
earth
.
Whereby
he
would
signifie
,
that
hee
spake
of
them
,
who
bring
forth
these
fruits
in
this
world
.
Iansenius
saide
,
[
30
](A02739-e27670-b)
30
Centesim●…m
afferunt
,
qui
perfectam
ac
sumam
vitam
agu●t
:
sexagesimum
vero
qui
mediocrem
,
trigesimum
qui
in
feriores
sunt
,
fructum
tamen
bonum
afferentes
pro
suis
viribus
.
Concord
.
Euangel.
c.
47.
They
bring
forth
an
hundred
folde
,
who
leade
a
perfect
and
chiefest
life
.
They
bring
forth
sixty
fold
,
who
lead
an
indifferent
good
life
.
And
they
thirty
,
who
are
inferiour
,
yet
bring
forth
good
fruite
,
according
to
theyr
abilitie
.
M●ldonatus
reckoneth
vp
fiue
seuerall
opinions
out
of
the
Fathers
,
yet
will
not
stand
to
any
of
them
:
but
saith
,
[
31
](A02739-e27700-b)
31
Fructum
vocat
,
aut
operabona
,
quae
sidei
&
verbi
Dei
fructus
esse
solent
.
vt
Math.
21.
43.
aut
vitam
●ternam
.
v.
2.
Cor.
9.
6.
In
Math.
13.
23.
That
Christ
calleth
fruite
,
eyther
Good
workes
,
which
are
accustomed
to
be
the
fruits
of
Faith
,
and
of
the
word
of
God
:
As
when
it
is
sayd
,
The
kingdome
of
God
shall
be
taken
from
you
,
and
giuen
to
an
other
Nation
,
which
shall
bring
forth
the
fruites
thereof
.
Math.
21.
43.
Or
else
eternall
life
,
as
2.
Cor.
9.
6.
Galat.
6.
7.
8.
Iam.
3.
18.
Do
not
therfore
blame
me
,
though
in
expounding
the
variety
of
those
fruites
,
I
doe
dissent
from
the
Rhemists
,
and
from
the
Cardinall
,
seeing
I
haue
the
consent
of
so
many
of
the
Fathers
,
and
of
your
owne
writers
.
SECT.
XVI
.
BVt
to
conclude
,
least
I
might
seeme
,
ouer-much
to
exceed
the
l●ngth
of
a
Postscript
,
I
knowe
[
2
](A02739-e27830-b)
2
Athanas
.
epist.
De
sentent
.
Dionysij
,
Alexandr
.
contra
.
Arianos
.
that
Dyonisius
Alexandrinus
was
of
their
opinion
.
And
as
the
Pelagians
[
3
](A02739-e27860-b)
3
Bellarm.
de
amiss
.
grat
.
&
statu
peccat
lib.
4.
cap.
9.
alledged
,
Clemens
Alexandrinus
,
Ambrose
,
Arnobius
,
Chrysost:
&
others
,
as
maintainers
of
their
heresie
.
I
haue
therfore
giuen
you
a
tast
of
that
vntruth
,
euen
in
those
Controuersies
,
touched
in
these
sermons
.
The
like
hath
bene
done
by
others
,
and
may
be
done
againe
,
in
other
Controuersies
.
Doe
not
therefore
belieue
those
their
vaine
brags
.
Againe
,
whereas
they
boast
much
of
vnitie
,
doe
make
it
a
marke
of
the
Church
,
and
would
thereby
proue
[
4
](A02739-e27890-b)
4
Bellarm.
de
notis
eccles.
l
b.
4.
cap.
10.
themselues
to
be
the
true
church
:
you
may
by
these
few
points
euidently
see
,
that
they
haue
many
iarres
and
contentions
about
the
chiefest
points
of
faith
:
As
the
Arians
long
agoe
were
[
5
](A02739-e27910-b)
5
Socrat.
histor.
lib.
5.
22.
noted
,
not
onely
to
differ
in
opinion
from
the
orthodoxall
fathers
of
the
Church
,
but
likewise
to
differ
much
one
from
another
,
and
that
in
many
points
of
religion
.
So
may
it
now
be
obserued
,
that
the
papists
doe
not
onely
varie
from
vs
,
but
likewise
dissent
many
waies
one
from
another
.
And
that
not
onely
in
ceremonies
and
circumstances
,
or
matters
of
lesser
moment
,
as
they
charge
vs
to
contend
among
our selues
,
but
likewise
in
the
substantiall
points
of
mans
saluation
,
in
the
very
forme
,
nature
,
and
properties
of
a
iustifying
faith
.
And
lastly
,
whereas
you
all
pretend
,
that
you
haue
that
true
faith
in
Iesus
Christ
,
which
is
able
to
saue
your
soules
:
I
would
wish
you
to
consider
,
that
all
those
doe
deceiue
themselues
therein
,
who
doe
not
testifie
their
faith
by
their
workes
as
the
Apostle
teacheth
.
Much
hath
bene
written
,
and
that
by
sundry
men
,
in
times
past
,
touching
the
bad
maners
of
Rome
,
we
who
reade
those
reports
,
and
doe
knowe
the
maner
of
your
conuersation
,
may
well
imagine
,
that
sinfull
deeds
are
the
proper
fruites
of
poperie
.
And
that
papists
wheresoeuer
they
be
,
whether
at
Rome
or
else
where
,
are
all
alike
prophane
in
their
behauiour
.
I
know
that
like
pharises
,
you
are
very
strict
in
obseruing
humane
preceps
,
as
not
to
eate
an
egge
in
Lent
;
not
to
doe
any
worke
on
one
of
the
superstitious
holydaies
,
abrogated
in
our
Church
;
not
to
go
out
of
the
doores
,
before
you
haue
blessed
your selues
with
the
signe
of
the
crosse
,
not
to
take
the
better
hand
of
a
crosse
standing
in
the
high
way
side
:
not
to
speake
of
a
dead
man
,
vnles
you
say
,
God
haue
mercy
on
his
soule
.
Yet
are
most
of
you
very
carelesse
in
keeping
Gods
commandements
.
Where
may
we
finde
more
vngodly
swearing
,
more
impious
profanation
of
the
Sabboth
,
more
wilfull
disobedience
to
lawfull
authoritie
,
more
beastly
drunkennes
,
and
disordered
drinkings
and
swaggering
,
more
filthy
whoredome
,
more
wastfull
gaming
,
more
bitter
rayling
,
and
vncharitable
back-byting
,
then
is
to
be
seene
in
the
Recusants
,
and
non-communicants
of
this
Countrey
?
And
so
infectious
is
sinne
,
that
theyr
bad
example
doth
corrupt
the
mind
and
manners
of
manie
about
them
.
Doe
these
hope
to
be
saued
by
their
good
works
?
Will
these
be
accounted
confessours
of
their
Religion
?
And
yet
keepe
no
good
conscience
in
their
conuersation
?
Augustine
That
they
are
good
Catholiks
,
who
follow
both
sound
Faith
,
and
good
manners
.
Why
then
should
we
account
them
good
Catholickes
,
who
haue
neither
sound
Faith
,
nor
good
manners
?
The
Lord
of
his
mercie
,
open
your
eyes
,
that
you
see
his
truth
,
and
some
out
of
Babel
:
And
also
worke
true
faith
in
your
hearts
,
that
you
may
through
his
Sonne
,
inherite
his
euerlasting
kingdome
.
Amen
.
FINIS
.