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
same
of
him
was
spread
abroad
,
that
all
people
were
willing
and
desirous
to
heare
his
setmous
:
yea
all
manner
of
persons
out
of
all
co●sles
and
cu●rters
of
the
land
,
shocked
vnto
him
in
great
mul●●ndes
.
Wherevpon
he
●●●t
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
fower
of
corne
,
to
declare
the
di●e
sitic
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
vndeistand
,
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
capacitic
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
for
beare
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
sind
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
faith
Christ
,
is
the
word
of
God
.
The
ground
was
of
soure
kinds
,
and
signifieth
4.
forts
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
manler
,
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
joy
:
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
hearets
;
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
leste
,
in
Math.
13.23
.
Mar.
4.20
.
some
thirty
,
some
sixtie
,
some
an
hundied
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
no
saith
the
seede
is
the
word
of
God
.
By
which
tytle
is
plainely
manifested
the
vertue
,
force
and
efficare
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
:
Ior.
23.29
.
to
afire
,
that
will
either
purge
or
consume
vs
:
to
a
light
that
will
direct
vs
:
Psol.
119.105
.
to
salt
that
will
scason
vs
:
to
a
sword
,
that
will
defend
vs
:
Mat.
5.18
to
seede
that
will
be
get
vs
:
to
foode
that
will
nourish
vs
:
to
goades
that
will
pricke
vs
forward
:
Fphes
.
17.
so
also
to
seede
that
being
sowne
,
will
yeeld
plentie
of
fruit
,
1.
Pet.
22.
because
of
it
owne
nature
through
Gods
ordinance
and
blessing
,
it
will
prouoke
people
to
obedience
.
Pet.
2.2
.
If
therefore
you
receiue
it
,
and
doe
not
beare
fruit
,
the
fault
is
in
you
,
Eceles.
12.1
.
and
not
in
it
:
you
are
but
barren
soyle
,
vnworthy
of
such
seede
.
Moreouer
,
it
is
to
be
obserued
,
that
Christ
compareth
the
word
to
seede
that
is
sowne
:
for
in
the
propounding
of
the
parable
,
he
said
the
sower
went
out
to
sowe
his
seede
:
Vers.
5.
and
now
he
saith
the
seede
is
the
word
:
meaning
the
seede
sowne
.
Mathew
saith
,
Math.
13.19
.
that
the
diuell
catcheth
away
the
word
sowne
in
the
heart
.
And
Marke
saith
,
Mar.
4.4
.
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
.
Athanas
.
de
sement
.
So
the
Apostles
were
likewise
sowers
.
Christ
was
a
sower
to
the
Iewes
onely
,
they
also
to
the
gentiles
:
he
in
the
little
field
of
Iudea
,
they
in
the
large
field
of
the
whole
world
.
1.
Cor.
9.11.1
.
Cor.
3.9
.
Wherfore
S.
Paul
said
,
If
we
haue
sowme
vnto
you
sperituall
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
guie
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
.
Esai
5.4
.
Luk.
13.7
As
the
Lord
did
all
that
could
bee
done
to
his
Vineyard
,
and
yet
it
brought
forth
nothing
but
wild
grapes
:
but
if
there
be
no
sowing
,
it
is
impossible
to
gather
any
fruit
at
all
:
Christ
therefore
sayd
;
Ioh.
12.24
.
Except
the
wheat
come
fall
into
the
ground
,
it
abideth
alone
.
Our
hearts
are
the
ground
,
they
must
be
sowne
with
the
seede
of
Gods
worde
,
otherwise
they
will
bee
altogether
barren
,
or
else
bring
forth
nothing
but
briars
and
brambles
,
thornes
and
thistles
.
Experience
may
verifie
this
.
Looke
into
those
places
and
Parishes
where
the
worde
is
neuer
taught
,
or
to
those
persons
who
will
not
heare
,
though
they
might
;
and
you
shall
find
nothing
among
them
,
but
Athesme
,
Popery
,
and
prophanenesse
.
Yet
in
those
places
where
it
is
taught
and
heard
,
wee
may
finde
the
frutes
of
holinesse
and
righteousnesse
:
If
not
among
all
,
yet
among
mary
.
Vse
.
1
The
consideration
whereof
should
mooue
the
Ministers
of
the
Gospell
,
to
bee
instant
in
season
and
out
of
season
;
as
Paul
exhorteth
them
:
The
lesse
they
preach
,
the
lesse
shall
they
profite
the
people
.
The
more
seede
they
cast
into
the
furrowes
of
the
peoples
hearts
,
the
greater
plenty
of
fruit
may
they
expect
.
We
should
follow
Salomons
aduise
,
Feele
.
11.
who
sayth
;
Inthe
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
?
Vse
.
2
And
you
people
should
likewise
apply
this
to
your selues
,
and
learne
from
hence
to
heare
often
.
If
you
contemne
the
word
,
&
will
not
suffer
your
hearts
to
bee
sowne
with
the
seede
of
it
,
you
shall
bring
forth
no
good
fruit
,
but
remaine
as
a
barren
Heath
.
Doe
you
not
remember
what
the
Apostle
saith
;
Heb.
6.8
.
That
the
ground
which
beareth
thornes
and
bryars
is
reprooued
,
and
is
neere
vnto
cursing
,
whose
ende
is
to
bee
burned
.
Fearefull
is
their
case
,
who
are
such
ground
:
yet
no
better
can
they
bee
who
refuse
to
heare
.
As
you
are
content
to
haue
your
fieldes
sowne
yeerely
,
that
so
you
may
reape
a
croppe
at
Haruest
:
So
must
you
bee
content
to
haue
your
hearts
continually
sowne
with
this
heauenlie
seede
,
that
so
you
may
be
fruitfull
in
all
grace
and
godlines
,
though
your
fields
be
sowne
but
once
a
yeare
,
yet
must
your
hearts
be
sowne
continually
,
because
you
should
yeeld
and
beare
fruit
continually
.
As
we
are
content
to
bestowe
our
paines
in
sowing
this
seede
continually
(
though
it
be
as
toylesome
a
labour
as
you
finde
in
your
seede-time
)
so
be
ye
willing
and
readie
to
receiue
this
seede
into
the
furrowes
of
your
hearts
continually
,
that
so
you
may
from
time
to
time
,
abound
in
fruit
,
for
Gods
glory
,
and
your
owne
comfort
.
But
whose
word
is
it
,
that
is
this
spirituall
seede
?
It
is
not
the
word
of
Angell
or
of
man
,
but
the
word
of
God
.
Ioh.
7.16
.
This
seede
did
Christ
sowe
,
and
none
else
.
And
therefore
he
said
,
My
doctrine
is
not
mine
,
but
his
that
sent
me
.
As
my
Father
hath
taught
me
,
so
I
speake
.
Ioh.
8.28
.
This
seede
did
the
Apostles
sow
,
&
none
else
.
For
when
Christ
sent
them
abroad
,
Mat.
28.20
.
he
bad
them
teach
all
Nations
to
obserue
all
things
,
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
,
Ioh.
13.26
.
which
he
had
told
them
:
who
should
lead
them
into
all
trueth
:
Ioh.
16.13
.
Because
(
as
hee
sayd
)
hee
shall
not
speake
of
himselfe
:
but
what
soever
he
shall
heare
,
that
shall
be
speake
.
And
so
carefull
were
the
Apostles
to
sow
this
seede
onely
,
as
they
did
confidently
protest
,
1
Cor.
11.23
.
that
they
receined
of
the
Lord
,
that
which
they
deliuered
to
their
hearers
.
And
if
they
,
Gal.
8.9
.
or
an
Angell
from
heanen
,
or
any
man
,
preach
otherwise
then
they
had
receined
,
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
,
Mat.
13.24.25
.
as
Tares
or
Cockle
be
sowne
,
it
is
done
by
the
enuious
man
,
the
Diuell
and
his
instruments
.
As
there
be
doctrines
of
God
,
so
there
bee
doctrines
of
Diuels
:
namely
errors
and
heresies
:
those
be
as
tares
among
wheate
,
and
doe
greatly
hinder
the
fruitfulnesse
of
the
good
seede
.
There
be
also
doctrines
of
men
,
as
the
inuentions
of
their
owne
heads
,
vnwritten
verities
,
Decrees
of
Popes
,
Canons
of
Counsels
,
traditions
of
the
Church
,
which
wanting
the
warrant
of
Gods
word
,
are
but
as
chaffe
to
the
wheate
:
Ier.
23.28
.
and
beeing
taught
in
the
Church
,
will
yeeld
no
more
fruit
,
then
chaffe
that
is
sowne
in
a
field
.
Leuit.
19.19
.
Vnder
the
Lawe
,
God
woulde
not
permit
the
Iewes
to
sow
the
same
field
with
mingled
seede
:
And
shall
we
thinke
,
Secpectfortis
.
Secl.
3.
that
now
vnder
the
Gospell
,
he
will
permitte
vs
to
teach
for
doctrines
mens
traditions
,
to
mingle
trueth
with
error
,
and
his
diuine
Oracles
with
humane
inuentions
?
Vse
.
1
Wee
therefore
that
bee
sowers
must
see
that
our
seed
be
good
.
As
the
Husband-man
against
seed-time
,
will
not
onely
prouide
good
seede
,
but
will
also
winnow
it
,
fanne
it
,
and
try
it
,
that
so
he
may
neither
sow
chaffe
,
nor
light
corne
,
nor
darnell
;
but
pure
graine
,
which
is
like
to
fructifie
.
So
wee
,
before
wee
come
to
the
Pulpit
,
must
try
and
examine
our
doctrine
,
that
it
bee
sound
;
and
that
we
deliuer
nothing
but
that
which
will
edifie
the
hearers
.
And
because
,
Non
owins
fort
omnta
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
.
Vse
.
2
And
you
Christian
people
,
as
you
must
take
heede
how
you
heare
,
so
also
take
heede
what
you
heare
.
It
is
the
word
of
God
,
not
the
word
of
the
Diued
:
It
is
the
word
of
Christ
,
not
the
word
of
Antichrist
,
that
must
make
you
fruitfull
.
As
you
haue
great
care
,
that
your
ground
be
sowne
with
sound
and
cleane
seede
:
so
be
carefull
that
your
soules
bee
instructed
with
sound
and
wholsome
doctrine
.
1.
Ioh.
4.1
Beleeue
not
euerie
spirit
;
but
try
the
spirits
whether
they
bee
of
God
.
1.
Thes.
5.21
.
Despise
not
Prophesying
,
but
try
all
things
,
and
hold
that
which
is
good
.
Act.
17.11
.
With
the
Noble-men
of
Berea
,
search
the
Scriptures
daylie
,
whether
those
thinges
bee
so
which
are
taught
you
:
What
you
finde
contrary
thereto
,
that
reject
as
tares
:
what
is
not
warranted
thereby
,
blowe
away
as
chaffe
:
what
is
proved
thereby
,
that
receiue
as
good
seede
into
the
furrowes
of
your
heartes
.
I
know
the
Popish
Seminaries
will
not
suffer
you
to
trye
their
seede
,
you
must
trust
them
,
and
take
in
vpon
theyr
word
;
but
we
allowe
and
require
you
to
trye
ours
.
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
formerverse
you
haue
heard
the
exposition
of
the
seede
:
Now
see
the
exposition
of
the
ground
,
in
this
verse
,
and
the
reft
.
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
.
Tho●●h
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
th●m
,
and
to
encourage
them
in
their
labours
,
when
they
see
them
vnprofitabl●
vnto
a
great
number
.
Christ
spake
this
Parable
,
espec●●●y
of
him
selse
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
,
non
s●mna●t●●sed
sus●●pientis
●●lp●
.
as
ignorant
,
as
Popish
,
and
prophane
,
as
they
were
at
the
first
:
Yet
let
them
not
be
dismayed
,
it
was
Christs
owne
case
;
the
fault
is
in
the
hearers
not
in
the
teachers
.
Ch●●s
.
in
M●t.
13.
hom.
45.
God
wil
reward
thee
for
thy
paineful
preaching
,
though
few
doe
profit
by
it
.
Let
not
their
fault
hinder
vs
in
our
dutie
,
but
let
vs
instruct
with
meeknesse
them
that
be
contrarie
minded
,
2.
Tim.
2.25
.
prouing
if
any
time
God
will
g●ue
them
repentance
:
They
who
be
vnurofitable
hearers
now
,
may
proue
profitable
hereafter
.
Till
the
time
of
bearing
fruit
doe
come
,
wee
know
not
which
will
proue
good
ground
,
which
will
proue
bad
.
2.
This
also
seru●th
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
foules
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
;
Luk.
13.26
.
Wee
haue
eaten
and
drunke
in
thy
presence
,
and
thou
hast
t●ught
in
our
streetes
:
but
he
shall
say
.
I
know
you
not
,
depart
from
mee
all
yee
workurs
of
imquitie
.
And
the
Apostle
saith
;
2.
Cor.
2.16
.
W●e
are
to
some
,
the
sanour
of
death
vnto
death
:
and
vnto
other
,
the
sweete
sanour
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
.
●erse
.
1.
S.
As
many
seeke
and
find
not
,
because
they
seeke
amisse
:
Many
runne
,
and
obtaine
not
,
because
they
runne
amisse
:
Many
aske
,
and
receiue
not
,
because
they
aske
amisse
:
So
many
doe
heare
,
and
profite
not
,
because
they
heare
amisse
.
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
dinine
Seruice
&
Sermons
orderly
,
as
by
Law
they
are
enioyned
,
they
are
good
Christians
,
&
sure
to
bee
saued
:
But
let
the
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
belecue
the
father
of
lies
:
belecue
Christ
,
who
is
the
way
,
the
life
,
and
the
trueth
:
He
tels
you
,
that
there
be
3.
sorts
of
hearers
which
shall
not
be
saned
;
onely
one
sort
examine
your selues
what
kinde
of
hearers
you
bee
:
and
doc
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
fowing
wil
fall
on
the
high-way
,
and
so
be
lost
.
Therevnto
are
some
hearers
compared
,
and
th●●●ery
fitly
:
For
first
,
as
the
high-way
is
not
kept
seuerail
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
int●ements
of
the
world
,
and
to
all
i●le
thoughts
&
vaine
imaginations
,
and
that
in
the
time
of
hearing
.
Again
,
as
the
high-way
is
so
troden
and
trampled
by
the
feet
of
passengers
,
that
it
cannot
co●er
the
seede
,
or
●f●u
shoulde
couer
the
seede
yet
the
tran
●h●●
will
so
harden
the
●oyle
,
as
the
seede
can
never
sproure
:
So
these
mens
hearts
are
so
herdened
by
wanderin●
thoughts
,
bothin
,
and
iminediate●e
after
hearing
,
as
the
word
cannot
enter
,
or
at
least
,
cannot
take
any
rooting
in
their
hearts
.
And
as
corno
sowne
in
the
high-way
,
will
neuer
yeelde
croppe
like
other
ground
,
M●t.
13.19
.
so
these
hearers
will
neuer
yeeld●
such
fruir
of
the
worde
as
others
do●
.
But
who
are
these
?
Mathew
sets
downe
one
propertie
of
them
,
and
Luke
another
.
Mathew
saith
;
They
are
such
asheare
,
and
vnderstand
not
.
There
be
2.
sorts
of
hearers
who
vnderstand
not
the
word
.
1.
Some
through
naturall
infirmitie
,
&
through
defect
of
capacity
,
conceipt
,
vnderstading
,
&
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
punishiment
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
diuine
:
If
they
vnderstand
the
fundamentall
gronnds
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
;
See
B●za
anzot
.
●aior
in
Mat
13.19
.
who
are
so
sarre
from
laying
it
deepe
in
their
hearts
,
as
they
will
not
suffer
it
long
to
continue
in
their
heads
.
Of
these
persons
dorth
Christ
heere
speake
:
for
he
noteth
it
as
a
great
fault
in
them
,
and
opposeth
them
to
those
,
who
recciue
the
word
with
ioy
.
And
fitly
are
they
resembled
to
the
high
way
,
as
before
was
d●clared
.
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
eates
,
can
carry
it
away
,
&
repeat
it
to
others
:
but
let
them
heare
a
poynt
of
necessarie
doctrine
,
or
an
artide
of
their
faith
discussed
,
they
concciue
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
:
Mat.
13.14
.
By
hearing
,
they
heare
&
vnderstand
not
:
by
seing
,
they
see
,
&
perceiue
not
.
Let
them
know
,
that
their
hearing
shall
not
profit
them
,
vnles
they
vnderstand
.
Indeed
there
be
some
,
who
vnderstand
what
they
heart
,
&
yet
shall
reape
no
benefit
by
it
:
yet
is
there
not
any
,
who
shall
haue
any
commodity
by
that
which
he
heares
and
vnderstands
not
.
Wherefore
we
must
say
to
them
,
as
Christ
said
to
the
multitude
:
heare
and
vnderstand
:
Math.
15.10
.
you
loose
your
labour
in
hearing
it
you
vnderstand
not
.
The
Eunuch
thought
it
impossible
for
him
to
vnderstand
the
scripture
he
reade
,
without
a
guide
:
Act.
8.31
.
yet
thereby
implyed
,
that
if
he
had
a
guide
,
he
could
vnderstand
.
Our
people
haue
such
guides
,
and
yet
many
of
them
vnderstand
little
.
If
one
aske
them
the
meaning
of
a
text
,
which
they
heard
lately
and
learnedly
,
pithily
and
plainly
expounded
,
they
cannot
tell
the
sense
of
it
.
If
one
aske
their
opinion
touching
a
point
of
doctrine
lately
taught
them
,
they
are
not
able
to
speake
any
thing
of
it
:
which
declareth
that
they
vnderstood
it
not
:
and
so
they
proue
themselues
to
be
no
good
hearers
.
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
L●●●tes
,
Nch
8.8
.
reade
the
booke
of
the
lawe
d●●tinctly
,
and
gave
the
sense
and
caused
the
p●o●le
to
vnderstand
it
.
Though
thou
be
not
able
to
vnderstand
the
word
of
thy selfe
,
yet
mayest
thou
be
made
able
by
them
;
yea
and
shalt
be
made
able
to
vnderstand
the
most
necessarie
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
.
Psal.
10.13
.
The
entrance
into
Gods
word
sheweth
light
,
and
giueth
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
doin
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
cround
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
vaderstanding
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
,
Heb.
4.2
.
will
not
profit
the
hearers
,
vnles
it
be
mixed
with
faith
.
-
2.
Pray
earnestly
vnto
the
Lord
,
that
he
would
enlighten
thy
minde
by
his
holy
spirit
,
1.
Cor.
2.14
.
for
the
naturall
man
perceiueth
not
the
things
of
God
,
neither
can
be
knowe
them
,
1.
Ioh.
2.27
.
because
they
are
speritually
discerned
.
It
is
that
oyntment
,
which
teacheth
vs
all
things
.
Danid
prayed
often
for
illumination
.
1
Psal.
119.18
33.
Open
mine
eyes
that
may
see
the
wonders
of
thy
lawe
.
Teach
me
ô
Lord
,
the
way
of
thy
statutes
,
Col.
1.9.2
.
Ton.
2.7
.
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
T●mothie
,
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
of
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
mary
heare
and
heede
not
,
and
vnderstand
not
,
euen
because
they
will
not
pray
before
they
heare
.
Iames
saith
,
I.
m●●
.
5.
If
any
man
lacke
wisedome
,
let
him
aske
of
God
,
and
it
shall
be
giuen
him
.
So
if
you
want
vnderstading
,
aske
it
of
God
,
and
it
shall
be
giuen
you
.
-
3.
Excrcise
your selues
daily
,
in
reading
the
word
,
in
meditating
of
it
,
in
conferring
and
talking
of
it
.
Psal.
11.99
.
Danid
said
,
I
haue
had
more
vnderstanding
then
all
my
teachers
,
for
thy
testimonies
are
my
meditation
.
The
Apostle
said
,
that
men
of
age
,
to
whom
strong
meare
belongeth
,
through
long
custome
haue
their
wits
excretsed
,
Heb.
5.14
.
to
diseerne
both
good
axd
euill
.
If
you
will
often
reade
the
scriptures
,
or
heare
others
reade
them
,
you
shall
be
better
able
to
vnderstand
thé
when
you
heare
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
.
Act.
8.6
.
And
as
Lidia
,
Act.
16.14
.
whé
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
men
to
gine
heede
to
fables
,
1.
Tim.
1.4
.
yet
is
it
now
practised
by
diuers
.
Tu.
1.14
.
If
a
man
tell
a
winter
tale
,
a
fayned
fable
,
or
a
merry
iest
,
many
listen
very
attentiuely
vnto
him
,
marke
it
well
,
and
will
talke
of
it
afterward
:
but
when
the
preacher
speaketh
of
heauenly
matters
,
which
tend
to
the
saluation
of
mens
soules
,
he
is
heeded
by
a
few
:
Plutarch
in
Demosth
which
persós
are
like
the
Athenians
,
who
regarded
not
Demosthenes
when
he
spake
of
matters
for
the
welfare
of
their
citie
:
but
listened
well
vnto
him
,
when
he
told
thé
a
tale
of
a
contention
about
an
asses
shadow
,
betwixt
the
owner
and
hyrer
of
the
asse
.
You
must
know
,
that
you
cannot
vnderstand
,
vnles
you
doe
carefully
attend
,
and
expell
all
other
by-thoughts
out
of
your
mindes
.
Luke
.
4.20
.
And
that
you
may
the
better
attend
,
you
must
as
Christs
hearers
did
,
fixe
and
fasten
your
eyes
on
the
preacher
:
lest
gazing
on
other
things
,
your
eyes
withdraw
your
minde
from
the
doctrine
deliuered
.
And
if
your
bodies
growe
drowsie
and
sleepie
,
sit
not
long
,
but
stand
on
your
feete
.
Euseb.
de
v●tacons●●nt
.
lib.
4.
Cop.
33.
Euen
as
that
worthy
and
Christian
Emperour
Constantine
the
great
,
vsed
to
do
,
who
for
reuerence
to
the
word
,
and
for
his
better
attention
,
could
not
be
perswaded
to
fit
downe
,
but
would
most
commonly
stand
at
sermons
.
-
5.
When
you
vnderstand
not
a
point
,
aske
them
which
be
learned
and
do
vnderstand
it
:
This
was
the
vsuall
practise
of
the
Apostles
,
Math.
15.15
.
when
they
vnderstood
not
the
meaning
of
this
parable
,
they
asked
Christ
and
he
told
them
:
when
they
vnderstood
not
his
doctrine
,
of
the
things
which
defile
a
man
,
they
asked
him
,
and
he
made
them
to
vnderstand
it
.
Be
not
you
therefore
ashamed
to
aske
,
you
shall
find
many
readie
to
resolue
you
:
if
you
will
aske
,
what
you
cannot
vnderstand
of
your selues
,
and
at
the
first
hearing
,
you
may
afterward
vnderstand
by
asking
of
them
.
-
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
,
Psal.
111.10
.
haue
good
vnderstanding
.
And
Christ
said
,
If
any
man
doe
the
will
of
my
father
,
Ioh.
7.17
.
be
shall
knowe
of
the
doctrinc
,
whether
it
be
of
God
,
or
whether
I
speake
of
noy
selfe
.
Obedience
is
the
key
of
knowledge
.
If
men
sinne
against
their
own
knowledge
and
conscience
the
Lord
in
indgement
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
,
Mar.
4.15
.
then
commeth
the
diuell
.
Marke
saith
,
that
Sathan
commeth
immediately
,
to
wit
,
as
soone
as
they
haue
heard
,
and
before
they
goe
away
from
the
place
,
as
well
as
afterward
.
Euen
as
fowles
come
to
the
field
that
is
sowne
,
so
will
the
diuell
come
to
the
persons
that
heare
.
This
is
to
be
considered
,
because
it
is
not
simply
said
,
the
diuell
taketh
the
word
:
but
all
three
Euangelisis
adde
this
,
he
commeth
.
And
this
not
onely
teacheth
vs
,
Tollet
.
in
Luk.
8.
annot.
26.
as
some
haue
obserued
,
that
the
diuell
is
out
of
vs
,
is
not
alwaies
present
;
is
sometime
neere
,
sometime
a
farre
off
:
sometime
tempteth
,
sometime
tempteth
not
.
But
likewise
that
he
neither
feareth
the
persons
that
heare
Gods
word
,
nor
the
place
where
they
heare
it
.
Iob.
1.6
.
He
came
to
Adam
and
Eue
while
they
were
in
Paradise
,
he
came
and
stood
before
the
Lord
,
among
the
children
of
God
:
that
is
,
the
holy
Angells
.
He
approached
neere
to
Chrifts
most
holy
body
,
Math.
4.5.8
.
and
carried
it
from
one
place
to
another
.
We
must
not
therefore
thinke
it
strange
,
that
he
dare
come
among
them
,
that
meete
together
for
the
hearing
of
Gods
word
,
and
into
Churches
which
be
consecrated
and
dedicated
for
the
worship
of
the
Lord
.
Papifts
imagine
that
the
ringing
of
consecrated
bells
,
will
driue
him
away
:
And
that
permanent
crosses
of
mettall
and
wood
,
and
transient
crosses
made
on
the
forhead
with
their
fingers
,
will
put
him
to
flight
.
Let
them
shew
why
he
should
be
more
afraid
of
these
,
then
of
Christs
body
?
haue
they
more
holines
,
or
more
vertue
in
them
,
than
Christs
body
had
?
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
objects
,
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
eafily
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
farr●
worse
then
any
fowles
;
They
eate
the
seede
of
necessitie
,
because
they
wart
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
.
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
farr●
worse
then
any
fowles
;
They
eate
the
seede
of
necessitie
,
because
they
wart
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
haue
picked
vp
euery
graine
that
is
not
couered
in
the
bot●●●
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
he
to
take
it
out
.
He
thrusteth
many
euill
things
into
the
heart
,
he
put
treason
into
the
heart
of
Iudas
,
to
betray
Christ
:
Iob.
13.2
.
Act.
5.3
.
he
filled
the
heart
of
Ananias
,
to
lye
vnto
the
holy
Ghost
.
So
also
doth
he
keepe
all
manner
of
good
from
the
heart
,
by
the
one
he
would
make
vs
bad
;
by
the
other
,
he
would
hinder
vs
from
being
good
.
Except
it
be
inpraying
,
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
therfore
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
hearts
.
This
should
teach
euery
one
of
vs
that
be
hearers
,
to
looke
well
to
our selues
,
and
carefully
to
keep
that
which
we
haue
heard
.
The
diuell
will
doe
what
he
can
to
depriue
vs
of
it
.
If
he
cannot
keepe
thee
from
heaving
,
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
,
Gen.
15.11
.
as
Abraham
droue
away
the
Fowles
that
trouble
him
,
when
he
was
sacrifising
;
so
driue
yee
away
the
Diuell
,
who
troubleth
you
when
you
heare
.
Euen
as
you
chase
away
the
birds
that
would
eate
vp
the
corne
sowne
in
your
fields
:
And
as
by
harrowing
of
your
sowne
fieldes
,
you
couer
the
seed
with
earth
,
that
so
the
Fowles
may
not
deuoure
it
,
and
that
it
may
better
fructify
:
So
couer
the
seede
of
the
worde
in
the
furrowes
of
thy
affections
,
and
let
it
enter
deepe
into
thy
heart
,
and
so
shall
it
both
be
safe
from
the
Diuell
,
and
fit
to
yeeld
fruit
in
thy
life
.
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
belecue
.
Saint
Paul
sayth
,
That
faith
is
by
hearing
,
Rom.
10.17
.
and
hearing
by
the
word
of
God
.
How
can
they
beleeue
in
him
,
of
whom
they
haue
not
heard
?
and
and
how
can
they
heare
without
a
Preacher
?
And
those
for
whom
Christ
prayed
,
Ioh.
17.20
.
must
beleeue
in
him
,
through
the
Apostles
word
.
Act.
8.37
.
Was
not
the
Eunuch
brought
to
faith
by
Philips
teaching
?
Did
not
Cornelius
beleeue
by
Peters
preaching
?
Act.
10.
Did
not
the
Iaylor
beleeue
by
hearing
of
Paul
?
Act.
16.31
.
Though
all
doe
not
beleeue
,
Non
ommum
est
sides
,
qus
audiunt
verbum
,
sed
quibus
Deus
partitur
mensuram
sides
.
who
doe
heare
,
because
some
heare
amisse
:
yet
is
hearing
Gods
ordinance
to
beget
faith
.
Those
then
that
desire
faith
,
must
heare
and
receiue
the
worde
.
Those
that
may
heare
and
will
not
,
cannot
beleeue
.
Wofull
is
their
case
who
heare
not
at
all
:
for
whence
can
they
haue
faith
,
if
they
heare
not
?
Feareful
is
their
case
who
hear
seldome
:
they
haue
no
faith
,
or
a
weake
faith
.
But
happie
are
they
who
heare
often
and
well
;
August
.
epist.
105.
they
beleeue
,
and
shall
be
saued
.
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
:
Heb.
4.
he
knowes
that
the
word
will
not
profite
the
hearers
,
vnlesse
it
be
mixed
with
faith
.
Rom.
〈◊〉
.
He
knowes
that
by
faith
we
are
iustified
in
Christ
:
Act.
10.
that
by
faith
we
obtaine
remission
of
sinnes
,
and
euerlasting
life
.
Very
loath
he
is
that
we
should
enioy
these
blessings
;
and
therfore
will
do
what
he
can
to
hinder
vs
of
faith
,
which
is
the
hand
whereby
we
receiue
them
.
Heb.
11.6
He
knowes
,
that
without
faith
it
is
impossible
to
please
God
.
Rom.
●
14.3
.
And
that
whatsoeuer
is
not
of
faith
is
sinne
.
Vnwilling
he
is
that
we
should
better
please
God
then
himself
doth
:
but
gladly
would
he
make
all
our
actions
sinfull
,
like
his
.
Ephes.
6.
He
knoweth
that
faith
is
the
shield
,
1.
Ioh.
5.4
whereby
we
quench
all
his
fiery
darts
;
&
that
it
is
the
victory
,
whereby
wee
ouercome
the
world
,
one
of
his
Champions
.
And
therefore
wil
seeke
to
keep
this
weapon
out
of
our
hands
,
lest
himselfe
&
his
champion
be
foiled
therwith
.
We
may
now
say
with
the
Apostle
,
2.
Thes.
3.2
.
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
man
shall
scarce
find
faith
on
the
earth
:
Luk.
18.8
Let
it
not
seeme
strange
:
for
,
as
at
all
other
times
,
so
then
especially
will
he
keepe
men
backe
from
faith
,
his
wrath
shall
then
be
great
,
Reuel.
12.12
.
because
hee
shall
know
his
time
is
short
.
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
:
Rom.
1.16
.
to
the
Iew
first
,
and
also
to
the
Greacian
.
1
Cor.
1.21
.
And
it
pleased
God
,
by
the
foolishnes
of
preaching
to
saue
them
that
beleeue
.
Ioh.
20.31
.
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
,
1.
Pet.
1.9
.
which
is
the
saluation
of
thy
soule
.
But
if
Sathan
so
take
the
worde
from
thee
,
that
thou
dost
not
beleeue
,
neuer
looke
for
saluation
in
heauen
.
Onely
he
that
beleeueth
shall
be
saued
.
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
faith
,
which
is
much
more
precious
then
gold
;
as
Saint
Peter
saith
.
And
hereafter
they
shall
lose
the
saluation
of
their
soules
;
I.
Pet.
1.7
.
which
is
more
worth
then
all
the
world
.
For
as
CHRIST
sayeth
;
What
aduantageth
it
a
man
to
winne
the
whole
world
,
and
lose
his
owne
soule
?
Mat.
16.2
.
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
joy
.
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
lou●
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
belecue
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
receiu●
the
worde
with
●oy
.
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
:
〈◊〉
.
6.20
.
when
Iohn
Bap●●●●●●
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
,
Iob.
5.38
.
That
Iohn
was
a
burning
and
sinning
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
,
Ioh.
6.
who
liked
Christs
doctrine
so
well
,
as
that
they
followed
him
for
a
while
;
but
afterward
forsooke
him
.
Such
hearers
had
the
Apostles
:
And
such
hea●ers
haue
we
at
this
day
.
These
hearers
are
not
like
Pharoh
,
Exod.
5.2
.
who
said
;
Who
is
the
Lord
,
that
I
stould
hear
his
voyce
?
Nor
like
those
impious
persons
,
who
say
to
God
;
Depart
from
vs
,
Iob.
21.14
.
for
we
desire
not
the
knowledge
of
thy
waies
.
Nor
like
the
Iewes
,
Act.
13.45
.
who
spake
against
those
things
which
were
taught
by
Paul
,
contradicting
them
,
&
rayling
on
them
,
&
thrusting
the
Apostles
from
them
.
They
do
willingly
heare
the
word
,
they
approue
the
doctrine
of
it
,
they
loue
it
,
&
like
it
,
and
reioyce
to
heare
it
.
They
wil
rather
say
to
Preachers
,
Act.
10.33
.
as
Cornelius
&
his
kinsmen
said
to
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
Minist●ry
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
reuererce
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
●ho
will
not
make
much
of
him
that
d●th
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
heating
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
:
who●●
wee
may
compare
,
as
Christ
did
the
I●wes
,
vnto
little
children
,
which
sitte
in
the
markets
,
and
call
to
their
fellowes
,
and
say
;
We
haue
piped
vnto
you
,
Mat.
11.17
.
and
you
h●●●
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
reck●●●th
Quest.
them
in
the
Catalogue
of
fruitlesse
hear●rs
,
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
will
be
hard
to
dis●erne
who
are
regenerated
.
It
is
a
propertie
of
the
regenerate
to
reioyce
at
the
word
.
Dauid
said
;
Thy
testimonies
haue
I
taken
as
on
he●itage
for
eu●r
:
●sa.
119.111
.
f●r
they
are
thei●
of
mine
h●art
.
〈◊〉
.
3.
〈◊〉
.
The
holy
pe●●●le
of
the
Lord
made
great
●o
〈…〉
like
the
wer●●
which
●izra
&
th●
L●●●●●●●●au
the
them
.
Act.
2.41
.
Those
three
tho●●●●and
which
were
conne●ted
by
●●●●y
.
Sermon
,
did
receiue
his
w●●●d
〈◊〉
.
The
Fu●●uch
conuerted
by
Phillip
,
&
the
●ayl●r
conuerted
by
Paul
,
rec●●●ed
their
d●●trine
with
ioy
of
heart
〈◊〉
there
no
difference
betwixt
the
regenerate
●nd
the
vnregenerate
in
this
their
ioy
?
Answere
.
Indeed
both
of
them
receiue
the
word
with
ioy
:
yet
there
may
be
found
great
difference
betwixt
the
ioy
of
the
one
,
and
the
ioy
of
the
other
.
They
differ
in●h
se
foure
things
.
-
1.
In
the
cause
of
it
:
and
that
is
●●●aith
.
And
therefore
Paul
calleth
it
;
Phil.
1.25
The
ioy
of
faith
.
The
ioy
of
the
regenerate
man
ariseth
from
a
instifying
faith
,
whereby
he
beleeueth
that
all
the
promises
of
God
in
Christ
,
shall
be
performed
to
him
in
particular
.
The
vnregenerate
hath
onely
a
generall
&
historicall
faith
,
whereby
he
certainely
beleeueth
that
many
shall
be
saued
by
grace
in
Christ
,
hath
some
doubtfull
hope
that
he
is
one
of
the
number
,
but
no
certaine
assistance
.
As
,
if
there
be
many
offenders
in
the
same
prison
;
one
is
certainely
assured
,
that
the
King
hath
graunted
pardon
to
a
great
number
of
them
,
hopeth
that
he
is
one
,
yet
is
not
sure
.
And
another
is
assured
that
he
is
one
of
the
number
.
Both
of
them
will
reioyce
;
yet
there
will
be
difference
betwixt
their
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
Dau●d
sayde
;
I
haue
had
as
greate
delight
in
the
way
of
thy
testimonies
,
as
in
all
riches
.
Psal.
119.14
.
The
Lawe
of
thy
mouth
is
better
vnto
mee
,
vers.
72.
then
thousands
of
gold
and
siluer
.
I
reioyce
at
thy
word
,
vers.
162.
as
one
that
findeth
a
great
spotle
.
Their
ioy
is
so
great
,
that
S.
Peter
saith
;
1.
Pet.
1.7
.
They
re●oyce
with
ioy
vnspeakable
.
It
may
be
felt
,
it
cannot
be
expressed
.
The
greatnesse
of
their
ioy
,
Mat.
1●
.
44
.
Christ
setteth
forth
by
the
exa●ple
of
a
man
,
who
finding
a
treasure
hid
in
the
fielde
,
for
ioy
thereof
departeth
,
and
selleth
all
that
he
hath
,
and
buy●th
t●es
●ld
.
But
the
ioy
of
the
vnregenerate
is
nothing
so
great
.
They
seld●●
a●●
〈…〉
so
great
ioy
in
the
worde
,
as
in
the
world
,
but
neuer
greater
.
Th●ir
worldly
prosits
,
their
earthly
honours
and
preferments
,
their
carnall
pleasures
,
d
ee
as
much
reioyce
them
,
and
more
comfort
them
,
then
the
word
can
d
ee
.
-
3.
Their
ioy
d●●reth
in
the
companions
:
for
the
ioy
of
the
regenerate
is
neuer
found
alone
,
b●●●●
alwaies
accompanied
with
many
other
holy
affections
.
They
so
reioyce
,
as
that
they
also
feare
and
tremble
in
respec●
of
the
Lords
Maiestie
,
and
their
owne
infirmitie
.
According
as
Dau●d
exhorteth
;
Psa.
2.12
Reioyce
with
trembling
.
He
himselfe
reioyceth
greatly
:
yet
hee
saith
;
Psa.
119.120
.
My
flesh
trembleth
for
feare
of
thee
,
and
I
am
afrayde
of
thy
iudgements
:
yea
the
godly
doe
worke
out
their
saluation
with
feare
and
trembling
,
when
as
the
vnregenerate
so
reioyce
,
as
that
withall
they
are
secure
and
presumptuous
.
Againe
,
the
regenerate
so
reioyce
in
the
word
,
as
they
put
great
trust
and
sure
confidence
in
God
and
his
word
.
As
,
Dau●d
,
who
said
,
I
reioyce
in
God
,
because
of
his
word
:
In
God
do
●
trust
,
Psal.
56.1.11
.
I
will
not
be
afraide
what
man
can
doe
vnto
me
.
Psal.
119.42
.
I
shall
make
answere
to
my
blasphemers
,
for
I
trust
in
thy
word
.
When
they
see
no
meanes
for
the
performance
of
Gods
promises
,
they
will
trust
his
word
,
which
confidence●
,
often
wanting
in
the
vnregenerate
,
he
will
trust
Gods
word
,
no
further
then
he
see
meanes
for
the
accomplishment
of
it
.
Moreou●r
,
the
godly
man
so
reioyceth
in
the
word
,
as
he
loueth
it
aboue
all
things
:
Therfore
did
Dau●d
say
of
himselfe
,
Oh
how
loue
I
thy
law
?
Psal.
●19
.
●●●vers
.
47.
vers
121.136.139
.
it
is
my
meditation
continually
.
And
my
delight
shall
be
in
thy
commaundements
which
I
haue
loued
:
yea
they
so
loue
it
,
as
they
hate
all
things
contrarie
vnto
it
.
I
hate
vaine
inuentions
,
but
thy
law
doe
I
loue
,
said
the
same
holy
man
of
God
:
yea
his
eyes
gushed
out
with
riuers
of
water
,
because
men
kept
not
the
law
:
his
zeale
did
euen
consume
him
,
because
his
enemies
had
forgotten
Gods
word
.
These
affections
cannot
be
found
in
the
vnregenerate
;
If
they
sometime
haue
them
,
it
is
in
a
farre
lesser
measure
.
-
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
,
Ioh.
5.35
.
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
,
P●
56.4
.
I
reioyce
in
God
because
of
his
word
.
I
will
not
feare
,
Psal.
●
19.50
.
what
flesh
can
do
vnto
me
.
It
was
his
comfort
in
trouble
,
the
Lords
promise
did
then
quicken
him
:
Vers.
43.
yea
when
trouble
&
anguish
was
come
vpon
him
,
the
Lords
commandements
were
his
delight
.
Christ
promised
such
ioy
to
the
Apostles
,
as
no
man
could
take
from
them
.
Men
did
reuile
them
,
Ioh.
16.22
.
did
imprison
them
,
did
whip
&
scourge
them
,
and
cruelly
persecute
them
,
Act.
5.41
.
yet
could
they
not
take
their
ioy
from
them
.
They
reioyced
that
they
were
accounted
worthy
to
suffer
for
Christs
sake
,
Act.
16.25
.
&
did
sing
chearefully
in
prison
,
when
their
feet
were
made
fast
in
the
stockes
.
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
secke
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
seede
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
foyle
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
,
Psal.
95.7.8
.
to
the
hearers
of
the
Gospell
,
To
day
if
ye
will
heare
his
voyce
,
harden
not
your
hearts
.
Heb.
3.7
.
Because
the
hard
hearted
can
neuer
he
are
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
drinesie
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
,
here-turned
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
,
2.
King
.
22.19
.
as
good
king
Iosiahs
heart
did
,
when
he
heard
the
lawe
read
.
I
knowe
that
none
of
our
hearts
are
so
lost
as
they
should
be
.
But
if
thou
fee-lest
thine
owne
hardnes
,
doest
mislike
it
,
desirest
earnestly
that
it
may
be
more
and
more
mollified
,
and
doest
vse
all
good
meanes
for
the
further
mollifying
of
it
:
thy
heart
either
is
alreadie
,
or
shall
be
within
a
while
,
so
softened
,
as
it
may
receiue
the
word
profitably
to
thy
saluation
.
If
Goates
blood
being
warme
,
can
soften
the
hard
Adamant
,
Gortand●●pl
.
mart
.
doubt
not
but
the
blood
of
Christ
can
sufficiently
mollifie
thy
heart
,
though
it
were
as
hard
as
a
rocke
.
If
thou
pray
earnestly
vnto
God
,
to
take
away
the
stony
heart
of
thy
body
,
Ezek.
36.2
.
and
to
giue
thee
an
heart
of
flesh
,
be
assured
that
he
will
performe
it
,
seeing
he
hath
promised
it
by
his
holy
Prophet
.
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
,
it
they
endure
in
their
with
out
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
is
but
onely
one
kinde
of
faith
,
See
postscript
.
Sect.
4.
&
Sect.
5.
&
Sect.
●
.
yet
may
we
find
many
seuerall
&
distinct
kindes
thereof
in
the
holy
scriptures
.
There
befoure
kindes
of
faith
.
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
to
the
elect
,
is
a
true
iustifying
faith
,
See
postscript
.
Sect.
7.
&
Sect.
8.
whereby
a
man
doth
apprehend
and
apply
to
himselfe
,
all
the
promises
of
God
in
Christ
,
and
all
the
merits
of
Christ
,
for
the
pardon
of
his
sinne
,
and
the
saluation
of
his
soule
.
Tit.
1.1
.
This
is
called
by
S.
Paul
,
the
faith
of
Gods
Elect
,
because
onely
they
,
and
all
they
be
endued
with
it
.
And
therefore
it
is
said
,
Act.
13.48
.
that
as
many
as
were
orduned
to
eternall
life
,
beleened
.
Though
all
of
them
doe
not
receiue
it
at
the
same
time
,
but
some
sooner
,
s●me
later
,
yet
is
there
not
any
of
the
I
〈◊〉
,
but
at
one
time
or
other
,
they
doe
receiue
it
.
This
is
called
an
vnfayned
faith
,
1.
〈◊〉
.
1.5
.
〈◊〉
or
a
faith
without
dissimulation
or
hypo●●●e
,
because
it
is
not
counterfaited
,
and
is
a
faith
in
deed
and
in
truth
:
and
is
seated
not
in
the
tongues
or
the
head
,
but
in
the
bottome
of
the
heart
.
This
faith
is
said
to
purifie
the
heart
,
A●●
.
15.9
.
〈◊〉
.
13.10
.
and
is
called
the
faith
of
the
Saints
,
because
none
haue
it
,
but
those
who
be
sanctified
.
By
this
faith
are
we
now
iustified
without
the
workes
of
the
law
,
and
by
this
,
Rom.
3.2
.
must
we
be
saued
as
the
Apostle
proueth
at
large
in
his
Epistles
.
●ph●●
.
2.8
.
But
this
is
not
the
faith
here
spoken
of
.
Againe
,
there
be
other
kindes
of
faith
,
See
postscript
.
Se●l
.
9.1
.
Cor.
1●
.
2
.
which
be
common
both
to
the
Elect
and
reprobate
.
And
these
are
either
extraordinarie
or
ordinarie
.
Extraordinarie
,
as
the
faith
of
working
miracles
,
whereof
the
Apostle
speaketh
,
saying
;
If
I
had
all
faith
so
that
I
could
remoue
mountaines
,
and
had
not
loue
,
I
were
nothing
.
Iudus
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
,
Math.
7.22
.
ye
workers
of
iniquitic
.
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
.
See
postscript
.
Se●l
:
10.
&
Seck
11.
The
one
is
called
an
hystoricall
,
the
other
a
temporarie
faith
.
The
one
I
say
is
called
an
hystoricall
faith
:
or
a
dogmaticall
,
because
it
is
a
bare
knowledge
,
and
acknowledgment
of
the
historie
of
the
scriptures
,
and
of
the
things
written
therein
,
concerning
God
,
his
workes
,
his
promises
,
and
concerning
Christ
,
his
merites
and
benefites
:
without
any
apprehension
of
the
things
knowne
and
acknowledged
.
Ioh.
5.46.47
.
This
is
the
faith
whereby
men
beleeue
Moses
and
his
writings
.
Act.
26.27
.
This
is
the
faith
which
Paul
would
needes
fasten
on
Agrippa
▪
〈◊〉
1.1
.
August
d●t●●p
.
to
beleeue
the
Prophets
.
This
is
not
fides
qua
credimus
in
deum
,
sed
qua
credimus
deo
,
id
est
crede●e
vera
esse
quae
loquitur
.
●orm
.
181.
Cre●ere
ve●●●●●e
〈…〉
mul●●
〈◊〉
possunt
.
August
〈◊〉
.
Iam.
2.19
.
It
is
not
the
faith
whereby
we
belieue
in
God
,
but
the
faith
whereby
we
belieue
God
;
that
is
,
whereby
we
belieue
all
things
to
be
true
which
he
speaketh
.
And
so
differeth
very
much
from
a
iustifying
faith
.
This
faith
is
sound
in
the
vnregenerate
.
They
may
belieue
all
things
to
be
true
,
which
are
written
,
though
they
little
regard
them
:
yea
this
faith
is
in
the
diuells
:
for
they
belieue
and
tremble
,
as
Iames
teacheth
.
And
therefore
those
Atheists
,
Qu●●●on
credunt
.
pe●●res
sunt
those
prophane
and
obstinate
scoffers
against
religion
,
which
will
not
belieue
the
scriptures
,
nor
acknowledge
the
truth
of
the
things
therein
reuealed
,
quam
daemonts
,
ad
huc
,
nec
de
mones
imitartur
,
August
an
episi
.
Ioh.
tract
:
O.
See
postscript
.
Sect:
12.
are
worse
then
the
diuels
.
And
if
they
be
worse
then
diuells
of
hell
,
they
must
needes
be
farre
from
entring
into
heauen
.
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
,
August
.
de
verarelig
.
cap.
50.
Bernard
.
par●
.
s●rm
.
ser.
1.
fine
.
&
epist.
42.
ad
Henr.
Senon
archiep●●cop
.
to
2.
col.
63.
or
their
malice
against
vs
,
had
not
blinded
their
eyes
.
Augustine
giues
the
tytle
:
and
Bernard
doth
not
onely
giue
it
the
like
tytle
,
in
calling
it
sides
sicla
,
and
comparing
it
to
earthen
vessells
that
are
easily
broken
but
likewise
distinguisheth
if
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
these
Iewes
,
who
by
the
sight
of
Christs
miracles
at
Ierusalem
,
beleeued
in
him
.
Ioh.
2.23.24
.
They
are
said
to
beleeue
in
his
name
,
and
so
doubt
were
perswaded
,
non
curabat
corum
v●rba●●●c
mouthatur
corum
●pph●●●●●●
〈…〉
for
〈◊〉
m●x●s●ig●●●●
co●●o●●ebat
.
S●●●
&
did
acknowledge
that
he
was
the
Messiah
to
come
:
yet
Iesus
did
commit
himselfe
vnto
them
,
because
he
know
them
all
,
and
what
was
in
them
.
If
he
had
seene
a
sound
and
permanent
faith
in
them
,
no
doubt
he
would
haue
trusted
them
,
but
because
he
saw
their
faith
was
neither
sound
nor
constant
,
he
would
not
trust
them
,
he
foresaw
that
for
all
their
present
pro●ession
,
they
might
forsake
him
afterward
as
the
Capernaites
did
.
The
faith
also
was
in
Simon
Magus
,
but
quod
non
adhererent
sibi
constanter
,
nec
crat
cor
corum
rectum
cum
eo
.
Ferus
in
Ioh.
2.
Act.
8.13
.
Act.
21.23
.
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
.
●piphan
.
cont.
hares
.
lib.
〈◊〉
.
to
2.
hares
.
21.
Euseb.
hist.
●
.
14.
Niceph.
2.36
.
And
after
that
(
if
we
may
giue
credit
to
humane
writings
and
Ecclesiasticall
hystories
)
hee
became
a
sorcerer
againe
,
and
an
open
enemie
to
Peter
and
the
rest
of
the
Apostles
,
and
in
a
fearefull
manner
died
at
Rome
.
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
,
Ioh.
6.70
.
Ioh.
17.12
.
and
the
childe
of
perdition
:
Afterward
he
betrayed
his
Maister
for
money
,
and
then
hanged
himselfe
through
desperation
.
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
,
Heb.
6.4.5
.
and
tasted
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
.
And
yet
they
so
sel
away
,
as
they
could
not
be
renewed
by
repentance
,
did
crucifie
againe
the
senne
of
God
,
and
made
a
mocke
of
him
.
And
this
faith
haue
many
others
,
who
heare
the
word
acknowledge
the
truth
of
it
,
hope
to
be
saued
by
it
,
make
profession
of
it
,
liue
in
outward
obedience
,
and
receiue
the
Sacraments
,
and
yet
in
time
of
persecution
proue
Apostataes
.
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
faire
it
doth
agree
with
an
historicall
&
a
iustifying
faith
,
and
how
faire
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
poyn●s
of
Gods
will
and
worship
:
in
the
fundamentall
points
of
mans
redemption
,
and
in
the
most
necessary
points
of
mans
luetic
.
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
a●reeth
both
with
an
historicall
and
a
iustifying
faith
.
Christ
sayd
of
the
Apostles
;
Ioh.
1●
.
8
.
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
,
Ioh.
3.33
.
Rom.
7.16
.
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
;
1.
Ton.
1.15
.
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
des●re
in
his
heart
of
the
pardon
of
his
sin
,
&
of
the
saluation
of
his
soule
,
through
the
mercy
of
God
,
&
merits
of
Christ
.
Euen
as
Balaam
desired
to
dye
the
death
of
the
righteous
:
Num.
23.10
.
and
that
his
las●end
might
be
like
vnto
his
,
though
he
had
no
care
to
liue
the
life
of
the
righteous
,
nor
prepare
himselfe
for
death
,
as
the
righteous
man
doth
.
And
as
the
people
of
the
Iewes
,
who
followed
Christ
from
place
to
place
,
whom
they
hard
him
speak
of
the
bread
which
commeth
from
heauen
,
Ioh.
6.34
.
&
giueth
life
to
the
world
,
desired
him
euermore
to
giue
that
bread
.
And
yet
many
of
them
afterward
fell
from
him
.
Yea
moreouer
,
they
which
haue
this
faith
,
may
not
onely
haue
this
desire
in
their
hearts
,
but
may
also
expresse
it
by
prayer
to
God
Almightie
,
and
by
vsing
the
meanes
of
saluation
.
They
may
seek
to
enter
in
at
the
straight
gate
,
and
shall
not
be
able
.
Luk.
13.24
.
As
Christ
saith
many
shall
doe
.
Herein
they
go
beyond
those
that
haue
onely
an
hystoricall
faith
:
for
many
haue
it
,
yet
contemne
Christ
and
his
merits
,
neuer
seeke
for
saluation
by
him
,
rather
feare
him
then
loue
him
:
and
with
the
Diuels
,
beleeue
and
tremble
.
Yet
herein
they
come
short
of
them
who
haue
a
iustifying
faith
:
for
their
desire
is
not
so
earnest
,
nor
so
constant
,
nor
so
effectuall
.
Not
so
earnest
;
for
the
desire
of
the
elect
is
vehement
and
very
earnest
:
set
foorth
by
hungring
&
thirsting
,
which
are
vehement
and
strong
appetites
in
them
that
haue
long
wanted
meate
and
drinke
:
yea
,
the
strongest
desires
that
can
be
found
in
man
:
but
these
men
haue
a
desire
in
a
lesser
measure
.
Neither
is
their
desire
so
constant
:
for
it
comes
but
by
fits
,
and
may
soone
be
gone
againe
,
like
to
lightning
,
which
is
a
sudden
flash
,
and
soone
gone
.
But
the
desire
of
the
other
,
is
like
the
light
of
the
Sunne
,
which
is
permanent
.
Their
desire
may
be
quenched
,
before
they
haue
fully
obtayned
the
thing
desired
:
but
the
desire
of
the
other
can
neuer
be
satisfyed
,
till
they
be
assured
that
they
haue
gotten
the
thing
they
wanted
.
Nor
yet
is
it
so
effectuall
in
vsing
the
meanes
of
saluation
,
with
such
care
,
diligence
,
painefulnesse
,
and
constancie
.
The
one
sort
think
no
paines
too
great
,
no
labour
too
long
:
the
other
thinke
lesse
will
serue
the
turne
:
and
therefore
leaue
off
,
or
lessen
their
labour
in
vsing
the
meanes
,
before
they
haue
gotten
sauing
grace
for
their
soules
.
-
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
,
Heb.
6.4
.
and
to
be
partakers
of
the
holy
Ghost
,
as
was
shewed
before
.
Which
wordes
must
needes
import
a
particular
apprehension
,
and
an
inward
cense
of
some
good
receiued
,
and
some
fauour
expected
.
As
some
of
the
Israelites
tasted
of
the
fruites
of
the
Land
of
Canaan
,
did
thereby
perceiue
what
a
good
Land
it
was
,
and
conceiued
some
hope
of
enioying
it
;
and
yet
neuer
enioyed
the
Land
,
but
perished
in
the
wildernesse
.
So
these
beleeuers
may
haue
a
taste
of
heauenly
gifts
,
and
an
hope
of
enioying
euerlasting
glory
,
and
yet
perish
in
the
end
.
And
indeed
these
beleeuers
could
not
haue
receiued
the
word
with
such
ioy
as
was
spoken
of
before
,
vnlesse
they
had
an
apprehension
of
Gods
fauour
,
and
some
sense
of
grace
in
their
hearts
.
Yet
herein
doe
they
greatly
differ
from
the
regenerate
.
1.
In
the
seat
,
and
so
in
the
synceritie
of
these
graces
;
for
these
beleeuers
hearts
are
as
stony
ground
,
they
cannot
receiue
the
worde
into
the
bottome
of
their
hearts
,
nor
suffer
the
rootes
of
it
to
goe
deepe
enough
;
and
so
their
faith
&
graces
are
not
rooted
in
the
bottome
of
the
heart
,
but
sticke
in
the
superficies
or
vpper
part
of
it
.
All
things
in
them
are
superficiall
,
and
they
full
of
hypocrisie
.
Whereas
the
iustifying
faith
,
and
the
sauing
graces
of
the
regenerate
,
are
like
a
solide
body
,
hauing
three
dimensions
,
length
,
breadth
and
depth
;
and
do
possesse
the
deepest
and
lowest
parte
of
the
heart
.
2.
In
the
reason
and
ground
of
this
their
apprehension
.
And
so
it
is
nothing
but
vaine
presumption
:
for
it
is
built
vpon
false
and
mistaken
grounds
:
they
take
the
shadow
for
the
substance
;
doe
ouerweene
their
owne
graces
,
and
take
their
faith
to
be
vnfayned
,
their
repentance
to
be
sound
,
and
their
regeneration
to
be
effectuall
:
when
indeede
they
are
not
.
And
so
they
are
like
vnto
beggers
,
who
in
their
sleepe
dreame
that
they
are
become
very
rich
.
3.
In
the
measure
:
and
therefore
their
apprehension
of
heauenly
things
,
is
compared
to
tasting
,
because
the
heart
doth
as
it
were
,
but
with
the
tip
of
the
tongue
,
lightly
taste
these
spirituall
things
,
and
doth
not
feed
on
them
.
Look
what
difference
there
is
betwixt
Cookes
and
others
that
taste
meat
before
it
be
serued
vp
to
the
table
,
&
the
guests
that
eat
the
same
at
the
table
:
the
same
difference
there
is
betwixt
the
vngenerate
&
the
regenerate
,
touching
the
measure
of
grace
which
they
receiue
.
Though
the
regenerate
do
here
receiue
but
the
first
fruits
of
the
spirit
,
do
know
in
part
,
and
prophesie
in
part
,
&
beleeue
in
part
,
&
find
no
perfection
in
themselues
;
yet
haue
they
a
greater
measure
then
the
vnregenerate
.
4.
In
the
sense
&
iudgement
of
their
want
.
The
one
wanteth
more
,
and
yet
doth
lesse
discerne
his
want
:
like
the
Angel
of
Laodicea
,
Reuel.
3.17
.
who
thought
he
was
rich
,
wh●̄●e
was
poore
,
miserable
&
naked
.
The
other
wanteth
lesse
,
and
doth
better
discerne
his
want
:
and
therefore
will
say
with
that
man
in
the
Gospell
;
Mar.
9.24
.
I
doe
beleeue
,
Lord
helpe
my
vnbeleefe
.
And
with
the
Apostles
;
Lord
encrease
our
faith
.
Luk.
17.5
.
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
,
Ioh.
12.42
.
yet
neuer
make
profession
of
it
.
As
many
of
the
chiefe
Ruler
,
among
the
Iewe
,
beleeued
in
Christ
;
but
because
of
the
Pha●is●es
did
not
confesse
him
.
But
they
who
haue
this
temporary
faith
,
do
professe
Christ
as
long
as
they
keepe
it
.
So
did
Iudas
:
he
called
Christ
his
Master
,
did
follow
him
,
was
content
to
acknowledge
himselfe
to
be
one
of
his
Apostles
,
and
at
his
sending
,
to
go
abroad
to
preach
the
Gospell
.
So
did
Simon
Magus
:
he
was
baptized
into
the
Name
of
Christ
,
and
continued
with
Philip
as
a
Disciple
of
Christ
.
Mat.
22.14
.
And
so
doe
all
those
,
who
be
called
,
and
not
chosen
.
-
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
,
Mat.
26.22
.
that
one
of
them
should
betray
him
,
they
did
not
suspect
him
any
more
then
any
of
the
rest
:
yea
,
Mar.
14.19
.
euery
one
did
as
much
suspect
him selfe
as
Iudas
:
and
therefore
euery
one
sayd
;
Master
is
it
I
?
Yea
,
Ioh.
13.24
.
they
caused
Iohn
,
who
then
leaned
on
Iesus
brest
,
to
aske
him
who
it
was
.
And
Christ
did
manifest
him
,
by
giuing
him
a
soppe
,
before
they
could
tell
who
it
was
.
And
so
this
faith
doeth
farre
excell
that
dead
faith
,
whereof
S.
Iames
speaketh
,
which
is
destitute
of
good
works
.
Iam.
4.
Yet
euen
in
this
respect
is
it
much
inferior
to
a
true
iustifying
faith
.
In
regard
of
outward
obedience
,
they
differ
three
wayes
.
-
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
,
Mar.
6.20
.
eyther
openly
or
secretly
.
As
Herode
did
many
things
which
Iohn
Baptist
taught
him
,
yet
continued
still
his
whoredome
:
hee
would
not
put
away
his
brothers
wife
,
though
he
was
taught
so
to
doe
.
Mat.
14.4
.
But
the
other
is
carefull
to
avoyde
all
manner
of
sinnes
whatsoeuer
,
and
to
performe
all
duties
alike
;
knowing
that
if
hee
faile
in
one
point
,
hee
is
guiltie
of
all
.
Iam.
2.10
.
And
though
sometime
he
fall
by
infirmitie
,
yet
he
lyeth
not
long
,
he
riseth
againe
by
repentance
.
-
3.
In
the
continuance
:
for
the
one
continueth
not
l●ng
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
.
Hos.
6.4
.
And
therefore
the
righteousnesse
of
such
,
is
fitly
resembled
to
the
morning
deaw
,
which
is
dryed
vp
and
gone
,
as
soone
as
the
Sunne
ascendeth
on
high
.
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
your selues
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
.
D●●●lisicat
.
lib.
3.
c.
14.
Bellarmine
and
other
Papists
alleadge
this
place
,
to
prooue
,
that
true
faith
once
had
,
may
be
quite
lost
.
Staplet
.
prompt
.
in
for
.
4.
post
.
dom.
poseh
.
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
,
See
postscript
Sect
13.
which
may
be
in
the
reprobate
:
as
hath
beene
shewed
before
.
And
this
is
apparant
out
of
the
words
of
the
text
:
For
the
persons
who
thus
beleeue
,
are
compared
to
stony
ground
,
who
by
reason
of
the
hardnesse
of
their
hearts
,
are
no
more
able
to
bring
forth
fruite
,
then
stony
ground
is
able
to
yeelde
a
good
croppe
of
corne
.
God
forbidde
that
wee
should
imagine
that
any
of
the
elect
in
the
state
of
grace
,
should
be
no
better
then
these
.
In
the
15.
verse
Christ
speaketh
of
them
;
resembleth
them
to
good
ground
,
and
sayeth
they
heare
the
word
with
a
good
and
honest
heart
,
do
keepe
it
,
and
bring
forth
fruit
with
patience
.
Againe
,
the
persons
here
spoken
of
are
sayd
to
want
rootes
,
and
so
their
graces
are
like
corne
sowne
on
the
top
of
a
rocke
,
which
wanteth
depth
of
earth
to
send
downe
and
feede
the
rootes
.
Now
dare
they
say
that
true
justifying
faith
wanteth
rootes
?
or
is
it
in
any
mans
heart
where
it
hath
nothing
to
grow
vpon
?
Doeth
not
the
Apostle
teach
,
Ephes.
3.17
.
that
they
in
whose
hearts
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
,
Laudo
fructum
bom
operis
,
sed
in
fide
agnoscoradicem
.
Prafat
.
u●
enarr
.
on
which
they
grow
,
and
from
which
they
receiue
life
,
nourishment
,
&
efficacy
.
Augustine
said
of
Abrahams
offering
of
his
sonne
;
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
:
Psal.
31.
Vide
August
.
prefat.
in
P●a
.
139.
Col.
2.5
.
Rom.
11.29
.
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
:
De
corrept
.
et
grat
.
c.
12.
Rom.
8.30
.
and
our
aduersaries
cannot
denie
,
though
they
hold
that
we
are
not
iustifyed
by
it
alone
.
Now
if
we
be
iustif●●d
we
shall
also
be
glorifi●d
.
Yea
whosoeuer
thus
beleeueth
,
shall
not
be
confounded
.
The
Saintes
doe
keepe
this
faith
in
the
hottest
persecution
that
can
befall
them
.
Rom.
9.33
.
And
therefore
in
describing
the
cruell
tyrannie
,
and
grieuous
pers●cution
,
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
,
Reuel.
13.10
.
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
desired
to
winnow
him
as
wheate
:
yet
for
his
comfort
,
Christ
told
him
that
hee
had
prayed
for
him
,
Luk.
22.32
.
that
his
faith
might
not
fayle
.
Christs
prayer
was
not
in
vaine
.
Hee
at
another
time
acknowledged
to
his
Father
,
Ioh.
11.42
.
that
he
heard
him
alwaies
.
And
therefore
though
Peter
did
afterwardes
fall
most
grieuously
in
denying
his
Maister
,
See
postscript
.
Sect.
14.
and
that
with
an
oathe
,
and
with
curfing
himselfe
:
yet
did
hee
not
loose
his
faith
.
It
remayned
in
his
heart
,
though
hee
did
not
professe
it
with
his
mouth
.
Neyther
could
this
be
a
singular
prerogatiue
to
Peter
:
for
Chri●t
hath
as
well
prayed
for
others
as
for
him
:
not
onely
for
all
the
Apostles
,
but
likewise
for
all
those
that
should
beleeue
in
him
through
their
word
.
Ioh.
17.20
.
And
therefore
in
the
midst
of
all
afflictions
and
tentations
,
Qui
fecit
bonos
.
factet
perseuerare
in
bono
.
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
.
August
.
de
per●●u●rant
.
sanct.
cap.
12.
He
is
so
faithfull
,
that
he
will
not
suffer
them
to
be
tempted
aboue
that
which
they
be
able
to
beare
,
but
will
giue
then
the
issue
with
the
tentation
.
Their
faith
may
be
assaulted
,
but
not
destroyed
;
weakened
,
but
not
wasted
;
ecclipsed
,
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
,
Ephes.
〈◊〉
.
13.
they
were
seal●d
with
the
holy
spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
,
vntill
the
red●mption
of
the
possession
purchasedly
Christ
?
And
how
is
it
true
,
that
they
are
kept
by
the
power
of
God
through
faith
vnto
salu●tion
?
1.
Pet.
1.5
.
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
,
Ioh.
6.64
.
So
teacheth
Maldonatus
in
Ioh.
〈◊〉
.
6.
out
of
Augustin
and
Beda
.
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
,
1.
Ioh.
2.1
.
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
justifying
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
retoyced
for
a
time
in
Iohns
light
,
Ioh.
5.35
.
especially
for
the
noueltie
of
it
.
And
as
the
Athenians
,
would
heare
Paul
preach
,
and
would
know
the
meaning
of
his
doctrine
,
Act.
17
.
20.2●
.
Sunt
quiscare
vol●●t
,
co●t●ntum
because
as
they
said
,
he
brought
certaine
strange
things
to
their
eares
.
And
they
gaue
themselues
to
nothing
but
to
tell
and
heare
some
newes
.
Bernard
noted
diuers
sorts
of
persons
who
desired
knowledge
of
heauenly
matters
,
fine
,
vt
sciant
.
&
turpis
curiositas
est
:
In
cantic.
serm.
34
&
seueral
ends
for
which
they
desired
it
.
And
the
first
was
of
them
,
who
desired
knowledge
onely
for
this
end
,
that
they
might
know
,
and
this
is
fowle
curiositie
.
Now
you
know
that
a
wonder
lasteth
not
lóg
.
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
lou●
;
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
.
Mat●
.
6.
Euen
as
the
Pharisies
did
fast
and
pray
,
Sci●●
volunt
v●ses●●tur
ipsi
,
&
turpis
ve●tas
est
.
ibid.
and
giue
almes
,
to
be
seene
and
praised
of
men
.
These
persons
as
Bernard
said
,
desire
knowledge
,
that
themselues
may
be
knowne
:
and
this
is
foolish
vanitie
,
which
men
cannot
escape
,
the
girding
taunt
of
the
scoffing
Satyricke
.
Scire
tumnihil
est
,
nisi
te
scire
hoc
,
sc●at
alter
.
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
,
1.
Cor.
4.13
.
should
be
made
as
the
filth
of
the
world
,
and
the
offcouring
of
all
things
as
the
Apostles
were
:
these
men
would
renounce
their
faith
.
-
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
whereof
they
had
eaten
,
Scire
volunt
vt
scientiam
suam
vendant
,
&
turpis
quaestus
est
:
ibid.
and
wherwith
they
were
filled
.
There
be
others
saith
Bernard
,
who
deserue
knowledge
,
that
they
may
sell
it
for
money
,
for
honour
,
and
this
is
filthy
lucre
.
There
be
other
two
ends
,
whereat
some
doe
aime
,
for
some
desire
knowledge
,
that
they
may
edifie
others
,
and
this
is
charitie
:
some
desire
knowledge
,
that
themselues
may
be
edified
:
and
this
is
wisedome
.
And
these
are
to
be
allowed
,
but
all
other
ends
are
to
be
condemned
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ad
Trall
.
epist.
2.
Those
that
professe
Christ
for
worldly
profit
,
are
not
Christians
,
but
marchants
of
Christ
,
as
Ignatius
tearmeth
them
:
And
will
professe
his
Gospell
,
no
longer
then
it
may
stand
with
worldly
profit
.
As
may
be
seene
in
Demas
:
who
for
a
time
,
was
such
a
professour
of
the
faith
,
that
S.
Paul
reckoned
him
in
the
Cathologue
of
the
Saints
,
Coloss.
4.14
.
which
saluted
the
Colossians
.
Yet
Paul
afterward
thus
wrote
of
him
,
Demas
hath
forsaken
me
,
2.
Tim.
4.10
.
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
benfites
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
that
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
,
Reuel.
10.
Sathan
will
preuaile
against
you
;
your
hope
is
gone
,
you
loos
the
fauour
of
God
,
Luk.
10.42
.
and
the
saluation
of
your
owne
soules
:
you
must
be
faithfull
vnto
death
,
if
you
will
receiue
the
Crowne
of
life
.
Did
not
Christ
commend
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
,
2.
Tim.
4.8
.
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
at
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
is
from
the
diuell
.
Math.
4.3
.
And
therefore
he
is
often
called
the
tempter
:
1.
Thess.
3.5
.
and
is
said
to
tempt
vs
.
And
his
suggestions
and
practises
against
vs
are
called
tentations
.
1.
Cor.
7.5
.
The
corporall
and
outward
tentation
is
from
men
,
Math.
6
.
1●
.
who
doe
afflict
vs
,
who
doe
hurt
and
persecute
vs
.
And
so
all
outward
crosses
,
Iam.
1.2
.
corporall
afflictions
,
and
bloody
persecutions
,
1.
Pet.
●6
.
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
,
Math.
13.21
.
little
or
great
.
And
of
this
tentation
,
must
this
place
be
vnderstood
:
Mar.
4.17
.
for
in
Mathew
and
Marke
,
it
is
called
tributation
and
persecution
for
the
word
.
Christ
foresaw
,
that
the
hearers
and
professours
of
the
Gospell
,
should
afterward
be
graciously
persecuted
:
he
therefore
foretold
what
it
should
worke
in
this
kind
of
hearers
,
it
would
cause
them
to
reuolt
.
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
er
the
rootes
to
goe
any
reasonable
depth
into
the
earth
,
there
to
be
fed
with
moysture
:
therfore
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
,
1.
Tim.
1.19
.
who
made
ship-wracke
of
Faith
.
As
did
Hymeneus
and
Phyletus●
who
erred
concerning
the
Truth
:
Saying
,
2.
Tim.
2.
18.
that
the
Resurrection
is
already
past
,
and
did
destroy
the
faith
of
many
.
As
did
Nicholas
,
whom
for
his
profession
,
was
chosen
for
a
Deacon
,
yet
afterward
became
an
Arch-hereticke
;
Reuel.
2.6
.
first
Founder
of
the
heresies
of
the
Nicola●tanes
.
And
as
those
did
,
of
whome
Saint
Paul
prophecyed
,
that
in
the
later
times
Men
shall
departe
from
the
Faith
,
and
giue
heede
vnto
spirites
of
Errors
,
I.
Tim.
4.1
.
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
wickednesse
in
theyr
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
,
1.
Tim.
5.15
.
through
the
knowledge
of
our
Lorde
and
Sauiour
IESVS
CHRIST
,
2.
Pe.
2.20
are
yet
tangled
againe
therein
,
and
ouercome
:
whose
latter
ende
is
worse
then
the
beginning
.
Fulfilling
the
Prouerbe
,
The
Dogge
is
returned
to
his
owne
Vomite
,
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
a
fearefull
falling
away
.
Corporall
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
rewarde
of
theyr
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
.
2.
Pet.
2.21
.
Likewise
a
punishment
of
sense
,
and
that
so
greeuous
,
as
it
had
bene
better
for
them
neuer
to
haue
knowne
the
way
of
righteousnes
,
them
after
they
haue
knowne
it
,
to
turne
away
from
the
holy
commandement
giuen
vnto
them
.
By
their
backsliding
,
they
more
dishonour
God
,
and
offend
others
,
then
if
they
had
neuer
made
any
profession
at
all
.
And
therefore
their
punishment
shall
he
greater
,
then
if
they
had
neuer
knowne
the
Gospell
.
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
it
farewell
,
when
it
brings
persecution
.
Though
Christ
hath
suffered
much
for
them
,
yet
will
not
they
suffer
any
th●ng
for
him
;
they
would
●aine
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
in
the
day
of
triall
.
Gal.
6.9
.
Let
not
any
crosses
make
vs
weary
of
well
doing
,
knowing
that
in
due
season
we
shall
reape
if
we
faint
not
And
because
persecution
can
neuer
harme
vs
,
if
our
hearts
be
good
,
let
vs
take
heede
,
as
we
are
exhorted
by
the
Apostle
,
lest
there
be
in
any
of
vs
,
an
euill
heart
,
Heb.
3.12.13
.
and
vnfaithfull
to
depart
away
from
the
liuing
God
,
but
exhort
one
another
daily
,
lest
any
be
hardened
with
the
deceitfulnes
of
sin
.
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
hearts
bee
throughly
mollified
,
if
the
word
take
deepe
rooting
and
worke
iustifying
faith
in
you
,
Rom.
8.35
.
neither
tribulation
nor
anguish
,
nor
persecution
,
nor
famine
,
nor
nakednes
,
nor
perill
,
nor
sword
,
shall
separate
you
from
the
loue
of
Christ
,
but
in
all
these
things
you
shall
be
more
then
conquerours
.
Sce
Gregor.
Nazaan
.
Orat.
1.
in
Iulian.
And
f●nally
,
if
it
be
such
an
hainous
offence
,
to
fall
away
in
time
of
persecution
,
what
shall
we
say
of
them
,
who
fall
away
in
time
of
peace
?
those
doe
it
by
compulsion
,
by
force
and
violence
;
these
of
their
owne
accord
:
those
doe
it
halfe
against
their
will
,
but
these
most
willingly
:
those
to
saue
their
own
goods
,
and
preserue
their
liues
;
these
to
saue
neither
,
being
in
danger
of
neither
;
those
by
constraint
:
these
through
contempt
:
Those
among
their
enemies
,
who
were
readie
to
hurt
them
,
if
they
would
not
recant
;
these
among
their
friends
who
will
helpe
them
,
if
they
abode
constant
.
Ante
aci●̄
victi
sine
congressione
prostrate
.
Cypriade
laps
.
Sect.
●
.
Those
in
the
field
,
where
they
feared
an
ouerthrow
:
these
in
a
land
of
peace
,
where
they
expected
no
combat
.
These
must
needs
be
more
faultie
,
and
more
inexcusable
.
Those
subiects
who
yeeld
to
the
enemies
through
feare
,
and
for
safegard
of
their
liues
,
are
more
fauoured
and
more
easily
pardoned
;
then
they
who
being
in
no
danger
,
did
willingly
run
to
the
enemies
,
and
of
their
owne
accord
ioyne
with
them
against
their
lawfull
Prince
.
Oh
then
what
fauour
can
those
expect
at
Gods
hands
,
who
in
these
our
happy
daies
,
and
in
this
our
peaceable
land
,
doe
fall
away
from
the
truth
of
the
Gospell
,
to
poperie
and
profanenesse
?
These
are
farre
worse
then
dastardly
cowards
,
for
they
yeeld
not
,
till
they
see
some
danger
;
these
yeeld
,
before
any
danger
appeareth
.
Pro.
28.1
.
Heb.
12.4
.
These
are
like
those
wicked
ones
,
who
flie
when
none
pursueth
them
.
We
should
resist
vnto
blood
,
strining
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
season
.
Luk.
17.32
.
Remember
Lots
wi●e
,
as
Christ
biddeth
you
.
Facta
est
st●ua
sal●●vt
condiat
t●
.
In
Psal.
69.
fi●e
.
And
consider
that
she
for
looking
backe
toward
Sodome
was
turned
into
a
pillar
of
salt
,
and
that
to
season
vs
with
all
,
as
Augustine
thought
.
Deceiue
not
your selues
,
but
knowe
for
a
certaintie
,
that
the
hearing
of
the
Gospell
,
will
not
further
your
saluation
,
but●
rather
aggrauate
your
condemnation
,
if
you
fal●●way
from
it
,
either
in
the
time
of
persecution
,
or
in
the
time
of
peace
.
Vers
.
I.
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
.
This
ground
is
full
of
thornes
.
There
is
some
reasonable
depth
of
soyle
,
yet
the
s●ede
,
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
were
,
whose
hearts
seeme
to
be
m●ch
mooued
,
and
deepely
p●e●ced
with
t●e
word
,
and
liue
in
such
peaceable
times
,
and
places
,
that
they
are
neuer
called
to
suffer
for
the
word
;
and
yet
all
is
afterwarde
ma●red
by
co●ru●t
affections
,
which
are
not
yet
mortifyed
,
b●t
still
liue
and
raigne
in
their
hearts
.
A●●
so
these
hearers
differ
much
from
both
the
former
kindes
.
The
first
sort
were
hindered
in
their
fruitfulnesse
by
the
Diuell
,
who
tooke
the
worde
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
owne
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
coulde
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
hearts
,
which
like
thornes
choake
the
worde
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
deceitfulnesse
of
riches
;
and
in
the
rest
by
voluptousnesse
.
And
therefore
touching
these
hearers
,
wee
may
obserue
some
thinges
in
generall
,
which
concerne
them
all
ioyntly
together
,
and
some
thinges
in
particular
,
which
concerne
them
seuerally
.
The
things
in
generall
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
sayd
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
Semons
,
and
goe
about
their
worldly
affayres
:
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
indeede
,
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
afterwarde
bee
hindered
in
the
obedience
of
it
,
by
the
corruptions
of
his
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
wel
again
whom
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
efficacy
of
the
worde
,
and
become
transgressors
of
it
.
These
are
vnprofitable
hearers
,
the
worde
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
you
are
in
hearing
,
but
let
them
continue
,
and
shew
their
efficacy
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
worlde
,
or
any
affections
in
your
owne
hearts
,
hinder
your
obedience
to
the
worde
.
You
know
that
the
Sonne
,
who
being
commaunded
by
his
Father
to
worke
in
his
Vineyatd
,
Mat.
21.30.31
.
did
promise
and
purpose
to
goe
,
and
went
not
:
was
condemned
for
not
fulfilling
the
will
of
his
Father
.
And
doe
you
thinke
that
you
shall
be
taken
for
dutifull
children
to
God
Almightie
,
if
while
you
heare
his
word
,
you
loue
it
,
and
like
it
,
and
purpose
to
follow
it
:
and
yet
afterward
by
some
sinister
occasions
,
be
hindered
in
the
obedience
of
it
?
Know
this
,
that
God
will
neuer
accept
of
good
purposes
,
without
good
performance
;
nor
of
good
motions
in
your
mindes
,
without
good
maners
in
your
liues
.
There
be
some
couetous
and
voluptuous
persons
,
farre
worse
then
these
of
whom
Christ
heare
speaketh
:
for
these
doe
heare
,
and
receiue
the
word
willingly
for
the
pres●nt
,
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
.
Luk.
16.14
.
Such
were
the
Pharisies
,
who
mocked
Christ
when
he
taxed
their
couetousnes
.
Such
were
the
Iewes
,
Isa.
30.11
.
who
would
not
heare
the
Lawe
of
the
Lord
,
but
sayd
vnto
the
Seers
;
See
not
:
and
to
the
Prophets
,
Prophecie
not
vnto
vs
right
things
,
but
speake
flattering
thinges
vnto
vs
:
Prophecie
errors
.
Micha.
2.
Who
would
haue
none
to
be
their
Prophet
,
but
hee
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
,
and
hate
him
as
Ahab
did
Michaiah
,
and
heare
him
with
no
more
patience
and
liking
,
then
the
Iewes
heard
Stephen
,
Act.
7.54
.
when
their
hearts
brast
for
anger
,
and
when
they
gnashed
at
him
with
thrir
teeth
.
But
if
these
hearers
,
who
giue
reuerent
attention
to
the
worde
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
profites
,
and
are
ready
to
worke
him
some
mischiefe
:
Oh
that
these
woulde
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
generall
,
respecteth
the
causes
of
their
choaking
,
which
are
three
in
number
;
Cares
of
the
worlde
,
riches
and
voluptuous
liuing
.
From
all
which
together
,
wee
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
,
will
hinder
the
fruitfulnesse
of
the
worde
.
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
tho●nes
grow
among
the
corne
they
will
not
suffer
the
ground
to
ye●l●e
any
good
cr●ppe
.
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
growth
of
the
worde
.
And
therefore
Peter
exhorteth
vs
;
1.
Pet.
2.1.2
.
first
,
to
lay
aside
all
maliciousnes
,
&
all
guile
,
〈…〉
●●tion
,
and
●nuie
:
and
then
,
as
new
borne
babes
,
to
desire
the
syncere
milke
of
the
worde
,
that
we
may
grow
thereby
.
Iam.
1.21
.
And
Iames
biddeth
vs
lay
apart
all
filthinesse
,
and
superfluitie
of
maliciousnes
,
and
receiue
with
meeknes
the
ingrafted
word
,
which
is
able
to
saue
our
soules
.
If
grosse
humours
abide
in
the
stomacke
,
they
will
not
suffer
it
to
digest
the
meate
which
is
eaten
,
but
will
make
it
rather
to
hurt
,
then
to
nourish
the
body
.
So
if
there
be
froward
and
inordinate
affections
in
your
harts
,
they
will
so
hinder
the
efficacy
of
the
word
,
as
it
shall
not
profite
you
to
the
saluation
of
your
soules
.
Vse
.
This
shoulde
teach
you
,
so
often
as
you
come
to
heare
,
to
looke
vnto
your
hearts
,
and
to
emptie
them
of
all
wicked
affections
remayning
in
them
.
As
you
are
carefull
when
you
plow
and
sow
your
fields
,
to
rid
vp
by
the
rootes
all
thornes
,
bryars
,
and
bushes
,
lest
they
should
hinder
the
corne
;
So
be
you
carefull
to
free
your
heartes
from
these
badde
affections
,
when
you
come
to
heare
.
Mat.
10.16
.
Christ
biddeh
you
to
be
as
wise
as
Serpents
.
Now
this
is
one
poynt
of
the
Serpents
wisedome
(
as
the
learned
doth
teach
;
)
Epiphan.
contra
hares●har
.
37
Ambros
.
praefat
in
enarrat
.
Psal.
37.
Bernard
.
de
modo
vivend
.
serm.
28.
Ier.
4.4
.
That
when
he
is
thirstie
,
he
goeth
from
his
hole
to
the
water
:
yet
before
he
drinke
he
casteth
vp
the
poyson
which
was
neere
his
throate
.
Imitate
him
therein
;
If
any
poyson
of
bad
affections
be
found
in
your
hearts
,
expell
them
,
lest
they
hinder
the
efficacy
of
the
word
.
Yea
,
as
the
Prophet
saith
;
Breake
vp
your
fallow
ground
,
and
sow
not
among
thornes
.
Be
circumcised
to
the
Lord
,
and
take
away
the
fore-skins
of
your
hearts
,
that
so
you
may
heare
,
to
the
profit
&
comfort
of
your
soules
.
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
,
1.
Cor.
7.32
,
33.
to
care
for
the
things
of
the
Lord
,
how
we
may
please
him
,
and
to
care
for
the
things
of
the
soule
,
how
it
may
bee
saued
.
The
other
a
worldly
and
carnall
care
,
to
care
for
the
things
of
the
world
,
how
to
please
men
,
and
how
to
prouide
for
our
bodies
in
this
world
.
Mat.
13.22
.
In
the
other
Euangelists
,
both
in
Mathew
and
Marke
,
they
are
called
,
Mat.
4.19
.
for
distinction
sake
,
Cares
of
the
world
.
These
cares
are
as
thornes
to
choake
the
word
in
the
hearers
hearts
:
They
do
oftentimes
keepe
men
from
hearing
at
all
.
Luk.
10.40.41
.
Martha
was
carefull
to
prouide
good
fare
for
her
guests
,
&
troubled
herselfe
about
many
things
,
when
with
her
sister
Mary
shee
should
rather
haue
heard
Christs
doctrine
.
Those
guests
,
who
were
innited
to
the
wedding
feast
,
Luk.
14.18
.
made
excuses
,
that
one
had
bought
a
Farme
,
and
must
needes
goe
see
it
:
another
had
bought
5.
yoke
of
Oxen
,
and
must
goe
prooue
them
;
another
had
maried
a
Wife
,
and
therefore
could
not
come
.
Worldly
cares
keepe
many
from
the
Church
,
who
would
not
be
absent
if
their
worldly
businesse
did
not
draw
them
another
way
:
yet
will
not
bee
present
if
their
absence
serue
for
their
gaine
.
So
doe
these
cares
make
their
hearing
altogether
vnprofitable
,
euen
as
thornes
make
the
sowne
ground
vnfruitfull
.
Some
haue
their
hearts
so
exercised
with
thinking
and
plotting
of
worldly
matters
,
that
they
cannot
attend
to
the
word
deliuered
.
Others
hauing
beaten
their
braines
,
and
busied
their
heads
before
,
fall
to
sleepe
when
they
should
heare
.
Others
that
bee
awake
and
listen
,
haue
no
loue
nor
liking
of
that
which
is
taught
.
The
thinges
of
the
worlde
haue
so
put
their
mouthes
out
of
taste
,
as
they
can
finde
no
sweetnesse
in
the
word
.
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
,
Luk.
21.34
.
least
at
any
time
their
hearts
were
oppressed
with
surfetting
and
drunkennes
,
and
cares
of
this
life
,
and
least
the
last
d●y
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
heart●s
.
Let
them
remember
the
exhortation
giuen
by
Christ
;
Mat.
6.25
.
Be
not
carefull
for
your
life
,
what
you
shall
eate
,
nor
what
you
shal
drinke
;
nor
for
your
body
,
what
rayment
yee
shall
put
on
.
Is
not
the
life
more
worth
then
meate
?
and
the
body
then
rayment
?
Which
of
you
by
taking
care
is
able
to
adde
one
cubit
to
his
stature
?
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
?
Ob.
(
will
some
man
say
)
must
we
haue
no
care
of
any
thing
at
all
?
must
wee
set
all
at
sixe
and
seuen
,
and
let
the
world
wag
?
must
we
be
like
some
idle
and
prodigall
vnthrifts
,
who
cast
away
all
care
?
Not
so
,
Sol.
we
must
distinguish
of
care
;
Est
solicitudo
diligentiae
,
&
solicitudo
diffid●ntiae
.
There
is
a
care
of
diligence
,
when
men
in
a
good
manner
,
and
due
measure
,
vse
all
honest
and
lawfull
meanes
,
to
get
,
and
to
keepe
thinges
needfull
for
this
life
,
and
for
the
maintenance
of
themselues
,
and
those
which
belong
vnto
them
.
The
Wise-man
sendeth
the
sluggard
to
learne
this
care
of
the
Pismire
,
Pro.
6.6.8
.
who
prepareth
her
meate
in
the
Summer
,
and
gathereth
her
foode
in
the
haruest
.
And
the
Apostle
saith
,
that
if
there
be
any
that
prouideth
not
for
his
owne
;
and
namelie
for
them
of
his
household
,
1.
Tim.
5.8
.
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
.
Psal.
55.22
.
Wee
must
cast
all
our
care
on
him
:
as
the
Apostle
exhorteth
:
1.
Pet.
5.7
.
for
hee
careth
for
vs
.
Let
vs
rest
in
his
good
pleasure
,
and
be
content
to
take
in
good
part
whatsouer
hee
sendeth
,
Rom.
8.28
knowing
that
all
thinges
worke
together
for
the
best
to
them
that
loue
God
.
And
so
our
care
shall
not
hinder
the
fruitfulnesse
of
the
word
.
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
hee●e
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
the●r
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
thorn●s
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
,
Luk
●2
.
1●
.
eate
drinke
and
take
your
pastime
,
you
haue
much
goods
laid
vp
for
many
yeares
;
may
be
vnprofitable
hearers
.
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
,
Chrysost.
in
Math.
13.
ho.
45.
and
vse
them
in
great
plent●e
,
yet
shall
they
not
choake
the
word
in
thy
heart
,
vnles
they
first
deceiue
thy
soule
,
but
if
they
once
deceiue
thee
,
they
will
choake
thee
.
Not
the
world
,
but
the
cares
of
the
world
:
not
riches
,
but
the
deceitfulnes
of
riches
,
make
the
word
fruitles
.
And
certaine
it
is
,
that
they
deceiue
many
,
because
they
make
many
vnfruitfull
hearers
.
Math.
6.24
.
In
regard
whereof
,
Christ
said
,
we
cannot
serue
God
and
riches
:
Math.
19.23
.
And
that
a
rich
man
shall
hardly
enter
into
the
kingdome
of
heauen
.
And
Paul
said
,
they
that
will
be
rich
fall
into
tentations
and
snares
,
and
into
many
foolish
and
noysome
lusts
,
which
drowne
men
in
perdition
.
1.
Tim.
69.10
.
And
while
some
haue
lusted
after
them
,
Iam.
4.4.1
.
Ioh.
2.15
.
they
erred
from
the
faith
,
and
pierced
themselues
through
with
many
sorrowes
.
And
Iames
said
,
Whosoeuer
will
be
a
friend
of
the
world
,
maketh
himselfe
the
enemie
of
God
.
And
Iohn
said
,
If
any
man
loue
the
world
,
the
loue
of
the
father
is
not
in
him
.
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
dear●ly
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
,
Eccl●s
.
9.1
.
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
.
Vers.
2.
And
he
giueth
a
reason
,
because
all
things
come
alike
to
all
men
:
And
the
same
condition
is
to
the
iust
,
&
to
the
wicked
:
to
the
pure
and
to
the
polluted
:
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
not
:
As
is
the
good
,
so
is
the
sinner
:
he
that
sweareth
,
as
he
that
feareth
an
oathe
.
And
Christ
sheweth
,
Math.
5.45
.
that
by
doing
good
to
al
,
we
may
be
children
of
our
heauenvly
father
;
who
dealeth
so
in
making
his
sunne
to
shine
on
the
euill
and
good
;
and
sending
a
raigne
on
the
iust
and
vniust
.
Hereby
a
man
may
be
led
into
a
fooles
paradise
,
and
made
to
thinke
that
he
is
happy
,
when
he
is
miserable
;
and
that
God
is
his
friend
,
when
he
is
his
foe
.
And
a
most
dangerous
deceit
this
is
,
hurtfull
to
himselfe
,
and
odious
to
God
:
hurtfull
to
himselfe
,
because
it
will
make
him
secure
,
and
to
content
himselfe
with
his
present
estate
,
and
neuer
seeke
to
better
it
;
yea
it
will
cause
him
to
contemne
the
word
,
which
should
make
him
better
,
and
to
thinke
that
he
is
already
as
good
as
the
word
can
make
him
.
And
therefore
he
will
refuse
to
heare
it
often
,
and
when
he
heareth
,
it
is
without
profit
;
he
deceiueth
himselfe
in
his
owne
imagination
,
Cal.
6.3
.
seeming
to
himselfe
,
that
he
is
somewhat
,
when
he
is
nothing
.
And
therefore
putteth
off
from
him
,
the
curses
of
the
law
,
as
not
deserued
by
him
,
but
applyeth
to
himselfe
the
blessings
of
the
Gospell
,
as
if
they
properly
belonged
vnto
him
.
I
would
we
had
none
such
deceiued
rich
men
in
this
our
age
.
Those
that
be
such
,
let
them
know
,
that
this
fond
conceit
is
odious
to
God
:
for
he
threatneth
,
that
when
a
man
heareth
the
curses
of
the
law
,
and
blesseth
himselfe
in
his
heart
,
saying
,
Deut.
29.19.20
.
I
shall
haue
peace
,
although
I
walke
according
to
the
stubbornenes
of
mine
owne
heart
;
thus
adding
drunkennes
vnto
thirst
:
The
Lord
will
not
be
mercifull
vnto
him
;
but
then
the
wrath
of
the
Lord
,
and
his
iealousie
,
shall
smoake
against
that
man
:
and
euery
curse
that
is
written
in
his
booke
,
shall
light
vpon
him
:
and
the
Lord
shall
put
out
his
name
from
vnder
heauen
.
Wherefore
let
all
rich
men
take
heede
lest
they
be
thus
deceiued
:
let
them
know
,
that
riches
are
common
both
to
good
and
bad
:
yea
,
that
the
worst
often
haue
them
,
and
the
best
often
want
them
:
and
therfore
let
not
the
hauing
of
them
,
make
them
to
presume
any
whit
the
more
on
Gods
sauour
,
or
lesse
feare
his
iudgments
.
-
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
differ●th
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
,
1.
P.
●t.
1.18
.
either
for
soules
or
bodies
.
They
cannot
redeeme
our
soules
:
wee
were
not
bought
with
corruptible
things
,
as
siluer
and
golde
.
The
whole
world
,
and
all
the
wealth
thereof
,
were
not
a
sufficient
Ransome
for
one
soule
,
Math.
16.26
.
nor
a
full
satisfaction
to
God
for
one
sinne
.
They
rather
hinder
,
then
further
our
saluation
.
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
,
Luk.
16.
&
no
more
then
the
Rich
Glutton
had
;
who
was
costly
cladde
,
and
daintily
fedde
.
Are
not
they
then
fondly
deceiued
,
who
thinke
so
highly
,
and
make
so
great
account
of
them
?
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
anything
,
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
del●●ed
in
this
sort
,
euery
trifling
commedotie
will
hinder
you
in
obedience
to
the
word
.
-
3.
Riches
deceiue
men
in
regard
of
their
effects
,
because
they
will
not
p●●f●rme
that
which
they
seeme
to
promise
,
and
which
their
owners
expo●ted
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
be●re
greene
leaues
,
white
flowers
,
and
●●●cre
blossomes
,
yet
vnder
the
same
,
doe
carry
sharpe
prickes
,
that
will
●●●ke
a
men
to
bleede
,
if
he
doe
not
●●ndle
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
.
August
.
de
ci●●t
.
de●
.
lib.
21.
cap.
5.
And
so
they
are
little
better
,
then
the
apples
of
Sodome
,
which
seeme
to
be
faire
and
ripe
,
and
fit
to
be
eaten
,
but
if
one
taste
them
,
they
vanish
into
powder
and
smoake
.
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
,
Deut.
8.11
.
(
a
land
that
flowed
with
milke
and
hony
)
and
had
eaten
and
filled
themselues
with
the
fruites
thereof
,
they
should
beware
that
they
forgat
not
the
Lord
their
God
,
not
keeping
his
commandements
,
and
his
ordinances
.
And
afterward
he
thus
complaineth
of
them
:
Ier.
22.21
.
I
spake
vnto
thee
when
thou
wast
in
prospertie
:
but
thou
sa●●●st
,
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
di●●tias
,
Fox
.
Acts.
&
mon●
P.
716.
ex
August
.
s●d
filia
deuor
a●it
matrem
.
Religion
brought
forth
riches
,
but
the
daughter
,
hath
deuoured
the
mother
.
That
as
the
Church
encreased
in
possessions
,
Hicron
.
so
it
decreased
in
vertue
.
Some
write
,
that
when
Christian
Emperours
,
Poly●hron
.
lib.
4.
cap.
6.
with
good
entents
,
enriched
the
Church
with
lands
and
possessions
,
a
voyce
was
heard
to
crye
;
This
day
is
venome
or
poyson
powred
into
the
Church
.
And
afterward
the
Church
began
to
complaine
,
and
say
,
In
pace
mea
amtritudo
mea
maxima
;
Bernard
.
in
cantic.
serm.
33.
In
pace
mea
,
amaritudo
mea
amarissima
.
In
my
peace
,
my
bitternes
is
the
greatest
;
In
my
peace
,
my
bitternes
is
the
most
bitter
.
Not
so
bitter
before
by
the
death
of
Martyrs
,
and
conflict
with
Heretikes
,
as
now
by
the
manners
of
the
household
.
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
:
Psal.
30.6.7
.
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
,
Pro.
23.5
.
Wilt
thou
cast
thine
eyes
vpon
that
which
is
nothing
?
for
riches
taketh
her
to
her
wings
,
like
an
Eagle
which
flyeth
into
the
heauen
.
1.
Tim.
6.17
.
And
Paul
bad
Timothie
,
charge
rich
men
,
not
to
trust
to
vncertaine
riches
,
vncertaine
they
are
,
and
therefore
not
to
be
trusted
;
they
will
deceiue
those
that
trust
to
them
.
They
will
faile
vs
in
our
greatest
neede
,
as
namely
,
at
the
houre
of
death
.
That
rich
man
,
who
enlarged
his
barnes
,
and
la●d
vp
goods
for
many
yeares
,
Luk.
12.20
.
when
he
was
in
great
hope
of
enioying
them
long
,
had
his
soule
taken
from
him
that
●ight
,
and
knew
not
who
should
enioy
them
.
Naked
came
we
into
this
would
,
1.
Tim.
6.7
.
and
naked
must
we
returne
:
wee
brought
nothing
into
it
,
neither
must
we
carry
any
thing
out
of
it
:
hic
a●quiruniur
,
hic
relinquntur
,
here
they
are
gotten
,
and
here
they
are
left
.
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
.
Math.
11.6
.
And
Paul
said
,
you
see
your
calling
,
that
not
many
mightie
or
many
noble
are
called
:
1.
Cor.
1.26
.
but
God
hath
chosen
the
weake
ones
to
confound
the
mightie
:
and
base
and
despised
ones
,
to
confound
the
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
.
Vse
.
1
You
then
that
be
rich
,
looke
well
about
you
,
take
heede
lest
your
riches
deceiue
you
,
and
in
deceiuing
you
,
make
the
word
fruitles
.
It
had
bene
better
neuer
to
haue
enioyed
them
,
then
thus
to
be
deceiued
and
hindred
by
them
.
Salomon
thought
this
to
be
an
euill
sicknes
which
he
saw
vnder
the
sunne
:
to
wit
,
Eccles.
5.12
.
riches
reserued
to
the
own●rs
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
:
Luk.
6.24
for
yee
haue
receyued
your
consolation
.
Some
comfort
they
may
find
now
,
but
none
hereafter
.
And
Iames
saith
to
them
,
Go
too
now
yee
Richmen
,
weepe
and
howle
,
for
the
miseries
that
shall
come
vppon
you
:
Iam:
5.1.2.3
.
your
gold
and
siluer
is
cankred
,
and
the
rust
thereof
shal
be
a
witnes
against
you
,
and
shall
eate
your
fl●sh
,
as
it
were
fire
.
Ye
haue
heaped
vppe
Treasure
for
the
last
dayes
.
Though
now
they
feare
no
danger
,
yet
one
day
they
shall
feele
it
,
to
their
great
sorrowe
.
It
is
strange
to
see
howe
craftie
and
wise
Rich
men
bee
in
worldly
affaires
.
In
all
their
dealings
,
they
take
such
good
heed
,
that
they
can
hardly
bee
deceiued
by
any
,
yet
in
spirituall
matters
,
touching
the
saluation
of
theyr
soules
,
they
may
easily
bee
ouer-reached
.
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
,
〈◊〉
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
.
Rom.
7.11
As
Paul
sayd
of
Sinne
and
the
Law
;
Sinne
tooke
occasion
by
the
Commaundement
,
and
deceiued
me
,
and
thereby
slew
me
.
So
may
we
say
of
mans
corruption
and
riches
:
His
corruption
taketh
occasion
by
riches
to
deceiue
himselfe
,
and
therby
to
destroy
himselfe
.
He
is
deceiued
by
the
supposed
pleasantnesse
of
riches
;
as
Eue
was
deceiued
by
the
pleasantnes
of
the
Apple
.
And
as
Eue
was
more
to
be
blamed
then
the
Apple
;
so
is
the
rich
man
more
to
be
blamed
then
his
riches
.
Quest.
If
riches
doe
so
dangerously
deceiue
men
,
how
may
we
vse
riches
,
that
they
may
not
deceiue
vs
;
nor
like
thornes
,
hinder
the
fruit
of
the
word
.
Answ.
You
neede
not
to
cast
them
away
,
as
Crates
the
Thebane
,
and
some
other
Philosophers
did
.
They
are
the
good
blessinges
of
God
,
and
may
be
well
vsed
,
for
Gods
glory
,
and
mans
good
.
Obserue
these
5.
Rules
,
and
they
shall
not
deceiue
you
,
nor
choake
the
word
in
your
hearts
.
-
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
,
Psal.
62.10
.
set
not
your
hearts
thereon
:
but
rather
as
the
Apostle
exhorteth
;
They
which
vse
this
world
,
1.
Cor.
7.31
.
let
them
be
as
though
they
vsed
it
not
.
It
is
your
inordinate
affection
toward
them
,
that
makes
them
to
deceiue
you
,
and
hinder
you
in
the
obedience
of
the
word
.
The
more
you
loue
them
,
the
lesse
will
you
loue
the
word
,
the
lesse
desire
wil
you
haue
to
heare
and
learne
it
,
and
the
lesse
care
to
obey
it
.
If
your
hearts
be
set
on
wealth
,
it
will
so
deceiue
you
,
that
no
sinne
can
be
gainefull
,
but
you
will
be
ready
to
practise
it
:
and
no
dutie
bring
any
damage
,
but
y●●
shall
neglect
it
.
Is
not
the
desire
of
money
the
roote
of
all
euill
?
1.
Tim.
6.10
What
makes
some
to
lye
in
their
bargayning
?
some
to
sweare
vainely
&
falsly
?
some
to
vse
fraude
and
cousonage
?
some
to
oppresse
and
wrong
others
,
but
an
immoderate
desire
of
riches
?
This
is
the
very
spawne
of
all
sinne
,
in
vniust
dealing
:
therefore
learne
to
moderate
it
.
Doth
not
Christ
say
,
Mat.
10.37
.
that
he
who
loueth
father
or
mother
,
sonne
or
daughter
,
wife
or
children
,
or
his
owne
life
,
Luk.
14.26
.
more
then
me
,
is
vnworthy
of
me
:
hee
cannot
be
my
Disciple
:
And
is
he
worthy
of
him
,
or
can
be
his
Disciple
,
who
loueth
lands
&
liuing
,
wealth
and
riches
,
better
then
him
?
Doth
not
hee
say
;
Ioh.
14.23
.
If
any
man
loue
me
,
hee
will
keepe
my
word
?
Those
then
that
transgresse
his
word
for
their
owne
aduantage
,
and
sinne
against
him
,
to
get
,
to
keepe
,
or
to
encrease
their
riches
;
doe
they
not
loue
their
riches
better
then
him
?
-
2.
Be
content
to
employ
your
riches
as
the
word
directeth
you
.
Luk.
16.2
.
You
are
but
Stewards
of
your
riches
,
the
Lord
is
the
owner
,
and
wil
one
day
call
you
to
giue
an
account
for
your
Stewardship
:
you
must
not
therefore
vse
them
as
you
list
.
but
as
he
will
:
how
he
would
haue
you
to
vse
them
,
he
teacheth
you
by
his
word
.
Wherefore
make
the
word
your
Counsellour
in
all
your
dealings
.
Doe
not
get
your
wealth
by
any
other
meanes
then
the
word
alloweth
:
doe
not
keepe
it
any
longer
then
the
word
permitteth
:
and
doe
not
otherwise
bestow
it
or
spend
it
,
then
the
word
approueth
:
Then
cannot
your
riches
hinder
,
but
will
rather
further
your
obedience
:
the
vse
of
them
will
be
a
practise
of
the
word
.
-
3.
Account
the
word
of
God
,
and
the
graces
and
blessings
conueyed
vnto
thee
thereby
,
greater
riches
,
and
more
precious
Jewels
then
all
the
wealth
of
the
world
.
Know
that
godlinesse
(
as
the
Apostle
teacheth
)
is
great
gaine
.
1.
Tim.
6.6
.
Be
of
Pauls
minde
,
who
thought
all
things
but
losse
,
Phil.
3.9
.
for
the
excellent
knowledge
sake
of
Christ
Iesus
our
Lord
:
for
whom
hee
counted
all
things
losse
,
and
did
iudge
them
to
be
dung
,
that
hee
might
winne
Christ
.
As
the
soule
is
more
excellent
then
the
body
;
and
as
heauen
is
more
excellent
then
the
earth
;
so
those
thinges
which
belong
to
the
soule
,
and
come
from
heauen
,
are
more
excellent
then
those
things
which
belong
to
the
body
,
and
come
from
the
earth
.
If
thou
doe
so
esteeme
of
them
,
thou
wilt
not
suffer
the
wealth
of
the
world
to
hinder
thee
of
them
.
If
thou
canst
not
enioy
both
together
,
thou
wilt
rather
forgoe
wealth
then
the
word
.
The
want
of
this
due
estimation
,
causeth
riches
to
be
an
hinderance
to
many
.
They
thinke
too
highly
of
worldly
wealth
;
but
too
basely
of
Gods
word
and
his
graces
:
and
therefore
had
rather
get
and
keepe
ther
wealth
,
then
obey
the
word
,
and
increase
in
grace
.
-
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
;
Psal.
119.36
.
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
,
1.
Pet.
●
.
5
and
giueth
grace
to
the
humble
.
1.
Tim.
6.17
.
Paul
would
not
haue
commaunded
Timothie
,
to
charge
rich
men
,
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
.
Vse
.
2
Lastly
,
if
riches
deceiue
men
,
and
hinder
them
in
the
obedience
of
the
word
,
let
not
the
poorer
sort
alwaies
follow
the
example
of
rich
men
.
Their
riches
doeth
often
choake
the
worde
which
they
heare
,
so
as
it
taketh
no
effect
in
their
hearts
,
nor
yeeldeth
any
fruit
in
their
liues
.
If
then
the
poorer
sort
will
doe
as
they
doe
,
they
will
prooue
vnprofitable
hearers
.
In
worldlie
matters
the
poorer
sort
will
follow
them
no
further
then
serueth
for
their
present
profite
.
If
the
rich
should
sow
among
thornes
,
and
reape
a
course
croppe
of
corne
at
haruest
,
through
ill
husbandry
;
the
poore
will
not
be
drawne
by
their
example
to
vse
the
like
ill
husbandry
,
nor
bee
content
to
reape
the
like
croppe
:
but
whatsoeuer
the
other
doe
,
they
will
be
carefull
to
dresse
their
ground
after
the
best
manner
,
and
seeke
to
make
the
best
profite
of
that
little
lande
which
they
occupie
.
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
Go●●ell
:
many
of
them
did
receiue
it
,
though
most
of
the
rich
did
reiect
it
.
Consider
this
,
that
their
example
will
not
ex●●●e
you
before
God
:
your
meane
state
hath
least
impediments
.
P●●
.
●0
.
c.
●
.
The
wise
man
desired
God
to
giue
him
neither
riches
nor
pouertie
;
but
to
feed
him
with
foode
con●enient
,
lest
being
f●●●
,
bee
should
deny
GOD
,
or
beeing
〈◊〉
,
should
steale
,
and
take
Gods
N●●e
in
vaine
.
And
therfore
as
ground
without
thornes
,
yeeldeth
greater
increase
then
that
which
is
ful
of
thornes
:
So
●ou
who
be
of
middle
and
meane
es●●●e
,
should
performe
greater
obedience
,
then
those
that
be
exceeding
rich
,
or
very
poore
.
〈…〉
.
The
third
and
last
thing
,
that
as
a
thorne
choaketh
the
word
,
is
voluptuous
liuing
,
or
the
pleasures
of
this
life
.
Though
Mathew
omit
this
,
yet
Marke
mentioneth
it
as
well
as
this
Euangelist
;
and
calleth
it
,
The
lusts
of
other
things
,
or
lusts
about
other
things
.
This
diff●reth
from
the
former
:
for
men
may
be
rich
,
and
yet
enioy
no
pleasure
.
Salomon
sayde
,
hee
saw
this
euill
vnder
the
S●nne
,
and
it
was
much
among
men
.
A
man
to
whom
God
had
giuen
riches
,
Eccle.
6.1.2
.
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
,
Luk.
15.
spend
their
patrimonie
by
notous
liuing
.
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
when
they
were
feasting
,
Iob.
1.
lest
the
pleasures
thereof
should
make
them
blaspheme
God
in
their
hearts
.
1.
Tim.
5.6
.
And
Paul
sayd
,
that
the
window
which
hueth
in
pleasure
,
is
dead
while
she
is
aliue
:
because
such
are
no
more
able
to
performe
the
duties
of
Christians
,
then
one
that
is
dead
is
able
to
performe
the
office
of
a
man
.
These
pleasures
hinder
the
fruitfulnes
of
the
word
in
three
respects
.
-
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
.
Na●
the
word
doth
crucify
our
lusts
,
doth
cu●be
&
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
f●arefull
of
sinne
and
punishment
.
And
therefore
it
is
sayd
,
Hos.
4.11
.
That
Whoredome
and
Wine
take
away
the
heart
.
Pleasure
,
like
another
Cyrce
,
so
enchanteth
mens
mindes
,
that
like
bruite
beastes
,
they
are
altogether
giuen
to
sensuallitie
,
and
wholy
neglect
their
dutie
to
God
.
-
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
(
as
Paul
fore-told
,
)
2.
Tim.
4.3
.
but
after
their
owne
lusts
,
get
them
an
heape
of
teachers
,
to
trie
whether
any
will
tollerate
their
sinfull
pleasures
,
and
them
will
they
like
best
.
Homo
capitur
volupt●t●
,
sir●
ham●
pas●is
.
August
.
Voluptas
est
esca
malorum
:
Pleasure
is
the
baite
of
sinne
.
And
man
is
taken
with
pleasure
,
as
the
fish
with
an
hooke
.
As
the
Fisherman
couereth
his
hooke
with
a
baite
,
that
the
fish
biting
at
the
baite
,
may
be
catched
with
the
hooke
:
So
the
Diuell
doeth
baite
many
sinnes
with
pleasure
,
that
man
receiuing
the
pleasure
,
may
be
catched
with
the
sinne
.
In
regard
whereof
,
the
voluptuous
man
,
who
will
not
bee
abridged
of
any
pleasure
,
committeth
many
sinnes
against
God
,
and
fayleth
often
in
the
obedience
of
the
word
.
He
may
often
heare
the
word
,
yet
will
not
obey
it
in
any
point
which
crosseth
his
pleasure
.
As
some
sicke
patients
are
content
that
the
Physition
prescribe
them
a
dyet
,
and
sometime
aske
him
a
question
,
whether
such
meate
be
good
for
them
or
no
:
though
the
Physition
,
who
best
knowes
what
is
hurtfull
for
him
,
doe
forbid
them
some
kinds
of
meate
,
yet
haue
they
so
strong
an
appetite
to
some
of
those
meates
,
as
for
all
his
direction
,
they
will
not
forgoe
them
,
but
onely
would
haue
beene
glad
if
he
would
allow
them
.
So
men
come
to
heare
the
worde
,
and
there
by
to
learne
what
is
good
and
ill
for
the
health
of
their
soules
:
though
the
Preacher
giue
them
good
direction
,
yet
so
earnest
is
their
desire
of
pleasure
,
that
they
will
take
their
delight
in
those
thinges
which
hee
by
the
worde
doeth
forbid
.
Vse
.
This
may
teach
vs
,
to
take
heede
of
pleasures
.
If
our
hearts
be
drawne
away
with
them
,
wee
shall
be
barren
soyle
.
We
professed
and
promised
in
our
Baptisme
,
to
renounce
the
vaine
pompe
and
glorie
of
the
world
,
and
all
carnall
desires
of
the
flesh
:
shall
we
then
by
seeking
&
following
them
,
choake
the
word
in
our
hearts
?
Although
before
our
conuersion
,
Tit.
3.3
.
we
were
(
as
the
Apostle
speaketh
of
himselfe
and
others
)
disobedient
,
deceiued
,
seruing
the
lusts
and
diuers
pleasures
:
yet
now
after
our
conuersion
,
we
must
forgoe
many
pleasures
,
that
so
we
may
yeeld
better
obedience
,
to
the
word
of
God
.
It
was
foretold
by
Paul
,
that
in
the
last
daies
shall
come
perilous
times
:
for
men
should
be
louers
of
pleasures
,
more
then
louers
of
God
.
2.
Tim.
2.4
.
I
may
say
to
you
,
as
Christ
sayd
of
Isaiahs
Prophecy
;
Luk.
4.21
.
This
day
is
this
Scripture
fulfilled
in
your
cares
:
now
are
come
those
perilous
times
.
Now
doe
many
men
loue
their
pleasures
,
more
then
they
loue
God
.
The
loue
of
God
is
seene
in
keeping
his
Commaundements
.
Those
then
that
are
more
carefull
,
take
more
paines
,
and
defray
more
charges
,
to
satisfie
themselues
in
their
ple●sures
,
then
to
glorify
God
,
by
the
obedience
of
his
word
:
Are
they
not
louers
of
pleasures
,
more
then
louers
of
God
?
And
those
that
wil●ully
breake
Gods
Commaundements
,
that
so
they
may
enioy
their
pleasures
;
as
some
by
whoredome
,
others
by
surfetting
and
drunkennesse
;
others
by
scoffing
and
iesting
;
others
by
lasciuious
dancing
,
riotous
gaming
,
wanton
sports
&
prophane
pastimes
on
the
Sabboth
day
;
Are
they
not
louers
of
pleasure
more
then
louers
of
God
?
And
if
they
loue
their
pleasures
more
then
they
loue
God
,
they
may
rather
be
counted
prophane
Epicures
,
then
godly
Christians
.
The
greater
their
pleasures
is
now
,
Reuel.
18.7
.
the
greater
will
their
paine
be
hereafter
.
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
fel
from
other
Sects
to
the
Epicures
;
Eras
.
apophth
.
lib.
7.
in
Arcesil
.
but
not
any
from
the
Epicures
to
other
Sectes
.
When
we
speake
against
their
pleasures
,
wee
but
speake
to
the
bellie
,
which
wanteth
eares
.
Surdo
canimus
;
they
are
like
the
deafe
Adder
,
that
stoppeth
her
eare
.
But
if
they
will
take
no
warning
,
let
them
goe
on
,
and
trie
what
will
become
of
them
in
the
end
.
Eccles.
11.10
.
Reioyce
O
young
man
in
thy
youth
(
as
Salomon
speaketh
)
and
l●t
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
,
Reuel.
23.11
.
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
Lazari●
,
endure
paine
,
shall
bee
comforted
:
but
those
which
with
the
rich
glutton
,
enioyed
their
pleasures
,
shall
be
tormented
.
Quest.
What
?
will
you
abridge
vs
of
all
pleasures
?
must
we
become
Stoickes
?
may
we
not
take
pleasure
sometime
for
our
refreshing
?
Answ.
We
will
neyther
with
Stoickes
condemne
all
pleasures
,
nor
with
Epicures
commend
all
pleasures
.
Onely
we
teach
you
what
pleasures
are
to
be
auoyded
,
and
how
other
pleasures
are
to
bee
moderated
,
least
they
hinder
you
in
grace
,
and
in
your
dutie
to
your
good
God
.
Wee
acknowledge
that
GOD
hath
giuen
vs
his
blessings
,
and
graunted
vs
the
vse
of
his
creatures
,
not
onely
for
necessitie
,
but
likewise
for
delight
and
pleasure
.
Adam
enioyed
pleasure
before
his
fall
:
Paradise
where
hee
was
placed
,
was
called
the
Garden
of
Eden
,
that
is
,
The
Garden
of
pleasure
.
The
Lord
hath
proomised
delights
and
pleasures
as
a
reward
and
blessing
to
his
people
that
obey
his
voyce
.
The
Lord
(
saith
the
Prophet
)
shall
comfort
Zion
,
Isai.
51.3
.
he
shall
comfort
all
her
desolations
,
he
shall
make
her
desart
like
Eden
and
her
wildernes
like
the
garden
of
the
Lord
:
ioy
and
gladnes
shall
be
found
therein
:
praise
and
the
voyce
of
singing
.
And
God
giueth
not
onely
bread
to
strengthen
mans
hart
;
Psal.
●04
.
15
.
but
also
wine
,
to
make
his
heart
glad
,
and
oyle
to
make
his
face
shine
.
But
take
heede
how
you
vse
them
:
The
abuse
of
them
,
dishonoureth
God
,
and
hindereth
the
saluation
of
many
mens
soules
.
If
you
will
knowe
how
to
vse
them
aright
,
obserue
these
foure
rules
.
-
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
tr●●sit
,
peccatum
remanet
.
Au●ustin
.
The
pleasure
passeth
away
,
the
sinne
remaineth
,
and
the
punishment
shall
follow
:
he
that
taketh
pleasure
in
any
acte
of
sinne
,
is
like
to
goats
and
flies
,
that
play
with
a
candle
that
burneth
them
.
As
Dalilah
spake
faire
to
Sampson
,
and
much
delighted
him
for
a
time
,
but
at
last
betrayed
him
,
and
deliuered
him
into
the
hands
of
his
enemies
,
and
was
the
cause
of
his
destruction
.
So
these
sinfull
pleasures
may
delight
men
for
a
season
,
yet
in
the
end
,
they
will
betray
them
,
and
procure
their
euerlasting
condemnation
.
There
be
but
two
ends
of
these
pleasures
,
either
repentance
or
punishment
.
Those
that
doe
not
seriously
repent
,
shall
be
seuerely
punished
.
-
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
rich
man
,
Luk.
16.9
.
that
he
was
cloathed
in
purple
and
fine
linnen
,
and
fared
delicately
euery
day
.
Now
and
then
had
bene
enough
.
There
is
a
time
for
all
things
,
E●●●s
.
34.
said
the
wise
man
.
A
time
to
weepe
,
and
a
time
to
laugh
.
And
so
there
is
a
time
when
we
may
take
our
pleasures
,
and
a
time
,
when
wee
must
abstaine
from
them
.
The
Lord
reproued
the
Iewes
,
that
when
he
called
them
vnto
weeping
and
mourning
:
to
baldnes
and
girding
with
sack
cloath
.
Isai.
22.12.13
.
Then
there
was
ioy
and
gladnes
,
slaying
oxen
,
and
killing
sheepe
:
eating
flesh
and
drinking
wine
.
And
therefore
if
God
doe
visite
the
land
with
any
publike
calamitie
of
pestilence
,
famine
or
the
sword
,
we
should
rather
humble
our selues
with
sorrowfull
repentance
,
with
fasting
&
prayers
,
them
delight
our selues
with
the
pleasures
of
the
flesh
.
If
any
will
then
addict
themselues
to
their
wonted
delights
:
we
may
say
to
them
as
Elishah
said
to
his
seruant
Gehaz●
:
2.
King
.
5.26
.
Is
this
a
time
to
receiue
money
,
and
to
receiue
garments
,
and
oliues
,
and
sheepe
and
oxen
?
Is
this
a
time
to
sport
your selues
with
carnall
pleasures
,
and
wordly
delights
?
Is
it
not
rather
a
time
of
mourning
,
then
of
ioyes
?
We
must
weepe
with
them
that
weepe
.
And
therefore
if
our
brethren
and
neere
neighbours
feele
the
hand
of
God
heauie
on
them
,
we
must
then
forbeare
our
pleasures
,
and
mourne
for
them
.
Rom.
12.15
.
The
Lord
denounced
a
fearefull
woe
,
against
them
that
were
at
ease
in
Sion
,
which
did
lye
vpon
beds
of
Iuorie
,
and
stretch
themselues
vpon
their
beds
;
Amos.
6.4.5.6
.
did
eate
the
lambes
of
the
flocke
,
and
the
calues
out
of
the
stall
.
Did
sing
to
the
sound
of
the
violl
,
and
inuented
to
themselues
instruments
of
musicke
like
Dauid
.
Did
drinke
wine
in
bowles
,
and
annoynt
themselues
with
the
chiefe
oyntments
,
but
were
not
sorry
for
the
affliction
of
Ioseph
.
Know
then
,
that
all
times
are
not
seasonable
for
your
pleasures
.
And
then
onely
vse
them
when
it
is
fitting
.
-
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
,
2.
Pet.
2.13
.
to
liue
delic●ously
for
aseason
,
as
some
heretofore
haue
done
,
and
were
iustly
taxed
by
the
Apostle
.
But
know
that
there
[
](A02740-e24140-b)(a)
(a)
Rom.
7.22
.
are
delights
for
the
inward
man
,
as
well
as
for
the
outward
.
There
is
[
](A02740-e24160-b)(b)
(b)
Psal.
1.2
.
a
delight
in
the
lawe
of
God
.
There
[
](A02740-e24180-b)(c)
(c)
Rom.
1.4
.
is
consolation
by
the
scriptures
.
There
is
[
](A02740-e24200-b)(d)
(d)
Phil.
21.
consolation
in
Christ
.
And
a
reioycing
[
](A02740-e24220-b)(e)
(e)
Gal.
6.14
.
in
the
Crosse
of
Christ
.
There
is
[
](A02740-e24240-b)(f)
(f)
Rom.
14.17
.
a
ioy
in
the
holy
Ghost
.
There
is
[
](A02740-e24260-b)(g)
(g)
Phil.
1.25
.
a
ioy
of
faith
.
There
is
[
](A02740-e24280-b)(h)
(h)
Rom.
12.12
.
a
reioycing
in
hope
.
There
is
a
[
](A02740-e24300-b)(i)
(i)
2.
Cor.
1.12
.
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
,
Psal.
1.2
.
and
meditateth
therein
day
and
night
,
who
feareth
the
Lord
,
Ps.
112.1
.
and
delighteth
greatly
in
his
commandements
.
Imitate
the
blessed
Virgin
,
Luk.
1.47
.
whose
spirit
reioyced
in
God
her
Sauiour
.
And
the
holie
Apostle
,
who
delited
in
the
law
of
GOD
,
Luk.
1.47
.
concerning
the
inward
man
.
Rom.
7.22
.
Then
shalt
thou
bee
satisfied
with
the
fatnesse
of
the
Lords
house
:
Psal.
2●
.
●
.
and
he
shall
giue
thee
drinke
out
of
the
Riuer
of
his
pleasures
,
Ps.
1●
.
11
.
as
Dauid
speaketh
.
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
H●b.
11.25
.
Court
:
and
chose
rather
to
suffer
aduersitie
with
the
people
of
God
,
then
to
enioy
the
pleasures
of
sinne
for
a
season
.
Lastly
,
from
the
consideration
of
all
these
Thornes
together
,
wee
may
obserue
,
that
not
one
onely
corrupt
affection
,
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
by
an
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.
Lu.
12.19
had
much
goods
layde
vp
for
himselfe
,
for
many
yeares
.
Not
any
for
others
,
but
all
for
himselfe
:
and
therefore
he
would
liue
at
ease
,
eate
,
drinke
,
and
take
his
pastime
.
And
the
rich
glutton
,
Luk.
16.19.21
.
which
would
not
giue
so
much
as
the
crums
that
fell
from
his
table
,
to
poore
Lazarus
:
was
giuen
to
pleasure
,
&
spent
much
on
his
owne
back
&
belly
:
Such
men
as
these
,
haue
many
thornes
growing
in
the
field
of
their
hearts
:
they
haue
many
impediments
to
hinder
them
in
the
obedience
of
the
word
.
And
therefore
cannot
be
profitable
hearers
,
and
diligent
practisers
of
the
word
.
The
more
thornes
growe
in
a
sowne
field
,
the
lesse
corne
is
reaped
at
haruest
.
So
of
all
carnall
hearers
,
these
yeeld
the
least
fruit
.
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
,
Scapulae
lexicon
in
Akantha
.
is
taken
not
onely
for
thornes
,
but
likewise
for
bryars
and
brambl●s
,
and
any
thing
that
hath
prickes
.
And
therefore
as
one
kind
of
thornes
,
(
if
there
be
many
of
that
kind
)
may
as
well
hinder
the
fruitfulnes
of
your
fields
,
as
many
kindes
.
So
one
kind
of
corrupt
affections
in
your
harts
,
may
hinder
the
efficacie
of
the
word
,
as
well
as
many
.
And
therefore
as
when
you
plow
and
sow
your
ground
,
you
rid
vp
not
onely
one
kinde
of
thornes
and
bryars
,
but
likewise
all
of
each
kind
.
So
when
you
heare
the
word
,
expell
out
of
your
hearts
,
not
onely
all
bad
affections
of
one
kind
,
but
likewise
all
bad
affections
of
each
kind
.
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
,
Quid
resert
si
hoc
vel
illo
modo
p●reas
.
A●●●la
●●●ocun●
,
modo
perenu●●●●
sem●n●●
par●●er
〈…〉
13.
●omil.
45.
they
hope
all
is
well
with
them
.
The
couetous
worldling
condemnes
the
voluptuous
epicure
:
And
the
voluptuous
epicure
,
condemnes
the
gr●edie
and
miserable
worldling
.
The
couetous
man
thinketh
that
he
is
a
good
Christian
,
because
he
is
not
giuen
to
prodigall
licentiousnes
:
And
the
voluptuous
man
,
would
be
esteemed
a
good
hearer
,
because
hee
abhorres
worldly
cares
and
miserable
couetousnes
.
But
let
them
both
knowe
,
that
either
of
these
two
sinfull
lustes
,
are
sufficient
to
condemne
their
soules
:
and
let
them
not
purge
their
hearts
from
the
one
alone
,
but
from
both
together
,
if
they
will
be
fitte
soyle
for
the
Lords
seede
.
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
d●●
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
covetousnes
,
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
ca●nall
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
per●●●●ed
in
such
an
holy
manner
as
he
rec●uireth
.
Though
they
seeme
to
begin
well
,
yet
their
inward
lusts
doe
●o
●inder
them
,
that
they
cannot
bring
their
actions
to
a
due
perfection
,
but
waxe
wearie
of
doing
well
:
And
either
●uite
cease
from
their
enterprises
begun
;
or
els●
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
●●●dience
,
whose
hearts
are
still
prossessed
with
the
care
,
of
the
world
,
and
the
p●●●s●res
of
this
lif●
.
They
may
perf●●me
many
good
duties
,
yet
faile
in
s●●e
mai●e
du●●e
.
And
yet
those
which
they
performe
,
cannot
●lease
the
Lord
,
we
haue
pr●g●●●●●x●mples
hereof
in
the
scriptures
.
N●a●●an
the
Syrian
,
being
cured
of
〈◊〉
leap●osie
by
the
Prophet
Elisha
,
●●●●ed
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
Rin●mon
,
and
when
his
Maister
leaned
on
his
hand
,
2.
King
.
5.10
.
and
he
did
bowe
as
his
Maister
and
others
did
,
the
Lord
would
be
mercifull
vnto
him
therein
.
Though
he
m●sl●ked
that
idolatry
in
his
heart
,
yet
because
he
could
not
enioy
his
gainefull
place
and
office
vnder
his
Ma●ster
,
vnles
●n
that
point
he
dissembled
,
he
for
his
gaine
would
in
outward
behauiour
,
ioyne
with
others
in
that
idolatrous
worship
,
he
would
be
a
Proselyte
,
so
farre
as
it
might
stand
with
his
worldly
commoditie
,
but
no
further
.
And
the
reason
was
,
because
worldly
lustes
were
not
then
mortified
in
his
heart
.
Iudas
had
diuers
commendable
things
in
him
,
other
wise
Christ
would
neuer
haue
chosen
him
to
be
one
of
the
twelue
:
he
heard
his
sermons
,
liued
a
long
time
ciuilly
,
and
preached
the
Gospell
to
others
:
yet
because
couetousnes
did
still
raigne
in
his
heart
,
for
money
he
betrayed
his
Maister
.
That
rich
yong
man
which
came
to
Christ
to
knowe
the
way
to
eternall
life
,
had
so
kept
the
commandements
for
outward
a●tes
,
Mar.
10.21
.
as
Christ
loued
him
,
yet
because
his
corrupt
affections
were
onely
kept
vnder
,
and
not
killed
,
he
left
Christ
,
and
had
rather
breake
his
commandement
,
then
leaue
his
owne
wealth
.
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
thor●es
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
:
Ioh.
13.10
.
he
that
is
washed
(
saith
Christ
)
is
cleane
euery
whit
.
And
will
God
accept
of
any
fruites
,
that
come
from
an
heart
not
sanctified
?
Wherefore
purge
your
hearts
from
these
lustes
:
And
be
willing
to
yeeld
obedience
as
well
to
those
commandements
,
which
seeme
hard
and
vnpleasant
vnto
you
,
as
vnto
those
that
be
more
easie
,
and
delightfull
.
For
this
is
not
thanksworthy
to
obey
those
commandements
which
doe
nothing
crosse
your
worldly
profits
and
carnall
pleasures
:
but
herein
is
your
dutifulnes
especially
seene
,
if
you
be
content
to
forgoe
your
profit
,
and
abridge
your selues
of
your
pleasures
,
that
so
you
may
keepe
the
commandements
of
the
Lord
.
Moreouer
,
if
those
which
bring
forth
such
fruites
as
those
,
be
condemned
,
what
shal
we
say
of
them
,
that
the
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
Ezek●●l
had
,
the
people
came
vnto
him
,
Ezeck.
33.31
.
and
sate
before
him
,
and
heat
this
words
,
yet
world
not
do
them
:
but
with
their
mouthes
made
i●stes
,
and
their
hearts
went
after
their
couetousnes
.
Let
such
knowe
,
that
not
the
hearers
,
Rom.
2.13
.
but
the
doers
of
the
lawe
are
ius●●fi●d
.
And
that
they
,
who
be
hearers
onely
,
and
not
doers
of
the
word
,
Iam.
1.22
.
deceiue
their
owne
soules
.
To
shew
their
folly
and
their
daunger
,
Math.
7.24
.
Christ
compared
them
to
a
foolish
man
,
which
built
his
house
vpon
the
sand
;
The
raine
fell
,
the
floods
came
,
and
the
windes
blew
,
and
beat
vpon
that
house
and
it
f●ll
,
and
the
fall
thereof
was
great
.
Iames
likeneth
them
to
a
man
that
beholdeth
his
naturall
face
in
a
glasse
,
Iam.
1.23
and
when
he
hath
considered
himselfe
,
goeth
his
way
,
and
forgetteth
immediatly
what
maner
of
one
he
was
.
They
doe
not
onely
lose
their
labour
and
reward
,
but
likewise
prouoke
the
LORD
to
wrath
,
and
procure
fearefull
iudgements
against
themselues
.
Their
punishment
shall
be
more
grieuous
,
then
if
they
had
neuer
heard
.
Christ
shall
say
to
them
which
heard
him
preach
in
their
Cities
,
and
would
not
obey
him
;
Depart
from
me
,
Luk.
13
.
2●
.
vee
workers
of
iniquitie
,
I
know
you
not
.
And
hee
sayd
of
the
Iewes
to
whom
he
preached
;
Ioh.
15.22
.
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
Minis●●rs
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
●eare
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
beas●lie
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
:
Ier.
7.10
.
But
like
the
presumptuous
Iewes
,
they
steale
,
murther
,
commit
adulterie
,
sweare
falslie
,
and
practise
other
sinnes
;
and
yet
will
come
and
stand
before
the
Lord
,
in
the
house
where
his
Name
is
called
vpon
.
There
be
no
duties
of
the
first
or
second
Table
,
which
they
owe
to
God
or
man
,
but
they
are
often
taught
them
,
and
yet
they
doe
as
carelesly
omit
them
,
as
if
they
neuer
heard
them
.
They
content
themselues
with
bare
and
idle
hearing
,
as
if
that
were
all
which
God
requires
,
as
if
that
were
sufficient
to
saue
their
soules
.
Oh
remember
you
what
Christ
sayth
;
Ioh.
13.17
.
If
yee
know
these
things
,
blessed
are
yee
if
you
doe
them
.
Though
you
heare
them
neuer
so
often
,
though
you
know
them
neuer
so
well
,
yet
are
you
not
blessed
except
you
doe
them
.
Would
it
not
greatly
discontent
you
,
to
send
your
seruants
each
yeere
to
sow
your
fieldes
with
the
best
seede
,
and
yet
after
many
yeres
sowing
to
reape
no
croppe
,
but
to
lose
both
labour
and
cost
?
And
doe
you
thinke
that
the
Lord
will
bee
well
pleased
,
to
send
his
Ministers
from
yeere
to
yeere
,
to
sow
the
good
seede
of
his
holy
word
among
you
;
and
yet
after
many
yeeres
labour
,
to
reape
no
fruit
at
all
?
The
Apostle
teacheth
,
that
the
land
which
drinketh
in
the
rayne
,
Heb.
6.7.8
.
and
bringeth
forth
fruit
for
them
,
by
whom
it
is
dressed
,
concei●●th
blessing
from
God
:
but
that
which
beareth
thornes
and
bryars
,
is
reproued
,
and
is
neere
vnto
cursing
,
whose
end
is
to
be
burned
.
Are
you
as
soyle
sowne
with
the
Lords
seede
,
and
dressed
by
his
Husbandmen
,
and
yet
yeelde
no
fruite
for
his
glory
,
and
for
the
comfort
of
those
that
take
paines
among
you
?
And
will
you
expect
a
blessing
from
the
LORD
?
Those
that
be
such
,
may
rather
feare
a
curse
.
Did
not
CHRIST
curse
the
Figge
Tree
,
which
bare
leaues
,
but
no
fruite
?
if
they
still
continue
barren
,
their
case
shall
be
worse
then
theirs
of
Sodome
and
Gomorrah
:
Mat.
10.15
.
for
if
the
Sermons
which
haue
beene
preached
among
vs
,
had
beene
preached
in
Sodome
and
Gomorrah
,
they
had
repented
long
agoe
in
sack
cloath
end
ashes
:
but
therefore
shall
it
be
easier
for
them
of
Sodom
and
Gomorrah
at
the
day
of
Iudgement
,
then
for
these
disobedient
people
.
Take
heede
lest
by
your
contempt
of
the
word
,
you
●●se
it
.
Mat.
21
.
4●
.
Christ
taketh
his
Kingdome
from
them
that
be
vnfruitfull
;
and
will
giue
●t
to
a
Nation
which
shall
better
bring
forth
the
frui●s
thereof
.
If
you
often
sow
a
fielde
with
good
corne
,
and
at
haruest
can
reape
no
good
croppe
,
you
will
sow
it
no
longer
,
you
will
let
it
lie
,
and
sow
some
other
.
And
can
you
thinke
that
GOD
will
still
continue
his
worde
to
you
,
if
after
long
sowing
,
you
will
not
yeeld
any
〈◊〉
?
It
is
a
speciall
fauour
and
mercie
of
God
,
to
haue
the
Gospell
among
vs
.
God
hath
not
dealt
so
with
euery
Nation
.
Psa.
147.
Happie
are
our
eyes
,
to
see
those
things
which
we
see
:
and
happie
are
our
●aies
,
to
heare
those
thinges
which
we
heare
:
Many
righteous
men
would
haue
beene
glad
to
haue
seene
and
heard
them
,
and
yet
could
not
.
Let
vs
walke
worthie
of
this
blessing
,
that
it
may
bee
continued
to
vs
and
to
our
posteritie
.
Verse
.
15.
But
that
which
fell
in
good
ground
,
are
they
which
with
an
hon●st
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
many
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
fell
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
:
Mat.
11.19.20
.
Iohn
came
neither
eating
nor
drinking
;
and
they
said
he
had
a
Diuell
:
The
Son
of
man
came
eating
&
drinking
;
and
they
sayd
,
Behold
a
glutton
,
and
a
drinker
of
wine
,
a
friend
of
publicans
and
sinners
.
They
woulde
neither
receiue
the
one
for
his
austeritie
,
nor
the
other
for
his
affabilitie●
yet
Wisedome
is
iustifyed
of
her
children
.
Mat.
11.25
.
And
hee
gaue
thanks
vnto
his
father
,
because
,
that
although
he
had
hid
these
thinges
from
the
wise
and
men
of
vnderstanding
;
yet
he
had
reuealed
them
vnto
babes
.
Though
some
of
his
hearers
in
Capernaum
tooke
offence
at
his
doctrine
of
eating
his
flesh
,
Ioh.
6.66.68
.
&
drinking
king
his
blood
;
and
from
that
time
went
backe
and
walked
with
him
no
more
.
Yet
the
Apostles
would
not
forsake
him
,
but
f●ely
ackdowledged
that
they
would
neuer
leaue
him
,
because
he
had
the
words
of
eternall
life
:
and
they
did
beleue
that
he
was
the
Christ
,
the
Sonne
of
the
liuing
God
.
When
he
preached
in
the
Temple
,
at
the
Feast
of
the
Tabernacles
,
Ioh.
7.40.41.43.46
.
there
was
dissention
among
his
hearers
:
Some
sayde
;
Of
a
truth
this
is
the
Prophet
.
Others
sayd
;
This
is
the
Christ
.
Some
sayde
;
Shall
Christ
come
out
of
Galilie
?
Others
said
;
Neuer
man
spake
like
him
.
At
another
time
,
some
that
heard
him
,
saide
hee
had
a
Diuell
,
and
was
mad
,
Ioh.
10.20.21
.
and
blamed
men
for
hearing
him
any
longer
.
Others
said
;
These
are
not
the
wordes
of
one
that
hath
a
Diuell
.
Can
the
Diuell
open
the
eies
of
him
that
was
borne
blind
?
Such
diuersity
of
hearers
had
Christ
:
his
worde
did
not
worke
alike
in
all
that
hard
it
.
Some
waxed
worse
,
&
some
were
made
better
by
hearing
of
it
.
The
like
effect
was
seene
in
Pauls
hearers
:
When
he
and
Barnabas
preached
at
Iconium
,
●●●
.
14.1.2
.
●
.
a
great
multitude
,
both
of
Iewes
and
Graecians
beleeued
:
though
there
were
some
vnbeleeuing
Iewes
,
that
stirred
vp
,
and
corrupted
the
mindes
of
the
Gentiles
against
the
brethren
.
In
that
deuision
of
the
Citie
,
though
some
were
with
the
Iewes
,
yet
some
were
with
the
Apostles
.
Act.
17.32.34
.
And
when
he
preached
at
Athens
,
some
mocked
him
for
his
doctrine
of
the
Resurection
:
some
would
heare
him
againe
,
as
if
they
were
not
fully
resolued
,
but
desired
to
be
further
instructed
:
yet
certaine
men
did
cleaue
to
Paul
,
&
beleeued
;
as
Denys
a
Iudge
,
of
Mars
Streete
,
Damaris
a
woman
,
and
others
with
them
.
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
;
Isai.
49.4
.
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
,
1.
Cor.
3.6
.
to
conuert
soules
.
Paul
may
plant
,
Apollos
may
water
,
but
it
is
God
that
giueth
the
encrease
.
Wee
haue
receiued
and
taken
vpon
vs
,
Curam
non
curationem
;
Bernard
.
de
consider
.
lib.
5.
cap.
3.
A
care
and
a
charge
,
not
a
curing
.
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
.
1.
Cor.
3.8
.
Secundum
laborem
,
non
secundum
prouentum
;
according
to
his
labour
,
not
according
to
his
fruit
.
As
Bernard
well
obserued
.
1.
Cor.
15.10
.
And
therefore
Paul
sayd
not
;
I
haue
profited
more
then
all
;
but
I
haue
laboured
more
then
they
all
.
And
rather
reioyced
in
the
abundance
of
his
labours
,
then
in
the
fruitfulnesse
of
his
laboures
.
2.
Cor.
11.23
.
It
a
quaso
,
fac
●●
quod
tuumest
:
Nam
Deus
quod
suum
est
satis
obsque
tua
solicitudine
&
anxietate
curabit
:
Doe
then
I
pray
thee
,
that
which
is
thy
office
and
dutie
;
God
will
haue
care
enough
of
that
which
belongeth
vnto
him
;
sayd
the
same
Bernard
;
But
if
we
conuert
and
edifie
some
by
our
poore
Ministerie
,
we
may
comfort
our selues
by
them
:
and
say
of
them
as
Paul
did
of
the
Corinthians
;
1.
Cor.
9.2
.
Yee
are
the
seale
of
our
Apostleshippe
in
the
Lord
.
And
as
hee
did
of
the
Thessalnians
;
1.
Thes.
2.19
.
What
is
our
hope
,
or
ioy
,
or
crowne
of
reioycing
?
Are
not
euen
you
it
in
the
presence
of
our
Lord
Iesus
Christ
at
his
comming
?
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
.
z
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
,
Mat.
13.23
.
is
he
that
heareth
the
word
,
and
vnderstandeth
it
.
Mat.
13.19
.
And
although
the
first
sort
of
bad
hearers
are
sayd
to
heare
and
not
vnderstand
:
Yet
the
other
two
fortes
are
insinuated
to
haue
vnderstood
:
for
how
could
they
receiue
the
word
with
ioy
,
vnlesse
they
vnderstood
it
?
How
could
cares
of
the
world
,
the
deceitfulnesse
of
riches
,
and
voluptuous
liuing
,
choake
the
word
after
it
was
heard
,
vnlesse
it
had
beene
vnderstood
?
So
that
as
the
vnderstanding
of
the
word
is
not
sufficient
to
make
you
good
hearers
:
so
on
the
other
side
,
the
want
of
vnderstanding
,
declareth
you
to
be
bad
hearers
.
All
good
hearers
vnderstand
the
word
,
though
not
onely
they
.
Good
hearers
must
practise
that
which
is
taught
them
:
But
how
can
they
practise
that
which
they
vnderstand
not
?
-
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
.
Deut.
6.6
.
The
Lord
required
of
the
Iewes
,
that
the
words
which
he
commanded
them
,
should
be
in
their
heart
.
The
wise
man
thus
exhorted
his
sonne
,
Pro●
.
3.1.3
.
Forget
not
thou
my
law
,
but
let
thine
heart
keepe
my
commandements
:
binde
them
on
thy
necke
,
and
write
them
vpon
the
table
of
thine
heart
.
And
for
this
cause
,
when
Lydia
went
to
heare
Paul
,
Act.
16.14
.
the
Lord
opened
her
heart
,
that
so
she
might
attend
to
the
things
which
Paul
spake
.
If
her
hart
had
bene
shut
,
so
as
the
word
could
not
enter
in
,
she
had
bene
an
vnprofitable
hearer
:
but
God
opening
her
heart
,
that
shee
might
receiue
the
word
into
it
:
shee
became
a
profitable
hearer
.
And
there
is
great
reason
why
al
profitable
hearers
should
receiue
the
word
with
the
heart
,
and
into
the
heart
.
1.
For
the
reformation
and
direction
of
the
heart
,
Gen.
6.5
.
by
nature
mans
heart
is
corrupt
:
yea
,
all
the
imaginations
of
the
thoughts
of
his
heart
,
are
onely
euill
continually
.
And
out
of
the
heart
(
remayning
corrupt
)
come
euill
thoughts
,
Mat.
15.19
.
Murthers
,
Adulteries
,
Fornications
,
Thefts
,
false
Testimonies
,
Slaunders
,
&
such
like
sins
,
which
defile
the
man
,
as
Christ
teacheth
.
Now
,
the
worde
is
an
Instrument
of
sanctification
:
Ioh.
15.3
.
Christ
said
his
Disciples
were
al
clean
through
the
word
which
he
had
spoken
to
them
.
And
pra●ed
to
his
Father
:
Ioh.
17.17
.
Sanctify
them
with
thy
trueth
,
Ephe.
5.26
.
thy
word
is
the
trueth
.
And
the
Apostle
teacheth
,
that
GOD
doth
sanctify
the
Church
,
&
clense
it
by
the
washing
of
the
water
through
the
word
.
Now
then
the
plaister
must
be
applyed
to
the
place
that
is
wounded
or
sore
.
If
it
be
applied
to
any
other
place
,
it
will
do
no
good
.
If
the
disease
come
from
the
hart
or
inward
parts
,
it
is
in
vain
to
lay
the
plaister
to
the
head
,
to
the
eare
,
to
the
hand
,
or
to
the
foote
,
so
long
as
the
heart
&
inward
parts
are
not
cured
,
they
will
minister
new
corrupt
matter
to
the
outward
parts
.
If
then
our
hearts
be
corrupt
,
we
must
not
onely
be
content
to
apply
the
word
to
the
eares
by
hearing
it
,
to
the
head
by
vnderstanding
it
,
to
the
tongue
by
talking
of
it
,
but
also
to
the
heart
,
for
the
purging
of
it
,
at
the
first
;
and
for
the
guiding
of
it
alwaies
afterward
.
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
by
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
.
Math.
12.34.35
.
A
good
man
out
of
the
good
treasure
of
his
heart
bringeth
forth
good
things
:
and
an
euill
man
out
of
the
euill
treasure
of
his
heart
,
bringeth
forth
euill
things
.
As
the
primu●●
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
,
Math.
13.44
.
did
hide
it
,
and
for
ioy
thereof
,
went
and
sold
all
that
he
had
,
to
buy
that
field
.
Though
men
will
suffer
their
baser
stuffe
,
and
wodden
vessell
,
to
be
more
common
,
and
lye
more
open
,
and
remaine
in
greater
danger
:
yet
their
best
and
most
costly
stuffe
,
their
iewells
and
coyne
,
they
will
lay
vp
in
the
safest
places
.
So
seeing
the
word
of
God
,
is
most
precious
,
of
great
value
and
worth
,
lay
it
vp
safely
in
the
bottome
of
the
heart
.
Vse
.
And
if
this
be
a
property
of
good
hearers
,
to
heare
the
word
with
their
hearts
,
then
those
who
bring
their
bodies
to
the
Church
,
and
leaue
their
hearts
at
home
:
who
draw
neere
to
God
with
their
lippes
and
with
their
eares
,
when
their
hearts
are
farre
from
him
,
cannot
be
good
hearers
.
If
thou
wouldest
be
of
that
number
,
prepare
thy
heart
before
hand
,
and
while
thou
hearest
,
let
not
thy
heart
be
thinking
on
any
by-matters
,
but
onely
attend
to
that
:
heare
with
thy
heart
,
as
well
as
with
thy
eares
,
and
then
shalt
thou
be
blessed
by
thy
hearing
.
2.
Againe
,
note
hence
more
specially
,
the
qualitie
and
disposition
of
their
hearts
,
who
heare
profitably
,
they
heare
with
an
hon●st
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
cons●steth
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
,
Kale
ka●
agathe
.
and
therefore
did
both
retaine
it
,
and
obey
it
.
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
●etwixt
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
.
Beza
a●or
,
ma●●●
in
〈◊〉
loc●●
.
And
so
hereby
is
signified
,
that
the
heart
of
these
hearers
is
good
each
way
:
both
outwardly
before
men
,
manifesting
it self
to
be
good
by
open
profession
,
by
aboundance
of
fruites
,
and
by
constant
perseuerance
.
And
also
inwardly
in
it selfe
,
and
before
God
,
by
a
sincere
sanctification
,
and
holie
disposition
.
And
so
their
heart
differeth
from
the
heartes
of
the
former
hearers
.
For
though
they
in
receyuing
the
Worde
with
ioy
,
in
belieuing
it
,
and
bringing
forth
some
fruites
of
it
,
did
make
some
faire
showe
,
and
gaue
some
outward
signe
of
a
good
hear●
,
yet
their
heart
was
not
effectually
sanctified
within
:
and
they
made
those
faire
showes
but
for
a
time
;
Afterward
they
reuolting
in
time
of
Tentation
,
or
failing
in
their
fruites
,
thorough
worldly
cares
and
voluptuousnes
,
bewrayed
the
filthinesse
of
theyr
hearts
.
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
me●te
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
●●we
,
or
turnes
it
to
grosse
humors
.
No
more
can
sound
Doctrine
profite
that
man
,
that
hath
a
corrupt
and
wicked
heart
.
Obiection
.
If
this
be
so
,
that
no
man
that
hath
a
bad
heart
should
come
to
heare
:
and
if
he
doe
come
,
he
shall
loose
his
labour
,
and
neuer
be
made
better
by
hearing
.
But
wee
knowe
the
contrarie
,
manie
haue
beene
amended
by
hearing
:
yea
,
theyr
bad
haue
bene
made
good
.
Answere
.
This
must
be
vnderstoode
of
the
whole
acte
of
hearing
.
Not
onely
of
the
time
before
they
come
to
heare
,
but
also
of
the
whole
Time
,
while
they
are
in
hearing
.
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
,
Acts
2.37.41.42
.
were
not
good
,
till
they
heard
him
preach
:
but
then
were
their
harts
pricked
and
made
good
.
And
at
that
instant
they
became
fruitfull
hearers
:
For
they
receyued
the
worde
gladly
,
were
baptized
,
&
added
to
the
church
,
and
continued
in
the
Apostles
doctrine
and
fellowship
,
and
breaking
of
bread
,
and
prayers
.
The
heart
of
Lydia
was
not
good
before
shee
heard
Paul
,
Act.
16.14
.
but
God
then
opened
her
hart
,
&
by
opening
it
,
made
it
good
;
and
it
being
made
good
,
caused
her
to
attend
to
his
doctrine
,
and
to
bring
forth
the
fruites
of
it
,
by
kind
entertaining
of
her
teachers
.
That
vnbelieuer
and
vnlearned
man
,
1.
Cor.
14.24.25
.
which
as
the
Apostle
writeth
,
came
in
when
all
did
prophecie
,
brought
a
bad
heart
with
him
.
For
he
was
rebuked
of
all
,
and
iudged
of
all
,
and
the
secrets
of
his
heart
made
manifest
:
yet
was
his
hart
made
good
in
the
very
time
of
hearing
:
and
therefore
did
he
fall
downe
on
his
face
,
and
worship
God
,
and
said
plainely
,
that
God
is
in
you
indeed
.
Wherefore
knowe
this
,
that
so
long
as
thy
heart
is
bad
,
thy
hearing
cannot
be
good
,
but
so
soone
as
thy
heart
is
changed
,
thy
hearing
shall
be
profitable
.
Augustin
.
epist.
118.
c.
3.
Retract
.
2.20
Some
write
that
Manna
tasted
according
to
the
disposition
of
the
eaters
:
to
the
good
it
had
a
sweete
and
pleasant
taste
,
euen
such
a
taste
as
they
desired
:
Roffens
.
lib.
1.
c.
12.
but
to
the
bad
a
bitter
and
loathsome
taste
.
Though
this
be
vncertaine
,
Augustine
once
wrote
it
for
certaintie
,
Heskins
parl●●i●it
.
3.12
.
but
afterward
doubted
of
it
,
because
he
could
finde
no
warrant
for
it
,
but
onely
in
Apocrypha
:
yet
the
like
may
be
seene
in
the
word
of
God
,
our
heauenly
Manna
.
It
tasteth
,
it
nourisheth
and
profiteth
the
hearers
,
according
to
the
seuerall
dispositions
of
their
hearts
.
To
them
which
haue
good
hearts
,
it
is
sweet
,
comfortable
,
and
profitable
:
to
them
which
haue
corrupt
hearts
,
it
is
loathsome
,
terrible
,
and
vnprofitable
.
Vse
.
1
This
should
teach
euery
one
of
vs
,
to
looke
to
our
hearts
,
and
see
that
they
be
good
,
that
so
we
may
be
fruitfull
hearers
:
husbandmen
haue
great
care
to
make
their
ground
good
and
fertile
,
before
they
sowe
it
.
If
it
be
barren
,
they
will
marke
it
,
they
will
set
mucke
and
dung
on
it
,
to
make
it
more
fruitfull
.
As
carefull
should
thou
be
to
make
thy
heart
good
,
seeing
it
is
the
soyle
in
which
the
Lords
heauenly
seede
must
be
sowne
.
If
it
be
not
good
alreadie
,
vse
all
good
meanes
to
make
it
good
,
pray
earnestly
vnto
God
,
that
he
would
sanctifie
it
by
his
holy
spirit
.
And
if
it
be
good
,
labour
to
make
it
better
:
the
better
it
is
,
the
more
fruitfull
shall
thy
heating
be
:
And
for
this
purpose
,
heare
the
word
often
,
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
scade
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
enc●ease
.
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
.
Vse
.
2
2.
Furthermore
,
we
may
hereby
discerne
,
who
haue
good
harts
,
who
haue
bad
.
It
is
the
goodnes
of
the
heart
,
that
makes
the
hearer
to
bring
forth
fruit
.
It
is
the
corruption
of
the
heart
,
that
hinders
his
fruitfulnes
.
Those
then
that
heare
much
,
and
practise
little
,
haue
bad
hearts
:
but
those
that
heare
and
practise
the
word
in
their
liues
,
haue
honest
and
good
hearts
.
Though
none
knowe
the
heart
of
another
,
immediately
and
directly
,
but
God
alone
,
who
is
the
onely
searcher
of
it
:
yet
as
the
Physition
can
iudge
of
the
inward
temperature
of
the
body
by
the
pulse
,
and
as
we
may
iudge
of
the
tree
by
the
fruits
:
so
may
we
iudge
of
the
inward
goodnes
and
badnes
of
the
heart
,
by
the
outward
behauiour
in
the
life
.
And
to
keepe
me
to
the
present
comparison
of
this
parable
.
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
care
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
conu●●s●tion
,
〈◊〉
may
be
assured
that
their
hearts
be
honest
and
good
.
I●
therefore
you
would
haue
others
to
thinke
,
that
you
haue
honest
and
good
hearts
〈◊〉
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
.
Kat●chousie
.
They
will
not
let
it
goe
out
thence
,
nor
suffer
any
to
take
it
from
them
.
Beza
Annot.
ma●or
.
in
locum
.
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
world
;
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
h●r
heart
;
Luk.
2.51
.
she
did
not
only
lay
them
vp
,
but
also
kept
them
.
And
not
onely
in
her
head
,
but
likewise
in
her
heart
:
and
not
some
onely
,
but
all
his
words
.
And
such
keepers
are
all
profitable
hearers
,
for
if
the
word
enter
into
mens
harts
,
and
afterward
goe
out
againe
,
it
will
doe
them
little
or
no
good
at
all
.
Though
the
meate
which
a
man
eateth
,
be
receiued
into
his
stomacke
,
yet
vnles
it
continue
there
for
a
time
,
and
be
there
digested
,
it
will
not
nourish
and
seede
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
,
Luk.
11.28
.
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
,
Isai.
30.21
.
this
is
the
way
walke
in
it
,
when
he
turneth
to
the
right
hand
,
or
to
the
left
.
Psal.
119.11
.
And
therefore
Dauid
said
of
himselfe
,
I
haue
hid
thy
promise
in
my
heart
,
that
I
might
not
sinne
against
thee
.
As
if
the
hiding
&
keeping
of
the
word
in
the
heart
,
were
a
speciall
and
an
effectuall
meane
to
keepe
men
from
sinne
.
And
he
also
writeth
of
others
;
The
mouth
of
the
righteous
will
speake
of
wisedome
,
Psal.
37.30.31
.
and
his
tongue
will
talke
of
iudgement
:
for
the
lawe
of
his
God
is
in
his
heart
,
and
his
steps
shall
not
slide
.
If
you
will
carefully
and
safely
keepe
the
word
in
your
hearts
,
you
shall
shew
forth
the
fruit
of
it
in
your
liues
.
-
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
shall
they
continue
therein
for
euer
.
Whereupon
Iohn
sayth
;
1.
Ioh.
3.9
.
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
himselfe
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
bee
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
worde
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
heartes
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
worde
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
therefore
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
,
Mat.
7.24.25
.
and
did
the
same
,
to
a
wise
man
,
which
built
his
house
on
a
rocke
:
the
raine
fell
,
the
floodes
came
,
and
the
windes
blew
,
and
beat
vpon
that
house
,
and
it
fell
not
:
for
it
was
founded
on
a
rocke
.
So
firmely
is
this
hearer
built
on
Christ
,
that
sure
&
immoueable
Rocke
,
that
no
troubles
,
tryals
,
persecutions
,
or
tentationes
can
ouerthrow
him
.
In
the
same
respect
Christ
sayd
,
Ioh.
15.2
.
Euery
branch
that
beareth
not
fruit
in
me
,
my
Father
taketh
away
:
and
euery
one
that
beareth
fruite
,
hee
pu●geth
it
,
that
it
may
bring
forth
more
fruit
.
To
signifie
,
that
none
are
cut
off
but
barren
branches
:
those
that
be
fruitfull
shall
neuer
be
cut
off
,
but
be
made
more
fit
to
beare
more
fruit
.
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
.
Rom.
11.29
.
For
as
the
Apostle
saith
;
The
gifts
and
calling
of
God
are
without
repentance
.
He
who
first
made
them
good
,
wil
continue
them
in
goodnes
.
He
will
confirme
them
vnto
the
end
,
that
they
may
be
blameles
in
the
day
of
the
lord
.
1.
Cor.
1.
Hath
he
not
promised
to
make
an
euerlasting
couenant
with
his
people
?
and
neuer
to
turne
away
from
them
,
to
doe
them
good
?
and
to
put
his
feare
into
their
hearts
,
that
they
shall
not
depart
from
him
.
Del●ono
per●●●●●a●t
.
lib.
2
cap.
7
For
this
purpose
did
Augustin●
alleadge
that
,
and
other
places
,
And
further
saith
;
S●ut
operatur
vt
acced●●●●s
si●
operatur
〈◊〉
discedamus
;
As
he
worketh
,
Qu●fec●t
bonos
,
facier
perseuerare
in
bono●
de
perseuerant
.
san●t
.
c.
12.
that
we
may
come
to
him
,
so
doth
he
worke
,
that
wee
may
not
depart
from
him
.
I
confesse
,
the
grace
and
goodnes
,
of
the
heart
,
may
lie
for
a
time
,
as
fire
vnder
ashes
;
yet
is
it
neuer
vtterlie
extinguished
.
A
man
in
a
traunce
seemeth
dea●
for
a
time
,
yet
doth
hereu●●o
,
because
his
soule
is
in
him
.
So
shall
these
within
while
recouer
,
because
gracest
〈◊〉
●●a●eth
in
them
.
Vse
.
Hence
ther
●●st
we
learne
to
keep
the
word
,
that
so
wee
may
enioy
these
benefites
,
and
b●●eputed
good
hearers
.
The
Apostle
exhorteth
vs
to
let
the
word
dwell
in
vs
plenteously
,
Col.
3.16
.
teaching
and
admonishing
vs
.
It
must
not
lodge
in
vs
as
a
stranger
doeth
,
for
a
night
in
his
●n●●
:
but
haue
continuall
residence
and
abode
,
as
a
man
hath
in
his
dwelling
house
.
The
voyce
of
it
must
not
be
like
the
stroke
of
a
Musician
,
which
onely
affecteth
a
man
while
he
heareth
the
sound
:
but
rather
like
the
receipt
of
a
Physition
,
which
worketh
in
the
body
a
long
time
after
it
is
taken
.
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
:
Isai.
42.23
.
Heare
for
afterwards
,
as
the
Lord
speaketh
by
his
Prophet
.
As
Ioseph
in
yeeres
of
plenty
,
layd
vp
store
for
yeeres
of
famine
.
And
as
the
Ant
in
summer
gathereth
prouision
for
winter
:
So
must
we
at
one
time
learne
instructions
,
which
may
stand
vs
instead
at
another
time
.
In
time
of
peace
we
must
furnish
and
prepare
our selues
for
warre
:
in
health
,
for
sicknes
:
in
prosperitie
,
for
aduersitie
:
in
life
,
for
death
.
The
Lord
will
not
admit
vs
to
be
of
his
priuy
Counsell
,
to
acquaint
vs
before
hand
how
hee
will
vse
vs
,
and
what
he
will
bring
vpon
vs
:
wee
must
therefore
so
keepe
the
word
,
as
we
may
be
prepared
for
all
occasions
,
and
know
how
to
behaue
our selues
in
all
estates
.
We
must
be
l●●e
the
wise
Virgins
,
who
kept
Oyle
i●
their
Lamps
for
al
seas●●s
.
A
carefull
Householder
will
not
cast
away
an
implement
,
because
he
hath
no
present
vse
of
it
,
but
will
keepe
it
for
7.
yeres
,
thinking
that
within
that
space
he
may
need
it
.
No
more
do
you
reiect
any
doctrine
which
serues
not
for
your
present
purpose
,
keepe
it
stil
in
your
hearts
,
the
time
may
come
,
when
it
may
much
comfort
your
hearts
,
much
edifie
your
soules
,
and
bee
a
good
direction
for
your
liues
We
haue
in
these
dayes
few
such
hearers
.
Many
mens
hearts
are
like
a
broken
pitcher
,
that
will
hold
no
water
.
Or
like
to
Siues
,
which
hold
water
no
longer
then
they
are
kept
in
the
water
.
There
be
some
who
are
desirous
to
heare
much
,
and
yet
they
keep
little
;
they
forget
as
fast
as
they
learne
.
As
it
is
better
to
eate
lesse
meate
,
and
keepe
it
in
the
stomacke
,
and
digest
it
,
then
to
eate
much
,
and
presently
to
cast
it
vp
againe
:
So
is
it
better
to
heare
lesse
,
and
keepe
it
well
,
then
to
heart
much
,
and
presently
forget
it
.
No
more
shall
profit
vs
th●n
that
we
keepe
.
Quest.
What
must
wee
doe
,
that
we
may
be
able
to
keepe
it
?
-
Answ.
1.
Emptie
your
hearts
of
euil
thoughts
and
wicked
imaginations
,
worldlie
cares
,
and
carnall
lustes
:
and
if
they
be
once
expelled
,
keepe
them
still
out
:
for
as
you
often
heard
,
they
wil
choake
the
word
.
Isaack
and
Is●mael
could
not
dwell
together
in
one
house
.
The
A●ke
of
God
and
Dagon
could
not
stand
together
in
one
Temple
:
No
more
can
the
word
and
these
lustes
be
kept
together
in
one
heart
:
therefore
keepe
them
out
,
that
it
may
be
kept
in
.
Countrey
Farmers
hedge
and
ditch
,
and
make
good
fence
round
about
their
sowne
fieldes
,
lest
beastes
should
breake
in
,
&
destroy
the
corne
.
So
must
thou
gard
&
defend
thy
heart
,
lest
these
vngodly
lusts
break
in
,
and
destroy
the
seede
of
the
word
.
-
2.
Meditate
often
of
that
which
thou
hast
heard
;
that
is
also
a
good
meanes
to
keepe
it
:
it
wil
imprint
it
more
deeplie
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
day
&
night
.
Psal.
1.2
.
Beastes
after
they
haue
eaten
their
meat
,
will
chew
the
cudde
;
fetch
it
vp
againe
out
of
their
belly
,
and
chew
it
ouer
anew
.
L●u●t
.
11.2
.
Such
were
cleane
vnder
the
Lawe
,
fittest
for
meate
vnto
man
,
and
for
sacrifice
vnto
GOD
.
The
best
learned
in
olde
and
late
times
,
haue
thought
,
that
holy
meditation
is
signified
thereby
.
You
must
then
after
you
haue
heard
,
call
the
doctrine
to
minde
againe
,
meditate
of
it
,
so
it
will
best
nourish
your
soules
,
and
make
you
most
fit
for
the
Lords
seruice
.
He
that
neglecteth
this
,
cannot
long
keepe
the
word
.
-
3.
Vse
holy
and
Christian
conference
with
others
,
touching
that
which
you
haue
heard
.
This
was
commaunded
vnder
the
Law
.
Deut.
6.6.7
.
The
Lord
enioyned
the
Iewes
,
that
the
wordes
which
he
commaunded
them
,
should
bee
in
their
hearts
:
yet
not
that
onely
,
but
they
must
rehearse
them
continually
to
their
children
.
Deut.
11.16
.
Yea
,
euery
one
must
talke
of
them
when
he
taried
in
his
house
,
when
he
walked
by
the
way
,
when
he
did
lie
downe
,
and
when
hee
rose
vp
.
It
was
practised
and
approued
vnder
the
Gospell
:
The
two
Disciples
that
trauelled
to
Em●us
,
Luk.
24.14.15.17.27
.
conferred
together
touching
Christ
:
Christ
liked
their
conference
so
well
,
as
hee
vouchsafed
them
his
presence
,
made
a
third
person
in
the
conference
,
and
opened
to
them
the
Scriptures
,
which
foretold
his
death
and
resurrection
;
and
made
their
heartes
to
burne
within
them
,
while
hee
talked
with
them
;
and
did
manifest
himselfe
to
them
,
to
confirme
their
faith
in
the
truth
of
his
resurrection
.
So
graciously
did
he
approue
and
blesse
that
holy
exercise
.
In
conference
we
may
helpe
others
,
and
others
may
helpe
vs
,
one
bringing
that
to
the
others
memorie
which
hee
had
forgotten
.
So
also
wee
may
helpe
our selues
:
for
that
which
is
then
repeated
,
is
more
surely
imprinted
in
the
memorie
,
and
is
not
afterwards
so
easilie
forgotten
.
-
4.
After
thou
hast
heard
,
pray
earnestly
vnto
God
,
that
hee
will
imprint
his
word
in
thy
heart
.
Ier.
31.33
.
He
promised
by
his
Prophet
,
that
in
the
new
couenant
of
grace
,
he
would
put
his
Lawe
in
the
inward
parts
of
his
people
,
and
write
it
in
their
hearts
.
Heb.
8.10
.
The
Lawes
of
the
former
couenant
hee
wrote
in
Tables
of
stone
:
but
the
Lawes
of
the
latter
couenant
hee
will
write
in
the
fleshlie
tables
of
mens
hearts
.
If
he
write
them
in
your
heartes
,
by
the
finger
of
his
holy
spirit
,
they
shall
neuer
be
rased
or
blotted
out
.
Wherefore
pray
earnestlie
vnto
him
,
that
hee
would
write
them
,
and
so
shall
you
be
able
to
keepe
them
for
euer
.
Wherefore
be
carefull
to
vse
these
meanes
.
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
forth
not
for
a
while
,
but
continually
;
not
in
some
thinges
onely
,
but
in
all
;
and
that
ripe
and
perfect
fruite
.
If
good
seede
bee
sowne
in
good
ground
,
it
vsually
bringeth
forth
fruite
for
the
vse
of
them
which
owe
it
and
sowe
it
:
So
if
some
doctrine
be
preached
,
and
people
heare
it
with
good
heartes
,
it
will
bring
forth
fruit
in
their
liues
.
These
fruites
are
brought
forth
,
not
by
profession
,
but
by
practise
;
and
doe
consift
not
so
much
in
wordes
as
in
deedes
.
And
therefore
Paul
prayed
that
the
Philippians
might
be
filled
with
the
fruites
of
righteousnesse
.
Phil.
1.11
.
And
that
the
Colossians
might
please
God
in
all
things
,
Colos.
1.10
being
fruitful
in
all
good
works
.
And
he
saith
of
the
Romanes
;
Rom.
6.22
.
That
they
being
freed
from
sinne
,
and
made
seruants
vnto
God
,
had
their
fruits
in
holinesse
.
So
that
this
fruite
cannot
be
vnderstood
of
the
reward
which
the
Saints
receiue
in
heau●
,
but
of
the
obedience
which
they
performe
on
earth
:
for
that
is
a
fruit
which
they
receiue
;
this
is
a
fruite
which
they
bring
forth
:
That
they
receiue
from
God
,
this
they
yeeld
vnto
God
:
that
is
a
fruit
of
glory
,
this
is
a
fruit
of
grace
.
See
then
the
disposition
of
these
good
hearers
:
They
doe
not
onely
heare
the
word
with
their
cares
,
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
;
Iam.
1.25
Who
so
looketh
into
the
perfect
law
of
libertie
,
and
continueth
therein
,
hee
not
being
a
forgetfull
hearer
,
but
a
doer
of
the
worke
,
shal
be
blessed
in
his
deede
.
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
A●te
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
Pa●●●●
acknowledged
;
who
(
hearing
the
first
Verse
of
the
39.
So●rat
.
hist.
lib.
4.18
.
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
sayde
CHRIST
to
his
Disciples
;
Ioh.
15.8
.
Herein
is
my
Father
glorified
,
that
yee
beare
much
fruite
.
And
therefore
Paul
prayed
,
that
the
Philippians
might
be
filled
with
the
fruites
of
righteousnesse
,
Phil.
1.11
which
are
by
Iesus
Christ
vnto
the
glorie
and
prayse
of
God
.
Rom
2.23
.
Those
which
glorie
in
the
Lawe
,
and
breake
it
,
doe
dishonour
God
:
but
they
which
●eare
it
,
and
obey
it
,
do
honour
him
.
If
then
you
hau●
any
zeale
of
Gods
glorie
,
bring
forth
these
fruites
.
Againe
,
in
respect
of
our selues
,
because
wee
shall
receiue
the
reward
of
them
.
These
that
haue
their
fruit
in
holinesse
,
Rom
6.22
shall
haue
their
end
in
eterna●l
life
.
The
workes
of
darkenesse
are
vnfruitfull
workes
,
I●●es
.
5.11
.
they
bring
no
good
to
the
authou●s
:
but
the
works
of
right●ousnes
are
fruitfull
,
and
procure
a
great
reward
to
the
doers
.
The
fruites
of
grace
are
the
seedes
of
the
fruites
of
glorie
.
Hee
that
soweth
to
the
Spirit
,
Gal.
6.8
.
shall
of
the
Spirit
reape
eternall
life
.
1.
Cor.
15.38
.
Let
vs
therefore
,
as
the
Apostle
exhorteth
vs
,
not
bee
wearie
of
well
doing
:
for
in
due
season
wee
shall
reape
,
if
wee
faint
not
.
Let
vs
be
stedf●st
and
vnmoueable
,
abundant
alway
in
the
worke
of
the
LORD
:
forasmuch
as
wee
knowe
that
our
l●bour
is
not
in
vaine
in
the
LORD
.
Yea
,
let
vs
be
fruitfull
in
all
good
duties
,
as
well
in
those
that
abridge
vs
of
our
flesh
he
delights
,
and
worldly
gaine
,
as
in
other
;
seeing
the
losse
and
want
of
those
here
,
shall
bee
recompenced
with
greater
pleasures
and
profits
in
the
Kingdome
of
heauen
.
But
take
heede
,
least
you
bee
deceiued
in
iudgeing
amisse
of
these
fruites
;
for
some
haue
erred
in
taking
those
to
be
good
fruites
,
which
are
none
:
and
those
to
be
none
,
which
are
.
1.
These
fruites
come
of
the
seed
,
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
fruit
,
but
the
practise
and
obedience
of
the
worde
.
And
therefore
the
actes
of
will-worshippe
,
the
obseruations
of
vnwritten
traditions
,
and
the
practise
of
mens
precepts
,
are
not
the
fruits
here
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
,
Col.
2.23
.
may
haue
a
shew
of
wisedome
in
voluntarie
Religion
,
and
humblenesse
of
minde
,
and
in
not
sparing
the
bodie
,
nor
hauing
it
in
estimation
to
satisfie
the
flesh
;
yet
they
perish
with
the
vse
:
they
are
after
the
comandements
and
doctrines
of
men
,
and
therefore
cannot
please
the
Lord
.
God
requires
,
that
you
,
who
haue
beene
taught
the
worde
,
should
bring
forth
the
fruites
of
it
,
and
not
the
fruites
of
humane
traditions
.
If
a
man
sow
his
fielde
with
corne
,
and
it
bring
forth
more
grasse
then
corne
,
it
will
not
content
him
,
the
grasse
would
haue
growne
there
,
though
it
neuer
had
beene
sowne
with
corne
.
In
like
sort
,
if
you
be
taught
the
word
of
God
,
and
be
more
carefull
to
obserue
mans
traditions
than
Gods
truth
,
you
shall
not
please
the
Lord
therby
,
but
rather
offend
him
.
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
comanded
in
the
word
,
is
good
fruit
.
Notwithstanding
,
as
there
be
diuers
kinds
of
seede
,
some
of
one
graine
,
some
of
another
,
&
also
diuers
kindes
of
fruits
,
some
of
one
graine
,
some
of
another
:
So
there
be
diners
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
plentiful
encrease
of
that
graine
wherewith
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
Hospitals
,
building
of
Churches
,
bountifull
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
we
will
not
denie
but
that
these
be
excellent
fruits
in
their
kinde
,
if
they
proceede
from
a
good
roote
,
and
be
directed
to
a
right
end
,
yet
are
there
many
other
good
fruites
,
that
may
be
as
acceptable
to
God
,
and
as
comfortable
to
the
doers
.
Not
onely
the
common
duties
of
all
Christians
,
but
likewise
the
particular
duties
of
euery
mans
speciall
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
approue
and
reward
.
He
that
is
a
seruant
,
and
in
his
seruice
is
put
to
many
base
workes
:
yet
if
he
performe
the
common
duties
of
all
Christians
,
and
likewise
performe
the
workes
of
his
calling
,
in
such
a
manner
as
the
word
teacheth
him
,
the
worke
of
his
seruice
,
are
good
fruits
.
And
therefore
Paul
bad
seruants
be
obedient
to
their
Maisters
in
singlenes
of
heart
,
Ephes.
6.5
.
as
vnto
Christ
:
not
with
eye
seruice
,
as
men
pleasers
,
but
as
the
seruants
of
Christ
,
doing
the
will
of
God
from
the
heart
.
As
if
by
seruing
their
Maisters
,
in
a
good
sort
,
they
did
serue
Christ
:
yea
he
lets
them
vnderstand
,
that
God
would
reward
that
their
seruice
:
for
whatsoeuer
good
thing
any
man
doth
,
that
shall
he
receiue
of
the
Lord
,
Vers.
8.2
.
Cor.
8.12
.
whether
he
be
bond
or
free
.
And
elsewhere
the
Apostle
teacheth
,
that
if
there
be
first
a
willing
minde
,
it
is
accepted
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
.
This
bringeth
forth
of
fruite
is
amplified
2.
waies
:
1.
by
that
maner
,
2.
by
the
measure
of
it
.
First
by
that
maner
of
it
,
for
they
are
said
to
bring
forth
fruit
with
patience
.
And
herein
may
also
be
seen
a
difference
betwixt
these
,
and
one
sort
of
the
other
hearers
:
Those
that
be
compared
to
stony
ground
,
in
time
of
tentation
fal
away
,
&
so
fayle
both
in
profession
&
practise
;
and
the
reason
is
,
because
they
want
patience
to
beare
the
crosses
that
doe
follow
the
word
.
But
these
at
all
seasons
and
in
all
estates
,
continue
constant
both
in
their
profession
and
practise
,
because
they
be
endued
with
patience
,
to
endure
all
troubles
that
doe
befall
them
for
the
words
sake
.
After
ground
is
sowne
with
corne
,
it
endures
many
violent
stormes
,
and
intemperate
seasons
:
faire
weather
and
fowle
,
frost
and
snowe
,
cold
and
raine
in
winter
,
heate
and
drought
in
summer
,
before
it
can
beare
fruit
in
haruest
.
So
those
who
heare
and
receiue
the
word
,
for
the
saluation
of
their
soules
,
doe
oftentimes
endure
great
troubles
,
and
suffer
much
affliction
,
before
they
can
bring
forth
the
fruits
of
it
.
Yet
if
they
be
endued
with
patience
,
they
will
be
content
to
beare
all
.
Hence
it
is
,
that
the
Apostle
telleth
the
Hebrewes
,
H●●●
1●
.
36
.
that
they
had
neede
of
patience
,
that
after
they
had
done
the
will
of
God
,
they
might
receiue
the
promise
.
As
if
by
patience
,
they
might
be
made
able
in
those
blood●●
daies
of
cruell
persecution
,
to
doe
the
will
of
God
,
and
so
to
receiue
the
promises
.
And
through
want
of
patience
they
should
faile
●n
the
deede
,
and
not
obtaine
the
promise
.
And
for
this
cause
he
exhorteth
vs
to
runne
with
patience
the
race
that
is
set
before
vs
.
Heb.
12.1
As
if
none
could
hold
out
to
the
end
of
the
race
,
but
onely
the
patient
.
And
therefore
in
the
midst
of
the
greatest
persecutions
,
the
patience
and
faith
of
the
Saints
is
commended
and
admired
:
As
when
it
was
said
,
Reuel.
13.10
.
Here
is
the
patience
and
the
faith
of
the
Saints
,
because
by
patience
in
bearing
the
crosse
,
and
by
faith
in
beleeuing
to
receiue
the
crowne
,
they
were
made
constant
.
Thus
will
patience
arme
a
man
against
all
crosses
,
so
that
by
it
he
shall
be
made
able
manifestly
to
encounter
with
them
,
and
safely
to
passe
through
them
,
and
not
be
hindered
by
any
of
them
,
in
the
obedience
of
the
word
.
How
soeuer
in
others
,
crosses
and
tribulations
doe
breede
fainting
and
relapse
:
yet
in
these
hearers
,
Rom.
5.3
.
●
.
tribulation
bringeth
forth
patience
;
patience
,
experience
;
experience
hope
;
and
hope
maketh
not
ashamed
.
What
is
the
cause
,
that
one
hearer
,
to
preuent
fo●●e
inconuenience
which
he
feareth
,
or
to
remoue
some
trouble
that
he
feeleth
,
will
refuse
to
performe
the
dutie
taught
him
.
And
another
will
rather
chuse
to
endure
all
crosses
and
losses
,
all
disgraces
and
dangers
,
yea
imprisonment
and
death
,
then
sinne
against
his
God
?
but
because
the
one
wanteth
patience
,
the
other
is
endued
with
patience
.
So
necessarie
is
patience
for
our
practise
.
So
greatly
doth
it
further
vs
in
our
obedience
.
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
stop
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
:
wee
should
loue
religion
so
dearely
,
as
we
must
be
content
to
suffer
persecution
for
the
profession
and
practise
of
it
,
and
rather
lay
down
our
liues
for
the
maintenance
of
it
,
then
faile
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
afflictio●s
did
abide
in
euery
place
:
yet
passed
not
for
them
,
Act.
20.24
.
neither
was
his
life
deare
vnto
himselfe
,
so
that
hee
might
fulfill
his
course
with
ioy
.
Act.
21.13
.
And
when
he
was
told
by
Agabus
the
Prophet
,
that
he
must
be
bound
in
Ierusalem
,
did
openly
protest
,
that
he
was
readie
not
onely
to
be
bound
,
but
also
to
die
there
,
for
the
name
of
the
Lord
Iesus
.
Yet
consider
that
you
cannot
endure
the
least
of
those
things
,
vnles
you
be
endued
with
patience
;
you
know
not
what
may
befall
you
hereafter
,
and
therefore
pray
vnto
God
,
that
he
will
grant
you
patience
to
beare
that
which
shall
come
.
In
time
of
publike
peace
,
and
when
the
Gospell
is
defended
by
the
authoritie
of
Magistrates
,
men
may
endure
some
secret
and
priuate
persecuti●●
by
inferiour
persons
:
Especially
in
the●e
popish
parts
,
where
some
hold
of
Christ
some
of
Antichrist
:
where
papists
grow
headstrong
through
impun●t●e
.
And
where
many
are
Protestants
in
shew
,
but
Papists
in
truth
.
If
they
cannot
persecute
you
by
the
sword
,
they
will
persecute
you
by
the
tongue
.
If
not
by
fire
and
fagot
,
as
they
were
wont
,
yet
by
priuate
wrongs
and
spitefull
displeasures
.
Gen.
21.9
.
Yea
the
Church
is
no
better
now
,
Gal.
4.29
.
then
was
Abrahams
house
,
in
which
the
sonne
of
the
bond
woman
,
by
scoffes
and
mockes
,
did
persecute
the
sonne
of
the
free
woman
.
Genes.
4.
Did
not
Caine
and
Abell
sacrifice
together
,
yet
Caine
enioyed
Abell
,
because
his
sacrifice
was
better
accepted
,
and
afterward
flew
him
for
it
?
2.
Cor.
11.
●6
.
Was
not
Paul
often
in
perills
among
false
brethren
?
And
did
you
not
heare
out
of
Bernard
,
how
the
Church
complained
,
that
in
her
peace
,
P●xapag●●●
pax
〈…〉
non
〈…〉
33.
she
had
greatest
bitternes
?
Of
a
peaceable
time
he
said
,
Et
pax
est
,
&
non
est
pax
,
there
is
peace
,
and
there
is
not
peace
:
peace
from
Pagons
,
peace
from
Heretikes
,
yet
not
peace
indeed
from
the
sonnes
.
Many
friends
,
were
foes
indeed
.
We
must
therefore
in
all
times
looke
to
receiue
some
affliction
for
the
Gospells
sake
:
And
therefore
seeke
for
patience
at
all
seasons
,
that
so
in
the
time
of
persecution
,
and
in
the
time
of
peace
,
you
may
continue
constant
in
the
profession
and
practise
of
Gods
word
.
2.
Moreouer
,
this
their
bringing
forth
of
fruite
,
is
amplified
by
the
measure
of
it
,
which
was
great
in
all
,
yet
not
alike
in
all
.
All
were
fruitfull
,
yet
there
was
great
difference
and
varietie
in
the
qualitie
of
their
fruite
,
some
brought
forth
lesse
,
some
more
.
Though
this
be
not
here
noted
in
this
Euangelist
,
Math.
13.8.23
.
yet
is
it
mentioned
by
the
other
two
Euangelists
,
Mar.
4.8.20
.
and
that
both
in
the
propounding
of
the
parable
,
and
in
the
exposition
of
it
.
They
say
,
some
brought
forth
thirtie
fold
,
some
sixtie
fold
,
some
an
hundred
fold
.
So
much
did
each
seede
multiplie
and
encrease
.
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
yeeld
great
encrease
of
corne
.
The
worst
of
it
,
was
as
good
as
the
best
of
our
ground
;
and
therefore
the
best
must
needes
be
exceeding
fruitfull
.
The
ground
of
other
lands
,
haue
yeelded
great
encrease
.
When
Isaacke
sowed
corne
in
Gerar
,
he
receiued
an
hundred
measures
for
one
that
he
sowed
.
Genes.
26.12
.
Forraine
writers
record
that
Byzaz●
in
Africa
,
Plin.
Hist.
lib.
18.10
.
for
one
bushel
of
seede
yeelded
an
150.
of
encrease
.
That
the
countrey
of
the
Euhesperites
yeeldeth
an
hundred
fold
.
Herodot
.
in
Melpom
.
lib.
4.
pag.
125.
The
countrey
of
the
Cynopeans
,
three
hundreth
fold
.
And
the
land
of
Babylon
in
some
parts
hath
bene
so
fruitfull
,
Etan
Clio.
l●
.
1.
p.
35.
that
it
neuer
yeelded
lesse
then
two
hundred
fold
,
sometime
three
hundred
fold
.
Now
●he
land
of
Canaan
(
especially
in
some
parts
,
and
in
a
seasonable
yeare
)
was
not
inferiour
to
them
,
and
therefore
would
yeeld
great
encrease
,
yet
not
all
alike
:
some
parts
of
it
was
more
fertile
then
other
,
and
so
brought
forth
greater
store
of
fruit
.
Thereby
doth
Christ
set
forth
the
diuersitie
of
fruitfulnes
in
his
hearers
.
All
good
hearers
yeeld
plentie
of
fruit
,
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
meditatio●s
,
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
,
Annot.
on
Math.
13.8
.
sect.
1.
that
this
difference
of
Fruites
,
is
the
difference
of
merits
in
this
life
,
and
rewards
for
them
in
the
next
life
:
See
postscript
.
Sect.
15.
according
to
the
diuersitie
of
states
.
As
that
the
hundred
fold
agreeth
to
virgins
professed
,
threescore
fold
to
religious
widowes
,
thirtie
fold
to
the
maried
.
And
hence
would
many
popish
writers
proue
,
the
excellencie
and
dignitie
of
single
life
,
aboue
widow-hood
and
mariage
.
Answ.
But
therein
they
manifestly
declare
,
that
they
neither
vnderstand
the
s●●pe
of
the
parable
,
nor
the
meaning
of
Christs
exposition
.
1.
For
first
it
is
apparant
that
Christ
spake
it
not
of
receiuing
fruits
,
or
rewards
:
but
of
bearing
and
bringing
forth
the
fruits
of
obedience
.
Though
these
be
so
linked
together
,
as
the
one
sort
doth
certainely
follow
the
other
,
yet
doe
they
much
differ
.
The
one
sort
of
fruits
are
our
deeds
,
performed
by
vs
vnto
God
:
the
other
sort
are
Gods
rewards
,
which
hee
in
mercy
bestoweth
on
vs
,
and
which
we
receiue
from
him
.
The
one
sort
are
the
fruits
of
grace
,
here
brought-forth
for
a
time
on
the
earth
,
the
other
are
the
fruits
of
glory
,
receiued
and
enioyed
in
heauen
,
for
euermore
.
Of
the
former
kind
,
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
behauiour
in
them
.
And
therefore
Augustine
said
,
In
psal.
75.
Me●or
est
marit
at
a
humal●s
,
quam
virgo
superb●
An
humble
maried
woman
,
is
better
then
a
proud
virgin
.
And
Cyrill
compared
virgins
which
had
chastitie
of
body
without
puritie
of
minde
,
In
l●●●t
.
lib.
2.
in
fine
.
without
grace
in
the
heart
,
and
obedience
in
their
liues
,
vnto
those
fiue
foolish
virgins
,
that
had
lampes
without
oyle
,
and
were
not
suffered
to
enter
into
the
bridegromes
wedding
chamber
.
And
Augustine
preferred
maried
martyrs
before
chaste
virgins
.
De
virginit
.
cap.
45.
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
profit
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
sortes
of
good
hearers
,
whatsoeuer
measure
of
fruites
they
doe
bring
forth
.
1.
First
this
may
comfort
those
good
hearers
,
who
profit
not
so
much
in
hearing
as
some
others
doe
,
doe
not
attaine
to
such
a
measure
of
knowledge
,
nor
are
able
to
yeeld
such
abundance
of
fruit
as
others
doe
.
If
their
hearts
be
holy
and
good
,
if
they
doe
all
of
faith
and
sinceritie
,
and
desire
to
bring
forth
more
fruits
:
God
will
account
them
profitable
hearers
,
and
accept
of
their
obedience
.
And
the
word
which
they
heare
,
shall
saue
their
soules
.
As
farmers
are
glad
of
all
eares
which
haue
corne
in
them
;
Siue
par●
siue
multum
,
omnes
b●r●co
crunt
.
August
.
in
Ps.
12.
though
some
be
longer
,
some
shorter
,
some
containe
more
graines
,
some
containe
fewer
:
yet
will
they
gather
all
into
the
barne
.
So
God
doth
accept
of
all
persons
that
bring
forth
the
fruits
of
the
word
,
and
will
bring
to
heauen
,
as
well
those
that
haue
lesser
,
as
those
that
haue
more
fruits
.
Such
is
his
mercy
and
bountie
,
that
although
hee
require
the
same
measure
of
all
,
yet
finding
difference
among
them
,
because
of
the
diuersitie
of
his
grace
,
he
doth
so
receiue
the
first
and
the
best
,
as
he
doth
not
refuse
the
second
and
middle-sort
,
nor
yet
reiect
the
last
and
least
.
Vnder
the
Lawe
there
were
some
Sacrifices
cheaper
,
some
more
costly
:
If
men
or
women
,
Leuit.
12.8
.
by
reason
of
their
pouertie
were
not
able
to
offer
the
better
,
the
Lord
was
content
to
take
the
meaner
.
And
therefore
Christ
commended
the
poore
Widowes
2.
mites
,
Mar.
12.43
.
aboue
all
the
great
gifts
which
rich
men
cast
into
the
treasurie
.
And
vnder
the
Gospell
,
Mat.
25.
the
seruant
which
receiued
two
talents
,
and
by
employment
made
them
foure
,
was
commended
and
rewarded
of
his
maister
,
as
well
as
he
that
had
receiued
fiue
,
and
made
them
tenne
.
Mat.
20.
And
they
that
wrought
but
one
houre
in
the
Vineyard
,
receiued
the
same
penny
at
night
,
with
them
that
had
borne
the
heat
and
burden
of
the
day
.
Wherefore
let
not
thine
owne
penurie
,
and
other
mens
plentie
of
fruite
dismay
thee
:
but
consider
,
that
if
thou
practise
what
thou
knowest
,
doest
as
many
good
workes
as
the
Lord
doth
enable
thee
;
and
art
willing
and
desirous
to
doe
more
,
if
abilitie
were
afforded
,
and
occasion
offered
;
thou
art
a
good
hearer
,
and
mayest
goe
to
heauen
with
those
that
farre
exceede
thee
in
the
number
of
their
fruites
.
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
foorth
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
.
Psal.
92.14
.
It
is
to
be
feared
,
that
he
who
desireth
to
be
no
better
,
is
not
good
at
all
:
and
he
that
desireth
to
bring
forth
no
more
fruites
,
bringeth
forth
none
at
all
that
be
good
.
Let
them
vnderstand
,
that
none
bring
forth
such
store
of
fruit
as
they
ought
.
And
that
he
which
soweth
sparingly
,
2.
Cor.
9.6
.
shall
reap
sparingly
:
&
he
that
soweth
liberally
,
shall
reape
liberally
.
God
will
crowne
his
owne
gifts
in
vs
.
The
more
fruits
they
beare
here
,
the
more
glorie
shall
they
enioy
in
heauen
.
Let
them
therefore
striue
to
abound
more
&
more
in
all
good
fruits
:
knowing
that
this
consolation
belongeth
not
to
them
which
wil
not
abound
with
more
,
though
they
might
:
but
onely
to
those
which
would
abound
with
more
,
and
cannot
,
being
hindered
by
their
infirmities
,
or
through
want
of
abilitie
and
opportunitie
.
In
them
GOD
will
take
the
will
for
the
deede
,
and
will
no
lesse
reward
them
,
then
those
who
hauing
more
meanes
,
and
better
abilitie
,
haue
brought
forth
more
fruites
.
2.
Lastly
,
this
diuersitie
of
fruit
in
good
hearers
,
may
teach
them
that
bee
more
plentifull
in
bearing
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
.
1.
Cor.
15.10
.
Paul
laboured
more
abundantly
then
all
the
Apostles
,
and
suffered
more
then
any
of
them
.
2.
Cor.
11.23
.
And
therefore
farre
more
then
any
common
Christian
.
Though
toward
his
end
,
the
remembrance
therof
did
much
comfort
him
,
so
as
he
could
say
;
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
faith
:
hence
forth
is
layd
up
for
●●
the
Crowne
of
righteousnes
,
which
the
Lord
the
righteous
Iudge
,
will
giue
vnto
me
at
that
day
:
2.
Tim.
4.8
.
Yet
hee
addeth
these
words
,
concerning
his
copartners
in
the
reward
;
And
not
onely
vnto
●●●
,
but
vnto
all
th●●
also
that
loue
his
appearing
.
Because
many
others
,
who
came
short
of
him
in
the
abundance
of
laboures
and
sufferings
,
should
be
crowned
as
well
as
he
.
Dost
thou
surpasse
others
in
the
multitude
of
fruites
?
1.
Cor.
4.7
.
bee
not
high
minded
,
doe
not
despise
them
:
for
what
hast
thou
,
which
thou
hast
not
receiued
?
And
if
thou
hast
receiued
it
,
why
boastest
thou
of
it
,
as
if
thou
hadst
nor
receiued
it
?
If
thou
abound
more
then
others
,
thou
mayst
say
with
the
Apostle
;
It
is
not
I
,
1.
Cor.
35.10
.
but
the
grace
of
God
which
is
with
me
;
and
by
his
grace
,
I
am
that
I
am
.
The
more
lowly
thou
art
,
the
the
better
are
thy
fruits
.
The
more
and
the
better
graines
that
an
eare
of
corne
hath
in
it
,
the
lower
it
will
bowe
downe
ward
;
but
the
fewer
and
the
worse
graines
it
hath
,
the
higher
and
straighter
will
it
stand
vp
.
Euen
so
,
the
more
good
fruites
for
number
,
and
the
sounder
for
qualitie
,
that
any
man
hath
,
the
more
lowly
and
humble
will
he
be
.
The
prouder
he
is
,
and
the
more
he
insulteth
ouer
others
,
the
fewer
&
worse
be
his
gifts
and
fruits
.
Therfore
be
lowly
and
humble
,
not
arrogating
to
thy selfe
,
but
ascribing
to
God
the
glory
of
all
thy
fruites
.
Not
disdayning
any
for
the
smal
measure
of
their
fruits
:
but
honoring
them
for
their
good
beginning
,
and
praying
to
God
that
they
may
abound
more
and
more
.
And
this
I
pray
for
you
all
,
as
the
Apostle
did
for
the
Philippians
,
Phil.
1.
●
.
10.1●
.
that
your
loue
may
abound
yet
more
and
more
in
knowledge
and
in
all
iudgement
,
that
yee
may
discerne
things
that
differ
,
that
yee
may
be
pure
and
without
offence
,
vntill
the
day
of
Christ
,
filled
with
the
fruites
of
righteousnes
,
which
are
by
Iesus
Christ
,
vnto
the
glorie
and
praise
of
God
.
The
Lord
graunt
you
all
there
things
,
for
his
mercies
sake
in
his
beloued
Sonne
,
Amen
.
A
POSTSCRIPT
TO
the
Papists
in
Lancashire
.
I
Am
not
ignorant
,
how
hastie
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
writings
,
you
commonly
giue
no
more
fauourable
Censure
of
them
,
then
Iulian
the
Emperour
gaue
of
the
ancient
Fathers
bookes
:
who
thus
said
of
them
,
So●●●
.
〈…〉
I
read
,
I
vnderstood
,
I
condemned
.
And
we
might
iustly
answere
you
,
as
Basil
and
other
Learned
Byshops
answered
him
.
Thou
hast
reade
,
but
not
vnderstood
:
〈…〉
for
if
thou
hadst
vnderstood
,
thou
wouldest
not
haue
condemned
.
Some
of
you
are
like
those
men
,
whereof
the
Apostle
Iude
spake
:
who
condemne
those
things
which
they
knowe
not
.
Ibid.
Others
of
you
knowe
and
vnderstand
more
,
Iude.
10.
yet
reiect
all
things
as
erroneous
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
canot
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
be
as
a
leafe
of
Coloquyntis
;
which
marreth
a
whole
messe
of
pottage
:
and
as
a
dead
Flye
,
that
spoyleth
a
whole
boxe
of
oyntment
.
In
regard
whereof
,
I
may
iustly
feare
your
sharpe
and
bitter
censures
of
these
my
Sermons
,
now
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
heretofore
I
haue
laboured
by
many
meanes
to
giue
you
satisfaction
in
your
doubtes
and
demandes
,
both
by
priuate
conference
with
diuers
of
the
Layetie
,
by
seuerall
answeres
made
to
the
writings
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
wee
proue
by
the
scriptures
.
I
will
make
it
apparant
,
that
in
those
points
of
controuersy
,
touched
in
these
sermons
,
and
confirmed
by
seuerall
texts
of
scripture
,
I
haue
the
consent
of
the
ancient
Fathers
,
and
also
of
manie
of
your
owne
late
wryters
.
Cardinall
Bellarmine
acknowledgeth
,
that
before
the
Pelagian
heresie
arose
,
the
Fathers
did
not
exactly
handle
the
question
of
Praedestination
by
grace
:
Degra
.
&
lib.
arbur
.
lib●●
cap.
11.
init●o
.
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
,
Ibid.
lib.
6.
cap.
6.
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
it
is
certaine
,
that
few
of
those
poyntes
which
I
mentioned
,
were
called
into
question
in
their
dayes
.
There
were
many
controuersies
de
co
quod
creditur
,
non
de
co
quo
creditur
(
as
the
M.
of
Sentences
,
Lumb
.
sent.
lib.
3.
d●st.
23.
c.
out
of
Augustine
distinguisheth
)
of
the
things
to
bee
beleeued
,
or
of
the
obiect
of
faith
:
yet
not
of
the
habite
of
faith
,
or
of
the
gift
or
qualitie
whereby
wee
beleeue
.
And
therefore
the
trueth
is
not
to
be
gain-sayed
,
though
we
could
not
produce
very
pregnant
and
plentifull
testimonies
out
of
their
writings
,
touching
the
nature
and
kindes
of
faith
.
Nowithstanding
,
they
haue
not
left
themselues
without
witnes
,
in
that
they
do
vpon
occasions
,
declare
their
iudgements
therein
,
which
serue
to
confirme
the
trueth
on
our
side
.
These
testimonies
of
theirs
,
and
the
testimonies
of
your
owne
Doctors
,
I
did
forbeare
to
recite
in
the
Pulpit
,
or
write
in
the
copie
of
the
Sermons
,
that
so
I
might
auoyde
tediousnes
.
Yet
hauing
diligently
perused
them
,
and
hoping
that
they
would
be
of
force
with
some
that
duly
consider
them
,
I
thought
good
to
set
them
apart
by
themselues
,
and
to
adde
them
as
a
postcript
after
all
.
SECT.
II.
WHereas
I
taught
,
that
the
word
of
God
is
the
spirituall
seede
,
which
must
bee
sowne
in
our
heartes
,
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
crosseth
the
doctrine
of
some
in
your
Church
:
and
therefore
may
perhaps
be
misliked
by
you
.
First
your
countrey-man
,
Doctor
Stapleton
,
Promptuar
in
Dominica
sexagesim
.
writing
a
Postill
for
the
instruction
of
Popish
Preachers
,
could
not
finde
in
all
this
Parable
,
any
poynt
to
bee
obserued
against
vs
,
but
onely
this
,
that
the
word
is
the
seed
.
And
will
haue
,
To
the
same
effect
the
Rhemists
not
the
worde
written
,
but
the
worde
preached
to
be
the
seede
.
Yea
,
he
maketh
two
words
of
God
;
the
one
written
,
write
.
A●●ot
.
on
1.
〈◊〉
2
.
1●
.
〈◊〉
2.
the
other
preached
:
and
therby
would
confute
vs
,
who
hold
,
that
nothing
is
the
word
of
God
,
but
that
which
is
written
in
the
Scriptures
of
the
Olde
and
New
Testaments
.
But
the●in
that
great
Doctor
declared
himselfe
,
neither
to
know
what
the
Scripture
is
,
nor
what
true
preaching
is
,
no●
what
we
hold
to
be
the
word
of
God
.
●ast
,
what
is
the
Scripture
,
or
written
word
of
God
?
It
is
not
the
letters
and
●illables
that
be
written
in
bookes
,
but
rather
the
true
sense
and
meaning
of
them
,
〈…〉
1.
●●rom●
sayd
;
N●
putemus
in
verb●●
scripturatrum
esse
euangelium
,
sed
in
sensi●
:
Let
vs
not
thinke
the
Gospel
consisteth
in
the
Scriptures
,
but
in
the
meanne
.
Non
in
〈…〉
in
medvlla
,
non
in
sermonum
folus
s●d
in
radice
rationis
:
Not
in
the
outward
〈…〉
but
in
the
marrow
:
not
in
the●
〈◊〉
of
beech
,
〈…〉
.
4
〈◊〉
4.
but
in
the
roote
of
reason
.
Cardinall
Bellarmine
woulde
haue
vs
mark
that
there
be
two
thinges
in
the
Scripture
:
the
words
written
and
the
sense
in
them
included
:
the
wordes
are
as
the
sheath
,
the
sense
is
the
sword
of
the
spirit
.
As
it
is
a
rule
among
Lawyers
,
that
not
the
bare
wordes
,
but
the
meaning
of
the
wordes
is
the
Law
:
So
is
it
a
rule
among
all
Diuines
,
that
not
the
bare
words
,
but
the
true
meaning
of
the
words
is
the
Scripture
.
And
the
reason
is
,
Quicquid
in
du●●●o
sermine
,
neque
ad
morum
honestatem
neque
ad
side●
veritatem
proprie
referr●
potest
●iguratum
esse
cognoseas
.
De
Doctr.
chr.
lib.
3.
cap.
10.
Sixt.
Bi●●
other
.
lib.
3.
〈◊〉
Bellar.
deverlo
D●t
.
lib.
3.
cap.
3.
because
the
very
words
,
taken
properly
after
their
naturall
and
Grammaticall
signification
,
may
sometime
breede
error
;
and
then
they
are
not
to
bee
taken
properly
,
but
figuratiuely
.
According
as
Augustine
well
taught
;
That
whatsoeuer
in
the
word
of
God
,
cannot
properly
be
referred
,
neyther
to
the
honestie
of
maners
,
nor
to
the
tructh
of
faith
,
must
be
knowne
to
be
figuratiue
.
Moreouer
,
the
ancient
Fathers
long
agoe
,
the
Schoolemen
of
late
time
,
and
the
Popish
writers
at
this
day
,
do
teach
,
that
there
be
di●ers
senses
of
Scripture
.
And
although
all
of
them
preferre
the
hystoricall
and
litterall
sense
:
yet
Six●●s
Senensis
,
and
Bellarmine
,
doe
make
it
double
:
eyther
proper
,
and
simple
,
according
to
the
first
and
naturall
signification
of
the
words
:
or
metaphoricall
and
figuratiue
,
when
the
wordes
are
translated
from
their
naturall
signification
to
another
:
and
that
there
bee
so
many
kindes
of
this
sense
,
as
there
bee
kindes
of
figures
.
Now
,
what
is
preaching
,
but
expounding
of
Scripture
,
and
deliuering
the
true
sense
of
it
?
As
appeareth
by
the
practise
of
Ezra
,
Nehe.
8.8
.
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
worde
of
GOD
,
cuen
the
selfe
same
worde
that
is
written
.
Againe
,
not
onely
the
things
expresly
set
downe
in
the
Scriptures
,
but
likewise
such
thinges
,
as
by
sound
and
necessarie
consequence
bee
collected
thence
,
are
taken
for
written
truthes
,
and
not
vnwritten
traditions
.
Aeonsus
Viruestus
,
a
Popish
Bishop
,
and
a
bitter
enemie
to
Luther
,
Adners
.
Luther
.
doginat
.
philippi
.
c.
9.
p.
147.
acknowledgeth
so
much
:
For
hee
saith
,
That
things
may
bee
conteyned
in
the
Scripture
,
eyther
formally
and
expresly
:
or
materially
,
being
draw●●
by
a
necessary
collection
from
the
contents
.
And
this
he
saith
is
called
Virtualis
continent●a
.
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
thinges
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
Scoties
taught
,
De
Eucharist
.
lib.
3.
c.
23
there
was
not
any
expresse
place
of
Scripture
to
proue
Transubstantiation
,
without
the
declaration
&
exposition
of
the
Church
.
Neyther
dare
the
Cardinall
reiect
that
assertion
;
but
saith
,
Quia
colligitur
ex
scriptura
diuina
.
that
Transubstantiation
belongeth
to
the
Catholicke
faith
,
because
it
is
collected
out
of
the
diuine
Scripture
.
In
his
iudgement
,
then
that
is
a
written
trueth
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
worde
of
God
,
eyther
by
expresse
testimonies
:
or
by
necessary
collections
,
the
worde
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
Doctor
woulde
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
discrepant
from
the
doctrine
of
his
owne
Church
,
that
it
may
well
bee
thought
,
that
rather
malice
against
vs
,
then
any
warrant
from
the
text
,
caused
him
to
set
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
:
hee
that
will
regard
what
be
writeth
in
the
latter
end
of
his
obseruation
,
may
easilie
perceiue
how
hee
ouerthroweth
his
owne
note
obserued
in
the
beginning
:
For
he
produceth
the
Apostle
Peter
,
as
an
indifferent
witnes
in
this
case
:
who
saith
,
that
the
Worde
of
God
endureth
for
euer
:
and
this
is
the
worde
which
is
preached
among
you
:
whose
testimonie
doth
euidently
prooue
,
that
the
worde
written
,
and
the
worde
preached
then
by
the
Apostles
,
and
other
Ecclesiasticall
persons
,
was
the
very
same
worde
.
For
it
is
apparant
by
that
verse
which
hee
alleadged
,
that
the
worde
of
God
which
endureth
for
euer
,
and
the
worde
which
then
was
preached
,
were
one
and
the
selfe
same
worde
.
Now
what
was
the
word
that
endureth
for
euer
?
was
it
not
the
worde
written
?
If
anie
will
denye
this
,
let
him
reade
the
former
verse
in
Peter
,
and
compare
that
verse
and
this
,
Isaiah
:
40.6.7.8
.
with
the
wordes
of
the
prophet
Isaiah
,
and
hee
shall
finde
it
to
be
the
worde
written
by
the
Prophet
.
So
as
Peter
maketh
the
worde
written
by
the
prophet
,
and
preached
by
the
Apostles
,
to
bee
the
same
.
Againe
,
this
great
Doctor
saith
,
[
](A02740-e30480-b)*
*
Immutabile
est
in
natura
&
substancia
sua
,
et●i
propagatione
&
explicatione
vari●
.
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
Vincentius
Lyrenensis
,
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
Docter
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
[
](A02740-e30570-b)(1)
(1)
De
verho
Dei
nonscript
.
lib.
4.
c.
1.
saith
there
is
verbis
Dei
scriptr̄
,
&
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
Valentia
[
](A02740-e30620-b)(2)
(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
.
[
](A02740-e30660-b)(3)
(3)
Et
antem
scriptura
,
ecclesiae
catholicae
consensies
,
&
concors
omnium
Christianorum
per
tot
ū
terrarum
orbem
,
doctrina
.
Huius
scripturae
.
praestantia
multis
partibus
super
scripturas
quas
nobis
in
membranis
Apostoli
reliquerunt
.
Encherid
.
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
we
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
decrees
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
,
So
also
saith
●l●sies
.
Quod
Ecclesia
docet
expressum
Dei
verbum
est
.
De
expresso
Dei
v●rbo
.
fol
119.
〈◊〉
16.
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
seed
be
the
word
of
God
,
and
Preachers
must
teach
nothing
but
the
worde
,
yet
they
may
preach
the
traditions
of
the
Church
,
and
the
canons
of
councells
,
as
well
as
the
contents
of
the
written
worde
,
because
these
be
the
word
of
God
,
as
well
as
the
written
word
.
Wherevnto
I
answere
,
that
if
the
Traditions
of
the
Church
,
the
worde
put
in
the
mouth
of
the
Church
,
and
the
decrees
of
Councells
,
bee
eyther
expresly
taught
in
the
written
word
,
or
may
be
warranted
thence
,
by
iust
and
lawfull
consequence
,
we
will
acknowledge
them
to
be
the
worde
of
God
.
But
if
they
be
praeter
verbum
:
besides
the
word
written
,
hauing
nei●●●●
〈◊〉
,
any
warrant
thereby
,
they
〈…〉
to
be
preached
as
the
worde
of
God
,
but
to
be
taken
as
the
word
of
man
.
And
if
they
be
contrary
to
the
worde
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
wee
acknowledge
the
first
,
as
well
as
the
papists
;
and
the
papists
doe
in
generall
condemne
the
last
as
well
as
wee
,
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
that
seed
,
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
hee
was
vppon
the
earth
was
a
Sower
,
and
a
principall
sower
,
when
hee
preached
the
word
,
as
is
acknowledged
by
[
](A02740-e30820-b)(4)
(4)
Athanas
.
Chrysost●m
:
Hieronym
:
Tho.
Aquin.
Ludolph
:
Hugo
Cardi
:
all
writers
in
the
parable
.
Looke
then
what
word
hee
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
hee
called
his
Disciples
[
](A02740-e30830-b)(5)
(5)
Ioh.
15.15
.
friends
;
because
he
had
made
known
to
them
,
all
things
which
hee
heard
from
his
Father
.
Now
it
is
most
euident
,
that
Christ
neuer
taught
any
Traditions
of
the
church
,
nor
decrees
of
councels
:
he
often
[
](A02740-e30860-b)(6)
(6)
Matt.
5.21.27
.
Matth.
15.2.3.9
.
condemned
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
,
[
](A02740-e30900-b)(7)
(7)
Ioh.
7.16
.
My
doctrine
is
not
mine
,
but
his
that
sent
mee
.
The
things
that
I
heard
of
him
,
Ioh.
8.26.28
.
those
speake
I
to
the
worlde
.
As
my
Father
hath
taught
mee
,
so
I
speake
these
things
.
Will
they
say
,
that
Doctrine
receyued
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
taught
and
written
in
the
bookes
of
the
olde
Testament
,
eyther
by
Types
,
or
Precepts
,
or
Prophecies
,
or
Promises
.
And
therefore
he
bad
the
Iewes
[
](A02740-e31000-b)(8)
(8)
Ioh.
5.39
.
Search
the
Scriptures
,
because
they
testified
of
him
.
And
[
](A02740-e31030-b)(9)
(9)
Ioh.
5.46.47
.
tolde
them
that
Moses
accused
them
.
For
had
they
belieued
Moses
,
they
would
haue
belieued
him
.
But
if
they
belieued
not
Moses
writings
,
they
could
not
belieue
his
wordes
.
His
Sermons
were
[
](A02740-e31070-b)(10)
(10)
Matt.
5.
expositions
of
the
Lawe
,
and
the
Prophets
.
Hee
[
](A02740-e31090-b)(11)
(11)
Luk.
4.17
.
tooke
Texts
to
expound
.
Hee
alleadged
Testimonyes
out
of
the
Olde
Testament
,
to
prooue
his
Doctrine
:
And
[
](A02740-e31110-b)(12)
(12)
Ioh.
7
38.
that
both
in
his
publicke
Sermones
,
[
](A02740-e31130-b)(13)
(13)
Luk.
24.27
.
and
in
his
priuate
conferences
.
Whereas
hee
preached
pardon
of
sinne
,
to
all
that
belieued
in
him
,
Peter
tolde
Cornelius
and
his
companie
,
[
](A02740-e31180-b)(14)
(14)
Acts.
10.43
.
To
him
giue
all
the
Prophets
witnes
,
that
through
his
Name
,
all
that
belieue
in
him
,
shall
receiue
remission
of
sinnes
.
Angustine
said
peremptorily
[
](A02740-e31230-b)(15)
(15)
Incotāta
predicatio
&
praenunciatio
noui
testamenti
est
,
v●nulla
in
euangelica
atque
apostolica
di●●plira
rep●riun●ur
,
qu●●●●ts
●●iam
〈◊〉
veteribus
d●s●nt
.
Contr.
Adi●●●nt
:
cap
3.
there
was
in
the
olde
Testament
so
great
preaching
and
fore-shewing
of
the
Newe
Testament
,
that
nothing
are
found
in
the
Euangelicall
and
Apostolicall
discipline
,
which
be
wanting
in
those
olde
Bookes
.
Yea
,
he
found
so
great
consent
of
doctrine
betwixt
the
two
Testaments
,
that
he
affirmed
,
[
](A02740-e31260-b)(16)
(16)
Quast
:
●●er
Exod:
〈◊〉
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
olde
Testament
.
Moreouer
,
what
Christ
taught
,
the
Apostles
afterward
did
write
,
thogh
not
euery
worde
,
yet
the
summe
and
substance
of
all
.
Luke
did
[
](A02740-e31320-b)(17)
(17)
Luk.
13
perfectly
search
out
all
things
from
the
beginning
,
to
write
thereof
,
from
point
to
point
.
And
said
,
[
](A02740-e31350-b)(18)
(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
.
[
](A02740-e31390-b)(19)
(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
[
](A02740-e31420-b)(20)
(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
lest
,
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
[
](A02740-e31470-b)(21)
(21)
Euseb:
●yst
lib●
●
.
c.
2●
.
Epiphan.
h●res●
51.
H●ron
:
Cat●lo●●●ript●r
.
in
lo●●●
.
most
Authors
,
〈…〉
.
that
when
Iohn
pereceyued
how
other
Euangelists
wrote
onely
the
things
of
one
yeare
,
euen
the
yeare
after
Iohns
imprisonment
,
〈…〉
.
1.
〈◊〉
5.
cap
:
8.
hee
approued
those
:
and
in
his
Gospell
added
the
things
done
and
taught
in
the
former
yeares
.
And
because
some
Heretickes
denyed
the
God-head
of
CHRIST
,
Sixt
:
Senens
:
Biblioth.
lib.
1.
in
Ioh
vp
.
18.
&
lib.
7.
haer●sis
.
5.
p.
583.
he
considering
that
other
Euangelistes
did
at
large
describe
his
Humanitie
,
but
spake
little
of
his
God-head
,
did
in
his
Gospell
write
such
thinges
as
proued
him
to
be
GOD
.
And
added
those
Sermons
,
which
the
rest
had
omitted
.
And
therevppon
,
Sixtus
Senensis
[
](A02740-e31670-b)(22)
(22)
Exomnibus
simul
coniunctis
,
cosonantissima
ac
perfectissima
salutis
nostrae
hystoria
resul●●t
.
lib.
7.
haresis
,
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
Aduersaires
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
,
[
](A02740-e31770-b)(23)
(23)
Nos
nona
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
[
](A02740-e31840-b)(25)
(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
o●ly
written
truths
?
Did
he
[
](A02740-e31870-b)(26)
(26)
Acts.
17.2
not
proue
his
doctrine
by
the
scriptures
?
Did
he
not
in
his
apologie
before
Festus
[
](A02740-e31900-b)(27)
(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
[
](A02740-e31940-b)(28)
(28)
Acts
17.10.11
.
Bereans
haue
exami●●d
his
doctrine
by
the
Scriptures
,
if
hee
had
deliuered
anie
thing
not
taught
in
the
Scriptures
?
Yea
,
Saint
Paul
was
so
f●rre
from
preaching
any
other
Doctrine
then
that
which
was
wirtten
[
](A02740-e31990-b)(29)
(29)
Galath.
1.8.9
.
that
hee
denounced
him
to
be
accu●sed
,
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
,
[
](A02740-e32030-b)(30)
(30)
De
ver
bo
Des
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
,
o●●t
be
by
tradition
.
But
besid●●
that
hee
begg●th
the
question
,
be
hath
the
wordes
of
the
Text
,
and
the
testimonies
of
the
●athers
,
and
of
〈◊〉
Popish
writers
against
him
.
For
the
Apostle
speaketh
of
that
w●●de
,
which
hee
and
the
rest
of
the
Apo●●●●
preached
,
and
therefore
he
saith
;
If
was
or
〈◊〉
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
Ireneus
and
Ni●●ph●r●s
doe
write
,
Iren.
li.
3.
c.
1.
Ni●eph
hist.
lib.
2.
c.
34.
that
what
the
Apostles
preached
at
first
,
was
afterward
by
the
will
of
God
set
downe
in
the
scriptur●s
:
it
must
be
acknowledged
that
they
preached
no
traditions
,
seeing
we
can
finde
no
traditions
penned
by
them
in
their
Epistles
.
And
though
they
had
bene
traditious
when
they
were
preached
,
yet
they
ceased
to
be
traditions
,
when
once
they
were
written
by
them
.
Againe
,
the
Fathers
restraine
the
words
of
the
Apostle
,
to
the
scriptures
,
as
if
he
were
accu●sed
that
would
preach
any
thing
not
contained
in
them
.
Vobis
ann●ci●●erit
preterqu
quod
inscriptur●●●●gal●bus
&
euang●licis
accepi●tis
.
anath●na
sit
.
Augustine
is
most
plaine
therein
.
Whether
concerning
Christ
,
or
concerning
his
Church
,
or
any
other
thing
that
pert●ineth
to
our
●aith
or
life
,
I
will
not
say
,
●f●r●e
,
(
for
we
are
not
to
be
compared
to
him
who
〈◊〉
we●
)
but
euen
as
he
going
forward
added
,
If
●n
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
,
Cont.
lit
.
Petilian
.
lib.
3.
cap.
6.
that
hearers
,
who
be
skilfull
in
the
scriptures
,
ought
to
examine
those
things
which
bee
deliuered
of
their
teachers
.
Sum.
morea
.
sum.
72.
cap.
1.
And
to
receiue
those
things
which
be
agreeable
to
the
scriptures
:
and
to
reiect
those
that
be
not
.
And
produceth
this
testimonie
of
the
Apostle
to
proue
it
:
which
had
bene
an
impertinent
proofe
,
if
the
Apostle
had
spoken
as
well
of
a
word
not
written
,
as
of
a
word
written
.
The
Cardinall
mentioneth
both
these
testimonies
,
Bellarm.
de
verbo
dei
non
script
.
lib.
4.10
.
and
would
auoyd
them
,
by
saying
,
that
they
doe
not
of
purpose
expound
this
place
,
but
doe
proue
by
this
place
,
that
it
is
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
.
In
Galal
.
1.
Chrysostome
purposely
expounding
the
place
,
saith
,
Paul
preferreth
the
scriptures
,
Si
vel
paulum
euangelizauerint
praeter
euangelium
,
quod
acc●pistis
.
before
angels
comming
from
heauen
.
As
also
that
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
Gospell
,
which
ye
haue
rec●●●ed
,
let
them
be
accursed
.
Thomas
Aquinas
their
Angelicall
Doctor
,
Quam
illud
quod
con●inetur
in
euang●l
〈◊〉
apostol●s
&
in
sacra
scripturaam
●●ite
vel
expresse
Thom.
in
Gal.
1.
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
,
impl●●●ely
or
expresly
.
Will
they
say
that
their
Traditions
are
conteyned
in
the
scriptures
,
either
expresly
,
or
by
way
of
implication
or
consequent
?
then
are
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
;
pr●ter
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
,
2.
Tim.
3.15.10.17
.
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
●●●eeue
as
the
trueth
,
and
what
they
are
to
reiect
as
errors
.
Two
of
them
respect
their
maners
,
what
sinnes
they
are
to
auoyde
,
what
dut●es
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
,
Verse
.
17
that
the
man
of
God
may
be
absolute
,
b●ing
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
.
1.
Tim.
6.11
.
And
Lyra
saith
,
1.
Tim.
6.11
.
Homo
dei
.
1.
ad
diuinum
officium
ordinatus
,
qualis
estu
.
Lyra
in
2.
Tim.
3.
the
man
of
God
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
;
In
Gal.
1.
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
.
De
verbo
Dei
.
lib.
1.
cap.
2.
Bellarmine
confesseth
that
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
.
De
verbo
Dei
nonscript
.
lib.
4.
cap.
5.
When
he
commeth
to
speake
of
traditions
,
he
alleadgeth
no
such
proofes
:
but
onely
goeth
about
to
prooue
,
by
4.
places
of
Scripture
,
which
haue
bene
long
agoe
answered
,
that
there
are
some
traditions
:
though
neyther
he
,
nor
any
of
his
fellowes
,
can
tell
what
they
are
,
nor
can
make
a
perfit
Catalogue
of
them
;
so
vncertain
are
they
.
Indeede
hee
deliuereth
fine
rules
,
De
vero
.
Dei
no●
sr●pt
.
li●
4.
cap.
9.
Ibib.
lib.
4.
cap.
2.
whereby
true
traditions
may
bee
discerned
from
false
and
counterfait
traditions
:
yet
those
rules
are
grounded
on
the
authoritie
of
men
,
and
do
not
infallibly
proue
them
to
bee
the
word
of
God
.
Yea
,
he
teacheth
,
that
al
traditions
haue
not
the
like
authoritie
:
some
haue
diuine
authoritie
,
some
haue
Apostolical
,
some
ecclesiastical
.
And
therfore
all
of
them
cannot
haue
the
same
authority
with
the
written
word
,
which
himselfe
before
proued
to
haue
diuine
authoritie
.
And
how
do
they
know
any
thing
to
bee
a
tradition
,
but
by
humane
writings
and
histories
?
which
as
the
Cardinall
confesseth
,
De
effect
.
suram
.
lib.
2.
cap.
25.
sine
.
can
breede
but
humane
beleefe
,
wherein
may
be
falshood
.
Neither
are
they
so
necessarie
and
profitable
as
the
Scripture
.
It
is
able
●o
make
a
man
wife
to
saluation
.
It
i●●
the
seede
of
regeneration
.
It
is
the
foode
of
our
soules
.
It
is
the
sword
of
the
spirit
,
to
defend
vs
from
the
Di●●ell
.
In
bringeth
vs
to
faith
and
saluation
;
as
before
I
proued
.
Can
such
profite
bee
reaped
from
traditions
?
Did
eue●
any
approued
authour
ascribe
such
●●●tue
and
efficacy
to
them
?
Did
●uer
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
,
Ep●st.
3.
that
hee
might
hee
might
dayly
pros●●●e
in
them
if
from
the
beginning
of
his
childhood
,
to
his
crooked
old
age
,
be
should
with
greatest
leisure
,
chi●fes●
studie
,
and
better
wit
,
endeuour
himself
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.
Socrat.
hist.
lib.
4.
c.
18.
yeeres
hee
had
not
learned
to
practise
one
lesson
,
taught
him
out
of
Psal.
39.
to
refraine
his
tongue
from
euill
.
How
many
yeeres
then
may
our
people
requi●e
to
learne
the
meaning
and
the
practise
of
al
things
written
in
the
Olde
and
New
Testament
?
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
.
Si
rusticus
●redat
suo
epi●copo
proponentialiquod
dogma
haereticum
,
meritur
in
credendo
.
Instruct
.
sacerdot.
lib.
4.
cap.
3.
But
it
skilleth
not
what
doctrine
Pap●sts
heare
,
it
Tollet
say
truely
;
That
a
countrey
man
beleeuing
his
Bishop
,
deliuering
h●reticall
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
,
lest
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
[
](A02740-e33160-b)(1)
(1)
Part
1.
cap.
1.
p.
9.
Tr●dentine
Counsel
teacheth
;
That
though
there
bee
diuers
degrees
of
faith
,
yet
it
is
but
one
in
kind
.
The
[
](A02740-e33200-b)(2)
(2)
Annot.
in
Iam.
2.
sect.
11.
Rhe●●stes
holde
,
that
the
dead
faith
,
whereof
S.
Iames
speaketh
,
and
the
Catholicke
faith
is
all
one
.
[
](A02740-e33250-b)(3)
(3)
Coment
.
in
M●t.
9.2
.
Maldonatus
scoffeth
at
them
,
who
make
three
kinds
of
faith
,
Historicall
,
Miraculous
,
&
Iustifying
.
[
](A02740-e33290-b)(4)
(4)
De
R●●●
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
:
Ephes.
4.5
.
There
is
one
Faith
,
one
Baptisme
:
Meaning
,
that
we
all
beleeue
the
same
thing
,
as
we
are
all
baptised
with
the
same
rite
:
[
](A02740-e33380-b)(6)
(6)
De
iustif.
lib.
1.
c.
4.
Sect.
Iam.
v●ro
catholici
.
as
Bellarmine
doth
truely
expound
it
.
And
in
this
respect
[
](A02740-e33420-b)(7)
(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
[
](A02740-e33460-b)(8)
(8)
Leo
de
pass.
Dom.
serm.
14.
August
.
de
Fulgent
.
ad
Monum
.
lib.
2.
pa●so
post
mitium
.
write
,
that
there
was
but
one
faith
in
all
ages
:
that
the
beleeuing
Iewes
vnder
the
Lawe
,
and
beleeuing
Natur.
&
grat
.
c.
44.
&
in
Ioh.
tract
.
45.
Christians
vnder
the
Gospel
,
had
one
and
the
same
faith
,
differing
onely
in
the
manner
,
not
in
the
matter
:
they
beleeued
in
Christ
,
who
was
to
come
;
and
Christians
in
him
,
alreadie
come
.
Augustine
[
](A02740-e33510-b)(9)
(9)
De
trinit.
lib.
13
c.
2.
sayd
truely
:
Aliud
sunt
ea
quae
creduntur
,
Aliud
fid●s
qua
cr●●untur
.
The
things
which
are
beleeued
,
and
the
faith
whereby
they
are
beleeued
,
are
not
one
and
the
same
.
The
former
(
saith
he
)
consist
〈…〉
;
haue
beene
,
which
are
,
and
which
shall
he●
but
the
other
is
in
the
mind
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
saith
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
,
cred●re
Deum
,
&
credere
in
De●
:
To
beleue
God
,
to
beleue
that
he
is
God
,
and
to
beleeue
in
God
.
As
namely
[
](A02740-e33620-b)(10)
(10)
De
temb.
serm.
●
81.
Augustine
.
[
](A02740-e33650-b)(11)
(11)
In
symbol
.
hom.
2.
Eusebius
.
●mi●s●nus
.
[
](A02740-e33680-b)(12)
(12)
In
Rom.
3.
&
in
Iacob
.
2.
Beda
,
[
](A02740-e33710-b)(13)
(13)
De
sanct.
Andr.
ser.
3.
Bernard
.
[
](A02740-e33740-b)(14)
(14)
Sent.
lib.
●
.
dist.
23.
D●
Lumbard
,
The
[
](A02740-e33780-b)(15)
(15)
In
epist●●d
Rom.
4.
in●●o
.
Ordinary
glasse
,
[
](A02740-e33810-b)(16)
(16)
2.
a
2.
aq●
.
2.
art.
2.
&
comm●nt
in
●
.
Pet.
1.8
.
Thomas
Aquinas
,
[
](A02740-e33890-b)(17)
(17)
S●m
.
part
.
4.
〈◊〉
.
8.
cap●
〈…〉
.
Antonius
,
[
](A02740-e33930-b)(18)
(18)
Serm.
6.
ca●
2.
Bernardinus
de
Senis
,
[
](A02740-e33970-b)(19)
(19)
Com●end
:
theolog
:
lib
5.
cap
:
21.
fine
.
Iohannes
de
Combis
,
and
[
](A02740-e34010-b)(20)
(20)
Comm●nt
u●
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
ri●e
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
propert●es
of
them
.
And
therefore
[
](A02740-e34060-b)(21)
(21)
De
temp:
serm.
181.
Augustine
thus
distinguished
them
:
Cr●d●●●
Deo
.
To
●iue
cr●d●●
to
GOD
,
is
to
b●l●●ue
that
those
〈…〉
.
Cred●re
De●
,
is
to
beli●ue
that
he
is
God
.
Credere
in
illum
,
to
belieue
in
him
,
is
to
loue
him
.
So
else-where
hee
saith
of
two
of
them
:
[
](A02740-e34100-b)(22)
(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
beliueth
in
CHRIST
,
by
belieuing
in
Christ
.
CHRIST
shall
come
into
him
;
be
after
a
sort
is
v●●ted
vnto
him
,
and
is
made
a
member
in
his
body
.
To
the
same
effect
speaketh
[
](A02740-e34140-b)(23)
(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
deuouly
trusteth
in
him
.
The
like
difference
doeth
Bernard
put
betwixt
them
:
[
](A02740-e34190-b)(24)
(24)
Credere
in
Deum
,
est
omnem
spem
su●m
in
●●um
dirigere
:
De
sanct.
Andr.
serm.
3.
in
sine
.
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
[
](A02740-e34220-b)(25)
(25)
Serm.
6.
cap.
2.
likewise
saith
,
that
credere
Deo
,
&
credere
Deimay
be
acts
both
of
a
dead
&
lu●ing
faith
:
but
the
third
onely
,
Credere
in
Deum
,
is
an
act
of
a
liuely
faith
.
Seeing
there
is
a
faith
,
Qua
credimus
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
,
[
](A02740-e34300-b)(26)
(26)
Sciendum
est
quod
ecclesiam
credere
,
non
tamen
in
ecclesiam
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
,
[
](A02740-e34330-b)(27)
(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
,
[
](A02740-e34390-b)(28)
(28)
Exposit
in
symbol
.
that
in
the
Creede
,
we
are
taught
not
to
say
,
In
Sanctam
Eccl●siam
,
I
beleeue
in
the
Church
:
for
then
we
should
haue
the
same
faith
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
[
](A02740-e34440-b)(29)
(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
[
](A02740-e34480-b)(30)
(30)
Gr●●
.
Nazian.
de
theolog
.
orat
.
4.
Cyril
th●saur
sanct.
lib.
12.
cap.
15.
August
.
in
Psal
77.
Fathers
of
former
ages
,
but
also
by
their
owne
[
](A02740-e34530-b)(31)
(31)
Lumb
.
sent.
lib.
3.
dist.
23.
d.
Tho.
Aquin.
in
Ioh
6.29
.
Coster
.
enchirid
.
cap.
14.
de
venerat
.
sanctor.
p.
467.
Feu●rdent
.
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
.
Augu●tine
sayeth
,
[
](A02740-e34630-b)(32)
(32)
Soli
serut
Dei.
soli
sanct●
.
Dei
.
soli
sancti
.
Dei
.
sol●
〈…〉
promissi●n●s
.
Homil.
17.
that
the
faith
which
worketh
by
leue
,
(
namely
,
Credere
in
D●●um
only
the
〈◊〉
of
God
haue
,
on●ly
the
Saints
of
G●D
,
onely
the
sonnes
of
Abraham
by
faith
,
on●ly
the
●onnes
of
loue
,
onely
the
sonnes
of
〈◊〉
.
And
when
I
come
to
speake
of
Iustifying
faith
in
particular
,
I
shall
prooue
,
that
this
belongeth
on●ly
to
the
elect
.
But
the
other
kindes
are
found
in
others
:
Saint
Iam●s
teacheth
[
](A02740-e34700-b)(33)
(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
wa●
,
euen
the
holy
one
of
God
.
Augustine
[
](A02740-e34740-b)(34)
(34)
De
verb.
Dom.
s●rm
.
61.
sayd
,
the
〈…〉
,
it
〈◊〉
es●●
Christum
,
that
be
was
the
Christ
nee
tamen
in
Christum
crediderunt
:
yet
they
did
not
belieue
in
Christ
.
●ikewise
,
[
](A02740-e34790-b)(35)
(35)
De
temp.
serm.
181.
Credere
●●●um
●sse
D●um
.
&
Damones
possunt
.
Yea
,
hee
further
faith
,
[
](A02740-e34820-b)(36)
(36)
De
cognit
.
verae
vitae
.
cap.
37.
Not
onely
the
D●u●ls
,
but
likewise
the
〈◊〉
●●●d●nt
Deum
.
[
](A02740-e34850-b)(37)
(37)
De
sa●●
Andr.
ser.
3.
Bernard
writeth
thus
,
Deum
&
Deo
credunt
Daemones
non
in
Deum
.
[
](A02740-e34890-b)(38)
(38)
Lumb
.
s●n
〈◊〉
.
3.
disi
.
23.
d.
The
Ma●ster
of
Sentences
,
that
Diu●l●
and
●●●ked
men
,
and
●alse
Christ●ns
m●y
c●e●ere
Deum
&
credere
Deo
.
Ferus
,
[
](A02740-e34940-b)(39)
(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
l●st
.
[
](A02740-e34980-b)(40)
(40)
Comin
1.
Pet.
18.
Thomas
Aquinas
hauing
distinguished
all
three
,
sayth
,
the
two
frist
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
;
Fides
mortua
,
sides
ficta
,
sides
peru●rsa
,
fides
recta
.
In
coena
.
Domin
.
serm.
●●
.
A
dead
faith
,
a
fayned
faith
,
a
peruerse
faith
,
and
a
right
faith
:
which
he
also
called
,
a
Catholicke
faith
.
In
the
first
(
faith
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
he
reckoneth
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
,
Est
vnum
fidei
genus
,
qua
credimus
&
ass●timus
dogmatis
reuelatis
&
propositis
per
ecclesiam
vt
creduntur
,
&c.
Alterum
fider
genus
est
,
qu●
non
tants
dogmatis
assentimus
,
sed
etiam
id
quod
fieri
petimus
,
efficiendum
à
Deo
credimus
●●uam
fiducsam
●●●am
appellamus
.
To●●t
.
in
Lu●
.
5.
annot.
36.
Est
fides
qua
creditur
quicquid
credendum
est
.
&
baec
est
virtus
theologica
.
Altera
.
quae
consid●nua
qu●dam
est
,
seili●●t
qua
credimus
quod
den●
it
dominus
●i
quod
ab
co
petim●s
,
Stollain
Luc.
5.
to
cap.
145.
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
theologicall
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
time
purpose
,
but
I
spare
them
,
till
I
come
to
speake
of
the
seuerall
kindes
by
themselues
,
yet
consider
that
not
onely
the
ancient
Fathers
,
but
likewise
some
great
Clearkes
in
the
late
Romish
Church
,
haue
made
diners
kindes
of
faith
.
Why
then
should
we
be
condemned
as
Heretikes
,
for
teaching
the
same
.
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
o●●t
,
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
promi●●s
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
●eare
,
that
you
will
r●●
or
bele●ue
them
then
●●
.
The
Rhemists
say
,
Annot.
on
Rom.
3.
Sect.
7.
that
to
apprehend
Christs
right●ousnes
by
faith
,
is
a
〈…〉
apprehension
of
that
which
is
not
.
And
that
it
is
a
false
faith
.
And
afterward
,
Annot.
on
Hebr.
11.
Sec●
.
6.
that
the
Apostle
〈◊〉
not
speciall
faith
,
the
forged
faith
of
Protestants
,
whereby
euery
one
of
these
new
Sect-ma●●ters
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
.
Annot.
on
Iam.
2.26
.
Sect.
1.
And
else-where
,
that
a
speciall
faith
,
is
a
forged
faith
,
that
n●ther
Paul
nor
Iames
,
nor
any
other
sacred
writer
,
euer
knewe
or
spake
of
any
such
faith
.
Cardinall
Bellarmine
maintaineth
that
Faith
is
neither
Fiducia
,
De
iustificat
.
lib.
1.
cap.
5.6.7
.
an
issurance
of
Gods
mercie
,
or
the
Pardon
of
a
Mans
owne
sinnes
:
nor
yet
Notitia
acknowledge
of
such
thinges
:
but
but
onely
a
firme
and
certaine
assent
to
the
truth
of
those
things
which
God
hath
propounded
to
be
deliuered
.
Promptuar
.
catholan
feria●
.
5.
hebd●
:
1.
Quadrages●
Doctor
Stapleton
calleth
them
Heretickes
,
who
place
the
whole
nature
,
propertie
,
vertue
,
and
greatnes
of
faith
,
in
a
particular
applicati●n
of
Gods
generall
promises
to
Belieuers
.
Indeed
that
which
they
say
is
true
,
if
there
were
no
other
faith
taught
in
the
word
,
not
wrough
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
.
Haeretici
restringunt
ad
sol●m
promissionem
miserecor
diae
special●s
.
De
iustif.
lib.
1.
cap.
Sect.
Itaque
tribus
.
He
saith
that
they
differ
from
vs
in
the
obiect
of
iustifying
faith
,
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
,
De
iustificat
.
lib.
1.
cap.
8.9.10
.
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
.
Ioh.
1.12
.
Gal.
3
14.
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
Lord●
.
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
,
Ioh.
20.29
.
saying
vnto
him
:
Because
thou
●●st
●●ene
nice
,
thou
belieuest
:
And
maketh
that
his
saith
,
the
very
same
with
their
faith
,
who
were
blessed
for
belieuing
,
Gentiasidem
pr●at
●t
〈◊〉
commendat
.
1
Ioh.
20.
Tract
121.
Ga●●●●
.
20.
when
they
had
not
seene
.
Yea
,
with
the
faith
of
Gentiles
.
For
August●●
th●nked
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
declare
that
large
.
loh
:
6.
Whervpon
[
](A02740-e35800-b)*
*
Quid
paras
dente
&
ventrem
crede
,
&
maducasti
〈◊〉
.
tract.
25
Cr●dere
in
Christum
est
〈…〉
pani
vt
〈◊〉
●●●ct
.
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
obta●ne
?
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
,
De
sacram
.
in●g
ner
:
lib.
1.
cap.
2.
that
they
agree
with
vs
,
that
Faith
is
necessarily
required
for
the
profitable
receiuing
of
the
Sacrament
.
And
is
there
not
an
Analogie
betwixt
the
signes
,
and
the
thing
signied
?
Looke
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
.
[
](A02740-e35960-b)(1)
(1)
Noncredit
in
Deum
,
qui
non
in
eo
solo
collocat
totius
falvitatis
suae
fiductam
.
De
duplici
Martyr
,
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
[
](A02740-e36000-b)(2)
(2)
Est
etiam
hoc
caute
legendum
.
Annot
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
,
[
](A02740-e36030-b)(3)
(3)
Quanti
illuc
fidei
capacis
afferimus
tantum
gratiae
inundantis
haurimus
.
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
[
](A02740-e36070-b)(4)
(4)
Hoc
constitutum
est
a
Deo
,
vt
qui
credit
in
Christum
,
saluus
sit
sine
opere
,
sola
fide
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
,
[
](A02740-e36130-b)(5)
(5)
Gratia
ex
miserecordia
,
&
proebetur
,
&
fide
comprehenditur
sola
sine
operibus
.
In
Leuit:
lib:
4.
cap
:
2.
Grace
of
mercie
,
is
both
offered
,
and
also
apprehended
by
faith
alone
without
workes
.
[
](A02740-e36160-b)(6)
(6)
Quomodo
in
coelum
manum
mittam
,
vt
ibi
sedentem
teneam
!
fidemmitte
,
&
tenuisti
.
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
,
[
](A02740-e36210-b)(7)
(7)
D●●at
anima
,
oranino
secura
dicut
,
De
is
m●us
e●
tu
,
qui
dicit
anim●
nostra
●al●●●●a
go
sum
dicat
s●cura
,
non
f●c●e●
in●●●●am
cum
h●r
dixerit
im
〈◊〉
si
no
〈◊〉
.
In
Psa
32.
〈◊〉
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
,
[
](A02740-e36250-b)(8)
(8)
E●●e
cre●imus
in
〈◊〉
que●●
side
ac●pimus
.
In
●●●p●ndo
n●u●●us
quid
cogite●●●
〈◊〉
ū●●●pimus
&
in
cordes●gin●mur
.
De
verb.
D●m
.
s●rm
.
33.
Behold
we
belieue
in
Chri●t
,
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
.
Chrys●stome
writing
of
the
promises
made
to
the
Patriarches
,
and
of
the
maner
how
they
receiued
them
,
saith
thus
:
[
](A02740-e36300-b)(9)
(9)
〈…〉
de
ys
conceperunt
si●u
●am
pr●ul
〈…〉
●uatuor
generation●●
〈◊〉
.
Tam
〈◊〉
de●ps●●●●at
●s
p●r●i●a●●●
,
vt
●tiam
eas
sal
〈…〉
〈…〉
●si
expectare
,
&
●
〈…〉
.
S●er●●
〈…〉
a●●●pisse
,
nob●
quoqu●
〈…〉
.
11.
〈◊〉
23.
Theophilact
.
on
〈◊〉
.
16.
Ne●
,
vere
hum●
〈◊〉
cognot●on●
sidem
hoc
loco
dicit
,
sed
eam
quae
nihil
haesit
ans
,
sacit
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
unto
them
.
Thou
s●est
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
,
[
](A02740-e36380-b)(10)
(10)
Indubitabilis
&
imudic
abilis
spes
,
tam
corum
,
quae
a
Deo
nobis
premissa
sunt
,
quam
ass●cutionis
nostrarum
petitionum
.
De
orthodox
.
fide
.
4.11
.
Faith
is
an
vndoubted
and
uniudge-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
[
](A02740-e36430-b)(11)
(11)
Sed
adde
adhuc
,
vt
&
hoc
credas
,
quia
per
ipsum
tili
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
,
[
](A02740-e36450-b)(12)
(12)
Nisi
qu●d
non
erat
d●
membris
Christi
,
nec
pertinebat
ad
euin
De
christs
merito
vt
suum
praesumeret
;
suum
diceret
quod
illius
esset
,
tanquamrem
capitis
membrum
.
Ego
vero
fidenter
quod
ex
〈◊〉
mihi
deest
.
vsurpo
mil●●
ex
v●seribus
domini
,
quoniam
miseric
or
dia
effluunt
.
In
cantic.
serm.
61.
medio
.
But
that
Came
was
not
of
the
members
of
Christ
nor
had
any
thing
to
do
with
the
m●rit
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
:
Fer●s
was
commended
by
Sixtus
Sen●nsis
,
to
be
[
](A02740-e36530-b)(13)
(13)
Biblioth.
sanct:
lib.
4.
in
Iohan
.
Ferus
.
p.
265.14
.
Non
enim
semper
sides
est
,
quod
nos
fidem
dicimus
:
fidem
nos
dicimus
,
assentire
ys
,
quae
diuin●s
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
.
[
](A02740-e36590-b)(14)
(14)
Secundum
scriptura●
fides
non
aliud
est
,
nisi
fiducia
miserecordiae
diuine
,
promissae
in
Christ●
.
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
confid●ce
of
Gods
mercy
,
promised
in
Christ
.
And
he
bringeth
Abrahams
example
for
proofe
thereof
.
And
of
this
faith
(
saith
hee
)
m●ntion
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
f●●e
mercy
of
God
:
this
is
the
true
faith
,
whereby
the
iust
man
liueth
:
this
alone
is
it
which
God
requir●th
〈◊〉
.
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
[
](A02740-e36660-b)(15)
(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
,
forgiuing
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
:
[
](A02740-e36730-b)(16)
(16)
Sed
est
certa
firm●
&
sta●●li
fiducia
,
Christum
omni●g
〈◊〉
is
bona
complecti
,
cisque
toto
corde
,
tota
anima
,
tot●que
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
Paul●s
,
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
,
[
](A02740-e36800-b)(17)
(17)
H●●e
fide●
&
rationis
mentsque
ass●●si●
,
quo
p●rfe●tasides
d●●i
possit
,
adtuncta
esse
deb●t
,
e●●●m
anim●
,
cer●a
quaed●m
firmaque
fidu●ta
,
qua
Dei
verbo
,
veritati●
,
itain
nititur
,
it
a
fidit
fidelis
anima
,
vt
absque
vlla
haesitatione
,
quicquia
illudsit
,
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
,
[
](A02740-e36900-b)(18)
(18)
Enarratan
Luc.
5.
Imò
etiamsi
peteret
illa
dimitti
,
si
non
confideret
&
certissi
ne
crederet
,
illa
sibi
a●mittenda
,
●unquam
dimitterentur
.
hauing
distinguished
of
faith
,
that
there
is
one
to
belie●e
,
whatsoeuer
is
to
be
belieued
,
called
a
Theological
vertue
:
another
is
a
Confidence
,
by
which
we
belie●e
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
,
[
](A02740-e36950-b)(19)
(19)
Fides
dupliciter
accipitur
.
Vno
modo
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
●●anti
,
alias
nihil
vnquam
impetrabit
.
Enarratan
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
requited
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
,
[
](A02740-e37010-b)(20)
(20)
Hoc
in
loco
non
acc●p●●ur
fides
proment
is
assen●u
sed
pro
voluntatis
fid●c●●
,
vt
recie
.
Euthymius
,
quae
sign●sir
at
●o
frequens
est
in
scripturis
.
In
Luc.
12.
an●o●
.
52.
and
that
out
of
Euthymues
,
that
Faith
in
many
places
of
scripture
,
is
taken
,
Not
for
the
assens
of
the
minde
,
but
for
the
assurance
of
the
will
.
I●nsentus
also
writeth
the
same
,
[
](A02740-e37070-b)(21)
(21)
Pro●de
,
re●issime
,
vt
apparet
,
dic●tur
namine
fide●
in
euangeli●s
cum
e●
tr●buitur
aut
falus
aut
consecut●●
ommum
quae
volumus
,
complecti
vtrumque
&
assentum
illum
●or●●●
ia
credendis
de
Deo
a●
Christo
,
&
fid●●●m
ex
●●●es
bo●●tate
conceptam
.
&c.
Concord
.
Euang.
cap.
32.
Ther●●●●●●●st
rightly
,
as
appeare
that
may
be
saide
a
〈◊〉
by
th●
name
of
Faith
in
the
Gospells
wh●
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
conceyned
from
his
goodnesse
,
&c.
For
these
two
doe
so
cl●auc
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
.
[
](A02740-e37110-b)(22)
(22)
Haec
duo
,
nempe
credul●tas
&
fiduciasimul
videntur
includi
in
nomine
(
sides
)
cum
subditur
di●●sse
domin●̄
secundum
fidein
vestram
sia●
vobis
vt
sit
sens●s
,
sicut
creditis
me
posse
vos
sanare
&
ob
hoc
confiditis
m●
curatur
is
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
said
:
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
Confidence
,
yet
hee
acknowledgeth
[
](A02740-e37210-b)(23)
(23)
propter
haue
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
[
](A02740-e37310-b)(24)
(24)
Per
fidem
verbi
Dei
,
operantis
in
nobis
veram
contritionem
&
penitentiam
est
iustifica●●er
tanquam
per
causam
quandam
praeparatiuam
&
dispositiuam
.
Persidemautem
,
qua
absque
dubitatione
,
firmiter
confidemus
,
nobis
peccata
nostra
propter
Christum
esse
dimissa
,
instisicamur
tanquam
per
causam
susceptiuam
.
Antididag
.
Coloniens
.
de
instificat
.
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
[
](A02740-e37360-b)(25)
(25)
Non
quomodo
extranos
in
ipso
est
,
sed
sicut
&
quando
●ad●●n
nobis
(
dumtamen
fide
apprehenditur
)
ad
iustiti●●n
importatur
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
[
](A02740-e37430-b)(26)
(26)
Consi●tat
.
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
.
[
](A02740-e37480-b)(27)
(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
fidem
.
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
,
[
](A02740-e37510-b)(28)
(28)
Vocamus
f●●m
viuam
motum
●paritus
san●●●
quo
vere
poratentis
●riguntur
ad
Denum
&
vere
apprehendunt
miserecordiam
in
Christ
to
premiss●m
,
vt
●am
vere
sentiant
,
quod
remissionem
peccatorum
&
recone●liationem
propt●r
m●ritum
christi
gratuata
Dei
bonitate
acceperunt
.
&c.
Ibid.
We
cal●
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
fie●
goodnes
of
God
,
receiued
remission
of
sinnes
,
and
reconciliation
for
the
merits
of
Christ
,
and
doe
crye
Abba
Father
.
And
therevpon
hee
inferreth
,
that
rightly
&
agreeab●y
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
,
[
](A02740-e37570-b)(29)
(29)
Ad●●●tificationem
consequendam
requiritur
talis
fides
,
〈…〉
ex●●●plo
A●ra●●
,
ad
promissionem
Dei
,
non
〈◊〉
per
dis●●dentiam
,
sed
praeter
spem
in
spem
credat
,
〈◊〉
credenti
in
●●m
,
qui
siscitat
Iesum
a
mortuis
.
in
putaturtim
●anc
sidem
ad
iustificationem
,
&
peccata
n●n
imputaturim
.
Cass●nda
.
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
.
her
thus
hee
●i●●eth
of
vs
,
[
](A02740-e37650-b)(30)
(30)
Rectè
dicunt
,
posse
vnunquemque
promissiones
generales
sibi
applicare
per
fidem
.
Nam
quemadmodum
fide
catholica
cred●
christum
mortuum
esse
pro
omnibus
,
ita
cadem
,
fide
credo
mortuum
esse
prome
qui
sum
vnus
ex
omnibus
.
De
iustif.
lib.
1.
cap.
11.
Sect:
Denique
quod
dicunt
.
they
s●●●ghtly
,
that
euery
one
may
by
〈…〉
to
himselfe
the
gener●ll
〈◊〉
.
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
[
](A02740-e37690-b)(31)
(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
beleeue
,
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
[
](A02740-e37730-b)(32)
(32)
Si
reuera
(
sicut
oportet
)
credant
,
hoc
est
si
fide
habeant
,
quae
per
dilectionem
operatur
.
De
iustif.
1.11
.
fin●
.
as
they
ought
to
beleeue
,
who
haue
faith
,
which
worketh
y
loue
.
Yet
else-where
he
laboureth
to
prooue
that
[
](A02740-e37750-b)(33)
(33)
De
Iustificut
.
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
:
otherwise
Paul
would
not
haue
bidden
the
Corinthians
to
[
](A02740-e37810-b)(34)
(34)
2.
Cor.
13.5
.
proue
themselues
whether
they
w●re
in
the
faith
.
Augustine
sayd
,
[
](A02740-e37840-b)(35)
(35)
Fidem
v●●et
quisque
in
cord●
suo
esse
●icr●au
:
〈…〉
esse
,
〈◊〉
credit
.
De
Tr●●t
.
lib.
13.
c.
1.
Ne●
fidem
q●●squam
hominu●
videt
●●alio
,
sed
vnusquisque
in
s●m●●●pso
.
Ibid.
cap.
2.
&
Epist.
1
12.
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
wo●king
by
loue
:
yet
may
a
man
easily
know
whether
hee
haue
loue
or
not
.
[
](A02740-e37900-b)(36)
(36)
In
〈◊〉
.
Ioh.
trac●●
.
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
eueri●
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
[
](A02740-e37950-b)(37)
(37)
Bibliothec
.
san●t
.
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
,
De
Iustificat
.
lib.
3.
cap.
14
for
holding
that
Faith
and
true
righteousnes
is
proper
to
the
Elect
:
Yet
doth
he
not
bring
any
one
argument
to
proue
,
that
it
is
not
proper
to
them
,
but
onely
laboureth
to
proue
that
faith
may
be
lost
.
Touching
this
point
,
we
will
acknowledge
that
the
best
faith
which
many
of
the
popish
prelates
doe
teach
,
is
common
both
to
the
reprobate
and
Elect.
The
reprobate
may
giue
an
assent
to
the
truth
of
things
reuealed
,
as
well
as
the
Elect.
But
there
is
another
faith
besides
that
,
and
more
excellent
then
it
,
as
I
haue
proued
before
,
and
that
is
peculiar
to
Gods
Elect.
No
maruaile
though
those
papists
who
knowe
it
not
,
or
will
not
acknowledge
it
,
doe
hold
that
there
is
no
faith
peculiar
to
Gods
Elect.
If
they
knew
the
nature
of
a
iustifying
faith
,
they
would
not
contend
with
vs
about
the
persons
who
haue
it
.
Though
many
haue
not
written
of
this
point
,
yet
besides
the
texts
of
scripture
alleadged
,
we
haue
the
testimonies
of
some
,
[
](A02740-e38100-b)(1)
(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
,
[
](A02740-e38150-b)(4)
(4)
Horum
sides
quae
per
dilectionem
operatur
,
profectio
aut
omnino
non
desicit
,
aut
siqui
sunt
,
quorum
deficit
,
reparatur
antequam
vit
a
ista
finiatur
,
&c.
De
corrept
.
&
gratia
.
cap.
7.
fine
.
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
[
](A02740-e38170-b)(2)
(2)
1.
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
[
](A02740-e38220-b)(3)
(3)
Num
igitur
Deu●
pater
m●dorumest
?
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
sow
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
〈◊〉
lung
to
his
purpose
,
and
therefore
not
elected
.
If
therefore
the
elect
haue
such
a
faith
,
as
neuer
shall
fa●le
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.
F●ras
[
](A02740-e38290-b)(5)
(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
[
](A02740-e38340-b)(6)
(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
,
[
](A02740-e38420-b)(1)
(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
[
](A02740-e38470-b)(2)
(2)
De
Iustifi●
.
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
promis●s
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
[
](A02740-e38560-b)(3)
(3)
Fides
per
quam
miracula
fiunt
nitit●r
omnipotentie
Dei
.
In
1.
Cor.
12
lect.
2.
Apertissime
videmus
sidem
miraculorum
respicere
tanquam
obiectum
omripotentiam
&
ducinitatem
sily
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
faith
of
others
.
Can
these
bee
one
and
the
same
habite
?
Can
the
one
bee
a
degree
of
the
other
,
seeing
the
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
,
and
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
.
1.
Cor
12.9
.
And
therefore
it
is
reckoned
by
the
Apostle
among
these
extraordinary
gifts
,
which
in
his
time
were
bestowed
on
some
in
the
Church
:
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
faith
,
so
as
I
could
remooue
mountaines
:
as
Theodoret
and
[
](A02740-e38690-b)(4)
(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
[
](A02740-e38720-b)(5)
(5)
Gregor.
homil.
29.
Beda
in
Marc.
16.
Bernard
.
in
Ascensdom
.
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
,
Math.
7.23
.
Depart
from
me
,
ye
workers
of
iniquitie
.
Augustine
confesseth
,
that
[
](A02740-e38850-b)(6)
(6)
Cont●it●r
●●●●lian
.
〈…〉
.
55.
the
schismaticall
Don●●ists
had
it
,
as
well
as
the
Orthodoxall
Christians
.
Popish
writers
teach
,
that
[
](A02740-e38890-b)(7)
(7)
Tho.
Aq●●
2.2
.
qu.
〈…〉
2.
w●●ked
〈◊〉
be
sometimes
indued
with
it
.
Ill
liuers
,
[
](A02740-e38920-b)(8)
(8)
Rhem.
ancol
.
●
1.
Cor.
2.8
.
〈◊〉
1.
which
haue
not
other
graces
of
God
,
whereby
their
person
;
should
be
gratefull
,
iust
and
holie
in
Gods
sight
.
Yea
,
[
](A02740-e38960-b)(9)
(9)
Coster
.
on
hir●d
.
cap.
4.
a
man
that
is
out
of
the
state
of
grace
.
Yea
,
a
[
](A02740-e38990-b)(10)
(10)
Tho.
Aqain
.
〈◊〉
Cor.
12.
lect.
2.
Pigh.
controis
.
2.
de
fide
.
Bellarm.
d●
iust●s●●
.
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
high●st
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
,
[
](A02740-e39060-b)(11)
(11)
Parus
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
antem
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.
Duplex
est
fides
nostra
.
distinguisheth
them
as
plainly
,
on
Rom.
12.3
.
saying
,
that
Faith
in
this
place
,
is
to
be
taken
for
the
grace
of
God
,
whereby
they
wrought
miracles
.
For
our
faith
is
double
;
The
one
,
as
that
,
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
,
●●narrat
.
in
Luk.
17.
to
2
p.
183.
from
that
faith
,
which
Papists
make
their
iustifying
faith
.
For
he
will
not
haue
that
faith
,
wherby
the
Apostles
might
say
to
the
Mulbery
tree
,
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
.
Chrysost●mus
&
Enthymius
fidem
mir
a●●lorum
,
non
cam
qua
Christiani
sumus
,
intelligunt
.
In
Math.
17.20
.
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
.
Iansenius
vpon
the
same
words
,
doth
in
his
owne
name
expound
it
of
the
same
faith
,
and
distinguisheth
it
from
the
other
faith
,
Accipitur
hic
fides
,
non
pro
ea
virtute
,
aqua
ducimur
fideles
,
quomod●
accipitur
a
Paulo
,
cum
tres
dicit
esse
vertutes
fidem
spem
charitate●
,
&c.
quam
fidem
habent
omnes
christians
,
&
tu●●
habebans
omnes
apostoli
.
Sed
accipitur
pro
fide
signorum
,
&c.
huinsmodi
autem
fides
non
est
aliud
quam
fiducia
impetrendi
vel
faciendi
micacula
cum
opu●
est
aut
v●●le
anvocato
nomine
De●
.
Concord
.
Euangel.
cap
68.
Nonest
hic
sermo
de
fide
cr●dendorum
sed
de
fide
agendorum
lila
etium
communi●
est
omnibus
christian
〈◊〉
vero
〈…〉
con●●e●●t
.
In
1.
Cor.
12.
Est
autem
haec
fiducia
toto
genere
diuersa
ab
ea
quam
in
se
includit
sides
catholica
,
&
cu●
pr●●●pu●
fides
miraculorum
adiuncta
erat
.
&c.
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
nothing
else
but
a
Confidence
of
obtaining
or
working
miracles
,
when
it
is
needfull
or
profitable
,
by
calling
vpon
the
Name
of
God
.
Cai●tane
doth
put
as
great
difference
betwixt
them
,
writing
vpon
those
words
,
1.
Cor.
●2
.
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
.
〈◊〉
also
writeth
,
that
the
faith
which
is
Fil●●●a
an
Assurance
or
Confidence
,
is
in
the
whole
kinde
diu●rse
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
know
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
,
nam
illa
Dei
veritatem
proprie
,
pro
obiect●
respicit
haec
De●
bonitatem
magis
,
vt
iam
per
●●utuum
,
a●●orem
quodammodo
nostra
facta
est
.
&c.
Pot●st
illa
fides
etiam
omnes
ac
perfecta
,
in
operarys
iniqu●●●tis
esse
.
At
ista
iustorum
tantum
&
sanctorum
est
,
&c.
Controuers.
2.
de
fide
.
p.
42.
in
8.
An.
152.
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
[
](A02740-e39700-b)(1)
(1)
Discouer
.
of
corrupt
.
translat
.
cap.
12.
said
,
that
historicall
and
speciall
faith
are
hereticall
tearmes
,
newly
deuised
.
Cardinall
Bellarmine
saith
,
that
[
](A02740-e39730-b)(2)
(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
[
](A02740-e39760-b)(3)
(3)
De
Rom.
pont
if
.
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
vpon
the
vse
of
the
name
,
is
but
a
vaine
pretence
.
If
he
and
his
fellowes
had
feared
the
like
danger
in
the
vse
of
other
names
,
they
would
neuer
haue
allowed
the
●ame
of
transubstanstiation
,
lest
any
should
thinke
that
they
hold
a
reall
conuersion
of
the
substance
of
the
bread
and
wine
,
into
the
substance
of
Christs
body
;
for
so
much
doth
the
proper
signification
of
the
word
import
,
when
as
the
name
of
historicall
faith
importeth
no
such
thing
as
he
feareth
.
The
onely
reason
why
he
and
his
fellowes
contemne
the
tytle
,
is
,
because
we
sometime
vse
it
.
Such
is
their
hatred
to
vs
,
that
they
are
vnwilling
to
vse
any
terme
of
ours
,
though
it
bee
neuer
so
fitting
and
proper
.
But
first
,
let
them
knowe
,
that
we
may
lawfully
vse
termes
&
tytles
to
expresse
our
meaning
,
if
the
thing
meant
thereby
may
bee
prooued
by
the
Scripture
,
though
the
terme
it selfe
bee
not
expresly
found
in
the
Scripture
.
The
ancient
Fathers
gaue
to
CHRIST
the
name
and
Tytle
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
[
](A02740-e39830-b)4
4
Etsi
fortasse
nomen
ipsum
non
inue●●etur
,
re●
tamen
ipsa
muemretur
.
August
.
ad
pa●ent
.
epist.
174.
Has
〈◊〉
ta●ne●
〈◊〉
scriptur●s
non
r●per●
vitur
,
●●d●●re
tamen
eas
cam
sent
nuam
,
qu●
scripturae
vol●at
,
&
Athan
of
lib.
Quod
Nicen
●●no
●●s
congruis
verbis
exposuerit
.
I't●●ri●
.
d●
Tr●n●●
.
lib.
I.
p●●●l●
post
●nitium
.
Fulgent
.
obiect
.
Arianar
.
discuss
.
〈…〉
.
one
after
another
defended
it
,
and
vsed
it
still
;
because
,
though
the
Name
it selfe
were
not
there
,
yet
the
thing
signifyed
thereby
,
was
found
there
.
Euen
as
the
Arians
themselues
gaue
to
the
Father
the
tytles
of
Vnb●gotten
,
Incomprehensible
.
Incircumscriptible
,
Incorporall
,
and
such
like
:
which
wordes
were
not
found
in
the
Scripture
:
yet
were
the
thinges
meant
thereby
.
The
Cardinall
relateth
this
at
large
[
](A02740-e39880-b)5
5
De
chirtsto
lib
2
c.
●
.
with
many
testimonies
.
And
acknowledgeth
,
that
in
expressing
the
mysterie
of
the
Trinitie
,
[
](A02740-e39910-b)6
6
De
chirtsto
.
lib.
2.
c.
2.
they
vse
many
names
and
wordes
,
which
although
they
bee
not
found
in
Scripture
,
yet
their
seedes
and
equiualents
are
there
found
.
And
the
Rhemists
graunt
[
](A02740-e39940-b)7
7
Annot.
in
1.
Tim.
6.20
.
Sect.
4.
that
wee
may
not
measure
the
newnesse
or
oldnesse
of
wordes
and
tearmes
of
speaking
in
religion
,
by
holy
Scriptures
onely
,
as
though
all
those
,
or
onely
those
,
were
new
and
to
bee
reiected
,
that
are
not
expresly
found
in
holy
writte
:
but
wee
must
esteeme
them
by
the
agreeablenesse
,
or
disagreeablenesse
they
haue
to
the
true
sense
of
Scriptures
.
Now
wee
meane
nothing
by
this
Historical
Faith
,
but
that
firme
assent
which
men
doe
giue
to
the
thinges
written
in
Scripture
:
not
onely
to
the
histories
of
actes
done
,
but
likewise
to
all
doctrines
of
faith
&
maners
there
taught
.
And
therefore
we
also
call
it
a
Dogmatical
faith
,
a
faith
whereby
wee
beleeue
all
the
doctrines
of
the
Scriptures
to
bee
true
.
By
which
tytle
the
Cardinal
confesseth
,
[
](A02740-e39990-b)(8)
(8)
Bellarm.
de
iustificat
.
lib.
1.
cap.
4.
sect.
quanquam
.
Cyril
and
Chrysostome
haue
called
this
faith
.
And
hee
himselfe
[
](A02740-e40040-b)(9)
(9)
Bellar.
de
iustif.
l●
.
1.
cap.
11.
sect.
per
vocabul
.
calleth
that
a
Dogmaticall
faith
,
which
(
he
saith
)
wee
call
an
Historicall
faith
.
And
the
faith
which
wee
meane
by
the
Historicall
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
hee
scarce
dare
vse
the
name
,
yet
hee
acknowledgeth
,
[
](A02740-e40080-b)(10)
(10)
Si
tamen
hoc
nomin●
(
nempe
fide
historica
)
appellar●
fas
est
,
assensun●
quem
ad●●bemus
narrations
rerum
praeter●arū
,
non
ob
hominum
s●d
ob
Dei
p●●●
,
qu●
ea
reuel●uit
,
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
thinges
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
[
](A02740-e40120-b)(11)
(11)
Stultum
est
,
cum
dere
constet
,
l●●gare
de
no●●●n●
.
De
eu
harist
.
lib.
3.
cap.
23.
Bellarmine
,
to
striue
about
the
name
,
when
men
are
agreed
of
the
thing
.
Moreouer
,
not
onely
the
[
](A02740-e40170-b)(12)
(12)
August●d
v●●l●t
,
cred
c.
2.
De
genes.
ad
liter
.
cap.
2.
H●renim
.
Eucher
●pud
.
Sixt.
Senens
.
bi●●oth
lib.
●
.
p.
13●
.
old
Doctors
of
the
Church
,
but
likewise
the
Romish
[
](A02740-e40220-b)(13)
(13)
Sixt.
Senens
.
ibid.
Durand
.
rational
.
lib.
1.
c.
1.
Bellarm.
de
verbo
Dei
.
lib.
3.
cap.
●
.
writers
doe
teach
,
that
there
is
an
historical
sense
of
the
Scriptures
,
and
that
both
simple
and
siguratiue
,
proper
and
metophoricall
:
yea
,
and
that
this
sense
is
especially
to
be
beleeued
,
and
[
](A02740-e40270-b)(14)
(14)
Sixt.
Senens
.
ibid.
Bellarm.
de
verbo
De●
.
lib.
3.
ca.
3.
Widdringt
.
apolog.
pro
iure
principium
.
p.
159.
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
,
another
formed
,
one
Implicite
,
another
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
waranted
in
the
Scripture
?
Yet
was
not
this
tytle
first
inuented
by
vs
:
[
](A02740-e40360-b)(15)
(15)
Distinguamus
ergo
quam
fidem
debeamus
historiae
,
quam
fidem
debeamus
intelligentiae
,
&c.
Quasit
stabilis
,
sides
fiue
historica
&
temporalis
:
siue
spirital●s
&
aeterna
.
De
verar.
lig.
cap.
50.
Augustine
did
long
ago
vse
the
name
,
and
distinguished
it
from
other
kindes
of
faith
;
saying
,
Let
vs
distinguish
what
faith
we
owe
to
the
History
(
or
Historicall
sense
,
)
what
faith
we
owe
to
the
vnderstanding
(
or
mysticall
sense
:
)
and
which
is
a
stedfast
faith
,
whether
Historicall
and
temporall
,
or
spirituall
and
eternall
.
Fer●●
,
a
learned
preaching
Fryer
,
vseth
the
tytle
,
and
maketh
this
faith
to
be
the
same
with
the
popish
vnformed
faith
:
for
,
writing
of
the
Centurions
faith
,
he
faith
;
[
](A02740-e40400-b)(16)
(16)
Non
hic
loquitur
de
hi●torica
aut
informi
side
,
sed
de
si
lucia
miser●cordie
,
&c.
Comment.
in
Ioh.
8.
This
is
not
spoken
of
an
Historical
or
Vnformed
faith
,
but
of
a
confidence
of
mercy
to
bee
shewed
through
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
kinde
of
it selfe
,
differing
from
a
iustifying
faith
.
Many
of
our
aduersaries
make
them
both
one
.
The
[
](A02740-e40460-b)(1)
(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
articles
o●
Christs
death
and
Resurrection
;
&
not
by
any
speciall
faith
.
And
that
the
Catholicke
Faith
,
is
that
,
wherewith
wee
belieue
the
articles
of
the
Faith
,
which
onely
iustifieth
.
And
Bellarmine
alleadgeth
much
,
to
proue
[
](A02740-e40550-b)(2)
(2)
D●●●stif●
.
lib.
1.
cap.
6.7.8.9
that
faith
which
iustifieth
,
is
neither
Fidu●●a
,
nor
Noti●●a
,
but
onely
an
assent
to
the
trueth
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
theyr
treatises
of
faith
.
[
](A02740-e40610-b)(3)
(3)
Tollet
.
instruct
.
sacerd.
lib.
4.
cap.
1.
Coster
enchirid
.
c.
4.
de
side
initio
.
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
,
In
Sect.
7.
they
differ
in
their
nature
.
For
I
proued
before
,
that
by
the
iustifying
faith
,
a
Christian
doth
apprehend
,
and
particularly
applye
to
himselfe
all
the
Promises
of
Gods
mercies
,
and
of
Christes
merites
Gods
the
pardon
of
his
sinnes
,
and
the
saluation
of
his
soule
.
But
the
Papists
themselues
acknowledge
that
this
faith
is
of
another
nature
,
onely
an
assent
to
things
reuealed
.
Compare
that
which
I
wrote
before
,
touching
the
nature
of
a
true
iustifying
faith
,
with
that
which
the
Papists
teach
to
be
the
nature
&
forme
of
this
faith
,
and
you
may
see
great
difference
.
2.
They
differ
in
their
essentiall
degrees
,
and
therefore
cannot
be
the
same
faith
in
speci●
.
I
knowe
that
magis
and
minus
non
diuersificant
speciem
,
more
and
lesse
doe
not
alter
the
kinde
,
as
the
Logicians
speak
.
Yet
the
want
of
the
true
vnderstanding
of
that
Axi●me
,
and
of
applying
it
aright
to
the
matter
in
question
,
hath
caused
some
papists
to
erre
in
confounding
different
kindes
of
faith
.
It
is
true
in
accidentall
,
but
not
in
substantiall
and
essential
degrees
,
for
there
be
degrees
of
both
sortes
.
There
be
accidentall
degrees
,
as
degrees
of
quantitie
,
&
quantitatis
continue
&
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
sensitiu●
facultie
is
a
degree
aboue
the
vegetatiue
,
and
the
reasonable
facultie
,
another
degree
aboue
the
vnsensitiue
.
These
being
substantiall
and
,
essentiall
Degrees
,
doe
alter
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
[
](A02740-e40820-b)(4)
(4)
Math.
6.30
.
●
.
26.14.31
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
little
faith
,
or
weake
assurance
.
And
[
](A02740-e40850-b)(5)
(5)
Heb.
10.22
.
Rom.
4.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
full
assurance
,
and
strong
faith
.
And
so
faith
is
saide
to
be
lesser
and
greater
,
[
](A02740-e40890-b)(6)
(6)
Extensiue
,
quando
plura
cr●dibil●a
cognoscuntur
&
ereduntur
explicite
.
Intensiue
quando
credibilia
cl●●ius
.
cognoscuntur
.
&
firmius
seruent●●●te●entur
I●ra
in
Luc.
17.5
.
both
extensiuely
,
when
more
credible
things
are
knowne
and
belieued
expressely
,
as
may
be
seen
in
belieuers
,
who
know
much
.
And
intensiuely
,
when
credible
things
are
more
clerely
knowne
,
and
more
firmely
and
feruently
held
.
There
be
also
substantiall
and
essentiall
deg●ees
of
faith
,
which
respect
the
substance
and
forme
,
the
nature
,
and
naturall
properties
of
it
.
When
one
belieueth
all
that
another
doth
,
and
also
more
,
and
that
in
an
other
mann●
,
●
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
he
belieue
more
also
,
and
after
another
manner
.
He
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
toward
him
,
for
the
pardon
of
his
sinne
,
and
the
saluation
of
his
soule
.
The
one
of
thes●
is
,
credere
Deo
,
to
giue
credite
to
God
:
the
other
is
,
credere
in
Deum
,
to
belieue
in
God
.
Augustine
thus
said
of
them
.
[
](A02740-e40960-b)(7)
(7)
Si
creditis
in
cum
,
creditis
e●
.
Non
autem
conti●●o
,
qui
credit
e●
,
credit
in
eum
.
Nam
&
demones
credebant
e●
,
non
credebant
in
cum
.
In
Ioh.
7.
tract.
29.
If
yee
belieue
in
him
,
ye
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
all
papists
do
freely
acknowledge
a
substētiall
difference
betwixt
these
two
,
in
the
very
forme
&
manner
of
belieuing
.
And
therfore
some
do
make
of
them
,
2.
seueral
kindes
of
faith
,
as
before
I
proued
.
Others
say
,
that
there
is
no
such
degree
aboue
dogmaticall-faith
,
which
before
I
confuted
:
And
which
here
,
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
,
[
](A02740-e41030-b)(8)
(8)
Ex
parte
cius
quod
creditur
,
hoc
est
re●
creditae
accipitur
different●●
hoc
mado
.
Nam
De●s
●●●lul●●ate
fider
tribus
modes
accipitur
,
primo
vt
veritas
,
2.
vt
potestas
,
3.
vt
bomtas
.
Secundum
pri●um
modum
credere
Deo
.
s
.
per
comparationem
ad
veritatem
.
hoc
est
,
v●ra
esse
quae
d●●it
2.
modo
credere
Deum
.
&c.
De
euangel.
aetern
serm.
6.
art.
3.
c.
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
,
[
](A02740-e41090-b)(9)
(9)
Illa
De●
v●ritatem
propr●
pro
obiecto
respicit
,
haec
d●i
bonitatem
magis
,
vt
tam
per
m●tuum
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
love
now
made
ours
.
[
](A02740-e41100-b)(10)
(10)
Quod
syncero
pectore
fideret
illius
bonita●
.
Paraphrasan
Hebr.
11.4
.
The
faith
which
made
Abels
sacrifice
acceptable
to
God
,
was
a
iustifying
faith
:
yet
Erasmus
said
,
God
accepted
his
sacrifice
,
because
he
did
with
a
sincere
heart
trust
his
goodnes
.
And
we
heard
before
[
](A02740-e41150-b)(11)
(11)
Concord
.
Euangel.
cap.
32.
fiduciam
ex
illius
bonitate
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
,
[
](A02740-e41190-b)(12)
(12)
Rom.
3.28
.
We
conclude
(
saith
he
)
that
a
man
is
iustified
by
faith
,
without
the
workes
of
the
law
[
](A02740-e41200-b)(13)
(13)
Rom.
4.5
.
And
to
him
that
worketh
not
,
but
beleeueth
in
him
that
ius●f●th
th●
vngodly
,
his
●aith
is
counted
for
righteousnes
.
And
[
](A02740-e41210-b)(14)
(14)
Gal.
2.10
.
knowe
that
a
man
is
not
iustifyed
by
the
workes
of
the
lawe
,
but
by
the
faith
of
Iesus
Christ
.
I
neede
not
proue
this
,
seeing
the
papists
confesse
[
](A02740-e41220-b)(15)
(15)
Conc●l
.
Trident.
sess.
6.
cap.
8.
Bellarm.
de
grat
.
●
liber
.
arlatr
lib.
1.
cap.
6.
De
Ius●if
.
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
iustifyeth
not
,
the
Apostle
Iames
teacheth
;
namely
,
[
](A02740-e41280-b)(16)
(16)
I●m.
2.17.20
.
&c.
a
dead
faith
:
a
faith
with-workes
,
such
a
faith
,
as
the
diuels
haue
.
Angustine
teacheth
vs
,
which
is
the
faith
which
iustifyeth
:
namely
,
the
faith
qua
credimus
in
Deum
,
wherby
we
beleeue
in
God
:
And
which
is
the
faith
,
which
iustifieth
not
,
namely
,
fides
qua
credimus
Deo
,
wherby
we
giue
credit
to
God
:
when
he
saith
,
[
](A02740-e41340-b)(17)
(17)
Credimus
apostolo
,
s●d
non
credimus
in
apostolum
non
cuim
apostolus
iustficat
impium
,
credenti
autem
in
cum
qui
iustificat
impi●●●●d
putatur
fides
.
●●us
ad
ius●●t●●m
.
In
Ioh.
12.
tract.
54.
we
beleeue
the
Apostle
,
but
we
beleeue
not
in
the
Apostle
:
because
the
Apostle
doth
not
iustifie
the
vngodly
,
but
vnto
him
that
beleeueth
in
him
,
who
iustifieth
the
vngodly
,
his
faith
shall
be
reputed
for
righteousnes
.
As
if
credere
Deo
,
which
is
an
historicall
and
dogmaticall
faith
,
were
not
sufficient
to
iustifie
vs
,
but
credere
Deum
,
which
is
to
haue
a
special
confidence
in
God
,
as
before
was
declared
.
Not
only
[
](A02740-e41400-b)(18)
(18)
In
Ioh.
7.
tract.
29.
Augustine
,
but
likewise
[
](A02740-e41440-b)(19)
(19)
De
sanct.
Andr.
serm.
3.
Bernard
,
and
the
[
](A02740-e41470-b)(20)
(20)
Lumb
.
sent.
lib.
3.
dist.
23.
d.
M●
of
sentences
,
doe
teacth
,
hat
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
.
[
](A02740-e41540-b)(21)
(21)
Per
han●
fide
iustificatur
impius
,
vt
deinde
ipsa
fides
incipiat
per
delection●●
operari
.
Sentent
.
lib.
3.
dist.
23.
d.
Lumbard
hauing
shewed
the
defference
betwixt
these
three
,
Credere
Deo
,
cr●d●●e
D●um
,
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
●ot
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
be
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
their
proper
,
and
immediate
effects
?
But
the
other
faith
is
without
good
workes
,
[
](A02740-e41620-b)(22)
(22)
Iam.
2.17.20
.
as
Saint
Iames
teacheth
,
and
this
is
called
by
him
,
a
dead
faith
.
The
Councell
of
Trent
[
](A02740-e41670-b)*
*
●●rissime
d●citur
F●d●ni
sine
operibus
niortuan●
&
otiosam
esse
.
Sess.
6.
cap.
7.
acknowledgeth
,
that
it
may
most
truely
be
said
,
Faith
without
workes
,
is
deade
and
idle
.
And
what
faith
is
this
,
but
euen
an
hystoricall
faith
.
Ferus
wrote
,
[
](A02740-e41730-b)(23)
(23)
Hanc
s●hola●●ic●
info●m●m
.
Iacobus
mortuam
appella
fidem
,
qualis
autem
est
.
quae
mortua
est
,
formaque
su●●ubstantia●●●ret
?
profecto
non
files
,
sed
opinio
vana
est
.
Comm●nt
.
in
Math.
8.8
.
that
the
faith
whereby
wee
assent
to
those
thinges
which
be
deliuered
in
the
diuine
hystories
,
and
which
the
Church
propoundeth
to
be
belieued
;
the
schoolmen
call
v●●●rmed
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
[
](A02740-e41770-b)(24)
(24)
Bablioth
.
sanct.
lib.
6.
annot.
43.
in
Sixtus
Sen
usis
.
Now
the
faith
with
workes
,
and
the
faith
without
works
doe
so
much
differ
,
that
the
one
is
properly
called
a
faith
,
and
a
true
faith
;
the
other
is
not
called
a
faith
,
but
only
by
equiuocation
.
Therefore
Augustine
said
,
[
](A02740-e41830-b)(25)
(25)
Non
credi●
Iesum
esse
Christum
,
qui
non
sic
vinit
,
quomodo
praecepit
Christus
.
In
epist.
Ioh.
tractat.
10.
hee
doth
not
belieue
Iesus
to
be
Christ
,
who
doth
not
so
liue
,
as
Christ
hath
commanded
.
Iames
faith
,
[
](A02740-e41870-b)(26)
(26)
Iam.
2.14
.
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
;
[
](A02740-e41910-b)(27)
(27)
Verba
●●hite
habere
sidem
per
aliqua
certa
signa
non
poteris
probare
,
cum
desint
opera
,
verba
non
sunt
testes
●uffi
untes
.
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
s●fficient
witnesses
.
And
in
another
place
hee
saith
,
[
](A02740-e41930-b)(28)
(28)
In
2.
thess.
2.2
.
That
vngodly
men
seeme
to
haue
true
faith
,
when
indeede
they
haue
not
.
Gregory
1.
(
once
Bishop
of
Rome
,
)
telleth
vs
,
That
[
](A02740-e41980-b)(29)
(29)
Fid●i
nostre
veritat●m
in
vitae
nostra
consideratione
debemus
agnoscere
.
t●nc
enim
veraciter
fidele●
sumus
.
si
quod
verbis
promit●mus
.
operibus
impl●mus
.
Ho●●●
.
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
,
[
](A02740-e42010-b)(30)
(30)
Ille
ve●o
●redit
,
qu●
ex●xcet
ope●●●do
.
quod
credit
.
Con●●l
.
Mogunt
c●●●●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
doe
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
.
[
](A02740-e42040-b)(31)
(31)
Rom.
1.17
.
Galat.
3.11
.
So
the
iust
man
is
sayd
to
liue
by
Faith
.
And
Paul
sayd
[
](A02740-e42090-b)(32)
(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
:
[
](A02740-e42120-b)(33)
(33)
Coment
.
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
:
[
](A02740-e42140-b)(34)
(34)
Iam.
2.26
.
Yea
,
as
the
body
is
dead
without
the
spirit
,
so
is
faith
dead
without
workes
.
But
the
[
](A02740-e42180-b)(35)
(35)
Annot.
in
Iam.
2.26
.
Rhemists
[
](A02740-e42200-b)(36)
(36)
De
iustif.
li.
1.
c.
15.
Cardinall
Bellarmine
,
[
](A02740-e42240-b)(37)
(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
actiuitie
,
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
saith
.
It
wanteth
actiuitie
,
charitie
,
and
obedience
,
which
are
the
life
of
it
.
Di●imus
Alexandrinus
,
did
otherwise
take
the
words
of
S.
Iames
,
then
these
papists
doe
,
for
thus
he
writeth
,
[
](A02740-e42310-b)(38)
(38)
Notandum
scilicet
,
quia
cum
fides
mortua
sit
praeter
opera
,
iam
neque
fides
est
.
Nam
neque
homo
mortuus
,
homo
est
.
Enarrat
in
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
)
[
](A02740-e42340-b)(39)
(39)
Sine
charitate
fides
,
titulum
quidem
fides
habet
:
caeterum
si
non
obscurè
de
eare
loqui
velis
,
perinde
fides
est
,
quasi
corpus
exanime
,
homo
:
aut
extincta
candela
,
lumen
:
vel
ex●isa
arbor
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
[
](A02740-e42390-b)(40)
(40)
Ioh.
3.16
.
beleeueth
in
the
Sonne
,
hath
euerlasting
life
.
And
by
[
](A02740-e42430-b)(41)
(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
[
](A02740-e42470-b)(42)
(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
,
[
](A02740-e42500-b)(43)
(43)
De
side
&
operib
.
cap.
16.
not
that
faith
of
the
Diuels
,
who
beleeue
and
tremble
,
and
confesse
Iesus
to
bee
the
Sonne
of
God
,
is
that
foundation
,
which
suffereth
none
to
perish
:
but
that
faith
which
the
Apostle
saith
,
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
[
](A02740-e42560-b)(44)
(44)
In
Deum
qui
credit
non
consundetur
.
&c.
Deum
&
Deo
credunt
Damones
,
ed
in
illum
non
credunt
(
In
quem
qui
credit
,
non
confundet●r
)
quia
spein
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
,
in
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
.
[
](A02740-e42600-b)(45)
(45)
Vel
quòd
vna
esset
de
ratione
alt●●s
:
v●l
quod
vna
necessariò
nasceretur
ab
altera
,
&c.
Licet
cha●tas
oriatur
ex
fide
tamen
non
oritur
vt
propria
passio
,
quae
necessariò
flu●t
a
subiecto
,
sed
vt
virtus
,
adquam
alia
disponit
&
inclinat
.
De
Iustif
.
lib.
1.
cap.
15.
Sect:
quintum
argum.
He
cannot
but
loue
him
,
in
whom
he
belieueth
,
and
of
whose
loue
and
fauour
he
is
perswaded
.
And
therefore
charitie
,
though
it
do
not
make
,
yet
it
may
declare
the
essentiall
difference
,
and
the
nature
of
this
faith
.
But
seeing
it
is
no
such
necessary
effect
of
their
assenting
faith
,
it
can
neyther
make
nor
declare
any
essentiall
difference
of
it
.
And
therefore
he
who
wanteth
charitie
,
may
haue
the
same
faith
in
substance
,
that
hee
hath
,
who
is
endued
with
Charitie
.
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
[
](A02740-e42670-b)(47)
(47)
Cum
charitas
fit
extra
essentiam
fides
,
per
eues
aduentum
vel
recessum
,
non
mutatur
substart
ea
eius
.
In
Ron.
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
[
](A02740-e42710-b)(48)
(48)
Formam
esse
extrinsecam
,
&
no
intrinsecam
,
que
det
ill●
won
vt
sit
,
sed
vt
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
diffetence
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
[
](A02740-e42820-b)(1)
(1)
Quae
sit
stabilis
fides
,
siuchistorica
&
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
[
](A02740-e42860-b)(2)
(2)
Mittunt
nos
ad
quandam
fidei
trifariam
diutsionem
:
vt
dicatur
sides
mortua
sicta
,
probata
.
&c.
Fictam
aute
ego
arbitvor
illam
vocari
fidem
,
quae
suscepta
quid●m
excharitate
vita
moueri
inchoat
ad
bene
operandum
,
sed●n
perse●●●ns
defi●it
&
moritur
tanquam
abortiua
.
Eo
vtique
〈◊〉
sictam
dixerim
nominatam
,
quo
vasasi●ul●
vocamus
fi●●t●●●
ron
quia
v●del●cet
vtilia
non
sint
,
quamd●●●●rant
scu
qu●a
fra●●lia
cum
sint
,
diu
minime
durant
.
De
hac
si●●●
fictone
puto
illos
notar●
in
euang●lio
,
qui
ad
temou
credunt
,
&
in
tempore
tentationis
recedunt
Lu●●
&c.
Tales
sunt
animae
,
parvam
adhuc
&
tener
am
habentes
charitatem
:
&
ob
hoc
earum
fidem
v●uam
sed
fictam
necesse
est
in
tentatione
deficere
.
&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
a●
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
proficable
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
●ooted
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
[
](A02740-e42880-b)(3)
(3)
Non
ficta
ponitur
ad
differentiam
mortuae
fidei
&
fictae
mortua
fides
est
,
quae
sine
operibus
est
,
fides
ficta
,
quae
ad
tempus
credit
,
&
in
tempore
tentationis
recedit
,
vnde
etiam
ficta
,
id
est
fragilis
dicitur
parus
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
[
](A02740-e42930-b)(4)
(4)
De
Euangel.
aetern
.
Feria
5.
post
cineres
,
serm.
6.
art.
3.
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
[
](A02740-e42990-b)(5)
(5)
Vera
fides
tantum
electorum
est
.
Credunt
reprobi
fateor
,
sed
ad
b●●
am
:
tempore
enim
tentationis
recedunt
,
quam
fidem
vt
pote
quae
radices
non
egit
,
veram
fidem
sancta
scripturanon
vocat
.
&c.
Sext.
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
[
](A02740-e43100-b)(6)
(6)
Beatior
Mata
●●●cip●●do
fi●●m
Chri●ti
qu●m●oictpi●do
carn●m
Christi
.
The
viaginit
.
cap.
●
.
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
,
[
](A02740-e43140-b)(7)
(7)
Albertus
quoque
non
t●mer
m●g●●●●
〈…〉
Der
v●rbo
.
was
not
without
cause
called
Great
)
goeth
about
to
proue
,
that
she
[
](A02740-e43160-b)(8)
(8)
〈…〉
cap
76.
d
〈…〉
.
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
.
O●
cound●
,
at
〈◊〉
is
the
D●uels
p●l●●●e
and
p●ace●●●
that
if
he
cannot
make
men
o●
〈◊〉
wise
to
thinke
,
t●en
that
faith
is
bsolutely
necessa●●
to
saluation
,
hee
then
sti●reth
vp
some
〈…〉
●hem
a
false
and
insufficient
〈◊〉
because
hee
knoweth
,
that
will
no
m●●e
profite
them
,
then
no
faith
at
all
.
Wherefore
●earce
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
producer
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
.
[
](A02740-e43230-b)(1)
(1)
Fid●s
quae
per
dilection
moperatur
nemin●m
per●re
permittet
.
D
fide
&
op●ri●
.
c.
16.
The
Faith
which
worketh
by
loue
,
suffereth
no
man
to
perish
,
said
he
.
So
in
another
place
,
when
he
[
](A02740-e43240-b)(2)
(2)
Omnes
qui
si●
cred●nt
.
tanquam
l●pides
sunt
vi●i
,
de
quibus
templumd
●●●
difi
atum
●st
,
&
tanquam
ligna
imputribilia
,
quibus
arca
illa
compacta
est
,
quae
in
diluuio
merg●non
potu●t
.
In
Psa.
130.
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
which
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
wi●●
answere
,
that
if
they
●eepe
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
,
[
](A02740-e43260-b)(3)
(3)
Horum
s●es
out
om●●o
non
deficit
●ut
siqui
sunt
,
quorum
deficit
,
reparatur
,
antequ●●n
v●●a
ista
finiatur
,
&
del
ta
quae
●●ter
currerat
in●quitate
a●●●
in
fin●m
pers●uer●nt●●d
putat●●
August
.
de
correct
.
&
grat
.
cap.
●
.
he
faith
;
These
mens
faith
which
wo●●eth
by
loue
,
eyther
doth
not
fayle
at
all
;
or
if
there
be
some
of
them
,
whose
faith
fayleth
,
it
is
repayred
before
this
l●fe
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
,
[
](A02740-e43270-b)(4)
(4)
Pro
his
ig●tur
interp●llante
Christo●ne
def●●at
fides
e●r●●●
,
sine
dubio
non
d●s●a●●ct
vs●●
,
insine●n
:
ac
per
ho●
pers●●●n
ab●t
vsque
ad
〈◊〉
nee
c●●n
●sa
p●r●●an●ntem
●●tae
h●ius
int●●●t
si●●
.
De
cor●●p●
.
&
gratcap
.
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
●est
fie
:
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
perseueran●e
is
more
needfull
for
the
praedestinate
now
,
because
they
are
assaulted
with
so
many
,
and
so
great
Tentations
.
And
at
last
[
](A02740-e43290-b)(5)
(5)
〈◊〉
homo
D●●
,
non
ol●●●z
●mierec●r
●●●m
con●ecutu●●
est
〈◊〉
sodel
a
esset
.
ver●●●
〈…〉
.
concludeth
,
the
faithfull
man
,
not
onely
because
he
hath
obteyn●d
mercy
,
that
he
may
be
faithfull
,
but
also
because
his
s●●th
i●
〈…〉
not
.
When
he
glorieth
,
let
him
glorie
in
the
Lord
.
Beda
rehearseth
[
](A02740-e43320-b)(6)
(6)
Sine
pan●●n●●
sunt
Dona
&
voc●t●o
Det●d
est
●sin●
mut●ione
stabilitur
fix●
s●●t
.
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
purpose
)
from
fayling
,
rec●oneth
faith
as
one
of
those
gifts
of
God
,
that
are
without
repentance
,
and
saith
,
they
are
without
repentance
,
because
they
are
stedfa●tly
fastened
without
changing
.
And
those
who
beleeue
,
are
taught
of
God
,
and
none
of
them
shall
perish
,
because
Christ
loose●h
none
of
these
whome
the
father
hath
giuen
him
.
Gregory
the
great
,
did
very
fitly
distinguish
of
Gods
gifts
;
[
](A02740-e43360-b)(7)
(7)
〈◊〉
Alia
s●n●
dona
●lli●●
〈◊〉
quibus
●d●●tam●●●●●aqu●m
pertingit●●●
Alta
qu●bus
●●te
san
●●●pro
〈…〉
●tilu●●te
●●lar●ut●r
mansuct
●●o
n●mque
●un●●●tas
p●t●●tia
sid●s
s●es
charitas
,
dona
cuis
sunt
,
sine
quabus
ad
vitam
ho●mn●s
●eruenire
ne
●uaquam
possunt
.
&c.
In
h●s
〈…〉
,
sine
quibus
ad
vitam
p●ru●nire
non
po●●●nt
spirit●es
sanct
is
in
〈…〉
,
●●ue
electis
omnibus
s●mpermanet
.
&c.
Moral
.
lib.
2.
cap.
42.
and
she
●e●l
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
,
humilitie
,
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
,
i●terpretation
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
,
[
](A02740-e43400-b)(8)
(8)
Ins●nct●●●m
cord●bus
●uxta
qua
dam
v●●tutes
empe●
p●r●n●n●●
,
&c.
In
fid●
spe
&
cha●●tate
,
&
alys●
don●s
,
sine
qui●●us
a●l
c●l●st●m
p●triam
non
pot●st
v●rire
,
p●rfes●ocum
cordan●●●es●●t
.
Su●er
Ezech●●●
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
Heaue●
,
he
neuer
forsaket●
the
hearts
of
the
perfect
.
Bernard
[
](A02740-e43440-b)(9)
(9)
〈◊〉
Dom●n●
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
he
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
[
](A02740-e43470-b)(10)
(10)
Saepius
pe●cando
.
&
saepius
recidivando
,
co
tandem
perventunt
,
vt
&
fidem
ipsam
amittant
.
&c.
Promptuar
.
d●●●●●
.
4.
post
ep●p●
.
●
.
Stapleton
teach
,
that
faith
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
plucked
away
,
but
if
all
be
plucked
away
,
they
will
dye
.
Yet
is
he
contradicted
by
all
his
followes
.
Thomas
Aquinas
acknowledgeth
,
that
faith
remaineth
in
men
,
when
they
fall
from
holynes
to
sinne
.
[
](A02740-e43520-b)(11)
(11)
Tho.
2.
a.
2.
a.
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
Counc●ll
of
Trent
[
](A02740-e43590-b)(12)
(12)
Asserendum
est
,
non
modo
infidelitate
,
per
quam
&
ipsa
sides
amittitur
,
sed
etiam
quocunque
a●●●
mortali
peccato
,
quamv●●
non
amittatur
fides
,
acceptam
iustificationis
gratiam
amitti
.
S●ss
.
6.
cap.
15.
decreed
,
that
Faith
is
lost
by
infidelitie
,
and
by
euery
mortall
s●nne
:
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
,
[
](A02740-e43640-b)(13)
(13)
De
a●●ss
.
grat
.
&
statu
peccat
.
lib.
1.
cap.
8.
sect●quod
aut●m
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
,
dis●●a●ds
,
who
without
all
doubt
,
giue
credit
to
all
those
things
which
the
Church
propoundeth
to
be
beleeued
.
Co●t●r
the
Iesuite
,
likewise
[
](A02740-e43690-b)(14)
(14)
Ench●rd
.
loc.
com
.
cap.
4
.
●in●
fides
in
peecator
●bus
.
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
be
a
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
belong
to
the
church
,
as
Tares
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
h●ue
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
●ound
in
the
very
diuels
.
Yet
a
true
sauing
faith
,
wherof
the
question
is
,
cannot
be
found
in
any
such
persons
as
keepe
a
conti●ued
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
[
](A02740-e43770-b)(15)
(15)
Credere
se
in
christum
quomodo
d●●it
,
qui
non
fa●it
,
quod
Christus
facere
prec●pit
.
De
simplic
,
praelat
.
16.
verae
fides
est
qu●
quod
verb
a
d●●it
,
mo●●bus
non
co●trad●●t
.
In
Mart.
16.
bb.
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
beleeuer
loose
by
their
mortall
sinnes
;
Though
they
loose
not
the
habite
,
ye●
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 self●
,
such
a
faith
as
is
lost
,
will
doe
them
no
good
.
What
an
absurditie
it
is
to
hold
,
that
a
formed
faith
,
and
an
vnforme●
faith
:
a
liuing
faith
,
and
a
dead
●aith
,
a
iustifying
faith
,
and
a
faith
that
iustifieth
not
;
are
one
and
the
selfesame
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
.
See
Sixt.
See
n●ns●●i●liothec
sanct.
lib.
6.
annot.
179.
fine
&
annot.
191.1
.
Tim.
5.8
.
Tit.
1.16
.
Michael
Medina
one
of
their
owne
Church
,
doth
stiffely
maintaine
it
,
that
though
an
vnformed
faith
doth
not
vanish
away
by
mortall
sinne
,
yet
that
sound
faith
which
Christ
requires
in
the
Gospell
,
cannot
stand
with
a
peruerse
continuance
in
haynous
offences
.
And
proueth
it
by
the
testimonies
of
S.
Paul
.
And
therefore
that
they
onely
haue
a
true
faith
,
who
stil
continue
in
wel
doing
.
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
:
(
〈◊〉
if
Infidelitie
were
not
a
deadly
sinne
.
)
De
iustifica●
.
lib.
3
cap.
14.
And
it
this
be
so
,
then
Bellarmines
arguments
,
whereby
he
would
proou●
that
faith
may
be
lost
,
are
altogether
impertinent
,
and
fall
to
the
ground
of
themselues
,
seeing
they
are
drawn●
from
a
relapse
into
sinne
,
〈…〉
Infidelitie
.
When
the
Lord
spake
by
his
Prophet
.
That
if
the
righteous
man
d●d
fors●ke
his
righteousnes
,
and
commit
in●quit●e
,
bee
shall
dye
for
the
same
,
(
which
is
the
Cardinals
first
a●gument
.
)
He
spake
not
of
a
falling
from
righteousnes
into
infi●●●●tie●
;
but
of
a
falling
into
〈…〉
,
as
they
call
it
.
When
Christ
〈◊〉
,
●uc●y
branch
that
beareth●●
〈…〉
,
hee
will
take
away
:
hee
vnders●ood
〈◊〉
of
any
reuolt
to
Infidelitie
,
but
of
the
sinnes
of
omission
,
in
which
men
fayle
in
their
dut●es
.
The
like
may
be
said
of
Christs
wo●●s
,
ther
iniquity
should
abound
,
and
charitie
we●e
●●ld
.
And
of
Pauls
beating
of
his
body
,
and
bringing
it
into
subiection
,
which
bee
other
of
his
arguments
for
that
purpose
.
He
also
endeuourth
to
proue
it
by
8.
seuerall
examples
of
persons
,
who
lost
their
faith
.
Yet
all
of
them
are
in
the
same
mane●
impertinent
.
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
.
Will
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
professe
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
,
De
am●ss
.
grat
.
&
stat.
peccat
.
lib.
●
.
cap.
8.
seeing
he
himselfe
before
taught
,
that
faith
cannot
bee
lost
by
any
mortall
sinne
,
but
onely
by
Infidelitie
?
Let
the
Cardinall
therefore
,
eyther
alter
his
opinion
,
or
bring
more
pertinent
proofes
.
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
assenting
faith
,
and
of
a
professed
Christian
,
become
an
Infidell
;
but
he
who
hath
a
true
Iustifying
faith
,
cannot
quite
loose
it
,
he
may
fall
in
ourward
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
.
Mar●ellinus
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
Hereticke
nor
Infidell
,
[
](A02740-e44120-b)(19)
(19)
De
Rom.
pontif
.
lib.
4.
cap.
8.
fine
.
but
onely
in
outward
acte
for
feare
of
death
,
did
sacrifice
to
Idolls
.
As
if
he
kept
faith
in
his
heart
,
when
he
performed
the
outward
act
of
an
Infidell
.
[
](A02740-e44150-b)20)
20)
De
Rom.
pontif
.
lih
.
4.
cap.
9.
sectiex
qui●
bus
.
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●ong
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
[
](A02740-e44240-b)(21)
(21)
Procul
dubio
nec
illo
tempore
,
quo
ben●
pr●que
vivunt
,
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
[
](A02740-e44270-b)(22)
(22)
Quia
ergo
non
habu●runt
perseuer
an●iam
,
si●ut
non
vere
dis●ipuli
christi
at
a
nec
ver●
〈◊〉
De●
fuerunt
,
etiam
quando
esse
vid-bantur
,
&
vocabantur
.
De
corrept
.
&
grat
.
cap.
9.
of
the
Disciples
which
forsooke
Christ
at
Capernaum
;
That
they
were
called
Disciples
,
the
Gospell
so
speaking
:
and
yet
they
were
not
Disciples
in
trueth
;
because
they
abode
not
in
his
word
:
According
to
that
which
he
saith
;
If
yee
abide
in
my
word●
,
yee
are
verily
my
Disciples
.
Therefore
because
they
had
not
perseuerance
:
as
they
were
not
truely
the
Disciples
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
.
F●r
by
faith
are
wee
made
the
sonnes
of
God
,
as
the
scripture
[
](A02740-e44320-b)(23)
(23)
Ioh.
1.12
.
Gal.
3.26
.
teacheth
.
Yea
,
the
same
Father
professedly
expounding
the
place
of
Iohn
,
where
those
Disciples
are
mentioned
,
saith
[
](A02740-e44360-b)(24)
(24)
Inter
non
credentes
,
&
iosi
deputan
di
sunt
,
quamv●s
discipuli
,
dicereatur
.
In
Ioh.
6.
tract.
27.
They
were
to
be
reckoned
among
vnbeleeuers
,
though
they
were
called
Disciples
.
If
any
suspect
that
I
wrest
his
words
contrary
to
his
meaning
,
let
him
reade
Maldonatus
a
Papist
,
who
writeth
,
that
[
](A02740-e44400-b)(25)
(25)
Augustinus
&
Beda
existimant
,
numquam
istos
,
quiretro
abierun●
,
habuisse
fidem
,
&c.
Maldonat
.
in
Ioh.
6.
●6
.
the
Disciples
which
beleeued
not
,
when
they
followed
Christ
,
were
Iudas
and
the
murmurers
.
And
that
Augustine
and
Beda
doe
thinke
,
that
those
which
went
backe
neuer
had
faith
:
no
more
then
those
,
which
S.
Paul
[
](A02740-e44460-b)(26)
(26)
1.
Tim.
5.15
.
said
were
turned
back
after
Satan
.
But
of
what
faith
must
this
be
vnderstood
?
What
faith
did
those
Disciples
,
and
other
reuolters
want
,
when
they
were
taken
for
Disciples
,
and
Christians
?
Was
it
an
historicall
or
assenting
faith
?
The
Iesuites
will
not
yeelde
that
.
Coster
holdeth
,
that
[
](A02740-e44500-b)(27)
(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
virgines
,
wanting
oyle
in
lamps
,
as
the
Guest
,
wanting
a
wedding
Garment
,
and
like
the
incestuous
Corinthian
.
Bellarmine
[
](A02740-e44540-b)(28)
(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
[
](A02740-e44570-b)(29)
(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
.
[
](A02740-e44620-b)(30)
(30)
Viritate
Christiana
vera
sides
tantum
illa
iudicetur
,
quae
habet
efficaciam
consequendae
salutis
&c.
Vera
profect●
sides
vera
dilectioue
constar
:
vera
autem
dilectio
illa
tanium
dicitur
veritate
morali●quae
perseuerantiam
habet
&
permaenentiam
.
&c.
Deinde
rogandus
,
an
fidelis
ille
dicatur
,
aut
amicus
,
qui
horaria
amu●●tia
,
aut
fide
illi
fuisset
comum●tus
,
quod
si
non
dicer●tur
,
quoniam
de
ratione
vere
fidei
&
choritatis
est
permaneni●a
&
constantia
.
&c.
Apud
Sext.
Senens
.
biblioth.
lib.
6.
annot.
214.
According
to
Christian
veritie
(
faith
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
[
](A02740-e44690-b)(31)
(31)
Orauit
dominus
paulo
post
pro
perseuerantia
ommum
apostolorum
,
imo
etiam
omnium
electorum
.
Ioh.
17.
P●ter
sancte
,
serua
eos
in
nomine
tuo
.
quos
dedisti
mihi
.
De
Rom.
Pontif.
lib.
4.
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
fayle
?
Shall
wee
thinke
that
Christs
prayer
was
not
heard
?
Doth
not
he
elsewhere
acknowledge
that
the
Father
heard
him
alwaies
?
Was
his
prayer
ectuall
against
the
losse
of
grace
and
faith
by
sinne
,
and
not
against
the
losse
of
them
by
Infidelitie
?
Then
was
his
prayer
heard
but
in
part
.
How
can
they
prooue
that
difference
?
SECT.
XIIII
.
IN
prosecuting
this
point
,
I
produced
Peter
for
an
example
;
who
though
he
denyed
his
Maister
with
an
oath
,
v●t
still
kept
faith
in
his
heart
.
And
lest
any
should
thinke
,
that
this
●●s
a
speciall
priuiledge
in
Peter
,
I
s●ewed
that
[
](A02740-e44810-b)(1)
(1)
Ioh.
17.20
.
Christ
prayed
for
others
,
as
wel
as
for
him
.
Now
if
there
bee
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
Christ
praier
for
all
the
elect
;
namelie
,
[
](A02740-e44840-b)(2)
(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
[
](A02740-e44870-b)(3)
(3)
De
Iustificat
.
lib.
3.
cap.
●4
.
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
[
](A02740-e44940-b)(4)
(4)
Sed
&
cur
petrum
?
ob
vigorem
fides
.
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
)
[
](A02740-e44990-b)(5)
(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
co
petitur
.
Et
vtique
filius
Dei
protection●
fidei
habet
insua
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
,
seeing
both
are
asked
of
him
.
The
shaking
is
from
the
Diuel
,
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
[
](A02740-e45020-b)(6)
(6)
Comment
in
Psal.
52
4.
taught
(
as
is
testifyed
by
[
](A02740-e45040-b)(7)
(7)
Biblioth.
sanct.
lib.
5.
annot.
181.
Sixtus
S●nensis
)
that
Peter
in
denying
his
Maister
,
lost
not
the
firmenesse
of
his
faith
,
because
,
although
,
through
the
t●embling
of
hi●
fl●sh
which
he
could
not
brydle
,
his
tongue
bu●si
forth
into
the
deniall
of
Christ
:
yet
a
firme
faith
of
confessing
Christ
vnto
Martyrdome
,
did
not
depart
from
his
heart
.
I
might
also
vige
that
,
which
not
onely
he
[
](A02740-e45100-b)(8)
(8)
In
Math.
can
.
20.
See
Six
.
Sen●ns
.
biblioth.
lib.
6.
annot.
160.
elsewhere
,
but
likewise
Ambrose
[
](A02740-e45150-b)(9)
(9)
Comment.
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
[
](A02740-e45190-b)(10)
(10)
See
Sixt
S●nensbiblioth
.
li.
6
annot.
160.
H●●rony
in
Math.
26.
Theophylact.
in
Luc.
22.
lerorac
&
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
[
](A02740-e45260-b)(11)
(11)
In
Luc.
22.32
.
&
in
Math.
26.75
.
quanquam
possumus
Hilarium
.
&
Ambrosium
ab
errore
,
benigna
interpretatione
liberare
.
M●ldonatus
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
,
[
](A02740-e45350-b)(12)
(12)
An
andebis
dicere
etiamrogante
christo
,
ne
deficeret
fides
petri
,
defecturam
,
f●isse
,
fi
petrus
eam
d●fi●ere
voluisset
.
&c.
Sed
quia
praeparatur
voluntas
a
domino
,
ideo
pro
illo
non
possit
esse
inanis
oratio
,
quando
rogauit
ergo
ne
fides
eius
deficeret
,
quid
aliud
rogauit
,
nisi
vt
haberet
in
fide
liberrimam
,
fortissimam
,
inuictissimam
,
perseverantissimam
voluntatem
,
De
corrept.
&
grat
.
cap.
8.
if
Peter
would
haue
had
it
to
faile
?
(
that
is
,
)
if
hee
would
not
haue
had
it
to
continue
vnto
the
ende
.
As
if
Peter
any
way
willed
any
other
thing
then
Christ
prayed
for
him
that
he
might
will
.
But
because
the
will
is
prepared
of
the
Lord
,
therefore
his
prayer
for
him
could
not
be
in
vaine
.
Therfore
when
he
prayed
,
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
,
[
](A02740-e45420-b)(13)
(13)
Fleuit
negator
denique
ex
ore
prolapsum
●efas
,
cùm
mens
maneret
innocens
,
animusque
servaret
sidem
.
Kathemerin
.
Hymn
.
ad
gali●cant
:
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
,
[
](A02740-e45530-b)(14)
(14)
Adsi●t
dextera
domuni
lesu
christi
,
quae
labentem
te
,
priusquam
d●ycereris
,
exciperet
&
firmitatem
stands
,
inipso
cadendipericulo
recepists
vidit
in
te
dominus
non
fidem
fictam
,
non
delectionem
auersam
,
sed
con-stantiam
fuisse
turbatam
.
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
[
](A02740-e45570-b)(15)
(15)
quamv●s
brev●tpore
concut●endus
sis
:
sed
habes
recondita
s●mina
fidei
.
Etiamsi
folia
abiecerit
(
P●enma
)
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
,
[
](A02740-e45640-b)(16)
(16)
Etsi
princepts
apostolorum
in
profundum
negationis
submergitur
,
non
est
tamen
qui
de
manu
dei
possit
er●ere
.
serm.
de
tripl
.
cohaerent
.
vinc
.
clan.
&
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
,
[
](A02740-e45670-b)(17)
(17)
Petrus
cum
peccauit
,
chari●atem
〈◊〉
●●isit
.
quia
peccauit
p●itus
in
veritatem
,
quam
in
charitatem
cum
se
non
esse
mētit●●
est
in
re
,
cuins
totus
erat
in
corde
.
de
natura
&
dig●it
.
amor
.
di●i●
.
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
appert●ine
not
to
vnbelieuers
.
Beda
ascribed
such
vertue
to
Christs
prayer
,
for
the
confirmation
of
Peters
faith
,
that
he
thus
expounds
them
.
[
](A02740-e45740-b)(18)
(18)
Ipse
tuaem
sidem
,
〈◊〉
satana
tentante
d●ficiat
,
orando
pretext
.
In
Luc.
22.
li.
6.
I
haue
by
praying
kept
thy
faith
sale
,
that
it
shall
not
fayle
when
Satan
tempteth
thee
.
The
Ma●ster
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
,
[
](A02740-e45800-b)(19)
(19)
Lumb
.
sent
lib.
3.
dis.
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
,
[
](A02740-e45850-b)(20)
(20)
Defecit
confessio
sid
〈◊〉
cum
t●r
Christum
nega●●t
,
sed
non
deficit
fides
quon●am
timore
nega●it
,
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
[
](A02740-e45890-b)(21)
(21)
Petr●●
nec
negavit
esse
christum
,
fidem
ve
eius
ab●ecit
,
sed
negauit
senouisse
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
[
](A02740-e45950-b)(22)
(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
.
Maldonarus
vpon
these
wordes
,
All
yee
shall
be
offended
by
me
this
night
:
[
](A02740-e46040-b)(23)
(23)
Non
signisi●
at
fidem
apostolos
perdituros
,
fidem
enim
nemo
eorum
perdidit
,
ne
petrus
quide
ipse
,
quinegavit
,
&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
,
[
](A02740-e46070-b)(23)
(23)
Comment.
in
Mat
27.75
.
The
vulgar
error
of
them
is
to
be
taken
heede
of
,
who
thinke
that
Peter
lost
his
faith
.
[
](A02740-e46100-b)(24)
(24)
Ore
negau●●
,
animo
r●tinu●●
.
Comment.
in
Luk.
22.32
.
For
he
lost
not
his
faith
,
but
denyed
it
,
which
diuines
say
,
is
another
thing
.
And
besides
this
,
he
saith
,
their
opinion
is
false
,
who
think
that
Peter
lost
his
faith
by
denying
.
He
denieth
with
his
mouth
,
but
kept
it
in
his
heart
,
as
we
haue
heard
Ambrose
,
teaching
on
,
Psalm
43.
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
,
[
](A02740-e46200-b)(25)
(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
,
[
](A02740-e46310-b)(26)
(26)
De
Romam
pontifi●
.
lib.
4.
cap.
3.
sect.
est
igitur
tertia
.
At
Petro
Dominus
impetranit
,
vt
non
posset
vnquam
cadere
,
quod
ad
fidem
att●●t
.
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
all
edge
Peters
denyall
,
to
proue
that
the
Pope
may
erre
;
Hee
saith
[
](A02740-e46380-b)(27)
(27)
Addo
praeterea
christum
a
petron●g●tum
suisse
Ore
,
non
corde
.
proinde
p●rdid●●e
●fessionem
fidei
.
non
ipsam
fidem
.
De
Rom.
pontif
.
l●b.
3.
e.
8.
sect.
Respondemus
,
san●tum
.
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
Virgine
Mary
,
at
the
time
of
Christes
passion
:
[
](A02740-e46440-b)(28)
(28)
De
e●●●
s●militant
.
lib.
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
forgetful●es
,
or
of
wilfulnes
and
set
purpose
?
wherein
will
you
belieue
him
?
In
the
negati●e
,
or
in
the
aff●rmatiue
?
Both
are
taught
by
him
.
A
wife
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
Mari●ge
.
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
expos●tion
of
some
fe●
Fathers
.
And
therfore
the
Rhemists
[
](A02740-e46560-b)(1)
(1)
Annot.
in
Math.
13.8
.
sect.
1.
speake
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
th●●●rce
of
the
argument
depend●th
on
the
interpretation
of
some
〈◊〉
●athers
.
And
Bellarmine
,
[
](A02740-e46600-b)(2)
(2)
Demon●ch
.
lib.
2.
cap.
9.
●●●●ting
of
Euangelicall
Councels
,
had
to
reason
to
place
the
argument
drawne
thence
,
among
testimonies
of
Scriptures
;
●ut
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
Mal●onatus
acknowledged
,
saying
,
[
](A02740-e46650-b)(3)
(3)
Nor
t●m
〈…〉
Math.
13.23
.
that
Augustine
and
the
Fathers
spoke
so
,
n●t
interpreting
the
Scripture
,
but
preaching
to
the
people
.
Now
the
best
learned
among
the
Papists
,
as
[
](A02740-e46680-b)(4)
(4)
Biblioth.
sanct.
lib
3.
p.
126.
Sixtus
Senensis
,
[
](A02740-e46720-b)(5)
(5)
Bellar.
de
ve●●o
De●
.
lib.
●
.
cap.
●
.
sect.
Sed
quanqu●m
.
A●●●rs
.
Iov●●●
.
in
.
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
I●rom●
,
who
so
expoundeth
it
as
the
Rhemists
doe
;
That
an
hundred
folde
agreeth
to
Virginess
:
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
[
](A02740-e46780-b)(6)
(6)
S●ss
4.
according
to
the
decree
of
the
Councell
of
Trent
,
and
according
to
the
[
](A02740-e46810-b)(7)
(7)
Ne●
sacram
s●●pturam
vn●●
am
nisi
iu●t●
vnanimom
cosinsum
patrum
,
accipiam
&
interpr●tabor
.
Bulla
Pij
.
4.
super
forma
Iuramenti
professionis
fidei
,
Annex
:
concilio
.
Bull
of
Pius
4.
neuer
to
expound
Scripture
but
according
to
the
va●●●nous
consent
of
the
Fathers
:
Wo●●●
they
,
or
will
others
wittingly
and
wilfully
forsweare
themselues
,
that
so
they
may
crosse
vs
,
and
get
some
shew
of
patronage
for
the
dig●●tie
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
p●rtiall
,
and
no
indifferent
Iudge
of
this
matter
.
Beatus
Rhenanus
said
,
[
](A02740-e46860-b)(8)
(8)
Veteres
omnes
,
atque
adeo
Huro●m
us
ipse
,
●●runomo
par●●um
aqui
fu●rint
,
virg●utat
ni
&c.
●●
stitatem
maxim●
facientes
.
Certe
constat
Hi●ronym●m
hac
de
〈◊〉
●omae
male
audisse
.
Argument
,
in
Tertul.
lib.
d
〈…〉
.
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
spok●n
of
at
Rome
.
When
hee
had
written
his
bookes
against
Io●●an
,
in
commendation
of
virginitie
aboue
mariage
,
they
so
displeased
many
,
as
that
Pammachius
,
his
olde
schole-follew
,
signifying
so
much
to
him
by
a
letter
,
[
](A02740-e46920-b)(9)
(9)
Apolog.
ad
p●mma●
.
prolibr
.
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
.
[
](A02740-e46930-b)(10)
(10)
Impen●io
semp●r
favens
virginitati
,
&
ob●d
nuptys
iniqu●r
quam
episcopiquidam
esse
volebant
.
Argum
.
in
lib.
1.
aduers
.
Iou●nian
.
Erasmus
saith
,
that
hee
alwaies
exceeding
much
fauoured
virginitie
:
a●d
for
that
was
more
vnequall
to
mariage
,
then
certaine
Bishops
would
haue
had
him
.
Yea
,
and
[
](A02740-e46960-b)(11)
(11)
Multo●off
●nderant
libri
,
quod
propensior
●der●tur
inl●nd
in
v●●g●●ta●is
quam
oporti●set
.
&
durior
in
ma●●●
〈◊〉
.
Argum.
in
●polog
.
ad
P.
mmac
.
●hat
his
booke●
offended
many
,
be●cause
●e
seemed
to
be
more
forward
in
the
commendation
of
virgin●tie
then
hee
ought
,
and
harder
against
mariage
.
But
al●hough
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
●0
.
fold
to
Virgins
,
&
30.
fold
to
Widowes
:
hee
blamed
them
for
it
,
saying
,
[
](A02740-e46970-b)(12)
(12)
Sisunt
sancta
consortia
nuptiarum
,
cur
excluduntur
abono
fructus
.
Comm●ntor
in
Math.
13.
Erasm
.
scholia
.
in
lib.
1.
aduers
.
Iouin
.
in
m.
6.
If
the
coniunctions
of
mariage
bee
holy
,
why
are
they
excluded
from
good
fruit
?
And
s●
he
ouerthroweth
the
force
of
Bellarmines
argument
,
drawne
from
hence
,
to
prooue
that
single
life
is
an
Euangelicall
councell
.
[
](A02740-e47020-b)(13)
(13)
De
mona●h
.
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
,
[
](A02740-e47090-b)(14)
(14)
Primus
●nim
cente●ius
martyrum
fructus
est
,
secundus
sexagenarius
vester
.
De
disciplin
.
&
babit
.
virgin
.
sect.
1.
that
the
first
number
,
100.
folde
,
is
the
fruit
of
Martyrs
:
and
the
second
,
60.
fold
is
yours
,
yee
Virgins
.
Pamelius
[
](A02740-e47130-b)(15)
(15)
Atqui
longe
aliter
D.
Huron
.
Gra●●●●●
comment
.
Cypriant
se
quuntur●s
ntenti
.
m●●●●●ot
,
an
Cy●●
.
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
,
[
](A02740-e47220-b)(16)
(16)
De
mor●ch
li●
.
〈…〉
.
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
[
](A02740-e47280-b)(17)
(17)
Cont●s●m
●martycum
,
propter
s●ti●tatem
●●tae
vel
c●ntemp●um
m●nt●s
.
sexag
●simum
virginum
propt●r
o●●um
i●tem●es
qu●●
non
p●gnant
contra
consuctudin
caru●●
tr●ce●mum
●ou●●g●torum
,
quia
hea●
est
aetas
praae
●●tu●m
.
Qu●st
.
evang●l●●a
.
1.
cap.
9.
he
saith
,
the
hundred
fold
belongeth
to
martyr
,
for
the
society
of
life
,
&
contempt
of
dea●●●●
:
The
sixty
fold
to
Virgins
,
for
theyr
inward
rest
,
because
they
fight
not
against
the
custom●
of
the
Flesh
:
The
thirtie
fold
to
Marryed-folkes
,
because
this
is
the
age
of
warryers
.
In
an
other
place
[
](A02740-e47350-b)(18)
(18)
●●uicquid
signific●t
fecun
l●at●●s
illa
diuer●it●s
.
〈◊〉
qui
haec
melius
quam
nos
●●●●igunt
.
siue
,
&c.
Siue
quod
probabili
is
mi●●
,
videtur
,
quo●●●m
divine
gratiae
●●ulia
sunt
mun●ra
,
&
est
aliud
al●o
manus
&
melius
:
vnd
ai●t
apostolus
,
aemulamins
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
Virgines
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
Conti●●●●ie
and
the
thirty
fold
to
Mariage
.
Or
whether
Virginitie
,
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
foure
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
Virgins
?
[
](A02740-e47500-b)(19)
(19)
Augustin
.
de
civit
.
Dei
.
lib.
21.
cap.
27.
Indeede
hee
else-where
relate●h
an
opinion
of
some
,
who
so
vnderstoode
the
diuersitie
of
that
fruit
;
As
if
it
signified
,
that
the
Saintes
for
the
diuersitie
of
their
merites
,
should
at
the
day
of
iudgement
,
some
of
them
saue
thirtie
,
some
sixtie
,
some
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
,
[
](A02740-e47570-b)(20)
(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
Virgines
professed
,
&c.
Especially
considering
,
that
they
[
](A02740-e47610-b)(21)
(21)
Annot.
on
2.
Cor.
2.10
.
sect.
●
.
&
Annot.
on
Coloss.
1.24
sect.
4.
holde
,
that
they
may
merit
and
satisfie
,
as
well
for
others
,
as
for
themselu●s
.
Athan●sius
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
;
[
](A02740-e47680-b)(23)
(23)
Homil.
de
parabol
.
sem●ntis
.
●●i
doctrina
opus
procedit
,
&
fr●ctus
operum
solid
or
cuaser●t
,
&c.
That
wee
doe
Tyll
and
Sowe
this
Field
,
that
it
may
yeeld
fruite
:
Yet
doe
we
not
know
the
conduion
of
the
Soyle
:
The
likenesse
of
the
Leaues
doth
often
d●c●yue
the
maisters
of
the
Tyll●ge
.
But
wher
d●ctrine
proceedeth
vnto
Work●
,
and
the
frui●e
of
works
wax●th
stronger
,
then
●it
known
who
is
a
Belieuer
,
who
an
Hypocrite
.
To
the
same
effect
wrote
Chrysostome
,
and
Gregorie
Naz●●nzene
,
whose
words
I
need
not
to
set
down
,
seeing
Cardinall
Tollet
[
](A02740-e47760-b)(24)
(24)
Comment.
in
Luc.
8.
annot.
17.
confesseth
,
that
not
only
Augustine
and
Athanasius
but
likewise
they
two
,
do
referre
,
●his
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.
likewise
referreth
them
not
to
any
such
states
of
men
,
but
vnto
their
personall
behouiour
in
theyr
estates
,
wh●●soeuer
they
be
,
[
](A02740-e47860-b)(25)
(25)
In
Ezekiel
lib.
2.
homil.
17.
saying
,
that
men
bring
forth
thirty
folde
,
whether
theyr
made
con●●y●●●th
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
[
](A02740-e47930-b)(26)
(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
;
[
](A02740-e47960-b)(27)
(27)
The.
Aquin.
Aurea
catena
.
in
Math.
13.
Lu●●lph
.
de
v●ta
Christi
.
part.
1.
cap.
64.
D.
for
they
propound
many
expositions
,
and
wil
not
determine
which
is
the
best
:
yet
the
younger
sort
are
peremptorie
,
and
hold
with
vs
.
Feries
relateth
those
seuerall
expositions
,
deliuered
by
Thomas
and
Ludolph●s
:
[
](A02740-e48030-b)(28)
(28)
Quòd
id●m
verbum
Dei
maiorem
f●uctum
in
vno
homine
factat
,
quam
〈◊〉
,
secund●m
quod
t●raipsa
m●gis
ulonea
est
.
Comment.
1.
Math.
13.
how
some
referre
them
to
beginners
,
to
proceeders
,
and
to
the
perfect
:
some
to
Virgines
,
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
a●so
that
the
same
word
of
God
,
doth
bring
forth
more
fruit
in
one
man
then
in
another
.
According
as
the
ground
is
fitter
.
Tollet
h●uing
propounded
the
different
expositions
of
some
Fathers
,
[
](A02740-e48160-b)(29)
(29)
Don●nus
de
fructu
ipso
loquitur
,
qui
non
semper
statui
respon●et
praeterealoquitur
de
fructu
seminis
dumest
in
terra
volens
significare
se
loqui
de
●s
qui
in
hoc
s●culo
fructus
●osie
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
.
Ians●nius
saide
,
[
](A02740-e48210-b)(30)
(30)
Centes●●●
affe●●●●
,
qui
perfectam
ac
sumam
vitam
agunt
:
sexagesimum
vero
qui
mediocrem
.
trigesimum
qui
in
seriores
sunt
,
fructum
tamen
bo●um
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
infetiour
,
yet
bring
forth
good
fruite
,
according
to
theyr
abilitie
.
M●ldo●atus
reckoneth
vp
fiue
seuerall
opinions
cut
of
the
Fathers
,
yet
will
not
stand
to
any
of
them
:
but
saith
,
[
](A02740-e48250-b)(31)
(31)
Fructum
vocat
,
●ut
opera
bona
,
que
sides
&
verbi
Dei
fructus
esse
so●nt
vt
Math.
21.4
aut
vitum
aeternam●
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.
21.42
.
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
your
Priests
do
confidently
tell
you
,
that
they
haue
all
the
ancient
Fathers
on
their
side
against
vs
;
Euen
as
Eutiches
and
Dioscorus
insolently
bragged
,
[
](A02740-e48420-b)(1)
(1)
See
concil
.
Chalcedon
.
act.
1.
that
the
Fathers
taught
their
errour
.
And
as
the
Arians
falsly
pretended
,
[
](A02740-e48450-b)(2)
(2)
Athanas
epist.
De
sentent
.
Dionysy
,
Alexandr
.
contra
.
Arianos
.
that
Dyonisius
Alexandrinus
was
of
their
opinion
.
And
as
the
Pelagians
[
](A02740-e48480-b)(3)
(3)
Bellarm.
de
amiss
.
grat
&
statu
peccat
lib.
4
cap.
9.
alledged
,
Clemens
Alexandrinus
,
Ambrose
,
Arnob●us
,
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
beue
done
by
others
,
and
may
be
done
againe
,
in
other
Controue●si●s
.
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
[
](A02740-e48530-b)(4)
(4)
Bellarm.
de
not
〈◊〉
4.
cap.
10.
themselues
to
be
the
true
church
:
you
may
by
these
few
points
euidently
see
,
that
they
haue
many
●arres
and
contentions
about
the
chiefest
points
of
faith
:
As
the
An●●●
long
agoe
were
[
](A02740-e48570-b)(5)
(5)
〈◊〉
.
histor.
lib.
5.22
.
noted
,
not
onely
to
differ
in
opinion
from
the
orthodox
all
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
d●ceiue
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
do●
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
whore
dome
,
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
s●ued
by
their
good
works
?
Will
these
be
accounted
confessours
of
theyr
Religion
?
Boni
sunt
catholici
qui
&
fidem
integram
sequuntur
,
&
bonos
mores
.
Quast
.
in
Mat:
ca.
11.
And
yet
keepe
no
good
conscience
in
theyr
conuersation
?
Augustine
sayd
truely
,
That
they
are
good
Catholickes
,
who
follow
both
sound
Faith
,
and
good
manners
.
Why
then
should
we
account
them
good
Catholickes
,
who
haue
neyther
sound
Faith
,
nor
good
manners
?
The
Lord
of
his
mercie
,
open
your
eyes
,
that
you
see
his
truth
,
and
come
out
of
Babell
:
And
also
worke
true
faith
in
your
heartes
,
that
you
may
through
his
Sonne
,
inherite
his
euerlasting
kingdome
.
Amen
.
FINIS
.